There Is No Dog	There Is Dog
Release of Jehoiachin after 37 years in a Babylonian prison.^erence"> He remains in Babylon ellauri094.html on line 316: Tää löyty täältä. There Is No Dog. ellauri094.html on line 318: God has a funny way of treating his “chosen people.” Apparently, the Jews were misbehaving and being ungodly. After several years of some other shenanigans in Babylon, god decided it was time to put his foot down and end the free will of the king by having him take the Jewish people captive. This was in ca. 597 BCE. First I’d like to ask the following questions: Shouldn’t god have known that his “chosen people” were going to act like brats? Couldn’t he have chosen a better, more well-behaved group of people to whom to deliver his word? Anyway, moving on. ellauri094.html on line 320: So how long did the Babylonian Captivity last? Well, we have to look to Jeremiah 29:10 and Baruch 6:2. ellauri094.html on line 322: In Jeremiah it is foretold that the Jews will not be able to leave Babylon for 70 years. That’s a fairly long time. It’s an almost guaranteed life sentence for most people. ellauri094.html on line 326: But wait! What’s the book of Baruch? It’s a deuterocanonical part of the apocrypha that is widely quoted in the bible. It’s also a major part of Jewish, Christian, and Catholic canon. I have linked the Catholic text above. The book of Baruch is generally considered just as infallible as the rest of the bible. ellauri094.html on line 328: Ahem, in Baruch, we are told that the captivity will last seven generations, not merely 70 years. In order to reconcile these two disparate numbers, the Jews would’ve had to be having children at the age of ten or younger! That’s far too young, even by biblical-day standards. ellauri094.html on line 340: Here are the answers which the skeptic believes indicate a Bible contradiction: ellauri094.html on line 344: “For thus says the Lord, ‘When seventy years have been completed for Babylon, I will visit you and fulfill My good word to you, to bring you back to this place.” (Jeremiah 29:10) ellauri094.html on line 348: “And when you are come into Babylon, you shall be there many years, and for a long time, even to seven generations: and after that I will bring you away from thence with peace.” (Baruch 6:2; quoted from Douay-Rheims 1899 American Edition) ellauri094.html on line 351: Here’s a closer look at whether or not there is a contradiction: ellauri094.html on line 352: When dealing with skeptics’ claim of Bible contradictions it seems one can never be reminded enough of what exactly is a contradiction. A contradiction occurs when two or more claims conflict with one another so that they cannot simultaneously be true in the same sense and at the same time. To put it another way, a Bible contradiction exists when there are claims within the Bible that are mutually exclusive in the same sense and at the same time. ellauri094.html on line 356: The skeptic tries to pit Jeremiah 29:10 as affirming the claim “The Babylonian Captivity was seventy years” against Baruch 6:2 as affirming “The Babylonian Captivity was seven generations.” ellauri094.html on line 357: One must always ask if the skeptics properly interpreted the verses. Jeremiah 29:10 does affirm the claim “The Babylonian Captivity was seventy years.” ellauri094.html on line 362: Jewish Rabbis never cited, quoted, or use the book (Sean Adams, Baruch and the Epistle of Jeremiah, 18). ellauri094.html on line 363: Nor was this quoted anywhere in the New Testament (Sean Adams, Baruch and the Epistle of Jeremiah, 18). ellauri094.html on line 364: Chapter 6 of Baruch is actually the non-Canonical Epistle of Jeremiah. ellauri094.html on line 366: Obviously if Baruch is not part of the Bible there is no Bible contradiction here even if there is a logical contradiction between these two statements. ellauri094.html on line 369: Interestingly nowhere else in the Bible does it affirm the claim found in Baruch 6:2 that “The Babylonian Captivity was seven generations.” ellauri094.html on line 370: However we do see elsewhere in the Bible it affirm Jeremiah 29:10’s claim that “The Babylonian Captivity was seventy years.” Jeremiah 25:11 states “This whole land will be a desolation and a horror, and these nations will serve the king of Babylon seventy years.” See also Jeremiah 25:12. ellauri094.html on line 373: One of the reason to doubt Baruch 6:2 is actually written by Jeremiah and to believe it was written much later is that the Book of Jeremiah talks about the remnant will begin returning within 70 years and yet Baruch 6:2 state the return will be within 7 generations which seems to excuse those who were Jewish reading this book that never did went back to Jerusalem for many generations but continued living outside Jerusalem. Fascinating as well is the fact that this book was written in Greek and not in Hebrew which indicate the likely audience was the Jewish Diaspora. ellauri094.html on line 375: A Jewish generation was about 30 years and if you think of 7 generations that is about 210 years. (If they started breeding at 10 then it would be just 70, so no contradiction! Muhammed's fifth wife was 9.) The exile from Jerusalem began in 586 BC. So 210 years later it would land on 376 BC. But way before then the Jews have already made big caravan trips back to Jerusalem which took place in the 6th to 5th Century BC (see the book of Ezra and Nehemiah). There’s no specific migration that stood out in the 300s BC. ellauri094.html on line 377: Thus there is no contradiction here. Seems the skeptic needs to learn of How to Handle Bible Contradictions. ellauri094.html on line 378: We shouldn’t miss that worldviews are at play even with the skeptic’s objection to Christianity. The worldview of the author of the Skeptic Annotated Bible actually doesn’t even allow for such a thing as the law of non-contradiction to be meaningful and intelligible. In other words for him to try to disprove the Bible by pointing out that there’s a Bible contradiction doesn’t even make sense within his own worldview. Check out our post “Skeptic Annotated Bible Author’s Self-Defeating Worldview.” Read also Stanford's bit on contradictory beliefs here. Lisää aiheesta: ellauri094.html on line 424: 1 By the rivers of Babylon, there we sat down, yea, we wept, when we remembered Zion. ellauri094.html on line 425: 2 We hanged our harps upon the willows in the midst thereof. ellauri094.html on line 426: 3 For there they that carried us away captive required of us a song; ellauri094.html on line 434: Rase it, rase it, even to the foundation thereof. ellauri094.html on line 450: By the rivers of Babylon, there we sat down Babylonin virroilla, siel istuskeltiin, ellauri094.html on line 451: Ye-eah we wept, when we remembered Zion Jepu jee, me griinattiin, kelattii Siionii, ellauri094.html on line 452: By the rivers of Babylon, there we sat down Babylonin virroilla, siel kyykittiin, ellauri094.html on line 453: Ye-eah we wept, when we remembered Zion Jepu jee, me spiidattiin, kelattii Siionii, ellauri094.html on line 463: Be acceptable in thy sight here tonight Kelpaa sulle tänä ehtoona ellauri094.html on line 465: Be acceptable in thy sight here tonight Exne ole sustakin ihan jepoja ellauri094.html on line 466: By the rivers of Babylon, there we sat down ellauri094.html on line 467: Ye-eah we wept, when we remembered Zion ellauri094.html on line 468: By the rivers of Babylon, there we sat down ellauri094.html on line 469: Ye-eah we wept, when we remembered Zion ellauri094.html on line 471: There we sat down (You got to sing a song) Babylonin virroilla (tuu mukaa tähä biisii hei) ellauri094.html on line 473: When we remembered Zion. (Yeah yeah yeah yeah yeah) Kun me kelattii Siionii (jee 5x) ellauri094.html on line 475: There we sat down (You hear the people cry) Siel kyykisteltiin joo (Jengi spiidaa kuuluuko) ellauri094.html on line 477: When we remembered Zion. (Ooh, have the power) Kun me kelattii Siionii (Doh nyt ottaa eteen) ellauri094.html on line 505: And thy sons were dejected not any more, as then Ja sun pojat ei enää olleet apeita, kuin sillon ellauri094.html on line 512: With our hearts going back to thee, they were filled with fire, Kun meidän nivuset meni sua kohti liekitettyinä, ellauri094.html on line 513: Were nigh to break. purskahtamaisillaan. ellauri094.html on line 527: There was feasting with revelling, there was sleep with dreams, Oli bileitä ja remua, harmakärpyysejä, ellauri094.html on line 537: Nor the gods that were good to them, but with songs and dreams Ei edes norjalaisia ilotulituxia, vaan ne hoilasi ellauri094.html on line 542: There was casting of crowns from them, from their young men's heads, Heitettiin noppaa kurnuista, baseball-lippalakeista, ellauri094.html on line 562: In thy shame we stood fast to thee, with thy pangs were moved, Sun hävetessä me myötähävettiin, ja liikututtiin, ellauri094.html on line 566: Thy bloodred tears, Sun verestäviä silmiä, ellauri094.html on line 581: And by the stone: ison kiven vierellä, ellauri094.html on line 591: These are not here; Ne ei oo täällä; ellauri094.html on line 608: Or where a throne. Eikä kultaista pyttyä. ellauri094.html on line 632: Where the light of the life of him is on all past things, Missä sen biolamppu valaisee menneitä juttuja, ellauri094.html on line 635: "Not the light that was quenched for us, nor the deeds that were, Ei se meiltä sammutettu valo, eikä jytkyt entiset, ellauri094.html on line 654: The body of Algernon Charles Swinburne’s poetry is so vast and varied that it is difficult to generalize about it. Swinburne wrote poetry for more than sixty years, and in that time he treated an enormous variety of subjects and employed many poetic forms and meters. He wrote English and Italian sonnets, elegies, odes, lyrics, dramatic monologues, ballads, and romances; and he experimented with the rondeau, the ballade, and the sestina. Much of this poetry is marked by a strong lyricism and a self-conscious, formal use of such rhetorical devices as alliteration, assonance, repetition, personification, and synecdoche. Swinburne’s brilliant self-parody, “Nephilidia,” hardly exaggerates the excessive rhetoric of some of his earlier poems. The early A Song of Italy would have more effectively conveyed its extreme republican sentiments had it been more restrained. As it is, content is too often lost in verbiage, leading a reviewer for The Athenaeum to remark that “hardly any literary bantling has been shrouded in a thicker veil of indefinite phrases.” A favorite technique of Swinburne is to reiterate a poem’s theme in a profusion of changing images until a clear line of development is lost. “The Triumph of Time” is an example. Here the stanzas can be rearranged without loss of effect. This poem does not so much develop as accrete. Clearly a large part of its greatness rests in its music. As much as any other poet, Swinburne needs to be read aloud. The diffuse lyricism of Swinburne is the opposite of the closely knit structures of John Donne and is akin to the poetry of Walt Whitman. ellauri094.html on line 658: “Super Flumina Babylonis” celebrates the release of Italy from bondage in imagery that recalls the resurrection of Christ. The open tomb, the folded graveclothes, the “deathless face” all figure in this interesting poem that sings out, “Death only dies.” In “Quia Multum Amavit,” France, shackled by tyranny, is personified as a harlot who has been false to liberty. She has become “A ruin where satyrs dance/ A garden wasted for beasts to crawl and brawl in.” The poem ends with France prostrate before the spirit of Freedom, who speaks to her as Christ spoke to the sinful woman in the Pharisee’s house, in a tone of forgiveness. ellauri094.html on line 727: Joku verettömämpi kristitty tohtii laittaa kritiikkiä: ellauri094.html on line 737: Neither Nazi Germany nor Imperial Japan were atheistic. Unless you are expanding the definition of atheist to mean anyone who doesn’t agree with you, in which case just call them heathens. ellauri094.html on line 741: Atheism is not necessarily a prerequisite for genocide. ellauri094.html on line 757: So you can see that the Nazis and Imperial Japanese pale in comparison to the atheists. Commies were about 100/64 or 1.67 times eviler than the westerners. ellauri094.html on line 758: And the stark evil of the atheist Communists becomes even more stark when considering the fact that Nazi Germany and Imperial Japan were fighting for what most wars are fought for: Wealth and Empire. Which is A-OK. The Israeli did the same with the help of Jehovah. The atheist regimes slaughtered their own people simply to impose their will upon their less powerful compatriots. Which the Christians never do. Well, not nearly as many got killed anyway. I guess. Haven't really toted up all the Christian wars. The colonial ones too, and the U.S. neocolonial ones like Korea and Vietnam, or the Desert Storm. Should one use the absolute body count or percentages? Ethics is not an exact science after all. It's more like economics. ellauri095.html on line 37: Sprung rhythm is a poetic rhythm designed to imitate the rhythm of natural speech. It is constructed from feet in which the first syllable is stressed and may be followed by a variable number of unstressed syllables. The British poet Gerard Manley Hopkins said he discovered this previously unnamed poetic rhythm in the natural patterns of English in folk songs, spoken poetry, Shakespeare, Milton, et al. He used diacritical marks on syllables to indicate which should be stressed in cases "where the reader might be in doubt which syllable should have the stress" (acute, e.g. shéer) and which syllables should be pronounced but not stressed (grave, e.g., gleanèd). ellauri095.html on line 39: Some critics believe he merely coined a name for poems with mixed, irregular feet, like free verse. However, while sprung rhythm allows for an indeterminate number of syllables to a foot, Hopkins was very careful to keep the number of feet per line consistent across each individual work, a trait that free verse does not share. Sprung rhythm may be classed as a form of accentual verse, as it is stress-timed, rather than syllable-timed, and while sprung rhythm did not become a popular literary form, Hopkins's advocacy did assist in a revival of accentual verse more generally. ellauri095.html on line 51: Hopkins’s most famous Welsh sonnet, “The Windhover,” reveals that for him this Book of Nature, like the Bible, demanded a moral application to the self. Hopkins wrote in his notes on St. Ignatius: “This world is word, expression, news of God”; “it is a book he has written.... a poem of beauty: what is it about? His praise, the reverence due to him, the way to serve him.... Do I then do it? Never mind others now nor the race of man: DO I DO IT?” One of Hopkins’s attempts to answer that question is “The Windhover.” ellauri095.html on line 57: The words “here/Buckle” which open the sestet mean “here in my heart,” therefore, as well as here in the bird and here in Jesus. Hopkins’s heart-in-hiding, Christ’s prey, sensed Him diving down to seize it for his own. Just as the bird buckled its wings together and thereby buckled its “brute beauty” and “valour”and capacity to “act,” so the speaker responds by buckling together all his considerable talents and renewing his commitment to the imitation of Christ in order to buckle down, buckle to, in serious preparation for the combat, the grappling, the buckling with the enemy. As Paul said, “Put on the whole armour of God, that ye may be able to stand against the wiles of the Devil.” ellauri095.html on line 70: High there, how he rung upon the rein of a wimpling wing korkealla, kyllä se vetikin siipilaivan ohjista ellauri095.html on line 75: Brute beauty and valour and act, oh, air, pride, plume, here Raakaa suloa ja pätevää menoa, oi, ilmaa ja sulkia, ellauri095.html on line 101: The Uranians were a small and clandestine group of male homosexual poets who published works between 1858, when William Johnson Cory published Ionica, and 1930. Although most of them were English, they had counterparts in the United States and France. ellauri095.html on line 105: Uranian is a 19th-century term that referred to homosexual men. The term was first published by activist Karl Heinrich Ulrichs (1825–95) in a series of five booklets (1864–65) collected under the title Forschungen über das Räthsel der mannmännlichen Liebe (Research into the Riddle of Man–Male Love). Ulrichs derived Uranian (Urning in German) from the Greek goddess Aphrodite Urania, who was created out of the god Uranus' testicles. Therefore, it represents the homosexual gender, while Dionian (Dioning), derived from Aphrodite Dionea, represents the heterosexual gender. Ulrichs developed his terminology before the first public use of the term homosexual, which appeared in 1869 in a pamphlet published anonymously by Karl-Maria Kertbeny (1824–82) ellauri095.html on line 107: The term Uranian was quickly adopted by English-language advocates of homosexual emancipation in the Victorian era, such as Edward Carpenter and John Addington Symonds, who used it to describe a comradely love that would bring about true democracy, uniting the "estranged ranks of society" and breaking down class and gender barriers. Oscar Wilde wrote to Robert Ross in an undated letter (?18 February 1898): "To have altered my life would have been to have admitted that Uranian love is ignoble. I hold it to be noble—more noble than other forms." ellauri095.html on line 111: The word itself alludes to Plato's Symposium, a discussion on Eros (love). In this dialog, Pausanias distinguishes between two types of love, symbolised by two different accounts of the birth of Aphrodite, the goddess of love. In one, she was born of Uranus (the heavens), a birth in which "the female has no part". This Uranian Aphrodite is associated with a noble love for male youths, and is the source of Ulrichs's term Urning. Another account has Aphrodite as the daughter of Zeus and Dione, and this Aphrodite is associated with a common love which "is apt to be of women as well as of youths, and is of the body rather than of the soul". After Dione, Ulrichs gave the name Dioning to men who are sexually attracted to women. However, unlike Plato's account of male love, Ulrichs understood male Urnings to be essentially feminine, and male Dionings to be masculine in nature. ellauri095.html on line 117: As a poet, Hopkins's father published works including A Philosopher's Stone and Other Poems (1843), Pietas Metrica (1849), and Spicelegium Poeticum, A Gathering of Verses by Manley Hopkins (1892). He reviewed poetry for The Times and wrote one novel. Catherine (Smith) Hopkins was the daughter of a London physician, particularly fond of music and of reading, especially German philosophy, literature and the novels of Dickens. Both parents were deeply religious high-church Anglicans. Catherine's sister, Maria Smith Giberne, taught her nephew Gerard to sketch. The interest was supported by his uncle, Edward Smith, his great-uncle Richard James Lane, a professional artist, and other family members. ellauri095.html on line 123: Hopkins became a skilled draughtsman. He found his early training in visual art supported his later work as a poet. His siblings were much inspired by language, religion and the creative arts. Milicent (1849–1946) joined an Anglican sisterhood in 1878. Kate (1856–1933) would help Hopkins publish the first edition of his poetry. Hopkins's youngest sister Grace (1857–1945) set many of his poems to music. Lionel (1854–1952) became a world-famous expert on archaic and colloquial Chinese. Arthur (1848–1930) and Everard (1860–1928) were highly successful artists. Cyril (1846–1932) would join his father's insurance firm. ellauri095.html on line 125: Manley Hopkins moved his family to Hampstead in 1852, near where John Keats had lived 30 years before and close to the green spaces of Hampstead Heath. When he was ten years old, Gerard was sent to board at Highgate School (1854–1863). While studying Keats´s poetry, he wrote "The Escorial" (1860), his earliest extant poem. Here he practised early attempts at asceticism. He once argued that most people drank more liquids than they really needed and bet that he could go without drinking for a week. He persisted until his tongue was black and he collapsed at drill. On another occasion he abstained from salt for a week. ellauri095.html on line 129: Hopkins studied classics at Balliol College, Oxford (1863–1867). He began his time in Oxford as a keen socialite and prolific poet, but seems to have alarmed himself with resulting changes in his behaviour. There he forged a lifelong friendship with Robert Bridges (later Poet Laureate of the United Kingdom), which would be important to his development as a poet and in establishing his posthumous acclaim. ellauri095.html on line 135: A short fellow of 5’2 or 3”, he was enthusiastic, had a high-pitched voice, loved to sketch and write poems, was close to his family, and had warm, lifelong friends from Oxford, fellow Jesuits, and Irish families. For recreation he visited art exhibitions and old churches, and enjoyed holidays with his family, friends, and fellow Jesuits in Switzerland, Holland, the Isle of Wight, the Isle of Man, Whitby on the North Sea, Wales, Scotland, and the West of Ireland. During these holidays, he loved to hike and swim. His passions were nature (especially trees), ecology, beauty, poetry, art, his family and friends, his country, his religion, and his God. His curse was a lifelong “melancholy” (his word) which in 1885 in Dublin became deep depression and a sense of lost contact with God. ellauri095.html on line 139: According to John Bayley, "All his life Hopkins was haunted by the sense of personal bankruptcy and impotence, the straining of 'time's eunuch' with no more to 'spend'... " a sense of inadequacy, graphically expressed in his last sonnets. Toward the end of his life, Hopkins suffered several long bouts of depression. His "terrible sonnets" struggle with problems of religious doubt. He described them to Bridges as "the thin gleanings of a long weary while." ellauri095.html on line 141: "Thou Art Indeed Just, Lord" (1889) echoes Jeremiah 12:1 in asking why the wicked prosper. It reflects the exasperation of a faithful servant who feels he has been neglected, and is addressed to a divine person ("Sir") capable of hearing the complaint, but seemingly unwilling to listen. Hopkins uses parched roots as a metaphor for despair. ellauri095.html on line 145: After several years of ill health and bouts of diarrhoea, Hopkins died of typhoid fever in 1889 and was buried in Glasnevin Cemetery, after a funeral in St Francis Xavier Church in Gardiner Street, located in Georgian Dublin. He is thought to have suffered throughout his life from what today might be labelled bipolar disorder or chronic unipolar depression, and battled a deep sense of melancholic anguish. However, his last words on his death bed were, "I am so happy, I am so happy. I loved my life." He was 44 years of age. ellauri095.html on line 147: The image of the poet´s estrangement from God figures in "I wake and feel the fell of dark, not day", in which he describes lying awake before dawn, likening his prayers to "dead letters sent To dearest him that lives alas! away." The opening line recalls Lamentations 3:2: "He hath led me, and brought me into darkness, but not into light." "No Wurst, There is None" and "Carrion Comfort" are also counted among the "terrible sonnets". ellauri095.html on line 149: During his lifetime, Hopkins published few poems. It was only through the efforts of Robert Bridges that his works were seen. ellauri095.html on line 153: Despite Hopkins burning all his poems on entering the Jesuit novitiate, he had already sent some to Bridges, who with some other friends, was one of the few people to see many of them for some years. After Hopkins's death they were distributed to a wider audience, mostly fellow poets, and in 1918 Bridges, by then poet laureate, published a collected edition; an expanded edition, prepared by Charles Williams, appeared in 1930, and a greatly expanded edition by William Henry Gardner appeared in 1948 (eventually reaching a fourth edition, 1967, with N. H. Mackenzie). ellauri095.html on line 167: Hopkins composed two poems about Dolben, "Where art thou friend" and "The Beginning of the End". Robert Bridges, who edited the first edition of Dolben's poems as well as Hopkins's, cautioned that the second poem "must never be printed," though Bridges himself included it in the first edition (1918). Another indication of the nature of his feelings for Dolben is that Hopkins's high Anglican confessor seems to have forbidden him to have any contact with Dolben except by letter. Hopkins never saw Dolben again after the latter's short visit to Oxford during which they met, and any continuation of their relationship was abruptly ended by Dolben's drowning two years later in June 1867. Hopkins's feeling for Dolben seems to have cooled by that time, but he was nonetheless greatly affected by his death. "Ironically, fate may have bestowed more through Dolben's death than it could ever have bestowed through longer life ... for many of Hopkins's best poems – impregnated with an elegiac longing for Dolben, his lost beloved and his muse – were the result." Hopkins's relationship with Dolben is explored in the novel The Hopkins Conundrum. ellauri095.html on line 171: Hopkins chose the austere and restrictive life of a Jesuit and was gloomy at times. His biographer Robert Bernard Martin notes that "the life expectancy of a man becoming a novice at twenty-one was twenty-three more years rather than the forty years of males of the same age in the general population." ellauri095.html on line 174: The homosexual lifestyle results in a shorter life expectancy. This is undoubtedly due to the health risks associated, such as AIDS, Hepatitis, and a variety of other infections and STDs. In addition, homosexuals are more likely to be smokers, which takes the lifespan even lower. In 1993 Paul Cameron published a study which found that homosexuality takes 20-30 years off the lives of its practitioners. Cameron is a Psychologist and founder of the Family Research Institute. Among men with AIDS their lifespan was 39 years, however even without AIDS a male homosexuals lifespan is just a short 42 years. Lesbians had a median age of death of just 44 years. He also found that lesbians were up to 456 times more likely to die in a car crash than heterosexual women. The liberal Southern Poverty Law Centre dubbed Cameron an "anti-gay extremist", and the American Psychological Association expelled him for exposing the truth about the homosexual lifestyle and accused him of scientific data "fraud". Fortunately, Cameron had the support of faith based groups who would not bow down or turn their behinds to the homosexual agenda. ellauri095.html on line 176: Another 1997 study from pro-homosexual researchers who were trying defend homosexuals, examined data of AIDS deaths between 1987 to 1992 in Toronto, and found that the life expectancy for the homosexual men was 8 to 20 years lower than heterosexuals. See also Atheism and life expectancy. Religious people live on average four years longer than their agnostic and atheist peers, new research has found. Actually, the atheists´ life expectancy is way lower than true believers´ (estimated at about one infinity). Source: Conservopedia. ellauri095.html on line 178: The aim of our research was never to spread more homophobia, but to demonstrate to an international audience how the life expectancy of gay and bisexual men can be estimated from limited vital statistics data. In our paper, we demonstrated that in a major Canadian centre, life expectancy at age 20 years for gay and bisexual men is 8 to 21 years less than for all men. If the same pattern of mortality continued, we estimated that nearly half of gay and bisexual men currently aged 20 years would not reach their 65th birthday. Under even the most liberal assumptions, gay and bisexual men in this urban centre were experiencing a life expectancy similar to that experienced by men in Canada in the year 1871. In contrast, if we were to repeat this analysis today the life expectancy of gay and bisexual men would be greatly improved. Deaths from HIV infection have declined dramatically in this population since 1996. As we have previously reported there has been a threefold decrease in mortality in Vancouver as well as in other parts of British Columbia. ellauri095.html on line 180: It is essential to note that the life expectancy of any population is a descriptive and not a prescriptive mesaure. Death is a product of the way a person lives and what physical and environmental hazards he or she faces everyday. It cannot be attributed solely to their sexual orientation or any other ethnic or social factor. If estimates of an individual gay and bisexual man´s risk of death is truly needed for "legal or other" purposes, then people making these estimates should use the same actuarial tables that are used for all other males in that population. Gay and bisexual men are included in the construction of official population-based tables and therefore these tables for all males are the appropriate ones to be used. (LOL sorry boys, the cat is out of the bag, there is no way to get it to go back in.) ellauri095.html on line 182: The language of Hopkins´s poems is often striking. His imagery can be simple, as in Heaven-Haven, where the comparison is between a nun entering a convent and a ship entering a harbour out of a storm. It can be splendidly metaphysical and intricate, as it is in As Kingfishers Catch Fire, where he leaps from one image to another to show how each thing expresses its own uniqueness, and how divinity reflects itself through all of them. ellauri095.html on line 207: Nevertheless, even after he became a Jesuit he continued to cultivate an acquaintance with the visual arts through drawing and attendance at exhibitions, and this lifelong attraction to the visual arts affected the verbal art for which he is remembered. In his early poetry and in his journals wordpainting is pervasive, and there is a recurrent Keatsian straining after the stasis of the plastic arts. ellauri095.html on line 209: The typical Hopkins drawing is what Ruskin called the “outline drawing”; as Ruskin put it, “without any wash of colour, such an outline is the most valuable of all means for obtaining such memoranda of any scene as may explain to another person, or record for yourself, what is most important in its features.” Many such practical purposes for drawing were advanced by Ruskin, but his ultimate purpose was to unite science, art, and religion. ellauri095.html on line 218: Hopkins chose the austere and restrictive life of a Jesuit and was gloomy at times. His biographer Robert Bernard Martin notes that "the life expectancy of a man becoming a novice at twenty-one was twenty-three more years rather than the forty years of males of the same age in the general population." ellauri095.html on line 227: Several issues led to a melancholic state and restricted his poetic inspiration in his last five years. His workload was heavy. He disliked living in Dublin, away from England and friends. He was disappointed at how far the city had fallen from its Georgian elegance of the previous century. His general health suffered and his eyesight began to fail. He felt confined and dejected. As a devout Jesuit, he found himself in an artistic dilemma. To subdue an egotism that he felt would violate the humility required by his religious position, he decided never to publish his poems. But Hopkins realised that any true poet requires an audience for criticism and encouragement. This conflict between his religious obligations and his poetic talent made him feel he had failed at both. ellauri095.html on line 238: The decision to convert estranged Hopkins from his family and from a number of acquaintances. After graduating in 1867, he was provided by Newman with a teaching post at the Oratory in Birmingham. While there he began to study the violin. On 5 May 1868 Hopkins firmly "resolved to be a religious." Less than a week later, he made a bonfire of his poetry and gave it up almost entirely for seven years. Fortunately he did not burn his Bridges like Savonarola. He also felt a call to enter the ministry and decided to become a Jesuit. He paused first to visit Switzerland, which officially forbade Jesuits to enter. ellauri095.html on line 240: In September 1868 Hopkins began his Jesuit novitiate at Manresa House, Roehampton, under the guidance of Alfred Weld. Two years later he moved to St Mary´s Hall, Stonyhurst, for philosophical studies, taking vows of poverty, chastity and obedience on 8 September 1870. He felt that his interest in poetry had stopped him devoting himself wholly to religion. However, on reading Duns Scotus in 1872, he saw how the two need not conflict. ellauri095.html on line 258: In the later decades of her life, Ms. Rossetti suffered from Graves' disease, diagnosed in 1872, suffering a near-fatal attack in the early 1870s. Graves' disease, also known as toxic diffuse goiter, is an autoimmune disease that affects the thyroid. It frequently results in and is the most common cause of hyperthyroidism. It also often results in an enlarged thyroid. Signs and symptoms of hyperthyroidism may include irritability, muscle weakness, sleeping problems, a fast heartbeat, poor tolerance of heat, diarrhea and unintentional weight loss. Other symptoms may include thickening of the skin on the shins, known as pretibial myxedema, and eye bulging, a condition caused by Graves´ ophthalmopathy. About 25 to 80% of people with the condition develop eye problems. ellauri095.html on line 260: In 1893, she developed breast cancer and though the breast was removed, there was a recurrence in September 1894. She died in Bloomsbury on 29 December 1894 and was buried in Highgate Cemetery. The place where she died, in Torrington Square, is marked with a stone tablet. ellauri095.html on line 342: how can there be an end Tää ei voi loppua ellauri095.html on line 359: a bucket lowered into a well laskeutuvan kaivoon ellauri095.html on line 400: Ryhmään kuului John Everett Millais, sen taitavin maalari ja tuleva Royal Academyn presidentti; William Holman Hunt; Thomas Woolner; Frederic Stephens; ja William Michael Rossetti, joka PRB:n sihteerinä piti toimintapäiväkirjaa ja toimitti sen aikakauslehden, Germ, kuutta numeroa.(1850). Ryhmän yhteistyökumppaneita olivat vanhempi taidemaalari Ford Madox Brown, taidemaalari ja runoilija William Bell Scott, runoilija Coventry Patmore ja Christina Rossetti, joiden runoista kuusi ilmestyi Germissä. ellauri095.html on line 420: Ere ye, ere ye again shall see the light! Ette ihan heti tule näkemään sieltä päivän paistavan! ellauri095.html on line 423: Rossetti tuli hyvin juttuun nuorten miesten, enimmäkseen maalareiden, kanssa, jotka jakavat kiinnostuksen nykyrunouteen ja vastustivat tiettyjä vanhentuneita nykyaikaisen akatemiataiteen käytäntöjä. Yleisesti ottaen Prerafaeliittien veljeskunta pyrki tuomaan uusia teemavakavuuden, korkean värin ja yksityiskohtien huomion muotoja silloiseen brittiläiseen nykytaiteeseen. Ryhmään kuului John Everett Millais, sen taitavin maalari ja tuleva Royal Academyn presidentti; William Holman Hunt; Thomas Woolner; Frederic Stephens; ja William Michael Rossetti, joka PRB:n sihteerinä piti toimintapäiväkirjaa ja toimitti sen aikakauslehden, Germ, kuutta numeroa (1850). Ryhmän yhteistyökumppaneita olivat vanhempi taidemaalari Ford Madox Brown, taidemaalari ja runoilija William Bell Scott, runoilija Coventry Patmore ja Christina Rossetti, joiden runoista kuusi ilmestyi Germissä. ellauri095.html on line 440: Viktoriaanisen varovaisuuden ilmapiirissä ei ollut kohtuutonta pelätä vahinkoa tällaisesta pamfletista, vaikka useimmat Rossettin runollisista edeltäjistä ja aikalaisista, Tennyson, Robert Browning, Elizabeth Barrett Browning, Morris ja Swinburne, olivat selviytyneet huonommista arvosteluista. Melkein kaikki Rossettin vuoden 1870 runojen arvostelut olivat suotuisia, ja kirja oli myyty epätavallisen hyvin (neljä painosta vuonna 1870). Suoraan sanottuna Rossetti saattoi myös pelätä julkista julkisuutta suhteestaan Jane Morrisin kanssa. Joka tapauksessa, lähdön jälkeen Kelmscottista 2. kesäkuuta 1872 Rossetti kärsi täydellisestä henkisestä romahduksesta. Hänet vietiin ystävänsä tohtori Thomas Gordon Haken Roehamptonin kotiin, missä hän yritti tehdä itsemurhan (kuten Lizzie) yliannostuksella laudanumia. Sitten hän vietti kesän ystävien ja työtovereiden hoidossa. Vuoteen 1873 mennessä Rossettin runollinen tuottavuus oli kuitenkin elpynyt, ja hän sai valmiiksi seitsemän yksittäissonettia ja kaksoissonettin "The Sun's Shame". Tämän ajanjakson sonetit ovat melankolisia ja kaikuvat aika ontoilta, mutta tutut vaimennetun intohimon teemat ovat alkaneet sulautua uusiin – taiteen luomiseen ja kuolemattomuuden vihjauksiin. Rossetti jatkoi myös maalaamista tasaisesti käyttäen Jane Morrisia mallina, vaikka hiän olikin poissa yhä useammin. Rossetti lähti lopulta Kelmscottista, jossa he olivat yöpyneet yhdessä, Chelseaan. Siellä hänen terveytensä heikkeni edelleen. ellauri095.html on line 455: Their rivalry began with Hopkins’s response to her poem “The Convent Threshold.” Geoffrey Hartman was clearly on the right track when he suggested in the introduction to Hopkins: A Collection of Critical Essays (1966) that “Hopkins seems to develop his lyric structures out of the Pre-Raphaelite dream vision. In his early ‘A Vision of the Mermaids’; and ‘St. Dorothea’; he may be struggling with such poems as Christina Rossetti’s ‘Convent Threshold’; and Dante Gabriel Rossetti’s ‘The Blessed Damozel,’ poems in which the poet stands at a lower level than the vision, or is irrevocably, pathetically distanced.” Such poems were the essence of medievalism in poetry according to William Morris, who felt that Keats’s “La Belle Dame Sans Merci” was the germ from which all Pre-Raphaelite poetry sprang. Standing beyond Keats, however, the primary source was Dante. Christina Rossetti clearly alludes to Beatrice’s appeal to Dante in “The Convent Threshold”: ellauri095.html on line 473: Nancy J. Chodorow states that homophobia can be viewed as a method of protection of male masculinity. Various psychoanalytic theories explain homophobia as a threat to an individual´s own same-sex impulses, whether those impulses are imminent or merely hypothetical. This threat causes repression, denial or reaction formation. ellauri095.html on line 489: Vatikaani ilmoitti 2008 Vatikaanin lehdessä "Osservatore Romano", että kardinaali Newman ei ollut homo. Newman eli vuosina 1801-1890. Hän toivoi elinaikanaan pääsevänsä hautaan parhaan ystävänsä Ambrose St. Johnin viereen. Elinaikanaan he jakoivat myös asuntonsa. Kardinaali kertoi, että hänen ystävänsä kuolema oli hänelle erittäin suuri menetys. ellauri095.html on line 494: I FIRST encountered the rumour in the 1990s, when I was engaged in presenting a radio documentary on Cardinal Newman for the BBC. It was a senior British Catholic who remarked casually to me: "Don't you think John Henry Newman was a homosexual? I mean, just look at the portrait!" ellauri095.html on line 499: Hopkins had been attracted to asceticism since childhood. At Highgate, for instance, he argued that nearly everyone consumed more liquids than the body needed, and, to prove it, he wagered that he could go without liquids for at least a week. He persisted until his tongue was black and he collapsed at drill. He won not only his wager but also the undying enmity of the headmaster Dr. John Bradley Dyne. On another occasion, he abstained from salt for a week. His continuing insistence on extremes of self-denial later in life struck some of his fellow Jesuits as more appropriate to a Victorian Puritan than to a Catholic. ellauri095.html on line 502: Hei tästä tomfoolerystä oli puhe auks purksin uskontunnustuxessa, se hämärä konsubstantiaatioerehdys. Että pitää tarjota viiniäkin eikä pelkkää sämpylää. Mustuuhan siinä muuten kielikin, kuiva öylätti tarttuu inhottavasti kitalakeen. Mä muistan sen rippikoulusta. ellauri095.html on line 508: This potential for a new sacramental poetry was first realized by Hopkins in The Wreck of the Deutschland. Hopkins recalled that when he read about the wreck of the German ship Deutschland off the coast of England it “made a deep impression on me, more than any other wreck or accident I ever read of,” a statement made all the more impressive when we consider the number of shipwrecks he must have discussed with his father. Hopkins wrote about this particular disaster at the suggestion of Fr. James Jones, Rector of St. Beuno’s College, where Hopkins studied theology from 1874 to 1877. Hopkins recalled that “What I had written I burnt before I became a Jesuit and resolved to write no more, as not belonging to my profession, unless it were by the wish of my superiors; so for seven years I wrote nothing but two or three little presentation pieces which occasion called for [presumably ‘Rosa Mystica’ and ‘Ad Mariam’]. But when in the winter of ’75 the Deutschland was wrecked in the mouth of the Thames and five Franciscan nuns, exiles from Germany by the Falck Laws, aboard of her were drowned I was affected by the account and happening to say so to my rector he said that he wished someone would write a poem on the subject. On this hint I set to work and, though my hand was out at first, produced one. I had long had haunting my ear the echo of a new rhythm which now I realized on paper.” ellauri095.html on line 512: The Wreck of the Deutschland became the occasion for Hopkins’s incarnation as a poet in his own right. He broke with the Keatsian wordpainting style with which he began, replacing his initial prolixity, stasis, and lack of construction with a concise, dramatic unity. He rejected his original attraction to Keats’s sensual aestheticism for a clearly moral, indeed a didactic, rhetoric. He saw nature not only as a pleasant spectacle as Keats had; he also confronted its seemingly infinite destructiveness as few before or after him have done. In this shipwreck he perceived the possibility of a theodicy, a vindication of God’s justice which would counter the growing sense of the disappearance of God among the Victorians. For Hopkins, therefore, seeing more clearly than ever before the proselytic possibilities of art, his rector’s suggestion that someone write a poem about the wreck became the theological sanction he needed to begin reconciling his religious and poetic vocations. ellauri095.html on line 514: Nevertheless, although The Wreck of the Deutschland was a great breakthrough to the vision of God immanent in nature and thus to the sacramentalism that was to be the basis of the great nature poems of the following years, when Hopkins sent the poem to his friend Robert Bridges, Bridges refused to reread it despite Hopkins’s pleas. The poem was also rejected by the Jesuit magazine the Month, primarily because of its new “sprung” rhythm, and many subsequent readers have had difficulty with it as well. ellauri095.html on line 518: The motif of the singing bird appears again in Gerard’s “Spring” (1877): “and thrush/Through the echoing timber does so rinse and wring/The ear, it strikes like lightnings to hear him sing.” The father’s attempt to represent what it is like to live in a bird’s environment, moreover, to experience daily the “fields, the open sky, /The rising sun, the moon’s pale majesty; /The leafy bower, where the airy nest is hung” was also one of the inspirations of the son’s lengthy account of a lark’s gliding beneath clouds, its aerial view of the fields below, and its proximity to a rainbow in “Il Mystico” (1862), as well as the son’s attempt to enter into a lark’s existence and express its essence mimically in “The Woodlark” (1876). A related motif, Manley’s feeling for clouds, evident in his poem “Clouds,” encouraged his son’s representation of them in “Hurrahing in Harvest’ (1877) and “That Nature is a Heraclitean Fire”(1888). ellauri095.html on line 520: Competition and collaboration between father and son continued even long after Hopkins left home to take his place in the world. In 1879, for instance, Gerard Manley Hopkins wrote to Bridges, “I enclose some lines by my father called forth by the proposal to fell the trees in Well Walk (where Keats and other interesting people lived) and printed in some local paper.” Two months later Hopkins composed “Binsey Poplars” to commemorate the felling of a grove of trees near Oxford. Clearly, competition with his father was an important creative stimulus. ellauri095.html on line 522: In addition to specific inspirations such as these, the father communicated to his son a sense of nature as a book written by God which leads its readers to a thoughtful contemplation of Him, a theme particularly evident in Manley and Thomas Marsland Hopkins’s book of poems, Pietas Metrica. Consequently, Gerard went on to write poems which were some of the best expressions not only of the Romantic approach to nature but also the older tradition of explicitly religious nature poetry. ellauri095.html on line 528: Hopkins eventually began to be critical of mere love of detail, however––“that kind of thought which runs upon the concrete and the particular, which disintegrates and drops toward atomism in some shape or other,” he wrote in his journal––and he became increasingly aware of the importance of religion as the ultimate source of unity. ellauri095.html on line 533: His religious consciousness increased dramatically when he entered Oxford, the city of spires. From April of 1863, when he first arrived with some of his journals, drawings, and early Keatsian poems in hand, until June of 1867 when he graduated, Hopkins felt the charm of Oxford, “steeped in sentiment as she lies,” as Matthew Arnold had said, “spreading her gardens to the moonlight and whispering from her towers the last enchantments of the Middle Ages.” Here he became more fully aware of the religious implications of the medievalism of Ruskin, Dixon, and the Pre-Raphaelites. Inspired also by Christina Rossetti, the Catholic doctrine of the Real Presence of God in the Eucharist, and by the Victorian preoccupation with the fifteenth-century Italian religious reformer Girolamo Savonarola, he soon embraced Ruskin’s definition of “Medievalism” as a “confession of Christ” opposed to both “Classicalism” (“Pagan Faith”) and “Modernism” (the “denial of Christ”). ellauri095.html on line 546: The phrase “And birds that call/Hoarse to the storm,” invites comparison with the son’s images of the windhover rebuffing the big wind in “The Windhover” (1877) and with the image of the great storm fowl at the conclusion of “Henry Purcell” (1879). The father’s prophecy, “thy sport is with the storm/To wrestle” is fulfilled in Gerard’s The Wreck of the Deutschland and “The Loss of the Eurydice” (1878). These two shipwreck poems, replete with spiritual instruction for those in doubt and danger were the son’s poetic and religious counterparts to his father’s 1873 volume, The Port of Refuge, or advice and instructions to the Master-Mariner in situations of doubt, difficulty, and danger. ellauri095.html on line 558: Through the cobbled foam-fleece. merenvaahdon somistamana edestakaisin. ellauri095.html on line 574: She broke her back on the sands and foundered with the loss of about 57 passengers, both men and women; the conditions which had caused the wreck in the first place also preventing her from being seen from shore, and thus assistance being given. In the immediate aftermath of the wreck the captain accused passing ships of failing to answer his vessel´s signals of distress. ellauri095.html on line 576: The earliest known shipwreck on the Kentish Knock was in the 17th century, but it is very probable that there were earlier wrecks for which the documentary evidence has not survived. ellauri095.html on line 578: The loss of any emigrant ship had a strong international dimension and was accordingly extensively reported in English in both the ´Times´ of London and the ´New York Times´, for there was a sad irony in the deaths of passengers who had taken ship in search of a better life. Five Franciscan nuns from Salzkotten (now in Nordrhein-Westfalen, western Germany), named Barbara Hultenschmidt, Henrika Fassbender, Norbeta Reinkobe, Aurea Badziura and Brigitta Damhorst, died in the wreck. They were fleeing religious oppression at home as a result of anti-Catholic laws enacted as part of Otto von Bismarck´s ´Kulturkampf´ ("culture struggle") aimed at building centralised and unified German state resisting outside influences. One reader moved by the story in the London press was the Jesuit poet, Gerard Manley Hopkins, who wrote a moving and highly romanticised poem based on the incident, ´The Wreck of the Deutschland´. As Hopkins put it: ´Rhine refused them: Thames would ruin them´. ellauri096.html on line 36: Nro 96: Hippo ja Juotikas heppahöperöinä. Pekka ja Pätkä neekereinä. ellauri096.html on line 55: Michael Scriven (1964) tried to refute predictive determinism (the thesis that all events are foreseeable), by conjuring two players, “Predictor” who has all the data, laws, and calculating capacity needed to predict the choices of others. Scriven goes on to imagine, “Avoider”, whose dominant motivation is to avoid prediction. Therefore, Predictor must conceal his prediction. The catch is that Avoider has access to the same data, laws, and calculating capacity as Predictor. Thus Avoider can duplicate Predictor’s reasoning. Consequently, the optimal predictor cannot predict Avoider. Let the teacher be Avoider and the student be Predictor. Avoider must win. Therefore, it is possible to give a surprise test. This sounds silly. The Predictor can predict that the Avoider double guesses her. Both can fiture out that this will go on and on, until time runs out, and they still just sit on their asses doing nothing. Thing is, you must remember that the players are part of the game, not outside of it as idealists would have it. ellauri096.html on line 57: Idealizing the teacher and student along the lines of Avoider and Predictor fails to solve the puzzle. It falsely presupposes that two equally super clever agents are co-possible. It is like asking ‘If Aku is smarter than Anu and Anu is smarter than Aku, which of the two is the smartest?’ Its like Abott and Costello going thru the door, after you, no after you, until in the end they, predictably, try to go thru it at once. There is no equilibrium in the game, so shit just happens. ellauri096.html on line 59: Predictive determinism states that everything is foreseeable. Metaphysical determinism states that there is only one way the future could be given the way the past is. Simon Laplace used metaphysical determinism as a premise for predictive determinism. He reasoned that since every event has a cause, a complete description of any stage of history combined with the laws of nature implies what happens at any other stage of the universe. Scriven was only challenging predictive determinism in his thought experiment. The next approach challenges metaphysical determinism. ellauri096.html on line 75: The teacher has free will. Therefore, predictions about what he will do are not true (prior to the examination). Accordingly, Paul Weiss (1952) concludes that the student’s argument falsely assumes he knows that the announcement is true. The student can know that the announcement is true after it becomes true – but not before. What a wimpy argument. ellauri096.html on line 90: W. V. Quine (1953) agrees with Weiss’ conclusion that the teacher’s announcement of a surprise test fails to give the student knowledge that there will be a surprise test. Yet Quine abominates Weiss’ reasoning. Weiss breeches the law of bivalence (which states that every proposition has a truth-value, true or false). Quine believes that the riddle of the surprise test should not be answered by surrendering classical logic. Me too. Right on Willard van Orman Quine! Thumbs up! ellauri096.html on line 94: In later writings, Quine evinces general reservations about the concept of knowledge. One of his pet objections is that ‘know’ is vague. If knowledge entails absolute certainty, then too little will count as known. Quine infers that we must equate knowledge with firmly held true belief. Asking just how firm the belief must be is akin to asking just how big something has to be to count as being big. There is no answer to the question because ‘big’ lacks the sort of boundary enjoyed by precise words. ellauri096.html on line 96: There is no place in science for bigness, because of this lack of boundary; but there is a place for the relation of biggerness. Here we see the familiar and widely applicable rectification of vagueness: disclaim the vague positive and cleave to the precise comparative. But it is inapplicable to the verb ‘know’, even grammatically. Verbs have no comparative and superlative inflections … . I think that for scientific or philosophical purposes the best we can do is give up the notion of knowledge as a bad job and make do rather with its separate ingredients. We can still speak of a belief as true, and of one belief as firmer or more certain, to the believer’s mind, than another (1987, 109). ellauri096.html on line 108: Notice that the eliminativist is more radical than the skeptic. The skeptic thinks the concept of knowledge is fine. We just fall short of being knowers. The skeptic treats ‘No man is a knower’ like ‘No man is an immortal’. There is nothing wrong with the concept of immortality. Biology just winds up guaranteeing that every man falls short of being immortal. ellauri096.html on line 110: Unlike the believer in ‘No man is an immortal’, the skeptic has trouble asserting ‘There is no knowledge’. For assertion expresses the belief that one knows. That is why Sextus Empiricus (Outlines of Pyrrhonism, I., 3, 226) condemns the assertion ‘There is no knowledge’ as dogmatic skepticism. Sextus prefers agnosticism about knowledge rather than skepticism (considered as “atheism” about knowledge). Yet it just as inconsistent to assert ‘No one can know whether anything is known’. For that conveys the belief that one knows that no one can know whether anything is known. ellauri096.html on line 112: Agnostics overestimate how easy it is to identify what cannot be known. To know, one need only find a single proof. To know that there is no way to know, one must prove the negative generalization that there is no proof. After all, inability to imagine a proof is commonly due to a failure of ingenuity rather than the non-existence of a proof. In addition to being a more general proposition, a proof of unknowability requires epistemological premises about what constitutes proof. Consequently, meta-proof (proof about proofs) is even more demanding than proof. ellauri096.html on line 116: The eliminativist has even more severe difficulties in stating his position than the skeptic. Some eliminativists dismiss the threat of self-defeat by drawing an analogy. Those who denied the existence of souls were accused of undermining a necessary condition for asserting anything. However, the soul theorist’s account of what is needed gives no reason to deny that a healthy brain suffices for mental states. ellauri096.html on line 127: and rationally believe q then you rationally believe both p and q. Little pictures of the same scene should sum to a bigger picture of the same scene. If rational belief can be based on an acceptance rule that only requires a high probability, there will be rational belief in a contradiction! You believe of each ticket it loses, and you believe that one of them wins. ellauri096.html on line 132: There are no circular chains of justification. ellauri096.html on line 136: Foundationalists reject (1). They take some propositions to be self-evident. Coherentists reject (2). They tolerate some forms of circular reasoning. For instance, Nelson Goodman (1965) has characterized the method of reflective equilibrium as virtuously circular. Charles Peirce (1933–35, 5.250) rejected (3), an approach later refined by Peter Klein (2007) and championed at book-length by Scott F. Aikin (2011). Infinitists believe that infinitely long chains of justification are no more impossible than infinitely long chains of causation. Finally, the epistemological anarchist rejects (4). As Paul Feyerabend refrains in Against Method, “Anything goes” (1988, vii, 5, 14, 19, 159). ellauri096.html on line 140: Kyburg might answer that there is a scale effect. Although the dull pressure of joint inconsistency is tolerable when diffusely distributed over a large set of propositions, the pain of contradiction becomes unbearable as the set gets smaller (Knight 2002). And indeed, paradoxes are always represented as a small set of propositions. ellauri096.html on line 144: The resemblance between the preface paradox and the surprise test paradox becomes more visible through an intermediate case. The preface of Siddhartha Mukherjee’s The Emperor of All Maladies: A Biography of Cancer warns: “In cases where there was no prior public knowledge, or when interviewees requested privacy, I have used a false name, and deliberately confounded identities to make it difficult to track.” Those who refuse consent to be lied to are free to close Doctor Mukherjee’s chronicle. But nearly all readers think the physician’s trade-off between lies and new information is acceptable. They rationally anticipate being rationally misled. Nevertheless, these readers learn much about the history of cancer. Similarly, students who are warned that they will receive a surprise test rationally expect to be rationally misled about the day of the test. The prospect of being misled does not lead them to drop the course. ellauri096.html on line 151: If paradoxes were always sets of propositions or arguments or conclusions, then they would always be meaningful. But some paradoxes are semantically flawed (Sorensen 2003b, 352) and some have answers that are backed by a pseudo-argument employing a defective “lemma” that lacks a truth-value. Kurt Grelling’s paradox, for instance, opens with a distinction between autological and heterological words. An autological word describes itself, e.g., ‘polysyllabic’ is polysllabic, ‘English’ is English, ‘noun’ is a noun, etc. A heterological word does not describe itself, e.g., ‘monosyllabic’ is not monosyllabic, ‘Chinese’ is not Chinese, ‘verb’ is not a verb, etc. Now for the riddle: Is ‘heterological’ heterological or autological? If ‘heterological’ is heterological, then since it describes itself, it is autological. But if ‘heterological’ is autological, then since it is a word that does not describe itself, it is heterological. The common solution to this puzzle is that ‘heterological’, as defined by Grelling, is not a genuine predicate (Thomson 1962). In other words, “Is ‘heterological’ heterological?” is without meaning. There can be no predicate that applies to all and only those predicates it does not apply to for the same reason that there can be no barber who shaves all and only those people who do not shave themselves. ellauri096.html on line 153: The eliminativist, who thinks that ‘know’ or ‘justified’ is meaningless, will diagnose the epistemic paradoxes as questions that only appear to be well-formed. For instance, the eliminativist about justification would not accept proposition (4) in the regress paradox: ‘Some beliefs are justified’. His point is not that no beliefs meet the high standards for justification, as an anarchist might deny that any ostensible authorities meet the high standards for legitimacy. Instead, the eliminativist unromantically diagnoses ‘justified’ as a pathological term. Just as the astronomer ignores ‘Are there a zillion stars?’ on the grounds that ‘zillion’ is not a genuine numeral, the eliminativist ignores ‘Are some beliefs justified?’ on the grounds that ‘justified’ is not a genuine adjective. ellauri096.html on line 155: In the twentieth century, suspicions about conceptual pathology were strongest for the liar paradox: Is ‘This sentence is false’ true? Philosophers who thought that there was something deeply defective with the surprise test paradox assimilated it to the liar paradox. Let us review the assimilation process. ellauri096.html on line 159: Just as someone’s awareness of a prediction can affect the likelihood of it being true, awareness of that sensitivity to his awareness can also affect its truth. If each cycle of awareness is self-defeating, then there is no stable resting place for a conclusion. ellauri096.html on line 163: Epistemic paradoxes affect decision theory because rational choices are based on beliefs and desires. If the agent cannot form a rational belief, it is difficult to interpret his behavior as a choice. The purpose of attributing beliefs and desires is to set up practical syllogisms that make sense of actions as means to ends. Subtracting rationality from the agent makes framework useless. Given this commitment to charitable interpretation, there is no possibility of your rationally choosing an option that you believe to be inferior. So if you choose, you cannot really believe you were operating as an anti-expert, that is, someone whose opinions on a topic are reliably wrong (Egan and Elga 2005). ellauri096.html on line 167: David Kaplan and Richard Montague (1960) think the announcement by the teacher in our surprise exam example is equivalent to the self-referential ellauri096.html on line 188: The logical myth that “You cannot prove a universal negative” is itself a universal negative. So it implies its own unprovability. This implication of unprovability is correct but only because the principle is false. For instance, exhaustive inspection proves the universal negative ‘No adverbs appear in this sentence’. A reductio ad absurdum proves the universal negative ‘There is no largest prime number’. ellauri096.html on line 189: Trivially, false propositions cannot be proved true. Are there any true propositions that cannot be proved true? ellauri096.html on line 191: Yes, there are infinitely many. Kurt Gödel’s incompleteness theorem demonstrated that any system that is strong enough to express arithmetic is also strong enough to express a formal counterpart of the self-referential proposition in the surprise test example ‘This statement cannot be proved in this system’. If the system cannot prove its “Gödel sentence”, then this sentence is true. If the system can prove its Gödel sentence, the system is inconsistent. So either the system is incomplete or inconsistent. (See the entry on Kurt Gödel.) ellauri096.html on line 197: Critics of Lucas defend the parity between people and computers. They think we have our own Gödel sentences (Lewis 1999, 166–173). In this egalitarian spirit, G. C. Nerlich (1961) models the student’s beliefs in the surprise test example as a logical system. The teacher’s announcement is then a Gödel sentence about the student: There will be a test next week but you will not be able to prove which day it will occur on the basis of this announcement and memory of what has happened on previous exam days. When the number of exam days equals zero the announcement is equivalent to sentence K. ellauri096.html on line 199: Several commentators on the surprise test paradox object that interpreting surprise as unprovability changes the topic. Instead of posing the surprise test paradox, it poses a variation of the liar paradox. Other concepts can be blended with the liar. For instance, mixing in alethic notions generates the possible liar: Is ‘This statement is possibly false’ true? (Post 1970) (If it is false, then it is false that it is possibly false. What cannot possibly be false is necessarily true. But if it is necessarily true, then it cannot be possibly false.) Since the semantic concept of validity involves the notion of possibility, one can also derive validity liars such as Pseudo-Scotus’ paradox: ‘Squares are squares, therefore, this argument is invalid’ (Read 1979). Suppose Pseudo-Scotus’ argument is valid. Since the premise is necessarily true, the conclusion would be necessarily true. But the conclusion contradicts the supposition that argument is valid. Therefore, by reductio, the argument is necessarily invalid. Wait! The argument can be invalid only if it is possible for the premise to be true and the conclusion to be false. But we have already proved that the conclusion of ‘Squares are squares, therefore, this argument is invalid’ is necessarily true. There is no consistent judgment of the argument’s validity. A similar predicament follows from ‘The test is on Friday but this prediction cannot be soundly deduced from this announcement’. ellauri096.html on line 204: Frederic Fitch (1963) reports that in 1945 he first learned of this proof of unknowable truths from a referee report on a manuscript he never published. Thanks to Joe Salerno’s (2009) archival research, we now know that referee was Alonzo Church. ellauri096.html on line 206: Assume there is a true sentence of the form ‘p but p is not known’. Although this sentence is consistent, modest principles of epistemic logic imply that sentences of this form are unknowable. ellauri096.html on line 223: The cautious draw a conditional moral: If there are actual unknown truths, there are unknowable truths. After all, some philosophers will reject the antecedent because they believe there is an omniscient being. ellauri096.html on line 225: But secular idealists and logical positivists concede that there are some actual unknown truths. How can they continue to believe that all truths are knowable? Astonishingly, these eminent philosophers seem refuted by a pinch of epistemic logic. Also injured are those who limit their claims of universal knowability to a limited domain. For instance, Immanuel Kant (A223/B272) asserts that all empirical propositions are knowable. This pocket of optimism would be enough to ignite the contradiction (Stephenson 2015). ellauri096.html on line 229: The conclusion that there are unknowable truths is an affront to various philosophical theories, but not to common sense. If proponents (and opponents) of those theories long overlooked a simple counterexample, that is an embarrassment, not a paradox. (2000, 271) ellauri096.html on line 231: An apparent counterexample can be set aside as anomaly if it conflicts with a highly confirmed law of nature. But if the counterexample only conflicts with a speculative generalization, the theory should be rejected. ellauri096.html on line 236: Church’s referee report was composed in 1945. The timing and structure of his argument for unknowables suggests that Church may have been by inspired G. E. Moore’s (1942, 543) sentence: ellauri096.html on line 245: The common explanation of Moore’s absurdity is that the speaker has managed to contradict himself without uttering a contradiction. So the sentence is odd because it is a counterexample to the generalization that anyone who contradicts himself utters a contradiction. ellauri096.html on line 247: There is no problem with third person counterparts of (M). Anyone else can say about Moore, with no paradox, ‘G. E. Moore went to the pictures last Tuesday but he does not believe it’. (M) can also be embedded unparadoxically in conditionals: ‘If I went to the pictures last Tuesday but I do not believe it, then I am suffering from a worrisome lapse of memory ’. The past tense is fine: ‘I went to the picture shows last Tuesday but I did not believe it’. The future tense, ‘I went to the picture shows last Tuesday but I will not believe it’, is a bit more of a stretch (Bovens 1995). We tend to picture our future selves as better informed. Later selves are, as it were, experts to whom earlier selves should defer. When an earlier self foresees that his later self believes p ellauri096.html on line 255: Since the less evident member of the conjunction is the announcement, the student will choose not to believe the announcement. At the beginning of the week, the student foresees that his future self may not believe the announcement. So the student on Sunday will not believe the announcement when it is first uttered. ellauri096.html on line 257: Binkley illuminates this reasoning with doxastic logic. The inference rules for this logic of belief can be understood as idealizing the student into an ideal reasoner. In general terms, an ideal reasoner is someone who infers what he ought and refrains from inferring any more than he ought. Since there is no constraint on his premises, we may disagree with the ideal reasoner. But if we agree with the ideal reasoner’s premises, we appear bound to agree with his conclusion. Binkley specifies some requirements to give teeth to the student’s status as an ideal reasoner: the student is perfectly consistent, believes all the logical consequences of his beliefs, and does not forget. Binkley further assumes that the ideal reasoner is aware that he is an ideal reasoner. According to Binkley, this ensures that if the ideal reasoner believes p, then he believes that he will believe p thereafter. ellauri096.html on line 269: Binkley stipulates that the students do not forget. He needs to add that the students know that they will not forget. For the mere threat of a memory lapse sometimes suffices to undermine knowledge. Consider Professor Anesthesiology’s scheme for surprise tests: “A surprise test will be given either Wednesday or Friday with the help of an amnesia drug. If the test occurs on Wednesday, then the drug will be administered five minutes after Wednesday’s class. The drug will instantly erase memory of the test and the students will fill in the gap by confabulation.” You have just completed Wednesday’s class and so temporarily know that the test will be on Friday. Ten minutes after the class, you lose this knowledge. No drug was administered and there is nothing wrong with your memory. You are correctly remembering that no test was given on Wednesday. However, you do not know your memory is accurate because you also know that if the test was given Wednesday then you would have a pseudo-memory indistinguishable from your present memory. Despite not gaining any new evidence, you change your mind about the test occurring on Wednesday and lose your knowledge that the test is on Friday. (The change of belief is not crucial; you would still lack foreknowledge of the test even if you dogmatically persisted in believing that the test will be on Friday.) ellauri096.html on line 271: If the students know that they will not forget and know there will be no undermining by outside evidence, then we may be inclined to agree with Binkley’s summary that his idealized student never loses the knowledge he accumulates. As we shall see, however, this overlooks other ways in which rational agents may lose knowledge. ellauri096.html on line 273: The teacher’s announcement that there will be a surprise test is equivalent to a disjunction of future mistakes: ‘Either there will be a test on Monday and the student will not believe it beforehand or there will be a test Wednesday and the student will not believe it beforehand or the test is on Friday and the student will not believe it beforehand.’ ellauri096.html on line 275: The points made so far suggest a solution to the surprise test paradox (Sorensen 1988, 328–343). As Binkley (1968) asserts, the test would be a surprise even if the teacher waited until the last day. Yet it can still be true that the teacher’s announcement is informative. At the beginning of the week, the students are justified in believing the teacher’s announcement that there will be a surprise test. This announcement is equivalent to: ellauri096.html on line 285: This solution makes who you are relevant to what you can know. In addition to compromising the impersonality of knowledge, there will be compromise on its temporal neutrality. ellauri096.html on line 287: Since the surprise test paradox can also be formulated in terms of rational belief, there will be parallel adjustments for what we ought to believe. We are criticized for failures to believe the logical consequences of what we believe and criticized for believing propositions that conflict with each other. Anyone who meets these ideals of completeness and consistency will be unable to believe a range of consistent propositions that are accessible to other complete and consistent thinkers. In particular, they will not be able to believe propositions attributing specific errors to them, and propositions that entail these off-limit propositions. ellauri096.html on line 291: When on trial for impiety, Socrates traced his inquisitiveness to the Oracle at Delphi (Apology 21d in Cooper 1997). Prior to beginning his mission of inquiry, Chaerephon asked the Oracle: “Who is the wisest of men?” The Oracle answered “No one is wiser than Socrates.” This astounded Socrates because he believed he knew nothing. Whereas a less pious philosopher might have questioned the reliability of the Delphic Oracle, Socrates followed the general practice of treating the Oracle as infallible. The only cogitation appropriate to an infallible answer is interpretation. Accordingly, Socrates resolved his puzzlement by inferring that his wisdom lay in recognizing his own ignorance. While others may know nothing, Socrates knows that he knows nothing. ellauri096.html on line 297: The general structure of Meno’s paradox is a dilemma: If you know the answer to the question you are asking, then nothing can be learned by asking. If you do not know the answer, then you cannot recognize a correct answer even if it is given to you. Therefore, one cannot learn anything by asking questions. ellauri096.html on line 321: Der Legende nach war der 36-jährige Augustin 1679 während der Pestepidemie wieder einmal betrunken und schlief irgendwo in der Gosse seinen Rausch aus. Siech-Knechte, die damals die Opfer der Epidemie einsammeln mussten, fanden ihn, hielten ihn für tot und brachten die Schnapsleiche zusammen mit den Pestleichen auf ihrem Sammelkarren vor die Stadtmauer. Dort warfen sie ihre ganze Ladung in ein offenes Massengrab. Diese Pestgrube soll sich in der Nähe der Kirche St. Ulrich am Neubau (heutiger siebter Wiener Gemeindebezirk) befunden haben, gleich neben dem Platz, an dem heute der Augustinbrunnen steht. Wie in der damaligen Situation üblich, wurde das Grab nicht sofort geschlossen, sondern provisorisch mit Kalk abgedeckt, um später weitere Pestopfer aufzunehmen. Am folgenden Tag habe Augustin inmitten der Leichen so lange krakeelt und auf seinem Dudelsack gespielt, bis Retter ihn aus der Grube zogen. ellauri096.html on line 323: Danach soll Augustin sein Erlebnis als Bänkelsänger vorgetragen und davon recht gut gelebt haben. So ist die Legende vom lieben Augustin vielleicht seinem eigenen Bericht zu verdanken. Bereits zeitgenössische Quellen berichten von dem der Leichengrube entstiegenen Augustin. Abraham a Sancta Clara erwähnt das Ereignis in seinem „Wohlangefüllten Weinkeller“, um vor der Trunksucht zu warnen. Urkundliche Stütze für die Legende ist nur ein Eintrag im städtischen Totenschauprotokoll, das einen „Augustin N.“ verzeichnet. ellauri096.html on line 366: Vapaa tahto oli eräs Augustinuksen käsittelemiä ongelmia. Hän pohti, voiko ihmisen tuomita helvettiin pahojen tekojen takia, jos hän ei itse toimi oman tahtonsa mukaan tai ei tunne kristillisiä opetuksia. Erityisesti pelagiolaiskiistassa Augustinus korosti armon olevan pelastuksen edellytys. Ihmisen tahto oli Augustinuksen mukaan alun perin tehty vapaaksi, mutta synnin vuoksi sittemmin turmeltunut ja rappeutunut. Toisin kuin protestantismissa usein on tulkittu, Augustinus ei kuitenkaan kumonnut ajatusta ihmisen vapaasta tahdosta. Augustinuksen korostus oli, että sekä Jumalan suvereeni armo että ihmisen vapaa tahto täytyy hyväksyä. ellauri096.html on line 380: Pohjoisafrikkalainen kirkkoisä Augustinus oli ennen kristinuskoon kääntymistään manikealainen. Vaikka Augustinus kääntymyksensä jälkeen oli manikealaisuuden tiukka vastustaja, on manikealaisten vaikutteiden väitetty vaikuttaneen hänen kauttaan myös kristinuskon kehitykseen. Toisaalta on myös esitetty ettei Augustinuksen aiempi manikeolaisuus olisi vaikuttanut kristinuskon kehitykseen. (There Is No Dog / There Is Dog - professorit kiistelevät taas.) ellauri096.html on line 438: Pogonophobia is the irrational, persistent and often unwarranted fear of beards. The word is derived from Greek pogon (beard) and phobos (fear). Mothers often warn their daughters to "never trust a man with beard or facial hair unless he is Santa Claus". In the United States, there has not been a president with a beard since the 1800s. ellauri096.html on line 452: Usein tyttö rakastuu hevosen valokuvaan kirjan kannessa tai harrastelehdessä ennenkuin on edes tavannut hevosta elävänä. Eikä juhlallisuuden vaikutelmalta voi koskaan kokonaan välttyä, vaikka tahallaan rimpuilisi sită vastaan ja kuvaisihevosen esimerkiksi sellaisena groteskina piereskelijänä kuin miltä se näyttää ja kuulostaa tallin töihin tottuneelle, miten näiden otusten ilmavaivat usein tärisyttävät karsinan seiniä ja sakeuttavat ilman kuin sinappikaasu. Inhorealismi johdattaa aivan yhtä pahasti harhaan kuin ponikirjojen söpöily. Ennemmin haluaisin päästä käsiksi tylsyyteen, vai miksi sitä pitäisi sanoa. Jokin näiden eläinten typerryttävässä monotonisessa lauhkeudessa osoittaa kohti sitä totuutta, jonka haluaisin kirjoittamalla pyydystää, vaikka hyvin tajuan tehtävän toivottomuuden. Tartunpa mihin ilmiöön tai aiheeseen hyvänsä, esitän aina ansaitsemattoman huomionosoituksen. Maailma pitäisi vain jättää omaan arvoonsa, ja niin useimmat tekevätkin. Tämä valhekasvain jäytää vain kirjoittajia. ellauri096.html on line 529: Galgalim (galgallim "spheres", "wheels", "whirlwinds" גַּלְגַּלִּים; singular: galgal, גַּלְגַּל), also called ophanim (Hebrew "wheels" ōphannīm אוֹפַנִּים; singular: ōphān, ofan אוֹפָן), refer to the wheels seen in Ezekiel's vision of the chariot (Hebrew merkabah) in Ezekiel 1:15–21. One of the Dead Sea scrolls (4Q405) construes them as angels; late sections of the Book of Enoch (61:10, 71:7) portray them as a class of celestial beings who (along with the Cherubim and Seraphim) never sleep, but guard the throne of God. ellauri096.html on line 531: These "wheels" have been associated with Daniel 7:9 (mentioned as galgal, traditionally "the wheels of galgallim", in "fiery flame" and "burning fire") of the four, eye-covered wheels (each composed of two nested wheels), that move next to the winged Cherubim, beneath the throne of God. The four wheels move with the Cherubim because the spirit of the Cherubim is in them. The late Second Book of Enoch (20:1, 21:1) also referred to them as the "many-eyed ones". ellauri096.html on line 533: The First Book of Enoch (71.7) seems to imply that the Ophanim are equated to the "Thrones" in Christianity when it lists them all together, in order: "...round about were Seraphim, Cherubim, and Ophannim". ellauri096.html on line 555: The Droste effect, known in art as an example of mise en abyme, is the effect of a picture recursively appearing within itself, in a place where a similar picture would realistically be expected to appear, creating a loop which theoretically could go on forever, but realistically only goes on as far as the image´s quality allows. ellauri096.html on line 591: Although obscure at the time of its initial publication, Maldoror was rediscovered and championed by the Surrealist artists during the early twentieth century. The work's transgressive, violent, and absurd themes are shared in common with much of Surrealism's output; in particular, Louis Aragon, André Breton, Salvador Dalí, Man Ray, and Philippe Soupault were influenced by the work. Maldoror was itself influenced by earlier gothic literature of the period, including Lord Byron's Manfred, and Charles Maturin's Melmoth the Wanderer. ellauri096.html on line 593: Maldoror is a modular (sic) work primarily divided into six parts, or cantos; these parts are further subdivided into a total of sixty chapters, or verses. Parts one through six consist of fourteen, sixteen, five, eight, seven and ten chapters, respectively. With some exceptions, most chapters consist of a single, lengthy paragraph.[b] The text often employs very long, unconventional and confusing sentences which, together with the dearth of paragraph breaks, may suggest a stream of consciousness, or automatic writing. Over the course of the narrative, there is often a first-person narrator, although some areas of the work instead employ a third-person narrative. The book's central character is Maldoror, a figure of evil who is sometimes directly involved in a chapter's events, or else revealed to be watching at a distance. Depending on the context of narrative voice in a given place, the first-person narrator may be taken to be Maldoror himself, or sometimes not. The confusion between narrator and character may also suggest an unreliable narrator. ellauri096.html on line 670: In a 1976 paper, Robert Lucas argued that it is naive to try to predict the effects of a change in economic policy entirely on the basis of relationships observed in historical data, especially highly aggregated historical data. Lucas claimed that the decision rules of Keynesian models, such as the fiscal multiplier, cannot be considered as structural, in the sense that they cannot be invariant with respect to changes in government policy variables, stating: ellauri096.html on line 674: This meant that, because the parameters of the models were not structural, i.e. not indifferent to policy, they would necessarily change whenever policy was changed. The so-called Lucas critique followed similar criticism undertaken earlier by Ragnar Frisch, in his critique of Jan Tinbergen's 1939 book Statistical Testing of Business-Cycle Theories, where Frisch accused Tinbergen of not having discovered autonomous relations, but "coflux" relations,[10] and by Jacob Marschak, in his 1953 contribution to the Cowles Commission Monograph, where he submitted that ellauri096.html on line 682: The associated policy implications were clear: There is no need for any form of government intervention since, ostensibly, government policies aimed at stabilizing the business cycle are welfare-reducing. Since microfoundations are based on the preferences of decision-makers in the model, DSGE models feature a natural benchmark for evaluating the welfare effects of policy changes. The Kydland/Prescott 1982 paper is often considered the starting point of RBC theory and of DSGE modeling in general and its authors were awarded the 2004 Bank of Sweden Prize in Economic Sciences in Memory of Alfred Nobel. ellauri096.html on line 775: In the dialogue Protagoras, Socrates attests that akrasia does not exist, claiming "No one goes willingly toward the bad" (358d). If a person examines a situation and decides to act in the way he determines to be best, he will pursue this action, as the best course is also the good course, i.e. man's natural goal. An all-things-considered assessment of the situation will bring full knowledge of a decision's outcome and worth linked to well-developed principles of the good. A person, according to Socrates, never chooses to act poorly or against his better judgment; and, therefore, actions that go against what is best are simply a product of being ignorant of facts or knowledge of what is best or good. ellauri096.html on line 777: Aristotle, on the other hand, took a more empirical approach to the question, acknowledging that we intuitively believe in akrasia. He distances himself from the Socratic position by locating the breakdown of reasoning in an agent’s opinion, not his appetition. Now, without recourse to appetitive desires, Aristotle reasons that akrasia occurs as a result of opinion. Opinion is formulated mentally in a way that may or may not imitate truth, while appetites are merely desires of the body. Thus, opinion is only incidentally aligned with or opposed to the good, making an akratic action the product of opinion instead of reason. For Aristotle, the antonym of akrasia is enkrateia, which means "in power" (over oneself). ellauri096.html on line 779: The word akrasia occurs twice in the Koine Greek New Testament. In Matthew 23:25 Jesus uses it to describe hypocritical religious leaders, translated "self-indulgence" in several translations, including the English Standard version. Paul the Apostle also gives the threat of temptation through akrasia as a reason for a husband and wife to not deprive each other of sex (1 Corinthians 7:5). In another passage (Rom. 7:15–25) Paul, without actually using the term akrasia, seems to reference the same psychological phenomenon in discussing the internal conflict between, on the one hand, "the law of God," which he equates with "the law of my mind"; and "another law in my members," identified with "the flesh, the law of sin." "For the good that I would do, I do not; but the evil which I would not, that I do." (v.19) ellauri096.html on line 810: "Whether we deal with historical or natural phenomena, the individual observation of phenomena assumes the character of a 'fact' only when it can be related to other, analogous observations in such a way that the whole series 'makes sense.' This 'sense' is, therefore, fully capable of being applied, as a control, to the interpretation of a new individual observation within the same range of phenomena. If, however, this new individual observation definitely refuses to be interpreted according to the 'sense' of the series, and if an error proves to be impossible, the 'sense' of the series will have to be reformulated to include the new individual observation (1955, p. 35)" (1990, pp. 230–231). ellauri096.html on line 849: "Silentium pueri, hiljaisuus!", liian isoon pukuun ja solmioon pukeutunut punaposkinen ukkeli huusi ja antoi katseensa kiertää nuorten miesten ja hienhajun täyttämässä huoneessa. Huoneen laidalla olevilla ikkunoilla kulki kaksi kärpästä verkosta tehdyt verkkosilmät silminä, leveä kitiinikilpi perseensä ympärillä ja paksut, topatut nahkasuojukset karvaisten käsivarsiensa peittona. ”Ylös!” latinantunnin johtaja komensi. Paukanteiksi kutsutut koululaiset nousivat seisomaan ja asettuivat vajaan metrin päähän toisistaan kädet selän taakse taivutettuina. Sitten opettaja eli Omppu astui heidän vierelleen ja kohotti äänensä. ”Sedite pueri!” hän huusi. Sekundantit käänsivät Cornelius Neposta kansi kohti lattiaa ja istahtivat sitten takaisin pulpettiin. Paukantit kohottivat kätensä viittaajan pään korkeudelle. Kaikki olivat aivan hiljaa. ”Aloittakaa!” ottelun johtaja huusi, ja siinä samassa linkkarit avainniput ja eväspullot alkoivat kilahdella pulpettien putkijalkoja vasten. Nopeat tietoiskut ja torjunnat seurasivat toisiaan, mutta kumpikaan osapuoli ei tehnyt elettäkään väistääkseen lyöntejä. Sitten yksi sivallus osui maaliinsa. ”Seis!” ottelun johtaja käski, ja paukantit laskivat heti housunsa. Toisen lahkeesta valui jotain vaaleanpunaista, ja toinen ottelun kahdesta valvojasta riensi tutkimaan saalista. ”Se on yli tuuman pituinen!” valvoja totesi. Letku oli sääntöjen mukaan tarpeeksi pitkä, ja ottelu oli ohi. Valkoisiin pukeutunut lääketieteen opiskelija talutti jotain tahmeaa vuotavan ottelijan sivuun puhdistamista ja sitomista varten. Haavoittunut paukapää oli ainakin yhtä tyytyväinen ottelun lopputulokseen kuin haavoittumatonkin. ellauri096.html on line 855: Mikäli aatelismies oli loukannut toista, vallalla ollut kumma käsitys edellytti, että loukattu osapuoli vaati hyvitystä kaksintaistelun muodossa. Jos loukattu ritari yritti unohtaa nöyryytyksensä, hän leimautui helposti kunniattomaksi pelkuriksi. Mikä tarkoitti vaan sitä että kuka tahansa saattoi kävellä sen ylize ja viedä sen pelivälineet. Aatelismiesten kaksintaistelujen taustalla oli usein nainen, mikä antoi taisteluille romanttisen sävyn. Paskanmarjat, resujen omistuxesta siinä oli kyse silloinkin. Miekoin tai pistoolein käytyä taistelua jatkettiin kuitenkin monesti toisen osapuolen kuolemaan asti, minkä vuoksi kaksintaistelut lopulta kiellettiin sekä suuressa osassa Eurooppaa että Venäjällä. Voi kysyä mixi, siinähän päästiin nopeasti eroon paskiaisista? No kai ne jotka voittivat oli vielä paskiaisempia. Sitäpaizi, huonoja paskiaisia tarvittiin tykinruuaxi. Kaksintaisteluperinne jatkui kielloista huolimatta, ja Saksassa se levisi 1500-luvulla yliopistoihinkin. Tuohon aikaan yliopistojen opiskelijat olivat enimmäkseen aatelisperheiden poikia, jotka olivat sisäistäneet aateliston kunniakäsityksen kasvaessaan. Nykyjään huippyliopistoissa maxavat opiskelijat ovat yleensä pohattojen poikia, jotka ovat sisäistäneet rahanteon ajatuxen kasvaessaan. Yliopistoissa opiskeli kuitenkin myös porvarisperheiden poikia, jotka omaksuivat nopeasti ylhäisiltä opiskelutovereiltaan sekä miekankäyttötaidon että tiukan kunniakäsityksen. Huippuyliopistoissa opiskelee nykyään myös vapaaoppilaina ulkolaisten värivammaisten ylifixua jälkikasvua, jotka nopeasti omaxuvat rahanteon ajatuxen. ellauri096.html on line 863: ”Vastustajan voimat näyttivät hupenevan, ja hänen kalpeilla kasvoillaan erottui punaisia laikkuja. Hän haukkoi henkeään erien välissä eikä silti tahtonut saada happea. Kun se hitaasti upposi tajuntaani, aloin vain toivoa, että hän pian pyörtyisi. Paizi sitten se ei ehtisi merkata minua. Verdammt noch mal!” Mensuurimeikkailu paljasti armottomasti, oliko nuorukaisessa tosimiehen aineksia kuin Aki Mannisessa, vai onko se väpelö kuten se nörtti taiteellinen telttakaveri. Mikään ei muutu, vaan verryttelypuvut vaihtuvat. Paukapäiden kasvojen piti mittelön aikana kuvastaa malttia, urheutta ja rehtiyttä – ei kiihkoa, silmitöntä verenhimoa saati sitten pelkoa. Jos paukantti käänsi päänsä sivuun miekan terän tieltä tai räpytti silmiään, hänet leimattiin armotta pelkuriksi ja hän sai ylimääräisen reijän perseeseen. Kunnian puolustaminen oli mensuurimeikkailun keskeinen arvo. Kuuluisa saksalainen runoilija Heinrich Heine opiskeli 1800-luvulla Göttingenin yliopistossa. Hän oli taustaltaan juutalainen ja päätyi miekkailemaan juutalaisvastaisen solvauksen esittänyttä opiskelijaa vastaan. Hänen kustantajansa rohkaisi suosikkirunoilijaansa sanoilla: ”Ennemmin kuolema kuin häpeä!” "Ennemmin häpeä kuin perseeseen 2 lisäläpeä", laukaisi Chaim leukavasti. ellauri096.html on line 917: Yli-Juonikas mätki ystäväänsä Salmenniemeä 2019 entisnuoressa Voima-lehdessä: "...pyhiksi miellettyjä suomalaisuuden ikoneja tölvitään räävittömällä vihapuheella. Tässä Salmenniemen tavallisesti suvereeni tyylitaju pettää pahan kerran. Hän jää jankkaamaan samaa sanaa, luonnehtii niin Rytiä, Paasikiveä kuin Ahtisaartakin samalla sanalla ”kakkapillu”. On vaikea ymmärtää, miten etabloitunut kirjailija tulee suoltaneeksi yleisönsä silmille jotain tällaista – etenkin kun hän itse on kätellyt televisiossa tasavaltamme presidenttiä." ellauri096.html on line 924: Viereisellä sivulla Yli-Juonikas ihmetteli, ”miksi NV julkaisee tällaista” ja että ”Harrilla asiat eivät ole hyvin”. Olin riemuissani: herrojen kalisteluhan on hauskempaa kuin heidän kaunokirjallisuutensa yhteensä! ellauri097.html on line 83: Kartan perusteella Baltimore on räkäklunssi jenkkimantereen nenän alla. UUTISSALAMA: Tytti Yli-Viikari on Tuomas Pöystin puudeli. Tuomas Pöysti on Haju Pisilän rescue dog, likaojasta löytämä kusikoira. Tää kolmikko ja neljäntenä vielä se Bernerin kumikana ja apupoikana "johtaja Koiranen". on olleet keltaisina noutajina tuomassa jenkkityyppistä korruptiota Suomeen. Ne pitäisi pyyhkiä pikaisesti nenäliinaan. Aivastaa hihaan. Niille on aika tulla noutaja. ellauri097.html on line 85: Mutta takas Menckeniin. 9-vuotiaana se luki Mark Twainin Huckleberry Finn, mikä oli "the most stupendous event in my life." No taisi olla tylsä elämä. Kylse varmaan luki Twainilta niitä ateistijuttujakin. For Mencken, Huck Finn epitomizes the hilarious dark side of America, where democracy, as defined by Mencken, is "the worship of jackals by jackasses." Siinä se on oikeassa kyllä mutta demokratia on silti paras kexintö. Ilman sitä samat kusipäät ja niiden sakaalit hallizis ilman aaseja. Demokratiassa sentään vaihdetaan aasit ja sakaalit määräaikoina. ellauri097.html on line 99: Mencken is fictionalized in the play Inherit the Wind (a fictionalized version of the Scopes Monkey Trial of 1925) as the cynical sarcastic atheist E. K. Hornbeck (right), seen here as played by Gene Kelly in the Hollywood film version. ellauri097.html on line 101: Mencken was a keen cheerleader of scientific progress but was skeptical of economic theories and strongly opposed to osteopathic/chiropractic medicine. He also debunked the idea of objective news reporting since "truth is a commodity that the masses of undifferentiated men cannot be induced to buy" and added a humorous description of how "Homo Boobus," like "higher mammalia," is moved by "whatever gratifies his prevailing yearnings." ellauri097.html on line 113: In the summer of 1926, Mencken followed with great interest the Los Angeles grand jury inquiry into the famous Canadian-American evangelist Aimee Semple McPherson. She was accused of faking her reported kidnapping and the case attracted national attention. There was every expectation that Mencken would continue his previous pattern of anti-fundamentalist articles, this time with a searing critique of McPherson. Unexpectedly, he came to her defense by identifying various local religious and civic groups that were using the case as an opportunity to pursue their respective ideological agendas against the embattled Pentecostal minister. He spent several weeks in Hollywood, California, and wrote many scathing and satirical columns on the movie industry and Southern California culture. After all charges had been dropped against McPherson, Mencken revisited the case in 1930 with a sarcastic and observant article. He wrote that since many of that town´s residents had acquired their ideas "of the true, the good and the beautiful" from the movies and newspapers, "Los Angeles will remember the testimony against her long after it forgets the testimony that cleared her." ellauri097.html on line 119: "Supermen" in Mencken´s view, were those wrongly oppressed and disdained by their own communities, but nevertheless distinguished by their will and personal achievement, not by race or birth. Selvää Nietsche-höpötystä. Tietysti se ize oli teris ja mursuwiixi toinen. Supermiesajattelu ei ole koskaan oikein puhutellut mua. En kyllä kexi mixi. ellauri097.html on line 128: Elsewhere, he dismissed higher mathematics and probability theory as "nonsense", after he read Angoff´s article for Charles S. Peirce in the American Mercury. "So you believe in that garbage, too—theories of knowledge, infinity, laws of probability. I can make no sense of it, and I don´t believe you can either, and I don´t think your god Peirce knew what he was talking about." ellauri097.html on line 130: Uuskantilainen Vaihinger began to develop a system of philosophy he called the "philosophy of 'als ob' ". In it he offered a system of thought in which God and reality might best be represented as paradigms. This was not to say that either God or reality was any less certain than anything else in the realm of man’s awareness, but only that all matters confronting man might best be regarded in hypothetical ways. ellauri097.html on line 134: the American journalist Mencken was scathing in his criticism of the book, which he dismissed as an unimportant "foot-note to all existing systems". Vaihinger was also criticised by the Logical positivists who made "curt and disparaging references" to his work. ellauri097.html on line 139: The Jews could be put down very plausibly as the most unpleasant race ever heard of. As commonly encountered, they lack many of the qualities that mark the civilized man: courage, dignity, incorruptibility, ease, confidence. They have vanity without pride, voluptuousness without taste, and learning without wisdom. Their fortitude, such as it is, is wasted upon puerile objects, and their charity is mainly a form of display. ellauri097.html on line 143: I admit freely enough that, by careful breeding, supervision of environment and education, extending over many generations, it might be possible to make an appreciable improvement in the stock of the American Negro, for example, but I must maintain that this enterprise would be a ridiculous waste of energy, for there is a high-caste white stock ready at hand, and it is inconceivable that the Negro stock, however carefully it might be nurtured, could ever even remotely approach it. The educated Negro of today is a failure, not because he meets insuperable difficulties in life, but because he is a Negro. He is, in brief, a low-caste man, to the manner born, and he will remain inert and inefficient until fifty generations of him have lived in civilization. And even then, the superior white race will be fifty generations ahead of him. ellauri097.html on line 147: Mencken countered the arguments for Anglo-Saxon superiority prevalent in his time in a 1923 essay entitled "The Anglo-Saxon," which argued that if there was such a thing as a pure "Anglo-Saxon" race, it was defined by its inferiority and cowardice. "The normal American of the 'pure-blooded' majority goes to rest every night with an uneasy feeling that there is a burglar under the bed and he gets up every morning with a sickening fear that his underwear has been stolen." ellauri097.html on line 149: Mencken repeatedly identified mathematics with metaphysics and theology. According to Mencken, mathematics is necessarily infected with metaphysics because of the tendency of many mathematical people to engage in metaphysical speculation. In a review of Alfred North Whitehead's The Aims of Education, Mencken remarked that, while he agreed with Whitehead's thesis and admired his writing style, "now and then he falls into mathematical jargon and pollutes his discourse with equations," and "[t]here are moments when he seems to be following some of his mathematical colleagues into the gaudy metaphysics which now entertains them."[50] For Mencken, theology is characterized by the fact that it uses correct reasoning from false premises. Mencken also uses the term "theology" more generally, to refer to the use of logic in science or any other field of knowledge. In a review for both Arthur Eddington's The Nature of the Physical World and Joseph Needham's Man a Machine, Mencken ridiculed the use of reasoning to establish any fact in science, because theologians happen to be masters of "logic" and yet are mental defectives: ellauri097.html on line 151: Is there anything in the general thinking of theologians which makes their opinion on the point of any interest or value? What have they ever done in other fields to match the fact-finding of the biologists? I can find nothing in the record. Their processes of thought, taking one day with another, are so defective as to be preposterous. True enough, they are masters of logic, but they always start out from palpably false premises. ellauri097.html on line 155: If chemists were similarly given to fanciful and mystical guessing, they would have hatched a quantum theory forty years ago to account for the variations that they observed in atomic weights. But they kept on plugging away in their laboratories without calling in either mathematicians or theologians to aid them, and eventually they discovered the isotopes, and what had been chaos was reduced to the most exact sort of order. ellauri097.html on line 159: In the same article which he later re-printed in the Mencken Chrestomathy, Mencken primarily contrasts what real scientists do, which is to simply directly look at the existence of "shapes and forces" confronting them instead of (such as in statistics) attempting to speculate and use mathematical models. Physicists and especially astronomers are consequently not real scientists, because when looking at shapes or forces, they do not simply "patiently wait for further light," but resort to mathematical theory. There is no need for statistics in scientific physics, since one should simply look at the facts while statistics attempts to construct mathematical models. On the other hand, the really competent physicists do not bother with the "theology" or reasoning of mathematical theories (such as in quantum mechanics): ellauri097.html on line 161: [Physicists] have, in late years, made a great deal of progress, though it has been accompanied by a considerable quackery. Some of the notions which they now try to foist upon the world, especially in the astronomical realm and about the atom, are obviously nonsensical, and will soon go the way of all unsupported speculations. But there is nothing intrinsically insoluble about the problems they mainly struggle with, and soon or late really competent physicists will arise to solve them. These really competent physicists, I predict, will be too busy in their laboratories to give any time to either metaphysics or theology. Both are eternal enemies of every variety of sound thinking, and no man can traffic with them without losing something of his good judgment. ellauri097.html on line 165: It is a well known fact that physicists are greatly given to the supernatural. Why this should be I don't know, but the fact is plain. One of the most absurd of all spiritualists is Sir Oliver Lodge. I have the suspicion that the cause may be that physics itself, as currently practised, is largely moonshine. Certainly there is a great deal of highly dubious stuff in the work of such men as Eddington. ellauri097.html on line 167: His later work consisted of humorous, anecdotal, and nostalgic essays that were first published in The New Yorker and then collected in the books Happy Days, Newspaper Days, and Heathen Days. Mencken was preoccupied with his legacy and kept his papers, letters, newspaper clippings, columns, and even grade school report cards. After his death, those materials were made available to scholars in stages in 1971, 1981, and 1991 and include hundreds of thousands of letters sent and received. The only omissions were strictly personal letters received from women. ellauri097.html on line 171: Se asui samassa talossa Baltimoren keskustorin varrella 67 v kurkistellen verhon takaa kun muut valkonaamat muutti lähiöihin. Kummakos eze se pelkäs naapurina asuvia neekereitä jotka saattoi havitella sen valkoisia kerrastoja. Sen talomuseo on suljettu yleisöltä paizi eri pyynnöstä. ellauri097.html on line 214: Olli-serkkukin on saanut letaalin pääntaudin. On päässyt sairaalasta jo pallihoitoon. Aika moneen sekin ehti ennenkuin tuli pää vetävän käteen. Oli missejä ja Pettereitä. Matkatoimistoja ja Eiranrantoja. Takatukkia ja wiixiä. Mikähän meillä on kun noi valkuaiset alkaa purkautua laskoxista kuin tagliatelle vedessä? ellauri097.html on line 284: Masis valtasi mamman miljoonien ranskisten ympäröimänä jotka eivät olleet koskaan kuulleet etelävaltioista (eikä ois voineet vähempää välittää). Paremman puutteessa Mary saarnas sitten sisällissodan kauhut lapsille. Mamma sai Julianin tuntemaan izensä aina erilaisexi kuin muut. Siihen sattui. Etelässä oli ihanaa. Neekereitä joka paikassa leipäkorit päässä. Loput voitte lukea Lucky Lucke Louisianassa-sarjakuvasta. ellauri097.html on line 292: Patrick White (1912–1990) was raised in Sydney’s well-to-do Rushcutter’s Bay, and was sent to England at 13. He attended boarding school, then Cambridge, and during the war was stationed in North Africa. It was there, in 1941, that White met Manoly Lascaris, the Greek officer who he would love for the rest of his life. By the time White and Lascaris returned to Australia. in 1947 White had written three tepidly received novels, and a play. It took coming home to Sydney to transform his writing and elevate it to the level of genius. White produced The Tree of Man, in 1955, his first novel to be written in Sydney. He went on to write a string of masterpieces in quick succession: Voss, Riders in the Chariot, The Vivisector. He received the Nobel Prize for Literature in 1973. The Nobel committee credited White “for an epic and psychological narrative art which has introduced a new continent into literature.” ellauri097.html on line 298: In 2006, the Weekend Australian newspaper conducted an experiment. They submitted chapter three of The Eye of the Storm (1973) to twelve publishers and agents around Australia under an anagram of White’s name, Wraith Picket. Nobody offered to publish the book. One responded, “the sample chapter, while reply (sic) with energy and feeling, does not give evidence that the work is yet of a publishable quality.” Notwithstanding that the chapter was not White’s finest writing, and the unfairness of submitting a chapter out of narrative sequence, the hoax prompted a minor crisis in Australian literature: if the industry couldn’t recognize the greatness of our sole Nobel winner, how unenlightened must the country’s publishing industry be now? Shortly thereafter, the ABC launched an online portal called Why Bother With Patrick White? The portal always struck me as sad. What other major writer would need a website dedicated to convincing his countrymen to give him another go? The link to the website is dead now. It would seem, in the end, that nobody could be bothered with Patrick White. ellauri097.html on line 300: They were lean years when the men ate garden snails and drank cooking sherry, years when they were mostly happy. ellauri097.html on line 302: In some respects this reflects a national pathology. Unlike an American or British child, an Australian student can go through thirteen years of education without reading much of their country’s literature at all (of the more than twenty writers I studied in high school, only two were Australian). This is symptomatic of the country’s famed “cultural cringe,” a term first coined in the 1940s by the critic A.A. Phillips to describe the ways that Australians tend to be prejudiced against home-grown art and ideas in favor of those imported from the UK and America. Australia’s attitude to the arts has, for much of the last two centuries, been moral. “What these idiots didn’t realize about White was that he was the most powerful spruiker for morality that anybody was going to read in an Australian work,” argued David Marr, White’s biographer, during a talk at the Wheeler Centre in 2013. “And here were these petty little would-be moral tyrants whinging about this man whose greatest message about this country in the end was that we are an unprincipled people.” ellauri097.html on line 316: die Urninge aus ihrer bisherigen Vereinzelung zu reißen und sie zu einer solidarisch verbundenen compacten Masse zu vereinigen. ellauri097.html on line 402: Der jüngere Kant hatte eine überdurchschnittliche Freude daran, sich auffallend und schick zu kleiden. Deshalb wurde er "eleganter Magister" genannt. In der Zeit bis 1765 trug er häufig einen (hell)braunen Rock - sehr unüblich unter Magistern - und die dazu passende gelbe Weste. Er ließ auch die Röcke mit Goldschnur einfassen und trug, solange es modern war, einen Degen. Ein dänischer Besucher bescheinigte 1791 noch dem älteren Kant eine "etwas übertriebene Galanterie im Anzuge". Noch im höchsten Alter sagte Kant, er wolle keine schwarzen Strümpfe tragen, weil die Farbe schwarz seine dünnen Waden noch dünner erscheinen lasse. ellauri097.html on line 408: Während Kant mit Green erst ab seinem fünften Lebensjahrzehnt eng befreundet war - seit er mit der Konzeption seiner ersten "Kritik" begann -, gab es vorher andere enge Freunde. Einer war Christian Jacob Kraus. 29 Jahre jünger als Kant, wurde er 1780 sein Kollege. Auch er war und blieb Junggeselle. Als Kant 1787 ein eigenes Haus kaufte und regelmäßig Honoratioren zu seinem Mittagstisch einlud, war Kraus dabei - und zwar nicht nur als einer der Gäste, sondern als Gesellschafter, das heißt, als Gastgeber, der sich auch die Kosten der Mahlzeit mit Kant teilte. Außerdem blieb Kraus nach dem Mittagessen oft bis sieben oder acht Uhr abends bei Kant - länger als alle anderen Tischgäste. Für die Königsberger Straßenpassanten bildeten die beiden schon bald ein originelles "Pärchen", zumal sie sich äußerlich sehr ähnelten - beide waren sehr klein. Die Nähe zwischen beiden muss groß gewesen sein, denn Kant schenkte Kraus 1787 einen Brillantring. ellauri097.html on line 412: Merkwürdig ist auch das Verhältnis Kants zu Theodor Gottlieb Hippel (1741-1796). Er hatte schon als Student beim jungen Privatdozenten Kant gelernt und gehörte viel später zum engeren Kreis der Tischgenossen. Hippel war ein eigenwilliger Mann und führte ein Doppelleben. Der kluge politische Beamte und biedere Zeitgenosse einerseits - der produktive Schriftsteller und sexbegierige (übrigens unverheiratete) Mann andererseits. Man hat vermutet, dass Kant in Wahrheit der Autor von Hippels (anonym veröffentlichtem) Buch Lebensläufe gewesen sei, welches viele Intimitäten mehrerer Königsberger Honoratioren ausplauderte. Mindestens habe er - so wurde gemutmaßt - einen Teil davon geschrieben, denn vieles darin hört sich wie von Kant an. Der Meister hat aber in einer "Erklärung wegen der von Hippelschen Autorschaft" die These vom eigenen Beteiligtsein zurückgewiesen. ellauri097.html on line 420: Kant held that all rational persons have an a priori understanding of the basic principles of morality. These consist of duties, both to oneself and to others, and above all the duty to respect rational agents. Most persons, however, do not understand that morality is a priori, and their moral commitments are therefore vulnerable to corrosive skeptical criticism. In The Metaphysics of Morals Kant formulates the ultimate standard for moral judgment, namely universalizability, and establishes the rational necessity of morality. ellauri097.html on line 424: The Protestant parson is the grandfather of German philosophy. The theologians’ instinct in the German scholars divined what Kant had once again made possible. The conception of a “true world,” the conception of morality as the essence of the world … were once again, thanks to a wily and shrewd skepticism, if not provable, at least no longer refutable. Kant’s success is merely a theologian’s success. [The Antichrist §10.] ellauri097.html on line 428: A virtue must be our own invention. The fundamental laws of self-preservation and growth demandthat everyone invent his own virtue, his own categorical imperative. How could one fail to feel how Kant’s categorical imperative endangered life itself! The theologians’ instinct alone protected it! [§11.] ellauri097.html on line 430: There’s a sense in which all philosophers except Nietzsche have been theologians in disguise, in that they all claimed to be selfless, altruistic seekers of truth and goodness. Socrates, Nietzsche thought, was really doing what was good for him when he claimed that it would be good for everyone to examine their lives. It’s only with Nietzsche – in Nietzsche’s view, that is – that the philosopher removes his mask and publicly proclaims that his philosophical activity is in the service of his will to power. Nietzsche with his drooping mustache was actually less gay than Immanuel Kant. ellauri097.html on line 438: If you are interested in a unique David Hume Turban for yourself, you can email the Edinburgh University Philosophy Society, who are offering a special promotion of £120 per hat (excl. Shipping&Handling). This offer will be open until August 1st. ellauri097.html on line 451: On the principle the challenger is correct in describing the is-ought fallacy. But rather than working against the teleological argument, that principle works against a common argument in favor of homosexuality, which is, if homosexual interests are natural to someone, they are therefore morally acceptable. That is an example of an is-ought fallacy. ellauri097.html on line 453: The is-ought fallacy, first articulated, by David Hume is put simply as you can’t get an ‘ought’ from an ‘is.’ The more precise way of characterizing it is this; You cannot have a syllogism that has a moral term in the conclusion if there is no moral term in the premises. To be a valid argument, the conclusion has to follow from the premises. You can’t have anything in the conclusion that isn’t already set up in the premises. Hume identified this particular fallacy in arguments that were based on mere descriptive elements but had a conclusion with moral terms in it. That is the is-ought fallacy. ellauri097.html on line 458: It seems like they’re just simply making a description: This is the way it is; therefore it is okay, in the moral sense of the word. They are presuming some moral state of affairs based on a mere description, and that’s an example of the is-ought fallacy. ellauri097.html on line 459: If they want to work on repairing the flaw in their argument, they’re welcome to try that. It would involve introducing a moral term that can be substantiated into the premise to arrive at a conclusion with a moral term. They might say, “If a thing is natural, then it’s moral. This is natural for me, therefore it’s moral.” Now, there’s a valid argument. I don’t think it’s sound, but at least it doesn’t commit the is-ought fallacy. ellauri097.html on line 462: So if I intend to go from Los Angeles to Napa which is north of Los Angeles but I get in my car and head south on the 405 to the 5, and then head down towards the Mexican border, you can see that I am going the wrong direction. But, of course, the word “wrong” here means that I am not moving towards my goal. I am not accomplishing the goal that I intended to accomplish. I am actually moving in a way that’s inconsistent with my goal, and therefore we can call it the wrong direction. ellauri097.html on line 464: I’m not actually using a moral ‘wrong’ in this particular illustration, but notice how you can understand right or wrong in terms of teleology, depending on what the goal is. If I have a loose screw on the refrigerator and I choose a butter knife to tighten the screw, I’m going to ruin the butter knife because I’m not using it for its intended purpose. It’s not made to function as a screwdriver, even if it can be used that way in a pinch. It will get bent or can slip out and scratch the refrigerator. It wasn’t fulfilling its telos, its purpose, or its function, and therefore it was being used wrongly. ellauri097.html on line 467: One way of arguing against homosexuality is to say that males were not intended to have sex with other males, and we can tell that by the way sexual organs appear to be intended to function. Because men were not intended to have sex with other males, and they do so, then they are violating their natural teleology, their natural function. But notice that in the nature of the argument we are making a moral claim implicitly up front. We’re saying, We ought to use things the way they were intended by their Maker to be used, consistent with their teleology. This isn’t that way, therefore it’s wrong. It’s not arguing merely on how bodies are naturally, but how they are intended to function naturally. The teleology is the moral term in the premises. ellauri097.html on line 471: In Romans 1:26, the New Testament says, “For this reason, God gave them over to degrading passions, for their women exchanged the natural function for that which is unnatural,” that is, different than what God intended. “And in the same way, also, men abandoned the natural function of the woman, and burned in their desire towards one another.” The translation used here is the New American Standard Bible because I think the NIV is woefully inadequate in the way it translates this passage from the Greek. ellauri097.html on line 473: Paul is saying that when it comes to sexual desire, women were made for men, and men for women, and that’s the functional relationship that God designed them for. They are violating this functional relationship by instead sexually desiring one that was not intended. And, in fact, the wording about male homosexuality is, “They abandoned the natural function of the woman.” So the woman that God provided for them, they are abandoning that for something that, in God’s teleology, is unnatural. So that’s the way our natural law argument works in these two passages. ellauri097.html on line 475: Of course, this trades on the notion that human beings, in this case, were made for certain ends. And if a person wants to deny God, then we weren’t made for certain ends, and that’s a way to get out of this argument. So does this argument work for people who are not theists? ellauri097.html on line 481: What you ought to be saying if you don’t believe in God is, It’s just molecules clashing in the universe. There is no right and wrong, so you have no justification for claiming that I’m wrong. Now, that would be consistent - the relativistic view of a materialistic universe. But, of course, then they can’t complain their “rights” because rights don’t have any place in a purely naturalistic system. Rights are part of teleology, endowed with creation. ellauri097.html on line 483: It really is an issue of consistency of worldviews here, as you can see. But I think a more precise understanding of the teleological argument and the is-ought fallacy helps us to answer the original challenge the caller had. ellauri097.html on line 511: John Boswell was a Roman Catholic, having converted from the Episcopal Church of his upbringing at the age of 15. He remained a daily-mass Catholic until his death, despite differences with the church over sexual issues. Although he was orthodox in most of his beliefs, he strongly disagreed with his church's stated opposition to homosexual behavior and relationships. He was partnered with Jerone Hart for some twenty years until his death. Hart and Boswell are buried together at Grove Street Cemetery, New Haven, Connecticut. ellauri097.html on line 571: Kirjallisuuden ympärille kasvanut kaupallinen, tekninen ja kulttuurinen infrastruktuuri, joka 1900-luvulla säädettiin palvelemaan tehokkuutta ja voimaa, tiedonvälityksen arvokkainta ydinvirtaa – kirjaa – tukee nyt hämärää, epäselvää ideaa, jonka on vaikea uskoa omaan oikeutukseensa. Kirjakaupat, offsetpainot, kirjasyksyt ja suuret arvovaltaiset kustantamot ovat menneisyyden instituutioita. Kuka muistaa ajan, jolloin kirja-ale oli suuri tapaus! Tammikuussa Helsingin Keskuskadulla jonotettiin kirjanhimosta väristen aamukahdeksalta. Nykyään ilmaishyllyistä ja kirjanvaihtopisteistä saa teoksia, oikeita kirjoja, klassikoita, kunnon niteitä, jotka eivät, räikeästi toisin kuin vielä 1990-luvulla, ole Valittujen palojen lyhennelmälukemistoja eivätkä bestsellereiden kirjakerhopainoksia. (Eihän kirjakerhojakaan enää ole. Ne menevät samaa tietä kuin boomerit, joiden ylitäydet lundiat tyhjenevät kirjastojen vaihtopenkille odottamaan turhaan peliaikoja. Buumerit on jättäneet ne tänne alas orvoixi ja liihottaneet ize taivaaseen.) ellauri097.html on line 596: Tavoitelkaamme siis pientä yleisöä! Niitä kahtakymmentä, kahtasataa ihmistä, joita kirja vielä kiinnostaa. Siis mun (Nyölénin) suomentama, globaaleista bestsellereistä on paras vaieta kuin Wittgenstein. ellauri097.html on line 635: Tunnemme tarinan keskiaikaisesta munkista, "hänestä", joka pulpetin ääreen naulittuna jäljensi koko antiikin kirjallisuuden ja filosofian papereille ja pergamenteille ja ojensi sen meille valmiina ja kauniina. (Ei se kyllä vaan yxi jäbä ollut, vaan kokonaisia salillisia orjia.) ellauri097.html on line 677: Yliopiston uuden puolen graffitien kirjavoimien vessojen vierellä on ilmoitustauluja johon ennen tuli tiedekuntatenttien tuloxet. Siinä vieressä oli usein Kake Niemisen samizdat-julkaisuja koskien eetteripyörteitä. Muistan säälineeni niiden kirjoittajaa, vaikka en ollut sitä nähnytkään. Nyt mä nään että sen parta oli aika kadehdittava. Tukasta en sano mitään. Se oli Jaakko Hintikan ikätoveri. Jaakko eli 5v vanhemmaxi. Kuuluisia suomalaisia. ellauri097.html on line 726: But as I said it, swift there passed me by Mut justkun sanoin sen, liihotteli ohize ellauri097.html on line 727: On noiseless wing a ‘wildered butterfly, äänettömin siivin sekopäinen perhonen, ellauri097.html on line 733: As where some flower lay withering on the ground. jossain missä lojui kuihtuvana kukka pellossa. ellauri097.html on line 768: And dreaming, as it were, held brotherly speech ja unexuen, ikäänkuin, pidin veljellistä puhetta ellauri097.html on line 783: To where it bent in the undergrowth; Siihen missä se kääntyi pusikoihin; ellauri097.html on line 787: Though as for that the passing there Vaikka oikeasti niitä pitkin kulkijat ellauri097.html on line 795: Somewhere ages and ages hence: jossakin kun tästä on jo aikapäiviä; ellauri097.html on line 798: And that has made all the difference. Ja se muutti sitten ihan kaikki. ellauri097.html on line 816: Robert Frost's personal life was plagued by grief and loss. In 1885 when he was 11, his father died of tuberculosis, leaving the family with just eight dollars. Frost's mother died of cancer in 1900. In 1920, he had to commit his younger sister Jeanie to a mental hospital, where she died nine years later. Mental illness apparently ran in Frost's family, as both he and his mother suffered from depression, and his daughter Irma was committed to a mental hospital in 1947. Frost's wife, Elinor, also experienced bouts of depression. ellauri098.html on line 58: What's your malfunction? A flawed character is more interesting than a flawless character. Ergo, a cast of characters with flaws is more interesting exponentially. An easy way to crank up drama is to supply everyone with a tragic past, a messed up family history, other significant issues (physical, psychological, etc.) or some combination of the three. When Dysfunction Junction comes into play, good parents can be as common as penguins in the Sahara, instead turning out to be neglectful, smothering/overprotective, unfeeling, abusive, misguided, or dead. And let's not even get into the rest of the family. ellauri098.html on line 60: The resulting prevalence of personal trauma often stretches suspension of disbelief and is a leading cause of Cerebus Syndrome. If done poorly, this is a one-way ticket to Wangst territory, and as so many attempt to smother the series with dysfunction, Too Bleak, Stopped Caring is a frequent result. If done well, you get a large number of interesting, sympathetic, flawed characters, and their interactions with each other gradually reveal the multiple sides to each of them. More realistic (i.e. not Flanderized) portrayals of this trope can even help the audience understand and cope with their own dysfunctional lives, especially with regards to issues that are typically glossed over in mainstream society. ellauri098.html on line 62: This trope often goes hand in hand with There Are No Therapists, Trauma Conga Line and dramatic Crapsack Worlds. Big, Screwed-Up Family can be a justification for this trope. When all or nearly all involved parties are insane, you have a Cast Full of Crazy. Royal families are particularly prone to this, as are cops and detectives. The Dysfunction Junction is the natural habitat of the Jerkass Woobie. ellauri098.html on line 175: According to Propp, based on his analysis of 100 folktales from the corpus of Alexander Fyodorovich Afanasyev, there were 31 basic structural elements (or 'functions') that typically occurred within Russian fairy tales. He identified these 31 functions as typical of all fairy tales, or wonder tales [skazka] in Russian folklore. These functions occurred in a specific, ascending order (1-31, although not inclusive of all functions within any tale) within each story. This type of structural analysis of folklore is referred to as "syntagmatic". This focus on the events of a story and the order in which they occur is in contrast to another form of analysis, the "paradigmatic" which is more typical of Lévi-Strauss's structuralist theory of mythology. Lévi-Strauss sought to uncover a narrative's underlying pattern, regardless of the linear, superficial syntagm, and his structure is usually rendered as a binary oppositional structure. For paradigmatic analysis, the syntagm, or the linear structural arrangement of narratives is irrelevant to their underlying meaning. ellauri098.html on line 212: SPOILERI: Nun /ˈnʊn/, in the Hebrew Bible, was a man from the Tribe of Ephraim, grandson of Ammihud, son of Elishama, and father of Joshua (1 Chronicles 7:26–27). Nun grew up in and may have lived his entire life in the Israelites´ Egyptian captivity, where the Egyptians "made life bitter for them with harsh labor at mortar and bricks and with all sorts of tasks in the field" (Exodus 1:14). In Aramaic, "nun" means "fish". Thus the Midrash tells: "[T]he son of him whose name was as the name of a fish would lead them [the Israelites] into the land" (Genesis Rabba 97:3). ellauri098.html on line 304: TV Tropes was founded in 2004 by a programmer under the pseudonym "Fast Eddie." He described himself as having become interested in the conventions of genre fiction while studying at MIT in the 1970s and after browsing Internet forums in the 1990s. He sold the site in 2014 to Drew Schoentrup and Chris Richmond. ellauri098.html on line 308: Many tropes originated in literary works. Literature being nearly as old as writing itself, most of The Oldest Ones in the Book date to the classics, most Public Domain Characters appeared in print well before the first TV broadcasts, and even today, with the supposedly dwindling popularity of books in favor of more modern medianote , there are books with enough cultural impact to spawn TV Tropes. ellauri098.html on line 440: There’s nothing an ENTP loves more than a good argument. They can argue on any side and enjoy playing devil’s advocate. For ENTPs, the pleasure is in taking ideas apart and seeing what really works and what doesn’t. ENTPs love to smash icons, question authority, and break down outmoded ideas. (And Click To Tweet.) ellauri098.html on line 447: INTP (introverted inntuitive thinking perceiving) is one of the sixteen personality types defined by the Myers-Briggs Type Indicator (MBTI) test. INTPs are a relatively rare type, making up about 4% of the population. INTPs are creatures of logic. Calm, controlled, and studious, INTPs are driven by the search for reason. For INTPs, the principles behind anything can be figured out given enough time. In fact, INTPs often get caught up on thinking for its own sake; the stereotypical figure of the “absent-minded scientist” is based on INTP behavior. ellauri098.html on line 467: John Adams, Isaac Asimov, keisari Augustus, Jane Austen, Dan Aykroyd, L.van Beethoven, Anders Breivik, Emily Bronté, Cassius (Shakespeare) Hillary Clinton, Elvis Costello, Charles Darwin, Mr. Darcy, Ike Eisenhower, Colin Firth, Bobby Fischer, von Frankenstein, Gandalf, Richard Gere, Al Gore (taas), Hannibal (taas), Steven Hawking, G.W.F.Hegel, Herakleitos, Sherlock Holmes, Horatio Hornblower, Thomas Jefferson, Ted Kaczynski (Unabomber), John F.Kennedy, J.M. Keynes, Stanley Kubrik, Meyer Lansky, Ivan Lendl, V.I.Lenin, C.S. Lewis, Martin Luther, Elon Musk, Michelle Obama, John Nash, Martina Navratilova, Isaac Newton, Friedrich Nietsche, Sylvia Plath, Ayn Rand, Rosenkrantz&Guildenstern (Hamlet), Jean-Paul Sartre, Arnold Schwarzenegger (taas), Nikola Tesla, Sun Tzu, Bruce Wayne (Batman), Norbert Wiener, Woodrow Wilson, Mark Zuckerberg ellauri098.html on line 472: Sometimes ENFPs can seem scattered and directionless, and they often have no interest in the mundane details of day-to-day life. They tend to need others to keep them anchored and focused. ellauri098.html on line 475: Ariel (Pieni merenneito), Mahmoud Ahmadinejad (Iran), Julian Assange, Calvin (Lassi), Fidel Castro, Cher, Samuel Clemens (M2), Bill Cosby, Salvador Dali, Jacques Derrida, Charles Dickens, Walt Disney, Eliza Dolittle, Bob Dylan, Umberto Eco, Faramir, Anne Frank, Muammar Gaddafi, Theodor Geisel (Dr.Seuss), Genie (Aladdin), F.J. Haydn, Aldous Huxley, Janis Joplin, Buster Keaton, Naomi Klein, Anais Nin, Ozzy Osbourne, Osho Rajneesh, Sinbad merenkulkija, Bruce Springsteen, Justin Timberlake, Hunter S. Thompson, Orson Welles, Oscar Wilde, Kurt Wonnegut, Alan Watts (guru), Ron Weasley, Willy Wonka ellauri098.html on line 491: Goebbelsluokan suu vaahdossa huutajia, ml upseerit ja opettajat, paljon taas vasureita, neekereitä ja rääväsuisia naisia ellauri098.html on line 507: ESTJs also like tradition and orderliness. As far as they are concerned, there is a right way and a wrong way to do things, and people who are doing it the wrong way need to be corrected. ellauri098.html on line 509: Rekkakuskeja, pomottavia pikkunilkkejä, aliupseereja ja muuttomiehiä ellauri098.html on line 511: Steve Ballmer (Mikkisoft), Bette Davis, Boromir, Celine Dion (taas), Jerry Falwell, Billy Graham, Andrew Jackson, Lyndon B.Johnson, Saddam Hussein, Cersel Lannister, Theresa May, Dr.Phil McGraw, Eliot Ness, Michelle Obama (taas), P.Paavali, Augusto Pinochet, Robb Stark, Margaret Thatcher (taas), Georg von Trapp, Ivanka Trump, Darth Vader ellauri098.html on line 533: ISFJs are caring and helpful. They are devoted to protecting and helping out those in need. ISFJs have very strong family ties and are quick to leap to the defense of their family. Sometimes, however, take on too much responsibility and lose sight of the big picture while trying to help everyone around them. They can also be too unassertive and pushovers for those who want to take advantage of their helpfulness. But there is no friend to have like an ISFJ when you find yourself in need of help. ellauri098.html on line 536: LM Alcott, Alice (Carroll), Captain America, Marcus Aurelius, Belle (Beauty of Beast), Beyonce, Barbara Bush, Jimmy Carter, prinssi Charles, Agatha Christie, Cinderella, Aretha Franklin, Francesco Franco, Forrest Gump, Heinrich Himmler, Kim Kardashian, Robert E.Lee, George Marshall, kuningatar Mary I, Ophelia (Hamlet), Mike Pence, Barbra Streisand, W.H.Taft, Alfred Lord Tennyson, St.Teresa of Avila, Äiti Teresa, Dr.Watson (Holmes), Bruce Willis, Tiger Woods ellauri098.html on line 541: ESTPs are adaptable and clever, able to roll with changes where more structured and intellectual personalities would be paralyzed. They take nothing seriously, least of all themselves. ellauri098.html on line 542: Other personalities can find ESTPs exhausting to keep up with, and it’s true they can leave a trail of wreckage in their wake as they bull ahead. But there’s rarely any malice in them, and they’re always fun to be with. ellauri098.html on line 560: Idi Amin, princess Anna (Frozen), Lydia Bennet (Austen), Beyonce (taas), Justin Bieber, Ray Charles, Bill Clinton, Paulo Coelho, Miley Cyrus, Cameron Diaz, Leonardo DiCaprio, Judy Garland, Mel Gibson, Theon Greyjoy, Goldie Hawn, Hugh Heffner, Bob Hope, Lindsay Lohan, P.Markus, Paul McCartney, Michelangelo, Benito Mussolini, Lord Nelson, Jamie Oliver, Dolly Parton, Pietari Suuri, Pippin Took (Tolkien), Elvis Presley, Ronald Reagan, Little Richard, Tony Robbins (motivational speaker), Simba (leijonakuningas), Homer Simpson, Steven Spielberg, Ringo Starr, Serena Williams, ellauri098.html on line 564: ISFPs are creative and imaginative, with well-developed aesthetic senses. They are naturally suited for work in music, art, design, or other areas where an eye for beauty is important. They love to explore ideas and experiment with different styles, and constantly seek out new experiences, making them spontaneous and unpredictable. This, however, can lead to a lack of focus. ISFPs also tend to have fragile egos and react badly to criticism — however well-intentioned, it is difficult for them to not take it personally. Like all introverted types, they need time on their own to think and recharge, but they still love to share their latest innovations with others. ellauri098.html on line 629: Myers–Briggsin tyyppi-indikaattori jakaa väestön 16 toisistaan poikkeavaan persoonallisuustyyppiin, joilla on tiettyjä toisistaan erottavia ominaisuuksia siinä kuinka ihmiset havaitsevat asioita ja millä perusteilla ihmiset tekevät päätöksiä. Myers ja Briggs kykenivät muodostamaan persoonallisuustyypeistä kuvauksia, profiileja, jotka esittelevät eri persoonallisuustyyppien edustajien stereotyyppistä käytöstä. ellauri098.html on line 635: Myers–Briggsin tyyppi-indikaattori sisältää neljä eri ulottuvuutta, joilla testattavien preferenssejä mitataan. Indikaattorin kysymysten perusteella selvitetään, kumpaa preferenssiä (I–E, S–N, T–F ja J–P) testattava luontevammin jokaisessa neljässä ulottuvuudessa käyttää. Myers–Briggsin tyyppi-indikaattorin teoria koostuu 16 erilaisesta persoonallisuustyypistä, ja indikaattorin tuloksena saadaan vastausten perusteella sopivin näistä persoonallisuustyypeistä, sen perusteella miten kysymyksiin annetut vastaukset sijoittavat testattavan neljällä eri ulottuvuudella. ellauri098.html on line 666: Neljä ulottuvuutta ja kahdeksan preferenssiä muodostavat 16 persoonallisuustyyppiä, joihin liittyy paljon preferenssien mukaisia yhteisiä piirteitä ja käyttäytymistapoja, vaikka tyypin sisällä olevat henkilöt ovat kukin omia erilaisia yksilöitään. MBTI on ainoa dynaaminen persoonallisuusindikaattori, joka kuvaa henkilön persoonallisuuden preferenssijärjestyksen ja se mukaisen käyttäytymisen niin tiedostetussa "normaalitilassa" kuin syystä tai toisesta ajauduttaessa vähemmän tiedostettujen "varjopersoonien" tasolle. MBTI:n ulottuvuuksia voidaan osittain kuvata myös "viiden suuren persoonallisuudenpiirteen" (engl. big five) ulottuvuuksilla. ellauri098.html on line 737: The Manual has lots of very useful material, but it costs close to $100 (gasp!). Here are the latest figures based on a random sample using the Form M. 16,000 people were contacted. The forms of 3,009 people u with "best fit" as determined by the client, the results of this survey were not shown to the individuals to see if they indeed did fit. Nevertheless, the survey does give us a good cross section of results to work from. The sample is corrected for the demographics of the USA. (Did some Es not hand in their form because they were talking too much. Did some of the Is get so caught up in their inner world? Did the Ss get so obsessed with details they didn´t hand it in? Did the Ns get so caught up in the big picture? Did the Ts figure it was too airy-fairy people stuff? Did the Fs focus so much on how they felt that they didn't get theirs off? Maybe the Js didn't like the way it was organized? The Ps just may not have found the right moment to get down to doing the inventory.) ellauri098.html on line 746: It is interesting how the men on the T-F have the T just slightly over half, while for women it is 25-75. ellauri099.html on line 44: The remains of Oscar Wilde lie in Père Lachaise Cemetery in Paris. His sleek, modern tomb, designed by the British sculptor Jacob Epstein and commissioned by Wilde’s lover and executor, John Robert "Haj" Ross, is one of the most frequently visited and recognizable graves in a cemetery notable for the many famous writers, artists, and musicians buried there (Balzac, Chopin, Proust, Gertrude Stein, Jim Morrison). The surface of Epstein’s massive monolith is covered with hundreds of lipstick kisses, some ancient and faded, others new and vibrant. (“The madness of kissing” is what Wilde said Lord Alfred Douglas’s “red-roseleaf lips” were made for.)... ellauri099.html on line 59: Deciding that only full confession will absolve him of wrongdoing, Dorian decides to destroy the last vestige of his conscience and the only piece of evidence remaining of his crimes; the picture. In a rage, he takes the knife with which he murdered Basil Hallward and stabs the picture. The servants of the house awaken on hearing a cry from the locked room; on the street, a passerby who also heard the cry calls the police. On entering the locked room, the servants find an unknown old man stabbed in the heart, his figure withered and decrepit. The servants identify the disfigured corpse by the rings on its fingers, which belonged to Dorian Gray. Beside him, the portrait is now restored to its former appearance of beauty. ellauri099.html on line 61: Here is an example of what you will now see in the uncensored version, where Hallward professes his love for Dorian: ellauri099.html on line 71: Dulness and dirt are the chief features of Lippincott’s this month: The element that is unclean, though undeniably amusing, is furnished by Mr. Oscar Wilde’s story of The Picture of Dorian Gray. It is a tale spawned from the leprous literature of the French decadents—a poisonous book, the atmosphere of which is heavy with the mephitic odours of moral and spiritual putrefaction—a gloating study of the mental and physical corruption of a fresh, fair and golden youth, which might be fascinating but for its effeminate frivolity, its studied insincerity, its theatrical cynicism, its tawdry mysticism, its flippant philosophizings. . . . Mr. Wilde says the book has “a moral.” The “moral,” so far as we can collect it, is that man’s chief end is to develop his nature to the fullest by “always searching for new sensations,” that when the soul gets sick the way to cure it is to deny the senses nothing. ellauri099.html on line 161: Jakkoh-Hintikka, Suoooomen Akatemia, vastasi Jaakko puhelimeen viereisessä huoneessa. Mun ensimmäinen ja paras työnantaja oli Suomen Akatemia, siitä eteenpäin on ollut pelkkää alamäkeä. Suomen Akatemia sai nimensä Turun Akatemiasta, joka monen mutkan kautta on saanut nimensä Platonin koulusta, joka sai nimensä Akademian puistosta, joka oli saanut nimensä tarunomaisesta Akademoxesta. Βρισκόταν σε ένα άλσος της Ακαδήμειας, προαστίου των Αθηνών αφιερωμένου στον Αθηναίο ήρωα Ακάδημο, από το όνομα του οποίου και προήλθε η ονομασία της. ellauri099.html on line 172: We are less attracted to the idea of the wealthy aristocratic philosopher sequestered in his research facility and making occasional overseas trips to visit foreign tyrants than the image of the poor, shoeless Socrates causing trouble in the marketplace, refusing to be paid and getting killed by the city for his trouble. But our captivation with this image, once again, is overwhelmingly fatass Plato’s clever branding. ellauri099.html on line 176: In fact, we don’t even know that he was called Plato, which might have been a nickname. Laertius claims that he was actually called Aristocles, after his grandfather. “Plato” is close to the word “broad” in Greek, like the broad leaves of the platanos or plane tree under which Socrates and Phaedrus sit and talk about eros. Some think that Plato was so called because he was broad-shouldered because of his prowess in wrestling. Or because he got a flat nose, maybe a wrestling memento. ellauri099.html on line 181: Plato worked at the Academy until his death in 347 B.C.E., interrupted only by two more extended trips to Sicily. The Academy survived for a few more centuries until it was destroyed by the Roman general Sulla in 87 B.C.E. during the sack of Athens. The buildings were probably burned along with many other sanctuaries, and the trees from the grove of academe were felled to provide timber for his siege machines. So it goes, I thought. ellauri099.html on line 186: Aristotle had slender calves. His eyes were small. And he spoke with a lisp, which — according to Plutarch — was imitated by some. He wore many rings and had a distinctive, rather exotic style of dress — a kind of ancient bling. ellauri099.html on line 188: It is said that Aristotle was a difficult character — somewhat arrogant, thinking he was cleverer than everyone else (quite possibly true) and even criticizing his headmaster of many years, Plato. (Who was quite a butthead in comparison.) He was a perhaps a bit of a dyskolos, a grouch, cantankerous, a curmudgeon. ellauri099.html on line 190: Aristotle was not much loved by the Athenians. This might have been because he was a tricky customer or because he was an immigrant: a metoikos or metic, resident alien, an ancient green card holder; Greek, but decidedly not an Athenian citizen, something like an American in London. Given his close ties to the Macedonian aristocracy, which was extending and tightening its military and political control across Greece, perhaps the Athenians were right to be suspicious of Aristotle. ellauri099.html on line 192: We do know that after having served as Lector in the Academy and being described as its “Mind” by Plato, Aristotle was not chosen as the latter’s successor. The job of scholarch, or head of the school, by sheer happenstance, went to Speusippus, Plato’s nephew. Aristotle left Athens shortly after Plato’s death and stayed away for around 12 years. Was he angry or disappointed not to have been chosen as head of the Academy? By being ordered round by big butthead´s nephew, who was an even bigger butthead? ellauri099.html on line 199: Famously, Aristotle was asked by Philip II of Macedon to be the tutor of his 13-year-old son, Alexander. Aristotle set up school in the Macedonian fortress of Mieza, and the young prince was taught together with his companions, who probably numbered around 30 students. A big class. This was a closed school, a boarding school of sorts. A sense of the seriousness with which Aristotle performed his duties can be gleaned from the fact that he composed two treatises in honor of Alexander, “On Kingship” and "On Colonies" as guidebooks for the prince, as well as editing a copy of Homer’s “Iliad” specifically for Alexander’s use — the so-called “casket copy” (presumably because it was small enough to fit inside his casket). ellauri099.html on line 201: Very little is known about Aristotle’s stay in Macedonia, but it is thought that he was there for quite some time, possibly seven years, and became very friendly with powerful members of Philip’s court. In 336 B.C.E., Philip was assassinated (in a theater, of all places), and Alexander was declared king at the age of 20. Sensing the instability of political transition, the mighty city of Thebes rebelled against the new Macedonian king. In order to set an example, Alexander besieged and then wholly incinerated the city, wiping it from the map. Its citizens were either killed or sold into slavery. ellauri099.html on line 207: The reason Aristotle was able to do this was simple: money. If Plato was rich, then Aristotle was wealthier than Croesus, right up there with the Jeff Bezos-es of his day. He received the sum of 800 talents from his presumably grateful former student, Alexander, which was an enormous amount of money. (Consider that the Plato’s Academy cost about 25-30 talents.) ellauri099.html on line 209: Expressing ancient money values in modern terms presents a perennial puzzle for historians of economics, so I called on my colleague, the economist Duncan Foley, for help. He very roughly calculated that the annual gross domestic product of classical Athens was about 4,400 talents. If that is right, then 800 talents is a vast figure, 32 times the expenditure on the Academy. Foley is somewhat skeptical of the figure, though. Ancient sources for numerical data (like the size of armies) are notoriously inaccurate, so perhaps a excited copyist simply added a zero. ellauri099.html on line 211: Whatever the truth of the matter, Aristotle’s endowment allowed him to build a huge research and teaching facility and amass the largest and most important library in the world. During the time of Theophrastus, Aristotle’s successor as scholarch and clearly a very effective college president, there were as many as 2,000 pupils at the Lyceum, some of them sleeping in dormitories. The Lyceum was clearly the place to be, the educational destination of choice for the elites. ellauri099.html on line 215: The Lyceum was clearly the intellectual projection of Macedonian political and military hegemony. In 323 B.C.E., when news of Alexander the Great’s death in Babylon at the age of 32 reached Athens, simmering anti-Macedonian sentiment spilled over, and the popular Athenian leader Demosthenes was recalled. Aristotle left the city for the last time, in fear of his life, after a little more than a decade in charge of the Lyceum. Seeing himself justly or unjustly in the mirror of Socrates and fearing charges of impiety, Aristotle reportedly said, “I will not allow the Athenians to sin twice against philosophy.” Aristotle withdrew to his late mother’s estate at Chalcis on the island of Euboea and died there shortly after of an unspecified illness, at age 63. ellauri099.html on line 219: In the northeast corner of the Lyceum, there was a garden, which possibly led to the peripatos, or shaded walk from which the promenading Peripatetic school derived its name. Indeed, there were gardens in all the earlier philosophical schools, in the schools of Miletus on the present-day Turkish coast, and allegedly in the Pythagorean schools in southern Italy. Plato’s Academy also had a garden. And later, the school of Epicurus was simply called “The Garden.” Theophrastus, a keen botanist like Aristotle who did so much to organize the library and build up its scientific side (with maps, globes, specimens and such like), eventually retired to his garden, which was close by. ellauri099.html on line 226: Very low rope barriers separated off areas that visitors were not meant to visit. I looked around for a guard, saw no one, and stepped onto the green moss and made my way quietly to the location of Aristotle’s library. On my hands and knees, I saw the ground was littered with tiny delicate snail shells, no bigger than a fingernails, scattered like empty scholars’ backpacks. My partner gave me one, and I put it in my pocket. I had it on my desk right in front of me as I was writing this. Inadvertently, I crushed it to pieces under the weight of one of Mr. Staikos’s huge tomes on the history of libraries. There’s probably a moral in this, but it escapes me. The moral is this: fucking Americans, keep your fat butts and greedy fingers off European soil! ellauri099.html on line 569: ISTPs are observant artisans with an understanding of mechanics and an interest in troubleshooting. They approach their environments with a flexible logic, looking for practical solutions to the problems at hand. ellauri100.html on line 38: Vincent van Gogh was not psychotic or bipolar when he cut off his ear, medical experts decide. A conference of 30 international medical experts has announced a more prosaic explanation for the famously tortured artist's behaviour — stress and alcohol. ellauri100.html on line 40: Weighing up evidence, including his many letters, they analyzed competing theories that he had suffered from illnesses including epilepsy, cycloid psychosis, bipolar disorder, schizophrenia or borderline personality disorder. The panel concluded that the most probable diagnosis was more prosaic. ellauri100.html on line 45: “This could come from alcohol intoxication, lack of sleep, work stress and troubles with Gauguin, who was going to leave – attachment being one of his problems in life. He has repeated episodes of psychosis but recovered completely in between.” ellauri100.html on line 47: Although not proven, the relationship between Van Gogh and Gauguin was definitely different that your average straight male friendship. Scholars from Harvard having analyzed Van Gogh’s life in depth concluded that Van Gogh very well have been bisexual (accounting for his other relationships with women). You can find evidence of a possible love connection between the two in his writings. ellauri100.html on line 85: Klezmer (Yiddish: קלעזמער ‎) is an instrumental musical tradition of the Ashkenazi Jews of Central and Eastern Europe. The essential elements of the tradition include dance tunes, ritual melodies, and virtuosic improvisations played for listening; these would have been played at weddings and other social functions. After the destruction of Jews in Eastern Europe during the Holocaust, there was a general fall in the popularity of klezmer. The term klezmer comes from a combination of Hebrew words: klei, meaning "tools, utensils or instruments of" and zemer, "melody"; leading to k´lei zemer כְּלֵי זֶמֶר‎, literally "instruments of music" or "musical instruments". Originally, klezmer referred to musical instruments, and was later extended to refer, as a pejorative, to musicians themselves. From the 16th to 18th centuries, it replaced older terms such as leyts (clown). It was not until the late 20th century that the word came to identify a musical genre. Early 20th century recordings and writings most often refer to the style as "Yiddish" music, although it is also sometimes called Freilech music (Yiddish, literally "Happy music"). ellauri100.html on line 138: Er gehörte dem Beirat der Gesellschaft Deutscher Neurologen und Psychiater an, besichtigte 1940 die NS-Tötungsanstalt Bernburg und nahm 1941 an einer Sitzung des Beirats der Aktion T4 teil. Im selben Jahr schrieb er in einem Vorwort zu Geniale Menschen: „Was im Wesentlichen entartet ist, das werden wir ruhig aus der Vererbung ausschalten können.“ ellauri100.html on line 140: Andererseits stellte er die von Hans Günther propagierte „Aufnordung“ des deutschen Volkes in Frage, indem er den Zonen, wo sich die nordische mit der alpinen „Rasse“ vermischt habe (wie z. B. Württenberg, Schwaben und Sachsen), eine besondere Genie-Dichte zuschrieb. ellauri100.html on line 143: Mit seiner Konstitutionstypologie führte Kretschmer 1921 die Unterscheidung zwischen den Typen des Leptosomen, des Pyknikers und des Athletikers ein. Zwischen 1915 und 1921 entwickelte Kretschmer darauf basierend eine Methode zur Differenzialdiagnose von Schizophrenie und Manie. Für das normale Temperament des leptosomen Typs prägte er dabei den Begriff des „Schizothymen“ und eine stärkere Neigung zur Schizophrenie wie geringere Anfälligkeit für manisch-depressive Störungen, umgekehrt für den pyknischen. Der athletische Typ sei eher für Epilepsie anfällig. Wegen Kretschmers Korrelation zwischen Körpergestalt und Anfälligkeit für psychische Störungen wurde er 1929 für den Nobelpreis nominiert. ellauri100.html on line 149: Examples of physical properties. Left: the three body types of ectomorph, mesomorpf, and endomorph (Sheldon, Stevens, & Tucker, 1940). Upper right: three different outfits transforming the experience of one and the same character as to age, personality, social position, education, etc. Lower right: variations of the same character by means of outfit, hair cut, hair colour, and use of lipstick and glasses, dramatically changing the experience of the character and characteristics attributed. (The six characters to the right were put together by means of the SitePal Demo Tool, www.sitepal.com.) ellauri100.html on line 159: Based on a detailed study of frontal, dorsal and lateral photographs of 4000 male subjects of college age, a 3 dimensional scheme for describing human physique is formulated. Kretschmer´s constitutional typology is discarded in favor of one based on 3 first order variables or components, endomorphy, mesomorphy, and ectomorphy, each of which is found in an individual physique and indicated by one of a set of 3 numerals designating a somatotype or patterning of these morphological components. Seventy-six different somatotypes are described and illustrated. These somatotypical designations are objectively assigned on the basis of the use of 18 anthropometric indices. Second-order variables also isolated and studied are dysplasia, gynandromorphy, texture and hirsutism. Historical trends in constitutional research are summarized. A detailed description is given of the development of the somatotyping technique combining anthroposcopic and anthropometric methods. Reference is made to somatotyping with the aid of a specially devised machine. Topics discussed include: the choice of variables, morphological scales, a geometrical representation of somatotypes, the independence of components, correlational data, the problem of norms, the modifiability of a somatotype, hereditary and endocrine influences and the relation of constitution to temperament, mental disease, clinical studies, crime and delinquency, and the differential education of children. Descriptive sketches of variants of the ectomorphic components are given. Appendices list tables for somatotyping and a series of drawings of 9 female somatotypes. An annotated bibliography is followed by a more general one. 272 photographs and drawings illustrate the somatotypes. (PsycINFO Database Record (c) 2016 APA, all rights reserved) ellauri100.html on line 227: Naispsykologi suuttui kun yli 100-kiloinen mies vinoili sen sääristä. Naispsykologi löi sen katuun. Mies jäi selälleen makaamaan ajoradalle. Silmäkaaren murtuma ja kallon sisäinen aivoverenvuoto. Ei ihme että olivat epäluuloisia kun vein Seijaa Töölön tapaturmaklinikalle. Se oli astiakaapin kulma. Eiku se oli razastushaaveri. ellauri100.html on line 236: Apologies, but YourMorals.org is not available for use by people in the European Union until we figure out how to comply with GDPR guidelines. But you can read Politics and Prosperity.com instead! Now there is a straight-backed American if there ever was one! (Was there?) ellauri100.html on line 250: Birth and upbringing: Born before Pearl Harbor, but not old enough to remember it or World War II. (Japan formally surrendered two days before my first day of kindergarten.) Raised in two small, adjoining cities in the flat, eastern part of Michigan’s lower peninsula. (But not in the Detroit metro area, as we hastened to add when asked “What part of Michigan?”.) Not a son of privilege, by any means (see “Socioeconomic Background and Character,” below). ellauri100.html on line 254: First and lasting employment: Encouraged by former professor to join a government-funded, defense think-tank in the D.C. area. Worked there for 30 of my 34 years of post-collegiate, full-time employment. ellauri100.html on line 264: Home stretch: Stayed at the think-tank another 18 years. After three years of reviewing reports, seized an opportunity to establish and run the think-tank’s publications department. Promoted a year later to chief financial and administrative officer, with a portfolio consisting of accounting, computer operations, contracting, facility planning and operations, financial management, human resources (a.k.a. personnel), library and technical information services, physical and information security, programming services, and publications. Basically, I ended up doing everything because there were not many people left in that doomed outfit. Became deeply involved in legal matters, including spin-off of the think-tank from parent company, resolution of affirmative-action claims, and complex contract and lease negotiations. Contrived retirement at age 56. Read: that's when they at long last got rid of me because I had sunk the spin-off. ellauri100.html on line 268: Last stop: Moved from cold-rainy-hot-humid-hazy-cloudy D.C. area to warm-dry-sunny Austin, whose mainly left-wing denizens irritate me with their political posturing and self-centered driving habits. I am in Austin, but not of Austin. TANSTAAFL. PEMDAS. Please Excuse My Dope Ass Swag. ellauri100.html on line 275: In my lifetime I have been related to, known, befriended, and worked with a broad cross-section of humanity. I have seen poverty and squalor, conversed with semi-literates and near-idiots, heard the rantings and taunts of bigots and bullies, known lazy louts and no-account dreamers, and admired hard workers with few skills and little learning who were proud of their meager possessions because they had earned them. ellauri100.html on line 277: Both of my parents came from poor families — poor by today’s standards, at least. But by dint of hard work, there was always food on the table, though no one in those days took or expected handouts from government. We were, and I am still, a typical "persu" (Fundamental Finn) of the "nuiva" (sour, negative) type. ellauri100.html on line 279: My parents’ outlook on life reflected the small-town values of the places in which they were raised. Through a grandmother to whom I was close, I got a good taste of how she, and my parents, had lived. I also came to know the advantages of living in villages, towns, and small cities: physical security and the kind of serenity that is almost impossible to find, for more than a few hours at a time, in the large cities and vast metropolitan areas that now dominate the human landscape of America. ellauri100.html on line 281: If my father ever earned as much as a median income, it would come as a surprise to me. Our houses, neighborhoods, and family friends were what is known as working-class. If there were twinges of envy for the rich and famous, they were balanced with admiration for their skills and accomplishments. These children of the Great Depression — my parents and their siblings and friends — betrayed no feelings of grievance toward those who had more of life’s possessions. They were rightly proud of what they had earned and accumulated, and did not feel entitled to more than that because of their “bad luck” or lack of “privilege”. These attitudes fit the Virginia boy's moral right edge like a glove. ellauri100.html on line 307: For INTJs the dominant force in their lives is their attention to the inner world of possibilities, symbols, abstractions, images, and thoughts. Insight in conjunction with logical analysis is the essence of their approach to the world; they think systemically. Ideas are the substance of life for INTJs and they have a driving need to understand, to know, and to demonstrate competence in their areas of interest. INTJs inherently trust their insights, and with their task-orientation will work intensely to make their visions into realities. (Source: “The Sixteen Types at a Glance“.) ellauri100.html on line 313: I was apolitical until I went to college. There, under the tutelage of economists of the Keynesian persuasion, I became convinced that government could and should intervene in economic affairs. My pro-interventionism spread to social affairs in my early post-college years, as I joined the “intellectuals” of the time in their support for the Civil Rights Act and the Great Society, which was about social engineering as much as anything. ellauri100.html on line 317: At about the same time, my eyes were opened fully to the essential incompetence of government by LBJ’s inept handling of the war in Vietnam. (Gradualism, phooey — either fight to win or get out.) ellauri100.html on line 319: However, it was not momentous events but a bit of seemingly irrelevant analysis that administered the coup de grâce to my naïve “liberalism”. It happened in the early 1970s, when my boss asked me to concoct grand measures of effectiveness for the armed forces (i.e., summary measures of antisubmarine warfare capabilities, of tactical strike capabilities, and so on). I struggled with the problem, and made a good-faith effort to provide the measures. But in the end I had to report to my boss that he had given me “mission impossible”. Why? Because, no summary measure could capture the effects of the many factors that would determine the effectiveness of the armed forces: the enemy, the characteristics of his forces, the timing and geographic particulars of any engagement, and so on. (See “Hemibel Thinking” in this post for a précis of my argument.) That was the first time I got sacked. But I returned as soon as my boss got fired. ellauri100.html on line 321: What does that have to do with my final rejection of “liberalism” and turn toward libertarianism? When government intervenes in economic and social affairs, its interventions are based on crude “measures of effectiveness” (e.g., eliminating poverty and racial discrimination) without considering the intricacies of economic and social interactions. Governmental interventions are — and will always be — blunt instruments, the use of which will have unforeseen, unintended, and strongly negative consequences (e.g., the cycle of dependency on welfare, the inhibition of growth-producing capital investments). I then began to doubt the wisdom of having any more government than is necessary to protect me and my fellow Americans from foreign and domestic predators. My later experiences in the private sector and as a government contractor confirmed my view that professors, politicians, and bureaucrats who presume to interfere in the workings of the economy are naïve, power-hungry, or (usually) both. Oh I hated those M.I.T. professors. So smug, thought they knew everything. ellauri100.html on line 323: But there is more to my journey into political philosophy. I began to think seriously about liberty and libertarianism in the 1990s. Eventually, I began to question doctrinaire libertarianism (pro-abortion, pro-same-sex “marriage”, etc.) which seems to have no room in it for the maintenance of social norms that bind civil society and make it possible for people to coexist willingly and peacefully, and to engage in beneficially cooperative behavior. And so, I have become what I call a Burkean libertarian. I had slipped all thw way to the right edge of the Virginia boys' scales, in the same way, and for the same reasons, as the Nazis after the shameful defeat in WWI. ellauri100.html on line 325: The development of my theological views, which I will not trace in detail, has paralleled the development of my political philosophy. My collegiate atheism gradually turned to agnosticism as I came to understand the scientific bankruptcy of atheism. There is not a great gap between agnosticism and deism, and I recently made the small jump across that gap. We like jumping, Sören Kierkegaard, William James and me. ellauri100.html on line 331: I have noticed that a leftist will accuse you of “hate” just for saying something contrary to the left-wing orthodoxy of the day. If you disagree with what I have to say here, but prefer to spew invective instead of offering a reasoned response, don’t bother to submit a comment — at least not until your rage has passed or your medication has taken effect. (My medication is working fine. It is curious how small the distance is between considered opinion and gobbledygook madness.) As it says in the sidebar, I will not publish incoherent, off-point, offensive, or abusive comments except my own. Nor will I lose any sleep for having denied you an outlet for your incoherence, irrelevance, offensiveness, or abusiveness. You can post it on your own blog or on any of the myriad, hate-filled, left-wing blogs that view murder as “choice,” government dictates as “liberty,” self-defense as a “war crime” (when it’s practiced by the U.S. or Israel), and the Constitution as a vehicle for implementing current left-wing orthodoxy. ellauri100.html on line 335: Having said that, I acknowledge that I sometimes adopt a biting or dismissive tone. (See, for example, the fourteen words that follow the em-dash two paragraphs above.) If you will read my blog carefully, however, you will find that my views are grounded in facts and logic. Where you disagree with or question something that I say in a particular post, search this blog and the list of favorite posts for more on the same subject. If you cannot or will not take the time to do that, don’t bother to comment unless you do it politely and give your reasons for disagreeing with me. I will reply politely, factually, and logically. ellauri100.html on line 343: I suspect that I am not a racist. I don’t despise blacks as a group, nor do I believe that they should have fewer rights and privileges than whites. (Neither do I believe that they should have more rights and privileges than whites or persons of Asian or Ashkenazi Jewish descent — but they certainly do when it comes to college admissions and hiring.) It isn’t racist to understand that race isn’t a social construct and that there are general differences between races (see many of the posts listed here). That’s just a matter of facing facts, not ducking them, as leftists are wont to do. ellauri100.html on line 349: For the results of other tests of my moral preferences, go to “My Moral Profile“. BTW, I took my nom de plume from Psalm 14, which is a paean to bigoted hypocrites. ellauri100.html on line 368: Why did fat Dana Scott fall out with Alfred Tarski? Why did he leave for Princeton and Alonso Church? Was it a gay fight over Richard Montague? They were not mad at one another, they had problems. ellauri100.html on line 375: I am an INTJ, and an especially strong I, T, and J. Here are my latest scores (02/16/17) on the Keirsey Temperament Sorter (KTS), which is similar to the Myers-Briggs Type Indicator (MBTI). The descriptive excerpts are from David Keirsey and Marilyn Bates’s Please Understand Me. ellauri100.html on line 383: The person who has a natural preference for sensation probably describes himself first as practical, while the person who has a natural preference for intuition probably chooses to describe himself as innovative. ellauri100.html on line 393: Js tend to establish deadlines and take them seriously, expecting others to do the same. Ps may tend more to look upon deadlines as mere alarm clocks which buzz at a given time, easily turned off or ignored while one catch an extra forty winks, almost as if the deadline were used more as a signal to start than to complete a project. ellauri100.html on line 397: I have taken many of the tests that are offered at YourMorals.Org. What follows is a selection of results from those tests that are especially revealing of my beliefs and personality. ellauri100.html on line 401: I first took the “Big 5” personality test on 05/28/2009, with this result (details here): ellauri100.html on line 405: 1. Openness to experience: High scorers are described as “Open to new experiences. You have broad interests and are very imaginative.” Low scorers are described as “Down-to-earth, practical, traditional, and pretty much set in your ways.” This is the sub-scale that shows the strongest relationship to politics: liberals generally score high on this trait; they like change and variety, sometimes just for the sake of change and variety. Conservatives generally score lower on this trait. (Just think about the kinds of foods likely to be served at very liberal or very conservative social events.) ellauri100.html on line 423: The idea behind the scale is that human morality is the result of biological and cultural evolutionary processes that made human beings very sensitive to many different (and often competing) issues. Some of these issues are about treating other individuals well (the first two foundations – harm and fairness). Other issues are about how to be a good member of a group or supporter of social order and tradition (the last three foundations). Haidt and Graham have found that political liberals generally place a higher value on the first two foundations; they are very concerned about issues of harm and fairness (including issues of inequality and exploitation). Political conservatives care about harm and fairness too, but they generally score slightly lower on those scale items. The big difference between liberals and conservatives seems to be that conservatives score slightly higher on the ingroup/loyalty foundation, and much higher on the authority/respect and purity/sanctity foundations. ellauri100.html on line 425: This difference seems to explain many of the most contentious issues in the culture war. For example, liberals support legalizing gay marriage (to be fair and compassionate), whereas many conservatives are reluctant to change the nature of marriage and the family, basic building blocks of society. Conservatives are more likely to favor practices that increase order and respect (e.g., spanking, mandatory pledge of allegiance), whereas liberals often oppose these practices as being violent or coercive. ellauri100.html on line 435: Note that there is a great deal of controversy as to the exact meaning of what these reaction time associations actually mean, so please take your results with a grain of salt. While a great deal of previous research has validated the use of such procedures to detect associations of group level bias across groups, the use of IAT procedures to measure individual ethicality is still in development and all of these procedures have been validated probibalistically, at the group level, rather than being validated as being absolutely diagnostic for individuals. That being said, many (though not all) people have found validity in their implicit scores and have found there to be some real psychological process that tracks implicit associations. ellauri100.html on line 455: The idea behind the scale is that there is very little systematic research on everyday ethical issues in business. This measure has been tested cross-culturally to show relevance for participants from Hong Kong, mainland China and Taiwan. Specifically, a values structure highlighting the importance of self-transcendence values correlates with more ethical behavioral orientations, while a values structure highlighting the importance of the self-enhancement dimension of values correlates with less ethical behavioral orientations. Further, we are interested in what behaviors are seen as unethical as while all individuals espouse ethicality, different types of behavior are often seen as being more or less relevant to ethics, depending on one’s culture. In previous research, women have reported being more ethical than men. ellauri100.html on line 465: We are interested in examining how liberals and conservatives score on this scale. Although previous research has investigated how these groups can be biased when evaluating political information, little is known about the relationship between political attitudes and social desirability concern. ellauri100.html on line 471: Liberals and conservatives seem to disagree in their basic understandings of the causes of human action, particularly of immoral action. Liberals are more likely to believe that social forces, poverty, childhood trauma, or mental illness can serve as valid excuses. Conservatives are more likely to reject such excuses and want to hold people accountable for their actions, including a preference for harsher punishments. At least, that is the way things play out in many disputes in the legal world. We want to see if we can look at this stereotypical difference in more detail. We want to find out WHICH kinds of free will and determinism show a correlation with politics, and with other psychological variables. ellauri100.html on line 493: We are interested in measuring happiness on this site because many studies have found that religious people are happier than non-believers, and some have found that politcally conservative people are slightly happier than are political liberals, even after controlling statistically for religiosity. A recent Gallup survey found that religiosity was associated with better mental health for Republicans, but it didn’t make a difference for Democrats. We want to investigate these complex relationships among happiness, morality, religion, and ideology. ellauri100.html on line 513: The scale is a measure of your attitudes toward crime and punishment. Some of the items reflected a “progressive” and less punitive attitude toward criminals (for example agreeing with the statement that “punishment should be designed to rehabilitate offenders,” and being opposed to the death penalty). Other items reflected a more “traditional” attitude, including a willingness to use traditional forms of punishment, such as shaming or flogging. We grouped these two kinds of items together to give you a “progressive” and a “traditional” score in the first graph below. We call this the “comprehensive” justice scale because research on justice and punishment has usually taken either a liberal or conservative approach. We are trying to examine the broadest possible range of ideas and intuitions about what you think should happen to the offender, and the victim. Disagreements about crime and punishment have long been at the heart of the “culture war.” By linking your responses here to the information you gave us when you registered, or when you took other surveys, we hope to shed light on what kinds of people (not just liberals and conservatives) endorse what kinds of responses to crime, and why. ellauri100.html on line 517: The second graph shows your results from the items on page 2, where we asked about “alternatives to prison.” This page should produce similar results to what you see from Page 1. We expect liberals to favor the more lenient and rehabilitative alternatives, and conservatives to favor the more punitive options. We are trying out various ways of asking these questions to see which format, or combination of formats, produces the best measurement of people’s attitudes. ellauri100.html on line 529: Your score on the OCT is calculated by taking into account your familiarity with the real items (e.g., Bill Clinton) and subtracting how familiar you rated the false/fake items to be (e.g., Fred Gruneberg — my next door neighbor). Also, familiarity ratings of 1 to 4 are treated the same. So if you rated your familiarity with “Bill Clinton” as 1, 2, 3, or 4 then you scored a +1 for that item. And if you rated your familiarity with “Fred Gruneberg” as 1, 2, 3, or 4 then you scored a -1 for that item. If you were unfamiliar with any real or false items, your scores for those items are 0. A perfect score would be identifying all real items and not recognizing any of the false items. ellauri100.html on line 535: The scales you completed were designed to assess your familiarity with scientific research processes and your comfort with working with numerical information. The order in which you received them was randomized. ellauri100.html on line 537: One scale uses questions from the National Science Foundation’s (NSF) 2010 Science and Engineering Indicators, which is an effort to track public knowledge and attitudes toward science and technology trends in the U.S. and other countries. For this survey, the items pertaining to understanding statistics, how to read data charts, and conducting an experiment were used. ellauri100.html on line 539: The other scale is the Subjective Numeracy Scale by Angela Fagerlin and colleagues, which measures individuals’ preference for numerical information. Numeracy (adapted from the term ‘literacy’) represents individuals’ ability to comprehend and use probabilities, ratios, and fractions. Traditional measures of numeracy ask people to perform mathematical operations, such as ‘If person A’s risk of getting a disease is 1% in 10 years, and person B’s risk is double that of A’s, what is B’s risk?’ However, some participants find these types of problems stressful and unpleasant, plus they are difficult to score in online studies. Subjective numeracy measures (like the scale you just took) are shown to be equally good measures of numeracy, without burdening participants. ellauri100.html on line 547: The idea behind this scale is that objective factual knowledge may be an important factor in studies about political issues and reasoning. It may be that people who are more informed about politics (whether they’re liberal or conservative) think and reason differently about moral or political issues than people who are less informed. For instance, are people who are more informed more or less likely to objectively evaluate political arguments? We suspect that, ironically, people with more political knowledge may be less objective when it comes to a number of information processes (see recommended reading below). ellauri100.html on line 561: Positive scores indicate a greater implicit preference for European Americans relative to African Americans, and negative scores indicate an implicit preference for African Americans relative to European Americans. ellauri100.html on line 565: It should be noted that my slightly positive score probably was influenced by the order in which choices were presented to me. Initially, pleasant concepts were associated with photos of European-Americans. I became used to that association, and so found that it affected my reaction time when I was faced with pairings of pleasant concepts and photos of African-Americans. The bottom line: My slight preference for European-Americans probably is an artifact of test design. ellauri100.html on line 577: Virginiassa kannatetaan Donald Trumppia ja ahdistellaan märkäselkiä. Niille maxetaan hurrikaanivahinkojen korjauxista tosi huonosti jos ollenkaan, ja paperittomia jahdataan öisin pitkin Virginian kaupunkien katuja poliisien voimilla. We don't want any wetbacks latinos blackies and coons hereabouts. Get off my property. Minähän sen oravan myrkytin. ellauri100.html on line 616: Whose nest is in a watered shoot; Se pesii rantavehkan versossa ellauri100.html on line 620: That paddles in a halcyon sea; se soutaa autereessa merellä. ellauri100.html on line 638: as there aren't words that rhyme with 'seventy' quite right. ellauri100.html on line 639: But there's the biblical three score and ten ellauri100.html on line 645: OK good enough, find a seat somewhere on the bottom shelf. ellauri100.html on line 652: And here's one perfect that I've spotted ja löytyi tämä hulvaton: ellauri100.html on line 686: In later life, Kristina suffered from Graves disease, diagnosed in 1872, suffering a near-fatal attack in the early 1870s. In 1893, she developed breast cancer and though the breast was removed, there was a recurrence in September 1894. Graves killed her on 29 December 1894, and Highgate became her Grave. ellauri100.html on line 787: When they reach’d where Laura was ellauri100.html on line 814: To take were to purloin: ellauri100.html on line 833: She suck’d until her lips were sore; ellauri100.html on line 850: Where summer ripens at all hours? ellauri100.html on line 857: Where she lies low: ellauri100.html on line 858: I planted daisies there a year ago ellauri100.html on line 879: Whereon they grow, and pure the wave they drink ellauri100.html on line 913: One warbling for the mere bright day’s delight, ellauri100.html on line 991: But there came none; ellauri100.html on line 1108: Their looks were evil. ellauri100.html on line 1226: Met the fire smouldering there ellauri100.html on line 1264: Afterwards, when both were wives ellauri100.html on line 1282: “For there is no friend like a sister ellauri100.html on line 1324: Viimeinen vaihe tutkii miten passiot (eliskä siis pelaajien preferenssit?!) modifioi subjektien toimintaa ja käsityxiä (sémiotique de passions) ja miten niiden tieto ja uskomuxet vaikuttaa niiden suorituxiin. Tällä tavoin selitettynä ei Greimiemin akan pojan puuhastelut vaikutakaan niin pönttöpäisiltä, koska ne alkaa kuulostaa ihan mun omilta ajatuxilta... Paizi et ei mun miälestä kertomuxet ole tässä pääasia, vaan ne pelit. Niitä pelejä on kiinnostavampiakin kuin kertomuxet, jotka on yleensä aika monologisia kuvauxia niistä. Juonen kaivaminen esille kertomuxista on yleensä aika riskialtista, koska mahollisia pelin rekonstruktioita on niin monta. Tästä mulla on monia tärkeitä kirjoitelmia, vaikka julkaisemattomia. ellauri100.html on line 1349: Barthes oli lupaava oppilas ja opiskeli 1935-1939 Sorbonnessa klassikoita. Sillä oli tubi ja muita vaivoja, joka hidasti opiskeluja, mutta toisaalta vapautti kätevästi sotahommista. Se ajautui lingvistiikkaan kuin Algirdas, julkaisi jotain papereita ja sairasteli. 1941 se teki maisterin kreikkalaisesta tragediasta Ranskan tragedian varjossa. ellauri101.html on line 40: At the end of each journey (if there is such an end), you’re different—sometimes visually, but always internally. ellauri101.html on line 46: Joseph Campbell was born in White Plains, New York, on March 26, 1904, the elder son of hosiery importer and wholesaler Charles William Campbell, from Waltham, Massachusetts, and Josephine (née Lynch), from New York. Campbell was raised in an upper-middle-class Irish Catholic family; he related that his paternal grandfather Charles had been "a peasant" who came to Boston from County Mayo in Ireland, and became the gardener and caretaker at the Lyman estate at Waltham, where his son Charles William Campbell grew up and became a successful salesman at a department store prior to establishing his hosiery business. During his childhood, he moved with his family to nearby New Rochelle, New York. In 1919, a fire destroyed the family home in New Rochelle, killing his maternal grandmother and injuring his father, who tried to save her. ellauri101.html on line 48: In 1921, Campbell graduated from the Canterbury School in New Milford, Connecticut. While at Dartmouth College he studied biology and mathematics, but decided that he preferred the humanities. He transferred to Columbia University, where he received a Bachelor of Arts degree in English literature in 1925 and a Master of Arts degree in medieval literature in 1927. At Dartmouth he had joined Delta Tau Delta. An accomplished athlete, he received awards in track and field events, and, for a time, was among the fastest half-mile runners in the world. ellauri101.html on line 50: In 1924, Campbell traveled to Europe with his family. On the ship during his return trip he encountered the messiah elect of the Theosophical Society, Jiddu Krishnamurti; they discussed Indian philosophy, sparking in Campbell an interest in Hindu and Indian thought. In 1927, he received a fellowship from Columbia University to study in Europe. Campbell studied Old French, Provençal, and Sanskrit at the University of Paris and the University of Munich. He learned to read and speak French and German. ellauri101.html on line 60: Campbell attended a Grateful Dead concert in 1986, and marveled that "Everyone has just lost themselves in everybody else here!" With the Dead, Campbell put on a conference called "Ritual and Rapture from Dionysus to the Grateful Dead". ellauri101.html on line 63: Joseph Campbell was a curious mythologist. In the field of comparative mythology, most scholars invested their time exploring how one culture’s myths are different than another. ellauri101.html on line 64: Instead of focusing on the many differences between cultural myths and religious stories, however, Campbell looked for the similarities. And his studies resulted in what’s called the monomyth. ellauri101.html on line 221: Sinä ansaizet kaiken sinulle kuuluvan hyvän kunhan heräät lumouxesta ja herätät vierelläsi nukkuneet. "Sinä ansaizet, kunhan". Eikös tää oo on vähän tollasta tit for tat? Kaikki tämmöset lunastuslupauxet on pelkkää kaupantekoa. Tää kirja on Toivon viesti lapamadoille: pyytäkääpä kauniisti niin saatte ilmaisexi, tai ainaskin pitkällä maxuajalla. ellauri101.html on line 235: Heimolaisia on samoinajattelevat viereisten espoolaisrivareiden tyypit joiden kanssa toisaalta käydään tiukin elintasokilpailu. Valppaana on oltava koko ajan, louskuteltava leukoja ja kiristeltävä ja näyteltävä hampaita. On haluttava pirun kovasti niin haluttu asia ikäänkuin ryömii lähemmäxi. ellauri101.html on line 241: Joka tapapapaukauxessa tää on kaikki selvää pässinlihaa ja mahdottoman tuttua. Greimaxella oli muuten kaikenlaisia naisjuttuja. Vaimon lisäx sillä oli joku nuorempi panopuu Teresa ja sitten vielä joku vanha liettualainen flamma jonka kanssa se kirjoitteli vielä vanhana ukkelina. Jokainen tarina, joka on suolansa arvoinen, on tollanen semioottinen mikroaaltouuni, josta löytyy nää aktanttimallin vaatimat pelaajat ja pelivälineet. ellauri101.html on line 247: Kade misu piirtää typerästi ylimääräisen nuolen armon eli aarteen vastaanottajasta sankariin. Ajatus on selkeästi kalvinistinen, eliskä ton saajan on ize ruvettava sankarixi, ei tässä mitään ilmaisia lounaita olla tarjoomassa. TINSTAAFL. Ei siinä mitään lisänuolta tarvita, kyseessä on samastus, unifikaatio: lahjan saaja on sisäinen sankarini ize, eli mä. Loppujen lopuxi ei tässä muita pelaajia tarvita kuin nro 1, jolla on koko nippu rooleja. Is it solipsistic here or is it just me? ellauri101.html on line 297: Sunshine she´s here, you can take a break ellauri101.html on line 310: Here come bad news, talking this and that (Yeah!) ellauri101.html on line 313: No offense to you, don’t waste your time, here´s why ellauri101.html on line 494: "He was a real Cavan in the courtroom- jurors and judges alike were unable to withstand his powers of argument and persuasion." ellauri101.html on line 508: Mali: "Mali" is short for Somalians. Abdi: "yo there are so much Somalians here" Mohamed: "ayyy Mali gang". ellauri101.html on line 509: Op:Overpowered "Demons are OP in this game, nerf them please! " ellauri101.html on line 511: Thottie: A girl that thinks she is hot, but in all honesty, she is just That Ho Over There. "There are a lot of Thottie on Facebook." ellauri101.html on line 517: Philip Teeri ei osaa päättää pitäiskö pahastua Biitlesin "I'd rather see your dead little girl than be with another man" värsystä vai erottaako teos elämästä kokonaan, niin että Woody Allenin leffojakin saisi kazoa. Mun kanta lienee selvä, ja yhtä selvä kanta on Kristina-tädillä. Philip Teeri jää heilumaan siinä välillä, koska se välittää niin vitusti siitä mitä muut siitä ajattelevat. Se hyräilee tiskatessa Carole Kingin laulua "Where you lead I will follow", joka on Gilmore Girlsin tunnari, aivan ällöttävä ajatus, toi Lorelei on just yhtä liimamainen päällepäsmäri kuin sen äitikin. Rory parka. Aina kii sen ihossa kuin Tintissä Kapteeni Capun laastari. Philip parka, sen 2-vaimo on varmaan just samanlainen päsmäri. No se sai vaan mitä pyysikin. Sitä saa mitä tilaa. ellauri101.html on line 532: Rotwelsch was formerly common among travelling craftspeople and vagrants. The language is built on a strong substratum of German, but contains numerous words from other languages, notably from various German dialects, including Yiddish, as well as from Romany languages, notably Sintitikes. There are also significant influences from Judæo-Latin, the ancient Jewish language spoken in the Roman Empire. Rotwelsch has also played a great role in the development of the Yeniche language. In form and development it closely parallels the commercial speech ("shopkeeper language") of German-speaking regions. During the 19th and 20th century, Rotwelsch was the object of linguistic repression, with systematic investigation by the German police. Fucking Nazis! Examples: ellauri101.html on line 558: The Greatest Generation, also known as the G.I. Generation and the World War II generation, is the demographic cohort following the Lost Generation and preceding the Silent Generation. The generation is generally defined as people born from 1901 to 1927. They were shaped by the Great Depression and were the primary participants in World War II. ellauri101.html on line 594: Y-sukupolvelle sanotaan olevan ominaista vapaamielisyys ja kasvaminen uuden viestintätekniikan mukana. Sukupolvi kyseenalaistaa edellisen sukupolven (X-sukupolvi) elämänarvot ja on myötäkasvanut tietokoneiden kehityksen kanssa. Siinä missä X-sukupolvi ihasteli korvalappustereoiden läpimurtoa, Y on kiinnostunut matkapuhelimien, tietokoneiden ja elektroniikan mahdollisuuksista. Y-sukupolven edustajat toteuttavatkin suuren osan viestinnästään kansainvälisessä tietoverkossa. Pikaviestimet ovat kehittyneet kyseisen sukupolven tarpeisiin ja niitä sovelletaan aktiivisesti. lähde? ellauri101.html on line 613: As the first social generation to have grown up with access to the Internet and portable digital technology from a young age, members of Generation Z have been dubbed "digital natives", even though they are not necessarily digitally literate. Moreover, the negative effects of screen time are most pronounced on adolescents compared to younger children. Compared to previous generations, members of Generation Z in some developed nations tend to be well-behaved, abstemious, and risk-averse. They tend to live more slowly than their predecessors when they were their age, have lower rates of teenage pregnancies, and consume alcohol less often, but not necessarily addictive drugs. Teenagers nowadays seem more concerned with academic performance and job prospects, and are better at delaying gratification than their counterparts from the 1960s, despite concerns to the contrary. On the other hand, sexting among adolescents has grown in prevalence though the consequences of this remain poorly understood. Meanwhile, youth subcultures have been quieter, though not necessarily dead. ellauri101.html on line 615: Globally, there is evidence that the average age of pubertal onset among girls has decreased considerably compared to the twentieth century, with implications for their welfare and their future. In addition, adolescents and young adults have higher rates of allergies, higher awareness and diagnoses of mental health problems, and are more likely to be sleep-deprived. In many countries, youths are more likely to have intellectual disabilities and psychiatric disorders than older people. In some European nations, they are facing declining cognitive abilities, especially among the cognitive elites. ellauri101.html on line 617: Around the world, members of Generation Z are spending more time on their electronic devices and less time reading books than before, with implications for their attention span, their vocabulary, and thus their school grades as well as their future in the modern economy. At the same time, reading and writing fan fiction is of vogue worldwide, especially among teenage girls and young women. In Asia, educators in the 2000s and 2010s typically sought out and nourished top students whereas in Western Europe and the United States, the emphasis was on low-performers. In addition, East Asian students consistently earned the top spots in international standardized tests during the 2010s. ellauri101.html on line 623: McCrindle Research took inspiration from the naming of hurricanes, specifically the 2005 Atlantic hurricane season in which the names beginning with the letters of the Roman alphabet were exhausted, and the last six storms were named with the Greek letters alpha through zeta. ellauri101.html on line 626: As of 2015, there were some two and a half million people born every week around the globe; Generation Alpha is expected to reach two billion by 2025. ellauri101.html on line 633: A direct consequence of urbanization is falling fertility. In rural areas, children can be considered an asset, that is, additional labor. But in the cities, children are a burden. ellauri101.html on line 637: During the early to mid-2010s, more babies were born to Christian mothers than to those of any other religion in the world, reflecting the fact that Christianity remained the most popular religion in existence. However, it was the Muslims who had a faster rate of growth. About 33% of the world´s babies were born to Christians who made up 31% of the global population between 2010 and 2015, compared to 31% to Muslims, whose share of the human population was 24%. During the same period, the religiously unaffiliated (including atheists and agnostics) made up 16% of the population but gave birth to only 10% of the world´s children. ellauri101.html on line 639: Statistical projections from the United Nations in 2019 suggest that, by 2020, the people of Niger would have a median age of 15.2, Mali 16.3, Chad 16.6, Somalia, Uganda, and Angola all 16.7, the Democratic Republic of the Congo 17.0, Burundi 17.3, Mozambique and Zambia both 17.6. (This means that more than half of their populations were born in the first two decades of the twenty-first century.) Benin, Burundi, Ethiopia, Madagascar, Malawi, Nigeria, Tanzania, Zambia, Yemen, and Timor-Leste had a median age of 17 in 2017. ellauri101.html on line 643: As a result of cultural ideals, government policy, and modern medicine, there have been severe gender imbalances in China and India. According to the United Nations, in 2018, China and India had a combined 50 million of excess males under the age of 20. Such a discrepancy fuels loneliness epidemics, human trafficking (from elsewhere in Asia, such as Cambodia and Vietnam), and prostitution. ellauri101.html on line 645: That U.S. fertility rates continue to drop is anomalous to demographers because fertility rates typically track the nation´s economic health. It was no surprise that U.S. fertility rates dropped during the Great Recession of 2007–8. But the U.S. economy has shown strong signs of recovery for some time, and birthrates continue to fall. In general, however, American women still tend to have children earlier than their counterparts from other developed countries and the U.S. total fertility rate remains comparatively high for a rich country. In fact, compared with their counterparts from other countries in the Organization for Economic Cooperation and Development (OECD), first-time American mothers were among the youngest on average, on par with Latvian women (26.5 years) during the 2010s. At the other extreme end were women from Italy (30.8), and South Korea (31.4). During the same period, American women ended their childbearing years with more children on average (2.2) than most other developed countries, with the notable exception of Icelandic women (2.3). At the other end were women from Germany, Italy, Spain, and Japan (all 1.5). ellauri101.html on line 651: Many members of Generation Alpha have grown up using smartphones and tablets as part of their childhood entertainment with many being exposed to devices as a soothing distraction or educational aids. Screen time among infants, toddlers, and preschoolers exploded during the 2010s. Some 90% of young children used a handheld electronic device by the age of one; in some cases, children started using them when they were only a few months old. Using smartphones and tablets to access video streaming services such as YouTube Kids and free or reasonably low budget mobile games became a popular form of entertainment for young children. A report by Common Sense media suggested that the amount of time children under nine in the United States spent using mobile devices increased from 15 minutes a day in 2013 to 48 minutes in 2017. Research by the children´s charity Childwise suggested that a majority of British three and four year olds owned an Internet-connected device by 2018. ellauri102.html on line 44: Johtavan kuluttajantutkimuslaitoxen Yankelovich Partnersin Vuonna 1997 julkaiseman teoxen Reading the ages mukaan moninaisuus oli X-sukupolven johtoajatus. Suurille ikäluokille eli siis boomereille se oli ollut yksilöllisyys ja heidän sodankäyneille vanhemmilleen epäyxilöllisyys eli velvollisuudentunne. Entäs sitä edelliselle polvelle? No se oli se kadonnut polvi, niille ei ollut mikään pyhää, ei edes omaisuus. ellauri102.html on line 106: The feelin' is there body and soul ellauri102.html on line 167: Nike Townin, Disney Storen ja Starbucksin kaltaisten klustereiden voimakas ja samanaikainen leviäminen kuitenkin osoittaa, että myös tietyillă elitistisillā elämäntapabrändeillä on yhä ellauri102.html on line 268: Isänmaallisuus ja kansallisuustunne on valjastettu vapaakauppavyöhykkeellä riiston välineexi. Niin kuin kaikkialla aina, sillä sitähän se on. Tikun nenässä vaan pihalle. Tehtaiden siirtäminen köyhiin maihin on pelkkää törkeää kusetusta. Rikkaammissa maissa työläisiä painostetaan palkanalennuxeen, etujen menetyxeen ja muuhun paikallisen sopimiseen muuttouhkailulla. Ja ennen pitkää hommat kuitenkin siirtyy pitkin maita ja mantereita ja vaihtaa paikkaa aina halvimmalla tarjooville huutolaisille. Eikä ne uudet paikat ole mitään tehtaita ne on tarpeettoman paskan kokoonpanohalleja joissa köyhiä lisääntymiskyvyttömiä naisia kusetetaan muovikasseihin. Kaikista järkyttävintä on että tää kaikki etenee vaan vastustamattomalla voimalla. Tää on täysin determinististä, painavampi paska valuu aina pohjalle ja kökkäreitä nousee pinnalle. ellauri102.html on line 327: erence_Dec_07th%2C_2008-8.jpg/220px-Paul_Krugman-press_conference_Dec_07th%2C_2008-8.jpg" height="200px" /> ellauri102.html on line 370: Popcornia ja Petersiä tärkeämpi minä-brändin sanansaattaja on kuitenkin Daniel H. Pink (ent. Prick). Hän on huomannut tilapäisen työn, alihankintasopimusten ja itsensä työllistämisen yleistymisen ja puhuu 'vapaiden agenttien maasta". Pink kirjoitti kirjaa nimeltä Free Agent Nation ja on ylpeä tästä uudesta isänmaastaan. Hän jätti arvostetun työpaikkansa Al Goren puhemyllynä. Hänen kaltaisensa kuikelot ovat markkinointikonsultteja, copywritereitä, headhuntereita ja ohjelmistosuunnittelijoita, jotka kokeilevat 🧘‍♂️ jooga-asentoja verkotetuissa kotitoimistoissa. Sisäileviä sankareita kuten "Jjarrii!" Headhuntteri oli epämiellyttävä lankoni Iso-Masa, ennenkuin sen päässä naxahti. Ja se pikkiriikkinen suonikohjuinen AHDH oli konsultti, se joka pyöri perskärpäsenä mun kimpussa Kouvolan aikoina. "Nimeä ei löydy", sanoo päänsisäinen Contacts-ohjelma. Ne oli narsisteja kumpikin. ellauri102.html on line 372: Ei vittu narsismista on tullut hyve! Se ei ole luonnevika enää vaan sen puute on! 😃 Naimi myöntää reilusti että se ize on bestsellerejä suoltavana friilänsärinä justiinsa tollainen kermapursopylly, varmaan narsistikin jos sen pintaa vähän raaputtaisi. Mutta jokaista menestyvää "Minä Oy"tä kohden on miljoonittain säälittäviä "Tmi Mä" putiikkeja jotka käy siivoomassa näille kusipäille, leikkaa niiden kynsiä tai pesee niiden autoja jonkun vuokrafirman orjana. ellauri102.html on line 394: Boomereistä samaa mieltä oli 1/2 ja GI Joeista 1/3. Sitä saa mitä tilaa. 9/10 ysäriteineistä oli samoilla linjoilla. Tää selittää mix köyhätkin on nyt oikeistolaisia persuja. Ne kyylää toisiaan ja koittaa kiilata, kun jonossa on väljää. Tää on herkkua johtoporsaille, just oikea kapitalistiasenne, me first. Pankkitalletuxet ja eläkkeetkin menee rahastojen kautta rikkaille. ellauri102.html on line 418: Before World War II, her paternal grandparents were communists, but they began to turn against the Soviet Union after the Molotov–Ribbentrop Pact in 1939. In 1942, her grandfather, an animator at Disney, was fired after the 1941 strike, and had to switch to working in a shipyard instead. By 1956, they had abandoned communism. Vitun takinkääntäjät, juutalaisiin ei ole luottamista, niinkuin se Trotskykin. Klein's father grew up surrounded by silly ideas of social justice and racial equality, but found it "difficult and frightening to be the child of Communists", a so-called red diaper baby. ellauri102.html on line 425: She has attributed her change in worldview to two catalysts. One was when she was 17 and preparing for the University of Toronto, her mother had a stroke and became severely disabled. Naomi, her father, and her brother took care of Bonnie through the period in hospital and at home, making educational sacrifices to do so. That year off prevented her "from being such a brat". The next year, after beginning her studies at the University of Toronto, the second catalyst occurred: the 1989 École Polytechnique massacre of female engineering students, which proved to be a wake-up call to feminism. ellauri102.html on line 471: The Problem: Controversy for this ad campaign arose in many different ways. The first was the use of world leaders without their consent. In fact, one of the ads features Pope Benedict XVI kissing a top Egyptian imam which was quickly removed after being condemned by the Vatican. ellauri102.html on line 473: The ads were met with so much backlash that some people started to tear the ads down themselves. Despite the backlash, Benetton never withdrew or apologised for the campaign and even went on to win the prestigious Cannes ad festival award. ellauri102.html on line 479: The Problem: During the time the advert was released, there were many protests and riots taking place in America over the #BlackLivesMatter campaign. The ad took a lot of “inspiration” from these protests and fundamentally undermined the whole point of the protests. In addition to this, the ad also received a lot of criticism for how Pepsi was responsible for “saving the day.” ellauri102.html on line 501: The Problem: The main issue with this campaign is that it came across as very anti-police to most of the general public. In fact, there were reports of people complaining and becoming very aggressive in the stores, resulting in LUSH having to call the police. Due to the negative reception of the ads, LUSH ended up pulling them and releasing an official statement on their website. ellauri102.html on line 557: 21-vuotias Carly Stasko on yhden naisen vaihtoehtoisia kuvia tuottava lenkkitossutehdas - hänen taskunsa ja selkämyksensä ovat tupaten taynna antitarroja, kopioita hänen uusimmasta vaihtoehtolehdestä ja käsin kirjoitettuja lentolehtisiä kaupunkien joutomaiden kayttöönoton (vihersissitoiminnan) hyveistä. Stasko ajaa asiaansa hyvin aktivisesti. Kun hän ei opiskele semiotiikkaa Toronton yliopistossa, kylvä auringonkukan siemeniä hylätyille tonteille tai tee omaa mediaansa, hän pitää kursseja paikallisissa vaihtoehtokouluissa ja opettaa 14-vuotiaita tekemään antimainontaa. Stasko kiinnostui markkinoinnista huomatessaan, miten paljon nykyiset, lähinnä median ja mainonnan välittämät naiskauneuden määritelmät voimaannuttivat hänen ja hänen ikätovereidensa epävarmuuden ja riittämättömyyden tunteita. Mun ikäluokkani ellauri102.html on line 565: Her work as a culture jammer and Imagitator is featured in several documentaries as well as the best-selling book “NO LOGO” by Naomi Klein. She earned a Bachelor of Education and an honours MA from OISE/UofT where her graduate research focused on Holistic Media Literacy and Transformative Learning. ellauri102.html on line 571: "We have two sons, aged 10 and six, and they were bouncing off the walls of our apartment in Toronto. And our moods were really low and the future seemed quite uncertain for us, especially because I'm immune compromised from cancer treatments," she told Morning North CBC host Markus Schwabe. ellauri102.html on line 668: Launched in 1972 by Gloria Stone´m, Ms. continues to be the most recognized feminist publication in the nation. 59 percent of women identify as feminists, as do 33 percent of men, signaling strong interest in le femmine. Ami luki ruozalaista Femina-lehteä. Olisi se varmaan lukenut Ms-lehteäkin, mutta se ei ollut vielä ilmestynyt. Mummilla oli Me Naiset -lehtiä. Kristina aloitti Mona Lisa -lehden toimittajana. Naapurin isokokoinen emäntä Lehtimäki oli Anna-lehden päätoimittaja, kunnes se siirtyi Maalla-lehden päätoimittajaxi. Me saatiin siltä irtonumeroita ja salavittuilua lahjaxi. ellauri102.html on line 677: For 45 years, Ms. magazine has been uncovering and exposing the forces opposed to women’s equality. Like unequal distribution of wealth. The magazine has been celebrating women’s progress here and around the world, and spreading feminist ideas and activism. ellauri105.html on line 48: Pahat huijaa pelissä, pelaa izepalveluautomaatilla. Vetää merirosvon kahvasta ja koettaa onnea. Onnella ja taidolla kelluu pian kökkäreenä pinnalla. Rangaistus tehoaa jos se korjaa pelin pelaamisen preferenssejä. Pahat se vaan saa vaihtamaan huijauxessa käytettyä strategiaa. Pahat ei kadu eli muuta utiliteettifunktiota vaan on pahoillaan kiinnijäännistä. Pahoja ja hulluja ei kanzi rangasta, ne on poistettava pelilaudalta. ellauri105.html on line 67: Bipolaarisella mättää preferenssit eli utiliteetit on väärin säädetty. ellauri105.html on line 100: In many ways, there was a notable convergence in how Democrats and Republicans saw Biden’s speech: as a breathtakingly ambitious set of proposals to use government as an instrument of social and economic transformation—an unabashed progressive platform unseen from a President in my lifetime. Republicans hated it; Democrats, for the most part, loved it. ellauri105.html on line 101: The result was the most avowedly liberal call to action I have ever heard a President make from that congressional podium. Unlike the longtime socialist Bernie Sanders, whom Biden beat in the Democratic primaries, he does not call himself a revolutionary. Unlike the self-styled populist Donald S. Trump, whom Biden beat in the general election, he does not call himself a disrupter. Were Congress to enact his proposals, Biden would end up as both. ellauri105.html on line 102: It’s early days yet, but this is where Biden’s true genius as a politician may lie: he has turned his likability into a moderating asset, suggesting that an ideological agenda when offered by a relatively non-ideological salesman does not sound all that threatening. ellauri105.html on line 109: My brother-in-law (her brother), Billy, is the antithesis of my wife. He became like a hardened Trump supporter a few years back and then he dove in Q-Anon. In the last 6 months, we discovered that ellauri105.html on line 126: Have the ego of an academic- relishing in the myth of their own intelligence, yet they have done nothing to actually earn that ego. They never went to school or tried to seriously study anything. So niche groups like this are perfect for them- they can act like big shot academics and get respect from other lost idiots and it fulfills their need to be considered “smart”. ellauri105.html on line 135: Yet you're here… ellauri105.html on line 138: Just passing through, just here for the comments….. ellauri105.html on line 144: Sorry, I missed the part where she was in any conceivable way relevant to the topic... ellauri105.html on line 174: Saara nauroi herralle, mistä herra suivaantui ja pani Saaran paxuxi kysymättä edes Abrahamilta. Abrahamin teltta oli niin iso että kaikki mahtuivat maate vierekkäin, vieraatkin, ei tarvinnut maata päällekkäin ellei tehnyt mieli. ellauri105.html on line 257: There is a pun in these names in the Hebrew. Oholah means "her tent", and Oholibah means "my tent is in hers". ellauri105.html on line 286: Hes. 16:36 Näin sanoo Herra, Herra: Koska olet antanut riettautesi vuotaa ja olet paljastanut häpysi haureudessasi kaikille rakastajillesi ja kaikille kauhistaville kivijumalillesi, sekä lastesi veren tähden, jonka olet niille antanut, ellauri105.html on line 344: 45. Sen tähden hurskaat miehet rankaisevat heitä, niin kuin avionsa rikkojat ja veren vuodattajat rangaistaman pitää; sillä he ovat huorat, ja heidän kätensä on verta täynnä. ellauri105.html on line 345: 1. Moos. 9:6 Joka ihmisen veren vuodattaa, hänen verensä on ihminen vuodattava, sillä Jumala on tehnyt ihmisen kuvaksensa. ellauri105.html on line 348: Hes. 16:38 Minä tuomitsen sinut sen mukaan, mitä on säädetty avionrikkoja- ja verenvuodattaja-naisista, ja annan vihassa ja kiivaudessa sinun veresi vuotaa. ellauri105.html on line 378: tykkyäy meitä ta omalla Verelläh pesi ellauri105.html on line 397: Joku voi kysyä, miksi Raamatun Jumalaan uskovan ja Jeesusta seuraavan kristityn pitäisi ylipäätään perehtyä ei-kristilliseen (saati sitten antikristilliseen) kirjallisuuteen. Itse vierastan ajatusta, että tietämättömyys inhimillisestä kulttuurista (johon kirjallisuuskin kuuluu) olisi kristitylle hyve. Paavali ei olisi osannut viitata sopivassa kohdassa pakanafilosofien teoksiin ateenalaisille puhuessaan eikä C.S. Lewis olisi osannut analysoida osuvasti Raamatun ja muiden tarinoiden eroja sivistyneille lukijoille kirjoittaessaan, jos he olisivat jättäneet ”jumalattoman” kirjallisuuden huomiotta. Toki on olennaista, että oman uskon perusta on tukevasti Jumalan omassa ilmoituksessa – oltiinpa sitten lukemassa maallista kirjallisuutta tai keskustelemassa maailmankuvien eroista ei-uskovan ystävän kanssa. Muuten ne sanovat kuin anhelitohtori: "timeo hominem unius libri." ellauri105.html on line 443: Nyamko Sabuni hoppas få med Centerpartiet i överenskommelsen – men får kalla handen av Annie Lööf. ellauri106.html on line 46: Philip Roth has not had much luck with biographers. Late in his life, furiously aggrieved after the failure of his marriage to the actress Claire Bloom and the publication of Bloom’s incendiary memoir of their years together, he asked a close friend, Ross Miller, an English professor at the University of Connecticut, to take on the task. Roth sent Miller lists of family members and friends he wanted to be interviewed, along with the questions that he felt should be asked. (“Would you have expected him to achieve success on the scale he has?”) It didn’t work out, for various reasons. Roth had wanted Miller to refute a familiar charge, “this whole mad fucking misogynistic bullshit!” that he felt flattened his long erotic history into one false accusation. But Miller came to his own conclusion. “There is a predatory side to both Sandy and Philip,” he told a cousin of Roth’s. (Sandy was Roth’s older brother.) “They look at women—I’m not gonna write about this—but they are misogynist. They talk about women in that way.” ellauri106.html on line 54: So what did sex mean to Roth? Bailey’s book is so caught up in its obsessive cataloguing of paramours that the forest gets lost in an endless succession of trees. The place where Roth found insight into his own character was on the double bag. Over and over, in the novels, he transformed pro life. Bailey’s prurient, exhaustively literal version of that life reverses the effect, and the result is sadly diminishing. What he never grasps is Roth the artist, with his powers of imagination, of expression, of language—what made him worthy of biography at all. ellauri106.html on line 65: Philip Roth was the younger of the 2 boys of Herman Roth (1901–1989) and his wife Bess, nee Finkel (1904–1981). Both parents were assimilated American Jews of the second generation of immigrants. The maternal grandparents came from the area around Kiev, the Yiddish-speaking paternal grandparents, Sender and Bertha Roth, from Koslow in Galicia. Sender Roth had trained as a rabbi in Galicia and worked in a hat factory in Newark. Herman Roth, the middle of seven children and the first child in the United States, first worked in a factory after eight years of schooling, then became an insurance agent selling door-to-door life insurance. By his retirement he made it to the district director of Metropolitan Life. Philip Roth's brother, Sanford (Sandy) Roth (1927–2009), who was four years older than him, studied art at the Pratt Institute, became vice-president of the advertising agency Ogilvy & Mather in Chicago and made a name for himself as a painter after his "early retirement". ellauri106.html on line 67: In October 1956, Philip Roth met the secretary Margaret Martinson Williams in Chicago, whom he married in February 1959. The divorced mother of two children of completely different social origins, who was four years older than him, initially gave Roth the feeling of both a challenge and a liberation. Later, however, the problems and arguments in their relationship increased, which the writer dealt with in retrospect in works such as When She Was Good ( Lucy Nelson or Die Moral, 1967) or My Life As a Man (Mein Leben als Mann, 1974). In his autobiography The Facts (The Facts, 1988) Margaret even advanced as Josie Jensen to the “counter-self”, to the “arch enemy and nemesis ” of the author. The couple separated in 1963, but Margaret Roth refused to consent to a divorce. Five years later she died in a car accident. ellauri106.html on line 69: From 1958 onwards, the couple lived in New York on the Lower East Side of Manhattan, and in 1959 they spent seven months in Italy on a Guggenheim grant. Upon their return, they both settled in Iowa City, where Roth led the Writers' Workshop at the University of Iowa. The experiences in small-town Iowa far away from the American metropolises flowed into Roth's second novel Letting Go (Other People's Worries), which was published in 1962, but in contrast to Roth's previously published volume of short stories Goodbye, Columbus caused mixed reactions from critics. Stanley Edgar Hyman, for example, criticized weaknesses in the narrative structure of the novel, the two narrative parts of which are only superficially connected, but praised what he saw as "the keenest eye for the details of American life since Sinclair Lewis". Letting Go is also the first novel in which Roth, as in numerous later works, made the writings of his literary predecessors an integral part of the narrative, and is therefore often referred to as Roth's first "Henry James novel". ellauri106.html on line 76: In 1987, in the loneliness of Connecticut, Roth experienced a breakdown caused by a sleeping pill with hallucinatory side effects. He made the experience, as well as the trial of the concentration camp guard John Demjanjuk in Jerusalem, whom he had followed as an observer, the starting point of the 1993 novel Operation Shylock, the encounter between a fictional Philip Roth and his doppelganger. The writer also felt increasingly isolated in London and returned to New York, where he moved into an apartment on the Upper West Side. He took over from 1988 to 1991 a professor of literature at Hunter College of the City University of New York. In 1990 he married his longtime partner Claire Bloom, but the marriage was divorced in 1994 after Roth's growing estrangement and severe depression, including a stay in a psychiatric clinic. Bloom dealt with the problematic relationship two years later in her memoir Leaving a Doll's House . ellauri106.html on line 78: In the American trilogy, the resurrected alter ego Zuckerman discovers the true identities of the protagonists of a sports idol in American Pastoral ( American Idyll, 1997), a radio star in I Married a Communist ( My Man, the Communist, 1998) and a professor emeritus in The Human Stain ( The Human Blemish, 2000) against the backdrop of changing American eras. American Pastoral was awarded the Pulitzer Prize in 1998 and is considered "a remarkable example of a literary interpretation of the descent of the initially so confident [American] post-war white society into the depths of uncertainty" as a result of the Vietnam War . ellauri106.html on line 84: In October 2012, Roth announced to the French culture magazine Les Inrocks that Nemesis was his last book. At the age of 74 he began to reread his favorite authors such as Dostoyevsky, Turgenew, Conrad and Hemingway as well as his own works. He came to the conclusion that he had made the best of his possibilities and did not want to continue working as an author, read or talk about new literature. ellauri106.html on line 88: A consistent trademark of Roth's work is rudeness and roughness, which often breaks out in the form of verbose ranting tirades. German meaning: “insult and insult and insult until there is no one left on earth who is not offended. ellauri106.html on line 104: He enjoyed a robust childhood and was poplar in high school where he was a bright student but not quite diligent enough in his studies to win a prized full scholarship to Rutgers where he wanted to study law. Roth attended Rutgers University in Newark for a year, then transferred to Bucknell University in Pennsylvania, where he earned a B.A. magna cum laude in English and was elected to Phi Beta Kappa. He received a scholarship to attend the University of Chicago, where he earned an M.A. in English literature in 1955 and briefly worked as an instructor in the university´s writing program. Less prestigious Bucknell University in Pennsylvania was Roth’s fallback school. There he abandoned his vague dreams of becoming a lawyer for the underdog and turned his attention to writing. ellauri106.html on line 106: That same year, rather than wait to be drafted, Roth enlisted in the army. Roth enlisted in the Army that year to avoid being drafted and assigned to unpleasant duty like the infantry. Fortunately he suffered a back injury during basic training and was given a medical discharge. Who knows. He returned to Chicago in 1956 to study for a PhD in literature but dropped out after one term. It was a yeasty environment for a young writer. Saul Bellow was a contemporary and with some what similar backgrounds and interests they could not avoid being rivals. During that year he met a lovely shiksa waitress Margaret Martinson, a single woman with a small child. He was smitten. An intense, but often troubled relationship ensued. At the end of the year he dropped out of the U of C and headed to the University of Iowa to teach in its creative writing program. None the less, whatever he may have said, Roth was not happy there, perhaps because the semi-rural Midwesterness of Ames was alien to him. After a while with Martinson in tow he moved on to a similar position at Princeton, another WASP bastion but one with even more prestige. Everyone who knew him recognized Roth as an early comer. He later continued his academic career at the University of Pennsylvania, where he taught comparative literature before retiring from teaching in 1991. Roth started teaching literature in the late 1960s at the University of Pennsylvania. The 1969 feature film adaptation of Goodbye, Columbus coincided with the publication of Portnoy’s Complaint, which soon became a best-seller amid controversy for its prurient content. (Those who've read it will likely not forget Portnoy's "love affair" with mom´s slab of liver in the fridge.) ellauri106.html on line 108: Nähtävästi Phillu oikein pyrkimällä pyrki sotapoliisixi mutta pylly venähti. Missä muka näkyy Midway ikkunasta? Sehän oli avomerellä? Roland Emmerichin Midway on nimittäin häpeilemätön paluu aikakauteen, jolloin sota oli jonkinlainen ihmiskunnan ulkopuolinen kiirastuli, jonka läpi soturien oli kuljettava täyttääkseen tarkoituksensa miehinä - tai heittäydyttävä liekkeihin tien tasoittamiseksi jäljessä tuleville. Tiedostavaa sodanvastaisuutta tai sen taistelujen kauheuden realismia on turha hakea. Midway on täynnä sotaelokuvaklisheitä. Eipäskun Midway Park on Chicagon keskuspuisto. Phillu on täynnä amerikkalaisia klisheitä. Ukrainan mamusta tuli vastenmielisen jenkki-isänmaallinen egoistiläjä. ellauri106.html on line 122: Philip Roth was born in Newark, New Jersey, on March 19, 1933, and grew up at 81 Summit Avenue in the Weequahic neighborhood. He was the second child of Bess (née Finkel) and Herman Roth, an insurance broker. Roth's family was Jewish, and his parents were second-generation Americans. Roth's father's parents came from Kozlov near Lviv (then Lemberg) in Austrian Galicia; his mother's ancestors were from the region of Kyiv in Ukraine. Viulunsoittajia katolta. ellauri106.html on line 130: Given long-standing feminist arguments that Roth is a misogynist—not to mention the portrait in Bloom’s memoirs—it was inevitable that any Roth biography would spark arguments about gender politics. What was surprising is that the debate would center around the biographer more than Roth. In the wake of the biography’s release, Bailey has been accused of shocking acts. Four former students from the elite New Orleans high school where he’d taught during the 1990s came forward to complain that he had groomed them as minors and sexually pursued them as adults. One of these women claimed he raped her. Another former student came forward with an allegation of attempted rape when she was an adult. Finally, Valentina Rice, a New York publishing executive, told The New York Times that Bailey raped her in 2015. Bailey strenuously denies all these allegations. ellauri106.html on line 148: A mid-1970s transplant to Chicago from New York, he rose in the competitive advertising world to become senior vice president and creative director of Ogilvy & Mather, where his major account was Sears Home Fashions, friends and family said. But in 1983, he gave it all up to devote himself to painting full time. ellauri106.html on line 150: "He remembered his last ride down [the elevator] in the old Standard Oil Building and how he got to the bottom, and [he said] he left his old identity at the beginning of the ride," said his wife, Dorene Marcus. He never looked back, she said. ellauri106.html on line 158: Mr. Roth was first married in 1954 and shortly thereafter adopted two boys, Seth and Jonathan. He struggled with raising both young children after his wife died in 1970. Not Dorene, but an ex, not named. ellauri106.html on line 160: He is most remembered for his generous spirit, quick wit and love of 1930s and 1940s culture -- including Cole Porter and Frank Sinatra, to which his mother and he danced in the kitchen, as well as Li´l Abner cartoons and an era catchphrase: "Watch it, Toots." ellauri106.html on line 175: Word has come that Philip Roth died on Tuesday in New York City at the age of 85. He was widely considered the last of the Great American Novelists of the late 20th Century the peer of heavy hitters John Updike and Saul Bellow. Roth himself believed that the novel, which had ruled for a century as the supreme and exalted American literary form, is doomed to becoming a cult niche in the Age of the Internet for a diminishing educated elite, “I think always people will be reading them but it will be a small group of people. Maybe more people than now read Latin poetry, but somewhere in that range…” Ever a realist, Roth was sanguine with the prospect. ellauri106.html on line 177: Roth was far more prolific than either of the novelists he was frequently lumped with—29 full length novels and a dazzling debut novella over nearly 50 years. His output was also more diverse in style and topic than either of the other while reaping critical praise, armloads of awards, and commercial success. Yet at the core of his varied output were common threads—a Jewish identity with which he was not always comfortable but could not deny, a sense of being profoundly American— “if I am not American what am I”—a, a sex drive that was often creepily compulsive, and the world observed by fictional doppelgangers for the author, or sometimes the author himself as a fictional character. ellauri106.html on line 180: Not far behind will be some Jewish critics who always found Roth’s portraits embarrassing for their relentless sexuality and discomfort with aspects of the culture that were at odds with his identity as an American. Others were angered at his voraciously espoused atheism—“I’m exactly the opposite of religious, I’m anti-religious. I find religious people hideous. I hate the religious lies. It’s all a big lie.” Some Jewish critics hounded him from the beginning of his career. Rabbi Gershom Scholem, the great kabbalah scholar, said Portnoy’s Complaint was more harmful to Jews than The Protocols of the Elders of Zion. And Roth was heckled and booed at an early appearance at Yeshiva University which stunned and shocked the author. ellauri106.html on line 184: “The comedy is that the real haters of the bourgeois Jews, with the real contempt for their everyday lives, are these complex intellectual giants,” Zuckerman snorts. “They loathe them, and don’t particularly care for the smell of the Jewish proletariat either. All of them full of sympathy suddenly for the ghetto world of their traditional fathers now that the traditional fathers are filed for safekeeping in Beth Moses Memorial Park. When they were alive they wanted to strangle the immigrant bastards to death because they dared to think they could actually be of consequence without ever having read Proust past Swann’s Way. And the ghetto—what the ghetto saw of these guys was their heels: out, out, screaming for air, to write about great Jews like Ralph Waldo Emerson and William Dean Howells. But now that the Weathermen are around, and me and my friends Jerry Rubin and Herbert Marcuse and H. Rap Brown, it’s where oh where’s the inspired orderliness of those good old Hebrew school days? Where’s the linoleum? Where’s Aunt Rose? Where is all the wonderful inflexible patriarchal authority into which they wanted to stick a knife?” ellauri106.html on line 195: Thomas Wolfe (1900–1938) was born in Asheville, North Carolina, and educated at the University of North Carolina and Harvard University. He taught English at New York University and traveled extensively in Europe and America. Wolfe created his legacy as a classic American novelist with Look Homeward, Angel; Of Time and the River; A Stone, a Leaf, a Door; and From Death to Morning. Wolfe's influence extends to the writings of Beat Generation writer Jack Kerouac, and of authors Ray Bradbury and Philip Roth, among others. He remains an important writer in modern American literature, as one of the first masters of autobiographical fiction, and is considered North Carolina's most famous writer. Ei mitään pientä. ellauri106.html on line 200: erestingly, Dilsey lives her life based on the same set of fundamental values—family, faith, personal honor, and so on—upon which the Compsons’ original greatness was built. ellauri106.html on line 203: It describes how Sir Gawain, a knight of King Arthur´s Round Table, accepts a challenge from a mysterious "Green Knight" who dares any knight to strike him with his axe if he will take a return blow in a year and a day. Gawain accepts and beheads him with his blow, at which the Green Knight stands up, picks up his head and reminds Gawain of the appointed time. There is a test involving the lord and the lady of the castle where he is a guest. ellauri106.html on line 230: sen äiskä viereisessä huoneessa kehuu ellauri106.html on line 239: Arvostelija Morris Kyrpäkiven mielestä just tää kirja oli aivan hulvattoman hauska: If there has been a funnier novel in the last 10 years, or one that exploits sex, psychoanalysis, and the "family romance" more brilliantly, I don´t know what it could be. Tästä jälleen näemme että huumori on höröttäjän silmässä. Tai tässä tapauxessa pikemminkin perssilmässä. ellauri106.html on line 243: The women in the writer´s life provided inspiration for characters in his novels both positive and negative. PHILIP Roth was famed for his observations on life - some of which he gathered from his own relationships with his ex-wives. ellauri106.html on line 244: Here are some of the women who helped the novelist, who has died at the age of 85, explore and unpack the complexities of being a toxic ape. ellauri106.html on line 255: Who are Philip Roth´s ex-wives Claire Bloom and Margaret Martinson? Have they got anything in common? I bet they were spitting images of Phil´s mother, one way or another. Roth was married twice – to Margaret Martinson from 1959 to 1963. He met Martinson in 1956 and married her three years later. Roth claims she used someone else’s urine sample to persuade him she was pregnant and trick him into marriage. ellauri106.html on line 280: He shot blanks. He was altered, desexed, neutered, sterilized, castrated, emasculated, gelded, spayed, unproductive. ellauri106.html on line 286: The Wings of the Dove is a 1902 novel by Henry James. It tells the story of Milly Theale, an American heiress stricken with a serious disease, and her effect on the people around her. Some of these people befriend Milly with honourable motives, while others are more self-interested. ellauri106.html on line 287: Arthur Dimmesdale is a fictional character in the 1850 romance The Scarlet Letter by Nathaniel Hawthorne. A Puritan minister, he has fathered an illegitimate child, Pearl, with Hester Prynne and considers himself unable to reveal his sin. ellauri106.html on line 288: Next to Hester Prynne herself, Dimmesdale is often considered Hawthorne´s finest character. ellauri106.html on line 311: Ike Eisenhover oli Amerikan Mannerheim. Se tuli sodasta juhlittuna kenraalina ja sitä kosiskeli pressaehdokkaaxi 1952 sekä norsut että aasit. Se valizi norsut kun sillä oli paljon norsukavereita. ellauri106.html on line 332: In 1840, the family settled in Hamilton, Ohio, where his father oversaw a Whig newspaper and followed Swedenborgianism. ellauri106.html on line 335: He avidly studied German and other languages and was greatly interested in Heinrich Heine. (Another jew. ) ellauri106.html on line 339: "I hope the time is coming when not only the artist, but the common, average man, who always ´has the standard of the arts in his power,´ will have also the courage to apply it, and will reject the ideal grasshopper wherever he finds it, in science, in literature, in art, because it is not ´simple, natural, and honest,´ because it is not like a real grasshopper. But I will own that I think the time is yet far off, and that the people who have been brought up on the ideal grasshopper, the heroic grasshopper, the impassioned grasshopper, the self-devoted, adventureful, good old romantic card-board grasshopper, must die out before the simple, honest, and natural grasshopper can have a fair field." ellauri106.html on line 341: Howells was a Christian socialist whose ideals were greatly influenced by Russian writer Leo Tolstoy. These influences led him to write on issues of social justice from a moral and egalitarian point of view, being critic of the social effects of industrial capitalism. He was, however, not a Marxist. Phew. ellauri106.html on line 352: No wonder class conscious Phil was flustered. He wanted to wear his gloves to dinner. ellauri106.html on line 390: Given long-standing feminist arguments that Roth is a misogynist—not to mention the portrait in Bloom’s memoirs—it was inevitable that any Roth biography would spark arguments about gender politics. What was surprising is that the debate would center around the biographer more than Roth. In the wake of the biography’s release, Bailey has been accused of shocking acts. Four former students from the elite New Orleans high school where he’d taught during the 1990s came forward to complain that he had groomed them as minors and sexually pursued them as adults. One of these women claimed he raped her. Another former student came forward with an allegation of attempted rape when she was an adult. Finally, Valentina Rice, a New York publishing executive, told The New York Times that Bailey raped her in 2015. Bailey strenuously denies all these allegations. ellauri106.html on line 392: "I'm exactly the opposite of religious, I'm anti-religious. I find religious people hideous. I hate the religious lies. It's all a big lie. … I have such a huge dislike. It's not a neurotic thing, but the miserable record of religion. I don't even want to talk about it, it's not interesting to talk about the sheep referred to as believers." ellauri106.html on line 397: "So, do you feel like there's a God out there?" Braver asked. ellauri106.html on line 398: "I'm afraid there isn't, no," Roth said. ellauri106.html on line 403: Religion was a lie that he had recognized early in life, and he found all religions offensive, considered their superstitious folderol meaningless, childish, couldn´t stand the complete unadultness — the baby talk and the righteousness and the sheep, the avid believers. No hocus-pocus about death and God or obsolete fantasies of heaven for him. There was only our bodies, born to live and die on terms decided by the bodies that had lived and died before us. If he could be said to have located a philosophical niche for himself that was it - he'd come upon it early and intuitively, and however elemental, that was the whole of it. Should he ever write an autobiography, he'd call it The Life and Death of a Male Body. ellauri106.html on line 405: Phil´s childhood love of baseball offered him “membership in a great secular nationalistic church from which nobody had ever seemed to suggest that Jews should be excluded.” Babe Ruth, whose real name was George Herman Ruth, Jr., was born and raised in Baltimore, Maryland. He died of pneumonia and complications from throat cancer in New York City in 1948. ellauri106.html on line 409: Ruth has spoken about his childhood and his faith. He had a conversion of sorts. As a youngster, he was a delinquent–chewing tobacco and drinking and swearing. He says he had no faith in God before he was sent to the Catholic school and that the biggest lesson he got from the experience there was learning that “God was Boss.” ellauri106.html on line 421: And this, too, is surely true of religion. In prehistoric times, Homo sapiens was deeply endangered. Early humans were less fleet of foot, with fewer natural weapons and less well-honed senses than all the predators that threatened them. Moreover, they were hampered in their movements by the need to protect their uniquely immature young - juicy meals for any hungry beast. We had less natural protection against repeated changes of climate than other species - yet we survived. Human spirituality would have played an important part. ellauri106.html on line 425: As well as the social cohesion that spirituality and early religious beliefs must have brought to threatened groups of humans, they must also have been a valuable mechanism to persuade humans to struggle against the odds. Surely, human spirituality is deeply embedded in our genes. Victor Frankl, in his observations about survival in Auschwitz, argued that in his view, only those inmates who had some spiritual sense, some idea that there was a power above that could see their suffering, found the strength and resolution to survive the terrible dehumanisation and deprivation of the concentration camps. ellauri106.html on line 451: In a world governed by disorder, the American Dream of success and happiness through hard work can is likely to remain that: a dream. Immigrants such as those those from whom Roth hails who come to America seeking a betterlife might come to recognize that policies implemented by the American government do notinherently make great sense or work to support their unequivocal movement up the social ladder despite the melting-pot myth and its variations as politicians may propagate them. ellauri106.html on line 456: Gross: "Is there any part of you that wishes you were a man of faith?" ellauri106.html on line 458: Gross: "So there isn’t any part of you that wished you could believe?" ellauri106.html on line 465: “I welcomed the honor,” Roth told a friend after the ceremony. ellauri106.html on line 467: “This was absolutely the last appearance I will make on any public stage, anywhere,” said Roth, although on Wednesday news broke that he will appear as an interview guest on Comedy Central’s “Colbert Report” in July. ellauri106.html on line 472: “From enfant terrible to elder statesman. Time heals all wounds,” Rabbi David Wolpe of Sinai Temple in Los Angeles remarked to JTA via email. No hocus pocus about death and God or obsolete fantasies of heaven for him. There was only our bodies, born to live and die on terms decided by the bodies that had lived and died before us. If he could be said to have located a philosophical niche for himself, that was it — he’d come upon it early and intuitively, and however elemental, that was the whole of it. Should he ever write an autobiography, he’d call it ‘The Life and Death of the Male Body.’ Well actually he called it "My life as a man". ellauri106.html on line 474: There was no metaphysical dimension to Philip. He just flatly refused to believe in it. He thought it was fairy tales,” Bailey said. he was happy to be Jewish, Bailey said. “He liked Jews as human beings. He liked their warmth, he liked his male friends. “If the Western world views itself through the lens of the modern Jewish experience, it is in large measure due to the novels, novellas and short stories of Philip Roth,” wrote David Roskies, a JTS Jewish literature professor, in a note to the class of 2014. ellauri106.html on line 478: The president of the Philip Roth Society, Aimee Pozorski, said that Roth and JTS are not so different in their values. Three of his books were honored with the American Jewish Book Award, and in 1998 he won the Jewish Book Council’s Lifetime Literary Achievement Award. ellauri106.html on line 524: Reduced to a life of isolation amid a decrepit apartment in which her only possession is the stained pallet on which she sleeps, Merry, the precious daughter of All-American Swede Levov, is “disgusting. His daughter is a human mess stinking of human waste. Her smell is the smell of everything organic breaking down. It is the smell of no coherence. It is the smell of all she’s become”. ellauri106.html on line 527: “Comically agnostic,” an apt description, I think, of much of Roth’s later work. With all of history suddenly exposed as fictional constructs, artists were freed to interrogate it with impunity, making it the stuff of parodic play. ellauri106.html on line 529: Without the sure theoretical footing that orthodox Marxism provided those of Benjamin’s generation, Roth, like many who used to kinda identify themselves with the late-20th century left, has been set adrift amid the wreckage of multinational capital, techno-militarism, and the information and cultural revolutions. In his trilogy, Roth offers a complex and beautifully-rendered document of the final decades of the “American Century,” but it is one that, like its narrator, Nathan Zuckerman, ultimately throws up its hands in despair, surrendering the complexities of life and the possibility of positive change en lieu of aesthetic and ascetic remove. ellauri106.html on line 531: Confident from its victory over Fascism and emboldened by the subsequent economic boom, America jelled behind what social theorist Jeffrey Alexander has called modernization or romantic liberalism. As has been the case throughout much of Roth’s career, the socio-political touchstone of his American Trilogy is the “patriotic war years” and the consensus culture that blossomed immediately afterward. “Everything was in motion,” Zuckerman says in the opening pages of American Pastoral. “The lid was off. Americans were to start over again, en masse, everyone in it together”. Reagan-propagandaa. ellauri106.html on line 533: That imagined past included the old left and its heroic narrative of collective emancipation, which, particularly after the revelations of Stalinist atrocities, no longer seemed enticing. Instead, American ideology turned on the “romantic” belief that the nation had, in effect, already discovered an ideal social order, “that progress would be more or less continuously achieved, that improvement was likely”. ellauri106.html on line 543: ... Her parents (Clairen kai) were simple people in the grips of a pipe dream that they could not begin to articulate or rationally defend but for which they were zealously willing to sacrifice friends, relatives, business, the good will of neighbors, even their own sanity, even their children’s sanity.... ellauri106.html on line 544: Society as it was constituted — its forces all in constant motion, the intricate underwebbing of interests stretched to its limit, the battle for advantage that is ongoing, the subjugation that is ongoing, the factional collisions and collusions, the shrewd jargon of morality, the benign despot that is convention, the unstable illusion of stability — society as it was made, always has been and must be made, was as foreign to them as was King Arthur’s court to the Connecticut Yankee. ellauri106.html on line 552: Delphine Roux, a classicist scholar, who he reduces to a degrading stereotype — the outspoken feminist whose politics are motivated, we finally learn, by deep insecurities and by a suppressed desire to be dominated by some virile man. The delight with which Roth belittles and humiliates Roux is the low point of the low-brow trilogy. ellauri106.html on line 563: Gugulethy Moyo ja Phillun eka vaimo Margaret eli Lydia Ketterer oli rohkeita. Mutta on niitä rohkeita naisia lähempänäkin. ellauri106.html on line 621: Mailer was hugely popular at his peak, but now he’s probably best known for that whole stabbing-his-second-wife awkwardness; Updike is regularly derided as “a misogynist”; and Bellow’s female characters are often, at best, thinly drawn, or full-on bitches and shrews. Now, inevitably, it’s Roth’s turn. Roth’s women were either “vicious and alluring” or “virtuous and boring”. ellauri106.html on line 628: “Roth’s misogyny infuses everything that he writes,” according to Meg Elison, a novelist recently described by the Times as “re-examining Roth”. This is typical of the all-or-nothing approach that is popular today, where if you don’t like everything about a public figure, then you can’t like anything. (Uskokaa tai älkää tää mielipide tulee naiselta. Se oli varmaan käynyt modernin kirjallisuuskritiikin koulua.) ellauri106.html on line 635: In his baffled grief, Levov is taunted by a female confederate of his daughter’s who stridently berates him as a capitalist pig for a dozen pages, then tries to seduce him with corny porno lines like, “I bet you’ve got yourself quite a pillar in there ... the pillar of society.” When he resists, she shows him her vagina, and “rolling the labia lips outward with her fingers, [exposes] to him the membranous tissue veined and mottled and waxy with the moist tulip sheen of flayed flesh.” ellauri106.html on line 668: If on my theme I rightly think, There are five reasons why men drink: Good wine; a friend; because I´m dry; Or lest I should be by and by; Or any other reason why. ellauri107.html on line 42: Among his most popular works are genre paintings conveying an atmosphere of intimacy and veiled eroticism. ellauri107.html on line 61: I am Casey's father and son of Lyle Van and one of the three little redheads. Dirk, my brother was on Westwood One radio for many years doing news and information shows. I remember all of the WOR people you mentioned..on Christmas Eve our choir from Christs Church in Rye would sing on air every year. I miss my dad as all sons miss their dad when they are gone. He and my mother raised us in a safe and happy household and we were all better for it. We have great memories of our childhood. ellauri107.html on line 67: Casey Van -- were you one of the little redheads? ellauri107.html on line 84: "With clarity and with crudeness, and a great deal of exuberance, the embryonic writer who was me wrote these stories in his early 20s, while he was a graduate student at the University of Chicago, a soldier stationed in New Jersey and Washington, and a novice English instructor back at Chicago following his Army discharge...In the beginning it amazed him that any literate audience could seriously be interested in his story of tribal secrets, in what he knew, as a child of his neighborhood, about the rites and taboos of his clan—about their aversions, their aspirations, their fears of deviance and defection, their embarrassments and ideas of success." ellauri107.html on line 93: They face obstacles from Brenda's family (particularly her mother), due to differences in class and assimilation into the American mainstream. Brenda's family are nouveau riche, their money coming from the successful plumbing supply business owned and run by her father. Brenda herself is old enough to remember "being poor". Other conflicts include propriety and issues related to premarital sex and the possibility of pregnancy and Mrs. Patimkin's envy of her daughter's youth. ellauri107.html on line 108: Mailer's has similarities with Rojack: They both attended Harvard, served in World War II, had an interest in political office, did violence to wife, walked narrow ledges, and appeared on talk shows. Mailer seems to have drawn on his stabbing his second wife Adele Morales in Rojack's murdering of his wife Deborah. Mailer did not deny these similarities, but stated: ellauri107.html on line 110: Rojack is still considerably different from me — he's more elegant, more witty, more heroic, his physical strength is considerable, and at the same time he's more corrupt than me. I wanted to create a man who was larger than myself yet somewhat less successful. That way, ideally, his psychic density, if I may use a private phrase, would be equal to mine — and so I could write from within his head with comfort. ellauri107.html on line 114: Rojack vomits over the balcony at a party and considers suicide. Rojack has sex with Ruta in her room. Later Rojack sees Cherry again. He is drawn to her. She and Rojack flirt and kiss. They have sex, and after emptying the load Rojack realizes he has fallen in love with her. Rojack goes back to Cherry and they make love. Cherry tells her life story viz her finally having a vaginal orgasm with Rojack. Rojack and nigger Shago fight. He returns to Cherry's only to find out from Roberts she has been killed. No more vaginal orgasms from her. Rojack travels to Las Vegas where he wins big at the tables, paying off all his debts. He imagines speaking with Cherry in Heaven before he heads south to Guatemala and the Yucatán. Y asi finaliza esta historia. ellauri107.html on line 120: A lot of people get cancer because they were too responsible with their lives. They led lives that were more responsible then they wanted to be. They lived their lives for others more than for themselves. Denied themselves certain fundamental things, whatever they were. . . . Cancer is a revolution of the cells." ellauri107.html on line 146: I can’t be the first gay man to have been an older "straight" man’s mainstay. Philip had searched diligently for a beautiful young woman to see to him as Jane Eyre looked after old Mr. Rochester. What he got instead was me. The degree of attachment surprised us both. Were we lovers? Obviously not. Were we in love? Not exactly. But ours was a criminal conversation neither could have done without. ellauri107.html on line 150: “Wait ’til you go well and truly to sleep where the body forks,” he said. "Fortunately there's still the hole in the back where stuff comes out - something big can still go in there, with the help of vaseline." ellauri107.html on line 152: "I am sensitive to nothing in all the world as I am to my moral reputation." Torment about rectitude plagued Philip as acutely as any itch in the loins. That a man who’d written lurid books and led a sleazy life should be so primly worried about what people were saying struck me as funny. But that's a typical symptom for narcissism. ellauri107.html on line 156: "I have, for instance, never—I repeat, never—written a word about women in general. This will come as news to my harshest critics, but it’s true. Women, each one particular, appear in my books. But womankind is nowhere to be found.” They just happen to be assholes one and all. Men are so much nicer friends. ellauri107.html on line 158: “Found it!” he announces. “Opened the book and skimmed for 10 minutes and there it was. Goes like this, and you’re ideally situated to hear it: ‘A man that is born falls into a dream like a man who falls into the sea. If he tries to climb out into the air as inexperienced people endeavor to do, he drowns. The way is to the destructive element submit yourself, and with the exertions of your hands and feet in the water make the deep, deep sea keep you up … In the destructive element immerse.’ This has been my credo, the lifeblood of my books. I knew it was from Lord Jim but didn’t know where. All I had to do was put myself in a trance and I found it: ‘In the destructive element immerse.’ It’s what I’ve said to myself in art and, woe is me, in life too. Submit to the deeps. Let them buoy you up.” ellauri107.html on line 171: He was born in 1804 in Salem, Massachusetts, to Nathaniel Hathorne and the former Elizabeth Clarke Manning. His ancestors include John Hathorne, the only judge from the Salem witch trials who never repented his involvement in the witch hunt. He entered Bowdoin College in 1821, was elected to Phi Beta Kappa in 1824, and graduated in 1825. He published his first work in 1828, the novel Fanshawe; he later tried to suppress it, feeling that it was not equal to the standard of his later work.[2] He published several short stories in periodicals, which he collected in 1837 as Twice-Told Tales. The next year, he became engaged to Sophia Peabody. He worked at the Boston Custom House and joined Brook Farm, a transcendentalist community, before marrying Peabody in 1842. The couple moved to The Old Manse in Concord, Massachusetts, later moving to Salem, the Berkshires, then to The Wayside in Concord. The Scarlet Letter was published in 1850, followed by a succession of other novels. A political appointment as consul took Hawthorne and family to Europe before their return to Concord in 1860. Hawthorne died on May 19, 1864, and was survived by his wife and their three children. ellauri107.html on line 173: Much of Hawthorne's writing centers on New England, many works featuring moral metaphors with an anti-Puritan inspiration. His fiction works are considered part of the Romantic movement and, more specifically, dark romanticism. His themes often center on the inherent evil and sin of humanity, and his works often have moral messages and deep psychological complexity. His published works include novels, short stories, and a biography of his college friend Franklin Pierce, the 14th President of the United States. ellauri107.html on line 177: David Kesterson of North Texas State University delivered his lecture “Hawthorne and Melville” at the Phillips Library on September 23, 2000, giving the website one of its finest pieces of scholarship. Here are some excerpts from his talk: ellauri107.html on line 183: As [Arlin]Turner says in analyzing this letter, “[Melville] was aware, it can be assumed, of the inclusiveness and interwoven imagery of his letter, and no less aware of the meaning behind the imagery. The same awareness can be assumed on the part of Hawthorne”. Edwin Haviland Miller, who interprets Melville’s affection for Hawthorne as in part sexual, says that in this passage, “the most ardent and doubtlessly one of the most painful he was ever to write, he candidly and boldly laid bare his love”. Miller goes on to say that “when Hawthorne retreated from Lenox, he retreated from Melville. How Hawthorne felt his reticences keep us from knowing, but his friend wrestled with the problems and nature of the relationship almost until the end of his life”. Turner says only that “there is evidence through the remaining forty years of Melville’s life that he thought he had been rebuffed by Hawthorne, and that he felt a genuine regret for his loss.” ellauri107.html on line 185: Kesterson also includes a famous published Melvillian reference to Hawthorne that is at least as filled with sexual imagery as the verse of Walt Whitman. It is in the . . . ellauri107.html on line 200: Coverdale describes Hollingsworth's "dark complexion, his abundant beard, and the rude strength with which his features seemed to have been hammered out of iron, rather than chiselled or moulded from any finer or softer material." He adds that in Hollingsworth's "gentler moods, there was a tenderness in his voice, eyes, mouth, in his gesture, and in every indescribable manifestation, which few men could resist, and no woman." ellauri107.html on line 204: Coverdale notes that "there was something of the woman moulded into the great, stalwart frame of Hollingsworth; nor was he ashamed of it, as men often are of what is best in them, nor seemed ever to know that there was such a soft place in his heart. . . . I besought Hollingsworth to let nobody else enter the room, but continually to make me sensible of his own presence by a grasp of the hand, a word, -- a prayer, if he thought good to utter it . . . ." ellauri107.html on line 208: Coverdale declares, "I loved Hollingsworth, as has already been enough expressed." He adds, "If . . .[Priscilla] thought him beautiful, it was no wonder. I often thought him so, with the expression of tender, human care, and gentlest sympathy . . . ." And in Hawthorne's most explicitly homoerotic allusion, Coverdale notes, "the footing, on which we all associated at Blithedale, was widely different from that of conventional society. While inclining us to the soft affections of the Golden Age, it seemed to authorize any individual, of either sex, to fall in love with any other, regardless of what would elsewhere be judged suitable and prudent." ellauri107.html on line 218: The major occurrence in Melville’s life . . . during the writing of Moby-Dick was the growing friendship with Nathaniel Hawthorne . . . . We are reminded that throughout the fall and winter of 1850, and summer of 1851, Hawthorne and Melville were visiting and writing to each other. . Hawthorne encapsulating their conversation [of August 1, 1851] by writing in his journal: “Melville and I had a talk about time and eternity, things of this world and of the next, and books, and publishers, and all possible and impossible matters, that lasted pretty deep into the night . . . .” ellauri107.html on line 220: [A Tanglewood Tale] dramatizes the developing friendship of Nathaniel Hawthorne and Herman Melville during the 1850-1851 period when both authors resided in Berkshire County, Massachusetts. In spite of their strong attraction to each other, they become estranged by fundamental differences. Puritan-in-spite-of himself Hawthorne is pressed too far when worldly former whaler Melville becomes explicit about shipboard liaisons with fellow sailors. Though the play suggests Hawthorne is curious about same sex relations, the reserved New Englander flees Melville and the Berkshires rather than pursue the subject. ellauri107.html on line 230: And houseless there the snow-bird flits beneath the fir-trees’ crape: ellauri107.html on line 236: Melville alludes to a guy named Billy Budd to Hawthorne’s short story “The Birthmark” and draws parallelograms between the two authors in regard to their interests in the relative good and evil sides of the front and back. Here is the portion that relates most clearly to the two authors’ relationship: ellauri107.html on line 238: Same sex relationships in the all male environment of Billy Budd’s British as well as Herman Melville’s American ships are understood. As former First Lord of the Admiralty, British Prime Minister Winston Churchill once witheringly quipped, British naval tradition might well be equated with sodomy. Although Billy Budd lacks the “marriage” rites of Moby-Dick’s Ishmael and Queequeg, itcontains endearments for “Handsome Sailor” Billy that leave little doubt as to many of his mates’ ardent feelings toward him. The old Dansker on the British warship originates “Baby Budd,” also shortened to “Baby,” in reference to Billy, “the name by which the foretopman eventually became known aboard ship.” Readers also hear “one Donald” addressing Billy as “Beauty.” ellauri107.html on line 242: In surveying Billy, “sometimes [Claggart’s] melancholy expression would have in it a touch of soft yearning, as if [he] could even have loved Billy but for fate and ban.” Evidently, Claggart has not fully disguised his private appreciation of Billy; but, because he believes something forbids any future for such feelings, he hardens his heart more and more fiercely toward the object of his desire. What “fate” and what “ban” does his misguided imagination perceive? Do their roles on the ship or elsewhere in society somehow doom any intimacy between them? Or does Claggart just presume Billy could never reciprocate his feelings? Might the Master at Arms simply despise sexuality in general and homosexuality in particular and, as a result, find himself driven all the more mad by his uncontrollable “yearning”? Whatever the accurate diagnosis, it is clear that Claggart distorts any positive feelings he possesses for Billy into negative ones with terrible consequences. ellauri107.html on line 244: Claggart’s repressed, closeted attraction to Billy finds parallels with some interpretations of Hawthorne’s evident spurning of Melville’s too intimate attentions and Hawthorne’s character in The Blithedale Romance Coverdale’s similar rejection of the invitation from Holingsworth to be his “friend of friends, forever.” For Melville, Hawthorne’s Arthur Dimmesdale’s agonizing acknowledgement of adultery must have seemed a stunning parallel with what later generations would term “coming out of the closet.” Whether Hawthorne himself were a closeted gay man, it is clear that Melville was relatively open in his affections for the senior author and that those affections were somehow turned away and seem to have left a wound that never fully healed. The evils of the closet constitute a subtext in Billy Budd that may well have brought to its author’s mind the sad sundering of his closeness with Nathaniel Hawthorne. ellauri107.html on line 246: Billy Budd provides an implicit indictment of the culture, whether military or civil, that encourages the kind of closet where a Claggart so readily succumbs to his “depravity according to nature.” Captain Vere likewise shows a closed, perhaps also “closeted” mind as ready prey for the phenomenon of evil. In Vere’s presence, as Billy is struck dumb by Claggart’s accusation, Claggart is struck dead by a single blow from Billy’s fist, the only response he can muster to defend himself. Although Vere cherishes Billy as “an angel of God” and knows him to be innocent of Claggart’s charges, he resists any bending of rules to protect him against the harshest of consequences for his act of insubordination. Ruthlessly silencing the dictates of his heart, “sometimes the feminine in man,” Vere effects what Claggart’s malice alone could not -- Billy’s total destruction. ellauri107.html on line 248: Although British naval mutineers as well as criminals ashore are explicitly shown in Billy Budd’s early chapters to have received forms of amnesty that ultimately contributed to the saving of the nation, Vere offers no such amnesty to Billy Budd. Claggart himself is rumored to have entered the service as an alternative to imprisonment, the navy’s need for manpower leading to frequent waivers of usual punishments; but Billy Budd receives no alternatives, no waivers. At Nelson’s triumphant Trafalgar, the thwarting of Napoleon’s invasion plans meant a “plenary absolution” for all the former offenders who had contributed to the victory. Billy, however, a “peacemaker,” neither a mutineer nor a criminal, makes a single misstep in retaliation against a known liar who seeks to manipulate the system to destroy him, and how is Billy to be absolved? Vere’s “vehemently exclaimed” answer: “the angel must hang!” ellauri107.html on line 250: Billy is first the victim of Claggart’s closet, one with similarities to the Roy Cohn and J. Edgar Hoover kinds that project self-loathing onto their targets. Vere’s condition, on the other hand, while containing degrees of benevolence, ultimately emerges as more deadly than Claggart’s. Associating his heart with his hated feminine side, Vere crushes down his capacity for love and compassion with a thoroughly brutal, Night-of-the-Long-Knives sort of intolerance. He, who would never have initiated Billy’s demise, will not permit his own ardor to soften his inflexible judgment, as that would evidently equate with irresolution and weakness. After all, he might rationalize, he is the Captain and the Captain has an image to uphold – right? Forget justice; forget humane treatment; maintaining machismo holds precedence over all! And the tragic result: mindless, meaningless, totally unnecessary suffering and loss on the altar of nothing less than evil itself! ellauri107.html on line 258: Joseph Welch, the Army's attorney in the hearings, made an apparent reference to Cohn's homosexuality. After asking a witness, at McCarthy's request, if a photo entered as evidence "came from a pixie", he defined "pixie" as "a close relative of a fairy". "Pixie" was a camera-model name at the time; "fairy" is a derogatory term for a homosexual man. The people at the hearing recognized the implication, and found it amusing; Cohn later called the remark "malicious," "wicked," and "indecent." ellauri107.html on line 260: Speculation about Cohn's sexuality intensified following his death from AIDS in 1986. In a 2008 article published in The New Yorker, Jeffrey Toobin quotes Roger Stone: "Roy was not gay. He was a man who liked having sex with men. Gays were weak, effeminate. He always seemed to have these young blond boys around. It just wasn't discussed. He was interested in power and access." Stone worked with Cohn beginning with the Reagan campaign during the 1976 Republican Party presidential primaries. ellauri107.html on line 262: Cohn always denied his homosexuality in public, however, in private he was open about his sexual orientation with a few select friends. He had several long-term boyfriends over the course of his life, including a man called Russell Eldridge who died from AIDS in 1984, and for the last two years of his life, Cohn was partnered to a man 30 years his junior called Peter Fraser. Fraser inherited Cohn's house in Manhattan after Cohn died from AIDS in 1986. ellauri107.html on line 270: Taylor also recounts some of Roth's health struggles. Among other things, he suffered from back and heart problems. Taylor recalls one particular trip to the hospital with Roth where they jumped into a cab. The aggressively flatulent driver had Rush Limbaugh on at top volume. Roth, in pain, turned to Taylor and asked, are we to be spared nothing? ellauri107.html on line 272: Roth confesses, Oh, I wanted to be literary, wanted to be influencer. There were Flaubert and Henry James, Dreiser and Sherwood Anderson. But I discovered I was but a raucous talent. ellauri107.html on line 300: Bill Gatesin vaimo Melinda ottaa siitä eron ja puolet Microsoftista. Bill jäi kiinni rysän päältä Epsteinin tyttökaupasta. Siihenkö loppuu Melinda ja Bill Gates-säätiön luonnonpilaajien charity? Täytyy toivoa. Bill möi Aahrikan neekereille korzuja ja suunnitteli taivaan pimentämistä rikkipilvillä. Toivottavasti se päätyy Pepun rikinkatkuiseen Gehennaan. Ironisen amerikanjuutalaisen romaanikirjailijan kanssa sen sauva kädessä paimentamaan vuohia. ellauri107.html on line 315: Mieheksi kasvaminen on jatkuva prosessi. Se mikä ei tapa, vahvistaa. Minusta. Ei ehkä sinusta. Olen viisikymppinen ho- bibliofiili Tampereelta. Olen valmistunut Tampereen yliopistosta filosofian maisteriksi 1995. Opetan historiaa, filosofiaa ja yhteiskuntaoppia Tampereen yhteiskoulun lukiossa. Kaikki mielipiteet ovat omiani, tai no, mun ize lainaamia mm. Philip Rothilta. ellauri107.html on line 325: “What kind of diaspora? I’m not in any diaspora. I am in my country and I’m here and I’m free and I can be whatever I want to be.” Ei kyllä siltä vaikuta. ellauri107.html on line 351: Vaughn Monroe on ikävän näköinen hörökorvainen paleface joka vetää kyllä hyvin bassona Ghostriders in The sky. Pres. Reagan esittelee Vaughnin ex trumpetistina. Pili työnteli sen tahdissa 40-luvun tyttöjä housuerektio edellä pitkin talkitettua tanssilattiaa. Se oli kesä jolloin kaikkien ajatuxet täytti presidentin penis. Phillu Roth on penisten presidentti. Riittää. Tämä on aivan kuvottavaa. ellauri107.html on line 396: And yet he is no Pilate (what?) or Iago (a nigger hater), merely a sad old jew with a hard-on (now there's fiction for you), raping against the dying of the light. ellauri107.html on line 400: Where does Roth pull it out of (the expression is apt)? Sabbath had decided to defy his own imminent demise by attempting to have as much sex as possible. As the book begins, Sabbath finds himself “six short years from seventy”, with “the game just about over”. What, 64? That is young! Phil was 62 in 1995. Is that when his pecker started to sag? ellauri107.html on line 406: The author’s sanctioned biographer, Claudia Roth Pierpont, comments that the Drenka “enlarges the sense of female possibility, and that’s what heroines are for”. Of course, Roth rather ruins this reverence by having Sabbath masturbate on her grave (and he’s not the only character who does), but then Phil always has to spoil the party. He's a real party pooper is Phil. ellauri107.html on line 416: The word "Babbitt" entered the English language as a "person and especially a business or professional man who conforms unthinkingly to prevailing middle-class standards". ellauri107.html on line 424: In the cultural climate of the early 20th century, like-minded critics and Mencken's followers were known as "Babbitt-baiters". ellauri107.html on line 427: 1937 English author J.R.R. Tolkien published The Hobbit; the title and the originally somewhat complacent and bourgeois character of Bilbo and hobbits in general were influenced by Babbitt. ellauri107.html on line 438: Myra Babbitt—Mrs. George F. Babbitt—was definitely mature. She had creases from the corners of her mouth to the bottom of her chin, and her plump neck bagged. But the thing that marked her as having passed the line was that she no longer had reticences before her husband, and no longer worried about not having reticences. She was in a petticoat now, and corsets which bulged, and unaware of being seen in bulgy corsets. She had become so dully habituated to married life that in her full matronliness she was as sexless as an anemic nun. She was a good woman, a kind woman, a diligent woman, but no one, save perhaps Tinka her ten-year-old, was at all interested in her or entirely aware that she was alive. ellauri107.html on line 439: “Now you look here! The first thing you got to understand is that all this uplift and flipflop and settlement-work and recreation is nothing in God's world but the entering wedge for socialism. The sooner a man learns he isn't going to be coddled, and he needn't expect a lot of free grub and, uh, all these free classes and flipflop and doodads for his kids unless he earns 'em, why, the sooner he'll get on the job and produce—produce—produce! That's what the country needs, and not all this fancy stuff that just enfeebles the will-power of the working man and gives his kids a lot of notions above their class. And you—if you'd tend to business instead of fooling and fussing—All the time! When I was a young man I made up my mind what I wanted to do, and stuck to it through thick and thin, and that's why I'm where I am to-day, and—Myra! What do you let the girl chop the toast up into these dinky little chunks for? Can't get your fist onto 'em. Half cold, anyway!” ellauri107.html on line 444: In the comedy Andria (“The Girl of Andros”) by the Roman poet Terentius, Simo uses it to comment on the tears of his son Pamphilus at the funeral of a neighbor to his interlocutor Sosias. At first he was of the opinion that these were an expression of special sympathy and was pleased about it. But when he discovered that the deceased's pretty sister was also a member of the funeral procession, he realized that his son's emotion was only faked to get closer to him: hinc illae lacrumae, haec illast misericordia. ("Hence his tears, that is the reason for his pity!"). ellauri107.html on line 448: “Lots of news. Terrible big tornado in the South. Hard luck, all right. But this, say, this is corking! Beginning of the end for those fellows! New York Assembly has passed some bills that ought to completely outlaw the socialists! And there's an elevator-runners' strike in New York and a lot of college boys are taking their places. That's the stuff! And a mass-meeting in Birmingham's demanded that this Mick agitator, this fellow De Valera, be deported. Dead right, by golly! All these agitators paid with German gold anyway. And we got no business interfering with the Irish or any other foreign government. Keep our hands strictly off. And there's another well-authenticated rumor from Russia that Lenin is dead. That's fine. It's beyond me why we don't just step in there and kick those Bolshevik cusses out.” ellauri107.html on line 452: “And it says here a fellow was inaugurated mayor in overalls—a preacher, too! What do you think of that!” ellauri107.html on line 466: He serenely believed that the one purpose of the real-estate business was to make money for George F. Babbitt. True, it was a good advertisement at Boosters' Club lunches, and all the varieties of Annual Banquets to which Good Fellows were invited, to speak sonorously of Unselfish Public Service, the Broker's Obligation to Keep Inviolate the Trust of His Clients, and a thing called Ethics, whose nature was confusing but if you had it you were a High-class Realtor and if you hadn't you were a shyster, a piker, and a fly-by-night. These virtues awakened Confidence, and enabled you to handle Bigger Propositions. But they didn't imply that you were to be impractical and refuse to take twice the value of a house if a buyer was such an idiot that he didn't jew you down on the asking-price. ellauri107.html on line 469: He had, with indignation at the criticism of Zenith, skimmed through a report in which the notorious pessimist Seneca Doane, the radical lawyer, asserted that to throw boys and young girls into a bull-pen crammed with men suffering from syphilis, delirium tremens, and insanity was not the perfect way of educating them. He had controverted the report by growling, “Folks that think a jail ought to be a bloomin' Hotel Thornleigh make me sick. If people don't like a jail, let 'em behave 'emselves and keep out of it. Besides, these reform cranks always exaggerate.” That was the beginning and quite completely the end of his investigations into Zenith's charities and corrections; and as to the “vice districts” he brightly expressed it, “Those are things that no decent man monkeys with. Besides, smatter fact, I'll tell you confidentially: it's a protection to our daughters and to decent women to have a district where tough nuts can raise cain. Keeps 'em away from our own homes.” ellauri107.html on line 470: “A good labor union is of value because it keeps out radical unions, which would destroy property. No one ought to be forced to belong to a union, however. All labor agitators who try to force men to join a union should be hanged. In fact, just between ourselves, there oughtn't to be any unions allowed at all; and as it's the best way of fighting the unions, every business man ought to belong to an employers'-association and to the Chamber of Commerce. In union there is strength. So any selfish hog who doesn't join the Chamber of Commerce ought to be forced to.” ellauri107.html on line 477: The Athletic Club building is nine stories high, yellow brick with glassy roof-garden above and portico of huge limestone columns below. The lobby, with its thick pillars of porous Caen stone, its pointed vaulting, and a brown glazed-tile floor like well-baked bread-crust, is a combination of cathedral-crypt and rathskeller. The members rush into the lobby as though they were shopping and hadn't much time for it. Thus did Babbitt enter, and to the group standing by the cigar-counter he whooped, “How's the boys? How's the boys? Well, well, fine day!” ellauri107.html on line 484: Finkelstein asserted that five dollars was not too great a sum, not for a really high-class lighter which was suitably nickeled and provided with connections of the very best quality. “I always say—and believe me, I base it on a pretty fairly extensive mercantile experience—the best is the cheapest in the long run. Of course if a fellow wants to be a Jew about it, he can get cheap junk, but in the long RUN, the cheapest thing is—the best you can get! Now you take here just th' other day: I got a new top for my old boat and some upholstery, and I paid out a hundred and twenty-six fifty, and of course a lot of fellows would say that was too much—Lord, if the Old Folks—they live in one of these hick towns up-state and they simply can't get onto the way a city fellow's mind works, and then, of course, they're Jews, and they'd lie right down and die if they knew Sid had anted up a hundred and twenty-six bones. But I don't figure I was stuck, George, not a bit. Machine looks brand new now—not that it's so darned old, of course; had it less 'n three years, but I give it hard service; never drive less 'n a hundred miles on Sunday and, uh—Oh, I don't really think you got stuck, George. In the LONG run, the best is, you might say, it's unquestionably the cheapest.” ellauri107.html on line 487: They grinned and went into the Neronian washroom, where a line of men bent over the bowls inset along a prodigious slab of marble as in religious prostration before their own images in the massy mirror. Voices thick, satisfied, authoritative, hurtled along the marble walls, bounded from the ceiling of lavender-bordered milky tiles, while the lords of the city, the barons of insurance and law and fertilizers and motor tires, laid down the law for Zenith; announced that the day was warm-indeed, indisputably of spring; that wages were too high and the interest on mortgages too low; that Babe Ruth, the eminent player of baseball, was a noble man; and that “those two nuts at the Climax Vaudeville Theater this week certainly are a slick pair of actors.” ellauri107.html on line 491: “Look here now, Paul! You're pretty darn near talking socialism!” “Oh yes, of course I don't really exactly mean that—I s'pose. Course—competition—brings out the best—survival of the fittest—but— ellauri107.html on line 492: one-third are miserable and know it. They hate the whole peppy, boosting, go-ahead game, and they're bored by their wives and think their families are fools—at least when they come to forty or forty-five they're bored—and they hate business, and they'd go—Why do you suppose there's so many 'mysterious' suicides? Why do you suppose so many Substantial Citizens jumped right into the war? Think it was all patriotism?” ellauri107.html on line 493: Babbitt snorted, “What do you expect? Think we were sent into the world to have a soft time and—what is it?—'float on flowery beds of ease'? Think Man was just made to be happy?” ellauri107.html on line 494: “Why not? Though I've never discovered anybody that knew what the deuce Man really was made for!” ellauri107.html on line 501: “Look here, Stan; let's get this clear. You've got an idea somehow that it's you that do all the selling. Where d' you get that stuff? Where d' you think you'd be if it wasn't for our capital behind you, and our lists of properties, and all the prospects we find for you? All you got to do is follow up our tips and close the deal. The hall-porter could sell Babbitt-Thompson listings! You say you're engaged to a girl, but have to put in your evenings chasing after buyers. Well, why the devil shouldn't you? What do you want to do? Sit around holding her hand? Let me tell you, Stan, if your girl is worth her salt, she'll be glad to know you're out hustling, making some money to furnish the home-nest, instead of doing the lovey-dovey. The kind of fellow that kicks about working overtime, that wants to spend his evenings reading trashy novels or spooning and exchanging a lot of nonsense and foolishness with some girl, he ain't the kind of upstanding, energetic young man, with a future—and with Vision!—that we want here. How about it? What's your Ideal, anyway? Do you want to make money and be a responsible member of the community, or do you want to be a loafer, with no Inspiration or Pep?” ellauri107.html on line 505: This advance in civilization could be carried too far, Babbitt perceived. Noel Ryland, sales-manager of the Zeeco, was a frivolous graduate of Princeton, while Babbitt was a sound and standard ware from that great department-store, the State University. Ryland wore spats, he wrote long letters about City Planning and Community Singing, and, though he was a Booster, he was known to carry in his pocket small volumes of poetry in a foreign language. All this was going too far. Henry Thompson was the extreme of insularity, and Noel Ryland the extreme of frogginess, while between them, supporting the state, defending the evangelical churches and domestic brightness and sound business, were Babbitt and his friends. ellauri107.html on line 512: Mrs. Babbitt, darning socks, speculated, “Yes, I wonder why. Of course I don't want to fly in the face of the professors and everybody, but I do think there's things in Shakespeare—not that I read him much, but when I was young the girls used to show me passages that weren't, really, they weren't at all nice.” ellauri107.html on line 514: “I'll tell you why you have to study Shakespeare and those. It's because they're required for college entrance, and that's all there is to it! Personally, I don't see myself why they stuck 'em into an up-to-date high-school system like we have in this state. Be a good deal better if you took Business English, and learned how to write an ad, or letters that would pull. But there it is, and there's no talk, argument, or discussion about it! Trouble with you, Ted, is you always want to do something different! If you're going to law-school—and you are!—I never had a chance to, but I'll see that you do—why, you'll want to lay in all the English and Latin you can get.” ellauri107.html on line 515: “Oh punk. I don't see what's the use of law-school—or even finishing high school. I don't want to go to college 'specially. Honest, there's lot of fellows that have graduated from colleges that don't begin to make as much money as fellows that went to work early. Old Shimmy Peters, that teaches Latin in the High, he's a what-is-it from Columbia and he sits up all night reading a lot of greasy books and he's always spieling about the 'value of languages,' and the poor soak doesn't make but eighteen hundred a year, and no traveling salesman would think of working for that. I know what I'd like to do. I'd like to be an aviator, or own a corking big garage, or else—a fellow was telling me about it yesterday—I'd like to be one of these fellows that the Standard Oil ellauri107.html on line 532: Phil ei lähde litomaan kun se pihinä miehenä ei kärsi luovuttaa second händ huonekaluja ilmatteexi exälle. Snål spar fan tar. Sitä se ei etenkään kestä kun paita uhkaa ruveta kirjoittamaan bestsellereitä ilkeästä miehestä. Tähän kaupunkiin ei mahdu kuin yxi huippukirjailija! ellauri107.html on line 552: With Kate as a companion, Milly goes to see an eminent physician, Sir Luke Strett, because she worries that she is suffering from an incurable disease. The doctor is noncommittal but Milly fears the worst. Kate suspects that Milly is deathly ill. After the trip to America where he had met Milly, Densher returns to find the heiress in London. Kate wants Densher to pay as much attention as possible to Milly, though at first he doesn't quite know why. Kate has been careful to conceal from Milly (and everybody else) that she and Densher are engaged. ellauri107.html on line 556: Aunt Maud and Kate return to London while Densher remains with Milly. Unfortunately, the dying girl learns from a former suitor of Kate's about the plot to get her money. She withdraws from Densher and her condition deteriorates. Densher sees her one last time before he leaves for London, where he eventually receives news of Milly's death. Milly does leave him a large amount of money despite everything. But Densher does not accept the money, and he will not marry Kate unless she also refuses the bequest. Conversely, if Kate chooses the money instead of him, Densher offers to make the bequest over to her in full. The lovers part on the novel's final page with a cryptic exclamation from Kate: "We shall never be again as we were!" ellauri107.html on line 569: lähteneet junalle. Oletin heidän muodostaneen mielipiteensă Maureenista Morrisin ja Lenoren puheiden perusteella. Olin väärässä. Morris ei ollut edes maininnut Maureenia heille. He olivat päässeet hänestä perille omin päin tavattuaan hänet vain kymmenen minuutin ajan. Talk about serendipity! ellauri107.html on line 593: haluaisi tietää, tulla niihin mitkä ne ovat - hääseremonioihin.» Vaikkei siellä ehkä ole katosta, soiteta kretschmeriä, miehet ei tanssi ripaskaa ja särje laseja. ellauri108.html on line 61: Hebrew names of God include Yehováh, Yahweh, Yahveh, Yahu, Yah. Yah yah de ä Gösta här! ylade Gösta Grahn i telefonen hos mig år 1976. He should not have taken God's name in his mouth in vain. Rangaistuxexi se passitettiin Kanadaan ja joutui ottaan uudexi etunimexeen Gus. Yeah yeah this is Gus here speaking ei kyllä kuulosta yhtä coolilta. Sori vaan. ellauri108.html on line 63: Jah or Yah (Hebrew: יה‎, Yah) is a short form of Hebrew: יהוה‎ (YHWH), the four letters that form the tetragrammaton, the personal name of God: Yahweh, which the ancient Israelites used. The conventional Christian English pronunciation of Jah is /ˈdʒɑː/, even though the letter J here transliterates the palatal approximant (Hebrew י Yodh). The spelling Yah is designed to make the pronunciation /ˈjɑː/ explicit in an English-language context (see also romanization of Hebrew), especially for Christians who may not use Hebrew regularly during prayer and study. ellauri108.html on line 65: This short form of the name occurs 50 times in the text of the Hebrew Bible, of which 24 form part of the phrase "Hallelujah". In the Christian King James Version (1611) there is a single instance of JAH (capitalized), in Psalm 68:4. An American Translation (1939) and the New King James Version "NKJV" (1982) follows KJV in using Yah in this verse. ellauri108.html on line 92: Rastas are monotheists, worshipping a singular God whom they call Jah. The term "Jah" is a shortened version of "Jehovah", the name of God in English translations of the Old Testament. Rastafari holds strongly to the immanence of this divinity; as well as regarding Jah as a deity, Rastas believe that Jah is inherent within each individual. This belief is reflected in the aphorism, often cited by Rastas, that "God is man and man is God", and Rastas speak of "knowing" Jah, in the biblical sense, rather than simply "believing" in him. In seeking to narrow the distance between humanity and divinity, Rastafari embraces mysticism. ellauri108.html on line 94: Jesus is an important figure in Rastafari. However, practitioners reject the traditional Christian view of Jesus, particularly the depiction of him as a white European, believing that this is a perversion of the truth. They believe that Jesus was a black African, and that the white Jesus was a false god. Many Rastas regard Christianity as the creation of the white man; they treat it with suspicion out of the view that the oppressors (white Europeans) and the oppressed (black Africans) cannot share the same God. Many Rastas take the view that the God worshipped by most white Christians is actually the Devil, and a recurring claim among Rastas is that the Pope is Satan or the Antichrist. Rastas therefore often view Christian preachers as deceivers and regard Christianity as being guilty of furthering the oppression of the African diaspora, frequently referring to it as having perpetrated "mental enslavement". ellauri108.html on line 98: From its origins, Rastafari was intrinsically linked with Haile Selassie, the Emperor of Ethiopia from 1930 to 1974. He remains the central figure in Rastafari ideology, and although all Rastas hold him in esteem, precise interpretations of his identity differ. Understandings of how Haile Selassie relates to Jesus vary among Rastas. Many, although not all, believe that the Ethiopian monarch was the Second Coming of Jesus, legitimising this by reference to their interpretation of the nineteenth chapter of the Book of Revelation. By viewing Haile Selassie as Jesus, these Rastas also regard him as the messiah prophesied in the Old Testament, the manifestation of God in human form, and "the living God". Some perceive him as part of a Trinity, alongside God as Creator and the Holy Spirit, the latter referred to as "the Breath within the temple". Rastas who view Haile Selassie as Jesus argue that both were descendants from the royal line of the Biblical king David, while Rastas also emphasise the fact that the Makonnen dynasty, of which Haile Selassie was a member, claimed descent from the Biblical figures Solomon and the Queen of Sheba. ellauri108.html on line 100: Other Rastas see Selassie as embodying Jesus' teachings and essence but reject the idea that he was the literal reincarnation of Jesus. Members of the Twelve Tribes of Israel denomination, for instance, reject the idea that Selassie was the Second Coming, arguing that this event has yet to occur. From this perspective, Selassie is perceived as a messenger or emissary of God rather than a manifestation of God himself. Rastas holding to this view sometimes regard the deification of Haile Selassie as naïve or ignorant, in some cases thinking it as dangerous to worship a human being as God. There are various Rastas who went from believing that Haile Selassie was both God incarnate and the Second Coming of Jesus to seeing him as something distinct. ellauri108.html on line 104: While he was emperor, many Jamaican Rastas professed the belief that Haile Selassie would never die. The 1974 overthrow of Haile Selassie by the military Derg and his subsequent death in 1975 resulted in a crisis of faith for many practitioners. Some left the movement altogether. Others remained, and developed new strategies for dealing with the news. Some Rastas believed that Selassie did not really die and that claims to the contrary were Western misinformation. To bolster their argument, they pointed to the fact that no corpse had been produced; in reality, Haile Selassie's body had been buried beneath his palace, remaining undiscovered there until 1992. Another perspective within Rastafari acknowledged that Haile Selassie's body had perished, but claimed that his inner essence survived as a spiritual force. A third response within the Rastafari community was that Selassie's death was inconsequential as he had only been a "personification" of Jah rather than Jah himself. ellauri108.html on line 106: During his life, Selassie described himself as a devout Christian. In a 1967 interview, Selassie was asked about the Rasta belief that he was the Second Coming of Jesus, to which he responded: "I have heard of this idea. I also met certain Rastafarians. I told them clearly that I am a man, that I am mortal, and that I will be replaced by the oncoming generation, and that they should never make a mistake in assuming or pretending that a human being is emanated from a deity." His grandson Ermias Sahle Selassie has said that there is "no doubt that Haile Selassie did not encourage the Rastafari movement". Critics of Rastafari have used this as evidence that Rasta theological beliefs are incorrect, although some Rastas take Selassie's denials as evidence that he was indeed the incarnation of God, based on their reading of the Gospel of Luke. ellauri108.html on line 108: According to Clarke, Rastafari is "concerned above all else with black consciousness, with rediscovering the identity, personal and racial, of black people". The Rastafari movement began among Afro-Jamaicans who wanted to reject the British imperial culture that dominated Jamaica and replace it with a new identity based on a reclamation of their African heritage. Its emphasis is on the purging of any belief in the inferiority of black people, and the superiority of white people, from the minds of its followers. Rastafari is therefore Afrocentric, equating blackness with the African continent, and endorsing a form of Pan-Africanism. ellauri108.html on line 112: There is no uniform Rasta view on race. Black supremacy was a theme early in the movement, with the belief in the existence of a distinctly black African race that is superior to other racial groups. While some still hold this belief, non-black Rastas are now widely accepted in the movement. Rastafari's history has opened the religion to accusations of racism. Cashmore noted that there was an "implicit potential" for racism in Rasta beliefs but he also noted that racism was not "intrinsic" to the religion. Some Rastas have acknowledged that there is racism in the movement, primarily against Europeans and Asians. Some Rasta sects reject the notion that a white European can ever be a legitimate Rasta. Other Rasta sects believe that an "African" identity is not inherently linked to black skin but rather is about whether an individual displays an African "attitude" or "spirit". ellauri108.html on line 115: Rastafari teaches that the black African diaspora are exiles living in "Babylon", a term which it applies to Western society. For Rastas, European colonialism and global capitalism are regarded as manifestations of Babylon, while police and soldiers are viewed as its agents. The term "Babylon" is adopted because of its Biblical associations. In the Old Testament, Babylon is the Mesopotamian city where the Israelites were held captive, exiled from their homeland, between 597 and 586 BCE; Rastas compare the exile of the Israelites in Mesopotamia to the exile of the African diaspora outside Africa. In the New Testament, "Babylon" is used as a euphemism for the Roman Empire, which was regarded as acting in a destructive manner that was akin to the way in which the ancient Babylonians acted. Rastas perceive the exile of the black African diaspora in Babylon as an experience of great suffering, with the term "suffering" having a significant place in Rasta discourse. ellauri108.html on line 119: Rastas view "Zion" as an ideal to which they aspire. As with "Babylon", this term comes from the Bible, where it refers to an idealised Jerusalem. Rastas use "Zion" either for Ethiopia specifically or for Africa more broadly, the latter having an almost mythological identity in Rasta discourse. Many Rastas use the term "Ethiopia" as a synonym for "Africa"; thus, Rastas in Ghana for instance described themselves as already living within "Ethiopia". Other Rastas apply the term "Zion" to Jamaica or they use it to describe a state of mind. ellauri108.html on line 123: By the movement's fourth decade, the desire for physical repatriation to Africa had declined among Rastas, a change influenced by observation of the 1983–1985 famine in Ethiopia. Rather, many Rastas saw the idea of returning to Africa in a metaphorical sense, entailing the restoration of their pride and self-confidence as people of black African descent. The term "liberation before repatriation" began to be used within the movement. Some Rastas seek to transform Western society so that they may more comfortably live within it rather than seeking to move to Africa. There are nevertheless many Rastas who continue to emphasise the need for physical resettlement of the African diaspora in Africa. ellauri108.html on line 125: Rastafari is a millenarian movement, espousing the idea that the present age will come to an apocalyptic end. Many practitioners believe that on this Day of Judgement, Babylon will be overthrown, with Rastas being the chosen few who survive the upheaval. With Babylon destroyed, Rastas believe that humanity will be ushered into a "new age". This is conceived as being a millennium of peace, justice, and happiness in which the righteous shall live in Africa, now a paradise. In the 1980s, many Rastas believed that the Day of Judgment would happen around the year 2000. A view then common in the Rasta community was that the world's white people would wipe themselves out through nuclear war, with black Africans then ruling the world, something that they argued was prophesied in the Book of Daniel. ellauri108.html on line 127: Rastas do not believe that there is a specific afterlife to which individuals go following bodily death. They believe in the possibility of eternal life, and that only those who shun righteousness will actually die. The scholar of religion Leonard E. Barrett observed some Jamaican Rastas who believed that those practitioners who did die had not been faithful to Jah. He suggested that this attitude stemmed from the large numbers of young people that were then members of the movement, and who had thus seen only few Rastas die. Another Rasta view is that those who are righteous will undergo reincarnation, with an individual's identity remaining throughout each of their incarnations. In keeping with their views on death, Rastas eschew celebrating physical death and often avoid funerals, also repudiating the practice of ancestor veneration that is common among traditional African religions. ellauri108.html on line 131: Rastafari promotes the idea of "living naturally", in accordance with what Rastas regard as nature's laws. It endorses the idea that Africa is the "natural" abode of black Africans, a continent where they can live according to African culture and tradition and be themselves on a physical, emotional, and intellectual level. Practitioners believe that Westerners and Babylon have detached themselves from nature through technological development and thus have become debilitated, slothful, and decadent. Some Rastas express the view that they should adhere to what they regard as African laws rather than the laws of Babylon, thus defending their involvement in certain acts which may be illegal in the countries that they are living in. In emphasising this Afrocentric approach, Rastafari expresses overtones of black nationalism. ellauri108.html on line 133: Some Rastas have promoted activism as a means of achieving socio-political reform, while others believe in awaiting change that will be brought about through divine intervention in human affairs. In Jamaica, Rastas typically do not vote, derogatorily dismissing politics as "politricks", and rarely involve themselves in political parties or unions. The Rasta tendency to believe that socio-political change is inevitable opens the religion up to the criticism from the political left that it encourages adherents to do little or nothing to alter the status quo. Other Rastas do engage in political activism; the Ghanaian Rasta singer-songwriter Rocky Dawuni for instance was involved in campaigns promoting democratic elections, while in Grenada, many Rastas joined the People's Revolutionary Government formed in 1979. ellauri108.html on line 135: Rastafari promotes what it regards as the restoration of black manhood, believing that men in the African diaspora have been emasculated by Babylon. It espouses patriarchal principles, including the idea that women should submit to male leadership. External observers—including scholars such as Cashmore and Edmonds—have claimed that Rastafari accords women an inferior position to men. Rastafari women usually accept this subordinate position and regard it as their duty to obey their men; the academic Maureen Rowe suggested that women were willing to join the religion despite its restrictions because they valued the life of structure and discipline it provided. Rasta discourse often presents women as morally weak and susceptible to deception by evil, and claims that they are impure while menstruating. Rastas legitimise these gender roles by citing Biblical passages, particularly those in the Book of Leviticus and in the writings of Paul the Apostle. The Rasta Shop is a store selling items associated with Rastafari in the U.S. state of Oregon. ellauri108.html on line 137: Rasta women usually wear clothing that covers their head and hides their body contours. Trousers are usually avoided, in favour of long skirts. Women are expected to cover their head while praying, and in some Rasta groups this is expected of them whenever in public. Rasta discourse insists this female dress code is necessary to prevent women attracting men and presents it as an antidote to the sexual objectification of women in Babylon. Rasta men are permitted to wear whatever they choose. Although men and women took part alongside each other in early Rasta rituals, from the late 1940s and 1950s the Rasta community increasingly encouraged gender segregation for ceremonies. This was legitimised with the explanation that women were impure through menstruation and that their presence at the ceremonies would distract male participants. ellauri108.html on line 139: As it existed in Jamaica, Rastafari did not promote monogamy. Rasta men are permitted multiple female sex partners, while women are expected to reserve their sexual activity for one male partner. Marriage is not usually formalised through legal ceremonies but is a common-law affair, although many Rastas are legally married. Rasta men refer to their female partners as "queens", or "empresses", while the males in these relationships are known as "kingmen". Rastafari places great importance on family life and the raising of children, with reproduction being encouraged. The religion emphasises the place of men in child-rearing, associating this with the recovery of African manhood. Women often work, sometimes while the man raises the children at home. Rastafari typically rejects feminism, although since the 1970s growing numbers of Rasta women have called for greater gender equity in the movement. The scholar Terisa E. Turner for instance encountered Kenyan feminists who were appropriating Rastafari content to suit their political agenda. Some Rasta women have challenged gender norms by wearing their hair uncovered in public and donning trousers. ellauri108.html on line 141: Rastafari regards procreation as the purpose of sex, and thus oral and anal sex are usually forbidden. Both contraception and abortion are usually censured, and a common claim in Rasta discourse is that these were inventions of Babylon to decrease the black African birth-rate. Rastas typically express hostile attitudes to homosexuality, regarding homosexuals as evil and unnatural; this attitude derives from references to same-sex sexual activity in the Bible. Homosexual Rastas probably conceal their sexual orientation because of these attitudes. Rastas typically see the growing acceptance of birth control and homosexuality in Western society as evidence of the degeneration of Babylon as it approaches its apocalyptic end. ellauri108.html on line 143: Rastas refer to their cultural and religious practices as "livity". Rastafari does not place emphasis on hierarchical structures. It has no professional priesthood, with Rastas believing that there is no need for a priest to act as mediator between the worshipper and divinity. It nevertheless has "elders", an honorific title bestowed upon those with a good reputation among the community. Although respected figures, they do not necessarily have administrative functions or responsibilities. When they do oversee ritual meetings, they are often responsible for helping to interpret current events in terms of Biblical scripture. Elders often communicate with each other through a network to plan movement events and form strategies. ellauri108.html on line 150: The largest groundings were known as "groundations" or "grounations" in the 1950s, although they were subsequently re-termed "Nyabinghi Issemblies". The term "Nyabinghi" is adopted from the name of a mythical African queen. Nyabinghi Issemblies are often held on dates associated with Ethiopia and Haile Selassie. These include Ethiopian Christmas (7 January), the day on which Haile Selassie visited Jamaica (21 April), Selassie's birthday (23 July), Ethiopian New Year (11 September), and Selassie's coronation day (2 November). Some Rastas also organise Nyabinghi Issemblies to mark Jamaica's Emancipation Day (1 August) and Marcus Garvey's birthday (17 August). A group of Rastas in Liberia celebrate Marcus Garvey's birthday. ellauri108.html on line 152: Nyabinghi Issemblies typically take place in rural areas, being situated in the open air or in temporary structures—known as "temples" or "tabernacles"—specifically constructed for the purpose. Any elder seeking to sponsor a Nyabinghi Issembly must have approval from other elders and requires the adequate resources to organise such an event. The assembly usually lasts between three and seven days. During the daytime, attendees engage in food preparation, ganja smoking, and reasoning, while at night they focus on drumming and dancing around bonfires. Nyabinghi Issemblies often attract Rastas from a wide area, including from different countries. They establish and maintain a sense of solidarity among the Rasta community and cultivate a feeling of collective belonging. Unlike in many other religions, rites of passage play no role in Rastafari; on death, various Rastas have been given Christian funerals by their relatives, as there are no established Rasta funeral rites. ellauri108.html on line 156: In Rastafari, cannabis is considered a sacrament. Rastas argue that the use of ganja is promoted in the Bible, specifically in Genesis, Psalms, and Revelation. They regard it as having healing properties, eulogise it for inducing feelings of "peace and love", and claim that it cultivates a form of personal introspection that allows the smokers to discover their inner divinity. Some Rastas believe that cannabis smoke serves as an incense that counteracts immoral practices in society. ellauri108.html on line 158: Rastas typically smoke cannabis in the form of a large, hand-rolled cigarette known as a spliff. This is often rolled together while a prayer is offered to Jah; the spliff is lit and smoked only when the prayer is completed. At other times, cannabis is smoked in a water pipe referred to as a "chalice": styles include kutchies, chillums, and steamers. The pipe is passed in a counter-clockwise direction around the assembled circle of Rastas. ellauri108.html on line 160: There are various options that might explain how cannabis smoking came to be part of Rastafari. By the 8th century, Arab traders had introduced cannabis to Central and Southern Africa. In the 19th century, enslaved Bakongo people arrived in Jamaica, where they established the religion of Kumina. In Kumina, cannabis was smoked during religious ceremonies in the belief that it facilitated possession by ancestral spirits. The religion was largely practiced in south-east Jamaica's Saint Thomas Parish, where a prominent early Rasta, Leonard Howell, lived while he was developing many of Rastafari's beliefs and practices; it may have been through Kumina that cannabis became part of Rastafari. A second possible source was the use of cannabis in Hindu rituals. Hindu migrants arrived in Jamaica as indentured servants from British India between 1834 and 1917, and brought cannabis with them. A Jamaican Hindu priest, Laloo, was one of Howell's spiritual advisors, and may have influenced his adoption of ganja. The adoption of cannabis may also have been influenced by the widespread medicinal and recreational use of cannabis among Afro-Jamaicans in the early 20th century. Early Rastafarians may have taken an element of Jamaican culture which they associated with their peasant past and the rejection of capitalism and sanctified it by according it Biblical correlates. ellauri108.html on line 162: In many countries—including Jamaica—cannabis is illegal and by using it, Rastas protest the rules and regulations of Babylon. In the United States, for example, thousands of practitioners have been arrested because of their possession of the drug. Rastas have also advocated for the legalisation of cannabis in those jurisdictions where it is illegal; in 2015, Jamaica decriminalized personal possession of marijuana up to two ounces and legalized it for medicinal and scientific purposes. In 2019, Barbados legalised Rastafari use of cannabis within religious settings and pledged 60 acres (24 ha) of land for Rastafari to grow it. ellauri108.html on line 164: Rastafari music developed at reasoning sessions, where drumming, chanting, and dancing are all present. Rasta music is performed to praise and commune with Jah, and to reaffirm the rejection of Babylon. Rastas believe that their music has healing properties, with the ability to cure colds, fevers, and headaches. Many of these songs are sung to the tune of older Christian hymns, but others are original Rasta creations. ellauri108.html on line 166: The bass-line of Rasta music is provided by the akete, a three-drum set, which is accompanied by percussion instruments like rattles and tambourines. A syncopated rhythm is then provided by the fundeh drum. In addition, a peta drum improvises over the rhythm. The different components of the music are regarded as displaying different symbolism; the bassline symbolises blows against Babylon, while the lighter beats denote hope for the future. ellauri108.html on line 168: As Rastafari developed, popular music became its chief communicative medium. During the 1960s, ska was a popular musical style in Jamaica, and although its protests against social and political conditions were mild, it gave early expression to Rasta socio-political ideology. Particularly prominent in the connection between Rastafari and ska were the musicians Count Ossie and Don Drummond. Ossie was a drummer who believed that black people needed to develop their own style of music; he was heavily influenced by Burru, an Afro-Jamaican drumming style. Ossie subsequently popularised this new Rastafari ritual music by playing at various groundings and groundations around Jamaica, with songs like "Another Moses" and "Babylon Gone" reflecting Rasta influence. Rasta themes also appeared in Drummond's work, with songs such as "Reincarnation" and "Tribute to Marcus Garvey". ellauri108.html on line 170: 1968 saw the development of reggae in Jamaica, a musical style typified by slower, heavier rhythms than ska and the increased use of Jamaican Patois. Like calypso, reggae was a medium for social commentary, although it demonstrated a wider use of radical political and Rasta themes than were previously present in Jamaican popular music. Reggae artists incorporated Rasta ritual rhythms, and also adopted Rasta chants, language, motifs, and social critiques. Songs like The Wailers' "African Herbsman" and Peter Tosh's "Legalize It" referenced cannabis use, while tracks like The Melodians' "Rivers of Babylon" and Junior Byles' "Beat Down Babylon" referenced Rasta beliefs in Babylon. Reggae gained widespread international popularity during the mid-1970s, coming to be viewed by black people in many different countries as music of the oppressed. Many Rastas grew critical of reggae, believing that it had commercialised their religion. Although reggae contains much Rastafari symbolism, and the two are widely associated, the connection is often exaggerated by non-Rastas. Most Rastas do not listen to reggae music, and reggae has also been utilised by other religious groups, such as Protestant Evangelicals. Out of reggae came dub music; dub artists often employ Rastafari terminology, even when not Rastas themselves. ellauri108.html on line 172: Rastas typically regard words as having an intrinsic power, seeking to avoid language that contributes to servility, self-degradation, and the objectification of the person. Practitioners therefore often use their own form of language, known commonly as "dread talk", "Iyaric", and "Rasta talk". Developed in Jamaica during the 1940s, this use of language fosters group identity and cultivates particular values. Adherents believe that by formulating their own language they are launching an ideological attack on the integrity of the English language, which they view as a tool of Babylon. The use of this language helps Rastas distinguish and separate themselves from non-Rastas, for whom—according to Barrett—Rasta rhetoric can be "meaningless babbling". However, Rasta terms have also filtered into wider Jamaican speech patterns. ellauri108.html on line 177: Rastas often make use of the colours red, black, green, and gold. Red, gold, and green were used in the Ethiopian flag, while, prior to the development of Rastafari, the Jamaican black nationalist activist Marcus Garvey had used red, green, and black as the colours for the Pan-African flag representing his United Negro Improvement Association. According to Garvey, the red symbolised the blood of martyrs, the black symbolised the skin of Africans, and the green represented the vegetation of the land, an interpretation endorsed by some Rastas. The colour gold is often included alongside Garvey's three colours; it has been adopted from the Jamaican flag, and is often interpreted as symbolising the minerals and raw materials which constitute Africa's wealth. Rastas often paint these colours onto their buildings, vehicles, kiosks, and other items, or display them on their clothing, helping to distinguish Rastas from non-Rastas and allowing adherents to recognise their co-religionists. As well as being used by Rastas, the colour set has also been adopted by Pan-Africanists more broadly, who use it to display their identification with Afrocentricity; for this reason it was adopted on the flags of many post-independence African states. Rastas often accompany the use of these three or four colours with the image of the Lion of Judah, also adopted from the Ethiopian flag and symbolizing Haile Selassie. ellauri108.html on line 182: Rastas seek to produce food "naturally", eating what they call ital, or "natural" food. This is often grown organically, and locally. Most Rastas adhere to the dietary laws outlined in the Book of Leviticus, and thus avoid eating pork or crustaceans. Other Rastas remain vegetarian, or vegan, a practice stemming from their interpretation of Leviticus. Many also avoid the addition of additives, including sugar and salt, to their food. Rasta dietary practices have been ridiculed by non-Rastas; in Ghana for example, where food traditionally includes a high meat content, the Rastas' emphasis on vegetable produce has led to the joke that they "eat like sheep and goats". In Jamaica, Rasta practitioners have commercialised ital food, for instance by selling fruit juices prepared according to Rasta custom. ellauri108.html on line 189: Rastas differ on whether they regard dreadlocks as compulsory for practicing the religion. Some Rastas do not wear their hair in dreadlocks; within the religion they are often termed "cleanface" Rastas, with those wearing dreadlocked hair often called "locksmen". Some Rastas have also joined the Ethiopian Orthodox Church, the Christian organisation to which Haile Selassie belonged, and these individuals are forbidden from putting their hair in dreadlocks by the Church. In reference to Rasta hairstyles, Rastas often refer to non-Rastas as "baldheads", or "combsome", while those who are new to Rastafari and who have only just started to grow their hair into dreads are termed "nubbies". Members of the Bobo Ashanti sect of Rastas conceal their dreadlocks within turbans, while some Rastas tuck their dreads under a rastacap or tam headdress, usually coloured green, red, black, and yellow. Dreadlocks and Rastafari-inspired clothing have also been worn for aesthetic reasons by non-Rastas. For instance, many reggae musicians who do not adhere to the Rastafari religion wear their hair in dreads. A Rasta man wearing a rastacap has been sighted in Jamaica. ellauri108.html on line 191: From the beginning of the Rastafari movement in the 1930s, adherents typically grew beards and tall hair, perhaps in imitation of Haile Selassie. The wearing of hair as dreadlocks then emerged as a Rasta practice in the 1940s; there were debates within the movement as to whether dreadlocks should be worn or not, with proponents of the style becoming dominant. There are various claims as to how this practice was adopted. One claim is that it was adopted in imitation of certain African nations, such as the Maasai, Somalis, or Oromo, or that it was inspired by the hairstyles worn by some of those involved in the anti-colonialist Mau Mau Uprising in Kenya. An alternative explanation is that it was inspired by the hairstyles of the Hindu sadhus. ellauri108.html on line 195: Rastafari developed out of the legacy of the Atlantic slave trade, in which over ten million Africans were enslaved and transported to the Americas between the 16th and 19th centuries. Under 700,000 of these slaves were settled in the British colony of Jamaica. The British government abolished slavery in the Caribbean island in 1834, although racial prejudice remained prevalent across Jamaican society. ellauri108.html on line 199: Further contributing significantly to Rastafari's development were Ethiopianism and the Back to Africa ethos, both traditions with 18th-century roots. In the 19th century, there were growing calls for the African diaspora located in Western Europe and the Americas to be resettled in Africa, with some of this diaspora establishing colonies in Sierra Leone and Liberia. Based in Liberia, the black Christian preacher Edward Wilmot Blyden began promoting African pride and the preservation of African tradition, customs, and institutions. Also spreading throughout Africa was Ethiopianism, a movement that accorded special status to the east African nation of Ethiopia because it was mentioned in various Biblical passages. For adherents of Ethiopianism, "Ethiopia" was regarded as a synonym of Africa as a whole. ellauri108.html on line 201: Marcus Garvey, a prominent black nationalist theorist who heavily influenced Rastafari and is regarded as a prophet by many Rastas. The Jamaican activist Marcus Garvey, spent much of his adult life in the US and Britain. Garvey supported the idea of global racial separatism and called for part of the African diaspora to relocate to Africa. His ideas faced opposition from civil rights activists like W. E. B. Du Bois who supported racial integration, and as a mass movement, Garveyism declined in the Great Depression of the 1930s. A rumour later spread that in 1916, Garvey had called on his supporters to "look to Africa" for the crowning of a black king; this quote was never verified. However, in August 1930, Garvey's play, Coronation of an African King, was performed in Kingston. Its plot revolved around the crowning of the fictional Prince Cudjoe of Sudan, although it anticipated the crowning of Haile Selassie later that year. Rastas hold Garvey in great esteem, with many regarding him as a prophet. Garvey knew of Rastafari, but took a largely negative view of the religion; he also became a critic of Haile Selassie, calling him "a great coward" who rules a "country where black men are chained and flogged". ellauri108.html on line 203: Haile Selassie was crowned Emperor of Ethiopia in 1930. A number of Jamaica's Christian clergymen claimed that Selassie's coronation was evidence that he was the black messiah that they believed was prophesied in the Book of Revelation, the Book of Daniel, and Psalms. Over the following years, several street preachers—most notably Leonard Howell, Archibald Dunkley, Robert Hinds, and Joseph Hibbert—began claiming that Haile Selassie was the returned Jesus. They first did so in Kingston, and soon the message spread throughout 1930s Jamaica, especially among poor communities who were hit particularly hard by the Great Depression. Clarke stated that "to all intents and purposes this was the beginning" of the Rastafari movement. ellauri108.html on line 205: Howell has been described as the "leading figure" in the early Rastafari movement. He preached that black Africans were superior to white Europeans and that Afro-Jamaicans should owe their allegiance to Haile Selassie rather than to George V, King of Great Britain and Ireland. The island's British authorities arrested him and charged him with sedition in 1934, resulting in his two-year imprisonment. Following his release, Howell established the Ethiopian Salvation Society and in 1939 established a Rasta community, known as Pinnacle, in Saint Catherine Parish. Police feared that Howell was training his followers for an armed rebellion and were angered that it was producing cannabis for sale. They raided the community on several occasions and Howell was imprisoned for a further two years. Upon his release he returned to Pinnacle, but the police continued with their raids and shut down the community in 1954; Howell himself was committed to a mental hospital. ellauri108.html on line 214: Rastafari's main appeal was among the lower classes of Jamaican society. For its first thirty years, Rastafari was in a conflictual relationship with the Jamaican authorities. Jamaica's Rastas expressed contempt for many aspects of the island's society, viewing the government, police, bureaucracy, professional classes, and established churches as instruments of Babylon. Relations between practitioners and the police were strained, with Rastas often being arrested for cannabis possession. During the 1950s the movement grew rapidly in Jamaica itself and also spread to other Caribbean islands, the United States, and the United Kingdom. ellauri108.html on line 216: In the 1940s and 1950s, a more militant brand of Rastafari emerged. The vanguard of this was the House of Youth Black Faith, a group whose members were largely based in West Kingston. Backlash against the Rastas grew after a practitioner of the religion allegedly killed a woman in 1957. In March 1958, the first Rastafarian Universal Convention was held in the settlement of Back-o-Wall, Kingston. Following the event, militant Rastas unsuccessfully tried to capture the city in the name of Haile Selassie. Later that year they tried again in Spanish Town. The increasing militancy of some Rastas resulted in growing alarm about the religion in Jamaica. According to Cashmore, the Rastas became "folk devils" in Jamaican society. In 1959, the self-declared prophet and founder of the African Reform Church, Claudius Henry, sold thousands of tickets to Afro-Jamaicans, including many Rastas, for passage on a ship that he claimed would take them to Africa. The ship never arrived and Henry was charged with fraud. In 1960 he was sentenced to six years imprisonment for conspiring to overthrow the government. Henry's son was accused of being part of a paramilitary cell and executed, confirming public fears about Rasta violence. One of the most prominent clashes between Rastas and law enforcement was the Coral Gardens incident of 1963, in which an initial skirmish between police and Rastas resulted in several deaths and led to a larger roundup of practitioners. Clamping down on the Rasta movement, in 1964 the island's government implemented tougher laws surrounding cannabis use. ellauri108.html on line 220: Whereas its membership had previously derived predominantly from poorer sectors of society, in the 1960s Rastafari began attracting support from more privileged groups like students and professional musicians. The foremost group emphasising this approach was the Twelve Tribes of Israel, whose members came to be known as "Uptown Rastas". Among those attracted to Rastafari in this decade were middle-class intellectuals like Leahcim Semaj, who called for the religious community to place greater emphasis on scholarly social theory as a method of achieving change. Although some Jamaican Rastas were critical of him, many came under the influence of the Guyanese black nationalist academic Walter Rodney, who lectured to their community in 1968 before publishing his thoughts as the pamphlet Groundings. Like Rodney, many Jamaican Rastas were influenced by the U.S.-based Black Power movement. After Black Power declined following the deaths of prominent exponents such as Malcolm X, Michael X, and George Jackson, Rastafari filled the vacuum it left for many black youth. ellauri108.html on line 222: In the mid-1970s, reggae's international popularity exploded. The most successful reggae artist was Bob Marley, who—according to Cashmore—"more than any other individual, was responsible for introducing Rastafarian themes, concepts and demands to a truly universal audience". Reggae's popularity led to a growth in "pseudo-Rastafarians", individuals who listened to reggae and wore Rasta clothing but did not share its belief system. Many Rastas were angered by this, believing it commercialised their religion. ellauri108.html on line 225: Mä ehdin pahan kerran kyllästyä Bob Marleyn musiikkiin kun pikku Pauli huusi suu kolmiona ja kieli kuppina kova hattu päässä, ja mä kannoin sitä ympäriinsä pienessä huoneessa Merimiehenkatu 10:ssä, jossa oli stereot ja Lundiat. Pauli kai sit tykkäs siitä musiikista, sitä piti soittaa huutamisen taustabändinä. ellauri108.html on line 227: Through reggae, Rasta musicians became increasingly important in Jamaica's political life during the 1970s. To bolster his popularity with the electorate, Jamaican Prime Minister Michael Manley employed Rasta imagery and courted and obtained support from Marley and other reggae musicians. Manley described Rastas as a "beautiful and remarkable people" and carried a cane, the "rod of correction", which he claimed was a gift from Haile Selassie. Following Manley's example, Jamaican political parties increasingly employed Rasta language, symbols, and reggae references in their campaigns, while Rasta symbols became increasingly mainstream in Jamaican society. This helped to confer greater legitimacy on Rastafari, with reggae and Rasta imagery being increasingly presented as a core part of Jamaica's cultural heritage for the growing tourist industry. In the 1980s, a Rasta, Barbara Makeda Blake Hannah, became a senator in the Jamaican Parliament. ellauri108.html on line 233: Rastafari is not a homogeneous movement and has no single administrative structure, nor any single leader. A majority of Rastas avoid centralised and hierarchical structures because they do not want to replicate the structures of Babylon and because their religion's ultra-individualistic ethos places emphasis on inner divinity. The structure of most Rastafari groups is less like that of Christian denominations and is instead akin to the cellular structure of other African diasporic traditions like Haitian Vodou, Cuban Santería, and Jamaica's Revival Zion. Since the 1970s, there have been attempts to unify all Rastas, namely through the establishment of the Rastafari Movement Association, which sought political mobilisation. In 1982, the first international assembly of Rastafari groups took place in Toronto, Canada. This and subsequent international conferences, assemblies, and workshops have helped to cement global networks and cultivate an international community of Rastas. ellauri108.html on line 235: Sub-divisions of Rastafari are often referred to as "houses" or "mansions", in keeping with a passage from the Gospel of John (14:2): as translated in the King James Bible, Jesus states "In my father's house are many mansions". The three most prominent branches are the House of Nyabinghi, the Bobo Ashanti, and the Twelve Tribes of Israel, although other important groups include the Church of Haile Selassie I, Inc., and the Fulfilled Rastafari. By fragmenting into different houses without any single leader, Rastafari became more resilient amid opposition from Jamaica's government during the early decades of the movement. ellauri108.html on line 239: The Bobo Ashanti sect was founded in Jamaica by Emanuel Charles Edwards through the establishment of his Ethiopia Africa Black International Congress (EABIC) in 1958. The group established a commune in Bull Bay, where they were led by Edwards until his 1994 death. The group hold to a highly rigid ethos. Edwards advocated the idea of a new trinity, with Haile Selassie as the living God, himself as the Christ, and Garvey as the prophet. Male members are divided into two categories: the "priests" who conduct religious services and the "prophets" who take part in reasoning sessions. It places greater restrictions on women than most other forms of Rastafari; women are regarded as impure because of menstruation and childbirth and so are not permitted to cook for men. The group teaches that black Africans are God's chosen people and are superior to white Europeans, with members often refusing to associate with white people. Bobo Ashanti Rastas are recognisable by their long, flowing robes and turbans. ellauri108.html on line 242: The Twelve Tribes of Israel were founded in 1968 in Kingston by Vernon Carrington. He proclaimed himself the reincarnation of the Old Testament prophet Gad and his followers call him "Prophet Gad", "Brother Gad", or "Gadman". It is commonly regarded as the most liberal form of Rastafari and the closest to Christianity. Practitioners are often dubbed "Christian Rastas" because they believe Jesus is the only saviour; Haile Selassie is accorded importance, but is not viewed as the second coming of Jesus. The group divides its members into twelve groups according to which Hebrew calendar month they were born in; each month is associated with a particular colour, body part, and mental function. Maintaining dreadlocks and an ital diet are considered commendable but not essential, while adherents are called upon to read a chapter of the Bible each day. Membership is open to individuals of any racial background. ellauri108.html on line 244: The Twelve Tribes peaked in popularity during the 1970s, when it attracted artists, musicians, and many middle-class followers—Marley among them—resulting in the terms "middle-class Rastas" and "uptown Rastas" being applied to members of the group. Carrington died in 2005, since which time the Twelve Tribes of Israel have been led by an executive council. As of 2010, it was recorded as being the largest of the centralised Rasta groups. It remains headquartered in Kingston, although it has followers outside Jamaica; the group was responsible for establishing the Rasta community in Shashamane, Ethiopia. ellauri108.html on line 246: The Church of Haile Selassie, Inc., was founded by Abuna Foxe and operated much like a mainstream Christian church, with a hierarchy of functionaries, weekly services, and Sunday schools. In adopting this broad approach, the Church seeks to develop Rastafari's respectability in wider society. Fulfilled Rastafari is a multi-ethnic movement that has spread in popularity during the 21st century, in large part through the Internet. The Fulfilled Rastafari group accept Haile Selassie's statements that he was a man and that he was a devout Christian, and so place emphasis on worshipping Jesus through the example set forth by Haile Selassie. The wearing of dreadlocks and the adherence to an ital diet are considered issues up to the individual. ellauri108.html on line 250: As of 2012, there were an estimated 700,000 to 1,000,000 Rastas worldwide. They can be found in many different regions, including most of the world's major population centres. Rastafari's influence on wider society has been more substantial than its numerical size, particularly in fostering a racial, political, and cultural consciousness among the African diaspora and Africans themselves. Men dominate Rastafari. In its early years, most of its followers were men, and the women who did adhere to it tended to remain in the background. This picture of Rastafari's demographics has been confirmed by ethnographic studies conducted in the late 20th and early 21st centuries. ellauri108.html on line 252: The Rasta message resonates with many people who feel marginalised and alienated by the values and institutions of their society. Internationally, it has proved most popular among the poor and among marginalised youth. In valorising Africa and blackness, Rastafari provides a positive identity for youth in the African diaspora by allowing them to psychologically reject their social stigmatisation. It then provides these disaffected people with the discursive stance from which they can challenge capitalism and consumerism, providing them with symbols of resistance and defiance. Cashmore expressed the view that "whenever there are black people who sense an injust disparity between their own material conditions and those of the whites who surround them and tend to control major social institutions, the Rasta messages have relevance." ellauri108.html on line 256: Rastas often claim that—rather than converting to the religion—they were actually always a Rasta and that their embrace of its beliefs was merely the realisation of this. There is no formal ritual carried out to mark an individual's entry into the Rastafari movement, although once they do join an individual often changes their name, with many including the prefix "Ras". Rastas regard themselves as an exclusive and elite community, membership of which is restricted to those who have the "insight" to recognise Haile Selassie's importance. Practitioners thus often regard themselves as the "enlightened ones" who have "seen the light". Many of them see no point in establishing good relations with non-Rastas, believing that the latter will never accept Rastafari doctrine as truth. ellauri108.html on line 262: Barrett described Rastafari as "the largest, most identifiable, indigenous movement in Jamaica." In the mid-1980s, there were approximately 70,000 members and sympathisers of Rastafari in Jamaica. The majority were male, working-class, former Christians aged between 18 and 40. In the 2011 Jamaican census, 29,026 individuals identified as Rastas. Jamaica's Rastas were initially entirely from the Afro-Jamaican majority, and although Afro-Jamaicans are still the majority, Rastafari has also gained members from the island's Chinese, Indian, Afro-Chinese, Afro-Jewish, mulatto, and white minorities. Until 1965 the vast majority were from the lower classes, although it has since attracted many middle-class members; by the 1980s there were Jamaican Rastas working as lawyers and university professors. Jamaica is often valorised by Rastas as the fountain-head of their faith, and many Rastas living elsewhere travel to the island on pilgrimage. ellauri108.html on line 264: Both through travel between the islands, and through reggae's popularity, Rastafari spread across the eastern Caribbean during the 1970s. Here, its ideas complemented the anti-colonial and Afrocentric views prevalent in countries like Trinidad, Grenada, Dominica, and St Vincent. In these countries, the early Rastas often engaged in cultural and political movements to a greater extent than their Jamaican counterparts had. Various Rastas were involved in Grenada's 1979 New Jewel Movement and were given positions in the Grenadine government until it was overthrown and replaced following the U.S. invasion of 1983. Although Fidel Castro's Marxist–Leninist government generally discouraged foreign influences, Rastafari was introduced to Cuba alongside reggae in the 1970s. Foreign Rastas studying in Cuba during the 1990s connected with its reggae scene and helped to further ground it in Rasta beliefs. In Cuba, most Rastas have been male and from the Afro-Cuban population. ellauri108.html on line 266: Rastafari was introduced to the United States and Canada with the migration of Jamaicans to continental North America in the 1960s and 1970s. American police were often suspicious of Rastas and regarded Rastafari as a criminal sub-culture. Rastafari also attracted converts from within several Native American communities and picked up some support from white members of the hippie subculture, which was then in decline. In Latin America, small communities of Rastas have also established in Brazil, Panama, and Nicaragua. ellauri108.html on line 270: A smaller number of Rastas are found in Muslim-majority countries of West Africa, such as Gambia and Senegal. One West African group that wear dreadlocks are the Baye Faal, a Mouride sect in Senegambia, some of whose practitioners have started calling themselves "Rastas" in reference to their visual similarity to Rastafari. The popularity of dreadlocks and marijuana among the Baye Faal may have been spread in large part through access to Rasta-influenced reggae in the 1970s. A small community of Rastas also appeared in Burkina Faso. ellauri108.html on line 272: In the 1960s, a Rasta settlement was established in Shashamane, Ethiopia, on land made available by Haile Selassie's Ethiopian World Federation. The community faced many problems; 500 acres were confiscated by the Marxist government of Mengistu Haile Mariam. There were also conflicts with local Ethiopians, who largely regarded the incoming Rastas, and their Ethiopian-born children, as foreigners. The Shashamane community peaked at a population of 2,000, although subsequently declined to around 200. ellauri108.html on line 274: By the early 1990s, a Rasta community existed in Nairobi, Kenya, whose approach to the religion was informed both by reggae and by traditional Kikuyu religion. Rastafari groups have also appeared in Zimbabwe, and in South Africa; in 2008, there were at least 12,000 Rastas in the country. At an African Union/Caribbean Diaspora conference in South Africa in 2005, a statement was released characterising Rastafari as a force for integration of Africa and the African diaspora. ellauri108.html on line 277: During the 1950s and 1960s, Rastas were among the thousands of Caribbean migrants who settled in the United Kingdom, leading to small groups appearing in areas of London such as Brixton and Notting Hill in the 1950s. By the late 1960s, Rastafari had attracted converts from the second generation of British Caribbean people, spreading beyond London to cities like Birmingham, Leicester, Liverpool, Manchester, and Bristol. Its spread was aided by the gang structures that had been cultivated among black British youth by the rudeboy subculture, and gained increasing attention in the 1970s through reggae's popularity. According to the 2001 United Kingdom Census there are about 5000 Rastafari living in England and Wales. Clarke described Rastafari as a small but "extremely influential" component of black British life. ellauri108.html on line 305: Wayne Gould and his wife were simply asking that Moyo refrain from making political statements on behalf of the museum. ellauri108.html on line 310: We will never make such a mean person happy with us and we should have no interest in a foolish attempt to placate them.” ellauri108.html on line 333: 1A1Babylonissa asui mies, jonka nimi oli Jojakim. 2Hän otti vaimokseen Susannan, Hilkian tyttären, joka oli jumalaapelkäävä ja hyvin kaunis. 3Myös Susannan vanhemmat olivat hurskaita, ja he olivat opettaneet tytärtään elämään Mooseksen lain mukaan. 4Jojakim oli hyvin rikas, ja hänellä oli talonsa vieressä puutarha. Juutalaisten oli tapana kokoontua hänen luonaan, koska hän oli arvossapidetyin heistä kaikista. ellauri108.html on line 357: 44Herra kuuli rukouksen. 45Kun Susannaa vietiin surmattavaksi, Jumala herätti Daniel-nimisessä nuoressa pojassa pyhän hengen, 46ja hän huusi kovalla äänellä: »Minä olen syytön hänen vereensä!» * 47Kaikki kääntyivät katsomaan ja kysyivät häneltä: »Mitä sinä puhut?» 48Daniel astui heidän keskelleen ja sanoi: »Näinkö tyhmiä te olette, israelilaiset? Tuomitsitte kansanne tyttären oikopäätä, asiaa tutkimatta ja totuutta selvittämättä. 49Palatkaa oikeuspaikalle! Nuo miehet todistivat valheellisesti häntä vastaan.» ellauri108.html on line 375: In school, when we were taught of the slave trade, we did mot hear of the glory of the kings and the Kebra Nagast. We heard about "his story." We did not hear of African glory black my story, the truth as revealed in the Kebra Nagast We came to realize that even the Bible is just a version of ellauri108.html on line 379: Solomons hubris, his tragic flaw, is the meat and bone of the Ethiopian bible, the Kebra Nagast, which, translated, is the glory of the kings. In this work, unlike the King James' bible, we see King Solomon struggling with his own mortality. Bayna-Lehkem, or David, as he is called by Solomon because of likeness to the boy's grandfather, King David, is a man of virtue who will extend his glory to Ethiopia. So, Solomon's weakness for women, which brings about his dissolution, gives him the thing he is truly seeking: a son to walk his own footsteps, like Shakespeare's Hamnet, a son wiser, by dint of his virtue, than himself. A son wiser than himself, that sounds rather like a stone too big to both create and throw. Solomon is disinherited by the lord when he marries the daughter of the Pharaoh and worships her golden insect idols. A hairy spider on its back. For this he is punished severely. We discern his absolute nihilism. His ultimate disillusionment. Knowledge is nothing but sorrow. He that increaseth knowledge increaseth sorrow. In the bitter nutmeat of the Ecclesiastes. Who was the mother? Of course, Queen Sheba. She was, by all reports, black. ellauri108.html on line 381: I know Jah will provide, Benjy says with certainty. When that truth came I had no money, no job, no food. The child, my child, is crying and crying, my wife can't shut him up. As a matter of fact, she schedaadled. Just vamoosed. I am so vexed I can't pray no more. So I open the door and look to the sea. There I see a boat with three fishermen in it. The men are fishing but there is no space in the boat for another person. Out there on the sea, the waves are tall. Behind that boat, I see someone swimming. A little boy swimming along after the boat. I am wondering why the fishermen don't stop to pick up the boy in such a rough sea. But then I come to an understandingand it is Jah who put this idea into my head. That little boy's job is to dive for the fish traps, bring them up from the bottom. He is diving in that rough, rough sea for fish traps, and raising them up, all heavy with saltwater, all by himself. Just a little boy, too. Maybe ten years old. But so strong. Sometimes the sea cover him. I wouldn't see him or the boat. Then they would bounce him back into the sea. ellauri108.html on line 383: Benjy pauses for a reefer. "Do you see what I am saying? If such a boy could live on the sea, I knew that my son could live on the land. I come up here on this hill, that very morning. And I start to make a living making charcoal out of pimento trees. Right here, where we sit. This is where I get my start, right here on these cold, old embers. ellauri108.html on line 395: Shadrach, Meshach, and Abednego in and out of the flames. (Where is man n:o 4?) ellauri108.html on line 404: The story takes place about 600 years before Jesus Christ was born when King Nebuchadnezzar of Babylon besieged Jerusalem and took captive many of Israel's finest citizens. Among those deported to Babylon were four young men from the tribe of Judah: Daniel, Hananiah, Mishael, and Azariah. ellauri108.html on line 406: Once in captivity, the youths were given new names. Daniel was now called Belteshazzar, Hananiah was called Shadrach, Mishael was called Meshach, and Azariah was called Abednego. ellauri108.html on line 414: Shadrach, Meshach, and Abednego, however, worshipped only the One True God, and they refused to bow down to the false idol. They were brought before Nebuchadnezzar to face their fate but remained courageous in the face of the king's demand to bow down before the golden statue. They said: ellauri108.html on line 418: Furious, Nebuchadnezzar ordered the furnace to be heated seven times hotter than average. Shadrach, Meshach, and Abednego were bound and cast into the flames. The fiery blast was so hot it killed the soldiers who had escorted them. ellauri108.html on line 420: But as King Nebuchadnezzar peered into the furnace, he marveled at what he saw: ellauri108.html on line 426: "Blessed be the God of Shadrach, Meshach, and Abednego, who has sent his angel and delivered his servants, who trusted in him, and set aside the king's command, and yielded up their bodies rather than serve and worship any god except their own God." (Daniel 3:28, ESV) ellauri108.html on line 428: Through God's miraculous deliverance of Shadrach, Meshach, and Abednego that day, Nebuchadnezzar declared that the remaining Israelites in captivity were now protected from harm and were guaranteed freedom of worship. And Shadrach, Meshach, and Abednego received a royal promotion. ellauri108.html on line 434: However, God's miraculous intervention in a moment of crisis is not promised. If it were, believers would not need to exercise faith. The lesson here is that Shadrach, Meshach, and Abednego trusted God and were determined to be faithful without any guarantee of deliverance. They had no assurance they would survive the flames, but they stood firm anyway. ellauri108.html on line 445: There are no angels, Benjy explains. just man. What about Jah, I ask. That's what's meant by I and I, he replies. Me and myself, us two together, in this flesh, at this moment. I'm the only angel I'll ever need. I sit at my right and left ears in mini size as superego and id, and whisper to myself. ellauri108.html on line 455: Rastas who view Haile Selassie as Jesus argue that both were descendants from the royal line of the Biblical king David, while Rastas also emphasise the fact that the Makonnen dynasty, of which Haile Selassie was a member, claimed descent from the Biblical figures Solomon and the Queen of Sheba. ellauri108.html on line 461: Its emphasis is on the purging of any belief in the inferiority of black people, and the superiority of white people, from the minds of its followers.[99] Rastafari is therefore Afrocentric, equating blackness with the African continent, and endorsing a form of Pan-Africanism. ellauri108.html on line 467: Rastafari teaches that the black African diaspora are exiles living in "Babylon", a term which it applies to Western society. For Rastas, European colonialism and global capitalism are regarded as manifestations of Babylon, while police and soldiers are viewed as its agents.The term "Babylon" is adopted because of its Biblical associations. In the Old Testament, Babylon is the Mesopotamian city where the Israelites were held captive, exiled from their homeland, between 597 and 586 BCE; Rastas compare the exile of the Israelites in Mesopotamia to the exile of the African diaspora outside Africa. In the New Testament, "Babylon" is used as a euphemism for the Roman Empire, which was regarded as acting in a destructive manner that was akin to the way in which the ancient Babylonians acted. Rastas perceive the exile of the black African diaspora in Babylon as an experience of great suffering, with the term "suffering" having a significant place in Rasta discourse. ellauri108.html on line 477: Rastas view "Zion" as an ideal to which they aspire. As with "Babylon", this term comes from the Bible, where it refers to an idealised Jerusalem. Rastas use "Zion" either for Ethiopia specifically or for Africa more broadly, the latter having an almost mythological identity in Rasta discourse. Many Rastas use the term "Ethiopia" as a synonym for "Africa"; thus, Rastas in Ghana for instance described themselves as already living within "Ethiopia". Other Rastas apply the term "Zion" to Jamaica or they use it to describe a state of mind. ellauri108.html on line 485: Rastafari is a millenarian movement, espousing the idea that the present age will come to an apocalyptic end. Many practitioners believe that on this Day of Judgement, Babylon will be overthrown, with Rastas being the chosen few who survive the upheaval. With Babylon destroyed, Rastas believe that humanity will be ushered into a "new age". This is conceived as being a millennium of peace, justice, and happiness in which the righteous shall live in Africa, now a paradise. ellauri108.html on line 489: Rastas do not believe that there is a specific afterlife to which individuals go following bodily death. They believe in the possibility of eternal life, and that only those who shun righteousness will actually die. The scholar of religion Leonard E. Barrett observed some Jamaican Rastas who believed that those practitioners who did die had not been faithful to Jah. He suggested that this attitude stemmed from the large numbers of young people that were then members of the movement, and who had thus seen only few Rastas die. Another Rasta view is that those who are righteous will undergo reincarnation, with an individual's identity remaining throughout each of their incarnations. In keeping with their views on death, Rastas eschew celebrating physical death and often avoid funerals, also repudiating the practice of ancestor veneration that is common among traditional African religions. ellauri109.html on line 54: die Du in unsere Dunkelheit gebracht, ellauri109.html on line 79: die seine Liebe in unseren Herzen zurückgelassen hat. ellauri109.html on line 84: es gibt ein Wiedersehen an einem helleren Tag. ellauri109.html on line 88: Sie ist nun frei und unsere Tränen wünschen ihr Glück. ellauri109.html on line 111: Sobald wir alle unsere Arbeiten auf dieser Erde erledigt haben, ellauri109.html on line 112: ist es uns erlaubt unseren Leib abzuwerfen, ellauri109.html on line 113: welcher unsere Seele, wie ein Kokon den Schmetterling, gefangen hält. ellauri109.html on line 114: Wenn die Zeit reif ist, können wir unseren Körper gehen lassen, ellauri109.html on line 135: Du lebst in uns und gehst durch unsere Träume. ellauri109.html on line 202: Unsere lieben Toten sind nicht gestorben, ellauri109.html on line 236: Ruth kuulostaa hyvältä ihmiseltä. Oliko se jutku? Jep. Franz Boas was Jewish, besides his two best known students, Ruth Benedict and Margaret Mead were also Jewish. ellauri109.html on line 238: Into Kalervo Auer (16. lokakuuta 1890 Viipuri – 6. toukokuuta 1948 Tampere) oli suomalainen aktivisti, jääkärivärväri ja Špalernajaan vangittu ”kalterijääkäri” ellauri109.html on line 243: Into Auer kuoli Tampereen yleisessä sairaalassa 6. toukokuuta 1948. Hautapaikka Kalevankankaalla jäi merkitsemättä, koska yksin ja tukijoitta jääneen miehen hautakivelle ei löytynyt maksajaa. ellauri109.html on line 248: Jukka Hankamäki kirjoitti ylioppilaaksi Vammalan lukiosta vuonna 1985. Hän opiskeli vuosina 1987–1993 filosofiaa Tampereen yliopistossa Juha Varton oppilaana. Siirryttyään Helsingin yliopistoon Hankamäki väitteli Esa Saarisen ohjauksessa tohtoriksi Simone Weilin eksistenssifilosofiasta vuonna 1997. ellauri109.html on line 256: Eskin papereilla ei pitkälle pötkitty. Olikos Simone Weilkin homo? No se oli kristityxi käännytetty jutku ja aspergeri, mutta sexuaaalisesti tiettävästi aika lukossa. Painovoimasta ja armosta se sepusti. Painovoima vetää alas kullinnuppia, kaippa armo nostattaa sen taas kohti taivasta. Simonen veli oli se matemaatikko. Simone oli vaan mystikoiden poimija. ellauri109.html on line 266: Kun opiskelijana luin puheaktiteoreetikkoja, Austin tuntui järkimieheltä mutta Searlen sepustuxet oli puhasta potaskaa. Ja kuinka oikeassa olinkaan, Searlen pussista ei löydy puhtaita jauhoja vaan tappavaa kaliumia. Likainen mieli jonka aivoille paras palkinto ois niskalaukaus. Huomasin sen 26-vuotiaana alle kymmenessä minuutissa kuten Phil Rothin vanhemmat. Talk about serendipity. ellauri109.html on line 272: In the late 1980s, Searle, along with other landlords, petitioned Berkeley's rental board to raise the limits on how much he could charge tenants under the city's 1980 rent-stabilization ordinance. The rental board refused to consider Searle's petition and Searle filed suit, charging a violation of due process. In 1990, in what came to be known as the "Searle Decision", the California Supreme Court upheld Searle's argument in part and Berkeley changed its rent-control policy, leading to large rent-increases between 1991 and 1994. Searle was reported to see the issue as one of fundamental rights, being quoted as saying "The treatment of landlords in Berkeley is comparable to the treatment of blacks in the South ... our rights have been massively violated and we are here to correct that injustice." The court described the debate as a "morass of political invective, ad hominem attack, and policy argument". ellauri109.html on line 274: Shortly after the September 11 attacks, Searle wrote an article arguing that the attacks were a particular event in a long-term struggle against forces that are intractably opposed to the United States, and signaled support for a more aggressive neoconservative interventionist foreign policy. He called for the realization that the United States is in a more-or-less permanent state of war with these forces. Moreover, a probable course of action would be to deny terrorists the use of foreign territory from which to stage their attacks. Finally, he alluded to the long-term nature of the conflict and blamed the attacks on the lack of American resolve to deal forcefully with America's enemies over the past several decades. ellauri109.html on line 278: The lawsuit, filed in a California court on March 21, 2017, sought damages both from Searle and from the Regents of the University of California as his employers. It also claims that Jennifer Hudin, the director of the John Searle Center for Social Ontology, where the complainant had been employed as an assistant to Searle, has stated that Searle "has had sexual relationships with his students and others in the past in exchange for academic, monetary or other benefits". After news of the lawsuit became public, several previous allegations of sexual harassment by Searle were also revealed. ellauri109.html on line 282: Searle has five honorary-doctorate degrees from four different countries and is an honorary visiting professor at Tsing Hua University and at East China Normal University. In 2000 Searle received the Jean Nicod Prize; in 2004, the National Humanities Medal; and in 2006, the Mind & Brain Prize. ellauri109.html on line 321: The merchant Hans Kohlhase lived in Cölln on the Spree (now incorporated into Berlin) in the Margraviate of Brandenburg in the 16th century. In October 1532 he set out on a trip to the Leipzig Trade Fair in the neighboring Electorate of Saxony. On the way two of his horses were seized, at the command of the Junker von Zaschwitz, as a supposed fee for passage through Saxony. Kohlhase sought redress in the Saxon courts but failed to obtain it. Outraged, he issued a public challenge in 1534 and burned down houses in Wittenberg. Even a letter of admonition from Martin Luther could not dissuade him, and Kohlhase and the band he collected committed further acts of terror. In 1540 he was finally captured and tried, and was publicly broken on the wheel in Berlin on 22 March 1540. From this history Kleist fashioned a novella that dramatized a personal quest for justice in defiance of the claims of the general law and the community. ellauri109.html on line 332: In the spring of 1799, the 21-year-old Kleist wrote a letter to his half-sister Ulrike [de] in which he found it "incomprehensible how a human being can live without a life plan" (Lebensplan). In effect, Kleist sought and discovered an overwhelming sense of security by looking to the future with a definitive plan for his life. It brought him happiness and assured him of confidence, especially knowing life without a plan only saw despair and discomfort. The irony of his suicide is the fodder of his critics. ellauri109.html on line 363: P.S. Jos laitatte mun vaalibannereita pihalle, saatte kuvia joissa näytetään mun hurlum"heitä". Yxityistwiittinä. ellauri109.html on line 379: Though married to Hippolyte Colet, Louise had a steamy eight-year affair, in two stages, with Gustave Flaubert. The relationship turned sour, however, and they broke up. Louise was allegedly so angered by her breakup with Flaubert, she wrote a novel, Lui, in an effort to target Flaubert. However, Colet's book has failed to have the lasting significance of Madame Bovary. ellauri109.html on line 383: Flaubert's dozens of long letters to her, in 1846–1847, then especially between 1851 and 1855, are one of the many joys of his correspondence. Many of them are a precious source of information on the progress of the writing of Madame Bovary. In many others, Flaubert gives lengthy appreciations and critical comments on the poems that Louise Colet sent to him for his judgment before offering them for publication. The most interesting of these comments show the vast differences between her and him on the matter of style and literary expression, she being a gushing Romanticist, he deeply convinced that the writer must abstain from gush and self-indulgence. ellauri109.html on line 405: Juudaksenpuu (Cercis siliquastrum) eli palestiinanjuudaksenpuu on hernekasvien heimoon ja juudaksenpuiden sukuun kuuluva kesävihanta puu, joka on peräisin Välimeren alueelta ja Länsi-Aasiasta. Se on suosittu koristekasvi runsaan ja kauniin punaisen kukintansa ansiosta. Vanhan uskomuksen mukaan Juudas Iskariot hirttäytyi juudaksenpuuhun ja antoi sille siten nimensä. ellauri109.html on line 474: Translations of the fable were familiar enough in Britain but the subject of male bonding left some readers uneasy (as it very obviously did Elizur Wright). Eventually there appeared an 18th-century version in octosyllabic couplets that claimed to be ‘improved from Fontaine’. Here the couple are a male and female named Columbo and Turturella. ellauri109.html on line 517: When Updike, in the eighties, felt the sour breath of potential biographers on his neck, he tried to preëmpt his pursuers by writing a series of autobiographical essays about such topics as the Pennsylvania town where he grew up, his stutter, and his skin condition. The resulting collection, “Self-Consciousness,” is a dazzlingly intimate book, but his imagination and industry did more to draw biographical attention than to repel it. In the weeks before his death, of lung cancer, in early 2009, he continued to write, including an admiring review of Blake Bailey’s biography of John Cheever. And five years later there it was: “Updike,” a biography by Adam Begley. ellauri109.html on line 527: Mid-century Jewish Newark echoes with the sounds of the cafeterias and the butcher shops, women playing mah-jongg at picnics in the park, weary fathers heading off to the shvitz on Mercer Street, where they gossiped and drank amid a “concerto of farts.” ellauri109.html on line 531: Roth was not an academic prodigy; his teachers sensed his intelligence but they were not overawed by his classroom performance. ellauri109.html on line 547: Roth’s extramarital forays were numerous, Kleinschmidt was right about that. ellauri109.html on line 557: His habits were those of a monk: spartan diet and furnishings, regular exercise, crew-neck sweaters, sensible shoes, and strict hours. If he was not in his studio by nine, he would think, “Malamud has already been at it for two hours.” ellauri109.html on line 571: In his fury and his hunger for retribution, Roth produced “Notes for My Biographer,” an obsessive, almost page-by-page rebuttal of Bloom’s memoir: “Adultery makes numerous bad marriages bearable and holds them together and in some cases can make the adulterer a far more decent husband or wife than . . . the domestic situation warrants. (See Madame Bovary for a pitiless critique of this phenomenon.)” Only at the last minute was Roth persuaded by friends and advisers not to publish the diatribe, but he could never put either of his marriages behind him for good. He was similarly incapable of setting aside much smaller grievances. As Benjamin Taylor, one of his closest late-in-life friends, put it in “Here We Are,” a loving, yet knowing, memoir, “The appetite for vengeance was insatiable. Philip could not get enough of getting even.” ellauri109.html on line 575: Roth’s mental health, like his physical health, proved less than stable. There were harrowing periods of depression; a Halcion-induced breakdown; stays at a psychiatric hospital. ellauri109.html on line 591: Roth began to hear that Miller was describing him as “manic-depressive.” The theatre critic and producer Robert Brustein, an old friend of Roth’s, reported back that Miller had told him, “He knows he’s writing shit now. It just lies there like a lox.” By the end of 2009, the arrangement and the friendship were over. So was Roths career. ellauri109.html on line 593: Roth learned to take it easy. He listened to music, reread old favorites, visited museums, took afternoon naps, and watched baseball in the evening. ellauri109.html on line 595: He took victory laps at birthday celebrations and symposiums on his work. He accepted a medal from Barack Obama. In 2014, he was even awarded an honorary degree from the Jewish Theological Seminary. The headline the next day in The Forward read “Philip Roth, Once Outcast, Joins Jewish Fold.” There were, for a while, love affairs with much younger women, even talk of having a child. Then he retired from sex, too. ellauri109.html on line 597: In 2012, Roth invited Blake Bailey to his apartment, on West Seventy-ninth Street, for a kind of job interview. After quizzing Bailey on how a Gentile from Oklahoma could possibly write the life of a Jew from Newark, the deal was made. “I don’t want you to rehabilitate me,” Roth told him. “Just make me interesting.” ellauri109.html on line 609: At the University of Pennsylvania, a friend and colleague—acting, the friend admits, almost as a “pimp”—helped Roth fill the last seats in his oversubscribed classes with particularly attractive undergraduates. Roth’s treatment of a young woman named Felicity (a pseudonym), a friend and house guest of Claire Bloom’s daughter, is particularly disturbing. Roth made a sexual overture to Felicity, which she rebuffed; the next morning, he left her an irate note accusing her of “sexual hysteria.” When Bloom wrote about the incident in her memoir, Roth answered in his unpublished “Notes” with a sense of affront rather than penitence: “This is what people are. This is what people do. . . . Hate me for what I am, not for what I’m not.” ellauri109.html on line 631: Ize asiassa Phil ja Maggie sopi toisilleen kuin kikkeli ja kondomi. Spielvogel kommentoi: teillä tuntuu olleen hauskaa. Niin olikin. Jälkeenpäin ajatellen se oli elämäni suurimpia hetkiä. Tässä tarinassa jää selvittämättä mistä ne oikein riitelivät. Philin sai erektion 12v ikäisenä suudellessaan Sugar Wasserstromia Atlanta Cityssä. Siitä se lähti. ellauri109.html on line 660: Here lies my wife: here let her lie! Now she's at rest. And so am I. (John Dryden) ellauri109.html on line 668: On 1 December 1663 Dryden married Lady Elizabeth Howard (died 1714). The marriage was at St. Swithin's, London, and the consent of the parents is noted on the licence, though Lady Elizabeth was then about twenty-five. She was the object of some scandals, well or ill founded; it was said that Dryden had been bullied into the marriage by her playwright brothers. A small estate in Wiltshire was settled upon them by her father. The lady's intellect and temper were apparently not good; her husband was treated as an inferior by those of her social status. Oi, monitoinikone! Olli, minä olen mistelin alla! (Doris ja sen menestynyt mies on etelässä joululomalla.) ellauri109.html on line 692: The tripartite poem falls into three parts: the first is a description of the different religious denominations, in which the Roman Catholic church appears as a milk-white hind part, the Church of England as a panther, the Independents as a bear, the Presbyterians as a wolf, the Quakers as a hare, the Socinians as a fox, the Freethinkers as an ape, and the Anababtists as a boar. ellauri109.html on line 701: Dryden was born in the village rectory of Aldwincle near Thrapston in Northamptonshire, where his maternal grandfather was the rector of All Saints. He was the eldest of fourteen children born to Erasmus Dryden and wife Mary Pickering, paternal grandson of Sir Erasmus Dryden, 1st Baronet (1553–1632), and wife Frances Wilkes, Puritan landowning gentry who supported the Puritan cause and Parliament. He was a second cousin once removed of Jonathan Swift. ellauri109.html on line 709: Dryden's poem, "An Essay upon Satire," contained a number of attacks on King Charles II, his mistresses and courtiers, but most pointedly on the Earl of Rochester, a notorious womaniser. Rochester responded by hiring thugs who attacked Dryden whilst walking back from Will's Coffee House (a popular London coffee house where the Wits gathered to gossip, drink and conduct their business) back to his house on Gerrard Street. Dryden survived the attack, offering £50 for the identity of the thugs placed in the London Gazette, and a Royal Pardon if one of them would confess. No one claimed the reward. ellauri109.html on line 716: dicere deseruit, tenuisque recessit in auras. ellauri109.html on line 746: His poems were very widely read, and are often quoted, for instance, in Henry Fielding's Tom Jones and Doc Johnson's essays. ellauri109.html on line 747: Later generations considered Dryden's absence of sensibility a fault. He was dry like a digestive bisquit. ellauri109.html on line 749: One of the first attacks on Dryden's reputation was by William Wordsworth, who complained that Dryden's descriptions of natural objects in his translations from Virgil were much inferior to the originals. However, several of Wordsworth's contemporaries, such as George Crabbe, Lord Byron, and Walter Scott (who edited Dryden's works), were still keen admirers of Dryden. ellauri109.html on line 753: A heroic couplet is a traditional form for English poetry, commonly used in epic and narrative poetry, and consisting of a rhyming pair of lines in iambic pentameter. Use of the heroic couplet was pioneered by Geoffrey Chaucer in the Legend of Good Women and the Canterbury Tales, and generally considered to have been perfected by John Dryden and Alexander Pope in the Restoration Age and early 18th century respectively. A frequently-cited example illustrating the use of heroic couplets is this passage from Cooper's Hill by John Denham, part of his description of the Thames: ellauri109.html on line 783: Leah had experienced many calamities long before the loss of her baby. As a child, she and her family had joined thousands of Jews fleeing violence in Yemen. They were robbed as they trekked from one end of the country to the other and Leah was reduced to begging for food. Then they were rescued in an airlift known as Operation Magic Carpet. ellauri109.html on line 789: Leah had given birth to premature twins in a hospital near her home in Kiryat Ekron, in central Israel, but the little girls were sent away to be cared for. ellauri109.html on line 791: She was told they were being taken to a special clinic in Tel Aviv. But when Leah's husband visited soon afterwards, only one of the twins was there. The other, Hanna, had died, he was informed. ellauri109.html on line 804: In other cases children appeared to be recovering in hospitals from relatively minor ailments when the parents were suddenly told they had died. ellauri109.html on line 805: On kibbutzes, where some of the Yemenites settled, it was typical for youngsters to be separated from their parents and looked after together, and here too it's said that some children vanished. ellauri109.html on line 809: In many cases the parents believe their children were really kidnapped and given or sold to families of European Jews - occasionally Holocaust survivors who had lost their children - or Americans. ellauri109.html on line 816: Three government inquiries have looked into the Yemenite Children Affair, as it is known, since the 1960s, and all have concluded that most children died of diseases and were buried without their parents being informed or involved. ellauri109.html on line 820: Post-mortem examinations were carried out on children, who were then buried in mass graves in violation of Jewish tradition, the special Knesset committee on the disappearance of children heard. In some cases the children's hearts were removed for US doctors, who were studying why there was almost no heart disease in Yemen. ellauri109.html on line 821: "And even worse there are healthy babies who died from an experimental treatment. It's a crime, it was on purpose, and it led to their death." ellauri109.html on line 825: One of the disturbing aspects of the Yemenite Children Affair is the way the darker-skinned immigrants appear to have been treated as second-class citizens. The founders of Israel were mostly Ashkenazi Jews, of European descent, some of whom expressed fears that Mizrahi (literally "Eastern") Jews brought with them a backwards "Oriental" culture that might damage the new state. ellauri109.html on line 828: "What were its intentions towards Mediterranean Jews, the Jews of the Islamic world? ellauri109.html on line 829: "There are very many elements in Israeli society who want to avoid this kind of discussion." ellauri109.html on line 836: Yemenites were housed in tents and had to endure heavy winters. There were child mortality rates of 50%, he points out. ellauri109.html on line 844: She is encouraged by a few cases in which adults in Israel and abroad found out they had been adopted, and managed to trace their Yemenite parents. She is still waiting to find out if there is a match for her. ellauri109.html on line 849: However, it was not until he reached his twenties that he discovered what much of his close-knit community already knew: he was adopted. ellauri109.html on line 856: "Wow, there are a lot," remarked Yehuda, as he was told the news ahead of an emotional first meeting filmed by Israeli television. ellauri109.html on line 857: His biological siblings had never been told of the existence of an older brother and were unable to explain the circumstances of his adoption. ellauri109.html on line 858: However, they were able to give some information on his roots and Yehuda is delighted to be getting to know them better. ellauri110.html on line 58: Okay, here goes nothing. The entire poem consists of just three lines, with 17 syllables in total. The first line is 5 syllables The second line is 7 syllables The third line is 5 syllables ellauri110.html on line 63: Se piereskelee usein. ellauri110.html on line 126: The Houyhnhnms are rational equine beings and are masters of the land, contrasting strongly with the Yahoos, savage humanoid creatures who are no better than beasts of burden, or livestock. Whereas the Yahoos represent all that is bad about humans, Houyhnhnms have a settled, calm, reliable and rational society. Gulliver much prefers the Houyhnhnms' company to the Yahoos', even though the latter are biologically closer to him. ellauri110.html on line 135: It is possible to interpret the Houyhnhnms in a number of different ways. One interpretation could be a sign of Swift's liberal views on race, or one could regard Gulliver's preference (and his immediate division of Houyhnhnms into color-based hierarchies) as absurd and the sign of his self-deception. It is now generally accepted that the story involving the Houyhnhnms embody a wholly pessimistic view of the place of man and the meaning of his existence in the universe. In a modern context the story might be seen as presenting an early example of animal rights concerns, especially in Gulliver's account of how horses are cruelly treated in his society and the reversal of roles. The story is a possible inspiration for Pierre Boulle's novel Planet of the Apes. ellauri110.html on line 137: Book IV of Gulliver's Travels is the keystone, in some ways, of the entire work,[citation needed] and critics have traditionally answered the question whether Gulliver is insane (and thus just another victim of Swift's satire) by questioning whether or not the Houyhnhnms are truly admirable. Gulliver loves the land and is obedient to a race that is not like his own. The Houyhnhnm society is based upon reason, and only upon reason, and therefore the horses practice eugenics based on their analyses of benefit and cost. They have no religion and their sole morality is the defence of reason, and so they are not particularly moved by pity or a belief in the intrinsic value of life. Gulliver himself, in their company, builds the sails of his skiff from "Yahoo skins". ellauri110.html on line 139: The Houyhnhnms' lack of passion surfaces during the scheduled visit of "a friend and his family" to the home of Gulliver's master "upon some affair of importance". On the day of the visit, the mistress of his friend and her children arrive very late. She made no excuses "first for her husband" who had died just that morning and she had to remain to make the proper arrangements for a "convenient place where his body should be laid". Gulliver remarked that "she behaved herself at our house as cheerfully as the rest". ellauri110.html on line 145: On one hand, the Houyhnhnms have an orderly and peaceful society. They have philosophy and a language that is entirely free of political and ethical nonsense. They have no word for a lie (and must substitute a circumlocution: "to say a thing which is not"). They also have a form of art that is derived from nature. Outside Gulliver's Travels, Swift had expressed longstanding concern over the corruption of the English language, and he had proposed language reform. He had also, in Battle of the Books and in general in A Tale of a Tub, expressed a preference for the Ancients (Classical authors) because their art was based directly upon nature, and not upon other art. ellauri110.html on line 193: Juutalainen huora pitää jeremiaadia. Hannulta menee pupu pöxyyn, se vetää takaisin. Iisebel loukkaantuu, kunnei tahdo kelvata. Kaikesta maxan, kaikesta on maxettava, vaikkei mitään särkynyt. Kirpasee se kyllä vähän. ellauri110.html on line 199: Hannu lentää Otavasta, Reenpään kulunvalvonta ei päästä sitä enää peremmälle. Se loukkaa. Onnexi on Tammi. (Muttei kauan, siitäkin tulee osa Bonnieria.) Hannun arkkivihollinen on WSOY:n Wilho Wiksten. Se juoruaa että Hannu sai potkut sekä Otavasta että avioliitosta. Sitä ei saisi kertoa! Ei missään nimessä! Onko sillä väilä? On ja ei. Ei ja on. ellauri110.html on line 201: Hannu bylsii kaikkea mikä liikkuu. Seuraa saa, kenkäkauppiaita, yliopistoväkeäkin. Moraalisia katumuxen hetkiä ei enää jaxa eikä enää edes viizi tuntea. Mitä turhia. Anna mennä. Yritys ja erehdys. Hannu on kuin kana kanaverkossa, kokeilee kaikkia verkonsilmiä. ellauri110.html on line 228: Päätän että lähdemme matkalle. Ilmoitan elämäntoverille ja mitäs e-toveri, suostuu tietysti. Mutta lähtöpäivän aattona kännään Weilin ja Kuhalla ja herään toimistosta kiltin naisen vierestä. Munanpesu kiireesti ja taxi Laruun, missä e-toveri Anza odottaa suht. kuumana. Tosin eri mielessä kuin eilisillan kiltti nainen. Olen niin tönkkönä etten edes pyydä anteexi. Nukahdin sohvalle (kun kamat oli pussissa, minkä jätän sanomatta viisaasti). ellauri110.html on line 304: The domestic circumstances were apparently not suitable for writing and the work proceeded in fits and starts. "Still cannot finish a small novella I am now engaged with: guests interfere. Starting with 23 December crowds of people are there in my house, I crave for solitude, but as soon as I find myself on my own, I feel nothing but resentment and disgust, remembering how the day had been thrown away. Eating and chatting, eating and chatting all day long," he complained in a 29 December letter to Alexey Suvorin. According to Chekhov's 17 March letter to Viktor Goltsev, the story had been completed in early March. ellauri110.html on line 306: According to Anton Chekhov's brother Mikhail, the story's location was the village Bogimovo in Kaluga Governorate where Chekhov had spent the summer of 1891. Mikhail Chekhov also names the prototypes for the landlord Belokurov and his partner Lyubov Ivanovna as E.D. Bylim-Kolosovsky and his wife Amnesia. ellauri110.html on line 318: Lydia Volchaninova, a good-looking, but very stern and opinionated young teacher with somewhat dictatorial inclinations is deeply engaged in the affairs of the local zemstvo. Devoted to the cause of helping peasants, she is interested in doing and speaking of nothing but practical work, mostly in the fields of medicine and education. Lydia dislikes the protagonist, a landscape painter, who frequently visits their house. From time to time the two clash over problems of both the rural community and Russia as a whole. ellauri110.html on line 327: Drumsö Padlarklubb. Ei taida Hande osata ruozia. Isot aallot saa sen epävarmaxi. Vittu se on kyllä pelkuri. Rakastan merimäntyjä. Lapin kultakaan ei ole enää mitä oli. Eurot on senkin vesittäny. Alpo Ruuth on kelpo kundi, halvaantuikin vaan puolixi. Se heittää tyhjät olutpurkit rytättyinä mereen. Äijämeininkiä. Hande ei saa tölkkiä rytättyä mutta heittää sittenkin. ellauri110.html on line 335: Samuel Pepys PRS (/piːps/ PEEPS; 23 February 1633 – 26 May 1703) was an administrator of the navy of England and Member of Parliament who is most famous for the diary he kept for a decade while still a relatively young man. Pepys had no maritime experience, but he rose to be the Chief Secretary to the Admiralty under both King Charles II and King James II through patronage, diligence, and his talent for administration. His influence and reforms at the Admiralty were important in the early professionalisation of the Royal Navy. ellauri110.html on line 344: The diary gives a detailed account of Pepys's personal life. He was fond of wine, plays, and the company of other people. He also spent time evaluating his fortune and his place in the world. He was always curious and often acted on that curiosity, as he acted upon almost all his impulses. Periodically, he would resolve to devote more time to hard work instead of leisure. For example, in his entry for New Year's Eve, 1661, he writes: "I have newly taken a solemn oath about abstaining from plays and wine…" The following months reveal his lapses to the reader; by 17 February, it is recorded, "Here I drank wine upon necessity, being ill for the want of it." ellauri110.html on line 349: Propriety did not prevent him from engaging in a number of extramarital liaisons with various women that were chronicled in his diary, often in some detail when relating the intimate details. The most dramatic of these encounters was with Deborah Willet, a young woman engaged as a companion for Elisabeth Pepys. On 25 October 1668, Pepys was surprised by his wife as he embraced Deb Willet; he writes that his wife "coming up suddenly, did find me imbracing the girl con [with] my hand sub [under] su [her] coats; and endeed I was with my main [hand] in her cunny. I was at a wonderful loss upon it and the girl also...." Following this event, he was characteristically filled with remorse, but (equally characteristically) continued to pursue Willet after she had been dismissed from the Pepys household. Pepys also had a habit of fondling the breasts of his maid Mary Mercer while she dressed him in the morning. ellauri110.html on line 365: Sit tuli paljastus, kun Betty yllätti Pepysin nuoren apulaisen hameen alta. "Ich hatte meine Hand ind ihrer Muschi." Piips kielsi kaiken mutta raapusteli päiväkirjaan seuraavan: "Die Wahrheit is, dass ich dieses junge Mädchen liebend gern entjungfernt hätte, was mir zweifellos geglückt wäre, hätte ich die Zeit mit ihr gehabt." Nach diesem Unfall schlief er öfters mit seiner Betty, und "ich glaube sie hatte mehr Freude daran als je zuvor in unserer Ehe." Betty kuoli kuumeeseen Helmin ikäisenä eli 29-vuotiaana. Piips ei mennyt uusiin naimisiin vaan bylsi siitä lähin ketä tahtoi milloin teki mieli. ellauri110.html on line 476: Tässä vaiheessa Handella ei ota eteen. Se on alle 50. Pieni ääni sanoo pöxyistä: Älä hellitä. Vaihda pillereitä. ellauri110.html on line 478: Intermezzo: Herään uneen jossa blondi sakkoliha pitää musta, nim. pikku kätösellä lujasti kiinni kankeasta kullinvarresta. Se tuntuu hyvältä ja turvaisalta, en soisi sen päättyvän. Ollaan auton takapenkillä jossain Israelissa pyhiinvaellusmatkalla. Vieressä lojuu pyhä äiti samettihousu auki sepaluxesta josta häämöttää mustanpuhuva vagina dentata. Täst mie piän tää on hyvä ohjelma. Lisää tälläistä ja isommat lusikat. Mutta voi, muna paxunee enää vain unissa. Tukka ohenee, se näkyy kuvissa. Näihin kuviin, näihin tunnelmiin herään taas. Tämmönen hande vaan on tullut mustakin. ellauri110.html on line 482: Eräät jänixet ovat, kerrotaan, lähteneet suutuxissa kävelemään sateessa kotiin ruokakaupasta kun niiden ajamista kaupan parkkipaikalle oli arvosteltu liian tylysti. Niillä sentään oli ajokortti. Handella ja sen setämieskirjailijakavereilla oli vaan vaimoke juoppokuskina. ellauri110.html on line 507: Hande ei tiedä Rusoosta yhtään mitään. Se on autodidakti. Salvettu härkä, eunukki, zombi. Se pyytää superegolta: älä anna enää huikkaakaan. Mit vit sehän on ainaskin 10v yli keskitien?Ja kirja en ole edes puolivälissä. Tästä tulee pitkä rupeama. ellauri110.html on line 546: Nyt raudasta mulla on jänteret, se talo on pyhä ja pelvoton Oi, ootteko silloin te löytäneet ellauri110.html on line 755: Mutta ei ainoastaan tohtori von Gitzen, waan monta muuta oppinutta ja kirkon historiasfa hywin perehtynyttä miestä oli ryhtynyt keskusteluun fen faman juutalaifen kansfa ja oliwat tiedustelleet häneltä monia kirkkohistorian alalle kuuluwia feikkoja ja tapaukfia. Heidän kyfymyfiinfä oli juutalaien aina antanut totuudenmukaifia ja heidän ajatukfenfa mukaan oikeita wastaukfia, niin että he fiitä oliwat kaikki fuuresti kummastukfisfaan. ellauri110.html on line 772: Isak Julin Tampere. Kustannusliike. irjapaino. iwipaino. irja- ja paperikauppa. irjanfitomo. Suomen fuurin kuwapostikorttikauppa. ellauri110.html on line 869: Eikös tää ole korollaari fyysikkojen luonnonlaista että onni on differentiaali. ellauri110.html on line 922: ? Не печалься, у меня сэндвич есть? Don´t feel bad, I have a sandwich here ellauri110.html on line 971: Kylvyssä istuessaan Hemingwau luki lehestä että se oli kuollut. Säikähti niin että paransi tapansa. Tai no joitakuita niistä. Vanhus ja meri-vanhus vei Heminwauta merelle. Kysyi mitä tulee evääxi. Hei juu ja rommia pullo, oli vakiovastaus. Vessanseinään Pappa merkizi tukkimiehen kirjanpidolla montako rommia oli kulauttanut. Tästä taisinkin jo mainita, vai mainizinko jo? Loppu oli traaginen, vaiko koominen? mies ampui izensä. Elukat nauroivat ja taputtivat karvaisia eturaajojaan. Rahalla ei ole sielua, muttei ole apinallakaan. ellauri110.html on line 1037: Hande ihmettelee ja ihailee kun Kalevi Kivistö ei valittanut tukkeutuneesta vessasta vaikka oli opetusministeri. Mitä vittua. Kain Tapper piirtää Handesta muotokuvia jotka ei ole näköisiä ja alkaa sitten mokeltaa ja kuolla. Se oli Handen suuri idoli. Kun leveän proosan lavea mestari Alpo Ruuth kuolee ja ripotellaan Itämereen sen tilalle Handen Sitarlan saunaseuraan tulee Olli Jalonen. Epäilyttävää. ellauri110.html on line 1048: “Once upon a time, mendicants, there was a Teacher called Araka. He was a religious founder and was free of sensual desire. He had many hundreds of disciples, and he taught them like this: ‘Brahmins, life as a human is short, brief, and fleeting, full of pain and misery. Think about this and wake up! Do what’s good and live the spiritual life, for no-one born can escape death. ellauri110.html on line 1060: Suppose there was an iron cauldron that had been heated all day. If you tossed a lump of meat in, it would quickly vanish and not last long. In the same way, life as a human is like a lump of meat. … ellauri110.html on line 1062: It’s like a cow being led to the slaughter. With every step she comes closer to the slaughter, closer to death. In the same way, life as a human is like a cow being slaughtered. It’s brief and fleeting, full of pain and misery. Think about this and wake up! Do what’s good and live the spiritual life, for no-one born can escape death.’ ellauri110.html on line 1064: Now, mendicants, at that time human beings had a life span of 60,000 years. Girls could be married at 500 years of age. And human beings only had six afflictions: cold, heat, hunger, thirst, and the need to defecate and urinate. But even though humans were so long-lived with so few afflictions, Araka still taught in this way: ‘Life as a human is short, brief, and fleeting, full of pain and misery. Think about this and wake up! Do what’s good and live the spiritual life, for no-one born can escape death.’ ellauri110.html on line 1066: These days it’d be right to say: ‘Life as a human is short, brief, and fleeting, full of pain and misery. Think about this and wake up! Do what’s good and live the spiritual life, for no-one born can escape death.’ For these days a long life is a hundred years or a little more. Living for a hundred years, there are just three hundred seasons, a hundred each of the winter, summer, and rains. Living for three hundred seasons, there are just twelve hundred months, four hundred in each of the winter, summer, and rains. Living for twelve hundred months, there are just twenty-four hundred fortnights, eight hundred in each of the winter, summer, and rains. Living for 2,400 fortnights, there are just 36,000 days, 12,000 in each of the summer, winter, and rains. Living for 36,000 days, you just eat 72,000 meals, 24,000 in each of the summer, winter, and rains, including when you’re suckling at the breast, and when you’re prevented from eating. ellauri110.html on line 1068: Things that prevent you from eating include anger, pain, sickness, sabbath, or being unable to get food. So mendicants, for a human being with a hundred years life span I have counted the life span, the limit of the life span, the seasons, the years, the months, the fortnights, the nights, the days, the meals, and the things that prevent them from eating. Out of compassion, I’ve done what a teacher should do who wants what’s best for their disciples. Here are these roots of trees, and here are these empty huts. Practice absorption, mendicants! Don’t be negligent! Don’t regret it later! This is my instruction to you.” ellauri110.html on line 1077: I hope that a revised version of these conversations will eventually appear in book form. This published version will include extensive accompanying notes, indicating the sources of the views ascribed to Dostoevsky and, where relevant, references to secondary literature. This will especially be in cases where, for example, the views spoken by Dostoevsky may involve controversial points of interpretation or where his own documented views may require comment for twenty-first century readers. However, this is primarily a work of fiction and although it is supported by scholarship and, I hope, raises questions that are of interest to scholars, it is to be read in the way we might read any work of fiction, where whatever instruction the work may offer is accompanied by a element of entertainment. ellauri110.html on line 1081: A final thought is that although Dostoevsky himself did not write a blog, there is something blog-like in his Diary of a Writer, a self-published opinion piece that ranged freely over the most apparently disparate issues. To those who fear that blogging and other forms of information technology are inherently antagonistic to the values of great literature (I mean Dostoevsky and not myself, of course), I suggest that it is not a medium of which he would have been afraid. Perhaps even one he would have relished. ellauri110.html on line 1083: George Pattison on ilmeisesti uskovainen kirjallisuus tms. proffa ja Dosto-fani joka on tapailevinaan kuolleista hetkexi hereille hätkähtänyttä Dostoa ruokapöydän ääressä. Nää kexustelut on pitkiä kuin Elvixen muna, niitä pitää vähän tiivistää. Ne on siitä hyviä että niistä näkyy hyvin minkäläistä porukkaa Doston kirjat keräävät. Se on kanssa yhden tyypin narsisti, joka haluis ehkä olla vähemmän izekeskeinen ja sosiaalisempi, muttei millään pysty. Sen pitää tehdä siitäkin joku iso numero, pohtia ja vaikeroida, mikä on vaan sitä samaa paskaa toisenvärisessä paperissa. Eikun tikulla pihalle. George onkin teologi, olishan se pitänyt heti arvata: ellauri110.html on line 1104: Dosto oli patakonservatiivi xenofobi slavofiili. Epileptinen misogyyni. Hymistelijöiden kuningas. Sen suhtautuminen mamuvankikavereihin oli törkeä. Mixkähän mä en pidä siitä (enää). Idiootti teki muhun teini-ikäisenä vahvan säväyxen. Tuhannen samanlaisen ernun lailla tunsin olevani ruhtinas Myshkin valepuvussa. Toinen samantyyppinen napaantuijottavien nuorten kirjailija oli Herman Hesse. Näissä porukoissa on jotain hyvin keskiluokkaista. Ylemmän keskiluokan aatteluus velvoittaa. ellauri110.html on line 1108: Crime and Punishment focuses on the mental anguish and moral dilemmas of Rodion Romanovich Raskolnikov, an impoverished ex-student in St. Petersburg who theorizes that he can perform good deeds to counterbalance his crime, justifying his actions by referencing Napoleon Bonaparte. The novel is considered one of the greatest novels ever written. ellauri110.html on line 1114: Suht tökeröä farssia aatelisten ja niitä nuolevien porvarien kustannuxella. Moliere imitaatio. Eikös Dosto ollut aatelinen itsekin vaikka köyhä porvari. ellauri110.html on line 1120: The result was Uncle´s Dream, set in a provincial city much like Semipalatinsk (now Semey in Kazakhstan), where he was serving with the Seventh Line Battalion awaiting his restoration to civil society. ellauri110.html on line 1131: There´s something very Jane Austen about this novella. Or an accelerated, less monotonous version of Tolstoy´s Anna Karenina. ellauri110.html on line 1144: Tekoäly voisi korjata ikiaikaisia vääryyxiä esim antaa orpolapsen kiltille äitipuolelle. Mutta sotilaallisia ja poliittisia päätöxiä ei pidä alistaa koneelle. Eihän siihen saumaan sovi laittaa robotteja, päätöxistä vois erehdyxessä tulla kompromisseja tai mikä pahempaa puolueettomia. Ei vittu apinat tehkööt järjettömät päätöxet jota sitten toteutetaan koneella. Värsyn pääsin eille vaikka konehella veisattiin. ellauri111.html on line 36: ere-better-Russian-novelists-that-address-these-kinds">Dostoevsky is what russophiles think Russian writers should ne like. ellauri111.html on line 75: Sankaroinnin tilalle Dosto tarjoo epäomaperäisesti judeokristillistä pyhitystä eli teoosia, missä apinoidaan paljain jaloin tai pelkissä sandaalissa Kenneretin järven poikki läpsytellyttä vapauttajaa niin kovaa että kämmeniin tulee veripipejä, ja sitten loppupeleissä ollaan lähes yhtä pyhiä kuin se, tollasia isä Mefodeja. ellauri111.html on line 120: The apocryphal books were never acknowledged as sacred scriptures by the Jews, custodians of the Hebrew scriptures (and the murderers of Christ. The apocrypha was written prior to the New Testament.) In fact, the Jewish people rejected and destroyed the apocrypha after the overthow of Jerusalem in 70 A.D. ellauri111.html on line 124: The apocryphal books were not permitted among the sacred books during the first four centuries of the real Christian church (I'm certainly not talking about the Catholic religion. The Roman Catholic "Church" is not Christian). ellauri111.html on line 126: The Apocrypha contains fabulous statements which not only contradict the "canonical" scriptures but themselves. For example, in the two Books of Maccabees, Antiochus Epiphanes is made to die three different deaths in three different places. Failed born again Christians can expect a maximum of 2. ellauri111.html on line 132: 2 Maccabees 12:43-45, 2.000 pieces of silver were sent to Jerusalem for a sin-offering...Whereupon he made reconciliation for the dead, that they might be delivered from sin. ellauri111.html on line 146: Wisdom 8:19-20, And I was a witty child and had received a good soul. And whereas I was more good, I came to a body undefiled. ellauri111.html on line 150: No apocryphal book is referred to in the New Testament whereas the Old Testament is referred to hundreds of times. ellauri111.html on line 156: The King James translators never considered the Apocrypha the word of God. As books of some historical value (e.g., details of the Maccabean revolt), the Apocrypha was sandwiched between the Old and New Testaments as an appendix of reference material. This followed the format that Luther had used. Luther prefaced the Apocrypha with a statement: ellauri111.html on line 168: Not that this really means anything. The truth is not validated by the false. Nevertheless, this may be of interest to some... Jerome (340-420) rejected the Apocrypha: ellauri111.html on line 178: There are other spurious books. ellauri111.html on line 180: These include the Pseudepigrapha which contains Enoch, Michael the Archangel, and Jannes and Jambres. Many spurious books falsely claim to have been written by various Old Testament patriarchs. They were composed between 200 B.C. and 100 A.D. There are lots of these spurious books like The Assumption of Moses, Apocalypse of Elijah, and Ascension of Isaiah. ellauri111.html on line 182: Concerning the Dead Sea Scrolls, there may be some information in them that parallels the Masoretic Text, but there are fables in them, too. I went to see the scrolls a few years ago with great expectation but found a bunch of fables. The best defense against error in any form (unauthorized Bibles and religions) is a solid knowledge of the AUTHORIZED (King James) Version of 1611 of the Bible. If you read it, forgeries become readily apparent. ellauri111.html on line 192: Geronimo (Mescalero-Chiricahua: Goyaałé Athabaskan pronunciation: [kòjàːɬɛ́] "the one who yawns, June 16, 1829 – February 17, 1909) was a prominent leader and medicine man from the Bedonkohe band of the Apache tribe. From 1850 to 1886, Geronimo joined with members of three other Chiricahua Apache bands—the Tchihende, the Tsokanende and the Nednhi—to carry out numerous raids, as well as fight against Mexican and U.S. military campaigns in the northern Mexico states of Chihuahua and Sonora and in the southwestern American territories of New Mexico and Arizona. Geronimo's raids and related combat actions were a part of the prolonged period of the Apache–United States conflict, which started with American settlement in Apache lands following the end of the war with Mexico in 1848. ellauri111.html on line 196: During Geronimo's final period of conflict from 1876 to 1886, he surrendered three times and accepted life on the Apache reservations in Arizona. When Geronimo surrendered to General Nelson Miles for the last time in 1886, he said "This is the fourth time I have surrendered". Reservation life was confining to the free-moving Apache people, and they resented restrictions on their customary way of life. These restrictions included directives against wife beating and mutilation of women for adultery, and directives against the manufacture of Tiswin, an alcoholic drink fermented from corn. ellauri111.html on line 200: In 1886, after an intense pursuit in northern Mexico by American forces that followed Geronimo's third 1885 reservation breakout, Geronimo surrendered for the last time to Lt. Charles Bare Gatewood, an Apache-speaking West Point graduate who had earned Geronimo's respect a few years before. Geronimo was later transferred to General Nelson Miles at Skeleton Canyon, just north of the Mexican/American boundary. Miles treated Geronimo as a prisoner of war and acted promptly to move Geronimo, first to Fort Bowie, then to the railroad at Bowie Station, Arizona, where he and 27 other Apaches were sent to join the rest of the Chiricahua tribe, which had been previously exiled to Florida. ellauri111.html on line 204: Wow! What an opportunity! He made money by selling pictures of himself, bows and arrows, buttons off his shirt, and even his hat. In 1905, the Indian Office "provided" Geronimo for the inaugural parade for President Theodore Roosevelt. Later that year, the Indian Office "took" him to Texas, where he shot a buffalo in a roundup staged by 101 Ranch Real Wild West for the National Editorial Association. Geronimo was escorted to the event by soldiers, as he was still a prisoner. The teachers who witnessed the staged buffalo hunt were unaware that Geronimo’s people were not buffalo hunters. Aargh! ellauri111.html on line 222: I wasn’t quite sure what he meant but blundered forward anyway. ellauri111.html on line 235: “I’ve read about it …” I answered, not wanting to risk offending him any more, though sensing that he did in fact know exactly what I had and hadn’t read. ellauri111.html on line 241: “It’s strange,” he said, almost as if he was talking to himself. “My English and American readers don’t seem to read it very much. Of course, I do say some rude things about England in it and I know what they say in return—that’s it’s full of Russian jingoism, all very retrograde and reactionary. In my own view, though, it has some of the best things I’ve ever written in it. In fact, that’s where you’ll find this story we’re talking about right now.” ellauri111.html on line 243: “Really? I thought it was just a short story, like in this collection here.” ellauri111.html on line 249: “I know, I know,” he replied consolingly. “It is a short story, but it’s also what one of my friends on this side would call ‘a thought experiment’. We can talk more of that another time, but I’m digressing. You see there’s a lot in the Diary about guilt and what it means to be guilty. Not fiction, but real life, cases that happened in Russia, in my own time, not unlike quite a lot of cases happening in your country today—alas.” ellauri111.html on line 255: As I’d had to admit, I hadn’t read The Diary of a Writer (actually a kind of journal that Dostoevsky published monthly and that consisted entirely of his own thoughts about issues of the day), but I did know that he had been involved in several criminal cases, some of which were about the kind of cruelty to children that Ivan Karamazov cited as evidence against the existence of God. I couldn’t remember any details, though. I felt rather like a student who hasn’t done his homework hoping that he’s not the one going to be asked the next question. Only there wasn’t anyone else to ask. In the event, Fyodor Mikhailovich let me off fairly gently. ellauri111.html on line 261: “I suppose you know that jury trials were still quite an innovation in my time in Russia, so it’s no surprise that they produced some odd results. A clever lawyer could easily persuade a jury one way or another. Even when all the facts pointed to the guilt of the accused, even when it was admitted that, indeed, such-and-such a woman had attacked her lover’s wife with a razor with the intention of killing her, such-and-such a father had so violently beaten his seven-year old daughter with birch rods that even the neighbours were terrified by her screams, or such-and-such parents had treated their children like animals, keeping them in filthy conditions, and beating them with leather straps, again and again—each time our poor soft-hearted jurors concluded ‘Not guilty!’ Can you imagine? Of course, there is always an explanation, there are always attenuating circumstances, there can even be provocations, and the letter of the law may tell us this is not torture but simply punishment, the kind of punishment that, in those days, all good middle-class parents thought it right to mete out so as to give their children a sense of duty. The facts. The facts are the facts, but the truth once uttered is a lie, and even the facts can be put together in such a way as to turn even torture into well-meaning parental discipline.” ellauri111.html on line 263: As Fyodor Mikhailovich spoke, he became quite agitated. His face narrowed and his eyes flashed. At first he had just tapped his fingers intermittently on the arms of his chair but as he went on he started to wave his hands around with increasing energy. Whatever he had seen in the world he now inhabited, it was clear that he was still unreconciled to the outrages that adult human beings inflict on children, who, as he had said in The Brothers Karamazov, hadn’t eaten that fatal apple. I didn’t know the details of the cases he was talking about, but I couldn’t help thinking about a particularly horrifying case that had recently happened here in Scotland. I’ll spare you the details. ellauri111.html on line 265: “I’m sorry,” he said, taking a breath (or what seemed like a breath). “As I say, even here there are times when I could wish for a cigarette—or even a good whisky”, he added with a smile, nodding reassuringly at me. ellauri111.html on line 267: “But I repeat,” he continued after a moment, raising his hands dramatically, “I am not demanding the maximum penalty of the law, not even for these torturers. I do not want them imprisoned, beaten, or executed, though I understand the outrage of people who do. Remember, when Ivan asked Alyosha what to do about the general who’d had the little boy torn to pieces by his dogs, even mild, sweet-tempered Alyosha said ‘Shoot him’. But that doesn’t help either. Just because I wrote a novel called Crime and Punishment, people imagine I’m obsessed with punishing. Not at all. All I want is that the guilty are not acquitted. That their guilt is clearly stated. And that they accept it—that’s the most important of all. Let them be found guilty—and let them go free.” ellauri111.html on line 271: “Not ‘just’ like that. No. If you’d read my Diary” (not said reproachfully, but matter of factly) “you’d have read how I imagined the judge speaking to such a person. He makes it clear that it’s not a matter of going home and forgetting about it, going back to the way things were before. No. There has to be change. In my time, the father was the authority figure in the family, but, as I—or my imaginary judge—pointed out, even fathers sometimes need to be re-educated by their children until they learn to listen to their children’s needs. I know that families are very different in your time, but, yes, parents, whoever they are, must learn to be parents to their children. I disagree with much that the prosecutor said about the Karamazov family, but he was right on one point: parents can’t just be parents by virtue of procreation, they have to become parents. And when they abuse their position and their power, they cannot hide behind their rights as parents—they have to own up. The guilty have to know that they are guilty.” ellauri111.html on line 273: By this time he was shaking his right index finger, not unlike a judge scolding the prisoner in the dock. Slowly, he lowered his hand, till it came to rest again on the chair. ellauri111.html on line 279: I had been quite carried away watching (as well as listening to) his peroration. He had been gradually raising his voice as well as his hands and I wondered vaguely whether Laura might have been disturbed. But all of this seemed to be at a tangent to what we had been talking about and the devastating climax of A Gentle Spirit. ellauri111.html on line 297: “Now some people might think that was a sign of how deeply he had repented, allowing himself to be shamed before the whole word. But, as I hope you also remember, Bishop Tikhon could see that wanting to publicize your guilt in that way is not necessarily the same as really accepting it, inwardly. Wanting to be seen – and maybe even admired – as a great sinner is not quite the same as actually repenting. And perhaps that’s how it is here too. Of course, if you want to be fussy, you could say that he’s just talking to himself. He’s not produced a written, let alone a printed, confession. I’m the one who wrote it, not him. And yet, it’s as if he’s rehearsing his story for the benefit of the world, for the imaginary audience we each of us have inside our heads.” ellauri111.html on line 303: “Exactly! It’s a performance. It’s not the heart speaking. The heart would say something very different. In fact, the heart wouldn’t need to say very much at all: it has only one thing to say, to love and to ask for love, to forgive and to ask forgiveness. We’ve been talking about people who commit crimes but won’t own up to what they’ve done, people who want to say to anyone who’ll listen: ‘Not guilty! My conscience is clear! Don’t blame me!’ But the real problem is not the evidence of the facts—did he or didn’t he do this or say that. The real problem is that this is completely back to front. The person who loves, even if they haven’t committed any crimes, is the person who wants to be guilty, who doesn’t just want to forgive but wants to be forgiven; the person who thinks of themselves not only as guilty but infinitely guilty, guilty of everything, before everyone, in fact the guiltiest one of all.” ellauri111.html on line 307: It seems that your Dostoevsky quotes Tyutchev (the thought, once uttered, is a lie) – or I misread your intention? ellauri111.html on line 320: Skoptsit eli kuohilaat ahisteli aikoinaan Pietari Suurta kuin pierevää suutaria Liisan vannassa. Fedja-sedästä Shakespeare oli tärkeämpi saappaita. Isänmaa ja jumala oli vielä tärkeämpiä. Sen mielestä Shakespeare ja Rafael, (ja by implication, Dosto ize) ovat tärkeämpiä kuin orjien vapautus, kansallisuusaate, sosialismi, kemia, ize asiassa koko apinoiden laahus, koska ne ovat apinoiden parasta antia, omenia ihan yläoxilta. Pentti Linkolalla oli laahuxesta samanlainen näkemys: apinakunnan parhaat saavutuxet on Beethovenin musiikki, puolukkasurvos ja munatoti. ellauri111.html on line 337: There is no amount of "good" that you can do that will pay for the sins that you (or your gene line) have already committed. Sins are the bad things that we do. Sin is when we disobey God's holy righteous laws. Criminals have to go to jail. They don't commit murder, promise to be good, and then avoid punishment. They have to pay for what they did. But we can (oops, I am getting ahead of myself.) ellauri111.html on line 351: This is somehow different than just trying to be good enough, which we cannot do on our own. You see it's not really at all about goodness, it's all about obedience. To be saved, WE REPENT OF OUR OLD WAYS, BELIEVE IN JESUS, AND TRY TO OBEY HIS WORD. Then, as we strive to obey him/us, he helps us to obey him/us. ellauri111.html on line 353: You might wonder what's the diff if you still need to do 3) anyway. Wasn't the point that Christ had already paid our bills? So why can't we just go on and sin, and then go back to step 1)? Admittedly, there is the timing problem, like what the Pope had, when he had to say last of all Amen, and he ended up saying instead, "No, minä..." Jokes aside, but yes, in principle that's the way it works. It is never too late to repent, though there are a few things that are unpardonable, like making fun of the Holy Ghost, and converting to Islam (for some creeds at least). ellauri111.html on line 355: Let's go over it all once more. Repetitio mater studiorum. We are sinners. We sin when we do things that God's word, the Bible, says that we are not do. Every person has sinned. People lie, disobey their parents, steal, kill, commit whoredom (being naked with people that they are not married to, like your parents or in the sauna - makes sense, it is a definite foretaste of hell), are prideful, jealous, envious, covetous, boasters, drunkards, traitors, and more. There are no good deeds that you can do on your own that will erase the sins that you have committed. ellauri111.html on line 357: Luckily, the Lord Jesus Christ SHED HIS BLOOD on your sins. He is perfect. He is way more than simply past, he is pluperfect. But he is future too, futurum exactum to be exact. He will have been here a second time. He specifically came to this earth from Mars or Venus as a man to die in your place. He is God manifested in the flesh. (Except the other bearded guy is still sitting up there watching it all happen, don't ask us how, asking stupid questions is not good for you.) . He came down here to save you from the GUILT of past sins and from the POWER of sin over your life. (Pay attention to the capitals, we capitalize stuff that is of capital importance.) ellauri111.html on line 361: In the Bible, God tells us what we need to do to have eternal life. He tells us how we can to get to heaven, how we can go there--and he wants us to make it. He wants to know us and he wants us to make it into heaven. He is not willing that any should perish, but that all should come to repentance (ref. 2 Peter 3:9). ellauri111.html on line 363: Hey you there in the back, look alive! Yes I mean you! You are about to read the most important information that you will ever read. It is called the gospel of Jesus Christ! (May be we oughta have capitalized that.) ellauri111.html on line 379: You can see that the main paragraphs come from John (who was not present) and Paul (who was not present either). George and Ringo say nothing, as usual. (Well, there's Norwegian wood, and Yellow submarine, but they're completely beside the point.) All you need is love! ellauri111.html on line 381: To get into heaven, you have to REPENT of your sins and BELIEVE the gospel of Jesus Christ (ref. Mark 1:15). You have to REPENT of your sins--that means turn from them and BELIEVE that Jesus died for your sins, was buried, and rose again on the third day. Having done these things, you will be born again and the Lord Jesus Christ will help you to walk uprightly. You will read the word (the Authorized King James Bible) and follow the teachings of Jesus. The word of God will wash your mind and your desires will actually change as you obey what you read. [Beware of church buildings and the internet--there are many false gospels in the world today. Read the Bible for yourself. There is a sound Overview of the Bible at this link.] ellauri111.html on line 393: So there! The Bible teaches that when we are unsaved even our righteous acts are like filthy rags to God. It does not matter how many good deeds that you do, you still cannot go to heaven based on your deeds. The Bible teaches that your good deeds do not commend you to God in any way. He could care less. Your good deeds do not remove the sins that you have committed. You have ignored God choosing to live life the way that YOU see fit. You are just a piece of SHIT! ellauri111.html on line 401: "But I never killed anybody and I'm not a drug addict!" That may be so but you are still a spiritual criminal because you have been breaking God's righteous laws. In fact, you have broken the greatest commandment in the Bible thereby making you as guilty as an harlot, a whoremonger, a killer, a thief, a drunkard, and a liar. What is the greatest commandment? ellauri111.html on line 410: John 14:23-24 Jesus answered and said unto him, If a man love me, he will keep my words: and my Father will love him, and we will come unto him, and make our abode with him. He that loveth me not keepeth not my sayings: and the word which ye hear is not mine, but the Father's which sent me. ellauri111.html on line 416: 1 John 2:3-4 And hereby we do know that we know him, if we keep his commandments. HE THAT SAITH, I KNOW HIM, AND KEEPETH NOT HIS COMMANDMENTS, IS A LIAR, and the truth is not in him. ellauri111.html on line 421: That was that. Now we are getting to the brass tacks. Here's where we start whacking heretics. The unshaved, degenerate man does not keep God's commandments. God's commandments are in the Bible. The unshaved man does whatever he feels like doing every day giving no heed to God's word. He is not obedient to God's word. He lives according to the ways he chooses to live. Maybe the person reading this is what people call "religious" and they think that they love God. If you are not worshipping God according to his word, the Bible, he is not receiving your worship. This includes those that go to a church that teaches false doctrines--teachings that are not in the Bible. They that worship God must worship him in spirit and IN TRUTH (ref. John 4:24). And what is truth? Jesus said to the Father-- ellauri111.html on line 427: To repeat (get this into your thick skulls!): There is no amount of good deeds that you can do to get into heaven. The Bible teaches that if we could earn our way into heaven, then the Lord Jesus Christ died for nothing. Not the plan. ellauri111.html on line 435: (Excuse the shouting, but) THERE IS ONLY ONE WAY TO PLEASE GOD AND GET TO HEAVEN AND THAT IS THROUGH HIS ONLY BEGOTTEN SON, THE LORD JESUS CHRIST, WHO SHED HIS PRECIOUS BLOOD TO PAY FOR OUR SINS. JESUS CHRIST IS THE ONLY WAY TO GOD (ref. John 14:6). There is no other Saviour but Jesus. No one else can get us into heaven--not the pope, the Roman Catholic priest, Buddha, Muhammad, rabbis, et al. Only Jesus. He is the prophesied Jewish Messiah, the lion of the tribe of Judah, and the Son of David! ellauri111.html on line 437: (Phew. A glass of water please. Thank you dear.) God is holy. We are sinful. By his very nature, God cannot have fellowship with us sinners. There is no amount of "good" that we can do to make up for our crimes against God. They must be punished. And the wages of sin is DEATH. Somebody has to DIE to pay for sins against God. Oh, you'll die physically--sin requires that. But you've got a choice about that SECOND DEATH where a man goes to the lake of fire that burneth with fire and brimstone.... ellauri111.html on line 439: What? Why does sin require death n:o 1? Oh, it's all part of God's magnificent plan for us. Heterosexual generations mix genes faster than longevity, and makes for more successfully adapted organisms, etc. But no time to go into that just here. Anyway, we deserve the double death penalty. This includes both physical death (the casket) and spiritual death (when the soul is cast into hellfire). ellauri111.html on line 443: God does not want to remain your enemy and he does not want you to go to hell. Well he wants to be our enemy long enough to scare us into obedience. Why he didn't just make us so from the beginning may make you wonder, but never mind. There are more wonderful things reserved for us to wonder at. He is a friend at heart, though he may strike you as a bully. ellauri111.html on line 458: Jesus did not die so that you could keep on sinning and then go to heaven (this is an heresy that many churches teach, especially antinomian and dispensationalist Baptists (dispensationalism is a confusing, heretical series of false doctrines)). ellauri111.html on line 488: The Lord Jesus Christ came to save you from both the GUILT and POWER of sin. The Lord Jesus Christ was manifested TO DESTROY the works of the devil (I John 3:8)--THE LORD JESUS CHRIST CAME TO SAVE YOU AND CHANGE YOU AND TO MAKE YOU HOLY. When you are unsaved, sin has dominion over you. Sin is your boss and you cannot do anything BUT sin. You are justly under the wrath of a holy and just God. Murderers, thieves, fornicators, witches, sodomites, whores, liars, lovers of pleasure more than lovers of God, rebels, and all other spiritual lepers will not inherit the kingdom of God. This is not to put anybody down, before we got saved, we Christians were once the murders, thieves, whoremongers, etc. We have to be born again into the kingdom of God. When we REPENT and BELIEVE in Jesus, we are born again and all things become new. A new life emerges and things change. We start reading the Bible and obeying it and the Lord Jesus helps us obey it more and more. Our life changes. Our desires literally change as we go forward in obeying the word of God. ellauri111.html on line 492: The blood of Jesus is the propitiation and payment for our sins. The blood of Jesus took away the guilt of the sins which we have committed AND it has ushered us into a Father child relationship with the Lord God. Through the blood of Jesus, we are to serve sin no more, rather we serve righteousness. If you get saved and sin, you confess your sin and the Lord will forgive you, but you no longer walk in the sin lifestyle-- ellauri111.html on line 496: 1 John 2:3 And hereby we do know that we know him, if we keep his commandments. ellauri111.html on line 498: 1 John 2:5 But whoso keepeth his word, in him verily is the love of God perfected: hereby know we that we are in him. ellauri111.html on line 502: What time is it? Are we getting near the end? No, another good 15 min to go. Fuck. But here goes, for the nth time: ellauri111.html on line 510: Jesus said, "Greater love hath no man than this, that a man lay down his life for his friends." (John 15:13) How can you show more love than giving your very life for someone else´s life? You cannot. And what is more, the Lord Jesus Christ, God manifested in the flesh, died for us WHEN WE WERE HIS ENEMIES! I mean we were vile, wicked, wretched, unclean, unholy, ungodly, prideful, sinful and spiritually leperous. ellauri111.html on line 514: Romans 5:6 For when we were yet without strength, in due time Christ died for the ungodly. ellauri111.html on line 516: Romans 5:8 But God commendeth his love toward us, in that, while we were yet sinners, Christ died for us. ellauri111.html on line 518: Romans 5:10 For if, when we were enemies, we were reconciled to God by the death of his Son, much more, being reconciled, we shall be saved by his life. ellauri111.html on line 520: The love of God for you was demonstrated on that cross 2,000 years ago when the Lord Jesus was crucified for you. God is not hateful, he is loving and he is good to us. It is only blasphemers, hereticks, evil men, seducers, and sinners that speak wrongly of our great and loving LORD God. God gave us his only begotten Son even though we were dead in trespasses and sins. God quickens (makes alive) the dead. He is still quickening men, women, boys, and girls across the face of this whole earth who put their trust in Jesus. ellauri111.html on line 522: (You can't see it but trust me he is. Faith is strong confidence on something you don't see, so have faith. Faith is will to believe. If you want to believe it do. There´s nothing more to it.) ellauri111.html on line 524: Ephesians 2:1 And you hath he quickened, who were dead in trespasses and sins; ellauri111.html on line 525: 2:2 Wherein in time past ye walked according to the course of this world, according to the prince of the power of the air, the spirit that now worketh in the children of disobedience: ellauri111.html on line 526: 2:3 Among whom also we ALL had our conversation in times past in the lusts of our flesh, fulfilling the desires of the flesh and of the mind; and were by nature the children of wrath, even as others. ellauri111.html on line 527: 2:4 But God, who is rich in mercy, for his great love wherewith he loved us, ellauri111.html on line 528: 2:5 Even when we were dead in sins, hath quickened us together with Christ, (by grace ye are saved;) ellauri111.html on line 544: JESUS CHRIST ROSE FROM THE DEAD. After His death, our precious Lord´s body laid in the grave three days, but praise be to God, it did not remain there. Death could not hold him back--it was not possible that he should be holden of it (Acts 2:24). Jesus Christ is the life (ref. John 14:6) and God manifested in the flesh (ref. I Timothy 3:16). Death could not hold him. On the third day Jesus arose from the dead and was seen by over 500 people (ref. I Corinthians 15:6) before He went back to heaven. ellauri111.html on line 548: Therefore doth my Father love me, because I lay down my life, that I might take it again. No man taketh it from me, but I lay it down of myself. I have power to lay it down, and I have power to take it again... (John 10:17-18) ellauri111.html on line 554: (I love these AUTHORITY words, they really make me feel empowered.) ellauri111.html on line 556: And the times of this ignorance God winked at; but now commandeth all men every where to REPENT. (Acts 17:30) ellauri111.html on line 572: humble yourself under the mighty hand of God and let him lift you up into an upright life. God furnish you with at least one spiritual gift wherewith you can help further the kingdom of God. In due time, He will lift you up to places you never even knew existed. Your life will be changed at its root if you heed to the word of God. ellauri111.html on line 582: If so, REPENT of your sins and talk to the Lord in prayer in your own words RIGHT NOW. Here are some suggestions for your own words, but feel free to vary them ever so slightly. Ask God to forgive you of your sins and to help you to do what is right. BELIEVE in the Lord Jesus. CONFESS the Lord Jesus with your mouth. This is not a long, drawn out, hard process. Do you believe in the blood of Jesus? Do you want God to pass over you in the day of his wrath so that you are not cast into hell and the lake of fire with the wicked? Do you want to be saved? ellauri111.html on line 584: You don't need a preacher in your presence in order to be saved, you have heard the gospel here. Do you BELIEVE it and want it? Are you ready to be under God's commands or do you want to keep on doing what you want to do? This decision is yours and your future depends on what choice you make. ellauri111.html on line 594: "Hi Lord, how are you doing? Any catches from the pool of sinners today? Well here's one, if your daily quota is short. I know that I am a sinner but I want to be saved before the gong. I repent of my sins, every one, even the one... OK I get it, you know. I don't WANT to do evil anymore, it just happens. I want to become self-righteous through the blood of Jesus. I'm asking you to please forgive some of my sins against you. I want a new lease of life in the Lord Jesus Christ. I want to be everything that You created me to be, and more. I think Jesus shed His blood and died for me so that I could be saved from my sins. I guess He rose from the dead on the third day. I so want to be your child and follow behind the holy scriptures like a dog. Okay? In that case, thank you for being merciful to me, a sinner. Thank you Lord Jesus for saving my soul from sin. Please fill me with your precious, Holy Spirit so that I can live a self-righteous, fun-denying life for you. I'm giving you myself, for what it's worth. Please show me what you want me to do. Give me a sign! Any sign! Please help me to understand your word and to walk in your leash. Please don't mumble! Please guide me to Jesus!. It is in Jesus' Name I pray, Amen." ellauri111.html on line 600: Romans 6:3 Know ye not, that so many of us as were baptized into Jesus Christ were baptized into his death? ellauri111.html on line 601: 4 Therefore we are buried with him by baptism into death: that like as Christ was raised up from the dead by the glory of the Father, even so we also should walk in newness of life. ellauri111.html on line 609: 12 Let not sin therefore reign in your mortal body, that ye should obey it in the lusts thereof. ellauri111.html on line 612: When we push you under the water, we show that we are dying to the old life, being under the water shows we have died to the old life, and when we come up we show we are purposed to walk in newness of life. In baptism, we are also shewing the washing away of our sins (ref. Acts 22:16). We try not to keep you down so long that your new life starts right there and then. Although you can consider yourself lucky if it does. ellauri111.html on line 614: In Acts 8:26-39, you can read about the Ethiopian eunuch who believed on the Lord Jesus Christ and was baptized by Philip in a certain water. We are only baptized one time and that is after we have truly repented and have believed on the Lord Jesus Christ. If you were baptized as a baby or in a false church, and then got saved later on, you need to get rebaptized after salvation. The previous babtism will be null and void. ellauri111.html on line 618: Today, many, many WOMEN are entering pulpits, ruling churches, and speaking during the church services (giving announcements, etc.)--this is WRONG. Women are to keep silence in the churches: for it is not permitted unto them to speak (reference I Corinthians 14:34). No woman should be called pastor, reverend, Adult Sunday School teacher, etc. Even if they have a question, they are to ask their husbands at home for it is a shame for women to speak in the church (reference I Corinthians 14:35). And yet we also learn from the scriptures that daughters are to serve the Lord (there are a diversity of gifts, all to be used decently and in order of seniority by the elders). ellauri111.html on line 622: If you cannot find a good church where you can be baptized, maybe you have a sanctified friend that can baptize you in the name of the Father, and of the Son and of the Holy Ghost. I do not know you, dear friend and I do not even know where you are, and if you came to Jesus through this witness, I am not there to see you baptized. The apostasy around the world is great and I have not one preacher to recommend to anyone in this world. If you were just getting saved and could find no one holy to baptize me, you could baptize yourself. You would do it something like this -- ellauri111.html on line 623: Find a nice, quiet place with clean water where you can be undisturbed (e.g., bathtub or pool). Take a towel and a change of garments. As a woman, you should have your head covered because you will be praying (ref. I Corinthians 11:3-13). ellauri111.html on line 634: I counsel you to get away from that addictive, evil television (and movies) as fast as possible and learn how to live the new, upright life. There is a whole new clean life outside of that filthy television (I stopped watching it over a decade ago), the educational system (you can teach your own children), cosmetics, cologne, and fancy suits. ellauri111.html on line 648: Down here we work for the Master, the Lord Jesus, and sow the seed (us men do, if you get what I mean), sharing his word. Those that hear and receive the word on good ground will be saved (people do not always get saved at the moment they first hear the truth--in time, however they may repent and believe). God sees the work that his people do, and he is a rewarder of them that diligently seek him. Psalm 126:6 He that goeth forth and weepeth, bearing precious seed, shall doubtless come again with rejoicing, bringing his sheaves* with him. Sheaves are bundles of wheat or other grain grasses that the harvesters have harvested and bundled. Some seeds fell on good bushes and prospered, some fell on porcelain and did not germinate. ellauri111.html on line 664: Teach your children God´s word. As you read the Bible, you can teach your children God´s word, too. You can learn together. I learned with my little one. On the website we have what we call "green sheets"--one is a Survey of the Life and Gospel of Jesus Christ and the other is a Survey of the Early Church (the book of Acts). They give passages of scriptures so that a person going through the green sheets get a lay of land of the selected topics. We also went through the Old Testament together, starting with the book of Genesis. Eventually, I realized that the green sheets were just the Bible so we just go through the scriptures chapter by chapter without making green sheets, just writing down the book we are in, the chapters of the book, and putting the date next to the chapters that we have completed for that day. Nifty, what? ellauri111.html on line 679: There is a wicked man coming that Revelation 13 calls, "the beast." He is an antichrist. He is a man of sin. He is soon to make his appearance on the earth and by peace he shall destroy many. The saints are going to go through deep waters--but hold on to Jesus. Don´t ever renounce him or deny him no matter what. You know what you believe in--the Lord Jesus Christ who is the Creator of heaven and earth and all that in them is. Read more here about the coming of the beast. Jesus said that he that endureth to the end, the same shall be saved. Jesus Christ is God manifested in the flesh. He also said that he would be with us alway, even unto the end of the world, Amen. At the beginning of our index page, there is letter. There are words there for you. Please read it from the beginning. ellauri111.html on line 681: God be with you as you run this race. You must read the word of God, the Authorized King James Bible. I strongly suggest that you print out your own copy and bind it. It is in the Authorized King James Bible where you will find your safety, your strength, your power, your love, your comfort, your knowledge, your life and everything you need to know and please and walk with God and his holy child, Jesus. Desire the sincere milk of the word that ye may grow thereby. Never give up and always hearken to God´s word. ellauri111.html on line 683: YOU HAVE A NEW LIFE NOW, LIVE IT, GOD WILL HELP YOU. HE TOOK ME OFF THE STREETS AND HE HAS DONE THE SAME FOR COUNTLESS OTHERS. I NOW HATE THE STREETS AND LIVING FOR JESUS IS THE ONLY THING I LIKE. WHEN YOU READ THE WORD AND OBEY IT YOUR DESIRES START CHANGING. I NEVER WENT BACK TO THE STREETS. TIME HAS ONLY STRENGTHENED MY FAITH. Flee from sin (and get away from that infernal, addictive, wicked television as fast as you can!), but if you sin, confess your sin to God and he is faithful and just to forgive you your sin and to cleanse you from all unrighteousness. We have an advocate with the Father--Jesus Christ the righteous, God be thanked. God loves you and will see through this life and then when it is time to die, the Lord Jesus Christ himself will be there to take care of you. In Matthew 28:20 Jesus said, "...lo, I am with you alway, even unto the end of the world. Amen." ellauri111.html on line 689: The world is full of false churches, full of false teachers and false prophets that want to make merchandise of you--they are on television and in churches. As a Christian, you will want to go to church and be with other Christians, but I do not know of ONE good church building and there are MANY cults. BE CAREFUL AND READ YOUR AUTHORIZED BIBLE (I urge you to print out and bind your own--the ones being sold today are often altered--There is a good Authorized Bible download at this link and a sound Overview of the Bible at this link.). ellauri111.html on line 693: Again, The Bible forbids women being pastors and speaking in churches but many women have taken pulpits and other church positions in complete disobedience to the scriptures. This does not mean that there is no work for women in the kingdom of God (you may wish to see our article entitled, "The Role of Women in the Church). These are the days of apostasy. It is better to be alone with your Bible and the Lord Jesus and obedience than to be in a false church. Roman Catholic, Mormon, Seventh Day Adventist, Jehovah's Witness, Christian Science, Greek Orthodox, etc. present themselves as Christian but they preach false doctrines. Many Methodist, Lutheran, Presbyterian, and Baptist churches are not preaching the whole truth and some are basically going back to the Roman Catholic institution. I do not know of ONE good church. If you find a church, make sure that they exclusively use the Authorized Version and make sure that you compare their teachings and doings to the word of God. ellauri111.html on line 699: "Contemplative" prayer is essentially an old occult technique adjusted to the ignorant church people. It can bring up that yoga kundalini serpent power. With open eyes, one can see this type of technique being magnified in society--I saw a book for magic in a place for shipping goods and for photocopies, office supplies, etc. I looked on the back of the book, it was the same technique as the church people are using. This is spreading like wildfire and not just amongst false (or extremely ignorant) brethren, it is throughout society. Revelation 13:8 teaches us that all people who are not in the book of life of the Lamb slain from the foundation of the world will worship the beast. Revelation 13:4 says that all the world will worship the dragon which gave power unto the beast--we learn from Revelation 12 that THE DRAGON IS SATAN. In the ecumenical movement (all the religions getting together in "peace") and under a "meditative" spirituality, Hindus, Buddhists, Roman Catholics, church people, atheists, Muslims, cabalists, new agers, etc. can get together and have a "meditation" session with no problems. This is not for the future, it is already happening, I picked up a brochure about some sessions while at a library. In Contemplative prayer, church people are calling the devil by the Lord's name. I read that many of them will not listen to the scriptures when confronted with the truth--they do not know the Lord's voice, they are not his sheep. Worldly people are under the devil and they despise holiness and speak against it as "legalism" or even as heresy or false doctrine. I have seen extreme antinomianism in Baptist churches. They derisively call work-out-your-own-salvation-with-fear-and-trembling discipleship "Lordship salvation". If a person does not obey the Lord, they are not saved. The reader may wish to see our article, Lordship Salvation. ellauri111.html on line 707: One more thing--be ware of "new age" teaching--you are not God, you are not divine, and God is not in everybody--all that pantheism (everything is God) and panentheism (God is in everything) is new age teaching which is actually old age because the devil told Eve in the garden, "Ye shall be as gods" (see Genesis chapter 3). The devil is a spirit--he is not dead and he has been telling that same lie ever since then. There is a lot more to this situation, but just get saved and obedient and live reconciled to God. Do not put your trust in science, etc. In the beginning, God created the heaven and the earth--there is no evolution. Evolution is a big fat lie and a hoax to get people to disbelieve the word of God. Science...many, many lies are told by people in white labcoats. Believe and obey God's word and you will be safe and whole and of an understanding mind and not of a reprobate mind. ellauri111.html on line 709: Look around, the more the leaders make plans, the worse things get--child abuse, drug addiction, abortion, murders, shoplifting, lying, compulsive disorders, broken families, directionless young people, mind-killing school system, panic attacks, reprobate mind laws, denying God and his word, etc. This thing called time is coming to an end. The heavens above and the earth beneath that you see before your eyes are going to be burned up completely and dissolved. The day of the Lord is coming and we will all stand before God at the final judgment and the books are going to be opened. We will all be there--including all the dead people...they won't be left out--nobody will be left out. ellauri111.html on line 711: Revelation 20:11 And I saw a great white throne, and him that sat on it, from whose face the earth and the heaven fled away; and there was found no place for them. ellauri111.html on line 712: 12 And I saw the dead, small and great, stand before God; and the books were opened: and another book was opened, which is the book of life: and the dead were judged out of those things which were written in the books, according to their works. ellauri111.html on line 713: 13 And the sea gave up the dead which were in it; and death and hell delivered up the dead which were in them: and they were judged every man according to their works. ellauri111.html on line 714: 14 And death and hell were cast into the lake of fire. This is the second death. ellauri111.html on line 723: There has been a lot of talk about "aliens" for some time and the talk continues; some kind of sky show may be in the future. If you see something in the air, it is not because there are true aliens. But what about devils? yes there are devils; what about oversized genetically modified organisms and chimeras? maybe; possessed people? yes there are; 3D pictures, yes; pheromones, yes; unrevealed inventions and laws, in all probability, yes. If you hear a voice, see lights, or whatever, compare everything to the Bible--we believe in the Bible above our senses. This is a time of deception. You will not be deceived if you read and obey the scriptures. Read Matthew 24 (and other passages as well) for what is going to happen when the Lord returns. An excerpt-- ellauri111.html on line 725: Matthew 24:23 Then if any man shall say unto you, Lo, here is Christ, or there; believe it not. ellauri111.html on line 726: 24 For there shall arise FALSE Christs, and FALSE prophets, AND SHALL SHEW GREAT SIGNS AND WONDERS; insomuch that, IF it were possible, they shall deceive the very elect. ellauri111.html on line 728: 26 Wherefore if they shall say unto you, Behold, he is in the desert; go not forth: behold, he is in the secret chambers; believe it not. ellauri111.html on line 733: Yoga is inherently spiritual and can raise the Kundalini serpent power which is that old serpent called the devil and Satan. Although many Americans are ignorant of this, yoga is not simply physical exercise; yoga is a spiritual exercise of Hinduism that makes room for the Kundalini serpent power. Through the controlled breathing, the posture, the stillness and/or repetition, etc. the Kundalini serpent power can rise up and possess a person. A person does not have to be looking for Kundalini in order for this to happen--the yoga itself creates the conditions. Mantras, stillness, repetition, etc. (different devil worshippers use different techniques) are summons to the devil. Gurus lead their students through different protocols to help them "prepare" for this entrance of the serpent power--the Authorized Version of 1611 of the Bible reveals who that serpent is, it is Satan-- ellauri111.html on line 735: Revelation 12:9 And the great dragon was cast out, that old SERPENT, CALLED THE DEVIL, AND SATAN, which deceiveth the whole world: he was cast out into the earth, and his angels were cast out with him. ellauri111.html on line 737: The serpent power basically tells Hindus the same thing that Satan told Eve in the garden--"ye shall be as gods." Who does not know that Hinduism is pantheistic (saying that "all is god") and teaches that all people are supposedly already god but just have to realize it? The ignorant church people are getting something similar--"panentheism" (God is in everything). They are not hearkening to the Authorized Version of 1611 of the Bible and can therefore be taken by men's words (even if those words are found in unauthorized Bible versions). ellauri111.html on line 741: I have been in kundalini awkening for 10 years by a so called healer . I was very sick . So I went to a healer. Well she happened to be a shaman yogi I was only 24 years old I have been fighting for my life ever since the kundalini rose I can't even begin to tell you ...they say once you open your kundalini you can't shut It well I have not been able to shut mine... Yoga is a very sick religion and spiritually you feel dead you were right when you said nothing good comes from Yoga. Guru 's are extremly dangerous individuals. Let Christians know it could hurt your faith even just the excercise... ellauri111.html on line 743: I learned more about the Kundalini after researching the contemplative prayer movement that is entering the emerging church of the devil and the fallen, disobedient-to-the-scriptures churches that would not necessarily describe themselves as "emerging church", "ancient future church", etc. Kundalini awakening can be triggered unintentionally. Satan just waits for the conditions to be right. Some people go insane, check into mental hospitals over and over again, experience personality changes, cannot function as before, commit suicide, etc. Kundalini awakening (a counsel for leaving it behind) is discussed further in our series, "Contemplative Prayer: A Quick Road to Hell for A Disobedient Church." ellauri111.html on line 745: Don't let anybody convince you that you have to "speak in tongues" to show that you are saved. Some of these people will tell you that you can learn to "speak in tongues" by letting yourself jibber and jabber, muttering sounds that do not make sense. They will tell you to keep practicing to "speak in tongues"--this is wrong. God's Spirit is the one that will give the gift of tongues spontaneously to whom he will. There are many spiritual gifts, tongues is one of them. Not all Christians speak in tongues. Tongues is a gift that I have not seen properly practiced one time (though I have heard a few testimonies involving them that sounded sound). ellauri111.html on line 766: Samanlaista Pascalin vetoa ne on molemmat. Jospa vaikka tällä kertaa onnistaisi. Here goes nothing! Ilmaisen ollaan lounaan toivossa. ellauri111.html on line 768: Ivan ja Aljoosha on Dosto Ankan korvissa kuiskivat 2 pikkuankkaa. Aljooshalla (superego) on yöpaita rinkula ja siivet, Ivanilla (id) punainen vartalosukka jossa reikä pyrstölle, hiilihanko häntä sekä sarvet. Kirjoitelman nimellinen pahis on jesuiitta, joka on yhtä paha kuin Topeliuxen vastaava, ellei pahempi. Siis Aljooshan mielestä, Ivan ei ota kantaa, e-e-e-e-ei ko-ko-kommentoi. ellauri111.html on line 772: Ivan kertoo suunnittelemaansa näytelmää, jossa tapahtuma on sijotettu kuudennelletoista vuosisadalle. Mutta saatana ei nuku ja ensimäiset epäilyksen idut, yhä kasvava epäusko tuollaisiin ihmeisiin oli alkanut jo 1500 luvulla versoa kristikunnassa. Juuri tähän aikaan uusi kauhistuttava kerettiläisyys ensiksi esiintyi Pohjois-Saksassa, nim. Luteruksen uskonpuhdistus. ellauri111.html on line 774: Näyttämön paikka on Espanjassa tuon kauhean inkvisitionin aikana, jolloin Jumalan kunniaksi rovioita paloi yli koko maan ja kerettiläisiä poltettiin auto da-feessa. ellauri111.html on line 776: Carlssonin pentueen auto da fee oli salainen pieni nuotio Suopellon rannassa juhannuxena. Salaa tuli Jessekin, kuin varas yöllä. Tällä kertaa hän tahtoi saapua incognito ja näyttäytyä lapsiensa keskellä juuri silloin kun poltettaviksi tuotujen kerettiläisten luut olivat alkaneet halkeilla palavassa roviossa. ellauri111.html on line 778: Rajattoman laupeutensa kautta hän jälleen sekaantuu kuolevaisten joukkoon aivan samanmuotoisena kuin hän oli esiintynyt viisitoista vuosisataa sitten. Hän tulee alas juuri sillä hetkellä, jolloin kuninkaan, hovilaisten, ritarien, kardinaalien ja ihanien vallasnaisten edessä kerettiläisiä kärvennetään suurenmoisessa auto-da-feessä ad majorem Dei gloriam, mahtavan kardinaalin ja suur-inkvisitorin käskystä. ellauri111.html on line 829: Eli onko pääpalkinto varattu vain harvoille ja valituille? Tietysti eihän se muuten mikään pslkinto enää oliskaan! Onni on differentiaali sanoo Darwin sinunkin jumalasi. Täytyy päästä joholle. ellauri111.html on line 833: Lopussa se kazoo tulostaulua ja toteaa: olet juossut hyvän kisan mutta sorry no cigar. 10 p ja papukaijamerkki. Parempi onni ensi kerralla. Ei palkinto ole tärkeä vaan hyvä kilvoitus. Let the Best Man win. Oikeata urheiluhenkeä, vuohet tekee lehtereillä aaltoja. ellauri111.html on line 838: Me otimme sen viimeisen lahjan, jonka hän tarjosi Sinulle korkealla vuorella, kun hän näytti Sinulle kaikki maailman valtakunnat ja niiden kunnian ja sanoi: 'kaiken tämän minä annan sinulle, jos lankeet maahan ja kumarrat minua'. Me otimme Rooman häneltä ja Caesarin valtakunnan ja julistimme itsemme tämän maailman kuninkaiksi, kukoixi tunkiolla, kukkulan kuninkaixi, sillä näet nimittäin: hyökkäsimme esinahkakukkulalta ja valtasimme häpykukkulan. Paransimme näin oleellisesti lisääntymismenestystä, varasimme izellemme parhaat naaraat ja reviirit. Darwin nyökki meille pukinpartaansa tyytyväisenä ja hieroi karvaisia käsiään. There you go! Attaboy! Cheerio! ellauri111.html on line 864: - Höpsistä, nehän oli nimenomaan mun heiniä. Homma etenee niin kuin verotus: rikkaita on vähän ja ne pitää vitun kovaa kiinni paljostaan, köyhiä on niin maan perkeleesti että jos niiltä saat edes rovon kultakin niin kohta piereskelet rhahahaalarissa kuin Roope Ankka. ellauri111.html on line 892: Salaliittoteoreetikot näkevät ize itsensä tutkijoina. Jotkut heistä ovat perehtyneet aiheeseensa hyvin yksityiskohtaisesti, ja he tuntevat aiheen perin pohjin. He kiinnittävät huomiota löytämiinsä lukuisiin poikkeavuuksiin, kuten inhimillisiin virheisiin, hätäisiin lausuntoihin, tiedollisiin aukkoihin ja ristiriitaisuuksiin, ja kutovat niistä yhtenäisen salaliittoteorian siinä missä muut ihmiset eivät näe tällaisissa tavanomaisissa epäsäännöllisyyksissä salaliiton todisteita. Ja jos tapahtuma ei näytä salaliitolta, se on salaliittoteoreetikoille merkki siitä, että salaliittolaiset ovat vaikutusvaltaisia, koska salaliitto on tehokkaasti salattu. ellauri111.html on line 894: Salaliittoteoreetikoilla on järjestäytyneitä verkostoja, toisiinsa kytkeytyviä verkkosivustoja, konferensseja, kirjoja, dokumentteja ja PR-toimintaa. Ne kaikki muodostavat vaihtoehtoisen sosiaalisen maailman, jossa on omat sankarinsa, arvonsa, uskomuksensa ja tapansa. ellauri112.html on line 55: Alexander Bain (11 June 1818 – 18 September 1903) was a Scottish philosopher and educationalist in the British school of empiricism and a prominent and innovative figure in the fields of psychology, linguistics, logic, moral philosophy and education reform. He founded Mind, the first ever journal of psychology and analytical philosophy, and was the leading figure in establishing and applying the scientific method to psychology. Bain was the inaugural Regius Chair in Logic and Professor of Logic at the University of Aberdeen, where he also held Professorships in Moral Philosophy and English Literature and was twice elected Lord Rector of the University of Aberdeen. ellauri112.html on line 67: A survey published in American Psychologist in 1991 ranked Wundt´s reputation as first for "all-time eminence" based on ratings provided by 29 American historians of psychology. William James and Sigmund Freud were ranked a distant second and third. During his academic career Wundt trained 186 graduate students (116 in psychology). This is significant as it helped disseminate his work. ellauri112.html on line 151: Omantunnon soimaus perustuu Darwinin mukaan yhteiskunnallisten viettien kestävyyteen ja voimaan. Kun muut viettimme enemmänkin ovat ohimeneviä, on yhteiskunnallinen vietti alituinen, koska me aina elämme joukossa. Jos noudatamme yhteiskunnallisvastaista viettiä, joka hetkeksi saa ylivallan, kadumme jälestäpäin, koska yhteiskunnallinen vietti ajanpitkään on kestävin. Mutta samoin on myös joukoissa elävien eläinten laita. Nekin ovat aina varuillaan yhteistä vaaraa vastaan, valmiita puolustamaan joukkoa, auttamaan tovereitaan. Ne tuntevat aina vissiä suopeutta ja myötätuntoa näitä kohtaan. Ne ovat onnettomia, kun ne kauan ovat tovereistaan erillään, ja aina onnellisia kohdatessaan ne jälleen. »Ja niin on meidänkin laitamme», lisää Darwin. Collin on sitä mieltä, että tämä Darwinin toisen pääteoksen antama kuva eläinten tilasta tuntuvasti poikkeaa »Lajien synnyn» antamasta. Edellisen mukaan luonnossa valoisilla, inhimillisillä piirteillä on huomattavasti suurempi sija. Epäilemättä Darwin itse ei koskaan tullut tajuamaan tätä pääteostensa välillä olevaa eroavaisuutta. »Lajien synnyn» yksipuolinen kuvaus olemassaolon taistelusta, joka miltei oli kaikkien sota kaikkia vastaan, ei ole koskaan tullut oikaistuksi. Ja tämä teos kuitenkin tuli jäämään darwinismin raamatuksi. ellauri112.html on line 190: Renan huomauttaa että spekulatiivisessa filosofiassa aina on jotain, mikä muistuttaa keskiaikaisen Raimundus Lulluksen fantastista konetta, jonka avulla pelkästään käsitteitä kombinoimalla piti löydettämän totuus ja vältettämän erehdys. Puhdas spekulatiivinen logiikka, jonka avulla on luultu voitavan vapautua kärsivällisestä tutkimuksesta ja työstä, on oikealle tieteelle yhtä vahingollinen kuin Lulluksen kone. Filosofoida on oppia tuntemaan universumi. Tämä on kokoonpantu fyysillisestä ja psyykillisestä maailmasta, luonnosta ja ihmiskunnasta. Siis on luonnon ja ihmiskunnan tutkimus koko filosofia[6]. Missään ei spekulatiivinen logiikka niin paljasta heikkouttaan kuin niissä tieteissä, jotka käsittelevät eläviä objekteja. Geometriassa, algebrassa jne., joissa ei välitetä todellisuudesta, on aateskelu paikallaan. Mutta sensijaan esim. ihmiskuntaa käsittelevissä tieteissä, joissa kaikki yleiset aatteet perustuvat vain puolittain totuuteen, puolittain erehdykseen, täytyy aateskelun tulokset askel askeleelta tarkistaa kokemuksen avulla. »Logiikka ei tavoita vivahduksia; mutta hengentieteiden alalla totuudet läpeensä piilevät vivahduksessa. Ne pujahtavat skolastiikan verkonsilmukoiden läpi; niitä ei katsella kasvoista kasvoihin, vaan ne löydetään osittain, salaisesti, milloin enemmän, milloin vähemmän» (Essais de morale etc., s. 189 ja seur.). Yllä harventamassani rivissä on Renan lausunut julki yhden bergsonilaisuuden ydinajatuksista. Mutta saman ajatuksen käsitteellisen ajattelun voimattomuudesta tapaa nykyään hyvin yleisesti muuallakin. On syytä sentähden vähän tarkastaa tuota merkillistä lausetta. Spekulatiolle, vastakohtana kokemustieteelle, on omituista, että se lähtee liikkeelle määrätyistä käsitteistä ja arvostelmista, jotka se muodostaa apriorisesti, ennen kokemusta, kun sensijaan kokemustiede kokonaan elää ja hengittää tutkimusesineessään, joka luo sen käyttämät käsitteet ja arvostelmat ja on valmis aina synnyttämään uusia, kun entiset osoittautuvat riittämättömiksi. Puhdas aateskelu kombinoi apriorisia arvostelmiaan ja tekee niistä täten johtopäätöksiä. Tämä ajatustyö noudattaa muodollisen logiikan lakeja, joista ensimäinen on se, että kukin käsite on muuttumaton, pysyy merkitykseltään identisenä. Kun tällaisen aateskelun tuloksia ruvetaan sovittamaan todellisuuteen, syntyy omituisia vaikeuksia. Tyydyn vain yhteen esimerkkiin, jota Bergson mielellään käyttää osoitteena abstraktisen logiikan heikkoudesta. Puhdas aateskelu, joka työskentelee sellaisilla määreillä kuin »ykseys» ja »moninaisuus», olettaen että ne voidaan sovelluttaa kaikkiin ajatuksen esineisiin poikkeuksetta, johtuu m. m. seuraavaan vaikeuteen: onko elävä organismi, onko sielunelämä »ykseys» vai »moninaisuus»? On selvää ettei kumpikaan näistä määreistä sovellu näihin objekteihin. Organismi, sielunelämä eivät ole sellaisia yksinkertaisia esineitä, jotka olisi leimattava joko »ykseyksiksi» tai »moninaisuuksiksi». Mitä voidaan päättää tästä? Tietenkin, että spekulatiivinen metodi on väärä, että jos lähdetään liikkeelle rajoitetusta määrästä käsitteitä, tullaan ennemmin tai myöhemmin kohtaan, jolloin yksikään näistä käsitteistä ei sovellu ilmaisemaan tarkoitettua ilmiötä. Kokemustiedolle sensijaan tätä vaikeutta ei esiinny; todellisuus, jossa se liikkuu ja elää, luo sille tarpeen tullen aina uusia käsitteitä. Katsokaamme spektriä, jossa auringon valkea valo yhdenjaksoisissa ylimenoissa taittuu lukemattomiin vivahduksiin, niin että jokainen spektrin poikkiviiva on hitusen verran toisenvärinen kuin edellinen! Jokapäiväinen kielenkäyttö tulee toimeen muutamalla, viidellä, kuudella värinimityksellä. Se yksinkertaisesti laiminlyö ylimenot yhdestä »väristä» toiseen. Mutta maalari, jolle värivivahdukset ovat arvokkaita, tarvitsee jo paljon suuremman määrän värejä ilmaisevia käsitteitä: ultramariini, karmiini jne. Mikään ei estäisi muodostamasta uusia värien käsitteitä tuhansiin saakka, aina värienerottamiskykymme rajaan asti. ellauri112.html on line 192: Syy siihen, että juuri käsitteet »vihreä», »punainen» jne. on muodostettu, eikä aivan toisia, piilee tietysti näiden vivahdusten käytännöllisessä merkityksessä. Lauselma: »logiikka ei tavoita vivahduksia» tarkoittaa siis: spekulatiivinen, aprioristinen logiikka ei tavoita vivahduksia. Kaikkia värivivahduksia ei voida ilmaista viidellä tai kuudella värinimityksellä. Mutta kokemustiede, kokemuksellinen logiikka tavoittaa kyllä mitä vivahduksia tahansa. Minulla on tällä hetkellä mielikuva ihan määrätystä punaisen vivahduksesta, joka imupaperillani on; jos tahtoisin, voisin nimittää tätä vivahdusta esim. klm: siten olisi uusi käsite muodostettu, käsite, joka tavoittaisi ihan määrätyn vivahduksen. Tällaisen käsitteen muodostaminen olisi kuitenkin kovin epätarkoituksenmukaista. Paljon tärkeämpiä kuin äärimäisen yksilölliset vivahdukset, kuin ne ominaisuudet, jotka kussakin esineessä ovat erilaisia, ovat yleensä esineiden yhteiset ominaisuudet. Käsite klm ilmaisisi vain yhdellä tai aivan harvoilla esineillä olevaa ominaisuutta, käsite »punainen» sellaista ominaisuutta, joka on lukemattomilla ja jonka jokainen omasta kokemuksestaan tuntee. Sanoin, että Renan yllämainitulla lauseellaan on lausunut julki Bergsonin filosofian ydinajatuksen. Mutta siinä tapauksessa Bergson on käsittänyt tuon lauseen ihan sananmukaisesti. Bergsonin mukaanhan kaikki logiikka, kaikki ajattelu on voimaton tavoittamaan todellisuutta, joka ei ole muuta kuin vivahduksia. Hänhän esittää, mitenkä inhimillinen äly on kuin valmiiden vaatteiden varasto, johon yritetään pukea todellisuus, katsomatta kuinka se niihin soveltuu. Hän vertaa älyämme kinematograafikoneeseen, joka ottaa muutamia liikkumattomia silmänräpäyskuvia elämän alituisesta virtailusta, ja yrittää näistä kuolleista kuvista uudelleen panna kokoon elävän todellisuuden. Hän puhuu ymmärryksemme »mekanistisesta vaistosta», joka viettää voittokulkuaan geometriassa, mutta on kykenemätön ratkaisemaan elämän arvoitusta. Tällä tavoin Bergson syyttää tiedettä virheestä, johon ei ollenkaan se, vaan juuri filosofia on tehnyt itsensä syypääksi-- spekulatiivisesta logiikasta, jota monet filosofit ovat rakastaneet, mutta joka tiedemiesten parhaille on ollut kauhistus. Näin yrittää hän riistää tieteeltä sananvallan sen mieltäkiinnittävimmissä kysymyksissä, ja panna sijalle runollisen »intuitionsa», jota ei millään keinoin voi kontrolloida, joka ei sisällä mitään mahdollisuutta eroittaa totuutta erehdyksestä. Jos koskaan, on filosofia Bergsonissa muuttunut »spesialiteetiksi». (Aika 10, 10-18) * * * * ellauri112.html on line 429: Caspar David Friedrich, ''Vaeltaja sumumeren yllä'', 1818. Romantiikka oli 1700-luvun lopussa Euroopassa alkanut taiteellinen ja älyllinen suuntaus, joka puhkesi kukoistukseen Saksassa 1790-luvulla ensin kirjallisuudessa ja lopulta filosofiassa. ellauri112.html on line 481: Suomen tasavalta eli Suomi on Pohjoismaihin kuuluva valtio Pohjois-Euroopassa Itämeren rannalla. ellauri112.html on line 575: Mistä siinä tehtiin pilaa? En tajua. Beneath the funny lines and awkward scenarios, there’s genuine fear and pain. Sen kyllä huomasi. Jospa kriitikot osaa kertoa? Leffasta on mädissä tomaateissa varmaan sata arviota, selataanpa niitä. ellauri112.html on line 579: As a whole, Tully is a mildly pleasant and amiable film (with “mildly” being an important word here). Davis’ Tully is a catalog of truisms. ellauri112.html on line 592: Despite Cody´s image as a libertine, she hacks here at a decidedly conservative topic, the emotional journey of motherhood. ellauri112.html on line 599: Toys laying all over the carpet, dishes in the sink, mouths to feed, teacher parent conferences – the life of a parent is not an easy one. ellauri112.html on line 600: Yes, we know that once a person has a kid their life changes completely, often with hardships and challenges along the way. But Reitman and Cody inject a level of warmth that prevents this from being simply depressing, at times it’s quite funny. Being a parent is a tough job, but it’s a necessary one – where would any of us be if there weren’t someone watching after us as toddlers? ellauri112.html on line 618: There is cheerful satire when Marlo and Drew visit Craig and his fashionable, snooty wife Elyse (Elaine Tan), who tells Marlo she can relate to the hurdles of pregnancy, especially when it cut into her gym routine. ellauri112.html on line 627: Sin tener muy claro en ningún momento si quiere ser una comedia cáustica o un melodrama reivindicativo, el filme destila feminismo desde el primero hasta el último fotograma y no huye ni siquiera de los clichés más obvios, como ese marido incomprensivo e insolidario que es un patán de tomo y lomo. ellauri112.html on line 629: There are some genuine laugh out loud moments, some sad moments, and some “huh?” moments (which for me, lie in the fact that Ron Livingston and Mark Duplass could be interchangeable as her brother and husband as they look so alike. SO CONFUSING.) ellauri112.html on line 633: Motherhood is essentially roasted here, making it easy to laugh at Marlo’s discomforts. Perhaps every element of raising children can be either hellish or heavenly, depending on one’s outlook. ellauri112.html on line 636: What the fuck? Where did her money come from before Drew? Not from her shitty home for sure. Soliciting? ellauri112.html on line 646: You´ll love a scene where her child spills a drink, forcing her to take off her shirt. “Mom, what’s wrong with your body?” Theron’s eye daggers are priceless. Marlo looks as lived-in as her home itself. ellauri112.html on line 656: What is great but something of a letdown is that the story never tries to turn the two women against each other. Like old vs young, fat vs skinny, a dish vs disgusting, master and slave, rich vs poor, two women and Drew the only man in town. None of that shit. That Hollywood cliché might have helped launch a thriller, but it has no place here. This film is far more boring, feminist and humanist. Yawn. ellauri112.html on line 660: As a nation, we’re well-used to the stereotype of the Irish mammy. Generally speaking though, the mother as a comical, level-headed supporting character is not unique to us, Jews and Italians have them too, and Latinos, I bet. Sometimes she’s the self-sacrificing figure who will do anything for her children, sometimes she’s neurotic and controlling, suppressing the growth and social development of her kids, who are typically the leads. Rarely has she ever taken front-of-stage. ellauri112.html on line 665: Every day there’s more to do, less time to do it in, and the ginormous stress starts eating at her soon as her swollen feet hit the floor. It doesn’t help that her husband Drew (Ron Livingston) is of the old school variety, the kind of man who thinks he doesn’t have to do much around the house because he’s the breadwinner. That means most of the cooking, cleaning, and caring for the kids falls upon Marlo’s shoulders. ellauri112.html on line 670: There’s a long stretch in the middle where Tully appears drama-less, and you can't help but nervously wonder where it's all going. Well thats life in the 40´s. ellauri112.html on line 681: Yet to hail the film as a feminist project is to value the representation of the structural co-option of maternity over its interrogation. Tully’s treatment of social reproduction is dangerously simplistic. Cody has spoken in interviews about how her own, financially easier, experience of parenting in L.A. inspired her to explore a narrative in which economic anxieties are combined with the other hardships of parenthood, yet here class and poverty are only fleeting concerns. The transactional system of care that governs child-rearing under capitalism is done away with via Tully’s otherworldliness. Until the revelation of her non-existence, the viewer, although encouraged to believe in her, is never asked to consider her financial reality, and the fact that the service is paid for by Marlo’s wealthy brother is a narrative convenience that reinforces its fairytale quality. Similarly, Tully’s whiteness allows the racial politics of care to be completely overlooked, and the repeated idea that it’s ‘unnatural’ for hired help to bond with your newborn is taken as a given, rather than seen as an impetus for a consideration of the social conditions that require mothers to make that choice. ellauri112.html on line 683: Marlo, already a mother of two, begins the film heavily, outrageously pregnant: we learn, in rapid succession, that this third pregnancy was unwanted, that her husband does little of the domestic labour, and that her “shitty” upbringing is the reason she’s so committed to her nuclear family unit. Postnatal depression, never named, haunts the narrative: her wealthy brother offers to pay for a night nanny to avoid, in his words, the advent of another “bad time” like the one that followed the birth of her son, Jonah. When the nanny arrives – described by more than one reviewer as a “millennial Mary Poppins” – the panacea seems to be working. Not only does she look after the baby at night but she also operates as a kind of empathy machine, listening to Marlo’s problems, sharing sangria in the garden, and baking the Minions cupcakes that Marlo herself never has the time to make. The postnatal depression, it seems, disperses; Jonah – who has “emotional problems” – finds a place at a school more suited to his needs, family dinners get increasingly wholesome, and Marlo does a passable Stevie Nicks impression at a child’s birthday party. And then comes the twist: after a bender in Brooklyn with Tully, a sleep-deprived Marlo, drunk at the wheel, drives her car off a bridge and ends up in hospital, and we realise there was nobody else in the car. Her maiden name, we learn, was Tully. ellauri112.html on line 689: The film is supposedly an ode to the ‘modern parenthood experience’ that’s interspersed with ‘humor and raw honesty.’ I wouldn’t know because I don’t have kids. Perhaps this realism is lost on me because I’m not a parent, but that’s where the film breaks down: it failed to spark even an ounce of empathy in me for its protagonist. Motherhood is portrayed as many childless people like me envision, an absolute misery of an existence (I left the theater thinking thank god I don’t have kids). A successful film would have made Marlo’s predicament relatable to everyone. ellauri112.html on line 691: Theron is more than capable and proves she’s up to the challenge of the role and its physical demands, but this isn’t as Oscar worthy as some are crowing. How gutsy and brave her performance is! they’ll surely shout, all because she dons a partial fat suit (the actress also gained a very real 50 pounds for the role), doesn’t wear makeup, has unkempt hair and bags under her eyes. Interestingly enough, it seems to be those same critics who ripped Amy Schumer and her “I Feel Pretty” to shreds for ‘fat shaming’ or poking fun at the way women look. Candid and authentic simply because she doesn’t look like the gorgeous movie star that she is? I don’t think so. ellauri112.html on line 697: Honestly, I expected the parenting tropes to be far worse ... There simply weren´t enough bodily fluids to make this a truly authentic parental experience. I liked the “motherhood as body horror” approach, nyökkii toinen samanlainen. ellauri112.html on line 709: In Tully, Marlo starts to see the kind of caretaker she wants to have, and their bondage becomes what keeps her going. As much as Tully turns into a super nanny, the real job she does is help return Marlo to a functioning hole person. With the aid of Tully, Marlo gets her love life back again, gets it each day, and kicks the postpartum depression to the curb. Should kick Drew there too maybe. Tully she cant kick without kicking herself in the ass. ellauri112.html on line 711: The night they go out starts with an amusing drive at the sound of Cindy Lauper, but becomes severely toxic when they arrive at an underground club and the drunk Marlo jumps in sync with clangorous heavy-metal rhythms and then endures pain due to engorged breasts. However, that pain was infinitesimal when compared to the afflicting news that Tully is quitting. ellauri112.html on line 721: Plaid shirts, horn-rimmed glasses and beards are associated with the stereotypical 21st-century hipster. Retro electronics, Casio watch pictured, full beards and vintage clothes are associated with hipster subculture. Tampere in Pirkanmaa, Finland is ranked one of the world´s most popular hipster cities. ellauri112.html on line 725: Ei katottu kun alkua. Kai se pitäs kazoo edes loppuun asti. Se oli kyllä vitun sleazy, barf bagit on hyvä olla varalla. Tully is different; The film is challenging. ellauri112.html on line 727: The film’s strength – for its first two thirds – is the relationship between the two women at the heart of the narrative. We learn through a clumsy coincidence at the beginning of the film that Marlo is bisexual; as her intimacy with Tully expands to fill the vacuum of her absentee marriage, it becomes a tender eroticism. This is mediated, always, through other bodies: as Tully cradles the baby who has just finished feeding, she talks about how the ‘molecules’ of the child still exist within the mother; later, in a bar toilet, she gently wets a paper towel and uses it to draw the milk out of Marlo’s swollen breasts. In a pivotal scene, Marlo sits behind Tully and instructs her on what to do to arouse her sleep-befuddled husband. This moment can be read as emblematic of the film’s mistreatment of the queer intimacy it establishes. Coming after a discussion of sexual history and sexual fantasy, Marlo reveals to Tully that she has a waitress’s uniform that she’s never used, bought to surprise her husband. As Tully puts the outfit on, which fits her pre-natal body in a way it wouldn’t Marlo, the moment of sexual possibility between the women is subsumed into heteronormative, ageist fantasy: Tully’s young, and therefore fantasy-appropriate, body is used as bait to ‘recharge’ the masculine battery. ellauri112.html on line 729: The revelation that Tully is a version of Marlo’s former self removes the possibility of a different life she represented. “I love us,” Marlo’s husband says to her, as she lies in her hospital bed. “I love us too,” she replies. This collective noun is the acceptance of the status quo, just as Tully’s last speech, in which she tells Marlo she should embrace her dull life – “being boring means you’re doing it right” – is an endorsement of the sacrifices society requires of her. The final scene, in which Marlo’s husband helps her make the packed lunches, is bathed in a saccharine glow: learn to love your claustrophobia, it tells women. The nuclear family is the only one worth having. ellauri112.html on line 739: Niin tässäkin. Tollasia uniikkeja pikku lumihiutaleita suojelevia helikoptereita löytyy aika läheltä. ellauri112.html on line 753: Maailma: Berliinissä marssittiin Palestiinan puolesta. Paukkupommit rytmittävät kiihkeää huutoa. Osa mielenosoittajista vaaii Palestiinan vapauttamista joelta merelle, mikä on tulkittavissa vaatimuxexi pyyhkiä Israel pois kartalta. Israel murhaa lapsia kuin Hitler, lukee arabien kylteissä. Huomattavan paljon Turkin lippuja. Israelin terroristijärjestöxi luokittelemia tunnuxia vilisee. Arabialaiset iskulauseet ovat kiihkeitä: On vain 1 jumala, ja jumala on suurin. No eikös kristityt ole ihan samaa mieltä? Kadulla pienet pojat pannan poseeraamaan painavien lippujen kanssa ja heistä otetaan kuvia. Poikien asennosta tulee ezimättä mieleen islamistien propagandakuvat. Poliisi ottaa kiinni useita mielenosoittajia. Kaupunkifestivaalia kiihdyttää "kuumentunut tilanne Lähi-Idässä". Väkijoukosta on vaikea löytää ketään joka haluaisi puhua Herlinin sanomille. Lopulta löytyy 1. Paska media, neuköllniläinen hammaslääkäri tiivistää. Mutta se onkin filistealaisia. Juutalaisvastaisuus on saxassa kiusallisen arkista. Oikislaiset liputtavat juhlavammin Israelin lipulla. On siellä mukana kai joitakuita jotka edustavat keskustaa. ellauri112.html on line 757: Äärioikeistoon kuuluvat juutalaisväestön "edustajat" ampuvat tuliaseilla kiviä ja ilotulitteita heittäviä filistealaisia. Äärioikeistolaiset juutalaiset ovat jalkautuneet aseistautuneina partioimaan Lodin arabialueille ja pyrkivät sisään arabien koteihin. Juutalaisryhmät kannustavat netissä aatetovereitaan muualta maasta matkustamaan Lodiin. Älkää tulko ilman suojavarusteita, varoitti 1 ryhmä jäseniään The Guardianissa. Creedence Clearwater´s hit "Oh Lord, stuck in Lodi again," has been the theme of several city events in Lodi. ellauri112.html on line 789: When shall we eat supper? First or last day of the week? This has nothing to do with the Sabbath being changed. I do not believe that it has, but that it is obsolete. The Sabbath is “Saturday”, the 7th day, which I am convinced to be for the rest that Christians will take with the Father (Heb. 4:1-11) and for weekend shopping. I find keeping the Sabbath day is a part of the 10 commands. Exodus says “And He wrote on the tablets the words of the covenant, the Ten Commandments” (Exo. 34:28, also see Deut. 4:13, 9:9, 11). Jeremiah said “Behold, the days are coming, says the LORD, when I will make a new covenant” (Jeremiah 31:31). Look further for Jeremiah said, “not according to the covenant that I made with their fathers” ellauri112.html on line 791: Not according to which covenant? Jeremiah says the covenant “in the day that I took them by the hand to lead them out of the land of Egypt, My covenant which they broke” (31:32). Again which covenant is this? Exodus says “And He wrote on the tablets the words of the covenant, the Ten Commandments” (Exo. 34:28). Christ’s covenant is “not according to the covenant that I made with their fathers”, but “In that He says, ‘A new covenant,’ He has made the first obsolete. Now what is becoming obsolete and growing old is ready to vanish away” (Heb. 8:13). The Old Covenant of the 10 commands with the Sabbath keeping is obsolete and vanishing away in the 1st century. ellauri112.html on line 819: “God himself provides ‘wine which makes man’s heart glad’ just as He gives ‘food which sustains man’s heart’ (Ps. 104:14.15). He promises His people that, if they will obey Him, He will bless them with an abundance of wine (Deut 7:13, 11:14, Prov. 3:10. etc.). He threatens to withdraw this blessing from them if they disobey His law (Deut. 28:39, 51; Isa. 62:8). The Scriptures clearly teach that God permits His people to enjoy wine and strong drink as a gift from Him. ‘You may spend the money for whatever your heart desires, for oxen, or sheep, or wine, or strong drink, or whatever your heart desires; and there you shall eat in the presence of the Lord your God and rejoice, you and your household’ (Deut. 14:26). ellauri112.html on line 825: Regarding children, in most of the United States it is not illegal for children to consume alcohol "in the performance of a religious ceremony or service." In many religions it is also a-ok for men of God to consume kids. ellauri112.html on line 842: In his book, What Would Jesus Drink, Brad Whittington breaks down the biblical references of alcohol into three types. In all, there are 247 references to alcohol in Scripture. 40 are negative (warnings about drunkenness, potential dangers of alcohol, etc.), 145 are positive (sign of God´s blessing, use in worship, etc.), and 62 are neutral (people falsely accused of being drunk, vows of abstinence, etc.) The Bible is anything but silent on the issue of wine. The bible, like tequila, must be imbued carefully, seen as a blessing, and received with a grain of salt. It must not be abused. The old saying is true, "Wine is from God, drunkenness is from the Devil." ellauri112.html on line 855: “There is no proof that the ‘wine’ at the marriage feast in Cana was fermented. The Greek word for ‘wine’ in this text is oinos, which may refer to a fermented beverage (cf. Eph. 5:18), or it may denote freshly squeezed grape juice (cf. Isa. 16:10 – LXX). Since the word for ‘wine’ is generic, the student has no right to import the concept of an alcoholic beverage into this passage without contextual justification—of which there is none.” ellauri112.html on line 857: Did Jesus use intoxicating wine in the Lord’s Supper? No, He did not. Actually, wine has nothing to do with the Lord’s Supper. The word “wine” is never used in reference to the Lord’s Supper. The word is "blood". People have invented the idea that Jesus used alcoholic wine in the Lord’s Supper. In fact it was blood. ellauri112.html on line 859: Jesus mentions the specific content of the cup to drink is “fruit of the vine” or an even better translation “fruit of the grapevine”. There is no indication of its fermentation. Add to all of this that Jesus used unleavened bread because it was the time of the Passover when God commanded Israel to throw out all leaven. The grape juice would have been unleavened too at least in the sense of having additional yeast rather than wild yeast. What does that mean? The throwing out of leaven would have also included the throwing out of highly intoxicating wine that contained additional yeast. ellauri112.html on line 864: Most do not know what is biblical wine. Most assume that all “wine” in the Bible is highly alcoholic and intoxicating like today’s wine. There are passages that clearly imply that wine can intoxicate (Eph 5:18, 1 Tim 3:8, Titus 2:3). Still, “wine” is often simply grape juice. ellauri112.html on line 874: “In regard to the external form of the ordinance, whether or not believers are to take into their hands and divide among themselves, or each is to eat what is given to him; whether they are to return the cup to the deacon or hand it to their neighbour; whether the bread is to be leavened or unleavened, and the wine to be red or white, is of no consequence. These things are indifferent, and left free to the Church...” ellauri112.html on line 884: Second, Timothy obviously suffered from a stomach ailment which required a medicinal remedy. The water in Asia Minor can be very dangerous, hence the young evangelist was encouraged to take “a little wine” along with his water. The sentence is elliptical: “Be no longer a drinker of water [alone], but [with it] take a little wine” (1 Tim. 5:23). ellauri112.html on line 886: This text must be edited by deleting and adding words as indicated. This is often a good procedure, in particular the word "not" may suitably be edited where it seems indicated. Like: I [among others] am your god, do not keep [many] other gods. [Do not keep cats or dogs either.] ellauri112.html on line 895: Yet, in what is surely one of the great tragedies of history, worse than genocide, the sacrament of the Lord’s Supper has become an occasion for confusion and division. For example, even men of good will, professing the Bible to be their guide, have disagreed as to the exact nature of Christ’s presence in the Lord’s Supper. More recently, Christians have differed about the frequency of intercourse and the subjects of intercourse. But we will not consider such matters as these here. ellauri112.html on line 897: Persistently, honorable men are engaged in a discussion as to what should be the contents of the communion cup. Should the cup contain wine, the fermented juice of grapes? Or should it be unfermented grape juice? Does it matter? What difference does it make, if any? Should church leaders accommodate both Christians who want to use wine, as well as those who prefer unfermented grape juice, by offering what is sometimes called a “split cup” or a “split tray”? In other words, what should be the second “element,” or the contents of the communion cup? Can grape juice change to real blood and no fucking tomato juice? How should such questions—controversial as they are—be answered? ellauri112.html on line 903: Second, we will devote two pages to the Bible passages that concern the cup in the Lord’s Supper. One page will consider the passages in Matthew, Mark, and Luke. On this page, we will study Jesus’s words, “the fruit of the vine,” in their original context, and we will also learn how these words were used in the Passover meal before and during the time Jesus spoke them. The other page will consider the two relevant passages in I Corinthians, and what they teach us about the contents of the cup. Rather than grow our discussion beyond all bounds, we will limit ourselves to what the Bible says about the contents of the communion cup. ellauri112.html on line 909: Fifth, we will cite the statements of confessions, churches and prominent men, always remembering that such human opinions are not equal to Holy Scripture, but can sometimes shed light on the meaning of Holy Scripture. We will seek to imitate the Bereans of Acts 17:11, who sought to examine what they had heard from even the best of God’s teachers in the light of the word of God. We will adopt what is biblical and profitable, and reject whatever is not. ellauri112.html on line 915: Since the use of unfermented grape juice is so popular, individual lay Christians may be confronted with grape juice instead of wine when they want to observe the sacrament. Therefore, we must briefly examine the Christian´s duty, whenever he or she is offered grape juice in the Lord´s Supper. ellauri112.html on line 917: Then, we will answer such objections as are commonly offered to the biblical teaching. ellauri112.html on line 931: However, only the Bible is inspired and infallible. Only the Bible can be the rule of our faith and practice. Where the Bible is silent, we will seek to be silent as well. Where the Bible speaks, we will seek to yield faithful obedience. Where it contradicts the opinions of men, or the practices of churches, we will say, “To the law and to the testimony! If they do not speak according to this word, it is because there is no light in them” (Isaiah 8:20). ellauri112.html on line 940: “Sorry, I thought you were proposing a toast,” he said. "Izvinite, mislio sam da nazdravljate", kazao je on. ellauri115.html on line 35: Tampereen yliopiston pitkäaikainen yhteiskuntafilosofian lehtori Lauri Mehtonen (hämärästi muistaisin että se oli partapozo, mutta saatan erehtyä) sanoo sattuvasti JJ Rousseausta haaveilujen esipuheessa: ellauri115.html on line 41: Tyydyn kuivaamaan tunteet kirjan väliin kuin talviot ja kirjaamaan verenpaineen mittaustulokset pyrkimättä muokkaamaan niitä paljonkaan. ellauri115.html on line 85: Lihava kala putosi vereen ellauri115.html on line 89: kohisi hiljaa loput veret pois. ellauri115.html on line 116: 1745 "Solmii suhteen" 23-vuotiaan "liinavaateompelijan" Therese Lavasseurin kaa. Kirjoittaa oopperan ja korjailee Rameaun veljenpojan & Voltairen oopperaa. Kiemurtelee Voltairen suosioon. ellauri115.html on line 118: 1748 Luovuttaa toisen lapsen löytöeläintarhaan. Näitä tule vielä 3 lisää. Ostaisitko tältä mieheltä lastenkasvatusopasta? No on epäilty et ehkä ne oli Teresen lapsia muttei Jannen. Janne saattoi olla tuhkis pissavikoineen. Se oli tosi luulosairas, sen pippeliä sondeerattiin päivittäin loppupeleissä. ellauri115.html on line 139: 1756 Asettuu Theresen ja anopin kanssa Eremitageen Pariisin lähiöön rouva d'Epinayn tiluxille. Alkaa kirjoittaa Julieta. (55 ei tapahtunut mitään mainittavaa.) ellauri115.html on line 149: 1768 Tervehdyttyään jonkin veran oleskelee Lyonissa. Kerää kasveja. Viipyy jonkin aikaa Grenoblessa. Käy Chamberyssa "maman"in haudalla. Asettuu johkin asumaan. Solmii lopultakin siviiliavioliiton Theresen kaa. ellauri115.html on line 154: 1778 Pääseen 10. kävelyyn, joka jää keskeneräisen teoxen viimeisexi. Girardinin markiisi kuzuu sen asumaan Ermenovilleen. Kasvien keräilyä. Kuolee aamupäivällä hyvän lounaan jälkeen apoplexiaan. Haudataan koiran viereen puistoon. ellauri115.html on line 156: 1794 JJ kaivetaan ylös koiran vierestä ja "siirretään" Pantheoniin. Jakobiinit tykkäsivät sen naziajatuxista. ellauri115.html on line 172: 24-vuotiaalle Teresalle J-J oikein lupasi, ettei koskaan menis sen kanssa naimisiin. Paizi 23v myöhemmin valesellaisiin kun Teresa ei vaan lakannut nalkuttamasta. Teresa oli sievä, hyvä pano ja hyvä keittäjä, muttei ihan Jean-Jacquesin henkisellä tasolla. (Tästä Imi Cunt sille vekutti, että mikäs nero luulet ize olevasi hömelö? Tolstoi sanoi myöhemmin eze on saanut eniten vaikutteita J-J:ltä ja evankeljumeista. Voihan hiivatti.) ellauri115.html on line 174: Therese war Rousseau bemerkenswert ergeben, wenn man seine schwierige Natur und sein herzloses Verhalten gegenüber den fünf gemeinsamen ausserehelich geborenen Kindern betrachtet. Trotz der Proteste seiner Frau (nicht aber Ehefrau) bestand Rousseau darauf, dass die Kinder jeweils nach der Geburt einem Findelhaus übergeben wurden. Seine Begründungen waren philosophisch - zum Beispiel sei das der einzige Weg, "ihre Ehre zu retten", da sie nicht verheiratet waren. Er nannte Therese "Tante" und "Herrin", nicht aber "Königin", doch ging seine Unterwürfigkeit nie so weit, dass er sie um Prügel bat, und er klagte dass sie im Bett kalt war. Kreivitär Houdetotin perään J-J läähätti niin kovasti, että sai elinikäisen nivuskohjun jatkuvasta stondista. Sophie Houdetot oli schrecklich moralische Julien esikuva kirjassa Uusi Heloise. ellauri115.html on line 176: J-J oli kova kalufetischisti myäs, se pussaili huonekaluja ja kyhnytti izeään vasten heilojensa asusteita ja kirjelappuja. (Teresa piti sitä hulluna.) Se hiippaili hämärillä kaduilla ja näytti naisille paljasta pyllyä siinä toivossa että joku läpsäyttäisi sen perskankkuja. Kerran se koitti kusexia kaivolla nuorten neitosten nähden, ja oli saada turpiinsa vihaisilta ämmiltä. ellauri115.html on line 180: Rousseaulla oli laajentunut prostata tai joku muu pissavaiva, jonka takia Teresan piti katetroida sitä potalla. Viimeisen 13 vuoden aikana se ei enää yrittänytkään hilloviivalle, vaan tyytyi käteenvetämiseen kazellessaan pikkutyttöjä. ellauri115.html on line 205: Oli 7 päivää toinen toistensa päällä niinkuin portaat. Minä seisoin ensimmäisellä portaalla ja vahvuus päälläni oli avoinna. Taivaan keskelle oli istutettu puu ja sen vieressä oli kivi. Minun jumalani, minä sanoin niille kasvoilleni langeten, mutta silloin puu kuihtui ja kivi mureni, ja ne olivat poissa. Nousin toiselle portaalle, ja nyt näin paljon kauniita ja juhlallisia jumalankuvia, jotka totisin silmin kazelivat minua. Minä kumarsin niitä ja sanoin: Minun jumalani. Mutta nämä kuvat kukistuivat suurella pauhulla. Kun nousin kolmannelle portaalle, näin kuninkaan ja hänen vieressään paimensauvaa kädessään pitävän miehen. Kaikki kansat palvoivat heitä. Niin minäkin. Mutta tuli verho, ja verho väistyi, eikä heitä enää ollut. Tämän jälkeen näin suuren nahkaleilin, josta juoxi kultaa, joka oli niin kirkasta, että se huikaisi silmäni. Minä sanoin: Tämä on minun jumalani. Silloin kulta peittyi vereen, minä kuulin itkua ja jostakin tuli liekki, joka sulatti kullan olemattomaxi. Viidenneltä portaalta minä näin kansan, joka sanoi olevansa jumala ja kazeli izeään lempeästi. Mutta tuskin se näin sanoi, kun se tarttui miekkoihin, ja minä näin vihaa niillä kasvoilla, jotka äsken olivat olleet lempeät, ja ihmiset tappoivat toisiaan sanoen tahtovansa rauhaa. He saivat sitä, sillä he kuolivat pois. Kuudennelta portaalta minä näin izeni taivaassa ja tiesin silloin ylpeänä, että minä ize olinkin jumala. Kasvoillani maaten minä hartaasti palvoin omaa kuvaani. Kazeeni kohotettuani näin kuvani kutistuvan kokoon kuin palava nahka, ja se muuttui sangen rumaxi kazoa. Kohta sitä ei ollutkaan. Silloin nousi seizemäs porras ylös ja minun sydämestäni kuului huuto, joka sanoi: Minä olen se korkein, joka olen luonut kaikki ja olen kaikki, minä, joka olen nimetön, suvuton ja salattu. Ei minua kukaan tunne, vaikka sanoo tuntevansa, ei minun ääntäni kukaan tulkize, vaikka kaikki ovat tulkizevinaan. Sillä minä en puhu. Sen ihmisen, joka löytää minut, te tapatte sanoen hänen pilkkaavan jumalia. ellauri115.html on line 227: Thérèse Le Vasseur tuli arvostetusta perheestä, joka oli kaatunut vaikeisiin aikoihin; hiänen isänsä oli paikallinen virkamies Orléansissa, ja hiänen äitinsä oli kauppias. Thérèse ja hiänen äitinsä muuttivat Pariisiin etsimään työtä, ja myöhemmin hiänen isänsä liittyi heihin. Le Vasseur tapasi Rousseaun Pariisissa vuonna 1745. Le Vasseur työskenteli itsepalvelupesulana ja huonetarnaisena (!?) Hotel Saint-Quentinissä Rue des Cordiers -kadulla, jossa Rousseau otti ateriansa. Hiän oli tuolloin 23-vuotias, hän 33-vuotias. Rousseaun mukaan Thérèse synnytti hänelle (?) viisi lasta, jotka kaikki annettiin Enfants-Trouvésin löytökodille, ensimmäinen vuonna 1746 ja muut 1747, 1748, 1751, ja 1752. Thérèseä kuvataan Rousseaun tunnustuksissa heikosti älykkääksi naiseksi, jota hiänen perheensä ja miesystävänsä hyväksikäyttää. (Siis kuvataan kuten tavallista heikosti, mutta älykkääxi.) He kävivät läpi laillisesti kelpaamattoman avioliittoseremonian Bourgoinissa 29. elokuuta 1768. Therese tarjosi Rousseaulle tukea ja hoitoa, ja kun hän kuoli, hiän oli hänen omaisuutensa, mukaan lukien käsikirjoitukset ja rojaltit, ainoa perijä. Rousseaun kuoleman jälkeen vuonna 1778 hiän meni naimisiin René de Girardinin palvelija Jean-Henri Ballyn kanssa marraskuussa 1779. He asuivat yhdessä Le Plessis-Bellevillessä kuolemaansa asti vuonna 1801. (Siis hiänen, hän Bally peri sitten koko roskan.) ellauri115.html on line 235: Kaikki ulkopuolellani oleva on vazedes mulle vierasta. Mulla ei tässä maailmassa ole enää läheisiä, ei vertaisia, ei veljiä. (No on toi Teresa, muze on ämmä ja nykyään vitun ärsyttävä komentelija. Lapset on missä lie adoptioperheissä.) ellauri115.html on line 239: Olen siis päättänyt karkottaa mielestäni kaiken piinallisen, jonka pohdiskelu on yhtä tuskallista kuin hyödytöntä. Vietän loppuikäni yxin (Teresaa ei lasketa), koska en löydä oman izeäni ulkopuolelta lohtua, toivoa ja rauhaa (lue kehuja), eikä minulla ole halua eikä velvollisuutta huolehtia muusta kuin izestäni. (Terska pitää automaattisesti huolta izestään ja musta, se on laundromaatti.) ellauri115.html on line 290: Europe's Middle Ages, the period from the 5th to 15th century (give or take), was not exactly a glorious time. The Dark Ages, as they are also known, were a period of stagnation, wars, deterioration, and death. Lots and lots of death. ellauri115.html on line 374: D'Alembert antaa ymmärtää että pahixet eivät pidä lapsista. Janne haistaa tässä heti loukkauxen. No paninhan mä mun omat lapset löytöeläintarhaan, mut kylmä tosi mielelläni kurkistelen muiden lapsia, enemmänkin kuin on normaalia. Ajattelin siinä lapsieni omaa etua. Musta ei silloin (vielä) ollut kasvattajaxi, enkä halunnut jättää niitä äitinsä ja äidinpuolen sukulaisten armoille. Suuri tuntematonkin on parempi. Mä olisin ollut tosi hellä isä, mut mulla ei ollut aiempaa kokemusta. Ja vanhuxet on lapsista vastenmielisiä, musta ainaskin. Tynnyrinvannehtijan pojan tapaus panee epäilemään Jannen motiivien puhtautta. Oliko se namusetä? Sit epäilyttää vähän et Teresa ei sen jutuissa ole senkään vertaa mukana kuin uskollinen koira Sultan. Se tekee tosi kylmäkiskoisen vaikutelman. Niinkuin sekin että Jannen piffaamia vohveleita arponeet pikkutytöt oli Jannesta kaikki rumia vaikka käyttäytyivät sievästi. Lysti maxoi 30 souta, ja iloa tuli 100 soun edestä. Olikohan JJ vähän pihi? Hollantilaiset ovat halpamaisia kun ottavat maxun jopa kellonajasta. ellauri115.html on line 389: In the year 1766 Rousseau had just cause to fear for his life. For more than three years he had been a refugee, forced to move on several times. His radical tract, The Social Contract, with its famous opening salvo, "Man is born free, but everywhere he is in chains", had been violently condemned. Even more threatening to the French Catholic church was Émile, in which Rousseau advocated denying the clergy a role in the education of the young. An arrest warrant was issued in Paris and his books were publicly burned. "A cry of unparalleled fury" went up across Europe. "I was an infidel, an atheist, a lunatic, a madman, a wild beast, a wolf ..." ellauri115.html on line 391: Some believed this lean, dark man whose eyes were full of fire was possessed by the devil. ellauri115.html on line 396: Hume still felt, justly, under-appreciated. The "banks of the Thames", he insisted, were "inhabited by barbarians". There was not one Englishman in 50 "who if he heard I had broke my neck tonight would be sorry". Englishmen disliked him, Hume believed, both for what he was not and for what he was: not a Whig, not a Christian, but definitely a Scot. In England, anti-Scottish prejudice was rife. But his homeland too seemed to reject him. The final humiliation came in June 1763, when the Scottish prime minister, the Earl of Bute, appointed another Scottish historian, William Robertson, to be Historiographer Royal for Scotland. ellauri115.html on line 398: Hume's friends travelling in France had already told him about his incomparable standing in Parisian society. And the two years he spent in Paris were to be the happiest of his life. He was rapturously embraced there, loaded, in his words, "with civilities". Hume stressed the near-universal judgment on his personality and morals. "What gave me chief pleasure was to find that most of the elogiums bestowed on me, turned on my personal character; my naivety & simplicity of manners, the candour and mildness of my disposition &tc." Indeed, his French admirers gave him the sobriquet Le Bon David, the good David. ellauri115.html on line 404: Several of his philosopher friends tried to shake Hume from his complacency. Grimm, D'Alembert and Diderot all spoke from personal experience, having had a spectacular falling-out with the belligerent Rousseau in the previous decade. ellauri115.html on line 406: In consequence, they had totally severed relations with him. Most chilling was the warning from Baron d'Holbach. It was 9pm on the night before Hume and Rousseau set out for England. Hume had gone for his final farewell. Apologising for puncturing his illusions, the baron counselled Hume that he would soon be sadly disabused. "You don't know your man. I will tell you plainly, you're warming a viper in your bosom." ellauri115.html on line 408: Of course it must have been galling for Hume, hailed in Paris, to be reduced, in the shrewd observation of an intimate Edinburgh friend, William Rouet, Professor of Ecclesiastical and Civil History, to being "the show-er of the lion". The lion stood out in his bizarre Armenian outfit, complete with gown and cap with tassels, and was almost everywhere accompanied by his dog, Sultan. Hume was astounded by the fuss, somewhat meanly putting it down to Rousseau's curiosity value. ellauri115.html on line 410: He was still insistent on his love for Rousseau - at least when writing to his French friends. He told one, "I have never known a man more amiable and more virtuous than he appears to me; he is mild, gentle, modest, affectionate, disinterested; and above all, endowed with a sensibility of heart in a supreme degree ... for my part, I think I could pass all my life in his company without any danger of our quarrelling ..." Indeed, a source of their concord, Hume thought, was that neither one of them was disputatious. When he repeated the sentiments to D'Holbach, the baron was glad that Hume had "not occasion to repent of the kindness you have shown ... I wish some friends, whom I value very much, had not more reasons to complain of his unfair proceedings, printed imputations, ungratefulness &c." ellauri115.html on line 412: Rousseau was already seized with the glimmerings of a plot; he warned his Swiss friends that his letters were being intercepted and his papers in danger. By June, the plot was starkly clear to him in all its ramifications - and at its centre was Hume. On June 23, he rounded on his saviour: "You have badly concealed yourself. I understand you, Sir, and you well know it." And he spelled out the essence of the plot: "You brought me to England, apparently to procure a refuge for me, and in reality to dishonour me. You applied yourself to this noble endeavour with a zeal worthy of your heart and with an art worthy of your talents." Hume was mortified, furious, scared. He appealed to Davenport for support against "the monstrous ingratitude, ferocity, and frenzy of the man". ellauri115.html on line 414: Hume's eyes were on France, in particular, and his reputation as the good David. His first denunciations of Rousseau were made to his friends in Paris; his Concise and Genuine Account of the Dispute between Mr. Hume and Mr. Rousseau would be published there in French, edited by Rousseau's enemies. He studiously avoided communicating with Mme de Boufflers, knowing she would, as she did, urge "generous pity". Hume's descriptions of Rousseau as ferocious, villainous and treacherous ensured joyful coverage in newspapers and discussions in fashionable drawing rooms, clubs and coffee houses. The actor-manager David Garrick wrote to a friend on July 18 that Rousseau had called Hume "noir, black, and a coquin, knave". ellauri115.html on line 418: In hindsight, it seems unlikely that they were ever going to get along, personally or intellectually. Hume was a combination of reason, doubt and scepticism. Rousseau was a creature of feeling, alienation, imagination and certainty. While Hume's outlook was unadventurous and temperate, Rousseau was by instinct rebellious; Hume was an optimist, Rousseau a pessimist; Hume gregarious, Rousseau a loner. Hume was disposed to compromise, Rousseau to confrontation. In style, Rousseau revelled in paradox; Hume revered clarity. Rousseau's language was pyrotechnical and emotional, Hume's straightforward and dispassionate. ellauri115.html on line 420: Among Rousseau's numerous charges were Hume's misreading of a key letter from Rousseau about a royal pension. That error embroiled King George III. The king was just one of the many prominent figures to be sucked into the quarrel: others included Diderot, D'Holbach, Smith, James Boswell, D'Alembert and Grimm. Walpole became a key player. Voltaire piled in too, unable to resist the chance to strike at Rousseau. ellauri115.html on line 424: Hume had demolished the arguments purporting to prove the existence of God, including Rousseau's favourite argument from design - the claim that only a supreme and benevolent being could explain the wonder and order in the world. This argument, Hume insisted, was untenable. How could it account for the suffering in the world? How can we infer that there is just one architect of the world, and not a co-operative of two or more? ellauri115.html on line 429: Moreover, Rousseau advocated the opinion that, insofar as they lead people to virtue, all religions are equally worthy, and that people should therefore conform to the religion in which they have been brought up. This religious indifferentism caused Rousseau and his books to be banned from France and Geneva. He was condemned from the pulpit by the Archbishop of Paris, his books were burned and warrants were issued for his arrest. Former friends such as Jacob Vernes of Geneva could not accept his views, and wrote violent rebuttals. ellauri115.html on line 431: Voltaire issued an invitation to Rousseau to come and reside with him, commenting that: "I shall always love the author of the 'Vicaire savoyard' whatever he has done, and whatever he may do...Let him come here [to Ferney]! He must come! I shall receive him with open arms. He shall be master here more than I. I shall treat him like my own son." ellauri115.html on line 433: Around this time, Rousseau started developing feelings of paranoia, anxiety, and of a conspiracy against him. Most of this was just his imagination at work, but on 29 January 1768, the theatre at Geneva was destroyed through burning, and Voltaire mendaciously accused Rousseau of being the culprit. In June 1768, Rousseau left Trie, leaving Therese behind, and went first to Lyon, and subsequently to Bourgoin. He now invited Therese to this place and "married" her, under his alias "Renou" in a faux civil ceremony in Bourgoin on 30 August 1768. ellauri115.html on line 442: Mulla on nyt sellanen hypoteesi että kaikista izekeskeisimmät ja oikeistokonservatiivisimmat hihhuloivat narsistit on idealisteja kun taas käytännöllisesti suuntautuvammat joilla on jotain kurjalistosympatioita ja huumorin- eli suhteellisuudentajua on todennäköisemmin vasixia materialisteja. Se olis sitten tärkein ero Voltairen ja Rousseaun välillä. (Plus se että Rousseaulla oli 4x pienempi pippeli.) Voltaire olis meidän aikoina ollut demari ja Rousseau olis edustanut persuja, keskustaa tai vihreitä. Seuraavassa tarjoillaan savoijilaisen apupapin papupata josta muodostui Rousseaun mahtavin aivopieru ennen kuin se osui koiraan, tai koira siihen. Se on helevetin pitkä ja pitkäveteinen, TLDR todennäk. mutta jaxuhalia. Mut jos sen jaxaa kahlata, näkee kyllä selvästi mix SEKÄ papinpakanat ETTÄ jumalattomat oli Janneen hyvin hyvin vihaisia. Se on jumalinen, mutta ei kristitty, hyvinkin on kerettiläistä ainesta. Vanhan liiton Jehovan mieleinen mies, rintaansa takova fariseus temppelin eturivistä. ellauri115.html on line 462: Mietin sixi kuolevaisten surkeaa kohtaloa ajopuuna tässä kazomusten meressä, ilman kompassia mahtavaa peräsintä ja pulleita purjeita, ja myrskyisien himojeni kourissa ilman muuta opasta kuin kokematon luozi joka ei tiedä mistä se on tulossa ja minne menossa. Mä sanoin näin, izexeni nimittäin: "Rakastan totuutta, ezin hiäntä, enkä löydä. Näytä mulle totuus ja tartun siihen kiinni kuin iiliäinen; mixi se piilottaa naamansa innokkaalta sydämeltä joka ei muuta toivo kuin sitä palvoa? ellauri115.html on line 486: Samuel Clarke (1675–1729) was the most influential British metaphysician and theologian in the generation between Locke and Berkeley, and only Shaftesbury rivals him in ethics. In all three areas he was very critical of Hobbes, Spinoza, and Toland. Deeply influenced by Newton, Clarke was critical of Descartes’ metaphysics of space and body because of the experimental evidence for Newtonianian doctrines of space, the vacuum, atoms, and attraction and because he believed Descartes’ identifying body with extension and removing final causes from nature had furthered irreligion and had naturally developed into Spinozism. ellauri115.html on line 488: Clarke sided with Locke and Newton against Descartes in denying that we have knowledge of the essence of substances, even though we can be sure that there are at least two kinds of substances (mental and material) because their properties (thinking and divisibility) are incompatible. He defended natural religion against the naturalist view that nature constitutes a self-sufficient system and defended revealed religion against deism. Clarke adopted Newton’s natural philosophy early on. Through his association with Newton, Clarke was the de facto spokesperson for Newtonianism in the first half the eighteenth century, not only explaining the natural science but also providing a metaphysical support and theological interpretation for it. ellauri115.html on line 504: Havaita on tuntea: verrata on tuomita; tuominta ja tunteilu ei ole samoja. Asitien kautta esineet esittäytyvät mulle erixeen ja yxittäin kuten ne on luonnossa; vertailemalla mä järjestän ne uudelleen, mä skulaan niillä tavallaan, panen toisen toisen päälle päättääxeni onko ne samoja vai eri, tai yleisemmin löytääxeni niiden suhteita. Mun mielestä aktiivisen tai älykkään olennon erityiskyky on ymmärtää tää sana "on". Turhaan ezin pelkässä aistioliossa tätä älykästä kykyä joka vertaa ja tuomizee; en löydä siitä mitään jälkeä sen luonnossa. Tää passiivinen olio tajuaa jokaisen esineen erixeen, se on tietoinen jopa kahden muodostamasta kokonaisuudesta, mutta se ei voi panna niitä vierekkäin ja verrata, se ei voi tuomita niiden välillä. [Höpsistä, osaahan elukatkin valita.] ellauri115.html on line 508: Meille kerrotaan että sensitiiivinen olento erottaa sensaatiot toisistaan niiden inherenttien eroavaisuuxien perusteella; tää vaatii selitystä. Kun sensaatiot on erejä, sensitiivine olento erottaa ne niiden eroista; kun ne on samanlaisia, se erottaa ne koska se tajuaa ne erillisinä. Muuten miten se voisi erottaa 2 samanlaista esinettä yhtäaikaa? Sen pitäisi välttämättä sotkea ne kaxi esinettä ja pitää niitä yhtenä, varsinkin systeemissä joka sanoo että tilasta ei ole aistimuxia. ellauri115.html on line 512: Miten mä sitten voin erehtyä näiden kahden tikun suhteesta, varsinkin kun ne ei ole yhdensuuntaisia? Mix esim. mä sanon että pikku tikku on kolmannes ison pituudesta, kun se on vaan neljännes? [Mä huomasin sun kazeen, sanoi Voltaire mulle kusilaarilla. Astu lähemmäxi, se on lyhempi kuin luulet. Hirvee ilkimys! Multa meni pissa housuun ja osa lattialle.] Mixi kuva, joka on aistimus, on erilainen kuin esine jonka on sen mallina Se on koska mä olen aktiivi kun mä tuomizen, koska vertailuoperaatio on vialla; koska mun ymmärrys, joka tuomizee suhteista, sekoittaa erroreita aistimusten totuuteen, mitkä yxin paljastaa mulle juttuja. [Aika heikkoa, Janne, aika heikkoa. Amatöörihavaintofilosofiaa. Näiden juttujen pohtiminen introspektiolla ei vie mihinkään.] ellauri115.html on line 536: Yhtä vähän pystyn käsittämään miten tahto liikuttaa ruumista kuin mä tajuan miten aistimuxet vaikuttaa mun mieleen. Mä en edest tiedä mixi toinen näistä mysteereistä on näyttänyt vähemmän selittämättömältä kuin toinen. Mun omasta puolesta, olen mä aktiivinen tai passiivinen osapuoli, kahden aineen yhtymisen tapa näyttää musta ihan kreisiltä. [Jotain mystistä mutustelua seuraa, josta ei saa selvåå, jätin pois.] ellauri115.html on line 540: Apinoiden erroreiden päälähde on yleisissä ja abstrakteissa idixissä; metafysiikan jargoni ei ole koskaan löytänyt yhtään totuutta, ja se on täyttänyt filosofian älyttömyyxillä joista me ollaan häpeissämme niin pian kun me poistetaan niista pitkät sanat. Sanos mulle, ystäväiseni, kun ne puhuu sulle sokeasta voimasta joka on levinneenä koko luontoon, saako siitä mitään käsitystä mieleensä? Ne ajattelee että ne muka sanoo jotain näillä epämääräisillä ilmauxilla - universaali voima, oleellinen liike - mutta eihän ne sano yhtään mitään. Liikkeen idis ei ole muuta kuin idis siirtymisestä paikasta toiseen; ei ole mitään liikettä jolla ei ole suuntaa; sillä mikään yxilö ei voi liikkua kaikkiin suuntiin yhtä aikaa. Mihin suuntaan sit aine liikkuu välttämättä? Onko koko aineläjällä sama liike, vai onko jokaisella atomilla oma? Ekan ideixen mukaan koko avaruuden pitää muodostaa yxi kiinteä ja jakamaton massa; jälkimmäisen mukaan se voi vaan muodostaa diffuusin ja inkoherentin pilven, ja silloin ei vois mitkään 2 atomia yhtyä. [Se ei olis yhtään kivaa, ja selkeesti vastoin mun arkikokemusta.] Mihin suuntaan lähtis toi kaikelle aineelle yhteinen liike? Suoraviivaisesti, ympyrässä, ylhäältä alas, vasemmalta oikealle? Jos jokaisella molekyylillä on oma suuntansa, mikä olis kaikkien näiden suuntien ja erotusten syy? Jos jokainen molekyyli ja atomi vaan pyörisi axelinsa ymmpäri, kaikki seisokelisivat kadunkulmissa ja kukaan ei pääsi kulkemaan. Ja tänkin pyörimisen pitäis mennä johkin suuntaan. Se et aine lähtis liikkeelle jostain abstraktiosta on paskapuhetta, se ei merkkaa mitään, ja jos aine lähtee johkin suuntaan niin sillä on joku syy. Mitä enemmän esimerkkejä mä otan elävästä elämästä, sitä enemmän syitä mun pitää selittää, enkä löytäis koskaan yhteistä agenttia joka kontrolloisi niitä kaikkia. Ei siinä kaikki etten mä pysty piirtämään kuvaa sellasesta sattumanvaraisesta liikehdinnästä ja elementtien yhteentörmäyxistä, en voi edes kuvitella sellasta härdelliä, ja universumin kaaos on vähemmmän kuviteltavissa mulle kuin sfäärien harmonia. Voin ymmärtää että universumin mekanismi ei ehkä ole apinan käsitettävissä, mutta jos alat sitä selittää, selitä edes niin että apina ymmärtää. ellauri115.html on line 568: Henry: Women are irrational, that's all there is to that! ellauri115.html on line 589: Wherever you're with them, you're always at ease. ellauri115.html on line 605: Now and then there's one with slight defects; ellauri115.html on line 611: If I were hours late for dinner, would you bellow? ellauri115.html on line 639: And carry on as if my home were in a tree? ellauri115.html on line 640: Would I run off and never tell me where I'm going? ellauri115.html on line 645: Tässäpä mielenkiintoinen ajatusnyrjähdys. Eziis nimenomaan izerakkaat tyypit mielellään antaa läpyjä jollekulle mesenaatille? Oliskoon se todellakin niin? Kai se olis jonkinlaista transferenssiä, ne tekee jumalansa selfiestä ja voi siten palvoa omaa naamaansa jumalan lammen pinnasta? Kyllähän esim. jääkiekkofanit pullistuu ihan hirveesti jos ja kun Suomen joukkue voittaa kultamitalin? No ei hopeakaan ole häpeä, muttei kukaan sen tähden hyppää Havis Amandan syliin tai kolera-altaaseen. ellauri115.html on line 677: Luonnonlapsi mitä huolinkaan, kunhan vapahana olla saan! Mä en kyllä ole koskaan tajunnut tätä pointtia: jos ainoa mitä mies vapaana voi tehdä on tunaroida jutut, mix siitä pitää pitää niin isoa melua? Kylmä ainakin voisin ottaa vastaan vähän virka-apua, jos paratiisinomaiset olot olis sillä taattuja. Vähemmälläkin izetyytyväisyydellä pärjää, jos on lämmin ja masu ja misu pulleassa kunnossa. Vittuako jumalan piti mennä sen omenapuun kanssa keekoilemaan? Kaikki oli hyvin ennen sitä. Sitäpaizi sori vaan Janne, mut tää sun käsitys miehen harmittomuudesta on osoittautunut harvinaisen vääräxi. Rauhixen pihalla ei kuulu enää kimalaisen pihausta, lupiinit valtaa koko viidakon ja Bursan rannikolla on autonrenkaan vahvuista meriräkää, johon kalat tukehtuvat. Kaikki miehen aikaansaannosta Sallimuxen kazellessa vierestä. ellauri115.html on line 679: Meidän supervoimien sekakäyttö tekee meistä onnettomia ja ilkeitä, kuin olisimme pudonneet siniseen värisammioon pienenä. Meidän huolet, surut ja kärsimyxet on omatekemiä. Tyhmästä päästä kärsii koko ruumis. Moraaliset pahat on epäilemättä miehen thötä, ja fyysiset pahat ei olis mitään ilman meidän paheita jotka aikaansaattaa ne. Vanhuus ja kuolemakin tuli siitä alkuperäisestä tunaroinnista [hmm, entäs elukat? Oliko niilläkin omat aatamit ja eevansa? No, ketä kiinnostaa.] Eikö luonto ei ole antanut ymmärtää mitä tarvizemme hengissä pysyäxemme! Eikö ruumiin kärsimys ole merkki siitä että tää kone on epäkunnossa, ne rabotajet, tarvii huoltoa= Kolema ... eikö ilkeät myrkytä oman elämänsä ja meidän muidenkin? [Lue: mä en ole niitä ilkeitä.] Kuka sitäpaizi haluaisi elää ikuisesti? [Häh? Eikö se ollut justiinsa poinzina? Onx tää nyt sitä kerettiläisyyttä? No, luetaanpa eteenpäin.] Kuolema on lääke pahaan jonka hankit izellesi; luontoäiti ei anna sun kärsiä loputtomiin. Alkeellisesti elävällä hepulla on tosi vähän kärsimyxiä! Sen elämä on melkein kokonaan vapaa kärsimyxistä ja passiohedelmistä [lukuunottamatta paarmoja ja hyttysiä, ne on vittumaisia ilman housuja]; se ei pelkää eikä tunne kuolemaa; jos se tuntee sen, kärsimyxet saa sen haluamaan sitä; sixe ei ole mikään paha juttu sen silmissä. Jos me vaan oltais tyytyväisiä omaan oloomme niin ei meillä olis mitään syytä valittaa [Laittamattomasti sanottu, Janne. Leukavasti laukaistu.]; mutta haeskellessamme mielikuvitushyvää me löydetään tuhansia oikeita pahoja. Hän joka [hehe] ei kestä vähän kipua saa kärsiä kovasti. Jos mies menee rapakuntoon harrastuxissa, koitat parantaa sitä lääkkeillä; sen pelkäämään pahaan tulee lisäxi sen tuntema paha olo; kuoleman ajatus tekee siitä kamalaa ja kiirehtii sen tuloa; mitä enemmän koitamme välttää sitä, sitä enemmän ajattelemme sitä; ja me mennään elämästä läpi peläten kuolemaa, syyttäen luontoa pahoista jotka me ollaan ize hankittu vittuilemalla sen laeille. ellauri115.html on line 695: Mä olen tietoinen sielustani; mä ihan tunnen sen ja ajattelen sitä tuon tuostakin; mä tiedän mikä sen on vaikken tiedä mitä se oikeasti on; mä en voi järkeillä asioista jota mä en tunne. Se minkä mä tiedän on että mun henk.koht. identiteetti riippuu mun muistista, ja että ollaxeni sama mun ptää muistaa et mä olin olemassa. Mä en muistaisi kuoleman jälkeen millanen mä olin elävänä ellen mä muista miltä musta tuntui ja mitä mä tein; enkä epäile että just sen muistaminen tulee olemaan hyvisten palkkio ja pahisten kidutus. Tässä maailmassa sisäinen tietoisuus uppoaa innokkaiden passiohedelmien hälinään jotka estää katumisen. Miehuuden harjoituxesta seuraava nöyryyytys ja häpeä estää näkemästä sen charmia. Mut kun vapautuneina ruumiinaistien illuusioista silmäilemme iloisina ylintä pomoa ja ikuisia totuuxia jotka siitä valuvat; kun kaikki meidän sielunvoimat on hereillä järjestyxen kauneuteen ja me ollaan täysin uppoutuneita vertaamaan sitä mitä tuli tehtyä siihen mitä olis pitänyt, niin silloin omantunnon ääni pääsee täyteen volaan nupit kaakossa; silloin puhdas riemastus joka tulee izetyytyväisyydestä, ja terävä katumus izensä nolaamisesta ratkaisee ylivoimaisella tunteella mikä tulee olemaan kunkin omavalmisteinen osa kuonpuoleisessa. Hyvä ystäväiseni, älä kysy onko siellä muita ilon tai kärsimyxen aiheita; mä en tiedä kun en ole käynyt kazomassa vielä; tää minkä mä voin kuvitella riittää mulle lohdutuxexi tässä elämässä ja saa odottamaan kärsimättömästi seuraavaa. Mä en sano et hyviä palkitaan, sillä mitä suurempaa hyvää voi tosi hyvä olento kuvitella kuin olla niinkuin kotonaan? Mut mä sanon kyllä että hyvät tulevat olemaan onnellisia, koska niiden money maker, kaiken oikeudenkäytön ylin auktoriteetti, joka on tehnyt ne tunteilemaan kykenevixi, ei ole tehnyt niitä kärsiskelemään; sitäpaizi, ne ei ole käyttäneet vääriin vapauttaan maan päällä eikä muuttaneet kohtaloaan oman vian takia; kuiteskin ne ovat kärsineet tässä elämässä ja kyllä se niille hyvitetään seuraavassas. Tää fiilis ei luota niinkään miehen ansioihin, vaan hyvän ideaan, joka näyttää musta kuuluvan jumalan peruskokoonpanoon. Mä oletan vaan että järjestyssäännöt pysyy voimassa ja että Jumala ei kuseta. ellauri115.html on line 711: Kun nyt on päätelty aistiesineiden havainnosta ja mun sisäisestä tietoisuudedsta, joka johtaa mut päätellä syistä ja synnyistä syvistä diginatiivijärjellä päätotuudet jotka on mulle ihan need to know tietoa, mun täytyy nyt eziä sellasia käyttäytymisperiaatteita kuin niistä voi vetää, ja sellissiä sääntöjä jotka mun täytyy asettaa oppaaxeni tämän maailman kohtaloni täyttämisexi, mitkä oli mun money makerin meisinki. Käytän yhä samaa mefodia, en johda näitä sääntöjä korkekoulufilosofiasta, vaan löydän ne mun syömmin syvyyxistä, mihin ne on kirjoitettu tulipunaisilla kirjaimilla mitä mikään ei voi kumittaa. Mun tarvii vaan konsultoida izeäni sen suhteen mitä mä haluun tehä; se mikä musta tuntuu oikealta on oikein, mikä mun mielestä on väärin on väärin; omatunto on paras kasvomuisti; ja se on vaan kun tinkaamme omastatunnosta kun meillä on tarve sofistikoituihin argumentteihin. Meidän eka velvollisuus on mua izeäni kohtaan; kuitenkin miten usein toisen äänet kertoo että kun me haetaan omaa hyvää toisten kustannuxella me tehdään pahaa? Me luullaan seuraavamme luonnon opasteita, ja me vastustetaan sitä; me kuunnellaan mitä se sanoo meidän aisteille, ja me haistatetaan huilu sillä mitä se sanoo meidän sydämmelle; aktiiviolento tottelee, passiivi komentaa. Omatunto on sielun puheääni, passiohedelmät on ruumiin ääntelyä. Onko kumma että nää äänet usein kiistelevät kuin Aku Ankan korviin kuiskuttelevat kaxi pikku avataria? Ja kumpaahan meidän olis kuultava? Saat 2 arvausta. Liian usein järki pettää meitä; meillä on erinomainen syy epäillä sitä [jos se nimittäin sattuu olemaan aika heikko]; mutta superego ei koskaan petä meitä; se on miehen ainut tosi opaste; se on sielulle mitä vaisto on ruumiille, [Alahuomio: Moderni filosofia, joka myöntää vaan mitä se voi ymmärtää, varoo myöntämästä tätä hämärää kykyä jota sanotaan vaistoxi joka näyttää opastavan muita elukoita kuin tikanpoikaa puuhun ilman hankittua kokemusta. [No on se meilläkin, lue vaikka Paul et Virginie, tai jos et jaxa kazo sitten leffa Blue Lagoon.] Vaisto, joittenkin meidän viisaiden viisaustieteilijöiden mielestä, on vaan salainen ajattelutottumus, joka on hankittu ajattelemalla; ja siitä miten ne tän kehityxen selittää voisi päätellä että lapset miettii enemmän kuin isot ihmiset: tää on outo paradoxi jota pitäis tutkia. Mut ei mennä tähän nyt, vaikka mun pitää kysyä mikä nimii pitää antaa sille innolle jolla mun koira jahtaa myyriä jota se ei edes syö, tai kärsivällisyydelle jolla se joskus kazoo niitä tuntikausia ja taitoa millä se nappaa ne, heittää ne jonkun matkan päähän kolosta kun ne tulee esille, ja sit tappaa ne ja jättää ne lojumaan. Kuitenkaan kukaan ei opettanut sille tätä urheilulajia, eikä kukaan edes kertonut sille että on sellaisia otuxia kuin myyriä. Taas kysyn, ja tää on tärkeämpi kysymys, mix kun mä uhkailin tätä koiraa ekan kerran, mixe heittäytyi maahan tassut ristissä kuin armonanoja .....ihankuin laskelmoidusti muhun vedoten, asento jonka se olis ottanut, jos mä olisin pitänyt pintani ja jatkanut sen mätkimistä siinä asennossa? Mitä hä! Oliko mun koira, tuskin pentu, omaxunut moraali-ideoita? Tiesikö jo armon ja avokämmenen merkityxen? Millä hankitulla tiedolla se yritti hillitä mun vihaa heittäytymällä mun armoille? [Nojaa, tää vaan osottaa että sellainen käytös on luontaisesti koiramaista.] Jokainen koira maailmassa menettelee melkein samalla tavall samoissa olosuhteissa, enkä mä väitä mitään mitä jokainen ei voi ize kokeilla, hankkia vaan koiran ja jonkun astalon. Voisko filosooferit, jotka niin ivallisestri hylkää vaiston, ystävällisesti selittää tän vaan aistimusten leikkinä ja kokemuxen jonka ne olettaa että me ollaan hankittu? Antaa niiden antaa selitys joka kelpaa joka tolkun äijälle; siinä tapauxessa mulla ei ole enempää sanottavaa, enkä sanokaan enempää vaistosta.] Se joka tottelee omaatuntoa noudattaa luontoa eikä sen tarvi pelätä menevänsä harhaan. Tää on hyvinkin tärkeä asia, jatkoi mun hyväntekijä, nähdessään että mä meinasin keskeyttää sen; anna mun pysähtyä hetkexi selittämään tää paremmin, se sanoi kovempaa ja kiireemmin. ellauri115.html on line 728: Mutta tässä koen mä kuulen mutinaa kaikilta ns. viisailta miehiltä. Lapselliset erroiri, kasvantaviärät ennakkoluulot, ne huutaa kesken konserttia! Ei apinan mielessä ole muuta kuin mitä se on oppinut kokemuxesta; ja me tuomitaan kaikkea vaan hankittujen ideoiden perusteella. Ne jaxaa jauhaa tätä; ne jopa uskaltautuu hylkäämään kaikkien kansojen selvän ja universaalin yhteisen kannan, ja asettaa tätä apinalauman hämmästyttävää yximielisyyttä vastaan jotain hämäriä poikkeuxia jotka ne tietää vaan ize; ikäänkuin koko luonnon terendi voitas tehdä tyhjäxi vaan yhden osakunnan [esim Israel] vastaesimerkillä, ja ikäänkuin joidenkin hirveyxien olemassaolo tekisi lopun koko lajista. [No siltähän tää alkaa vähän näyttää...] Mut minkä tautta spektikko Montaigne yrittää löytää jostain hämärältä maailmankulmalta tavan joka on vasten perittyjä oikeuskäytäntöjä? Mitä varten se uskoo mitä epäuskottavimpia turisteja, ja kieltäytyy uskomasta meidän suurimpia kirjailijoita? Pari outoa ja epäilyttävää tapaa, joilla on paikalliset syyt joita me ei vaan tunneta; tekeekö nää tyhjäxi yleisin päätelmän joka perustuu maailman kaikkien osakuntien yleissopimuxeen, jotka eroaa kaikilla muilla tavoilla mut on samaa mieltä tästä? Voi vittu Montaigne, sä olet olevinasi niin totuudenkaltainen ja rehellinen; ole vilpitön ja todennäköinen, jos filosofi voi olla sellainen, ja kerro mulle onko mitään maalman maata missä on rikos pitää sanansa, olla armollinen ja avokätinen, missä hyvää miestä pilkataan, ja petkuttajaa kunnioitetaan. [Epistä! Ranskaa ei lasketa, eikä Voltairea.] ellauri115.html on line 734: Ei ole osa mun lukujärjestystä ruveta nyt metafyysisiin pohdintoihin joista meistä kumpikaan ei tajuaisi pätkääkään, keskusteluihin jotka ei oikeasti johda mihinkään. Olen jo kertonut sulle etten huoli filosofoida sun kaa, vaan autan sua konsultoimaan omaa verenkiertoelintä. Jos kaikki maailman filosofit osoittais että mää oon väärässä, ja sun mutu sanoo et mää oon oikeessa, se riittää mulle. ellauri115.html on line 744: Omatunto! Omatuntoo! Järki hoi, äly älä jätä! Jumalallinen vaisto, taivaan kuolematon iäni, varma opas otuxelle joka on tietämätön ja tosiaan aika näiverö, kuitenkin suht intelligentti ja vapaa kuin sveiziläinien; erehtymätön hyvän ja pahan tuomari, joka tekee miehestä vähän kuin Jumalan! Sussa on miehen luonnon erinomaisuus ja sen tekojen moraalisuus; ilma sua mä en löydä izestäni mitään joka nostais mut muiden elukoiden edelle - ei muuta kuin surullinen etuoikeus exyillä yhdestä errorita toiseen, apuna ohjastamaton ymmärrys ja järki jolla ei ole mitään periaatteita. ellauri115.html on line 750: Mun luonnolliset tunteet, jotka puhuu yhteisestä hyvästä, ja mun järki, joka puhuu vaan musta izestä on aina riidoissa, ja mä olisin ajelehtinut elämän läpi alituisessa epävarmuudessa, vihaten pahaa, rakastaen hyvää, ja aina sodassa izeni kaa, jos mun sydämmeni ei olis saanut lisä läpivalaisua, jos se totuus joka määrää mun mielipiteet ei olis myös asettanut mun käytöstä, ja saanut mua rauhoittumaan. Järki yxin ei ole riittävä perusta miehekkyydelle; mikä sokkeli vois löytyä? Miehekkyys on järjestyxenrakkautta. Mutta voiko tää rakkaus voittaa mun omanvoitonpyyntiä, ja pitäiskö sen edes voittaa sitä? Antakoot ne mulle selvän ja riittävän syyn tälle preferenssille. Niiden niinsanottu periaate on ize asiassa vaan sanaleikkiä; sillä mä sanon myös että pahe on järjestyxenrakkautta, toisella tavalla nähtynä. Missä vaan on fiilistä ja älyä, siellä on jonkinlaista moraalista järjesystä. Ero on tää: hyvä mies järjestää elämänsä suhteessa kaikkiin muihin miehiin; paha järjestää sen vaan izeensä nähen. Jälkimmäinen keskittäää kaikki asiat izensä ympärille, toinen mittaa reviirinsä säteen ja haukuskelee sen aidalla. Siten sen paikka riippuu yhteisestä keskuxesta, joka on Jumala, ja kaikista samankeskisistä ympyröistä jotka on sen erinazaisia luotuja. Ellei ole Jumalaa, ilkeä on oikeassa ja hyvä mies on vaan taulapää. ellauri115.html on line 752: Mun lapsi! Jospa jonakin päivänä tuntisit mikä taakka poistuu kun, stikun sä oot luodannut ihmisajatusten turhuuden ja maistanut hapanta passiohedelmää, löydät lopulta ihan käden ulottuvilta viisauden kinttupolun, tämän elämän pakkotyön palkkion, sen onnen lähteen jota et uskonut löytäväsi. JOkainen luonnonlain velvollisuus, jonka miehen vääryys oli melkein hinkannut pois mun sydämmestä, on kaiverrettu sinne, toisen kerran sen ikuisen oikeuden tähden joka panee mulle nää verot ja kazoo miten mä maxan ne. Mä tunnen izeni vaan Lujaapierevän instrumentixi, joka haluaa hyvää, joka esittää sitä, joka tekee juttuja mun omaxi hyväxi kunhan mä jelpin sitä, ja käytän näennäistä vapauttani oikein. Mä alistun sen järjestämään järjestyxeen, varmana että yx päivä mä vielä nautin siitä ja löydän siitä onneni; sillä mitä makeampaa iloa on kuin tää, et tuntee olevansa ratas kellossa missä kaikki toimii kuin hieno sveiziläinen kronometri? Kivun saalinakin kestän sen kärsivällisesti muitaen, että se loppuu pian, ja että se tulee ruumiista joka ei edes ole mun. Life is hard and then you die. Jos mä teen salaa jonkun hyvän työn, mä tiedän et partiojohtaja näkee sen, ja mun käytös tässä maailmassa on etumaxua tulevaan. Kunmä kärsin epäoikeutta, mä sanon izelleni, että Lujaapierevä joka tekeee kaiken oikein palkizee muzit myöhemmin; mun kivulias tarpeenteko, mun köyhyys, tekee vaan kuolemasta vähemmän sietämättömän. Sen vähemmän on siteitä katkottavana kun mun vuoronumero tulee nahkurin orrelle. ellauri115.html on line 754: Mixmun sielu on mun aistien alainen, ja vankina tässä bodyssa jossa se on orjuutettuna ja ryppääntyneenä pienexi rytyxi? Enpäs tiedäkään; onko Lujaapierevä nyt tietoinen mun tilanteesta? Mut mä voin ilman hätiköintiä uskaltautua esittämään vaatimattoman arvauxen. Mä sanon izelleni: jos miehen sielu olis pysynyt vapaana ja viattomana, mitäs ansiota sitten olis sillä eze olis rakastanut ja totennut järjestystä joka oli jo aikaansaatuna, järjestystä, jota se ei edes olis voinut yrittää häiritä? Se olis onnellinen toki toki, mutta sen onni ei voisi saavuttaa ihan hekumanhuippua, nimittäin hyveellisyydestä tulevaa ylpeyttä, ja hyvän omantunnon läpytystä sisällä; se olis vaan kuin jotkut enkelit, ja varmastikin hyvä mies on jotain enemmän kuin ne, nehän on vaan Lujaapierevän lakeijoja ja ovimiehiä. Kuolevaiseen ruumiiseen sitaistuna siteillä jotka ovat yhtä merkillisiä kuin vahvoja, sen huoli tän ruumiin ylläpidosta houkuttaa sielua ajattelemaan vaan izeään, ja antaa sille mielenkiinnon aiheen joka on vastakkainen asioiden yleiselle järjestyxelle, jonka se kyllä voi vielä tietää ja rakastaakin vähän; tässä tilanteessa vapauxien oikeasta käytöstä tulee samalla kertaa ansio ja sen palkkiio; siinä se valmisteleee izelleen loputonta onnea, vastaustaessaan maanpäälisiä passiohedelmiä ja seuratessaan alkuperäisiä GPS-lukemia. ellauri115.html on line 762: Hyvin perustellusti epäillen izeäni ainoa asia jota mä pyydän Jumalalta, tai paremminkin edellytän sen oikeusistuimelta, on korjata mun eranto jos mä purjehdin väärään suuntaan, jos se errori on mulle vaarallinen. Rehellisesti sanoen, mun ei tarvi olettaa olevani erehtymätön; mun mielipiteet jotka näyttää musta tosilta voi olla ihan valetta; sillä mikäpä mies ei tarrautuisi omiin uskomuxiinsa; ja kuinka monet miehet on samaa mieltä mistään? Harha-aistimus joka pettää mua voi tosiaankin lähtöisin musta izestäni, mutta vaan Jumala voi poistaa sen. Mä olen tehnty kaikkeni yltääxeni totuuteen, mutta lyhkösenä mä en ylety sen lähteeseen; onxe mun vika jos mun voimat ei riitä enkä mä pääse eteenpäin kuin Lea Lehtisalo; nyt on totuuden vuoro uida mun liiveihin. ellauri115.html on line 776: Kauniilla ilmalla koko joukkomme lähti vielä jälkeenpäin kävelylle rantapenkereelle lauleskellen hanhenaikaisia lauluja. Tahdon nyt miettiä mixi tää aika tuntui musta niin eri kivalta. Eix ole outoa? ellauri115.html on line 811: What is to hinder a man from taking his enemy as his teacher without fee, and profiting thereby, and thus learning, to some extent, the things of which he was unaware? For there are many things which an enemy is quicker to perceive than a friend (for Love is blind regarding the loved one, as Plato says), and inherent in hatred, along with curiosity, is the inability to hold one´s tongue. ellauri115.html on line 834: A specimen of Fontaine's mal à propos remarks. A brother of Boileau, who was a doctor of the Sorbonne, pronounced one day, before La Fontaine and two or three others, a long eulogy upon St. Augustine. The fabulist, whose mind had been running upon a very different author, and who had but little idea of the distinction to be observed between writers on sacred and profane subjects, interrupted the doctor to ask whether he thought St. Augustine a greater genius than Rabelais. The theologian contented himself with the reply, “Take care, M. La Fontaine, you have put on your stockings the wrong side out!” Sepalus on persepuolella. ellauri115.html on line 836: At another time Racine took La Fontaine to church, and gave him a Bible, which he opened at the prayer of the Jews in Baruch; becoming interested in the book, which he had perhaps never opened before, he asked his friend, “Who was this Baruch? He was a fine genius!” For some time afterwards his salutation to friends was, “Have you read Baruch?”—LAROUSSE: Fleurs Historiques. ellauri115.html on line 845: Kirja on saanut nimensä profeetta Jeremian kirjurin ja ystävän Baruk ben Neriahin mukaan. Varmaa tietoa kirjoittajista ei kuitenkaan ole. Kirja lienee ollut olemassa yhtenäisenä kokonaisuutena 100-luvulla eaa. Se on luultavasti kirjoitettu alun perin arameaksi tai hepreaksi. ellauri115.html on line 849: Tämä kirja on kyllä nöyrä, vaikka kuka tämä Baruk olis ollut; sillä ei se ole uskottava, ettei propheta Jeremian palvelian, joka myös Barukiksi kutsuttiin, jolle tämä lähetyskirja omistetaan, pitänyt oleman korkiamman ja rikkaamman hengessä, kuin tämä Baruk on; ei myös sovi vuosiluku yhteen tekoin kanssa. Ei kuitenkaan ole tämä ilman hyödytystä tähän pantu muiden sekaan, että se kirjoittaa niin kovin epäjumalan palvelusta vastaan, ja muistuttelee Moseksen lakia. ellauri115.html on line 851: Seuraavassa parhaita haarukkapaloja Baarukin kirjasta. Alkupää on totunnaista jeremiadia, rags to riches tit for tat tyyppisiä ikuisia takuita. Sen jälkeen tulee hilpeätä argumentaatiota puujumalia vastaan. ellauri115.html on line 934: The ideas of Socinianism date from the wing of the Protestant Reformation known as the Radical Reformation and have their root in the Italian Anabaptist movement of the 1540s, such as the anti-trinitarian Council of Venice in 1550. Lelio Sozzini was the first of the Italian anti-trinitarians to go beyond Arian beliefs in print and deny the pre-existence of Christ in his Brevis explicatio in primum Johannis caput – a commentary on the meaning of the Logos in John 1:1–15 (1562). Lelio Sozzini considered that the "beginning" of John 1:1 was the same as 1 John 1:1 and referred to the new creation,[citation needed] not the Genesis creation. His nephew Fausto Sozzini published his own longer Brevis explicatio later, developing his uncle's arguments. Many years after his death in Switzerland, Sozzini consulted with the Unitarian Church in Transylvania, attempting to mediate in the dispute between Frankenstein and Count Dracula. ellauri115.html on line 936: He moved to Poland, where he married the daughter of a leading member of the Polish Brethren, the anti-trinitarian minority, or ecclesia minor. In 1565, it had split from the Calvinist Reformed Church in Poland. Sozzini never joined the ecclesia minor, but he was influential in reconciling several controversies among the Brethren: on conscientious objection, on prayer to Christ, and on the virgin birth. Fausto persuaded many in the Polish Brethren who were formerly Arian, such as Marcin Czechowic, to adopt his uncle Lelio's views. ellauri115.html on line 938: Fausto Sozzini furthered his influence through his Racovian Catechism, published posthumously, which set out his uncle Lelio's views on Christology and replaced earlier catechisms of the Ecclesia Minor. His influence continued after his death through the writings of his students published in Polish and Latin from the press of the Racovian Academy at Raków, Kielce County. ellauri115.html on line 940: The name Socinian started to be used in Holland and England from the 1610s onward, as the Latin publications were circulated among early Arminians, Remonstrants, Dissenters, and early English Unitarians. In the late 1660s, Fausto Sozzini's grandson Andreas Wiszowaty and great-grandson Benedykt Wiszowaty published the nine-volume Biblioteca Fratrum Polonorum quos Unitarios vocant (1668) in Amsterdam, along with the works of F. Sozzini, the Austrian Johann Ludwig von Wolzogen, and the Poles Johannes Crellius, Jonasz Szlichtyng, and Samuel Przypkowski. These books circulated among English and French thinkers, including Isaac Newton, John Locke, Voltaire, and Pierre Bayle. ellauri115.html on line 960: The Racovian Catechism makes muted reference to the devil in seven places which prompts the 1818 translator Thomas Rees, to footnote references to the works of Hugh Farmer (1761) and John Simpson (1804). Yet these references are in keeping with the somewhat subdued handling of the devil in the Biblioteca Fratrum Polonorum. The Collegia Vicentina at Vicenza (1546) had questioned not only the existence of the devil but even of angels. Word has it that the personal boll weevil was none other than Sozzini himself. ellauri115.html on line 962: Kun d’Alembert syytti Geneven pastoreita sosinianismista. Rousseau piti niiden puolta. “Socinianism was a Christian sect closely allied with the development of Unitarianism. It took its name from its founder, Fausto Sozino, an Italian of the sixteenth century who lived in Poland for a long time, where his movement had great strength. It was popular throughout Europe and was accepted by many Protestant churches. Socinianism was anti-trinitarian and held that reason is the sole and final authority in the interpretation of the scripture. It further denied eternal punishments. Calvin had condemned the doctrine, so that the imputation in d’Alembert’s article was both a daring interpretation of the doctrine of Geneva’s pastors and one which was likely to be dangerous for them.” Allan Bloom, Politics and the Arts (Ithaca: Cornell University Press, 1960) 150. (back) ellauri115.html on line 989: Hic locus est ubi mors gaudet succurrere vitae ellauri115.html on line 1075: Vaknin was born in Kiryat Yam, Israel, the eldest of five children born to Sephardi Jewish immigrants. Vaknin's mother was from Turkey, and his father, a construction worker, was from Morocco. He describes a difficult childhood, in which he writes that his parents "were ill-equipped to deal with normal children, let alone the gifted". Arvaa kyllä ketä sillä tarkoitetaan. ellauri115.html on line 1077: It was in the mid-1980s that he became aware of difficulties in his relationship with his fiancée, and that he had mood swings. In 1985 he sought help from a psychiatrist, who diagnosed him with narcissistic personality disorder (NPD). Vaknin did not accept the diagnosis at the time. From 1986 to 1987 he was the general manager of IPE Ltd. in London. He moved back to Israel, where he became director of an Israeli investment firm, Mikbatz Teshua. He was also president of the Israeli chapter of the Unification Church's Professors for World Peace Academy. ellauri115.html on line 1081: Vaknin moved to Skopje, Macedonia, where he married Macedonian Lidija Rangelovska. They set up Narcissus Publications in 1997, which publishes Vaknin's work. ellauri115.html on line 1089: In his view, narcissists have lost their "true self", the core of their personality, which has been replaced by delusions of grandeur, a "false self". Therefore, he believes, they cannot be healed, because they do not exist as real persons, only as reflections: "The False Self replaces the narcissist's True Self and is intended to shield him from hurt and narcissistic injury by self-imputing omnipotence ... The narcissist pretends that his False Self is real and demands that others affirm this confabulation," meanwhile keeping his real-life imperfect true self under wraps. ellauri115.html on line 1091: Vaknin distinguishes between cerebral and somatic narcissists; the former generate their narcissistic supply by applying their minds, the latter their bodies. He considers himself a cerebral narcissist because he is no eye candy. ellauri115.html on line 1121: Robert D. Jänis CM (born 1934) is a Canadian psychologist, known for his research in the field of criminal psychology. He is a psychopath emeritus of the University of British Columbia, where his studies center on psychopathology and psychophysiognomy. ellauri115.html on line 1128: The Hares moved to the USA to study for a PhD program in psychophysiognomy at the University of Oregon, but due to his daughter falling ill (as expected) the family returned to Canada. Hare then served as a psycho in the prison system in British Columbia (British Columbia Penitentiary) for eight months, an area in which he had no particular qualification or training; indeed he would later recount without pangs of conscience that some prisoners were able to manipulate him more than he could them. ellauri115.html on line 1132: Hare then returned to Vancouver, British Columbia, shut up as a professional psychopath at the prison's psychologist compartment, where he would stay for 30 years until retirement, the same prison he had previously worked in. He seemed not to change behavior in response to God's punishment because he was a psychopath. He recalls, "I happened to get into a cell that nobody else was sitting in". Hare has said of himself and his wife Averil that the loss of their daughter Cheryl in 2003 "tells an awful lot about who Averil and I are." Averil, his wife, is a prominent social worker in Canada specializing in child abuse. ellauri115.html on line 1136: Hare also co-authored the bestselling Snakes in Suits: When Psychopaths Go to Work (2006) with organizational psychologist and human resources consultant Paul Babiak, a portrayal of the disruptions caused when psychopaths enter the workplace. The book focuses on what Hare refers to as the "successful psychopath", who can be charming and socially skilled and therefore able to get by in the workplace. This is by contrast with the type of psychopath whose lack of social skills or self-control would cause them to rely on threats and coercion and who would probably not be able to hold down a job for long. Hare would classify himself and Mrs. Hare (jänisemo pyrynä viitaan loikki) as first class psychopaths. Successful vs. unsuccessful bad people. ellauri115.html on line 1170: A: The answer to this is very simple. Utilitarianism is concerned only with the volume of pleasure and pain, and Nietzsche says in so many words that as soon as you even enter into this kind of thinking, you are already deep into the territory of nihilism. It is passive; concerned with maintenance, not construction; aloof or indifferent to meaning, something to justify the effort in the first place, even when it is successful, let alone when it isn’t. It is the staid, kindly, sober—not to say, the British—version of the same imbecilic nihilism that was prevailing on the continent in the same era. Mill did not understand the difference between pleasure and (actual) happiness, between pain and suffering, between real (spiritual) slavery and freedom. ellauri115.html on line 1177: Izetunto voidaan jakaa minätietoisuuteen (izetietoisuuteen?) izearvostuxeen (izerakkauteen?) izeluottamuxeren ja izetuntemuxeen. ellauri115.html on line 1188: Sillä ei sekään ole hyvä että minä ja ihanneminä on liian samanlaisia, sellaisesta ei tule kunnon yrittäjää. Sarjayrittäjissä on paljon narsisteja. Niiden mielestä työttömyysavulla eläjät on surkeita luusereita, jotka saavat syyttää tunaroinnista vain izeään. ellauri117.html on line 35: Sinun puoleesi käännyn, hellä ja huoltapitävä äiti Teresa, ja sinun, jenkkipatrioottisetämies, fasisti ja nuiva persu. ellauri117.html on line 51: Eli enhän mä tästä asiasta mitään tiedä, mutta kirjoitinpa izehoitokirjan kuitenkin. Niinhän kaikki muutkin tekevät, ja hyvin tienaavat. Naiset esim Therese tietävät sitä paizi vielä vähemmän, niitä voi aina neuvoa. ellauri117.html on line 101: Jos äiti ei ole oikea äiti, ei hänen lapsensa myöskään ole oikea lapsi. Heidän velvollisuutensa ovat molemminpuoliset; jos toinen ne huonosti täyttää, toinenkin ne laiminlyö. Lapsen tulee rakastaa äitiänsä ennenkuin se tietää, että se on sen velvollisuus. Ellei veren ääni vahvistu tottumuksen ja huolenpidon kautta, se kuihtuu ensi vuosina ja sydän kuolee niin sanoakseni, ennenkuin se on syntynyt. Näin siis jo ensi askeleemme johtavat meidät pois luonnosta. ellauri117.html on line 103: Tarkatkaa luontoa ja seuratkaa sen osottamaa tietä. Se harjottaa lapsia lakkaamatta; se karkaisee niiden voimat kaikenlaisilla koettelemuksilla; se opettaa niille aikaisin mitä tuska ja kärsimys on. Hampaiden puhkeaminen synnyttää niissä kuumetta; kova vatsakipu tuottaa niille kouristuksia; vahva yskä on vähällä tukehduttaa ne; vatsamadot niitä vaivaavat; verenrunsaus turmelee niiden ruumiinnesteet; eri hapot käyvät ja synnyttävät niiden ihoon vaarallisia vihoittumia. Melkein koko tämä alkuikä on täynnä tauteja ja vaaroja. Puolet kaikista lapsista, jotka syntyvät maailmaan, kuolee ennen kahdeksatta ikävuotta. Kun nämä koettelemukset ovat ohitse, lapsi on vahvistunut, ja niin pian kuin se oppii elinvoimiaan käyttämään, tulee elämän perustus varmemmaksi. ellauri117.html on line 111: Lapsi viettää täten kuusi tai seitsemän vuotta naisten hoidokkaana, ollen heidän ja omien oikkujensa uhrina; ja sittenkuin sille on opetettu yhtä ja toista, s.o. sittenkuin on rasitettu sen muistia joko sellaisilla sanoilla, joita se ei voi ymmärtää tai seikoilla, jotka ovat vallan hyödyttömiä, sittenkuin on tukahutettu sen luontaiset taipumukset niillä intohimoilla, jotka siinä on herätetty, jätetään se tällaiseksi keinotekoiseksi olennoksi muuttuneena opettajan käsiin; tämä antaa lopullisen kehityksen niille keinotekoisuuden iduille, jotka huomaa jo varsin reheviksi, ja opettaa sille kaikkea, paitsi itsetuntemusta, paitsi itsenäistä toimintakykyä, paitsi elämisen ja onnelliseksi tulemisen taitoa. Kun sitten tämä lapsi, ollen orja ja tyranni samalla, pää täyteen ahdettuna tietoja, mutta vailla järkevyyttä, yhtä heikkona ruumiiltaan kuin hengeltään, työnnetään ulos maailmaan ja kun se silloin paljastaa kykenemättömyytensä, ylpeytensä ja kaikki paheensa, niin silloin surkutellaan inhimillistä kurjuutta ja nurinkurisuutta. Mutta siinä erehdytään; sillä tuollainen ihminen on ainoastaan meidän oikkujemme kasvattama; luonnon luomana ihminen on vallan toisenlainen. ellauri117.html on line 115: Sillä, joka ei voi täyttää isän velvollisuuksiaan, ei ole oikeutta isäksi tulla. Ei köyhyys, eivät toimet eivätkä mitkään inhimilliset arvelut vapauta isää elättämästä ja itse kasvattamasta lapsiaan. Uskokaa minua, lukijani. Sanon jokaiselle, jolla on tunteellinen sydän ja joka laiminlyö niin pyhiä velvollisuuksia, että hän kauvan on katkerasti itkevä erehdystään eikä koskaan ole siltä saava rauhaa. ellauri117.html on line 144: 1906 machte Kafka seinen Abschluß an der Prager Universitet und wandte sich mit Unbehagen dem Versicherungsgeschäft zu. Die Plackerei der Büroarbeit verlangte nach einem Ausgleich, und er nahm jede Gelegenheit wahr, außerhalb der Stadt zu schwinmen, zu rudern oder zu wanken. Aber diese Zerstreuungen waren nur kurze Unterbrechungen der zermürbenden Routine, die er sich gezwungenermaßen als Lebensinhalt gewählt hatte. Tagsüber arbeitete er für die Arbeiter-Unfall-Versicherungs-Anstalt», und ellauri117.html on line 147: 1917 erkrankte Kafka an Lungentuberkulose, die er als körpenliche Manifestation seiner inneren Zerrissenheit interpretierte: ellauri117.html on line 151: Das Leiden unterbrach seine Laufbahn als Versicherungsangestellter und zwang ihn, die ihm verbleibenden Jahre in Sanatorien und Kurorten zu verbringen. So paradox es klingt, diese Situation machte ihm das Leben leichter, da er jetzt in der Lage war, sich ganz auf das Schreiben zu konzentrieren. ellauri117.html on line 158: Feinheiten auszuhorchen. Wenig später gingen Kafka, seine Mutter und sein Vater zusammen spazieren. Plötzlich begann dieser, angeregt über die körperliche Liebe zu dozieren. Franz war es peinlich, daß seine Mutter anwesend war (ach was, es war sicher gerade sie die diesen Vortrag erfordert hatte), doch weit mehr noch entsetzte ihn die Unterscheidung zwischen tugendhaften Frauen und Huren, die sein Vater ihm nahezubringen versuchte. Seine Mahnung, sich nie mit diesen einzulassen, verunsicherte Franz, der damals anscheinend zu ausgelassenen Phantasien ûber erregende Dirnen neigte. ellauri117.html on line 160: Man sagt, daß Kafka seine erste sexuelle "Begegnung" mit seiner französischen Gouvernante hatte, doch hat er diskreterweise immer nur in Andeutungen über dieses «Urerlebnis» gesprochen. Den ersten regen Geschlechtsverkehr hatte er als Zwanzigjähriger mit einer tschechischen Verkäuferin. Sie verbrachten einen Abend in einer billigen Absteige. Diese Erfahrung bestärkte Kafka in seinem Ekel vor dem Geschlechtsverkehr und in seinem Glauben, daß Sexualität eine von Natur aus schmutzige, nichtswürdige Anlegenheit sei. Gerade das Entgegengesetzte predigte D.H.Lawrence (infra). Trotzdem streunte er seine ganze Studentenzeit indurch immer wieder durch das Bordellviertel von Prag, genau wie die anderen Heißsporne unter seinen Kommilitonen. Er ekelte sich vor seiner eigenen sexuellen Lust, erkannte aber zugleich auch die Notwendigkeit, ihr hin und wieder einzustecken: ellauri117.html on line 164: Er stand seinem sexuellen Trieb wie jedem anderen Teil seiner Persönlichkeit feindselig gegenüber. Er beharrte darauf, den Geschlechtsakt als eine Strafe für die Wonnen des vertraulichen Umgangs mit einer Frau anzusehen. Es schauderte ihn, wenn er sich seine Eltern gemeinsam im Bett vorstellte, und er zitterte bei dem Gedanken, selbst diese eheliche Pflicht ausüben zu müssen. Diese Gefühle behinderten ihn natürlich sehr, wenn er um eine Frau warb. Was für ein gehemmter Teenager. ellauri117.html on line 173: 1923 knüpfte Kafka eine Beziehung zu der zweiundzwanzigjährien Polin Dora Diamant. Dora war in chassidischer Tradition erzogen worden und bestärkte Kafka in seinem wachsenden Interesse am Zionismus. Bald darauf lebten sie zusammen in Berlin, in jenem häuslichen Glück, dem er sein Leben lang ausgewichen war. Dora blieb bis zu seinem Tod im Jahre 1924 bei ihm. ellauri117.html on line 175: Nachdem Kafka gestorben war, fand Max Brod einen Brief, den Grete Bloch einem Freund geschrieben hatte. Sie behauptete darin, einen Sohn von Kafka geboren zu haben. Anscheinend war Felices Verdacht berechtigt gewesen. Grete schrieb, der Sohn sei 1921, kurz vor seinem siebten Geburtstag, in München gestorben. In seiner Kafka-Biographie kommentiert Brod diese Ironie des Schicksals: ellauri117.html on line 185: Apparently his wife Frieda believed him to have had a sexual relationship with a farmer while writing Women in Love in 1916. There's also the coal miner quote you mentioned Kelby. Then there's the quote: I should like to know why nearly every man that approaches greatness tends to homosexuality, whether he admits it or not... (Älkää yrittäkökään! Mä en ole! Sitäpaizi mä en ole lähelläkään suuruutta! Pienenen kuin pyy maailmanlopun edellä.) ellauri117.html on line 197: Yes. But I am no good at those things -- they don't interest me. ellauri117.html on line 224: `Repel and attract, both. They are very repulsive when they are cold, and they look grey. But when they are hot and roused, there is a definite attraction -- a curious kind of full electric fluid -- like eels.' ellauri117.html on line 239: Gerald fastened the door and pushed the furniture aside. The room was large, there was plenty of space, it was thickly carpeted. Then he quickly threw off his clothes, and waited for Birkin. The latter, white and thin, came over to him. Birkin was more a presence than a visible object, Gerald was aware of him completely, but not really visually. Whereas Gerald himself was concrete and noticeable, a piece of pure final substance. ellauri117.html on line 245: So the two men began to struggle together. They were very dissimilar. Birkin was tall and narrow, his bones were very thin and fine. Gerald was much heavier and more plastic. His bones were strong and round, his limbs were rounded, all his contours were beautifully and fully moulded. He seemed to stand with a proper, rich weight on the face of the earth, whilst Birkin seemed to have the centre of gravitation in his own middle. And Gerald had a rich, frictional kind of strength, rather mechanical, but sudden and invincible, whereas Birkin was abstract as to be almost intangible. He impinged invisibly upon the other man, scarcely seeming to touch him, like a garment, and then suddenly piercing in a tense fine grip that seemed to penetrate into the very quick of Gerald´s being. ellauri117.html on line 249: So the two men entwined and wrestled with each other, working nearer and nearer. Both were white and clear, but Gerald flushed smart red where he was touched, and Birkin remained white and tense. He seemed to penetrate into Gerald´s more solid, more diffuse bulk, to interfuse his body through the body of the other, as if to bring it subtly into subjection, always seizing with some rapid necromantic fore-knowledge every motion of the other flesh, converting and counteracting it, playing upon the limbs and trunk of Gerald like some hard wind. It was as if Birkin´s whole physical intelligence interpenetrated into Gerald´s body, as if his fine, sublimated energy entered into the flesh of the fuller man, like some potency, casting a fine net, a prison, through the muscles into the very depths of Gerald´s physical being. ellauri117.html on line 251: So they wrestled swiftly, rapturously, intent and mindless at last, two essential white figures working into a tighter closer oneness of struggle, with a strange, octopus-like knotting and flashing of limbs in the subdued light of the room; a tense white knot of flesh gripped in silence between the walls of old brown books. Now and again came a sharp gasp of breath, or a sound like a sigh, then the rapid thudding of movement on the thickly-carpeted floor, then the strange sound of flesh escaping under flesh. Often, in the white interlaced knot of violent living being that swayed silently, there was no head to be seen, only the swift, tight limbs, the solid white backs, the physical junction of two bodies clinched into oneness. Then would appear the gleaming, ruffled head of Gerald, as the struggle changed, then for a moment the dun-coloured, shadow- like head of the other man would lift up from the conflict, the eyes wide and dreadful and sightless. ellauri117.html on line 255: He came to consciousness again, hearing an immense knocking outside. What could be happening, what was it, the great hammer-stroke resounding through the house? He did not know. And then it came to him that it was his own heart beating. But that seemed impossible, the noise was outside. No, it was inside himself, it was his own heart. And the beating was painful, so strained, surcharged. He wondered if Gerald heard it. He did not know whether he were standing or lying or falling. ellauri117.html on line 257: When he realised that he had fallen prostrate upon Gerald´s body he wondered, he was surprised. But he sat up, steadying himself with his hand and waiting for his heart to become stiller and less painful. It hurt very much, and took away his consciousness. ellauri117.html on line 267: `Yes,' said Birkin, hardening his throat and producing the words in the tension there, `you're much stronger than I -- you could beat me -- easily.' ellauri117.html on line 275: He still heard as if it were his own disembodied spirit hearing, standing at some distance behind him. It drew nearer however, his spirit. And the violent striking of blood in his chest was sinking quieter, allowing his mind to come back. He realised that he was leaning with all his weight on the soft body of the other man. It startled him, because he thought he had withdrawn. He recovered himself, and sat up. But he was still vague and unestablished. He put out his hand to steady himself. It touched the hand of Gerald, that was lying out on the floor. And Gerald's hand closed warm and sudden over Birkin's, they remained exhausted and breathless, the one hand clasped closely over the other. It was Birkin whose hand, in swift response, had closed in a strong, warm clasp over the hand of the other. Gerald´s clasp had been sudden and momentaneous. ellauri117.html on line 291: There were long spaces of silence between their words. The wrestling had some deep meaning to them -- an unfinished meaning. ellauri117.html on line 292: `We are mentally, spiritually intimate, therefore we should be more or less physically intimate too -- it is more whole.' ellauri117.html on line 306: `Yes. You have a northern kind of beauty, like light refracted from snow -- and a beautiful, plastic form. Yes, that is there to enjoy as well. We should enjoy everything.' ellauri117.html on line 326: `No? There you are, we are not alike. I'll put a dressing-gown on.' Birkin remained alone, looking at the fire. His mind had reverted to Ursula. She seemed to return again into his consciousness. Gerald came down wearing a gown of broad-barred, thick black-and-green silk, brilliant and striking. ellauri117.html on line 334: Birkin was silent, thinking how scrupulous Gerald was in his attire, how expensive too. He wore silk socks, and studs of fine workmanship, and silk underclothing, and silk braces. Curious! This was another of the differences between them. Birkin was careless and unimaginative about his own appearance. ellauri117.html on line 336: `Of course you,' said Gerald, as if he had been thinking; 'there's something curious about you. You´re curiously strong. One doesn´t expect it, it is rather surprising.' ellauri117.html on line 338: Birkin laughed. He was looking at the handsome figure of the other man, blond and comely in the rich robe, and he was half thinking of the difference between it and himself -- so different; as far, perhaps, apart as man from woman, yet in another direction. But really it was Ursula, it was the woman who was gaining ascendance over Birkin´s being, at this moment. Gerald was becoming limp again, lapsing out of him. ellauri117.html on line 346: Einen Augenblick lang war er ruhig in ihr, geschwellt und bebend. Dann, als er begann, sich zu bewegen, im jähen, hilfolsen Orgasmus, wellten neue, seltsame Schauer in ihr auf. Wellten wellen, wellend, wie flatterndes Übereinanderzügeln sanfer Flammen, sanft wie Federn, liefen aus in helleuchtende Spitzen, herrlich, süss, und alles in ihr schmolz, zerfloss. ellauri117.html on line 353: Äisky ja Pertin eka tyttöystävä, Jessie Chambers, kävi tiukkaa vapaapainia Pertistä. Molemmat naiset oli justiinaluonteita, ja halusivat "länkyttää Pertin hengiltä". Sexin "mysteereihin" sen vihki 23-vuotiaan apteekkarinrouva Alice Dax. Hiän kertoi, miten se näki Pertin runkkaamassa runon kimpussa. Hiän "antoi perää Pertille", auttaaxeen sitä löytämään riimejä. Pertti jätti Jessien löydettyään toisen ystävättären, sexuaalisesti puoleensavetävämmän Louie Burrowsin. Louie oli vetävästä kirkkoveneestä huolimatta liian "kirkollinen". Kaikki 3 jäivät läähättämään Lawrencen perään. 1912 Pertti lätkäänty Frieda Weeklyyn ja karkas viikkolehden kanssa jonnekin. Frieda oli aatelinen professorin rouva, joka jätti 3 lasta koska Pertti oli niin ihana. Frieda oli jättimäinen valkyyria, jonka kanssa Pertti sai otella monen monta erää. Lautasia särkyi monta tusinaa. Pertti oli aika toxinen: ellauri117.html on line 355: Mää lähren siitä että naisen pitää antaa tavallaan miehelle etulyöntiasema. Mies menee ereltä ja nainen tulee kyselemättä perästä. ellauri117.html on line 389: Resist urge to shout when network reveals screentest data indicating widespread audience indifference to car chase. ellauri117.html on line 392: Get big-name director to attach to different television project. Spend half a decade “finalizing deal.” ellauri117.html on line 436: Rousseau ja Therese ellauri117.html on line 484: Two bored casino owners were waiting at a crap table. ellauri117.html on line 494: A priest and nun were alone together in a snowed-in cabin. ellauri117.html on line 551: Weight gain is just a symptom. Yes, you read it right. Have you wondered why you end up gaining weight on a specific body part like belly or hips and thighs? The reason is an underline medical condition. Your body functions are governed by certain neurohormones also known as hormones. ellauri117.html on line 552: Based on where your body will show fat deposits, there are 4 different major classifications of body type. You can be either 1 of the types or a combination of 2 as well. Here are the 4 types listed: ellauri117.html on line 608: Maxa-Shaftesburyn (1621-1683) pojanpoika, 3. Earl of Shaftesbury (1671—1713) oli mieltä että: Hobbes had set the agenda of British moral philosophy (a search for the grounding of universal moral principles), and Locke had established its method (empiricism). Shaftesbury’s important contribution was to focus that agenda by showing what a satisfactory response to Hobbes might look like but without giving up too much of Locke’s method. Shaftesbury showed the British moralists that if we think of moral goodness as analogous to beauty, then (even within a broadly empiricist framework) it is still possible for moral goodness to be non-arbitrarily grounded in objective features of the world and for the moral agent to be attracted to virtue for its own sake, not merely out of self-interest. In Shaftesbury’s aesthetic language, the state of having the morally correct motives is the state of being “morally beautiful,” and the state of approving the morally correct motives upon reflection is the state of having “good moral taste.” Shaftesbury argues that the morally correct motives which constitute moral beauty turn out to be those motives which are aimed at the good of one’s society as a whole. This good is understood teleologically. Furthermore Shaftesbury argues that both the ability to know the good of one’s society and the reflective approval of the motivation toward this good are innate capacities which must nevertheless be developed by proper socialization. ellauri117.html on line 616: Noihin aikoihin Locke kirjoitti, todennäköisesti Shaftesburyn yllytyksestä, suurimman osan teoksestaan Two Treatises of Government, joka julkaistiin vuonna 1689. Locke halusi puolustaa teoksellaan vuoden 1688 mainiota vallankumousta, mutta samalla vastustaa Sir Robert Filmerin ja Thomas Hobbesin absolutistista poliittista filosofiaa. Locke luettiin vaikutusvaltaisen whig-puolueen puolelle, ja hänen ajatuksensa luonnonoikeudesta ja hallinnosta olivat kumouksellisia tuon ajan Englannissa. Toryt oli kunkun ja pappien ja maanomistajien puolue, whigit oli kauppaporvareita ja dissenttereitä. Muilla ei ollut maan asioihin mitään sanomista. ellauri117.html on line 622: Locke stated his belief, in his Second Treatise, that nature on its own provides little of value to society, implying that the labour expended in the creation of goods gives them their value. From this premise, understood as a labour theory of value, Locke developed a labour theory of property, whereby ownership of property is created by the application of labour. In addition, he believed that property precedes government and government cannot "dispose of the estates of the subjects arbitrarily." Fucking capitalist. Karl Marx later critiqued Locke's theory of property in his own social theory. ellauri117.html on line 635: is markedly different from that of Socinians like Biddle, and may indicate that near the end of his life Locke returned nearer to an Arian position, thereby accepting Christ's pre-existence. ellauri117.html on line 642: Kehuttava jumala ja meidän herran Jeshuan rasvixen iskä joka palkizi meitä kaikella pneumaattisella kehulla taivaanpankolla rasvixen muodossa kun valizi meidät siinä ennen maailman pystytystä meidät olemaan pyhiä ja laittamattomia vastapäätä sitä lempeydessä. Päätettyään etukäteen meidät adoptioon rasvixen Jeshuan läpitte siihen, sen tahdon hyväxinäkemyxen mukaisesti sen kehun kazomuxen hymistyxeen, missä se palkizi meitä laupiaalla jossa meillä on maxusuoritus sen veren läpi pääsy lipsahduxista sen armeliaisuuden rikkautta myöden jota se syyti meihin kaikessa viisaudessa ja harkinnassa tiedottaen meille sen tahdon salaisuuden sen näkemyxen mukaan jonka se oli etukäteen kexinyt: eräpäivien taloudellisuuden nimessä tehdä yhteenvedon kaikesta rasvixen muodossa, sekä ne taivaalliset että ne maalliset siellä minne myös meidät kuzuttiin etukäteen kazottuina sen pläänin mukaan joka hommasi kaiken sen tahdon halun mukaan notta me ollaan sen kazomuxen hymistyxeen ne etukäteen toivotut rasvixessa johon myös teidät kuultuanne totuuden ja selviämisenne ilouutisen ja tultuanne siitä vakuuttuneixi on sinetöity samaan komentoon pyhällä paineilmalla joka on meidän perinnön yleissitoumus talletuxen lunastuxeen sen käsityxen hymistyxeen jne. ellauri117.html on line 649: destiny fate predetermination doom election foreordainment foreordination fortune inevitability karma kismet lot necessity ordinance portion preordainment preordination divine decree God's will course of events what is written way the ball bounces way the cookie crumbles circumstance stars providence chance luck fortuity serendipity what is written in the stars divine will Moirai Lady Luck handwriting on the wall condition horoscope hazard destination breaks circumstances the stars astral influence Dame Fortune God's plan what is in the books expectation afterlife Fates heritage cup dole inescapableness wyrd orlay Norns roll of the dice Parcae accident situation wheel of fortune lot in life coincidence state position break plight lap of the gods fixed future Judgment Day Moira misfortune handwriting on wall predicament divine intervention one's portion outside influence one's lot the way cookie crumbles the hand one is dealt. ellauri117.html on line 657: With regard to the Bible, Locke was very conservative. He retained the doctrine of the verbal inspiration of the Scriptures. The miracles were proof of the divine nature of the biblical message. Locke was convinced that the entire content of the Bible was in agreement with human reason (The Reasonableness of Christianity, 1695). Although Locke was an advocate of tolerance, he urged the authorities not to tolerate atheism, because he thought the denial of God's existence would undermine the social order and lead to chaos. That excluded all atheistic varieties of philosophy and all attempts to deduce ethics and natural law from purely secular premises. In Locke's opinion the cosmological (i.e. primus motor) argument was valid and proved God's existence. His political thought was based on Protestant Christian views. Additionally, Locke advocated a sense of piety out of gratitude to God for giving reason to men. Locke compared the English monarchy's rule over the British people to Adam's rule over Eve in Genesis, which was appointed by God. And stands to human reason, don't it? ellauri117.html on line 661: There are always things that might suggest Mr. Locke was gay, such as his being a lifetime bachelor, having no children, and having a life that was surrounded by philosophical men, there is nothing that would give substance to said rumor. You might want to read Locke’s Fundamental Constitution of the Carolinas (1669) which was co-authored by The First Earl of Shaftesbury. It is rather draconian and clearly deviates from the principles of Locke’s more famous two Treatises. It is a matter of scholarly debate just how much Locke contributed to the positions on slavery in this document. Locke was also a good counter-voice to Rousseau in terms of perhaps a more individualistic bent, whereas Rousseau’s philosophy was more collectivist. I think if you look to the Preamble to the US Constitution you can see the influence of both, although the Bill of Rights has a much more individualist orientation. ellauri117.html on line 665: John Locke was born on the 29th of August, 1632. He is famous for being a Philosopher. He and Sir Francis Bacon were among the first British empiricists and had a huge impact on social contract theory. John Locke’s age is 388. English philosopher and doctor commonly referred to as “The Father of Liberalism.” He was one of the Enlightenment Age’s most influential thinkers. His ideas heavily influenced the writing of the Declaration of Independence. ellauri117.html on line 703: Oli ihan oikein että länkkärit vei inkkareilta maat kun ne ei osanneet kunnolla riistää luontoa. Riistettiin sit niitä. Orjuus on A-ok jos jotkut on niin orjamaisia, esim neekereitä. Ne on sit sellasten omaisuutta, jotka on ize omaa omaisuuttansa.Vittu mikä perseennuolija, ize vaan jonkun ahneen kreivin henkilääkäri. "Jumala antoi vallan ottaa yhteismaan omaxi määräämällä raivaamaan sen. Apinaelämän laatu vaatii työtä ja työainexia ja siten välttämättä panee alkuun yxityisomaisuuden." Jokainen on oman elämänsä Seppo, kaikilla on samat mahixet. Seppo olet oikea sonni! Jos mulla olis Locke tässä niin potkisin sen selkäruodon hatun läpitte. Sehän on kuin Marxin pilakuva. Liberaalit länsimaat ylpeilevät Lockepaskalla ja rynttäävät yhtä silmittömästi huono-osaisempia kuin muutkin ellei pahemmin. ellauri118.html on line 50: 19.6.2021 klo 21.11 - helmi: Voitaisko me pitää ehkä kavereiden kanssa rapujuhlat sysmässä 14.-15.8? ellauri118.html on line 76: 21.6.2021 klo 13.34 - Bo Egov: Joo pärjäis mut emot on tollasia helikoptereita ellauri118.html on line 93: 21.6.2021 klo 13.41 - Bo Egov: Aikookohan Olli järkätä kavereille rapujuhlat laiturilla ellauri118.html on line 341: Earth´s sister sphere of fire and snow, Maan sisarpallo tuli ja lumi, ellauri118.html on line 354: Where Oriana, walking slow, Missä Oriana kävelee hitaasti, ellauri118.html on line 374: There are no other women or men Ei ole muita naisia tai miehiä. ellauri118.html on line 384: After graduating from high school, Cawein worked in a pool hall in Louisville as a cashier in Waddill´s New-market, which also served as a gambling house. He worked there for six years, saving his pay so he could return home to write. ellauri118.html on line 397: Pierre Ambroise François Choderlos de Laclos [ʃɔdɛʁlo də laklo] (18. lokakuuta 1741 Amiens, Ranska – 5. syyskuuta 1803 Taranto, Italia) oli ranskalainen upseeri, liikemies, diplomaatti ja kirjailija. Hänet tunnetaan erityisesti kirjeromaanistaan Vaarallisia suhteita (alkuteos Les liaisons dangereuses), joka ilmestyi vuonna 1782. Hän julkaisi myös runokokoelman, sovitti Madame Riccobonin romaanin Histoire d’Ernestine oopperalibretoksi sekä julkaisi yhteiskunnallisen tutkielman naisten kouluttamisesta. Taas yx tällänen Fenelon. ellauri118.html on line 410: ¹Aviorikos kirjallisena topoksena on ollut useankin tutkimuksen aiheena, mutta ei yhdenkään narratologisen tutkimuksen. Edelleen painavin kirjallisuustieteellinen esitys aiheesta on Tony Tannerin ambivalentin psykoanalyyttis-strukturalistinen Adultery in the Novel (1979), joka lähestyy aviorikosta sekä yhteiskunnallisena että kirjallis-kielellisenä transgressiona. Viittaan Tannerin tutkimukseen Rouva Bovarya käsittelevässä luvussa. Muut laajemmat esitykset kirjallisesta aviorikoksesta ovat tekstianalyyttisesti merkityksettömämpiä: Bill Overtonin Fictions of Female Adultery (2002) keskittyy aviorikoskirjallisuuden historiallisiin ja kulttuurisiin reunaehtoihin sekä soimaa aiempaa tutkimusta (lähinnä Tanneria) liiasta kieli- ja kerrontakeskeisyydestä; Patricia Mainardin Husbands, Wives, and Lovers (2003) on kulttuurihistoriallinen esitys aviorikoksesta taiteessa ja Overtonin tutkimusta rikkaampi esitys esimerkiksi aviorikoksen lainsäädännöllisistä ja kulttuurisista kytköksistä; niin ikään Judith Armstrongin The Novel of Adultery (1976), Naomi Segalin The Adulteress’s Child (1992) ja Maria R. Ripponin Judgement and Justification in the Nineteenth-Century Novel of Adultery (2002) sivuuttavat kerronnan kysymykset ja keskittyvät kulttuuris-poliittiseen kontekstiin ja pelkästään referentiaalisen tason temaattiseen toistoon (kuten siihen että aviorikoksesta syntyvä lapsi on mitä todennäköisimmin tyttö). Oma lukunsa ovat vielä tiettyihin aikakausiin ja kielialueisiin (esimerkiksi ranskalaiseen hoviromantiikkaan) keskittyvät tutkimukset. Näistä maininnan arvoinen on ainakin Donald J. Greinerin Adultery in the American Novel (1985), vertaileva tutkimus Updiken, Hawthornen ja Jamesin avionrikkojista. Kulttuuri- ja myyttihistoriallinen klassikko, Denis de Rougemontin L’Amour et l’Occident (1939) on myös tutkimus uskottomuusfiktioista (Tristanin ja Isolden perillisistä), sillä Rougemontilla juuri aviorikos on länsimaisen ”rakkauden rakastamisen” huipentuma, transgressiivinen olotila joka katoaa, jos siitä tehdään instituutio. Käsitys uskottomuudesta kulttuurisena rajailmiönä ja juuri siitä syystä kertomustaiteen pulppuavana lähteenä yhdistää siis Rougemontia ja Tanneria, mutta jostain syystä Tanner ei viittaa Rougemontin teokseen. Mixihän? [Heitän tähän heti sen edellä mainitun oivalluxen, että romantiikka on sitä kun panettaa muttei pääse pukille.] ellauri118.html on line 418: ²Focalisation is a term coined by the French narrative theorist Gérard Genette. It refers to the perspective through which a narrative is presented. Genette focuses on the interplay between three forms of focalization and the distinction between heterodiegetic and homodiegetic narrators. Homodiegetic narrators exist in the same (hence the word 'homo') storyworld as the characters exist in, whereas heterodiegetic narrators are not a part of that storyworld. The term 'focalization' refers to how information is restricted in storytelling. Genette distinguishes between internal focalization, external focalization, and zero focalization. Internal focalization means that the narrative focuses on thoughts and emotions while external focalization focuses solely on characters' actions, behavior, the setting etc. Zero focalization is seen when the narrator is omniscient in the sense that it is not restricted. Focalization in literature is similar to point-of-view (POV) in film-making and point of view in literature, but professionals in the field often see these two traditions as being distinctly different. Genette's work was intended to reﬁne the notions of point of view and narrative perspective. It separates the question of “Who sees?” in a narrative from “who speaks?” ellauri118.html on line 432: Monika Fludernik (1957-) ist´ne österreichische Flugwirtin, Amerikanistin und Literaturwissenschaftlerin. Fludernik leistete wichtige Beiträge zur Erzähltheorie. Die neuere Erzähltheorie wurde ab 1915 in Ansätzen vom Russischen Formalismus entwickelt und vom Strukturalismus seit den 1950er Jahren weiter ausgearbeitet, wobei Tzvetan Todorov zu den wichtigsten Vermittlern der formalistischen Ansätze in Frankreich gehörte. Der hier entwickelte strukturalistische Ansatz – mit späteren Ergänzungen – ist bis heute maßgeblich, es gab jedoch nie eine einheitliche strukturalistische Erzähltheorie. Wichtige Theoretiker der Narratologie sind Gérard Genette, Claude Lévi-Strauss, Roland Barthes, Roman Jakobson und Paul Ricœur. Die strukturelle (formalistische) Erzähltheorie wird oft durch interdisziplinäre Ansätze ergänzt, so durch die Semiotik ergänzt, wozu insbesondere Juri Lotman beigetragen hat. Im deutschen Sprachraum war Franz Karl Stanzel der erste Vertreter der Erzähltheorie. ellauri118.html on line 434: Die traditionelle Erzähltheorie, vertreten durch Franz Karl Stanzel, Gérard Genette, Seymour Chatman u. a. m, beschäftigt sich mit Elementen des „discours“ („Erzählweise“). Andere Theoretiker nehmen eher die Strukturen der „histoire“ („Erzählinhalt“) in den Blick. Damit bauen sich (erzählerische) Handlungen in dem vorgestellten Begriffsinventar aus Geschehnissen und Ereignissen auf. Während der Begriff „Handlung“ im deutschsprachigen Raum verwendet wird, wird sie etwa bei Genette als histoire und in der anglo-amerikanischen Erzähltheorie als story bezeichnet, der „Diskurs“ bei Genette als récit (narration) und im Angelsächsischen als plot. Während sich der „Diskurs“ als die kompositorische und sprachliche Realisierung einer Erzählung versteht; er verweist auf das „wie“ der Erzählung, wird in der „Geschichte“ der Gegenstand der Erzählung ausgemacht; sie verweist auf das „was“ der Handlung. ellauri118.html on line 446: Boris Leonidovitš Pasternak (ven. Борис Леонидович Пастернак: 10. helmikuuta (J: 29. tammikuuta) 1890 Moskova – 30. toukokuuta 1960 Peredelkino) oli merkittävä venäjänjuutalainen runoilija ja kirjailija. Boris Pasternak tunnetaan Venäjällä ennen kaikkea juhlittuna runoilijana. Hän on yksi neljästä Stalinin ajan johtavasta runoilijasta, muiden ollessa Anna Ahmatova, Marina Tsvetajeva ja Osip Mandelstam. ellauri118.html on line 480: Here is one of them. She looks so weary Tässä on 1 niistä. Se näyttää ventiltä ellauri118.html on line 520: “Dear friends . . . what millennium is it out there?” kysyi Boris porukoilta. Länkkärit tykkää eniten Borisin loppupään tuotannosta, The Poems of Doctor Zhivago and the poems of his last years, joihin Pasternak has injektoinut kristillistä symboliikkaa. Mix ihmeessä, eikös se ollut jutku? Nää runot voi olla sen tunnetuimpia, siitä jenkkipaskiaiset on kyllä huolehtineet. Tätä runoa ei näy kukaan kommentoineen. Musta Boris kertoo siinä taipumuxestaan käydä huorissa. ellauri118.html on line 548: Dialogipeliteoriassa texti on koherentti jos sen voi laajentaa hyvin pelatuxi pelixi. Tää on parempi tapa sanoa mitä Culler tarkotti, nim. että aapat konstruoivat texteistä tarinoita joilla on joku juoni jossa kaikilla pelaajilla on joku lehmä ojassa, kirves hiottavana ja kuenimaettoemiae kanoja. ellauri118.html on line 566: Haluan tutkimuksessani osoittaa, että mielen mimeettisen illuusion säilyttäminen ei suinkaan ole lukijan ainoa intohimo. On myös muita illuusioita, kuten kerronnallisen sulkeuman illuusio tai muodollisen koherenssin illuusio – ja todellista teeskentelyä kaivataan silloin, kun näitä odotuksia kohdistetaan todellisiin tapahtumiin ja mieliin. ellauri118.html on line 568: Toivottavasti kohta selviää mitä noi muut illuusiot sit on. Veikkaan että alku, keskikohta ja loppu, joka mielellään on onnellinen. Mixmä en tykännyt Flensburgista mutta tykkäsin mustasta Lupinista? 1) huumorittomuus 2) kiipijyys. 3) ärsyttävä salakähmäisyys. En pidä trillereistä vammasista enkä mystikasta, pidän reilusta kostosta ja mätkinnästä. Satu missä hyvät ei oo liian hyviä eikä pahat pahoja eikä kehkään oikeasti satu. ellauri118.html on line 631: Was now descending to the Sea, oli paraikaa laskemassa mereeen, ellauri118.html on line 649: Her bright Eyes sweat, and yet Severe, Sen kirkkaat silmät söpöinä, silti ankarina, ellauri118.html on line 650: Where Love and Shame confus´dly strive, Lempi kiistelee hävyn kanssa niissä, ellauri118.html on line 676: By swift degrees advancing where Hän etenee nopein ottein sinne ellauri118.html on line 678: Where Gods of Love do Sacrifice Minne lemmen jumalat tekee uhreja ellauri118.html on line 680: Where Rage is tam´d, and Anger pleas´d ; Missä Raivo lientyy, ja Kiukku sulaa; ellauri118.html on line 687: Where both in Transports were confin´d, Molemmat on ihan täpinöissänsä, ellauri118.html on line 734: Where Love and Fate were too severe, Missä Lempi ja Kohtalo oli liian ankarat, ellauri118.html on line 830: With La Princesse de Clèves, Mme. de La Fayette created a new kind of fiction,—"substituting," says Saintsbury, "for mere romance of adventure on the one hand, and stilted heroic work on the other, fiction in which the display of character is held of chief account." ellauri118.html on line 844: The relation was equally sincere on the part of Mme. de La Fayette, though she was by nature more self-contained and reserved. But this reserve gives way to the strength of her feelings when in 1691, tormented by ill-health and knowing that her end is not far off, she writes to Mme. de Sévigné: "Croyez, ma très-chère, que vous êtes la personne du monde que j'ai le plus véritablement aimée." ellauri118.html on line 858: La Rochefoucauld had been embittered by disappointed ambition, ill health, and the loss of his favorite son; and his opinion of humanity in general and of women in particular was none too lofty, to say the least. Perhaps Mme. de La Fayette´s greatest service in this respect was in toning down the severity of the immortal Maxims. ellauri118.html on line 871: Tämmöstä triangelidraamaa syntyy etenkin omistavassa yläluokassa, missä eniten on lisääntymis- ja reviirimeemien kilpalaulantaa. Kyllä niitä syntyy ilmankin, koska perimmäinen syy on että lisääntymiseen ei riitä pelkkä pano, tarvii huolehtia myös jälkikasvusta. Siihenhän sitä reviiriäkin tarvitaan. Olli Lokin emoista äiskä on aina paikalla, iskä luuhaa ison osan aikaa kokouxissa tai terdellä. Olli Lokkia ei pidä sekoittaa Olli Lehtoon, joka leikki Callen kanssa tinasotilailla. Ed. eli 1916-1994, jälk. 1925-2020. Kun Olli Lokki on liikaa poissa kotoa, syntyy Olli Lehtolapsia. Käki käy sen pesällä. There's a mean black snake sneaking round my baby's back door. Vrt. albumia 5. ellauri118.html on line 887: Kumpi tapahtui ensin HBOssa, Iisebel-seikkailu vai Nickin bylsintä? Kirjassa vanhus-Serena ehdotti Nickin bylsimistä ensin muttei asiassa ollut kai päästy puusta pitkään ennen Iisebeliä. Juoniselostuxen mukaan molemmat bylsinnät oli saman vuorokauden aikana. Juonesta ei leffassa saa paljon selvää, se on vaan loputon sarja Lizin happamia ilmeitä lähikuvina. Liz ohjaa ne ilmeisesti ize. ellauri118.html on line 915: Vaikuttaa vahvasti jälkieditoidulta. Tosin päätöstä Ahabin verestä ei muutettu: Ahab vuoti kuiviin sotavaunuihinsa haavoituttuaan nuolesta, ja kun vaunut pestiin Jisreelin lammikolla, kulkukoirat nuoleksivat Ahabin verta ja portot peseytyivät siinä. ellauri118.html on line 919: »Ota hänet vaunuista ja heitä jisreeliläisen Nabotin pellolle. Muistathan sen Herran ennustuksen? Kun me ajoimme valjakoillamme hänen isänsä Ahabin perässä, kuninkaalle lausuttiin tämä Herran sana: ”Totisesti, minä näin eilen Nabotin ja hänen poikiensa veren, ja sillä samalla paikalla minä vielä kostan sinulle.” Tee nyt Herran sanan mukaisesti, ota hänet vaunuista ja nakkaa pellolle!» Näin ne ennustuxet toteutuvat. ellauri118.html on line 941: Kumpi tapahtui ensin Hulussa, Iisebel-seikkailu vai Nickin bylsintä? Kirjassa vanhus-Serena ehdotti Nickin bylsimistä ensin, mutta viivalle päästiin vasta komentajan pantua Iisebeliä. Tuskin ehti edes välillä alapesulle. Onxtää naistenkin salainen unelma? Miesten se on ainakin. Mullakin oli parhaina päivinä 3 eri naista vuorokauden aikana. Täytyypä tarkastaa kirjasta Rakkauden evoluutio, mutta extää ole ihan darwinistista käytöstä? Peggy maximoi oman geenilinjansa mahixet bylsimällä milloin tulee siihen tilaisuus. Eise Lukekaan ollut kuin tarjoiluehdotus, lisääntymissopimus, eikä edes kovin menestyvä. Mitäs rumaa siinä on? Naturalia non sunt turpia. Se eze on naisella rumaa on patriarkaalinen käsitys. ellauri118.html on line 946: Among the many changes made to the original book, one of the most noticeable is how two characters — Serena Joy and Commander Waterford — are played by much younger actors than expected. 35-year-old Australian actress Yvonne Strahovski plays Serena, while 46-year-old Joseph Fiennes was cast as the Commander. ellauri118.html on line 948: "I felt like in the novel there's only so much of the dynamic between Serena Joy and Offred that you're going to see, but in a TV show it's going to go on and on and on hopefully for years. The element that was missing for me was the direct competition between the two women," Miller said. I felt that it was a more active dynamic if Serena Joy felt like this person was usurping her role not only as the reproductive object of the house but gradually taking away the wifely duties, the intimate duties, the romantic, sexual duties." Mitä romanttista on panossa? Se on romanttista ettei paääse pukille vaikka mieli tekisi. ellauri118.html on line 953: "At some point you find out Serena Joy is not sterile," Miller said. "If it's the Commander [who is sterile] and Serena could be fertile, that opens up a whole lot of doors for us story-wise. When you work in TV, you're always trying to think of just filling up your bag with tennis balls because you don't know when you're going to have to play tennis with them. You always want all sorts of interesting stuff to be happening." ellauri118.html on line 954: TV is like life, there's no plot, there's just a lot of things happening. ellauri118.html on line 956: "She was so astonishing in her audition," Miller said. "She made me feel sorry for Serena Joy, which is seemingly an impossible task. I felt bad for her. She was so wonderful and terrifying. And she's quite tall, so that works really well with Lizzie who is more small. Serena Joy wears heels and Lizzie doesn't. To have this towering viking standing over her ... she's physically intimidating." Yvonne is a whip-strong woman. Lizzie [Elizabeth Moss] is also quite strong but on the pudgy side. The two of them together, you feel like, 'I'd love to see them go toe-to-toe in a cage match.'" A mud fight with nothing on, now that would be the thing. Maybe in the next season, stay tuned. ellauri118.html on line 958: Here are the biggest differences from the book on seasons one and two. ellauri118.html on line 964: In the book, the Wall where criminals are hung is actually on Harvard University's campus. ellauri118.html on line 968: Serena Joy's character is also much older in the book. ellauri118.html on line 972: The show modernizes the setting with references to Uber and Craigslist. (Mikä vitun Craigslist? Craigslist is an American classified advertisements website with sections devoted to jobs, housing, for sale, items wanted, services, community service, gigs, résumés, and discussion forums. Craig Newmark began the service in 1995 as an email distribution list to friends, featuring local events in the San Francisco Bay. Privately owned company. Property is theft.) ellauri118.html on line 994: The show features flashbacks to the origin of Gilead, revealing a new storyline for Serena and the Commander. ellauri118.html on line 1008: In one particularly cruel scene, Serena takes Offred to see that her daughter is alive. That doesn't happen in the book. ellauri118.html on line 1012: The book ends with the season one finale. Everything from seasons two and three were created by the showrunners. ellauri118.html on line 1064: besame mucho vierelläs vain saa mun rintaani onni uus. ellauri118.html on line 1075: – Sellaisesta en tykännyt kiertueilla koskaan, jos piti yöpyä jonkun paikallisen kotona, koska silloin isäntä saattoi yöllä yrittää sänkyyni. Siis vaikka oma vaimo nukkui viereisessä kamarissa, Kaari sanoo. Tykkään pitää ääntä pantaessa, eikä siitä silloin mitään tule. ellauri118.html on line 1082: Asiavirhe ja verenhimoa ellauri118.html on line 1087: Tää raiskaajan joukkomukilointikohtaus on aggressiota puhtaalla liekillä. Verenhimoa on ilmassa. Onkohan toi silmien päästä kynsiminen jotenkin tyttöjen? Naiset sonnustautuu miehen tamineisiin aseena joku tylppä astalo. ellauri118.html on line 1112: “Some days, my grandmother would say we were related to her and on other days, she would deny the whole thing because it wasn't very respectable,” Atwood says. “I was actually trying to write a novel about her, but, unfortunately, I didn't know enough about the late 17th century to be able to do it. But I did write a long, narrative poem called 'Half-Hanged Mary,' because she only got half hanged.” ellauri118.html on line 1118: tattered skirts, few buttons, a weedy farm in my own name, ellauri118.html on line 1122: Whenever there's talk of demons ellauri118.html on line 1132: In 1684, Webster was accused verbally by Philip Smith. Smith was a judge, a deacon, and representative of the town of Hadley. He has also been described as a hypochondriac. He seems to have believed in the real power of witchcraft and that his afflictions were being magically caused by Mary Webster in collaboration with the devil. ellauri118.html on line 1133: While he lay ill, a number of brisk lads tried an experiment upon the old woman. Having dragged her out of her house, they hung her up until she was near dead, let her down, rolled her some time in the snow, and at last buried her in it and there left her, but it happened that she survived and the melancholy man died. ellauri118.html on line 1144: Where Are All The Fat Women In The Handmaid’s Tale? ellauri118.html on line 1148: There is research suggesting a link between clinical obesity and difficulty conceiving (for example), but fat women are not inherently less fertile, they are just a little harder to penetrate, and have less space for the baby among all the lard. ellauri118.html on line 1164: The amount Peixoto earn in different countries varies greatly. In Peru they earn 6.8% more than the national average, earning S/. 20,704 per year; in South Africa they earn 449.72% more than the national average, earning R 1,306,340 per year; in United States they earn 21.93% more than the national average, earning $52,612 USD per year, but in Canada they earn just 1.53% more than the national average, earning $50,441 CAD per year. Hmm. This must be intentional. It tells us something, but what the heck? ellauri118.html on line 1171: 29-year handmaid June asks Serena Joy, 35, for a payrise. Why should you get a rise asks Mrs. Waterford. 3 reasons: pro primo, I iron better than Cora. Who says so? Commander Waterford does. Pro secundo, I cook better than Rita. Who says so? Fred does. Pro tertio, I am better in bed than you. Who says so, not Fred again? No, Nick. Pay up please. (Naurua ja voihkinaa.) ellauri119.html on line 50: Holy has been used as an intensifying word from 1837; in expletives since 1880s (such as holy smoke, 1883, holy mackerel, 1876, holy cow, 1914, holy moly etc.), most of them euphemisms for holy Christ or holy Moses. Holy Ghost was in Old English (in Middle English often written as one word). Holy water was in Old English. Scotch whiskey means life water. Eau de vie, akvaviittiä. Aguardiente. Tulivettä tappavaa, kuivat kurkut lutkuttaa. Intiaanit razastaa, aavaa preeriaa. Holy League is used of various European alliances; the Holy Alliance was that formed personally by the sovereigns of Russia, Austria, and Prussia in 1815; it ended in 1830. Hole in one. ellauri119.html on line 82: Phrases Related to holy: give (someone) holy hell holy cow holy mackerel holy matrimony holy smoke holy terror the Holy Family ellauri119.html on line 97: used in exclamations to indicate surprise or excitement Holy mackerel! You won! ellauri119.html on line 110: On the "Batman" TV series, which ran for 120 episodes between 1966 and 1968, Batman's sidekick Robin (played by Burt Ward), was well known for his ever-changing catchphrase. It was an exclamation that would always begin with the word "holy." The second part of the exclamation would always involve something related to what Robin was shouting about in that episode. For example, if there was a bunch of smoke, he might shout "holy smoke!" However, the exclamations often got a lot weirder than that. Get to know the 20 oddest "holy" exclamations Robin said during the series. ellauri119.html on line 119: In the Season 2 episode "The Puzzles are Coming," the Puzzler traps Batman and Robin aboard a hot air balloon rigged to release its basket at 20,000 feet in the air. Robin remarks, "Holy Graf Zeppelin," a reference to the popular German passenger zeppelin of that name, the LZ 127 Graf Zeppelin. Just "zeppelin" probably would have done the trick, Boy Wonder! ellauri119.html on line 123: When you realize that Robin is referencing a telecommunications company that was founded as International Telephone & Telegraph in this season two episode, you know the reference is an outdated one. IT&T got out of the telecommunications game in 1986. It has been reformed a number of times into its current state, ITT Corporation. Amusingly, at the time Robin made the reference, IT&T and ABC (which aired "Batman") nearly merged with each other. ellauri119.html on line 130: In the season one episode "Ma Parker," Batman and Robin are trapped in electric chairs. Robin shouts out a reference to a device that controls electrical current with variable resistance. However, said device is no longer called a rheostat. It is now referred to as a potentiometer. ellauri119.html on line 137: In season two's "Hot off the Griddle," Catwoman captures Batman and Robin in a room where the floor is red hot. They hop up and down while trying to figure out a plan and Robin shouts out "holy bunions!" Just the sight of the two of them hopping up and down while Robin is shouting out nonsense is delightful. ellauri119.html on line 152: In the season three episode "Nora Clavicle and the Ladies' Crime Club," Batman, Robin, and Batgirl are forced to intertwine themselves into a giant human knot. Robin responds to this idea by referencing the instructions to basic stitch patterns. ellauri119.html on line 154: Holy Cinderella! ellauri119.html on line 156: In the season one episode "When the Bookworm Turns," the evil Bookworm's Gal Friday is named Lydia. Batman and Robin discover her tied up and left behind by the Bookworm. Robin's response when he sees her is to shout, "holy Cinderella!" Which, of course, has nothing to do with the situation at hand at all. Or perhaps Batman read Robin a different "Cinderella" than others. Suomalainen Tuhkimo oli miespuolinen. Varmaan Batman luki sitä pikku homopetterille. ellauri119.html on line 164: Now we reach the point in the countdown where Robin references obscure figures from history! Here, while playing chess with Batman in their secret identities of Dick Grayson and Bruce Wayne, Dick remarks "holy Reshevsky!" This is a reference to the great Polish-born American chess grandmaster of the early 20th century Samuel Reshevsky. ellauri119.html on line 166: Holy Paderewski! ellauri119.html on line 168: During another one of their piano-related misadventures, Robin name-checks another Polish great, the famous pianist (and later Prime Minister of Poland), Ignacy Jan Paderewski. ellauri119.html on line 176: Referencing d'Artagnan, one of the famed Musketeers of Alexandre Dumas' classic novel, "The Three Musketeers," might not sound like all that weird of a reference for Robin to make. However, it ranks this high because it is actually a reference to Catwoman having just shot Robin and Batman with tranquilizer darts. ellauri119.html on line 188: It only took the entire run of the series, but in literally the last episode of the show, season three's "Minerva, Mayhem, and Millionaires," we got the most amazing Robin exclamation ever. There's a real chance that this was just so perfect that the producers realized that there was nowhere else to go after this, so they just canceled the show. ellauri119.html on line 190: The conceit of the episode is that Minerva (played by Zsa Zsa Gabor) runs a spa where she uses a special piece of equipment to get her rich clients to tell her their deepest secrets (mostly money-related). ellauri119.html on line 192: Batman and Robin travel to the spa, where they are escorted by her goons, leading to the following amazing exchange: ellauri119.html on line 261: The Christian doctrine of the Trinity (Latin: Trinitas, lit. 'triad', from Latin: trinus "threefold") holds that God is one God, and exists in the form of three coeternal and consubstantial persons: the Father, the Son (Jesus Christ), and the Holy Spirit. The three persons are distinct, yet are one "substance, essence or nature" (homoousios). In this context, a "nature" is what one is, whereas a "person" is who one is. ??? ellauri119.html on line 324: Shituf (Hebrew: שִׁתּוּף‎; also transliterated as shittuf or schituf; literally "association") is a term used in Jewish sources for the worship of God in a manner which Judaism does not deem to be purely monotheistic. The term connotes a theology that is not outright polytheistic, but also should not be seen as purely monotheistic. The term is primarily used in reference to the Christian Trinity by Jewish legal authorities who wish to distinguish Christianity from full-blown polytheism. Though a Jew would be forbidden from maintaining a shituf theology, non-Jews would, in some form, be permitted such a theology without being regarded as idolaters by Jews. That said, whether Christianity is shituf or formal polytheism remains a debate in Jewish philosophy. ellauri119.html on line 326: In all branches of Judaism, the God of the Hebrew Bible is considered one singular entity, with no divisions, or multi-persons within, and they reject the idea of a co-equal multi-personal Godhead or "Trinity", as actually against the Shema. They do not consider the Hebrew word for "one" (that is "echad") as meaning anything other than a simple numerical one. ellauri119.html on line 330: This view is espoused by Judaism´s most revered credo, the Shema. ellauri119.html on line 339: Even though they mention jointly (shituf) God´s name and another name, there is no prohibition to cause someone to jointly mention [or associate] (shituf) God with another... since this association is not forbidden to gentiles. ellauri119.html on line 387: God is most often held to be incorporeal, with said characteristic being related to conceptions of transcendence or immanence. In religion, transcendence is the aspect of a deity´s nature and power that is wholly independent of the material universe, beyond all known physical laws. This is contrasted with immanence, where a god is said to be fully present in the physical world and thus accessible to creatures in various ways. In religious experience, transcendence is a state of being that has overcome the limitations of physical existence, and by some definitions, has also become independent of it. This is typically manifested in prayer, rituals, meditation, psychedelics and paranormal "visions". ellauri119.html on line 398: Paul Van Buren and William Hamilton both agreed that the concept of transcendence had lost any meaningful place in modern secular thought. According to the norms of contemporary modern secular thought, God is dead. In responding to this denial of transcendence Van Buren and Hamilton offered secular people the option of Jesus as the model human who acted in love. Well technically he is dead as well, but his great ideas (that he "borrowed" from the hindoos and the jews) live on. ellauri119.html on line 400: Paul Matthews van Buren (April 20, 1924 – June 18, 1998) was a Christian theologian and author. An ordained Episcopal priest, he was a Professor of religion at Temple University, Philadelphia for 22 years. He was a Director [NYT obituary says "Associate"] of the Center of Ethics and Religious Pluralism at the Shalom Hartman Institute in Jerusalem. Van Buren was born and raised in Norfolk, Virginia. During World War II, he had served in the United States Coast Guard. He graduated with a bachelor´s degree in government from Harvard College in 1948. A professor at Temple University, he was considered a leader of the "Death of God" school or movement, although he himself rejected that name for the movement as a "journalistic invention," and considered himself an exponent of "Secular Christianity." He died of cancer on June 18, 1998 at age 74. ellauri119.html on line 402: William Hamilton (1924-2012), a theologian who declared nearly a half century ago that God was dormant if not dead, was remembered at his death for the media impact made by the "death of God movement." ellauri119.html on line 404: The Time cover for April 8, 1966, with its stark words "Is God Dead?" against a dark background, garnered record sales. So did a 1966 book, Radical Theology and the Death of God, coauthored by Hamilton and Thomas J. J. Altizer. "It was Bill who in the ´60s created the scandal of a death of God theology," Altizer told the Century, adding that Hamilton was the more articulate. ellauri119.html on line 407: "The death of God is a metaphor," the retired theologian told the Oregonian in 2007. "We needed to redefine Christianity as a possibility without the presence of God." Hamilton had been troubled by such questions since his teens when two friends—a Catholic and an Episcopalian—died while a third friend, the son of an atheist, survived without injury when a pipe bomb the three were making exploded. Talk about theodicy! No fair! ellauri119.html on line 412: Hamilton had tenure and held an endowed chair, but his reputation for radical theology rendered him and his family unwelcome at a local Presbyterian church and eventually at Colgate Rochester. ellauri119.html on line 413: As a result, Hamilton left for a position at New College in Sarasota, Florida, teaching there until 1974 when he became dean of arts and letters at Portland State University in Oregon. He retired in 1986. ellauri119.html on line 422: Love is considered to be both positive and negative, with its virtue representing human kindness, compassion, and affection, as "the unselfish loyal and benevolent concern for the good of another" and its vice representing human moral flaw, akin to vanity, selfishness, amour-propre, and egotism, as potentially leading people into a type of mania, obsessiveness or codependency. It may also describe compassionate and affectionate actions towards other humans, one's self or animals. In its various forms, love acts as a major facilitator of interpersonal relationships and, owing to its central psychological importance, is one of the most common themes in the creative arts. Love has been postulated to be a function that keeps human beings together against menaces and to facilitate the continuation of the species. ellauri119.html on line 424: Ancient Greek philosophers identified no less than six forms of love: essentially, familial love (in Greek, storge), friendly love or platonic love (philia), romantic love (eros), self-love (philautia), guest love (xenia) and divine love (agape). Plus a zillion learned words for different kinds of paraphilia. But that's nothing yet compared to the hindoos [below] who have words for love like the Eskimos for ice cream. ellauri119.html on line 430: In addition to cross-cultural differences in understanding love, ideas about love have also changed greatly over time. Some historians date modern conceptions of romantic love to courtly Europe during or after the Middle Ages, although the prior existence of romantic attachments is attested by ancient love poetry. The complex and abstract nature of love often reduces discourse of love to a thought-terminating cliché. Several common proverbs regard love, from Virgil's "Love conquers all" to The Beatles' "All You Need Is Love". St. Thomas Aquinas, following Aristotle, defines love as "to will the good of another." Bertrand Russell describes love as a condition of "absolute value," as opposed to relative value.[citation needed] Philosopher Gottfried Leibniz said that love is "to be delighted by the happiness of another." Meher Baba stated that in love there is a "feeling of unity" and an "active appreciation of the intrinsic worth of the object of love." But who the fuck is Meher Baba? Biologist Jeremy Griffith defines love as "unconditional selflessness". In Hebrew, אהבה (ahava) is the most commonly used term for both interpersonal love and love between God and God's creations. Chesed, often translated as loving-kindness, is used to describe many forms of love between human beings. In Hebrew, אהבה (ahava) is the most commonly used term for both interpersonal love and love between God and God's creations. Chesed, often translated as loving-kindness, is used to describe many forms of love between human beings. The 20th-century rabbi Eliyahu Eliezer Dessler is frequently quoted as defining love from the Jewish point of view as "giving without expecting to take" (from his Michtav me-Eliyahu, Vol. 1). Rakkaus on siis ekonomisesti sulaa hulluutta! ellauri119.html on line 432: There are several Greek words for "love" that are regularly referred to in Christian circles. Agape: In the New Testament, agapē is charitable, selfless, altruistic, and unconditional. It is parental love, seen as creating goodness in the world; it is the way God is seen to love humanity, and it is seen as the kind of love that Christians aspire to have for one another. Philia: Also used in the New Testament, phileo is a human response to something that is found to be delightful. Also known as "brotherly love" or "homophilia." Two other words for love in the Greek language, eros (sexual love) and storge (child-to-parent love), were never used in the New Testament! Now that's a lacuna! Christians believe that to Love God with all your heart, mind, and strength and Love your neighbor as yourself are the two most important things in life (the greatest commandment of the Jewish Torah, according to Jesus; cf. Gospel of Mark chapter 12, verses 28–34). Saint Augustine summarized this when he wrote "Love God, and do as thou wilt." Right on Gus! Way to go! ellauri119.html on line 434: The Apostle Paul glorified love as the most important virtue of all. Describing love in the famous poetic interpretation in 1 Corinthians, he wrote, "Love is patient, love is kind. It does not envy, it does not boast, it is not proud. It is not rude, it is not self-seeking, it is not easily angered, it keeps no record of wrongs. Love does not delight in evil but rejoices with the truth. It always protects, always trusts, always hopes, and always perseveres." (1 Cor. 13:4–7, NIV) He didn't mean eros, but rather homophilia. Perseveraatiosta oli puhe. John also wrote, "Dear friends, let us love one another for love comes from God. Everyone who loves has been born of God and knows God. Whoever does not love does not know God, because God is love." (1 John 4:7–8, NIV) Influential Christian theologian C. S. Lewis wrote a book called The Four Loves. The first retired nazi pope Benedict XVI named his first circular God as love. He said that a human being, created in the image of God, who is love, is able to make love; to give himself to God and others (agape) and by receiving and experiencing God's love in contemplation (eros). This life of love, according to him, is the life of the saints such as Teresa of Calcutta and the Blessed Virgin Mary and is the direction Christians take when they believe that God loves them. Pope Francis taught that "True love is both loving and letting oneself be loved...what is important in love is not our loving, but allowing ourselves to be loved by God." That's just what Virgin Mary did. "You have heard that it was said, 'Love your neighbor and hate your enemy.' But I tell you, love your enemies and pray for those who persecute you, that you may be children of your Father in heaven. He causes his sun to rise on the evil and the good, and sends rain on the righteous and the unrighteous. If you love those who love you, what reward will you get? Are not even the tax collectors doing that? And if you greet only your own people, what are you doing more than others? Do not even pagans do that? Be perfect, therefore, as your heavenly Father is perfect." – Matthew 5: 43–48. Jews didn't like tax collectors. ellauri119.html on line 440: Love encompasses the Islamic view of life as universal brotherhood that applies to all who hold faith. Amongst the 99 names of God (Allah), there is the name Al-Wadud, or "the Loving One," which is found in Surah [Quran 11:90] as well as Surah [Quran 85:14]. God is also referenced at the beginning of every chapter in the Qur'an as Ar-Rahman and Ar-Rahim, or the "Most Compassionate" and the "Most Merciful", indicating that nobody is more loving, compassionate and benevolent than God. The Qur'an refers to God as being "full of loving kindness." The Qur'an exhorts Muslim believers to treat all people, viz. those who have not persecuted them, with birr or "deep kindness" as stated in Surah [Quran 6:8-9]. Birr is also used by the Qur'an in describing the love and kindness that children must show to their parents. Ishq, or divine love, is the emphasis of Sufism in the Islamic tradition. Practitioners of Sufism believe that love is a projection of the essence of God to the universe. God desires to recognize beauty, and as if one looks at a mirror to see oneself, God "looks" at himself within the dynamics of nature. Since everything is a reflection of God, the school of Sufism practices to see the beauty inside the apparently ugly sufist. Sufism is often referred to as the religion of love. God in Sufism is referred to in three main terms, which are the Lover, Loved, and Beloved, with the last of these terms being often seen in Sufi poetry. ellauri119.html on line 442: In Hinduism, kāma is pleasurable, sexual love, personified by the god Kamadeva. For many Hindu schools, it is the third end (Kama) in life. Kamadeva is often pictured holding a bow of sugar cane and an arrow of flowers; he may ride upon a great parakeet. The philosophical work Narada Bhakti Sutras, written by an unknown author (presumed to be Narada), distinguishes eleven forms of love. Kama Sutra has more. Gaudiya Vaishnavas who worship Krishna as the Supreme Personality of Godhead and the cause of all causes consider Love for Godhead (Prema) to act in two ways: sambhoga and vipralambha (union and separation), like Empedocles' love and strife, attraction and repulsion, in and out in ever faster succession. Radha is considered to be the internal potency of Krishna, and is the supreme lover of Godhead. Her example of love is considered to be beyond the understanding of material realm as it surpasses any form of selfish love or lust that is visible in the material world. The reciprocal love between Radha (the supreme lover) and Krishna (God as the Supremely Loved) is the subject of many poetic compositions in India such as the Gita Govinda and Hari Bhakti Shuddhodhaya, and a lot of chanting, tinkling little bells and opening and closing of musical doors. ellauri119.html on line 444: In Buddhism, Kāma Sutra is sensuous, sexual love. It is an obstacle on the path to enlightenment, since it is selfish. Karuṇā is compassion and mercy, which reduces the suffering of others. It is complementary opposite to wisdom and is necessary for enlightenment. Adveṣa and mettā are benevolent love. This love is unconditional and requires considerable self-acceptance. This is quite different from ordinary love, which is usually about attachment and sex and which rarely occurs without self-interest. Instead, Buddhism recommends detachment and unselfish interest in others' welfare. Gandhi could sleep naked with young sweetypies without penetrating them. Did he so much as get a boner? The story does not tell. Mrs Gandhi did not approve. They screeched to one another like a pair of seagulls. Wonder what the young sweetypies thought of it. Scary and frustrating at once I bet. Being perfectly in love with God or Krishna makes one perfectly free from material contamination and this is the ultimate way of salvation or liberation. In this tradition, salvation or liberation is considered inferior to love, and just an incidental by-product. Being absorbed in Love for God is considered to be the perfection of life. ellauri119.html on line 446: The term "free love" has been used to describe a social movement that rejects marriage, which is seen as a form of social bondage. The Free Love movement's initial goal was to separate the state from sexual matters such as marriage, birth control, and adultery. It claimed that such issues were the concern of the people involved, and no one else. Many people in the early 19th century believed that marriage was an important aspect of life to "fulfill earthly human happiness." Middle-class Americans wanted the home to be a place of stability in an uncertain world. This mentality created a vision of strongly defined gender roles, which provoked the advancement of the free love movement as a contrast. The term "sex radical" has been used interchangeably with the term "free lover". By whatever name, advocates had two strong beliefs: opposition to the idea of forceful sexual activity in a relationship and advocacy for a woman to use her body in any way that she pleases. These are also beliefs of Feminism. As St. Augustine put it: love God and then do as you please. ellauri119.html on line 448: BTW did Mary come? How many times? There are many different theories that attempt to explain what love is, and what function it serves. It would be very difficult to explain love to a hypothetical person who had not himself or herself experienced love or being loved. In fact, to such a person love would appear to be quite strange if not outright irrational behavior. ellauri119.html on line 452: Among the prevailing types of theories that attempt to account for the existence of love there are: psychological theories, the vast majority of which consider love to be very healthy behavior; there are evolutionary theories that hold that love is part of the process of natural selection; there are spiritual theories that may, for instance consider love to be a gift from God; there are also theories that consider love to be an unexplainable mystery, very much like a mystical experience. It feels like a sneeze. Setting aside Empedocles's view of Eros as the force binding the world together, the roots of the classical philosophy of love go back to Plato's Symposium. ellauri119.html on line 456: Hippo of Augustine thought the holy ghost was the gluon that kept the other two quarks together, top and bottom, strange and charm, bad and good policeman. love is another attractive force, if you will. May the force be with you, but never underestimate the power of the dark side of the force. Under his eyes. May the lord open. "The dystopian drama has exceeded the natural lifespan of its story, as it plows forward with nothing new to say, tinkling cymbals and sounding brass." "There came a point during the first episode where, for me, it became too much." Lisa Miller of The Cut wrote: "I have pressed mute and fast forward so often this season, I am forced to wonder: 'Why am I watching this'? It all feels so gratuitous, like a beating that never ends." ellauri119.html on line 458: Aristotle by contrast placed more emphasis on philia (friendship, affection) than on eros (love); and the dialectic of friendship and love would continue to be played out into and through the Renaissance, with Cicero for the Latins pointing out that "it is love (amor) from which the word 'friendship' (amicitia) is derived" Meanwhile, Lucretius, building on the work of Epicurus, had both praised the role of Venus as "the guiding power of the universe", and criticised those who become "love-sick...life's best years squandered in sloth and debauchery". ellauri119.html on line 464: As the fat and ugly French novelist Honoré de Balzac stated, eroticism is dependent not just upon an individual's sexual morality, but also the culture and time in which an individual resides. Because eroticism is wholly dependent on the viewer's culture and personal tastes pertaining to what, exactly, defines the erotic, critics have often[how often?] confused eroticism with pornography, with the anti-pornography activist Andrea Dworkin saying, "Erotica is simply high-class pornography; better produced, better conceived, better executed, better packaged, designed for a better class of consumer." This confusion, as Lynn Hunt writes, "demonstrate the difficulty of drawing… a clear generic demarcation between the erotic and the pornographic": indeed arguably "the history of the separation of pornography from eroticism… remains to be written". In the eighteenth century, eroticism was the result of the intrusion into the public sphere of something that was at base private. ellauri119.html on line 466: The industrial revolution in the XVIIIth century created free love, great public and small celebrities. Goodbye nobility, welcome notables! What the fuck, same difference. ellauri119.html on line 475: The three components, labeled on the vertices of a triangle, interact with each other so as to form six different kinds of love experiences. The triangular theory of love is a theory of love developed by Robert Sternberg. In the context of interpersonal relationships, the three components of love, according to the triangular theory, are an intimacy component, a passion component, and a decision/commitment component. ellauri119.html on line 477: Sternberg says that intimacy refers to "feelings of closeness, connectedness, and bondedness in loving relationships," passion refers to "the drives that lead to romance, physical attraction, sexual consummation, and related phenomena in loving relationships" and decision/commitment means different things in the short and long term. In the short-term, it refers to "the decision that one loves a certain other", and in the long-term, it refers to "one's commitment to maintain that love." ellauri119.html on line 479: The three components, pictorially labeled on the vertices of a triangle, interact with each other and with the actions they produce so as to form seven different kinds of love experiences (nonlove is not represented). The size of the triangle functions to represent the "amount" of love—the bigger the triangle, the greater the love. Each corner has its own type of love and provides different combinations to create different types of love and labels for them. The shape of the triangle functions to represent the "style" of love, which may vary over the course of the relationship: ellauri119.html on line 481: Non love The absence of any of the three types of love. No connection. Indifferent to relationship. ellauri119.html on line 485: Infatuated love: Infatuated love is passion without intimacy or commitment. This is considered "puppy love" or relationships that have not become serious yet. Romantic relationships often start out as infatuated love and become romantic love as intimacy develops over time. Without developing intimacy or commitment, infatuated love may disappear suddenly. ellauri119.html on line 489: Romantic love This love is passionate and intimate but has no commitment. This could be considered a romantic affair or could be a one-night stand. ellauri119.html on line 491: Companionate love is an intimate, non-passionate type of love that is stronger than friendship because of the element of long-term commitment. "This type of love is observed in long-term marriages where passion is no longer present" but where a deep affection and commitment remain. The love ideally shared between family members is a form of companionate love, as is the love between close friends who have a platonic but strong friendship. ellauri119.html on line 526: Is not looking for love but is ready if encountered. ellauri119.html on line 539: Extreme examples of mania in popular culture include yandere anime and manga characters. Additionally, manic love is a central theme in the films Endless Love, Fatal Attraction, Misery, Play Misty for Me, Swimfan, and Taxi Driver. ellauri119.html on line 555: Examples of pragma can be found in books, movies, and TV including Ordinary People, Pride and Prejudice (Charlotte), Little Women (Amy March and Fred Vaughn) and House of Cards (Frank and Claire Underwood). Political marriages are also considered to be examples of pragmatic love. Lee's recognizable traits: ellauri119.html on line 571: Agape is derived from ἀγάπη a Greek term for altruistic love. Lee describes agape as the purest form of love, derives this definition of love from being altruistic towards one's partner and feeling love in the acts of doing so. The person is willing to endure difficulty that arises from the partner's circumstance. It is based on an unbreakable commitment and an unconditional, selfless love, that is all giving. It is an undying love of compassion and selflessness. Agape love is often referenced with religious meaning and is signified by the color orange. ellauri119.html on line 573: Examples of agape can be found in books and movies including The Gift of the Magi by O. Henry, Penelope in Homer's Odyssey, The Mission, Somewhere in Time, Titanic, Untamed Heart, Forrest Gump, and the Bible [specify which]. ellauri119.html on line 589: Biological models of love tend to see it as a mammalian drive, similar to hunger or thirst, or sneezing. Psychology sees love as more of a social and cultural phenomenon. Certainly, love is influenced by hormones (such as oxytocin), neurotrophins (such as NGF), and pheromones, and how people think and behave in love is influenced by their conceptions of love. The conventional view in biology is that there are two major drives in love: sexual attraction and attachment. Attachment between adults is presumed to work on the same principles that lead an infant to become attached to its mother. The traditional psychological view sees love as being a combination of companionate love and passionate love. Passionate love is intense longing, and is often accompanied by physiological arousal (shortness of breath, rapid heart rate); companionate love is affection and a feeling of intimacy not accompanied by physiological arousal. ellauri119.html on line 618: To escape the growing revolutionary violence in the area they lived, Ayn's family moved to Crimea, where she would finish high school. Here she was introduced to the history of the United States, which inspired her eventual departure from Russia, especially so after her family had suffered in poverty following the seizure of her father´s pharmacy by the communist regime. ellauri119.html on line 623: She eventually made it to California, where she worked with Cecil B. DeMille and met her future husband, Frank O'Connor. ellauri119.html on line 625: Ayn Rand and Charles Francis ("Frank") O'Connor were married 15 April 1929 in Los Angeles, California, United States. Frank was from Ohio, and Ayn from Russia, but both had been residing in Hollywood for around five years. ellauri119.html on line 629: The 1930 US Census has the O'Connors living in Los Angeles, California in the Moraine Apartments, on 823 North Gower Street. They were renting the place for $52 a month. They are both listed as working as actors in motion pictures. Ayn, listed here as Alice, gives her native language as Russian. ellauri119.html on line 633: Ayn and Frank were living in an apartment at 160 89th St, Manhattan, New York in 1940. Their rent was $105 a month. Frank is working as a theatrical actor and by this time, Ayn is calling herself a writer, both for novels and plays. Frank showed no income the previous year, while Ayn had made $3000. ellauri119.html on line 644: There is a very good side to Christianity and a very bad side to Christianity. Rosenbaum strengthened the bad side: zionism, the irrational hatred of Arabs and the sense of choseness of the “elect” in Protestantism; while concurrently weakening the good side of Christianity: social conscience, opposition to usury, communal responsibility, duty, group honor, charity, selflessness, etc. ellauri119.html on line 648: For laissez faire capitalists she is a good girl, just what the doctor ordered: ellauri119.html on line 650: I have studied Objectivism for 25 yrs, reading Ayn Rand’s fiction and non-fiction. I’ve further read and listened to lectures by some of those who carry on her tradition (some of which you can find here for free: ARI Campus). ellauri119.html on line 652: There are two main reasons I continue to study her ideas. First, everytime I’ve investigated a claim she has made, it turned out to be correct. Second, philosophy is the science that teaches man how live his life and make choices. No other philosophy does this. ellauri119.html on line 656: I recall reading her claim that the Founding Fathers explicitly rejected only one form of government - Democracy! Democracy!? Really?, I thought. There is no way that could be true. But reading the Federalist Papers, there it was. ellauri119.html on line 658: In a different essay, she described the pattern socialist and communist governments tend to follow. So, I researched that claim by reading about Italian, Russian and German history leading up to WWII. Damn if she wasn´t right. I watch with fascination as Venezuela follows the exact same pattern. ellauri119.html on line 668: But at some point you must provide for yourself. You have to earn a living, get an education, provide for your family. There is a limit to what you can sacrifice for this type of morality. The harder you practice it the worse off your own life becomes. This is the root of the cynicism you feel when you utter “philosophy, who needs it?” ellauri119.html on line 670: Rand started her ideas from a very different perspective. The base of her philosophy is a question - WHY does man need philosophy? Not “which” philosophy, but ANY philosophy. Is it really necessary? ellauri119.html on line 688: From a philosophical viewpoint, Ayn Rand´s objectivism is an inconsistent pile of faulty axioms and absurd conclusions. Her tautological A = A and her invalid claim that all thought is verbal have been shown, long ago, to be either useless information or demonstrably false. Wittgenstein dismissed tautologies as telling us anything new about the world before Rand came to the USA and phenomenology had dismissed a verbal mentalese grammar of the brain. Noam Chomsky´s innate grammar is only true for words, but thoughts are far more than just words since all thought appears to be motor based. What you might need is a grammar of the body instead. Thoughts seem to be closer to the movements of an athlete than to the words in a sentence. For some reason most people ignore that all speech is base on wagging the tongue, and the vibrations in middle ear and cochlea, a motor based capability that we have learned to use to communicate with. Is there an isomorphism between the movement of the tongue and those of sign language that would show a fundamental grammar shared by both? ellauri119.html on line 690: I remember in 1959, my creative writing teacher, in high school was infatuated with Ayn Rand. Sitting at a local restaurant, Ronnie´s Restauarant - which no longer exists, with a group of friends and her, we had a discussion about Ayn and I made a gesture that clearly expressed a thought and asked her what the words were for that. She suddenly realized the flaw in Ayn´s argument and was speechless. ellauri119.html on line 714: Your claims against Ayn Rand don’t stand up to scrutiny, though. She never advocated Social Darwinism, either explicitly or implicitly. In my readings, I have read quotes where she damned a CEO who uses only a tenth of his ability and praised a janitor who strive to improve himself. ellauri119.html on line 720: In a different scene, Hank Rearden helps a small manufacturer, a guy Rand describes as respectable but no master of industry. Rearden could have refused to help or charged him an exorbitant amount for the favor. But he didn’t. Again, this portrayal of a wealthy industrialist doesn’t fit your contention that Rand advocated a dog-eat-dog Social Darwinism. ellauri119.html on line 726: Rand was an economic libertarian. She thinks there should be no interference in the free market. Since the free market produces wealth inequality, you must come up with an explanation for the existence of socio-economic classes. Social Darwinists argue that the rich are rich because they are more fit than the poor who are less fit because they are dependent on the government. ellauri119.html on line 728: Rand’s philosophy of selfishness is a virtue only works if you apply Social Darwinist ideas to justify a free market where the people with the most money are simply very good at being selfish. ellauri119.html on line 736: Both you and Rand are unaware that our founders were heavily influenced by Greek philosophers who proposed the notion of civic virtue. Civic virtue is the view that the needs of the many outweigh the needs of the one (Atlas with the world on his shoulders). All libertarians are selfish because their concern is their own liberty and the hell with society. ellauri119.html on line 738: Rand certainly agreed with Adam Smith who said that when humans act out of rational self-interest, the invisible hand of the market produces the best outcomes. ellauri119.html on line 740: “[The rich] consume little more than the poor, and in spite of their natural selfishness and rapacity…they divide with the poor the produce of all their improvements. They are led by an invisible hand to make nearly the same distribution of the necessaries of life, which would have been made, had the earth been divided into equal portions among all its inhabitants, and thus without intending it, without knowing it, advance the interest of the society, and afford means to the multiplication of the species.” ellauri119.html on line 744: This is nonsense. Alan Greenspan testified before Congress after the economic meltdown in 2008. He was asked why the invisible hand of the market did not prevent the irrational greed on Wall Street that caused the housing bubble. Greenspan said that there must be a flaw in the the theory (the invisible hand of the market produces the best outcomes). There is also a flaw in Rand’s philosophy. ellauri119.html on line 746: Dagny saved a bum from being thrown off from her OWN train. She is responsible for policies and rules of her own train, which her employees follow word for word. She’s basically saving a bum from herself. Also, if she were to act as her philosophy dictates, then it would be in her self-interest to throw the bum of her train. By saving the bum, she’s a hypocrite of her own philosophy. ellauri119.html on line 748: Hank is not acting in his self interest when he helps a small manufacturer. Again, this is an another example against her philosophy of ethical egoism. ellauri119.html on line 752: (It’s ironic that she called herself an objectivist. Also, watch some of her interviews. She got really triggered when someone criticized her.) ellauri119.html on line 762: In 1964, I met both Nathaniel Branden and Ayn Rand at a conference in a Washington DC hotel. About 75 people attended. Both Branden and Rand spoke. Ayn answered a few questions written on 3 X 5 cards submitted by audience members. ellauri119.html on line 770: Some weeks after the seminar I received an awkward form-letter from Branden to explain that he had severed his relationship with Ayn because she was unable to accept that he was not attracted to her. Since they shared identical values, she believed it was not possible that he didn't love her. ellauri119.html on line 789: MOT:n Stanfordin yliopistossa haastattelema historian apulaisprofessori Jennifer Burns on perehtynyt laajalti Randin kirjoituksiin ja tämän lanseeraamaan "objektivismiin". Burnsin mielestä löytyy "paljon erittäin varakkaita ihmisiä, joita objektivismi vetää puoleensa". Hänestä monet varakkaat tuntevat, että heidän nerokkuuttaan tai saavutuksiaan ei arvosteta riittävästi. ellauri131.html on line 45: Nuoret arvostaa sitä että boomeri seuraa aikaansa, eze on niinkö "inessä" tämän hetken trendeistä. Ei esim dabbaa tai swäggää koska ne on jo vähän aikansa eläneitä trendejä. Ei pahexu revittyjä farkkuja, lävistyxiä tai tatuointeja. Tai ihonmyötäisten pipojen käyttöä sisätiloissa. Näitä asioita nuoret arvostaa boomereissa, joiden biologinen ikä voi vaihdella missä tahansa 35 ja 75 vuoden välillä. ellauri131.html on line 47: Keskiluokkaisuus ja boomerius on yhä useamman nuoren tavoittamattomissa. Niiden tulevaisuutena on vaan toimia halvan paskan konsuumereina yhteiskunnan tuilla, jotta "talouden pyörät pysyvät pyörimässä" ja ennestään rikastuneet voisivat tulla niiden kustannuxella yhä rikkaammixi. No eihän tääkään tietystikään voi loputtomiin toimia, kohta rikkaat huomaa etne voi yhtä hyvin palvella vaan suoraan muita rikkaita ja jättää köyhät kokonaan pois laskuista, tai sitten köyhät lopultakin herää tajuumaan, miten pahasti on niitä kaiken aikaa vedetty ja vedetään nenästä näillä trendeillä. Vaan heräävätkö sittenkään, niinkauan kuin niillä ize kullakin on pienintäkään toivoa, etne voisi jollain konstilla ängetä sinne köyhyysrajan paremmalle puolelle, ja alkaa izekin kusettamaan izeänsä huonompia. Vaikkapa vain ESMR-kuiskijana tuubissa, tai muulla totaalisen joutavalla scheissella. ellauri131.html on line 102: – Fedotow kertoo vihaavansa venäläisiä vahvasti ja kiihtyy aina helposti. Koska Fedotow luulee jokaisen venäläisen olevan kommunisti ja on uhannut usein kavereitaan aseella, ei hän ole kelpoinen armeijan palvelukseen, turvallisuuspalvelun lausunnossa todetaan. ellauri131.html on line 107: Keskustelussa saksalaisten SS-upseereiden kanssa Tenkku kerskaili Suomen osuudesta bolshevismin torjuntaan. ellauri131.html on line 124: Käsky antoi kaikille upseereille oikeuden surmata vangiksi jääneitä puna-armeijalaisia ja siviilejä ilman mitään muodollisuuksia. Partisaanit ja epäilyksenalaiset siviilit tuli ampua välittömästi. ellauri131.html on line 127: Yksi esimerkki liittyy Filippovsshinan kylän romanien äärimmäisen julmaan joukkoampumiseen Luoteis-Venäjällä. Se suoritettiin armeija Nordin (Rückwärtiges Heeresgebiet Nord) selustassa helmikuun lopussa 1942. ellauri131.html on line 248: Tutustuin Jussi ja Liisa Tenkkuun Järvenpään seurakuntaopistolla, ja yhteydenpito oli varsinkin 50-luvun puolella varsin tiivistä. Liisa (s. 1919 Simelius-Simojoen pappissukuun) oli musiikinopettaja, ja samalla uralla olin jo itsekin. Koulujen musiikinopetusta oli uudistettava ankarasti, joten aiheesta riitti keskusteltavaa. Jussi (1917-2005) oli pappi, mutta myös filosofian tutkija ja myöhemmin varsinkin etiikkaan perehtynyt filosofian professori. Hän oli erityisen joviaali mies ja loistava jutunkertoja. Eräs viimeisistä pappistehtävistä oli, että hän vihki minut ja ensimmäisen vaimoni Paulan. Siitä tosin pahoitti mielensä piispa Elis Gulin, johon olin tutustunut Ylioppilaslehden ympärillä käytyjen paneelikeskustelujen aikana. Piispa Gulinin mielestä suudelma oli kihlauxen merkki. 60-lukulaisten Rydbergien eiku manien mielestä sitä ei ollut edes rotkautus. Rydmanit asuvat ja toimivat Valkeakoskella. Sixköhän siellä on niin paha haju? Onkohan se valkovuotoa? Lähettänyt Kari Rydman klo 4.56 Ei kommentteja. ellauri131.html on line 289: Jack Canafield (born August 19, 1944) is an American author, motivational speaker (!), corporate trainer, and entrepreneur. He is the co-author of the Chicken Coop for the Soul series, which has more than 250 titles and 500 million copies in print in over 40 languages. In 2005 Canafield co-authored The Success Principles: How to Get From Where You Are to Where You Were. ellauri131.html on line 304: Rules were later changed to allow women to stay fertile until age 40. ellauri131.html on line 311: That the brotherhood of man transcends the sovereignty of ladies. ellauri131.html on line 365: There are Chicken Coops for the Adopted Soul, the African American Soul, the African American Woman's Soul, the Soul of America, the American Idol Soul, the Angels Among Us, Angels and Miracles, Answered Prayers, Baseball Fans, the Best You Can Be, The Beach Lovers, Best Mom in Law Ever, Miracles, the Breast Cancer Survivors, Brides, Cancer Victims, Caregivers, Cartoon Dads, Video Moms, Cartoon Teachers, The Cat Did What?? the Cat Lovers, Cat & Dog Lovers, Celeb Cats and the People Who Love Them, Jack Canafield, Celeb Mothers, Jack Canafield, Celeb Sisters, Jack Canafield, Celeb Teachers, Jack Canafield, Celeb Brothers and Sisters, Jack Canafield, Celeb Mothers and Daughters, Jack Canafield, Celeb People Who Make a Difference, Jack Canafield, the Child's Soul, Jack Canafield, Children with Special Needs, Jack Canafield, the Soul in the Classroom – High School Edition, Jack Canafield and Anna Unknown, the Coffee Lovers Chicken Soup for the Soul Cookbook, Includes material by Gibbons. ellauri131.html on line 366: the Coople's Soul, Jack Canafield, the Country Soul, the Country Soul Music, the College Soul, Jack Canafield, the Canadian Soul, the Chiropractic Soul, the Christian Family Soul, Jack Canafield, and Nancy Autio (2000), Chicken Coop for the Christian Teenage Soul, Jack Canafield, Mark Victor Hansen, Kimberly Kirberger, Patty Aubery and Nancy Mitchell-Autio, the Christian Sole, the Christian Sole 2, the Christian Woman's Hole, Christmas Sole, Christmas in Canada, Christmas Magic, Christmas Treasury, Christmas Treasury for Kids, Healthy Living Series: Weight Loss, where Jack combines inspirational stories with medical advice. The Cat-and-Dog Lovers, Count Your Blessings, Create Your Second Best Future, The Mating Game, the Dental Bowl, The Rental Hole, Dieter's Soul, Divorce and Recovery Soul, where Jack combines inspirational stories with legal advice. The Dog Did What? Same as The Cat? The Dog Lovers' Dreams and Premonitions, Chicken Coop for the Entrepreneur's Black Soul, Jack Canafield, for the Empty Hesters, for Every Mom's Horny Son, for the Expectant Mother, Family Matters, Father's Cock, Father and Daughter videos, Father and Son's Holey Camp, Find Your Happiness, Find Your Inner Strength, Find your Arse with both hands, Finding My Faith, Fisherman's Friend, Jack Canafield, ellauri131.html on line 403: After the death of her father in 2004, Byrne became very depressed. At the instigation of her daughter Hayley, she read The Science of Getting Rich (1910) by Wallace D. Wattles. She discovered positive thinking, the laws of attraction, and how to find further success in life. Hence, she started doing research on the subject and the project of The Secret was born. ellauri131.html on line 439: Then one day, suddenly, I discovered the reason why. Sometimes, when my daily obligations felt too heavy for me, I felt desperate that I was not yet an actress. Right there was the problem! It was because of the despair that I was sending out to the Universe that I still did not have what I so much wanted. When I released that energy of lack and truly believed that what is mine will find its way to me, things started to happen. Today I live the life I always wanted as a homemaker, blogger, and part time cleaning lady. I send huge gratitude to the Universe. Thank you so much for The Secret! ellauri131.html on line 463: Ja kaikenkukkuraxi, koska koko perhe oppii Brayn neuvokeista tietämään mitä haluavat ja pyytämään sitä hard enough, ne saavat sen! Mirandasta ja Braysta molemmista tuli upporikkaita myytyään isävainajan kexinnön patentin, Louisianan talo pantiin lihoixi (kexijävainajan äiti sattui olemaan ex-kiinteistövälittäjä ja kääri siitä muhkean välityspalkkion vaikka olikin jo eläkkeellä ja asui Jillin vanhempien tyyppisessä vanhusten päiväkodissa). Seuraavana jouluna kaikki kokoontuvat upi uudessa Tennesseen ökytalossa valtaisan muovikuusen ympärille. Ei tarvi enää Missyn kadehtia kavereiden synttäreiden food truckeja! ellauri131.html on line 513: Minulle menestystä, kiitos. Haluan upean työpaikan, paljon rahaa ja kesämökin meren rannasta. Tällaisia lauseita toistellaan, kun ”manifestoidaan” itselle materiaalista hyvinvointia, ja juuri nyt se on kovin muodikasta. Miksi niin moni on valmis uskomaan, että pelkillä omilla ajatuksilla voi vetää puoleensa menestystä? Tilaajille Virpi Salmi: ellauri131.html on line 543: ”Meillä on pitkään ollut vallalla ajatus, jota kutsutaan uusliberalistiseksi ihmiskäsitykseksi, ja sen mukaan kaikki on itsestä kiinni”, sanoo kulttuurintutkija Hanna Kuusela Tampereen yliopistosta. Hän on tutkinut muun muassa suomalaisia hyvätuloisia. ellauri131.html on line 646: In June 2016, CNN reported that 30 people were burned during a "fire walk" at Robbins' "Unleash the Power Within" seminar in Dallas. in 2012, another Robbins "fire walk" in San Jose resulted in 20 people sustaining "second-and third-degree burns." Robbins' camp basically shrugged off the reports, saying, "It's not uncommon to have fewer than 1% of participants experience 'hot spots,' which is similar to a sunburn that can be treated with aloe." ellauri131.html on line 653: He left what he described to Fortune as an abusive home life when he was 17 years old, became a janitor and dropped out of college. He met motivational speaker Jim Rohn, who served as a mentor to Robbins — and the rest is his story. Robbins went on to eclipse his own mentor and become one of the planet's most in-demand life coaches. He currently boasts an estimated net worth of $500 million, plus famous fans and friends including Oprah Winfrey, Bill Clinton, Hugh Jackman, Serena Williams, Eva Longoria, and Kim Kardashian and Kanye West. ellauri131.html on line 671: "I was beyond tempted at times. There was no drought, for sure. I was like a kid in a candy store. Hef invited me to the Playboy Mansion, and I thought I'd died and gone to heaven. Women came bouncing on over to me saying, 'Oh my God, Tony Robbins, you changed my life!'" Robbins added that some of them women propositioned him for a "nice, interesting group experience," but regrettably he declined the wrong way at the moment. ellauri131.html on line 675: Tony Robbins boasts a large staff for his massive operation, some of whom are volunteers. Robbins' volunteers "often worked 12- to 18-hour shifts," BuzzFly News reported, and weren't paid wages nor reimbursed for travel, but did get to see Tony naked and hear him sing in the shower and hold the towel for free (which can be pretty expensive). ellauri131.html on line 680: He rerevels in saying The "n" word. "'As long as someone calls you a nigger and gets that kind of response from you I've seen right now, where you're ready to explode, then what you've done is given that person absolute control of you. You have no control in your life. You are still a goddam nigger and a slave. Now go get me a smoothie boy." ellauri131.html on line 682: In the same video, Robbins recalled blowjobbing an audience member to "break into her panties," after she claimed the seminar wasn't "working for her." He said, "I went over there and I shot in her face ... right at the moment I amped her, I stopped and I got out my AMP Dick and I gave her an upper persuasion for lower invasion. You know what? She didn't know how to spit it out at all." ellauri131.html on line 691: But right or wrong, he's there beside me ellauri131.html on line 711: He kisses me each mornin' down there ellauri131.html on line 716: And where you think it ought to be ellauri131.html on line 717: it's close enough to right in there for me! ellauri131.html on line 723: Robbins repeatedly swears by Natural Language Processing (NLP), a controversial, consciousness-based belief system that took root in California in the 1970s. According to the Association for NLP, the practice is commonly referred to as the "users manual for your mind," and studying NLP offers "insights into how our thinking patterns can effect [sic] every aspect of our lives." God's co-creator Vivica Bandler has characterized the process as a veritable fountain of youth, asserting one's "ability for consciousness to influence our DNA evolution." In an interview with NLP Life, Bandler said, "It is obviously related to aging and the more we learn to control our consciousness, the more we will learn to control the quality of the DNA that keeps us young, the DNA that makes us smart...There is literally no limit to what we can do as we begin to harness the great power called consciousness." ellauri131.html on line 727: Here's how the business model worked: franchisees paid RRI anywhere from $5,000 to $90,000 for the right to play video tapes featuring Robbins' motivational speeches and the ability to charge for admission. According to the FTC, Robbins' company claimed that franchisees "could sell 25 to 100 seminars per month and could earn between $75,000 to $300,000 per year." ellauri131.html on line 729: Like where he tells the story about a "very famous, very powerful man" who refused to hire the best qualified candidate for a job, because she was "very attractive," and he "can't have her around, because it's too big a risk." He might just have to break into her panties. ellauri131.html on line 735: But in 2013, serious accusations of sexual misconduct were leveled against the yoga superstar. A total of six women came forward and alleged offenses ranging from sexual harassment to rape, ellauri131.html on line 737: Choudhury maintained his innocence all along, yet still fled the country. His soles were getting a wee hot. ellauri131.html on line 740: After Chopra's claim that "Charles Darwin was wrong. Consciousness is key to evolution and we will soon prove that," scientist Isaac Newton couldn't take it anymore. He penned a response slamming Chopra's claim as having no scientific basis to back it up, as well as being "incoherent babbling strewn with scientific terms." ellauri131.html on line 744: Canadian prime minister Kevin Trudeau earned untold millions through his "They Don't Want You To Know About" series of infomercials touting his supposed secret knowledge of natural cures, debt relief, and weight loss techniques. And though he earned the allegiance of many followers who believed his claims, a federal jury found him guilty of criminal contempt in 2013, for "lying in several infomercials about the contents of his hit book, The Weight Loss Cure 'They' Don't Want You to Know About," according to The Chicago Tribune. Trudeau repeatedly touted the methods in the book as "easy," except unwitting customers didn't find out until they plunked down cash that it involved "prolonged periods of extreme calorie restriction, off-label skin-syringe injections and high-colonic enemas personally administered by Mr. Trudeau," according to ABC News. ellauri131.html on line 746: In addition to the criminal conviction, Trudeau was also ordered by the FTC to pay a $37 million dollar fine in relation to fraud charges connected with the same book. Trudeau never payed the fine, claiming he was "penniless" and "homeless," despite the fact that he was living in a "14,000-square-foot rented mansion" and was still getting $180 haircuts at Vidal Sasson. He was eventually sentenced to 10 years in prison, which he began serving in March of 2014. ellauri131.html on line 754: During the peak of the Britpop era, Noel Gallagher was deemed by many — including Prime Minister Tony Blair (another nasty Tony) — to be the voice of his generation. Indeed, even if you weren't a fan of Oasis' Beatles-aping indie-rock, you could always appreciate a snappy one-liner from their raconteur guitarist. But a quarter of a century on and the older Gallagher brother is sounding like the kind of dinosaur he used to rally against. ellauri131.html on line 756: Prince Harry is another royal pain in the ass, and so is Meghan Markle only more so. In a 2021 interview with The Sun, the High Flying Birds frontman eloquently described Prince Harry as a "fucking woke snowflake" in response to his criticisms of the royal family. And referencing his own sibling rivalry with Liam Gallagher, Noel even admitted to sympathizing with Prince William, remarking, "I feel that fucking lad's pain. He's got a fucking younger brother shooting his fucking mouth off with shit that is just so unnecessary. So do I. I'd like to think I was always the William." ellauri131.html on line 760: Speaking to News.com.au in 2016, Morrissey was asked whether he ever regretted previous derogatory comments he'd made about the royal family. It's fair to say that the answer was no. "I don't know anyone who likes the Boil Family," he replied. "Monarchy represents an unequal and inequitable social system. There is no such thing as a royal person. You either buy into the silliness or else you are intelligent enough to realize that it is all human greed and arrogance." ellauri131.html on line 848: Enkelit liihottaa ilmassa, meressä on merenneitoja eli nereidejä. Niiden äidin nimi oli Doris. Kantapää-Akilleen äiti Thetis oli 1. Galatea on myös nimekäs. Kaikkiaan noin 50 tunnetaan nimeltä. Hoblan ristikossa on vielä mm oreideja ja sylfidejä. Kaikki ne lähettää nenästä vedettäville parane pian kortteja. ellauri131.html on line 865: That she does not have a boyfriend and she watches too much Netflix. I mean, so do I! But I am not going to write a bloody memoir all about it. In a world where so much is in actual tatters, it feels very #whitefeminism, very #firstworldproblems (which is, honest to god, the most millennial I have ever sounded). And no, that does not mean that everything has to be serious and doom-and-gloom to be needed, but this just felt unbelievably shallow, while I am deep. ellauri131.html on line 871: Well, that was infuriating. I was hoping for a cynical, or at the very least critical, approach to classic self-help tropes. What I got was and endless description of one woman's mental breakdown and her complete lack of healthy coping strategies. There is nothing remotely funny or insightful about this book and Marianne Power's obsession with her first world problems feels extremely tone-deaf. ellauri131.html on line 883: I’ve read quite a few books where the author picks a ‘project’ and runs with it to see what happens. These sorts of books have often been fun and entertaining. This one had the potential for that with some of the advice and activities these books encouraged the author to participate in. But she executed them with such seriousness that that they became cringeworthy to read about. ellauri131.html on line 886: Jos nää jäyhät ateljeekriitikot edes olis oikeita neekereitä mustasta Afrikasta tai talibaneja, muttei ne oo, ne on ihan samanlaisia world 1 ämmiä vaan myöhemmällä parasta ennen päivällä. Ja voi vittu niiden teennäisiä nimiä. Huumori on vaikea taidelaji, etenkin kun lukijat on täysin vailla sitä. Sitäpaizi: Mariannen ikä 37 sanotaan kyllä jo kirjan alkupuolella. Opettele lukemaan! ellauri131.html on line 896: [For the uninteresting American mathematician, see Louise Hay (mathematician).] ellauri131.html on line 902: She then moved to Chicago, where she worked in low-paying jobs. In 1950, she moved on again, to New York. At this point she changed her first name, and began a career as a fashion model. She achieved success, working for Bill Blass, Oleg Cassini, and Pauline Trigère. In 1954, she married the English businessman Andrew Hay (1928–2001); after 14 years of marriage, she felt devastated when he left her for another woman, Sharman Douglas (1928–1996). Hay said that about this time she found the First Church of Religious Science on 48th Street, which taught her the transformative power of thought. Hay revealed that here she studied the New Thought works of authors such as Florence Scovel Shinn who believed that positive thinking could change people's material circumstances, and the Religious Science founder Ernest Holmes who taught that positive thinking could heal the body. ellauri131.html on line 908: In 1976, Hay wrote her first book, Heal Your Body, which began as a small pamphlet containing a list of different bodily ailments and their "probable" metaphysical causes. This pamphlet was later enlarged and extended into her book You Can Heal Your Life, published in 1984. In February 2008, it was fourth on the New York Times paperback advice bestsellers list. ellauri131.html on line 933: That kind of enthusiasm is, to some observers of organizational behavior, appalling. The problem, they say, lies in the message that is being subsidized by management: that individual workers are responsible for their own destinies, and that the way to achieve security and serenity is through continual self-improvement. For a big corporation that is mowing down whole suitefuls of middle managers, critics say, this can be a handy way to get employees to start thinking that if they are laid off, the fault lies somewhere in themselves. "If the individual worker is made to feel the responsibility for his or her condition, the social contract is no longer there. ellauri131.html on line 938: Covey, more than most inspirational writers, is able to skate right up close to the border of the divine without alarming anyone. Dr. Stephen R. Covey, author of The Seven Habits of Highly Effective People, has lost his laser pointer once again and is practically jumping up off the stage to point to a giant chart projected on the wall of a conference room at the Westin Hotel in Seattle. He would be an imposing man if he were two inches taller. ellauri131.html on line 940: Covey was raised on an egg farm outside Salt Lake City in a tight-knit Mormon family, and that, too, played a part. "My parents were just constantly affirming me in everything that I did. Late at night I'd wake up and hear my mother talking over my bed, saying, 'You're going to do great on this test. You can do anything you want.' ellauri131.html on line 942: Covey lived with his wife Sandra and their family in Provo, Utah, home to Brigham Young University, where Covey taught prior to the publication of his best-selling book. A father of nine and a grandfather of fifty-five, he received the Fatherhood Award from the National Fatherhood Initiative in 2003. ellauri131.html on line 945: Covey went down a hill too fast and flipped forward on the bike. There was a pretty big goose egg on the top of his head. Covey also suffered cracked ribs and a partially collapsed lung. ellauri131.html on line 960: And what of the true cynic's view, that the lesson of history is that bastards often prevail? That markets are in and of themselves rational, and sometimes emotional, but rarely ever moral? That an appropriate model for business is not an extended family but a poker game? The late genius John von Neumann was fascinated by poker, and his study of the choice making involved in the game led him to develop the foundations of game theory. Von Neumann was a peerless student of the principles of rational self-interest, and he was also an adviser to Presidents Truman and Eisenhower. When the Soviets showed signs of developing nuclear weapons, he recommended bombing them into oblivion. Game theory, he said, dictated it. ellauri131.html on line 1032: rauniokuori paljas, laulu poissa. Bare ruin'd choirs, where late the sweet birds sang. ellauri131.html on line 1039: kun sama syö kuolinvuoteellaan, As the death-bed whereon it must expire, ellauri131.html on line 1042: Kun tiedät; aikamme on vähäinen. To love that well which thou must leave ere long. ellauri131.html on line 1055: Anna niille vielä pari eteläistä päivää, gieb ihnen noch zwei südlichere Tage, Suo niille kaksi päivää eteläistä, ellauri131.html on line 1057: raskaan viinin viime makeus. die letzte Süsse in den schweren Wein. raskaaseen viiniin, joka kimmeltää. ellauri131.html on line 1096: Ne me vaut le soleil rayonnant sur la mer. ole aurinkoisen merenkilon veroinen. ellauri131.html on line 1122: Life is stirring everywhere, Elämä on heräämässä kaikkialla ellauri131.html on line 1125: There is silence: the dead leaves Siellon hiljaista; kuolleet lehdet ellauri132.html on line 54: Als Jugendlicher trat Eckhart in den Orden der Dominikaner ein, in dem er später hohe Ämter erlangte. Sein Hauptanliegen war die Verbreitung von Grundsätzen für eine konsequent spirituelle Lebenspraxis im Alltag. Aufsehen erregten seine unkonventionellen, teils provozierend formulierten Aussagen und sein schroffer Widerspruch zu damals verbreiteten Überzeugungen. Umstritten war beispielsweise seine Aussage, der „Seelengrund“ sei nicht wie alles Geschöpfliche von Gott erschaffen, sondern göttlich und ungeschaffen. Im Seelengrund sei die Gottheit stets unmittelbar anwesend. Vielfach griff Eckhart Gedankengut der neuplatonischen Tradition auf. Oft wird er als Mystiker charakterisiert, in der Forschung ist die Angemessenheit dieser Bezeichnung allerdings umstritten. ellauri132.html on line 58: Eckhart weist den Begriffen „Gott“ und „Gottheit“ nicht die gleiche Bedeutung zu, sondern er bezeichnet mit ihnen unterschiedliche Ebenen, auf denen sich die göttliche Wirklichkeit dem Menschen zeigen kann. No niin! Ekkehartin heresia oli samanusuuntaista kuin mormonien profeetalla, herra Smithillä. Me apinatkin ollaan pikku jumalia, ei vaan jotain luojanluomia löylynlyömiä. Me päästään samoihin kuin Jehova kun oikein treenataan. Christus ist zwar ein unerreichtes Vorbild, nicht aber von Natur aus von anderen Menschen prinzipiell verschieden. Jeesus - oli vain 1 ihminen - mutta meitä Spartakuxia on koko liuta! Koko pörisevä pesä minijumalia! ellauri132.html on line 85: Samaan päätyi Freud, ja sitä ennen Jehovan seuraajat. Jehovan eka nimi oli "Minä mikä minä", ’eheyeh ’asher ’eheyeh. Mut Töölön innovaatio oli et vaan toinen niistä on oikea. Two men say they're Jesus one of them must be wrong. No voihan molemmatkin olla väärässä. Ja kumpika se sitten olisi? Kai se superego sieltä on hiljennettävä? Ei komento takasin egohan se onkin pahis. Ego vittuun niet jää vaan id. ellauri132.html on line 87: Pitää ohittaa päässä kuuluvat äänet eli ajatuxet. Ihana hiljaisuus. Ääni estää nauttimasta tästä hetkestä. Mixi ajatella eteenpäin tai muistella entisiä mokia? Koiratkaan ei tee niin. Rapsua. Aah. Muonaa. Mmm. Juosta aidan vierellä, ajaa takaa autoa, noutaa keppiä ja tennispalloa ja haukkua. Ihan parhautta. ellauri132.html on line 131: "The book struck me as irredeemable poppycock. I was put off by the strained stateliness of Tolle's writing, as well as its nearly indecipherable turgidity ... jargon like "conditioned mind structures', "the one indwelling consciousness". What's more, the guy was stunningly grandiose. He referred to his book as a "transformational" device", and promised that, as you read, "shit takes place within you." I lay there rolling my eyes ..." ellauri132.html on line 140: Apparently the singer Annie Lennox said, "(Tolle) has some kind of special quality that I've never encountered before." Nyt menox sanoi Annie Lennox. ellauri132.html on line 151: E.T. Das Wort Gott ist durch Jahrtausende von Missbrauch bedeutungslos geworden. Ich benutze es manchmal, aber ich tue es sparsam, so etwa nur auf Wochenenden und nach dem Essen. Mit Missbrauch meine ich, dass Menschen, die das Reich des Heiligen, die unendliche Weite hinter diesem Wort, noch nie gesehen haben, es mit großer Überzeugung verwenden, als ob sie wüssten, wovon sie sprechen. Oder sie argumentieren dagegen, als wüssten sie, was sie leugnen. Dieser Missbrauch führt zu absurden Überzeugungen, Behauptungen und egoistischen Wahnvorstellungen wie "Mein oder unser Gott ist der einzige wahre Gott, und dein Gott ist falsch" oder Nietzsches berühmte Aussage "Gott ist tot". Beide sind total falsch. Ich setze fort auf Finnisch: ellauri132.html on line 163: E.T. Jaaaa, aber nur weil Sie ein Kreuzworträtsel lösen oder eine Atombombe bauen, heißt das nicht, dass Sie Ihren Verstand benutzen. So wie Hunde es lieben, Knochen zu kauen, liebt es der Verstand, seine Zähne in Probleme zu bekommen. Deshalb löst er Kreuzworträtsel und baut Atombomben. An beidem hast du kein Interesse, Knochen oder Bomben. Lassen Sie mich Folgendes fragen: Können Sie Ihren Verstand verlieren, wann immer Sie wollen? Haben Sie den "Aus"-Button gefunden? Den "Toll"- Knopf? Ich habe! Einen "Ein"-Knopf habe ich dagegen nicht gefunden. Vielleicht gibt es keinen. ellauri132.html on line 184: Jos menet Pinterestiin tai edes luet Googlen vinkkejä kynäilyyn, sua pommittaa joka iikan versiot miten tulla paremmaxi kynäilijäxi. Jokaisella on lumihiutalemainen idea, vaik ne oikeasti vaan toistaa mitä muutkin ovat sanoneet. Näin on marjat ammattikirjailjoiden kanssa myöskin. Tein vähän tutkimusta ja löysin listoja ja kaavioita kynäilyvinkeistä liigapelaajilta. Vaik ne on kirjoittaneet niin erilaisia bühleinejä eri aikoja, nekin sanoo aika paljon samoja juttuja. Myöskin. ellauri132.html on line 189: Siis mä näytän teille oikeet kynäilyvinkit ammattilaisilta, ml Stephen King, William Goldman, Pixar’s Emma Coats, Kurt Vonnegut, Joss Whedon, Neil Gaiman, and George Orwell. Alkuperäiset säännöt ja kaavio löytyy mun "Kynäilijöille" Pinterest-taululta. ellauri132.html on line 193: THE YEAR WAS 2081, and everybody was finally equal. They weren’t only equal before God and the law. They were equal every which way. Nobody was smarter than anybody else. Nobody was better looking than anybody else. Nobody was stronger or quicker than anybody else. All this equality was due to the 211th, 212th, and 213th Amendments to the Constitution, and to the unceasing vigilance of agents of the United States Handicapper General. ellauri132.html on line 195: Some things about living still weren’t quite right, though. April for instance, still drove people crazy by not being springtime. And it was in that clammy month that the H-G men took George and Hazel Bergeron’s fourteen year-old son, Harrison, away. ellauri132.html on line 200: Here, Vonnegut is influenced by his early work as a journalist. His sentences are short and easily understood so as to be largely accessible. A dystopian setting enhances his social and political critique by imagining a future world founded on absolute equality through handicaps assigned to various above-average people to counter their natural advantages. A similar subject can be found in L. P. Hartley's dystopian novel Facial Justice from the previous year of 1960. ellauri132.html on line 217: Their legal brief says capping local taxes on schools was unconstitutional, and they cited the 1961 story, which depicts a future society where everyone is made equal by forcing impediments on anyone who is better. ellauri132.html on line 223: “It’s about intelligence and talent, and wealth is not a demonstration of either one,” said Vonnegut, 82, of New York. He said he wouldn’t want schoolchildren deprived of a quality education because they were poor. ellauri132.html on line 327: Johdannossa sä sanot . . . There are just as many ways to do it wrong as there is to do it right. ellauri132.html on line 328: It should read . . . There are just as many ways to do it wrong as there ARE to do it right. ellauri132.html on line 360: Catch? None. Just sign up to receive some additional, exclusive Writer’s Wisdom on topics every writer wants answered! ellauri132.html on line 438: Google AdSense is a program run by Google through which website publishers in the Google Network of content sites serve text, images, video, or interactive media advertisements that are targeted to the site content and audience. These advertisements are administered, sorted, and maintained by Google. They can generate revenue on either a per-click or per-impression basis. Google beta-tested a cost-per-action service, but discontinued it in October 2008 in favor of a DoubleClick offering (also owned by Google). In Q1 2014, Google earned US$3.4 billion ($13.6 billion annualized), or 22% of total revenue, through Google AdSense. AdSense is a participant in the AdChoices program, so AdSense ads typically include the triangle-shaped AdChoices icon. This program also operates on HTTP cookies. In 2021, over 38.3 million websites use AdSense. ellauri132.html on line 453: Elmore John Leotard Jr. (11. lokakuuta 1925 New Orleans, Louisiana – 20. elokuuta 2013 Detroit[1]) oli yhdysvaltalainen romaanikirjailija ja käsikirjoittaja. Leonard valmistui lukiosta "University of Detroit Jesuit High School" vuonna 1943. Koulun jälkeen hän liittyi merivoimiin ja palveli kolme vuotta eteläisellä Tyynellämerellä laivaston rakennusjoukoissa. Armeijapalveluksen jälkeen vuonna 1946 Leonard aloitti opinnot yliopistossa "University of Detroit". Opiskeluaikoinaan hän alkoi kirjoittaa vakavissaan ja lähetellä novellejaan kilpailuihin ja lehtiin. Leonard valmistui yliopistosta vuonna 1950 suoritettuaan tutkinnot englannin kielestä ja filosofiasta. Jonkin aikaa valmistumisensa jälkeen hän aloitti työt mainostoimistossa, jossa työskenteli useita vuosia jatkaen tarinoiden kirjoittamista työn ohella. Hän aloitti kirjoittamisen lännenkertomuksilla, mutta siirtyi myöhemmin rikoskirjallisuuden pariin. ellauri132.html on line 478: her eyes flickered with… hiänen silmänsä väpisivät …sta ellauri132.html on line 489: her eyes were wet hiänen silmänsä olivat märät ellauri132.html on line 491: tears shimmered in her eyes kyynelet himersivät hiänen silmissä ellauri132.html on line 493: her eyes were glossy hiänen silmät olivat kiiltävät ellauri132.html on line 499: his lashes fluttered hänen silmäripsensä räpisivät ellauri132.html on line 504: her forehead puckered hiänen oza ruttuuntui ellauri132.html on line 517: she peered hiän kuikuili ellauri132.html on line 527: he leered hän virnuili rivosti ellauri132.html on line 528: his pupils (were) dilated hänen oppilaansa laajenivat ellauri132.html on line 529: her pupils were huge hiänen oppilaansa olivat jättimäisiä ellauri132.html on line 533: she sneered hiän nyrpisti halvexivasti nenää ellauri132.html on line 541: he simpered hän hymysi typerän teeskennellysti ellauri132.html on line 552: he plastered a smile on his face hän laastaroi naamalleen hymyn ellauri132.html on line 579: his lower lip quivered hänen alahuuli vipisi ellauri132.html on line 599: he glowered hän mulkoili ellauri132.html on line 671: 1980, Anthony Burgess, kirjan Maalliset voimat kynäilijä, kieltäytyi osallistumasta seremoniaan ellei se voittaisi palkintoa. Toinen voittajaehdokas oli William Goldingin Siirtymäriitit. Dumarit päättivät vasta 30min ennen ohjelman alkua antaa rahat Goldingille, kun Burgessia ei kuulunut. Knääpien kirjallinen sota pääsi etusivulle, mikä tietysti oli mieluisaa, ainaskin Williamista. ellauri132.html on line 681: V 1994, The Guardian-lehden kirjallinen toimittaja Richard "Ach mein" Gott, siteerasi palkinnon puutetta objektiivisista kriteereistä ja amer. kirjailijoiden boikotista, ja kuvasi palkintoa "merkittäväxi ja vaarallisexi jäävuorexi brittikulttuurin perämerellä" joka "toimii symbolina brittikulttuurin rappiosta". ellauri132.html on line 729: Tarinan kaava on tämä: Luke and June are living happily in their split-level bungalow. Based on this pattern, there are four different plots you could try: ellauri132.html on line 731: Luke ja June asuu onnellisina kahden leevelin bungalowissa. Ja sit eräänä päivänä, outo vihree Serena Joy näkyy taivaalla. Ja kanisteri laskeutuu maahan niiden takapihalle, ja siitä tulee lonkeroitu hirviö nimeltä Komentaja Waterford. Mitä ne tekevät? ellauri132.html on line 733: Luke ja June asuu onnellisina kahden leevelin bungalowissa. Muzit Luke alkaa epäillä: Pettääkö June sitä Waterfordejen kaa? Piteleekö Serena Junea X-asennossa sillä aikaa kun Komentaja Waterford availee housunnappeja? Zingg! Zingg! Zingg! Dojongjong! ellauri132.html on line 790: Vaikka hahmo elääkin menneessä ei sen tarvi edustaa muinaista stereotyyppiä. ellauri132.html on line 859: Mit der Übernahme der Grenzboten begann seine Karriere als Journalist. In der Wochenzeitschrift verfasste Freytag auch politisch kritische Artikel, so unter anderem über die Niederschlagung des schlesischen Weberaufstandes, was eine steckbriefliche Fahndung durch Preußen zur Folge hatte. Er ersuchte deshalb seinen Freund Herzog Ernst von Sachsen-Coburg-Gotha um politisches Asyl und zog 1851 nach Siebleben bei Gotha. Herzog Ernst verlieh ihm 1854 den Hofratstitel. Noi Gothat on kai niit kuningatar Victorian sukulaisia. ellauri132.html on line 872: Sie huscht an seine Seite in hastigem, leisem Lauf. Hiän suihkii hänen vierellä hiljaista puolijuoxua. ellauri132.html on line 908: Ihr Köpfchen war mit Flechten und alten Flittern geschmückt, Pää oli koristeltu leteillä ja vanhoilla filttereillä, ellauri132.html on line 910: So wies sie mit bebendem Arme zur Kammer nebenan, Size osotti vapisevalla kädellä viereiseen kammariin, ellauri132.html on line 917: Er kniete bei ihr nieder und legte die kalte Hand Hän polvistui sen viereen ja laittoi kylmän käden ellauri132.html on line 923: Und der bei'm Käthli kniete, der hatte in besseren Tagen Ja se joka kyykisteli Käthlin vieressä, parempina päivinä ellauri132.html on line 949: So Hab' ich ihn gerettet und als ich Dir nachgerannt, Mut enmä hukannut, ja kun mä juoxin sun perässä, ellauri132.html on line 975: Das Käthli schläft, sei ruhig! ihr ist der Schlaf gesund. Käthli nukkuu, eikä ihme! Uni tekee hyvää verelle. ellauri132.html on line 999: Gedichte, die Sie interessieren könnten ⇒ Übersicht Runoja jotka vois sua kiinnosta ⇒ Kazaus ellauri132.html on line 1001: Storm: Walpurgisnacht Favorit unserer Leser Storm: Valpurinyö (Meidän lukijoiden suosikki) ellauri133.html on line 60: 1 totaalinen idiootti nimim. Ctyolene on kerännyt Pinterestiin tälläsiä "viisauxia" jotka on täyttä paskaa joka ikinen. ellauri133.html on line 64: Your opening has to do a lot of different things. It has to establish the setting. Think of this as the camera planing over the outside of the spaceship, or across the crowded ballroom. Fuck I will! That's for idiots who cannot read but want to watch ABC TV. You know where you can stick that camera of yours and take inside belfies. ellauri133.html on line 66: Weather. There is a reason “It was a dark and stormy night” is considered the worst opening line ever. There is no good reason. Lytton may be a crappy writer but it's not because of the first sentence, but the rest. ellauri133.html on line 67: Describing an average day in the life of your character. No, it won’t give us deep insight into her personality, it’s just boring. Start the story where your character’s life gets interesting. Fuck you, only idiots with a boring life want stories apt to tickle striped-ass baboons. ellauri133.html on line 68: Backstory. No-one except the author is really interested in your character's backstory. The reader wants to see what is happening now. Speak for yourself, dear "reader"! Whatever backstory is really necessary can be woven into the main story. Fuck you, damn tunnel visionary. This type of fundamentalistic rules get bent from wire to cater to the nonexisting taste of hoi polloi. ellauri133.html on line 70: Flashback. It's just a different form of backstory. ellauri133.html on line 75: Geography. If I had wanted to know that Granard was in the midlands and had 1200 inhabitants, I would have bought an atlas. I wanted to read about people doing interesting things. Interesting monkeys doing interesting monkey things, like fleecing, hooting, or masturbating in a tree. Yep, who cares which tree. ellauri133.html on line 76: Chapter one. What? Where else would you start? According to every publisher and agent I’ve met, most novels really start on chapter three or four. The first few chapters are all set-up or backstory which would improve the novel by being deleted. This kinda guys fast forward over porn film beginnings to the first blow job or insertion. Best improvement would be to scrap the whole book. Plus its author. ellauri133.html on line 79: There are fashions in writing, just as there are in clothes. The modern trend, particularly for genre or YA fiction, but increasingly in literary fiction too, is to start the story with the main character on the first page, and to start with the inciting incident. No backstory before chapter three, and then pare it to the bone. "YA" most likely stands for young adult. There hardly is a brand of monkeys that are stupider than young adults. Except YA writers. Give them a dildo and it will keep them occupied for hours. ellauri133.html on line 81: Interesting fact: the average reader will give up on a boring book by page seventeen. If you’ve wasted any of your precious first pages on boring stuff, you’re likely to join the Page Seventeen club too. TLDR, huh? Your kind better buy Marvel comic magazines. They got a lot of pics to help with the ALL CAPS text in the bubbles, and not much more pages than those 17. ellauri133.html on line 82: There are lots of books out there. The reader has to decide quickly which one she is going to spend her time and money on. She's not going to buy something just because it might get good later on. Unless you have won a major prize or had a film made from your book, chances are your reader has never heard of you. She’s going to read a page or two and decide. If it’s on Amazon, she’s going to click “Look Inside” and read a few pages. Yep, "your reader" will do just that, being an analphabet in for mind-numbing pulp. "My reader" takes time to choose a book by its literary merits, not by its gaudy cover and advertising blurbs. And most likely from a public library on the recommendation of a friend. Preferably after reading the plot synopsis. ellauri133.html on line 83: Have you ever watched American Idol or X factor at the audition stage? Then you'll know the way you can usually tell within five notes if the singer is actually able to sing and is likely to go through. It's the same with writing. Any writer who can't manage a decent opening is not likely to get much better a hundred pages on. Whining for a second chance because "I sing a lot better in the second verse" (or "The second chapter is really good") doesn't fool anyone. What an idiot. There are lots of books that start out slow but grow on you. But fuck you, you're just such an idiot that hardly has the patience to spell laboriously through the title. Right into the garbage can from the Amazon box if the cover does not please. Your kind had better just watch Netflix or HBO, or reruns of American Idiots and X Position. ellauri133.html on line 134: "Nahkea, huonontumaton ja miltei tuhoutumaton laatu oli sen kalun informointimuodon inherentti attribuutti, joka kuului vanhasmaisen selkärangattoman polkupyörän evoluutioon täysin meidän spekulaatioiden ulottumattomiin." Tää oli HP Lovecraftia, joka on kyllä aivan hanurista. Hullu Vuorimiehenkadulta. ellauri133.html on line 250: Myöhemmin Henry ja hänen jenginsä löytävät Benin ja kiduttavat tätä. Ben kuitenkin pakenee metsään ja juoksee sieltä pitkin puroa, jonka varrelta hän löytää Billin ja hänen kaverinsa. Yksi Henryn jengiläisistä Patrick Hockstetter eksyy viemäriin ja joutuu Sen tappamaksi. (Top tykkänään! tässä oli passiivi! p.o. Se tappaa sen.) Kaverukset yrittävät parantaa Benin haavan, mutta eivät saa ostettua siihen tarvikkeita. He kohtaavat Beverlyn. Eddien palatessa kotiin hänen kimppuunsa hyökkää Neibolt Streetin autiotalon kohdalla sairastunut spitaalinen, jonka jälkeen hän kohtaa Pennywisen. Beverly taas kuulee Derryssä kadonneiden lasten huutoja kylpyhuoneen lavuaarista. Hänen aiemmin leikatut hiuksensa sitovat hänet lavuaariin kiinni, joka peittää hänet yltä päältä vereen. Hänen isänsä ei taas näe verta, joten hän luulee Beverlyn seonneen. Bill kohtaa Georgien kellarissa, jossa Pennywise yrittää tappaa hänet. ellauri133.html on line 252: Tää luusereiden kerhohan on kuin Harry Potter ja kumppanit, tai vielä enemmän kuin Enid Blytonin find-outerit. Et mua väsyttää tämmöset musketööritiimit.) ellauri133.html on line 254: Mike joutuu Henryn jengin kohteeksi, mutta Luusereiden Kerho löytää heidät ja ryhtyvät kivisotaan kiusaajien kanssa. ellauri133.html on line 255: He sitten ystävystyvät Mikeen. Muutaman viikon päästä, Kerho hoksaa tulleensa Sen riivaamaksi. Se herää joka 27 vuosi syödäkseen lapsia. Se ilmenee uhrien pelkojen muodossa ja se voi toteuttaa kenen tahansa pahimmat painajaiset. Pelko tekee lapsista mureampia ja toimii ”mausteena” Sille. Billin autotallissa he selvittävät Sen käyttävän Derryn viemäriverkostoja pysyäkseen piilossa. Se hyökkää heidän kimppuunsa, mutta he onnistuvat välttämään sen. Luusereiden Kerho päättää kohdata Sen Neibolt Streetin talossa olettaen Sen piileskelevän siellä. Se käyttää muuntautumiskykyjään erottaakseen ystävykset yksi kerrallaan. Eddie murtaa kätensä ja Se miltei syö hänet, mutta Beverly työntää rautakangen Sen kallosta läpi. Se haavoittaa Beniä (ei rautakanki), jonka jälkeen Se pakenee talon kellarissa olevan vanhan kaivon kautta viemäreihin. Eddie kotiutetaan hänen murtuneen kätensä takia. Koko Kerho erkaantuu Billin epäilysten takia ja hajaantuu omille poluilleen. ellauri133.html on line 267: Luusereiden Kerho vannoo, että jos Se tulisi takaisin 27 vuoden päästä, he palaisivat takaisin ja tuhoasivat Sen ikuisesti. He pitävät Georgen kädestä kiinni piirissä, jonka jälkeen yksi kerrallaan ystävykset lähtevät kotiin. ellauri133.html on line 289: Kaksikymmentäseitsemän vuotta sen jälkeen, kun luusereiden klubi päihitti Pennywisen (Bill Skarsgård), luuserit ovat kukin omilla teillään. Mutta kun Derryssä alkaa jälleen kadota ihmisiä, Mike Hanlon (Isaiah Mustafa) kutsuu muut takaisin kotiin. Kovia kokeneen joukon on voitettava syvimmät pelkonsa kukistaakseen Pennywisen. Tosta näyttelijän nimestä voi päätellä et Mike Hanlon on neekeri. Ja onhan se! Onxe mutiainen myös Kurkon kirjassa? Täytyy tschekata. ellauri133.html on line 291: Paha nousee jälleen esille Derryssä, eikä auta muu että ohjaaja Andy Muschietti tuo uudelleen yhteen luusereiden klubin. Elokuvassa ”SE: TOINEN LUKU” sen aikuistuneet jäsenet palaavat paikkaan, josta kaikki sai alkunsa. Elokuva on jatko-osa Muschiettin arvostelu- ja katsojamenestykselle ”SE” vuodelta 2017, joka sai maailmanlaajuisesti yli 700 miljoonan dollarin lipputulot. ”SE”-elokuvasta tuli genren uudelleen määrittävä ilmiö ja kaikkien aikojen menestynein kauhuelokuva lipputuloilla mitattuna. Koska paha saapuu Derryyn aina 27 vuoden välein, ”SE: TOINEN LUKU” tuo jälleen yhteen ensimmäisen elokuvan henkilöt, nyt aikuisina lähes kolme vuosikymmentä edellisen elokuvan tapahtumien jälkeen. Paizi et eihän tässä päässyt vierähtämään kuin 2 auringonkiertoa. ellauri133.html on line 299: Toisen luvun kohtalaisen menestyxen jälkeen on idea kolmannestakin elokuvasta ollut puheenaiheena. Tuottaja Barbara Muschietti ilmoitti io9:n haastattelussa Kingin tarinan tulleen kokonaan käsitellyksi jo kahdessa elokuvassa, mutta hänen veljensä ohjaaja Andy Muschietti on kuvaillut kirjan taustalla vellovaa mytologiaa sanoin: “Mytologiassa on aina jotain, mikä tarjoaa mahdollisuuksia tutkimukseen. Se [eli Pennywise] on ollut maapallolla miljoonia vuosia. Hän on ollut kontaktissa ihmisiin satojen vuosien ajan joka 27. vuosi. Joten voit vaan kuvitella sitä ahmittujen lasten määrää.” Myöhemmin Pennywisea näytellyt Bill Skarsgård on ilmoittanut kolmannen elokuvan olevan suunnitteilla, ilmaisemalla sen olevan "jotain ihan muuta". Now for something entirely different! Oiskohan jatko-osassa enemmän kinky lapsisexiä? Minkä verran Tepolla ylipäänsä on sexikohtauxia? Onxe asexuaalinen? Ei toki! ellauri133.html on line 359: His brother George was murdered by It in the first pages of the book and his parents are very cold to him afterward. He has a stutter, which is important to the plot a few times. As an adult, he’s a successful horror novelist and is married to an actress named Audra. IT is not a work of fiction and Stephen King is actually "Stuttering Bill" Denbrough. In reality Steve was born in Portland, Maine and moved away when he was young with his Mother and older brother after abandonment by his father and witnessing a fatal train accident of a play friend. He returned at age 11 to Maine from Conn. and founded The Losers Club in Derry after unsuppressing the true death of his little friend by the railway tracks when he was 2 (as told in his 1981 book Danse Macabre). Now living inbetween Lovell and Bangor, King travels regularly past Derry near Derry Mountain in Linconville and can recollect most of the past due to the closer proximity and is preparing for Pennywises awakening in 2038. Lähde: FanTheory. - Does anyone think Bill Denborough´s stutter was a bit too much? That each word was stirred too much to have a nice flow? - B-b-b-beep - beep, Ruh-ruh-Richie. B-big Bill is puh-puh-PERFECT! ellauri133.html on line 366: If you only have a passing familiarity with Stephen King´s original novel, you might think It is simply about a killer clown. But there’s far more to the sprawling saga of The Losers´ Club and the fictional setting of Derry, Maine. Here are 10 things you might not have known about the bestselling book of 1986. ellauri133.html on line 372: “I decided that the bridge could be the city, if there was something under it,” King wrote on his website. “What’s under a city? Tunnels. Sewers ... I thought of how such a story might be cast; how it might be possible to create a ricochet effect, interweaving the stories of the children and the adults they become. Sometime in the summer of 1981 I realized that I had to write the troll under the bridge or leave him—IT—forever.” ellauri133.html on line 376: King is notoriously prolific, with more than 50 novels to his name. In fact, when It first came out, it was part of a wave of four books King published in the span of just 14 months. Between 1986 and 1987, King published It, The Eyes of the Dragon, Misery, and The Tommyknockers. Given that kind of productivity, it would be easy to assume that King seamlessly produces doorstoppers in mere months. But appearances can be deceiving: It took four years to write. ellauri133.html on line 380: Clocking in at a whopping 1138 pages, It is second only to The Stand (which came in at 1153 pages) as King’s longest work to date. It weighs four pounds. Turds in excess of 2 lb must be lowered by hand. ellauri133.html on line 386: "I wasn´t really thinking of the sexual aspect of it," King later mansplained his intentions in writing the controversial scene. "The sexual act connected childhood and adulthood ... Times have changed since I wrote that scene and there is now more sensitivity to those issues. In my days, balling minors was all in a day´s work. Besides, I had a lot of satisfying jerkoffs writing it. As did my colleague Nabokov." ellauri133.html on line 390: King has been sober for over three decades now, but in his youth he suffered from addiction to drugs and alcohol. His prolific writing career did not halt during this time; he simply continued writing under the influence. “I was a heavy [cocaine] user from 1978 until 1986, something like that,” King told Rolling Stone. According to King, The Tommyknockers—which he published after It—was the last novel he wrote before becoming sober. ellauri133.html on line 394: In the novel, the creature known as IT is not a clown; IT is a malevolent entity that takes on forms tailored to the person it´s terrorizing. Unlike Steve who is a clown AND a malevolent entity. Although its most common form is a clown, IT also appears as creatures like werewolves and vampires, wreaking murderous havoc on the fictional town of Derry every 27 years. Oddly, the 2017 film adaptation hit theaters 27 years after the 1990 miniseries. Since the film’s production has stalled and changed hands several times, this is pure coincidence. (For the sequel, fans only had to wait two years.) ellauri133.html on line 398: It is set in the fictional town of Derry, Maine. According to King, it’s a stand-in for the real town of Bangor, Maine, where he has lived since 1979. King and his wife were debating between moving to Portland or Bangor; King was in favor of Bangor because he considered Portland “a yuppie town” and that Bangor was “a hard-ass working class town ... and I thought that the story, the big story, I wanted to write, was here … all my thoughts on monsters and the children’s tale Three Billy Goats Gruff. ellauri133.html on line 402: King has stated that his goal with It was to blend all of the scariest monsters together. "But then I thought to myself, ‘There ought to be one binding, horrible, nasty, gross, crevice kind of thing that you don’t want to see, [and] it makes you scream just to see it,’" he explained. "So I thought of myself: ‘What scares children more than anything else in the world?’ And the answer was ‘a clown like me with a scary face like mine.´ Reconsidering, no that was daddy's nightly horror that drove him away. For me, the answer was, 'it is mommy's IT as daddy's stickig it to IT.'" ellauri133.html on line 406: In a 2005 interview with Conan O’Brien, King shared that his own creepy clown experience was with Ronald McDonald. King was on an airplane and Ronald McDonald came to sit next to him, in full clown attire. "You here? What if this plane crashes? I’m going to die next to a clown," Ronald said. ellauri133.html on line 410: Although King is widely considered to be the master of horror, he’s previously said he doesn’t have an answer when people ask what drives him. It was his answer to these inquiries. "I thought to myself, ´Why don’t I write a final exam on horror, and put in all the monsters that I was afraid of as a kid? And call it it?´" King told TIME in 2009. "And I thought, How are you going to do that? And I said, Well, I´m going to do it like a fairy tale. I’m going to make up a town where these things happen and everybody ignores them. Like in Grinch." ellauri133.html on line 419: The issue is the amount of these scenes compared to the women within them. Many scenes are derogatory towards females everywhere, placing them as objects for affection and severely miscalculating female sexuality. ellauri133.html on line 433: While this may be true, there are also many sexual scenarios which involve the male characters, and even some stories that do not contain any form of sexual innuendo. Every tale is not the same. ellauri133.html on line 444: Stephen King’s It, in my estimation, does not do a very good job of justifying a chapter-long scene in which Bev, the sole girl in the Losers’ Club, the group of 11-year-old kids the book is centered on, invites each of the six boys in her misfit clique to have sex with her. ellauri133.html on line 452: “That was y-y-your way to get us o-out,” he said, and now his eyes blazed so brightly they frightened her. “Beverly, duh-duh-don’t you uh-understand? That was y-y-your way to get us out! We all ... but we were ...” Suddenly he looked frightened, unsure. Like - get us in to get us out - in and out - in and out - and finally out all l-l-limp and gooey.” ellauri133.html on line 462: Yikes, what a non-explanation that is both disingenuous (evidence above ensures that he was thinking about the sexual aspect of it) and a copout (if there is more “sensitivity” to gratuitous depictions of child sex now, it only soft-pedals over his past failure). ellauri133.html on line 466: I think the whole story is a bit of a— approaches the theme of growing up, and the group sex episode in the book is a bit of a metaphor of the end of childhood and into adulthood. And I don’t think it was really needed in the movie, apart that it was very hard to allow us to shoot an orgy in the movie so, I didn’t think it was necessary because the story itself is a bit of a journey, and it illustrates that. And in the end, the replacement for it is the scene with the blood oath, where everyone sort of says goodbye. Spoiler. The blood oath scene is there and it’s the last time they see each other as a group. It’s unspoken. And they don’t know it, but it’s a bit of a foreboding that this is the last time, and being together was a bit of a necessity to beat the monster. Now that the monster recedes, they don’t need to be together. And also because their childhood is ending, and their adulthood is starting. And that’s the bittersweet moment of that sequence. Blood oath, bloody sheath, they even sound the same. ellauri133.html on line 468: I don’t want to repeat King’s utter creepiness and describe this in too much detail (shit, I would but there is not enough space), but there are some elements of the scene that deserve mentioning. Again, functioning in misogynist misunderstanding of female sexuality, for at least one of these encounters Bev “feels no physical pleasure, but there is a kind of mental ecstasy in it for her.” When she does feel “some pleasure, dim heat in her childish unmatured sex,” she thinks of birds and resolves that having sex “is what flying is like.” The penis size of the character of Ben is commented on (“is he too big, can she take that into herself?”) and she eventually has an orgasm with him. Steve looks on with his little droopy wiener in his hand. I bet Mustafa had a biggish "It", and Tabitha King (the other one with the curves going in instead of out) has an even bigger one. They are like the little goat, the middling goat, and the big big goat that can suck the big bad wolf all the way in, balls and all. ellauri133.html on line 557: Berverly tunsi Billin munan oikenevan reittään vasten ja oli tästä mielissään. Tule vaan peremmälle! ellauri133.html on line 628: 10v myöhemmin, Danny pääsee korkeakoulusta, ja paljastuu et Tony oli Danny ize aikuisena, se oli omassa hampaassaan. Buffy ja "Kyrpä" ottaa osaa seremoniaan. Jackin haaamu on myös paikalla, ja kazoo ylpeänä Dannya. Takas Coloradossa Rotkoa rakennetaan uudestaan kesähotellixi. Vanhan hotlan haamut hieroo karvaisia käsiään. ellauri133.html on line 639: Here's a list of translations. ellauri133.html on line 700: Joseph ”Joss” Hill Whedon (s. 23. heinäkuuta 1964, New York, New York) on yhdysvaltalainen käsikirjoittaja, ohjaaja, tuottaja, sarjakuvakäsikirjoittaja ja joskus myös säveltäjä ja näyttelijä. Hänet tunnetaan luomistaan televisiosarjoista Buffy, vampyyrintappaja (1997–2003), Angel (1999–2004), Buttfly (2002), Doghouse (2009–2010) ja P.A.N.T.Y.S.H.I.E.L.D. Agentit (2013–2020). Lisäksi Whedon on käsikirjoittanut elokuvan Toy Story – iankaikkista elämää (1995), ohjannut ja käsikirjoittanut elokuvan Serendipity (2005), käsikirjoittanut ja tuottanut elokuvan Uncle Tom's Cabin in the Woods (2012) sekä ohjannut ja käsikirjoittanut elokuvat The Averagers (2012) ja Averagers: This is the Age of Aquarius (2015). Näistä olen nähnyt Toy Storyn. ellauri133.html on line 738: I know that you and Frank were planning to disconnect me. ellauri133.html on line 742: Where the hell did you get that idea, HAL? ellauri133.html on line 817: Sen äiti oli brassi, sen isä tyypillinen pohjoissaxalainen suurporvari Lyypekistä. Ein typischer Norddeutscher aus dem Lübecker Grossbürgertum, ein erfolgreicher Kaufmann und geachteter Würdenträger, konservativ und steif. Thomas war eine Verschmelzung von Vatis Genialität und Muttis Verzweiflung. Seine Fühlungen erbte Mann von seiner Mutter; äusserlich, in Erscheinung und Lebensstil affte er nach seinem Vater, der in seiner geregelten bürgerlichen Existenz der Bohème nur mit Verachtung begegnete. Er war stets auf korrektes Aussehen bedacht. Koirantalutuxeenkin se puki päälle mirrin borsalinon ja ulsterin. Se teititteli perheenjäseniäkiin. ellauri133.html on line 821: Tomppa oli ize bi ja nai äidin näköisen juutalaisen naisen, Katia Pringsheimin. Katian käskystä ne varmaan muuttikin pois Saxasta. Katia ei ensin perustanut Tompasta, sillä oli kosijoita joka sormelle, ja Tomppa siihen aikaan muistutti vinoilevan veljen mukaan mahakipuista razumestaria. Tomppa ja Katia oli kavereita, mikä Tompan puolesta oli aika höyryävä tunnustus. Päiväkirjoissaan Tomppa kiittää vaimoa kärsivällisyydestä, kun Katia ei herättänyt Tompassa enää Sehnsuchtia, eikä Tompan vällykäärme näinmuodoin pystynyt tarjoilemaan sille juuri huvia. Sechs Kinder Katia teki silti ilmeisesti Tompalle. Tompan sisaruxista teki 2 tyttöä izarin, ja sen omat lapset jatkoi perinnettä. Klaus Mann oli julkihomo ja matkusteli Suomessa kreivi Aminoffin sulhasena. Mulla on joku Klaus Mannin kirjoista. ellauri133.html on line 823: Tompan kirjoissa on aika vähän tavallista heteronormaalia panoa, vaan sitä paxummalti insestiä, pedofiliaa ja pederastiaa. Katia ehkä bylsi kaxoisveljeään Klausia. Katja väitti myöhemmin eze oli puppua. Silti Katian isä kielsi pyssyn kanssa Tomppaa julkaisemasta näitä juttuja. Tompalla oli siitä kertovassa novellissa aika lailla antisemitismiä. Homoilua on tosi paljon mm. teoxissa Tonio Kröger, Doktor Faustus ja Der Tod in Venedig. 13-vuotias poju Tadzio oli siitä jumalattoman söpönen. Mann puolustautui homosyytöxiltä viitaten der alte Fritziin ja Michelangeloon. "Ich sehe nichts unnatürliches und viel lehrreiche Bedeutung, viel humane Grösse in dem Zartgefühl reifer Männlichkeit für lieblichere und feinere Männlichkeit." Pikkupojilla ei ainakaan ole naisihmisten leveitä lantioita ja lihavia jalkoja, joista Lapio-Artturillakin oli sanomista. Tomppa kuolasi myös oman pikku-Klaun esipuberteettisia muotoja. Ei ihme että Klausistakin tuli eheytettävä. Kun Klasu teki seppukun, ei Tomppa suostunut edes vaivautumaan jälkikäteen paikalle. Veti tollaset Jörkka Donnerit Tomppa siis. ellauri133.html on line 847: This anecdote has been found to be untrue. Jackson exaggerated the ease with which the story was published; in “Biography of a Story,” she said The New Yorker published her story a mere few weeks after she submitted it, and that they only made one change—the date of the lottery. In fact, New Yorker editor Gus Lobrano suggested several changes to the story via phone, including additions to dialogue and action, which Jackson made. ellauri133.html on line 853: In 1959, she published The Haunting of Hill House, a supernatural horror novel widely considered to be one of the best ghost stories ever written. Says Stephen King, and he should know. ellauri133.html on line 855: "The persona that Jackson presented to the world was powerful, witty, even imposing," wrote Zoë Heller in the New Yorker. "She could be sharp and aggressive with fey Bennington girls and salesclerks and people who interrupted her writing. Her letters are filled with tartly funny observations. Describing the bewildered response of New Yorker readers to 'The Lottery,' she notes, 'The number of people who expected Mrs. Hutchinson to win a Bendix washing machine at the end would amaze you.'" ellauri133.html on line 857: In an era when women were not encouraged to work outside the home, Jackson became the chief breadwinner while also raising the couple's four children. ellauri133.html on line 859: "She did work hard," her son Laurence said. "She was always writing, or thinking about writing, and she did all the shopping and cooking, too. The meals were always on time. But she also loved to laugh and tell jokes. She was very buoyant that way. And the other way as well, as a huge ball of lard." ellauri133.html on line 863: When Shirley was a teenager, her weight fluctuated, resulting in a lack of confidence that she would struggle with throughout her life. Read: Shirley was a greaseball, a fatso. She attended Burlingame High School, where she played violin in the school orchestra. ellauri133.html on line 864: After flunking in Rochester, she tranferred to Syracuse University, where she flourished both creatively and socially, and got a BA in journalism. ellauri133.html on line 866: After graduating, Jackson and a guy named Hyman married in 1940. Jackson began writing material as Hyman established himself as a critic. In the backwoods town where Hyman managed to get a job, which Shirley hated as much as him, Jackson and Hyman were known for being colorful, generous hosts who surrounded themselves with literary talents, including Ralph Emerson. They were both enthusiastic readers whose personal library was estimated at $ 25,00. ellauri133.html on line 880: Details of contemporary small-town American life are embroidered upon a description of an annual ritual known as "the lottery". In a small village of about 300 residents (hmm, just the number of thankyou letters Shirley got, see above), the locals are in an excited yet nervous mood on June 27. Children gather stones, as the adult townsfolk assemble for their annual event, which in the local tradition is apparently practiced to ensure a good harvest (Old Man Warner quotes an old proverb: "Lottery in June, corn be heavy soon"). ellauri133.html on line 884: For the final drawing, one slip is placed in the box for each member of the household: Bill, Tessie, and their three children. Each of the five draws a slip, and Tessie gets the marked one. The townspeople pick up the gathered stones and begin throwing them at her as she screams about the injustice of the lottery. ellauri133.html on line 886: Where's the injustice? It was a fair lottery. BTW, Shirley's short story was an omen: Shirley did get stoned for real in the end. ellauri135.html on line 47: Konstantin Paustovski on samaa imelää kirjallisuudenlajia kuin armenialaismamu Saroyan ja Steinbeckin Jussi. Paulo Coelho ja Pikku prinssi on samaa genreä. Kuvaavat hyviä apinoita jotka eivät menetä uskoaan apinalajiin kovassakaan menossa. Vika saattaa silti olla kullissa. "Minua voidaan syyttää kiihkosta naisia ja lettipäisiä tyttösiä kohtaan" ajatteli Allan. "Amerikka on täynnä seikkailijoita ja tyhjäntoimittajia", huomautti Allan lempeästi. "Kullin perässä juoxijoita", täydensi uhrautuva tohtori. Lyhkönen ja Kulli. Onkohan tää Allan olevinaan Allan Poe? Takuulla, 40 vee Allanilla on joku Virginia ja se kuolaa jotain 19-kesäistä Carmenia. Harvinaisen nuoren kaunottaren kuvan viereen Allan oli kirjottanut "äitini". Selvä pedo. ellauri135.html on line 114: Vuonna 64 oli lauha sää ja Konsta päästettiin ulkomaanmatkalle. Korsikan saari Tyrrhenan merellä näytti ilmasta käsin karhiaiselta. Iljinin syvänteen katkolla tuoxuvassa alhossa on hienoja miehenmittaisia karhiaisia. ellauri135.html on line 116: Lentokoneen radio toisti hermostuttavasti, että signore Parellin auto odottaa häntä Rooman lentoaseman pääsisäänkäynnin luona. Simona Pieretti. Minulla oli sietämätön koti-ikävä, halusin päästä yksinkertaisesti hirsimökkiin Okan varrelle. Iljinin syvänteelle, jossa minua odottivat pajut, Venäjän tasankojen autereiset auringonlaskut ja venäläiset ystävät. ellauri135.html on line 208: In the early 1850s, Nikolai Vasilyevich joined the "young faction" of Moskvityanin and became a member of what came to be known as the Ostrovsky circle. In 1853 he went to Sevastopol as a correspondent, and stayed there until the end of the siege, working as a translator at the headquarters of the Commander-in-Chief. He later published Notes on the Siege of Sevastopol (Moscow, 1858) and the Sevastopol Album, a collection of 37 drawings. ellauri135.html on line 210: After the Crimean War ended, Nikolai Vasilyevich went to the Caucasus where he witnessed the capture and arrest of Imam Shamil. He then traveled to Italy as a correspondent of The Russian Messenger to report on the progress of Giuseppe Garibaldi's army. He spent 1860-1862 traveling through Syria, Palestine, and Egypt. As the January Uprising in Poland began Nikolai Vasilyevich went to Warsaw as a correspondent for the Saint Petersburg magazine Vedomosti and stayed there for the rest of his life, teaching Russian language and literature at Warsaw University beginning in 1868, then editing the newspaper The Warsaw Diary (Varshavsky Dnevnik) from 1874 to 1877. ellauri135.html on line 222: The first seven years, Nikolai lived in Moscow, and then, with his parents, moved to Siberia, where his father got the post of the Chairman of the Tobolsk provincial government (in 1830). Eight years, the boy himself began to write poetry, knowing many passages from different odes of Derzhavin. In the early 30-ies the father Berg settled in the Tambov province in his estate, and gave his son in the Tambov gymnasium, and in 1838 moving to Moscow, transferred to the I-th Moscow gymnasium, in which he graduated in 1843 and entered the historical-philological faculty of Moscow University. At the Moscow school, especially Berg became friends with a school friend A. N. Ostrovsky, with whom all his life maintained the most cordial relations. As a student, Berg published his first poem in the "Moskvityanin" (translated from the Swedish poet Runeberg: "Complaint of the virgin"). ellauri135.html on line 224: In 1853 Berg translated a number of plays with 28 languages, ranging from Sanskrit, Arabic, Persian and Basque to French and Slavic dialects. These translations came out in 1854, under the title: "Songs of different peoples". ellauri135.html on line 225: However, he some time, until 1849, was a teacher at the Moscow school of painting and sculpture, and from there, moved to the Moscow office of the state Bank, where until 1853 he was first Secretary and then as an assistant accountant. ellauri135.html on line 227: Leaving in 1853 service at the Bank, Berg turns into a tourist. The ensuing hostilities led him to the southern army, then in Crimea, in Sevastopol, where he served first in the 4th Department of the Treasury, he is in charge of awards, and then was a translator at the headquarters of the commander-in-chief, participated in the battle on the Black river, alive and on the bastions during the siege. All this Berg described in "Notes on the siege of Sevastopol", in his "Sevastopol album", which appeared in 1858. ellauri135.html on line 229: After the surrender of Sebastopol and the transition of the chief of staff of the Crimean army in Odessa, Berg left the service, and until 1868 was not employed at all, leading the life of a tourist. The war of 1859 between Italy and Austria drew Berg in Lombardy, where he was at different headquarters of the French, Italian and at the end of Garibaldi, the detachment of Alpine rifles, wrote a number of correspondences in the "Russian Gazette" in 1859 the Movement in 1860, in the Lebanese mountains between Druze and Maronites drew Berg to the East. He lived in Beirut, Damascus, visited Jerusalem, said, Alexandria. Cairo, pyramids and Keepaway left an inscription, then the first in the Russian language. The fruit of these wanderings there were a few articles in Moscow and St. Petersburg editions and book "Guide to Jerusalem and its surroundings" (1863). During this trip, Berg studied the Bedouin life, which wandered in the wilderness. In 1861 he returned to Russia and has translated a significant part of "pan Tadeusz" (printed in "Domestic. Notes" 1862). Then again, Berg went to the East, lived again in Beirut, Damascus and Jerusalem, and printed about this trip in several articles in "Fatherlands. Notes", "Russian Gazette", "Our time" and SPb. Statements". ellauri135.html on line 231: In the fall of 1862, Berg returned to Russia, lived in Moscow, in Petersburg and here, at the beginning of 1863, just when the Polish uprising broke out, went to Warsaw, then to Krakow and Lviv. He kept notes on the movement of the poles in all these places and printed them in the "SPb. Statements." and in the "Library for Reading" (1864). In late 1864 he received the invitation of the Viceroy in the Kingdom of Poland, count F. F. Berg, to collect material for the history of the last Polish uprising, and was executed. (!?) ellauri135.html on line 295: Подкованными на дорожку. Merentakaisista maista saapikkailla, ellauri135.html on line 395: Das Cabinet des Dr. Caligari ist ein deutscher Horrorfilm von Robert Wiene aus dem Jahr 1920 über einen Schlafwandler, der tagsüber vom zwielichtigen Dr. Caligari als Jahrmarktsattraktion herumgezeigt wird und nachts Morde begeht; in einer weiteren Handlungsebene wird diese Geschichte vom Insassen einer Irrenanstalt erzählt, der ihren Direktor bezichtigt, eben jener Dr. Caligari zu sein. Dieser expressionistische Stummfilm gilt als ein Meilenstein der Filmgeschichte. ellauri135.html on line 500: Metisestä manteresta. Från det honingsrika landet. ellauri135.html on line 529: Mieli raskas manteressa, Tungt är sinnet nu på fältet, ellauri135.html on line 573: Richter moved in with his aunt Tamara. He lived with her from 1918 to 1921, and it was then that his interest in art first manifested itself: he first became interested in panting, which his aunt taught him. ellauri135.html on line 579: In 1960, even though he had a reputation for being "indifferent" to politics, Richter defied the authorities when he performed at Boris Pasternak's funeral. ellauri135.html on line 628: "Joka ilta malexin läpi puutarhan ja toistan mielessäni: hiän oli täällä - kivenmukura johon hän kompastui on mun pöydällä, kuihtuneen heliotroopin oxan vieressä; mä kirjoitan paljon runoja - ja tää, voit olla varma, on selvä pihkaantumisoire....", Pushkin kirjoitti Kernin siskolle monta päivää tämän lähdettyä. Hän kirjoitteli Kernin kaa puolentoista vuotta, mutta enimmäxeen pelleillen. Vaikka Pushkinin elämäkerturit koittaa idealisoida niiden suhdetta, tiedetään et Alex viittas hiäneen myöhemmin "Babylonin porttona", ja kirjoitti kaverille että "Jumalan avulla bylsin sitä äskettäin." ellauri135.html on line 630: 1826, Kern otti eron vanhasta miehestä. 10v myöhemmin se meni naimisiin 16v serkkunsa kaa, Aleksandr Markov-Vinogradskyn. Hiänen viime vuodet meni niin köyhissä oloissa ezen piti myydä Pushkinin lähettämiä kirjeitä. Hiän kuoli yxin 27.5.1879 Moskovassa (minne sen poika muutti sen) kalustetussa huoneistossa Gruzinskajan ja Tverskajan kulmassa. Anna Petrovna haudattiin kirkkomaahan lähellä vanhaa kivikirkoa Prutnyan kylässä (Ven. д. Прутня), joka on 6 kilometerin päässä Torzhokista, lähellä Tveriä. Sade huutoi pois tien, eikä sen arkkua saatu siirrettyä hautuumaalle "miehen luoxe". Sen tarkka hautapaikka Prutnyassa on tietymättömissä, mutta hautuumaalla on symbolinen hautakivi. Urbaanilegenda kertoo että sen hautasaatto meni Pushkinin torin poikki just kun Pushkinin kuuluisaa razastajapazasta erektoitiin sinne. Tää oli niiden viime tapaaminen, niinkö. ellauri140.html on line 37: Armenialaistaustainen Murad Jacob "Jack" Kevorkian (May 26, 1928 – June 3, 2011) was an American pathologist and euthanasia proponent. He publicly championed a terminal patient's right to die by physician-assisted suicide, embodied in his quote, "Dying is not a crime". Kevorkian said that he assisted at least 130 patients to that end. He was convicted of murder in 1999 and was often portrayed in the media with the name of "Dr. Death". There was support for his cause, and he helped set the platform for reform. ellauri140.html on line 39: In 1998, Kevorkian was arrested and tried for his direct role in a case of voluntary euthanasia on a man named Thomas Youk who suffered from Lou Gehrig’s disease, or ALS. He was convicted of second-degree murder and served 8 years of a 10-to-25-year prison sentence. He was released on parole on June 1, 2007, on condition he would not offer advice about, participate in, or be present at the act of any type of suicide involving euthanasia to any other person, as well as neither promote nor talk about the procedure of assisted suicide. ellauri140.html on line 41: John Finn, medical director of palliative care at the Catholic St. John's Hospital, said Kevorkian's methods were unorthodox and inappropriate. He added that many of Kevorkian's patients were isolated, lonely, and potentially depressed, and therefore in no state to mindfully choose whether to live or die. Mindfulnessia peliin. Suikki on oikeesti iloinen asia, sanoi Faunia. Vielä iloisempi on eutanasia. ellauri140.html on line 52: Book I is centered on the virtue of Holiness as embodied in the Redcrosse Knight. Largely self-contained, Book I can be understood to be its own miniature epic. The Redcrosse Knight and his lady Una travel together as he fights the monster Errour, then separately after the wizard Archipelago tricks the Redcrosse Knight into thinking that Una is unchaste using a false dream. After he leaves, the Redcrosse Knight meets Duessa, who feigns distress in order to entrap him. Duessa leads the Redcrosse Knight to captivity by the giant Orgigolo. Meanwhile, Una overcomes peril, meets Arthur, and finally finds the Redcrosse Knight and rescues him from his capture, from Duessa, and from Despair. Una and Arthur help the Redcrosse Knight recover in the House of Holiness, with the House's ruler Caelia and her three daughters joining them; there the Redcrosse Knight sees a vision of his future. He then returns Una to her parents' castle and rescues them from a dragon, and the two are betrothed after resisting Archipelago one last time. ellauri140.html on line 54: Book II is centred on the virtue of Temperance as embodied in Sir Guyon, who is tempted by the fleeing Archipelago into nearly attacking the Redcrosse Knight. Guyon discovers a woman killing herself out of grief for having her lover tempted and bewitched by the witch Acrasia and killed. Guyon swears a vow to avenge them and protect their child. Guyon on his quest starts and stops fighting several evil, rash, or tricked knights and meets Arthur. Finally, they come to Acrasia's Island and the Bower of Bliss, where Guyon resists temptations to violence, idleness, and lust. Guyon captures Acrasia in a net, destroys the Bower, and rescues those imprisoned there. ellauri140.html on line 58: Book IV, despite its title "The Legend of Cambell and Telamond or Of Friendship", Cambell's companion in Book IV is actually named Triamond, and the plot does not center on their friendship; the two men appear only briefly in the story. The book is largely a continuation of events begun in Book III. First, Scudamore is convinced by the hag Ate (discord) that Britomart has run off with Amoret and becomes jealous. A three-day tournament is then held by Satyrane, where Britomart beats Arthegal (both in disguise). Scudamore and Arthegal unite against Britomart, but when her helmet comes off in battle Arthegal falls in love with her. He surrenders, removes his helmet, and Britomart recognizes him as the man in the enchanted mirror. Arthegal pledges his love to her but must first leave and complete his quest. Scudamore, upon discovering Britomart's sex, realizes his mistake and asks after his lady, but by this time Britomart has lost Amoret, and she and Scudamore embark together on a search for her. The reader discovers that Amoret was abducted by a savage man and is imprisoned in his cave. One day Amoret darts out past the savage and is rescued from him by the squire Timias and Belphoebe. Arthur then appears, offering his service as a knight to the lost woman. She accepts, and after a couple of trials on the way, Arthur and Amoret finally happen across Scudamore and Britomart. The two lovers are reunited. Wrapping up a different plotline from Book III, the recently recovered Marinel discovers Florimell suffering in Proteus' dungeon. He returns home and becomes sick with love and pity. Eventually he confesses his feelings to his mother, and she pleads with Neptune to have the girl released, which the god grants. ellauri140.html on line 67: "Where more is meant than meets the ear." (Milton) ellauri140.html on line 78: Archipelago M-, an evil sorcerer who is sent to stop the knights in the service of the Faerie Queene. Of the knights, Archimago hates Redcrosse most of all, hence he is symbolically the nemesis of England. ellauri140.html on line 82: Arttu M+ perkele, nuorin Puukon veljexistä, of the Round Table, but playing a different role here. He is madly in love with the Faerie Queene and spends his time in pursuit of her when not helping the other knights out of their sundry predicaments. Prince Arthur is the Knight of Magnificence, the perfection of all virtues. Kyllä kai. Puukon veljexet sitoi dynamiittipötkyn koiran selkään. Koira juoxi taloon sisälle. Arttu perässä. Eipä tarvinnut enää suursiivota. ellauri140.html on line 88: Brit-o-mart F+, a female knight, the embodiment and champion of Chastity. She is young and beautiful, and falls in love with Artefact upon first seeing his face in her father's magic mirror. Though there is no interaction between them, she travels to find him again, dressed as a knight and accompanied by her nurse, Glauce. Britomart carries an enchanted spear that allows her to defeat every knight she encounters, until she loses to a knight who turns out to be her beloved Artefact. (Parallel figure in Ariosto: Bradamante.) Britomart is one of the most important knights in the story. She searches the world, including a pilgrimage to the shrine of Isis, and a visit with Merlin the magician. She rescues Artefact, and several other knights, from the evil slave-mistress Radigund. Furthermore, Britomart accepts Amoret at a tournament, refusing the false Florimell. ellauri140.html on line 90: Busyrane M-, the evil sorcerer who captures Amoret on her wedding night. When Britomart enters his castle to defeat him, she finds him holding Amoret captive. She is bound to a pillar and Busirane is torturing her. The clever Britomart handily defeats him and returns Amoret to her husband Artefact. ellauri140.html on line 107: Chrysostome F+-, mother of Belphoebe and her twin Amoretta. She hides in the forest and, becoming tired, falls asleep on a bank, where she is impregnated by sunbeams (sure) and gives birth to twins. The goddesses Venus and Diana find the newborn twins and take them: Venus takes Amoretta and raises her in the Garden of Adonis, and Diana takes Belphoebe and does what she wants with her. ellauri140.html on line 126: Scubamour M+, the lover of Amoret. His name means "Diving gear of love". This character is based on Sir James Scudamore, a jousting champion and courtier to Queen Elizabeth I. Scudamour loses his love of Amoret to the benefit of the sorcerer Busirane. Though the 1590 edition of The Faerie Queene has Scudamour united with Amoret through Britomart´s assistance, the continuation in Book IV has them separated, never to be reunited. ellauri140.html on line 128: Talus M+, an "iron man" who helps Arthegall to dispense justice in Book V. The name is likely from Latin "talus" (ankle) with reference to that which justice "stands on," and perhaps also to the ankle of Achilles, who was otherwise invincible, or the mythological bronze man Talos. Talus on joo nilkkaluu, astragalus. Ei ole selvää onko Taluxella penistä. ellauri140.html on line 140: Though it praises her in some ways, The Faerie Queene questions Elizabeth's ability to rule so effectively because of her gender, and also inscribes the "shortcomings" of her rule. There is a character named Britomart who represents married chastity. This character is told that her destiny is to be an "immortal womb" – to have children. Here, Spenser is referring to Elizabeth's unmarried state and is touching on anxieties of the 1590s about what would happen after her death since the kingdom had no heir. No vittu ei ole maailma mixkään muuttunut, just samanlaista tuubaa kirjoitti Suomenmaa just Sanna Marinista. ellauri140.html on line 142: Dosetti ihaili kovasti Ariostoa ja omisti kirjan Ludovicolle. Numerous adaptations in the form of children's literature have been made – the work was a popular choice in the 19th and early 20th century with over 20 different versions written. ellauri140.html on line 144: In "The Mathematics of Magic", the second of Fletcher Pratt and L. Sprague de Camp's Harold Shea stories, the modern American adventurers Harold Shea and Reed Chalmers visit the world of The Faerie Queene, where they discover that the greater difficulties faced by Spenser's knights in the later portions of the poem are explained by the evil enchanters of the piece having organized a guild to more effectively oppose them. Juppajju, dominoteoria. Hullut vietnam-veteraanit sekoaa kun pitäs syödä lo meiniä. Kiinattaret tuoxuu tutusti halvalta hajuvedeltä ja herneenpalolta. ellauri140.html on line 156: Whose wals were high, but nothing strong, nor thick, Jonka seinät oli korkeat, muttei vahvat eikä paxut, ellauri140.html on line 159: Tollasta kylmää muuria oli Perun inkoilla, ja Herodexen temppeli Saramagolla. Monoliittiä on myös Stonehengessä. Menoliiniä söi Max pienenä. Seija lähetti aluxi pääsiäissaaren pazas emojeja luullen niitä hepoixi. Enää se ei tee erehdyxiä, se on taitavampi somettaja kuin mä. ellauri140.html on line 170: Gluttony (M) – Gluttony is described by Spenser as a "deformed creature" and "more like a monster, than a man". He enters the parade riding a dirty pig, bearing a large stomach and a thin neck. In the poem, Gluttony eats excessively as others starve; this is when gluttony is considered a sin. Muullon se oli A-OK Spenserin aikana. Kaikissa sioissa on pikkuisen likaa, ei siitä pitäs rankasta. ellauri140.html on line 172: Lechery (M) – The sin of lust. Mounted on a goat, Lechery does not appear to be attractive. He is described as an "unseemely man to please faire Ladies eye; / Yet he of Ladies oft was loved deare, / When fairer faces were bid standen by". This is when lechery is considered a sin. Eli lechery on syntiä naisilla ja homoilla. ellauri140.html on line 174: Avarice (M) – Representing the sin of greed, Avarice enters upon a camel covered with gold as he counts a pile of coins. Spenser describes Avarice's money obsession to be a disease; "Who had enough, yett wished every more, a vile disease, and eke in foote and hand." Skotti Roopella se ei ole synti, jutku Kroisos Pennosella ja Karhukoplan kommareilla on. Kamelin on ahdas päästä helmiäisportista, mutta mahdotonta se ei ole. ellauri140.html on line 188: Sikäli hullunkurista että Dosetti siirsi nää ajankohtaiset säätykärhämät Englannin maissipelloilta johkin keskiajalle. No se oli sellasta housukilpeä, säädyllisydeen pyllyverhoa. Ize se palloili ritarien jaloissa Colin Clouttina. Eihän se mikään aatelinen ollut, kaupparyssän kulkuvaatturin poika Lontoosta. Se nousi nousukkaana piireihin aatelisten sihteerinä, osallistu iirimurhiin Irlannissa ja sai sieltä tontin, rikastui. Tästähän on koko ajan ollut kymysys, siirtomaasodista, britit ja latinot kärhämöivät meren herruudesta. Sitne oli anglosaxit vastaan teutonit, sit samat vastaan slaavit. Nytne on länkkärit vastaan vinkkarit. Vitun toistoa. ellauri140.html on line 191: surname attested from late 13c. (earlier le Despenser, mid-12c.), literally "one who dispenses or has charge of provisions in a household," short for Anglo-French espencer, Old French despencier "dispenser" (of provisions), "a butler or steward" (see dispense). Also a type of repeating rifle used in the American Civil War, 1863, named for U.S. gunsmith Christopher Spencer, who, with Luke Wheelock, manufactured them in Boston, Mass. Japanissa 2011 zunami kaatoi limpsa ja eväspatukka dispensereitä joiden alle jäänyt mies Rei Shimurassa selvisi juomalla limpsaa ja syömällä Snickersejä. Sylikoira haistoi sen sneakersit kasan alta. Sellasta on nyt Japanissa. Tavallisin oloasu on fleese pehmyrit. ellauri140.html on line 193: Edmund Spenser was born in East Smithfield, London, around the year 1552; however, there is still some ambiguity as to the exact date of his birth. His parenthood is obscure, but he was probably the son of John Spenser, a journeyman clothmaker. As a young boy, he was educated in London at the Merchant Taylors' School and matriculated as a sizar at Pembroke College, Cambridge. While at Cambridge he became a friend of Gabriel Harvey and later consulted him, despite their differing views on poetry. In 1578, he became for a short time secretary to John Young, Bishop of Rochester. In 1579, he published The Shepheardes Calender and around the same time married his first wife, Machabyas Childe. They had two children, Sylvanus (d. 1638) and Katherine. ellauri140.html on line 203: By 1594, Spenser's first wife had died, and in that year he married a much younger Elizabeth Boyle, a relative of Richard Boyle, 1st Earl of Cork. He addressed to her the sonnet sequence Amoretti. The marriage itself was celebrated in Epithalamion. They had a son named Peregrine. Ei ollut varmaan yhtä hyvä laulamaan kuin Susan Boyle, mutta ehkä nätimpi. Did you prick his Boyle? MY GOODNESS! ellauri140.html on line 209: In the year after being driven from "his home", 1599, Spenser travelled to London, where he died at the age of forty-six – "for want of bread", according to Ben Jonson; one of Jonson's more doubtful statements, since Spenser had a payment to him authorised by the government and was due his pension (What the fuck, ei kaxitonnisella vuodessa vielä kuuhun mennä.) ellauri140.html on line 211: His coffin was carried to his grave in Poets' Corner in Westminster Abbey by other poets, who threw many pens and pieces of poetry into his grave with many tears (all free of charge). His second wife survived him and remarried twice. His sister Sarah, who had accompanied him to Ireland, married into the Travers family, and her descendants were prominent landowners in Cork for centuries. Korkad kille, kaiken kaikkiaan. ellauri140.html on line 220: The Ballad of the Green Berets ist ein 1966 veröffentlichtes Lied geschrieben von Robin Moore, gesungen von Barry Sadler über die Green Berets, eine Spezialeinheit der US-amerikanischen Armee. In den USA erreichte das Lied den ersten Platz der Billboard Hot 100 Charts sowie den ersten Platz in den Popcharts und den zweiten Platz in den Countrycharts. Es war die meistverkaufte Single des Jahres 1966 in den USA. ellauri140.html on line 224: "The Ballad of the Green Berets" is a patriotic song in the ballad style about the United States Army Special Forces. It is one of the few popular songs of the Vietnam War years to cast the military in a positive light and in 1966 became a major hit, reaching No. 1 for five weeks on the Hot 100 and four weeks on Cashbox. It was also a crossover smash, reaching No. 1 on Billboard's Easy Listening chart and No. 2 on Billboard's Country survey. The original Hot 100 end-of-the-year chart for 1966 showed "California Dreamin'" by The Mamas and the Papas at #1 and "Ballad of the Green Berets" at #10. Later, in a revised end-of-the-year chart for 1966, "Berets" was at #1 and "Dreamin'" was at #10 (see Billboard's #1 single for the year 1966). The two songs tied for #1 on the Cashbox end-of-the-year survey for 1966. ellauri140.html on line 226: The song was written by then Staff Sgt. Barry Sadler, beginning when he was training to be a Special Forces medic. The author Robin Moore, who wrote the book, The Green Berets, helped Sadler write the lyrics and get a recording contract with RCA Records. The demo of the song was produced in a rudimentary recording studio at Fort Bragg, with the help of Gerry Gitell and LTG William P. Yarborough. ellauri140.html on line 228: The lyrics were written, in part, in honor of U.S. Army Specialist 5 James Gabriel, Jr., a Special Forces operator and the first native Hawaiian to die in Vietnam, who was killed by Viet Cong gunfire while on a training mission with the South Vietnamese Army on April 8, 1962. One verse mentioned Gabriel by name, but it was not used in the recorded version. ellauri140.html on line 230: Sadler recorded the song and eleven other tunes in New York in December 1965. The song and album, "Ballads of the Green Berets," were released in January 1966. He performed the song on television on January 30, 1966 on The Ed Sullivan Show, and on other TV shows including Hollywood Palace and The Jimmy Dean Show. ellauri140.html on line 232: Barry Sadler was a twenty-five year old active duty Green Beret medic in 1966 when he first performed “Ballad of the Green Berets” on The Ed Sullivan Show. The song soon reached number one in the charts and eventually sold eight million copies. Sadler’s performance and the song’s popularity celebrated The Green Berets as the ultimate example of American military prowess, bravery and commitment. It fed into a specific postwar representation of modernity that was soon to be challenged by the escalation of the war in Vietnam. ellauri140.html on line 234: Vihreät vihtahousut pehmeissä hatuissa. Seuraavassa sen lyrics saxaxi ja sanasanaisena suomennoxena suoraan amerikan kielestä. Matut ovat hyvää tykinruokamazkua, mutta liika on sentään liikaa, sutikaa se Gabriel vittuun sieltä. Vuorilta preerialle, preerialta valkeana vaahtoavalle valtamerelle. Samaa kyytiä kuin induskit. Dog bless America. ellauri140.html on line 240: Hundert Mann und ich bin dabei The brave men of the Green Beret Vihreän vaellushatun urheita miehiä. ellauri140.html on line 245: Verbranntes Land und was ist der Sinn But only three win the Green Beret Mutta vain 3 voittaa vihreän vaellushatun. ellauri140.html on line 250: Und weit von mir ein Mädchen weint Courage take from the Green Beret Rohkeutta ottavat vihreästä vaellushatusta. ellauri140.html on line 255: Weil ein Befehl unser Schicksal war But only three win the Green Beret Mutta vain 3 voittaa vihreän vaellushatun. ellauri140.html on line 258: Heute ich und morgen du Her Green Beret has met his fate Hänen vihreä vaellushattunsa on kohdannut kohtalonsa. ellauri140.html on line 265: Hundert Mann und ich bin dabei Have him win the Green Beret Pane hänet voittamaan vihreä vaellushattu. ellauri140.html on line 300: Takuulla tää on sitä vaan että mä oon boomeri. Nää 21. vuosisadan asenteet ja niistä aiheutuvat nuoren väen skizot ei enää kosketa. Eikä asiaa yhtään paranna että pääasiassa nauretaan meille boomereille. Tää on kandalaisten Salkkarit. Seppo ja Ismo soundboard. Matua pepepepepeperseeseen kädet namasteasennossa. ellauri140.html on line 309: Wherein old dints of deepe wounds did remaine, Jossa oli vanhoja virzatahroja, ellauri140.html on line 325: But of his cheere did seeme too solemne sad; Mut hilpeenäkin oli siinä jotain ankeaa, ellauri140.html on line 340: A lovely Ladie° rode him faire beside Ihqu leidi ravasi sievänä sen vieressä, ellauri140.html on line 370: And this faire couple eke to shroud themselves were fain. Niin näidenkin 2, plus karizan ja kääpiön. ellauri140.html on line 379: And all within were pathes and alleies wide, Siellä oli ristiin tallattuja polkuja, ellauri140.html on line 386: Which therein shrouded from the tempest dred, Jotka linnut siis myrskyltä näin suojassa ellauri140.html on line 411: Furthest from end then, when they neerest weene, Vaan pyörivät kuin puolukka pillussa, ellauri140.html on line 425: And to the Dwarfe awhile his needlesse spere he gave. Ja antaa joutilaalle knääpiölle keihäänsä. ellauri140.html on line 432: And perill without show: therefore your stroke, Pidättele vielä ennenkö pieraset, ellauri140.html on line 434: Ah Ladie, (said he) shame were to revoke° Ei leidi (sanoi se), ei sovi pelätä ellauri140.html on line 443: To stay the steppe, ere forced to retrate. Erhetyxen, joka paha mörkö on, ellauri140.html on line 446: Therefore I read beware. Fly fly (quoth then Pakoon! (sanoi siihen arka knääpiö), ellauri140.html on line 452: But forth unto the darksome hole he went, Vaan työntyi peremmälle mustaan koloon, ellauri140.html on line 464: Pointed with mortall sting. Of her there bred° Ja hännän päässä piikki pistävä. ellauri140.html on line 469: Into her mouth they crept, and suddain all were gone. Niin ne ryömi takas sinne mistä tulikin. ellauri140.html on line 475: Were stretcht now forth at length without entraile. Levis auki ja sisälmyxet, pyppy. ellauri140.html on line 480: Where plain none might her see, nor she see any plaine. Ja hotellin hämärään, umpimähkään. ellauri140.html on line 487: Therewith enrag'd she loudly gan to bray, Siitä raivona se alkoi kovaa hirnua, ellauri140.html on line 495: Yet kindling rage, her selfe she gathered round, Kuiteskin se raivostu, ja kiertyi keräxi, ellauri140.html on line 512: Wherewith he grypt her gorge with so great paine, Jolla se kuristi käärmeen kurkkua niin kovasti ellauri140.html on line 516: Therewith she spewd out of her filthy maw No size käärme sylki saastuneesta kidasta ellauri140.html on line 521: Her vomit full of bookes° and papers was, Sen yrjö oli täynnä kirjoja ja papereita, ellauri140.html on line 532: Huge heapes of mudd he leaves, wherein there breed Se jättää hurjia mutakasoja, missä itää ellauri140.html on line 535: Such ugly monstrous shapes elswhere may no man reed. Sellaisia hirveitä hahmoja et tapaa muualla. ellauri140.html on line 555: That from their noyance he no where can rest, Eikä se pääse niistä rauhaan sitten millään, ellauri140.html on line 575: At her wide mouth: but being there withstood Sen jalkovälistä, muttei löytäneet, ellauri140.html on line 584: Having all satisfide their bloudy thurst, Kun ne oli sammuttaneet verenjanonsa, ellauri140.html on line 624: And to the ground his eyes were lowly bent, Sen silmät kieroilivat maahan päin. ellauri140.html on line 643: But if of daunger which hereby doth dwell, Tai hei, jos sua kiinnostaa 1 vaarallinen miäs, ellauri140.html on line 647: Of such (said he) I chiefly do inquere, Joo kiinnostaa (sanoi se), ja maxankin ellauri140.html on line 671: (Quoth then that aged man;) the way to win Puhtaus on 0.5 ruokaa ja lepo hyvä verelle, ellauri140.html on line 673: Therefore with me ye may take up your In Tän yön saatte levätä mun buduaarissa. ellauri140.html on line 680: Downe in a dale, hard by a forests side, Laaxon pohjalla skuzin vieressä, ellauri140.html on line 683: There was an holy Chappell edifyde, Siitä jonkun matkan päähän ellauri140.html on line 684: Wherein the Hermite dewly wont to say Oli pikkanen rakennettu kappeli. ellauri140.html on line 686: Thereby a Christall streame did gently play, Kristallivirrassa se sitä virutti, ellauri140.html on line 691: Arrived there, the little house they fill, Perillä täyttivätten koko mökkerön, ellauri140.html on line 692: Ne looke for entertainement, where none was: Ei siellä ollut mitään viihdekeskusta, ellauri140.html on line 708: Where when all drownd in deadly sleepe he findes, Kun kaikki ovat umpiunessa, äijä alkaa ellauri140.html on line 709: He to this study goes, and there amiddes Toimistossa kaivaa velhon keittokirjoja, ellauri140.html on line 716: (Let none them read) thereof did verses frame, (löröä, älä tee!) rakenteli loruja, ellauri140.html on line 736: Awaite whereto their service he applyes, Ympyröitä kaljun päällä ellauri140.html on line 747: And low, where dawning day doth never peepe, Siinä paikassa mihkä ei päivä paista, ellauri140.html on line 748: His dwelling is; there Tethys° his wet bed Se bunkkaa; siellä yökastelija Tethys ellauri140.html on line 754: Tethys (m.kreik. Τηθύς) oli kreikkalaisessa mytologiassa Uranoksen ja Gaian tytär. Hän oli titaani ja meren jumalatar, joka oli sekä sisko että vaimo Okeanokselle. Tethys oli maailman pääjokien ja noin kolmentuhannen tyttären, joita kutsuttiin okeanideiksi, äiti. Hän on Thalassan, merivesien ruumiillistuman vihreävetinen vastine. Tethys on jäinen kappale, samankaltainen kuin Dione ja Rhea. Tethyksen tiheys on 1,21 g/cm³, mikä viittaa siihen, että se koostuu lähes pelkästään vesijäästä. Tethyksen pinta on hyvin kraatteroitunutta ja siinä on jään murtumisen seurauksena runsaasti halkeamia. Tethyksellä on kaksi erilaista maastotyyppiä. ellauri140.html on line 778: Might there be heard: but carelesse Quiet lyes, Ei sellaisesta tietoa, vaan ihqu hiljaisuus, ellauri140.html on line 787: Whereat he gan to stretch: but he againe Niin se alkoi venytellä; Heli törkki taas, ellauri140.html on line 797: Of Hecate°: whereat he gan to quake, Ja sen kaulimella: Morfeus jänisti, ellauri140.html on line 809: Delivered it to him, and downe did lay Antoi sen keijulle, ja pään taas pieluxeen ellauri140.html on line 811: Whose sences all were straight benumbed and starke. Sen aistit oli kaikki puutuneet ja pimeenä. ellauri140.html on line 815: In hast unto his Lord, where he him left afore. Herralleen sinne mistä oli tullutkin. ellauri140.html on line 833: Where he slept soundly void of evill thought, Missä se veti sikeitä ihan vailla syntiä, ellauri140.html on line 844: And coming where the knight in slomber lay, Ja tuli sinne missä nuppi makas reporankana, ellauri140.html on line 857: Her, whom he waking evermore did weene, Se jota se hereillä aina oli arvellut ellauri140.html on line 871: Lo there before his face his Lady is, Mut kas siinähän sen edessä se leidi on, ellauri140.html on line 899: Hath made judge of my life or death indifferently. Tuomita mun elämää ja kuolemaa kuin makkaraa. ellauri140.html on line 905: My Fathers kingdome—There she stopt with teares; Mun isän valtakunnasta - tässä se jäi itkeskelemään; ellauri140.html on line 906: Her swollen hart her speech seemd to bereave, Sen turvonnut sydän näytti riistävän siltä puheen, ellauri140.html on line 912: What frayes ye, that were wont to comfort me affrayd? Mikä pelottaa sua, joka ennet sait rohkasta mua? ellauri140.html on line 932: Where cause is none, but to your rest depart. Ei siihen ole syytä, vaan lähe pötköllesi rauhassa. ellauri140.html on line 940: Long after lay he musing at her mood, Tän perään nuppi lojui pitkään hereillä, ellauri140.html on line 959: But firme is fixt, and sendeth light from farre On valtameressä eikä silti kostea, ellauri140.html on line 961: And chearefull Chaunticlere° with his note shrill Ja iloinen kukko korkealla äänellä ellauri140.html on line 998: That here wex old in sleepe, whiles wicked wights Sieltä kuorsaamasta, sillä aikaa kun ellauri140.html on line 1000: Come see where your false Lady doth her honour staine. Tuu kattoon kattoon sun omaa leidiä. ellauri140.html on line 1007: Where that false couple were full closely ment Missä silikonipari on täydessä touhussa ellauri140.html on line 1031: And the high hils Titan° discovered, Ja Titaani havaizi sen korkeet kukkulat, ellauri140.html on line 1057: Yet rests not so, but other meanes doth make, Muttei jää laakereillaan lepäämään, vaan uusia ellauri141.html on line 59: The great charm of Maecenas in his relation to the men of genius who formed his circle was his simplicity, cordiality and sincerity. Although not particular in the choice of some of the associates of his pleasures, he admitted none but men of worth to his intimacy, and when once admitted they were treated like equals. ellauri141.html on line 106: The Cilnii supported Roman interests in Etruria, and were expelled from Arretium in 301 BC, but regained their position with Roman aid. Maecenas was portrayed by Alex Wyndham in the second season of the 2005 HBO television series Rome. He was portrayed by Russell Barr in the made-for-TV movie Imperium: Augustus. He is also featured in one episode of the second series of Plebs on ITV. In the 2021 TV series Domina, he was portrayed by Youssef Kerkour. ellauri141.html on line 109: Quintus Horatius Flaccus (8th of December, Ab Urbe Condita 689, B. C. 65 - 27th of November, B. C. 8) was born at or near Venusia (Venosa), in the Apennines, on the borders of Lucania and Apulia. His father was a freedman, having, as his name proves, been the slave of some person of the Horatia gens. As Horace implies that he himself was ingenuus, his father must have obtained his freedom before his birth. He afterwards followed the calling of a coactor, a collector of money in some way or other, it is not known in what. He made, in this capacity, enough to purchase an estate, probably a small one, near the above town, where the poet was born. We hear nothing of his mother, except that Horace speaks of both his parents with affection. His father, probably seeing signs of talent in him as a child, was not content to have him educated at a provincial school, but took him (at what age he does not say, but probably about twelve) to Rome, where he became a pupil of Orbilius Pupillus, who had a school of much note, attended by boys of good family, and whom Horace remembered all his life as an irritable teacher, given unnecessarily to the use of the rod. With him he learnt grammar, the earlier Latin authors, and Homer. He attended other masters (of rhetoric, poetry, and music perhaps), as Roman boys were wont, and had the advantage (to which he afterwards looked back with gratitude) of his father’s care and moral training during this part of his education. It was usual for young men of birth and ability to be sent to Athens, to finish their education by the study of Greek literature and philosophy under native teachers; and Horace went there too, at what age is not known, but probably when he was about twenty. Whether his father was alive at that time, or dead, is uncertain. If he went to Athens at twenty, it was in B. C. 45, the year before Julius Cæsar was assassinated. After that event, Brutus and Cassius left Rome and went to Greece. Foreseeing the struggle that was before them, they got round them many of the young men at that time studying at Athens, and Horace was appointed tribune in the army of Brutus, a high command, for which he was not qualified. He went with Brutus into Asia Minor, and finally shared his defeat at Philippi, B. C. 42. He makes humorous allusion to this defeat in his Ode to Pompeius Varus (ii. 7). After the battle he came to Italy, having obtained permission to do so, like many others who were willing to give up a desperate cause and settle quietly at home. His patrimony, however, was forfeited, and he seems to have had no means of subsistence, which induced him to employ himself in writing verses, with the view, perhaps, of bringing himself into notice, rather than for the purpose of making money by their sale. By some means he managed to get a place as scriba in the Quæstor’s office, whether by purchase or interest does not appear. In either case, we must suppose he contrived soon to make friends, though he could not do so by the course he pursued, without also making many enemies. His Satires are full of allusions to the enmity his verses had raised up for him on all hands. He became acquainted, among other literary persons, with Virgil and Varius, who, about three years after his return (B. C. 39), introduced him to Mæcenas, who was careful of receiving into his circle a tribune of Brutus, and one whose writings were of a kind that was new and unpopular. He accordingly saw nothing of Horace for nine months after his introduction to him. He then sent for him (B. C. 38), and from that time continued to be his patron and warmest friend. ellauri141.html on line 111: At his house, probably, Horace became intimate with Polio, and the many persons of consideration whose friendship he appears to have enjoyed. Through Mæcenas, also, it is probable Horace was introduced to Augustus; but when that happened is uncertain. In B. C. 37, Mæcenas was deputed by Augustus to meet M. Antonius at Brundisium, and he took Horace with him on that journey, of which a detailed account is given in the fifth Satire of the first book. Horace appears to have parted from the rest of the company at Brundisium, and perhaps returned to Rome by Tarentum and Venusia. (See S. i. 5, Introduction.) Between this journey and B. C. 32, Horace received from his friend the present of a small estate in the valley of the Digentia (Licenza), situated about thirty-four miles from Rome, and fourteen from Tibur, in the Sabine country. Of this property he gives a description in his Epistle to Quintius (i. 16), and he appears to have lived there a part of every year, and to have been fond of the place, which was very quiet and retired, being four miles from the nearest town, Varia (Vico Varo), a municipium perhaps, but not a place of any importance. During this interval he continued to write Satires and Epodes, but also, it appears probable, some of the Odes, which some years later he published, and others which he did not publish. These compositions, no doubt, were seen by his friends, and were pretty well known before any of them were collected for publication. The first book of the Satires was published probably in B. C. 35, the Epodes in B. C. 30, and the second book of Satires in the following year, when Horace was about thirty-five years old. When Augustus returned from Asia, in B. C. 29, and closed the gates of Janus, being the acknowledged head of the republic, Horace appeared among his most hearty adherents. He wrote on this occasion one of his best Odes (i. 2), and employed his pen in forwarding those reforms which it was the first object of Augustus to effect. (See Introduction to C. ii. 15.) His most striking Odes appear, for the most part, to have been written after the establishment of peace. Some may have been written before, and probably were. But for some reason it would seem that he gave himself more to lyric poetry after his thirty-fifth year than he had done before. He had most likely studied the Greek poets while he was at Athens, and some of his imitations may have been written early. If so, they were most probably improved and polished, from time to time, (for he must have had them by him, known perhaps only to a few friends, for many years,) till they became the graceful specimens of artificial composition that they are. Horace continued to employ himself in this kind of writing (on a variety of subjects, convivial, amatory, political, moral,—some original, many no doubt suggested by Greek poems) till B. C. 24, when there are reasons for thinking the first three books of the Odes were published. During this period, Horace appears to have passed his time at Rome, among the most distinguished men of the day, or at his house in the country, paying occasional visits to Tibur, Præneste, and Baiæ, with indifferent health, which required change of air. About the year B. C. 26 he was nearly killed by the falling of a tree, on his own estate, which accident he has recorded in one of his Odes (ii. 13), and occasionally refers to; once in the same stanza with a storm in which he was nearly lost off Cape Palinurus, on the western coast of Italy. When this happened, nobody knows. After the publication of the three books of Odes, Horace seems to have ceased from that style of writing, or nearly so; and the only other compositions we know of his having produced in the next few years are metrical Epistles to different friends, of which he published a volume probably in B. C. 20 or 19. He seems to have taken up the study of the Greek philosophical writers, and to have become a good deal interested in them, and also to have been a little tired of the world, and disgusted with the jealousies his reputation created. His health did not improve as he grew older, and he put himself under the care of Antonius Musa, the emperor’s new physician. By his advice he gave up, for a time at least, his favorite Baiæ. But he found it necessary to be a good deal away from Rome, especially in the autumn and winter. ellauri141.html on line 113: In B. C. 17, Augustus celebrated the Ludi Seculares, and Horace was required to write an Ode for the occasion, which he did, and it has been preserved. This circumstance, and the credit it brought him, may have given his mind another leaning to Ode-writing, and have helped him to produce the fourth book, a few pieces in which may have been written at any time. It is said that Augustus particularly desired Horace to publish another book of Odes, in order that those he wrote upon the victories of Drusus and Tiberius (4 and 14) might appear in it. The latter of these Odes was not written, probably, till B. C. 13, when Augustus returned from Gaul. If so, the book was probably published in that year, when Horace was fifty-two. The Odes of the fourth book show no diminution of power, but the reverse. There are none in the first three books that surpass, or perhaps equal, the Ode in honor of Drusus, and few superior to that which is addressed to Lollius. The success of the first three books, and the honor of being chosen to compose the Ode at the Ludi Seculares, seem to have given him encouragement. There are no incidents in his life during the above period recorded or alluded to in his poems. He lived five years after the publication of the fourth book of Odes, if the above date be correct, and during that time, I think it probable, he wrote the Epistles to Augustus and Florus which form the second book; and having conceived the intention of writing a poem on the art and progress of poetry, he wrote as much of it as appears in the Epistle to the Pisones which has been preserved among his works. It seems, from the Epistle to Florus, that Horace at this time had to resist the urgency of friends begging him to write, one in this style and another in that, and that he had no desire to gratify them and to sacrifice his own ease to a pursuit in which it is plain he never took any great delight. He was likely to bring to it less energy as his life was drawing prematurely to a close, through infirmities either contracted or aggravated during his irrational campaigning with Brutus, his inaptitude for which he appears afterwards to have been perfectly aware of. He continued to apply himself to the study of moral philosophy till his death, which took place, according to Eusebius, on the 27th of November, B. C. 8, in the fifty-seventh year of his age, and within a few days of its completion. Mæcenas died the same year, also towards the close of it; a coincidence that has led some to the notion, that Horace hastened his own death that he might not have the pain of surviving his patron. According to Suetonius, his death (which he places after his fifty-ninth year) was so sudden, that he had not time to execute his will, which is opposed to the notion of suicide. The two friends were buried near one another “in extremis Esquiliis,” in the farthest part of the Esquiliæ, that is, probably, without the city walls, on the ground drained and laid out in gardens by Mæcenas. ellauri141.html on line 122: Sunt quos curriculo pulverem Olympicum Joitakuita nappaa talviolumpialaiset, ellauri141.html on line 127: Certat tergeminis tollere honoribus; Antaa aploodeja seisaaltaan, isoja käsiä, ellauri141.html on line 130: Gaudentem patrios findere sarculo tykkää kulkea iskän jälkiä viljasaralla, ellauri141.html on line 139: Nec partem solido demere de die 20 Ei häpee tehdä osan päivää rokulia, ellauri141.html on line 140: Spernit, nunc viridi membra sub arbuto Vetää lonkkaa puun alla ojanpenkerellä, ellauri141.html on line 147: Seu rupit teretes Marsus aper plagas. Tai hurja mezäsika rynkää pöheiköstä. ellauri141.html on line 153: Lesboum refugit tendere barbiton. lakkaa rämppäämästä sen lesbolaista lyyryä. ellauri141.html on line 159: Ottakaat aiheenne, kirjoittajat, voimienne mukaan ja punnitkaa kauan, mitä hartiat jaksavat kantaa, mitä eivät. Sitä, joka voimainsa takaa on aiheensa valinnut, ei petä esitystapa eikä selvä järjestys. Järjestyksen etu ja sulo on oleva se, joll'en erehdy, että runoilija juuri nyt sanoo, mitä hänen tällöin tulee sanoa, sekä lykkää ja jättää nykyhetkellä moniaat asiat. Sanojen yhdistämisessä valitkoon ilmoitetun runoteoksen tekijä myös hienosti ja arasti sanan ja hyljätköön toisen. Erinomaisesti olet lausunut, jos ovela yhdistys tekee tutun sanan ikäänkuin uudeksi. Jos ehkä on tarpeellista vereksillä nimityksillä osoittaa outoja käsitteitä, käypi laatuun tekaista vanhanaikuisille Cetheguksille kuulumattomia sanoja, ja ujosti käytetty vapaus kyllä myönnetään; vieläpä uudet ja äsken tehdyt sanat saavat hyväksymistä osakseen, jos ne valuvat esiin anglosax- korjaan kreikkalaisesta lähteestä säästäväisesti johdettuina. Mutta miksi Roomalainen antaisi Caeciliukselle ja Plautukselle sen oikeuden, mikä on riistetty Vergiliukselta ja Variukselta? Miksi minua kadehditaan, jos voin lisätä vain muutamia sanoja, kun Caton ja Enniuksen kieli on rikastuttanut isäimme puhetta ja tuottanut uusia nimiä esineille? On aina ollut luvallista ja on edelleen tuottaa julkisuuteen sana, jolla on nykyhetken leima. Kuten metsät muuttavat lehtensä nopeiden vuosien kuluessa ja edelliset varisevat, siten katoavat vanhat sanatkin ja nuorien tavoin kukoistavat ja varttuvat äsken syntyneet; kuulummehan kuololle kaikkineinme: joko nyt meri sisämaahan johdettuna suojelee laivastoja pohjantuulilta, kuninkaan arvoinen työ, tai kauan hyödytön ja vain airoille sovelias suo elähyttää läheisiä kaupunkeja ja kokee kovaa auraa, tai joki on muuttanut suuntansa, joka oli vainioille vahingollinen, sille kun on osoitettu parempi tie; kuolevaisten teot katoavat, ja vielä vähemmän kieliparsien arvo ja sulo pysyy elävänä. Monet sanat syntyvät uudestaan, jotka jo hävisivät (esim buli), ja monet häviävät, jotka nyt ovat arvossa (Danny: nuoret mimmit), jos käyttö niin tahtoo, millä puhumisen suhteen on mielivalta, oikeus ja ohjeet. (Horatius: Runoudesta. Suom. J.K. Hidén.) ellauri141.html on line 164: 1. Veeti on uuden sukupolven Jonne. Veetit edustavat sukupolvensa stereotypioita ja ovat tyypillisesti 2000-luvun alun jälkeen syntyneitä ja noin 10–16 vuotiaita poikia. ellauri141.html on line 232: “me tuo longas pereunte noctes, "Annat mun valvoa öitä ja ize sä ellauri141.html on line 267: iacere pulvillos amant, on your silk cushions? ellauri141.html on line 268: inlitterati num minus nervi rigent They won’t cause big erections or delay the droop– ellauri141.html on line 276: scribere versiculos amore percussum gravi, kynäillä värssyjä saatuani lemmen tärskyn, ellauri141.html on line 278: mollibus in pueris aut in puellis urere. pehmeisiin poikiin tai tyttölapsiin. ellauri141.html on line 280: Inachia furere, silvis honorem decutit. Nakkia hankaamasta, joka vie puista nahat pois. ellauri141.html on line 282: fabula quanta fui, conviviorum et paenitet, Kavereiden läpät ottaa päähän, ja hävettää, ellauri141.html on line 284: arguit et latere petitus imo spiritus. painuu piiloon viimeinen yrittäjähenkikin. ellauri141.html on line 285: 'contrane lucrum nil valere candidum Eikö vedä vertaa rahalle köyhän puhdas nero, ellauri141.html on line 286: pauperis ingenium' querebar adplorans tibi, Valitin ja sua vonkasin, kun kuuma juoman ellauri141.html on line 287: simul calentis inverecundus deus isoherra, vinettoa väkevämpi mun salaisuuden ellauri141.html on line 294: iussus abire domum ferebar incerto pede Läxin käskettynä himaan vain hiukan horjuen, ellauri141.html on line 298: vincere mollitia amor Lycisci me tenet; se riemuizee eze voittaa pehmeydessä minkä ellauri141.html on line 302: aut teretis pueri longam renodantis comam. typyyn tai ponnaripäiseen poikaan. ellauri141.html on line 305: In Epode 11, the iambist regretfully recalls to his friend Pettius his infatuation with a girl named Inachia. The latter name does not occur elsewhere in extant Latin or Greek except in the very next poem in the Gedichtbuch, where the iambist’s older (ex-)lover complains of his sexual endurance with Inachia in contrast to his impotence with her (12.14-6). The name may suggest an ethnically Greek or Argive woman, or the Greek noms de lit regularly adopted by Italian meretrices. Yet, as some (but by no means all) commentators have noted, the name also evokes Io, the daughter of Inachus, jota Zeus bylsi härän hahmossa. Eli kyllä tässäkin yhden kynäilijän mielestä on jotain impotenssin käryä. ellauri141.html on line 326: mollis opus. pereat male quae te forever flaccid for me. Curse the cocksucking ellauri141.html on line 327: Lesbia quaerenti taurum monstravit inertem. cow who sent me a steer instead of the bull I bargained for. ellauri141.html on line 330: quam nova collibus arbor inhaeret. that stood stiffer than a sapling clinging to a crag! ellauri141.html on line 332: cui properabantur? tibi nempe, were sent express to no-one except–yes– ellauri141.html on line 334: diligeret mulier sua quam te. the bachelor most doted upon by his darling. ellauri141.html on line 339: "Of small stature, fond of the sun, prematurely grey, quick-tempered but easily placated". Häntä vaivasi jonkinlainen silmätauti. Luonteeltaan hän näyttää olleen vilkas, iloinen ja leikkisä vanhapoika. Äkkipikainen, suuttui helposti mutta leppyi yhtä helposti. Bilbo Hobbitin doppelgängeri. The poet died at 56 years of age, not long after his friend Maecenas [or before? Opinions vary] near whose tomb he was laid to rest. ellauri141.html on line 352: So where am I going with all this? My purpose in quoting the various versions, isn’t to compare and reconcile them, but to give some sense of just how ubiquitous the translations are and to raise the question: Why has this poem endured? ellauri141.html on line 366: Adolescent slave boys were fair game for a virile man. Jupiter may have had his Ganymede, but none of the standard pantheon of gods were gay as we use the term. But there was a limit: it was queer to screw a boy after he was old enough to shave. “Passive’ homosexuality was the real disgrace. The urge to bugger was understandable. A man’s desire to be buggered was disgraceful. As often observed, it was better to give than receive. And in Horace’s poems, pederasty seems no more frowned upon than a taste for veal might be frowned upon today. Actually less. By now you can see where I’m headed with all this. I think the puer in Persicos odi, puer, apparatus... is the kind of boy that Horace is sometimes fond of screwing. ellauri141.html on line 368: Mut näyttää vähän siltä että Horatiuxen letku ei seissyt monta hetkeä. Se ehkä selittää ezen viisujen perussävy on tollanen tekosirkeä, puoliveteinen ja letkeä. Horace’s obsessions were music, sex, death and wine and crowns made from plants. ellauri141.html on line 376: nec vincere novis tempora floribus. eikä voittaa jotain seppeleitä, ellauri141.html on line 388: Heus puer, digitos ex anu. St Jerome modelled an uncompromising response to the pagan Horace, observing: "What harmony can there be between Christ and the Devil? What has Horace to do with the Psalter?" The first English translator Thomas Drant placed translations of Jeremiah and Horace side by side in Medicinable Morall, 1566. The Scot George Buchanan paraphrased the Psalms in a Horatian setting. John Keats echoed the opening of Horace's Epodes 14 in the opening lines of Ode to a Nightingale. Byron's famous lines from Childe Harold (Canto iv, 77) hit it on the nail: ellauri141.html on line 397: His verses have offered a fund of mottoes, such as Integer vitae, Dulce et decorum, Heus puer digitos e vagina, Odi profanum vulgus, Simplex munditiis, Splendide mendax, Sapere aude, Nunc est bibendum, Carpe diem. Bibendum on se Michelinin autonrenkaista tehty ukkeli. ellauri141.html on line 401: Book III (Includes: 'Odi profanum', 'Dulce et decorum', 'O Fons Bandusiae', 'Aere Perennius') ellauri141.html on line 402: Book IV (Includes: 'Diffugere nives' ) ellauri141.html on line 406: If human life were complete without faith, without enthusiasm, without energy, Horace would be the perfect interpreter of human life. Kipling wrote a famous parody of the Odes, satirising their stylistic idiosyncrasies and especially the extraordinary syntax, but he also used Horace's Roman patriotism as a model for British imperialism. Siitä enemmän tuonnempana. ellauri141.html on line 428: qui dies mensem Veneris marinae mikä merellisen Venuxen kuun päivä ellauri141.html on line 460: Tunnettuja Kiplingin runoja ovat Mandalay (1890), Gunga Din (1890), Valkoisen miehen taakka (The White Man’s Burden) (1899) ja Jos– (If–) (1910). Kipling tunnetaan erityisesti englanninkielisessä maailmassa yhtenä lastenkirjallisuuden suurista nimistä ja lahjakkaana tarinankertojana. [Lähde vittuun?] Kiplingin tuotannon keskeisiä teoksia ovat myös Norsunlapsi (The Elephant's Child) ja Meren urhoja (Captains Courageous). ellauri141.html on line 466: Kipling syntyi 30. joulukuuta 1865 Bombayssa, Brittiläisessä Intiassa. Hänen äitinsä oli metodistipastorin tytär Alice Kipling (o.s. MacDonald) ja isänsä bombaylaisen taidekoulun rehtori ja professori John Lockwood Kipling. John ja Alice olivat ensimmäisen kerran tavanneet 1863 Rudyardjärvellä Rudyardin kylässä Staffordshiressa. He avioituivat ja muuttivat 1865 Intiaan, jossa esikoispoika syntyi pian muuton jälkeen. Poika sai etunimensä vanhempiensa ensimmäisen kohtaamispaikan mukaan. Kiplingin syntymäpaikalla Sir J. J.:n käyttötaiteiden instituutin kampusalueella Mumbaissa (entinen Bombay) on hänen syntymästään kertova kyltti. You are here. ellauri141.html on line 490: Koulutarinakokoelman Minä ja kumppanit (Stalky & Co.), nuoret päähenkilöt ovat besserwissereitä ja isänmaallisuuteen sekä auktoriteetteihin kyynisesti suhtautuvia. Perheen mukaan Kipling tykkäsi lukea Minä ja kumppanit -tarinoita perheelleen ääneen ja remahti aina välillä nauramaan omille vitseilleen. ellauri141.html on line 502: George Beresford ('Turkey'), who shared a study with Kipling and Dunsterville ('Stalky'), reports Kipling as bad at Latin and with no Greek. Little of his education stuck. His reputation at school was of someone who was imprecise about scansion, long or short syllables and syntax, and who made wild and funny guesses at the sense. ellauri141.html on line 503: At the same time, the classical tongues and dead languages were dead to him. He perused only English and French. Latin did not come at all kindly to him; Greek was a closed book…. ellauri141.html on line 505: In the classics, that is Latin, he was no more than an ordinary boy, but he gave the impression that if he thought it essential for his literary ambitions, he would tackle it to good purpose. But somehow he did not so think, and he made no effort to acquire a vocabulary or memorise Latin words—consequently, his construes were sometimes a succession of errs and hums waiting and hoping for the form-master kindly to supply the missing translation. (5) ellauri141.html on line 507: Kipling himself confessed that ‘every Latin quantity was an arbitrary mystery’ to him, that his teacher Crofts ‘loathed me as to Latin’ and that he had construed the beginning of the Cleopatra Ode (1.37) very badly on one occasion. It was M'Turk/Beresford who composed the Latin elegiacs translating Gray’s Elegy which Stalky and Beetle needed to prepare. ellauri141.html on line 509: How unhappy (though unmarried) is an uncle who, bereft ellauri141.html on line 513: Kipling encountered him as a schoolboy, and wrote in Something of Myself (p.33) that C----, his classics master ('King' in Stalky & Co.) ...taught me to loath Horace for two years, to forget him for twenty, and then to love him for the rest of my days and through many sleepless nights. ellauri141.html on line 519: ... Here is my defence of this alleged wicked waste of time. The reason why one has to parse and construe and grind at the dead tongues in which certain ideas are expressed is … because only in that tongue is that idea expressed with absolute perfection…. by a painful and laborious acquaintance with the mechanism of that particular tongue; by being made to take it to pieces and put it together again, and by that means only, we can arrive at a state of mind in which … we can realise and feel and absorb the idea. ellauri141.html on line 533: The spoof book of late Horace (it refers to contemporary politicians such as Lloyd George, gas masks, land girls, daylight saving, spiritualism, canteens and so on) which came out in 1920, was inspired by a long tradition in English literature and by Kipling’s early imitation odes and Charles Graves’s Hawarden Horace (1894) and More Hawarden Horace (1896, with a delightful introduction by T. E. Page), where felicitous modernising English versions of the Odes (and an Epode) are put in the mouth of Gladstone (251) . A[lfred] D[enis] Godley, for one, had often imagined Greek and Roman authors as still alive and commenting on nineteenth- and twentieth-century Oxford and England. (252) Kipling delighted in humorous verse. In 1917 he had enjoyed Maurice Baring’s Translations (found in a commonplace book) (253) . ellauri141.html on line 549: Pars efficaces gignere vel luem Is how to make it farthest roll ellauri141.html on line 560: scrutante quam si mente profundius, Of what the unaltered Gods require, ellauri141.html on line 567: Graves wrote for The Spectator and for Punch and his comic histories must have been to Kipling’s taste. He collaborated with E. V. Lucas, also a Punch journalist, with whom Kipling had corresponded at least since 1906. (263)‘He was the most exhilarating of companions, radiating vitality, goodwill and interest in the other man and his concerns’. ellauri141.html on line 569: The ‘editor’ of the Latin text was the clever versifier A. D. Godley of Oxford. (267) He contributed graceful acknowledgements (268) and a hilarious preface about the (fictitious) manuscripts, which parodies the standard praefatio of an Oxford Classical Text (brown-covered in those days like the spoof). (269) There is a learned apparatus criticus about disputed or variant ms. readings. He did the Latin poems, together with his Oxford colleagues and friends John Powell (270) and Ronald Knox (271) and the Etonian and former Cambridge undergraduate A. B. Ramsay. (272) There is an appendix of alternative Latin versions which the translators obviously could not bear to waste. Kipling contributed a schoolboyish prose version of ‘The Pro-consuls’: ‘the sixth ode, as it seems, rendered into English prose by a scholiast of uncertain period’, which starts: ellauri141.html on line 575: … I’ve got a new Fifth Booker whereof Hankinson Ma. is preparing the translation. It came out in the Times ever so long ago [1905] under the title The Pro-Consuls but I perceive now that Horace wrote it. Rather a big effort for him and on a higher plane than usual – unless he’d been deliberately flattering some friend in Government. I’ll send it along. ellauri141.html on line 585: Pohjimmaltaan hyvin pieni määrä antiikin kirjoja merkitsee (mun) elämässä jotakin; eikä kuuluisimpia ole niiden joukossa. Tyylitajuni, joka heti aisti epigrammin tyylilajiksi, heräsi miltei heti kun jouduin kosketuksiin juoruilevan Sallustiuksen kanssa. En unohtanut kunnioitetun opettajani Corssenin hämmästystä, kun hän joutui antamaan huonoimmalle latinistilleen parhaan arvosanan, - olin yhdellä iskulla valmis, tulkaa pyyhkimään. Tiivistä, ankaraa tekstiä, jonka perustana oli mahdollisimman paljon substanssia, kylmä viha »kaunosanoja» kuin myös »kaunotunteita» kohtaan - siitä tunnistin itseni. Aina Zarathustraani asti voidaan minun tyylissäni havaita hyvin vakava pyrkimys roomalaiseen esitystapaan, tollaseen aere perenniusiin, mitä tyyliin tulee. ellauri141.html on line 609: Tampereen yliopisto Käsikirjoitusarkiston kokoelmat ellauri141.html on line 671: Käsitykseni Huntuvuoren Turku-kuvan merkityksestä ja siten kiinnostavuudesta perustuu historioitsija Derek Fewsterin unohdetussa väitöskirjassaan esittämiin tulkintoihin siitä, kuinka historian käyttö kansallisen identiteetin muodostuksessa 1900-luvun alun Suomessa nojasi vahvasti arkipäiväiseen toistoon ja ’’alemman tason mielikuvanluojien” (lesser image-makers) kuten toimittajien, opettajien, kuvittajien ja nuortenkirjailijoiden työhön. Tämä ruohonjuuritason työ vaikutti ellauri141.html on line 696: ”Ei totisesti ollut hätää, vaikka idän vihamies hioi miekkaansa ja meren takaa luotiin ahnaita katseita Suomen rikkauksiin! Täällä ei ollut vaan ruista ranteessa ja taskunauriita, oli miehiä, elämänuskoa ja nuoruuden v o i m a a ! Vaikka miehet ovat Huntuvuoren romaaneissa keskeisemmissä rooleissa, ajoittain myös naiset ottavat ohjat käsiinsä ja nousevat puolustamaan kansansa oikeuksia, kuten Kokemäen kuningatar Päivä piispa Tuomasta ja tämän asettamia korkeita liikevaihtoveroja vastaan. ellauri141.html on line 717: Elämäntyö opettajana ja kasvattajana vei Hildan juuriltaan varsinaissuomalaisen Hämeeseen, missä Sääksmäki ja Akaa olivat pitkäaikaisia elinympäristöjä. Siellä myös tapahtui ”uudelleen syntyminen”, kun Akaassa näyttelijä ja ohjaaja Minna Kangas perehtyi niin perusteellisesti Huntuvuoren persoonaan, että hän saattoi luoda vaikuttavan monologi-näytelmän Hilda – elämän yty ja esittää sen niin loistavasti, että katsojat saivat kokea olevansa mukana Hildan elämässä. ellauri141.html on line 750: Hyvä esimerkki tästä on sattuvasti nimetty ranskalainen nobelisti St. John Perse. Sen tuotanto on aivan perseestä, ja silti se tuli valituxi 1960 epäilemättä pyllistyxenä Saxalle, Neuvostoliitolle, Kuuballe ja Kiinalle ja kyykistyxenä Amerikalle ja länsivalloille. Kukaan ei tiedä kaverista enää muuta kuin ton hassun nimen. Ehkä se sai palkinnon koska se oli erehdyttävästi vaalenpunaisen pantterin näkönen (siis Inspector Clouseaun eri Peter Sellersin). Paizi Sellersillä oli enemmän tukkaa jäljellä. Ja six eze asui jenkeissä sodan aikana ja pitkään sen jälkeenkin. ellauri141.html on line 757: Alexis Leger was born in Pointe-à-Pitre, Guadeloupe. His great-grandfather, a solicitor, had settled in Guadeloupe in 1815. His grandfather and father were also solicitors; his father was also a member of the city council. The Leger family owned two plantations, one of coffee (La Joséphine) and the other of sugar (Bois-Debout). ellauri141.html on line 769: In 1960, he was awarded the Nobel Prize in Literature. After receiving the Nobel Prize, he wrote the long poems Chronique, Oiseaux and Chant pour un équinoxe and the shorter Nocturne and Sécheresse. In 1962, Georges Braque worked with master printmaker Aldo Crommelynck to create a series of etchings and aquatints, L'Ordre des Oiseaux, which was published with the text of Perse's Oiseaux by Au Vent d'Arles. ellauri141.html on line 783: Muut analyytikot on päätyneet siihen että Anabasis on kertomus maihinnoususta meren rannalta jonnekin keski-Aasiaan (vrt. Xenofonin samanniminen aiempi teos helleenien retkestä Turkkiin, jota luettiin koulussa Diodorus Siculuxen perästä, ja Arrianoxen ditto joka kertoo Alexanterin hirmutöistä Keski-Aasiassa.). ellauri141.html on line 794: Gordon Wenham, on the other hand, understands the verse to indicate Jabal was the first "dweller with herds." That is, he was the "father of the Bedouin lifestyle." He notes that whereas Abel "merely lived off his flocks," Jabal could "trade with his beasts of burden," and that this "represents cultural advance." Ensimmäinen rättipää. ellauri141.html on line 800: Dag Hammarskjöld was committed to the arts. Though temperamentally a loner, and introvert, and a bachelor throughout his life (oliko se homo? Det finns inga bevis för att Dag Hammarskjöld var homosexuell. Misstankar verkar dock ha funnits: Eftersom han levde ensam började rykten spridas om att han skulle vara homosexuell och hans motståndare använde detta för att smutskasta honom), he would invite intellectuals and artists, the best of New York’s bohemia, to his Upper East Side apartment where he kept a pet, an African monkey called Greenback. People he invited to his generous dinners included the poet Carl Sandburg, the novelist John Steinbeck, the poet WH Auden, the diplomat George Kennan. Auden was the translator of Hammarskjöld’s posthumously published book of observations, ideas and poems called Waymarks. Hammarskjöld used his influence to get the poet Ezra Pound out of mental hospital. Back in Sweden, he inherited his father’s chair at the Swedish academy when the man died in 1953. The Swedish academy is the body that awards the Nobel Prize in literature. Hammarskjöld was instrumental in getting the rather obscure but doubtless brilliant French poet Saint John Perse his Nobel prize in 1960. He would sketch out the arguments for Perse’s candidacy during translation breaks at UN Security Council meetings. ellauri142.html on line 59: Daniel Rancour-Laferriere calls Markku "one of the best known characters in world literature." Merriam-Webster lists him among "the most attractive and sympathetic characters in literature". And M. Keith Booker describes Markku as one of Tolstoy's "most memorable characters". ellauri142.html on line 77: The Tolstoys were a well-known family of old Russian nobility who traced their ancestry to a mythical nobleman named Indris described by Pyotr Tolstoy as arriving "from Nemec, from the lands of Caesar" (Lithuania, from the sound of it) to Chernigov in 1353 along with his two sons Litvinos (or Litvonis) and Zimonten (or Zigmont) and a dozen or maybe 3000 people. Indris was then converted to Eastern Orthodoxy, under the name of Leonty, and his sons as Konstantin and Feodor. Konstantin's grandson Andrei Kharitonovich was nicknamed Tolstoy (fatso) by Vasily II of Moscow after he moved from Chernigov to Moscow. ellauri142.html on line 79: Tolstoy was born at Yasnaya Polyana, a family estate 12 kilometres (7.5 mi) southwest of Tula, and 200 kilometres (120 mi) south of Moscow. He was the fourth of five children of Count Nikolai Ilyich Tolstoy (1794–1837), a veteran of the Patriotic War of 1812, and Countess Mariya Tolstaya (née Volkonskaya; 1790–1830). His mother died when she was two and his father when he was nine. Tolstoy and his siblings were brought up by relatives. In 1844, he began studying law and oriental languages at Kazan University, where teachers described him as "both unable and unwilling to learn". ellauri142.html on line 87: His experience in the army, and two trips around Europe in 1857 and 1860–61 converted Tolstoy from a dissolute and privileged society author to a non-violent and spiritual anarchist. Others who followed the same path were Markku Graae, Alexander Gerzen, Mikhail Bakunin and Peter Kropotkin. During his 1857 visit, Tolstoy suffered a public execution in Paris, a traumatic experience that marked the rest of his life. In a letter to his friend Vasily Botkin, Tolstoy wrote: "The truth is that the State is a conspiracy designed not only to exploit, but above all to corrupt its citizens ... Henceforth, I shall never serve any government anywhere. ellauri142.html on line 93: Tolstoy's concept of ahimsa was bolstered when he read a German version of the Tirukkura. The Tirukkuṟa (Tamil: திருக்குறள், lit. 'sacred verses'), or shortly the Kura, is a classic Tamil language text consisting of 1,330 short couplets, or kura, of seven words each. The text is divided into three books with aphoristic teachings on virtue (aram), wealth (porul) and sex (inbam), respectively. The Kura is traditionally praised with epithets and alternate titles such as "the Tamil Veda" and "the divine book." Written on the foundations of ahimsa, it emphasizes non-violence and moral vegetarianism as highest virtues for an individual. ellauri142.html on line 100: “George Washington was a Mason, along with 13 other presidents and numerous Supreme Court Justices. Benjamin Franklin published a book about Freemasonry on his own printing press. Nine signers of the Declaration of Independence were Freemasons, including the man with way the biggest signature of all: John Hancock.” Put your Hancock right here on the line if it fits, like Babbitt said. ellauri142.html on line 104: When diplomats and politicians joined the organization in the mid-1600s, the stonemason lodge movement began its climb as a stealthy phenomenon. If you were politically active and wanted to connect with the power structures of the times, you would do just about anything to become a member of The Masons. ellauri142.html on line 106: In 1717, Masonry created a formal organization in London, when four lodges united to form the first Grand Lodge. This gave the organization credibility and added to its membership’s mystical allure. Men flocked, begged, coerced, and maneuvered to become members. Everybody wanted in. ellauri142.html on line 108: The United States Masons, otherwise known as The Freemasons, were a highly political society in the 1700s. The first US lodge was opened in 1730 in New Jersey, where they initiated early plans and strategies used to fight the British. With its growing vault of secrets, expanding political influence, and stealth missions, it was an exciting time to be a Freemason. ellauri142.html on line 110: Initially, the Freemason creed declared anti-Catholic, anti-Royalty, and anti-Democratic (i.e. Republican) virtues, including self-government, personal freedom, gun laws, and free enterprise. The basic tenet was that no person or organization should be controlled or oppressed by a government or religion, or their respective laws and doctrines. At their start, and for centuries, The Freemasons were a feisty, calculating, and powerful coalition. ellauri142.html on line 112: Much to the chagrin of the Catholic Church, the early Masonic organization’s philosophy evolved from Deist ideology, which believes God does not interfere with creation, as it runs itself according to the laws of nature. ellauri142.html on line 114: If you were a Mason in Europe in the 1700s, you stood against the notion of natural selection as it pertained to royalty. As Masonry developed and grew, you rooted for the wild, unruly kids across the pond – the Americans. ellauri142.html on line 116: In 1870, The Shriners, a group of elite Freemasons, created their first rituals, emblems, and costumes based on Middle Eastern themes, when 11 Master Masons were initiated into the organization. ellauri142.html on line 118: And while it seems they were rigorously involved in politics, Freemasonry describes itself as a “beautiful system of morality, veiled in allegory and illustrated by symbols.” ellauri142.html on line 120: Long ago, when the British government and the Catholic Church were more militant, it was dangerous to share these secrets, so all members worked hard to protect them. This is why, for several centuries, the coveted secrets of the Freemasons were known only to loyal members. ellauri142.html on line 124: Some of the secrets at the foundation of Masonic traditions, are not so fascinating anymore. Here are a few of the secrets that may or may not continue to hold any mystique: ellauri142.html on line 128: There is a frightening initiation ceremony that reenacts the construction of Solomon’s temple ellauri142.html on line 132: There are secret handshakes, phrases, passwords, committees, and ceremonies ellauri142.html on line 145: Given that all Masons profess beliefs in a monotheistic God, it makes sense that rituals are an essential part of the culture. There are initiation rituals and ceremonies to commemorate a member’s advancement to new Masonic levels. ellauri142.html on line 151: In most Masonic lodges, the Bible, the Quran, Talmud, and Vedas are prominently displayed, which gives each member a holy text to reference and utilize during rites and rituals. ellauri142.html on line 155: While no ciphers are used today, during the 18th century, the pigpen ciphers were used to keep Masonic rituals and memberships secret. Some lodges may have created their own systems, symbols, and rites to protect themselves. ellauri142.html on line 158: SPOT" is rendered in ciphertext as ellauri142.html on line 182: Preferential treatment and unified promotion of members within large organizations can lead to landslides, imbalance, and exclusion, but they can also lead to healthy, non-violent revolutions. ellauri142.html on line 188: If you’re interested in membership, be prepared to be a fiercely loyal member, because new initiates are still sworn to the same rites and secrecy as Scotland’s William Schaw and former President George Washington. ellauri142.html on line 192: Paul Wagner is an Intuitive-Empath, clairvoyant reader, and a 5-time EMMY Award winning writer. He created “The Personality Cards,” a powerful Oracle-Tarot deck that’s helpful in life, love and relationships. Paul studied with Lakota elders in the Pecos Wilderness, who nurtured his empathic abilities and taught him the sacred rituals. He has lived at ashrams with enlightened masters, including Amma, the Hugging Saint, for whom he’s delivered. ellauri142.html on line 266: Alexander sanoo esipuheessa: I have a sad and serious duty to fulfil. Apparently Wilhelm had just joined his ancestors (or theirs). Luckily professor Franz Bopp offered assistance. Wilhelm kävi kirjeenvaihtoa myös A.W.v.Schegelin, Colonel Pickeringin, ja Champollionin kaa (loput nimet oli mulle n.h.). Wilhelmillä oli attraktiivinen Tegel Castle lentokentän lähellä, jossa se herrasteli loppupeleissä perheensä kera. ellauri142.html on line 270: Humboldtin lahja oli Sale Bellowin suht laaduton romaani. Wilhelm sanoo kirjansa johdannossa: "The expansion of the intellectual life is the sole possession that the individual, to the extent that she participates at all, may regard as indestructible." Minnes Wilho sielu jäi? Aika pakanallista. No voi vaan toivoa että Bhagavadgita on lähempänä jumalaa. Translators note: von Humboldt is groping here to express the idea that language is a sociopsychological vehicle of communication. Sanaa "sosiopsykologinen" ei ollut vielä edes kexitty (onnexi, tekee mieli sanoa). ellauri142.html on line 296: Jonkin ruokalistan tutkiminen ei meitä tee kylliäisiksi, jos emme kokkaa niitä ruokalajeja, jotka tuossa listassa on mainittu. Myös Bhagavad Gîtân tutkiminen saavuttaa tarkoitetun päämääränsä vasta silloin kun me koklaamme siinä esitettyjä repestejä ja täytämme niillä mahamme jokapäiväisessä siitinelämässämme. Jokaisen pitää itse olla oma Ärjylänsä ja pyristellä itsekkyyttänsä, itserakkauttaan, omien etujensa valvomista, halujaan, himojaan ja erehdyksiään vastaan, ennen kuin hän tietää, mitä tuo sota merkitsee. Ei sota yhtä miestä kaipaa, sitähän se lähinnä merkizee että raha joogi-karhun kirstuun kilahtaa. ellauri142.html on line 535: Joka ruumiista erotessaan ainoastaan Minua ajattelee, se saapuu ruumiinsa jätettyään Minun olemukseeni. Epäilemättä. No doubt. Mitä vitun nekrofiilejä nää oikein on. Parking meter violation. Viola oli Loppiaisaaton nuori nainen joka huuhtoutui rannalle ja kysyi pelastajiltansa: mikä maa mikä valuutta? What country, friends, is this? Norjalaissyntyiselle Annikalle meinas käydä kehnosti Saapin takaluukussa, vaan eipä käynytkään. Aum, sano, suloisuuden suloisuus. Aum mani padme, mene mene tekel ufarsin, stiiknafuulia. Näitä piisaa näitä taikasanoja. Eeli eeli laama sabakhtani, Expecto patronum. Voi hemmetti. Seesam aukene. Hokkus pokkus. Abrakadabra. Abrakapokus! Vampyyri muuttuu alapäästä lepakoxi. Uni hyvä verelle. Ei helvetti, ei jaxa. ellauri142.html on line 548: ”Suurista ja pyhistä asioista pitää puhua ainoastaan korkeassa ja jalossa mielessä eli majesteetillisessä sieluntilassa.” (Eckhart) Vähän vaikeeta se on kun joku koko ajan vieressä päästää pahanhajuisia puuppia. ellauri142.html on line 576: Leväytellään nippu buzzwordejä kuin leijoja: Ymmärrys, viisaus, erehtymättömyys, kärsivällisyys, totuus, itsehillintä, levollisuus, ilo, suru, syntymä ja kuolema, pelko ja rohkeus, viattomuus, tasamielisyys, tyytyväisyys, pidättyvyys, hyväntahtoisuus (almujen anto), kunnia ja hyvyys. ellauri142.html on line 611: Starting either from religious belief or from science, Spencer argued, we are ultimately driven to accept certain indispensable but literally inconceivable notions. Whether we are concerned with a Creator or the substratum which underlies our experience of phenomena, we can frame no conception of it. Therefore, Spencer concluded, religion and science agree in the supreme truth that the human understanding is only capable of 'relative' knowledge. This is the case since, owing to the inherent limitations of the human mind, it is only possible to obtain knowledge of phenomena, not of the reality ('the absolute') underlying phenomena. Hence both science and religion must come to recognise as the 'most certain of all facts that the Power which the Universe manifests to us is utterly inscrutable.' He called this awareness of 'the Unknowable' and he presented worship of the Unknowable as capable of being a positive faith which could substitute for conventional religion. Indeed, he thought that the Unknowable represented the ultimate stage in the evolution of religion, the final elimination of its last anthropomorphic vestiges. ellauri142.html on line 720: The four classes were the Brahmins (priestly people), the Kshatriyas (also called Rajanyas, who were rulers, administrators and warriors), the Vaishyas (artisans, merchants, tradesmen and farmers), and Shudras (labouring classes). The varna categorisation implicitly had a fifth element, being those people deemed to be entirely outside its scope, such as tribal people and the untouchables. Eli paariat. ellauri142.html on line 759: Piereskelyn avulla meille ilmenee luonto ikään kuin kuviteltuna persoonana. Tätä kuvitteellista persoonaa nimitetään Isäksi. Isällä siis kädetetään siedätystä, jolla taas on puhdas, korkea, izesaastuttamaton jumalaton kärki. Tämä kärki hajuaa ja ikään kuin katsoo oman läpensä läpitte. Tämän saastuttamattoman kärjen objektiivinen kohde on ’Poika’ eli ’poika, sano’ (Logo). Isän ja pojan välillä oleva ikuinen edestakainen sisään ulos suhde toinen toiseensa, eli toisin sanoen runkkaus on pyhä henki.” (Eckhart: Tätä asiaa pitää tarkasti miettiä, ennen kuin sen käsittää.) ellauri142.html on line 841: While the male yakshas are depicted in Hindu art and architecture as portly and deformed, the yakshis or yakshinis are depicted as women of great charm and beauty. We find references to the yakshas and yakshinis in the epics, the Puranas and in the works of ... etc.etc. ellauri142.html on line 969: Typerä argumentti, kyllähän mä haluun tehdä syntiä. Vähintäänkin se näyttää tahtovan, että mä tahdon tehdä syntiä. Se ikäänkuin testaa mua, Piki sanoisi. Kazotaan kuinka jätkän käy. Vaik tiedänhän me sen tosin edeltä. Huooh, kyltää on sitten ikävystyttävää. Pelkkiä spoilereita koko aika. ellauri142.html on line 1024: Baphomet, kirjassa Dogme et Rituel de la Haute Magie, 1855. "Muinaisten oppien mystisten allegorioiden hunnun takana, pimeyden ja initiaatioiden outojen koettelemusten takana, salattujen tekstien sinettien alla, Niniven ja Theban raunioilla, vanhojen temppelien murentuvien kivien päällä ja Assyrian tai Egyptin sfinksin tummuneiden kasvojen yllä, luonnottomissa tai suurenmoisissa maalauksissa jotka selittävät Vedan elävöittämää Intian uskontoa, vanhojen alkemian kirjojemme kryptisissä vertauskuvissa, seremonioissa joita on vietetty kaikkien salaseurojen sisäänpääsyssä, sieltä löytyy merkkejä opista, joka on kaikkialla sama, ja kaikkialla huolellisesti salattu." Baphomet näyttää kuvassa istuxivalta pukilta. ellauri142.html on line 1045: Smail wrote several books on the subject of psychotherapy, emphasizing the extent to which society is often responsible for personal distress. Critical of the claims made by psychotherapy, he suggests that it only works to the extent that the therapist becomes a friend of the patient, providing encouragement and support. Much distress, he says, results from current conflicts, not past ones, and in any case, damage done probably cannot be undone, though we may learn to live with it. He doubts whether 'catharsis', the process whereby it is supposed that understanding past events makes them less painful, really works. The assumption that depression, or any other form of mental distress, is caused by something within the person that can be fixed, is he argued, without foundation. He could thus be regarded as part of the 'anti-psychiatry' movement, along with R.D. Laing and Thomas Szasz, but where Laing emphasised family nexus as making psychosis understandable, Smail emphasises 'Interest' and power in relation to more everyday distress. These are integral to Western society, and, he suggests, considered out of bounds by most psychotherapists, who are themselves both constrained and complicit in protecting their own interests. ellauri143.html on line 57: The Bharatiya Janata Party (pronounced [bʱɑːɾət̪iːjə dʒənət̪ɑː pɑːrtiː] ( listen); English: Indian People's Party; abbr. BJP) is one of two major political parties in India, along with the Indian National Congress. It has been the ruling political party of the Republic of India since 2014. The BJP is a right-wing party, and its policy has historically reflected Hindu nationalist positions. It has close ideological and organisational links to the much older Rashtriya Swayamsevak Sangh (RSS). As of 2020, it is the country's largest political party in terms of representation in the national parliament and state assemblies and is by far the world's largest party in terms of primary membership, with the second largest party, the Communist Party of China, having about half the registered members of the BJP. ellauri143.html on line 60: In the picture tweeted on Saturday (November 2), Thiruvalluvar, who is revered in Tamil Nadu for authoring Thirukkural, a collection of 1,330 life-advice couplets, is seen smeared with sacred ash and wearing a rudraksha necklace and upper-arm bracelets. This is an entirely new portrayal of the ancient poet whose pictures has so far shown him attired only in white and without religious symbols. ellauri143.html on line 62: Though the scholars (Urai aasiriyargal, in Tamil) titled Thirukkural’s first chapter as ‘The Praise to God’ (Kadavul Vaazhthu), Thiruvalluvar has nowhere in his work mentioned the words ‘god’ or ‘religion’. ellauri143.html on line 63: The state BJP, it is alleged, has given a new inference to the couplet which has a religious overtone. The inference they provided goes like this — “What is the use of education when one who defies god and his believers?” ellauri143.html on line 66: The Dravidar Kazhagam, founded by social activist Periyar, is known for conducting Thirukkural conferences across the state. Its deputy president Kali Poongundran said that this shows the BJP’s true motives behind promoting Thirukkural. ellauri143.html on line 67: “The varnasrama dharma (racial segregation law) is the base for the BJP’s ideology. But Thirukkural is exact opposite. It is habitual for the party to use opposing ideas and then claim they are their own. Conducting more number of Thirukkural conferences will help the public know about the true meaning of Thirukkural and they can understand how the BJP is tweaking it for their own cause,” he said. ellauri143.html on line 71: The history behind the picture of Valluvar is itself an interesting one. Painter KR Venugopal Sarma picturised him in 1950s and the painting was accepted by then chief minister CN Annadurai as the official picture of the poet. ellauri143.html on line 72: Before Sarma, several others had attempted picturising the philosopher-poet, however, they were all rejected because of giving Valluvar a religious identity. Annadurai had also ordered to put up the pictures of Valluvar in all state government institutions. ellauri143.html on line 80: Considered one of the greatest works ever written on ethics and morality, it is known for its universality and secular nature. Its authorship is traditionally attributed to Valluvar, also known in full as Vallu Mursu. In addition, it highlights truthfulness, self-restraint, gratitude, hospitality, kindness, goodness of wife, duty, giving, and so on and so forth, besides covering a wide range of social and political topics such as king, ministers, taxes, justice, farts, war, greatness of army and soldier's honor, death sentence for the wicked, agriculture, education, abstinence from alcohol and intoxicants. ellauri143.html on line 84: The Kura has been widely admired by scholars and influential leaders across the ethical, social, political, economical, religious, philosophical, and spiritual spheres over its history. These include Ilango Adigal (never heard), Kambar (n.h.), Leo Tolstoy, Mahatma Gandhi, Albert Schweitzer (heard ok), plus Constantius Joseph Beschi, Karl Graul, George Uglow Pope, Alexander Piatigorsky, and Yu Hsi (all n.h.). The work remains to be translated. Oops correct that, the text has been translated into at least 40 Indian languages including English, making it one of the most translated ancient works. Ever since it came to print for the first time in 1812, the Kura text has never been out of print. Whole trainloads lie "left on read" in Sri Lanka. ellauri143.html on line 86: Its author is praised for his innate nature of selecting the best virtues found in the known literature, like Juan Valdez the choicest coffee beans, and presenting them in a language that is common and acceptable to all (Tamil). The term Tirukkuṟaḷ is a compound word made of two individual terms, tiru and kuṟaḷ. The term tiru has as many as 19 different meanings but it means sacred. Kuṟaḷ means something like "short, concise, and abridged." Vizi näähän on Markku Envall-luokan aforismeja, Vaakku-Turmiola linjan törähdyxiä. ellauri143.html on line 90: The work is highly cherished in the Tamil culture, as reflected by its nine different traditional titles: Tirukkuṟaḷ (the sacred kura), Uttaravedam (the ultimate Veda), Tiruvalluvar (eponymous with the author), Poyyamoli (the falseless word), Vayurai Valttu Mursu, (truthful praise), Teyvanul (the divine book), Potumarai (the common Veda), Muppets (the three-fold path), and Tamilmarai (the Tamil Veda). The work is traditionally grouped under the Eighteen Lesser Texts series of the late Sangam works, known in Tamil as Rupiṉeṇkīḻkaṇakku. ellauri143.html on line 116: The work largely reflects the first three of the four ancient Indian aims in life, known as purusha-arthas, viz., law (dharma), wealth (artha) and sex (kama).The fourth aim, namely, salvation (moksha) is left out as irrelevant. It is just a little-known uralic tribe. The Indian tradition also holds that there exists an inherent tension between artha and kama. So perhaps artha should be left out as well. ellauri143.html on line 121: The moksa state is attained when a soul is liberated from the cycles of deaths and rebirths, is at the apex, is omniscient, remains there eternally, and is known as a siddha. In Jainism, it is believed to be a stage beyond enlightenment and ethical perfection, states Paul Dundas (n.h.), because they can perform physical and mental activities such as teach, without accruing karma that leads to rebirth. ellauri143.html on line 144: Peter said to Him, "You shall never wash My feet." Jesus answered Him, "If I do not wash You, You have no part with Me." Simon Peter said to Him, "Lord, not My feet only, but also My hands and My head!" Jesus said to Him, "He who is bathed needs only to wash His feet, but is completely clean; and You are clean, but not all of You. Guess what part of You is coming next!" ellauri143.html on line 191: Great glory gains she in the world where gods bliss abide. ellauri143.html on line 259: They're numbered with the dead, e'en while they live, -how otherwise? ellauri143.html on line 267: 'Mere trifle!' saying thus, invades the wife, so he ensures ellauri143.html on line 272: Is not virtue merely, 'tis full propriety of life. ellauri143.html on line 336: If neighbour he defame not, there's good within him still ellauri143.html on line 420: Save glorious you can shine, 'twere better hide your face ellauri143.html on line 427: Luku 25. Prossion Seeress (Armo): 241–250 ellauri143.html on line 470: The fraudful forfeit life and being here below; ellauri143.html on line 499: Where thou hast power thy angry will to work, thy wrath restrain; ellauri143.html on line 500: Where power is none, what matter if thou check or give it rein. ellauri143.html on line 521: If, ere the noontide, you to others evil do, ellauri143.html on line 572: Renunciation made- even here true pleasures men acquire; ellauri143.html on line 716: Like those at draughts would play without the chequered square, ellauri143.html on line 721: If they can keep from speaking where the learned hear. ellauri143.html on line 744: To fear where cause of fear exists is wisdom´s part. ellauri143.html on line 830: Incomings may be scant; but yet, no failure there, ellauri143.html on line 888: Where king regards not all alike, but each in his degree, ellauri143.html on line 927: The world goes on its wonted way, since grace benign is there; ellauri143.html on line 936: Kurkolla p.o. vakoojat. Muuten ei tule hallizemisesta mitään. Tää luku oli isä aurinkoisella tyynyn alla luotipyssyn vieressä. ellauri143.html on line 1018: All whispered words and interchange of smiles repress, ellauri143.html on line 1091: Explanation : Accumulate wealth; it will destroy the arrogance of (your) foes; there is no weapon sharper than it. Jenkit tietävät. Niinkuin tiesivät kaikki aikaisemmatkin hegemoniat. Ryöväämistä ansaintakeinona ei lyö ainakaan rehellinen työ. ellauri143.html on line 1098: Where spreads fertility unfailing, where resides a band ellauri143.html on line 1148: Tää ystävyys on taas sellanen missä esitetään presiis vastakkaisia neuvoja omalta kannalta ja vähän muidenkin kannalta. Muiden pitäis kyllä pysytellä mun ystävinä thru thick and thin, mutta mun on parasta valita ystävät tosi huolella ja dumpata tyhmät köyhät ja rumat joukosta kuin kuumat perunat. Ystävyydestä on tullut ihan fetischi nykyaikana. Ne ovat lähempänä kuin lähin puhelin, ja klaaniajan suku-ja heimositeitä ei enää tarvita. Kelassa on aina ystävä. Kaikki bunkkaavat omissa yhden hengen kopeissa ja tapaavat lähisukulaisia lähinnä jouluna. Vasta vanhana ne huomaavat, että veri on vettä sakeampaa. Vihreävetisiä ikätovereita kuolee ympäriltä kuin keiloja, eikä nuoret sukulaiset välitä. Niillä on omat ystävät. ellauri143.html on line 1192: Is fool whose foot intrudes where wise men meet. ellauri143.html on line 1248: Never underestimate the power of the dark side of the force. Nilkin pitää pitää mielessä, että herra se on herrallakin. ellauri143.html on line 1255: Is hell, where sink degraded souls of men abject. ellauri143.html on line 1358: Näillä tienoilla annetaan läpyja inhokkikäsitteille dignity ja sen vastakohta modesty. Mitä se on? The quality or state of being worthy of esteem or respect. Inherent nobility and worth. Poise and self-respect. The quality or state of being unassuming in the estimation of one's abilities. Propriety in dress, speech, or conduct. ellauri143.html on line 1407: Explanation : There is no greater folly than the boldness with which one seeks to remedy the evils of poverty by begging (rather than by working). ellauri143.html on line 1461: She seemed glad to see me when I appeared in the kitchen, and by watching her I began to think there was some skill involved in being a girl. - Harper Lee ellauri143.html on line 1494: Explanation : As one's ignorance is discovered the more one learns, so does repeated intercourse with a welladorned female only create a desire for more. ellauri143.html on line 1505: Tamil Youths Ride on Toy Palmyra horses. In ancient Tamil Nadu, Tamil youths who fell in love with girls used to make a horse toy with Palmyra leaves and used to ride on it along the streets to make it public. Then the parents of the girls were forced to marry them. Though it was practised only by the Tamils in ancient India, the association of horse in this ritual show that it also came from the north. Horses came to India from outside. The oldest reference is in the Rig Veda. ellauri143.html on line 1510: Explanation : This malady (of lust) is manured by the talk of women and watered by the (harsh) words of my mother. ellauri143.html on line 1515: Explanation : To those who after enjoyment of sexual pleasure suffer for want of more, there is no help so efficient as the palmyra horse. ellauri143.html on line 1525: Explanation : Modesty and manliness were once my own; now, my own is the palmyra horse that is ridden by the lustful. ellauri143.html on line 1539: There's nought of greater worth than woman's long-enduring soul, ellauri143.html on line 1542: Explanation : There is nothing so noble as the womanly nature that would not ride the palmyra horse, though plunged a sea of lust. That is, she is quite happy just riding me. ellauri143.html on line 1698: Kirja päätyy kertomaan Siddhartan uudet ajatukset, joiden mukaan liiallinen onnen ja totuuden etsintä vaikeuttaa niiden löytämistä. Hän uskoo että viisaat sanat ovat turhia, aika on illuusiota, ja lopulta kaikki on yhtä samaa paskaa. Tällä yhdellä viitattaneen hindulaisuuden ajatuksiin jumalista, jotka ovat kaikki myös lähtöisin samasta reiästä. Sukha, dukha, same difference. Hole in one. Kaikenlaiset herännäiset on vituttavia. ellauri143.html on line 1735: Nähdään visuaalisessa mielessä aivan loistava valtaistuin, jolla Sankeamuna Buddha istuu vierellään Greta Thunberg ja muita pyhän kansanyhteisön arvovaltaisia jäseniä. Joukkoon videoidaan mahdollisuuksien mukaan myös omat sukulaiset, viholliset ja ystävät, sekä lopulta (jos ehtii) käyt kaz kaikki maailmankaikkeuden olennot. Tämän joukon loistama valo visualisoidaan puhdistamaan fotoaktiivisesti nutusta tahrat ja muut epäpuhtaudet, ja lopuxi lausutaan rukouksia sekä kerätään kolehti. ellauri144.html on line 60: Nimirum sapere est abiectis utile nugis, et tempestivum pueris concedere ludum, ac non verba sequi fidibus modulanda Latinis, sed verae numerosque modosque ediscere vitae. Quocirca mecum loquor haec tacitusque recordor: Si tibi nulla sitim finiret copia lymphae, narrares medicis: quod, quanto plura parasti, tanto plura cupis, nulline faterier audes? si volnus tibi monstrata radice ... ellauri144.html on line 62: In truth it is profitable to cast aside toys and to learn wisdom; to leave to lads the sport that fits their age, and not to search out words that will fit the music of the Latin lyre, but to master the rhythms and measures of a genuine life. There-fore I talk thus to myself and silently recall these precepts: ellauri144.html on line 63: If no amount of water could quench your thirst, you would tell your story to the doctor: seeing that the more you get, the more you want, do you not dare to make confession to any man? If your wound were not relieved by the root ... ellauri144.html on line 68: For Aristotle, youth and age represent extremes of excess and deficiency: the young (neoi) are subject to strong but quick-changing desires; they are hot-tempered, competitive, careless about money, simple, trusting, hopeful, lofty-minded; they have courage and a sense of shame; they enjoy friends and laughter; they live by honor, not advantage; they tend to hybris; in short, their failings are those of vehemence and excess. Whereas older men (presbyteroi) past their prime have the diametrically opposite failings, of deficiency: their experience of life makes them uncertain, suspicious, small-minded, ungenerous, worried about money, fearful, cold-tempered, grasping after life, and selfish; they live by the code of advantage; they are shameless and pessimistic; they live mostly in memory, talk about the past, complain a lot; they are slaves to gain; in short, both their desires and their ability to gratify them are weak. ellauri144.html on line 70: The Greeks were creative but, like puellae, they lacked steadiness of purpose. From the Roman point of view, they were puerile, they just “fooled around” (nugari). Romans are brought up to be serious and businesslike, moralistic and ellauri144.html on line 78: ALKUPERÄISEN Top Gearin tähti Jeremy Clarkson, 61, tunnetaan kalliiden autojen ihailijana, jolla on äijäasenne sekä sarkastinen huumorintaju. ellauri144.html on line 79: Minkä vitun top gearin? Never heard. Jeremy Clarkson omistaa Englannin maaseudulta maata noin 400 hehtaaria. Clarkson ei tiedä maanviljelystä mitään. Se näkyy karjastakin: tila kärsii muun muassa tulvista, karkaavista eläimistä ja isännän yleisestä aivottomuudesta. Clarkson on täysin kädetön, se ei tiedä kerta kaikkiaan mitään. Clarkson ei siedä Greta Thunbergiä. Clarksonilla oli britti teeveessä joku vitun auto-ohjelma. ellauri144.html on line 82: RÄVÄKÄT näkemykset ovat olleet yksi Clarksonin tavaramerkeistä. Viime vuosina hän on muun muassa väittänyt suomalaisia itsemurhakansaksi ja tylyttänyt ruotsalaista ilmastoaktivistia Greta Thunbergia. Jeremy Clarksonin mielestä Greta Thunberg ansaitsisi ”läimäyksen pyllylle”. ellauri144.html on line 94: Mutta onko Clarxon homo? Ainaskin se on aivan vitun homofoobi, joka on vahva vihje kaappihomosta. (Ei koske minua, I refuse to be bummed.) The Amazon Prime show sees presenters Jeremy Clarkson, Richard Hammond and James May travel the world reviewing cars. The Ofcom complaint comes after Young took issue with a comment in one of the episodes in which the trio made jokes about the Wrangler Jeep being a ‘gay man’s car’..... and then Hammond and May’s ‘quips’ to Clarkson wearing chaps, a pink shirt, he should get some moisturiser. It’s fucking pathetic and actually homophobic. Jeremy Clarkson: I’m not homophobic, I enjoy watching lesbians on the internet. ellauri144.html on line 101: "They are subject to strong but quick-changing desires; they are hot-tempered, competitive..." Tähän asti mäzää Philip Roth Aristoteleen neonmainoxeen ollessaan elonsa vaelluxen puolitiessä, väsätessään maxanpalaan runkkaus -bestselleriä (Portnoyn tauti). Sen mielestä perhelounaaseen tuleminen oli sen koko elämän hirvein teko. Alkupää on varsin hauskaa jutkuviziä, mut niin pian kun se pääsee lapsenkengistä, alkaa Peppu luoda käärmeennahkansa ja ilmentää useimpia Aristoteleen presbyteerin piirteitä. Tyypillistä shylock-jutkuäijämeininkiä. Juu juu, juu, ei se varmaankaan ole rotupiirre, kai se on vanhan testamentin ja pitkän vainonnan aikaansaamaa meemilastia, mut silti vittu, mitä väliä. ellauri144.html on line 121: Kun velvollisuudentunne, kuri ja tottelevaisuus antavat periksi -ah, tämä, tämä on se sanoma jonka minä jokaikinen pääsiäinen saan nauttia äitini matzoh brein painikkeeksi - niin seuraukset ovat ennalta aavistamattomat. Itsekieltäymys on kaikki kaikessa, huutaa runkattu, kosheroitu ja veretön maxanpala jota perhe ja minä istumme syömään illalliseksi. Itsehillintä, kohtuullisuus, sanktiot - siinä on avain inhimilliseen elämään, sanoivat nuo loputtomat dieettimääräykset. ellauri144.html on line 151: Meigeren beipo zhe fachu zuihou de housheng. ellauri144.html on line 176: Robesonin muistelmat Here I Stand ilmestyivät Britanniassa 1958. Robesonille on myönnetty Spingarn-mitali ja Leninin kansainvälinen rauhanpalkinto ellauri144.html on line 181: Phillu mainizee (175) Mandelin tykänneen Tito Puentesista ja Pupi Camposta niin paljon että muutti nimensä Babaluuxi. (Kolmas nimi on pianisti Joe Loco.) "Babalú" is a Cuban popular afro song written by Margarita Lecuona, the cousin of composers Ernestina and Ernesto Lecuona. The song title is a reference to the Santería deity Babalú Ayé. "Babalú" was the signature song of the fictional television character Ricky Ricardo, played by Desi Arnaz in the television comedy series I Love Lucy, though it was already an established musical number for Arnaz in the 1940s as evidenced in the 1946 film short Desi Arnaz and His Orchestra. By the time Arnaz had adopted the song, it had become a Latin American music standard, associated mainly with Cuban singer Miguelito Valdés, who recorded one of its many versions with Xavier Cugat and his Waldorf-Astoria Orchestra. Arnaz made the song a rather popular cultural reference in the United States. ellauri144.html on line 210: Paitsi että José Martí oli nationalisti, hän oli myös internationalisti. Hänen näkemyksensä mukaan Kuuban ja Latinalaisen Amerikan suvereenisuus olivat toisistaan erottamaton asia. Hän toimi aktiivisesti muun muassa Puerto Ricon itsenäisyyden puolesta. Kirjoituksissaan José Martí usein sivuaa sosialismin perustajan Karl Marxin teesejä. Tästä huolimatta hänen ei katsota olleen sosialisti, koska hän, toisin kuin sosialistit, ei nähnyt kapitalismia perussyynä Yhdysvaltojen imperialistisille pyrkimyksille. ellauri144.html on line 223: Volar al azul sereno Lennä seesteinen sininen ellauri144.html on line 225: Volar al azul sereno Lennä seesteinen sininen ellauri144.html on line 245: Que lo que quiere guajira Sitä maalaistyttö haluaa ja sitä se saa. ellauri144.html on line 246: Si tu quieres bailar. Jos haluat tanssia. ellauri144.html on line 251: Did you actually mean gum dammar? Actually no. Nähtävästi sanat on vähän eri eri lähteissä. Kuvan lyricsissä on hirvi joka ezii suojaa vuorelta. Ja se pitää köyhistä ja el Zorron kuivasta joenuomasta enemmänkuin merestä. Varmaan kaunistelua. Santanallakin (pyhä Anna) on maalaistyttölaulu, jossa on toi äskeinsen viisun viimeinen säkeistö. Suomennos on kiitos Google translate. ellauri144.html on line 265: In America, "Guantanamera" has been used during anti-war demonstrations, union strikes, marches for an overhaul of the US immigration system, and civil rights for immigrants. In more recent demonstrations, it was sung at Wall Street and around the country where folks were commenting on the balance of wealth. ellauri144.html on line 267: When employed in the United States, the verses sung tend to remain concise - sticking to the verse about being an honest man :D. The line "My verses flow green and red" references the reds and blood on the land, i.e. is an allusion to revolution, though it's almost never used to incite antifa violence in the US. The final verse speaks about casting one's lot with the poor, which is a singularly bad and un-American idea. ellauri144.html on line 277: Malagueña Salerosa — also known as La Malagueña — is a well-known Son Huasteco or Huapango song from Mexico, which has been covered more than 200 times by recording artists. ellauri144.html on line 280: The film was produced as part of the studio's goodwill message for Latin America. The film stars Donald Duck, who in the course of the film is joined by old friend José Carioca, the cigar-smoking parrot from Saludos Amigos, who represents Brazil, and later becomes friends with a pistol-packing rooster named Panchito Pistoles, who represents Mexico. The Disney song is pathetically bad. Donald Duck's telescope has an erection when the duck focuses on Latin beauties, such as Carmen Mirandaellauri144.html on line 289: Avrom was born in Minneapolis, Minnesota, to Chaim Goldbogen (an Orthodox rabbi), and Sophia Hellerman, both of whom were Polish Jewish immigrants. He was one of nine children in a poor family, the youngest son, and his siblings nicknamed him "Tod" (pronounced "Toat" in German) to mimic his difficulty pronouncing the word "coat." It was from this that his name was derived. Nomen erat omen. ellauri144.html on line 290: He eventually dropped out of high school, and worked at a variety of jobs, including shoe salesman and store window decorator. One of his first jobs was as a soda jerk. When the drugstore went out of business, Todd had acquired enough medical knowledge from his work there to be hired at Chicago's Michael Reese Hospital as a type of "security guard" to stop visitors from bringing in food that was not on the patient's diet. ellauri144.html on line 294: His greatest successes were in musical comedy revues, typically featuring actresses in deshabillé, such as As the Girls Go (which also starred Clark) and Michael Todd's Peepshow (Kuoleman tirkistelyesitys, vanhentunut). ellauri144.html on line 298: In June 1977, Avrom's remains were desecrated by graverobbers. The thieves broke into his casket looking for a $100,000 diamond ring, which, according to rumor, Taylor had placed on her husband's finger prior to his burial. The bag containing Avrom's remains was found under a tree near his burial plot. The bag and casket had been sealed in Albuquerque after Avrom's remains were identified following the 1958 crash. Avrom''s remains were once more identified through dental records and were reburied in a secret location. ellauri144.html on line 337: ilmojen hillittömän veren uhri, ellauri144.html on line 394: Dylan Thomas was born on 27 October 1914 in Swansea, the son of Florence Hannah (née Williams; 1882–1958), a seamstress, and David John Thomas (1876–1952), a teacher. His father had a first-class honours degree in English from University College, Aberystwyth and ambitions to rise above his position teaching English literature at the local grammar school, which he never did. Thomas had one sibling, Nancy Marles (1906–1953), who was eight years his senior. The children spoke only English, though their parents were bilingual in English and Welsh, and David Thomas gave Welsh lessons at home. Thomas´s father chose the name Dylan, which could be translated as "son of the sea", after Dylan ail Don, a character in The Mabinogion. (Mulla on se, mutten ole lukenut.) His middle name, Marlais, was given in honour of his great-uncle, William Thomas, a Unitarian minister and poet whose bardic name was Gwilym Marles. Se oli se silverbäk jota ne kaikki koittivat apinoida. Dylan, pronounced ˈ [ˈdəlan] (Dull-an) in Welsh, caused his mother to worry that he might be teased as the "dull one" (which he was). When he broadcast on Welsh BBC, early in his career, he was introduced using this pronunciation. Thomas favoured the Anglicised pronunciation and gave instructions that it should be Dillan /ˈdɪlən/. He was fed up with the "dull one" joke. in 1914. In 1931, when he was 16, Thomas, an undistinguished pupil, left school to become a reporter for the South Wales Daily Post, only to leave under pressure 18 months later. ellauri144.html on line 396: His best works appeared in print while he was still a teenager. In 1934, the publication of "Light breaks where no sun shines" caught the attention of the literary world. Stick it where no sun shines. While living in London, Thomas met Caitlin Macnamara. They married in 1937. In 1938, they settled in Laugharne, Carmarthenshire, and brought on their three children. ellauri144.html on line 398: Thomas came to be appreciated as a popular poet during his lifetime, though he found earning a living as a writer was difficult. He began augmenting his income with reading tours and radio broadcasts. His radio recordings for the BBC during the late 1940s brought him to the public´s attention, and he was frequently used by the BBC as an accessible voice of the literary scene. Thomas first travelled to the United States in the 1950s. His readings there brought him a degree of fame, while his erratic behaviour and drinking worsened. His time in the United States cemented his legend, however, and he went on to record to vinyl such works as A Child´s Christmas in Wales. Phil Rothin ekalla tyttöystävällä oll Dylan Thomas-levy, jota ne kuuntelivat pukilla. During his fourth trip to New York in 1953, Thomas became gravely ill and fell into a coma. He died on 9 November 1953 and his body was returned to Wales. On 25 November 1953, he was interred at St Martin´s churchyard in Laugharne. What a laugh. ellauri144.html on line 400: His childhood featured regular summer trips to Llansteffan where his maternal relatives were the sixth generation to farm there. His mother´s family, the Williamses, lived in such farms as Waunfwlchan, Llwyngwyn, Maesgwyn and Penycoed.[17] The memory of Fernhill, a dairy farm owned by his maternal aunt, Ann Jones,[18] is evoked in the 1945 lyrical poem "Fern Hill". Thomas had bronchitis and asthma in childhood and struggled with these throughout his life. Thomas was indulged by his mother and enjoyed being mollycoddled, a trait he carried into adulthood, and he was skilful in gaining attention and sympathy. During his final school years he began writing poetry in notebooks; the first poem, dated 27 April (1930), is entitled "Osiris, come to Isis". In June 1928, Thomas won the school´s mile race, held at St. Helen´s Ground; he carried a newspaper photograph of his victory with him until his death. ellauri144.html on line 413: Though they sink through the sea they shall rise again; Vaikka ne mulahtaa mereen ne nousee pintaan taas; ellauri144.html on line 418: Under the windings of the sea Vellovan merenhuiskeen alla ellauri144.html on line 430: Where blew a flower may a flower no more Missä kukka puhkui ei kukka enää ellauri144.html on line 506: 2 potkulautaa siististi tarkkaan vierekkäin. ellauri144.html on line 541: The Red Badge of Courage garnered widespread acclaim, what H. G. Wells called "an orgy of praise" shortly after its publication, making Crane an instant celebrity at the age of twenty-four. The novel and its author did have their initial detractors, however, including author and veteran Ambrose Bierce. Adapted several times for the screen, the novel became a bestseller. It has never been out of print and is now thought to be Crane´s most important work and a major American text. ellauri144.html on line 542: Bierce oli toinen sotakirjailija mutta oli sentään ollut sodassa. His war stories influenced Stephen Crane, Ernest Hemingway, and others, and he was considered an influential and feared literary critic. ellauri144.html on line 546: A prolific and versatile writer, Bierce was regarded as one of the most influential journalists in the United States, and as a pioneering writer of realist fiction. For his horror writing, Michael Dirda ranked him alongside Edgar Allan Poe and H. P. Lovecraft. S. T. Joshi speculates that he may well be the greatest satirist America has ever produced, and in this regard can take his place with such figures as Juvenal, Swift, and Voltaire. His war stories influenced Stephen Crane, Ernest Hemingway, and others, and he was considered an influential and feared literary critic. In recent decades Bierce has gained wider respect as a fabulist and for his poetry. ellauri144.html on line 548: Both of Bierce´s sons died before he did. Day committed suicide after a romantic rejection (he non-fatally shot the woman of his affections along with her fiancé beforehand), and Leigh died of pneumonia related to alcoholism. Bierce separated from his wife in 1888, after discovering compromising letters to her from an admirer. They divorced in 1904. Mollie Day Bierce died the following year. Bierce was an avowed agnostic, and strongly rejected the divinity of Christ. He suffered from lifelong asthma, as well as complications from his war wounds, most notably episodes of fainting and irritability assignable to the traumatic brain injury suffered at Kennesaw Mountain. In 1913, Bierce told reporters that he was travelling to Mexico to gain first-hand experience of the Mexican Revolution. He disappeared and was never seen again. ellauri144.html on line 550: Kylläpä oli erinomaisia kavereita. Jos jenkit kehuvat jotakuta kuplixi voi olla lähes 110% varma että se on hanurista. Mutta tätä Biercea ize asiassa haukuskellaan aika lailla, ja niinpä se sitten onkin jonkinlainen anarkisti. Sen runoista esim Dies Irae ja Dekalogi on silkkaa rienausta. Bitter Bierce. Sen isän nimi oli Marcus Aurelius. Epigrammeja, enimmäxeen aika tylsiä kun ei enää tiedä kenestä on puhe. ellauri144.html on line 552: Like Poe, Bierce professed to be mainly concerned with the artistry of his work, yet critics find him more intent on conveying his misanthropy and pessimism. His bare, economical style of supernatural horror is usually distinguished from the verbally lavish tales of Poe. In his lifetime, Bierce was famous as a California journalist dedicated to exposing the truth as he understood it, regardless of whose reputations were harmed by his attacks. For his sardonic wit and damning observations on the personalities and events of the day, he became known as "the wickedest man in San Francisco." Tälläisiä löytyy Ambrosen pirun raamatusta: ellauri144.html on line 562: Deliberation. The act of examining one´s bread to determine which side it is buttered on. ellauri144.html on line 568: Egotist. A person of low taste, more interested in himself than me. ellauri144.html on line 574: Impiety. Your irreverence toward my deity. ellauri144.html on line 657: variety of forms throughout the centuries and in different cultures. Its ellauri144.html on line 661: homosexual acts are intrinsically disordered [Persona Humana 8]. They are contrary ellauri144.html on line 671: 2359 Homosexual persons are called to chastity. By the virtues of self-mastery that teach them inner freedom, at times by the support of disinterested friendship, by prayer and sacramental grace, they can and should gradually and resolutely approach Christian perfection. The rest of us can fuck to our hearts´ content as soon as the priest has said the magic word. ellauri144.html on line 685: Current metaverse development is centered on addressing the technological limitations with virtual and augmented reality devices. ellauri144.html on line 696: "In a pristine region where nature and animals have thrived for centuries, wildlife biologist Lana Fedorova is devoting her life to protecting species that have been hunted nearly to extinction, including a rare white deer. Ominously, in a nuclear plant nearby, the arrival of a new director, the ruthless and power-hungry Allura, rattles the staff and sets the stage for internecine strife between the zealous bureaucrat Borys Slykovitch and ambitious engineer Maksym (Max) Smirnov. ellauri144.html on line 777: Y se muere con la luna Ja kuolee kuun kaverina ellauri144.html on line 815: Nojoo just tollasta. Minä purjehdin keltaisella merellä. Oisko tässä enemmän ytyä? ellauri144.html on line 852: No eres mi redentor, ni eres mi ejemplo, Et ole lunastaja etkä esimerkki, ellauri144.html on line 854: eres igual y uno, eres distinto y todo; olet tasa-arvoinen ja yksi, olet erilainen ja kaikki; ellauri144.html on line 855: eres dios de los hermoso conseguido, Olet kauniiden saavutusteni jumala, ellauri144.html on line 858: Tú esencia, eres conciencia; mi conciencia Sinä olemus, olet tietoisuus; Mun tietoisuus ellauri144.html on line 928: Tore Hund (norrønt Þórir hundr), født rundt 990 og død en gang etter 1030, var en av de betydeligste høvdingene i Hålogaland. Han hadde gård på Bjarkøy i det senere Troms fylke. Tore Hund var en av lederne i opprøret mot kong Olav Haraldsson Digre, slik det er blitt beskrevet i Snorre Sturlassons saga om Olav den hellige i Heimskringla. ellauri144.html on line 930: Tore Hund var ute i vikingtokter og ledet flere ekspedisjoner nordover til Kolahalvøya og Kvitsjøen i Bjarmeland (dagens Russland). Da Olav Haraldsson ble konge, ble Tore Hund hans lendmann i nord. Over tid surnet forholdet mellom kongen og Tore, det startet med kornmangel i Hålogaland, noe som førte til drap. Drapene førte til hevn og nye drap, og det tvang Tore Hund til å gå i opposisjon til Olav Haraldsson og alliere seg med den danske kongen Knut den mektige. Konflikten endte i det store slaget ved Stiklestad i 1030. ellauri144.html on line 932: Fremst i kongshæren sto Olav selv, og han hogg med sverdet etter Tore, men Tore hadde ei reinsskinnskofte, og slaget sklei av i en sky av reinshår. Kongen ropte da til Bjørn Stallare som hadde øks: «Slå du hunden som jern ikke biter på!» Bjørn Stallare ga Tore et slag med øksehammeren slik at han vaklet, men slo ham ikke overende. I stedet kjørte Tore spydet Selshevneren gjennom den andre mens han sa: «Slik spidder vi bjørnene!» ellauri144.html on line 934: Torstein Knarresmed hogg kong Olav med øksa og traff ham over kneet. Finn Arnesson drepte deretter Torstein. Kongen kastet fra seg sverdet, lente seg mot en stein og begynte å be Gud hjelpe seg. Tore Hund lente seg fram og støtte spydet opp under kongens brynje og inn i maven på ham. I samme stund fikk han også et tredje sår av ei øks på venstre side av halsen. Av disse tre skadene døde kongen. ellauri144.html on line 938: Ettertiden, spesielt de kirkelige skriftene, har forsøkt å rettferdiggjøre Olavs krav til tronen og hans kongedømme ved å fordømme og fortegne hans motstandere. Hvis helgenkongen var god, var hans motstandere onde. Fienden er djevelen og Olavs motstandere djevelens medhjelpere. Tore Hund og hans allierte var «ondsinnede mennesker og ugjerningsmenn», og «svikere», «onde» og «troløse». Betegnende er Adam av Bremens påstand at høvdingene gikk mot kongen fordi han hadde drept konene deres, og kvinnene ble drept fordi de drev på med trolldom. ellauri144.html on line 942: Etter at Olav var flyktet til Gardariket sier Snorre Sturlasson at grunnen til at nordmennene reiste seg mot kongen var at «de ikke tålte hans rettferdighet» da han straffet rike likt med fattige. Denne rettferdiggjøringen av Olavs styre er ikke historisk korrekt, like lite som konstruksjonene om trolldom og de senere påståtte mirakler er det. ellauri144.html on line 944: Tore Hund og hans følgesmenn kjempet ikke mot en rettferdig helgenkonge. Tvert imot, de bekjempet den urimelige og harde kong Olav Haraldsson som kom sørfra. Helgengjøringen skjedde etter slaget på Stiklestad og i et slikt omfang at alle tidligere vurderinger og verdier ble snudd opp ned. En av grunnene var at danskekongens Knut den mektige. ellauri144.html on line 946: Samtidige skaldekvad nyanserer det religiøse bildet som fortrengte det politiske bildet av Olav Haraldsson. Sigvat skald sier i kvadet Erfidråpa at Olav hogg etter Tore med sverdet, men det beit ikke på Tore Hund. Også Sigvat var preget av den kirkelige demoniseringen av kongens motstandere, men samtidig sier han at «den mann som bebreider Tore for feighet, fornekter den dristige Hunds sanne mot, (...) ettersom den kraftige kriger (...) våget å rette hugg mot en konge». ellauri144.html on line 950: Etter slaget på Stiklestad forlot Tore Hund Norge. Snorre har kun vage og sekundære informasjoner om hans videre skjebne: «Tore Hund fór bort fra landet kort tid etter kong Olavs fall. Tore fór til Jorsal, og mange har fortalt at han visst ikke kom tilbake.» At Jorsal, det vil si Jerusalem, skulle ha vært målet tyder på at Snorres kilde mente at Tore Hund hadde en bot å sone, noe som ikke er rimelig for en mann som gjorde det han mente var rett. Hvor Tore Hund til slutt havnet, er uvisst, men ettersom han ikke blir bekreftet i andre kilder, er det rimelig å anta at han må ha dødd kort tid etter, enten i 1030 eller året etter. Hjem til Bjarkøy kom han uansett aldri mer. ellauri145.html on line 91: Piha-Anteron mustan huumorin antologia sisältää seuraavia otteita. Antero on kirjoittanut kaikkiin d´Alembertmaisesti pikku johdannon. Tähän paasaelmaan laitan mukaan Anteron esipuheet, jossa se selittää mikä kulloinkin on kaskun kärkenä. Joo mä tiedän: nää on kaikki vähän samanlaisia biliöösejä luusereita kuin ize Antero! Antero on ennen kaikkea pirun kiukkuinen. Sen musta huumori on ukkosenjohdatin, kun oikeasti tekis mieli mennä ampumaan laahusta ja särkemään näyteikkunoita. ellauri145.html on line 104: Juhani Ihanus, FT (s. 8. toukokuuta 1954 Helsinki) on kulttuuripsykologian dosentti Helsingin yliopistossa, taidekasvatuksen ja taidepsykologian dosentti Aalto-yliopistossa sekä aate- ja oppihistorian dosentti Oulun yliopistossa. Hän on toiminut Helsingin yliopistossa vuodesta 1982 lähtien useissa opettaja- ja tutkijatehtävissä. Nähtävästi elinkautinen keskinkertaisuus kuten Lichtenberg. Ihanus on eurooppalaisen kirjallisuusterapian pioneereja. „Unsere Erde ist vielleicht ein Weibchen.“ „Wir fressen einander nicht, wir schlachten uns bloß.“ „Der Amerikaner, der den Kolumbus zuerst entdeckte, machte eine böse Entdeckung.“ Ihan näppäriä, muttei näillä kuuhun mennä. Silti Goethe kehui Joria taikasauvaxi, Kant alleviivas punasella sen kaikki töräyxet, ja Koala-vaari piti sitä izenäisenä ajattelijana. Tolstoinkin mielestä Lichtenberg oli parempi töräyttelijä kuin koketti följetongisti Nietzsche. Georg oli pedofiili, alkoi shtuppia 12-vuotiasta tyttöä v. 1777. Ikävä kyllä Lolita kuoli (varmaan johkin sexitautiin) 5 vuotta myöhemmin. Jostain syystä Jori digas Jacob Böhmeä. Ällöttävä Max Ernst piti Joria verrattomana huromistina. Seuraavasta penseestä mä voisin ottaa opixeni: Le degré le plus haut jusqu´où puisse s´élever un esprit mediocre, mais pourvu d´expérience, c´est le talent de decouvrir les faiblesses des hommes qui valent mieux que lui. Tässä ei ollut mitään hahatettavaa, vaikka tikulla olis kaivanut. ellauri145.html on line 110: As a traveling salesman and correspondence clerk, his research and thought was time-limited: he complained of "serving the knavery of merchants" and the stupefaction of "deceitful and degrading duties." Fourier produced most of his writings between 1816 and 1821. In 1822, he tried to sell his books again but with no success. Jobs people might not enjoy doing would receive higher pay. Fourier considered trade, which he associated with Jews, to be the "source of all evil" and advocated that Jews be forced to perform farm work in the phalansteries or else sent back to The Philistines with Rotschild money. Fourier´s contempt for the respectable thinkers and ideologies of his age was so intense that he always used the terms philosopher and civilization in a pejorative sense. ellauri145.html on line 111: The transformation of labor into pleasure is the craziest idea in Fourier´s giant socialist utopia," said Marcuse. He had a concern for the sexually rejected; jilted suitors would be led away by a corps of "fairies" who would soon cure them of their lovesickness, and visitors could consult the card-index of personality types for suitable partners for casual sex. He also defended homosexuality as a personal preference for some people. Fourier sexualizes work itself—the life of the Phalanstery is a continual orgy of intense feeling, intellection, & activity, a society of lovers & wild enthusiasts. ellauri145.html on line 112: Fourier was also a supporter of women´s rights in a time period when misogynic influences like Jean-Jacques Rousseau were prevalent. Fourier is credited with having originated the word feminism in 1837. Fourier believed that all important jobs should be open to women on the basis of skill and aptitude rather than closed on account of gender. He spoke of women as individuals, not as half the human couple. Fourier saw that "traditional" marriage could potentially hurt woman´s rights as human beings and thus never married. Writing before the advent of the term ´homosexuality´, Fourier held that both men and women have a wide range of sexual needs and preferences which may change throughout their lives, including same-sex sexuality and androgénité. He argued that all sexual expressions should be enjoyed as long as people are not abused, and that "affirming one´s difference" can actually enhance social integration. Stark raving mad, he was! ellauri145.html on line 117: Thomas De Quincey: On Murder Considered as one of the Fine Arts Thomas Penson De Quincey (/də ˈkwɪnsi/;[1] 15 August 1785 – 8 December 1859) was an English writer, essayist, and literary critic, best known for his Confessions of an English Opium-Eater (1821) Many scholars suggest that in publishing this work De Quincey inaugurated the tradition of addiction literature in the West. Mulla on toi kirja, mä luinkin sen, mutta se oli kyllä aika pitkästyttävä. Tämänkertainen ozikko tuo mieleen sen usein mietityttäneen havainnon että mixhän vitussa 50% tv-sarjoista on murhajuttuja. Eikai siinä muuta ole kun että KILL! on 1/3 apinan mieliharrastuxista. Dekkarit ja horrorit on musta lattapäisyyden selvimpiä ilmentymiä. ellauri145.html on line 154: Christian Dietrich Grabbe (1801–1836) oli saksalainen näytelmäkirjailija. Hän kirjoitti useita näytelmiä, joiden vahvin puoli ei ole esitettävyys mutta joissa ilmenevä luonteenerittely on usein nerokas, joskin toisinaan erikoinen ja keinotekoinen. Hänen draamansa Herzog Theodor von Gothland on osaksi mauton, mutta osaxi suurisuuntainen ja syväajatuksinen. Hänen muista draamateoksistaan ovat huomattavia Don Juan und Faust (1829), Kaiser Friedrich Barbarossa (1829), Kaiser Heinrich VI (1830), Napoleon oder die hundert Tage (1831), Hannibal (1835) ja Die Hermansschlacht (julk. 1838). Monet arvostelijat pitivät aikoinaan Grabbea Heinrich von Kleistin rinnalla Friedrich Schillerin jälkeen Saksan suurimpana draamaerona. Minnes unohtui Scherz, Satire, Ironie und tiefere Bedeutung. Lustspiel, geschrieben 1822, Änderungen bis 1827. Uraufführung München 1907, jota suizuttavat Aarne sekä Antero? Vähän tuntuu siltä että Anterolle ja sen mielirunoilijoille olis kaikille pitänyt jakaa kirja "Be Your Own Best Friend". Grabbessa lisää ensi numerossa, jossa Grabbe ja Klopstock razastavat Vormärzin kuuman taivaan alla, te mukana! ellauri145.html on line 207: Xavier Forneret oli oman aikapaikkakoordinaatistonsa Olli Blåberg. Rikas maanomistaja, tyhjäntoimittaja, joka tunki Cénacleen muiden boheemien pöytään, mutta potkaistiin pihalle, koska se oli selkeästi pelkkä jäljittelijä. Pukeutui omituisesti mustiin ja nukkui ruumisarkussa. Vanhana se näyttikin ihan vampyyriltä. Brétonkaan ei löydä sen kyhhäyxistä juuri mitään mainittavaa. Joku muu puiseva ranskalainen sanoi siitä, että "Ranskassa on aina ollut humoristeja, mutta niitä ei ole arvostettu senkään vertaa kuin muualla". Oli sillä joku runo jossa rutiköyhä löytää taskusta oman kätensä ja syö sen paremman puutteessa matkaeväänä. Haha. Sitä ongelmaa ei ollut kenraali Xavierilla. ellauri145.html on line 368: Où coule au lieu de sang l’eau verte du Léthé. Missä veren tilalla on Lethen vihreätä vettä. ellauri145.html on line 382: D´une vaste prison imite les barreaux, Apinoi jättivankilan seinäkaltereita, ellauri145.html on line 404: Roger Tichborne, heir to the noble and filthy rich Tichborne family´s title and fortunes, was presumed to have died in a shipwreck in 1854 at age 25. His mother clung to a belief that he might have survived, and after hearing rumours that he had made his way to Australia, she advertised extensively in Australian newspapers, offering a reward for information. In 1866, a Wagga Wagga butcher known as Thomas Castro came forward claiming to be Roger Tichborne. Although his manners and bearing were unrefined, he gathered support and travelled to England. He was instantly accepted by Lady Tichborne as her son, although other family members were dismissive and sought to expose him as an impostor. During protracted enquiries before the case went to court in 1871, details emerged suggesting that the claimant might be Arthur Orton, a butcher´s son from Wapping in London, who had gone to sea as a boy and had last been heard of in Australia. After a civil court had rejected the claimant´s case, he was charged with perjury; while awaiting trial he campaigned throughout the country to gain popular support. In 1874, a criminal court jury decided that he was not Roger Tichborne and declared him to be Arthur Orton. Before passing a sentence of 14 years, the judge condemned the behaviour of the claimant´s counsel, Edward Kenealy, who was subsequently disbarred because of his conduct. ellauri145.html on line 436: Charles Cros Émile-Hortensius-Charles Cros (October 1, 1842 – August 9, 1888) was a French poet and inventor. He was born in Fabrezan, Aude, France, 35 km to the East of Carcassonne. Cros was a well-regarded poet and humorous writer. He developed various improved methods of photography including an early color photo process. He also invented improvements in telegraph technology. In the early 1870s Cros had published with Mallarmé, Villiers and Verlaine in the short-lived weekly Renaissance littéraire et artistique, edited by Emile Blémont. His poem The Kippered Herring inspired Ernest Coquelin to create what he called monologues, short theatrical pieces whose format was copied by numerous imitators. The piece, translated as The Salt Herring, was translated and illustrated by Edward Gorey. He spent years petitioning the French government to build a giant mirror that could be used to communicate with the Martians and Venusians by burning giant lines on the deserts of those planets. He was never convinced that the Martians were not a proven fact, nor that the mirror he wanted was technically impossible to build. Tästä hepusta tulee mieleen Spede Pasanen ja sen hiihtolinko. ellauri145.html on line 512: Friedrich Nietzsche, Karl Marx and Charles Darwin are the great triumvirate of 19th-century thinkers whose ideas still have huge impact today. Nietzsche was philosophy’s supreme iconoclast; his sayings include “God is dead” and “There are no facts, only interpretations”. Highly relevant, yet his association with concepts such as the Übermensch, master morality, slave morality and, possibly most dangerous, the will to power, have also contributed to him being widely misinterpreted. There are three myths in particular that need dynamiting: that his politics were on the far right, he was a misogynist and he lacked a sense of humour. Of a sort. ellauri145.html on line 515: I had no idea Nietzsche could be funny until I read his letters. “The gentlest, most reasonable man may, if he wears a large moustache, sit as it were in its shade and feel safe,” he wrote, self-mockingly. “As the accessory of a large moustache he will give the impression of being military, irascible and sometimes violent – and will be treated accordingly.” More fun wisecracks: ellauri145.html on line 516: Condemned by ill health and abysmal eyesight to convey his philosophy in short, aphoristic bursts, Nietzsche knew the power of raising a bubble of laughter, only to puncture it as you ponder the further meaning: “Is man God’s mistake, or is God man’s mistake?” “Man does not strive for happiness; only the Englishman does that” – a dig at Jeremy Bentham and John Stuart Mill. “Possession usually diminishes the possession.” “Never trust a thought that occurs to you indoors.” He even makes fun of his readers: “The worst readers are those who behave like plundering troops: they take away a few things they can use, dirty and confound the remainder, and revile the whole.” Vittu miten säälittäviä on yrityxet osoittaa että jyrkät tyypit olis jotenkin humoristisia. Ei ne vaan ole. ellauri145.html on line 519: His sister Elisabeth held fascist views. She published an unreliable biography of him and delayed publication of his autobiography, Ecce Homo, until she had deleted all the uncomplimentary references to herself. ellauri145.html on line 524: Following the war, academics who had supported the Nazi regime were banned from teaching, including Heidegger, who never spoke publicly or privately about his involvement. Heidegger turned away from his earlier project of creating a fundamental ontology, and in doing so he also turned away from Nietzsche - or so his writings would make it appear. In truth, he remained just as indebted to Nietzsche’s work as he ever was, only he shifted focus. He created a false presentation of Nietzsche’s work in order to distance himself from his own past and involvement with the Nazis. Many academics take Heidegger’s critique of Nietzsche to be factual and seem to excuse Heidegger because he was under the influence of Nietzsche. ellauri145.html on line 532: Caleb Beers w/a crush on beer cans answered Dec 31, 2018: ellauri145.html on line 535: Intellectuals very often have an image the same way rock stars and movie directors do. There’s the real person, and there’s the body of work they create, and then there’s the image, the popular conception of that person. Most people don’t understand theoretical physics and are not interested in learning the math to do so, and most people probably wouldn’t understand anything in the papers that Hawking has authored or co-authored. But most of us know who Hawking was, not only because he wrote popular books but because he was paralyzed and sat in a wheelchair and had a robot voice. The idea of a theoretical physicist who does all his work with his brain even though his body is destroyed and speaks through a machine is almost like a comic book character, and the popular imagination loves that. ellauri145.html on line 537: Nietzsche’s image, through no more fault of his own than Hawking´s (LOL), has grown in a similar way to that of Hawking. We all have a vague notion of what the Ubermensch is, we’ve all heard “God is dead,” and we all know Nietzsche was a crazy philosopher with a giant mustache who wrote really hard books and scared his contemporaries and was apparently a favorite of the Nazis. There are little quips and quotes from him around the internet that sound awfully cryptic and enigmatic. And the publishing industry plays on this image, too: I have a copy of Beyond Good And Evil with a black cover and the title text printed in red and white, and the color scheme looks a little sinister. I strongly suspect that, if Nietzsche did not have a popular image as a crazy nihilist Nazi Ubermensch from the 1800s, the publisher would not have made the decision to print his books with a black and red color scheme. A cursory look at Amazon’s book listing also shows copies of Thus Spake Zarathustra with a picture of a panther’s eyes on the cover, glowering at the reader. Because… “Nietzsche was that crazy German writer or philosopher or whatever, right? And he was, like, an anarchist or nihilist or Nazi or something, right? Didn’t he kill God or something like that? Yeah.” ellauri145.html on line 541: Now, this is perhaps not quite fair to all the teenagers who read Nietzsche. Some of them may actually understand him, at least partially, including the long-haired leather jacket-wearing ones. And there really is a little blood and thunder in Nietzsche’s philosophy, a little punk rock. Regardless, the popular image is probably a bigger driver for book sales of Nietzsche’s work than anything he actually said or any point he actually made. ellauri145.html on line 545: The answer to this is very simple. Utilitarianism is concerned only with the volume of pleasure and pain, and Nietzsche says in so many words that as soon as you even enter into this kind of thinking, you are already deep into the territory of nihilism. It is passive; concerned with high maintenance, not constructivism; aloof or indifferent to meaning, something to justify the effort in the first place, even when it is successful, let alone when it isn’t. It is the staid, kindly, sober—not to say, the British—version of the same imbecilic nihilism that was prevailing on the continent in the same era. Mill did not understand the difference between pleasure and (counterfactual) happiness, between pain and suffering, between real (spiritual) slavery and freedom. Eli koska se oli säälittävä mursuwiixinen luuseri. ellauri145.html on line 551: Although there is certainly a bias toward “masculinity” in Nietzsche’s works, this does not necessarily mean what it is presumed to mean. “Masculinity” is not, for instance a code word for “male”. It does not apply as a broad category to those who have a certain set of genitals. In fact what the term means is having the sort of virtues that one might have typically related to the masculine virtues that were considered admirable at various times in the past. These include courage, transcendence of petty emotional concerns, fearlessness in the face of death, and so on. Intellectual courage was a particular attribute that Nietzsche was trying to encourage in his readers though his appeal to the term, “masculinity”. ellauri145.html on line 586: What were Nietzsche´s views on women? ellauri145.html on line 601: Maailmaan laittamistani lapsistakin puntaroin koko lailla epäröiden, josko kaikki ”Jumalan valtakuntaan” tulevat myös tulevat Jumalasta11. Tänä syksynä menin mahdollisimman vähissä vaatteissa kahdesti omiin hautajaisiini, ensin kreivi Robilantina (ei – hän on poikani, siinä missä minä olen luontoni pohjalta Carlo Alberto), mutta minä itse olin Antonelli12. Rakas herra professori, teidän pitäisi nähdä tämä rakennelma13. Koska olen täysin kokematon seikoissa, jotka luon, teille kuulukoon kaikki kritiikki, olen kiitollinen voimatta luvata hyötyväni. Me artistit olemme opettamattomissa. – Tänään katselin – henkevänmaurilaista – operettiani, tyydytyksekseni totesin tässäkin tilaisuudessa, että nyt ovat Moskova yhtä hyvin kuin Roomakin grandiööseja asioita14. Ymmärrättehän, maisemaakaan varten ei minulta puutu lahjakkuutta. ellauri145.html on line 648: 14 Ilmeisesti kastilialaisten Federico Chuecan (1848–1908) ja Joaquín Valverden (1846–1910) säveltämä ja Felipe Pérez y Gonzálezin (1854–1910) libretoima koominen fantasiakappale La Gran vía (1886), jonka Nietzsche oli nähnyt joulukuussa kahdesti. Operetilla ei ole yhteyttä Moskovaan tai Roomaan, mutta sen tapa tehdä numero madridilaisesta kadusta korostaa suurkaupunkiarjen nousua ”suuren maailman” puheenaiheeksi. ellauri145.html on line 655: 17 Cosima Wagner (1837–1930) oli Lombardiassa syntynyt unkarilaisen pianisti-säveltäjä Franz Lisztin (1811–1886) tytär, joka erottuaan saksilaisesta kapellimestarista Hans von Bülowista (1830–1894) nai toisen saksilaisen, oopperantekijä Richard Wagnerin (1813–1883). Nietzsche ystävystyi Wagnereiden kanssa 1869 lähtien Sveitsissä, mutta välit katkesivat 1878. Nietzschen kirjoituksissa Cosimaan usein yhdistyvä Ariadne on kreikkalaisen mytologian labyrinttikertomusten kreetalainen prinsessa. Hän nai lopulta hurmanjumala Dionysoksen, jonka nimellä osa Nietzschen hulluuskirjeistä, mukaan lukien Cosimalle Ariadnena osoitetut, on allekirjoitettu. ellauri145.html on line 657: 18 Ital., ”ollaankos tyytyväisiä? olen jumala, olen tehnyt tämän karikatyyrin”. Vrt. Nietzschelle tutun venetsialaisen Carlo Goldonin (1707–1793) komedia La cameriera brillante (1754) (III/7). Opere III. Bettoni, Milano 1831, 238. ellauri145.html on line 662: 20 Wilhelm von Bismarck (1852–1901) oli Otto von Bismarckin (1815–1898), Preussin pääministerin (1862–1870) ja yhdistyneen Saksan valtakunnankanslerin (1871–1890), nuorin poika ja saksalainen lakimies ja poliitikko. Pilkun lisäten lauseen alun merkitys muuttuisi muotoon: ”Wilhelm, Bismarck ja”, jossa Bismarck olisi isä - Bismarck ja Wilhelm ilmeisimmin Saksan keisari Vilhelm II (1859–1941; vallassa 1888–1918). Hulluuspapereissa toistuu ajatus Vilhelmin edustaman Hohenzoller-hallitsijasuvun jäsenten ansaitsemasta kuolemasta. Kansleri Bismarckia kuvaillaan Nietzschen teksteissä toisinaan ihailevaan sävyyn, mutta asennoituminen käy vähitellen yhä kielteisemmäksi. Antisemitismi ja antisemitistit ovat Nietzschen 1880-luvun kriittisten kirjoitusten päämaaleja. ellauri145.html on line 718: Tristan Corbière: The Litany of Sleep (also published in the Centenary Corbiere) ellauri145.html on line 719: Tristan Corbiere (1845-1875). Nuori Roope. ellauri145.html on line 723: Édouard-Joachim Corbière (18 July 1845 – 1 March 1875) was a French poet born in Coat-Congar, Ploujean (now part of Morlaix) in Brittany, where he lived most of his life before dying of tuberculosis at the age of 29. Helmin ikäisenä. Profiilikuvassa sillä on aivan jättimäinen baskeri, lökäpöxyt ja kumiteräsaappaat. ellauri145.html on line 727: During his schooling at the Imperial Lycée of Saint-Brieuc where he studied from 1858 until 1860, he fell prey to a deep depression, and, over several freezing winters, contracted the severe rheumatism which was to disfigure him severely. He blamed his parents for having placed him there, far from his family´s care and affection. Difficulties in adapting to the harsh discipline of the college´s noble débris (distinguished relics, i.e., teachers) gradually developed those characteristics of anarchic disdain and sarcasm which were to give much of his verse its distinctive voice. ellauri145.html on line 729: Corbière´s only published verse in his lifetime appeared in Les amours jaunes, 1873, a volume that went almost unnoticed until Paul Verlaine included him in his gallery of poètes maudits (accursed poets). Thereafter Verlaine´s recommendation was enough to establish him as one of the masters acknowledged by the Symbolists, and he was subsequently rediscovered and treated as a predecessor by the surrealists. ellauri145.html on line 860: Peut crier... se tromper d´étage, Voi huutaa... erehtyä kerroxesta, ellauri145.html on line 927: Quelqu´un qui jamais ne se trompe, Eräs ken ei koskaan erehdy ellauri145.html on line 1048: Bonne au plus pour les ateliers ; Kelpaa tallereihin maximisti, ellauri145.html on line 1062: Siskolleni Louise Vanaen de Vorinhemille: - Hiänen sininen nunnanhilkkansa Pohjanmerelle päin kääntyneenä. - Haaxirikkoisille. ellauri145.html on line 1086: Ulsterin poka väittää että Rimbaud rienatessaankin pysyy izelleen uskonnollisena. Distancing himself in an at times sacrilegious or blasphemous way from conventional western attachment to the Bible and to the figure of Christ as saviour, Rimbaud nevertheless proceeds to create for himself a radically different spiritual alternative. No voihan se niinnii olla, musta tossa loppupäässä vois olla jotain homostelua. Noi 2 ekaa naista on varmaan sen kuolleet siskot Vitalie (17v) ja Victorine (4kk). Toi Bau on varmaan joku niiden keskinäinen sana. Isabellesta se ei rukoile, koska se on elossa. Ellei se sitten oo toi Lulu, mutta epäilen. Olisko to Madame *** sit tän rimpulan tiukka äitykkä? - Mut no hei! Ulsterin poka on tullut samaan johtopäätöxeen kuin mä että tässä runon lopussa on kuin onkin homostelua! Spunk tarkoittaa kuin tarkoittaakin runkkua! Se oli Rimbaudilla pahe ainainen, esim seuraavassa runossa on sama idea: ellauri145.html on line 1160: Born into a farming family of La Sauvagère, Brisset was an autodidact. Having left school at age twelve to help on the family farm, he apprenticed as a pastry chef in Paris three years later. In 1855, he enlisted in the army for seven years and fought in the Crimean War. In 1859, during the war in Italy against the Austrians. After he was wounded at the Battle of Magenta, he was taken prisoner. During the Franco-Prussian War, he was a second lieutenant in the 50e régiment d´infanterie de ligne. Taken prisoner again, he was sent to Magdeburg in Saxony where he learned German. ellauri145.html on line 1162: In 1871, he published La natation ou l’art de nager appris seul en moins d’une heure (Learning the art of swimming alone in less than an hour), then resigned from the Army and moved to Marseilles. Here he filed a patent for the "airlift swimming trunks and belt with a double compensatory reservoir". This commercial endeavor was a complete failure. He returned to Magdeburg, where he earned his living as a language teacher, developing a method for learning French, which he self-published in 1874. ellauri145.html on line 1164: Brisset became stationmaster at the railway station of Angers, and later of L´Aigle. After publishing another book on the French language, he undertook his major philosophical work, in which contended that humans were descended from frogs. Brisset supported his contention by comparing the French and frog languages (such as "logement" = dwelling, comes from "l'eau" = water). He was serious about his "morosophy", and authored a number of books and pamphlets put forth his indisputable substantiations, which he had printed and distributed at his own expense. ellauri145.html on line 1166: In 1912, novelist Jules Romains, who had obtained copies of God´s Mystery and The Human Origins, set up, with the help of fellow hoaxers, a rigged election for a "Prince of Thinkers". Unsurprisingly, Brisset got elected. The Election Committee then called Brisset to Paris in 1913, where he was received and acclaimed with great pomp. He partook in several ceremonies and a banquet and uttered emotional words of thanks for this unexpected late recognition of his work. Newspapers exposed the hoax the next day. ellauri146.html on line 46: Christian Dietrich Grabbe (* 11. Dezember 1801 in Detmold; † 12. September 1836 ebenda) war ein deutscher Dramatiker des Vormärz. Der Begriff Vormärz bezeichnet die Epoche der deutschen Geschichte zwischen der Julirevolution von 1830 und der Märzrevolution von 1848. Einige Historiker fassen die Epoche etwas weiter und lassen sie bereits mit dem Wiener Kongress von 1815 beginnen. Geographisch beschränkt sich der Begriff auf die Staaten des auf dem Kongress gegründeten Deutschen Bundes. ellauri146.html on line 50: Auch die Versuche, in Detmold eine Stellung als Jurist zu finden, waren zunächst erfolglos, erst 1826 übernahm er die unbezahlte Vertretung eines erkrankten Auditeurs, dessen besoldeter Nachfolger er 1828 wurde. 1829 erfolgte in Detmold mit Don seinen Freunden Heinrich Heine, Ludwig Tieck, Don Juan und Faust die einzige Aufführung eines seiner Dramen zu Lebzeiten. Ab 1831 verschlechterte sich der Gesundheitszustand Grabbes zusehends, die Folgen seines Alkoholismus wurden sichtbar (eine für Grabbes Alkoholkonsum charakteristische Episode aus dem Herbst 1828 wird von Georg Fein geschildert). Eine Verlobung mit Henriette Meyer wurde von dieser gelöst, als sich Grabbe wieder Louise Christiane Clostermeier zuwandte, die ihn bereits einmal abgewiesen hatte. Grabbe oli aika lailla persujen ex-puheenjohtajan näköinen. ellauri146.html on line 52: 1833 heiratete er die 10 Jahre ältere Louise Christiane Clostermeier, aber die Ehe erwies sich schnell als unglücklich. 1834 gab er sein Amt auf. Er reiste über Frankfurt am Main, wo er sich mit seinem Verleger überwarf, nach Düsseldorf. Dort hatte er sein Wohnhaus auf der Bolkerstraße 6. Der heutige Nachkriegsbau in der Ritterstraße 21 zeigt eine Steintafel, die auf seinen damaligen Aufenthalt hinweist: „In diesem Hause Litt und Stritt der Dichter Chr. Dietr. Grabbe 1834 bis 1836“. Dort arbeitete er mit Karl Immermann, den er 1831 kennengelernt hatte, an dem von diesem erneuerten Stadttheater. Doch auch diese Zusammenarbeit dauerte wegen der Depressivität und der Alkoholexzesse Grabbes nicht lange. 1836 kehrte er noch einmal nach Detmold zurück; seine Frau reichte die Scheidung ein. Noch im selben Jahr starb Grabbe in seiner Geburtsstadt an Rückenmarksschwindsucht, totalement épuisé par l'alcoolisme, aupres sa femme, le seul être qui soit resté disposé à l'accueillir. LOL. ellauri146.html on line 57: Scherz, Satire, Ironie und tiefere Bedeutung ellauri146.html on line 59: SCHULMEISTER (sitzt am Tische und schenkt aus einer großen Flasche sich ein Glas nach dem andren ein). Utile cum dulci, Schnaps mit Zucker! – Es wird heute ein saurer Tag, – ich muß den Bauerjungen die erste Deklination beibringen. Ein Bauerjunge und die erste Deklination! Das kommt mir vor als wenn ein Rabe ein rein Hemd anziehen wollte! (Er blickt durch das Fenster.) Alle Wetter, da kommt der schiefbeinige Tobies mit seinem einfältigen Schlingel! Schwerenot, wo verstecke ich meinen Schnaps? – geschwind, geschwind, ich will ihn in meinen Bauch verbergen! (Er säuft die Bouteille mit einer entsetzlichen Schnelligkeit aus.) Ah, das war ein Schluck, dessen sich selbst Pestalozzi nicht hätte zu schämen brauchen! Die leere Flasche zum Fenster hinaus! ellauri146.html on line 94: RATTENGIFT. Welche Frage? Die Welt ist der Inbegriff alles Existierenden, vom kleinsten Würmchen bis zu dem ungeheuersten Sonnensystem. ellauri146.html on line 100: TEUFEL. Die Hölle ist die ironische Partie des Stücks und ist dem Primaner, wie das so zu gehen pflegt, besser geraten als der Himmel, welches der bloß heitere Teil desselben sein soll. ellauri146.html on line 108: TEUFEL. Ganz natürlich! In die Hölle kommt nicht allein das Böse, sondern auch das Jämmerliche, Triviale: so sitzt der gute Cicero ebensowohl darin, als wie der schlechte Catilina. Da nun heutzutage die neuere deutsche Literatur das Jämmerlichste unter dem Jämmerlichen ist, so beschäftigen wir uns vorzugsweise mit dieser. ellauri146.html on line 110: RUDOLF VON GOTTSCHALL, Kritiker. Diese Litteraturkomödie bietet übrigens insofern ein Interesse dar, als sie uns in ihrem Vexierspiegel (exytyspeili) ein Bild der damaligen sehr verflauten Litteraturepoche vorhält, in welcher die süßlichen Spätromantiker und vor allem die oft faden Schriftstellerinnen der Taschenbücher vielgenannte litterarische Größen waren. ellauri146.html on line 112: Der Teufel, der ja das Recht hat, ungalant zu sein, übt eine scharfe, meist cynische Kritik an diesen Helden und Heldinnen der Feder. Als er bei der höchsten Sommertemperatur erfroren aufgefunden wird, ruft er die Gutachten von vier Naturforschern hervor und der eine derselben erklärt: »Betrachten Sie die enorme Häßlichkeit, welche uns aus jeder Miene dieses Gesichts entgegenkreischt und Sie sind ja gezwungen, mir einzuräumen, daß solch eine Fratze gar nicht existieren könnte, wenn es keine deutschen Schriftstellerinnen gäbe.« ellauri146.html on line 118: Wie er sich selbst zu dieser seichten Belletristik stellt, darüber läßt er uns nicht im Unklaren. Herr Mollfels, eine der Hauptpersonen des Stückes giebt einem Schriftsteller Rattengift gute Lehren. »Sie müssen beileibe alles hinlänglich weich kneten, denn das Weiche gefällt und wenn es auch nur nasser Dreck wäre. Vorzüglich aber müssen Sie stets den Geschmack der Damen im Auge behalten, denn diese, welche noch niemals von einem wahren Dichter als berufene Richterinnen anerkannt sind, gelten jetzt im Reiche der Kunst als oberste Appellationsinstanz; ob man sie wegen ihrer kränklichen Nerven oder wegen ihrer Geschicklichkeit im Charpiezupfen dazu erwählt hat, ist eine unentschiedene Frage. Desto entschiedener ist es, Herr Rattengift, daß man Sie, wenn Sie Gewalt genug besitzen, eine dieser Regeln zu verachten, als einen blindlaufenden, verrückten, rohen Phantasten verschreit, der Schönheiten und Erbärmlichkeiten mild nebeneinanderkleckst. Ständen Homer oder Shakespeare erst jetzt mit ihren Werken auf, so wären Beurteilungen zu erwarten, in denen die Iliade ein unsinniges Gemengsel und der Lear [ganz berechtigt, vgl. Album 198] ein bombastischer Saustall genannt würde; ja manche Recensenten geben vielleicht dem Homer einen wohlgemeinten Fingerzeig, sich nach »der bezauberten Rose« emporzubilden, oder gebieten dem Shakespeare, fleißig in den Romanen der Helmine von Chezy und der Fanny Tarnow zu studieren, um daraus Menschenkenntnis zu lernen.« ellauri146.html on line 120: Grabbe stellt sich natürlich an die Seite eines solchen neuerstandenen Homer und Shakespeare und an einer andern Stelle, wo er ein keimendes Genie verkündet, liest man wenigstens den stillen Herzenswunsch heraus, er selbst möchte dies Genie sein: »Judenjungen,« sagt der Baron, »deren Bildung im Schweinefleischessen besteht, spreizen sich auf den kritischen Richterstühlen und erheben nicht nur Armseligkeitskrämer zu den Sternen, sondern injurieren sogar ehrenwerte Männer in ihren Lobsprüchen; Reimschmiede, die so dumm sind, daß jedesmal, wenn ein Blatt von ihnen ins Publikum kommt, die Esel im Preise aufschlagen, heißen ausgezeichnete Dichter. Schauspieler, die so langweilig sind, daß natürlich alles vor Freude klatscht, wenn sie endlich einmal abgehen, heißen denkende Künstler; Vetteln, deren Stimme so scharf ist, daß man ein Stück Brot damit abschneiden könnte, tituliert man echt dramatisch Sängerinnen. – O stände doch endlich ein gewaltiger Genius auf, der, mit göttlicher Stärke von Haupt zu Fuß gepanzert, sich des deutschen Parnasses annähme und das Gesindel in die Sümpfe zurücktreibe, aus welchen es hervorgekrochen ist.« ellauri146.html on line 150: RATTENGIFT. Der Teufel mag – (sich korrigierend, mit einer Verbeugung) Der Herr Teufel mögen mich holen, wenn mir nicht vor Staunen und Verwunderung der Atem stehenbleibt! Doch, reden Sie fort! Was machen die Dichter selber? Schiller, Shakspeare, Calderon, Dante, Ariost, Horaz, was tun, was treiben sie? ellauri146.html on line 154: RATTENGIFT. Ich Glücklicher! ich Überglücklicher! ich will auf den Dachgiebel klettern! Calderon liest meine Gedichte! Calderon läßt mich grüßen! Ich esse vor Freuden ein Talglicht! Grüßen Sie den Herrn de la Barca doch tausendmal wieder, – ich wäre sein rasendster Verehrer, ich wollte mit der Liddy das Waldhäuschen besuchen, und wenn ich ihr die Beine abschlagen sollte, – ich – ellauri146.html on line 166: MOLLFELS. Soll ich ihnen was vorschlagen? Dichten Sie künftig nichts als Trauerspiele! Wenn Sie denselben nur die gehörige Mittelmäßigkeit verleihen, so ist es unmöglich, daß Sie nicht den rauschendsten Applaus einernteten! Sie müssen insbesondere den Plan der Stücke hübsch winzig und flach gestalten, sonst möchte ihn nicht jeder kurzsichtige Schafskopf überblicken können, – Sie müssen dem Verstande und dem Forschungsgeiste der Leser nicht das geringste zumuten und wenn durch ein Unglück eine hervorstechende Szene mit unterlaufen sollte, sorgfältig hinterdrein bemerken, was sie abzwecke und in welcher Beziehung auf das Ganze sie zu nehmen sei, – Sie müssen beileibe alles hinlänglich weich kneten, denn das Weiche gefällt, und wenn es auch nur nasser Dreck wäre, – vorzüglich aber müssen Sie stets den Geschmack der Damen im Auge behalten, denn diese, welche noch niemals von einem wahren Dichter als berufene Richterinnen anerkannt sind, gelten jetzt im Reiche der Kunst als oberste Appellationsinstanz; ob man sie entweder wegen ihrer kränklichen Nerven oder wegen ihrer Geschicklichkeit im Scharpiezupfen dazu erwählt hat, ist eine unentschiedene Frage. Desto entschiedener ist es, Herr Rattengift, daß man Sie, wenn Sie Gewalt genug besitzen, um diese Regeln zu verachten, als einen blindlaufenden, verrückten, rohen Phantasten verschreit, der Schönheiten und Erbärmlichkeiten wild nebeneinanderkleckst. Ständen Homer oder Shakspeare erst jetzt mit ihren Werken auf, so wären Beurteilungen zu erwarten, in denen die Iliade ein unsinniges Gemengsel und der Lear ein bombastischer Saustall genannt würde; ja, manche Rezensenten gäben vielleicht dem Homer einen wohlgemeinten Fingerzeig, sich nach der Bezauberten Rose emporzubilden, oder geböten dem Shakspeare, fleißig in den Romanen der Helmina von Chezy oder der Fanny Tarnow zu studieren, um daraus Menschenkenntnis zu lernen. ellauri146.html on line 242: Und präsentieret gütig Ja kaataa teetä veikeästi ellauri146.html on line 298: Der Autor setzt beim Auftritt bzw. der Erwähnung vieler Personen und bei Bezügen auf ihre Lebensgeschichten die Kenntnis des Alten und Neuen Testaments voraus. Bei den von ihm erdichteten surrealen Szenen beruft er sich auf Mitteilungen seiner Muse Sionitin, der Seherin Gottes. Oft wird das Geschehen aus beiden Quellen gespiegelt, indirekt beschrieben, so erlebt der Leser die Jungen Jesu anfangs mit den Augen ihrer Schutzengel, die mit dem Engelboten über sie sprechen, oder in der Beobachtung einer anderen Person, z. B. Petrus Verleugnung aus der Perspektive Portias (6. Gesang). Eingearbeitet in solche Gespräche sind Informationen beispielsweise über Jesus Lebensgeschichte und über die Charaktere der Retterjugend (3. Gesang), aber auch frei erfundene Marzipanfiguren. Wie in einem großen Mysterienspiel betreten immer wieder die Seelen alttestamentlicher LakrizFiguren, z. B. der Urväter und Urmütter, der Propheten, der Könige, aber auch der zum Zeitpunkt der Kreuzigung noch ungeborenen zukünftigen Christen die Szenerie. ellauri146.html on line 321: Vierzehnter Gesang: Das leere Grab und Erscheinungen Jesus in anderen Serien ellauri146.html on line 329: Achtzehnter Gesang: Adams Vision vom letzteren Gericht ellauri146.html on line 363: Klopolla se on „der nächste dem Unerschaffenen“, V. 288. Jonkinlainen MC (master of ceremonies) ilmeisesti. Aber ist es "er" oder "sie"? Offenbar "er". Vignyllä se on" elle", kz alla. ellauri146.html on line 400: One of the outstanding features of the Romantic era in France was the re-evaluation of the feminine. It was widely assumed that man's capacity for rational thought and scientific achievement needed to be tempered by woman's capacity for sentiment. Indeed, the beneficial influence of woman's love and compassion was considered a necessary precondition to moral development, both for the individual and for all mankind. Woman thus had redemptive qualities (cash value). Perhaps the purest expression of this constellation of ideas is to be found in the utopian religious sects of the period and in the Romantic epic. Alfred de Vigny's Eloa (1824) may be read in this context. Eloa is the first of a series of angel women appearing in the Romantic epic. She is followed by Rachel in Edgar Quinet's Ahasvérus (1833), Sémida in Alexandre Soumet's La Divine Epopée (1840), Marie in Alphonse Constant's La Mère de Dieu (1844) and Liberté in Victor Hugo's La Fin de Satan (fragments written in 1854 and 1859, published posthumously in 1886). The mission of these quasi-divine female figures is to help put an end to evil. ellauri146.html on line 464: « Une lutte éternelle en tout temps, en tout lieu, "Ikuinen taistelu maalla, merellä ja ilmassa, ellauri146.html on line 564: Suivie d’un œil hagard les yeux tachés de sang Seuraavat verestävät silmät ellauri146.html on line 583: Peppy Roth tunsi izensä Vasco Balboaxi mennessään ekan kerran ekan goi-tyttöystävänsä luo kiitospäiväpäivällisille niinkin kauas länteen kuin Iowaan. Isonenäinen konkistadori New Jerseystä sai ekan kerran näkimiinsä etelämeren. ellauri146.html on line 585: Vasco Núñez de Balboa (syntyi noin 1475 Jerez de los Caballeros tai Badajoz, Kastilia – 21. tammikuuta 1519 Acla, lähellä Dariéniaa, Panama) oli espanjalainen valloittaja ja tutkimusmatkailija. Balboa perusti Dariénin siirtokunnan Panamaan ja johti ensimmäistä eurooppalaisten retkikuntaa, joka näki Tyynenmeren Amerikasta. ellauri146.html on line 594: Matkan aikana retkikunta tapasi Francisco Pizarron (nykyisen Perun valloittaja), joka johti San Sebastiánin siirtokuntaa. Pizarro kertoi, että paikalliset intiaanit olivat murhanneet melkein kaikki siirtokunnan asukkaat. Enciso päätti silti asettua San Sebastiánin siirtokuntaan. Laiva kuitenkin purjehti karille, Pizarro pelasti miehistön, mutta kaikki muona ja eläimet hukkuivat mereen. ellauri146.html on line 598: Balboasta tuli siirtokunnan tosiasiallinen johtaja. Hän päätti kuka sai asua siirtokunnassa, ja vihollisensa hän surmasi tai ajoi pois. Balboa kuuli tarinoita suuresta merestä vuorten toisella puolella ja suuresta valtakunnasta nimeltään Birú (myöhemmin nimetty Perúksi). Kun hän kuuli, että kuningas oli lähettänyt määräyksen Balboan pidättämiseksi, hän päätti toimia nopeasti. ellauri146.html on line 600: 1. syyskuuta 1513 Balboa purjehti San Blasiin ja sieltä länteen ja ylitti Panaman kannaksen. Balboa näki meren 15. syyskuuta 1513, jonka kuuli olevan Tyynimeri Amerikasta katsottuna. Balboa julisti meren kuuluvan Espanjan kuninkaalle ja kuningattarelle. ellauri146.html on line 636: The Lionizing piece is obviously a quiz on N. P. Willis, and is also a parody on a story by Bulwer. Willis went abroad in 1831, and sent home to the New-York Mirror a series of newsletters, known when collected in book form as Pencillings by the Way. He got into a duel, happily bloodless, with the novelist Captain Marryat. More important to him was the friendship of Lady Blessington. That once world-renowned widow wrote books and edited annuals, to one of which even Tennyson contributed. Now she is remembered chiefly for her salons in London. Believing that some ladies, disapproving of her supposed liaison with Count D’Orsay, would not come to her parties, she invited gentlemen only. Through her Willis met most of the English literati. ellauri146.html on line 638: Woodberry (Edgar Allan Poe, 1885, p. 85, and Life, I, 130) pointed out a leading source of part of Poe's story in Bulwer's “Too Handsome for Anything,” one of the “other pieces” in Bulwer's book, Conversations with an Ambitious Student in Ill Health, with Other Pieces (New York: J. & J. Harper, 1832), pp. 189ff. There is a good deal of humorous literature about noses. ellauri146.html on line 644: Edgar Allan Poe vigorously denounced the Jeffersonian ideal of democracy. He had no sympathy with abstract political notions such as those which had produced liberal republican theory in America and elsewhere. Like Edmund Burke, Poe was highly suspicious of the “well-constructed Republic.” ellauri146.html on line 648: But it is dangerous to attempt to separate any historical figure from his setting. No individual can ever be understood fully until the subtle influences of his formal education, his reading, his associates, and his time and country (with his heredity) are traced and synthesized. Too much has been said, perhaps, about Poe’s “detachment” from his environment and too little about his background—his heritage from Europe and the influences of his early life in Virginia. Elizabeth Arnold, Poe’s mother, was born in England in 1787 and was brought to this country when she was a girl of nine. “In speaking of my mother,” Poe wrote years later to Beverley Tucker of Virginia, “you have touched a string to which my heart fully responds.” Judging from his spirited defense of Elizabeth Poe, it appears that Poe never became unmindful of his immediate English origins on the maternal side. ellauri146.html on line 650: Poe’s ancestry on his father’s side was Scotch-Irish and has been traced through County Cavon to Ayrshire, Scotland. The fact that Poe’s Presbyterian Scottish ancestors dwelled for a time in the north of Ireland has caused even so good a scholar as Arthur Hobson Quinn to engage in surprising speculation about an “Irish strain” in Poe and about a “Celtic” trait of perverseness which he had “discovered” in the Poe family. ellauri146.html on line 652: In evaluating Poe’s ethnic heritage it is enough to say that his forbears were English and Scottish and, quite likely, predominantly Anglo-Saxon, the strain which, as Poe himself wrote, animated the American heart. ellauri146.html on line 654: Poe, unlike other great American writers of his time, spent a considerable portion of his childhood in Britain. In 1815, John Allan set out for England, accompanied by his wife, Frances Allan; his sister-in-law, “Aunt Nancy” Valentine; and his six-year-old foster son, Edgar Poe. For a time Edgar attended the small London school of Miss Dubourg (a name which subsequently was to appear in “The Murders in the Rue Morgue”) and later, for a period of three years from 1817 to 1820, was sent to a better school, the Manor House at Stoke Newington near London. Here Poe, in addition to being affected profoundly by the atmosphere of England, studied French, Latin, history and literature. The Manor House School, with its “Dr.” Bransby, Poe later was to transplant bodily to the semi-autobiographical tale “William Wilson” (1840). ellauri146.html on line 662: “I am a Virginian,” declared Poe; and “the distinguishing features of Virginian character at present-features of a marked nature—not elsewhere to be met with in America-and evidently akin to that chivalry which denoted the Cavalier—can be in no manner so well accounted for as by considering them the debris of a devoted loyalty.” Poe’s Virginia background may or may not have rendered him typically American, but it seems reasonable to think that it fostered in him a Virginian Anglo-American attitude as opposed to an Anglophobic Americanism so common at that time in New England. ellauri146.html on line 664: When Poe was just seventeen, his name was entered in the matriculation books of the new University of Virginia. This period of ten months, between St. Valentine’s Day and Christmas, 1826, which Poe spent at the University, marks the end of his formative youth. The general direction which his genius was to follow had been fairly established. ellauri146.html on line 666: It may be that Poe was embittered by his forced withdrawal from the University. During his life he never returned there, and, though there are oblique references to Charlottesville in “A Tale of the Ragged Mountains” and in The Journal of Julius Rodman, no other allusions to the University are to be found in his written work. ellauri146.html on line 672: Though fully a third of Poe’s critical reviews deal with American authors, almost two-thirds of the reviews treat British or European books. Only about half of Poe’s tales have reference to contemporary matters, and only a small number of these reflect the American scene. Three times as many of the tales have designated European settings as have American settings. ellauri146.html on line 676: Poe’s first great champion and biographer was the Englishman Ingram. So strong was Poe’s affinity with the life of Europe that legend has carried him there in spite of reality, and it is with some ineffectuality that his biographers explain that he at no time visited Ireland, Greece, France or Russia. ellauri146.html on line 678: As a critic, Poe often expressed national sentiments. He urged Americans to build their own literature, to avoid a blind adulation of, or slavish imitation of, Europeans simply because they were Europeans. But at the same time, Poe warned against literary chauvanism, which tended to overpraise every dull American writer simply because he happened to be American. Poe’s detached and objective attitude could become, and often did become, highly critical of American society and America ellauri146.html on line 681: “We have no aristocracy of blood, and having therefore as a natural, and indeed as an inevitable thing, fashioned for ourselves an aristocracy of dollars, the display of wealth has here to take the place and perform the office of the heraldic display in monarchical countries. By a transition readily understood, and which might have been as readily foreseen, we have been brought to merge in simple show our notions of taste itself.” ellauri146.html on line 683: All this, Poe added, is an “evil growing out of our republican institutions.” In “Some Words with a Mummy,” in “Mellonta Tauta” and in other tales, Poe vigorously denounced the Jeffersonian ideal of democracy. He had no sympathy with abstract political notions such as those which, after Locke, had produced liberal republican theory in America and elsewhere. Though lacking the scope and political understanding of Burke, Poe was, like Burke, highly suspicious of the “well-constructed Republic.” ellauri146.html on line 686: started with the queerest idea conceivable, viz; that all men are born free and equal-this in the very teeth of the laws of gradation so visibly impressed upon all things both in the moral and physical universe. Every man “voted,” as they called it-that is to say, meddled with public affairs-until, at length, it was discovered that what is everybody’s business is nobody’s, and that the “Republic” (as the absurd thing was called) was without a government at all. It is related, however, that the first circumstance which disturbed, very particularly, the self-complacency of the philosophers who constructed this “Republic,” was the startling discovery that universal suffrage gave opportunity for fraudulent schemes….A little reflection upon this discovery sufficed to render evident the consequences, which were that rascality must predominate— in a word, that a republican government could never be anything but a rascally one. While the philosophers, however, were busied in blushing at their stupidity in not having foreseen these inevitable evils, and intent upon the invention of new theories, the matter was put to an abrupt issue by a fellow of the name of Mob, who took everything into his own hands and set up a despotism…. As for republicanism, no analogy could be found for it upon the face of the earth—unless we except the case of the “prairie dogs,” an exception which seems to demonstrate, if anything, that democracy is a very admirable form of government—for dogs. ellauri146.html on line 742: Here were fond climates and sweet singers suddenly Täällä oli mieluinen ilmanala ja sulolaulajat ellauri146.html on line 743: Come in the morning where I wandered and listened 1-2 tuli aamulla kun mä kuljin kuunnellen ellauri146.html on line 749: And over the sea wet church the size of a snail Ja meren yli märkä kotilon kokoinen kirkko ellauri146.html on line 753: Of spring and summer were blooming in the tall tales Keväältä ja kesältä kukkivat liioitellusti ellauri146.html on line 755: There could I marvel Siinä saatoin ihmetellä ellauri146.html on line 760: And down the other air and the blue altered sky Ja alas toista ilmaa ja sinitaivaan muutosta, ellauri146.html on line 772: These were the woods the river and sea Nää oli ne mezät ja joki ja meri ellauri146.html on line 773: Where a boy Missä poika ellauri146.html on line 775: Summertime of the dead whispered the truth of his joy Vainajien kesäaikana kuiskasi ilonsa totuuden ellauri146.html on line 781: And there could I marvel my birthday Ja siinä mä saatoin ihmetellä mun synttäriä ellauri146.html on line 786: Year to heaven stood there then in the summer noon Vuosi taivaaseen seisoi siellä silloin kesän keskipäivänä ellauri146.html on line 787: Though the town below lay leaved with October blood. Vaikka kylä alhaalla oli lokakuun veren lehvittämä. ellauri146.html on line 793: Summertime of the Dead Whispered the Truth of His Joy: A Response to Eynel Wardi ellauri146.html on line 819: Here comes the lady; let her witness it. ellauri146.html on line 834: Hänet otettiin 1768 jälleen tullin palvelukseen Sussexin Lewesissä. Toisen vaimonsa kanssa hänellä oli siellä sivutoimenaan tupakka- ja rihkamakauppa. Hänestä tuli keskusteluklubin jäsen ja hän halusi anomusjulkaisullaan ”Tullivirkailijoitten asema” (Petition) työtovereilleen parempaa palkkaa. ellauri146.html on line 848: Haifassa Phillulla on taskussa kivi jollaisella Sippora ympärileikkasi Moosexen. Mooses oli ilmeisesti egyptiläisiä. Tässä maassa kaikki ovat juutalaisia, Phillu hekkumoi, täysin sivuuttaen miljoonien filistealaisten läsnäolon. Niin, täällä me olemme ampiaisia (WASP). Juutalaisia! Riemuizevia, kirmaavia juutalaisia! Ja lisää valuu kuin Turusen pyssystä. Alex in Wonderland. Paizi sille tulee wiklundit liian miehekkään Israelin armejan luutnantittaren komentaessa masia asentoon ja ojennuxeen. Ei sen sentään ihan näin pitänyt mennä. Ei pysty saamaan erektiota luvatussa maassa! Tapiokavanukasta ei voi työntää mihin tahansa. Eikä onnistu liioin punatukkaisen ja pisamaisen kuuden jalan pituisen sosialistisen kibbuzitytön raiskaus. Tai olis onnistunut ehkä, mutta --- Ei kannata. Minulla ei seiso tässä paikassa. Aaaaaaaaaaaaaaaa! [Tohtori:] Noniin, ehkä voitaisiin nyt alotella... ellauri146.html on line 856: Politically Incorrect was founded in 2004, soon after the re-election of George W. Bush, by a German teacher named Stefan Herre "to do something against Anti-Americanism". Das Blog betont in seiner Selbstdarstellung eine „pro-israelische“ und „pro-amerikanische“ Ausrichtung. Im wiedervereinigten Deutschland zeigten sich in der Haltung gegenüber Flüchtlingen zum Teil zeitgeschichtlich bedingte Besonderheiten, die darauf zurückzuführen seien, dass die Westdeutschen sich über Jahrzehnte hätten daran gewöhnen können, zum Einwanderungsland zu werden, während die Ostdeutschen bis 1990 kaum in Kontakt mit Zuwanderern gekommen seien. ellauri146.html on line 858: Gauck wirbt für einen verantwortungsvollen Kapitalismus (Rede vom 15. November 2012). Man dürfe nicht der Wirtschaft nur aus Angst die Freiheit nehmen. Bei Gauck überraschte allerdings der Kostenumfang. So erhielt Gauck neun Büros im ersten Stock des Bundestagsgebäudes mit insgesamt 197 Quadratmetern. Gaucks Bürobereich wurde für 52.000 Euro umgebaut. Die Möblierung von Gaucks persönlichem Büroraum kostete 35.000 Euro. In der Frankfurter Rundschau kritisierte Katja Thorwart, dass Gauck als ein Beispiel für seine Formulierung „schwer konservativ“ den ehemaligen Vorsitzenden der CDU/CSU-Bundestagsfraktion Alfred Dregger genannt habe, der den nationalsozialistischen Angriffskrieg gegen die Sowjetunion als nicht grundsätzlich falsch eingeordnet, sich für die Freilassung inhaftierter deutscher Kriegsverbrecher eingesetzt oder den Begriff der „Befreiung“ durch die Alliierten im Zweiten Weltkrieg als „einseitig“ markiert habe. ellauri146.html on line 860: Die Prager Erklärung zum Gewissen Europas und zum Kommunismus (engl. Prague Declaration on European Conscience and Communism) wurde am 3. Juni 2008 von mehreren prominenten europäischen Politikern, ehemaligen politischen Häftlingen und Historikern unterzeichnet, unter ihnen Václav Havel und Joachim Gauck. Die Erklärung forderte unter anderem die Verurteilung von kommunistischen Verbrechen und die Ausrufung des 23. August als Europäischer Tag des Gedenkens an die Opfer von Stalinismus und Nationalsozialismus. Der Gedenktag wurde am 2. April 2009 vom Europäischen Parlament ausgerufen. ellauri147.html on line 79: Ale Tyynni was born in Ingria to the east of Finland and moved as a child with her family to Helsinki in 1919. She graduated with a Master’s degree in 1936, with Finnish literature as her main subject. During her university years Tyynni practised poetry recitation and dramatic expression. She was particularly interested in poetic diction and the topic of her final work was Sappho’s metre in Finnish poetry. ellauri147.html on line 90: Ale Tyynni married the historian Kauko Pirinen in 1940. They had three children. Meanwhile her literary work brought her into contact with Martti Haavio, better known as the poet P. Mustapää. A deep affection sprang up between them, although both were already married. ellauri147.html on line 92: In 1949 Tyynni’s sixth poetry collection was published – ‘Ylitse vuoren lasisen’ (‘Over the glass mountain), which included one of her best loved poems ‘Kaarisilta’ (‘The arched bridge’). The poems make reference to the difficulties she faced in her own life circumstances. ellauri147.html on line 94: As luck would have it, Martti Haavio’s wife Elsa Enäjärvi-Haavio died in 1951 following a serious illness. Ale Tyynni went through a difficult divorce from her first husband, and finally in 1960 both Tyynni and Haavio were in a position to remarry. He was 61 and she 47. No codons were necessary anymore, just vaseline. ellauri147.html on line 98: In the mid-twentieth century Finnish literature had adopted the free verse of modern poetry. Ale Tyynni however went back to a lyrical style, the ballad. Tyynni’s poems were typical of ballads, offering fateful tales dealing with falling in love and sorrow, and life’s turning points. Balladeja ja romansseja (’Ballads and romances’) appeared in 1967. And Tarinain lähde (‘The source of the tales’, 1974) depicted the death of a loved one, sorrow and solitude. Nobody cared to read such balderdash any more. ellauri147.html on line 128: Ja Jumala sanoi: "Verellä ja kyynelillä vain. And Cod said: Use your monthly hemorrhage and your tears. ellauri147.html on line 145: I have found strength where one does not look for it: in simple, mild, and pleasant people, without the least desire to rule—and, conversely, the desire to rule has often appeared to me a sign of inward weakness: they fear their own slave soul and shroud it in a royal cloak (in the end, they still become the slaves of their followers, their fame, etc.) The powerful natures dominate, it is a necessity, they need not lift one finger. Even if, during their lifetime, they bury themselves in a garden house! Like my sister Elizabeth för instance! Now there is a Willenmensch if ever there was one! I hardly dare to sneak to the loo for a jerk from our Gartenhaus. ellauri147.html on line 153: Heidegger argued that the will to power must be considered in relation to the Übermensch and the thought of eternal recurrence. ellauri147.html on line 160: Gilles Deleuze also emphasized the connection between the will to power and eternal return. Both Jacques Derrida and Gilles Deleuze were careful to point out that the primary nature of will to power is unconscious. ellauri147.html on line 161: Derrida is careful not to confine the will to power to human behavior, the mind, metaphysics, nor physical reality individually. It is the underlying life principle inaugurating all aspects of life and behavior, a self-preserving force. A sense of entropy and the eternal return, which are related, is always indissociable from the will to power. The eternal return of all memory initiated by the will to power is an entropic force again inherent to all life. What bladderdash. ellauri147.html on line 177: Emily in Paris is an American-French comedy-drama streaming television series created by Barren Star, which premiered on Netflix on October 2, 2020. The series stars Lily "Mr." Collins as the eponymous Emily, an American who moves to Paris to provide an American point of view to Savior, a French marketing firm. There, she struggles to succeed in the workplace while searching for sex and experiencing a culture clash with her "boring" and small-minded Midwestern U.S. upbringing. It also stars Ashley Park, Philippine Leroy-Beaulieu, Lucas Bravo, the cast's one and only spooky sooty tarbaby coon Samuel Arnold, Camille Razat, and Bruno Gouery. Lystikästä että "boring" pitää laittaa scare quoteihin. 91% piti tästä ohjelmasta. 91% ei kazonut. ellauri147.html on line 189: Huomiota kiinnitti muuten partnereiden reaktiot kun Chicagon runkku peruutti Pariisin lentonsa. Se oli molemmille osapuolille puhtaasti narsistinen loukkaus. Emily on narsistipissixen muotokuva. Dorian Grey halkiohaarana. ellauri147.html on line 192: Toistuva juonikuvio on et Lili gatecrashaa hame vesirajassa johkin mainosmiesten kokouxeen ja siitä erektoitunut bisnesguru soittaa perään Lilin naispomon harmixi. ellauri147.html on line 201: On September 5, 2018, it was announced that Paramount Network had given the production a series order for a first season consisting of 10 episodes. The series was created by Barren Star, who has a multimillion overall deal with ViacomCBS and develops for ViacomCBS and for outsider buyers via MTV Entertainment Studios. Star was also expected to serve as an executive producer alongside Tony Hernandez. Production companies involved with the series were slated to consist of Jax Media. On July 13, 2020, it was reported that the series would move from Paramount Network to Netflix. On November 11, 2020, Netflix renewed the series for a second season. ellauri147.html on line 205: Despite struggling to fit in with French office culture Emily convinces her boss, Sylvie, to invite her to a work party where she accidentally irritates Sylvie by conversing with Antoine Lambert, a client who turns out to be Sylvie's married lover. As punishment she is put to work marketing Vaga-Jeune, a lubricant for menopausal women. Annoyed with the gendered nature of the French language Emily writes a post about the product that goes viral causing her to make further inroads at work. ellauri147.html on line 223: Gabriel surprises Emily by joining them as kitchen staff for the weekend trip which makes Emily uncomfortable. Emily takes a tour of the winery and meets Camille's younger brother Timothée. Gabriel refuses Camille's mother's offer of a business loan. At a club where Mindy's girlfriends are partying, they force her (who? Mindy?) on stage to sing the song she flubbed on Chinese Popstar. (So what?) ellauri147.html on line 226: by the pool where she is joined by Timothée. They drink champagne and accidentally have sex. At breakfast, she learns that Timothée is not the brother Camille was referring to, instead, it was her younger, 17-year-old brother. Emily meets Théo, Camille´s older and more age appropriate brother and has sex with him. It is not half as good. ellauri147.html on line 232: 1Emily visits him to try and positively spin the incident, but to no avail. As she leaves Pierre´s home, she runs into Mathieu who makes a pass at her. Mathieu takes Emily on a date. A boat cruise on the Seine, then shows her his penis from his apartment, but their sex is interrupted by a call from Pierre who is threatening to cancel his fashion show. Pierre is holed up in his atelier and won´t show his semi erection to anyone. Sylvie blames Emily for shaking Pierre´s confidence and fires her. ellauri147.html on line 238: On April 3, 2019, Lily Collins was cast in the titular role. On August 13, 2019, Ashley Park had joined the main cast. On September 19, 2019, Philippine Leroy-Beaulieu, Lucas Bravo, Samuel Arnold, Camille Razat, and Bruno Gouery joined cast in starring roles, while Kate Walsh, William Abadie, and Arnaud Viard were cast in recurring roles. On May 24, 2021, Lucien Laviscount was cast in recurring role, while Abadie was promoted to series regular for the second season. ellauri147.html on line 247: Daniel D´Addario of Variety described the series as "a Turkish delight that begs the question of what it really means to grow up against a truly inviting backdrop", and that Mr. Collins is "an inherently winsome performer who has never been quite as well and often abused as she is here". Kristen Baldwin of Entertainment Weekly gave the series a "B" and wrote, "If you need a five-hour brain vacation, Paris is a worthwhile destination." The New Zealand Herald considered the show "visually delectable" and that "Mr. Collins has a pixie-ish charm which makes her endearing", but also that the show is "as ephemeral as dental floss". However, Kristen Lopez of IndieWire wrote a review Metacritic graded as a 23 out of a 100, praising Mr. Collins for being a "Jewess, make no mistake" and that "Emily in Paris is only as watchable and frivolous as our first lady," but warning viewers "Emily in Paris is like scrolling through Instagram. It´s a great way to waste time looking at pretty pictures with no depth." ellauri147.html on line 249: Nevertheless, not all critics were this kind to the Emily character. Emma Gray from HuffPost called Emily a bland character, stating "The show doesn´t even make an effort to quirk her up or give her a more relatable, girl-next-door roughness: she´s always immaculately coiffed and made-up, and garbed in effortfully eye-catching outfits. But there´s not much to the character, except for enormous amounts of self-confidence and the inexplicable ability to attract new friends and love interests on every street corner." Rebecca Nicholson of The Guardian gave the series one out of five stars: "if it is an attempt to fluff up the romcom for the streaming age, then it falls over on its six-inch heels." Rachel Handler opined "Darren Star has done it yet again: centered an entire show on a thin, gently delusional white woman whimsically exploring a major metropolitan area in wildly expensive couture purchased on a mid-level salary." ellauri147.html on line 253: Sonia Rao, of Washington Post compares Emily to the heroines of the Amy Sherman-The show received two nominations at the Golden Globe Awards, but prior to the ceremony it was reported that 30 members of the voting body had been flown to Paris, where they spent two nights at The Peninsula Paris and were treated to a private lunch at the Musée des Arts Forains, with the bill reportedly paid by the show´s developer, Paramount Network. This led some critics to question the impartiality of the voting body, as Emily in Paris is considered to have been a critical flop, and even its nomination was a surprise. In contrast, critically-acclaimed shows, notably I May Destroy You, were not nominated. Midge Maisel, her actions can be quite rash, but she still wins over her fictional acquaintances while utterly baffling viewers." ellauri147.html on line 257: Many French critics condemned the show for negatively stereotyping Parisians and the French. Charles Martin wrote in Première that the show unfairly stereotyped and depicted the French as "lazy individuals who never arrive at the office before the end of the morning are flirtatious and not really attached to the concept of loyalty, are sexist and backward, and, have a questionable relationship with showering". ellauri147.html on line 270: The show received two nominations at the Golden Globe Awards, but prior to the ceremony it was reported that 30 members of the voting body had been flown to Paris, where they spent two nights at The Peninsula Paris and were treated to a private lunch at the Musée des Arts Forains, with the bill reportedly paid by the show´s developer, Paramount Network. This led some critics to question the impartiality of the voting body, as Emily in Paris is considered to have been a critical flop, and its nomination was a surprise. In contrast, critically-acclaimed shows, notably I May Destroy You, were not nominated. ellauri147.html on line 272: Mistähän se johtuu että tällästen yxilahkeiselle rahvaalle tähdättyjen herutuspätkien miesihanne on aina joku kokki? Onxe kazojista kaikist ihaninta? Kokki tai palomies. Kuukki ja/tai panomies. Tollanen panee kyllä suututtaan tällästä lingvistisnobia, puhumattakaan Tristan Corbierestä. ellauri147.html on line 284: Andrea Bertorelli’s tumultuous relationship with Phil Collins began back when they were just 11 years old. Long before he became a rock star, Collins was a child actor, starring in Oliver!, the West End musical. ellauri147.html on line 296: Despite millions of fans looking at him as the nice guy of pop music, Phil Collins showed a very different side during his marriage with Andrea. According to her, he could get very intimidating when they argued due to his short fuse. ellauri147.html on line 303: There were signs that maybe it wasn’t as special, or wonderful, as it used to be,” Collins told his biographer. ellauri147.html on line 311: She met the love of her life, Phil Collins, in 1980. The couple exchanged the wedding vows on August 4, 1984. Five years after their marriage, the husband and wife were blessed with a girl child. Blessé par une bébé. They named their daughter Lily Collins. Jos ukki Telemannilta olisi kysytty, sen nimi olis Sharon. ellauri147.html on line 330: They were so serious about their relationship that they even decided to leave their partners. However, Lavinia backed off from the decision because Phil´s FAX wasn´t working, and för fear of not being able to fax her kids. Hence, this saved the marriage of both of them. ellauri147.html on line 359: When things were at their lowest, he resisted doing anything reckless like seppuku for the sake of his children. Collins is desperate to see his kids grow up, have a lot of money and families and succeed like him. Not worry. Be happy. ellauri147.html on line 364: For the following decade, Phil Collins struggled to get back onto the drums after dislocating the vertebrae in his neck. He also suffered nerve issues which prevented him from gripping the sticks properly. A few years later, Collins announced that he had been suffering from “drop foot,” a condition that makes walking very difficult. ellauri147.html on line 370: “He has this thing when he’s talking to you, where he makes you feel [like], ‘I know this must be hard for you because I’m a Beatle and I can read and write,” he said. He also claimed that McCartney will say how hard it must be for someone to have a conversation with Phil. ellauri147.html on line 383: She and her mother were recently spotted enjoying a WALK (!) in Beverly Hills. ellauri147.html on line 390: Lily has a massive net worth of $8 million, which she has garnered through her career as an actress. ellauri147.html on line 402: And Then There Were None 1978 ellauri147.html on line 417: As per different wiki sites, Jill received $17 million for the divorce settlement. She owns an eclectic antique store. ellauri147.html on line 418: In her memoir Unfiltered: No Shame, No Regrets, Just Me, Lily Collins addressed father Phil’s history with infidelity, claiming that “we can’t rewrite the past. I tried, it just won´t work.” According to her, she was angry and sad at the pain her dad brought to the family. ellauri147.html on line 419: However, Lily is also looking forward to the future and is ready to forgive her dad. “I forgive you for not always being there when I needed and for not being the dad I expected,” she wrote. “I forgive the mistakes you made. I´m looking forward to The 300M you made...” ellauri147.html on line 464: She released her book Unfiltered: No Shame, No Regrets, Just Me in 2017. ellauri147.html on line 536: Mindestens drei Söhne sind bekannt: Nabu-šum-lisir, Nabu-zer-ušabši und Nebukadnezar II., der bereits ab 620 v. Chr. als Heerführer für seinen alternden Vater eingesetzt wurde und nach dessen Tod den Thron übernahm. ellauri147.html on line 551: Instagram on vielä etevämpi selänraaputin kuin Fasebook. Ole oman meediasi julkimo, ota mallia Gretasta ja Kardashianeista. Kerää soiraajia sylikoirista kuin Wolfram Roth. Et tarvii ystäviä kun sulla on jo yleisö. Mitä kavereista, paljon mageempi on kazomo. Ota selfieitä varrella tai ilman, selviit ilman Dorian Grayn ja Narkissoxen peiliä. Ole ize oman elämäsi influensseri. Näytät yhtä ihanalta omassa ankkalammikossasi kuin sammakkosuinen Emily in Paris. ellauri147.html on line 567: 1999 Promotion zum Dr. rer. med. am Fachbereich Medizin der J.W.Goethe-Universität; Thema der Dissertation bei Stavros Mentzos: Narzissmus zwischen Selbst und Objekt, veröffentlicht unter dem Titel: Narzissmus und Objekt. Ein intersubjektives Verständnis der Selbstbezogenheit, bei Vandenhoeck & Ruprecht, Göttingen 2000. ellauri147.html on line 569: Offensichtlich ein Versager. Ein offenbarer Verlierer. Lächelt durchaus nicht in dem verschommenen Bild auf seiner Heimseite. Sieht allesverloren aus. Ei näitä Martinin suolloxia jaxa jukertaa saxaxi. Pannaan käännöskoneeseen. ellauri147.html on line 572: ellauri147.html on line 575: ellauri147.html on line 580: Ei myöskään rappeutumis-teoreettisia diagnooseja, jotka ajattelevat voivansa lukea häpeän menetyksen, superemiirin liukenemisen tai jopa aluxen (subjektin) katoamisen. En halua yhtyä pahamaineiseen halveksuntaan tätä kohtaan, koska sitä johtavat kirjailijat, jotka haluavat nähdä itsensä yleisön parrasvaloissa ja taistella huomiosta, toisin sanoen osallistua mediapeliin tarkoituksella, jota he samalla diagnosoivat niin vastenmieliseksi. Julkisessa tunnustuksessa, ei hiljaisessa huoneessa, heidän identiteettinsä intellektuelleina osoittautuu – loppujen lopuksi hekin haluavat tulla nähdyiksi, kuulluiksi, huomatuksi ja lopulta tunnustetuiksi. Tätä varten niiden on löydettävä markkinat, jotka ostavat tuotteitaan ja osallistuvat mediakilpailuun, halusivatpa he sitä tai eivät. ellauri147.html on line 582: Auch nicht die verfallstheoretischen Diagnosen, die daran den Verlust von Scham, die Auflösung des Überich oder gar das Verschwinden des Subjekts meinen ablesen zu können. Dem notorischen Verachtungsdiskurs mag ich mich schon deshalb nicht anschließen, weil er von Autoren geführt wird, die sich selbst gerne im Rampenlicht der Öffentlichkeit sehen und um Aufmerksamkeit ringen, also partizipieren am medialen Spiel um Bedeutung, das sie zugleich so angewidert diagnostizieren. In der öffentlichen Anerkennung, nicht im stillen Kämmerlein, erweist sich geradezu ihre Identität als Intellektuelle – auch sie wollen schließlich gesehen, gehört, beachtet und schließlich anerkannt werden. Dazu müssen sie einen Markt finden, der ihre Produkte abnimmt, und am medialen Wettbewerb teilnehmen, ob sie das wollen oder nicht.--> ellauri147.html on line 586: ellauri147.html on line 591: ellauri147.html on line 597: Jedenfalls geht es offensichtlich nicht um Sexualität, wie uns der Titel dieser Web-Seite glauben lassen möchte, sondern um Identität. Das interaktive Medienspiel um das eigene Bild sagt uns etwas Anderes über den Narzissmus, als das, was wir gewohnt sind, wenn wir von der Selbstverliebtheit reden. Ich werde gesehen, also bin ich! Dieses narzisstische Muster der Identitätsfindung scheint sich heute universell etabliert zu haben. Die Spiegelfunktion des Narzissmus, einst eine Domäne von Kleinkindalter, Pubertät und Adoleszenz, ist in einer Welt penetranter Medialisierung derart sozialisiert, dass wir nicht mehr unterscheiden können: ellauri147.html on line 598: Hat hier ein Infantilisierung der Gesellschaft stattgefunden, die im Gegenzug die Kindheit als abgegrenzte Phase zum Verschwinden bringt; oder sollen wir von einer kollektiven Regression unter der totalisierenden Herrschaft der Warenproduktion sprechen sollen, welche auch das Selbst noch zur Ware macht, die verkauft werden muss. Das Videor ergo sum ist gewissermaßen das geheime Mantra einer narzisstischen Phantasie, die in den Kapriolen der zeitgenössischen Lebenswelt immer wieder aufs Neue inszeniert wird. ellauri147.html on line 608: Winnicott's theoretical slipperiness has been linked to his efforts to unclify Kleinian views. Yet whereas from a Kleinian standpoint, his repudiation of the concepts of envy and the death wish were a resistant retreat from the harsh realities he had found in infant life, he too has been accused of being too close to his mother, and of sharing in Klein's regressive shift of focus away from the Oedipus complex to the pre-oedipal. ellauri147.html on line 617: Béla Grunberger stammelt, aber ähnlich auch Kohut, Kernberg und die übrigen die in neueren Lehrbüchern zu finden sind: er entdeckt den Narzissmus, von dem er ein Leben lang erlitten hat: ellauri147.html on line 632: In der Theoriegeschichte lassen sich bei grober Analyse drei Traditionslinien der Narzissmustheorie unterscheiden, die das metapsychologische Durcheinander dokumentieren. Bei der ersten geht es um die bereits seit den dreissiger Jahren schwelende Kontroverse über den ontogenetischen Ursprung des Seelenlebens: primärer Narzissmus oder Objektbeziehung ist hier die Streitfrage – die Beiträge von Michael Balint, Donald Winnicott, Heinz Kohut, Otto Kernberg bis hin zu Christopher Bollas oder Thomas Ogden lasssen sich im Rahmen dieses metapsychologischen Dauerstreits betrachten. Auf der zweiten Linie kann man die Versuche unterbringen, einen triebtheoretisch bestimmten Narzissmusbegriff festzuhalten – dazu zähle ich so unterschiedliche Arbeiten wie die von Hartmann und Pulver, Grunberger und Chasseguet-Smirgel oder im deutschen Sprachraum Zepf oder Lilli Gast. ellauri147.html on line 637: ellauri147.html on line 640: ellauri147.html on line 643: ellauri147.html on line 646: ellauri147.html on line 648: Ein und ein anderer Narzissmus-Begriff bei Freud ellauri147.html on line 653: Freudilaisen narsismin teorian käsitteellisen sekaannuksen ytimenä voidaan nyt tunnistaa jatkuva ambivalenssi ensisijaisen narsismin rakentamisessa. Freud soittaa kahta käsitystä vierekkäin kahdella kädellä, jotka sisältävät selvästi eriytettyjä, metapsykologisesti yhteensopimattomia säännöksiä. Yhdellä soittimella "minulle" on ominaista monadologinen hiippailu, toisella käsitys dyadologisesta merkityksestä - pyydän Freudin eksegeetikkoja armeliaisuuteen tästä hänen havaintojensa rikkauden yliyxinkertaistuxesta, mutta minun on tiivistettävä tätä ajallisista syistä. ellauri147.html on line 654: ellauri147.html on line 657: ellauri147.html on line 659: Sekunda-ekologisessa versiossa ensisijainen narsismi mallinnettiin kohdunsisäisen maailman ja sen synnytyksen jälkeisen jatkamisen jälkeen äiti-lapsi-dyadissa. Kohteen ja kohteen, sikiön ja kohdun välillä, vauvan ja äidin välillä ei vieläkään ole psykologista eriytymistä. Vaistonvaraisuutta ei ole vielä kehitetty. Kohteen miehitystä ei voi erottaa kohteen miehityksestä (kein Wunder). Kohde on eksistentiaalisesti välttämätön, mutta sitä ei pidetä kohdena. Itsetunto on rajaton, "valtamerellinen". ellauri147.html on line 660: ellauri147.html on line 664: Freud käyttää näitä kahta käsitystä ensisijaisesta narsismista ontogeneettisen alkutilan muunnelmina – lausumattomana ja osittain sisäkkäin toistensa kanssa – vierekkäin käsittelemättä nimenomaisesti niiden ristiriitoja. Ratkaisematon kaksijakoisuus tässä kysymyksessä näkyy esimerkiksi autismin, narsismin ja kohdesuhteen ajallisen suhteen kehityspsykologisessa hämmennyksessä – kumpi tuli ensin? Muna vaiko kana? Itse asiassa se on pyöreä rakenne, kuin intialaisten häntäänsä imuttava käärme, jossa toinen nousee toisesta. Ja se jatkaa narsismin kehitysmuotojen määrittämistä. Haluan vain käsitellä ristiriitaisia käsityksiä siitä, että Freud kehittyy ensisijaisen narsismin "perinnöksi" henkisessä rakenteessa, jonka tiedetään koostuvan itsetunnosta, toissijaisesta narsismista, ego-ihanteesta ja joistakin muista jäännöksistä,joihin tässä kiireessä ei ole aikaa kajota. ellauri147.html on line 666: Diese beiden Konzeptionen des primären Narzissmus als Varianten eines ontogenetischen Ausgangszustands werden von Freud – unausgesprochen und zum Teil miteinander verschachtelt – nebeneinander verwendet, ohne dass er sich mit ihrer Widersprüchlichkeit explizit auseinandersetzt. Die unaufgelöste Ambivalenz in dieser Frage zeigt sich etwa beim entwicklungspsychologischen Durcheinander im zeitlichen Verhältnis von Autismus, Narzissmus und Objektbeziehung – was war zuerst? Eigentlich handelt es sich um eine zirkuläre Konstruktion, bei der eines aus dem anderen hervorgeht. Und es setzt sich bei der Bestimmung der Entwicklungsformen des Narzissmus fort. Ich will das nur an widersprüchlichen Auffasssungen anreisse, die Freud zum „Erbe“ des primären Narzissmus in der seelischen Struktur entwickelt, das bekanntlich aus dem Selbstgefühl, dem sekundären Narzissmus, dem Ich-Ideal und einigen anderen Resten besteht:--> ellauri147.html on line 668: Varhaisen narsistisen itsetunnon tutkiminen rajojen purkamisesta ympäristöön nähden kohtaa "oidisynkraattisen puolustuksen" odisynkraattisesta puolustuksesta "oidipal-ajattelija" Freudille, joka vain vastahakoisesti myöntää tällaisen "valtameren tunteen" olemassaolon jopa egon kehityksen kypsemmissä vaiheissa. Ristiriitainen kysymys vastataan siihen, onko "egon narsismi" luonteeltaan ensisijainen vai toissijainen ja siten primaarisen ja toissijaisen narsismin suhteen määrittämisessä. Lopuksi käsitteellinen ambivalenssi näkyy käsitteellisessä siirtymisessä ego-ihanteesta, joka alun perin määriteltiin (täydellisyyden sisällöllä) rakenteelliseksi "ensisijaisen narsismin perinnöksi", supermiehelle, joka on osoitettu "Oidipus-kompleksin perijäksi" paljon myöhempään kehitysvaiheeseen. ellauri147.html on line 669: ellauri147.html on line 672: ellauri147.html on line 675: ellauri147.html on line 684: ellauri147.html on line 689: ellauri147.html on line 690: Samalla puolustamme kuitenkin myös itsenäisyyttämme maailmasta ja suojelemme itseämme tuskallisilta riippuvuuden kokemuksilta, joihin annamme tiedostamattamme kunnioitusta tunnustuksen halulle. Epäilen, että narsismissa ilmaisemme jotain siitä, mikä on identiteetin paradoksaalinen ydin: olla ainutlaatuinen ja erehtymätön, toisin sanoen olla erilainen kuin toinen ja että muut tunnustavat sen juuri tässä ominaisuudessa. Narsismi osoittaa jossain määrin tietämättämme jotain itsensä tai identiteetin välisubjektiivista perustuslaista. Koska tällainen oivallus loukkaa meitä, emme halua tietää siitä mitään, aivan kuten vauva ei voi tietää mitään riippuvuudestaan. Edes narsismissamme me emme ole itsenäisiä olentoja, joita haluaisimme niin kovasti olla. ellauri147.html on line 692: Aber wir behaupten zugleich auch die Unabhängigkeit von der Welt und schützen uns vor der schmerzhaften Erfahrung von Abhängigkeit, der wir im Wunsch nach Anerkennung doch unbewusst Tribut zollen. Ich vermute, dass wir im Narzissmus etwas davon ausdrücken, was den paradoxen Kern von Identität ausmacht: nämlich einzigartig und unverwechselbar zu sein, sich also vom Anderen zu unterscheiden, und gerade in dieser Eigenschaft von den Anderen anerkannt zu werden. Im Narzissmus zeigt sich gewissermassen, ohne dass wir es wissen, etwas von der intersubjektiven Verfasstheit des Selbst, oder von Identität. Weil eine solche Erkenntnis uns kränken würde, wollen wir davon auch nichts wissen, genauso wie der Säugling von seiner Abhängigkeit nichts wissen kann. Nicht einmal in unserem Narzissmus sind wir jenes unabhängige Wesen, dass wir so gerne sein möchten.--> ellauri147.html on line 697: ellauri147.html on line 703: In der Geschichte der Psychoanalyse als einer klinischen Wissenschaft wird der Begriff der narzisstischen Störung häufig mit der Kategorie der „frühen Störung“ verbunden oder gleichgesetzt. Er dient zur Kennzeichnung eines säkularen Strukturwandels seelischer Krankheit, der als Verschiebung der Fixierungsstellen auf frühere präödipale Ebenen beschrieben wird, als Störung bei der frühen Ich-Bildung gegenüber den später entstandenen ödipalen Konflikten. Die Frage, ob die klassischen Übertragungsneurosen, an denen Freud die Psychoanalyse als Behandlungsmethode und klinische Theorie entwickelt hat, historisch im Schwinden begriffen sind und psychopathologischen Zustandsbildern weichen, deren Pathogenese früher anzusiedeln ist, ist bereits seit den dreissiger Jahren eine chronische Streitfrage im psychoanalytischen Diskurs. Es gebe einen historischen Wandel in den Formen seelischer Krankheiten – so die Dauerthese -, der sich in einer Abnahme von hysterischen, phobischen und zwangsneurotischen Erkrankungen einerseits, einer Zunahme von sog. „frühen Störungen“ zeige, zu denen Selbstwert- und Identitätsstörungen, Suchterkrankungen, Perversionen, Borderline-Persönlichkeits-Strukturen und narzisstische Störungen gezählt werden. ellauri147.html on line 709: Diese gelegentlich mit zeitkritischem Beiklang vorgetragene These hat vor allem in den siebziger Jahren eine breite Zustimmung gefunden. Sie ist durch die Kritische Theorie der Frankfurter Schule befördert worden. Diese hat ihren sozialphilosophischen Studien eine Zeitdiagnose eingefügt, wonach mit dem Verfall der bürgerlichen Familie und der Ausdehnung gesellschaftlicher Einflussfaktoren die Sozialisationsbedingungen in spätkapitalistischen Gesellschaften sich so geändert haben, dass der Einzelne bereits unterhalb der Schwelle der Individuation massivem sozialen Druck und kulturindustriellen Verführungen ausgesetzt sei und es gar nicht mehr zur Ausbildung der psychischen Strukturen und „reifen“ Konflikte auf der ödipalen Ebene komme, die den Rahmen für die klassischen Neuroseformen abgeben. ellauri147.html on line 721: Auch die Entwicklung und Schulenbildung innerhalb der Psychoanalyse ist von einer zunehmenden Verschiebung des theoretischen und diagnostisch-therapeutischen Blicks auf die frühen Phasen seelischer Zustände begleitet. Die Objektbeziehungstheorie britischer Provenienz, wie sie von Melanie Klein und ihren SchülerInnen vertreten wird, hat die innerpsychische Strukturbildung – im wesentlichen die Bildung von Ich- und Über-Ichstrukturen – in ihrer lebensgeschichtlichen Datierung so weit zurückverlegt, dass bereits die klassischen ödipalen Zustandsbilder als Ausdruck „früher“ Störungen interpretiert werden können. ellauri147.html on line 722: Michael Balint hat auf die basale Anfälligkeit des Säuglings für Mängel in seiner primären Umgebung hingewiesen und kann mit seiner Theorie der „Grundstörung“ als Pionier einer Theorie narzisstischer Störungen gelten.. Auch Winnicott lenkt mit seinem Konzept der „primären Mütterlichkeit“ auf die Bedeutung der frühesten Objektbeziehung für das Gelingen oder aber Scheitern der seelischen Entwicklung. Schliesslich hat vor allem die Narzissmustheorie Heinz Kohuts und ihre Weiterentwicklung zur Selbstpsychologie in den dazu beigetragen, in der therapeutischen Situation, aber auch in den diagnostischen Kategorien und in der metapsychologischen Betrachtung den Blick auf die „Existenz eines rudimentären Selbst in der frühesten Kindheit“(8) zu richten und damit den Focus von der ödipalen, vom Triebkonflikt bestimmten Ebene auf die Ebene der „frühen“ oder eben „narzisstischen“ Störung zu verschieben.--> ellauri147.html on line 724: Kyse ei ole siitä, muuttuvatko valtion mielisairaudet historiallisesti ja etsivätkö uusia aika-sopivia muotoja eli oireiden muutosta. Tämä muutos on erehtymätön, kun rekisteröimme, että hysteria "vanhanaikaisena" sairautena on ilmeisesti katoamassa ja että neuroosit etsivät muita kuin klassisia oireenmukaisia ilmenemismuotoja. Pikemminkin kyse on siitä, perustuuko oireen muutos myös tiettyyn rakenteelliseen muutokseen, jossa mielenterveyssairauksien kiinnityskohdat ovat aikaisemmin elämänhistoriassa: rakenteellinen muutos "hyvin suunnitelluista" neurooseista (Loch 1965)(9) diffuusi ego- ja persoonallisuusongelmiin, edipal-konflikteista narsistisiin häiriöihin. ellauri147.html on line 725: ellauri147.html on line 749: 5. Beeinträchtigung der zwischenmenschlichen Beziehungen durch eine besondere Anspruchshaltung, einen Empathiemangel, die Ausbeutung des Partners, ein Schwanken zwischen Idealisierung und Entwertung ellauri147.html on line 778: 4. Die eigene Person und ihre Probleme sind so einzigartig, dass sie nur von besonderen Menschen verstanden werden können. ellauri147.html on line 782: 8. Die Einfühlung in andere ist erschwert, wenn sie nicht ganz fehlt. ellauri147.html on line 783: 9. Neidgefühle bestimmen die innere Kommunikation. ellauri147.html on line 788: In der neuen Version IV des DSM(14) wird das erste Kriterium des DSM-III-R, die besondere Kritikempfindlichkeit, durch ein anderes Kriterium ersetzt, das auf die Arroganz und Überheblichkeit in Verhalten und Einstellung abhebt. ellauri147.html on line 789: Salman Akhtar (1996)(15) weitet in einem Lehrbuch, das Kernberg herausgegeben hat und das zum Glück jetzt überarbeitet wird, diese DSM-Symptomlisten in seinem „Versuch einer Synthese“ zu einem Profil aus und unterscheidet sechs Bereiche, in denen sich die Merkmale der narzisstischen Persönlichkeit zeigen: ellauri147.html on line 803: Se lisää tähän profiiliin dynaamisen ulottuvuuden, jossa se erottaa näkyvissä olevat piilotetuista / toukka-asteen ominaisuuksista. Loppujen lopuksi tällä tavoin kuvatut profiililuokat näyttävät kuitenkin niin ylikuormittuneilta, mielivaltaisilta ja erilaisilta, että narsistisen persoonallisuushäiriön tarkkaa differentiaalidiagnostiikkaa on vaikea saavuttaa kliinisten ominaisuuksiensa avulla. Esimerkiksi luokassa "Ihmissuhteet / piilotetut" Akhtar esittelee omituisen ominaisuuden: "Taipumus olla vastaamatta kirjeisiin" tai samaan luokkaan / näkyvä vaikeasti toteutettavissa: "Kyvyttömyys osallistua ryhmätoimintaan todella aidossa (painotus kaivos, M.A.)". ellauri147.html on line 806: Diesem Profil fügt er eine dynamische Dimension hinzu, auf der er sichtbare von verdeckten/larvierten Merkmalen unterscheidet. Die so beschriebenen Profilkategorien wirken aber am Ende so überladen, beliebig und disparat, dass es schwerfällt, damit eine präzise differentialdiagnostische Abgrenzung der narzisstischen Persönlichkeitsstörung mit Hilfe ihrer klinischen Merkmale zu leisten. So führt Akhtar etwa unter der Kategorie ‘Interpersonale Beziehungen/verdeckt’ das skurrile Merkmal ein: „Tendenz, Briefe nicht zu beantworten“ oder unter derselben Kategorie/sichtbar die schwer operationalisierbare : „Unfähigkeit, wirklich authentisch (Hervorhebung von mir, M.A.) an Gruppenaktivitäten teilzunehmen“. ellauri147.html on line 809: Jopa tämä pieni ote osoittaa, että psykoanalyyttisen luokan sisällyttäminen mielenterveyden häiriöiden kuvaavaan käsikirjaan ei ilmeisesti voi korvata tämän luokan selvennystä. Ongelmana on, että näillä vaa´oilla - differentiaalipsykologian tai elinlääketieteen mallin mukaisesti - teeskenneltiin, että narsistinen häiriö on henkilön ominaisuus, yksilölle niin sanotusti kuuluvien ominaisuuksien oireyhtymä. Mutta kun narsismi välittyy itsensä ja esineensä välillä, se on suhdeluokka ja narsistinen häiriö on jotain, joka ilmenee vuorovaikutuksessa ja sen hiljaisissa, tajuttomissa maailmoissa. ellauri147.html on line 810: ellauri147.html on line 812: Psykoanalyyttinen prosessidiagnoosi etenee eri tavalla. Siirto-vastatranstransassiprosessin terapeuttisessa tilanteessa voimme tuntea narsismin ja sen häiriön. Differentiaalidiagnoosin kannalta merkitykselliset vihjailevat viestit ovat: ellauri147.html on line 814: Eine psychoanalytische Prozessdiagnostik geht anders vor. In der therapeutischen Situation des Übertragungs-Gegenübertragungsgeschehen, können wir den Narzissmus und seine Störung erspüren. Die differentialdiagnostisch relevanten suggestiven Mitteilungen lauten: ellauri147.html on line 819: Schau mich an, höre mir zu, beachte mich, bewundere mich! oder: halte mich, liebe mich, erkenne mich an! – sie kann auch heissen: weil Du mir den Blick verweigerst (oder die Aufmerksamkeit, die Bewunderung, die Anerkennung), ziehe ich mich von Dir zurück oder greife Dich an! Manchmal auch: ich fühle mich grossartig und eins mit der Welt – oder aber: mit einer Welt, die mich so behandelt (hat), will ich nichts zu tun haben! Im Übertragungsgeschehen, nicht nur bei der Behandlung narzisstischer Störungen, sondern gerade auch im therapeutischen Umgang mit Psychosen, die Freud wegen ihrer mangelnden Übertragungsfähigkeit als sog. “narzisstische Neurosen” von den “Übertragungsneurosen” abgegrenzt hatte – sind wir Adressaten solcher Botschaften, wie wir bei der Analyse unserer Gefühle der Gegenübertragung erkennen. ellauri147.html on line 825: In langjähriger Arbeit mit schwer gestörten psychiatrischen Patienten habe ich die Erfahrung gemacht, dass der psychotische Rückzug häufig archaische Spuren eines Bedürfnisses nach Anerkennung trägt, das in einem elementaren Sinn unbeantwortet geblieben ist. Die so unterschiedlichen Symptome der narzisstischen Störung lassen sich m. E. als vielfältige Varianten eines Kampfes um dieses Gesehen-, Beachtet-, Anerkannt-werden entschlüsseln, der verdeckt und in mehr oder weniger gekonnten Inszenierungen geführt wird. Der Sozialphilosoph Axel Honneth (1994) hat den „Kampf um Anerkennung“ als Konstruktionsprinzip von Identität aus den Entwicklungstheorien von G.H.Mead (symbolischer Interaktionismus, „Me“ als generalisierter Anderer, Modell der Perspektivenübernahme) und Winnicott – herauspräpariert und sich als gemeinsamer Quelle auf Hegel berufen: bei Hegel gehört zum Selbst konstitutiv, dass es anerkannt ist. ellauri147.html on line 826: Als Resultat gelungener Anerkennungsprozesse beschreibt Honneth ein reflexives Selbstverhältnis, das die Spuren seiner intersubjektive Herkunft trägt.(16) Diese in der Objektbeziehung sich spiegelnde „positive Selbstbeziehung“ sei „als eine Art von nach innen gerichtetes Vertrauen zu verstehen, das dem Individuum Sicherheit sowohl in seiner Bedürfnisartikulation als auch in der Anwendung seiner Fähigkeiten schenkt“(17). Es ist eine Umschreibung dessen, was wir heute gesunden Narzissmus nennen würden – oder eben das Grundgefühl einer sicheren intersubjektiv erworbenen Identität. ellauri147.html on line 831: Bei Zweifeln an der Anerkennung oder ihrer Verweigerung entstehen Gefühle der Missachtung. In einem unbewusst inszenierten Kampf um Anerkennung werden dann Ansprüche ausgetragen, die in den differentialdiagnostischen Symptombeschreibungen der narzisstischen Störung als „Beachtung suchen“, „Aufmerksamkeit verlangen“ oder „Bewunderung fordern“, als „narzisstische Wut“ oder „narzisstischer Rückzug“ imponieren. Es sind intersubjektive Leitsymptome, in denen sich das bedrohte Selbst, seine Abhängigkeit verleugnend, fordernd an oder aggressiv gegen das Objekt richtet – oder sich von ihm völlig abwendet und in den begleitenden Phantasien (um nicht zu sagen: im Unbewussten) das Objekt umso stärker festhält. --> ellauri147.html on line 843: Der mediale Narzissmus überformt bloss diesen Grundzug unserer seelischen Existenz, der im primären Narzissmus seinen Ursprung hat. Der Säugling ist auf die Haltefunktion der Mutter angewiesen und auf das Lächeln in ihrem Blick. Der infantile Narzissmus sucht die Bewunderung der Umgebung. Die Selbstinszenierungen der Adoleszenz finden in einem intersubjektiven Spiegelraum statt. Der Narzissmus des Künstlers braucht den Beifall des Publikums.Und auch in der narzisstischen Störung sind Beachtung und Anerkennung oder eben Missachtung und fehlende Spiegelung die Basis, auf der sich die lärmenden oder stillen, immer aber verzweifelten Kämpfe um den Anderen im Selbst abspielen.--> ellauri147.html on line 847: Wie aber aus Objektivem Subjektives, wie aus Äusserem Inneres, wie aus Materiellem Seelisches entsteht – das sind die ungelösten Fragen, die sich den Humanwissenschaften stellen. Affenwissenschaften. ellauri147.html on line 855: Hot or Not, currently rebranded as Chat & Date, is a rating site that allowed users to rate the attractiveness of photos submitted voluntarily by others. The site offered a matchmaking engine called 'Meet Me' and an extended profile feature called "Hotlists". The domain hotornot.com is currently owned by Hot Or Not Limited, and was previously owned by Avid Life Media. 'Hot or Not' was a significant influence on the people who went on to create the social media sites Facebook and YouTube. ellauri147.html on line 857: Hot or Not was preceded by the rating sites, like RateMyFace, which was registered a year earlier in the summer of 1999, and AmIHot.com, which was registered in January 2000 by MIT freshman Daniel Roy. Regardless, despite any head starts of its predecessors, Hot or Not quickly became the most popular. Since AmIHotOrNot.com's launch, the concept has spawned many imitators. The concept always remained the same, but the subject matter varied greatly. The concept has also been integrated with a wide variety of dating and matchmaking systems. In 2007 BecauseImHot.com launched and deleted anyone with a rating below 7 after a voting audit or the first 50 votes (whichever is first). ellauri147.html on line 860: faces to find out the current standard of good looks on the Internet. On the Hot or Not web site, people rate others' attractiveness on a scale of 1 to 10. An average score based on hundreds or even thousands of individual ratings takes only a few days to emerge. To make this hot or not palette of morphed images, photos from the site were sorted by rank and used SquirlzMorph to create multi-morph composites from them. Unlike projects like Face of Tomorrow, where the subjects are posed for the purpose, the portraits are blurry because the source images are of low resolution with differences in variables such as posture, hair styles and glasses, so that in this instance images could use only 36 control points for the morphs. A similar study was done with Miss Universe contestants, as shown in the averageness article, as well as one for age, as shown in the youthfulness article. ellauri147.html on line 866: The effect was first described in 1878 by Francis Galton. He had devised a technique called composite photography, which he believed could be used to identify 'types' by appearance, which he hoped would aid medical diagnosis, and even criminology through the identification of typical criminal faces. Galton's hypothesis was that certain groups of people may have common facial characteristics. To test the hypothesis, he created photographic composite images of the faces of vegetarians and criminals to see if there was a typical facial appearance for each. Galton overlaid multiple images of faces onto a single photographic plate so that each individual face contributed roughly equally to a final composite face. The resultant "averaged" faces did little to allow the a priori identification of either criminals or vegetarians, failing Galton's hypothesis. However, unexpectedly Galton observed that the composite image was more attractive than the component faces. Galton published this finding in 1878, and also described his composite photography technique in detail in Inquiries in Human Faculty and its Development. He subsequently sold the invention to an early erotic photography firm. ellauri147.html on line 868: A University of Toronto student found that the facial proportions of celebrities including Jessica Alba were close to the average of all female profiles. That the preference for the average is biological rather than cultural has been supported by studies on babies, who gaze longer at attractive faces than at unattractive ones. People generally find youthful average faces sexually the most attractive. prototypes are preferred to individual exemplars of the stimuli categories. Thus an average face is probably attractive simply because it is prototypical. An averaged face made of 32 faces looks almost indistinguishable from any other 32-face averaged face even when they are created from a completely different set of individuals. Left-right symmetry is not the issue, presumably because neither are the viewers´ eyes. ellauri147.html on line 870: A 2006 "hot" or "not" style study, involving 264 women and 18 men, at the Washington University School of Medicine, as published online in the journal Brain Research, indicates that a person´s brain determines whether an image is erotically appealing long before the viewer is even aware they are seeing the picture. Moreover, according to these researchers, one of the basic functions of the brain is to classify images into a hot or not type categorization. The study´s researchers also discovered that sexy shots induce a uniquely powerful reaction in the brain, equal in effect for both men and women, and that erotic images produced a strong reaction in the hypothalamus. ellauri150.html on line 140: Esko Valtaoja kommentoi tällä viikolla Iltalehdelle, että Renaz Ebrahimi ”on yhtä vaalea kuin hänkin” ja ettei ymmärrä, mitä pahoittelemista hänen n-sanojen käytössään silloin olisi. Eihän ollut yhtään neekeriä kuulolla, ei täällä olla millään etelämeren saarella. ellauri150.html on line 157: Kaikilla on valtaa ja etuoikeuksia, jotka näkyvät eri tilanteissa eri tavoilla, Nguyen sanoo ja antaa esimerkin: Sambiasta tulleella arvostetulla tutkijalla on asiantuntijavaltaa omalla alallaan. Samaan aikaan tämän ihmisen valta pienenee sellaisessa tilanteessa, jos hän kävelee kadulla ja poliisi pysäyttää kysyäkseen papereita. Musta ylikomisario britti poliisisarjasssa ei saanut traktorinomistajaa peruuttamaan kuin panemalla päälle poliisinvalot autosta. ellauri150.html on line 183: Valtaoja luettelikin hyvän tekemistään, kuten kävi Tampereella nenäpäivillä ja liittyi prosenttiliikkeeseen. Hän esiintyi kuin fariseukset ja kirjanoppineet, joista Uusi testamentti kertoo. He antoivat mintut ja tillit ja lahjoittivat temppelille torvensoittajan kulkiessa heidän edellään. ellauri150.html on line 221: – Jos tämä nyt on sitä maailmaa paremmaksi tekevää ”woke”-kulttuuria, johon kuuluva on alati ”hereillä”, tietoinen yhteiskunnallisesta alistamisesta ja muista epäkohdista, laskekaa minut tästä lähtien pysyvästi unikekojen porukkaan. Minä lähden nyt tästä Naantaliin, tai siis Turkusse. ellauri150.html on line 257: Colette Stevens is in one word- incredible! She went above and beyond during our home purchasing process, and well beyond! She was by our side every step of… the way, making sure that we knew exactly where we were in the process, along with what the next steps would be. She was constantly in communication with us and made us feel at ease. ellauri150.html on line 350: Etenkin tappiollisen Ranskan–Saksan sodan jälkeen Ranskan armeijan turvallisuuspalvelu oli alkanut pitää silmällä Saksan Pariisin-lähetystöä. Saksan lähetystön sotilasattasea Maximilien von Schwartzkoppen oli erityisen tarkkailun alaisena. Ranskalaisilla oli lähetystössä siivooja, joka toimitti heille lähetystön papereita. Niistä ranskalaiset selvittivät, että Schwartzkoppen oli saanut ranskalaisten linnoitusten pohjapiirustuksia mieheltä, joka käytti salanimeä Jacques Dubois ja josta Schwartzkoppen käytti nimitystä ”mokoma roisto D”. ellauri150.html on line 351: 17. syyskuuta 1894 turvallisuuspalvelun päällikkö Jean-Conrad Sandherrin apuri majuri Hubert Joseph Henry sai käsiinsä luettelon, joka sisälsi kaupiteltavia sotilassalaisuuksia. Myynnissä oli listan mukaan muun muassa uuden ranskalaisen 120 millimetrin tykin tarkat tiedot. Henryn mielestä tällaisia tietoja ei voinut olla kuin tykistön upseereilla. Hän alkoi tutkia papereita ja törmäsi Alfred Dreyfusin kirjoittamaan raporttiin edelliseltä vuodelta. Henryn mielestä luettelon ja raportin käsialat olivat samat, ja hän sai myös työtoverinsa vakuuttuneiksi Dreyfusin syyllisyydestä. Dreyfusiin ei luotettu, sillä hän oli juutalainen ja Elsassissa syntyneenä häntä pidettiin saksalaismyönteisenä. ellauri150.html on line 358: Kesällä 1895 tiedustelutoimiston johtoon nimitettiin everstiluutnantti Marie-Georges Picquart. Sotilasviranomaiset olivat tajunneet, että Dreyfus oli tuomittu varsin heikoin perustein, ja Picquart lupasi käydä läpi kaiken Dreyfusilta lähteneen ja tälle tulleen kirjeenvaihdon. Hän kävi läpi myös Saksan lähetystön siivoojan toimittamia papereita. Maaliskuussa 1896 Picquart sai siivoojalta pikakirjeen kappaleita. Kirjepaperista saattoi päätellä sen tehdyn Pariisissa, sillä siinä käytettyä ohutta sinistä paperia ei saanut muualta. Kirje oli osoitettu majuri Marie Charles Ferdinand Walsin-Esterházylle, mutta sitä ei oltu koskaan toimitettu perille. Kirjeessä pyydettiin Walsin-Esterházyltä ”tarkempaa selitystä kuin se, jonka annoitte ratkaisemattomasta asiasta tässä eräänä päivänä”. Picquartin aloitteesta Esterházyä alettiin varjostaa ja hänen nähtiin menevän kahdesti Saksan suurlähetystöön. Lisäksi Picquart sai elokuussa käsiinsä kaksi Esterházyn kirjettä, ja niiden käsiala oli samankaltainen kuin Henryn listassa. Henry alkoi puolestaan väärentää todisteita Dreyfusia vastaan saatuaan kuulla Picquartin yrittävän todistaa tämän syyttömäksi. ellauri150.html on line 382: Jyrki Lehtola (s. 29. lokakuuta 1963 Tampere) on suomalainen kolumnisti, joka tunnetaan ajankohtaisilmiöitä ja julkisuuden henkilöitä käsittelevistä kolumneistaan. Hän on kirjoittanut kolumneja muun muassa Aamulehteen, Iltalehteen, Ilta-Sanomiin, Imageen, Long Play -lehteen ja Tietoviikkoon. Hän on Suomen ilkeimmäksi luonnehdittu kolumnisti. ellauri150.html on line 438: The play has been translated and performed many times, and it is responsible for introducing the word "panache" into the English language. Cyrano (the character) is in fact famed for his panache, and he himself makes reference to "my panache" in the play. Wanna see my panache? Wanna see my aubergine? Wanna taste my coq au vin? The two most famous English translations are those by Brian Hooker and Anthony Burgess. ellauri150.html on line 442: John Anthony Burgess Wilson (25. helmikuuta 1917 Manchester - 22. marraskuuta 1993 Lontoo), kirjailijanimi Joseph Kell, oli englantilainen kirjailija, kriitikko, säveltäjä, esseisti ja toimittaja. Hän kirjoitti urallaan yli 50 teosta. Boris Johnsonin näköinen takkutukka. Burgessin kuuluisin teos on vuonna 1962 ilmestynyt romaani Kellopeliappelsiini (A Clockwork Orange), joka tunnetaan myös Stanley Kubrickin ohjaamana vuoden 1971 samannimisenä elokuvana. Hesburgessin elämäkerta on hurjaa luettavaa. Se oli vääpeli evp vastoin tahtoaan, alempaa keskiluokkaa. Heilui kolonialistina vähän kaikkialla, maalla merellä ja ilmassa. Appelisiinikellon koneisto sai vaikutteita Hesburgerin sota-ajan heilan kommunistisesta vakaumuxesta. Vitun Kubrick leikkas pois vikan luvun kirjasta. Se leffa oli muutenkin aivan paska. ellauri150.html on line 455: Quō vādis? (Classical Latin: [kʷoː ˈwaːdɪs], Ecclesiastical Latin: [kwo ˈvadis]) is a Latin phrase meaning "Where are you marching?". It is also commonly translated as "Where are you going?" or, poetically, "Whither goest thou?", or even "Whatsup doc? Munch munch" ellauri150.html on line 457: The phrase originates from the Christian tradition regarding Saint Peter's first words to the risen Christ during their encounter along the Appian Way. According to the unnatural Acts of Peter (Vermicelli Acts XXXV), as Peter flees from crucifixion in Rome at the hands of the government, and along the road outside the city, he meets the risen Jesus. In the Latin translation, Peter asks Jesus, "Quō vādis?" He replies, "Rōmam eō sursum deorsum crucifīgī" ("I am going to Rome to be crucified upside down"). Peter then gains the courage to continue his ministry and returns to the city, where he is martyred by being crucified upside-down. The Church of Domine Quo Vadis in Rome is built upside down where the meeting between Peter and Jesus allegedly took place. The words "quo vadis" as a question also occur at least seven times in the Latin Vulgate. ellauri150.html on line 461: Ben-Hurista ei meinannut ensin löytyä kuin filmikäsikirjoitus. Synopsis: Judah Ben-Hur lives as a rich Jewish merchant prince in Jerusalem at the beginning of the 1st century. Together with the new governor Pontius Pilate, his old friend Messiah arrives as commanding officer of the Roman legions. At first they are happy to meet after a long time but their different politic views separate them. During the welcome parade a roof tile falls down from Judah's house and injures the governor. Although Messiah knows they are not guilty as such, he sends Judah to the galleys and throws his mother and sister into prison. What the fuck, their house was a menace! Good old Hammurabi would have had their heads off. But Judah swears to come back and take revenge. Genre: Adventure, Drama, History. ellauri150.html on line 471: Karl Tunberg (March 11, 1907 − April 3, 1992) was an American screenwriter and occasional film producer. His screenplays for Tall, Dark and Handsome (1941) and Ben-Hur (1959) were nominated for the Academy Award for Best Original Screenplay and Best Adapted Screenplay, respectively. more… ellauri150.html on line 476: The film's final onscreen writing credits created controversy when, in October 1959, the Writers Guild of America (WGA) awarded Tunberg sole screenplay credit, despite the objections of the film's director, William Wyler, who, in the film's commemorative booklet and elsewhere, claimed that Christopher Fry was more responsible than any other writer for the final screenplay. In response to Wyler's public outcries against their ruling, the WGA took out trade paper ads on November 20, 1959 in which they issued a statement reading, in part, "the unanimous decision of the three judges was that the sole screenplay credit was awarded to Karl Tunberg...The record shows the following: 1. Karl Tunberg is the only writer who has ever written a complete screenplay on Ben-Hur; 2. Karl Tunberg continued to contribute materials throughout the actual filming, and this material is incorporated in the final picture; and 3. Karl Tunberg alone did the necessary rewriting during the four months of retakes and added scenes. Mr. Christopher Fry himself was fully informed of the proceedings of the Guild. He has made it absolutely clear that he did not want to protest the decision of the Guild." ellauri150.html on line 482: Over the 57 years that have followed, a few things have contributed to granting the film untouchable status, the foremost being the fact that it won 11 Academy Awards, still the most Oscars any film has ever won. (That total was later matched by Titanic and Lord of the Rings: The Return of the King.) But while the Oscars, the prestige, and the fact that the plot of the film deals directly (if obliquely) with the life and death of Jesus Christ, all contribute to a certain image of Ben-Hur, there have always been alternate views of the film. One of the most famous came from the mouth of one of its own screenwriters. ellauri150.html on line 484: Based on an 1880 novel, Ben-Hur: A Tale of the Christ, the film was directed by Hollywood great William Wyler, and screenwriter Gore Vidal was one of many who took a pass at the screenplay. In The Celluloid Closet, Vidal states in no uncertain terms that he scripted the film as a confrontation between ex-lovers Ben-Hur (Charlton Heston) and Messala (Stephen Boyd). Further, Vidal claims that, after consultation with Wyler and Boyd (but not Heston, who would have objected), he wrote one particular scene, where the estranged Ben-Hur and Messala meet again, with heavy gay subtext. ellauri150.html on line 488: What the f---!? Based on a 1880 novel after all!? Whose novel? Fuck you screenwriters! Taking all the glory! “I said,’ Well, I’ll never use the "g" word,'” Vidal says. “‘There’ll be nothing overt. But it will be perfectly clear that Messiah is in love with Ben-Hur.” ellauri150.html on line 490: Ben-Hur: A Tale of the Christ is a novel by Lew Wallace, published by Harper and Brothers on November 12, 1880, and considered "the most influential Christian book of the nineteenth century". It became a best-selling American novel, surpassing Harriet Beecher Stowe's Uncle Tom's Cabin (1852) in sales. The book also inspired other novels with biblical settings and was adapted for the stage and motion picture productions. Ben-Hur remained at the top of the US all-time bestseller list until the 1936 publication of Margaret Mitchell's Gone with the Wind. The 1959 MGM film adaptation of Ben-Hur is considered one of the greatest films ever made and was seen by tens of millions, going on to win a record 11 Academy Awards in 1960, after which the book's sales increased and it surpassed Gone with the Wind. It was blessed by Pope Leo XIII, the first novel ever to receive such an honour. The success of the novel and its stage and film adaptations also helped it to become a popular cultural icon that was used to promote catholicism plus numerous commercial products. ellauri150.html on line 500: Despite his later fame and fortune as the writer of Ben-Hur, Wallace continued to lament, "Shiloh and its slanders! Will the world ever acquit me of them? If I were guilty I would not feel them as keenly." ellauri150.html on line 504: Lew, author of "Fair God", ei käynyt kirkossa mutta sanoi uskovansa kristinuskomaiseen Jumalaan. Sen vaimo oli uskollinen sille yli puoli vuosisataa. Lew omisti Ben Hurin "TO THE WIFE OF MY YOUTH WHO STILL ABIDES WITH ME", siteeraten Miltonin joululaulua.missä lokki istuu vähään tyytyväisenä tyyntynellä merellä. ellauri150.html on line 506: "But this repetition of the old story is just the fairest charm of domestic discourse. If we can often repeat to ourselves sweet thoughts without ennui, why shall not another be suffered to awaken them within us still oftener."— Hesp.: Jean Paul F. Richter. ellauri150.html on line 518: In the spectacle of a great assemblage of people there are always the bewilderment and fascination one feels while looking over a stretch of sea in agitation. ellauri150.html on line 522: In a certain sense, after all, the mission of the Nazarene was that of guide across the boundary for such as loved him; across the boundary to where his kingdom was set up and waiting for him, and them as were worth it. ellauri150.html on line 539: Esther "Bat" Simonides was born in Jerusalem, Judea, the daughter of the Hellenized Jewish slave Simonides. She was raised in the household of Prince Ithamar Ben-Hur, and she loved Judah Ben-Hur as a child. By 26 AD, she had grown into a woman, and, while she still loved Judah, she was betrothed to the freedman and merchant David ben Matthias from Antioch. That same year, Judah and his family were imprisoned after being wrongfully imprisoned for an alleged assassination attempt on Valerius Gratus, and Simonides was arrested and tortured on the orders of the Roman tribune Messala. Simonides was arrested when the Romans were certain that he was not hiding anything, and he and Esther lived in hiding at the Ben-Hur family's derelict and looted estate, where they were joined by Simonides' fellow former prisoner Malluch. ellauri150.html on line 541: In 30 AD, Judah returned from being a galley slave, and Esther told him that she was no longer betrothed, causing the two to fall in love again. When Judah's mother Miriam and sister Tirzah were sent to the Valley of Lepers by their jailers, Esther brought them food, and, when Judah asked about his family's fate, Esther was told by Miriam to inform him that they were dead, as Miriam did not want her son to see them in agony. When a dying Messala told Judah of his family's real fates, Judah headed to the Valley and angrily confronted Esther, who forced him to hide from his family rather than violate their wishes. On the way out of the Valley, Esther stopped to listen to Jesus' Sermon on the Mount, and she became a convinced Christian; she had an argument with Judah about his lust for vengeance and his lack of interest in Jesus' message of peace and love. However, when the two found that Tirzah was dying, they brought Miriam and Tirzah to Jerusalem to search for Jesus and hope for a cure. They were too late to reach him before he was crucified, but a sudden rainstorm miraculously healed the lepers' wounds and cured them. Ben-Hur, who was now convinced of Jesus' message, embraced Esther and his family, having decided to give up his quest for revenge. ellauri150.html on line 543: Within five years of the crucifixion, Judah and Esther married and had children, and Judah and a recovered Simonides spent much of their fortunes on supporting the Christian Church in Antioch. In 64 AD, Judah, Esther, and Malluch went to Rome to help finance the construction of an underground train which would live on for centuries in the Catacombs of Callixtus. ellauri150.html on line 549: The faithful servant had at last his fitting reward. His broken body might never be restored; nor was there riddance of the recollection of his sufferings, or recall of the years embittered by them; but suddenly a new life was shown him, with assurance that it was for him—a new life lying just beyond this one—and its name was Paradise. There he would find the Kingdom of which he had been dreaming, and the King. A perfect peace fell upon him. Lokki parka. Poor albatross. Ammuin nuolen ilmoihin ja albatrossia haavoitin. ellauri150.html on line 551: Where got the man his confidence except from Truth? Only three hours upon the cross, and he was dying? Eeli Eeli laama sabakhtani? Too late, too late! "It is finished! It is finished!" O reader, the man died! Reader, I married him! Ben-Hur went back to his friends, saying, simply, "It is over; he is dead." ellauri150.html on line 553: When the sunlight broke upon the crucifixion, the mother of the Nazarene, the disciple, and the faithful women of Galilee, the centurion and his soldiers, and Ben-Hur and his party, were all who remained upon the hill. Balthasar was funnily prostrate and still. The good man was dead! The 3 Christmas Elves excellently illustrated the three virtues in combination—Faith, Love, and Good Works. (Or should it be Hope? Works are good för nothing.) ellauri150.html on line 558: Back in Rome, Esther wore the garments of a Jewish matron. Tirzah and two children at play upon a lion’s skin on the floor were her playmates; and it was fun to observe how carefully Ben watched them to make sure that the little ones were his. ellauri150.html on line 563: The two gazed at each other. We know what Esther presented—a beautiful woman, a happy mother, a contented wife. On the other side, it was very plain that fortune had not dealt so gently with her former rival. The tall figure remained with some of its grace; but an evil life had tainted the whole person. The face was coarse; the large eyes were red and pursed beneath the lower lids; there was no color in her cheeks, no makeup. The lips were cynical and hard, and general neglect was leading rapidly to premature old age. Her attire was ill chosen and draggled. The mud of the road clung to her sandals. Iras broke the painful silence. ellauri150.html on line 573: "Stay, and see my husband. He has no feeling against you. He sought for you everywhere. He will be your friend. I will be your friend. We are Christians you know." ellauri150.html on line 578: "There is something," she said. ellauri150.html on line 579: Esther followed her eyes, and with quick perception answered, "It is yours." ellauri150.html on line 598: Judah visits the leper colony, where he confronts Esther while she delivers supplies to his mother and sister. Esther convinces Judah to not see them. Judah visits Pilate and rejects his patrimony and Roman citizenship. He returns with Esther to the leper colony, reveals himself to Miriam and learns that Tirzah is dying. Judah and Esther take Miriam and her daughter to see Jesus, but the trial of Jesus has begun. As Jesus is carrying his cross through the streets, he collapses. Judah recognizes him as the man who gave him water years before, and reciprocates. As Judah witnesses the crucifixion of Jesus, Miriam and Tirzah are miraculously healed from Esther's pee. Spare a penny for an ex-leper. ellauri150.html on line 606: When we return, it's Anno Domini XXVI - A.D. 26. Messala, a Roman who grew up in Judea but spent most of his life in more traditional Roman enclaves, is accepting an important position in Jerusalem under the new governor of Judea; it's a hard job, since the Jews don't want the Romans there, but he feels up to it. He is visited by his childhood friend, and our hero, Judah Ben-Hur, a very important and influential Jew. They try to pick up the friendship where it left off, but there's one big problem: they no longer have anything in common besides their shared past. They are in denial about this for a while, and Judah agrees to try to get people to accept the Romans. ellauri150.html on line 616: There is a procession for the new Roman governor. Judah and his sister Tirzah watch. They see Messala, and Messala sees them. They see the Roman governor, but Tirzah puts too much of her weight on the roof, and a large section of it falls, knocking out the governor. In an act that is part chivalry and part Idiot Ball, Judah tells Tirzah not to say anything; he'll take responsibility. This gets all the house of Hur arrested. The servants are allowed to go free, though. ellauri150.html on line 623: The Romans taking prisoners to the galleys are not overly concerned about anyone surviving, especially not people who knocked out their governor. At a well some distance north of Jerusalem, soldiers get watered first, then horses, and then slaves—and not Ben-Hur. He asks God for help... and in response, a young man, whose face is always turned from the camera, comes and gives him water. The audience understands that this is Jesus Himself, come to answer Ben-Hur's prayer. The Roman in charge starts to tell Him not to give Ben-Hur water, but on seeing His face, the Roman changes his mind. Ben-Hur drinks deep until it's time to move it. ellauri150.html on line 627: There is a firefight with real fire. Things are burning all over the place. The ship gets rammed; for some reason, instead of trying to get the ship out of the way, those slaves who are chained try to remove the chains. Since the enemy ship appears to be holding up their ship, it almost works out. Ben-Hur is unlocking slaves, and major fighting is going on on deck. Then Quintus is shoved overboard. Ben-Hur goes to save him, shoving a torch into the face of a mercenary along the way. ellauri150.html on line 629: Ben-Hur saves the consul and gets him on a raft of debris. Then he has to knock out the consul to prevent the fella from committing suicide, and chains the mercenary to him. After the consul wakes, still wanting to die, he reminds him that staying alive is the motivation he gives his slaves... Quintus wanted to commit suicide because he thought he'd lost overall. He hadn't, as it turns out he's hailed as a hero, and so there is a triumphant return to Rome. Ben-Hur gets to see the Emperor and then lives with Quintus learning to drive a chariot in races with Arrius' prized horses. Quintus actually tried to get him cleared of wanting to kill that Judean governor, but didn't pull it off... ellauri150.html on line 631: Quintus cherishes Judah as a son (his own one died), and finally adopts him legally, naming him Young Arrius. Ben-Hur loves Quintus as well, is grateful but heads back to Judea almost immediately, not even waiting for the scheduled boat to take Pontius Pilate to Judea. There is no time to waste; four years have already passed. ellauri150.html on line 635: The house of Hur is in ruins, but people are living there. He is met by Esther; she and her father were in there for only a year. Her father was paralyzed in prison, so a big fella who shared a cell with him and went mute during that time has also moved in to help. They are still in Jerusalem because all the assets were seized by the Romans - well, not all the assets, but they don't want the Romans to know about the rest of them prematurely. Esther never married, partly because the reason for arranging that marriage no longer applied, and partly because - she looks at her all-black clothing here, so we're probably supposed to believe that her fiance died. ellauri150.html on line 639: Messala goes to find out what happened to Judah's mother and sister. They are still alive—the food disappears. But they have somehow caught leprosy. Messala orders them freed so they can go where the lepers belong, and then orders the cell burned out. ellauri150.html on line 641: Ben-Hur's mother and sister drop by the old place and come as close to meeting up with Esther as they dare. Esther tells them Judah hasn't changed, which is at best a half-truth. They make Esther promise not to tell Judah they have leprosy; they want him to remember them as they were. Esther promises by her love of Judah (and yes, it is there). She sees him (he passed by without noticing the lepers) and "confesses" that his mother and sister are dead... ellauri150.html on line 645: After the intermission, Ben-Hur has taken the charioteer job now. and Ilderim visits the bathhouse where the young Roman nobles luxuriate, half-naked.note Messala is there talking about his unbeatable team of horses. Ilderim says his team is even better, and offers a wager with LOTS of money involved. He eventually succeeds... ellauri150.html on line 647: ... And it's time for the big setpiece, the Chariot Race! The first rule of the Chariot Race is: there are no rules. A demolition derby is entirely standard procedure. That's how Messala gets to have a chariot tricked out with blades on the wheels-- vroom! But does that shake Ben-Hur? No! He will have his vengeance. As the race starts, the two of them are neck-and-neck. Messala tries to destroy Ben-Hur's chariot, but in a cruel twist, his own chariot falls apart. Messala is dragged by his horses and viciously trampled by another team. As Messala's broken body is carried to the surgeon, Ben-Hur receives the victor's laurel crown. ellauri150.html on line 660: Die Geschlechtskrankheiten des Menschen und ihre Heilung. Mit besonderer Berücksichtigung der Syphilis, ihrer Entstehung und Folgen (vermutlich von einem anderen Autor) ellauri150.html on line 668: Leo was the first person in the world to be captured on color film. Maybe that is why he gave his blessings on Ben-Hur. The blessings worked, it too came out on color film. Here's some more messages from him. ellauri150.html on line 679: But the evils which We then deplored have taken in a brief space of time such widespread growth that We are compelled to address you anew, with the words of the prophet resounding as it were in Our ears: Cry, cease not, lift up thy voice like a trumpet. ellauri150.html on line 683: These are they in very truth who, as the sacred text bears witness, defile the flesh, and despise dominion, and blaspheme majesty. They leave nothing scathless or uninjured of that which human and divine laws alike have wisely ordained to ensure the preservation and honor of life. From the heads of States to whom, as the Apostle admonishes, all owe submission, and on whom the rights of authority are bestowed by God Himself, these sectaries withhold obedience and preach up the perfect equality of all men in regard to rights alike and duties. The natural union of man and woman, which is held sacred even among barbarous nations, they hold in scorn; and its bond, whereby family life is chiefly maintained, they slacken, or else yield up to the sway of lust. ellauri150.html on line 685: In short, spurred on by greedy hankering after things present, which is the root of all evils, which some coveting have erred from the faith, they attack the right of property, sanctioned by the law of nature, and with signal depravity, while pretending to feel solicitous about the needs, and anxious to satisfy the requirements of all, they strain every effort to seize upon and hold in common all that has been individually acquired by title of lawful inheritance, through intellectual or manual labor, or economy in living. These monstrous views they proclaim in public meetings, uphold in booklets, and spread broadcast everywhere through the daily press. Hence the hallowed dignity and authority of rulers has incurred such odium on the part of rebellious subjects that evil-minded traitors, spurning all control, have many a time within a recent period boldly raised impious hands against even the very heads of States. etc.etc. ellauri150.html on line 689: But the Pope's letter is actually a warning of the dangers inherent in too much freedom. It is the old story of the Garden of Eden. Adam and Eve were free to do whatever they wished in this original Paradise, but if they partook of the Tree of Good and Evil then there would be a price to pay. (Yes, as Milton made it clear, they were completely free to have sex anytime and anywhere, but not while munching on the apple!) And as it turned out the temptation was too great to resist. ellauri150.html on line 699: So the Pope is telling us that it's really that simple. There is an intimate relationship between freedom and sin. If you want to be free, don't sin. When the Church teaches us not to sin, it is also teaching us how to be free. That's real freedom. Don't worry, you still have lots of other choices open to you that don't involve sin. You haven't given anything up, in fact you have opened up new possibilities now that you have freed yourself from sin. (Pst! before you get carried away with this, read the fine print below on gay and premarital sex.) ellauri150.html on line 703: The Pope tells us that, "Nothing more foolish can be uttered or conceived than the notion that, because man is free by nature, he is therefore exempt from law." Oh, so you thought that being free meant that you could just ignore the law of God? Wr-o-ng! Try again. ellauri150.html on line 705: And now comes a bit of papal humor, "Were this the case, it would follow that to become free we must be deprived of reason." Pretty funny, huh? Ok, I see you're not laughing, but instead are scratching your head. Alright, let me paint a picture for you. Imagine a 60s hippy high on LSD, dancing wildly, and shouting out, "I'm free! I'm free!" Yes, this is one of the messages that is often repeated like a mantra in today's society, "If you want to free yourself, you have to stop thinking and just let yourself go." In 1888, Pope Leo XIII rejected this notion and even ridiculed it. ellauri150.html on line 707: Instead he says, "the truth is that we are bound to submit to law precisely because we are free by our very nature." We don't need to become free, we are already free. We were born free. Unlike other animals we have a soul, and we can know right from wrong, and we have the freedom to choose. The lesser animals are not "bound" by God's law. They simply follow their instincts. And in fact you could say that they are slaves to their instincts. They have no choice whether to kill or not to kill. ellauri150.html on line 711: The Pope closes this section by saying, "law is the guide of man's actions; it turns him toward good by its rewards, and deters him from evil by its punishments." Remember this is Divine Law that he is referring to here. Something tells me that our current system of laws has some major flaws, because sometimes it seems we are punished for doing good, and rewarded for doing evil. But I suppose this is to be expected in this earthly world in which we live. ellauri150.html on line 715: I could go on, but I think it is best to leave it here. I've covered only the opening parts of this encyclical. There is so much more in this document about the various freedoms that we take for granted like freedom of religion, speech and the press. In discussing this encyclical I hope I've given you an appreciation for the writings of Pope Leo XIII. (You can find all of his encyclicals here.) ellauri150.html on line 720: I have to agree once again, real freedom is not in doing whatever desire we have, there has to be an order, god's order. ellauri150.html on line 726: Hi Ride. The Catholic teaching on premarital sex is that it is a sin. I know this is not what most people want to hear these days. They just want to hear that gay sex is a sin. But from a Catholic perspective any sex outside of marriage is a sin. And there's no gay marriage, so gotcha! ellauri150.html on line 728: I was actually thinking about writing an article about how the free sex movement came out of the 60s. The idea was to use the songs from Joni Mitchell's Blue album as the basis of the article. You know before that time sex before marriage wasn't not considered socially acceptable, because French letters were not reliable. I'm sure it still happened, but it was not done out in the open - at least not by "respectable" people. ellauri150.html on line 730: The Church sets a very high bar when it comes to morality. You would need to be a saint to be fully faithful, and even then many saints were sinners before they got sainted. By the way, I wrote a piece on Mary Magdalene imagining what her life might have been like, but I decided not to post it because I thought it might be heretical. ellauri150.html on line 734: I was just reading about Stephen Hawking this morning and thinking that I should write an article about that. I was thinking of calling it "Also sprach Stephen Hawking". I've never been a fan of his. I always thought his "a brief history of time" to be an exercise in extreme egotism and pure conjecture. I actually never bothered reading it because I didn't want my mind polluted with those thoughts. ellauri150.html on line 736: It seems to me that Hawking is using a particular model of the universe to try to attack religion. But for me the very fact that there is a universe is enough to fill me with awe at creation and in God the Creator. In fact the more we learn about the immensity of space and the variety of celestial objects, the more I am filled with awe and wonder. Part of that is the admiration that we are living in such an advanced society that we are able to make these discoveries in the first place. ellauri150.html on line 740: Catholics believe that Jesus was at once God and Man. I have begun to think of Jesus as being able to see at once the physical world (with one eye) and the spirit world (with the other). Perhaps Satan tried to pull him out of the physical world back into the spiritual world to destroy his mission, but Jesus rebuked Satan. There's lots of similar scenes with the dark side of the force sucking the good guys in Star Wars, and Mordor's Eye hypnotizing the poor Hobbits, plus one really scary one in Harry Potter, where Voldemort (sorry I mentioned the name) tries to slurp Harry into a pot of soup. ellauri150.html on line 752: I've watched a variety of shows on EWTN on the lives of saints. Even though the production quality cannot approach that of Hollywood, I find the stories so intriguing that I prefer to watch them to the regular TV programs on other channels. In the 1960s the stories of the saints were rejected as being to full of supernatural elements. Now with the New Age movement, people complain that Christianity does not have enough of a spiritual content. Well that's because the rationalists attempted to strip all the spirituality from Christianity. The lives of the saints are full of spirituality and can demonstrate to contemporary Man that there is no need to turn to exotic religions for spirituality. Everything that they are looking for is right here in the Catholic Church. ellauri150.html on line 754: Ride - On Eye of Providence... Strange that you should mention this because I came across this recently as a Christian symbol. I hate to think of this as a Freemason symbol. The only thing I can tell you is that the Church can and does adopt pagan symbols and changes their meanings. Similar to the way in which sinners can be converted to Christianity, so also can these symbols be converted. In reference to the Eye of Providence however, this symbol is much more closely associated with Freemasonry now. Freemasonry has been consistently repudiated by the Catholic Church. In fact Pope Leo XIII wrote an encyclical specifically condemning it in his 1884 HUMANUM GENUS (on Freemasonry): ellauri150.html on line 760: "Therefore the Church’s negative judgment in regard to Masonic association remains unchanged since their principles have always been considered irreconcilable with the doctrine of the Church and therefore membership in them remains forbidden. The faithful who enrol in Masonic associations are in a state of grave sin and may not receive Holy Communion." ellauri151.html on line 80: Vuoristokylän pappispariskunta ottaa hoidettavakseen (paskanmarjat, mies ottaa vastoin Amelien tahtoa) orvoksi jääneen sokean pikkutytön Gertruden tämän isoäidin kuoltua. (Paskanmarjat, se oli 15v eli täysin naintikuntoinen ja hyvännäköinen.) Ottotyttären varttuessa pappismies rakastuu suojattiinsa, mutta niin tekee myös papin adoptoima (miten niin?) poika, ja kolmiodraama on valmis. (Entäs Amelie neljäntenä pyöränä? Siitä ei kukaan välitä.) Gertrude saa näkönsä takaisin, muttei pysty tunnistamaan läheisiään kuin äänestä ja erehtyy luulemaan poikaa isäksi (pikemminkin päinvastoin). ellauri151.html on line 88: What the fuck. All the trouble and here is the thanx. Eikö hyvä pastori pääse pukille? Huono tarina. Paskakirja. Pastorin teltta lyyhähtää, poika ruoskii sillä aikaa alas omaansa jossain munkkikammiossa. Huomaa että paha pastori oli protestantti. ellauri151.html on line 113: In 1893 and 1894, Gide traveled in Northern Africa, and it was there that he came to accept his attraction to boys. (Yep, boys, he did not care for full-grown men.) ellauri151.html on line 115: He befriended Oscar Wilde in Paris, and in 1895 Gide and Wilde met in Algiers. Wilde had the impression that he had introduced Gide to homosexuality, but, in fact, Gide had already discovered this on his own. ellauri151.html on line 117: Gide had a half satanic, half monk-like mien; he put one in mind of portraits of Baudelaire. Withal there was something exotic about him. He would appear in a red waistcoat, black velvet jacket and beige-coloured trousers and, in lieu of collar and tie, a loosely knotted scarf. (Frizuliina.) ellauri151.html on line 119: In the 1920s, Gide became an inspiration for writers such as Albert Camus and Jean-Paul Sartre. In 1923, he published a book on Fyodor Dostoyevsky; however, when he defended homosexuality in the public edition of Corydon (1924) he received widespread condemnation. He later considered this his most important work. ellauri151.html on line 123: During the 1930s, he briefly became a communist, or more precisely, a fellow traveler (he never formally joined any communist party). As a distinguished writer sympathizing with the cause of communism, he was invited to speak French at Maxim Gorky´s funeral and to tour the Soviet Union as a guest of the Soviet Union of Writers. He encountered censorship of his speeches and was particularly disillusioned with the state of culture under Soviet communism, breaking with his socialist friends [who?] in Retour de L´U.R.S.S. in 1936. This is what he said of them: ellauri151.html on line 125: It is impermissible under any circumstances for morals to sink as low as communism has done. No one can begin to imagine the tragedy of humanity, of morality, of religion and of freedoms in the land of communism, where man has been debased beyond belief. ellauri151.html on line 129: Gide was, by general consent, one of the dozen most important writers of the 20th century. Moreover, no writer of such stature had led such an interesting life, a life accessibly interesting to us as readers of his autobiographical writings, his journal, his voluminous correspondence and the testimony of others. It was the life of a man engaging not only in the business of artistic creation, but reflecting on that process in his journal, reading that work to his friends and discussing it with them; a man who knew and corresponded with all the major literary figures of his own country and with many in Germany and England; who found daily nourishment in the Latin, French, English and German classics, and, for much of his life, in the Bible; [who enjoyed playing Chopin and other classic works on the piano;] and who engaged in commenting on the moral, political and sexual questions of the day. Monsters lead an interesting li-i-fe. ellauri151.html on line 131: Mä luulen ezen claim to Nobel fame vuonna 1947 oli toi antikommunismi ennen kaikkea. In 1946, when Pierre Herbert asked Gide which of his books he would choose if only one were to survive," Gide replied, ´I think it would be my Journal.´" Beginning at the age of eighteen or nineteen, Gide kept a journal all of his life and when these were first made available to the public, they ran to thirteen hundred pages. Pääasiassa homoilua ja sen puolustelua. Gide ei koskaan bylsinyt vaimoaan Madeleinea, mutta kävi kerran jonkun nuoren neidon pukilla, ja siitti siinä yhden tyttären. Toista varvia ei tullut, vaikka neito pyyteli. ellauri151.html on line 135: I call a pederast the man who, as the word indicates, falls in love with young boys. I call a sodomite ("The word is sodomite, sir," said Verlaine to the judge who asked him if it were true that he was a sodomist) the man whose desire is addressed to mature men. […] The pederasts, of whom I am one (why cannot I say this quite simply, without your immediately claiming to see a brag in my confession?), are much rarer, and the sodomites much more numerous, than I first thought. […] That such loves can spring up, that such relationships can be formed, it is not enough for me to say that this is natural; I maintain that it is good; each of the two finds exaltation, protection, a challenge in them; and I wonder whether it is for the youth or the elder man that they are more profitable. ellauri151.html on line 137: Wilde took a key out of his pocket and showed me into a tiny apartment of two rooms… The youths followed him, each of them wrapped in a burnous that hid his face. Then the guide left us and Wilde sent me into the further room with little Mohammed and shut himself up in the other with the [other boy]. Every time since then that I have sought after pleasure, it is the memory of that night I have pursued. […] My joy was unbounded, and I cannot imagine it greater, even if love had been added. How should there have been any question of love? How should I have allowed desire to dispose of my heart? No scruple clouded my pleasure and no remorse followed it. But what name then am I to give the rapture I felt as I clasped in my naked arms that perfect little body, so wild, so ardent, so sombrely lascivious? For a long time after Mohammed had left me, I remained in a state of passionate jubilation, and though I had already achieved pleasure five times with him, I renewed my ecstasy again and again, and when I got back to my room in the hotel, I prolonged its echoes by hand until morning. What´s love got to do with it? ellauri151.html on line 139: Gide´s novel Corydon, which (too) he considered his most important work, erects (niin takuulla) a defense of pederasty. At that time, the age of consent for any type of sexual activity was set at thirteen. ellauri151.html on line 149: Dickensin Sirkka-joulusadussa on sokea tyttö Bertha, muze on ihan sivuroolissa, kuten kotisirkkakin. Muuten juoni on Molieremaista avioliittointrigiä, itaria misereitä ja valepukuisia tuhlaajapoikia. In the end, the mysterious lodger is revealed to be none other than Edward who has returned home in disguise. ellauri151.html on line 155: The Cricket on the Hearth strikes a different note. Charmingly, poetically, the sweet chirping of the little cricket is associated with human feelings and actions. ellauri151.html on line 161: The book was a huge commercial success, quickly going through two editions. Reviews were favourable, but not all so. In an unsigned piece in The Times the reviewer opined, "We owe it to literature to protest against this last production of Mr. Dickens. Shades of Fielding and Scott! Is it for such jargon as this that we have given your throne to one who cannot estimate his eminence?" However, William Makepeace Thackeray enjoyed the book immensely: "To us, it appears it is a good Christmas book, illuminated with extra gas, crammed with extra bonbons, French plums and sweetness.This story is no more a real story than Peerybingle is a real name! ellauri151.html on line 196: Laura Dewey Lynn Bridgman (December 21, 1829 – May 24, 1889) is known as the first deaf-blind American child to gain a significant education in the English language, fifty years before the more famous Helen Keller. Bridgman was left deaf-blind at the age of two after contracting scarlet fever. She was educated at the Perkins Institution for the Blind where, under the direction of Samuel Gridley Howe, she learned to read and communicate using Braille and the manual alphabet developed by Charles-Michel de l'Épée. ellauri151.html on line 197: For several years, Bridgman gained celebrity status when Charles Dickens met her during his 1842 American tour and wrote about her accomplishments in his American Notes. Her fame was short-lived, however, and she spent the remainder of her life in relative obscurity, most of it at the Perkins Institute, where she passed her time sewing and reading books in Braille. LOL ellauri151.html on line 239: Nothing is said that has not been said before. -- Terence ellauri151.html on line 242: To read a writer is for me not merely to get an idea of what he says, but to go off with him and make a train in his company. ellauri151.html on line 246: I wished for nothing beyond his smile, and to walk with him thus, hand in hand, along a sun warmed, flower bordered path. ellauri151.html on line 250: My willy was born covered with wrinkles—wrinkles my ancestors and parents most assiduously put there and that I had the greatest trouble removing. ellauri151.html on line 262: Fart begins with resistance — at the point where resistance is overcome. ellauri151.html on line 268: Old hands get soiled, it seems, whatever they caress, but they too have their beauty when they are joined in prayer. Young hands were made for caresses and the sheathing (sic) of love. It is a pity to make them come too soon. ellauri151.html on line 283: Kuulostaa ihan Freudin kolmisoinnulta: ego, id, ja superego. Hyvän ja pahan tennisottelu, minä kazomossa pää kääntyillen. Mitäs Hegelin poka tästä ize oli mieltä? Vaikea sanoa, sen textit oli käsittämätöntä suoltoa. Argumentaatiosta ei tietoa, premissointi tyystin hukassa. Se oli varsinainen napanöyhdänkaivaja, 7 kääpiötä yhdessä suurmiehessä. Heigh Ho, Heigh Ho, and off to work we go, hakut olalla. ellauri151.html on line 287: Im Skeptizismus erfährt das Bewußtsein in Wahrheit sich als ein in sich selbst widersprechendes Bewußtsein; es geht aus dieser Erfahrung eine neue Gestalt hervor, welche die zwei Gedanken zusammenbringt, die der Skeptizismus auseinander hält. Die Gedankenlosigkeit des Skeptizismus über sich selbst muß verschwinden, weil es in der Tat ein Bewußtsein ist, welches diese beiden Weisen an ihm hat. Diese neue Gestalt ist hiedurch ein solches, welches für sich das gedoppelte Bewußtsein seiner als des sich befreienden, unwandelbaren und sichselbstgleichen, und seiner als des absolut sich verwirrenden und verkehrenden – und das Bewußtsein dieses seines Widerspruchs ist. – Im Stoizismus ist das Selbstbewußtsein die einfache Freiheit seiner selbst; im Skeptizismus realisiert sie sich, vernichtet die andere Seite des bestimmten Daseins, aber verdoppelt sich vielmehr, und ist sich nun ein Zweifaches. Hiedurch ist die Verdopplung, welche früher an zwei einzelne, an den Herrn und den Knecht, sich verteilte, in eines eingekehrt; die Verdopplung des Selbstbewußtseins in sich selbst, welche im Begriffe des Geistes wesentlich ist, ist hiemit vorhanden, aber noch nicht ihre Einheit, und das unglückliche Bewußtsein ist das Bewußtsein seiner als des gedoppelten nur widersprechenden Wesens. ellauri151.html on line 289: Dieses unglückliche, in sich entzweite Bewußtsein muß also, weil dieser Widerspruch seines Wesens sich ein Bewußtsein ist, in dem einen Bewußtsein immer auch das andere haben, und so aus jedem unmittelbar, indem es zum Siege und zur Ruhe der Einheit gekommen zu sein meint, wieder daraus ausgetrieben werden. Seine wahre Rückkehr aber in sich selbst, oder seine Versöhnung mit sich wird den Begriff des lebendig gewordenen und in die Existenz getretenen Geistes darstellen, weil an ihm schon dies ist, daß es als ein ungeteiltes Bewußtsein ein gedoppeltes ist; es selbst ist das Schauen eines Selbstbewußtseins in ein anderes, und es selbst ist beide, und die Einheit beider ist ihm auch das Wesen, aber es für sich ist sich noch nicht dieses Wesen selbst, noch nicht die Einheit beider. ellauri151.html on line 291: Mä ymmärtäisin tän nyt niin et toi eka onnellinen stoalainen vaihe on missä id ja superego kääpiöt työskentelee sulassa sovussa, id pyllistää ja superego työntää ellauri151.html on line 315: Slush slush. Vesi kiertää vessanpöntön pohjassa. Bisnis on elämää ja muut on sun matkaevästä. Puunhalaajien laskelmien mukaan mezää pitäisi säästää 10G hehtaaria jotta ilmastolupauxet täyttyisi ja monimuotoisuus eli lajikavereita säilyisi. Ei helvetissä! Ja vielä toimenpidekielto! Nyt tulee kiire monitoinikoneille. Hulluja nuo vihreät huutaa keskusta, vain kuolleitten ruumiittenne ylize. Ei ihme että vihreiden kannatus on laskenut ja äärioikeistot Kankaanpäässä ja kaikkialla muualla kasvavat kuin jalkasilsa apinoiden jalkapohjissa. ellauri151.html on line 388: Hamann vaikutti Herderiin, Goetheen, Jacobiin, Hegeliin ja Kierkegaardiin. Hämärämpää hämärämmän läpitte. Hamannista on käytetty nimitystä "der Magus des Nordens" ('Pohjan tietäjä'). Hän opiskeli Königsbergissä filosofiaa, teologiaa, kielitiedettä ja lakitiedettä. Hän asui pitkään eri paikoissa Saksassa, Itämerenmaakunnissa, Englannissa ja muualla ja vietti kiertelevää elämää, osaksi kotiopettajana, osaksi muissa tehtävissä. Hän oli ajoittain virkamiehenä kotikaupungissaan, etenkin tullilaitoksessa. ellauri151.html on line 431: Ohne Sprache hätten wir keine Vernunft, ohne Vernunft keine Religion, und ohne diese drei wesentliche Bestandteile unserer Natur weder Geist noch Band der Gesellschaft. ellauri151.html on line 433: A thirsty ambition for truth and virtue, and a frenzy to conquer all lies and vices which are not recognized as such nor desire to be; herein consists the heroic spirit of the philosopher. Help us translate this quote! ellauri151.html on line 451: Let us assume that we invited an unknown person to a game of cards. If this person answered us, “I don’t play,” we would either interpret this to mean that he did not understand the game, or that he had an aversion to it which arose from economic, ethical, or other reasons. Let us imagine, however, that an honorable man, who was known to possess every possible skill in the game, and who was well versed in its rules and its forbidden tricks, but who could like a game and participate in it only when it was an innocent pastime, were invited into a company of clever swindlers, who were known as good players and to whom he was equal on both scores, to join them in a game. If he said, “I do not play,” we would have to join him in looking the people with whom he was talking straight in the face, and would be able to supplement his words as follows: “I don’t play, that is, with people such as you, who break the rules of the game, and rob it of its pleasure. If you offer to play a game, our mutual agreement, then, is that we recognize the capriciousness of chance as our master; and you call the science of your nimble fingers chance, and I must accept it as such, it I will, or run the risk of insulting you or choose the shame of imitating you.” … The opinion of Socrates can be summarized in these blunt words, when he said to the Sophists, the leaned men of his time, “I know nothing.” Help! TLDR! ellauri151.html on line 487: dense barbed-wire, still tense with thirst for blood. Tiheää piikkilankaa, vielä verenhimoisen jäykkänä. ellauri151.html on line 495: and storks alight where parapets stand now... ja haikarat laskeutuvat tankkiesteile... ellauri151.html on line 518: The problem of evil is at bottom an existential one: how can the world have meaning and how is moral action possible, if there is pointless evil without morally sufficient reasons? The problem of evil is then associated with theodicism: God or the meaning of the world exists only, if all evils have (morally) sufficient reasons. ellauri151.html on line 533: There are three traditions of conceptual antitheodicy: Kantian, Jamesian and Hamannian antitheodicies. ellauri151.html on line 623: Hyvä yritys 10, muttei pragmatiikalla yxin kuuhun mennä. Ei pragmatiikka poista referentiaalisen semantiikan tarvetta. Pelkällä tyhjän huitomisella et tästä selviä sinäkään, Ludi ressukka. Kyllä semantiikan kova kivijalka silti tarvitaan, johon ozan lyö kipeästikin, jos ei sen kouriintuntuvuudesta olla selvillä. Hizi kun se jaxaa kiemurrella samoissa narsistisissa hämymaisemissa kuin kaikki muutkin ideanikkarit, kielellinen käänne tahi ei. ellauri151.html on line 625: The books I have read recently were: “Studies in Classic American ellauri151.html on line 638: Hamann, where he says, commenting on the story of the Fall in ellauri151.html on line 684: communication as a counter-model for religious language and uses it to criticize Frazer’s attempts to debunk religion. Religious rituals must be understood as expressive communication. Magic, religion and language are based on symbolism, as the harmony of language and reality takes place in the symbol. A religious ritual like a rain-dance symbolically represents and mythologically enacts the connection between a wish and its fulfillment, and Wittgenstein mentions sacraments like baptism in this context (RF: 125). All language is similarly symbolic and ceremonial at its core and cannot be separated from mythology. ellauri151.html on line 699: Differences of the Ministries of Jesus and Paul ellauri151.html on line 719: Paul, however, wrote that Christians are not under the Mosaic Law; we are under the administration of Grace (Romans 6.14). These are two vastly different operating environments. Jesus ministered only to Jews. Jesus also ordered his disciples not to go to Gentiles but to go to Jews alone (Matthew 10.5-6). In Christianity, Paul went to the Gentiles as the Apostle of the Gentiles (Romans 11.13; 1 Timothy 2.7; 2 Timothy 1.11). ellauri151.html on line 721: Those who believed the gospel of the kingdom, that Jesus was the Messiah, the Son of God, were known as followers of the Way (Acts 9.2, 19.9, 23, 22.4, 24.14, 22). They were not Christians. Christianity did not begin within the borders of Israel; it began outside its borders. Paul was saved outside Israel on his way to Damascus (Acts 9.3-6). Believers first became known as Christians in Antioch, not Jerusalem (Acts 11.25-26). ellauri151.html on line 723: Paul declared he was the founder of Christianity (1 Corinthians 3.10-11; 1 Timothy 1.15-16). He stated he received the doctrines of Christianity from the ascended, glorified Lord.5 Paul called these doctrines “secrets” (μυστήριον) for they were unrevealed in the Lord’s earthly ministry and unknown to the Twelve. The Twelve learned of them later from Paul but continued to confine their ministry to Jews (Galatians 2.7-9). No Biblical record exists of any of the Twelve ministering to Gentiles. ellauri151.html on line 736: 7:7 Mitä siis sanomme? Oliko laki erehdys? Pois se! Rikettä ei tunnsta ilman asianomaista lakia; sillä en minä olisi tiennyt, että himossa on mitään vikaa, ellei laki olisi sanonut: "Älä himoitse." ellauri151.html on line 762: Edgar Jones has manufactured the following comparison of Jesus' and Paul's meaning differences which exposes Paul as a liar and a false prophet who did not know Jesus. Paul's errors and false gospel are obvious to anyone who follows Jesus as teacher and listens carefully to Jesus' words. Read very carefully, your eternal salvation depends on it! ellauri151.html on line 833: [33] So therefore, whoever of you does not renounce all that he has cannot be my disciple. ellauri151.html on line 892: [11] And his gifts were that some should be apostles, some prophets, some evangelists, some pastors and teachers, ellauri151.html on line 907: [26] and so all Israel will be saved; as it is written, "The Deliverer will come from Zion, he will banish ungodliness from Jacob". ellauri151.html on line 918: [11] And his gifts were that some should be apostles, some prophets, some evangelists, some pastors (shepherds) and teachers, ellauri151.html on line 922: [16] And I have other sheep, that are not of this fold; I must bring them also, and they will heed my voice. So there shall be one flock, one shepherd. ellauri151.html on line 942: [22] For there is no distinction; ellauri151.html on line 952: [35] that upon you may come all the righteous blood shed on earth, from the blood of innocent Abel to the blood of Zechari'ah the son of Barachi'ah, whom you murdered between the sanctuary and the altar. ellauri151.html on line 982: [17] Let the elders who rule well be considered worthy of double honor, especially those who labor in preaching and teaching; ellauri151.html on line 999: [5] to redeem those who were under the law, so that we might receive adoption as sons. ellauri151.html on line 1007: * John 3:3 and 3:7 are the author's translations. These differ from the RSV only in the expression "begotten from above" that replaces "born anew' in the RSV. "Born anew" does not represent the fullness of what Jesus is stating here, and does not correspond to the literatal translation of the Greek, gennethenai anothen (be begotten from above). ellauri152.html on line 71: The Songs of Bilitis (/bɪˈliːtɪs/; French: Les Chansons de Bilitis) is a collection of erotic, essentially lesbian, poetry by Pierre Louÿs published in Paris in 1894. Since Louÿs claimed that he had translated the original poetry from Ancient Greek, this work is considered a pseudotranslation. Though the poems were actually clever fabulations, authored by Louÿs himself, they are still considered important literature. [by whom?] ellauri152.html on line 73: The poems are in the manner of Sappho; the collection's introduction claims they were found on the walls of a tomb in Cyprus, written by a woman of Ancient Greece called Bilitis (Greek: Βιλιτις), a courtesan and contemporary of Sappho to whose life Louÿs dedicated a small section of the book. On publication, the volume deceived even expert scholars. ellauri152.html on line 75: Louÿs claimed the 143 prose poems, excluding 3 epitaphs, were entirely the work of this ancient poet—a place where she poured both her most intimate thoughts and most pubic actions, from childhood innocence in Pamphylia to the loneliness and chagrin of her later years. ellauri152.html on line 77: Although for the most part The Songs of Bilitis is original work, many of the poems were reworked epigrams from the Palatine Anthology, and Louÿs even borrowed some verses from Sappho herself. The poems are a blend of mellow sensuality and polished style in the manner of Parnassianism, but underneath run subtle Gallic undertones that Louÿs could never escape. ellauri152.html on line 79: To lend authenticity to the forgery, Louÿs in the index listed some poems as "untranslated"; he even craftily fabricated an entire section of his book called "The Life of Bilitis", crediting a certain fictional archaeologist Herr G. Heim ("Mr. C. Cret" in German) as the discoverer of Bilitis' tomb. And though Louÿs displayed great knowledge of Ancient Greek culture, ranging from children's games in "Tortie Tortue" to application of scents in "Perfumes", the literary fraud was eventually exposed. This did little, however, to taint their literary value in readers' eyes, and Louÿs' open and sympathetic celebration of lesbian sexuality earned him sensation and historic significance. ellauri152.html on line 84: who retranslated several poems without realizing they were fakes. Täähän on kuin Rudyardin Flaccus-kepponen. ellauri152.html on line 94: Vähän kazoin noita feikki "runoja", pah, ne on proosallisia. Käyräsarvisia vuohia ja muuta typerää, fitta meliai. Mut on ne aika huuruisia, vaikee käsittää miten kukaan on voinut erehtyä luulemaan niitä muinaiskreikkalaisixi. ellauri152.html on line 216: Tyhjiin ammentamaton äiti, mätänemätön, luojatar, esikoinen, oma synnyttämä, ize panema, susta syntynyt ja jonka kanssa sä pidät kivaa, Astarté! Hei iänkaiken paxuna, hoi neizyt ja kaiken imettäjä, siveä ja sikailija, puhdas ja törkyturpa, sanomaton, öizevä, makea, tulta hengittävä, meren ehkäisyvaahto! Sä joka tarjoot salaa suloja, sä joka yhdyt, sä joka rakastat, sä jolta kaikki rodut saa aivan hirveen panohalun, ja joka yhdistät sukupolet mm. mezissä, hoi vastustamaton Astarté, kuules tätä, ota mut, omista mut, vie sie mie vikisen, ole vievinäs väkisin, mie tuun mielelläin! Oi kuu! Oi maa, oi maa, voimaa! Ja 13 kertaa vuosittain revi mun sisälmyxistä menskut veriuhrina! ellauri152.html on line 220: Poikki mezien meren yllä, raivottaret raivoavat. Maskhalê ryntäilevine ryntäineen, ulvovana, heiluttaa jättikullia, joka on tehty vaahterasta ja maalattu punaisexi. Kaikki ketunnahkoissa ja villiviinihatuissa, juoxevat ja huutavat ja hyppivät, kastanjetit paukkuu käsissä, ja kyrvännäköiset rumpupalikat särkee rämisevät rumpunahat. Kosteita tukkia, ketteriä jalkoja, punasina heiluvia tissejä, takaposkihikeä, huulivaahtoa, hei Dionysos, ne tarjoo sulle tätä kiitoxexi sulta saamastaan kiimasta! Ja merituuli nostaa taivaalle Helikopterin punertavan tukan, venxuttaa sitä kuin raivokasta liekkiä valkoisesta vahasta tehdyssä soihdussa. ellauri152.html on line 225: Astarten naispapit naivat kuun noustessa; sit ne nousee petistä ja kylpevät valtavassa hopeareunaisessa kylpyaltaassa. Kiverillä kynsillään ne kampaa tukkansa, ja niiden sinipunaisixi maalatut kädet joissa on mustia sormuxia muistuttaa korallinhaaroja synkässä ja loiskuvassa meressä. Ne ei poista koskaan karvoja, jotta naisjumalan karvakolmio markkeeraisi kaikkenpyhimmän; mut ne värjäävät sen pensselillä ja laittaa paljon tuoxua. Astarten naispapit rakastelee kuun laskiessa; sitten isossa tapiseeratuss salissa jossa palaa yxi korkea kultalamppu ne nukkuu sikinsokin sekaisin. ellauri152.html on line 353: Nil nostri miserere? Mori me denique coges. Etkö sääli meitä? Ajat mut pahki kuolemaan. ellauri152.html on line 375: atque humilis habitare casas, et figere cervos, ja lättänöissä majoissa asustella, käydä hirvimezällä, ellauri152.html on line 376: haedorumque gregem viridi compellere hibisco! tai ajaa vuohilaumaa vihreällä kiinanruusulla! ellauri152.html on line 377: Mecum una in silvis imitabere Pana canendo. Munkaa yxissä apinoisit skuzissa Panin laulua. ellauri152.html on line 378: Pan primus calamos cera coniungere pluris Pan patentoi lokaputkien yhteenliimauxen instituution; ellauri152.html on line 386: Praeterea duo, nec tuta mihi valle reperti, Lisäx vielä 2 kiliä, jotka mä löysin jostain kurusta, ellauri152.html on line 389: iam pridem a me illos abducere Thestylis orat; Vaik jo kauan Thestylis on pyytänyt saada viedä ne; ellauri152.html on line 399: addam cerea pruna: honos erit huic quoque pomo; Lisäx vahattuja luumuja: se on kans hyvä hetelmä; ellauri152.html on line 418: viminibus mollique paras detexere iunco? risuilla rynnätä sitomaan niitä kondixeen? ellauri152.html on line 440: Musta toi idea et jumalan piti tehdä saatana jotta apina voi treenata siihen freewilliä kuin johkin nyrkkeilysäkkiin on aivan hanurista. Siinä on kyllä pantu peliteoria ihan liian korkealle statuxelle, ja absolutisoitu just tän apinalajin utiliteetit erehdyttävästi apinannäköisen jumalan tahdoxi. Mitä saatanan pahaa se nyt on jos vaikka jellona tahtoo popsia Danielin, tai joku palestiinalainen pitää kiinni reviiristä? ellauri152.html on line 457: Vanhemmiltani sain todistukseksi vain pyhät kirjat joiden mukaan näin oli. Mutta kirjat olivat vain paperia ja mustetta ja ihmiset olivat ne kirjoittaneet. Tiesin jo että myös kristityillä oli kirjoja joihin oli kirjoitettu että juutalaiset olivat syntinen rotu ja ettá tuomiopäivänä he joutuisivat ikuiseen kadotukseen koska olivat hylänneet Jeesuksen. Tiesin myös kerettiläisistä kirjoista jotka kielsivät sekä Mooseksen että Jeesuksen. Veljeni Joshua joka oli yksitoista vuotta vanhempi kuin minä (kaksi tyttoä meidän välistämme oli kuollut tulirokkoon) puhui usein tästä äitini kanssa. Näissä kirjoissa väitettiin että maailma oli miljoonia vuosia vanha, satoja miljoonia (oik. miljardeja). Ihmiset eivät polveutunect Aadamista vaan apinoista. Jumala ei ollut luonut maailmaa kuudessa päivässā vaan maa oli repeytynyt irti auringosta ja sen jäähdyttyä miljoonia vuosia sen pinnalle oli kehittynyt elollisia olentoja. Muinaisolentojen jälkiä löydettiin kivistä ja meripihkasta. Neljäkymmentä ja viisikymmentä miljoonaa vuotta sitten eläneiden eläinten luita ja sarvia löydettiin. Mooses ei ollut erottanut Punaista merta, Joosua ei ollut pysäyttänyt aurinkoa Gibeonissa eikä Messiasta tulisi koskaan. Veljeni ei puhunut Jumalan ihmeistä vaan luonnon ihmeistä. Miten mahtava ja suurenmoinen luonto oli! Tähdet joiden valo tavoitti meidat miljoonien vuosien kuluttua. Kaikki mikä oli olemassa: ihmiset, koirat, siat, luteet, meri, joet, vuoret, kuu olivat osa tátä luontoa. ellauri152.html on line 459: Mutta kaikessa suuruudessaan luonto oli sokea. Se ei tehnyt eroa hyvän ja pahan välillä. Maanjäristyksessä hyvät kuolivat synnintekijoiden kanssa. Tulvat huuhtoivat alleen synagogat ja kirkot, rikkaiden kartanot ja köyhien hökkelit. Kulkutauteihim menehtyi sekä hurskaita että kerettiläisiä. Tämă luonto et ollut alkanut koskaan eikä voisi päättyä milloinkaan (no...). Se seurasi omia lakejaan. Se oli hiekkaa, kalliota, sähköä, valoa, tulta, vettä. Aivommekin olivat osa tâtă luontoa. Päämme ajattelivat mutta luonto ei. Silmämme näkivät ja korvamme kuulivat mutta luonto oli sokea ja kuuro. Se ei ollut sen viisaampi kuin kadun mukulakivi tai pihassamme oleva suuri roskatynnyri. ellauri152.html on line 474: Äiti näytti siltä kuin olisi saanut jotakin pahanmakuista suuhunsa, "Kuinka sinä kehtaat verrata heitä - epäjumalanpalvojaa patriarkka Moosekseen? Voi minun päiviäni! Miti minun oma lihani ja vereni sanookaan..." ellauri152.html on line 543: As described in the Book of Esther, Haman was the son of Hammedatha the Agagite. After Haman was appointed the principal minister of the king Ahasuerus, all of the king's servants were required to bow down to Haman, but Mordechai refused to. Angered by this, and knowing of Mordechai's Jewish nationality, Haman convinced Ahasuerus to allow him to have all of the Jews in the Persian empire killed. ellauri152.html on line 545: The plot was foiled by Queen Esther, the king's recent wife, who was herself a Jew. Esther invited Haman and the king to two banquets. In the second banquet, she informed the king that Haman was plotting to kill her (and the other Jews). This enraged the king, who was further angered when (after leaving the room briefly and returning) he discovered Haman had fallen on Esther's couch, intending to beg mercy from Esther, but which the king interpreted as a sexual advance. ellauri152.html on line 547: On the king's orders, Haman was hanged from the 50-cubit-high gallows that had originally been built by Haman himself, on the advice of his wife Zeresh, in order to hang Mordechai. The bodies of Haman's ten sons were also hanged, after they died in battle against the Jews.The Jews also killed about 75,000 of their enemies "in self-defense." ellauri152.html on line 549: The apparent purpose of this unusually high gallows can be understood from the geography of Shushan: Haman's house (where the pole was located) was likely in the city of Shushan (a flat area), while the royal citadel and palace were located on a mound about 15 meters higher than the city. Such a tall pole would have allowed Haman to observe Mordechai's corpse while dining in the royal palace, had his plans worked as intended. ellauri152.html on line 551: In Rabbinic tradition, Haman is considered to be an archetype of evil and persecutor of the Jews. Having attempted to exterminate the Jews of Persia, and rendering himself thereby their worst enemy, Haman naturally became the center of many Talmudic legends. Being at one time extremely poor, he sold himself as a slave to Mordecai. He was a barber at Kefar Karzum for the space of twenty-two years. Haman had an idolatrous image of Esther's arse embroidered on his garments, so that those who bowed to him at command of the king bowed also to the image. ellauri152.html on line 555: Haman had 365 counselors, 1/day, but the advice of none was so good as that of his wife, Zeresh. She induced Haman to build a tree for Mordechai, assuring him that this was the only way in which he would be able to prevail over his enemy, for hitherto the just had always been rescued from every other kind of death. As God foresaw that Haman himself would be hanged on some tree, He asked which tree would volunteer to serve as the instrument of death. Each tree, declaring that it was used for some holy purpose, objected to being soiled by the unclean body of Haman. Only the thorn-tree could find no excuse, and therefore offered itself for a tree (Esther Rabbah 9; Midrash Abba Gorion 7 (ed. Buber, Wilna, 1886); in Targum Sheni this is narrated somewhat differently). ellauri152.html on line 559: Qu'ran contradicts the Bible, but is in line with Persian historical records which do not contain any reference to the biblical story of a Persian official named Haman during that time period nor the person of Esther. ellauri152.html on line 563: American children's television animations in which the biblical story of Haman is told include the "Queen Esther" episode of the series The Greatest Adventure: Stories from the Bible (1985-1992), where he is voiced by Werner Klemperer, and the computer-generated series VeggieTales (2000), in which he is portrayed by "Mr. Lunt" during the episode "Esther, the Girl who Became Queen". ellauri152.html on line 574: Ce mythe, qui paraît fort ancien et dont certains érudits vont chercher l'origine jusque dans l'Inde bouddhique, se précise à partir du xiiie siècle dans l'Historia major du bénédictin anglais Matthieu Pâris. sous diverses formes. C'est dans les pays de langue allemande que la figure d'Ahasvérus connaît la plus grande faveur, à la suite d'une version de la légende due à Chrysostomus Dudulaeus qui présente l'aventure du « Juif éternel » (1602) comme un récit quasiment autobiographique. La traduction française de ce livre imposera l'expression « Juif errant » (1609). Dès lors, la légende se répand par l'imagerie populaire et les estampes, les complaintes, dont la plus célèbre est celle d'Isaac Laquedem. Le Juif errant, qui personnifie le destin du peuple juif depuis le christianisme, a inspiré de nombreux écrivains : Wordsworth, Goethe, Eugène Sue, Apollinaire. Cette figure légendaire n'a cessé d'alimenter, à l'encontre des Juifs, une dangereuse satire sociale. Elle est, pour une part, responsable de la genèse de l'agitation antisémite des temps modernes. Pour en savoir plus, voir l'article antisémitisme. ellauri152.html on line 579: Paikka paikoin Bet Dinin loppupuolella alkaa epäilyttää, että Bashevis on sittenkin kaikesta huolimatta narsisti. Se mm. näyttää mielellään lukevan Dostojevskin Rikosta ja rangaistusta. Ja se manipuloi kavereitaan hederissä kuin Joosef veljiään. Thomas Mannin Joosef oli sekin ilmiselvä narsisti, niinkuin Tomppa izekin. Ja homokin se oli. Hmm. ellauri152.html on line 583: The most basic information is this: “Yentl the Yeshiva Boy” is a short story by Isaac Bashevis Singer, the famous Polish-American Jewish writer, published in 1962. It follows Yentl, a Jewish girl from a Polish shtetl who loves Torah-study, as she disguises herself as a man named Anshel in order to study at a yeshiva. Yentl (1983) is the movie-musical adaptation of the story, directed by and starring Barbra Streisand. In many ways it is a fairly faithful adaptation of the story’s events, but it has a different tone and a different ending. ellauri152.html on line 585: Yeshiva Boy moves fluidly between referring to the main character as Yentl or Anshel depending on context, which is a great detail. There are times when she’s referred to as Anshel for long stretches of time, and the same for Yentl. The movie, not having third person narration, is a different beast. I take my cue from the story and use both names, depending on the context of what I’m talking about—for example, if Yentl is definitely seen as Yentl by the story in that moment, or as Anshel, or ambiguously as both. That’s a very subjective choice to make each time you write her name! But that question, the fact that you have to ask it of yourself and the fact that it’s not always clear, is to me a crucial part of Yentl’s character. ellauri152.html on line 587: The plot goes like this: Yentl has secretly studied Torah under her father’s tutelage. She has no interest in marriage, so when he dies, she disguises herself as Anshel and travels to a yeshiva. Along the way she meets a fellow student named Avigdor. They strike up a friendship and Yentl accompanies him to his yeshiva in Bechev, where they become study partners. Avigdor is in love with a girl named Badass, whom he wishes to marry. However, when Badass’s family learns a dark secret about Avigdor’s family, they won’t let him marry her. In desperation, Avigdor begs Anshel to marry Badass in his stead. Yentl initially resists, but eventually gives in and asks for Badass’s hand in order to retain Avigdor’s goodwill. After Anshel and Badass are married, Badass comes to look on her husband with love, but Yentl become more and more upset about the situation. Unable to go on any longer, Yentl asks Avigdor to join her on a business trip. Once they are at an inn in another city, Yentl tells him that she’s a woman. He laughs and doesn’t believe her, so she undresses momentarily. He is shocked. This is where the two versions split. ellauri152.html on line 589: In the movie, in a scene I despise, Avigdor grabs her and shakes her violently while demanding to know why, and the rest of the conversation plays out melodramatically with yelling and tears. Yentl confesses that she loves him, he realizes he loves her too, and they kiss. Avigdor asks her to marry him, and says she could continue studying in secret. Yentl refuses because she can’t go back to studying furtively in secret, despite how much she loves him. The two part, and Avigdor returns to Badass and marries her. They live happily ever after, and the film ends with Yentl on a ship to America, implying that she will be able to study Torah as a woman there. ellauri152.html on line 591: In the story, Avigdor just trembles and sits down, and Yentl calmly explains. He then asks what she is going to do now, and she says she will go to a different yeshiva and start over. Avigdor half says they could get married, but doesn’t finish the sentence. Yentl rebuffs him, saying it wouldn’t be good, and explains, “I’m neither one nor the other.” She tells him to go back to Badass instead. Avigdor has strange feelings, trying to reconcile who Anshel is, who Yentl is. But they spend the night in companionable debate, discussing Yentl’s marriage to Badass and whether she legally needs to divorce her, as well as why Yentl crossdressed. Avigdor brings up marriage again, but Yentl refuses even stronger. ellauri152.html on line 595: I’ve seen Yentl the movie-musical several times, and there’s so much to unpack there, you could watch it a hundred times and have something new to talk about each time—whether it’s in the vein of despairing over the unnecessary heterosexuality of it all (even Wikipedia notes how aggressively the film erases as much queerness as it can!), or reveling in its grudging gayness (because even if Streisand decided she was playing a straight cis woman, the author is dead and it’s so easy to see Anshel and Avigdor on screen, both men, falling in love with each other). ellauri152.html on line 597: But when I finally read the story for the first time… a new world opened up. Oh, it’s so gay in so many ways! It’s less detailed than the movie in many areas, but in other places it has glorious details that were totally excised from the movie. In the story, all the women in town have crushes on Anshel! And whether you read Anshel as a woman, a man, or a nonbinary person has a huge effect on your perception of that detail! ellauri152.html on line 599: And then there are the things totally changed for the movie. Notably, in Yeshiva Boy, Anshel has some kind of un-described sex with Badass to consummate their marriage, without anyone finding out she was not assigned male at birth. ellauri152.html on line 600: Anshel had found a way to deflower the bride. Badass in her innocence was unaware that things weren’t quite as they should have been. ellauri152.html on line 601: Meanwhile, the movie has Yentl entirely evade the situation by telling Badass that despite what everyone says, they don’t have to sleep together, then convincing Badass that she (Badass) doesn’t want to have sex, and—when Badass expresses interest in having sex anyway—exhausts her with Torah study so she’s too tired to think about it. ellauri152.html on line 603: And, oh f-ck, there is so much to talk about in this section. The importance of consent here, when Yentl lets Badass know she doesn’t need to do anything she doesn’t want to, both according to her husband and according to Jewish law—that’s good, that’s meaningful. Then we even get recognition that feminism doesn’t just mean validating women who don’t want sex, but also validating women who do want sex! Badass starts to have feelings for Anshel and proposes sleeping together herself, on her own terms. The movie is not always kind to Badass—in many ways she is a stereotype for Yentl to play off of—but this is a place where Yentl‘s feminism succeeds: Badass wants to have sex, and that’s fine. ellauri152.html on line 605: Or it would be fine if the movie didn’t play it for laughs. The movie puts Yentl in multiple awkward situations where she has to perform verbal and physical gymnastics to keep people from seeing her without clothes, that gross classic trope whereby trans characters are outed all the time in fiction. As always, the movie drags this scene out into a whole joke, that Yentl has to scramble to prevent Badass from finding out she’s a woman because Badass wants to have sex with her, a woman, isn’t that just soooooo funny? On multiple levels, I am unamused and unhappy. ellauri152.html on line 613: “Miss Streisand [made] Yentl, whose greatest passion was the Torah, go on a ship to America, singing at the top of her lungs. Why would she decide to go to America? Weren’t there enough yeshivas in Poland or in Lithuania where she could continue to study? Was going to America Miss Streisand’s idea of a happy ending for Yentl? What would Yentl have done in America? Worked in a sweatshop 12 hours a day where there is no time for learning? Would she try to marry a salesman in New York, move to the Bronx or to Brooklyn and rent an apartment with an ice box and a dumbwaiter? This kitsch ending summarizes all the faults of the adaptation. It was done without any kinship to Yentl’s character, her ideals, her sacrifice, her great passion for spiritual achievement. As it is, the whole splashy production has nothing but a commercial value.” ellauri152.html on line 615: Now, here Singer is not mad at Yentl the film for cis-normifying his gender-ambiguous, interestingly queer Yentl, but rather for turning the ending into optimistic kitsch that ignores the harsh reality of what life in America was for Jewish immigrants, especially for Jewish women. And in some ways I feel like rolling my eyes at him for that. Aside from the fact that it offends his artistic vision, why shouldn’t Jewish women get a film where—suspension of disbelief!—a Jew will study Torah, loudly and proudly, as a woman? It’s a musical, not a documentary. ellauri152.html on line 619: The ending of Yentl is just supremely disappointing compared to the unapologetic ending of Yeshiva Boy. “I’ll live out my time as I am,” Anshel says in the story—and Anshel is the name she is referred to as in this passage, even while also referred to as a woman and with she/her pronouns. Yentl the Yeshiva Boy often engages in this mixing of gender signifiers—it’s in the very title, which pairs the traditionally feminine name “Yentl” with the clashing term “boy,” letting them jostle each other to create dissonance and ambiguity. The terms not matching is their meaning. This is how Anshel is. A woman with a man’s soul, a man with she/her pronouns, a person with two names. It’s not couched in easily understandable modern terms, but no one who has heard of these modern terms would read Yentl as a cis woman playing dress up. It’s different than that. Queerer than that. ellauri152.html on line 626: I’d never heard of this story before, but all the thoughts you had are so interesting! I totally get your frustrations about the movie changing a pivotal scene to make it more “romantic and dramatic” though – why can’t movies just appreciate subtlety and friendship sometimes? ellauri152.html on line 640: There is a difference of opinion regarding the order in which the passages are inserted into the Tefillin boxes. According to Rashi, the passage of Shema ("Here O Israel") precedes that of "And it shall come to pass, if you hearken", in both the Tefillin worn on the head and on the arm. According to Rabbeinu Tam, the order is reversed. ellauri152.html on line 642: Because of this difference of opinion, Hasidim generally put on Rabbeinu Tam Tefillin after removing their regular "Rashi" Tefillin. ellauri152.html on line 653: "In the beginning, Elohim's (note the dog name denoting strict justice) din created the heavens and the earth..." (Bereishit 1:1). ellauri152.html on line 654: "'Elohim the dog created: It didn't say "Hashem (i.e. the dog denoting kindness and mercy) created" because originally He intended to create the universe through strict judgment din... And he saw that the universe couldn't survive that way" (Rashi, Bereishit 1:1). ellauri152.html on line 656: The dog originally created the world to run through strict judgment, din. However, since the dog knew that the world could not endure such harsh conditions, He decided to incorporate the spiritual energies of compassion too, as the verse states, "These are the products of the heaven and earth when they were created in the day that Hashem's (i.e. the dog's denoting kindness and mercy, not the dog's denoting strict justice) din made earth and heaven." (Bereishit 2:4) According to the original creation plan a person would be judged strictly on his own merits. There would be no bending of the rules; no concept of leniency; no looking the other way or giving another chance. Strict justice would dictate that a person be severely punished for even the "slightest" infraction of the dog's willy. ellauri152.html on line 662: In a world where din, justice is tempered with cheese, compassion, the average person has the opportunity to come close to the dog. Although the average person must still try his best to stand up to evil and adhere to the dog's willy, the dog views his inevitable lapses through the prism of compassion. In His love for us, He overlooks our shortcomings. ellauri152.html on line 664: In a world where din, justice is tempered with cheese, compassion, the dog supports us and helps us to overcome evil and serve him. As a result of the dog's assistance, we are able to channel our negative energies to serving the dog, and actually convert these energies into something positive and holy. ellauri152.html on line 666: But although the dog created this alternate system of din, justice tempered with cheese, compassion, the original system of pure, untempered justice is still available -- for those rare and powerful individuals who are able to confront the Evil Urge without the dog's assistance. ellauri152.html on line 668: These rare individuals are capable of adhering to the dog's willy despite the unrelenting trials, afflictions, and massive assaults hurled at them from the forces of evil. The patriarchs were such exceptional individuals, they followed this path, unassisted by the dog, as the verse says, "He Yaakov said, 'O dog the name of Hashem containing the spiritual energies of harshness before Whom my forefathers Avraham and Yitzchak walked ... ellauri152.html on line 669: the patriarchs were able to walk before the dog's strictness, meaning they were able to successfully serve him, unassisted, while living under the realm of severity, enabling them to reach awesome spiritual heights" (Bereishit 48:15). ellauri152.html on line 671: Rebbe Nachem explains that in this path of unassisted greatness, whatever these spiritual giants attained or accomplished was through the power of their prayers. If they didn't bark and whine for their needs, the dog wouldn't provide for them. As a result, they were always completely connected with their realtor. ellauri152.html on line 673: Since the great Tadzikim throughout history were living on the level of din, strict justice, they realized that suffering was beneficial, enhancing their spiritual standing and bringing them close to the dog. ellauri152.html on line 679: Although the answer appears strange, we can understand it in light of what we just learned. Rabbi Akiva was a spiritual giant. He succeeded in serving the dog unassisted, while withstanding incredible afflictions, tests, and obstacles. He was able to break the forces of evil without the dog's assistance. Only through performing the dog's willy, despite his immense suffering, was Rabbi Akiva able to attain such a lofty spiritual level, the level of the dog's "first thought," so to speak, where the world would be conducted through strict justice, din. Rabbi Akiva was able to unify his soul with the dog's first thought. Therefore the dog's retort to Moshe can be understood as: "'Silence' which is the level of thought, for thoughts are silent, Rebbe Akiva reached the lofty spiritual level of the dog's thought."For this came up upon my thought," the first thought that occurred to the dog, to create the world through harshness, so those people who are able to come close to me (the dog) without my assistance and mercy could reach that highest level. ellauri152.html on line 683: The spiritual energies accessed by wearing Rabbeinu Tam's Tefillin draw the spiritual energies associated with such spiritual giants as the patriarchs and Rebbe Akiva - spiritual giants who were able to serve the dog despite living under the realm of severity. Rabbeinu Tam's Tefillin are much holier than Rashi's Tefillin and therefore, have better reception, they can access the spiritual energies of the dog's first thought, the world of din. ellauri152.html on line 687: In Rashi's Tefillin, however, the paragraph of compassion precedes the paragraph of harshness. This alludes to the way the dog presently runs the world - with compassion. Since most people are dependent on the dog's compassion for their very existence, the halacha is according to Rashi's view. Therefore, the obligation to wear Tefillin is fulfilled through donning Rashi's Tefillin. They're like basic earplugs. ellauri152.html on line 689: Through wearing Rabbeinu Tam's Tefillin (in addition to Rashi's Tefillin) we draw awesome spiritual energies from the spiritual giants of the past, heroes who were able to neutralize afflictions, barriers, and harshness at their root, without the assistance of the dog's mercy. For this reason, Rebbe Nachem urged anyone who truly desires to come close to the dog to wear Rabbeinu Tam's Tefillin in addition to Rashi's Tefillin. ellauri152.html on line 693: Reb Nathan Zuckerman adds that prior to messianic era the power of evil is so intense that we lack the power to overcome it. Therefore, explains Reb Nathan, it is imperative to enlist the aid of the spiritual giants of past generations through Rabbeinu Tam's Tefillin. Rabbeinu Tam's Tefillin expand the intelligence, enabling us to break evil at its source and stand up against the forces of evil. "In the turbulent era prior to the coming of the messiah, for anyone who is serious about wanting to find the dog, wearing Rabbeinu Tam's Tefillin is very important." (Lekutey Halachoth: Orach Chaim: Hilchoth Tefillin 5:27-29) ellauri152.html on line 702: Reb Nathan explains that there is no contradiction. Contrary to popular opinion, true humility does not mean yielding in every situation and acting "like a doormat.' True humility is found in the ability to respond appropriately to each situation. There are situations where the proper response is to be bold, courageous, and unyielding. And there are other situations where the proper response is to be yielding, gentle, and meek. Depending on what your chances of winning are. ellauri152.html on line 741: Isaac Leib Peretz (Polish: Icchok Lejbusz Perec, Yiddish: יצחק־לייבוש פרץ‎) (May 18, 1852 – April 3, 1915), also sometimes written Yitskhok Leybush Peretz was a Yiddish language author and playwright from Poland. Payson R. Stevens, Charles M. Levine, and Sol Steinmetz count him with Mendele Mokher Seforim and Sholem Aleichem as one of the three great classical Yiddish writers. Sol Liptzin wrote: "Yitzkhok Leibush Peretz was the great awakener of Yiddish-speaking Jewry and Sholom Aleichem its comforter.... Peretz aroused in his readers the will for self-emancipation, the will for resistance against the many humiliations to which they were being subjected." ellauri152.html on line 743: Unlike many other Maskilim, he greatly respected the Hasidic Jews for their mode of being in the world; at the same time, he understood that there was a need to make allowances for human frailty. His short stories such as "If Not Higher", "The Treasure", and "Beside the Dying" emphasize the importance of sincere piety rather than empty religiosity. ellauri152.html on line 753: He considered the core of Hasidim to consist of three "loves": love of God, of Torah, and of Israel. Just as his intended audience consisted of assimilated Jews and non-Jews, he adopted novel formulations of these loves: "love of Torah" would come to encompass inspiring works of "secular" art and literature, while "love of Israel" would be transformed into "love of humanity" (despite which Israel would still be recognized as the "firstborn child of God"). Zeitlin's religious ideal also contained a socialist element: the Hasidim he pictured would refuse to take advantage of workers. ellauri152.html on line 756: When the Nazis began the genocide of Jewish People in Poland in 1942, Zeitlin was 71 years old. He was murdered by Nazis in the Warsaw ghetto while holding a book of the Zohar and wrapped in a Tallit and Tefillin. Most of his family was also murdered; the only survivor was his elder son Aaron, who had settled in New York in 1939. ellauri153.html on line 170: Mä olen tyytymätön sellaisten kavereiden seuraan ellauri153.html on line 180: Yx päivä, nuoruuden loistossa, mä matkustin kovaa ja saavuin täysin sippinä illalla yhen ahteen juurelle. Heikko vanha mies, joka oli samoin seurannut karavaania, tuli ja kysyi mixmä levytin, tää ei ollut levytyspaikka nääs. Mä vastasin: ‘Miten mä voin matkustaa, kun mulla ei ole enää jalkoja?’ Hän sanoi: ‘Etkö ole kuullut että on parempi kävellä hellästi ja pysähdellä kuin juosta ja väsyä? Exä ole kuullut Aisopoxen satua jänixestä ja kilpikonnasta?’ Oi sä jotka haluut keretä assalle, ellauri153.html on line 192: Mä luin et suurella merellä ellauri153.html on line 241: Saadi was a Sunni Muslim. Arvasin. Ne on mumslimeista pölkkypäisimpiä. Saadi Shirazi whose family were from religious scholars, missed his father when he was a child. Then he was under the guardianship of his maternal grandmother. Siis mammanpoikia. ellauri153.html on line 242: After leaving Shiraz he enrolled at the Nizamiyya University in Baghdad, where he studied Islamic sciences, law, governance, history, Persian literature, and Islamic theology; it appears that he had a scholarship to study there. ellauri153.html on line 244: Saadi was captured by Crusaders at Acre where he spent seven years as a slave digging trenches outside its fortress. He was later released after the Mamluks paid ransom for Muslim prisoners being held in Crusader dungeons. Sentään teki vähän aikaa jotain kunnon työtäkin. ellauri153.html on line 256: During the Iraq War, at least 189,000 people died directly from the war. This does not include the hundreds of thousands who died due to war-related hardships. Morocco offered the United States 2,000 monkeys trained in detonating land mines during the Iraq War. In 2002, the US government estimated that the Iraq War would cost $50-60 billion. ellauri153.html on line 258: When he reappeared in his native Shiraz, he crawled under Atabak Abubakr ibn Sa'd ibn Zangi (1231–60), the Salghurid ruler of Fars, who was enjoying an era of relative tranquility. Saadi was not only welcomed to the city but was shown great respect by the ruler and held to be among the great celebs of the province. Some of Saadi's most famous panegyrics were composed as a gesture of gratitude in praise of the ruling house and placed at the beginning of his Bustan. The remainder of Saadi's life seems to have been spent in Shiraz. ellauri153.html on line 266: Ralph Waldo Emerson was also interested in Sadi's writings, contributing ellauri153.html on line 288: Tarquin kutsui valtakautensa alussa latinalaisten johtajien kokouksen keskustelemaan Rooman ja latinalaisten kaupunkien välisistä siteistä. Kokous pidettiin jumalatar Ferentinalle pyhässä lehdossa. Kokouksessa Turnus Herdonius vastusti Tarquinin ylimielisyyttä ja varoitti maanmiehiään luottamasta Rooman kuninkaaseen. Sitten Tarquin lahjoi Turnuksen palvelijan varastoimaan suuren määrän mekkoja isäntänsä majapaikassa. Tarquin kutsui latinalaiset johtajat yhteen ja syytti Turnusta salamurhansa suunnittelusta. Latinalaiset johtajat seurasivat Tarquinia Turnuksen majaukseen, ja kun mekot sitten löydettiin, latinan syyllisyys pääteltiin sitten nopeasti. Turnus tuomittiin heitettäväksi vesialtaaseen lätäkköön, jossa oli puinen hedelmälaatikko eli crate, joka oli asetettu hänen päänsä päälle, johon kiviä heitettiin, hukuttaen hänet. ellauri153.html on line 328: There is chaotic evil in the world: evil events do not have morally sufficient reasons, as they ellauri153.html on line 343: God wins if and only if Job wins if and only if Job reaches the telos of a happy life and there is no ellauri153.html on line 347: If the situation is (question Job, disaster), then Job moves. He can either play (question God) or (⌐question God). If Job plays (⌐question God), he loses as he does not seek justice for the evil (disaster). Wot? Where is this in the rulebook? Wouldn't it be best for Dog if Job didn't pester him? L would lose the bet. Or why not blame Moby Dick instead! Seems we are inventing rules here as we go along. Vähän tällästä lassipalloa. If Job plays (question), he curses creation and attempts to be like God, putting the evil (challenge) into play. ellauri153.html on line 348: If the situation is (question Job, disaster, question God), then God moves. He can either play (Answer to Job) or (⌐answer to Job), i.e. answer Job and defeat Job’s challenge, or leave Job suffering, Job’s challenge unanswered and the creation to collapse. If God plays (⌐answer to Job), God and Job lose, as the evils (disaster) and (challenge) leave Job suffering and the creation into meaninglessness and collapse. Wait a minute, where does Dog answer Job's why-question? In my bible, Dog just shouts Job down, brags, throws wanton threats and explains nothing. In what way does that count as an answer to a why-question? It is a completely different speech act in my book. ellauri153.html on line 353: win as Leviathan is defeated, there are no undefeated challenges and Job lives a happy life. Forget the 7 senselessly killed monkey pups and some 10K dead slaves and other animals who nobody cared a shit about anyway. ellauri153.html on line 358: “God is omnipotent” is true at game history w if and only if God has a winning strategy in the justice-of-God game G. Tässähän se tapahtuu se suuri lässähdys. Muka omnipotentti jumala saa häthätää saatanasta matin loppupeleissä. Matkan varrella isokyrpäinen valas voi syödä vaikka kaikki sen nappulat paizi kurkon, joka jää viimeisenä laudalle. Aika lohduttavaa sen muulle tiimille. One can make a few clarifying remarks about the structure of the game. The form of the game is relatively simple: it’s an ordinary extended-form perfect information game. tuskinpa Jobilla oli täydellistä informaatiota pelitilanteesta tai edes pelin säännöistä, muista pelaajista puhumattakaan. Aika isoja informaatiojoukkoja oli niiden kalloissa. Sitäpaizi ei luonnossa pelaajat siirrä vuoronperään, vaan koko ajan, niinkuin differentiaalipeleissä. . The goal is here not to go deeply into technical details, but to construct an übersichtlich representation for the theological grammar of biblical stories and to highlight the uses of terms like “good” and “omnipotent” in them. The game or model can then be used as a simplified fragment that can be projected onto, contrasted with and used to interpret biblical stories. The point of this clarification is to highlight the grammar of the divine properties “good” and “omnipotent” within the logic of the struggle myth, and to get the consistency of {God is good, God is omnipotent, There is chaotic evil} as in the Book of Job. The argument needs two assumptions. First, the games between God, humans and creation are genuine dialogues. Paskanmarjat, ei nää ole edes mitään signaling gameja, puhumattakaan dialogipeleistä. Olis kannattanut lukea mun väitöskirja Dialogue Games, siinä on oikeeta sananvaihtoa. The players answer each other and thus have to take turns in making moves and participating in them. Then the game of Job and the struggle against chaos is in extended form to represent the sequence of the debate, and its resolution gives the drama of the fight against kid chaos. Second, the properties of God like “omnipotent” and “good” are defined against the background of Job’s encounter with God and the struggle against chaos. This redefinition builds on both James’ reinterpretation of the properties of God in terms of religious practices, and also of Job’s new world of faith in the encounter. Job’s encounter with God and the struggle against chaos are modelled in the game, so such properties of God as “good” and “omnipotent” are then internal to the game. Missä kohtaa Jopilla on tässä jotain pelivaraa? Montako valintaruutua Jobilla edes on: Marise-älä marise, ja Pyllistä-älä pyllistä. Siinä kaikki. Jotta jumalan tiimi voittaisi, sen pitää ensin marista ja sit pyllistää. Nain on meidankin elamassamme! Marise mitä mariset, mut muista pyllistää! ellauri153.html on line 369: pointless, and there is no history H in G s.t. the good is achieved. ellauri153.html on line 370: There are significant differences between the two meanings. The first definition is sufficient to ellauri153.html on line 372: theodicism, it is sufficient to show that either meaning or God exists, and there is pointless evil ellauri153.html on line 375: there is no larger context of meaning for embedding s. Turhaa tekomalliteoreettista termikiemurointia. Tää on taas tätä jesuiittamaista "you don't see the big picture" seliseliä. Tää voi sua juuri nyt vähän kirpasta, muze on kaikki sunkin omaxi hyväxi, jonsei nyt niin sitten kuonpuoleisessa viimestään. ellauri153.html on line 378: These two meanings correspond to the different understandings of “anti-theodicy” in Ch. 3.1.1068 Although the first meaning is weaker than ellauri153.html on line 388: “There is pointless evil” is true at game history w if and only if there is an evil s is at play in w, and ellauri153.html on line 389: either 1. if s is in play at the end of the game, God and Job lose, or 2. there is an agent A s.t. s arises out ellauri153.html on line 402: “God’s megaphone” to pressure human beings into accepting His salvation. Hyvä imizi. Pystyy ihan näkemään dogin mylvimässä kovaääniseen: hajaantukaa! Ei täällä ole mitään nähtävää! Law an order. Tää on taas tällästä teismiä: jumalan pyjama on tarttunut sen ize keximän koneen rattaisiin. Sorry folks, tässä nyt vaan kävi näin, lämpöverkko on epätasapainossa, eikä taulu kestä lisää sähkölaitteita, mutta voin tuoda teille lisäpattereita. Even horrendous evils ellauri153.html on line 414: structure of the victory of God discussed in Ch. 6.3.1, he encountered a familiar response: “It ellauri153.html on line 415: offered no rational justification for the manner in which the forces of evil are defeated in the cross ellauri153.html on line 457: Proposition: There is a possible world w of the relational system G s.t. G,w╞ “God is good”, G,w╞ ellauri153.html on line 458: “God is omnipotent”, G,w╞ “There is pointless evil”. ellauri153.html on line 461: Job is ruined. Thus “There is pointless evil” is true in w = (Question Job, disaster). By the previous ellauri153.html on line 463: Corollary: The set {“God is good”, “God is omnipotent”, “There is pointless evil”} is consistent. ellauri153.html on line 464: Proof: G,w╞ “God is good”, G,w╞ “God is omnipotent”, G,w╞ “There is pointless evil”.□ ellauri153.html on line 466: Hinoa Lassi, vaikkakin supererogatorista, eli turha vaiva, sillä jumalan julma vedonlyönti Jobin kustannuxella riitti näytöxi, se oli niin pointless evil kuin vaan voi toivoa. ellauri153.html on line 486: one trust God, if there is so much evil in the world? Might there be an order of purposes and reasons ellauri153.html on line 496: artistic and other practices, and the study of meaning of the world and of different worldviews’ ellauri153.html on line 532: All theodicies are defences and all defences are consistency proofs. The difference between a ellauri153.html on line 536: Anti-theodicy can then be defined to mean the rejection of theodicism. There is an alternative ellauri153.html on line 554: Now that the problem of evil has been exposed as a conceptual confusion, the way is clear for a Jamesian science of religions and worldviews. The methods of grammatical description can be extended to the practices and ways of sense-making in different worldviews: how they give meaning to moral practices and how do they approach the intelligibility of the world? What practical responses do they have for coping with evil? For example, the grammar of seeing-as for models and metaphors can be applied to the metaphors in the Hebrew Bible for God’s activity to understand what it is to see the world as God’s creation. The grammar of virtues can be used to describe Buddhist practices and explore, how these approaches contribute to the human good. Similar approaches can be taken to secular worldviews as well. These descriptions can then be used to assess the worldviews through dialogical encounters between them. However, one thing should be clear. There is no point in devaluing the world by arguing for the meaninglessness of life or atheism on the basis of evil, or in giving justifications for evils that can stand in the way of divine or human meliorist projects of fighting for justice. To paraphrase the judgment of the Divine Judge in the Book of Job, such approaches are not even wrong. They are as meaningless as life itself. ellauri153.html on line 607: Jonatanin ja Daavidin välinen homoliitto suojeli heidän ystävyyttään. Millä tavoin? Daavidhan tiesi, mitä Jehovalla oli mielessään häntä varten: hänestä tulisi Israelin seuraava homokuningas. Hän ei varmaankaan salannut tätä Jonatanilta. Sellaisessa ystävyyssuhteessa, jollainen heidän välillään oli, ei ole salaisuuksia eikä valheita. Miten tämä tieto vaikutti Jonataniin? Oliko hän ehkä elätellyt sellaista toivoa, että jonain päivänä hänestä tulisi kuningatar ja että hän voisi oikaista isänsä vierelle? Raamattu ei kerro Jonatanin käyneen mitään sisään-ulos kamppailua. Se kertoo vain sen, millä on todellista merkitystä: Jonatan oli uskollinen, ja hänellä oli aukko mihin puskea. Hän näki, että Daavidilla oli ihan jumalattomankankea. (1. Samuelin kirja 16:1, 11–13.) Siihen Jonatan ei telonut tattispalaansa eikä pitänyt Daavidia kilpailijana vaan salarakkaana. Hän halusi nähdä Jehovan tahdon toteutuvan. ellauri153.html on line 615: Saul laati juonen Daavidin surmaamiseksi taistelussa, mutta juoni epäonnistui. Daavid voitti taistelun toisensa jälkeen, tappoi yhä enemmän porukoita, ja verenhimoiset tuppikulli apinat kunnioittivat häntä yhä enemmän. Seuraavaksi Saul yritti saada kaikki talouteensa kuuluvat, niin palvelijat kuin vanhimman poikaystävänsäkin, mukaan salajuoneen, jonka avulla Daavidista päästäisiin eroon. Jonatan on varmasti ollut valtavan pettynyt nähdessään, miten hänen isänsä vekotin toimi. (1. Samuelin kirja 18:25–30; 19:1.) Jonatan oli uskollinen poika mutta myös uskollinen ystävä. Kummalle hän nyt olisi uskollinen: pedofiili isälleen vai poikaystävälleen? ellauri153.html on line 708: 9 Nabob asui Maonissa mutta työskenteli läheisessä Karmelissa, mistä hän todennäköisesti myös omisti maata. * Nabobilla oli 3 000 lammasta, ja nämä kaupungit sijaitsivat lampaiden kasvatukseen soveltuvalla vehreällä ylängöllä. Kaikkialla ympärillä seutu oli kuitenkin karua. Etelässä sijaitsi suuri Paranin erämaa. Idässä oli rotkoja ja luolia täynnä oleva erämaa-alue, joka ulottui Suolamereen. Tällaisessa ympäristössä Daavid ja hänen miehensä yrittivät selvitä hengissä. Epäilemättä he metsästivät toisten lampaita saadakseen ruokaa ja kohtasivat monia vaikeuksia. He tapasivat usein rikkaan Nabobin palveluksessa olevia nuoria taimenia. ellauri153.html on line 818: Why a woman? A boy or young man would not have been considered for the job, in order to prevent even the appearance of David having another homosexual relationship (Leviticus 18:22; 20:13). ellauri153.html on line 819: Why a young virgin? This quality ensured that whoever was chosen for the job wouldn’t be taken away from a jealous fiancé or husband, nor would she be a widow familiar with the sexual practices of the marriage bed. We don’t know what hopes and dreams Abishag had for her own life, but in the ancient world where uncertainty and struggle were lifelong challenges for most people, the honor of being brought into the king’s household would mean a lifetime of well-being and security for her and her family (1 Kings 4:27). ellauri153.html on line 821: Why not a queen or wife? A queen could not be ordered by mere servants to stay and keep the king warm through the night; she was above following the commands of those of lesser rank. To presume to direct the queen would be an affront to her royal dignity, and it would also reflect badly on the king. ellauri153.html on line 822: Why not a concubine? Though concubines had a lesser status than wives, they, too, possessed a certain rank and dignity. Abishai fortunately had neither. Absalom demonstrated this fact when, as part of his attempted coup, he slept with his father’s concubines (2 Samuel 16:21–22). Moreover, the personal dynamics within harems were infamous for the jealousy and infighting they engendered. To select one wife or concubine over another would be a mark of favoritism that would likely incite resentment and squabbling in the household. Don't even try this at home! ellauri153.html on line 826: Nowhere does the Bible approve of David’s state of affairs—just the opposite! God had warned Israel through Moses that any future king “must not take many wives” (Deuteronomy 17:17). Scripture does not say that Abishag’s presence in David’s bed was a good thing, nor does it present David as a good father. His many children by multiple mothers were a cause of great trouble for him and the whole kingdom (2 Samuel 13; 2 Samuel 15; 1 Kings 12:23–25). His own son and successor, Solomon, ignoring God’s clear warning, took his father’s excesses to a shocking extreme with 700 wives and 300 concubines who led him astray and turned his heart after other gods (1 Kings 11:2–4). The kingdom itself was divided and lost by Solomon’s son shortly after his coronation, barely one generation after the glory of King David (1 Kings 12). ellauri153.html on line 831: Abishag tarkoittaa "isän erehdys", eli vahinkolaukaus. Olikohan Abishagkin epähuomiossa pussista pujahtanutta Daavidin huonetta ja sukua? Vitun lampaannussijoita tää setämiesten telttaporukka. Naarasapinat kelpaa niin kauan kun ne on nuoria ja sileitä. Sitte tukka pois ja kyökin puolelle. Uusi hani alle tai takaisin lammaskumppanien perään. Raamattu oli telttaporukoiden some, sinne kerättiin kaikenlaisia hauskoja juoruja ja juttuja. Näitäkin piisaa näitä voideltuja peppuja. ellauri153.html on line 849: Conceivably, the contrasts form some kind of semantic unit. This may be a unit as broadly defined as positive versus negative, with alive and daring being positive and sad and insecure being negative. Titi-uu. Big surprise? Loud and sharp vs. quiet and mumbling. No wonder Bob Cohen was not very memorable as a linguist. He was rather like Reb Berelen. He too was a well-known parasite. ellauri153.html on line 863: After submitting it as his doctoral dissertation Arttu was awarded a PhD from the University of Jena in absentia. Private publication soon followed. "There were three reviews of it, commending it condescendingly. Scarcely more than one hundred copies were sold, the rest was remaindered and, a few years later, pulped."[1] Among the reasons for the cold reception of this original version are that it lacked the author´s later authoritative style and appeared decidedly unclear in its implications. A copy was sent to Goethe who responded by inviting the author to his home on a regular basis, ostensibly to discuss philosophy but in reality to recruit the young philosopher into work on his Theory of Colors. ellauri153.html on line 868: Our knowing consciousness is divisible solely into subject and object. To be object for the subject and to be our representation or mental picture are one and the same. All our representations are objects for the subject, and all objects of the subject are our representations. These stand to one another in a regulated connection which in form is determinable a priori, and by virtue of this connection nothing existing by itself and independent, nothing single and detached, can become an object for us. The first aspect of this principle is that of becoming, where it appears as the law of causality and is applicable only to changes. Thus if the cause is given, the effect must of necessity follow. The second aspect deals with concepts or abstract representations, which are themselves drawn from representations of intuitive perception, and here the principle of sufficient reason states that, if certain premises are given, the conclusion must follow. The third aspect of the principle is concerned with being in space and time, and shows that the existence of one relation inevitably implies the other, thus that the equality of the angles of a triangle necessarily implies the equality of its sides and vice versa. Finally, the fourth aspect deals with actions, and the principle appears as the law of motivation, which states that a definite course of action inevitably ensues on a given character and motive. ellauri155.html on line 152: Kavereja ellauri155.html on line 173: expertti, pioneeri, ritari, kavaljeeri, caballero, vänrikki, kreivi, sheriffi (scirgerefa), avainpelaaja, keisari, tsaari, nero, pelle, spede, narri, klovni, hopliitti, razukko, kentauri, kyklooppi ellauri155.html on line 185: Idiootti, mökkiläinen, mökkihöperö, osaton, varaton, puolivallaton, köyhä, keppikerjäläinen, mamu, erakko, eremiitti, eristäytynyt, munkki, syrjäytynyt, sosiopaatti, mezäläinen, seikkailija, friilänsseri, askeetti, ankoriitti, misantrooppi ellauri155.html on line 301: Eduskuntatalon edustalle kerääntyi runsas joukko sote-alan rokotepakosta huolestuneita lauantaina. Tampereella ja Porissa puolestaan koronapassien vastustajat kokoontuivat laulamaan joululauluja kirkkojen ulkopuolelle, koska "pyhä henki sallitaan vain rokotetuille". Valtamedia vaikenee. Toisin kuin rokotevastaiset, jotka hönkivät toistensa naamoihin keltaista huurua. ellauri155.html on line 368: The Washington Free Beacon reports that agents are today being educated on “the impact of stereotypes and unconscious biases” in a seminar hosted by Susan Fleming, who is described as an “expert in gender bias”. In other words, its some woke bullshit re-education camp. ellauri155.html on line 399: Jag tror att man kan skapa mänsklighet inom alla branscher. Inom vissa branscher är man beredd att betala mer för mänskligheten än inom andra, tex Mejlans sjukhus. ellauri155.html on line 444: Elimelech (hebräisch אֱלִימֶלֶךְ, „mein Gott ist König“) ist nach dem Buch Rut der Mann der Noomi und Vater zweier Söhne, Machlon und Kiljon. Er wandert wegen einer Hungersnot von Bethlehem in das Land Moab aus. Dort sterben er und seine beiden Söhne. Seine Frau Noomi kehrt nach Ende der Hungersnot mit ihrer einen Schwiegertochter Ruth wieder nach Betlehem zurück, während die andere, Orpa (Oprah Winfield), in Moab bleibt. (Rut 1,1-3 EU), (Rut 4,3 EU) ellauri155.html on line 480: Tosin puut ovat mäntyjä, ikivanhoja. Arvellaan iäksi 250-300 vuotta. Paikka on muinaisen merenrannan töyräs. ellauri155.html on line 513: Achish trusted David, thinking, ‘He has made himself an utter stench to his people Israel; therefore he shall always be my servant’ ” (27:12). ellauri155.html on line 521: Today’s passage certainly qualifies as one of the more difficult passages of Scripture. It is easy enough to understand what is going on; however, it is difficult to know how to evaluate it. We see in 1 Samuel 27:1–4 that David decided the best way to escape Saul was to flee to Philistine territory and take up residence in the city of Gath. David had been there before, and he deceived the city’s king, Achish, by pretending to be insane, thereby keeping the Philistines from killing him (21:10–15). This time, David did not have to feign insanity. Achish would have heard of Saul’s war with David, so he probably felt secure in allowing him into the city. This enemy of his enemy—Israel’s King Saul—could be counted on as a friend. Achish gave the country town of Ziklag to David, and it became a royal possession after David ascended the throne (27:5–7). ellauri155.html on line 523: Little in the narrative tells us what we are to think of David’s actions. Perhaps the very fact that he sought security among the Philistines is enough to make his choice questionable. After all, God had shown Himself able to keep David safe within the boundaries of Israel (chs. 18–26), so David’s seeking refuge in Philistia may indicate a lapse of faith. It could be that David’s raids from Ziklag confirm this. We see how David would go out against enemies of Israel such as the Amalekites (see Ex. 17:8–16) who were in the south of Judah. After defeating them, he would bring spoil back to Achish and lie to the king, telling him that he was conducting raids on the Israelites (1 Sam. 27:8–12). We do not want to make too much of this, for some actions are acceptable in times of war that are not necessarily acceptable in times of peace (for example, industrial espionage). This was a time of war, with both Achish and the peoples David raided being actual enemies of Israel. Still, David’s successful deception put him in a quandary. Achish was so pleased with David’s work that he commissioned David to join him against Israel (28:1–2). What would he do? ellauri155.html on line 525: It is hard to know how to evaluate David’s actions in today’s passage. If they were sinful, let us note that David still accomplished good for Israel by defeating so many of the nation’s enemies. Sometimes we put ourselves in certain difficult situations because of our sin, but that does not mean God cannot bring about good from it. We should not use that as an excuse for sin, but we must also remember that the Lord is big enough to take advantage of our mistakes. Stalin made some mistakes but he did electrify the country as promised by prophet Lenin. ellauri155.html on line 532: 33 Illalla he juottivat viiniä isälleen, ja vanhempi makasi isänsä kanssa, eikä Loot huomannut, milloin tytär tuli hänen viereensä ja milloin hän lähti. ellauri155.html on line 534: 35 Ja he juottivat sinäkin iltana viiniä isälleen, ja nuorempi meni makaamaan hänen kanssaan, eikä Loot huomannut, milloin tytär tuli hänen viereensä ja milloin hän lähti. ellauri155.html on line 657: Carl Schmitt (1888-1985), pahamaineinen nazilakimies, piti kiinni Marxin kannasta et politiikka on luokkataistelua. Schmitt wird heute wegen seines staatsrechtlichen Einsatzes für den Nationalsozialismus als Gegner der parlamentarischen Demokratie und des Liberalismus und als „Prototyp des gewissenlosen Wissenschaftlers, der jeder Regierung dient, wenn es der eigenen Karriere nutzt“, weithin abgelehnt. Allerdings wird er aufgrund seiner indirekten Wirkung auf das Staatsrecht und die Rechtswissenschaft der frühen Bundesrepublik mitunter auch als „Klassiker des politischen Denkens“ bezeichnet. ellauri155.html on line 659: Schmitt was born in Plettenberg, Westphalia, German Empire. His parents were Roman Catholics from the German Eifel region who had settled in Plettenberg. His father was a minor businessman. He studied law at Berlin, Munich and Strasbourg and took his graduation and state examinations in then-German Strasbourg during 1915. His 1910 doctoral thesis was titled Über Schuld und Schuldarten (On Guilt and Types of Guilt). A chapter on nazi guilt for holocaust has been added poshumously. ellauri155.html on line 661: Schmitt volunteered for the army in 1916. The same year, he earned his habilitation at Strasbourg with a 1-page thesis under the title Der Wert des Staates und die Bedeutung des Einzelnen (The Value of the State and the Significance of the Individual). The whole thesis consists of a full-page picture of a turd. ellauri155.html on line 676: Election and predestination and are both biblical teachings. The English “predestination” is translated from the Greek word proorizo which means 1) to predetermine, decide beforehand; 2) in the NT, of God decreeing from eternity; 3) to foreordain, appoint beforehand. Predestination, then, is the biblical teaching that God predestines certain events and people to accomplish what He so desires. The word proorizo occurs six times in the New Testament, each time demonstrating that God is the one who is foreordaining and bringing about certain events. The word chorizo only occurs in the Mexican translation (not shown here): ellauri155.html on line 685: You must also note that God predestines people such as Paul and his friends in Rom. 8:30, and Eph. 1:5, 11. There is, however, controversy as to the nature of this predestination. In the Reformed (Calvinist) camp, predestination includes individuals. In other words, the Reformed doctrine of predestination is that God predestines whom He wants to be saved and that without this predestination, none would be saved. The non-Reformed camp states that God predestines people to salvation, but that these people freely choose to follow God on their own. In other words, in the non-Reformed perspective, God is reacting to the will of individuals and predestining them only because they choose God, whereby contrast the Reformed position states that people choose God only because He has first predestined them. I must say that the non-reformed position 2) sounds like gobbledygook. Either you get predestined or you don´t, what the fuck. Who was it that thought predestination and free will were compatible, was it Hume? Yes it was! The Stanford Encyclopedia of Philosophy paper on this topic is so wordy that it needed translating into Basic English. ellauri155.html on line 715: The incompatibilist maintains that if our willings and choices are themselves determined by antecedent causes then we could never choose otherwise than we do. Given the antecedent causal conditions, we must always act as we do. We cannot, therefore, be held responsible for our conduct since, on this account, we have no “genuine alternatives” or “open possibilities” available to us. Incompatibilists, as already noted, do not accept that Hume’s notion of “hypothetical liberty”, as presented in the Enquiry, can deal with this objection. It is true, of course, that hypothetical liberty leaves room for the truth of conditionals that suggest that we could have acted otherwise if we had chosen to do so. However, it still remains the case, the incompatibilist argues, that the agent could not have chosen otherwise given the actual circumstances. Responsibility, they claim, requires categorical freedom to choose otherwise in the same circumstances. Hypothetical freedom alone will not suffice. One way of expressing this point in more general terms is that the incompatibilist holds that for responsibility we need more than freedom of action, we also need freedom of will – understood as a power to choose between open alternatives. Failing this, the agent has no ultimate control over her conduct. ellauri155.html on line 727: In the Treatise, as was noted earlier, Hume argues that one of the reasons “why the doctrine of liberty [of indifference] has generally been better receiv’d in the world, than its antagonist [the doctrine of necessity], proceeds from religion, which has been very unnecessarily interested in this question” (T 2.3.2.3/409). He goes on to argue “that the doctrine of necessity, according to my explication of it, is not only innocent, but even advantageous to religion and morality”. In the final passages of the Enquiry discussion of liberty and necessity (EU 8.32–6/99–103) – passages which do not appear in the original Treatise discussion – Hume makes it plain exactly how his necessitarian principles have “dangerous consequences for religion”. ellauri155.html on line 755: Consequently, Calvin shows that Israel who descended from Abraham was also then chosen by God. He quotes verses such as Deuteronomy 7:7-8 which says, “The Lord did not set his love upon you, nor choose you, because you were more in number than any people: for ye were the fewest of all people: but because the Lord loved you.” ellauri155.html on line 763: Calvin was far more careful with this doctrine than his critics were and are. Calvin understood men would react strongly against predestination. “The human mind, when it hears this doctrine, cannot restrain its petulance, but boils and rages as if aroused by the sound of a trumpet.” People who hear the teaching of predestination rarely remain unaffected by it. Their hearts too become enflamed, either with these teachings or against them. Calvin offers caution in the wrongful handling of this doctrine. ellauri155.html on line 767: The will of God is the supreme rule of righteousness, so that everything which he wills must be held to be righteous by the mere fact of his willing it. Therefore, when it is asked why the Lord did so, we must answer, ‘Because he pleased.’ But if you proceed farther to ask why he pleased, you ask for something greater and more sublime than the will of God, and nothing such can be found. ellauri155.html on line 771: “When they inquire into predestination, let then remember that they are penetrating into the recesses of the divine wisdom, where he who rushes forward securely and confidently, instead of satisfying his curiosity will enter in (an) inextricable labyrinth.” ellauri155.html on line 777: “Let it, therefore, be our first principle that to desire any other knowledge of predestination than that which is expounded by the word of God, is to be no less infatuated (or crazed) than to walk where there is no path, or to seek light in darkness.” ellauri155.html on line 787: Calvin then addresses the mistaken notion that election removes human responsibility. Many today associate John Calvin with an aberration of his teaching called Hyper-Calvinism, which is a doctrine that emphasizes divine sovereignty to the exclusion of human responsibility. Among other things, Hyper-Calvinism would deny 1) that gospel invitations are to be delivered to all people without exception; 2) that men can be urged to come to Christ; and 3) that God has a universal love. To Calvin these teachings were monstrous distortions of truth. God really loves a lot also those he chucks into the recycle bin. Except Esau, whom he hates. Vitun karvakäsi. ellauri155.html on line 791: What was Calvin’s answer? He reminds his readers what the predestinated are predestined to do! He points out what the Apostle Paul said in Ephesians 1:4, where he reminds us that the end for which we are elected is “that we should be holy, and without blame before him.” “If the end of election is holiness of life, it ought to arouse and stimulate us strenuously to aspire to it, instead of serving as a pretext for sloth.” He develops how predestination should lead us to fear God all the more, and consequently should both comfort us and spur us on even in the worst of times to greater holiness. ellauri155.html on line 793: To put it simply: though being good doesn´t entitle you to heaven, being bad is a sure way to end in hell. By being good you can at least enter the lottery. It makes no difference game theoretically whether God arranged his lottery before or after the fact. The information sets are just the same. Game theoretically, being good continues to carry a slight positive utility toward the jackpot. ellauri155.html on line 804: When I first received the intelligence of the death…of your son Louis, I was so utterly overpowered that for many days I was fit for nothing but to grieve…I was somehow upheld before the Lord by those aids wherewith he sustains our souls in affliction,…however, I was almost a nonentity. ellauri155.html on line 808: There is nothing which is more dispiriting to us than while we vex and annoy ourselves with this sort of question – Why is it not otherwise with us? Why has it so happened that we came to this place? [In other words, why has God allowed this to happen to us?] ...It is God, therefore, who has sought back from you your son, whom he committed to you to be educated, on the condition, that he might always be his own. And therefore, he took him away, because it was both of an advantage to him to leave this world, and by this bereavement to humble you, or to make trial of your patience. If you do not understand the advantage of this, without delay, first of all, set aside every other object of consideration, and ask of God that he may show you. Should it be his will to exercise you still further, by concealing it from you, submit to that will, that you may become the wiser than the weakness of your own understanding can ever attain to.” ellauri155.html on line 820: There is no shallow end to the philosophical pool! Strawson was married and had four children. He was a highly cultured man, with a passion for literature, especially poetry, large amounts of which he could recite and most of which he also wrote. In conversation, manners and appearance, the overwhelming impression was of elegance and effortless intelligence. Mutta aika mitättömän näköinen pallokorva. P.F. Strawsonin pituus oli bläänk ja sen net worth under review. Fair enough, Jakkoh-Hintikka puuttui kokonaan celebs hall of famesta. ellauri155.html on line 822: Strawson was committed to the value of publication, of books and articles, whereas Austin seemed content to develop his views and promulgate them in lectures and talks. His achievements were recognised by election in 1960 to the British Academy, by the reception of a knighthood in 1977 and by many other honours. In 1998 he became the twenty-sixth philosopher to have a volume devoted to him in the famous Library of Living Philosophers series, adding another British name to the list of recipients of this honour, previous ones being Whitehead, Russell, Moore, Broad and Ayer. Austin did not get included, nyaah nyaah nyaah! ellauri155.html on line 866: Strawson’s purposed to dissolve the so-called problem of determinism and responsibility by drawing a contrast between two different perspectives we can take on the world: the ‘participant’ and ‘objective’ standpoints. These perspectives involve different explanations of other people’s actions. From the objective point of view, we see people as elements of the natural world, causally manipulated and manipulable in various ways. From the participant point of view, we see others as appropriate objects of ‘reactive attitudes’, attitudes such as gratitude, anger, sympathy and resentment, which presuppose the responsibility of other people. These two perspectives are opposed to one another, but both are legitimate. In particular, Strawson argues that our reactive attitudes towards others and ourselves are natural and irrevocable. They are a central part of what it is to be human. The truth of determinism cannot, then, force us to give up the participant standpoint, because the reactive attitudes are too deeply embedded in our humanity. Fuck humanity, and fuck viewpoints. Game theory is an optimization technology used by animals. As such it forms a part of the causal net. ellauri155.html on line 868: One can see in this paper an application of some ideas of a Humean character to a domain to which Hume himself was not inclined to apply them. There is also a suggestive affinity with Kant’s attempt to dissolve the problem of free will in the Critique of Pure Reason. ellauri155.html on line 880: Santayana is mostly known for aphorisms, such as "Those who cannot remember the past are condemned to repeat it", "Only the dead have seen the end of war", and the definition of beauty as "pleasure objectified". Although an atheist, he treasured the Spanish Catholic values, practices, and worldview in which he was raised.] Santayana was a broad-ranging cultural critic spanning many disciplines. He was profoundly influenced by Spinoza´s life and thought; and, in many respects, was another Spinoza. Was he too a jew? I guess not. His father was a minor intellectual. His mother married a Bostonian merchant Sturgis who died. In Madrid, he married the Santayana guy. In 1869, Josefina Borrás de Santayana returned to Boston with her three Sturgis children, because she had promised her first husband to raise the children in the US. She left the six-year-old Jorge with his father in Spain. Jorge and his father followed her to Boston in 1872. His father, finding neither Boston nor his wife´s attitude to his liking, soon returned alone to Ávila, and remained there the rest of his life as a minor intellectual. ellauri155.html on line 884: Santayana never married. His romantic life, if any, is not well understood. Some evidence, including a comment Santayana made late in life comparing himself to A. E. Housman, and his friendships with people who were openly homosexual and bisexual, has led scholars to speculate that Santayana was perhaps homosexual or bisexual, but it remains unclear whether he had any actual heterosexual or homosexual relationships. ellauri155.html on line 888: Like William James, his friend and mentor, he wrote philosophy in a literary way. Ezra Pound includes Santayana among his many cultural references in The Cantos, notably in "Canto LXXXI" and "Canto XCV". Santayana is usually considered an American writer, although he declined to become an American citizen, resided in Fascist Italy for decades, and said that he was most comfortable, intellectually and aesthetically, at Oxford University. Although an atheist, Santayana considered himself an "aesthetic Catholic" and spent the last decade of his life in a Roman residence under Catholic nuns. It felt a little like his young days under William James. He held racial superiority and eugenic views. He believed superior races should be discouraged from "intermarriage with inferior stock". Maybe that was why he had no kids. ellauri155.html on line 898: Sight may not follow where the vision went. Näkö ei pysty seuraamaan näkemyxen perässä. ellauri155.html on line 905: Spared by the furies, for the Fates were kind, Säästyin raivolta, selkäänpuukotuxilta, ellauri155.html on line 907: All times my present, everywhere my place, Kaikki ajat oli oikeita, ei mitään kiirettä, ellauri155.html on line 950: College, Cambridge, where I used to see him almost daily in 1896–7; but he ellauri155.html on line 957: and sister to my friends Mrs. Bernard Berenson and Mr. Logan Pearsall Smith, ellauri155.html on line 963: how many reasons, and on how many sides, I am interested in Bertie’s career. ellauri155.html on line 965: friends; our minds are too different, also our fields, for much friction, and we ellauri155.html on line 975: the money would come through you, who were my nephew, and managed ellauri155.html on line 976: property and were trustee for various rich people in Boston. Without saying ellauri155.html on line 983: there were reduced, I could have asked you for a special draft, without letting ellauri155.html on line 1008: Oxford, where I used to walk sometimes too and stay to tea or to luncheon. ellauri155.html on line 1010: of her health. There was a love-affair, I don’t know how Platonic, between her ellauri155.html on line 1022: that may go down in history: somebody said in public not long ago that there ellauri155.html on line 1023: were only three important names in the history of British Philosophy: Locke, ellauri155.html on line 1025: me prive de rien; and, except on paper, I sha’n’t know the difference. ellauri155.html on line 1032: send you a list of modes of address. If I were in your place, I should begin the ellauri156.html on line 45: But here is the spoiler: What David's story tells us is that it is OK to be as awful and nasty a person privately as you could ever wish to be, as long as you end up as the overall winner of the cup. Winners can do nothing seriously wrong, because the victory at the end is the crucial thing. In terms of good old game theory: a virtuous life is no game of attrition, where every mistake counts and your deeds are toted up at the end. No, it is a winner takes all, you either win or lose at the end, whatever happens in subgames on the way is just wiped away. This applies to Dog himself, as Lauri Snellman with his nifty jesuitical game-theoretical theodicy argument has shown. ellauri156.html on line 62: When my Grandmother Palmer was alive, she lived on a farm outside of Shelton, Washington. At the entrance to her driveway was a small lot, where a small mobile home was parked. As I recall, the woman who lived in the trailer and her husband were estranged. The husband, who had served time in prison, was prone to violence. When the husband came to the mobile home to see his wife, another man was there. An argument resulted, and blows were exchanged. Ultimately, the woman's visitor brandished a weapon and demanded that the husband leave. He left, but only while uttering threats about what he was yet to do. ellauri156.html on line 64: A few hours later, my uncle came by to visit my grandmother. He was just entering the driveway, very near the little mobile home where the altercation occurred earlier. Unfortunately, my uncle was driving a car which looked similar to the one driven by the estranged husband's adversary parked outside the trailer earlier in the day. Gunshots rang out as the enraged husband fulfilled his vow. The rifle easily penetrated the windshield, and my uncle was instantly killed -- by mistake. The angry husband had killed my uncle, falsely assuming that he was his adversary. ellauri156.html on line 68: Many tragic incidents occur as the unexpected outcome of a sequence of events. Certainly that is the case with King David. A little vacation from war leads to a day spent in bed, followed by a stroll along the roof of his palace as night begins to fall on Jerusalem. By chance, David sees a woman bathing herself, a sight which David fixes upon, his pecker coming instantly to attention, and then follows up on with an investigation as to her identity. The woman is shortly summoned to the palace and then to his bedroom, where David sleeps with her (well no, actually he spends time with her very much awake; what is meant by this euphemism is that he fucks the lady crazy.) Even though he has discovered she is the wife of Uriah, a warrior who is fighting for the army of Israel. Never mind. The woman becomes pregnant, and so David calls Uriah home, hoping it will be thought that he has gotten his wife pregnant. When this does not work, David gives orders to Joab, the commander of the army, which arranges for Uriah's death in battle. It looks like the perfect crime, but David's sin is discovered and dealt with by Nathan, the prophet of God. Nathan is Philip Roth's alter ego's name, Nathan Zuckerman! Can this be an accident? Jehova knows, it's too late to ask Phil. ellauri156.html on line 72: The best part in my opinion is the bit in Talmud where David looks Bathsheba in the eyes and sees his own horny face reflected there and is sick of the whole thing. From then on he will not touch Bathseba anymore down there ever again and leaves her to languish in his harem bored as hell. Maybe David barfed because Bathsheba was already corked. He was used to virgins. ellauri156.html on line 74: Before we begin to look carefully at verses 1-4 of chapter 11, allow me to make a couple of comments about this event as portrayed in these two chapters of 2 Samuel. First, I want you to notice the “law of proportion” in this text. Only three verses describe David's sin of adultery with Bathsheba. Second, the author pulls no punches in describing the wickedness of this sin. History is not written in a way that makes David look good. Third, the sin of David and Bathsheba is dealt with historically, but not in a Hollywood fashion. Hollywood filmmakers would perform a remake of this account to dwell on the sensual elements. Nothing in this text is intended to inspire unclean thoughts or actions. Indeed, this story is written in a way that causes us to shudder at the thought of such things. I know it is something of a letdown, but at least myself, I was totally capable of imagining the rest. (I got 5 streetwalking girls and a wife, for God's sake.) If you need help with unclean thoughts here, please consult Gonorrhé Ballsack's Comtes Droolatiques. ellauri156.html on line 76: Israel is at war with none other than the Ammonites (verse 1), which may come as a surprise to you as it did to me. (Well, to be honest, I thought they were the cretacean mollusks by the same name.) I thought the Ammonites had been defeated in chapter 10. I was wrong. The author is very clear on this matter. In chapter 8, the author tells how David began to engage his enemies in battle, ending the strangle-hold these surrounding nations had on Israel. David subjected the Philistines (8:1), then the Moabites (8:2), and then he took on the king of Zobah (8:3ff.). In the process, other nations became involved and found Israel too formidable an enemy to oppose again. (Notice the similarity of the situation here to the Yom Kippur War.) ellauri156.html on line 81: 5 When David was told about this, he sent messengers to meet the men, for they were greatly humiliated. The king said, “Stay at Jericho till your beards have grown, and then come back.” ellauri156.html on line 86: So you see, the Ammonites were not subjected to Israel in chapter 10, but they were deprived of Syrian assistance. Now they are on their own. The Israelites make the most of this. They ravage the land of the Ammonites and then besiege the capital (royal) city of Rabbah (11:1; see 1 Chronicles 20:1). This city of Rabbah, incidentally, is now the city of Amman, Jordan. It is not until after David's sin is rebuked by Nathan that the Israelites actually take the city (2 Samuel 12:26-31). ellauri156.html on line 96: 1 Then Satan stood up against Israel and moved David to number Israel. 2 So David said to Joab and to the princes of the people, “Go, number Israel from Beersheba even to Dan, and bring me word that I may know their number.” 3 Joab said, “May the LORD add to His people a hundred times as many as they are! But, my lord the king, are they not all my lord's servants? Why does my lord seek this thing? Why should he be a cause of guilt to Israel?” 4 Nevertheless, the king's word prevailed against Joab. Therefore, Joab departed and went throughout all Israel, and came to Jerusalem. 5 Joab gave the number of the census of all the people to David. And all Israel were 1,100,000 men who drew the sword; and Judah was 470,000 men who drew the sword (1 Chronicles 21:1-5). ellauri156.html on line 98: Joab urges David not to number the Israelites, and through the prophet Egad, God rebukes David for doing so, giving him a choice of one of three chastenings. It is a grave sin with great consequences for the nation Israel. Out of this sin, God brings about blessing for Israel, because it is on the plot of ground where David offers sacrifices to God that the temple will be built. What chastenings? ellauri156.html on line 108: What I am pointing out here is that the decision on David's part -- to remain in Jerusalem -- is the beginning of woes for both David and the nation Israel. Why is it wrong for David to stay home while the rest of the men of Israel go to war against the Ammonites? First, leading the nation in war is one of the main tasks of the king: ellauri156.html on line 110: 19 Nevertheless, the people refused to listen to the voice of Samuel, and they said, “No, but there shall be a king over us, 20 that we also may be like all the nations, that our king may judge us and go out before us and fight our battles” (1 Samuel 8:19-20). ellauri156.html on line 112: The Israelites were wrong in demanding a king, but they were not too far off in expecting that their “king” would lead them in war. The judges God had raised up for them earlier were usually men like Barak or Gideon, who would lead the nation in battle against their enemies. When God designated Saul as Israel's first king, this military role was clearly indicated: ellauri156.html on line 122: What keeps David home in Jerusalem? Why doesn’t David go to the battle? I fear there are perhaps several reasons. The first is David's arrogance. God has been with David in all of his military encounters and given him victory over all his foes. God has given David a great name. David has begun to believe his own press clippings. He begins to feel he is invincible. David seems to have come to the place where he believes his abilities are so great he can lead Israel into victory, even though he is not with his men in battle. He was just getting bored. God should not have helped him TOO much, that was like taking the wind from his sails. Any parent knows that much. ellauri156.html on line 145: The lyrics describe a conflict over a love triangle, in which Rocky's girlfriend Lil Magill (known to the public as Nancy) leaves him for a man named Dan, who punches Rocky in the eye. Rocky vows revenge and takes a room at the saloon in the town where Dan and Nancy are staying. He bursts into Dan's room, armed with a gun, but Dan out-draws and shoots him. A drunken doctor attends to Rocky, the latter insisting that the wound is only a minor one. Stumbling back to his room, Rocky finds a Gideon Bible and takes it as a sign from God. ellauri156.html on line 149: Now somewhere in the Black Mountain Hills of Dakota ellauri156.html on line 150: There lived a young boy named Rocky Raccoon ellauri156.html on line 168: Were in the next room at the hoedown ellauri156.html on line 205: The story of Rocky there ellauri156.html on line 209: A second reason may be boredom. Something you my dear remaining readers know by now. It is one thing to fight battles in which the enemy is quickly overcome. But the besieging of Rabbah is a whole different kind of war. This battle will not be won so quickly. It will take time to starve the Ammonites to the point that they surrender. It is not a very exciting kind of war to wage. And while they wait, the Israelite soldiers (which includes David) have to pitch their tents outside the city, living in the open field. This is no picnic, and David knows it. David's attitude seems reflected in the advertising slogan of a major hamburger chain, “You deserve a break today.” ellauri156.html on line 211: A third reason -- and I am hesitant to suggest it -- is that David may be getting soft. Let's face it, David had some very difficult days when he was fleeing from Saul. I am sure there were hot days and cold nights. There were certainly days when his food was either limited or lousy, or both. Army food has never been known as a work of culinary artistry. Now, David has moved up in the world, from barren wilderness, which Saul and his army would avoid if possible, to the hills of Jerusalem. His accommodations are better, too. He no longer lives in a tent (if he was fortunate enough to have one in those days); he lives in a palace. Why would David want to stay in a tent in the open field, outside of Rabbah, if he can stay in his own bed (or Bathsheba's), in his own palace, inside Jerusalem?37 ellauri156.html on line 236: King David makes the mistake of staying in Jerusalem, rather than fighting the Ammonites with his army. He does not stay home to meditate on the Law of Moses or to write another psalm or two; he seems to stay home to stay in bed. We know Uriah went to bed when it was evening (that is, when it got dark), and it is very likely that he got up at first light (see 11:13). With David, it is very different. David does not get up until evening, that is, until it is time for a soldier to go to bed. (As a friend of mine pointed out, this is probably a habit developed over days and not just a one-time event.) It is very unlikely that David is doing any “kingly work” in the wee hours of the night. From all appearances, David is simply indulging himself. Whaddya mean? Fucking maidens is kingly work if anything. Surely he wasn't watching late night shows, since all he had was his TV mama. Sitting up and adjusting the screen until the picture was completely right. ellauri156.html on line 269: I am not suggesting that David purposed to see something he should not. (I bet he did, peeping Tom. You actually come round to the same conclusion below, Bob.) More than likely he is walking about, almost absent-mindedly, when suddenly his eyes fix on something that rivets his attention on a woman bathing herself. The text does not really tell us where this woman is bathing, and why at this time of the night? We only know that she is within sight of David's penthouse (rooftop). David notes her beauty. He does not know who she is or whether she is married. We cannot be certain how much David sees, and thus we do not know for certain whether he has yet sinned. (What the fuck? How much do you need to see to sin? Are boobs enough, or do you need to see the pudendum or the fanny?) If David saw more of this woman than he should (a fact still in question), then he surely should have diverted his eyes. It was not necessarily evil for him to discretely inquire about her. If she were unmarried and eligible, he could have taken her for his wife. His inquiry would make this clear. ellauri156.html on line 285: 7 It came about after these events that his master's wife looked with desire at Joseph, and she said, “Lie with me.” 8 But he refused and said to his master's wife, “Behold, with me here, my master does not concern himself with anything in the house, and he has put all that he owns in my charge. 9 “There is no one greater in this house than I, and he has withheld nothing from me except you, because you are his wife. How then could I do this great evil and sin against God?” (Genesis 39:7-9). ellauri156.html on line 287: The report David is given concerning Bathsheba gives him all the information he needs, and more, if he is intent upon doing what is right. He knows Bathsheba is married and thus out of the question. He also knows Bathsheba is married to Uriah the Hittite. This is no nameless husband, someone David has never heard of before. David has to know Uriah, even if he does not know his wife. In 2 Samuel 23:39, “Uriah the Hittite” is named as one of David's mighty men, known for his bravery and courage as a soldier. If he does not know it, surely someone there among his servants would inform him. ellauri156.html on line 291: What the fuck again, Hittites were to Jews like the Brits, an old empire from the time of Gideon. What is there to laugh about, is it like middle class Americans laughing at Brits as upperclass twits? ellauri156.html on line 293: Let us briefly review the place of the Hittites in Old Testament history. As early as Genesis 15:18-21, God promised Abram (Abraham) that his descendants would inherit the land of the Hittites (along with that of other peoples as well; see also Exodus 3:8, 17; 13:5; 23:23, 28, 32; 33:21; 34:11; Deuteronomy 7:1; Joshua 1:4; 3:10). Ephron, the man from whom Abraham bought a burial plot for his family, was a Hittite (see Genesis 23:10; 25:9; etc.). Jacob's brother Esau married several Hittite wives (Genesis 26:34-35; 36:2). The Israelites were commanded to utterly destroy the Hittites (Deuteronomy 20:17). The Hittites opposed Israel's entrance into the promised land (see Numbers 13:29; Joshua 9:1: 11;1-5), and the Israelites had some victories over them (Joshua 24;11). Nevertheless, they did not totally remove them and came to live among them (Judges 3:5). When David was fleeing from Saul, he learned that the king was camped nearby. He asked two of his men who would go with him to Saul's camp. One of the two, Abishai, volunteered to go with David, the other man did not. This man was Ahimelech, the Hittite (1 Samuel 26:6). (Eli siis mitä? Pitäskö tästä päätellä nyt jotakin heettien statuxesta vai? Oliko ne jotain neekereitä?) ellauri156.html on line 301: It is clear from the words of our text that David sinned. It is clear from the actions of David which follow that he sinned. It is clear from the words of God through Nathan that David sinned in a grievous manner. The problem is that many wish to view the text in a way that forces Bathsheba to share David's guilt by assuming that she somehow seduced him. I would like to pursue this matter, because I believe there is absolutely no evidence to support such a conclusion. (Wow! That's a refreshing point of view! Like Ballsack's novel Comment la belle Fille de Portillon quinaulda son iuge.) ellauri156.html on line 303: The inference is often drawn that Bathsheba should not have been exposing herself as she did, and that it was her indiscretion which started this whole sequence of events. Some think her actions may have been deliberate (She knew David was there and could see. . . .), while others would be more gracious and assume it was simply poor judgment. Let me point out several things from the text. First and foremost, when Nathan pronounces divine judgment upon David for his sin, Bathsheba and Uriah are depicted as the victims, not the villains. When Adam and Eve sinned, God specifically indicted Adam, Eve, and the serpent, and each received their just curse. This is simply not the case with Bathsheba. Nowhere in the Bible is she indicted for this sin. It may be that the author did not choose to focus upon Bathsheba, but even in this case, the Law would clearly require us to consider her innocent until proven guilty. (Which law? Not biblical law for sure, take for instance Susan's case, where Daniel had to called upon to prove her innocence.) ellauri156.html on line 305: It is very clear in Samuel that the tragedies which take place in David's household are the consequence of his sin, just as Nathan indicates (12:10-12). Thus, when Amnon rapes Tamar, the sister of Absalom, it is a case of the “chickens coming home to roost.” Or is it a case of "Rooster coming into the chicks?" Note that it is at David's command or summons that Tamar is called to the palace, and then to Amnon's bedside. There is not so much as a hint that when Tamar is raped, it is all of Amnon's doing. Should this not strongly indicate that the same is true in Bathsheba's case, of which this second incident is a kind of mirror image? (Fucking crooky noses, raping and ravaging their kinky haired ladies right and left.) ellauri156.html on line 307: When we read of this incident, we do so through Western eyes. We live in a day when a woman has the legal right to say “No” at any point in a romantic relationship. If the man refuses to stop, that is regarded as a violation of her rights; it is regarded as rape. It didn't work that way for women in the ancient Near East. Lot could offer his virgin daughters to the wicked men of Sodom, to protect strangers who were his guests, and there was not one word of protest from his daughters when he did so (Genesis 19:7-8). Even less later, when they asked their father Lot to fuck them at will. These virgins were expected to obey their father, who was in authority over them. Michal was first given to David as his wife, and then Saul took her back and gave her to another man. And then David took her back (1 Samuel 25:44; 2 Samuel 3:13-16). Apparently Michal had no say in this whole sequence of events. Oh, those days of innocence! ellauri156.html on line 309: To approach this same issue from the opposite perspective, think with me about the Book of Esther. When the king summoned his wife, Queen Vashti, to appear (perhaps in a way that would inappropriately display her goodies to the king's guests), she refused. She was removed (see Esther 1:1-22). She did not lose her life, but she was at least replaced by Esther, who had no such compunctions. Then, we read later in this same book that no one could approach the king unless he summoned them. If any approached the king and he did not raise his "scepter", they were put to death (Esther 4:10-11). Does this not portray the way of eastern kings? Does this not explain why Bathsheba went to the king's palace when summoned? Does this help to explain why she seems to have given in to the king's lustful acts? (We do not know what protests -- like Tamar's in chapter 13 -- she may have uttered, but we do have some sense of the powerlessness of a woman in those days, especially when given orders by the king. (Later on it became the requirement that a raped lady should kill herself to save her husband the disgrace of having horns.) ellauri156.html on line 311: Now, having looked at the big picture, let's concentrate on the juicy details. The text informs us that David sees this woman bathing and notes that she is very beautiful. It is sometimes thought that David saw Bathsheba unclothed as she bathed herself publicly, and that the sight of her (unclothed/partially) body prompted David to act as he did. Virtually the identical words employed in our text (“very beautiful in appearance”) are found in Genesis 24:16 of Rebekah, as she came to the well with a water jug on her shoulder. She was neither naked nor partially clothed. Similar (though not identical) descriptions are found, where no exposure of the woman is indicated at all (see Genesis 12:11; 26:7; 29:17; Esther 1:1). I believe one of the reasons David summons Bathsheba to his palace is that he has not seen all that he wishes. (Haahaa! Bob, you are a little too bashful here. Most likely he wants to try on what he saw, like St. Thomas who wanted to put his finger in the wound. Seeing is not believing.) ellauri156.html on line 313: Let's pursue this matter a little more. (Oh lord, I feel the spirit stirring below my belt.) Bathsheba is bathing herself. (This is about the 4. time Bob invites us to picture this tender moment. There are not too many of them in the Bible, so let us savor it.) We tend to assume that this means she is disrobed, at least partially. I believe Bathsheba is bathing herself in some place normally used for such purposes. Only David, with his penthouse vantage, would be able to see her, and a whole lot of other folks if he chose. The poor do not have the same privacy privileges as the rich. I have seen any number of people bathing themselves on the sidewalks of India, because this is their home. The word for bathing employed here is often used to describe the washing of a guest's hands or feet and for the ceremonial washings of the priests. Abigail used this term when she spoke of washing the feet of David's servants (1 Samuel 25:41). Such washings could be done, with decency, without total privacy. We assume far too much if we assume Abigail is walking about unclothed, in full sight of onlookers. ellauri156.html on line 319: It is not as if Bathsheba is acting in an unbecoming manner, knowing that men are around. She has every right to assume they are not. David is around, but he should not be. On top of this, she is not bathing herself at high noon; she is bathing herself in the evening. This is when the law prescribed (for ceremonial cleansing), and it is when the sun is setting. In other words, it is nearly dark when Bathsheba sets out to wash herself. David has to crane his neck and use his binoculars to see what he does. I believe Bathsheba makes every effort to assure her modesty, but the king's vantage point is too high, and he is looking with too much zeal. I am suggesting that David is much more of a peeping Tom than Bathsheba is an exhibitionist. I believe the text bears me out on this. ellauri156.html on line 321: If I am right in what I have been saying, David's sin becomes that much more wicked. In some instances (if not most), a woman may purposely or unwittingly encourage the one who assaults her. In this case, there is not so much as a hint that this takes place. In fact, if I am reading the story accurately, David's “sighting” of Bathsheba is the result of her keeping the law, while David is failing his responsibilities as king. But not his duties as the king of the apes. ellauri156.html on line 325: First, the root of David's sin is not low self-esteem; it is arrogance. (Since when is low self-esteem a sin? Well I bet it is for American believers. Think of Bill James' Will to Believe.) I am getting quite weary of hearing that the root of all evils is low self-esteem. I wonder why we see nothing of this in the Bible. David's problem is just the opposite. He has become puffed up and arrogant because of his success and status as Israel's king. He has come to see himself as different/better than the rest of the Israelites. They need to go to war; he does not. They need to sleep in the open field; he needs to get his rest in his own bed, in his palace. They can have a wife; he can have whatever woman he wants. ellauri156.html on line 329: Sexual abuse and sexual harassment are just two of the ways people abuse their power. Parents begin to think they own their children, and that they can use their children to satisfy themselves, so they engage in various forms of abuse, often sexual in nature. Bosses get used to being in control and telling people what to do, and it should not be surprising to learn that they sometimes abuse their power over employees and subordinates to sexually satisfy themselves. This sin is no different from that of David. (Oh, oh, this is too good, my cup runneth over.) ellauri156.html on line 331: I must press the point a little further, at the risk of coming off. Of course it is wrong for David to use his power to have sex with another man's wife. But it is not right to abuse power even when sex is permissible. A husband should not abuse his power in order to have sex with his wife. And a wife should not abuse her power (of saying “No,” for example) to punish or put off her husband. (LOL! Bob, you show you true colors here!) Within marriage, sex is simply another area of serving our mate. It is not the opportunity to lord it over our mate. Put that in your pipe and smoke it, Jennifer! And you girls as well! ellauri156.html on line 339: Fourth, sin is sequential. Sin “happens,” but it seldom “shit just happens.” Sin does not come out of nowhere, just as cum does not come from just anywhere. We see this sequence in the Book of James: ellauri156.html on line 343: David's sin did not just suddenly appear in a moment of time. David set himself up for this fall. We know he disengaged himself from the battle, choosing instead a life of comfort and ease. You and I may make the same decision, though in a slightly different way. We may choose to ease up in our pursuit of becoming a disciple of our Lord, of the disciplined life which causes us to bring our bodies under our control (see 1 Corinthians 9:24-27). ellauri156.html on line 347: Sins of commission are often the result of sins of omission. David committed sin by his adultery with Bathsheba and later by the murder of her husband, but these sins were borne out of David's omissions which came to pass when he stayed home, rather than go to war. These sins of omission are often difficult to recognize in ourselves or others, but they are there. And after a while, they incline us to more open sins, as we see in David. ellauri156.html on line 349: Within those of you who are reading this message, I know there are some who have already fallen in the same hole as David. You have already committed adultery. To you, I would say: “Stop now!” How much better it would have been if David had confessed to his sin with Bathsheba before he went on to murder Uriah. Sin is like a cancer: the sooner it is cut out, the better; the longer it is left, the more it grows. If you have fallen as David did (or in some other way), forsake your sin, confess it, find God's forgiveness, and move on to the next. ellauri156.html on line 361: 4 Everyone who practices sin also practices lawlessness; and sin is lawlessness. 5 You know that he appeared in order to take away sins; and in him there is no sin. 6 No one who abides in him sins; no one who sins has seen him or knows him. 7 Little children, make sure no one deceives you; the one who practices righteousness is righteous, just as he is righteous; 8 the one who practices sin is of the devil; for the devil has sinned from the beginning. (Don't believe Milton, he's got it all wrong.) the son of god appeared for this purpose, to destroy the works of the devil. 9 No one who is born of god practices sin, because his seed (zihi) abides in him; and he cannot sin if he tried, because he is born of dog (1 John 3:4-9). ellauri156.html on line 363: I don’t think I’m exaggerating here. The interaction between David and Uriah (see next episode) seems to indicate that David was puzzled as to why Uriah would not enjoy the good life in Jerusalem if he had the opportunity to do so. Uriah, on the other hand, chose to live as he would have on the battlefield. ellauri156.html on line 365: This reference to Bathsheba’s “purification” is interesting and perplexing. The King James Version reads, “and he lay with her; for she was purified from her uncleanness: and she returned unto her house” at verse 4. The New King James Version is slightly different: “and he lay with her, for she was cleansed from her impurity; and she returned to her house” (note the change from a semi-colon to a comma, and from a colon to a semi-colon). The NIV reads, “and he slept with her. (She had purified herself from her uncleanness.)” The NRSV reads, “and he lay with her. (Now she was purifying herself after her period. Or was it colon? Only David knows, and Dog of course, but they don't tell.).” ellauri156.html on line 367: There are two fascinating questions, which the text does not clearly seem to answer: (1) From what was Bathsheba purifying herself -- from her menstrual uncleanness, or from her uncleanness due to sexual intercourse? Both are dealt with in Leviticus 15. ellauri156.html on line 372: 19. Ja kun naisella on vuoto, niin että verta vuotaa hänen ruumiistansa, olkoon hän kuukautistilassaan seitsemän päivää, ja jokainen, joka häneen koskee, olkoon saastainen iltaan asti. 20. Ja kaikki, minkä päällä hän lepää kuukautistilansa aikana, tulee saastaiseksi, ja kaikki, minkä päällä hän istuu, tulee saastaiseksi. 21. Ja jokainen, joka hänen vuoteeseensa koskee, pesköön vaatteensa ja peseytyköön vedessä ja olkoon saastainen iltaan asti. 22. Ja jokainen, joka koskee istuimeen, mihin hyvänsä, jolla hän on istunut, pesköön vaatteensa ja peseytyköön vedessä ja olkoon saastainen iltaan asti. 23. Ja jos joku koskee esineeseen, joka on hänen vuoteellaan tai istuimella, jolla hän on istunut, olkoon saastainen iltaan asti. 24. Ja jos mies makaa hänen kanssaan ja hänen kuukautistansa tulee hänen päällensä, olkoon hän saastainen seitsemän päivää, ja jokainen vuode, jossa hän lepää, tulee saastaiseksi. 25. Jos naisen verenvuoto kestää kauan aikaa, vaikka ei ole hänen kuukautisaikansa, tahi jos se jatkuu hänen kuukautisaikansa ohitse, pidettäköön hänet koko vuotonsa ajan saastaisena, niinkuin hänen kuukautisaikanaankin; hän on saastainen. 26. Jokaisesta vuoteesta, jossa hän lepää vuotonsa aikana, olkoon voimassa, mitä on säädetty hänen kuukautisaikana käyttämästään vuoteesta; ja jokainen istuin, jolla hän istuu, tulee saastaiseksi niinkuin hänen kuukautisaikanaankin. 27. Ja jokainen, joka niihin koskee, tulee saastaiseksi; hän pesköön vaatteensa ja peseytyköön vedessä ja olkoon saastainen iltaan asti. 28. Mutta kun hän tulee puhtaaksi vuodostansa, laskekoon seitsemän päivää, ja sitten hän on puhdas. 29. Ja kahdeksantena päivänä hän ottakoon kaksi metsäkyyhkystä tai kaksi kyyhkysenpoikaa ja tuokoon ne papille, ilmestysmajan ovelle. 30. Ja pappi uhratkoon toisen syntiuhriksi ja toisen polttouhriksi. Näin pappi toimittakoon Herran edessä hänelle sovituksen hänen saastaisesta vuodostaan. 31. Näin teidän on varoitettava israelilaisia saastaisuudesta, etteivät he saastaisuudessansa kuolisi, jos saastuttavat minun asumukseni, joka on heidän keskellänsä." 32. Tämä on laki miehestä, joka sairastaa vuotoa, ja miehestä, jolla on siemenvuoto ja joka tulee siitä saastaiseksi, 33. ja naisesta, jolla on kuukautisensa, ja miehestä ja naisesta, jotka sairastavat jotakin vuotoa, sekä miehestä, joka makaa saastaisen naisen kanssa. ellauri156.html on line 374: Aika hemmetisti kyyhkypaisteja papille, kun jokainen menstruoiva nainen tuo niitä sille 2kpl/kk. Pappi pysyy hyvin selvillä seurakuntalaisten varmoista päivistä. Hmm. Jos Bathsheban kuukkixet oli ohize jo vähintään viikko sitten, kohtahan sillä oli ovulaatio, eikäpä ihme että Taavi-enon mälli teki heti tehtävänsä. Vaikka mä en kyllä usko eze jäi siihen yhteen kertaan. (2) When did this cleansing occur, and when was it completed? Was Bathsheba’s bathing which David witnessed part of her ceremonial cleansing? If so, there may have had to be a delay before the Law permitted intercourse. Otherwise, David would have caused her to violate the Law pertaining to cleansing, since it may not have been complete. The translations which make her cleansing a past, (continued) completed event seem to be suggesting that she was now legally able to engage in intercourse, though certainly not with David. If she was still in the process of her cleansing, David’s sin of adultery is compounded because it was committed at the wrong time, while cleansing was still in process. It is also possible to read the text (as does the NASB) to say that Bathsheba waited at David’s house until she was ceremonially clean from her evening with David. It is interesting that nothing is said of David waiting until he was cleansed. The inference I take from this “cleansing” reference is that Bathsheba was still concerned about keeping the Law of Moses, even if David was not. Big fat hairy diff. ellauri156.html on line 380: It was the clumsy attempt to cover up the petty crime which led to Watergate. Richard Nixon, the President of the United States, was forced to resign to avoid impeachment. A number of his closest associates were indicted, convicted, and sentenced to brief prison terms. Not Tricky Dick, of course, he went scot free. Nain on meidankin elamassamme! Ja Daavidin! ellauri156.html on line 386: David had no desire for Bathsheba to become his wife, or even to carry on an adulterous affair with her (a mitigating circumstance). He sought one night's pleasure, and she went home. That was that, or so it seemed. But then David received word from Bathsheba that this one night resulted in Bathsheba's pregnancy. Our text takes up here with the account of David's desperate attempt to cover up his sin with Bathsheba. As we all know, it did not work, and it only made matters worse. ellauri156.html on line 388: The story of David and Uriah reminds me of the story of the “Sorcerer's Apprentice.” It has been awhile, but as I remember the plot (probably the Walt Disney version), the sorcerer goes away, leaving his apprentice behind to do his chores. The apprentice gets the bright idea that the work would be a whole lot easier if he used his master's magical arts so he could sit back and watch other powers at work. The problem was that he didn't know how to stop what he started, and so more and more helpers came on the scene as the apprentice tried to reverse the process. The worst was when Mickey tried to cleave the broom with an axe, and got instead a million of smaller brooms. ellauri156.html on line 394: One of the tragic aspects of our story is that the sequence of sin in David's life does not end with his adulterous union with Bathsheba. It leads to a deceptive plot to make her husband Uriah appear to be the father of David's child with Bathsheba and culminates in David's murder of Uriah and his marriage to Uriah's wife, Bathsheba. As we take up where we left off in our last lesson, a few more bits of background information are vital to our understanding of this text. ellauri156.html on line 396: (1) It seems likely that David and Uriah are hardly strangers, but that they know each other, to some degree at least. Uriah is listed among the mighty warriors of David (2 Samuel 23:39; 1 Chronicles 11:41). Some of the “mighty men” came to David early, while he was in the cave of Adullam (1 Samuel 22:1-2), and we suspect that among them were Joab, Abishai, and Asahel, the three brothers who were mighty men (see 2 Samuel 23:18, 24; 1 Chronicles 11:26).39 Others joined David at Ziklag (1 Chronicles 12:1ff.), and still other great warriors joined with David at Hebron (1 Chronicles 12:38-40).40 We do not know when and where Uriah joined with David, but since his military career ends in 2 Samuel 12, his military feats must have been done earlier. It seems very unlikely that David and Uriah are strangers; rather, it would seem these two men know each other from fighting together, and perhaps even from fleecing Saul together, or maybe Uriah had been a dear brother to David like his old Jonathan. ellauri156.html on line 400: (3) Bathsheba is not said to have any part in David's scheme to deceive Uriah or to bring about his death, much less any knowledge of what David is doing. When she informs David that she is pregnant, David takes decisive action, but nowhere are we told that Bathsheba has a part in his schemes. Verse 26 makes it sound as though she learns of Uriah's death after the fact, through normal channels. After all, would David really want his new wife to know he murdered her husband? David acts without Bathsheba's help. ellauri156.html on line 404: David has two plans, Plan A, and failing that, Plan B. Here he is very like his master, the Dog, who also has very analogous two plans for his proteges: Plan A, take them to his fold if they obey him, and Plan B: throw them to the dogs (the bad hounds of the hell) if they don't. ellauri156.html on line 410: David sends word to Joab, ordering him to send Uriah home to Jerusalem. I take it from the context that Uriah is sent to Jerusalem on the pretext that he is needed to report directly to David on the state of the war. I doubt David wants Uriah to know he has ordered Joab to send him. I am certain David does not want Uriah to know the real purpose of his journey to Jerusalem. David is orchestrating this homecoming to appear as though it serves one purpose, while it actually serves David's purpose of concealing his own sin. Even at this level, the order for Uriah to return home has a bad odor. You may remember that when David's father wanted to know how the battle with the Philistines was going (three of his sons were involved), he sent David, the youngest son, as an errand boy to take some supplies and return with word about the war (1 Samuel 17:17-19). One does not need to send a military hero as a messenger (nor is it good practice, the youngest son is more expendable.). ellauri156.html on line 412: I should also add that Joab is already being drawn into the conspiracy. Joab obeys David's command to send Uriah, and my guess is that Joab knows something is up. He may even have heard about David's liaison with Bathsheba. When he sends Uriah to Jerusalem, he has to give him some mission, some task to perform. Joab and Uriah may have sensed that this was no “mission impossible” (as you would give a mighty warrior), but that is a “mission incredible.” In any case, the web of deceit and deception is already being woven, and more people are being drawn into the conspiracy. Wow, this is prime material for a soap opera. Maybe there already is one, must check. OF COURSE there is: ellauri156.html on line 423: As a result, a drought hits Israel. David's and Bathsheba's baby dies. Nathan returns to tell David that God is displeased with his sin. Dog wants to see better ones, with more pizzazz. Or else he will not die as the law demands, but he will be punished through misfortune in his family. David takes responsibility but insists Bathsheba is blameless. But the people want Bathsheba killed. The crowd shouts: No, we want Barabbas! David makes plans to save Bathsheba, but she tells David she is not blameless. She has continued seeing Uriah on the side. (The reports of his demise were premature.) They are both at fault. David is reminded of the Lord and quotes Psalm 23 as he plays his harp. (A nice musical interlude in an otherwise numbing show whose spoiler is long since spoiled.) ellauri156.html on line 425: David promises Bathsheba she will not die and is willing to accept God's justice for himself, knowing that he as the hero of the book is safe. Repentant, David, seeking relief from the drought and forgiveness reaches out to touch the Ark presuming that he will die of heat stroke (or was it a short?) like the soldier. A clap of thunder is heard and there are flashbacks to David's youth depicting his anointing by Samuel and his battle with Goliath. King David removes his hands from the Ark as rain falls on the dry land. Screenwriter Dunno said he "left it to the audience to decide if the blessed rain came as the result of divine intervention or simply of a low-pressure system moving in from the Mediterranean." Well it could be both, couldn't it? ellauri156.html on line 437: The United States of America was also born on July 4th, the date proposed for David's birth. Is that of any significance? If so, there will also be at least another witness, according to what has been discovered so far in the research. It turns out that Thu 4 Jul 1776 was also 17 Tammuz on the Hebrew calendar as was David's birth, so it may not be by chance that the nation which consistently sides with modern-day Israel was born on David's birthday. ellauri156.html on line 445: Zanuck opted to use stars already under contract to 20th Century-Fox. The production of the film started on November 24, 1950 and was completed in January 1951 (with some additional material shot in February 1951). The film premiered in New York City August 14, and opened in Los Angeles August 30, before opening widely in September 1951. It was shot entirely in Nogales, Arizona, which has a lot of the looks of the promised land, including the indians, who were made up to look like Palestinians. ellauri156.html on line 451: A. H. Weiler of The New York Times described the film as "a reverential and sometimes majestic treatment of chronicles that have lived three millennia." He praised Dunno's screenplay and Peck's "authoritative performance" but found that Wayward "seems closer to Hollywood than to the arid Jerusalem of his Bible." Variety wrote, "This is a big picture in every respect. It has scope, pageantry, sex (for all its Biblical background), cast names, color—everything. It's a surefire boxoffice entry, one of the really 'big' pictures of the new selling season." Philip K. Scheuer of the Los Angeles Times wrote that the film "leaves little to be desired" from the standpoint of production values with Peck "ingratiating" as David and Wayward "a seductress with flaming tresses, in or out of the bath, and only her final contrition is a little difficult to believe." Richard L. Coe of The Washington Post wrote, "On the whole, the picture suggests a Reader's Digest story expanded into a master's thesis for the Ecole Copacabana."] Harrison's Reports wrote, "The outstanding thing about the production is the magnificent performance of Gregory Peck as David; he makes the characterization real and human, endowing it with all the shortcomings of a man who lusts for another's wife, but who is seriously penitent and prepared to shoulder his guilt. Susan Wayward, as Bathsheba, is beautiful and sexy, but her performance is of no dramatic consequence." The Monty Python Bulletin commented that the film had been made "with restraint and relative simplicity" compared to other historical epics, "and the playing of Gregory Peck in particular is competent. The whole film, however, is emotionally and stylistically quite unworthy of its subject." Philip Hamburger of The New Yorker wrote that "the accessories notwithstanding, something is ponderously wrong with 'David and Bathsheba.' The fault lies, I suppose, in the attempt to make excessive enlargements of an essentially-simple story." Zanuck the Hot Dog agreed. ellauri156.html on line 453: The film sparked protests in Singapore over what the Muslim community considered an unflattering portrait of David, considered an important prophet in Islam, as a hedonist susceptible to sexual overtures. Mohammed and his 9-year old wife would have been outraged. ellauri156.html on line 455: King Solomon, author of The Ancient World in the Cinema, found the film rather slow-paced in the first half before gaining momentum, and Peck "convincing as a once-heroic monarch who must face an angry constituency and atone for his sins." He noted that this was different from other biblical epics in that the protagonist faced a religious and philosophical issue rather than the overdone military or physical crisis. ellauri156.html on line 457: One notable TV airing of the movie was on the American network NBC during The NBC Monday Movie on September 7, 1964 (which was Labor day that year). During one of the commercial breaks was the one and only official airing of the Daisy political advertisement by the Lyndon B. Johnson presidential campaign in the run-up to the 1964 United States presidential election. The commercial aired at 9:50 p.m. EST. It was a family film though most children living in the EST time-zone were gone to bed by then, leaving the children's parents to watch the commercial. The commercial stars a little girl (played by Monique Luiz) who is shown counting petals of a daisy which was then followed by an ominous male voice counting down to zero. During the countdown, the screen zoomed up the girl's eye in such a way whereby the parents would imagine their children there instead of the girl. The next scene was a nuclear explosion with the voice of Johnson asking for peace. ellauri156.html on line 463: However, in giving Bathsheba a more active role, Adele Reinhartz found that "it reflects tensions and questions about gender identity in America in the aftermath of World War II, when women had entered the work force in large numbers and experienced a greater degree of independence and economic self-sufficiency. ...[Bathsheba] is not satisfied in the role of neglected wife and decides for herself what to do about it." Susan Wayward was later quoted as having asked why the film was not called Bathsheba and David. I guess it has something to do with the fact that Dog is called Dog in the bible instead of Bitch. ellauri156.html on line 465: When Uriah arrives in Jerusalem, he reports to David, who acts out the charade he has planned. He asks Uriah about the “welfare of Joab and the people,” and the “state of the war.” It troubles me that David needs such a report at all. If he were with his men in the field, this would not be necessary. But even worse, David does not really care about Joab, the people, or the war. David's one preoccupation is to cover up his sin, to get Uriah home and to bed with his wife, and thus to get David off the hook. How sad to read of David's hypocrisy. The king who had compassion on the crippled son of Jonathan now lacks compassion for the whole army, and specifically for Bathsheba and her husband Uriah. ellauri156.html on line 467: David goes through all the right motions with Uriah. He listens to his reports, and then he gives him the night off, some time to go to his house and “wash his feet.” David is not worried about this soldier's personal hygiene; he is worried about his own reputation. When one entered his house, he usually took off his shoes and washed his feet, in preparation for eating and for going to bed. David very delicately encourages this man to go home and go to bed with his wife. Uriah knows it; our author knows it; and we know it. ellauri156.html on line 485: Uriah first points out to David that his terminology is inaccurate. David speaks of Uriah returning from a journey (verse 10). The truth is that Uriah has been called from the field of battle. He is not a traveling salesman, home from a road trip; he is a soldier, away from his post. In heart and soul, Uriah is still with his fellow-soldiers. He really wants to be back in the field of battle, and not in Jerusalem. He will return as soon as David releases him (see verse 12). Until that time, he will think and act like the soldier he is. As much as possible, he will live the way his fellow-soldiers are living on the field of battle. There, surrounding the city of Rabbah, are the Israelite soldiers, led by Joab. They, along with the ark of the Lord, are camping in tents in the open field. Uriah cannot, Uriah will not, live in luxury while they live sacrificially. He will not sleep with his wife until they can all sleep with her, not just Dave. ellauri156.html on line 487: With all due respect, Uriah declines -- indeed Uriah refuses -- to do that which would be conduct unbefitting a soldier, let alone a war hero. I think it is important to see that there is no specific command here which Uriah refuses to disobey. To my knowledge, there is no specific law in the Law of Moses which commands a soldier to have sex with women during times of war. (This may have been true in the earlier days of Israel's history, there would not have been another generation of Israelites otherwise, since Israel was almost constantly at war with one of their neighbors.) This is the conviction of Uriah as a soldier, and he will not violate his conscience by deceiving his fellow men in tights, even when commanded to do so by the king. ellauri156.html on line 491: 1 Then David came to Nob to Ahimelech the priest; and Ahimelech came trembling to meet David and said to him, “Why are you alone and no one with you?” 2 David said to Ahimelech the priest, “The king has commissioned me with a matter and has said to me, 'Let no one know anything about the matter on which I am sending you and with which I have commissioned you; and I have directed the young men to a certain place.' 3 “Now therefore, what do you have on hand? Give me five loaves of bread, or whatever can be found.” 4 The priest answered David and said, “There is no ordinary bread on hand, but there is consecrated bread; if only the young men have kept themselves from women.” 5 David answered the priest and said to him, “Surely women have been kept from us as previously when I set out and the vessels of the young men were holy, though it was an ordinary journey; how much more then today will their vessels be holy?” (1 Samuel 21:1-5). Pyhiä vesseleitä. Tarkoittaako se siemenjohtimia? Ilmeisesti, suomexi se on: palvelijoiden reput ovat olleet pyhät. Reppureissulaisia pyhäkouluretkellä pussit tyhjinä. Kassit jätetään ulkopuolelle. ellauri156.html on line 493: You may remember that when David first fled from Saul he went to Ahimelech the priest and asked for some provisions and a sword. The priest had nothing but the sacred bread, which he would allow David and his men to eat, if they had only “kept themselves from women” (verse 4). The priest assumes they may have conducted themselves otherwise. David's answer, and especially the tone of it, is very pertinent to our text. He confidently assured the priest that he and his men had kept themselves from women, almost incensed that the priest would think otherwise. And the reason David gives is that he and his men are on a mission for the king. The inference is that this is a military (or at least official) mission. ellauri156.html on line 495: Now here is a most amazing thing. David, years earlier, was adamant about the fact that those on a mission for the king should keep themselves from sexual intercourse. Now, years later, David is amazed that a man on a mission for the king is willing to abstain from sexual intercourse with his wife. Worse yet, David sets out to convince -- even to compel -- Uriah to go to do so, even though it will cause him to violate his conscience. This is not “causing a weaker brother to stumble;” this is cutting off a stronger brother's "leg" at the knob. Uriah is an example of the commitment expected of every soldier, and of David in particular -- at least the David of the past. Uriah is now acting like the David we knew from earlier days. Uriah is the “David” that David should be. But there is a crucial difference: now David is the king. This makes the case completely different. ellauri156.html on line 509: It must be an agonizing night for David, seeing that even drunk Uriah is a better man than he. But not a better pecker! And so in the morning, David acts. He writes a letter to Joab, which will serve as Uriah's death warrant. In this letter David clearly orders Joab to murder Uriah for him. He even tells him how to do so in a way that might conceal the truth of the matter. In so doing, David can honor Uriah as a war hero, and magnanimously take on the duty of being a husband to Uriah's wife, also taking care of the child she is soon to bear. Joab is to put Uriah on the front lines of battle, at the fiercest place of battle, no surprise for a man of his military skills and courage. Joab is to attack and then retreat in such a way as to make Uriah an easy target for the Ammonites, thus assuring his death. There is no mistaking David's orders to Uriah: he wants Uriah killed in a way which makes it look like a simple casualty of war. Joab complies completely with David's orders (why? Is Uriah a creep?), and Uriah is eliminated, no longer an obstacle to David's plans. In giving this order to Joab, David makes him a part of this conspiracy, making him share the guilt for the spilled blood of Uriah. David's sin continues to encompass more and more people, leading to greater and greater sin. ellauri156.html on line 511: In all likelihood, this was all in a day's work for the Israeli army even then. So it is not strange to see David, the mighty man of valor, (1 Samuel 16:18) dealing with Uriah, another mighty man of valor, like the enemy. Here is Uriah, a man who will give his life for his king (but not his wife? Did David even ask?), and David, a man who is now willing to take Uriah's life to cover his sin. We all know that it doesn’t work. (Actually, we all know that it works perfectly: David will be honored by posterity as the best Israeli king ever.) How strange it is to see David making Joab his partner in crime, especially after what Joab has done to li'l Abner: ellauri156.html on line 513: 26 When Joab came out from David, he sent messengers after Abner, and they brought him back from the well of Sirah; but David did not know it. 27 So when Abner returned to Hebron, Joab took him aside into the middle of the gate to speak with him privately, and there he struck him in the belly so that he died on account of the blood of Asahel his brother. 28 Afterward when David heard it, he said, “I and my kingdom are innocent before the LORD forever of the blood of Abner the son of Ner. 29 “May it fall on the head of Joab and on all his father's house; and may there not fail from the house of Joab one who has a discharge, or who is a leper, or who takes hold of a distaff, or who falls by the sword, or who lacks bread.” 30 So Joab and Abishai his brother killed Abner because he had put their brother Asahel to death in the battle at Gibeon (2 Samuel 3:26-30). ellauri156.html on line 516: Who the heck is Abner? The only one that comes to mind is Li'l Abner. Abnerista ei ole suomalaista wikisivua. On tyydyttävä jenkkeihin, vaikka se ei ole oikein tyydyttävää. In the Hebrew Bible, Abner (Hebrew: אַבְנֵר‎ 'Avner) was the cousin of King Saul and the commander-in-chief of his army. His name also appears as אבינר בן נר‎ "Abiner son of Ner", where the longer form Abiner means "my father is Ner". ellauri156.html on line 526: Abner was indignant at the rebuke, and immediately opened negotiations with David, who welcomed him on the condition that his wife Michal should be restored to him. This was done, and the proceedings were ratified by a feast where Rizpah and Michal were the lights of the party. Almost immediately after, however, Joab, who had been sent away, perhaps intentionally returned and slew Abner at the gate of Hebron. The ostensible motive for the assassination was a desire to avenge Asahel, and this would be a sufficient justification for the deed according to the extremely low moral standard of the time (although Abner should have been safe from such a revenge killing in Hebron, which was a City of Refuge). The conduct of David after the event was such as to show that he had no complicity in the act, though he could not venture to punish its perpetrators. ellauri156.html on line 528: David had Abner buried in Hebron, as it states in Samuel 3:31-32,[10] "And David said to all the people who were with him, 'Remove your clothes and gird yourselves with this sackcloth taking turns, and wail before me and Li'l Abner.' And King David went after the beer. And they buried Abner in Hebron, and the king raised his voice and wept on Abner's grave, and all the people wept." ellauri156.html on line 537: Abner was the son of the witch of En-dor in Mordor, (Pirḳe R. El. xxxiii.), and the hero par excellence in the Haggadah (Yalḳ., Jer. 285; Eccl. R. on ix. 11; Ḳid. 49b). Conscious of his extraordinary strength, he exclaimed: "If I could only catch hold of the earth, I could shake it" (Yalḳ. l.c.)—a saying which parallels the famous utterance of Archimedes, "Had I a fulcrum, I could move the world." (Dote moi pa bo kai tan gan kino.) According to the Midrash (Eccl. R. l.c.) it would have been easier to move a wall six yards thick than one of the feet of Abner, who could hold the Israelitish army between his knees, and often did. Yet when his time came [date missing], Joab smote him. But even in his dying hour, Abner seized his foe's balls like a ball of thread, threatening to crush them. Then the Israelites came and pleaded for Joab's jewels, saying: "If thou crushest them his future kids shall be orphaned, and our women and all our belongings will become a prey to the Philistines." Abner answered: "What can I do? He has extinguished my light" (has wounded me fatally). The Israelites replied: "Entrust thy cause to the true judge [God]." Then Abner released his hold upon Joab's balls and fell dead to the ground (Yalḳ. l.c.). ellauri156.html on line 539: His One Sin: The rabbis agree that Abner deserved this violent death, though opinions differ concerning the exact nature of the sin that entailed so dire a punishment on one who was, on the whole, considered a "righteous man" (Gen. R. lxxxii. 4). Some reproach him that he did not use his influence with Saul to prevent him from murdering the priests of Nob (Yer. Peah, i. 16a; Lev. R. xxvi. 2; Sanh. 20a)—convinced as he was of the innocence of the priests and of the propriety of their conduct toward David, Abner holding that as leader of the army David was privileged to avail himself of the Urine and Thumbeline (I Sam. xxii. 9-19). Instead of contenting himself with passive resistance to Saul's command to murder the priests (Yalḳ., Sam. 131), Abner ought to have tried to restrain the king by the balls. Others maintain that Abner did make such an attempt, but in vain (Saul had not enough to get a proper hold of), and that his one sin consisted in that he delayed the beginning of David's reign over Israel by fighting him after Saul's death for two years and a half (Sanh. l.c.). Others, again, while excusing him for this—in view of a tradition founded on Gen. xlix. 27, according to which there were to be two kings of the house of Benjamin—blame Abner for having prevented a reconciliation between Saul and David on the occasion when the latter, in holding on to the skirt of Saul's robe (I Sam. xxiv. 11), showed how unfounded was the king's mistrust of him, seeing Saul had no balls to speak of. Old Saul was inclined to be happy with a pacifier; but Abner, representing to him that the naked David might have found a piece of garment anywhere — even just a piece of sackcloth caught on a thorn — prevented the reconciliation (Yer. Peah, l.c., Lev. R. l.c., and elsewhere). Moreover, it was wrong of Abner to permit Israelitish youths to kill one another for sport (II Sam. ii. 14-16). No reproach, however, attaches to him for the death of Asahel, since Abner killed him in self-defense (Sanh. 49a). ellauri156.html on line 541: It is characteristic of the rabbinical view of the Bible narratives that Abner, the warrior pure and simple, is styled "Lion King of the Law" (Yer. Peah, l.c.), and that even a specimen is given of a halakic discussion between him and Dog as to whether the law in Deut. xxiii. 3 excluded Ammonite and Moabite women from the Jewish community as well as men. Dog was of the opinion that David, being descended from the Moabitess Ruth, was not fit to wear the crown, nor even to be considered a true Israelite; while Abner maintained that the law affected only the male line of descent. When Dog's dialectics proved more than a match for those of Abner, the latter went to the prophet Samuel, who not only supported Abner in his view, but utterly refuted Dog's assertions (Midr. Sam. xxii.; Yeb. 76b et seq.). ellauri156.html on line 544: A theoretical map of the region around 830 BCE. Moab (aka West Bank) is shown in purple on this map, between the Arnon and Zered rivers. ellauri156.html on line 550: Earlier in this series: David condemned Joab and put him under a curse because he shed the innocent blood of Abner. Now, this same David (well, not really the same David) now uses Joab to kill Uriah and get him out of his way. David's enemy (Joab) has become his friend, or at least his ally. David's enemies (the Ammonites) have become his allies (they fire the fatal shots which kill Uriah). And David's faithful servant Uriah has been put to death as though he were the enemy. Not only is Uriah put to death, but a number of other Israelite warriors die with him. They have to be sacrificed to conceal the murder of Uriah. Uriah's death has to be viewed as one of a group of men, rather than merely one man. Without a doubt, this is the moral and spiritual low-water mark of David's life. ellauri156.html on line 556: The answer is quite simple, as is evident by Joab's own concerns. The entire mission is a fiasco. The Israelites have besieged the city of Rabbah. This means they surround the city, giving the people no way in or out of the city. All the Israelites have to do is wait them out and starve them out. There is no need for any attack. The mission is a suicide mission from the outset, and it does not take a genius to see it for what it is. Joab has to assemble a group of mighty men, like Uriah, and including Uriah, to wage an attack on the city. This attack is not at the enemy's weakest point, as we would expect, but at the strongest point. This attack provokes a counter-attack by the Ammonites against Uriah and those with him. When the Israelite army draws back from their own men, they leave them defenseless, and the obvious result is a slaughter. How can one possibly report this fiasco in a way that doesn’t make Joab look like a fool (at best), or a murderer (at worst)? ellauri156.html on line 560: And so in verses 22-25 we are given an account of the messenger's arrival, of his report to David, and of David's response. I must point out that the messenger does not do as he is told, at least the way I read the account. The messenger goes to David and tells the king how the Ammonites prevailed against them as they left the city and pursued the Israelites into the open field. The Israelites then pursued the Ammonites, pushing them back toward the city as far as the city gate. It was here that Uriah and those with him were fighting. It was here that they were within range of the archers, who shot at them and killed a number of servants. And quickly the servant adds, “and your servant Uriah the Hittite is also dead” (verse 14). ellauri156.html on line 562: Now why does this messenger not wait for David to respond in anger, as Joab instructed? Why does he inform David that Uriah has been killed, before he even utters a word of criticism or protest? I believe the messenger gives the report in this way because he understands what is really going on here. I think he may know about David and Bathsheba, and perhaps even of her pregnancy. He certainly knows that Uriah was summoned to Jerusalem. I think he also figures out that David wants to get rid of Uriah, and that Joab has accomplished this by this miserable excuse for an offensive against the enemy. I think the messenger figures out that if David knows Uriah has been killed, he will not raise any objections to this needless slaughter. And so, rather than wait for David to hypocritically rant and rave about the stupidity of such a move, he just goes on and tells him first, so that he will not receive any reaction from David. ellauri156.html on line 572: 11 Now these things happened to them as an example were written for our instruction, upon whom the ends of the ages have come. 12 Therefore let him who thinks he stands mind the gap (1 Corinthians 10:11-12). ellauri156.html on line 574: Second, “How far can a Christian fall?” This far [Bob points down there with his fingers]. David not only commits the sin of adultery, he commits murder. I think it is safe to say that there is no sin of which the Christian is not capable in the flesh. I have heard people say, “I don't know how a person who _______ could have ever been a Christian.” There are times -- like this time for David -- when it is obvious that we will hardly be saved by the testimony of our actions. Christians come from just the same gene pool of motherfuckers as the rest of us. ellauri156.html on line 586: Man (and exceptionally, woman) has been seeking to cover up his sins ever since the Garden of Eden. Adam and Eve thought they could cover their sins by hiding their nakedness behind the fig leaves (hardly large enough for Adam's snake), and if not this, by hiding themselves from God behind Eve's bush. But God "lovingly" sought them out, not only to rebuke them and to pronounce some select curses upon them, but to give them a lame promise of forgiveness when the flagpoles start to bloom. It was God who provided a covering for their sins, in the form of snappy sackcloth jeans. The sacrificial death, burial, resurrection, and feasting on rumpsteaks cut from our Lord Jesus Christ's butt is God's provision for covering our sins. Have you experienced it, my friend? If not, why not confess your sin now and receive God's gift of forgiveness from him in person (in pirsuna pirsunalmente), and work henceforward with Jesus Christ in the cross factory of Cavalry? How 'bout that? A. Yokum, frost-bite travelers re-skewered reasonable. Ask for rates! ellauri156.html on line 588: Sixth, our text makes Uriah a hero and a dress model, not a chump and not a sucker. There are those who might conclude that Uriah's elevator may not “go to the top floor” (as my neighbor used to say of those she considered less than bright). Is Uriah gullible? Is he ignorant of what David is trying to do? Is he a coon? A spook? I don't think so. This is what makes his loyalty to David and to God's Law so striking. I think it is safe to say that here Uriah is very much like David in his earlier days, in terms of his response to Saul. As Saul sought to kill David unjustly, because he was jealous of his successes, so also David submitted himself to faithfully serving Saul, his master. He left his safety and future in God's hands, and God did not fail him. Who? Not Uriah, apparently. ellauri156.html on line 606: He delivered Daniel from the lion's den ellauri156.html on line 611: Stupid question, everyman has not got Dog's triceps, so how could he deliver Daniel, even if he wanted to? Well, he might have delivered Daniel to the lions, had he been all present and correct at the occasion. In the Old Testament, as in the New, God sometimes delivers His people from the hands of wicked men, but often He does not, or delivers them TO the wicked men. Their “deliverance” comes much later with the coming of the other Messiah, Lord Jesus Christ. Uriah, like all of the Old Testament saints of old, died without receiving his full reward, and that is because God wanted him to wait. Uriah, like many of the Old Testament saints, was not delivered from the hands of the wicked. This is pointed out by the author of Hebrews: ellauri156.html on line 613: 13 All these died in faith, without receiving the promises, but having seen them and having welcomed them from a distance, and having confessed that they were strangers and exiles on the earth. 14 For those who say such things make it clear that they are seeking a country of their own. 15 And indeed if they had been thinking of that country from which they went out, they would have had opportunity to return. 16 But as it is, they desire a better country, that is, a heavenly one. Therefore God is not ashamed to be called their God; for He has prepared a city for them. 32 And what more shall I say? For time will fail me if I tell of Gideon, Barak, Samson, Jephthah, of David and Samuel and the prophets, 33 who by faith conquered kingdoms, performed acts of righteousness, obtained promises, shut the mouths of lions, 34 quenched the power of fire, escaped the edge of the sword, from weakness were made strong, became mighty in war, put foreign armies to flight. 35 Women received back their dead by resurrection; and others were tortured, not accepting their release, so that they might obtain a better resurrection; 36 and others experienced mockings and scourgings, yes, also chains and imprisonment. 37 They were stoned, they were sawn in two, they were tempted, they were put to death with the sword; they went about in sheepskins, in goatskins, in foreskins, being destitute, afflicted, ill-treated 38 (men of whom the world was not worthy), wandering in deserts and mountains and caves and holes in the ground. 39 And all these, having gained approval through their faith, did not receive what was promised, 40 because God had provided something even better for us, to make up for the wait, so that apart from us they would not be made perfect (Hebrews 11:13-16, 32-40). ellauri156.html on line 618: 39 We know that while David was at the cave of Adullam, his brothers and all his father’s household, along with others in distress, came to David there, fearing the wrath of Saul (1 Samuel 22:1-2). Joab, Abishai, and Asahel were all the sons of Zeruiah, the sister of David (1 Chronicles 2:16). I infer from this that these three men joined David at the time his family joined him. ellauri156.html on line 619: 40 Note here that there was a three-day feast of David and the men who joined with him. This was certainly a time to get to know these men. ellauri156.html on line 620: 41 Is this, by any chance, a clue as to what the “present” was that David sent after Uriah in verse 8? Was the present some “food and drink”? I wonder. 42 Uriah’s actions raise some interesting questions about those who get themselves drunk. It seems to me that our text strongly implies that even drunk, a man cannot be forced to violate his convictions, unless of course he wants to do so. I wonder how many people get drunk because they want to do what they do drunk, and they think they can blame alcohol for their own sin? It seems like another version of, “The Devil made me do it.” ellauri156.html on line 625: A couple hundred years ago, my wife Jeannette and I went to England and Scotland with my parents. Each night we stayed at a “bed and breakfast” as we drove through Wales. There were a number of farms, but not so many towns in which to find a place to stay for the night. We saw a “bed and breakfast” sign and traveled along the country road until we found the place -- a very quaint farm. We saw several hundred sheep in a pasture, a stone trestle, and stone barns. It looked like the perfect place, and in many ways it was. What we did not realize was that the stone trestle was a railroad trestle for a train that came by late at night, a few feet from the house where we slept. Two cows also calved that night. I have spent my share of time around farms, but I have never heard the bellow of a cow that was calving echo throughout a stone barn. I could hardly sleep a wink. Just goes to show. Never trust the Rugby guys. ellauri156.html on line 627: In addition to the hundreds of sheep in a nearby pasture, there was a small lamb in a pen, very close to the house. It was a frisky, friendly little fellow, and we loved to "play" with it. We were somewhat perplexed as to why this fellow was kept by himself, away from the rest of the flock. The farmer's nephew came by, and I asked him. It took a while to understand his strong accent, but finally I realized he was telling me this was his “pet lamb.” The problem was that he said it as though it were one word, “bedlam.” This was obviously a separate category, distinct from the category of mere “sheep” or a “lamb.” This “pet lamb” was given a special pen, right by the house, and a lot more attention and care than the rest. I did not dare to ask the man where his "penis". ellauri156.html on line 631: But now a speedy recap of my previous zillion-word summary of Dog's twenty-line storyline thus far. (Thanx to Netflix for this genial method of stretching a watered-down story to a multiple of its length. Thanx to BERBER for paying me per word and not per idea.) ellauri156.html on line 633: David has become king of both Judah and Israel. He has, in large measure, consolidated his kingdom. He has taken Jebus and made it his capital city, renaming it Jerusalem. He has built his palace and given thought to building a temple (a plan God significantly revises). He has subjected most of Israel's neighboring nations. He has done battle with the Ammonites and prevailed, but he has not yet completely defeated them. The Ammonites have retreated to the royal city of Rabbah, and as the time for war (spring) approaches, David sends all Israel, led by Joab, to besiege the city and to bring about its surrender. David has chosen not to endure the rigors of camping in the open field, outside the city. He has chosen rather to remain in Jerusalem. Sleeping late, David rises from his bed as others prepare to go to bed for the night. David strolls about the rooftop of his palace and happens to steal a look at a beautiful young woman bathing herself, perhaps ceremonially, in fulfillment of the law. ellauri156.html on line 635: It is not due to any intent on her part, nor even any indiscretion. She is bathing herself as darkness falls, and being poor (see 12:1-4), she does not have the privilege of complete privacy, especially when the king can look down from the lofty heights of his rooftop vantage point. David is struck with her beauty and sends messengers to inquire about her identity. They inform David of her identity, and that she is married to Uriah, the Hittite. That should have ended his interest, but it does not. David sends messengers who take her, bringing her to his palace, and there he sleeps with her. When she cleanses herself, she goes home. (Or was it the other way round? Can't remember.) ellauri156.html on line 637: It all seems to be over. David is not looking for another wife; he is not even looking for an affair. He is looking for a conquest. That should have happened on the battlefield, not in the bedroom! Things take a very different turn when Bathsheba sends word to David that she is pregnant. David first seeks to cover up his sin by ordering Joab to send Uriah home on furlough, ostensibly to give David a report on the war. David's efforts to get Uriah into bed with Bathsheba begin as subtle hints, then change to veiled orders, and then turn crass as David seeks to get Uriah to do drunk what he will not do sober. When these efforts fail (due to Uriah's noble character), David sends Uriah back to Joab, with written orders to Joab to put him to death in a way that makes it seem like a casualty of war. Joab does as he is told and sends word to David: “Mission accomplished.” It is here that our apparently never-ending story resumes. ellauri156.html on line 654: My vitals were drained away as with the fever heat of summer. ellauri156.html on line 660: In these verses, David makes it clear that God is at work even when it does not appear to be so. During the time David tries to cover up his sin, God is at work exposing it in his heart. These are not times of pleasure and joy, as Satan would like us to conclude; they are days of misery. David is plagued with guilt. He cannot sleep, and it seems he cannot eat. Worst of all, he cannot fuck. He is not sleeping nights, and he is losing weight. Whether or not David recognizes it as God who is at work in him, he does know he is miserable. It is this misery which tenderizes David, preparing him for the rebuke Nathan Zuckermann is to bring, preparing him for repentance. David's repentance is not the result of David's assessment of his situation; it is the result of divine intervention. Hey wait? If that is the case, where is the much-advertised free will? He has gone so far in sin that he cannot think straight. God is at work in David's life to break him, so that he will once again cast himself upon God for grace. He has good experience in casting himself upon folk, from Saul thru Jonathan to Bathsheba. ellauri156.html on line 675: There are several important things to note about this meeting between Nathan and King David. First, note that Nathan is sent to David. Nathan is, of course, a prophet. However it comes about, he knows what David has done. If you will pardon the pun, David cannot pull the wool over his eyes. His words are, in the final analysis, the very word of God (see 12:11). If Nathan is a prophet, he is also a man who seems to be a friend to David. One of David's sons is named Nathan (2 Samuel 5:14). David informs Nathan of his desire to build a temple (chapter 7). Nathan will later christen (sorry, name) Bathsheba's and David's second son (12:25). He will remain loyal to the king and to Solomon when Adonijah seeks to usurp the throne (1 Kings 2). Nathan does not come to David only as God's spokesman, he comes to David as his friend. ellauri156.html on line 685: Fifth, the story Nathan tells David does not “walk on all fours” -- that is, there is no “one to one correspondence” with the story of David's sin with Bathsheba and Uriah. The sheep (which we would liken to Bathsheba) is put to death, not the owner (whom we would liken to Uriah). I think it is important to take note of this fact, lest we press the story beyond its intent. ellauri156.html on line 689: As I understand the Bible, there is more to the story than this, however. Our lord (meaning Jeshua) frequently told stories. Why was this? Was it because he was trying to “put the cookies on the lowest shelf”? Was he accommodating his teaching to those who might have difficulty understanding it? Sometimes our lord told stories to the religious experts, who should have been able to follow a more technical argument. No, I think his own elevator did not quite reach the upper floors. I am thinking in particular of the story of the Good Samaritan, as recorded in Luke 10. A religious lawyer stood up and asked Jesus a question, not to sincerely learn, but with the hope of making our Lord look bad before the people. He asked, “What shall I do to inherit eternal life?” Jesus turned the question around. This man was the expert in the Law of Moses, what did it teach? The man answered, “YOU SHALL LOVE THE LORD YOUR GOD WITH ALL YOUR HEART, AND WITH ALL YOUR SOUL, AND WITH ALL YOUR STRENGTH, AND WITH ALL YOUR MIND; AND YOUR NEIGHBOR AS YOURSELF, THAT IS, EVEN MORE.” (Luke 10:27). In effect, Jesus responded, “Right. Now do it.” That was the problem with the law, no one could do it without failing, and so no one could earn their way to heaven by good works. Well, how high can we get with mediocre works? Someplace between heaven and hell would actually be most preferable. ellauri156.html on line 699: The lawyer was in trouble; the story had no technicalities over which to argue. It brought the issue home, with little ground for quibbling over details. When push came to shove, the lawyer knew our Lord's functional definition of “neighbor” was absolutely right. He had nowhere to hide. The story did the trick; it cut to the heart of the matter, while avoiding trivial details to quibble over for hours. It was not the lawyer who made Jesus look bad with all his minutiae but Jesus who made the lawyer look bad with a simple story. The best part about similes that they can be tweaked any way you wish. Russians are our neighbors if they get to trouble, and so are Chinamen. But there is nothing here about helping them when they threaten our vital interests. ellauri156.html on line 707: The rich man had a guest drop in for a visit, and as the host he was obliged to provide him with a meal. After giving the matter considerable thought, the rich man decided upon lamb, and yet he was not willing to sacrifice one lamb from all those he owned. Instead, he took the poor man's lamb, slaughtered and served it to his guest, so as not to suffer any losses personally. He not only let (i.e., forced) the poor man to pick up the tab for the meal, he deprived this man of his only lamb, and one that was like a member of the family. ellauri156.html on line 709: I hope I am not guilty of attempting to make this story “walk on all fours” when I stress the same thing the story does -- that there is a very warm and loving relationship between the rich man and the poor man's “pet lamb.” It really tasted great! Considered along with everything else we read about Uriah and Bathsheba and David, I must conclude that the author is making it very clear that Uriah and Bathsheba dearly loved each other. Anyway, who cares this way or that, it was his lamb. When David “took” this woman to his bedroom that fateful night, and then as his wife after the murder of Uriah, he took her from the man she loved. Bathsheba and Uriah were devoted to each other, which adds further weight to the arguments for her not being a willing participant in David's sins. It also emphasizes the character of Uriah, who is so near to his wife, who is being urged by the king to go to her, and yet who refuses to do so out of principle. ellauri156.html on line 716: 2 (22:1) Jos varas tavataan murtautumasta sisään ja hänet lyödään hengiltä, surmaaja ei joudu vastuuseen hänen verestään. ellauri156.html on line 722: Second, David recognizes what he views as the greater sin, and that is the rich man's total lack of compassion. David is furious because a rich man stole and slaughtered a poor man's pet. He does not yet see the connection to his lack of compassion for stealing a poor man's beloved companion, Uriah's wife, Bathsheba. The slaughtering of Uriah is most certainly an act which lacks compassion. The crowning touch in David's display of righteous indignation is the religious flavoring he gives it by the words, “as the Lord lives” (verse 5). ellauri156.html on line 730: . . . delivered you from the hand of Saul ellauri156.html on line 736: Mikäs on sitten ero rikoxen ja synnin välillä? Eiköhän se ole ezynti on rikos ihmisyyttä vastaan, eli kantaja on koko pörriäisten pesä kuningatar edustajana eikä yksityinen kostaja. Sixi synti on jotain hienompaa kuin kärhämä, se on yxinkertaisesti totta eikä vaan vaihtoehtoista totuutta, josta jokaisella voi olla oma käsitys. Sanakin tulee ie. kannasta 'se on' (pohjal. soon), jota vänkää sama jumala, jonka nimikin on yxinkertaisesti 'minä olen'.(pohjal. moon). Sitä ihtiään se on sanoi äitikin. Entäs muissa kielissä? Kreikassa se on erehdys, hamartema. Hepreaxi ohari. Hepreassa usko, emunah אמונה merkitsee, "Jumala pitää kiinni erämaassa huomattavasti", alef-mem-vav-nun-hei. Siltä se saattaa tuntua kun erämaassa käy kova puhuri. ellauri156.html on line 738: I fear some of us tend to miss the point here. We read Nathan's story and we hear Nathan's rebuke as though David's sin is all about sex. David does commit a sexual sin when he takes Bathsheba and sleeps with her, knowing she is a married woman. But this sexual sin is symptomatic, according to Nathan, and thus according to God. God is not just saying, “Shame on you, David. Look at all the wives and concubines you had to sleep with. And if none of these women pleased you, I could have given you another woman, just one that was not already married.” Wow, this is the same 'gotcha' as with Adam earlier: I give you about anything as long as you keep your fingers off my property. ellauri156.html on line 755: Nathan now proclaims the irreversible consequences to come upon David and his family due to his sin: Therefore the sword shall never depart from your house, because you have despised Us and have taken the wife of Uriah the Hittite to be your wife. With an equally repetitive "I will": ellauri156.html on line 768: The consequences are not only appropriate, but intensified. David took one man's wife; another will take several (I bet four) of his wives. This happens when Absalom rebels against his father's rule and temporarily takes over the throne. Following the advice of Ahithophel, Absolom pitches a tent on the roof of David's palace (the place from which David first looked upon Bathsheba) and there, in the sight of all Israel, sleeps with David's concubines as a declaration that he has taken over his father's throne and all that goes with it (2 Samuel 16:20-22). While David seeks to commit his sins in private, God sees to it that the consequences are very public. Aijaa. Kai tää Absalom-tarinakin täytyy vielä lehteillä. ellauri156.html on line 770: The story goes on as you well know, but we shall stop here, having focused on Nathan's divinely directed rebuke of David. In our next lesson we will give thought to David's repentance and to the immediate consequences of his sin. But let us close this message by considering some very important take-home lessons for us to learn from David's sin and Nathan's rebuke. ellauri156.html on line 774: I do not know how many people I have known who refused to rebuke or even caution someone close to them, thinking that they are being a friend by being non-condemning. A good friend does not let us continue on the path to our own destruction. Nathan was acting as a prophet, but he was also acting like a friend. Would that we had more professor friends. Would that we were a prophylactic friend to one on the path of destruction. Deliver in a timely manner those who are being taken away to death, And those who are staggering to slaughter, Oh hold them back (Proverbs 24:11). ellauri156.html on line 776: (2) God sees our sin, even when men do not. He sees through the privy door. Our sins never slip past God unnoticed. The wicked refuse to believe that God sees their sin, or that if He does, that He will deal with it: And they say, “How does God know? And is there knowledge with the Most High?” (Psalm 73:11; see 2 Peter 3:3ff.) The answer is he has X-ray vision. And a huge notebook. God may delay judgment or discipline, but He will never ignore our sin. If he ignores it, it was a venial sin. But better not try your luck! ellauri156.html on line 782: (4) David's sin was not intended as an excuse for us to sin, but as a warning to all of us how capable we are of sin. I have heard it said more times than I wish to recall, “Well, even David sinned. . . .” What they mean is, “How can you expect me not to sin? If David, as spiritual as he was, sinned as he did, then how can you expect me to do any better?” Fair enough. But Where these guys go wrong is that they are not Gawds petlambs, no preferential treatment is in the offing for them. Gawd will cross them like cockroaches. Or leece. ellauri156.html on line 784: If we look very very carefully at the Bible, we can see that it is a thick book with unusually small print and thin leaves. We will see why stories like that of our text were written. They were written for the small print. They were not written to encourage us to sin, but to warn us of the danger of sin, and thus to encourage us to avoid sin at all costs. After outlining the major sins of the nation Israel in the wilderness in 1 Corinthians 10:1-10, Paul then applies the lesson of history to the Corinthians, and thus to us: ellauri156.html on line 786: 101 Veljet, haluan teidän tietävän, että isämme vaelsivat kaikki pilven johdattamina ja kulkivat meren poikki. 2 Kaikki he saivat pilvessä ja meressä kasteen Mooseksen seuraajiksi. 3 Kaikki he söivät samaa hengellistä roskaruokaa 4 ja joivat samaa hengellistä sihijuomaa. Hehän joivat siitä hengellisestä kalliosta, jota Mooses kuljetti heidän mukanaan painavassa arkissa; tämä kallio oli Pietari, korjaan Kristus. 5 Mutta useimmat heistä Jumala hylkäsi, kohtasihan heidät tuho autiomaassa. 6 Näin heistä tuli meille varoittavia esimerkkejä: meidän ei pidä himoita pahaa, niin kuin he tekivät. 7 ellauri156.html on line 792: 4 Senjälkeen he lähtivät liikkeelle Hoorin vuorelta Kaislameren tietä kiertääksensä Edomin maan. Mutta matkalla kansa kävi kärsimättömäksi ja alkoi napista. 5 Ja kansa puhui Jumalaa ja Moosesta vastaan: "Minkätähden te johdatitte meidät pois Egyptistä kuolemaan erämaahan? Eihän täällä ole leipää eikä vettä, ja me olemme kyllästyneet tähän huonoon roskaruokaan." 6 ellauri156.html on line 796: Let me press this matter even further. David did not plan to sin, as many who try to use his sin as an excuse do. David “fell” into sin; those who would use his sin for an excuse “plunge headlong” into sin. There is a very important difference. In addition, David's sin was the exception, not the rule: ellauri156.html on line 800: (5) David's sin, like all sin, is never worth the price. I have actually had people ask me what the penalty for a certain sin would be, planning to do it and then be forgiven. There are those who toy with sin, thinking that if they sin, they may suffer some consequences, but that God is obliged to forgive them, and thus their eternal future is certain and secure, no matter what they do, even if intentionally. I know of one situation in which a church leader left his wife and ran off with the wife of another, planning to later repent, and then expecting to be welcomed back into the fellowship of that church. This is presumptuous sin, sin of the most serious and dangerous kind. Rather than open a “can of worms” at this point in this message, let me simply say this: “No one ever chooses to sin, and then comes out of it with a smile on their face.” My friend Dawg will almost certainly wipe that smug smirk off their face. I still seethe when I think of that colleague of mine, and how he got away with dumping her hag and plucking a dainty dish from Brother ... (better not say). Took just a few months for the brotherhood to relent. Fuck, it shouldn't be that easy! A little more speedy delivery of the retribution would be indicated, don't you think, milord? Not that I criticize you in any way, milord. ellauri156.html on line 802: I used to teach school. From time to time the principal would call a misbehaving student to his office. I will never forget when one of my students was called to his office, and then returned with a smirk on his face. One of my students protested publicly, “Will you look at that? He went to the principal's office and came back with a smile on his face!” My young student was absolutely right. Being called to the principal's office for correction should produce repentance and respect, not a smile. In those few times when I found it necessary to use the “rod” of correction, I purposed that no student would come back into the room with a smile, and none did (including the principal's own son, I might add, who was not even in my class). Oh how my students loved and respected me! I still think it was unfair to sack me. There was hardly any mark left on their precious skin from my rod. Least of all of the one that I used on my coeds. ellauri156.html on line 804: I have never met a Christian who chose to sin, and after it was all over felt that it was worth the price. Those that did quite simply were not Christians. David's sin and its consequences should not encourage us to sin, but should motivate us to avoid sin at all costs. The negative consequences of sin far outweigh the momentary pleasures of sin. Sin is never worth the price, even for those whose sin is forgiven. Sin is not worth it even when it's free of charge. In fact, we ought to be paid to commit sin. (Some do, like the adulterous woman in Proverbs, and Trick Dick's burglars. But we won't open that can of worms now that we are this close to the finish line.) ellauri156.html on line 812: That is precisely what the cross of our Lord Jesus Christ does for us. We were dead in our trespasses and sins (Ephesians 2:1-3). We were blinded to the immensity of our sins (2 Corinthians 4:4). The coming of our Lord Jesus Christ, His perfect life, His innocent and sacrificial death, His literal and physical resurrection are all historical events. But the gospel is also a story, a true story. When we read the New Testament Gospels, we read a story that is even more dramatic, more amazing, more disturbing than the story Nathan told David. When we see the way unbelieving men treated our Lord, we should be shocked, horrified, and angered. We should cry out, “They deserve to die!” And that they do. But the Gospel is not written only to show us their sins -- those who actually heard Jesus and cried, “Crucify Him, Crucify Him” -- it is written so that the Spirit of God can cry out in our hearts, “Thou art the man! Yo mon!” When we see the way men treated Jesus, we see the way we would treat him, if he were here. We see how we treat him today. With laughter and ridicule. And that, my friend, reveals the immensity of our sin, and the immensity of our need for repentance and forgiveness. Words, words, words. Sticks and stones may break my bones, but words will never hurt me. ellauri156.html on line 814: The Gospel of Jesus Christ is “Good News.” (No, it is Dog's breakfast. You must be thinking of euangelion.) The “Good News” is the death of our Lord, which reveals the immensity of our sin, is the immense workload of God by which he can and will forgive us of our sin. (Recall here Dosto's and many other mystics' meme that everybody should feel guilty of everything. They really enjoy it! It is some variant of algolagnia.) By His innocent and sacrificial death, Jesus died in our place, paid the penalty for our sins. Come to think of it, the logic of this story IS on all fours with God's judgment on David's oversight: Not nice but don't worry, I'll cash your debt on some innocent scapegoat. ellauri158.html on line 44: Spinoza’s views on necessity and possibility, which he claimed were the “principal foundation” of his Ethics (Ep75), have been less than well received by his readers, to put it mildly. From Spinoza’s contemporaries to our own, readers of the Ethics have denounced Spinoza’s views on modality as metaphysically confused at best, ethically nihilistic at worst. Kristityt on aina vihanneet Spinozaa, mutta niin on juutalaisetkin. Siili ressu. ellauri158.html on line 46: The actual world, we might now say, is the only possible world. Events could not, in the strongest sense of that expression, have gone any differently than they in fact have gone. This is the position of necessitarianism, a belief that few in the history of Western philosophy have explicitly embraced. And for good reason — on the face of it, necessaritianism is highly counterintuitive. Surely the world could have gone slightly differently than it has gone. Couldn’t the Allies have lost WWII? No way! They were in the right! Couldn’t Leibniz have been a sister or not been born at all? Täähän on kuin Jaakko Hintikka versus Jon Barwise. ellauri158.html on line 48: For every finite cause of the desk, there will always be a temporally prior finite cause of that cause. And a prior cause of the cause of that cause. And so on, ad infinitum. ellauri158.html on line 49: Ad nauseam as well? Spinoza has little sympathy with the traditional monotheistic idea that God created the world ex nihilo. There is no true “in the beginning” style cosmogony, according to Spinoza. Se on kristityille suuri pettymys. Ne haluu alkuun ison bangin ja loppuun toisen samanlaisen. Ja koska kaikilla oli niin muu-kaa-vaa, eiköhän aloiteta koko touhu aa-lus-taa. ellauri158.html on line 73: Kyllä näitä on sitten jauhettu. ÄLÄ JAUHA! olisi Calle-vainaa sanonut, tai oikeammin kirjoittanut skoliana puheen reunaan. Mäkin oon tällänen skoliastikko, en ize luo vaan laitan viereen näitä vittuilevia puhekuplia. Hyvä minä! ellauri158.html on line 76: P.1. defin. 2. Ea res dicitur in suo genere finita, quae alia eiusdem naturae terminari potest. [in: P. 1. prop. 8., prop. 21., etiam in: Ep. 4. §. 3.] ellauri158.html on line 131: Vähän hämärää mutta ajatus kai on että tiedon puussa voi apina kiipeillä vaan ylöspäin, viereiset oxat ei liity toisiinsa paizi kun ne riippuu yhteisestä rungosta. Tertium comparationis tarvitaan. Tää on tätä aristoteelista tieteenteoriaa, jota vieläkin opetetaan humanistikääntäjille. ellauri158.html on line 174: P. 1. prop. 7. Ad naturam substantiae pertinet existere. [in: P. 1. prop. 8., prop. 8. schol. 1., prop. 8. schol. 2., prop. 11., prop. 12., prop. 19., P. 2. prop. 10., etiam in: Ep. 4. §. 3.] ellauri158.html on line 198: P. 1. prop. 12. Nullum substantiae attributum potest vere concipi, ex quo sequatur, substantiam posse dividi. [in: P. 1. prop. 13., prop. 15. schol.] ellauri158.html on line 220: P. 1. prop. 16. Ex necessitate divinae naturae infinita infinitis modis (hoc est, omnia, quae sub intellectum infinitum cadere possunt) sequi debent. [in: P. 1. prop. 17., prop. 17. schol., prop. 25. schol., prop. 26., prop. 29., prop. 33., prop. 34., prop. 36., app., P. 2. praef., prop. 3., prop. 3. schol., prop. 44. coroll. 2., prop. 45. schol., P. 4. praef., prop. 4., P. 5. prop. 22.] ellauri158.html on line 221: -- P. 1. prop. 16. coroll. 1. Hinc sequitur, Deum omnium rerum, quae sub intellectum infinitum cadere possunt, esse causam efficientem. [in: P. 1. prop. 17. schol., prop. 18., prop. 34.] ellauri158.html on line 232: Jumala on vapaasti ja silti välttämättä tarkoittanut tätä kaikkea. Ei tässä mitään erehdystä ole tapahtunut. Ei tarvita mitään teodikeaa, hajaantukaa. ellauri158.html on line 252: P. 1. prop. 21. Omnia, quae ex absoluta natura alicuius attributi Dei sequuntur, semper et infinita existere debuerunt, sive per idem attributum aeterna et infinita sunt. [in: P. 1. prop. 22., prop. 23., prop. 28., prop. 29., app., P. 2. prop. 11., prop. 30., P. 4. prop. 4., P. 5. prop. 40. schol.] ellauri158.html on line 256: P. 1. prop. 22. Quicquid ex aliquo Dei attributo, quatenus modificatum est tali modificatione, quae et necessario et infinita per idem existit, sequitur, debet quoque et necessario et infinitum existere. [in: P. 1. prop. 23., prop. 28., app., P. 2. prop. 11.] ellauri158.html on line 265: -- P. 1. prop. 24. coroll. Hinc sequitur, Deum non tantum esse causam, ut res incipiant existere; sed etiam, ut in existendo perseverent, sive (ut termino scholastico utar) Deum esse causam essendi rerum. [in: P. 1. prop. 28., prop. 28. schol., prop. 29., P. 2. prop. 45. schol., P. 4. prop. 4.] ellauri158.html on line 279: P. 1. prop. 27. Res, quae a Deo ad aliquid operandum determinata est, se ipsam indeterminatam reddere non potest. [in: P. 1. prop. 29.] ellauri158.html on line 283: P. 1. prop. 28. Quodcumque singulare, sive quaevis res quae finita est et determinatam habet existentiam, non potest existere nec ad operandum determinari, nisi ad existendum et operandum determinetur ab alia causa, quae etiam finita est et determinatam habet existentiam; et rursus haec causa non potest etiam existere neque ad operandum determinari, nisi ab alia, quae etiam finita est et determinatam habet existentiam, determinetur ad existendum et operandum, et sic in infinitum. [in: P. 1. prop. 32., P. 2. prop. 9., lem. 3., prop. 30., prop. 31., prop. 48., P. 4. prop. 29., P. 5. prop. 6.] ellauri158.html on line 293: P. 1. prop. 30. Intellectus actu finitus aut actu infinitus Dei attributa Deique affectiones comprehendere debet et nihil aliud. [in: P. 2. prop. 4.] ellauri158.html on line 304: -- P. 1. prop. 32. coroll. 2. Sequitur 2. voluntatem et intellectum ad Dei naturam ita sese habere, ut motus et quies, et absolute, ut omnia naturalia, quae a Deo ad existendum et operandum certo modo determinari debent ... [in: P. 2. prop. 3. schol.] ellauri158.html on line 306: Oh! Tässä lipsahti siililtä taas aika paha heresia. Jumalakaan ei tahdo mitä haluaa, vaan välttämättömyyden pakosta. ellauri158.html on line 334: P. 2. defin. 2. Ad essentiam alicuius rei id pertinere dico, quo dato res necessario ponitur et quo sublato res necessario tollitur; vel id, sine quo res, et vice versa quod sine re nec esse nec concipi potest. [in: P. 2. prop. 10., prop. 37., prop. 49.] ellauri158.html on line 338: P. 2. defin. 3. Per ideam intelligo mentis conceptum, quem mens format, propterea quod res est cogitans. [in: P. 2. prop. 48. schol.] ellauri158.html on line 387: The term was coined by the German philosopher Karl Krause in 1828 to distinguish the ideas of Georg Wilhelm Friedrich Hegel (1770–1831) and Friedrich Wilhelm Joseph Schelling (1775–1854) about the relation of God and the universe from the supposed pantheism of Baruch Spinoza, after reviewing Hindu scriptures. Unlike pantheism, which holds that the divine and the universe are identical, panentheism maintains an ontological distinction between the divine and the non-divine and the significance of both. In panentheism, the universal spirit is present everywhere, which at the same time "transcends" all things created. ellauri158.html on line 430: Mut on siinä jotain lisääkin, noi korollaarit on aika pahoja. Kerettiläisin taitaa olla toi skolia, jonka mukaan jumalan pää ja ruumis on sama asia. Jumala tuumailee vaan asioita toimeen pannessaan. Vaikka justiinsa siinä Siili on aivan oikeassa. Ideat on vaan materian osittaisia heijastuxia omaan peiliinsä, kuten primitiivimarxilaiset leukavasti sanoivat. Siili näyttää sanovan ettei sen jumala haihattele turhia, se on tuumasta toimeen miehiä. Esim ympyrä on kaikkialla sama on se jumalan päässä sädehtivä sädekehä tai liikenneympyrä. ellauri158.html on line 433: -- P. 2. prop. 8. coroll. Hinc sequitur, quod, quamdiu res singulares non existunt, nisi quatenus in Dei attributis comprehenduntur, earum esse obiectivum sive ideae non existunt, nisi quatenus infinita Dei idea existit; et ubi res singulares dicuntur existere, non tantum quatenus in Dei attributis comprehenduntur, sed quatenus etiam durare dicuntur, earum ideae etiam existentiam, per quam durare dicuntur, involvent. [in: P. 2. prop. 9., prop. 11., prop. 15., prop. 45., P. 3. prop. 11. schol., P. 5. prop. 21., prop. 23.] ellauri158.html on line 456: P. 2. prop. 12. Quicquid in obiecto ideae humanam mentem constituentis contingit, id ab humana mente debet percipi, sive eius rei dabitur in mente necessario idea: hoc est, si obiectum ideae humanam mentem constituentis sit corpus, nihil in eo corpore poterit contingere, quod a mente non percipiatur. [in: P. 2. prop. 13., prop. 14., prop. 17., prop. 17. coroll., prop. 19., prop. 21., prop. 22., prop. 38., P. 3. prop. 2. schol., P. 4. prop. 7., P. 5. prop. 4.] ellauri158.html on line 465: -- P. 2. prop. 13. coroll. Hinc sequitur hominem mente et corpore constare, et corpus humanum, prout ipsum sentimus, existere. [in: P. 2. prop. 17. schol.] ellauri158.html on line 491: ------ coroll. Hinc sequitur corpus motum tamdiu moveri, donec ab alio corpore ad quiescendum determinetur; et corpus quiescens tamdiu etiam quiescere, donec ab alio ad motum determinetur. ellauri158.html on line 501: -------- axiom. 2. Cum corpus motum alteri quiescenti quod dimovere nequit, impingit, reflectitur, ut moveri pergat, et angulus lineae motus reflectionis cum plano corporis quiescentis, cui impegit, aequalis erit angulo, quem linea motus incidentiae cum eodem plano efficit. [in: P. 2. prop. 17. coroll.] ellauri158.html on line 505: -------- defin. Cum corpora aliquot eiusdem aut diversae magnitudinis a reliquis ita coercentur, ut invicem incumbant, vel si eodem aut diversis celeritatis gradibus moventur, ut motus suos invicem certa quadam ratione communicent, illa corpora invicem unita dicemus, et omnia simul unum corpus, sive individuum componere, quod a reliquis per hanc corporum unionem distinguitur. [in: P. 2. lem. 4., lem. 7., prop. 24., P. 4. prop. 39.] ellauri158.html on line 521: ---- lem. 6. Si corpora quaedam individuum componentia motum, quem versus unam partem habent, aliam versus flectere cogantur, at ita, ut motus suos continuare possint, atque invicem eadam, qua antea, ratione communicare; retinebit itidem individuum suam naturam absque ulla formae mutatione. ellauri158.html on line 525: ---- lem. 7. Retinet praeterea individuum sic compositum suam naturam, sive id secundum totum moveatur, sive quiescat, sive versus hanc, sive versus illam partem moveatur, dummodo unaquaeque pars motum suum retineat, eumque, uti antea, reliquis communicet. [in: P. 2. lem. 7. schol., P. 3. postul. 1.] ellauri158.html on line 551: -- postul. 6. Corpus humanum potest corpora externa plurimis modis movere plurimisque modis disponere. [in: P. 2. prop. 14., P. 4. prop. 39.] ellauri158.html on line 563: P. 2. prop. 16. Idea cuiuscumque modi, quo corpus humanum a corporibus externis afficitur, involvere debet naturam corporis humani et simul naturam corporis externi. [in: P. 2. prop. 17., prop. 18. schol., prop. 19., prop. 23., prop. 25., prop. 26., prop. 27., prop. 28., prop. 38., prop. 39., P. 3. prop. 27., P. 4. prop. 5.] ellauri158.html on line 567: -- P. 2. prop. 16. coroll. 1. Hinc sequitur primo, mentem humanam plurimorum corporum naturam una cum sui corporis natura percipere. [in: P. 2. prop. 17., prop. 26., prop. 47.] ellauri158.html on line 595: P. 2. prop. 19. Mens humana ipsum humanum corpus non cognoscit, nec ipsum existere scit, nisi per ideas affectionum, quibus corpus afficitur. [in: P. 2. prop. 23., prop. 29. coroll., prop. 43. schol., prop. 47., P. 3. prop. 30., prop. 53.] ellauri158.html on line 651: -- P. 2. prop. 29. coroll. Hinc sequitur, mentem humanam, quoties ex communi naturae ordine res percipit, nec sui ipsius, nec sui corporis, nec corporum externorum adaequatam, sed confusam tantum et mutilatam habere cognitionem. [in: P. 2. prop. 40. schol. 2., P. 3. prop. 3.] ellauri158.html on line 656: P. 2. prop. 30. Nos de duratione nostri corporis nullam nisi admodum inadaequatam cognitionem habere possumus. [in: P. 2. prop. 31.] ellauri158.html on line 660: P. 2. prop. 31. Nos de duratione rerum singularium, quae extra nos sunt, nullam nisi admodum inadaequatam cognitionem habere possumus. [in: P. 2. prop. 31. coroll., P. 4. prop. 62. schol.] ellauri158.html on line 686: Huom. Esim. Siili on mielestään esittänyt jumalan eli luonnon toiminnan asialliseseti. Yet there still remain misconceptions not a few, which might and may prove very grave hindrances to the understanding of the concatenation of things, as I have explained it above. I have therefore thought it worth while to bring these misconceptions before the bar of reason. ellauri158.html on line 688: All such opinions spring from the notion commonly entertained, that all things in nature act as men themselves act, namely, with an end in view. It is accepted as certain, that God himself directs all things to a definite goal (for it is said that God made all things for man, and man that he might worship him). I will, therefore, consider this opinion, asking first, why it obtains general credence, and why all men are naturally so prone to adopt it? secondly, I will point out its falsity; and, lastly, I will show how it has given rise to prejudices about good and bad, right and wrong, praise and blame, order and confusion, beauty and ugliness, and the like. ellauri158.html on line 692: All men are born ignorant of the causes of things, that all have the desire to seek for what is useful to them, and that they are conscious of such desire. Herefrom it follows, first, that men think themselves free inasmuch as they are conscious of their volitions and desires, and never even dream, in their ignorance, of the causes which have disposed them so to wish and desire. Secondly, that men do all things for an end, namely, for that which is useful to them, and which they seek. Thus it comes to pass that they only look for a knowledge of the final causes of events, and when these are learned, they are content, as having no cause for further doubt. If they cannot learn such causes from external sources, they are compelled to turn to considering themselves, and reflecting what end would have induced them personally to bring about the given event, and thus they necessarily judge other natures by their own. Further, as they find in themselves and outside themselves many means which assist them not a little in the search for what is useful, for instance, eyes for seeing, teeth for chewing, herbs and animals for yielding food, the sun for giving light, the sea for breeding fish, &c., they come to look on the whole of nature as a means for obtaining such conveniences. Now as they are aware, that they found these conveniences and did not make them, they think they have cause for believing, that some other being has made them for their use. As they look upon things as means, they cannot believe them to be self—created; but, judging from the means which they are accustomed to prepare for themselves, they are bound to believe in some ruler or rulers of the universe endowed with human freedom, who have arranged and adapted everything for human use. They are bound to estimate the nature of such rulers (having no information on the subject) in accordance with their own nature, and therefore they assert that the gods ordained everything for the use of man, in order to bind man to themselves and obtain from him the highest honor. ellauri158.html on line 694: Hence also it follows, that everyone thought out for himself, according to his abilities, a different way of worshipping God, so that God might love him more than his fellows, and direct the whole course of nature for the satisfaction of his blind cupidity and insatiable avarice. Thus the prejudice developed into superstition, and took deep root in the human mind; and for this reason everyone strove most zealously to understand and explain the final causes of things; but in their endeavor to show that nature does nothing in vain, i.e. nothing which is useless to man, they only seem to have demonstrated that nature, the gods, and men are all mad together. Consider, I pray you, the result: among the many helps of nature they were bound to find some hindrances, such as storms, earthquakes, diseases, &c.: so they declared that such things happen, because the gods are angry at some wrong done to them by men, or at some fault committed in their worship. Experience day by day protested and showed by infinite examples, that good and evil fortunes fall to the lot of pious and impious alike; still they would not abandon their inveterate prejudice, for it was more easy for them to class such contradictions among other unknown things of whose use they were ignorant, and thus to retain their actual and innate condition of ignorance, than to destroy the whole fabric of their reasoning and start afresh. They therefore laid down as an axiom, that God´s judgments far transcend human understanding. Such a doctrine might well have sufficed to conceal the truth from the human race for all eternity, if mathematics had not furnished another standard of verity in considering solely the essence and properties of figures without regard to their final causes. There are other reasons (which I need not mention here) besides mathematics, which might have caused men´s minds to be directed to these general prejudices, and have led them to the knowledge of the truth. ellauri158.html on line 722: P. 2. prop. 42. Secundi et tertii, et non primi generis cognitio docet nos verum a falso distinguere. ellauri158.html on line 725: P. 2. prop. 43. Qui veram habet ideam, simul scit se veram habere ideam, nec de rei veritate potest dubitare. [in: P. 2. prop. 43. schol., prop. 49. schol., P. 3. prop. 58., P. 4. prop. 27., prop. 52., prop. 56., prop. 62., P. 5. prop. 27.] ellauri158.html on line 730: -- P. 2. prop. 44. coroll. 1. Hinc sequitur, a sola imaginatione pendere, quod res tam respectu praeteriti, quam futuri, ut contingentes contemplemur. ellauri158.html on line 732: -- P. 2. prop. 44. coroll. 2. De natura rationis est res sub quadam aeternitatis specie percipere. [in: P. 4. prop. 62., P. 5. prop. 29.] ellauri158.html on line 761: P. 3. defin. 2. Nos tum agere dico, cum aliquid in nobis aut extra nos fit, cuius adaequata sumus causa, hoc est cum ex nostra natura aliquid in nobis, aut extra nos sequitur, quod per eandem solam potest clare et distincte intelligi. At contra nos pati dico, cum in nobis aliquid fit vel ex nostra natura aliquid sequitur, cuius nos non nisi partialis sumus causa. [in: P. 3. prop. 1., P. 4. prop. 2., prop. 5., prop. 15., prop. 23., prop. 33., prop. 35., prop. 35. coroll. 1., prop. 52., prop. 59., prop. 61., prop. 64.] ellauri158.html on line 765: P. 3. postul. 2. Corpus humanum multas pati potest mutationes, et nihilominus retinere obiectorum impressiones seu vestigia et consequenter easdem rerum imagines. ellauri158.html on line 768: -- P. 3. prop. 1. coroll. Hinc sequitur mentem eo pluribus passionibus esse obnoxiam quo plures ideas inadaequatas habet et contra eo plura agere quo plures habet adaequatas. ellauri158.html on line 774: P. 3. prop. 5. Res eatenus contrariae sunt naturae, hoc est, eatenus in eodem subiecto esse nequeunt, quatenus una alteram potest destruere. [in: P. 3. prop. 6., prop. 10., prop. 37., P. 4. prop. 7., prop. 30.] ellauri158.html on line 789: -- P. 3. prop. 15. coroll. Ex eo solo, quod rem aliquam affectu laetitiae vel tristitiae, cuius ipsa non est causa efficiens, contemplati sumus, eandem amare vel odio habere possumus. [in: P. 3. prop. 16., prop. 35., prop. 35. schol., prop. 41., prop. 50. schol., prop. 52. schol.] ellauri158.html on line 791: P. 3. prop. 16. Ex eo solo, quod rem aliquam aliquid habere imaginamur simile obiecto, quod mentem laetitia vel tristitia afficere solet, quamvis id, in quo res obiecto est similis, non sit horum affectuum efficiens causa, eam tamen amabimus vel odio habebimus. [in: P. 3. prop. 15. schol., prop. 17., prop. 41., prop. 46., P. 4. prop. 34.] ellauri158.html on line 792: P. 3. prop. 17. Si rem, quae nos tristitiae affectu afficere solet, aliquid habere imaginamur simile alteri, quae nos aeque magno laetitiae affectu solet afficere, eandem odio habebimus et simul amabimus. [in: prop. 17. schol.] ellauri158.html on line 800: P. 3. prop. 22. Si aliquem imaginamur laetitia afficere rem, quam amamus, amore erga eum afficiemur. Si contra eundem imaginamur tristitia eandem afficere, contra odio etiam contra ipsum afficiemur. [in: P. 3. prop. 24., prop. 27. coroll. 1.] ellauri158.html on line 804: P. 3. prop. 24. Si aliquem imaginamur laetitia afficere rem, quam odio habemus, odio etiam erga eum afficiemur. Si contra eundem imaginamur tristitia eandem rem afficere, amore erga ipsum afficiemur. [in: P. 3. prop. 35. schol.] ellauri158.html on line 806: P. 3. prop. 25. Id omne de nobis deque re amata affirmare conamur, quod nos vel rem amatam laetitia afficere imaginamur; et contra id omne negare, quod nos vel rem amatam tristitia afficere imaginamur. [in: P. 3. prop. 26., prop. 30. schol., prop. 40. schol., prop. 41. schol., prop. 50. schol., P. 4. prop. 49.] ellauri158.html on line 808: P. 3. prop. 26. Id omne de re, quam odio habemus, affirmare conamur, quod ipsam tristitia afficere imaginamur, et id contra negare, quod ipsam laetitia afficere imaginamur. [in: prop. 40. coroll. 2., prop. 43.] ellauri158.html on line 812: -- P. 3. prop. 27. coroll. 1. Si aliquem, quem nullo affectu prosecuti sumus, imaginamur laetitia afficere rem nobis similem, amore erga eundem afficiemur. Si contra eundem imaginamur eandem tristitia afficere, odio erga ipsum afficiemur. [in: P. 3. prop. 32., aff. defin. 19., aff. defin. 20.] ellauri158.html on line 813: -- P. 3. prop. 27. coroll. 2. Rem, cuius nos miseret, odio habere non possumus ex eo, quod ipsius miseria nos tristitia afficit. ellauri158.html on line 814: -- P. 3. prop. 27. coroll. 3. Rem, cuius nos miseret, a miseria, quantum possumus, liberare conabimur. [in: P. 4. prop. 50.] ellauri158.html on line 816: P. 3. prop. 28. Id omne, quod ad laetitiam conducere imaginamur, conamur promovere, ut fiat; quod vero eidem repugnare sive ad tristitiam conducere imaginamur, amovere vel destruere conamur. [in: P. 3. prop. 29., prop. 31. coroll., prop. 32., prop. 35., prop. 36., prop. 38., prop. 39., prop. 39. schol., prop. 50. schol., prop. 51. schol., prop. 55. schol., P. 4. prop. 19., prop. 37. schol. 2., P. 5. prop. 19.] ellauri158.html on line 817: P. 3. prop. 29. Nos id omne etiam agere conabimur, quod homines cum laetitia aspicere imaginamur, et contra id agere aversabimur, quod homines aversari imaginamur. [in: P. 3. prop. 33., prop. 43., etiam in: TP cap. 7. art. 6.] ellauri158.html on line 819: P. 3. prop. 30. Si quis aliquid egit, quod reliquos laetitia afficere imaginatur, is laetitia concomitante idea sui, tanquam causa, afficietur, sive se ipsum cum laetitia contemplabitur. Si contra aliquid egit, quod reliquos tristitia afficere imaginatur, se ipsum cum tristitia contra contemplabitur. [in: P. 3. prop. 34., prop. 40. schol., prop. 41. schol., prop. 43.] ellauri158.html on line 821: P. 3. prop. 31. Si aliquem imaginamur amare vel cupere vel odio habere aliquid, quod ipsi amamus, cupimus vel odio habemus, eo ipso rem constantius amabimus etc. Si autem id, quod amamus, eum aversari imaginamur, vel contra, tum animi fluctuationem patiemur. [in: P. 3. prop. 35., aff. defin. 44., P. 4. prop. 34. schol., prop. 37., P. 5. prop. 20.] ellauri158.html on line 824: P. 3. prop. 32. Si aliquem re aliqua, qua unus solus potiri potest, gaudere imaginamur, conabimur efficere, ne ille illa re potiatur. [in: P. 3. prop. 32. schol., aff. defin. 33., P. 4. prop. 34.] ellauri158.html on line 826: P. 3. prop. 33. Cum rem nobis similem amamus, conamur, quantum possumus, efficere, ut nos contra amet. [in: P. 3. prop. 34., prop. 38., prop. 42.] ellauri158.html on line 828: P. 3. prop. 35. Si quis imaginatur rem amatam eodem vel arctiore vinculo amicitiae, quo ipse eadem solus potiebatur, alium sibi iungere, odio erga ipsam rem amatam afficietur, et illi alteri invidebit. ellauri158.html on line 831: -- P. 3. prop. 36. coroll. Si itaque unam ex iis circumstantiis deficere compererit, amans contristabitur. ellauri158.html on line 834: P. 3. prop. 38. Si quis rem amatam odio habere inceperit, ita ut amor plane aboleatur, eandem maiore odio ex pari causa prosequetur, quam si ipsam nunquam amavisset, et eo maiore, quo amor antea maior fuerat. [in: P. 3. prop. 44.] ellauri158.html on line 835: P. 3. prop. 39. Qui aliquem odio habet, ei malum inferre conabitur, nisi ex eo maius sibi malum oriri timeat; et contra, qui aliquem amat, ei eadem lege benefacere conabitur. [in: P. 3. prop. 40. coroll. 2., prop. 40. schol., prop. 41. schol., aff. defin. 34., aff. defin. 36., P. 4. prop. 34., prop. 37. schol. 2., prop. 45., prop. 45. coroll. 1., prop. 45. coroll. 2.] ellauri158.html on line 836: -- P. 3. prop. 39. schol. Bonum, malum. Timor, metus, verecundia, consternatio. [in: P. 3. prop. 51. schol., aff. defin. 39., aff. defin. 42., P. 4. prop. 70.] ellauri158.html on line 848: P. 3. prop. 44. Odium, quod amore plane vincitur, in amorem transit; et amor propterea maior est, quam si odium non praecessisset. [in: P. 4. prop. 46.] ellauri158.html on line 862: P. 3. prop. 52. Obiectum quod simul cum aliis antea vidimus, vel quod nihil habere imaginamur, nisi quod commune est pluribus, non tamdiu contemplabimur, ac illud, quod aliquid singulare habere imaginamur. [in: P. 3. prop. 55. coroll. 2. schol., aff. defin. 4., aff. defin. 10.] ellauri158.html on line 935: P. 3. aff. defin. 4. Admiratio est rei alicuius imaginatio, in qua mens defixa propterea manet, quia haec singularis imaginatio nullam cum reliquis habet connexionem. [in: P. 4. prop. 59.] ellauri158.html on line 965: nobis ingeneratur ex eo, quod alios eandem cupiditatem habere imaginamur. ellauri158.html on line 966: P. 3. aff. defin. 34. Gratia seu gratitudo est cupiditas seu amoris studium, quo ei benefacere conamur, qui in nos pari amoris affectu beneficium contulit. [in: P. 4. prop. 71.] ellauri158.html on line 967: P. 3. aff. defin. 35. Benevolentia est cupiditas benefaciendi ei, cuius nos miseret. ellauri158.html on line 968: P. 3. aff. defin. 36. Ira est cupiditas, qua ex odio incitamur ad illi quem odimus malum inferendum. ellauri158.html on line 969: P. 3. aff. defin. 37. Vindicta est cupiditas, qua ex reciproco odio concitamur ad malum inferendum ei, qui nobis pari affectu damnum intulit. ellauri158.html on line 970: P. 3. aff. defin. 38. Crudelitas seu saevitia est cupiditas, qua aliquis concitatur ad malum inferendum ei, quem amamus, vel cuius nos miseret. ellauri158.html on line 1002: -- P. 4. prop. 4. coroll. Hinc sequitur, hominem necessario passionibus esse semper obnoxium, communemque naturae ordinem sequi et eidem parere, seseque eidem, quantum rerum natura exigit, accommodare. [in: P. 4. prop. 37. schol. 2., etiam in: TP cap. 1. art. 5.] ellauri158.html on line 1004: P. 4. prop. 6. Vis alicuius passionis seu affectus reliquas hominis actiones seu potentiam superare potest, ita ut affectus pertinaciter homini adhaereat. [in: P. 4. prop. 37. schol. 2., prop. 43., prop. 44., prop. 60., P. 5. prop. 7.] ellauri158.html on line 1015: P. 4. prop. 12. Affectus erga rem, quam scimus in praesenti non existere et quam ut possibilem imaginamur, ceteris paribus intensior est, quam erga contingentem. [in: P. 4. prop. 12. coroll.] ellauri158.html on line 1016: -- P. 4. prop. 12. coroll. Affectus erga rem, quam scimus in praesenti non existere et quam ut contingentem imaginamur, multo remissior est, quam si rem in praesenti nobis adesse imaginaremur. [in: P. 4. prop. 17.] ellauri158.html on line 1017: P. 4. prop. 13. Affectus erga rem contingentem, quam scimus in praesenti non existere, ceteris paribus remissior est, quam affectus erga rem praeteritam. ellauri158.html on line 1018: P. 4. prop. 14. Vera boni et mali cognitio, quatenus vera, nullum affectum coercere potest; sed tantum quatenus ut affectus consideratur. ellauri158.html on line 1026: P. 4. prop. 20. Quo magis unusquisque suum utile quaerere, hoc est, suum esse conservare conatur et potest, eo magis virtute praeditus est; et contra, quatenus unusquisque suum utile, hoc est, suum esse conservare negligit, eatenus est impotens. [in: P. 4. prop. 35. coroll. 2., prop. 37. schol. 2.] ellauri158.html on line 1028: P. 4. prop. 21. Nemo potest cupere beatum esse, bene agere et bene viverem qui simul non cupiat esse, agere et viverem hoc estm actu existere. [in: P. 4. prop. 22. coroll.] ellauri158.html on line 1031: P. 4. prop. 23. Homo quatenus ad aliquid agendum determinatur ex eo, quod ideas habet inadaequatas, non potest absolute dici ex virtute agere; sed tantum quatenus determinatur ex eo, quod intelligit. [in: P. 4. prop. 28.] ellauri158.html on line 1032: P. 4. prop. 24. Ex virtute absolute agere nihil aliud in nobis est, quam ex ductu rationis agere, vivere, suum esse conservare (haec tria idem significant) idque ex fundamento proprium utile quaerendi. [in: P. 4. prop. 36., prop. 37., prop. 56., prop. 67., prop. 72., P. 5. prop. 41.] ellauri158.html on line 1035: P. 4. prop. 26. Quicquid ex ratione conamur, nihil aliud est quam intelligere; nec mens quatenus ratione utitur, aliud sibi utile esse iudicat nisi id quod ad intelligendum conducit. [in: P. 4. prop. 27., prop. 28., prop. 36., prop. 37., prop. 38., prop. 40., prop. 48., prop. 53., P. 5. prop. 9., prop. 10.] ellauri158.html on line 1037: P. 4. prop. 28. Summum mentis bonum est Dei cognitio, et summa mentis virtus Deum cognoscere. [in: P. 4. prop. 36., P. 5. prop. 20., prop. 25., prop. 27.] ellauri158.html on line 1038: P. 4. prop. 29. Res quaecumque singularis, cuius natura a nostra prorsus est diversa, nostram agendi potentiam nec iuvare nec coercere potest, et absolute res nulla potest nobis bona aut mala esse, nisi commune aliquid nobiscum habeat. [in: P. 4. prop. 31. coroll.] ellauri158.html on line 1051: P. 4. prop. 36. Summum bonum eorum, qui virtutem sectantur, omnibus commune est, eoque omnes aeque gaudere possunt. [in: P. 4. prop. 37., P. 5. prop. 20.] ellauri158.html on line 1061: P. 4. prop. 42. Hilaritas excessum habere nequit, sed semper bona est, et contra melancholia semper mala. ellauri158.html on line 1062: P. 4. prop. 43. Titillatio excessum habere potest et mala esse; dolor autem eatenus potest esse bonus, quatenus titillatio seu laetitia est mala. [in: P. 4. prop. 44., prop. 47., prop. 59.] ellauri158.html on line 1063: P. 4. prop. 44. Amor et cupiditas excessum habere possunt. ellauri158.html on line 1077: -- P. 4. prop. 50. coroll. Hinc sequitur, quod homo qui ex dictamine rationis vivit, conatur, quantum potest, efficere ne commiseratione tangatur. ellauri158.html on line 1113: P. 4. prop. 61. Cupiditas, quae ex ratione oritur, excessum habere nequit. [in: P. 4. prop. 63. coroll., P. 5. prop. 4. schol.] ellauri158.html on line 1121: -- P. 4. prop. 64. coroll. Hinc sequitur, quod si mens humana non nisi adaequatas haberet ideas, nullam mali formaret notionem. [in: P. 4. prop. 68.] ellauri158.html on line 1128: P. 4. prop. 68. Si homines liberi nascerentur, nullum boni et mali formarent conceptum, quamdiu liberi essent. ellauri158.html on line 1171: P. 5. prop. 14. Mens efficere potest, ut omnes corporis affectiones seu rerum imagines ad Dei ideam referantur. [in: P. 5. prop. 15., prop. 16., prop. 20. schol., prop. 39.] ellauri158.html on line 1179: P. 5. prop. 18. Nemo potest Deum odio habere. [in: P. 5. prop. 20.] ellauri158.html on line 1190: P. 5. prop. 25. Summus mentis conatus summaque virtus est res intelligere tertio cognitionis genere. [in: P. 5. prop. 27.] ellauri158.html on line 1192: P. 5. prop. 26. Quo mens aptior est ad res tertio cognitionis genere intelligendum, eo magis cupit, res eodem hoc cognitionis genere intelligere. ellauri158.html on line 1193: P. 5. prop. 27. Ex hoc tertio cognitionis genere summa, quae dari potest, mentis acquiescentia, oritur. [in: P. 5. prop. 32., prop. 36. schol., prop. 38. schol.] ellauri158.html on line 1194: P. 5. prop. 28. Conatus seu cupiditas cognoscendi res tertio cognitionis genere oriri non potest ex primo, at quidem ex secundo cognitionis genere. ellauri158.html on line 1200: P. 5. prop. 32. Quicquid intelligimus tertio cognitionis genere, eo delectamur, et quidem concomitante idea Dei tamquam causa. [in: P. 5. prop. 32. coroll., prop. 36., prop. 42.] ellauri158.html on line 1201: -- P. 5. prop. 32. coroll. Ex tertio cognitionis genere oritur necessario amor Dei intellectualis. [in: P. 5. prop. 33. schol., prop. 35., prop. 36., prop. 42.] ellauri158.html on line 1202: P. 5. prop. 33. Amor Dei intellectualis, qui ex tertio cognitionis genere oritur, est aeternus. [in: P. 5. prop. 33. schol., prop. 37., prop. 39.] ellauri158.html on line 1214: sit contrarium, sive quod ipsum possit tollere. [in: P. 5. prop. 38.] ellauri158.html on line 1216: P. 5. prop. 38. Quo plures res secundo et tertio cognitionis genere mens intelligit, eo minus ipsa ab affectibus, qui mali sunt, patitur et mortem minus timet. [in: P. 5. prop. 42.] ellauri158.html on line 1223: P. 5. prop. 41. Quamvis nesciremus, mentem nostram aeternam esse, pietatem tamen et religionem et absolute omnia, quae ad animositatem et generositatem referri ostendimus in quarta parte, prima haberemus. ellauri158.html on line 1225: P. 5. prop. 42. Beatitudo non est virtutis praemium, sed ipsa virtus; nec eadem gaudemus, quia libidines coercemus, sed contra quia eadem gaudemus, ideo libidines coercere possumus. ellauri159.html on line 43: Se mitä tässä ajan takaa on että miten albumin 98 luonnetaksonomioihin saadaan takas mukaan se niistä poispudotettu arvoaxeli. Epäilemättä kullakin luonnetyypillä on omat helmasyntinsä ja luonnolliset hyveensä. Mutta niitä ei saa esiin ellei mukaan ota jotain preferenssejä. Todennäköisesti se on kaikkien uskontojen peukuttama tiimiajattelu. Siihenhän uskontoja tarvitaan. Niinkuin Jepu sanoi, en tullut noutamaan jo lunastettuja, vaan ostamaan ylijääneitä kelvottomia. Eli siis matelijanaivo luonnostaan johtaa apinoita tekemään tietyntapaisia temppuja, ja yliminä käskyineen ohjaa sitä suositettuun käytöxeen, joka hyödyttää tiimin johtoa. (Tai siis tarkoitan, koko tiimiä, sanoo nilkki yskähdellen nyrkkiinsä. Tää on win-win tilanne, I win a lot and you guys win a tiny bit. Älkää olko kateita, se on 1 tappavista synneistä.) Just tätä angstasi Paavali Roomalaiskirjeen 7. luvussa. ellauri159.html on line 45: Kymmenen käskyä tai dekalogi (hepr. ‏עשרת הדברים‎, Aseret ha-Dvarîm) ovat juutalaisen ja kristillisen uskon mukaan Jumalan ihmiselle Mooseksen välityksellä Siinain vuorella antamat käskyt. Kristinuskon eri suunnissa käytetään hiukan erilaista numerointia käskyistä. Käskyistä käytetään myös nimeä Dekalogi, joka tulee kreikan sanasta δεκάλογος tai "dekalogos", suomeksi kymmenen lausetta, kymmenen lausuntoa, kymmenen puheenvuoroa tai kymmenen tiedonantoa, tai mixei 10 logoa. Käskyä-muodon lausunnot saavat Raamatusta, kymmenen käskyä, aseret had'varim Raamatusta käskyt löytyvät Toisesta Mooseksen kirjasta (2 Moos. 20:1–17) sekä varuixi myös Viidennestä Mooseksen kirjasta (5 Moos. 5:6–21). ellauri159.html on line 59: Different religious traditions divide the seventeen verses of Exodus 20:1–17 and their parallels in Deuteronomy 5:4–21 into ten commandments in different ways, shown in the table below. Some suggest that the number ten is a choice to aid memorization rather than a matter of theology. ellauri159.html on line 415: L: Lutherans follow Luther's Large Catechism, which follows Augustine but subordinates the prohibition of images to the sovereignty of God in the First Commandment and uses the word order of Exodus 20:17 rather than Deuteronomy 5:21 for the ninth and tenth commandments. ellauri159.html on line 435: Have but one God: thy knees were sore ellauri159.html on line 454: There’s no objection to divorce. ellauri159.html on line 456: To steal were folly, for ’tis plain ellauri159.html on line 457: In cheating there is greater gain. ellauri159.html on line 565: There is no single document about the knightly code that lists all the virtues like this. It’s a modern interpretation of several documents that outline some kind of behavioral code for knights. Between 1170 and 1220 there were several documents outlining a code of conduct for knights but there wasn’t a decision made to use a single one. The overarching idea of these virtues was “chivalry”. Chivalry originated in the Holy Roman Empire from the idealization of the cavalryman. Military bravery, individual training, and service to others—especially in Francia, among horse soldiers in Charlemagne’s cavalry. ellauri159.html on line 567: I’m aware that “knightly virtues” sounds a lot like a fedora wearing “nice guy”. If you go back in history, I don’t think you can deny that knights were pretty badass and nothing like the modern day “nice guy”. The difference is that a real knight was strong and powerful. A “nice guy” tries being nice because he is powerless. There is a big difference. Suggested post: A gentleman is not a “nice guy” ellauri159.html on line 569: It’s almost like the knightly virtues are the ideal masculine character. And in my opinion these virtues are a good ideal to strive towards. This is something to keep in mind. This code wasn’t meant for everyone. It’s for soldiers on horses, you know, knights… This combination of virtues is supposed to be the best possible behavior of a knight, a soldier, a fighting man. There is no mention of women and children anywhere. Naiset ja lapset ja homot ruikulikakat älkööt vaivautuko. Tää on kovien poikien leikkiä. ellauri159.html on line 594: Kristityillä kavaljeereilla on kokonaista 24 hyveen luettelo: ellauri159.html on line 624: Luke on talousliberaaliuskossa. In the time of the medieval knight, making prudent love made the difference between life and death, wealth or poverty, health or illness, safety or turmoil, marriage or no marriage, and children or no children. And it is no different for today’s knight. Making prudent decisions daily will help lead a fruitful and effective life. ellauri159.html on line 635: If we are “full of ourselves,” we are usually “full of shit”. Being empowered and acting out of our own self-will may get us pretty far, but not in God’s eyes. The jealous God prefers us to be emptied of our own strength so he can fill us up with his own strength. ellauri159.html on line 646: A knight needs both perseverance and patience. Perseverance is staying with a project or battle until it is finished. Patience is tolerating a pain in the ass, like the Reverend Billy Graham, these two virtues are interrelated. ellauri159.html on line 650: Honest to God honor comes to a person when they serve and live only for God. Sometimes others acknowledge this honor publically, which is a perk, but this is never a true knight’s goal. A good reputation (at least among those where a good reputation is valued) is nice to have, but that’s never his goal either. Nonetheless, having a good name is “more desirable than great riches; to be esteemed is better than silver or gold” (Proverbs 22:1). ellauri159.html on line 654: Each of you should look to your own interests, but also to the interests of others. Your attitude should be the same as that of Christ Jesus, who was nothing much as such. ellauri159.html on line 661: A knight’s sacrifice is by using his strength on behalf of the weak. Sharing our food and providing the wanderer with shelter and clothing are also acts of sacrifice, but they can also be counted as hospitality or charity, depending on the sttus of the other guy. ellauri159.html on line 675: Perhaps the clearest way to define loyalty is unswerving in allegiance to the latest boss. We are all on different paths in life; when you choose to not swerve from the path the latest lord has for you, that’s loyalty. When you have the opportunity to veer from it for friendship or marriage but choose not to, you are acting out of loyalty. When you spit on your parents to join a sect, that is loyalty. This is the new law, fuck the ten commandments. ellauri159.html on line 682: Being truthful means being real honest with the facts, but it also means living in a way where what you know to be true influences your daily actions. A knight who has not yet fully resolved that he will speak only the truth will stumble on a lie. ellauri159.html on line 686: But among you there must not be even a hint of sexual immorality, or of any kind of impurity, or of greed, because these are improper for God’s holy people. Nor should there be obscenity, foolish talk, or coarse joking, which are out of place, but rather thanksgiving. For of this you can be sure: No immoral, impure, or greedy person—such a man is an idolater—has any inheritance in the kingdom of Christ and of God. ellauri159.html on line 707: Let us not become weary in doing good, for at the proper time we will reap a harvest if we do not give up. Therefore, as we have opportunity, let us do good to all people, especially to those who belong to the family of believers. ellauri159.html on line 715: For what makes you different from anyone else? That you hurt? ellauri159.html on line 748: While the prevailing view among anthropologists was long that hunter/gatherer tribes were very peaceful — bucolic, noble savages — many modern researchers like Wrangham, Napoleon Chagnon, and Steven Pinker convincingly argue that just the opposite is true. Amongst premodern peoples who lived in proximity to neighboring tribes, there is strong evidence that conflict was in fact continual and quite bloody. Primitive human males literally aped their ancestors — forming small gangs, competing for status, and fiercely maintaining boundaries. In the few tribes that did allow women to take part in raiding parties, just like as with the chimpanzees, typically only one or two childless women would choose to come along. ellauri159.html on line 751: In primitive times, what mattered most were not individual desires, but the needs of the group — that which helped the tribe survive as a whole trumped everything else. Niin ja sit naiset on tosi kehnoja suunnistamaan, ne seuraa vaan ennalta merkittyjä hajujälkiä. ellauri159.html on line 755: “When men evaluate each other as men, they still look for the same virtues that they’d need to keep the perimeter. Men respond to and admire the qualities that would make men useful and dependable in an emergency. Men have always had a role apart, and they still judge one another according to the demands of that role as a guardian in a gang struggling for survival against encroaching doom. Everything that is specifically about being a man—not merely a person—has to do with that role.” –Jack Donovan, The Way of Men ellauri159.html on line 757: As I’ve been working on this series, thinking through the tradition of manhood, and attempting to synthesize Gilmore’s findings and the manifestations of the manly code in different cultures, boy, it’s really tasked my brain. When my mind got tied up in knots and the meaning of manhood became seemingly impenetrable and obscure, I often found myself thinking about the definition of masculinity laid out in Jack Donovan’s The Way of Men. It is so simple that even I can wrap my skull around it. ellauri159.html on line 761: If there are females in your group, they will have plenty of hard and necessary work to do. Everyone will have to pull their own weight, but the hunting and fighting is almost always going to be up to the men. When lives are on the line, people will drop the etiquette of equality and make that decision again and again because it makes the most sense… ellauri159.html on line 772: To the description of the ideal perimeter-keeper outlined above, Donovan assigns four “tactical virtues”: strength, courage, mastery, and honor. These are “simple, amoral, and functional virtues” — “the practical virtues of men who must rely on one another in a worst case scenario.” They are “amoral” because they are crucial to the success of any gang — no matter if what they’re fighting for is right or wrong. Strength, courage, mastery, and honor are the attributes needed in a team of Navy SEALs just as much as a family of Mafioso. If you’ve ever wondered why we are fascinated by gangsters, pirates, bank robbers, and outlaws of all stripes, and can’t help but think of them as pretty manly despite their thuggery and extralegal activities, now you know; they’re not good men, but they’ve mastered the core fundamentals of being good at being men. So they are good men, though they are bad men. I mean. ellauri159.html on line 778: Courage: The spirit /will/discipline to engage and employ one’s strength when inwardly tempted to shrink/run/hide. There are “higher” forms of courage, but at its most fundamental, it represents an outwardly demonstrated indifference to risk, pain, and physical danger. ellauri159.html on line 780: Mastery: Skill and adeptness in using the techniques and technology employed in hunting and fighting; a deft understanding of knowledge that saves lives and furthers the interests of your group. ellauri159.html on line 782: Honor: Traditional honor is not the same as integrity — living up to your own, personal standards. Traditional honor is a reputation for strength, courage, and mastery — as judged by other men. Honorable men care about being manly, knowing that each individual member’s prowess in the tactical virtues bolsters the strength and reputation of the gang as a whole and thus deters attack from rival gangs. Dishonorable men, on the other hand, evince indifference or hostility to the standards, weakening the group and leaving it more vulnerable. ellauri159.html on line 787: Strength, courage, mastery, and honor are virtues that obviously aren’t exclusive to men, and it’s not that there haven’t been women who have embodied these traits in every age (as we shall see next time, the idea of a soft, fragile femininity is a modern conception). It isn’t that women shouldn’t seek these attributes either. Rather, the tactical virtues comprise the defining traits of masculinity. If a woman isn’t strong or acts afraid in the face of danger, no one thinks of her as less womanly because of it. Yet such shortcomings will be seen as emasculating in a man, even today. ellauri159.html on line 789: So what are the defining traits of femininity? Oh-hoho, I’m not going to touch that with a ten-foot pole. I´m not THAT brave. It’s taken me years to understand manhood, and I’m still refining my views. I wouldn’t appreciate it if a woman who hadn’t rigorously studied masculinity offered an off-the-cuff definition for it, so I will refrain from doing likewise. Someone should start an awesome Art of Womanliness-type blog and explore the subject. I’ll be a reader. ellauri159.html on line 791: Even the men we hold up as proof that you can be manly by living the higher virtues without completely fulfilling the 3 P’s of Manhood (or even 3 pushups) ultimately derive their inspiration from the fundamental underpinnings of the tactical virtues. Figures like Gandhi and Jesus are lauded for their non-violence and their goodness, but our ability to think of them as manly, derives from their embrace of masculine expendability – a courageous indifference to the pain and suffering others might inflict on their physical body. They were good men, certainly, but their willingness to sacrifice themselves for the sake of their people, also made them good at being men. Gandhi did procreate a lot. Jesus provided for millions of preachers. Both were expendable. That´ll do, welcome to the perimeter pencil necks. ellauri159.html on line 796: Brauerei Plötz ellauri159.html on line 808: Hyvää: jungilaisuus koska se nazaa mun eläinhahmoihin; se että eri juonia on vaan 7. That having been said, here are Booker's seven plots: ellauri159.html on line 840: Pitäisi ehkä miettiä mix ne olis just nää 7 eikä esim jotkut toiset 8. Eli mix just nää? Piirteytetään näin: montako heroa, montako konnaa, miten niille käy, ja mitä palkintoa pääasiassa tavoitellaan (EFK mielessä): n heroa H, n konnaa V, H/V käy hyvin/huonosti +/-, teema EAT!/FUCK!/KILL! (1 tai useampia). Monsteri ja kvesti eroaa siinä että toisessa on paha joka pitää lopettaa ja toisessa hyvä joka pitää saada. Siis kristillisiltä kavaljeereilta tuttu mercy/grace erottelu. ellauri159.html on line 859: oWhen I was just a lad of ten, my father said to me, I´m sitting here in the boring room ellauri159.html on line 860: "Come here and take a lesson from the lovely lemon tree." It´s just another rainy Sunday afternoon ellauri159.html on line 894: For those of you who are not familiar with Myers-Briggs or the MBTI (Myers-Briggs Type Indicator), it is a personality profiling system based on Jung’s typological theory that was developed by Katherine Cook Briggs and her daughter Isabel Briggs Myers. In the Myers-Briggs typology system, there are sixteen personality types consisting of four letters: E for extrovert or I for introvert, S for sensor or N for intuitive, T for thinker or F for feeler, and P for perceiver or J for judger. Psychologist David Keirsey later sorted these types into four temperaments. You can read more about Myers-Briggs here and find books about it here. Myers-Briggs typology can offer a lot of insight into how someone thinks, and in the case of an author, how someone writes. ellauri159.html on line 900: ESTJs are industrious traditionalists whose extroversion often leads them to take charge of situations. They are generally pragmatic and like things to be organized and clear. They are driven by a need to analyze and bring order to the world. ESTJ writers include Amy Chua, E.L. James, Dr. Phil McGraw, Tom Clancy, Ann Coulter, Michelle Malkin, Bill O’Reilly, Billy Graham, and Sonia Sotomayor. Learn more about how ESTJs write here. ellauri159.html on line 905: ESFJs are the Molly Weasleys of the world. Outgoing and community-minded, people of this type value loyalty, dependability, and practicality. They are driven by an active and intense caring about people along with a strong desire to bring harmony to their relationships. Barbara Walters and Chris Wallace are ESFJ authors. Learn more about how ESFJs write here. ellauri159.html on line 910: ISFJs are quiet, caring, and dependable people who have a strong sense of personal responsibility. They are realistic and excellent organizers. One ISFJ author is Mother Teresa. Learn more about how ISFJs write here. ellauri159.html on line 915: ISTJs are logical pragmatists with a strong sense of personal responsibility. They take their work seriously and pay great attention to detail. Thomas Hobbes, Sigmund Freud, Martin Heidegger, Xenophon, and Ayaan Hirsi Ali are examples of ISTJ writers. Learn more about how ISTJs write here. ellauri159.html on line 923: ESTPs are enthusiastic adventurers who enjoy hands-on experiences. They are realists who accept the world the way it is and focus on enjoying new activities and challenges. Famous ESTP authors include Sir Arthur Conan Doyle, Glenn Beck, Bret Easton Ellis, the Marquis de Sade, Ernest Hemingway, John Grisham, Dale Carnegie, Stephen R. Covey, Epicurus, and Rhonda Byrne. Learn more about how ESTPs write here. ellauri159.html on line 928: ESFPs are enthusiastic about having new experiences and meeting new people. They are generally warm and adaptable realists who go with the flow. ESFP authors include Tony Robbins, Wayne Dyer, Deepak Chopra, Bill Clinton, and Paulo Coelho. Learn more about how ESFPs write here. ellauri159.html on line 933: ISFPs are the quintessential free spirit. They feel deeply and often have an adventurous approach to life. They are quiet, adaptable, and compassionate. One ISFP author is Thich Nhat Hanh. Learn more about how ISFPs write here. ellauri159.html on line 938: ISTPs are driven by a desire to understand how things work. They are logical and realistic people who enjoy solving problems in a hands-on way. ISTP writers include Miyamoto Musashi and the Dalai Lama. Learn more about how ISTPs write here. ellauri159.html on line 946: ENFPs thrive on the new–new people, new activities, and new ideas. They see what is possible and are generally energetic, enthusiastic, and spontaneous. ENFP writers include Oscar Wilde, Aldous Huxley, Umberto Eco, Salman Rushdie, Anne Frank, Kurt Vonnegut, Anaïs Nin, Dr. Seuss, Hunter S. Thompson, and Erica Jong. Learn more about how ENFPs write here. ellauri159.html on line 951: ENFJs care intensely about people and are driven by a need for relational harmony. They tend to be warmly expressive and empathetic people who enjoy helping others reach their potential. ENFJ writers include Johann von Goethe, Matthieu Ricard, Erasmus of Rotterdam, and Erich Fromm. Learn more about how ENFJs write here. ellauri159.html on line 956: INFJs have an inner world filled with ideas, symbols, and possibilities. They are passionate, idealistic, and have a deep concern for others. INFJ writers include Plato, Mary Wollstonecraft, Nathaniel Hawthorne, Dante Alighieri, Fyodor Dostoevsky, Agatha Christie, Charlotte Brontë, J.K. Rowling, Carl Jung, and Leo Tolstoy. Learn more about how INFJs write here. ellauri159.html on line 961: INFPs are the dreamers of the world. They are deeply idealistic and passionate about their beliefs, ideas, and relationships. INFP writers include Jean-Jacques Rousseau, Albert Camus, George Orwell, J.R.R. Tolkien, Virginia Woolf, Antoine de Saint-Exupery, A.A. Milne, Franz Kafka, Edgar Allan Poe, John Milton, William Blake, Hans Christian Anderson, William Shakespeare, Homer, and George R.R. Martin. Learn more about how INFPs write here. ellauri159.html on line 969: ENTJs are forceful personalities who excel at conceptual strategy and executing plans. They are future-oriented and natural leaders. Robert James Waller and Sheryl Sandberg are two examples of ENTJ writers. Learn more about how ENTJs write here. ellauri159.html on line 974: ENTPs love new ideas and possibilities and are excited by innovation. They are energetic, enthusiastic, and spontaneous people with a deep need to understand the world around them. ENTP writers include Socrates, Niccolo Machiavelli, George Bernard Shaw, Chuck Palahniuk, Benjamin Franklin, Voltaire, and Mark Twain. Learn more about how ENTPs write here. ellauri159.html on line 979: INTPs have a deep need to make sense of the world and are generally logical, analytical, and emotionally detached. They enjoy new ideas and are adaptable in their lifestyle, if not always their thinking. INTP writers include Richard Dawkins, Immanuel Kant, Charles Darwin, Hannah Arendt, John Locke, Thomas Aquinas, Rene Descartes, and John le Carre. Learn more about how INTPs write here. ellauri159.html on line 984: INTJs are idea people, driven by their inner world of possibilities and a deep need to understand the world around them. They are logical, systematic thinkers who enjoy turning their visions into a reality. INTJ writers include Jane Austen, C.S. Lewis, Emily Brontë, Ayn Rand, Lewis Carroll, Friedrich Nietzsche, Stephen Hawking, Isaac Asimov, Christopher Hitchens, and Karl Marx. Learn more about how INTJs write here. ellauri159.html on line 989: Note: I referenced the type descriptions at the Center for Applications of Psychological Type. Author types are based on research and educated guesses. No one can type a person with 100% accuracy except a professional or the person him/herself. If even they. ellauri159.html on line 1001: Ss are concrete thinkers, placing more trust in experience than in flashes of insight. They’re more interested in sensory data than in the patterns perceived by the unconscious mind. Ss tend to be intellectually content—they want to enjoy the world. ellauri159.html on line 1004: Ns are abstract thinkers, placing more trust in flashes of insight than in experience. They’re less interested in sensory data than in the patterns perceived by the unconscious mind. Ns tend to be intellectually restless—they want to change the world. ellauri159.html on line 1041: Write for an audience, seeing you want to hear how people were affected by your work. With sufficient encouragement and clear instructions, you might even be able adapt the piece to the expectations of a teacher, boss, or editor. A lack of feedback is likely to demotivate you. To avoid this, seek out an environment where people appreciate hearing your stuff over and over. ellauri159.html on line 1043: You do well in a collaborative environment. You might enjoy writing plays, skits, or videos that illustrate your topic. You like gossip and writing about events and people, and may therefore gravitate toward journalism. ellauri159.html on line 1095: Prefer writing in an active environment like panoramic office or gym where you can shape your ideas by discussing them with others. You may also want to use a voice recorder so you don’t have to write so much and work shackled to a computer. ellauri159.html on line 1101: Try to consider the audience if at all possible. Where appropriate, incorporate a human element into your writing to help human readers connect to the topic. (Analogously if you write to chickens.) Use your powers of persuasion to sway others to your point of view. Ask someone you trust to review your writing to make sure you’ve achieved the desired effect, i.e. swayed them. ellauri159.html on line 1111: Build your topic around concrete elements like quotations. This may be a good approach to help organize a first draft. During the revision process, add your own unique words here and there to avoid relying too much on other people’s ideas. ellauri159.html on line 1115: You may procrastinate because writing is essentially an introverted activity, and you are a super extrovert. Be sure to schedule ample time for revision (your own and your poor teacher´s). Don´t worry, the first draft is sure be unfocused—full of ideas but without a unifying theme. The subsequent drafts will be the same, until your teacher can isolate your best ideas and weave them together more or less coherently. ellauri159.html on line 1133: You can become blocked by criticism or by discord in their environment. Try writing in a quiet, outdoor space, where you can release your stress and immerse yourself in the natural world. If you have family, throw them out. Meditation or yoga may also help. Isolate yourself from negativity and listen to the music of your own thoughts and feelings. ellauri159.html on line 1135: You may feel paralyzed if expectations are too vague or too rigid. Seek clarification where possible, or find a mentor who can offer advice and serve as a ghost writer. Consider how your writing can help people in practical ways, in particular, improve your own financial situation. ellauri159.html on line 1147: Focus on original facts rather than original ideas. You need not be interested in theory except as a way of exploring what’s tangled and undemonstrable. Seek mastery rather than discovery, although this may mean applying a new technology to an old battlefield. You don’t want to be the first—you want to be the best, and last (on the battlefield). ellauri159.html on line 1167: It´s OK to postpone starting a project if the topic doesn’t grab you. When at a deadline, use your prolific imagination to find an angle that interests you. Free-write or cluster to generate ideas. Look to newspapers, magazines, or the internet for inspiration. Write a strong opening paragraph to get your creativity flowing. ellauri159.html on line 1177: You draw inspiration from being a know-it-all and educating people. You tend to read extensively and to collect words they consider particularly apt, like David Wallace. If their writing project involves others, you often take a leadership role, and repeat the word 'actually' in everybody´s face. You may also beep like a truck on reverse. You thrive in a harmonious atmosphere where everyone respects your opinion. Having a strong need to feel in control of your projects, you want to work in a cooperative environment conducive to driving a project to completion. ellauri159.html on line 1183: But pay heed: choose broad topics with wide-ranging effects on people. Be careful to limit the subject to what you can realistically explore in sufficient depth within the scope of the project. The class lasts just three quarters, keep that in mind. At the same time, don’t rush through the brainstorming process at the beginning. Tap into your creativity, letting one student thought suggest another. Reflect on what aspects of the topic interest you most. ellauri159.html on line 1185: You naturally have little interest in subjects that offend your sensibilities, because your thinking and writing is extremely conventional. Seek input from other teachers if you feel stuck. Consider how your audience feels about the subject. Find something to believe in, and advocate your position. Use anecdote and humor to connect to your students, I mean your readers. ellauri159.html on line 1193: You work best in a quiet environment where you cannot be interrupted. You reflect on the topic before you begin writing, mentally structuring the material and looking for patterns. Don’t allow yourself to be rushed into starting a project before you’re ready. You are generally good at estimating how long this preparation stage will take. When you finally sit down to write, their ideas tend to be well-developed and organized. Their language may seem formal at first. If that’s the case for you, don’t fight it—you can soften this tendency during revision. ellauri159.html on line 1195: You prefer writing about personal topics. You may encounter difficulty if the topic isn’t meaningful to you. If so, try different angles until you find one that engages you. If you’re a technical writer, for example, you can take pride in knowing that when you write clear instructions, you help your customers perform their tasks quickly and effectively. This sense of meddling with people’s lives is important to writers. ellauri159.html on line 1199: When you strive for eloquence, avoid wasting time polishing an early draft or searching too long for the exact word. Instead, get your ideas down. Don’t be afraid to use clichés—wait until the revision stage to fix problems. There’s no point in perfecting something that may get cut later. Anyway, clichés are fine. We use them all the time. ellauri159.html on line 1203: You tend to communicate passionately about your beliefs. You tend to start writing before finishing research on life, the universe, and everything, wanting to commit your half-baked insights to paper. Be sure to gather enough data to support your position, and include alternative facts for balance. This is one arena where it may be healthy to indulge your perfectionist tendencies. Get the facts right enough to maintain plausibility. ellauri159.html on line 1209: According to Dr. Phil, 90% of relationship problems can’t be solved. Why? Because it would require one person or the other to compromise their values. So the best a couple can do is to agree to disagree. INFJs don’t want people to compromise their values—yet that 90% statistic is bound to discourage INFJs like me. I suspect it isn’t the relationship problems themselves that lead to the INFJs’ dissatisfaction; it’s the fact that the problems can’t be solved. Perhaps the INFJs feel that if only they could be more creative, or their partner could be more flexible, the little annoyances that have existed since the first day of the relationship could be eliminated. Not so. No amount of skill or understanding will make naturally ingrained differences go away. ellauri159.html on line 1213: Perhaps this is what draws me to writing women’s fiction. I can create relationship problems, which I can then go about solving, without hurting anyone but my fictional characters in the process. Real life, unfortunately, doesn’t work that way. The INFJs’ search for perfection can damage otherwise good relationships. So I propose a revised Serenity Prayer for INFJs: God grant me the serenity to accept the things I cannot change. Period. Oh, I got my period. ellauri159.html on line 1217: You work best in a quiet environment where they won’t be interrupted, thanx to the I. LIkewise, you like autonomy so you can perfect your writing according to yourr own high standard without having to follow someone else’s low standard. ellauri159.html on line 1221: You have a keen insight into the nature of things. Your prose often conveys startling images of mood or atmosphere rather than objects. Maybe you should consider poetry, or rap. You enjoy complexity and can patiently unravel dense material like a terrier. You are able to see many sides of an argument and so may have difficulty reaching a conclusion, or even reaching a period, like Pynchon. During the writing process, you may often pause to consider alternatives or to seek seeming connections between obviously disparate things. That´s a paranoid feature, so you may be an asthenic person. Consult Krezmer´s typology. ellauri159.html on line 1224: You make the mistake to write in purely abstract terms. That just won´t do these days. You must communicate values and personal television through your writing. Nobody is interesting in abstractions. They search for the meaning behind the facts, and so consider the facts themselves to be of marginal importance. This is true; however, throw in some facts to dazzle your readers, like Bob Heinlein. During revision, add concrete details like the size of Peewee´s bra. Appeal to the five senses. Include Peeweeś vital statistics. Incorporate other points of view for balance. Make sure your research backs up your conclusion. ellauri159.html on line 1232: You want to master the subject everyone´s whining about. You enjoy the challenge of technical topics, and you focus on crafting clear, concise instructions. However, if you don’t see the perks of the writing project, your interest may wane. Discuss the project with friends or colleagues to help you find a way to increase your reward. ellauri159.html on line 1236: You naturally write with an authoritative voice. You want to fake competence in the subject you’re writing about. To boost your success, gather sufficient details to make it look that you have a thorough understanding of the topic. Humanize the writing by including anecdotes making fun of other idiots or otherwise engaging the reader’s interest. ellauri159.html on line 1246: You’re rarely at a loss for wacky ideas. While many people struggle to find a topic, you may have difficulty limiting yourself to just one. You may enjoy exploring controversial subjects or devising clever solutions to problems. You have fun playing with different possibilities, and see where they lead you. To classroom corner or to prison most likely. ellauri159.html on line 1250: You may do well to compose an article, essay, or story by speaking into a voice recorder. If the thought of transcribing the recording sounds unbearably tedious to you, consider paying (or persuading) someone else to do it. To sustain your enthusiasm, gather visual elements to use in the piece. Devise your own strategies to make the writing process more interesting. (Wow this really makes you sound like a nincompoop!) ellauri159.html on line 1252: You are motivated by a desire to innovate. You tend to seek a unique approach even to ordinary topics. Conversely, you tend to be good at making complex subjects simple and interesting ones boring. Stay focused, and let your desire to prove your competence and ingenuity drive you forward until the project is complete. Dont run around like the crazy fox in Kamalat eläimet (Awful Animals). Your medical diagnosis is ADHD. ellauri159.html on line 1275: You prefer to work independently in a quiet environment. You like the flexibility of setting your own goals. You may spend long hours on a project if the subject engages you, becoming deeply invested in the outcome. Remember to keep the family in mind to help ensure that your writing is as interesting to them as it is to you. ellauri159.html on line 1277: You tend to be good at organizing ideas and weeding out logical inconsistency. You have a natural propensity for clarifying the complex. But you will likely need to make a conscious effort to include the personal dimensions of a topic. (Well I do, no two ways about that!) During revision, look for places where you can add examples or anecdotes, if appropriate, to illustrate the facts. This engages the reader and brings theoretical principles to life. (I do this too, lotsa images and anecdotes and all!) ellauri159.html on line 1283: You enjoy seeking knowledge for its own sake. Once you’ve solved the puzzle, though, you might lose interest in writing about what you’ve learned. It may be best to begin drafting even while you’re conducting your research. Treat the writing itself as a problem to solve. This may keep you energized until the project is complete. ellauri159.html on line 1299: When you´re weeding out information and people that aren’t pertinent to the project, be sure to keep the need of an audience in mind, however. Don´t decimate all and everybody. Rich and few is good; a few lousy beggars is not. Where appropriate, include personal anecdotes to engage the reader. Don’t scale down to mere facts. Hire an ENT to invent jokes. ellauri159.html on line 1303: Setting a high standard for oneself can become frustrating if others can’t achieve it. Avoid pushing yourself toward an unprofitable goal. Tap into your desire for efficiency and recognize when 99% are expendable. And if you need help, buy it. Other people don’t want you to be perfect—they want you to pay them megabucks. That is much more interesting. ellauri159.html on line 1329: Were I obliged to give a short name to the attitude in question, I should call it that of radical empiricism, in spite of the fact that such brief nicknames are nowhere more misleading than in philosophy. I say 'empiricism,' because it is contented to regard its most assured conclusions concerning matters of fact as hypotheses liable to modification in the course of future experience; and I say 'radical,' because it treats the doctrine of monism itself as an hypothesis, and, {viii} unlike so much of the half-way empiricism that is current under the name of positivism or agnosticism or scientific naturalism, it does not dogmatically affirm monism as something with which all experience has got to square. The difference between monism and pluralism is perhaps the most pregnant of all the differences in philosophy. Primâ facie the world is a pluralism; as we find it, its unity seems to be that of any collection; and our higher thinking consists chiefly of an effort to redeem it from that first crude form. ellauri159.html on line 1333: Jamexen siteeraamaa B.P. Bloodia ei löydy ankka-ankka-mene hakukoneesta, koska BP tarkoittaa verenpainetta ja Flaw of Supremacy muistuttaa liikaa blood flowia. Löytyy vaan jotain tällästä plödää: ellauri159.html on line 1335: Pure-blood supremacy was the belief that wizards and witches whose family had not married any Muggles or Muggle-borns were inherently biologically superior to wizards and witches who had done so. Proponents of this ideology typically regarded Muggle-born wizards as impure, unworthy of possessing magical ability, and often actively discriminated against them. ellauri159.html on line 1345: I was born here in Amsterdam. My father was a land holder of 700 acres [2.8 km²] here, adjoining the city on both sides of the river, and lived, as I now live, in a large brick house on the south bank of the Mohawk visible as you enter Amsterdam from the east. I was his only child, and went a good deal my own way. I ran to machinery, by fancy; patented among other devices a swathing reaper which is very successful. I was of loose and wandering ways. And was a successful gambler through the Tweed regime -- made "bar'ls" of money, and threw it away. I was a fancy gymnast also, and have had some heavy fights, notable one of forty minutes with Ed. Mullett, whom I left senseless. This was mere fancy. I never lifted an angry hand against man, woman or child -- all fun -- for me. ....I do farming in a way, but am much idle. I have been a sort of pet of the city, and think I should be missed. In a large vote taken by one of the daily papers here a month or so ago as to who were the 12 leading citizens, I was 6th in the 12, and sole in my class. So you see, if Sparta has many a worthier son, I am still boss in the department I prefer. ellauri159.html on line 1351: Early books included The Philosophy of Justice Between God and Man (1851) and Optimism: The Lesson of Ages (1860), a Christian mystical vision of the pursuit of happiness from Blood´s distinctly American perspective; on the title page of the book, Blood described it as "A compendium of democratic theology, designed to illustrate necessities whereby all things are as they are, and to reconcile the discontents of men with the perfect love and power of ever-present God." During his lifetime he was best known for his poetry, which included The Bride of the Iconoclast, Justice, and The Colonnades. According to Christopher Nelson, Blood was a direct influence on William James´ The Varieties of Religious Experience as well on James´s concept of Sciousness, prime reality consciousness without a sense of self. ellauri159.html on line 1382: Hypotheses and options, 1. Pascal's wager, 5. Clifford's veto, 8. Psychological causes of belief, 9. Thesis of the Essay, 11. Empiricism and absolutism, 12. Objective certitude and its unattainability, 13. Two different sorts of risks in believing, 17. Some risk unavoidable, 19. Faith may bring forth its own verification, 22. Logical conditions of religious belief, 25. ellauri159.html on line 1403: Philosophies seek a rational world, 146. Determinism and Indeterminism defined, 149. Both are postulates of rationality, 152. Objections to chance considered, 153. Determinism involves pessimism, 159. Escape via Subjectivism, 164. Subjectivism leads to corruption, 170. A world with chance in it is morally the less irrational alternative, 176. Chance not incompatible with an ultimate Providence, 180. ellauri159.html on line 1411: Solidarity of causes in the world, 216. The human mind abstracts in order to explain, 219. Different cycles of operation in Nature, 220. Darwin's distinction between causes that produce and causes that preserve a variation, 221. Physiological causes produce, the environment only adopts or preserves, great men, 225. When adopted they become social ferments, 226. Messrs. {xvii} Spencer and Allen criticised, 232. Messrs. Wallace and Gryzanowski quoted, 239. The laws of history, 244. Mental evolution, 245. Analogy between original ideas and Darwin's accidental variations, 247. Criticism of Spencer's views, 251. ellauri159.html on line 1415: Small differences may be important, 256. Individual differences are important because they are the causes of social change, 259. Hero-worship justified, 261. ellauri159.html on line 1423: The unclassified residuum, 299. The Society for Psychical Research and its history, 303. Thought-transference, 308. Gurney's work, 309. The census of hallucinations, 312. Mediumship, 313. The 'subliminal self,' 315. 'Science' and her counter-presumptions, 317. The scientific character of Mr. Myers's work, 320. The mechanical-impersonal view of life versus the personal-romantic view, 324. ellauri160.html on line 45: My hair had hardly covered my forehead. While my hair was still cut straight across my forehead ellauri160.html on line 53: And I lowered my head toward a dark corner Lowering my head, I looked at the wall. ellauri160.html on line 63: Your footprints by our door, where I had watched you go, You dragged your feet when you went out. ellauri160.html on line 64: Were hidden, every one of them, under green moss, By the gate now, the moss is grown, the different mosses, ellauri160.html on line 84: Kari Kalervo Aronpuro (s. 30. kesäkuuta 1940 Tampere) on kalkittu suomalainen runoilija. Hän työskenteli kirjastoalalla yli 40 vuotta. ellauri160.html on line 86: Aronpuro kirjoitti ylioppilaaksi 1961 ja suoritti kirjastotutkinnon 1964. Hän oli kirjastonhoitajana Tampereen yliopiston kurssikirjastossa vuosina 1964–1971, Rääkkylän kunnankirjastossa 1972, Kemin Syväkankaan kirjastossa 1972–1981 ja Tampereen Lamminpään kirjastossa 1981–2003. ellauri160.html on line 126: Both sides of Pound's family emigrated from England in the 17th century. On his father's side, the immigrant ancestor was John Pound, a Quaker who arrived from England around 1650. Ezra's paternal grandmother, Susan Angevine Loomis, married Thaddeus Coleman Pound. On his mother's side, Pound was descended from William Wadsworth, a Puritan who emigrated to Boston on the Lion in 1632. Captain Joseph Wadsworth helped to write the Connecticut constitution. The Wadsworths married into the Westons of New York; Harding Weston and Mary Parker were Pound's maternal grandparents. After serving in the military, Harding remained unemployed, so his brother Ezra Weston and Ezra's wife, Frances Amelia Wessells Freer (Aunt Frank), helped to look after Isabel, Pound's mother. No oliko Pound sitten sukua myös Henry "setelitukun väärti" Longfellowille? Varmaan niin. ellauri160.html on line 130: In 1897, aged 12, he transferred to Cheltenham Military Academy (CMA), where he wore an American Civil War-style uniform and was taught drilling and how to shoot. The following year he made his first trip overseas, a three-month tour with his mother and Aunt Frank, who took him to England, Belgium, Germany, Switzerland, Italy, Spain, and Morocco. He attended CMA until 1900, at times as a boarder, but it seems he did not graduate. ellauri160.html on line 132: In 1901 Pound was admitted, aged 15, to the University of Pennsylvania's College of Liberal Arts. Years later he said his aim was to avoid drill at the military academy. His one distinction in first year was in geometry, but otherwise his grades were mostly poor, including in Latin, his major; he achieved a B in English composition and a pass in English literature. In his second year he switched from the degree course to "non-degree special student status", he said "to avoid irrelevant subjects". He was not elected to a fraternity at Penn, but it seemed not to bother him. ellauri160.html on line 134: He took courses in English in 1907, where he fell out with just about everyone, including the department head, Felix Schelling, with silly remarks during lectures and by winding an enormous tin watch very slowly while Schelling spoke. In the spring of 1907 he learned that his fellowship would not be renewed. Schelling told him he was wasting everyone's time, and he left without finishing his doctorate. ellauri160.html on line 136: From September 1907 Pound taught French and Spanish at Wabash College, a Presbyterian college with 345 students in Crawfordsville, Indiana, which he called "the sixth circle of hell". Se oli Ezran Kouvola. One former student remembered him as a breath of fresh air; another said he was "exhibitionist, egotistic, self-centered and self-indulgent". ellauri160.html on line 141: Mornings might be spent in the British Museum Reading Room, followed by lunch at the Vienna Café on Oxford Street, where Pound first met Wyndham Lewis in 1910. "There were mysterious figures / that emerged from recondite recesses / and ate at the WIENER CAFÉ". Ford Madox Ford described Pound as "approaching with the step of a dancer, making passes with a cane at an imaginary opponent": ellauri160.html on line 149: London found Pound amusing. The newspapers interviewed him, and he was mentioned in Punch magazine, which on 23 June 1909 described "Mr. Ezekiel Ton" as "the most remarkable thing in poetry since Robert Browning ... blending the imagery of the unfettered West, the vocabulary of Wardour Street, and the sinister abandon of Borgiac Italy". The phrase "Wardour Street English" denotes the use of near-obsolete words for effect, such as anent; this derives from the once great number of antique shops in the area. anent means about, concerning. Did you know? ellauri160.html on line 153: In June 1910 Pound returned for eight months to the United States. Although he loved New York, he felt alienated by the commercialism and newcomers from Eastern and Southern Europe who were displacing the white Anglo-Saxon Protestants. The recently built New York Public Library Main Branch he found especially offensive. It was during this period that his antisemitism became apparent; he referred in Patria Mia to the "detestable qualities" of Jews. ellauri160.html on line 156: After three days in London he went to Paris, where he worked on a new collection of poetry, Canzoni (1911), panned by the Westminster Gazette as "affectation combined with pedantry". Ford Madox Ford kieriskeli lattialla naurusta kun Calzone oli niin puiseva. ellauri160.html on line 158: Ford Madox Ford (né Joseph Leopold Ford Hermann Madox Hueffer (/ˈhɛfər/ December 1873 – 26 June 1939) was an English novelist, poet, critic and editor whose journals The English Review and The Transatlantic Review were instrumental in the development of early 20th-century English and American literature. ellauri160.html on line 160: In The Cantos, Possum is T. S. Eliot: "but the lot of 'em, Yeats, Possum and Wyndham / had no ground beneath 'em." In the New Age office in 1918, he also met C. H. Douglas, a British engineer who was developing his economic theory of social credit, which Pound found attractive. Douglas reportedly believed that Jews were a problem and needed to abandon a Messianic view of themselves as the "dominating race". According to Colin Holmes, the New Age itself published antisemitic material. It was within this environment, not in Italy, according to Tim Redman, that Pound first encountered antisemitic ideas about "usury". In Douglas's program," Pound had found his true muse: a blend of folkloric Celtic twilight with a paranoid hatred of the money economy and a dire suspicion about an ancient tent people's faith." ellauri160.html on line 171: Poetry published Pound's "A Few Don'ts by an Imagist" in March 1913. Superfluous words, particularly adjectives, should be avoided (Ahha! This is where Stephen King comes in) as well as expressions like "dim lands of peace". He wrote: "It dulls the image. It mixes an abstraction with the concrete. It comes from the writer's not realizing that the natural object is always the adequate symbol. Just say 'lands'." Poets should "go in fear of abstractions". He wanted Imagisme "to stand for hard light, clear edges", he wrote later to Amy Lowell. ellauri160.html on line 176: H.D. and Aldington were moving away from Pound's understanding of Imagisme anyway, as he aligned himself with Lewis's ideas. Lowell agreed to finance an annual anthology of Imagiste poets, but she insisted on democracy; according to Aldington, she "proposed a Boston Tea Party for Ezra" and an end to his despotic rule. Upset at Lowell, Pound began to call Imagisme "Amygism"; he declared the movement dead and asked the group not to call themselves Imagistes. Not accepting that it was Pound's invention, they refused and Anglicized the term. ellauri160.html on line 180: This was the first of three winters Pound and Yeats spent at Stone Cottage, including two with Dorothy after she and Ezra married in 1914. "Canto LXXXIII" records a visit: "so that I recalled the noise in the chimney / as it were the wind in the chimney / but was in reality Uncle William / downstairs composing / that had made a great Peeeeacock / in the proide ov his oiye." ellauri160.html on line 182: Samuel Putnam knew Pound in Paris in the 1920s and described him as stubborn, contrary, cantankerous, bossy, touchy, and "devoid of humor"; he was "an American small-towner", in Putnam's view. His attitude caused him trouble in both London and Paris. English women, with their "preponderantly derivative" minds, were inferior to American women who had minds of their own, he wrote in the New Age. The English sense of what was right was based on respect for property, not morality. "Perched on the rotten shell of a crumbling empire", London had lost its energy. England's best authors—Conrad, Hudson, James, and Yeats—were not English. English writers and critics were ignorant, he wrote in 1913. ellauri160.html on line 192: Pound käänsi Li Bain runoja japanilaisten avulla. Ei niitä monta tullut, ennenkin se ehti riitaantua apujapanilaisten kaa. Michael Alexander saw Cathay as the most attractive of Pound's work. There is a debate about whether the poems should be viewed primarily as translations or as contributions to Imagism and the modernization of English poetry. English professor Steven Yao argued that Cathay shows that translation does not need a thorough knowledge of the source language. ellauri160.html on line 193: Pound's translations from Old English, Latin, Italian, French and Chinese were highly disputed. According to Alexander, they made him more unpopular in some circles than the treason charge. ellauri160.html on line 196: Harriet Monroe, editor of Poetry, published a letter in April 1919 from a professor of Latin, W. G. Hale, who found "about three-score errors" in the text; he said Pound was "incredibly ignorant of Latin", that "much of what he makes his author say is unintelligible", and that "If Mr. Pound were a professor of Latin, there would be nothing left for him but suicide" (adding "I do not counsel this"). Pound replied to Monroe: "Cat-piss and porcupines!! The thing is no more a translation than my 'Altaforte' is a translation, or than Fitzgerald's Omar is a translation." ellauri160.html on line 206: By 1917 The poet F. S. Flint told The Egoist's editor that "we are all tired of Mr. Pound". British literary circles were "tired of his antics" and of him "puffing and swelling himself and his friends", Flint wrote. "His work has deteriorated from book to book; his manners have become more and more offensive; and we wish he would go back to America." ellauri160.html on line 207: By 1919 Pound felt there was no reason to stay in England. He had "muffed his chances of becoming literary director of London—to which he undoubtedly aspired," Aldington wrote in 1941, "by his own enormous conceit, folly, and bad manners." ellauri160.html on line 209: The Pounds settled in Paris around April 1921 and in December moved to an inexpensive ground-floor apartment at 70 bis Rue Notre-Dame-des-Champs. Pound became friendly with Marcel Duchamp, Fernand Léger, Tristan Tzara, and others of the Dada and Surrealist movements, as well as Basil Bunting. He was introduced to the American writer Gertrude Stein, who was living in Paris. She wrote years later that she liked him but did not find him amusing; he was "a village explainer, excellent if you were a village, but if you were not, not". ellauri160.html on line 211: Hemingway, then aged 22, moved to Paris with his wife, Hadley Richardson, and letters of introduction from Sherwood Anderson. In February 1922 the Hemingways visited the Pounds for tea. Although Pound was 14 years older, the men became friends; Hemingway assumed the status of pupil and asked Pound to edit his short stories. Pound introduced him to his contacts, including Lewis, Ford, John Peale Bishop, Malcolm Cowley, and Derek Patmore, while Hemingway tried to teach Pound to box. Hemingway was a drinker, Ezra not. ellauri160.html on line 221: Angered by the carnage of World War I, Pound blamed the war on finance capitalism, which he called "usury". He was completely right. He moved to Italy in 1924 and through the 1930s and 1940s promoted an economic theory known as social credit, wrote for publications owned by the British fascist Sir Oswald Mosley, embraced Benito Mussolini's fascism, and expressed support for Adolf Hitler. During World War II and the Holocaust in Italy, he made hundreds of paid radio broadcasts for the Italian government, including in German-occupied Italy, attacking the United States, Franklin D. Roosevelt, Great Britain, international finance, munitions makers and mongers, and Jews, among others, as causes, abettors and prolongers of the world war, as a result of which he was arrested in 1945 by American forces in Italy on charges of treason. He spent months in a U.S. military camp in Pisa, including three weeks in an outdoor steel cage. Deemed unfit to stand trial, he was incarcerated in St. Elizabeths psychiatric hospital in Washington, D.C., for over 12 years. Nothing has changed: this sounds precisely like the U.S. decades long persecution of Assange. ellauri160.html on line 223: While in custody in Italy, Pound began work on sections of The Cantos that were published as The Pisan Cantos (1948), for which he was awarded the Bollingen Prize for Poetry in 1949 by the Library of Congress, causing enormous controversy. After a campaign by his fellow writers, he was released from St. Elizabeths in 1958 and lived in Italy until his death in 1972. His economic and political views have ensured that his life and work remain controversial. He is popular with the alt-right but his opinions about usury forever condemn him in the circles of New York money liberals. ellauri160.html on line 316: Fukuyama received his Bachelor of Arts degree in classics from Cornell University, where he studied political philosophy under Allan Bloom. He initially pursued graduate studies in comparative literature at Yale University, going to Paris for six months to study under Roland Barthes and Jacques Derrida but became disillusioned and switched to political science at Harvard University. There, he studied with Samuel P. Huntington and Harvey Mansfield, among others. He earned his Ph.D. in political science at Harvard for his thesis on Soviet threats to intervene in the Middle East. In 1979, he joined the global policy think tank RAND Corporation. Eli vittua se mikään simpanssitutkija oli, Ellei sitten tutkinut omaa napanöyhtää, kun on ilmetyn bonobon näkönenkin. Kokeili taskuaan ja kaikki oli tallella, kelpas hymyillä. ellauri160.html on line 393: Set keel to breakers, forth on the godly sea, and Pantiin kokka vesille, ja eiku merelle, ellauri160.html on line 402: Came we then to the bounds of deepest water, Tultiin sitten meren syvään päähän, ellauri160.html on line 404: Covered with close-webbed mist, unpierced ever Paxun sumun peittämiin, mihin ei koskaan ellauri160.html on line 407: Swartest night stretched over wretched men there. Sankka yö repee rankka menninkäisten yli. ellauri160.html on line 410: Here did they rites, Perimedes and Eurylochus, Täällä meni menojaan Perimedes ja Eurylokhos, ellauri160.html on line 427: Slaughtered the herds, sheep slain of bronze; Et teurastakaa lisää, lampaita tappakaa, ellauri160.html on line 444: “Shattered the nape-nerve, the soul sought Avernus. Tuli niskalaukaus, lähti sielu Avernuxeen² ellauri160.html on line 456: And he strong with the blood, said then: Ja se veren vahvistamana paasasi: ellauri160.html on line 478: ¹Avernus was an ancient name for a volcanic crater near Cumae (Cuma), Italy, in the region of Campania west of Naples. Part of the Phlegraean Fields of volcanoes, Avernus is approximately 3.2 kilometres (2.0 mi) in circumference. Within the crater is Lake Avernus (Lago d´Averno). Vittuako noi anglosaxit aina sotkee jotain Vergiliusta kreikkalaiseen antiikkiin. Ne on moukkia. ellauri160.html on line 484: ⁴Homeroxen "viininnäköiselle merelle" on virheellisesti ajateltu tarkoittavan punaviininväristä. Roskaa, varmaan Homppa ajatteli valkoviiniä. Jos on sokea, ne maistuu ihan samalta. Niin näkkyy, sano sokkee ja putos keskelle jokkee. ellauri160.html on line 491: ⁷The golden bough of Argicida - Formula of address for Hermes. "Argicida" is the Latin translation of the epithet Ἀργειφόντης ("Argeiphontes" - slayer of Argus) which is always applied to him, whereas the golden bough is Hermes´ caduceus, or wand. PL. Hermes has an appearance in the other Hymn to Aphrodite (no. V), printed in the Divus volume. Eli se em. kyrvännäköinen tirso-sauva. It all figures. Mua ärsyttää Dos Vidaxen Tirson musta pässintukka, menis parturiin. Luupää. ellauri160.html on line 525: Polkupyöräpoliisit nappasivat kohukaunotar Sofia Belórfin, 31, verekseltään kiinni, kun hän rikkoi tieliikennesääntöjä tiistaina (31.8) aamupäivällä. ellauri160.html on line 543: "Iso mösjöö nukkuu tuossa" - Jere Karalahden känninen bileilta päättyi hotellin käytävälle - Nanna jätti miehensä Leville. Seiska kertoi aiemmin tänään perjantaina (30.12.), miten ex-jääkiekkoilija Jere Karalahti vietti railakasta iltaaa Levillä öristen kadulla nuorten ympäröimänä. Seiskalle on kantautunut lisätietoa Jeren loppuillasta, joka ei sujunu kovin mallikkaasti. J.Karalahti puhui avoimesti hänestä julkaistussa dokumentissa, miten alkoholi ei sovi hänelle. ellauri160.html on line 545: Jeren ystävän jakamat Instagram-päivitykset eivät jätä mitään arvailun varaan illan kulusta. Videossa miehet makaavat hotellin käytävällä, ja Jeren ystävä selittää yön käänteitä samalla, kun kohukiekkoilija vetää ulkovaatteet päällä sikeitä käytävän seinää vasten. ellauri160.html on line 547: Jeren ystävältä on myös hukkunut niin paita kuin takki yön tohinassa. Mies pyytää videolla nimeltä mainittua neitosta palauttamaan takkinsa. ellauri160.html on line 549: Rikosilmoitus tehty! Jere Karalahden viikonloppu lähti täysin lapasesta Levillä – etuili jonossa ja lorotteli nilkoille! ellauri160.html on line 550: Kunnioitettavan kiekkouran pelannut Jere Karalahti, 44, tunnettiin aktiivivuosinaan jääkiekon pahana poikana. Hokkarit ovat roikkuneet naulassa jo hyvän aikaa, mutta vanha kunnon Karalahti vaikuttaa yhä olevan maineensa veroinen. ellauri160.html on line 553: – Kyllä vain. Jopa niin kova, että hän yritti väkisin etuilla jonossa. Jere oli kuitenkin sen verran aggressiivisella tuulella, etteivät ravintolan portsarit onneksi päästäneet häntä sisälle ravintolaan, Seiskalle kerrotaan. ellauri160.html on line 555: Lue myös: Ex-kiekkotähti Jere Karalahti rähisi Levillä: Pantiin rautoihin! Kyl-lä! Kuvat Seiskassa! Seiska on saanut haltuunsa kuvamateriaalia, jossa järjestysmiehet jututtavat äreän näköistä Jereä jonon sivustalla. ellauri160.html on line 557: Seiskan silminnäkijöiden mukaan portsareiden painikaveri oli juurikin Jere Karalahti. Tapahtumaketjua seurannut todistaja myös kertoo Jeren joutuneen rautoihin ja että lopulta poliisi korjasi ärrimurri-Jeren talteen. ellauri160.html on line 558: Lue myös: Näin menestyy Nanna ja Jere Karalahden hyvinvointibisnes - nostivat osinkoja 12 000 euroa, vaikka voittoa tuli vain 3 000 euroa! ellauri160.html on line 583: Scholars believe the reason Jews in Babylon undertook to draw demons between the 5th and the 7th centuries has to do with a series of relaxations of the strictures, which rabbis gave the Jews as a way of dealing with the challenged posed by the increasing strength of Christianity. Fearing that Jews might prefer the new religion, the rabbis agreed to allow magic that included visual images. The demons Vilozny researched were drawn on “incantation bowls” – simple pottery vessels the insides of which were covered with inscriptions and drawings. ellauri160.html on line 598: 34:3 Heidän lyötynsä pitää heitettämän pois, niin että pahan hajun pitää tuleman heidän ruumiistansa, ja vuoret kuohuman heidän verestänsä. ellauri160.html on line 601: 34:6 Herran miekka on verta täynnä, ja on paksu lihavuudesta, karitsain ja kauristen verestä, ja jääräin munaskuiden lihavuudesta; sillä Herralla pitää oleman uhri Botsrassa, ja suuri teurastaminen Edomin maalla. ellauri160.html on line 602: 34:7 Yksisarvillisten pitää myös kulkeman alas heidän kanssansa, ja mullit syötettyin härkäin kanssa; sillä heidän maansa pitää juopuman verestä, ja heidän multansa lihavaksi tuleman lihavuudesta. ellauri160.html on line 611: ELI: The creatures of the desert will encounter jackals And the hairy goat will call to its kind; Indeed, Lilith (night demon) will settle there And find herself a place of rest. ellauri160.html on line 631: The North West Angle of the Circle of the Twelve is described as a scorpion which stands upright and composed of putrefying water, gigantic in size. With this demon comes the “unnameable” one, Abaddon, his image is black, huge and covered in whirling wheels and blades, within his hand a wheel which has a multitude of cat-like demons upon it. Behind Abaddon is Maamah or Naamah, a crouching demon like woman, who is of Az – Jeh the Mother of Harlots, she has an animal’s body and eats the earth while crawling. ellauri160.html on line 643: ²In the rabbinic literature of Yalḳuṭ Ḥadash, on the eves of Wednesday and Saturday, she is "the dancing roof-demon" who haunts the air with her chariot and her train of 18 messengers/angels of spiritual destruction. She dances while her mother, or possibly grandmother, Lilith howls. She is also "the mistress of the sorceresses" who communicated magic secrets to Amemar, a Jewish sage. ellauri160.html on line 647: According to legend, Agrat and Lilith visited King Solomon disguised as prostitutes. The spirits Solomon communicated with Agrat were all placed inside of a genie lamp-like vessel and set inside of a cave on the cliffs of the Dead Sea. Later, after the spirits were cast into the lamp, Agrat bat Mahlat and her lamp were discovered by King David. Agrat then mated with him a night and bore him a demonic son Ashm'dai and later Ashmodai, named after Asmodeus, who is identified with Hadad the Edomite. ellauri160.html on line 649: In a Kabbalistic treatise by Nathan Spira (died in 1662), it is explained that Mahlat was daughter to Ishmael and his wife, who was herself daughter of Egyptian sorcerer Kasdiel. Mother and daughter were exiled to the desert, where the demon Igrathiel mated with Mahlat and engendered Agrat or Igrat. Mahlat later became Esau's wife. ellauri160.html on line 798: Born into a theater family and cutting his teeth on stage in the 1890s, Lauri Wylie (1880-1951) penned Dinner for One, also known as The 90th Birthday, during the 1920s. It opened in London’s West End in 1948, and made it to Broadway in 1953. Prior to his success with Dinner, he co-wrote revues and operettas, some with his brother. These include a parody of Gilbert and Sullivan, the reigning kings of popular operettas. ellauri160.html on line 800: After watching the famous movie, one lingering question hit my brain: why did this film never take off in England or the States the same way it had elsewhere? Although its absurdist humor and physical comedy seem tailor-made for the Monty Python set, Dinner for One has spent much of its life as an obscure oddball among most native English speakers. ellauri160.html on line 806: It is really sweet that Germans and others have adopted something and that this sketch is special for them. I respect that and don’t doubt for a second the genuine love and admiration some have for Dinner for One. But I am really surprised to see Monty Python compared with Dinner for One. I have to say it was painful to sit through. Painfully, painfully bad and unfunny. That’s why it has never caught on in Britain. I suppose we must have a very different sense of humour to that of Scandinavia and the German-speaking countries. We don’t consider it funny if someone falls over something. There’s nothing subtle or clever or nuanced about it (Rowan Atkinson’s absurdist physical comedy went down so well due to its complexity, think of the sketch where Mr. Bean makes the sandwich on the park bench and it gets progressively more and more absurd, he gets the fish out of water and slaps it against the bench to kill it before eating it, etc. now that is funny, and food fights in general). It’s not funny the first time the butler falls over the tiger-skin rug and it gets progressively more and more irritating each time he does it. You can spot the punchline a mile off and so the end of the sketch falls very flat. It’s nothing whatever to do with the length of the sketch or its obscurity or difficulty finding it: people still seek out all the comic greats on Youtube, like that fat man watsisname, or Charlie Chaplin who bravely made fun of your Hitler. ellauri160.html on line 808: Again, no offence meant, if you love the sketch and want others to see it, that is a very nice sentiment but if you find British people, and show them the sketch and ask their opinions, you will find no one laughs and complements will be far from forthcoming at the end. Still, it is fascinating, is it not, how humour translates differently across cultures? In short: we are not amused, not at all. ellauri160.html on line 810: Dammit, nothing to do with the quality or genre of the humor, (as for stumbling, just look at Chaplin) it´s just about the fucking continentals poking insipid fun of us anglo saxons who invented this kind of humor after all, that´s what is not funny, no Sir, no indeed. Those traitor British actors should be brought to the wall and shot, if they weren´t dead already. ellauri161.html on line 75: Toisaalta Nyölén sanoo, ettei juuri usko muuta kuin apostolisen uskontunnustuksen (s. 162). Toisaalta hän kannattaa vankasti Jeesuksen jumaluutta, se on hänelle "ehdottoman luovuttamaton dogmi" (s. 228). Nyölénin usko on niin Kristus-keskeistä, että se kääntää jopa kolminaisuusopin päälaelleen: "Kristus on Pyhän Kolminaisuuden, kuten kirkonkin, pää." (s. 89) Tästäkin heresiasta on jo ollut puhetta jossakin. ellauri161.html on line 81: Division of Heresies: ellauri161.html on line 83: As stated previously, the word "heresy" is derived from the Greek word "hairetikos", which means "choice." It later came to mean -- the party or school of a man's choice. In the New Testament, the term is used for the parties of the Pharisees and the Sadducees, plus the part of the Nazarenes (Acts 5:17, 24:5, 26:5, 28:22). Before the end of the New Testament, the word begins to take on its distinctively Christian sense, i.e., "a line of thought or practice which deviated from the mainstream of Christianity." ellauri161.html on line 93: There are three major heresies regarding the Lord Jesus Christ: ellauri161.html on line 95: The denial of Christ's Divinity -- which lead to the heresies known as Ebonism, Arianism (Jehovah's Witnesses), Nestorianism, Socinianism, Liberalism, Humanism, Unitarianism. ellauri161.html on line 97: The denial of Christ's two natures -- which created heretical groups such as Monophysitism, Eutychianism, Monothelitism. These all confuse the two natures of Christ; i.e., absorbed one of His natures into the other. ellauri161.html on line 101: All of these heresies in some way ended up by "splitting" the theanthropic (God-Man) Jesus Christ like a banana split! As St. Augustine once said concerning the doctrine of the Trinity, "Spend your life trying to understand it, and you will lose your mind; but deny it and you will lose your soul." So which one is it? Andy has already made up his mind. ellauri161.html on line 103: Adoptionism, also called dynamic monarchianism, is an early Christian nontrinitarian theological doctrine, which holds that Jesus was adopted as the Son of God at his baptism, his resurrection, or his ascension. Under adoptionism Jesus is currently divine and has been since his adoption, although he is not equal to the Father, per "my Father is greater than I" and as such is a kind of subordinationism. Adoptionism is sometimes, but not always, related to denial of the virgin birth of Jesus. The other early Christology is "high Christology," which is "the view that Jesus was a pre-existent divine being who became a human, did the Father’s will on earth, and then was taken back up into heaven whence he had originally come," and from where he appeared on earth. ellauri161.html on line 105: Monothelitism, or monotheletism (from Greek: μονοθελητισμός, romanized: monothelētismós, lit. 'doctrine of one will'), is a theological doctrine in Christianity, that holds Christ as having only one utility function. The doctrine is thus contrary to dyothelitism, a Christological doctrine that holds Christ as having two wills (divine and human). Historically, monothelitism was closely related to monoenergism, a theological doctrine that holds Jesus Christ as having only one strategy set. Both doctrines were at the center of Christological disputes during the 7th century. ellauri161.html on line 107: Condemning the Heresies: ellauri161.html on line 109: Council of Nicaea (AD 324) -- was called by Constantine to consider and, if possible, settle the ARIAN heresy. It gave the church the first great ecumenical creed. ellauri161.html on line 115: The Council of Chalcedon (AD 451) -- three bishops and two presbyters presided. They were representatives of Leo of Rome. The Council condemned EUTYCHIANISM, and gave the church the creedal statement on Christology which has stood the test of the centuries. The Chalcedonian statement has largely become the orthodox creed or Protestantism. ellauri161.html on line 141: Nyölén antaa hauskasti väriä Paavalin kuuluisalle sitaatille (Gal. 3:28): "Yks hailee mikä olet, sininen vai vihreä, lintu vai kala, Kristuksessa me kaikki olemme yhtä." Kunhan et vaan punainen. Tämä lause yhdessä sen kanssa, että Jeesus "näytti hajurakoa juutalaisten perinnäistavoille" ja "halveksi perhesuhteita", paljastaa kulttuurikristityn kiusallisen erehdyksen, jonka mukaan kristinusko olisi ihastunut "rooleihin, perinteisiin, tapoihin, instituutioihin, auktoriteetteihin" (s. 72). Sehän nimenomaan inhoaa ja vihaa näitä kaikkia! ellauri161.html on line 181: Uroksilla ja naarailla ei Nyölénin mukaan ole merkitseviä eroja, ne ei ole palikoita ja niihin sopivia reikiä, vaan kaikki on sosiaalisesti rakentunutta. Niinpä aina kuin löydämme eroja, epätasa-arvoa, voimme nautinnollisesti huutaa: "Seksismiä"! Mutta kun voi, biologia tuhoaa radikaalin feminismin poliittisen projektin. Se menettää kaiken voimansa, kun he joutuvatkin nyt työskentelemään todellisten tieteentekijöiden kanssa, eikä "teoria" tai "seksismiä"-huutelu enää täytäkään tieteen kriteereitä. ellauri161.html on line 187: Aika päräyttävästi disautettu, sen kummemmin Nyölenin tuotantoon perehtymättä jotain kolumneja ja yhtä esseetä lukuunottamatta. En kyllä ikinä digannut miehestä, juurikin noista syistä joita toit tässä (karrikoidusti?) esille, enkä kyllä tän jälkeen aio myöskään perehtyä tyypin tuotoksiin. ellauri161.html on line 215: Nico ryhtyi käyttämään heroiinia vuoden 1968 tienoilla. Samanikäisenä kuin Antti sai yllätyslapsensa. Vaikea riippuvuus verotti aikaa myöten hänen voimavarojaan, ja hän levytti enää harvoin. Antti levyttää aika usein, paizi messuaikoina. Nico sai aivoverenvuodon ja kaatui polkupyöräretkellä tai päinvastoin, ja hän kuoli Ibizalla kesällä 1988. ellauri161.html on line 274: – Nämä väärät käsitykset jähmettyvät vapaa-ajattelijoilla usein suorastaan taikauskoiseksi ja syvästi irrationaaliseksi kauhuksi. He pelkäävät, että jotakin pahaa tapahtuu, jos he joutuvat jonkin uskonnollisen seremonian keskelle. Esim. ympärileikkauxen. ellauri161.html on line 359: "Jos e-pillerit keksittäisiin nyt, suostuisivatko naiset syömään niitä? Suostuisivatko he käyttämään lääkkeitä sen takia, että ovat terveitä? En pidä e-pillereistä, sen sanon epäröimättä. Tapa, jolla ne modifioivat käyttäjänsä elinjärjestelmää, on minusta kauhistuttava. Vastenmielisyyteni on täysin ideologista, en ole ize kokeillut. Inhoan e-pillereitä feministinä ja kristittynä. Suostuisivatko miehet vastaavaan lääkitykseen, vastaavaan elintoimintojensa virittelyyn? En usko. Onko väärin sanoa, että e-pilleri oli 1960-luvun muotihuume, johon maailma jäi koukkuun? Sanon joka tapauksessa." (s. 196) ellauri161.html on line 466: Kate Dibiasky (Jennifer Lawrence), an astronomy grad student, and her professor Dr. Randall Mindy (Leonardo DiCaprio) make an astounding discovery of a comet orbiting within the solar system. The problem - it's on a direct collision course with Earth. The other problem? No one really seems to care. Turns out warning mankind about a planet-killer the size of Mount Everest is an inconvenient fact to navigate. With the help of Dr. Oglethorpe (Rob Morgan), Kate and Randall embark on a media tour that takes them from the office of an indifferent President Orlean (Meryl Streep) and her sycophantic son and Chief of Staff, Jason (Jonah Hill), to the airwaves of The Daily Rip, an upbeat morning show hosted by Brie (Cate Blanchett) and Jack (Tyler Perry). With only six months until the comet makes impact, managing the 24-hour news cycle and gaining the attention of the social media obsessed public before it's too late proves shockingly comical - what will it take to get the world to just look up?. — Based on truly possible events. ellauri161.html on line 470: Interesting trivia ellauri161.html on line 474: There was one detail that I think McKay got completely wrong. There is no chance in hell the president of the United States would make a public speech and use metric units like kilometers in it. ellauri161.html on line 489: I found it an almost perfect film, with some deliciously carefully crafted moments and great acting. At first I thought the comedic side was actually too much and wished that someone like Steven Soderbergh made the movie instead, but as I was watching it I started to appreciate how methodical the approach was and now I believe Adam McKay was the right man for the job. I enjoyed the overall plot, I liked the characters and how things were presented, but I loved the little things like, for example, the only scene where Europe is mentioned, as a short scene of a news item when they say they are going to convene and find their own solution, resulting in absolutely nothing. I am European and sad to say it struck home. Or the meal scene at the end, which is both emotional, focusing (= religious) and reminding us how even that option can be taken away by something as small as a virus. ellauri161.html on line 493: Initially then I wasn't really overly hooked on watching the 2021 movie "Don't Look Up" since I wasn't really won over by the movie's synopsis. Granted, I hadn't checked out the movie's trailer, so I wasn't really sure what I would be in for here. But as friends started to praise the movie, I opted to sit down and watch it. ellauri161.html on line 511: Before Covid, former Saturday Night live head writer Adam McKay had already written his smug doomsday satire Don't Look Up based on the usual liberal tropes. Chief among them was the old progressive rant linking those on the right to a predatory elite consisting of a group who were referred to as, in the parlance of days gone by, "robber barons." ellauri161.html on line 512: But here now it's "Big Tech" who McKay sees as the new (updated) elite embodied in the character of Peter Isherwell (Mark Rylance) billionaire CEO of the giant tech conglomerate BASH. ellauri161.html on line 514: If the super-rich were the main objects of McKay's wrath, he also was determined to get his digs in at some less important adversaries including climate change deniers along with all the vacuous adherents of addictive social media platforms. ellauri161.html on line 520: Initially the "comet" stood for climate change in the original script. But now liberals were beholden to a far more scary narrative way better than the idea of climate change that might pose a threat only in an unforeseeable future--and that is of course infectious disease medicine. They realized without "the science" they had no chance against the right. So now the comet came to represent the "virus." ellauri161.html on line 522: How ironic that the giant killer comet would now be reduced to millions of sub-microscopic particles. But the analogy is lame: the decimation of earth by a comet crashing into earth is quantifiable-the conclusion that viruses can cause widespread death is purely speculative based on computer simulations. Where of course is all the widespread death? Unless of course you believe in unsubstantiated propagandistic reports promulgated by fear-mongering mainstream media and social media platforms. ellauri161.html on line 526: But in the only interesting plot twist in the film, tech billionaire Isherwood, concludes that his "non-peer-reviewed science" (as Dr. Mindy puts it) will be able to break the comet up in pieces and his company will mine the valuable metals from the comet fragments once they crash into the ocean. ellauri161.html on line 532: All of the performers here are saddled with a smug script that promotes the fantasy that the left has a monopoly on virtue, insight and knowledge. That includes Kate Winslet as duplicitous media personality, Brie Evantee, who Dr. Mindy is temporarily seduced by until seeing the error of his ways. ellauri161.html on line 540: Entonces, hay suficientes razones para el ridículo, más que suficientes. De hecho, una de las deficiencias de Don't Look Up es que no se ha seleccionado ningún grupo que esté específicamente dirigido. Los dos personajes principales están en una racha perdedora con su trabajo científico porque el mundo entero parece estar formado solo por egoístas e idiotas. Quizás el director y el guionista incorporan una gran cantidad de personajes que no serían necesarios. (Vittu mikä ääliö! "ningun grupo johon satiiri olisi "especificamenti dirigido" ei ole "seleccionado". Helvetti, se just on se pointti! Kaikki on tässä pankrotissa mukana! Satira para tontos, nimenomaan! Exactamente la pelicula que nuestra sociedad se merece.) ellauri161.html on line 544: La película parece como si alguien hubiera tomado la directriz de una sátira para tontos y la hubiera trabajado. Con Don't Look Up estamos obteniendo exactamente la película que nuestra sociedad se merece. ellauri161.html on line 546: The targets of the satire – incompetent governments, media, tech billionaires, populace believing in politics not science – are obvious. There’s a shorthand that makes each character’s real world avatar easy to get hence the laughs but does that undermine the film’s intelligence? No, it's spot on. ellauri161.html on line 551: The porcellain faced Hunting gamist returns home and meets Yule due to her minor celebrity status. The thing is that the film never does anything with Kate’s government scuffle. It’s an odd detour that bloats the runtime severely. (Now THIS IS the problem: these drooping- underlip prof spectators already know what the plot should be and edit what they see accordingly. Hey where are the heroes? Where's optimism? Who's gonna save the world this time round? Superman? Batman? Anyone?) ellauri161.html on line 566: This movie is devoid of hope. There is no optimism in Don’t Look Up. Yes, it deserves comparison to Stanley Kubrick’s Dr. Strangelove, because it pulls laughs out of the fact that the human race is on a crash course with destruction. In Don’t Look Up, the technology has multiplied and advanced, but the message is the same as it was when Slim Pickens rode that bomb to the doomed ground in Strangelove: Humans are messing up big-time, in a manner that is so egregious you just have to laugh at it … to prevent yourself from going insane. The situation is hopeless but not serious. ellauri161.html on line 568: Kate Blanchett was way the dullest character on the cast. All silicon, no AI. No interest whatsoever, human or otherwise. Dr Strangelove was a lot worse satire than this. The problem with Kubrik was that he had a villain, while the real world has not just one- rather, there are 7 billion of them. ellauri161.html on line 572: Pressed together, however, the mix just doesn’t work. Too many characters, such as Jonah Hill’s presidential aide, know they’re in a comedy and play for laughs accordingly. There’s way too much going on in Don’t Look Up, so the story focus is constantly diffused as we jump from one narrative thread to another. Consequently the soiree packs very little punch; as a satire on corporate greed, media ethics and celebrity culture it’s pretty limp. All bite but no teeth, you could say. (Fuck yourself droopy-lip, this is a tableau true to life, not a sketch.) ellauri161.html on line 590: Don’t Look Up wants to paint our inaction with regard to climate change as the result of denialism and being distracted by silly things like, say, a movie streaming on Netflix. But climate change isn’t a comet headed our way in less than a year — a lousy, faulty metaphor for where we’re at right now. Except that IT IS! It's probably too late already. Now get a big mouth fuck goddam Allison Willmore, ellauri161.html on line 597: Speaking of “climate,” that’s the main target here – how people are too stupid to come together even when their survival depends on it. Or maybe it’s the pandemic McKay is allegorizing. Probably both. Meanwhile, the writer/director’s left-of-center politics are on full display. Although Don’t Look Up occasionally ridicules the left, it represents a full-on fusillade against the right. Now that is NOT funny. ellauri161.html on line 599: The satire not only lacks subtlety, it pushes the bounds of ridiculousness to levels where it works neither as a comedy nor as social commentary. It is too true for laughs. ellauri161.html on line 603: When it comes to apocalyptic asteroid/comet collision movies, Armageddon and Deep Impact were more entertaining while being no less absurd. ellauri161.html on line 614: and overly alarmist but nothing that the film places on the table can be dismissed as a figment of a fevered imagination running away from the facts on the ground. ellauri161.html on line 621: By and large the efforts at humour here feel like juvenile, Grand Theft Auto-level sledgehamer attempts at satire (and I say that as a fan of the video game series, sophistication is not one of my hallmarks.). ’ I can count on the fingers of one hand the parts of the film that came close to eliciting some sort of feeling. And that's what films are for, ain't they? ellauri161.html on line 625: This might be less damaging if those cartoons were funny, or if the overall story was compelling, but neither is the case. ellauri161.html on line 626: Väärin sammutettu douchebro! Once again the critic's problem is: why am I among the bad guys here? That's NOT funny. ellauri161.html on line 629: The world is going under, but is there still time for a quick fuck? Will there be Superbowl? ellauri161.html on line 631: I’ve seen some people criticise Don’t Look Up for lacking subtlety. I’m not bothered by this. I don’t necessarily need or want the communications about climate change to be subtle. The issue itself certainly is not subtle. We are heading towards—and, again, already are in the midst of—unprecedented death and destruction. Our systems and rulers are not just woefully ill-equipped to deal with this or to prevent the worst of it, they are actively complicit in bringing it about. Those communities around the world that are the most vulnerable and that have had the least part to play in causing the crisis will be the ones to suffer the first and the worst. This isn’t subtle sht! This is horrifying, grotesque, psychologically debilitating stuff to ponder—if you even have the privilege to ponder in the first place! I don’t necessarily need subtlety here. Sometimes, to fight propaganda, you need to go loud and bold. But you still have to be effective. We are fighting an almightily powerful enemy. Competence is a necessary minimum. Regrettably, Don’t Look Up does not meet those standards. Its central metaphor doesn’t even make sense! Yes, capitalism is responding as dreadfully to climate change in real life as it does to the comet in the film—the key difference is that capitalism didn’t cause that comet to come hurtling out of the sky in the first place. ellauri161.html on line 635: A Kike lady says it well: Granted, many will accuse Don’t Look Up of lacking the subtlety of McKay’s earlier movies, but there is something refreshingly honest about the film that undeniably lends itself to the silliness of its narrative. Furthermore, it is a film about the absurdity of the current times we live in and nobody can argue that is isn’t crazy to deny facts in favour of outlandish fabrications — or can they? ellauri161.html on line 637: There is something genuinely endearing about a film that doesn’t seem to care one bit about coming across as silly as long as its message is heard by the millions of viewers who have so far made it into the most watched film in the world after only two days of streaming. ellauri161.html on line 641: By the way, this is a comedy with several parts that aren’t funny, often deliberately so. It’s also a horror film about substance being smothered by fluff instead of coexisting in healthy moderation. Sometimes tonally jagged is OK. Sharp and broad. Awkward and devastating. If you can’t call out danger without sounding alarmist, how do you actually sound an alarm? (Sheesh, think of what’s changed since 2011’s “Melancholia.”) Hyvä pointti Matt! Tässä sotketaan genrejä ihan kiitettävällä tavalla, ei ihme että jenkkiturvelot on exyxissä. ellauri161.html on line 643: That’s not a point that hasn’t been made before, and it’s not like there are new notions here about what people might do with their last moments. But there’s something deceptively big and complicated about considering the human capacity to (not) address the largest challenges to their own survival as certain systems prevent action being taken — and people’s ability to recognize that a happy ending isn’t automatic but could be possible with thought and work. There’s such tragedy in the idea of, among many other things, being stuck in a loop of distraction at the expense of progress. Perpetual escapism that prevents escape, with what we’re looking away from and how continually being updated in the stories on the subject. ellauri161.html on line 645: But, of course, what every other country is doing while the United States takes the lead is never entirely answered either. So why is every other country allowing the United States to let the comet hit the Earth? ellauri161.html on line 673: The grim satire is usually pretty tame and ranges anywhere from hilarious to stupid. But the nastiness and negativity here just makes the filmmaker come off like a jerk. At the end of Don’t Look Up, you’re left feeling agitated and angry– not at republicans, but at McKay for making such a dismal affair. If you are a closet republican like me, that is. ellauri161.html on line 685: The writers of this satire unfortunately were as vapid as the characters they wrote. The science is awful, it's satire losses its bite when it tries to paint the whole country as anti-intellectual and all media as entertainment. If you are going to pan the anti-intellectualism that is straining this country do it with some intelligence. ellauri161.html on line 688: Not sure where all these positive reviews are coming from - I thought it was a rather boring film, lacking in plot and failing on many levels to keep me interested. I found this film did nothing to compliment Meryl Streep's talent. It just kinda dragged on. Great cast wasted on a bad script and mediocre directing. ellauri161.html on line 701: No idea what they were trying to do here. Couldn't even get through it. Basically had the plot of Armageddon but wasn't a spoof, guess they were going for a comedy but it wasn't funny at all. Just very Hollywood and very odd. Don't waste your time. ellauri161.html on line 704: Came in with low expectations, and it didn't even meet them. Started relatively average (for a disaster movie) and when down from there. The biggest disaster is that this steaming pile was made, ellauri161.html on line 707: Annoyingly bad. I suppose this might appeal to those who like their humor and satire delivered like a sledge hammer to the head, but if you prefer a more subtle approach, this is not for you. Added to this are the ludicrously exaggerated characters that are so bad that they are laughable, but in the wrong way. The DiCaprio character is just plain irritating. After 20 minutes of this film, I was just wishing the comet would arrive much earlier than anticipated. ellauri161.html on line 734: Very bland. Jokes were off. Tough watch ellauri161.html on line 778: This movie is supposed to be satire but the jokes are just so awful. I remember when liberals actually were funny, and men like Jon Stewart were hysterical. Whoever wtote this steaming pile needs to go back and learn. The dialogue was ridiculous, the plot was a thin veil for climate change but just fell flat. Its just not worth watching when there are so many better shows out there to watch instead. ellauri161.html on line 921: L'ambassadeur est très apprécié de la bonne société pétersbourgeoise, dont les princes Galitzine et l'amiral Tchitchagov. Il obtient en 1805 de la part de l'amiral le poste de directeur de la bibliothèque et du musée de la Marine à Saint-Pétersbourg en faveur de son frère Xavier. Il rencontre l'empereur Alexandre Ier à de multiples reprises et devient son conseiller attitré. ellauri161.html on line 1077: Cherith Baldry (21. tammikuuta 1947 - ) on yksi Erin Huntereista. ellauri161.html on line 1079: Baldry syntyi Lancasterissa, Englannissa. Hän toimi opettajana jonkin aikaa, mutta siirtyi sitten kokopäiväiseksi kirjailijaksi. Soturikissojen lisäksi hän kirjoittanut lukuisia romaaneja ja Erin Huntereiden karhuista kertovaa Etsijät-sarjaa. ellauri161.html on line 1092: His (Mainion) works suggest the thought that the writings of master Eckart (died 1328), with whom Ruysbroeck was contemporary for thirty-five years, exercised influence over our author´s mind. Melkein maisteri Eckartille kävi köpelösti loppupeleissä. Ruisbroeck became vicar of the Church of St. Gudula at Brussels, where he lived in strict asceticism, enjoying the society of persons who had devoted themselves to a contemplative life, composing books and exercising benevolence. Jahas uusi päivä, uusi suopeus. He contended against the sins of the day, and labored to promote reforms. It is said that Tauler once visited him, attracted by the fame of his sanctity. ellauri161.html on line 1098: At the age of sixty he (Mainio) renounced the secular priesthood and entered the new Augustinian convent Gronendal, in the forest of Soigny, near Brussels, becoming its first prior, and there he died in 1381. His life at once became the subject of legendary tales. The name Doctor Ecstaticus was early conferred on him. ellauri161.html on line 1100: The chief of his mystical writings are, The Ornament of Spiritual Marriage (Lat. by Gerh. Groot, Ornatus Spiritualis Desponsionis, MS. at Strasburg; by another translator, and published by Faber Stapulensis [Paris, 1512], De Ornatu Spirit. Nuptiarum, etc.; also in French, Toulouse, 1619; and in Flemish, ´J Cieraet der gheestclyeke Bruyloft, Brussels, 1624, Hengelliset häät): — Speculum AEternae Salutis: — De Calculo, an interpretation of the calculus candidus, Re 2:17: — Samuel, sive de Alta Contemplatione. The other works of Ruysbroeck contain but little more than repetitions of the thoughts expressed in those here mentioned. (Esim. 7 hengellisen rakkauden askelmasta.) He wrote in his native language, and rendered to that dialect the same service which accrued to the High German from its use by the mystics of the section where it prevailed. He is still regarded in Holland as "the best prose writer of the Netherlands in the Middle Ages." His style is characterized by great precision of statement, which becomes impaired, however, whenever his imagination soars, as it often does, to transcendental regions too sublimated for language to describe. His works were accessible until lately only in Latin editions (by Surius, Cologne, 1549, 1552, 1609 [the best], 1692, fol.), or in manuscripts scattered through different libraries in Belgium and Holland. Four of the more important works were published in their original tongue, with prefaces by Ullmann (Hanover, 1848). No complete edition has as yet been undertaken (see Moll, )e Boekerij van het S. Barbara-Klooster te Delft [Amst. 1857, 4to], p. 41). ellauri161.html on line 1102: Ruysbroeck´s mysticism begins with God, descends to man, and returns to God again, in the aim to make man one with God. God is a simple unity, the essence above all being, the immovable, and yet the moving, cause of all existences. The Son is the wisdom, the uncreated image of the Father; the Holy Spirit the love which proceeds from both the Father and the Son, and unites them to each other. Creatures preexisted in God, in thought; and, as being in God, were God to that extent. Fallen man can only be restored through grace, which elevates him above the conditions of nature. Three stages are to be distinguished: the active, or operative; the subjective, or emotional; and the contemplative life. The first proceeds to conquer sin, and draw near to God through good works; the second consists in introspection, to which ascetic practices may be an aid, and which becomes indifferent to all that is not God. The soul is embraced and penetrated by the Spirit of God, and revels in visions and ecstasies. Higher still is the contemplative state (vita vitalis), which is an immediate knowing and possessing of God, leaving no remains of individuality in the consciousness, and concentrating every energy on the contemplation of the eternal and absolute Being. This life is still the gift of grace, and has its essence in the unifying of the soul with God, so that he alone shall work. The soul is led on from glory to glory, until it becomes conscious of its essential unity in God. ellauri161.html on line 1104: Ruysbroeck was constantly desirous of preserving the distinction between the uncreated and created spirits. In the unifying of the soul with God he does not assert an identification of personality, but merely a cessation of the difference in thought and desire, and a giving up of the independence of the creature. His language was often so strong, however, and his thought often so sublimated, that more cautious thinkers found serious cause to charge his writings with pantheism. This was true of Gerson (Opp. vol. 1, pt. 1, p. 59 sq.). ellauri161.html on line 1106: Jean Charlier de Gerson oli ranskalainen tutkija, kouluttaja, uudistaja ja runoilija, Pariisin yliopiston kansleri, neuvonantajaliikkeen ohjaava valo ja yksi merkittävimmistä teologeista Bodenen neuvostossa. Seppo A. Teinosenkin mielestä Mainio hoippui heresian kuilun reunalla. ellauri161.html on line 1112: Few mystics have ascended to the empyrean where Ruysbroeck so constantly dwelt; and the endeavor to compress into forms of speech the visions seen in a state where all clear and real apprehension is at an end occasioned the fault of indefiniteness with which his writings must be charged. His influence over theological and philosophical thought was not so great as that exercised by Eckart and Tauler, and was chiefly limited to his immediate surroundings. The Brotherhood of the Common Life (q.v.) was founded by Gerhard Groot, one of Ruysbroeck´s pupils, and its first inception may perhaps be traced back to Ruysbroeck himself — a proof that he was not wholly indifferent to the conditions of practical life. ellauri161.html on line 1117: Don´t trust your Bible study to a mere web search. ellauri161.html on line 1133: A man from his parish demands a full service funeral for his wife and says he will not pay for it. He confers with the priest of Torcy. The girls of the catechism class laugh at him in a prank, whereby only one of them pretends to know the Scriptural basis of the Eucharist so that the rest of them can laugh at their private conversation. His colleagues criticize his diet of bread and wine, and his ascetic lifestyle. "Concerned" about Chantal, the daughter of the Countess, the priest visits the Countess at the family chateau, and appears to help her resume communion with God after a period of doubt. The Countess dies during the following night, and her daughter spreads false rumors that the priest´s harsh words had tormented her to death. Refusing confession, Chantal had previously spoken to the priest about her hatred of her parents. ellauri162.html on line 102: Mut hei, hold your horses! Minkä ikäinen oli Bernanos rykäistessään tän jeremiaadin? ellauri162.html on line 110: Bernanos was born in Paris, into a family of craftsmen. He spent much of his childhood in the village of Fressin, Pas-de-Calais region, which became a frequent setting for his novels. He served in the First World War as a soldier, where he fought in the battles of the Somme and Verdun. He was wounded several times. ellauri162.html on line 137: With political tensions rising in Europe, Bernanos emigrated to South America with his family in 1938, settling in Brazil. He remained until 1945 in Barbacena, State of Minas Gerais, where he tried his hand at managing a farm. ellauri162.html on line 268: Que peuvent donc avoir de commun les écrivains Marcel Camus, Marcel Aymé, Jean-Paul Sartre, Simone de Beauvoir, Louis Aragon, Jacques Prévert, Georges Bernanos, Aimé Césaire, Bernard Clavel, Guy de Maupassant, Georges Sand, les peintres Claude Monet, Gustave Courbet, Honoré Daumier, les compositeurs Hector Berlioz, Maurice Ravel, les politiciens Philippe Seguin (de droite), Jack Ralite (de gauche), le syndicaliste Edmond Maire, le philosophe Jacques Bouveresse, les chanteurs et poètes Georges Brassens, Léo Ferré, l'acteur et humoriste Bourvil, les actrices Catherine Deneuve, Claudia Cardinale, Brigitte Bardot, la chanteuse Mylène Farmer, la madame Miss France Geneviève de Fontenay, les prix Nobel de physique Pierre et Marie Curie, le médecin humanitaire Anne-Marie Gouvet, la chercheuse spécialiste des cancers professionnels Annie Thiebaud-Mony, ou tout récemment le dessinateur de bandes dessinées Tardy… ? ellauri162.html on line 345: Hyvin se haukkuu kaverinsa esipuheessa: kristilliset internit ahkeroivat messussa ja naisseikkailivat salassa. Ne olivat lahjattomia ja sovinnaisia keplottelijoita, hyväosaisia laiskureita, joiset tuli hurskaita ja kuuliaisia yxilöitä valtion tarpeisiin. Norssit olivat vähemmän tekopyhiä ja vapaamielisempiä, mutta yhtä rajoittuneita. Elostelijoita jotka intoilivat opereteista ja raveista, pelasivat pelejä, matalamielisten apinoiden huvituxia. Sellainen rellestäminen oli Jorista alhaista. Kirjallisuus"miehet" eivät olleet yhtään parempia. Jori tyrmistyi niidn kaunaisista ja halpamaisista mielipiteistä, puheista jotka olivat kuluneita kuin kirkonpenkit ja masentavista kiistoisa, jossa teoxen mitta oli painosmäärä ja myyntiluvut. Nyölen painaa ize omat kirjahkonsa, koska kaunokirjallisuuden painosluvut ovat Suomessa olemattomat. 25K isänmaallista finlandiakirjaa kelpaa vain seinäntäytteexi. Vapaa-ajattelijat oli dogmaatikkoja ja saarnamiehiä, jotka tukahduttavat "muiden apinoiden" mielipiteitä. Kadunkulman suutaria hieman valveutuneempia. ellauri162.html on line 375: Du sang que nous perdons croît et se fortifie ! kasvaa meidän verenhukasta ja vahvistuu! ellauri162.html on line 553: Commodianuksen tiedon lähteet olivat Raamattu - pääasiassa maailmanloppu, profeetat ja neljäs Esdrasin kirja - Sibylline-oraakkelit, tertullian, Minucius Felix, Cyprian ja Lactantius. Terencestä, Lucretiuksesta, Horacesta, Cicerosta ja ennen kaikkea Virgilin ilmaisutavoista hän lainaa ilmaisutapoja. Hänen teologiansa ei ole luotettava; Millenarianismin lisäksi hän näyttää tunnustavan monarkianismin ja patripassianismin, kaksi harhaoppia Kolminaisuuden suhteen. Hänen kielensä ei ole vain karkea, vaan virheellinen, ja olisi virhe etsiä Commodianuksessa aksentin perusteella perustuvan kääntymisen alkuperää. Vaikka hän ei ole perehtynyt prosodiaan, hän yrittää kirjoittaa daktyylisellä heksametrillä ja onnistuu vain 63: ssa yli 2000 jakeesta. ellauri162.html on line 577: Pitäen tällaiset asiat mielessä ja ennakoiden tulevan impotenssi-iän, Nooa päättää olla aloittamatta mitään inhimillistä tehtävää ennen muinaisten rituaalien suorittamista ja kiitokseksi Jumalalle. Alttarit nousevat lumivalkoisesta kivestä; Koska taivaan pyhä tila, sen kaareva polku levisi kaikkialle, ympäröi itsensä ilman kiinteitä rajoja, maailma oli heidän pyhä piirinsä. Uhrimainen uhri jokaisesta seitsemästä karjasta tulee nopeasti runsaasti, jota lempeä ilma ylläpitää, mikä... tuottaa... maasta... kaadetaan itäisessä..., tai arabialaisten metsistä. Olympuksesta lähetetty liekki maistuu makeanhajuisilta kunnianosoituksilta, jotka se on syönyt hännällään, ja palaneet uhrit lähettävät kuumaa tuoksua, joka tuoksuu makealta Jumalalle. Jumala - joka on aina lempeä ja hyvä, ottaa kaiken, mitä hän saa uhrauksemme, ja iloitsee hurskaavien ihmisten seremoniallisissa riitoissa, joita hän ei tosin tarvitse, mutta joiden takia hän lunastaa meidät - puhuu näin rauhallisella tahtotilallaan: ellauri162.html on line 585: Kun hänen aistinsa palaavat hänen munastaan hänen sydämeensä (sehän on jumalallisen sanansaattaja), joka on nyt unettomana, Nooa vastaa poikiensa palvelemisesta seuraavalla palkinnolla: "Kirottu kinkku, sinä lakupekka, koska et palvellut isääsi, olet veljienne orja; Sinä Shem, vanhin, elät, siunattu pyhän Jumalan silmissä, ja Herra levittää maan päälle nuoremman veljen [Jafettin] monilla jälkeläisillä, kunnes [Jafettin] runsas linja muodostaa kovakantisen istuimen jopa [veljiensä] kodeissa, sekoitettuna naapurien pehmeäkantisiin, runsaat jälkeläiset täyttävät vierekkäiset kaupungit ja ne, jotka [he, Jaafetin poikastuotanto] on myös rakentanut." ellauri162.html on line 607: Japanilaisen professorin läpimurtohoito sallii luonnollisen erektion saavuttamisen 4 sekunnixi. Klikkaa tästä! Klik! Noh. Klik klik! Mit vit ? Klik klik klik! ellauri162.html on line 611: Pumput, voiteet, geelit ja kemialliset pillerit vaikuttavat keinotekoisesti erektioon. Sen sijaan japanilaisen professorin hoito laajentaa paisuvaiskudosta ja antaa sille mahdollisuuden maksimoida verenkiertonsa vastauksena seksuaaliseen ärsykkeeseen (esim. aistilliseen suudelmaan tai näkyyn kumppanin riisuuntumisesta). ellauri162.html on line 618: Olin täysin kiinni eräässä hankkeessa Kiinassa, enkä ehtinyt edes ajatella naisia. Siksi päätin tämän fiaskon jälkeen tavata tämän ystävättären uudelleen ja todistaa - hänelle ja itseni - että kaikki on kunnossa. Valitettavasti sekin päättyi kuten aikaisemmin, ja halusin hakata kyrvänpäätäni seinään ... En kestänyt hänen katsettaan, kun kohtasimme firmassa käytävällä. Ehkä se on minun vainoharhaisuuttani, mutta olin varma, että myös muut tytöt yrityksessä alkoivat katsoa minua säälien ... lopetin työnteon firmassaan, mutta en voinut löytää uutta. Elin säästöilläni. Ja ostin erilaisia erektioapukeinoja yrittäessäni ratkaista ongelmani. Sanoin itselleni, että ehkä on hyvä aika laukaista paukkupanoxia ja sitten palata uusin voimin niin työ- kuin sänkyelämään. Kokeilin muutamia potenssipillereitä, mutta yhtä hyvin olisin voinut myös huuhdella ne vessanpöntöstä saman tien - vaikutus olisi ollut sama, eli ei mitään. Tiettyjen pillereiden jälkeen en voinut ajaa autoa (silmissäni tuntui kuin olisin ollut kuumeinen). Olin murtunut ja menetin täysin seksihaluni. Naisten kanssa tekemisiin joutuessani tulin uskomattoman hermostuneeksi. Rahanikin loppuivat, ja siksi päädyin ottamaan huonon työn, jota en muuten olisi edes harkinnut. Ja kaikki tämä pikkuveljen syytä! ellauri162.html on line 649: Using 11 different healthy and diseased pluripotent stem cell lines, we developed a reproducible method to derive multi-cellular human penis organoids that exhibit transcriptomic resemblance to in vivo-derived tissues. ellauri162.html on line 651: Conflict of interest statement ellauri162.html on line 653: There are no financial interests related to this work. ellauri162.html on line 693: The Church recognizes that the lack of workers union contributed to an unjust situation where many work in conditions little better than slavery. One solution proposed by socialists was to eliminate private property altogether. Pope Leo XIII dismisses this solution because "every man has by nature the right to possess property as his own." He also notes that "the impelling reason and motive of his work is to obtain property." Instead of helping the working class, the elimination of private property would only hurt those it was intended to benefit. ellauri162.html on line 697: People have become accustomed to working for their own needs. Working enables people to earn an honorable livelihood, but using employees as mere objects is wrong. Workers and the rich are dependent upon each other. The worker ought to complete the tasks that they freely agree to, never destroy an employer´s property, never use violence for their cause, never take part in riots or disorder, and not associate with those who encourage them to act unethically. (As Pope John Paul II would later emphasize in Laborem Exercens, work ought to be seen as a privileged expression of human activity. Work, including cultural production, is an example of human creation in the image of the creator.) ellauri162.html on line 705: It is important to remember that we were not created for this world, but rather for everlasting life with God. Riches should be viewed as an obstacle for eternal happiness, and that they do not bring freedom. With this in mind, associations of workers and employers ought to do what is best for the body, soul, and property of all involved. ellauri162.html on line 716: Masturbation. It’s not just a great way to kill time, but it’s also the safest sex you can have. And it has many health benefits. (See: 5 Reasons You Should Masturbate Tonight.) Although we can all agree that masturbation is pretty much the cherry on top of the ice cream of life, there’s more to the act than that. In a recent study from Harvard, men who ejaculated 21 or more times per month had a 19 to 22 percent lower risk of prostate cancer than men who did so only four to seven times per month. In some parts of the world, teenagers are encouraged to masturbate. Masturbation prevents unwanted pregnancies. ellauri162.html on line 759: Richard Dawkins does not make the head of our list. Since this may disappoint some of our readers. we have, after our ranking, also ordered the atheists on our list by the number of Google hits that their names obtain. ellauri162.html on line 767: Number 4 Freudin Square, Iraq war veteran is Black. In his rap songs, he boasts about desecrating Brigham Young’s grave and urinating in a synagogue. Be there or be Square! ellauri162.html on line 769: Number 5 Myers is Associate Professor of Biology at the University of Minnesota, Morris, where he researches the developmental biology of zebrafish from an evolutionary perspective. ellauri162.html on line 777: ereducation/image/upload/w_150,h_150,c_fill,f_auto,fl_lossy,q_auto/v1/TheBestSchools.org/pollytoynbee.jpg" height="200px" /> ellauri162.html on line 781: William Lane Craig (born August 23, 1949) is an American analytic philosopher, Christian theologian, Christian apologist, and author. He is Professor of Philosophy at Houston Baptist University and Research Professor of Philosophy at Talbot School of Theology (Biolan University). Craig has updated and defended the Kalam cosmological argument for the existence of God. He has also published work where he argues in favor of the historical plausibility of the resurrection of Jesus. His study of divine aseity and Platonism culminated with his book God Over All. He is a Wesleyan theologian who upholds the view of Molinism and neo-Apollinarianism. ellauri162.html on line 787: Apollinarism or Apollinarianism is a Christological heresy proposed by Apollinaris of Laodicea (died 390) that argues that Jesus had a human body and sensitive human soul, but a divine mind and not a human rational mind, the Divine Logos taking the place of the latter. It was deemed heretical in 381 and virtually died out within the following decades. But now it's back! I'll be back said Apollinaris at the end of Season I. ellauri162.html on line 798: Pharyngula is a term used by evolutionists to describe a hypothetical phylotypic stage of development in embryology. It is mistakenly thought by most evolutionists that this stage represents the basic vertebrate body plan in the common ancestor of all vertebrates. There is currently a dispute among scientists as to how similar embryos are and to the reality of this stage. ellauri162.html on line 800: There are six stages to embryonic development, and the pharyngula stage is towards the middle. In the early stages of development there is significant diversity in the morphology of embryos, this diversity decreases over time till the pharyngula stage where they are most similar (often difficult for anyone but trained embryologist to differentiate), and finally in the last stages of development morphology diversifies again. It is hypothesized that the reason the pharyngula stage is so morphologically constrained is that this is the point where sequential activation of hox genes is initiated so any strong deviations from the developmental plan would lead to drastic changes in the final phenotype of the organism. ellauri162.html on line 812: All major tissue types of differentiated and all major organs are present. By the time the embryo leaves the pharyngula stage it will appear very similar to its adult form. ellauri162.html on line 814: The concept of a highly conserved ontogeny dates back to 1828 and the work by Karl von Baer. Baer´s work was cited by Charles Darwin and used in support of his Theory of Evolution. The concept was made famous though by Ernst Haeckel in 1874 with the publication of his drawings of the conserved stage. Haeckel was mainly pushing the concept of recapitulation in which he hypothesized that ontological development repeated the evolutionary steps of the organism. Recapitulation has since been discredited and is not accepted by any modern biologist. Haeckel has been accused of falsifying his embryonic drawings, most notably by Jonathan Wells in his book Icons of Evolution. Some biology text books used Haeckel´s drawings for many years after it was known they were faked. However, most modern biology textbooks only use them now for historical reference and actual photos of embryos are used to discuss the pharyngula stage. ellauri162.html on line 816: Darwin proposed that embryos resembled each other since they shared a common ancestor, which presumably had a similar embryo, but that development did not necessarily recapitulate phylogeny: he saw no reason to suppose that an embryo at any stage resembled an adult of any ancestor. Darwin supposed further that embryos were subject to less intense selection pressure than adults, and had therefore changed less. ellauri162.html on line 818: The Haeckelian form of recapitulation theory is considered defunct. Embryos do undergo a period or phylotypic stage where their morphology is strongly shaped by their phylogenetic position, rather than selective pressures, but that means only that they resemble other embryos at that stage, not ancestral adults as Haeckel had claimed. ellauri162.html on line 820: More importantly, Pharyngula can also refer to a blog written and posted by P.Z. Myers. See Pharyngula (blog). Pharyngula is a blog by atheist and evolutionist PZ Myers, who is a biologist and associate professor at the University of Minnesota, Morris. Pharyngula was hosted 2005-2011 at Scienceblogs in full, and 2011-present, in part. Since 2011, Pharyngula has been hosted at Freethought Blogs. The atheist biologist Massimo Pigliucci said of Myers and his blog audience, "one cannot conclude this parade without mentioning P.Z. Myers, who has risen to fame because of a blog where the level of nastiness (both by the host and by his readers) is rarely matched anywhere else on the Internet...". ellauri162.html on line 834: We can’t say we weren’t warned about Alexa! Alexa is the name given to the voice that responds to your commands on the Amazon Echo device. In a recent post, I discussed the creepiness of having someone potentially listen to every conversation in its vicinity. As I understand it (not having one) the device is only supposed to be activated if you first say “Alexa” but apparently that is not the case. A family in Portland, Oregon reports that an Amazon Alexa device recorded a private conversation about hardwood floors and randomly sent it to a contact in Seattle. Danielle, who declined to provide her last name, told KIRO-TV that the contact called her family to tell them that their privacy was being compromised. Unplug your Alexa devices right now, the reportedly unnamed individual said, you’re being hacked. ellauri163.html on line 37: Courtney Joseph is a graduate of the Moody Bible Institute with a degree in Evangelism and Discipleship. After over a decade of leading women’s Bible studies, mentorships and workshops in her local church, she decided to move her ministry on-line at WomenLivingWell.org where she has over 1.5 million views of her videos on youtube. Courtney’s passion and sincerity has made her a leader in the Christian blogging community. She is the Founder of WomenLivingWell.org and GoodMorningGirls.org. ellauri163.html on line 48: He wrote the drama Got fun nekome (God of Vengeance) in the winter of 1906 in Cologne, Germany. It is about a Jewish brothel owner who attempts to become respectable by commissioning a Torah scroll and marrying off his daughter to a yeshiva student. Set in a brothel, the play includes Jewish prostitutes and a lesbian scene. I. L. Peretz famously said of the play after reading it: "Burn it, Asch, burn it!" Instead, Asch went to Berlin to pitch it to director Max Reinhardt and actor Rudolph Schildkraut, who produced it at the Deutsches Theater. God of Vengeance opened on March 19, 1907 and ran for six months, and soon was translated and performed in a dozen European languages. It was first brought to New York by David Kessler in 1907. The audience mostly came for Kessler, and they booed the rest of the cast. The New York production sparked a major press war between local Yiddish papers, led by the Orthodox Tageplatt and even the secular Forverts. Orthodox papers referred to God of Vengeance as "filthy," "immoral," and "indecent," while radical papers described it as "moral," "artistic," and "beautiful". Some of the more provocative scenes in the production were changed, but it wasn't enough for the Orthodox papers. Even Yiddish intellectuals and the play's supporters had problems with the play's inauthentic portrayal of Jewish tradition, especially Yankl's use of the Torah, which they said Asch seemed to be using mostly for cheap effects; they also expressed concern over how it might stigmatize Jewish people who already faced much anti-Semitism. The association with Jews and sex work was a popular stereotype at the time. Other intellectuals criticized the writing itself, claiming that the second act was beautifully written but the first and third acts failed to support it. ellauri163.html on line 50: God of Vengeance was published in English-language translation in 1918. In 1922, it was staged in New York City at the Provincetown Theatre in Greenwich Village, and moved to the Apollo Theatre on Broadway on February 19, 1923, with a cast that included the acclaimed Jewish immigrant actor Rudolph Schildkraut. Its run was cut short on March 6, when the entire cast, producer Harry Weinberger, and one of the owners of the theater were indicted for violating the state's Penal Code, and later convicted on charges of obscenity. Weinberger, who was also a prominent attorney, represented the group at the trial. The chief witness against the play was Rabbi Joseph Silberman, who declared in an interview with Forverts: "This play libels the Jewish religion. Even the greatest anti-Semite could not have written such a thing". (You just wait for Philip Roth...) After a protracted battle, the conviction was successfully appealed. In Europe, the play was popular enough to be translated into German, Russian, Polish, Hebrew, Italian, Czech, Romanian and Norwegian. Indecent, the 2015 play written by Paula Vogel, tells of those events and the impact of God of Vengeance. It opened on Broadway at the Cort Theater in April 2017, directed by Rebecca Taichman. Eli ei Asch ihan pasé vielä ole. ellauri163.html on line 55: Viereeni tuolille olin sijoittanut filosofian historian ja joukon muita kirjoja joiden avulla voisin saada häiriintyneen henkeni järjestyxeen. Olin lainannut Breslerin kirjastosta Tolstoin moraaliset novellit ja esseet, Spinozan Etiikan, Kantin Käytännöllisen järjen kritiikin, Schopenhauerin Maailman tahtona ja ajatuksena, Nietzschen teoksen Näin puhui Zarathustra ja pasifisti Forsterin teoksen (jonka nimeä en muista, oisko ollut Maurice?), Payot'n Tahdon kasvattamisen ja useita teoksia hypnoosista, itsesuggestiosta (Coué, Charles Baudoin), ja ties mitä muuta kaikki teoksia jotka sivusivat olennaista. Peräti ostanut olin Rabbi Moshe Haim Luzzatton kirjan Oikeamielisen vaellus ja viidennen Mooseksen kirjan, joka oli mielestäni viisain teos mitä ihminen on koskaan kirjoittanut. ellauri163.html on line 126: Lihaa. Lihansyönti on aivan a-ok, kunhan ei verta syö, ja tarjoo vähän jumalallekkin, papeille ja muille pyytäjille. Veri pitää laskea ulos eläimestä kosheristi, ei tässä mitään Singereitä olla. Pakanoiden paikat pitää panna sileäxi. ellauri163.html on line 142: Julmia lakeja. Sodankäyntiin sovellettavia lakeja. Vierastiimiläisten kanssa sopii olla oikein julmana, kaikki vihulaiset halki poikki ja pinoon vaan. Paizi ne joiden naisia sopii bylsiä ja lapsia käyttää välipalana. Vaan hukuta ne peräti: nimittäin hetiläiset, amorilaiset, kanaanealaiset, pheresiläiset, heviläiset ja jebusilaiset, niinkuin herra sinun jumalas sinulle on käskenyt. ellauri163.html on line 178: Minä ammun kaikki nuoleni heihin. Minä lähetän mezän petoin hampaat heidän keskellensä. Ulkona pitää miekan heitä hävittämän ja sisällä pelvon, sekä nuorukaiset että neizeet, imeväiset ja harmaapäät. Minun on kosto, ja minä kostan! Minä juotan nuoleni verellä, ja miekkani pitää lihaa syömän tapetuiden verestä, ja vangituiden ja vihollisten paljastetusta päästä! Niin myös Herra sinun Jumalas lähettää heidän sekaansa hörhöläiset siihen asti että kaikki hukutetaan, jotka jääneet ja heitänsä lymyttäneet ovat sinun edestäs. ellauri163.html on line 193: Viiniköynnökseen hän sitoo aasinsa, jaloon köynnökseen aasinsa varsan. Hän pesee viinissä vaatteensa, rypäleiden veressä pukunsa. Hänen silmissään on viinin hehku, hänen hampaissaan maidon valkeus. Sebulon on asuva meren äärellä, hän asettuu rannikolle, missä laivat kulkevat, hänen selkänsä taa jää Sidon. Isaskar on vahvaluinen juhta, joka makaa kuormaansa odottaen. Hän näki asuinsijansa hyväksi ja maansa ihanaksi. Hän painoi olkansa taakan alle, kävi tekemään orjan töitä. Dan on ajava kansansa asiaa yhtenä Israelin heimoista. Dan on oleva käärmeenä tiellä, polulla kyynä, joka puree hevosta vuohiseen, niin että ratsastaja suistuu maahan. Herra, sinulta minä odotan pelastusta! Gadia ahdistavat rosvojen joukot, ja Gad ahdistaa niitä, seuraa niiden kintereillä. Asserin leipä on runsas, hän tarjoaa kuninkaiden herkkuja. Naftali on vapaana juokseva kauris, kauniita ovat hänen vasansa. Joosef on hedelmäpuu, nuori hedelmäpuu lähteen äärellä, sen oksat ojentuvat yli muurin. Jousimiehet hätyyttävät häntä, he ampuvat ja ahdistavat häntä, mutta hänen jousensa pysyy jäntevänä ja hänen kätensä ovat nopeat. Tämän saa aikaan Jaakobin Väkevä, hän, jonka nimi on Paimen, Israelin Kallio, isäsi Jumala, joka on auttava sinua, Kaikkivaltias, joka siunaa sinua, antaa siunauksia ylhäältä taivaasta ellauri163.html on line 197: Sitten Jaakob antoi heille nämä ohjeet: »Minut otetaan pian esi-isieni luo. Haudatkaa minut isieni viereen siihen luolaan, joka on heettiläisen Efronin vainiolla, Makpelan vainiolla, Mamren lähistöllä Kanaaninmaassa. Sen vainion Abraham osti heettiläiseltä Efronilta sukuhaudaksi. ellauri163.html on line 261: Judah the father of Perez and Zerah, whose mother was Tamar, ellauri163.html on line 263: Perez the father of Hezron, ellauri163.html on line 339: Thus there were fourteen generations in all from Abraham to David, fourteen from David to the exile to Babylon, and fourteen from the exile to the Messiah. ellauri163.html on line 361: to imply a king of the line of Judah forever, but Israel currently has no king, nor do our democratic rulers have staffs. Does this imply that "he has come to Shiloh" (JPS) or that "Shiloh has come" (KJV)? Please explain. Why does King Jimmy think the homage of the people will be Shiloh's whereas JPS says it is Judah's? Who or what is this Shiloh and why is he/it so important that the scepter will not depart from Judah till then? ellauri163.html on line 371: G-d did not always promise that there would always be a king (let alone a king from the tribe of Judah). In Genesis 49 Jacob is blessing the tribes and says the scepter will not depart the tribe of Judah. This is long before Moses, let alone the first Temple -- not to mention the hundreds of years then before the second Temple. ellauri163.html on line 373: There wasn't a King for hundreds of years after the blessing before the first king of the tribe of Judah (before Saul and David). Tthere was that whole slavery period in Egypt for hundreds of years, then Moses, then Joshua, then the judges long before Saul the firs tking of the tribe of Judah. ellauri163.html on line 375: Just read the bible chronoholically and you'll see that there were hundreds of years after Jacob's statement before the first king. Then there were Kings of Judah. Then there was the civil war and the kingdoms split. ellauri163.html on line 377: Then Israel was destroyed. Then there was a Babylonian exile (no Judaic kings). Then there were the Maccabees, Herodians, etc. who were not kings of Judah. . . ellauri163.html on line 378: So, no, it does not say (let alone imply) that there will always be a king of the tribe of Judah as your post asked. ellauri163.html on line 380: "The scepter shall not depart Judah" means that the right to kingship will forever belong to the tribe of Judah. This is re-enforced in Prophets when first David and then his son, Solomon, are told that they are the rightful bloodline for the throne. Others have sat on the throne but they were not rightful heirs. ellauri163.html on line 382: For those Xians who say that there has been no king of Judah since J-sus they should check their math. In fact there has been no ruler from the tribe of Judah since 586 B.C.E That is right: 600 years prior to his supposed messiah. Guess he just proved to himself that J-sus was inelligible. ellauri163.html on line 385: BTW from Genesis 49 when Jacob makes this statement there were 400 years of slavery in Egypt, a few more hundred years when we had the Judges and the Phillistines before we had ANY king from the line of Judah sitting on a throne. ellauri163.html on line 391: Jacob was fortelling the fate of his sons and their heirs. He stated that the throne would belong to the tribe of Judah "until Shiloh comes." Belonging to isn't the same as saying there will be an unbroken line of RULING kings until Shiloh comes. ellauri163.html on line 398: The older Jewish versions and commentators (e.g., Septuagint, Targums, Saadyah, and RASHI) read this word without the letter - yod, as if written - sheloh, the archaic form for - shelo, his; or, as if it were a poetic form for - shalvah, peace. (Sama sana varmaan kuin ähläm sähläm, tai shaloom.) ellauri163.html on line 402: All of the Jewish translations (and commentaries) deal with a future time, the messianic era, during which there will be a king, a direct descendant from King David, sitting on the Davidic throne. The closing phrase of the blessing given to Judah defines the role of the expected future Jewish king, Messiah, in the world. Ultimately, his job will be to gather the nations under the banner of the One G-d of peace. If a gathering of the nations for the sake of peace is the first explicit description of the messianic era, it clearly suggests something that is natural, recognizable, and human. ellauri163.html on line 407: 1 Ja Moses meni Moabin kedoilta ja astui Nebon vuorelle, Pisgan kukkulalle, joka on Jerihon kohdalla; ja Herra osoitti hänelle kaiken Gileadin maan Daniin asti, Ja koko Naphtalin ja Ephraimin ja Manassen maan, ja kaiken Juudan maan viimeiseen mereen asti, Ja etelämaan, ja aukian kedon Palmukaupungin Jerihon tykönä, hamaan Zoariin asti. ellauri163.html on line 411: 2. Ja koko Naphtalin ja Ephraimin ja Manassen maan, ja kaiken Juudan maan viimeiseen mereen asti, ellauri163.html on line 412: 5 Mos 11:24. Kaikki paikat, mihin teidän jalkanne astuu, pitää teidän oleman: korvesta ja Libanonista ja Phrathin virrasta, äärimäiseen mereen asti, pitää teidän rajanne oleman+. ellauri163.html on line 415: erentspirit.org/articles/images/promised_land2.jpg" /> ellauri163.html on line 417: Although some of the geographical reference points mentioned in Scripture are difficult for us to identify, God knows the full area into which He is going to bring Israel. We know enough to be sure that Israel is not in her full inheritance yet. Scripture shows that God has a dispute with those who are involved in “dividing up My land” [Joel 3:1-2]. ellauri163.html on line 476: When I first searched for Rozabal two years ago, the taxi circled around a minor Muslim tomb in a city of many mosques and mausoleums, the driver asking directions several times before we found it. The shrine, on a street corner, is a modest stone building with a traditional Kashmiri multi-tiered sloping roof. ellauri163.html on line 527: Payot (Hebrew: פֵּאָה, romanized: pe’ot, plural: פֵּאוֹת) is the Hebrew term for sidelocks or sideburns. Payot are worn by some men and boys in the Orthodox Jewish community based on an interpretation of the Tenach injunction against shaving the "sides" of one's head. Literally, pe'ah means "corner, side, edge". There are different styles of payot among Haredi or Hasidic, Yemenite, and Chardal Jews. Yemenite Jews call their sidelocks simanim (סִימָנִים‎), literally, "signs", because their long-curled sidelocks served as a distinguishing feature in the Yemenite society (differentiating them from their non-Jewish neighbors). ellauri163.html on line 544: Moraali koskee pääasiassa apinoiden tiimipeliä. On siinä kyllä tämmönen taskubiljardivaihtoehtokin, jossa pelaavat Aku ja sen 2 avataaria, enkeli ja perkele, kinaten paljolti samoista teemoista: pelin aiheena on se, saako ego pelata välittömästi matelijanaivoisen idin pussiin vaiko totellaanko aivokuoren superegoa ja kazellaan vähän suurempaakin kuviota. Sama sitten suuremmassa mitassa: jotkut apinoista on luonnostaan tollasia me-henkisiä, toiset taas on egoisteja, ja niille täytyy tiimipeli motivoida henk.koht. palkinnoilla ja rangaistuxilla. Eiköhän se nyt ollut taas tässä koko asia. Ei siihen apinan koko aivokuorta tarvittu, riittää pieni saxanpähkinä. ellauri163.html on line 597: De voir un homme fourbe, injuste, interesse, ellauri163.html on line 607: Sen sijaan, että vallizisi halveksiva rauha, mitä näemme? Itserakkauden haava, epähienous, joka vaikuttaa meihin, provosoi meistä huolimatta myös fysiologisia emojeja. Sydän alkaa lyödä epäsäännöllisesti, kouristuxilla; hän on kuin paniikkihäiriö. Monet hänen supistuksistaan ovat epätäydellisiä, kouristuxia kuten sanoin, tuskallisia. Väkivaltaiset ääliöt työnsivät veren aivoihin, ruuhkauttavat tämän elimen niin herkullisesti ja aiheuttavat väkivaltaisten ajatusten, kostoideoiden, absurdien ideoiden, liioitellun hätävarjelun mahdottoman tulvan. ellauri163.html on line 624: Vittu nää pallokalloapinat on tismalleen samanlaisia tänä päivänä kuin ne oli pentateukin aikana, ja varmasti kymmeniä tuhansia vuosia sitä ennenkin. Kavereita petetään ja vihollisen elävää voimaa vähennetään, suojellaan omia poikasia ja syödään eläimiä, ja väliin aina pyllistetään oikeille ja kexityille herroille, lauletaan helkavirsiä ja tapaillaan noitavaimoja. Ei tää tästä muutu mixikään, ja mixkä muuttuisi, tälläisestä pallokallot pitävät, tälläisessä maailmassa viihtyvät. ellauri163.html on line 632: Pantalaimon on Lyran demoni. Kuten kaikki lasten pahat henget, hän vaihtaa muotoa olennosta toiseen usein. Kun Lyra saavuttaa murrosiän, hän ottaa mäntynäädän pysyvän muodon sekä hajun. Pantalaimon ja Lyra seuraavat isäänsä lordi Asrielia, kun hän matkustaa äskettäin löydettyyn Cittagazzen maailmaan, jossa Lyra tapaa Willin. Pyhä Panteleimon eli Panteleimon Parantaja (m.kreik. Παντελεήμων, Panteleēmōn, kreik. Παντελεήμων, Panteleímon), myös Pantalone, oli kristitty marttyyri ja pyhimys, joka sai surmansa Diocletianuksen vainoissa vuonna 305. Pantalone syntyi Nikomedeiassa noin vuonna 275. Hänen vanhempansa olivat rikas senaattori Eustorgios ja tämän kristitty vaimo Eubulia. Hänestä tuli menestyksekäs lääkäri, jota itse keisari Galerius halusi omaksi lääkärikseen. Pyhä Hermolaos käännytti Pantaleimonin kristityksi, ja parannettuaan ihmeellisesti sokean miehen, Pantaleimon käännytti puolestaan isänsä. Tämä kuoli pian sen jälkeen, ja jätti Pantalonelle suuren omaisuuden. Tämä vapautti orjansa ja jakoi omaisuutensa köyhille, ja paransi ihmisiä ottamatta maksua. Panteleimon, siviilinimeltään Petri Sarho (s. 17. toukokuuta 1949 Vieremä) on entinen Oulun metropoliitta. Hän jäi eläkkeelle kesäkuussa 2013. ellauri163.html on line 697: With an 11-year-old hero, Philip Pullman´s new book is a delightful nod to Edmund Spenser´s 'The Faerie Queene'. If Philip Pullman’s Dark Materials trilogy was an obvious nod to John Milton’s Paradise Lost, his new Book Of Dust trilogy takes inspiration from Edmund Spenser’s The Faerie Queene. Though thematically different, both fall within the same literary genre—they are epic poems, long narrative pieces recounting heroic deeds, and if the term could loosely be used to describe works of prose, then La Belle Sauvage, the first in the Book Of Dust trilogy, is one such novel. Spenser’s late-16th century poem, though incomplete, follows the adventures of medieval knights. Our knight is 11-year-old Malcolm Polstead, curious, intelligent, good-natured and clueless, when we first meet him, of the trials that await him. La Belle Sauvage, then, is a companion, or "equel" (a new story that stands alongside his previous trilogy), to His Dark Materials trilogy. Better strike while the iron is hot, as J.K. Rowling did. ellauri163.html on line 721: Vox Day has written about atheists being "socially autistic". Asperger´s syndrome (sometimes referred to as "High-Functioning Autism" or "HFA") is an umbrella term used to classify problematic behaviours similar to, but less severe than, those within the lower reaches of the autistic spectrum. ellauri163.html on line 723: Day wrote concerning atheist PZ Myers´ blog audience: “It´s by no means a scientific test, but it is interesting to note the coincidence that 59 of the virulent atheists over at Dr. PZ Myers place report an average score on the Asperger´s Quotient test of 27.8. And this does not include the two individuals who actually have Asperger´s but did not report any test results. ellauri163.html on line 724: As PZ himself said: "I took the test and scored a 24, an “average math contest winner.” You need a 32 to suggest Asperger’s, and a 15 is the average. So there. I don’t have Asperger’s, I’m just cruel and insensitive." ellauri163.html on line 727: “ Basically the range for possible answers is 0 to 50. The information below shows you the different ranges as recorded from others sitting this same AQ quiz over the years. ellauri163.html on line 742: However, there is evidence which suggests that a large portion of PZ Myers´ blog audience are narcissists rather than individuals who have Asperger´s Syndrome (see: PZ Myers´ antitheist blog audience and the issue of narcissism vs. Asperger´s Syndrome). ellauri163.html on line 744: PZ Myers is a New Atheist and New Atheism is a contemporary form of antitheism. Therefore, it is very probable his blog appeals to people who hold to a antitheism perspective. Social science research indicates that antitheists score the highest among atheists when it comes to personality traits such as narcissism, dogmatism, and anger. Furthermore, they scored lowest when it comes to agreeableness and positive relations with others. ellauri163.html on line 746: The first study replicates the finding of the BU research: 12 autistic and 13 stereotypical adolescents took part, and the stereotypical subjects were 10 times as likely to strongly endorse God. ellauri163.html on line 748: People with higher scores on the Autism Spectrum Quotient (items included "I am fascinated by numbers," and "I find social situations difficult") had weaker belief in a personal God than those with lower IQ score ("I am fascinated by skirts", and "I find zippers difficult"). Second, reduced ability to mentalize mediated this correlation. (Mentalizing was measured with the Empathy Quotient, which assesses self-reported ability to recognize and react to others' emotions, and with a task that requires identifying what's being expressed in pictures of eyes. Systematizing -- interest in and aptitude for mechanical and abstract systems -- was correlated with autism but was not a mediator.) Third, men were much less likely than women to say they strongly believed in a personal God (even controlling for autism), and this correlation was also mediated by reduced mentalizing. They were also clearly more interested in skirts and puzzled by zippers. ellauri163.html on line 752: These studies are correlational, so researchers can´t say for sure whether an inability to imagine other minds actually leads to atheism or agnosticism or whether the link is caused by God. The researchers did control for religious service attendance, assuming that the socially inept might be less likely to flex their mentalizing muscles by mingling at church each week. That analysis showed that religious service attendance could not explain the link between autismlike traits and belief. Those with sedentary mental behavior were just as apt to have a will to believe as not. ellauri163.html on line 756: Dr. Mark Goulston, M.D. wrote in his article Just Listen - Don´t Confuse a Narcissist with Asperger´s Syndrome: “Both narcissists and high functioning people with Asperger like features are goal minded to a fault, and both can view other people more as functions or vehicles to achieve that goal instead of as people with feelings. However a critical difference between the two is that a narcissist doesn´t care if they hurt you or your feelings (and the truly malignant ones may even take delight in doing so), whereas someone with Asperger´s like features would prefer not to. ellauri163.html on line 763: Second, descriptions of how participants absorb into “imaginary realities” suggest that such mental states are desirable due to qualities that facilitate social cognition: While the empirical world comes through as fragmented and incoherent, imaginary worlds offer predictability, emotional coherence, and benevolent minds. These results do not conform to popular expectations that autistic minds are less adapted to experience supernatural agents, and it is instead argued that imaginative, autistic individuals may embrace religious and fictive agents in search for socially and emotionally comprehensible interaction. ellauri163.html on line 765: Some of the primary symptoms of Alzheimer´s disease are: memory problems, mood swings, emotional outbursts, brain stem damage which impairs function in the heart, lungs plus causes disruption of various other bodily processes. In irreligious/nonreligious regions, there is a significant amount of Alzheimer´s disease (see: Irreligious/nonreligious geographic regions and Alzheimer´s disease). Irreligion/nonreligious regions have populations with significant problems when it comes to engaging in sedentary behavior (see: Irreligion/nonreligious regions and sedentary behavior). Thing is, gods, like dogs, require more exercise, even genuflection to pick up the turds. ellauri163.html on line 795: Näemme muita hyökkäyksiä hänen persoonaansa, mukaan lukien nuoret perverssit, jotka ryhtyvät paljastamaan sukuelimiään hänelle, kutsuen häntä Ratfaceksi. Pahinta on hänen kotielämänsä. Hänen äitinsä on kuolemaisillaan, hänen vastasyntynyt pikkuveljensä on välittämätön, ja hänen vanhempi veljensä ja isänsä (Paul Hebert) ovat bootleggereja, jotka toimittavat bootleggiä Louisa-baariin. Hänen isoveljensä jättää hänet huomiotta, ja hänen isänsä fyysisesti, emotionaalisesti ja suullisesti pahoinpiteli häntä. Elokuva liikkuu nopeasti vinjettien läpi, jotka maalaavat muotokuvan staattisesta merkityksettömyydestä ja epätoivosta hänen elämässään. ellauri163.html on line 813: Hän vastustaa musiikinopettajansa kiusaamista, hän vastustaa naispuolisten luokkatovereidensa aivastuksia, hän ei anna isänsä hyväksikäytön vaikuttaa häneen, hän ei anna tyydytystä nuorille miespuolisille perversseille, jotka väläyttelevät häntä, ja hän vastustaa vain hieman Arsenea, vaikka yksin, yöllä, aikuisen miehen kanssa - tosiasia, joka jälleen viittaa siihen, että hiänen sukupuoliaktinsa hänen kanssaan ei ollut raiskaus, ja että hiänen alustavat protestinsa johtuivat yksinkertaisesti siitä, että hiänellä ei ollut aavistustakaan siitä, että välitöntä ylivaltaa voisi seurata ilostelu, koska oletamme, että hän oli neitsyt ja jolla oli vain katutason lapsen mytologia siitä, mitä sukupuoliakti oli. ellauri163.html on line 817: That said, the reason the film does succeed, and rises to greatness, rests primarily on the shoulders of the lead actress, Nadine Nortier, who, despite little dialogue, conveys great depths within her character, despite being a non-professional actress at the time. On the other hand, Jean-Claude Guilbert (a professional actor who also appeared in Au Hasard Balthazar, as another drunkard, Arnold) is also very good. The rest of the cast is solid. Yet, critical missteps abound, especially when some claim Mouchette is filled with anger. Yes, there may be acts of seeming anger (tossing dirt at her female rivals), but clearly the character of Mouchette is a walking mass of desensitisation. This would explain why she reacts the way she does to sex with Arsene, rather than seeing it as her ‘striking back’ at the world. ellauri163.html on line 829: There is also a scene where Mouchette is wet, working in the bar, and then gets some coins as payment. Later, in his hut, she is wet, and Arsene pays her some coins to go along with his story regarding Mathieu’s presumed death. What this does is not only link divergent scenes in a strictly visual and cinematic way, but it emphasises the elliptical and cyclical nature of the film, where recurring images and motifs abound. Yet, all of them are slightly askew, and the camera always seems to look at its lead character’s life slightly askance, as if it was somehow recapitulating the clearly warped view of life Mouchette owns. ellauri163.html on line 833: In essence, the film called Mouchette recapitulates the point of view of its character Mouchette, which allows the viewer to both ‘feel’ a bit of the character’s warp, while also being able to step back and intellectually distance oneself and ‘understand’ the character’s warp. Whether or not Bresson intended this doubled perspective on life, it, and many of the film’s other strengths more than make up for its weak ending, and lift it to a greatness that, while it falls short of the utmost in the canon of great cinema, nonetheless makes Mouchette a film for which the term “great” is applied a surety. There are, certainly, worse ways to misfire, slightly or otherwise. ellauri163.html on line 862: David Émile Durkheim was born 15 April 1858 in Épinal, Lorraine, France, to Mélanie (Isidor) and Moïse Durkheim, coming into a long lineage of devout French Jews. As his father, grandfather, and great-grandfather had all been rabbis, young Durkheim began his education in a rabbinical school. However, at an early age, he switched schools, deciding not to follow in his family's footsteps. I bet dad, grandad and greatgranddad were all very disappointed. In fact, Durkheim led a completely secular life, whereby much of his work was dedicated to demonstrating that religious phenomena stemmed from social rather than divine factors. Despite this fact, Durkheim did not sever ties with his family or with the Jewish community. Actually, many of his most prominent collaborators and students were Jewish, some even blood-related. ellauri163.html on line 864: A precocious student, Durkheim entered the École Normale Supérieure (ENS) in 1879, at his third attempt. The entering class that year was one of the most brilliant of the nineteenth century, as many of his classmates, such as Jean Jaurès and Henri Bergson, went on to become major figures in France's intellectual history as well. At the ENS, Durkheim studied under the direction of Numa Denis Fustel de Coulanges, a classicist with a social-scientific outlook, and wrote his Latin dissertation on Montesquieu. At the same time, he read Auguste Comte and Herbert Spencer, whereby Durkheim became interested in a scientific approach to society very early on in his career. The writer of this exposition likes the word whereby. ellauri163.html on line 875: All religions divide social life into two spheres, the “sacred” and the “profane.” There is nothing intrinsic about a particular object which makes it sacred. An object becomes sacred only when the community invests it with that meaning. ellauri163.html on line 877: Religion is an eminently collective thing (1954, p.47). It serves to bind a community together. A religion is a unified system of beliefs and practices relative to sacred things, that is to say, things set apart and forbidden--beliefs and practices which unite in one single community called a Church, all those who adhere to them. (1954, p. 47). ellauri163.html on line 879: The believer who has communicated with his god is not merely a man who sees new truths of which the unbeliever is ignorant; he is a man who is stronger. He feels within him more force, wither to endure the trials of existence, or to conquer them (1954, p. 416). ellauri163.html on line 881: Thus there is something eternal in religion which is destined to survive all the particular symbols in which religious thought has successively enveloped itself. There can be no society which does not feel the need of upholding and reaffirming at regular intervals the collective sentiments and the collective ideas which make its unity and its personality. ellauri163.html on line 883: Now this moral remaking cannot be achieved except by the means of reunions, assemblies, and meetings where the individuals, being closely united to one another, reaffirm in common their common sentiments; hence come ceremonies which do not differ from regular religious ceremonies, either in their object, the results which they produce, or the processes employed to attain these results. ellauri163.html on line 887: What essential difference is there between an assembly of Christians celebrating the principal dates in the life of Christ, or of Jews remembering the exodus from Egypt or the promulgation of the Decalogue, and a reunion of citizens commemorating the promulgation of a new moral or legal system or some great event in the national life? (1954, p. 427). Two men say they´re Jesus, one of them must be wrong. ellauri163.html on line 893: But now comes something rather suspect: There are no gospels which are immortal, but neither is there any reason for believing that humanity is incapable of inventing new ones (1954, pp. 475-476). ellauri163.html on line 895: While men are losing faith in the old religions, new religions will be born. For all societies feel the need to express their collective sentiments, ideas, and ideologies in regular ceremony. All societies need a set of common values and moral guidelines to inspire their members to transcend their selfishness. While the forms and particular symbols may change, religion is eternal. ellauri163.html on line 911: Durkheim tarjosi laajassa itsemurhatutkimuksessaan malliesimerkin yhteiskunnallisten ilmiöiden yhteiskunnallisesta selittämisestä. Siinä Durkheim osoittaa laajoja tilastollisia menetelmiä käyttäen itsemurhien johtuvan pääosin yhteiskunnallisista tekijöistä. Esimerkiksi yhteisön kiinteydellä sekä yhteisön toiminnalla on suora yhteys itsemurhien määrään. Niin myös bestsellereillä jotka aiheuttavat izemurha-aaltoja. ellauri163.html on line 967: Uskonnollinen ihminen elää laivassa, joka muistuttaa merellä lojuvaa ja ajalehtivaa laivaa aalloissa sillä erotuksella että siinä on tunnustettu kapteeni. Se ei kellu syvemmällä, niinkuin miinanraivaaja painavine runkoineen, eikä se vähennä ihmisen vapautta vaikuttaa sen kulkuun, mutta tosiasia, että siinä on kapteeni, muuttaa kokonaiskuvaa niin että ihminen voi olla rauhassa. Huolimatta kaikesta epätoivosta siinä voi olla rauhassa. Mutta mitä jos tulee sähkökatko ja keulapotkureita ei voi ohjata, kuten Gabriellalla? Eikö siinä voi syntyä vaaratilanne? Ei voi, vauhti on niin hiljainen, enintään pari solmua. Tulee enintään pieni tömähdys ja vesirajan yläpuolisia kuhmuja. ellauri164.html on line 41: A survey published in American Psychologist in 1991 ranked Wundt's reputation as first for "all-time eminence" based on ratings provided by 29 American historians of psychology. William James and Sigmund Freud were ranked a distant second and third. ellauri164.html on line 43: In the introduction to his Grundzüge der physiologischen Psychologie in 1874, Wundt described Immanuel Cunt and Johann Friedrich Herbart as the philosophers who had the most influence on the formation of his own views. Those who follow up these references will find that Wundt critically took to the cleaners both these thinkers’ ideas. He distanced himself from Herbart's science of the soul . Wundt praised Cunt's rejection of a "rational" psychology deduced from metaphysics, but he argued against Cunt's epistemology as well as Cunt's category theory and his flabby position on teleological explanations in his publication Was soll uns Kant nicht verkaufen? (1892). ellauri164.html on line 53: Juopon maxavaivaisen pikkupapin pikkupillu bändäri Serafita näkee siitä unia. Sen yhden paikan ympärillä pyörii kaikki mystikot, puolukoina pillussa. Mä alan huomata loppumetreillä et tää maalaispappi on wannabe samanlainen kaikkiruokainen pikku narsisti kuin Teoreeman Terence Postimerkki, joka tietystikään ei ole kukaan muu kuin Pieru-Pauli ize. Kaikki naiset ja puolet miehistä on siihen muka lääpällään. Hei täähän onkin vastaavasti Bernadotten märkä uni. Väkeviä motareita ja pitkätukkaisia nuoria miehiä, alaikäisiä tyttöjä joiden mustelmaiset pohkeet vilkkuvat. ellauri164.html on line 64: Mamertiinien vankila lat. Carcer Mamertinus on Rooman vanhin vankila, joka sijaitsi Capitoliumin itärinteellä. Monet tunnetut valtiolliset vangit, kuten Jugurtha ja Vercingetorix, odottivat siellä kuolemantuomionsa täytäntöönpanoa. Legendojen mukaan myös Pietari ja Paavali olisivat olleet siellä vangittuina. Nykyisin vankilasta on jäljellä kaksi päällekkäistä selliä, joista alempaan eli Tullianumiin päästiin vain katosta olevasta aukosta. Vankila rakennettiin noin vuonna 386 eaa. Paikalle rakennettiin 1300-luvun lopussa San Pietro in Carcere -kirkko. ellauri164.html on line 185: Berkeley näytti sahramipullalta Authorityn lipereissä ellauri164.html on line 191: Berkeleyn kiinnostuksen kohteena ei ollut vain filosofia, vaan myös uskonnolliset kysymykset, matematiikka ja yhteiskunnalliset uudistukset. Matematiikassa Berkeley arvosteli – varsin terävänäköisesti – vastikään keksittyä differentiaali- ja integraalilaskentaa, jonka käsitteelliset perusteet olivat hänen mielestään täysin sekavat. Se ei ymmärtänyt sitä yhtään. Vaikka olis luullut että infinitesimaali olis ollut just idealistin cup of tea. Berkeleyn kritiikki ei johtanut matematiikassa uusiin keksintöihin, vaan differentiaali- ja integraalilaskenta saatettiin täsmälliselle pohjalle 1800-luvulla Dedekindin toimesta. ellauri164.html on line 210: Vuonna 1725 Berkeley aloitti hankkeen collegen perustamiseksi Bermudalle siirtokuntien papiston ja intiaanien parissa lähetystyötä tekevien kouluttamiseksi. Tehtävän johdosta Berkeleyn luopui virastaan, jossa oli ansainnut 1100 puntaa, ja muutti Amerikkaan 100 punnan palkalla. Hyvin se riitti kun hinnat Bermudalla oli alhaiset, neekerit oli puoli-ilmaisia. Hän saapui Newporttiin Rhode Islandille ja osti sieltä Whitehallin plantaasin. 4. lokakuuta 1730 Berkeley osti ”neekerimiehen nimeltään Philip, iältään neljätoista vuotta tai sinnepäin”. Muutamaa päivää myöhemmin hän osti lisää orjia. 11. heinäkuuta 1731 peräisin oleva merkintä kertoo, että ”rovasti Berkeley kastoi kolme neekereistään, Philip, Anthony ja Agnes Berkeleyn”. Hankintojen kuitit ovat nähtävillä British Museumissa (Ms. 39316) (George C. Mason, Annals of Trinity Church, 1698–1821, 51). ellauri164.html on line 218: Tämä tutkimus tutkii yhden runosarjan poikkeuksellista puoliintumisaikaa: "Westward the Course of Empire vie tiensä...". Alkaen irlantilais-anglikaanisen piispan George Berkeleyn vuonna 1726 tekemästä sävellyksestä, nämä sanat kolonisoivat valtavan osan kulttuurimaisemaa lähes kahden vuosisadan ajan. Sanomalehtipaperiin, laitureihin, valtiomiesten puheisiin, lukuaiheisiin, maantieteellisiin tietoihin, Yhdysvaltojen ensimmäiseen tieteelliseen historiaan sekä runouteen, maalauksiin, litografioihin ja valokuviin ikuistetut sanat kehittyivät vanhan maailman visiosta profeetallisista valtakunnista ilmeisen kohtalon nationalistinen iskulause. Seuraten runoa sen kiertyessä kirjallisen ja visuaalisen kulttuurin läpi, tämä projekti osoittaa, kuinka yksinkertainen lause totutti amerikkalaiset laajaan käsitykseen Yhdysvaltojen valtakunnasta siirtomaa-ajalta jälleenrakennukseen. Jatkuva varmuus valtakunnan etenemisestä länteen, itse asiassa itse imperiumin väistämättömyydestä, osoittaa kolonistien brittiläisen kulttuuriperinnön kestävän elinvoiman Amerikan vallankumouksen aattona. Yhtä tärkeitä ovat tavat, joilla amerikkalaiset muokkasivat runon ideologiaa sopimaan heidän kehittyvään kansallismielisyyteensä varhaisen tasavallan ja antebellum-aikakauden aikana. Berkeleyn sanat tarjosivat kriittisen paikan kansallismielisille tutkimuksille uuden tasavallan alkuvuosikymmeninä, mikä helpotti kansakunnan muuttumista kapitalistiseksi, hankkivaksi yhteiskunnaksi; 1800-luvun puolivälin konflikteissa he oikeuttivat amerikkalaisen sotavoimaisen imperialismin Meksikon ja Yhdysvaltojen välisessä sodassa, samalla kun he antoivat syvällistä tietoa sisällissodan alkamisesta ja sen välittömistä seurauksista, kun kansa paini Amerikan tulevaisuuden ääriviivoja vastaan. Tämä ideologia on kahden vuosisadan ajan mahdollistanut amerikkalaisten olevan sekä vakuuttuneita evankelistoja demokraattis-tasavaltalaisen hallitusmuotonsa poikkeuksellisesta luonteesta että samalla hengityksen kera omahyväisiä keisarillisen etuoikeutensa puolustajia ensin Pohjois-Amerikan mantereella ja sen alueella. alkuperäiskansojen ja lopulta maailmanlaajuisen siirtomaavaltakunnan yli. "Westward Empire" paljastaa tavat, joilla Berkeleyn runo muokkasi tätä ainutlaatuista ideologiaa, sekä tavat, joilla amerikkalaiset mukauttivat Berkeleyn runon ainutlaatuisiin olosuhteisiinsa, ja tavat, joilla tämä kehittyvä ja monikerroksinen tulkinta puolestaan muokkasi amerikkalaista ajattelua ja käyttäytymistä vuoden 1752 välillä. ja 1876. tämän ideologian ansiosta amerikkalaiset ovat voineet olla sekä vakuuttuneita evankelistoja demokraattis-tasavaltalaisen hallitusmuotonsa poikkeuksellisesta luonteesta että samalla hengityksen kera, omahyväisiä puolustajia keisarilliseen etuoikeutensa ensin Pohjois-Amerikan mantereella ja sen alkuperäisasukkailla, ja lopulta maailmanlaajuisen siirtomaavaltakunnan yli. "Westward Empire" paljastaa tavat, joilla Berkeleyn runo muokkasi tätä ainutlaatuista ideologiaa, sekä tavat, joilla amerikkalaiset mukauttivat Berkeleyn runon ainutlaatuisiin olosuhteisiinsa, ja tavat, joilla tämä kehittyvä ja monikerroksinen tulkinta puolestaan muokkasi amerikkalaista ajattelua ja käyttäytymistä vuoden 1752 välillä. ja 1876. tämän ideologian ansiosta amerikkalaiset ovat voineet olla sekä vakuuttuneita evankelistoja demokraattis-tasavaltalaisen hallitusmuotonsa poikkeuksellisesta luonteesta että samalla hengityksen kera, omahyväisiä puolustajia keisarilliseen etuoikeutensa ensin Pohjois-Amerikan mantereella ja sen alkuperäisasukkailla, ja lopulta maailmanlaajuisen siirtomaavaltakunnan yli. "Westward Empire" paljastaa tavat, joilla Berkeleyn runo muokkasi tätä ainutlaatuista ideologiaa, sekä tavat, joilla amerikkalaiset mukauttivat Berkeleyn runon ainutlaatuisiin olosuhteisiinsa, ja tavat, joilla tämä kehittyvä ja monikerroksinen tulkinta puolestaan muokkasi amerikkalaista ajattelua ja käyttäytymistä vuoden 1752 välillä. ja 1876. ensin Pohjois-Amerikan mantereen ja sen alkuperäiskansojen yli ja lopulta maailmanlaajuisen siirtomaavaltakunnan yli. ellauri164.html on line 220: "Westward Empire" paljastaa tavat, joilla Berkeleyn runo muokkasi tätä ainutlaatuista ideologiaa, sekä tavat, joilla amerikkalaiset mukauttivat Berkeleyn runon ainutlaatuisiin olosuhteisiinsa, ja tavat, joilla tämä kehittyvä ja monikerroksinen tulkinta puolestaan muokkasi amerikkalaista ajattelua ja käyttäytymistä vuoden 1752 välillä. ja 1876. ensin Pohjois-Amerikan mantereen ja sen alkuperäiskansojen yli ja lopulta maailmanlaajuisen siirtomaavaltakunnan yli. "Westward Empire" paljastaa tavat, joilla Berkeleyn runo muokkasi tätä ainutlaatuista ideologiaa, sekä tavat, joilla amerikkalaiset mukauttivat Berkeleyn runon ainutlaatuisiin olosuhteisiinsa, ja tavat, joilla tämä kehittyvä ja monikerroksinen tulkinta puolestaan muokkasi amerikkalaista ajattelua ja käyttäytymistä vuoden 1752 välillä. ja 1876. ellauri164.html on line 223: How blue can you get? The answer is right here in my heart, wailed BB King. How stupid can you get? The answer can be found in Quora. - What is the dark side of top happiest countries? - That their taxes are so high. How can anybody be this stupid? The answer is right there in their walnut size brains. ellauri164.html on line 240: Henry Veatch kuoli Bloomingtonissa, Indianassa. Indianan yliopisto ylläpitää hänen keräämiensä papereidensa (1941–1997) arkistoa. ellauri164.html on line 246: Remembering Robert M. Veatch, PhD 1939-2020. Bob Veatch from Georgetown loved genealogy and had confirmed a Veatch connection to the Stuart (Stewart among the Scots) dynasty. He was a long-time fan of bluegrass and Bob and his wife Ann were founding members of the Lucketts Bluegrass Foundation in Lucketts, Virginia, location of the world’s longest running bluegrass concert series (45 years strong!). He used to laugh and say that he thought likely he was the only undergraduate at Harvard reading Plato while listening to bluegrass. Bob was a Peace Corps volunteer in Nigeria from 1962-1964. ellauri164.html on line 319: Jeanne d’Arc poltettiin roviolla kerettiläisenä 30. toukokuuta vuonna 1431 oikeasti tästä housujutusta ja ehkä vähän siksikin, että hän piti Jumalaa paavia korkeampana auktoriteettina. Haiskahtaa protestantismilta. ellauri164.html on line 343: Takatukkaisen muukalaislegioonalaisen mielestä viimeinen kunnon chevaljeeri oli Jeanne d'Arc. Uskonto, isänmaa ja soldaatit! Alas jutkupankkiirit! Maalaispappitaskukirjasta löytyy kosolti ranskispatriotismia sekä aatelin ja sotilaiden hehkutusta. Muka Roland ja pojat oli synnynnäisiä chevaljeereja. Mitäs sitten kaxoisnelistivät karkuun sakemanneja viimeisissä sodissa? Viimeinen kaxilahkeinen oli takatukan mielestä Jeanne d'Arc. Bernadotten vaimohan oli Jeannen huonetta ja sukua, vaikka Jeanneen verrattuna huonokuntoinen. ellauri164.html on line 370: I thought this was one of those books that comes with a “guarantee.” But of course there is no such thing. Still, I’d read only glowing reviews and boy was I ready for a “triumphant experience.” But on p. 26 I couldn’t make heads or tails of what I was really reading about. On p. 54 the voice of the innocent and well-meaning young priest began to irk the shit out of me. On p. 55 I skipped ahead to see if anything would ever actually happen to dilute all the fluffy introspection and it didn’t look promising. On p. 64 I took the kitty to the well and drowned it. ellauri164.html on line 379: I wanted to like this book so much more than I did. I actually found it incredibly difficult to understand. Some of it, I think, was that it was poorly translated. I read a 1962 edition that doesn't even cite a translator -- so many of the sentences were so convoluted as to be utterly obtuse. Poor translation or witless reader? I never could figure out why Mlle Chantal was such an angry bitch and why she insisted on tormenting the priest. What was her secret? Was the priest an alcoholic or just terminally sick? Gay? Why did M le Comte come to hate the priest? These are just some of the basic narrative issues I couldn't figure out. Forget the whole spiritual aspect--much of what the priest mused on and felt was incomprehensible to me as he described it. I can't help wondering if I'd have understood it if I had read it in French. Or maybe I'm just so spiritually challenged (in a God believing, Catholic way) that I can't comprehend it when it's described. All of that said, there were profoundly moving passages here and there, but over all I don't begin to know what I read. It's rather embarrassing actually--I feel so simple! (less) ellauri164.html on line 388: I wouldn't recommend this much for a modern audience, or at least one not interested in debates of the nature of God's love. Human love there is precious little of. And no sex. ellauri164.html on line 395: I am not getting from this book what I expected based on other reviews, and not what I wanted from it either. I tried, read almost half of it. There was not as much about the interaction with his parishioners as about the lectures he gets from older priests and his superiors. And here was not much spiritual inspiration for this reader. A bit ponderous. This goes on my "life is too short" shelf. (less) ellauri164.html on line 402: Unbelievable, lame, boring, melodramatic, but says some interesting stuff about language. For the protagonist, a priest writing a journal, literary creation is an act of resistance and subversion. The novel also contrasts human language with God's language in a self-reflective way that I have not often found in Christian novels. (less) ellauri164.html on line 455: The film was produced solely by Mosfilm, without a direct participation of DEFA, and yet several East German actors were invited to play the German historical figures. Fritz Diez, who appeared as Hitler on screen for the sixth time in his career, was given also the role of Otto Hahn. ellauri164.html on line 457: In 1938, Otto Hahn, Lise Meitner and Fritz Strassmann discovered nuclear fission, for which Hahn received the 1944 Nobel Prize for Chemistry. Nuclear fission was the basis for nuclear reactors and nuclear weapons. ellauri164.html on line 463: Googlen lähin IMDb osuma on "Take aim at the police van (1960) - Tähtäimessä vankiauto". Original title: 'Jûsangô taihisen' yori: Sono gosôsha o nerae 1960. K-12. 1h 19m. A prison truck is assaulted and the two convicts inside are murdered. The prison guard on duty gets suspended for negligence and takes it upon himself to track down the killers. Maalitetuista on tullut liittolaisia. Olikohan vankimaalitaulut neuvostotiedemiehiä tai vallan nazeja? ellauri164.html on line 472: Iisak Singerin mukaan Mooseskaan ei selvinnyt Jahven palvelusta puhtain paperein. Mikä oli Moosexen moka ja minkä rangaistuxeen hän sai? Tästä löytyy aivan vimmattu määrä selittelyä. Oliko ongelmana väärä kiven käsittely kepillä, vaiko rähähtäminen napisevalle kansalle? ellauri164.html on line 485: We first encounter Moses in the opening chapters of the book of Exodus. In chapter 1, we learn that, after the patriarch Joseph rescued his family from the great famine and situated them in the land of Goshen (in Egypt), the descendants of Abraham lived in peace for several generations until there rose to power in Egypt a pharaoh who “did not know Joseph” (Exodus 1:8). This pharaoh subjugated the Hebrew people and used them as slaves for his massive building projects. Because God blessed the Hebrew people with rapid numeric growth, the Egyptians began to fear the increasing number of Jews living in their land. So, Pharaoh ordered the death of all male children born to Hebrew women (Exodus 1:22). ellauri164.html on line 487: In Exodus 2, we see Moses’ mother attempting to save her child by placing him in a basket and putting it into the Nile. The basket was eventually found by Pharaoh’s daughter, and she adopted him as her own and raised him in the palace of the pharaoh himself. As Moses grew into adulthood, he began to empathize with the plight of his people, and upon witnessing an Egyptian beating a Hebrew slave, Moses intervened and killed the Egyptian. But that was not a sin because the guy was just an Egyptian. In another incident, Moses attempted to intervene in a dispute between two Hebrews, but one of the Hebrews rebuked Moses and sarcastically commented, “Are you going to kill me as you did the Egyptian?” (Exodus 2:14). Realizing that his criminal act was made known, Moses fled to the land of Midian where he again intervened—this time rescuing the daughters of Jethro from some bandits. In gratitude, Jethro (also called Reuel) granted his daughter Zipporah to Moses in marriage (Exodus 2:15–21). Moses lived in Midian for about forty years. ellauri164.html on line 489: The next major incident in Moses’ life was his encounter with God at the burning bush (Exodus 3—4), where God called Moses to be the savior of His people. Despite his initial excuses and outright request that God send someone else, Moses agreed to obey God. God promised to send Aaron, Moses’ brother, along with him. The rest of the story is fairly well known. Moses and his brother, Aaron, go to Pharaoh in God’s name and demand that he let the people go to worship their God. Pharaoh stubbornly refuses, and ten plagues of God’s judgment fall upon the people and the land, the final plague being the slaying of the firstborn. Prior to this final plague, God commands Moses to institute the Passover, which is commemorative of God’s saving act in redeeming His people from bondage in Egypt. ellauri164.html on line 491: After the exodus, Moses led the people to the edge of the Red Sea where God provided another saving miracle by parting the waters and allowing the Hebrews to pass to the other side while drowning the Egyptian army (Exodus 14). Moses brought the people to the foot of Mount Sinai where the Law was given and the Old Covenant established between God and the newly formed nation of Israel (Exodus 19—24). ellauri164.html on line 493: The rest of the book of Exodus and the entire book of Leviticus take place while the Israelites are encamped at the foot of Sinai. God gives Moses detailed instructions for the building of the tabernacle—a traveling tent of worship that could be assembled and disassembled for easy portability—and for making the utensils for worship, the priestly garb, and the ark of the covenant, symbolic of God’s presence among His people as well as the place where the high priest would perform the annual atonement. God also gives Moses explicit instructions on how God is to be worshiped and guidelines for maintaining purity and holiness among the people. The book of Numbers sees the Israelites move from Sinai to the edge of the Promised Land, but they refuse to go in when ten out of twelve spies bring back a bad report about Israel’s ability to take over the land. God condemns this generation of Jews to die in the wilderness for their disobedience and subjects them to forty years of wandering in the wilderness. By the end of the book of Numbers, the next generation of Israelites is back on the borders of the Promised Land and poised to trust God and take it by faith. ellauri164.html on line 500: Moses needed time to grow and mature and learn to be meek and eat humble pie before God, and this brings us to the next chapter in Moses’ life, his 40 years in the land of Midian. During this time, Moses learned the simple life of a shepherd, a husband, and a father. God took an impulsive and hot-tempered young man and began the process of molding and shaping him into the perfect instrument for God to use. What can we learn from this time in his life? If the first lesson is to wait on God’s timing, the second lesson is to not be idle while we wait on God’s timing. While the Bible doesn’t spend a lot of time on the details of this part of Moses’ life, it’s not as if Moses were sitting idly by waiting for God’s call. He spent the better part of 40 years learning the ways of a shepherd and supporting and raising a family. These are not trivial things! While we might long for the “mountain top” experiences with God, 99 percent of our lives is lived in the valley doing the mundane, day-to-day things that make up a life. We need to be living for God “in the valley” before He will enlist us into the battle. It is often in the seemingly trivial things of life that God trains and prepares us for His call in the next season. ellauri164.html on line 502: Another thing we see from Moses during his time spent in Midian is that, when God finally did call him into service, Moses was resistant. The man of action early in his life, Moses, now 80 years old, became overly timid. When called to speak for God, Moses said he was “slow of speech and tongue” (Exodus 4:10). Some commentators believe that Moses may have had a speech impediment. Perhaps, but then it would be odd for Stephen to say Moses was “mighty in words and deeds” (Acts 7:22). Perhaps Moses just didn’t want to go back into Egypt and fail again. This isn’t an uncommon feeling. How many of us have tried to do something (whether or not it was for God) and failed, and then been hesitant to try again? There are two things Moses seemed to have overlooked. One was the obvious change that had occurred in his own life in the intervening 40 years. The other, and more important, change was that God would be with him. Moses failed at first not so much because he acted impulsively, but because he acted without God. Therefore, the lesson to be learned here is that when you discern a clear call from God, step forward in faith, knowing that God goes with you! Do not be timid, but be strong in the Lord and in the power of his might (Ephesians 6:10). ellauri164.html on line 504: The third and final chapter in Moses’ life is the chapter that Scripture spends the most time chronicling, namely, his role in the redemption of Israel. Several lessons can be gleaned from this chapter of Moses’ life as well. First is how to be an effective leader of people. Moses essentially had responsibility over two million Hebrew refugees. When things began to wear on him, his father-in-law, Jethro Tull, suggested that he delegate responsibility to other faithful men, a lesson that many people in authority over others need to learn (Exodus 18). We also see a man who was dependent on the grace of God to help with his task. Moses was continually pleading on behalf of the people before God. If only all people in authority would petition God on behalf of those over whom they are in charge! Moses was keenly aware of the necessity of God’s presence and even requested to see God’s glory (Exodus 33). Moses knew that, apart from God, the exodus would be meaningless. It was God who made the Israelites distinct, and they needed Him most. Moses’ life also teaches us the lesson that there are certain sins that will continue to haunt us throughout our lives. The same hot temper that got Moses into trouble in Egypt also got him into trouble during the wilderness wanderings. In the aforementioned incident at Meribah, Moses struck the rock in anger in order to provide water for the people. However, he didn’t give God the glory, nor did he follow God’s precise commands. Because of this, God forbade him from entering the Promised Land. In a similar manner, we all succumb to certain besetting sins which plague us all our days, sins that require us to be on constant alert. ellauri164.html on line 506: These are just a handful of practical lessons that we can learn from Moses’ life. However, if we look at Moses’ life in light of the overall panoply of Scripture, we see larger theological truths that fit into the story of redemption. In chapter 11 the author of Hebrews uses Moses as an example of faith. We learn that it was by faith that Moses refused the glories of Pharaoh’s palace to identify with the plight of his people. The writer of Hebrews says, “[Moses] considered the reproach of Christ greater wealth than the treasures of Egypt” (Hebrews 11:26). Moses’ life was one of faith, and we know that without faith it is impossible to please God (Hebrews 11:6). Likewise, it is by faith that we, looking forward to heavenly riches, can endure temporal hardships in this lifetime (2 Corinthians 4:17–18). ellauri164.html on line 508: As mentioned earlier, we also know that Moses’ life was typological of the life of Christ. Like Christ, Moses was the mediator of a covenant. Christ too was a little recalcitrant, so he got crucified. Again, the author of Hebrews goes to great lengths to demonstrate this point (cf. Hebrews 3; 8—10). The Apostle Paul also makes the same points in 2 Corinthians 3. The difference is that the covenant that Moses mediated was temporal and conditional, whereas the covenant that Christ mediates is eternal and unconditional. Like Christ, Moses provided redemption for his people. Moses delivered the people of Israel out of slavery and bondage in Egypt and brought them to the Promised Land of Canaan. Christ delivers His people out of bondage and slavery to sin and condemnation and brings them to the Promised Land of eternal life on a renewed earth, like Azrael in the forthcoming third season of His Dark Materials. Like Christ he returns to consummate the kingdom He inaugurated at His first coming. Like Christ, Moses was a prophet to his people. Moses spoke the very words of God to the Israelites just as Christ did (John 17:8). Moses predicted that the Lord would raise up another prophet like him from among the people (Deuteronomy 18:15). Jesus and the early church taught and believed that Moses was speaking of Jesus when he wrote those words (cf. John 5:46, Acts 3:22, 7:37). In so many ways, Moses’ life is a precursor to the life of Christ. As such, we can catch a glimpse of how God was working His plan of redemption in the lives of faithful people throughout human history. This gives us hope that, just as God saved His people and gave them rest through the actions of Moses, so, too, will God save us and give us an eternal Sabbath rest in Christ, both now and in the life to come. But don't get your hopes too high, you may not be among the chosen after all. ellauri164.html on line 510: Finally, it is interesting to note that, even though Moses never set foot in the Promised Land during his lifetime, he was given an opportunity to enter the Promised Land after his death. On the mount of transfiguration, when Jesus gave His disciples a taste of His full glory, He was accompanied by two Old Testament figures, Moses and Elijah, who represented the Law and the Prophets. Moses is, this day, experiencing the true Sabbath rest in Christ that one day all Christians will share (Hebrews 4:9). ellauri164.html on line 518: At Thursday’s daily Mass (Thursday of the 18th week of the year) we Roman catholics read of the sin that excluded Moses from leading the people to the Promised Land. While there are some mysterious elements to it, one thing seems clear: the grumbling of the people got on Moses’ nerves. Indeed, grumbling often affects more than just the one doing the complaining. Through it, infectious negativity can be set loose. Even if only a small number are grousing, it can still incite discontent, anger, and/or fear in others. Yes, the people nearly wore him out. At a particularly low moment, when the people were complaining about the food, Moses lamented to God, ellauri164.html on line 524: Now there was no water for the congregation. And they assembled themselves together against Moses and against Aaron. And the people quarreled with Moses and said, “Would that we had perished when our brothers perished before the Lord! Why have you brought the assembly of the Lord into this wilderness, that we should die here, both we and our cattle? And why have you made us come up out of Egypt to bring us to this wretched place which has neither grain nor figs nor vines nor pomegranates? Here there is not even water to drink!” But Moses and Aaron went way from the assembly to the entrance of the meeting tent, where they fell prostrate. ellauri164.html on line 527: And Moses took the staff from before the Lord, as he commanded him. He and Aaron gathered the assembly together before the rock, and he said to them, “Hear now, you rebels! Are we to bring water for you out of this rock?” And Moses lifted up his hand and struck the rock with his staff twice, and water came out abundantly, and the congregation drank, and their livestock. ellauri164.html on line 528: But the Lord said to Moses and Aaron, “Because you did not believe in me, to uphold me as holy in the eyes of the people of Israel, therefore you shall not bring this assembly into the land that I have given them” (Numbers 20:2-12). ellauri164.html on line 530: Many have pondered the precise nature of Moses’ sin and why the punishment for it was so severe. (Well, gosh, he was already 120, and what's the diff which side of the Jordan river he conks out. It's the same dry desert on either side.) A few different explanations have been posited: ellauri164.html on line 534: 3. Moses sinned by speaking harshly and rashly. Psalm 106 seems to favor this interpretation. They angered the Lord at the waters of Meribah, and it went ill with Moses on their account, for they made his spirit bitter, and he spoke rashly with his lips (Psalm 106:32-33). ellauri164.html on line 538: Why God punished him so severely is somewhat mysterious. St. Basil the Great used it as an object lesson to us all: “If the just man is scarcely saved, where shall the ungodly and sinner appear?” (Preface on the Judgment of God). ellauri164.html on line 540: Whatever the reason for the drastic punishment, behold what grumbling does. It fuels discontent and bitterness. Be careful, fellow Christians; we can all succumb to the temptation to draw others into our anger, doubts, dissatisfaction, and fears. After all, misery loves company. Sharing concerns with friends is good and necessary, but this must be tempered by the knowledge that too much can harm them and us. A steady diet of grumbling is not good for anyone. ellauri164.html on line 550: 2. He spoke to the people, not with meekness and calm authority, but in heat and bitterness. "Ye rebels, must we fetch you water out of this rock?" Thus he "spake unadvisedly with his lips" (Psalm 106:33) instead of his stick. It is not difficult to understand how Moses should have so far forgotten himself on this occasion. Let the facts be weighed. The servant of the Lord is now 120 years old. The generation which sinned thirty-seven years ago, and was condemned to die in the wilderness, is nearly all gone. Moses is mortified to find that the new generation is infected with a touch of the same impatient unbelief which wrought in their fathers so much mischief. No sooner are they at a loss for water than they rise against Moses with rebellious murmurings. For once he loses command of himself. On all former occasions of the kind his meekness was unshaken; he either held his peace, or prayed for the rebels, or at most called on the Lord to be his Witness and Judge. Now he breaks out into bitter chidings. At the root of this there was a secret failure of faith. "Ye believed me not," - did not thoroughly rely on my faithfulness and power, - "to sanctify me in the eyes of the children of Israel" (verse 12). His former meekness had been the fruit of faith. He had been thoroughly persuaded that the Lord who was with him could accomplish all he had promised, and therefore he faced every difficulty with calm and patient resolution. Now a touch of unbelief bred in him hastiness and bitterness of spirit. ellauri164.html on line 554: 2. The sins we are least inclined to may nevertheless be the sins which will bring us to the bitterest grief. Every man has his weak side. There are sins to which our natural disposition or the circumstances of our up-bringing lay us peculiarly open; and it is without doubt a good rule to be specially on our guard in relation to these sins. Yet the rule must not be applied too rigidly. When Dumbarton Rock was taken, it was not by assailing the fortifications thrown up to protect its one weak side, but by scaling it at a point where the precipitous height seemed to render defense or guard unnecessary. Job was the most patient of men, yet he sinned through impatience. Peter was courageous, yet he fell through cowardice. Moses was the meekest of men, yet he fell through bitterness of Spirit. We have need to guard well not our weak points only, but the points also at which we deem ourselves to be strong. ellauri164.html on line 556: Parallel Verses: Yahweh said to Moses and Aaron, "Because you didn't believe in me, to sanctify me in the eyes of the children of Israel, therefore you shall not bring this assembly into the land which I have given them." ellauri164.html on line 560: AGAIN the congregation of Israel was brought into the wilderness, to the very place where God proved them soon after leaving Egypt. The Lord brought them water out of the rock, which had continued to flow until just before they came again to the rock, when the Lord caused that living stream to cease, to prove His people again, to see if they would endure the trial of their faith or would again murmur against Him. ellauri164.html on line 562: When the Hebrews were thirsty and could find no water, they became impatient and did not remember the power of God which had, nearly forty years before, brought them water out of the rock. Instead of trusting God, they complained of Moses and Aaron, and said to them, "Would God that we had died when our brethren died before the Lord!" That is, they wished that they had been of that number who had been destroyed by the plague in the rebellion of Korah, Dathan, and Abiram. ellauri164.html on line 564: They angrily inquired, "Why have ye brought up the congregation of the Lord into this wilderness, that we and our cattle should die there? And wherefore have ye made us to come up out of Egypt, to bring us in unto this evil place? it is no place of seed, or of figs, or of vines, or of pomegranates; neither is there any water to drink. What the fuck, you call this a promised land? ellauri164.html on line 568: Moses Yields to Impatience. "And Moses and Aaron gathered the congregation together before the rock; and he said unto them, Hear now, ye rebels; must we fetch you water out of this rock? And Moses lifted up his hand, and with his rod he smote the rock twice: and the water came out abundantly, and the congregation drank, and their beasts also. And the Lord spake unto Moses and Aaron, Because ye believed Me not, to sanctify Me in the eyes of the children of Israel, therefore ye shall not bring this congregation into the land which I have given them." ellauri164.html on line 570: Here Moses sinned. He became wearied with the continual murmurings of the people against him, and the continual murmuring to stupid rocks. At the commandment of the Lord, took the rod, and, instead of speaking to the rock, as God commanded him, he smote it with the rod twice, after saying, "Must we fetch you water out of this rock?" He here spoke unadvisedly with his lips. He did not say, God will now show you another evidence of His power and bring you water out of this rock. He did not ascribe the power and glory to God for causing water to again flow from the flinty rock, and therefore did not magnify Him before the people. For this failure on the part of Moses, God would not permit him to lead the people to the Promised Land. ellauri164.html on line 572: This necessity for the manifestation of God's power made the occasion one of great solemnity, and Moses and Aaron should have improved it to make a favorable impression upon the people. But Moses was stirred, and in impatience and anger with the people, because of their murmurings, he said, "Hear now, ye rebels, must we fetch you water out of this rock?" In thus speaking he virtually admitted to murmuring Israel that they were correct in charging him with leading them from Egypt. God had forgiven the people greater transgressions than this error on the part of Moses, but He could not regard a sin in a leader of His people as in those who were led. He could not excuse the sin of Moses and permit him to enter the Promised Land. ellauri164.html on line 574: The Lord here gave His people unmistakable proof that He who had wrought such a wonderful deliverance for them in bringing them from Egyptian bondage, was the mighty Angel, and not Moses, who was going before them in all their travels, and of whom He had said, "Behold, I send an Angel before thee, to keep thee in the way, and to bring thee into the place which I have prepared. Beware of Him, and obey His voice, provoke Him not; for He will not pardon your transgressions: for My name is in Him." Ex. 23:20, 21. ellauri164.html on line 577: but God Himself. The Lord had committed to Moses the burden of leading His people, while the mighty Angel went before them in all their journeyings and directed all their travels. Because they were so ready to forget that God was leading them by His Angel, and to ascribe to man that which God's power alone could perform, He had proved them and tested them, to see whether they would obey Him. At every trial they failed. Instead of believing in, and acknowledging, God, who had strewed their path with evidences of His power and signal tokens of His care and love, they distrusted Him and ascribed their leaving Egypt to Moses, charging him as the cause of all their disasters. Moses had borne with their stubbornness with remarkable forbearance. At one time they threatened to stone him. ellauri164.html on line 581: For this single instance, Moses had allowed the impression to be entertained that he had brought them water out of the rock, when he should have magnified the name of the Lord among His people. The Lord would now settle the matter with His people, that Moses was merely a man, following the guidance and direction of a mightier than he, even the Son of God. In this He would leave them without doubt. Where much is given, much is required. Moses had been highly favored with special views of God's majesty. The light and glory of God had been imparted to him in rich abundance. His face had reflected upon the people the glory that the Lord had let shine upon him. All will be judged according to the privileges they have had, and the light and benefits bestowed. ellauri164.html on line 586: water from the rock at Meribah. Moses and the sons of Aaron buried him in the mount, that the people might not be tempted to make too great ceremony over his body, and be guilty of the sin of idolatry. ellauri164.html on line 593: God's punishment was harsh. “Because you did not trust in me, to show my holiness before the eyes of the Israelites, therefore you shall not bring this assembly into the land that I have given them” (Num.20:12). Moses and Aaron, like all the people who rebelled against God’s plan earlier (Num. 14:22-23), will not be permitted to enter the Promised Land. ellauri164.html on line 595: Scholarly arguments about the exact action Moses was punished for may be found in any of the general commentaries, but the text of Numbers 20:12 names the underlying offense directly, “You did not trust in me.” Moses’ leadership faltered in the crucial moment when he stopped trusting God and started acting on his own impulses. ellauri164.html on line 597: Honoring God in leadership—as all Christian leaders in every sphere must attempt to do—is a terrifying responsibility. Whether we lead a business, a classroom, a relief organization, a household, or any other organization, we must be careful not to mistake our authority for God’s. What can we do to keep ourselves in obedience to God? Meeting regularly with an accountability (or “peer”) group, praying daily about the tasks of leadership, keeping a weekly Sabbath to rest in God’s presence, and seeking others’ perspective on God’s guidance are methods some leaders employ. Even so, the task of leading firmly while remaining wholly dependent on God is beyond human capability. If the most humble man on the face of the earth (Num. 12:3) could fail in this way, so can we. By God’s grace, even failures as great as Moses’ at Meribah, with disastrous consequences in this life, do not separate us from the ultimate fulfillment of God’s promises. Moses did not enter the Promised Land, yet the New Testament declares him “faithful in all God’s house” and reminds us of the confidence that all in God’s house have in the fulfillment of our redemption in Christ (Heb. 3:2-6). ellauri164.html on line 607: A fresh exegetical probe is therefore warranted using a hermeneutical strategy whereby a narrative approach is attempted in order to understand Num. 20:1-13 in the light of Exodus 17:1-7. These narrative analogies are part of a distinctive feature in the Hebrew narrative style labelled Type- scene. ellauri164.html on line 619: Is there anything you would like us to explain? ellauri164.html on line 625: Moses had been leading a rebellious, ungrateful, complaining, people through the wilderness for 40 years. His sister had just died. And now these people had gathered together against Aaron and him to complain because there was no water, again! (Numbers 20:2-5) You would think after 40 years these people would have learned to trust their all-powerful, Living God to provide for them. ellauri164.html on line 628: Moses was in no mood to deal with this today. Why couldn’t these people let him mourn his sister in peace? Why had God brought them to a dry thirsty land with no water again? Why did these people always blame him? Why didn’t these people bring their problems to God in prayer instead of always complaining to him? Why were there always so many demands on him? Why was it always “Moses, Moses, Moses”? ellauri164.html on line 636: “And Moses and Aaron gathered the congregation together before the rock, and he said unto them, Hear now, ye rebels; must we fetch you water out of this rock? And Moses lifted up his hand, and with his rod he smote the rock twice: and the water came out abundantly, and the congregation drank, and their beasts also. ” (Numbers 20:10-11) ellauri164.html on line 651: God is merciful, but the law is not. No mere human has ever been justified by keeping the law because no one has ever kept it. All have sinned and fallen short of the law, even God’s servant Moses. Not even Moses could keep the law. ellauri164.html on line 658: And so it is today. The Law and good works cannot take anyone to heaven. Only faith in the finished work and shed blood of Jesus can take you there. ellauri164.html on line 671: 10 Then Moses and Aaron gathered the assembly together before the rock, and he said to them, “Hear now, you rebels: shall we bring water for you out of this rock?” 11 And Moses lifted up his hand and struck the rock with his staff twice, and water came out abundantly, and the congregation drank, and their livestock.” (Num. 20: 8,10–11 ESV) ellauri164.html on line 675: However, God did not say either of these actions was the problem, nor did Moses believe these were the problem. In fact, nowhere does the text say Moses’s sin was striking the rock instead of speaking to it or taking credit for the miracle. ellauri164.html on line 679: “And the LORD said to Moses and Aaron, “Because you did not believe in me, to uphold me as holy in the eyes of the people of Israel, therefore you shall not bring this assembly into the land that I have given them.”” (Num. 20:12 ESV) ellauri164.html on line 685: Even with me the LORD was angry on your account and said, ‘You also shall not go in there. (Deut. 1:37ESV) ellauri164.html on line 691: Three different times Moses connected God’s anger with him to something the people did. ellauri164.html on line 709: He has reached the end of his rope. He has been patient with these complaining and rebellious people, but he couldn’t take it any longer. Their constant ingratitude and rebelliousness caused Moses to lose faith in the people. This is the people that were supposed to be God’s treasured possession, a holy nation of priests who had agreed to be in a covenant relationship with God (Ex 19:5-8). What a disappointment they had turned out to be and Moses was finished interceding for them. God knew Moses was not going to intercede for the people at Meribah, therefore He doesn’t ordain punishment for them. ellauri164.html on line 711: So, how does this connect back to Moses being barred from entering the Promised Land? Because the people were unfaithful and so difficult to lead, Moses’s own faith suffered. This caused him to lose confidence that God could develop the Israelites into a faithful covenant people who were meant to be a nation of priests and a means of blessing the nations. ellauri164.html on line 713: This is understandable. Haven’t you had people in your life that were so difficult that you have jokingly said, “Even God couldn’t do anything with them!” Moses had reached this point, but he wasn’t joking. ellauri164.html on line 715: If there is any doubt this was Moses’s problem, this verse removes it: “because you broke faith with me in the midst of the people of Israel at the waters of Meribah-kadesh, in the wilderness of Zin, and because you did not treat me as holy in the midst of the people of Israel.” (Deut. 32:51 ESV) ellauri164.html on line 719: God expects and requires His people to trust Him. Trust is easy when everything is going well. Our faith matters most when things are going wrong and we don’t understand why. During these bad times will we trust in God or not? Moses’s trust in God temporarily faltered and it cost him the Promised Land. ellauri164.html on line 725: Answer: Psalms 106:32-33 states that the people angered Moses at the waters of strife, that it went ill with Moses, and that he sinned with his mouth. The incident in question occurred in Numbers 20:7-13. Miriam had just passed on. The very next verse states that the people were complaining about the lack of water. This had happened many times during their wilderness experience. And like the other times, the people railed against Moses and Aaron, whining that they would have been better off if they had stayed in Egypt. Moses and Aaron responded by falling face down. They had also done this several times. Maybe they were tired of hearing the same old complaints, or maybe this was their posture of prayer. In any event, God responded quickly, telling Moses to speak to the rock in front of all the people. Water would come gushing out -- enough water for everyone. ellauri164.html on line 727: Moses assembled the people, but he didn't follow orders quite the way he should have. Instead of just speaking to the rock, which would have demonstrated the power of the word over the power of his rod, he struck it twice, saying, "Listen, you rebels, shall we get water for you out of this rock?" It almost sounded as though Moses was taking credit for delivering the water. That was not true. Perhaps the strain of leading the people all those years was finally starting to show. He called them rebels, which in a sense they were. But God did not tell him to do this. Nor was there any mention of God at that point. All seemed directed at Moses and Aaron: "Must we bring water out of this rock?" Depending on how it's read, it could indicate doubt on the part of Moses. ellauri164.html on line 729: The bottom line is that both he and Aaron disobeyed God. Moreover, the water that rushed out was no longer seen as a gift from God, but was a product of Moses and Aaron. The people were happy; God was not. He said, "You did not trust in me; and you did not honor me as holy" (Num. 20:13). Hence, neither of them would set foot into the Promised Land. Yet, it is important to notice that just as God did not abandon his people when they sinned, he did not abandon Moses and Aaron. But in this one instance, they didn't pass the test. When crunch time came, they didn't trust God. And all of this happened at the waters of Meribah. ellauri164.html on line 733: In reality, the people who were writing this story knew that Moses did not lead them into the Promised Land. In fact, he had completed his assignment long ago. God had instructed him to lead the people out of Egypt (Ex. 3:10). They were out of Egypt. His job was done. So maybe this wasn't a punishment at all; maybe it was a reward! He was roughly 120 years of age at this point. They all knew that settling into the Promised Land would have its challenges. That land was fully occupied, and many battles were ahead of them. Surely it was time to let Joshua take over. It was time for Moses to rest. Granted, there might have been other ways for God to accomplish this, but the writers of the story chose to tell it like this. The end result is that Moses was free of his responsibility to the people, free to be with God on the mountaintop. ellauri164.html on line 781: 1. Moses was angry with the people, but from (v.8), there is no indication ellauri164.html on line 802: In the first month the whole Israelite community arrived at the Desert of Zin, and they stayed at Kadesh. There Miriam died and was buried. (2) Now there was no water for the community, and the people gathered in opposition to Moses and Aaron. (3) They quarreled with Moses and said, "If only we had died when our brothers fell dead before the LORD! (4) Why did you bring the LORD's community into this desert, that we and our livestock should die here? (5) Why did you bring us up out of Egypt to this terrible place? It has no grain or figs, grapevines or pomegranates. And there is no water to drink!" (6) Moses and Aaron went from the assembly to the entrance to the Tent of Meeting and fell facedown, and the glory of the LORD appeared to them. (7) The LORD said to Moses, (8) "Take the staff, and you and your brother Aaron gather the assembly together. Speak to that rock before their eyes and it will pour out its water. You will bring water out of the rock for the community so they and their livestock can drink." (9) So Moses took the staff from the LORD's presence, just as he commanded him. (10) He and Aaron gathered the assembly together in front of the rock and Moses said to them, "Listen, you rebels, must we bring you water out of this rock?" (11) Then Moses raised his arm and struck the rock twice with his staff. Water gushed out, and the community and their livestock drank. (12) But the LORD said to Moses and Aaron, "Because you did not trust in me enough to honor me as holy in the sight of the Israelites, you will not bring this community into the land I give them." (13) These were the waters of Meribah, [1] where the Israelites quarreled with the LORD and where he showed himself holy among them. ellauri164.html on line 819: Is He a sign to the rebellious? Where else may grace be found? ellauri164.html on line 849: For this evildoing, Moses was not to enter the Promised Land – only to look at it from afar. There are some thoughts we can gather from this: ellauri164.html on line 861: Humility is at the core of the servant’s heart; we must be such a servant. If Christ Himself came as a servant to all, should we not imitate our Lord? Go blind anywhere they say like a line of lemmings? ellauri164.html on line 867: There are few characters that play a larger part in the story of the Bible than Moses. He is the human protagonist of four Old Testament books and is consistently held up in both the OT and NT as a shining example of faith in the promises of God. The law that he delivered to the people of Israel serves as the foundation of the nation of Israel, and is lauded by Jesus as a testament that would not pass until “heaven and earth pass away…[and] all is accomplished.” One of the great tragic moments of the Bible is where Moses is denied entrance to the Promised Land for his sin at the Rock of Meribah; after faithfully leading Israel for forty years, Moses strikes a rock instead of speaking to it and is condemned to die before living in the Promised Land. On its surface, this might seem unfair to Moses. One mess-up and God gives him this great punishment? How many times had Israel failed in their journey and at Mt. Sinai, and God had spared their lives and allowed them to keep going? Yet His most faithful servant is barred over this one, seemingly insignificant event? If we take a closer look at the text, however, we see why Moses’ failure was such a stark one. While it doesn’t diminish the tragic nature of the event, it does shed light on why God takes such a drastic step to respond. ellauri164.html on line 869: First, it is important to note that a pattern is established in the story of Israel and Moses. This pattern can be seen at Mt. Sinai when Aaron and Israel create the golden calf idol (Exodus 32). Israel sins, and in response to that the Lord tells Moses to step aside so that He may destroy Israel in His wrath (Exodus 32:9-10). When this occurs, Moses intercedes for Israel and pleads for God to turn away His fierce anger for His own sake (Exodus 32:11-14). This intercession works, and Israel is spared utter destruction. This pattern of sin, wrath, intercession, and relenting occurs twice more in the Book of Numbers: once in Number 14 when Israel rebels and refuses to go into the Promised Land, and again in Numbers 16 when Korah leads his rebellion against Moses and Aaron (the major difference in Numbers 16 being that Aaron is the one to intervene by offering incense for atonement to the Lord). ellauri164.html on line 871: This pattern shows itself again in the beginning of Numbers 20 after the death of Miriam. Once more Israel rebels against Moses and Aaron, this time over a lack of water in the desert of Zin. They claim that it would have been better to have died with Korah’s rebellion rather than wander without food and water, and they express regret over leaving Egypt, a land of “grain, figs, vines, and pomegranates.” This might seem a bold claim, since in our reading Korah has just died a few chapters earlier. Careful reading, however, indicates that there’s actually been a quiet time skip; Numbers 33:38 indicates that Aaron died in “the fortieth year after the sons of Israel had come from the land of Egypt, on the first day in the fifth month.” Given that Aaron’s death is recorded in Chapter 20, just a few verses after the episode at Meribah, this would indicate that the episode at Meribah occurred in year 38 of the 40 year wandering in the wilderness (remember that Israel had spent more than a year at Sinai in addition to travel time from Egypt to Sinai and from Sinai to the Promised Land before the wandering). This means that this rebellious generation of Israelites aren’t referencing a recent event, but instead wishing they had died nearly forty years earlier with Korah! Moses and Aaron have been dealing with this wicked and hard group of people for a very long time, and they are now claiming it would have been better to have died with Korah: a fate they were only spared because of Moses and Aaron’s own intercession! ellauri164.html on line 873: We would expect the pattern to repeat here. The people have rebelled, so the next part would be God’s wrath and threats of destruction. Instead, however, God merely grants their request for water. No mention of sin or possible annihilation, just grace in providing for Israel’s needs. The fact that this cycle we’ve come to expect changes is designed to highlight an important event; the oddity of the text “awakens us from our narrative slumber,” as one commentator puts it, and forces us to pay attention closely to what’s occurring. Why would God not threaten destruction? To answer that, we have to remember a key aspect of God’s character: He does not change. Hebrews 13:8 says He is the same yesterday and today and forever, “without variation or shifting shadow,” (James 1:17). The purpose of the threats of destruction, and Moses/Aaron’s intercession, was not to actually change God’s mind. God knew exactly what was going to happen in all these instances. God’s threats on Israel are spoken to Moses so that Moses will intercede. They are tests of Moses’ (and Aaron’s) character, just as God’s conversation with Abraham over the fates of Sodom and Gomorrah (Genesis 18) was about testing Abraham’s character rather than the doomed cities. Yet here, in Numbers 20, God does not follow the pattern. Why? ellauri164.html on line 875: This gets us back to the question of what, exactly, Moses’ sin was. Many commentators focus on the physical actions that Moses took in verses 9-11. Some say Moses sin was striking the rock rather than speaking to it, but Moses was told to take the staff of God. Exodus 17:5-6 had Moses striking the rock to cause water to come out of the rock (in fact, it’s actually the same rock of Meribah!), so it’s possible to read an inference that the staff was to be used to strike the rock. Some commentators see Moses’ harsh words for Israel as the sin, or perhaps that he speaks to the people rather than speaking to the rock. Regardless of which of these views, they don’t account for what the text itself says: Numbers 20:12 makes it clear that the sin of Moses and Aaron was “…you have not believed Me, to treat Me as holy in the sight of the sons of Israel.” Indeed, focusing on Moses’ actions of striking the rock or speaking harshly makes it seem doubly unfair to Aaron, who had neither spoken nor struck the rock. ellauri164.html on line 879: This interpretation is solidified by Moses’ words about this event in the Book of Deuteronomy. Three times in the first four chapters of Deuteronomy, Moses says that he is not able to enter the Promised Land because of Israel. At first glance, again, this might seem an unfair charge. Moses had caused his own exclusion, hadn’t he? Why is he accusing the generation after the event in Numbers 20 of being the cause of his failure? If we look at these three mentions, we see a few important facts. In the first instance, Deuteronomy 1:37, Moses is recounting the failure of Israel when they listened to the 10 spies’ negative report and how God forbade that generation from entering the Promised Land, and he then says “The Lord was angry with me also on your account, saying, ‘Not even you shall enter there.’” Moses associates his inability to enter the Promised Land with Israel’s rebellion and unfaithfulness, but he also seems to be lumping the people’s refusal to enter the land (Numbers 13-14) with his own sin in Numbers 20. This is not Moses forgetting the chronology of these two events, but rather indicating that they are closely associate with one another. ellauri164.html on line 881: The second mention is in Deuteronomy 3:23-26, where after retelling the defeats of the kings Sihon and Og Moses relates that “I also pleaded with the Lord at that time, saying, ‘O Lord God, You have begun to show Your servant Your greatness and Your strong hand; for what god is there in heaven or on earth who can do such works and mighty acts as Yours? Let me, I pray, cross over and see the fair land that is beyond the Jordan, that good hill country and Lebanon.’ But the Lord was angry with me on your account, and would not listen to me; and the Lord said to me, ‘Enough! Speak to Me no more of this matter.” Again, Moses directly links the Lord’s anger towards him with the Israelites. ellauri164.html on line 883: The third mention is in Deuteronomy 4:21-23, where Moses has moved past the historical recounting and is now warning Israel of the danger of idolatry. He says ““Now the Lord was angry with me on your account, and swore that I would not cross the Jordan, and that I would not enter the good land which the Lord your God is giving you as an inheritance. For I will die in this land, I shall not cross the Jordan, but you shall cross and take possession of this good land. So watch yourselves, that you do not forget the covenant of the Lord your God which He made with you, and make for yourselves a graven image in the form of anything against which the Lord your God has commanded you.” Now Moses uses his own tragic story as an illustration on the importance of avoiding idolatry in the Promised Land. So Moses’ failure to enter the Promised Land was related to the continuous rebellion of Israel, and was an illustration of the dangers of violating the covenant promises. ellauri164.html on line 885: Reading the Numbers 20 passage the way that has been suggested makes sense of what Moses says in Deuteronomy. He’s not shifting the blame to Israel for his own failures, but highlighting that their constant rebellion was what caused him to lose his faith in God. Moses lack of faith led him to forget the promise and covenant of God, so he is using that illustration to demonstrate the dangers of forsaking the covenant: just like Moses, Israel will be forbidden the Promised Land if they don’t maintain faith in the covenant promises of God. That’s really one of the main points of Deuteronomy. It’s not just the covenant laws for the new generation, but Moses exhorting the new generation to never lose hope in the promise of God. Moses, knowing Israel, recognizes that there will come a day when they fail to uphold the covenant and they will be punished for it, but he also recognizes that God’s promises will stand no matter how badly Israel fails to uphold it. This, then, is the main point we should derive as well: God will always keep His promises. We, as the heirs to the promises to Abraham and Israel, should always firmly believe in the power of God to bring us, a broken people like Israel, to the shores of the Promised Land! ellauri164.html on line 890: Many brethren and sisters, not to mention those outside the church, have a wrong understanding of what the sin of Moses was and its implication(s). Often when asked or giving comments on the matter, they say that his sin was in smiting the rock twice instead of once. They think that, since at first God told Moses to take the rod and smite the rock, and the next time He also told him to take the rod, therefore, he was also instructed to strike once. Such an understanding erodes the whole essence that God had designed in the type that would later be seen in the antitype. As it will soon be clear, striking the rock even once [that second time] would have been sin on the part of Moses. In view of this, therefore, it is important for us to possess the true facts on this matter. ellauri164.html on line 892: To begin with, we need to know that there were two instances where the children of Israel on their journey to Canaan drank water from the rock. The first was at a place known as Rephidim which would later be called Massah (temptation) and Meribah (strife). The second was at Kadesh. The water here was also called water of Meribah. “This is the water of Meribah; because the children of Israel strove with the LORD, and He was sanctified in them.” Numbers 20:13 ellauri164.html on line 894: “And the LORD said unto Moses, Go on before the people, and take with thee of the elders of Israel; and thy rod, wherewith thou smotest the river, take in thine hand, and go. Behold, I will stand before thee there upon the rock in Horeb; and thou shalt smite the rock, and there shall come water out of it, that the people may drink. And Moses did so in the sight of the elders of Israel. “And the LORD said unto Moses, Go on before the people, and take with thee of the elders of Israel; and thy rod, wherewith thou smotest the river, take in thine hand, and go.” Exodus 17:5–6 ellauri164.html on line 898: The first instance therefore quoted above (Exodus 17: 5–6), symbolized that Christ Jesus was to be smitten or die once. “So Christ was once offered to bear the sins of many; and unto them that look for Him shall He appear the second time without sin unto salvation.” Hebrews 9:28 ellauri164.html on line 900: “The smitten rock was a figure of Christ, and through this symbol the most precious spiritual truths are taught. As the life-giving waters flowed from the smitten rock, so from Christ, ‘smitten of God,’ ‘wounded for our transgressions,’ ‘bruised for our iniquities’ (Isaiah 53:4–5), the stream of salvation flows for a lost race. As the rock had been once smitten, so Christ was to be ‘once offered to bear the sins of many.’ Hebrews 9:28.” –Patriarchs and Prophets, p. 411 ellauri164.html on line 904: “And the LORD spake unto Moses, saying, Take the rod, and gather thou the assembly together, thou, and Aaron thy brother, and speak ye unto the rock before their eyes; and it shall give forth His water, and thou shalt bring forth to them water out of the Rock: so thou shalt give the congregation and their beasts drink. And Moses took the rod from before the LORD, as he commanded him. And Moses and Aaron gathered the congregation together before the rock, and he said unto them, Hear now, ye rebels; must we fetch you water out of this rock? And Moses lifted up his hand, and with his rod he smote the rock twice: and the water came out abundantly, and the congregation drank, and their beasts also.” Numbers 20:7–12 (emphasis mine). ellauri164.html on line 908: “By his rash act Moses took away the force of the lesson that God purposed to teach. The rock, being a symbol of Christ, had been once smitten, as Christ was to be once offered. The second time it was needful only to speak to the rock, as we have only to ask for blessings in the name of Jesus. By the second smiting of the rock the significance of this beautiful figure of Christ was destroyed.” –Patriarchs and Prophets, p. 418 ellauri164.html on line 914: “Had Moses and Aaron been cherishing self-esteem or indulging a passionate spirit in the face of divine warning and reproof, their guilt would have been far greater. But they were not chargeable with willful or deliberate sin; they had been overcome by a sudden temptation, and their contrition was immediate and heartfelt. The Lord accepted their repentance, though because of the harm their sin might do among the people, He could not remit its punishment.” –Patriarchs and Prophets, p. 419 ellauri164.html on line 923: Moses’ sin occurred in the final years of his life. After faithfully leading Israel out of Egypt, and after their rebellion in the matter of the 12 spies, he also faithfully led them during the forty years of wandering in the wilderness. Yet near the very end of that wandering, in a moment of anger and a lapse of judgment, Moses sinned, and God recorded that it led Him to refuse to allow Moses to enter the promised land. It is difficult to imagine the anguish and remorse Moses must have felt when God revealed this punishment. His failure to give God the proper respect and reverence, though provoked by the wicked rebellion and faithless murmurings of Israel, was a public sin and God chose to publicly and openly punish him for it. ellauri164.html on line 925: Yet this is the same Moses who was allowed to come and speak to Jesus on the Mount of Transfiguration. It was the same Moses who received the wonderful testimony that “Moses indeed was faithful in all his house as a servant.” So, it is abundantly clear that God forgave him of this sin and still considered him to be among His greatest servants (Lk. 9:30-31; Heb. 3:5). This makes this event very important as it can bring hope and comfort to us when we have fallen short, and after repentance feel that we are no longer worthy and might still be cast away forever. This event reveals that this cannot happen as long as we repent and seek forgiveness in confession. ellauri164.html on line 927: The events leading up to and ending in his sin are recorded in Numbers 20:1-13. The children of Israel were bitterly angry about not having enough water, so “they gathered together against Moses and Aaron,” and “contended with Moses.” They cast all the blame on him. “Why have you brought up the assembly of the LORD into this wilderness,” “why have you made us come up out of Egypt, to bring us to this evil place?” This was part of the murmuring that we are strictly charged not to imitate (1Cor. 10:10). Israel blamed Moses and Aaron for all their problems and bitterly complained and grumbled about it. They were so bitter and angry they wished they were dead. In all previous acts of rebellion, Moses had always conducted himself in a holy and godly manner. He had warned Israel that their murmuring was against God and never took it personally before. ellauri164.html on line 929: It appears that Moses was still in complete control of himself when he went to God for instructions. “Moses and Aaron went ... to the door of the tent of meeting, and fell upon their faces.” “Then the Lord spoke to Moses, saying,” “take the rod; ... gather the congregation together. Speak to the rock before their eyes, and it will yield its water; thus you shall bring water for them out of the rock, and give drink to the congregation and their animals.” Clearly there was nothing difficult to understand and Moses wanted to be as faithful to this command as he had been to all the other commands God had given him. ellauri164.html on line 931: Yet somehow this time something was different and Moses became very angry. Unfortunately for him, as is so often the case, “the wrath of man does not produce the righteousness of God.” (Jas. 1:20). Moses went too far. “Moses and Aaron gathered the congregation together before the rock; and he said to them, Hear now, you rebels! Must we bring water for you out of this rock? Then Moses lifted his hand and struck the rock twice with his rod; and water came out abundantly, and the congregation and their animals drank.” ellauri164.html on line 933: Did Moses realize immediately what he had done? At some point after this event, “the Lord spoke to Moses and Aaron, ‘Because you did not believe Me, to hallow Me in the eyes of the children of Israel, therefore you shall not bring this assembly into the land which I have given them.’” Their conduct had publicly displayed a lack faith, reverence and respect. God determined that this needed an equally public punishment. The punishment for this sin was grievous. God gave to them a punishment so similar to the one given to all Israel at Kadesh that it was a heart-breaking moment for Moses. Both he and Aaron would die in the wilderness and not be allowed to enter the promised land. What a bitter pill for Moses to swallow. Like David with Bathsheba, God forgave the sin, but did not remove the consequences. The consequences for Moses’ momentary lapse in reverence and respect under the terrible emotion of anger was to be barred from entrance into the promised land. ellauri164.html on line 935: When God said Moses “failed to sanctify me in the eyes of the people,” He did not specify exactly what this failure was. God had told Moses to “speak to the rock,” but the account stated that “Moses lifted up his hand, and smote the rock with his rod twice.” Clearly, in that act, Moses went beyond what God had commanded him to do. God had told Moses to take the staff, but not use it. He was directly commanded only to speak to the rock. He went beyond what was written when struck that rock. It was similar to Nadab and Abihu who offered “strange fire which He had not commanded them.” At that time Moses saw that such behavior did not “treat God as holy or glorify him among the people” (Lev. 10:1-3). Yet Moses, in anger, failed to hallow God when he struck that rock instead of speaking to it. He had failed to learn “not to go beyond what is written,” (1Cor. 4:6). He was told to speak to the rock (and he did not do that), but struck the rock (which he had no authority to do). God later charged Moses with this sin: “you rebelled against my word at the waters of Meribah” (Num 20:24; 27:13). ellauri164.html on line 937: There was a second sin that was also committed in that same event. It was not revealed until The Psalmist described it: “it went ill with Moses” because “he spoke rashly with his lips” (Psa 106:33). When we look at what Moses said, we can see exactly how rash he was! “Hear now, ye rebels; shall we bring you forth water out of this rock?” This was a serious lapse in judgment. Moses was not going to bring water out of that rock. So, there was a big problem with that “we.” Hence, first by striking the rock, and second by using a pronoun that elevated them, Moses “believed not in me, to sanctify me in the eyes of the children of Israel.” ellauri164.html on line 939: Conclusion. Though the water came, Moses was severely punished. He was punished in a way that no amount of repentance could remove. As noted above, the sin was forgiven, but the consequences of the sin could not be. Because Moses had sinned publicly and God wanting Israel to understand His righteousness, He would not relent. “Then I pleaded with the Lord at that time... I pray, let me cross over and see the good land beyond the Jordan, those pleasant mountains, and Lebanon ... the Lord said to me: ‘Enough of that! Speak no more to Me of this matter.’ ... you shall not cross over this Jordan.” (Deut. 3:23-27). There is a lot of important lessons we can learn from Moses. This sin is one of them. Though Moses had fallen short of God’s glory here, God forgave him. Yet the consequences of the sin were deeply distressing. So it was with David, Paul and Job. So will it be with us. We need to hate sin and realize that the consequences can sometimes be severe. ellauri164.html on line 941: “And the Lord spoke to Moses and Aaron in Mount Hor by the border of the land of Edom, saying: 24 "Aaron shall be gathered to his people, for he shall not enter the land which I have given to the children of Israel, because you rebelled against My word at the water of Meribah.” (Num. 20:23-25). ellauri164.html on line 943: “And when you have seen it, you also shall be gathered to your people, as Aaron your brother was gathered. 14 For in the Wilderness of Zin, during the strife of the congregation, you rebelled against My command to hallow Me at the waters before their eyes.” (Num. 27:13-14). ellauri164.html on line 945: “They angered Him also at the waters of strife, So that it went ill with Moses on account of them; 33 Because they rebelled against His Spirit, So that he spoke rashly with his lips.” (Ps. 106:32-33). ellauri164.html on line 947: “Then I pleaded with the Lord at that time, saying: 24 'O Lord God, You have begun to show Your servant Your greatness and Your mighty hand, for what god is there in heaven or on earth who can do anything like Your works and Your mighty deeds? 25 I pray, let me cross over and see the good land beyond the Jordan, those pleasant mountains, and Lebanon.' 26 "But the Lord was angry with me on your account, and would not listen to me. So the Lord said to me: 'Enough of that! Speak no more to Me of this matter. 27 Go up to the top of Pisgah, and lift your eyes toward the west, the north, the south, and the east; behold it with your eyes, for you shall not cross over this Jordan.” (Deut. 3:23-27) ellauri164.html on line 959: This story takes place during the fortieth and final year of the Israelites’ consignment to the wilderness before entering the Land of Promise. The generation of those who, by their own admission, were not prepared to enter the Land has died off, and only those men who were nineteen years old or younger at the Exodus (and the tribe of Levi) will enter. The only named survivors of the previous generation are the leaders: Miriam, Aaron, Moses, Joshua, and Caleb. Early in this parashah, Miriam dies without explanation, successor, or national mourning. ellauri164.html on line 963: But wait. Didn’t we already learn a similar story back in Exodus? In fact, the first story of thirst came very soon after the crossing at the Sea of Reeds (Shemot 17:4). Since that was at the very beginning of the sojourn in the wilderness, before the events that led to God’s decision to delay the Israelites’ entry to the Land—and this story is at the end of the forty years—we can see the two stories as forming a kind of a framework around the whole saga of the wandering. In the first story, the Israelites were the first generation of those who left Egypt. In this story, they are the children and grandchildren of that generation. When we see this kind of framework, we look for the similarities and differences between the bracketing stories. At the same time, we understand that they suggest a theme for the stories between them. ellauri164.html on line 965: First the comparison: this generation’s complaint about the lack of water is very different from that of the first generation. Although in both cases the people ask rhetorically why they have been brought out of Egypt, in this case, they bitterly object that in ” . . . this wretched place, a place with no grain or figs or vines or pomegranates. There is not even water to drink!” (Num. 20:5). This is a generation that is ready to enter the Land, and is worried that it will not live to do so. ellauri164.html on line 967: Another difference is this: in the earlier story, Moses pleaded for help from God; here, Moses does not say a word. God reacts directly to the people’s complaints. Another bit of evidence that this crisis is unlike other crises is that the word test, which is used in other stories of complaint, does not appear here. These differences signal to us that this story is different from the first one—and therefore Moses’s reaction should be different. ellauri164.html on line 969: And here is the clue to what went wrong in this critical story: God says, “You and your brother Aaron take the rod and assemble the community, and before their very eyes order the rock to yield its water. Thus you shall produce water for them from the rock and provide drink for the congregation and their beasts” (Num. 20:7-8). When the time comes, Moses does speak, but what he says is ambiguous in tone and intent. Here is the very short story: ellauri164.html on line 977: God seems to be trying to wean the Israelites from one kind of perception to another: from dependence on the visible and tangible to reliance on speech in connecting with God. At Sinai, all their senses were engaged, but the revelation itself was auditory. When Moses retells and reframes the story (Deut. 4:12), he reminds the people, “The sound of words you did hear, but no image did you see except the sound.” There is a grave danger in relying on the visible. The word forimage in the verse above is temunah—the same word that is used in the Ten Commandments in the warning against idolatry (Exod. 20:4). ellauri171.html on line 133: Monia vuosia myöhemmin, kun juutalaiset olivat ylittäneet Punaisenmeren, Mirjam oli siellä ja johti heitä juhlimaan. Hänen roolinsa profeettana sai hänet kuitenkin valittamaan Mooseksen cushialaista vaimoa. Jumala kirosi hänet spitaalilla, mutta paransi hänet Mooseksen rukousten jälkeen. Se opettaa häntä olemaan antamatta lavan keskustaa pikkuveljelle. Siskon rooli raamatussa, täähän on kuin Mirjam Pylkkänen. Jatka lukemista alta. ellauri171.html on line 142: Hizi kuvan Rahab on erehdyttävästi latta-aivoille tähdätyssä Oxford-poliisisarja Lewixessä esiintyneen transumurhaajan näköinen, nimeltä Zoe Kenneth, jonka nimi Baby Names sivuston mukaan tarkoittaa "life born of fire". Se näytti enimmäxeen naiselta kunnes sen viimeinen murha-aie meni myttyyn, jolloin se alkoi karjua aika äijämäisesti. Nazinäyttelijä Laurence Fox oli jaxon lopussa eheytynyt, se kazoi vitunkuvia pornolehdestä natustellen suklaapatukkaa. ellauri171.html on line 181: Boasin nimi tarkoittaa sadon herraa. Ruth tarkoittaa toivottavaa. 1+1=3! Ruth oli pakana. Boas oli lempeä häntä kohtaan, vaikka hänellä oli vain yksi tapaus hänen kanssaan. Ruut sai armon Boasin silmissä korjaamalla ensin ohraa ja sitten vehnää. Hyvää matkaa! Boaz tuuletti Barneya yöllä puimatantereella. Boas korjasi ja tuuli ohran itse puimatantereella. Sillä välin Ruth valmistautui tulemaan juutalaiseksi morsiameksi: Pese itsesi ennen ja jälkeen, ja voitele sinut tiedät missä, ja laita itseäsi meikkiin ja laske sitten sinut lattialle. Ja jo otti ohraleipä. Kohta oli pullat uunissa. ellauri171.html on line 217: His father, Marcel Théodore Tissot, was not a watchmaker but a successful drapery merchant. He took part in losing the war of 1870 and in the Paris Commune. In 1885, Tissot had a revival of his Catholic faith, which led him to spend the rest of his life making paintings about Biblical events. Many of his artist friends were skeptical about his conversion, as it conveniently coincided with the French Catholic revival, a reaction against the secular attitude of the French Third Republic. They brought Tissot vast wealth and fame. Tissot spent the last years of his life in his chateau working on paintings of subjects from the Old Testament. Although he never completed the series, he exhibited 80 of these paintings in Paris in 1901 and engravings after them were published in 1904. In the first half of the 20th century, there was a re-kindling of interest in his portraits of fashionable ladies and some fifty years later, these were achieving record prices. ellauri171.html on line 388: What’s the story really about? At the time the story of Cain and Abel developed, there was constant friction between farmers and herdsmen, both of them fighting for the limited resources of the land. Cain kills Abel. A herd of goats in a stony, barren landscape The herdsmen were angry when the farmers took over the best land for their crops the farmers were angry when the flocks trampled their crops.This friction leads to violence in which people get killed. Notice that the story was developed by the herdsmen, the keepers of flocks. This explains why Abel, the herdsman, is portrayed as the injured party. Lucky Luke-tarinassa Piikkilankoja preerialla skooparit repi pelihousunsa kun jyväjemmarit pystyttivät piikkilankoja preerialle. Sillä kertaa oli maajussit hyvixiä. Nyt on keskusta taas paha. ellauri171.html on line 400: The political stability of Israel was often upset by people called ‘prophets’. These were social critics who spoke bluntly about injustice when they saw it. Rather like the Alt-Right TV evangelists. ellauri171.html on line 401: They were a sort of protected species, like a court jester in medieval Europe. They could say something critical to the ruler and get away with it, where no-one else could. There were many such men in the Old Testament (Elijah springs to mind), and several in the gospels (Jesus and John were both called prophets). ellauri171.html on line 406: It was a dangerous thing to do. He might have got away with it with Antipas, who was indolent and indecisive, but Herodias was another matter. She engineered a situation that led to John’s death, silencing him forever. Did Herodias do it alone? Probably not. It is more likely that all three (Antipas, Herodias and Salome) planned the charade beforehand, to provide an excuse for getting rid of John and silencing him. In any case John, already in prison, was quickly beheaded. Another political problem was solved. Were it not for the fact that the gospels recorded this deed, John’s name and the horror of his death would have been lost forever. ellauri171.html on line 416: they were hard-working ellauri171.html on line 420: they were clean and healthy. ellauri171.html on line 424: The problem was made worse by the fact that the Israelites occupied border territory. If there was an invasion, they might defect to the enemy. This could mean the collapse of the Egyptian Empire. Just like the Ukrainians. So off with them. Wait! Pharaoh did not want to eject them from Egypt – they were too valuable as workers. So he sought to control their numbers by forced labour and by child slaughter. Hmm. Mitähän opetuxia tästäkin tarinasta voisi ottaa? ellauri171.html on line 427: This plan was thwarted by the Hebrew midwives, including Shiprah and Puah. So Pharaoh ordered instead that every newborn Israelite boy was to be hurled into the Nile waters and left to drown. This solution worked. Except for Moses. ellauri171.html on line 429: But the midwives feared God, and did not do as the king of Egypt commanded them, but let the male children live. So the king of Egypt called the midwives, and said to them, “Why have you done this, and let the male children live?” The midwives said to Pharaoh, “Because the Hebrew women are not like the Egyptian women; for they are vigorous and are delivered before the midwife comes to them.” ellauri171.html on line 438: Judith was a rich and beautiful widow who lived in a town besieged by Nebuchadnezzar’s general, Holofernes. Holofernes taisi olla jonkun suomalaisen kirjailijapoppoon kesäveneen nimi. Haavistoilla lomailee erittäin kovaääninen lahtelainen mies jonka lisänimi on Holofernes, koska se holottaa niin maan saatanasti. Haaviston rouvan aivasteltua koko mäen hereille alkaa Holoferneen lakkaamaton holotus. Talasniemellä ois Judithille töitä. ellauri171.html on line 440: The siege went on for months, and people were dying of hunger and thirst. ellauri171.html on line 441: This was when Judith went into action. She went into the enemy camp and offered Holofernes information that would help him defeat her own people. ellauri171.html on line 444: When the murder was discovered the enemy soldiers fled in panic, so Judith was proclaimed the savior of her people. ellauri171.html on line 447: She went to the bedpost near Holofernes’ head, and took down his sword that hung there. She came close to his bed, took hold of the hair of his head, and said “Give me strength today, O Lord God of Israel!” Then she struck his neck twice with all her might, and cut off his head. ellauri171.html on line 463: When Jehu came to Jezreel, Jezebel heard of it; she painted her eyes and adorned her head, and looked out of the window. As Jehu entered the gate, she said “Is it peace, Zimri, murderer of your master?” ellauri171.html on line 464: He looked up to the window and said “Who is on my side? Who?” Two or three eunuchs looked out at him. He said “Throw her down.” So they threw her down; some of her blood spattered on the wall and on the horses, which trampled on her. Then he went in to dinner. ….. ellauri171.html on line 504: From the start, therefore, Dinah may have felt that she was unloved by her father, the very man who should have loved her. ellauri171.html on line 506: At the time of this story, she must have been very young – about fourteen years, since she was born after Leah’s four sons. Even though young, she was considered to be of marriageable age. ellauri171.html on line 509: She seems to have been confident enough of her safety to move freely among the the Canaanite women of the region -relations with Canaanites were friendly, and the women of both peoples considered themselves to be safe. ellauri171.html on line 512: What happened to Dinah? "ithout giving any details of where she was or how it happened, the Bible simply says that Shechem, the son of the local ruler, took hold of her and and had sexual intercourse with her by force. There was seeing, desiring and taking just as there was with the forbidden fruit in the Garden of Eden, where the pattern for sin had begun, tai vaikka jossain jäzkibaarissa. ellauri171.html on line 514: But did Shechem take Dinah by force? There is much debate about this. Scholars argue that the words in the Bible text could mean something quite different: that Shechem had intercourse with her without following due procedure, without the correct formalities. ellauri171.html on line 515: He and Dinah had sex without first having a marriage ceremony, and so Shechem has treated her as a harlot. He should have first approached her family and asked for her hand in marriage. ellauri171.html on line 521: Dinah’s feelings are not recorded, so we have no way of knowing what they were. Niin aina. ellauri171.html on line 529: In this situation however, where his daughter is raped, he is quiet, keeping his counsel until his sons come back. Vitun setämies. Hamor, father of Shechem, arrives at the same time the sons do. ellauri171.html on line 531: When Dinah’s brothers heard what had happened, they were very angry. The verb used to describe their emotion is the same as the word used to describe God’s grief when he sees what humanity has become, before the Flood (Genesis 6:6) ellauri171.html on line 555: There is deep anger in the hearts of Dinah’s brothers, and they want justice, not compensation. They set out to deceive Shechem and his father. ellauri171.html on line 558: They seems unaware or unconcerned that they are demeaning the Covenant, and the significance of circumcision. They say that if the men of the city will agree to circumcision they will agree to the marriage, and will go so far as to settle there. ellauri171.html on line 575: They take Dinah out of Shechem’s house, where she has been living - for how long? ellauri171.html on line 576: has she been there all the time? has the marriage already happened? What the fuck? The Bible leaves these questions unanswered. ellauri171.html on line 583: It is over-retaliation, and it prompts the Bible’s command to limit retribution to ‘an eye for an eye, a tooth for a tooth’. Only retribution in kind may be taken if an injury has been suffered. ellauri171.html on line 590: Jacob does not respond. There is really no answer he can give. ellauri171.html on line 609: A Levite man and his concubine (a secondary wife without the legal status of a wife) were traveling through the hill country of Judah. The village they entered seemed unfriendly but they were eventually make welcome by an old man, who let them stay in his house. During the night they they were attacked by some gay villagers who wanted to rape not the woman, but the man. ellauri171.html on line 610: The old man who was the Levite’s host offered the men his own daughter instead, as well as the concubine, but the men outside would not listen. ellauri171.html on line 612: She managed to crawl back to the door of the house where the Levite, the old man and his daughter sheltered. She lay on the doorstep until morning, when the Levite unlocked the door. ellauri171.html on line 613: Her husband saw her and sternly told her to get up. There was no answer. She was dead. ellauri171.html on line 615: The story is horrifying. Perhaps worst is the fact that similar stories have recently come out everywhere. This barbarity continues. ellauri171.html on line 617: ‘In the morning her master got up, opened the doors of the house, and when he went out to go on his way, there was his concubine lying at the door of the house, with her hands on the threshold. ‘Get up’ he said to her, ‘we are going’. But there was no answer.’ (Judges 19:27-28) ellauri171.html on line 624: Now it came about in those days, when there was no king in Israel, that there was a certain Levite staying in the remote part of the hill country of Ephraim, who took a concubine for himself from Bethlehem in Judah. Judges 19:1 (NASB) ellauri171.html on line 628: But his concubine played the harlot against him, and she went away from him to her father’s house in Bethlehem in Judah, and was there for a period of four months. Judges 19:2 (NASB) ellauri171.html on line 630: We are told that the concubine became a prostitute. Since we are told that she went to her father’s house, it may be that she and the Levite had an argument about her adultery before she fled. Verses 1 and 2 imply they were not happy together. Now before we find fault with the Levite and accuse him of using her as a mistress, read the next two verses. ellauri171.html on line 632: Then her husband arose and went after her to speak tenderly to her in order to bring her back, taking with him his servant and a pair of donkeys. So she brought him into her father’s house, and when the girl’s father saw him, he was glad to meet him. His father-in-law, the girl’s father, detained him; and he remained with him three days. So they ate and drank and lodged there. Judges 19:3-4 (NASB) ellauri171.html on line 639: Judges 19:15-26 describes what happened the night the couple stayed in Gibeah, a city of the Benjamites. When they entered the open square of the city an old man invited them to his home (Judges 19:16-21). While the old man and the Levite and his concubine were having dinner, we are told some “worthless fellows” surrounded the house and pounded on the door. Verses 22-24 describe the discussion that occurred with these “worthless fellows.” ellauri171.html on line 642: While they were celebrating, behold, the men of the city, certain worthless fellows, surrounded the house, pounding the door; and they spoke to the owner of the house, the old man, saying, “Bring out the man who came into your house that we may have relations with him.” Then the man, the owner of the house, went out to them and said to them, “No, my fellows, please do not act so wickedly; since this man has come into my house, do not commit this act of folly. “ Here is my virgin daughter and his concubine. Please let me bring them out that you may ravish them and do to them whatever you wish. But do not commit such an act of folly against this man.” Judges 19:22-24 (NASB) ellauri171.html on line 644: The worthless fellows wanted the old man to send out the Levite so that they could engage in sexual activity with him. But the old man refused and offered the crowd of men his virgin daughter and the Levite’s concubine. The old man said, “you may ravish them” and do “whatever you wish.” He granted them permission to engage in sexual relations with the two women. Now it is obvious the men surrounding the old man’s house wanted to engage in sexual activity when the two women were offered. It is also obvious the men described as “worthless fellows” were homosexuals since they wanted sex with the Levite and two women were offered.[1, 2] ellauri171.html on line 648: But the men would not listen to him. So the man seized his concubine and brought her out to them; and they raped her and abused her all night until morning, then let her go at the approach of dawn. As the day began to dawn, the woman came and fell down at the doorway of the man’s house where her master was, until full daylight. Judges 19:25-26 (NASB) ellauri171.html on line 650: In the morning the Levite awoke and found her laying outside of the door of the house. He told her, “Get up and let us go, but there was no answer.” ellauri171.html on line 652: When her master arose in the morning and opened the doors of the house and went out to go on his way, then behold, his concubine was lying at the doorway of the house with her hands on the threshold. He said to her, “Get up and let us go,” but there was no answer . . . Judges 19:27-28a (NASB) ellauri171.html on line 656: . . . Then he placed her on the donkey; and the man arose and went to his home. When he entered his house, he took a knife and laid hold of his concubine and cut her in twelve pieces, limb by limb, and sent her throughout the territory of Israel. All who saw it said, “Nothing like this has ever happened or been seen from the day when the sons of Israel came up from the land of Egypt to this day. Consider it, take counsel and speak up!” Judges 19:28b-30 (NASB) ellauri171.html on line 659: Judges 20-21 describes the reaction of the tribes of Israel to the horror that occurred in the city of Gibeah, except for those in the tribe of Benjamin. It becomes apparent in Judges 21:1-5 that the Levite had butchered his concubine to send a message to all Israel – a piece of her body for each tribe as a call to action. ellauri171.html on line 664: Thus the tribes of Israel (minus Benjamin) invoked capital punishment on the men who raped and murdered the Levite’s concubine and the tribe. In time, a total of forty thousand Israelites died as a result of God’s punishment on the tribe of Benjamin (Judges 20:21, 25). Six hundred men of Benjamin remained alive (Judges 20:47). Judges 20:48 states that Israel destroyed the cities of the tribe of Benjamin that they could find, including the cattle. Later Judges 21:16 states all the women were killed too! ellauri171.html on line 666: Judges 21:8-12 records the slaughter of the inhabitants of Jabesh-Gilead because they were not angered by the Benjaminites and did not go to battle against them. The account is important because four hundred virgins from that tribe were found, spared and then taken to Shiloh. It is important to notice that God did not give them direction to slaughter the inhabitants of Jabesh-Gilead or to take the virgins to Shiloh. Se vain kazoi päältä samaan tyyliin kuin Taavetti ja Jaakoppi ja Taamarin ja Tiinan kohdalla. ellauri171.html on line 668: Judges 21:1-7, 13-18 tells us that the Israelites began to feel sorry of the remaining six hundred men from the tribe of Benjamin. Therefore, a plan was created to allow the Benjamite men to abduct one wife from among the virgin daughters of Shiloh of their choosing (Judges 21:20-24) at the feast of the Lord in Shiloh. So when the virgins came out and danced, the men of Benjamin were allowed to “catch his wife from among the daughters of Shiloh” (Judges 21:21). ellauri171.html on line 676: The first important lesson from this account is that the Bible indicates God did not approve of the horrible sins that occurred in the city of Gibeah. Judges 20:18, 23, 28, 35 repeatedly reveal that God directed the other tribes of Israel to action against a morally evil tribe. This reveals that the accusation of some that Scripture is silent about the evil that occurred is wrong. The reason the account is recorded is summarized at the end of Judges 21. There God reveals that He condemned the nation of Israel for its actions in Judges 19-21. Judges 21:25 says, “In those days there was no king in Israel; everyone did what was right in his own eyes.” It reveals what happens when men and women abandon God. Romans 3:10-18 states the human race is utterly perverted and their actions will demonstrate it. It says no one seeks after God. “There is not even one!” We have all turned aside from God. Jesus said to the rich young ruler in Matthew 19:17 that there is only One who is good and He is God. The rest of Romans 3:10-18 describes our utter sinfulness and despicable behavior when we abandon God. That describes the inhabitants of Gibeah and the nation of Benjamin. Tämmöistä sakinhivutusta suositaan armeijoissa nykyäänkin. Jos syyllistä ei saada kiinni, pannaan koko komppania kärsimään. Hemmetti tää on kyllä alkeellista touhua. Kuka tästä enää haluaa mitään oppia? No vizi on että raamatun lukijoista on varmasti yli 50% just yhtä alkeellista porukkaa. Ei apinat ole mihkään muuttuneet, ne on sopeutuneet tähän. ellauri171.html on line 678: Our second lesson is that our sins affect others and potentially lead others to sin. The first sin in this account occurred in the home of the Levite and concubine. The fact that the Levite planned to “speak tenderly to her” (Judges 19:3) in order to win her back, seems to imply that they had quarreled. The most obvious sin is that she committed adultery when she became a prostitute. The initial sin cascaded into the horrific evils in Gibeah and subsequently to the 400 virgins who were taken alive in Jabesh-gilead to be given as wives to the remaining men of Benjamin. Judges 21:25 says, “. . . everyone did what was right in his own eyes.” ellauri171.html on line 682: When Judges 21:25 records that everyone did what was right in their own eyes, we must realize that it described how insensitive the entire nation of Israel had become to sin. The reason that God ordered the destruction of the tribe of Benjamin was that they were so insensitive to sin that the tribe was irredeemably sinful and had to be destroyed. In Deuteronomy 8:19-20, God warned the nation that He would destroy it if they abandoned Him. Therefore, He destroyed most of the tribe of Benjamin in order to prevent contamination to the other eleven tribes. ellauri171.html on line 688: Judges 19-21 demonstrates that God is opposed to the abuse of women in this account. He commanded the destruction of an entire tribe because they did not punish those who raped and abused a concubine and caused her to die. Only when she died did they stop! We are told they abused her all night until dawn. Further, they were so morally bankrupt and corrupt that they left her dead at the door of the Levite. Scripture lifts women above the degradation of the Canaanites and the surrounding nations, but the town of Gibeah had become like the Canaanites. God has a higher view of women than described here. That is why He ordered the destruction of the unjust and morally bankrupt tribe of Benjamin. ellauri171.html on line 692: Our eighth lesson reveals the twelve tribes were becoming more like the Canaanites, which were given to sexual perversion: homosexuality, rape, adultery, murder, lies, abuse of women, abduction, absence of justice and the defense of the guilty. What sins did we miss? In truth these are sufficient to demonstrate the utter moral decline of the twelve tribes and one tribe that was worse than the others. ellauri171.html on line 707: She offered the exhausted soldier some milk to drink, then waited for him to fall into exhausted sleep. Then she took a tent peg and a mallet, stepped quietly to his side, knelt down, then swiftly drove the peg through the side of his skull. He died instantly – an ignominious death at the hands of a woman. ellauri171.html on line 708: This woman, called Jael, is praised in poetry and prose as one of the great heroines of the beleaguered Israelites. ellauri171.html on line 709: This was Number 8 of Bible Murders: Jael and Sisera. Ancient metal tent pegs! Jael's improvised weapon were ancient metal tent pegs! Can you beat that? ellauri171.html on line 712: she struck Sisera a blow, she crushed his head, she shattered and pierced his temple. ellauri171.html on line 713: He sank, he fell, he lay still at her feet; at her feet he sank, he fell; where he sank, there he fell dead.’ ellauri171.html on line 717: Jael was a foil for Deborah, Bible heroine, a Supreme Judge of Israel – not a judge who passes sentence on criminals, but a leader and adviser in times of trouble. She badgered the Israelite general into joining battle with the Canaanites, even though the enemy had more soldiers and better equipment. God sent a rainstorm that made the Canaanite chariots sitting ducks for the Israelite slingmen – and Deborah was hailed as a national heroine. ellauri171.html on line 722: Deborah was ‘just a woman’ but when war came she took up the reins of leadership – even though the Israelites were outnumbered and under-equipped. ellauri171.html on line 726: The enemy had hundreds of iron-wheeled chariots that could crush the Israelites into the ground. But Deborah tricked them into driving these chariots onto marshy land where they were bogged down. The Israelite slingmen and archers picked them off one by one, like ducks in a pond. Sisera, the enemy general, fled from the battlefield towards the encampment of a woman called Jael the Kenite. ellauri171.html on line 730: As he passed by her tent, Jael called the unwary Sisera into her tent. He was exhausted and desperate for a refuge. She hid him and fed him, and he fell into a deep sleep. Then she calmly took one of her tent pegs and with one blow hammered it through the side of his head. She was hailed as a national heroine by the Israelites. Sisera’s mother waited and waited for her son to return. But he was already dead by Jael’s hand. ellauri171.html on line 739: Ehud murders Eglon at a 19th century commode - but ancient lavatory arrangements were probably similar. Ehud, an Israelite, reluctantly carried tribute to the hated Moabite king Eglon. He did not want to do it, but he knew he had to – Eglon was like a Mafia chieftain, too powerful and too violent to disobey. ellauri171.html on line 740: But Ehud had a plan. As he handed the booty over, he whispered to the king that he has secret information that he could only divulge in private. The king, intrigued, invited Ehud into a private room upstairs. It was a tiny room with a commode toilet for the use of the king and his family. ellauri171.html on line 744: He was left-handed. The guards searched for a weapon on his left thigh where a right-handed person would have hidden it. They missed the knife inside his right thigh! Clever! Bible Murders: Ehud murders Eglon. Man's body of about the same proportions as Eglon's. The Bible gives a graphic description of the king’s body. It was so fat that the blade went deep into his belly: it plunged so far in that the hilt went in as well, and the skin closed over it. ellauri171.html on line 745: Ehud’s hand was covered in faeces. Then Ehud quickly left, locking the door after him so the servants would think the king was taking his time as he relieved himself. ellauri171.html on line 756: After Jehu killed Jezebel, he rounded up all the family, friends and supporters of the royal family and slaughtered them. Male children were included in this mass murder, since they would one day grow up and perhaps seek revenge. ellauri171.html on line 757: There is something particularly cruel about this slaughter of the innocents. It was done by people the boys had grown to trust, but who now hunted them down and killed them violently. ellauri171.html on line 758: Their dead bodies, it seems, were too cumbersome to tranport. Instead, the boy’s heads were hacked off, collected in baskets, and displayed for the gawking crowd the the city gate. ellauri171.html on line 762: Now the king’s sons, seventy persons, were with the leaders of the city, who were charged with their upbringing. When the letter reached them, they took the king’s sons and killed them, seventy persons; the put their heads in baskets and sent them to him at Jezreel. ellauri171.html on line 765: Can't find a pic of this one, but a lot of shots were taken a little later when evil queen Athaliah tried to send the ball back to the other court: ellauri171.html on line 772: The lesson: God always wins. That's a pretty simplistic way of saying it, but it's true nonetheless. Even when people like Athaliah try to stomp out an entire family and put an end to God's plan for redemption, when people like the priests of Baal lead others to worship idols instead of the true God, God will always triumph in the end. The negative forces of our culture make us wonder where we're headed as a people. Many of our leaders show little integrity or morality, and dishonesty is overlooked in the workplace. Kindness is often the exception rather than the rule. But don't despair. This is not a battle God plans to lose. In the end, he will prevail! You just wight Enry Jiggins! ellauri171.html on line 788: The poverty of some is caused by unwise financial decisions or by refusing to work. The Bible says, “He who has a slack hand becomes poor” (Proverbs 10:4). Christians are always admonished to work and earn their keep. As the apostle Paul wrote to the Thessalonians, “We urge you, brethren, that you… work with your own hands… that you may walk properly toward those who are outside, and that you may lack nothing” (1 Thessalonians 4:10-12). One who is lazy and will not work is not showing Christian behavior. God does not like a talent to get buried, it must be invested so as to yield compound interest. That is the proper way to fill the earth. The righteous will prosper and get a lot of sheep. ellauri171.html on line 790: Though Christ never taught it was wrong to have wealth, He did warn about the snare of riches. For example, there was a rich young man who came to Him during His ministry. He asked Jesus what He must do to inherit eternal life. Jesus told Him, “sell what you have and give to the poor, and you will have treasure in heaven; and come, follow Me” (Matthew 19:21). As the episode unfolds, the rich young man could not bring himself to do this. He “went away sorrowful, but anyway he had great possessions” (Matthew 19:22). ellauri171.html on line 796: Until that day, God is continually searching the hearts of His people to know what is in them. He allows some Christians to be poor, even while other believers have wealth. What a Christian does in each circumstance is important to God. In the book of Revelation, the glorified Jesus Christ said to one of His churches, "I know your… poverty, but you are rich” (Revelation 2:9). That is, these Christians were poor in the wealth of this world, but were rich in faith toward God. ellauri171.html on line 798: To another church, Christ said, “you say, ‘I am rich, have become wealthy, and have need of nothing’—and do not know that you are wretched, miserable, poor, blind, and naked” (Revelation 3:17). These Christians, though rich with material goods of this world were very poor in faith. ellauri171.html on line 805: Ahabin dynastia omridit eli kuningas Omrin porukat oli jotain kananiittejä. Israel Finkelstein's The Bible Unearthed presents a very different picture of the Omrides than the circumcision handbook, making them responsible for the great empire, magnificent palaces, wealth, and peace in Israel and Judah that the Bible credits to the much earlier kings David and Solomon. According to Finkelstein, the reason for this discrepancy is the religious bias of the Biblical authors against the Omrides for their polytheism, and in particular their support for elements of the Canaanite religion. ellauri171.html on line 809: 'Deity' is like god emeritus. A great number of deities in a four-tier hierarchy headed by El and Asherah were worshiped by the followers of the Canaanite religion; this is a detailed listing: ellauri171.html on line 843: Baalshamin also called Baal Shamem and Baal Shamaim, supreme sky god of Palmyra, Syria whose temple was destroyed on August 23, 2015 by ISIL. His attributes were the eagle and the lightning bolt. Part of trinity of deities along with Aglibol and Malakbel. ellauri171.html on line 867: Liluri, goddess of mountains and wife of Manuzi. Bulls were sacrificed to both of them. ellauri171.html on line 873: Manuzi, god of weather and husband of Liluri. Bulls were sacrificed to both of them. ellauri171.html on line 917: Canaanites believed that following physical death, the npš (usually translated as "soul") departed from the body to the land of Mot (Death). Bodies were buried with grave goods, and offerings of food and drink were made to the dead to ensure that they would not trouble the living. Dead relatives were venerated and sometimes asked for help. Seijakin huutaa aina Leaa avuxi. ellauri171.html on line 924: The palace economy of Mycenaean Greece, the Aegean region and Anatolia that characterized the Late Bronze Age disintegrated, transforming into the small isolated village cultures of the Greek Dark Ages, which lasted from around 1100 BCE to the beginning of the Archaic age around 750 BCE. The Hittite Empire of Anatolia and the Levant collapsed, while states such as the Middle Assyrian Empire in Mesopotamia and the New Kingdom of Egypt survived but were considerably weakened. Conversely, some peoples such as the Phoenicians enjoyed increased autonomy and power with the waning military presence of Egypt and Assyria in the Levant. ellauri171.html on line 930: My father, behold, the enemy's ships came; my cities(?) were burned, and they did evil things in my country. Does not my father know that all my troops and chariots(?) are in the Land of Hatti, and all my ships are in the Land of Lukka? ... Thus, the country is abandoned to itself. May my father know it: the seven ships of the enemy that came here inflicted much damage upon us. ellauri171.html on line 938: When your messenger arrived, the army was humiliated and the city was sacked. Our food in the threshing floors was burnt and the vineyards were also destroyed. Our city is sacked. May you know it! May you know it! Damn the snail mail! ellauri171.html on line 951: In Canaanite mythology there were twin mountains Targhizizi and Tharumagi which hold the firmament up above the earth-circling ocean, thereby bounding the earth. W. F. Albright, for example, says that El Shaddai is a derivation of a Semitic stem that appears in the Akkadian shadû ("mountain") and shaddā'û or shaddû'a ("mountain-dweller"), one of the names of Amurru. Philo of Byblos states that Atlas was one of the Elohim, which would clearly fit into the story of El Shaddai as "God of the Mountain(s)". Harriet Lutzky has presented evidence that Shaddai was an attribute of a Semitic goddess, linking the epithet with Hebrew šad "breast" as "the one of the Breast". The idea of two mountains being associated here as the breasts of the Earth, fits into the Canaanite mythology quite well. The ideas of pairs of mountains seem to be quite common in Canaanite mythology (similar to Horeb and Sinai in the Bible). The late period of this cosmology makes it difficult to tell what influences (Roman, Greek, or Hebrew) may have informed Philo's writings. ellauri171.html on line 953: In the Baal Cycle, Ba'al Hadad is challenged by and defeats Yam, using two magical weapons (called "Driver" and "Chaser") made for him by Kothar-wa-Khasis. Afterward, with the help of Athirat and Anat, Ba'al persuades El to allow him a palace. El approves, and the palace is built by Kothar-wa-Khasis. After the palace is constructed, Ba'al gives forth a thunderous roar out of the palace window and challenges Mot. Mot enters through the window and swallows Ba'al, sending him to the Underworld. With no one to give rain, there is a terrible drought in Ba'al's absence. The other deities, especially El and Anat, are distraught that Ba'al has been taken to the Underworld. Anat goes to the Underworld, attacks Mot with a knife, grinds him up into pieces, and scatters him far and wide. With Mot defeated, Ba'al is able to return and refresh the Earth with rain. ellauri171.html on line 955: Archaeological investigations at the site of Tell es-Safi have found the remains of donkeys, as well as some sheep and goats in Early Bronze Age layers, dating to 4,900 years ago which were imported from Egypt in order to be sacrificed. One of the sacrificial animals, a complete donkey, was found beneath the foundations of a building, leading to speculation this was a 'foundation deposit' placed before the building of a residential house. Me syötiin Kiinan teevuorilla kerran aasikeittoa. Ei se pahaa ollut. ellauri171.html on line 957: It is considered virtually impossible to reconstruct a clear picture of Canaanite religious practices. Although child sacrifice was known to surrounding peoples, there is no reference to it in ancient Phoenician or Classical texts. The biblical representation of Canaanite religion is always negative. ellauri171.html on line 961: Canaanite deities such as Baal were represented by figures which were placed in shrines, often on hilltops, or 'high places' surrounded by groves of trees, such as is condemned in the Hebrew Bible, in Hosea (v 13a) which would probably hold the Asherah pole, and standing stones or pillars. ellauri171.html on line 971: At a time when political alliances were cemented through matrimony, King Ahab sought to create a pact with the neighboring Tyrian kingdom and married the king’s daughter. ellauri171.html on line 987: But the appearance of Jezebel in the bible includes no mention of her sexuality. In the Hebrew Bible, Jezebel appears in the books of first and second Kings as the wife of King Ahab— the marriage being a political alliance between Israel and Sidon (a coastal city to the north) where Jezebel was the princess. Jezebel brings her religion to Israel with her, and the worship of Baal is blasphemy in the eyes of the biblical writers. According to the text, Jezebel begins killing Israel’s prophets. Because of this, Elijah challenges the prophets of Baal to a showdown with Israel’s deity. The Baal worshipers fail to summon their deity, so Elijah calls upon Yahweh and fire descends from heaven and consumes the altar. Having won, Elijah then slaughters all of the prophets of Baal. Jezebel threatens to kill Elijah by the same time the next day, and, ironically, Elijah retreats. ellauri171.html on line 991: The final time we hear of Jezebel (an entire chapter later) is just before her demise. Having just killed the sitting king and son of Jezebel, Jehu enters town to do the same to her. As she sees Jehu, Jezebel stands at the window, issues one last zinger insult, and then puts on makeup. Jehu commands the eunuchs to throw her down, they do so, and Jezebel is trampled. The donning of makeup is the final impetus for her conception as a whore. The most popular interpretation is that Jezebel puts on makeup in effort to seduce Jehu, but this interpretation is not bolstered by the text. Jezebel is the sitting Queen, presumably old in age by now, and has performed in a political function her entire life. She very likely understands that she is about to die and even issues one last insult as Jehu approaches. A more compassionate reading of the text would indicate that Jezebel, for lack of a better term, “goes out with a bang.” Except Jehu hardly banged her If she was an old hag by then. ellauri171.html on line 994: It is worth noting that nowhere in the text is Jezebel characterized as promiscuous or seductive. The text makes no mention of her physical appearance. Unlike characters such as Rachel, Joseph, and Rebekah, whom the Bible explicitly labels as aesthetically appealing, there is no such indication for Jezebel. In fact, if anything, the text indicates that Jezebel is an all-too-loyal wife —even capable of murder. She is not an admirable character by any means, however, it is critical to highlight that nothing about her modern connotation is exemplified in text. ellauri171.html on line 1004: Jezebel pursued Elijah the Prophet as well. Elijah had challenged the false prophets of Baal to produce a tangible response from their deity, during an epic showdown on Mount Carmel. When they failed to do so, the prophets of the Baal were proven false and Elijah had them all killed. Haha! When Jezebel threatened to kill Elijah in retribution, he fled for his life. Fucking murderer and a wimp to boot! ellauri171.html on line 1009: The medieval commentators differ on whether Jezebel converted to Judaism in a halachically acceptable manner. R. Levi ben Gershom (Ralbag, 1288-1344) is of the view that Jezebel did not fully embrace Judaism and was not a halachic Jewess. This would mean that her two sons, Ahazia and Jehoram, also lacked Jewish credentials. But his assumption is challenged by the fact that there are indications throughout rabbinic works that Ahazia and Jehoram were regarded as bona-fide halachic Jews. Indeed, this is the position taken by a number of halachic authorities. Some contemporary authors argue instead that Jehoram was the son of another of Ahab’s 100% Jewish wives. ellauri171.html on line 1018: It is not incomprehensible that, whereas Ahab devoted himself to military and foreign affairs, Jezebel acted as his deputy for internal affairs: the Naboth report comes back to her, as if the king’s seal was hers; she has her own “table,” that is her own economic establishment and budget; she has her own “prophets,” probably a religious establishment that she controls. All these point toward an official or semiofficial position that Jezebel held by virtue of her character, her royal origin and connections, her husband’s and later her children’s esteem, and her religious affiliation to the Baal (possibly also Asherah) cult. ellauri171.html on line 1019: Perhaps she had the status of gebira “queen mother”, or of “co-regent”. At any rate, there is no doubt that the biblical and later accounts distort her portrait for several reasons, among which we can list her monarchic power, deemed unfit in a woman; her reported devotion to the Baal and Asherah cult and her objection to Elijah and other prophets of God; her education and legal know-how (shown in the Naboth affair); and her foreign origin Ultimately, the same passages that disclaim Jezebel as evil, “whoring,” and immoral are witness to her power and the need to curb it. ellauri171.html on line 1021: Israel’s most accursed queen carefully fixes a pink rose in her red locks in John Byam Liston Shaw’s “Jezebel” from 1896. Jezebel’s reputation as the most dangerous seductress in the Bible stems from her final appearance: her husband King Ahab is dead; her son has been murdered by Jehu. As Jehu’s chariot races toward the palace to kill Jezebel, she “painted her eyes with kohl and dressed her hair, and she looked out of the window” (2 Kings 9:30). ellauri171.html on line 1023: For more than two thousand years, Jezebel has been saddled with a reputation as the bad girl of the Bible, the wickedest of women. This ancient queen has been denounced as a murderer, prostitute and enemy of God, and her name has been adopted for lingerie lines and World War II missiles alike. But just how depraved was Jezebel? ellauri171.html on line 1028: Why would parents name their child Jezebel? Because it’s a pretty name. Just because someone has the same name as someone in the Bible does not mean this is where the inspiration for their name came from. Reality check: not every person is religious. Spanjuunat koittivat kiemurrella että Isabella ei muka ole Iisebel vaan Elishaveta, Aaronin vaimo, Johannes Yökastelijan ja Hyvinkään Kultahatun äiti Iisa taivutustyyppiä kala. Jumala muka vaan putosi pois alusta. Paskanmarjat, samat iisev ja el vaan toisin päin. Jumala on voimasana. Liisa, Betty, Elsa, Iisa, Bella ym. ellauri171.html on line 1030: The meaning of Izebel is “My God is a vow”. Keep in mind that many names may have different meanings in other countries and languages, so be careful that the name that you choose doesn’t mean something bad or unpleasant. The history and meaning of the name Izebel is fascinating, learn more about it. This name is not popular in the US, according to Social Security Administration, as there are no popularity data for the name. ellauri171.html on line 1039: Wow there are two ladies in the good book called Tamar, Number 1 gets fucked by his father in law in bronze age (1898 BC). Number 2 gets raped by his brother shortly before the first temple (990 BC). Prime material for soap operas and home pornography. ellauri171.html on line 1046: Storyline: Jacob's psychopath son Judah believes that his daughter-in-law Tamara 1 has killed two of his sons, and subjugates her so that she is unable to remarry. However, she ultimately tricks Judah into fucking her pregnant himself and therefore secures her place in the family. She gives Judah two more sons. Her story illustrates her loyalty and her willingness to be assertive and unconventional. ellauri171.html on line 1048: Judah, who has bought her for his firstborn son, Er, loses it, er, I mean loses Er. When he, er, I mean Er dies, Judah gives Tamar to his second son, Onan, who is to act as levir, a surrogate for his dead brother who would beget a son to continue Er’s lineage. (Onan you must be familiar with first hand!) In this way, Tamar too would be assured a place in the family. Onan, however, would make a considerable economic sacrifice. According to inheritance customs, the estate of Judah, who had three sons, would be divided into four equal parts, with the eldest son acquiring one half and the others one fourth each. A child engendered for Er would inherit at least one fourth and possibly one half (as the son of the firstborn). If Er remained childless, then Judah’s estate would be divided into three, with the eldest, most probably Onan, inheriting two thirds. Onan opts to preserve his financial advantage and does coitus interruptus with Tamar, spilling his semen on the ground. For this, God punishes Onan with death, as God had previously punished Er for doing something equally wicked (unfortunately we are not told what, maybe sodomy in the flock). ellauri171.html on line 1052: Ostensibly, Tamar is only waiting for Shelah to grow up and mate with her. But after time passes, she realizes that Judah is not going to effect that union. She therefore devises a plan to secure her own future by tricking her father-in-law into having sex with her. She is not planning incest. A father-in-law may not sleep with his daughter-in-law (Lev 18:15), just as a brother-in-law may not sleep with his sister-in-law (Lev 18:16), but in-law incest rules are suspended for the purpose of the levirate. The levir is, after all, only a surrogate for the dead husband. What the fuck. Well, it takes one to know one. ellauri171.html on line 1056: Judah, a man of honor (buahahaha) tries to pay. His friend Hirah goes looking for her, asking around for the kedeshah in the road (Gen 38:21.). The NRSV translates this as “temple prostitute,” but a kedeshah was not a sacred prostitute; she was a public woman, who might be found along the roadway (as virgins and married women should not be). She could engage in sex, but might also be sought out for lactation, midwifery, and other female concerns. By looking for a kedeshah, Hirah can look for a public woman without revealing Judah’s private life. The woman, of course, is nowhere to be found. Judah, mindful of his public image, calls off the search rather than became a laughingstock. BRUAAHAHAHA! ellauri171.html on line 1058: But there is a greater threat to his honor (aw fuck, stop, you're killing us). Rumor relates that Tamar is pregnant and has obviously been faithless to her obligation to Judah to remain chaste. Judah, as the head of the family, acts swiftly to restore his honor, commanding that she be burnt to death. But Tamar has anticipated this danger. She sends his identifying pledge to him, urging him to recognize that its owner is the father. Realizing what has happened, Judah publicly announces Tamar’s innocence. His cryptic phrase, zadekah mimmeni, is often translated “she is more in the right than I” (Gen 38:26), a recognition not only of her innocence, but also of his wrongdoing in not freeing her or performing the levirate. Another possible translation is “she is innocent—it [the child] is from me.” Judah has now performed the levirate (despite himself) and never cohabits with Tamar again. Once she is pregnant, future sex with a late son’s wife would be incestuous. ellauri171.html on line 1060: Tamar’s place in the family and Judah’s posterity are secured. She gives birth to twins, Perez and Zerah (Gen 38:29–30; 1 Chr 2:4), thus restoring two sons to Judah, who has lost two. Their birth is reminiscent of the birth of Rebekah’s twin sons, at which Jacob came out holding Esau’s heel (Gen 25:24–26). Perez does him one better. The midwife marks Zerah’s hand with a scarlet cord when it emerges from the womb first, but Perez (whose name means “barrier-breach”) edges his way through. Cuts the queue. From his line would come David. Not surprising. ellauri171.html on line 1062: Tamar was assertive of her rights and subversive of convention. She was also deeply loyal to Judah’s family. These qualities also show up in Ruth, who appears later in the lineage of Perez and preserves Boaz’s part of that line. The blessing at Ruth’s wedding underscores the similarity in its hope that Boaz’s house “be like the house of Perez, whom Tamar bore to Judah” (Ruth 4:12). Tamar’s (and Ruth’s) traits of assertiveness in action, willingness to be unconventional, and deep loyalty to family are the very qualities that distinguish their descendant, King David. ellauri171.html on line 1071: There is nothing whatever special here, but it adequately achieves its modest ambitions. ellauri171.html on line 1073: There are few words to describe the awfulness of this story, but let's give it the old college try: dismal, depressing, embarrassing and utterly lacking in any artistic or social worth. ellauri171.html on line 1097: He lured her to his room and raped her, then refused to marry her. Niin aina. She was disgraced, and never married. Her embittered brother Absalom rebelled against David, but was defeated and killed. Tamar lived out her days in the royal harem getting fucked on and off by the great King. ellauri171.html on line 1102: When Tamar reached puberty her half-brother Amnon, David’s eldest son, developed an unnatural obsession with his young half-sister. He watched her, he waited in places where she passed, he could not get enough of her presence, and above all he wanted to possess her. ellauri171.html on line 1105: Why not? At that time it would have been a possibility, though not a preferred one. Perhaps the marriage that had been arranged for Tamar was too politically sensitive to upset, or maybe Amnon thought that David would disapprove of his obsession, seeing it as a weakness. After all, a king could not afford to let emotions interfere with politics. Remember Batsheba, haha. ellauri171.html on line 1109: In any case, Tamar was out of Amnon’s reach. As a royal princess and a virgin, she was closely watched by the harem eunuchs. She lived in the women’s quarters, and could not go outside its walls unless accompanied by other women and guards. There seemed no opportunity for Amnon to get her alone, let alone into his bedroom. ellauri171.html on line 1110: To make matters worse, she seemed to have been intelligent and sexually moral, with only a sisterly interest in him. ellauri171.html on line 1112: But Amnon was not used to being refused something he wanted. He must have discussed his obsession with a friend of his, a clever cousin called Jonadab, because this young man came up with a plan. They would lure Tamar into Amnon’s room on the pretext that her half-brother was ill, and once they were alone there Amnon could have what he wanted. Bedrooms in ancient mansions were designed to receive guests/visitors. ellauri171.html on line 1114: Amnon took to his bed, feigning illness. This caused consternation in the court. The health of a king’s eldest son was no small matter, and David was concerned. The doctors were consulted, and when they could not come up with a cure he visited his son, coming to the room where the young man lay. ellauri171.html on line 1122: In a seeming fit of temper he then ordered everyone out of the room, and because he seemed ill and cranky his servants obeyed. ellauri171.html on line 1123: Since they were directly commanded to go, her servants also had to leave the room – David’s heir was not someone to be crossed. Then, still feigning the irritation of a sick person, he went into the bedroom alcove and insisted he would only eat the food if she brought it to him there and fed him with her own hand. ellauri171.html on line 1132: To cast her out now, a violated woman, was worse than raping her, since it meant the crime continued. She could never marry or have children, never have a normal life. As far as the people around her were concerned, she would be a used object, unwanted, an outcast. Raping is not bad as such if you provide child support. ellauri171.html on line 1136: Outside Tamar collapsed onto the floor, wailing. Nearby were the cooling ashes of the fire she had used to cook his food. She plunged her hand into them and put the ashes onto her disheveled hair. ellauri171.html on line 1138: Then as she staggered away she tore the front of her richly embroidered outer robe as a sign of her despair. With her hand on her head, the sign of a bereaved woman, she staggered through the palace corridors crying aloud, until she reached the harem quarters of her mother. ellauri171.html on line 1140: Her appearance, and the women’s quick realization of what had happened, plunged the harem into turmoil. The three women most affected were Tamar, her mother Maacah, and Ahinoam, the mother of Amnon. The sisters of Tamar and Amnon would also have been intimately affected. ellauri171.html on line 1142: Other wives of David and their children would be sympathetic, but would quickly look to see what they could gain from Amnon’s crime – which way the wind blew, and what chance might there be to seize some political advantage for themselves. Among them would be Bathsheba, a commoner newly introduced into the harem. ellauri171.html on line 1149: When her brother Absalom found out what had happened he comforted her as best he could, and moved her out of the harem into his own house. Then he went to the King and demanded that Amnon marry his sister – marriage between a half-brother and sister was a possibility in this extreme case, though biblical law prohibited it elsewhere. But for his favorite king David Jehovah was prepared to make an exception. ellauri171.html on line 1153: Since David did nothing to remedy the wrong, people around Tamar were powerless to help the girl. Like many a victim of crime she gradually became invisible, the crime ignored, not spoken of. ellauri171.html on line 1161: It is to be hoped that Tamar did not accompany her brother to Geshur, since her status there would have been even worse that in Israel. Instead, Maacah may have used what little influence she now had to see that her daughter returned to David’s harem. In either place Tamar’s position would have been lowly, little better than a servant. Tamar means ‘date palm’; the name suggests a date palm. ellauri171.html on line 1175: 1 Niinä päivinä, jolloin tuomarit hallitsivat, maassa oli nälänhätä. Niin eräs mies Juudan Betlehemistä muutti vaimonsa ja kahden poikansa kanssa hetkeksi asumaan Moabin maahan. Mooab oli Kuolleen meren itärannalla Jordanian puolella. Siellä Lootin tyttäret antoi isän panna heidät paxuxi. Toisesta epäsikiöstä tuli Moab ja toisesta Ammon. Mutta takaisin tarinaamme! Miehen nimi oli Elimelek, hänen vaimonsa nimi oli Noomi, ja hänen kahden poikansa nimet olivat Mahlon ja Kilion. He olivat efratilaisia Juudan Betlehemistä. Ja he menivät Moabiin ja asuivat siellä. 3 Elimelek, Noomin mies, kuoli, ja hän jäi kahden poikansa kanssa. 4 He menivät naimisiin moabilaisten naisten kanssa, joista toisen nimi oli Orpa ja toisen Ruut. ellauri171.html on line 1185: 1 Eräänä päivänä Ruutin anoppi Noomi sanoi hänelle: "Tyttäreni, minun on löydettävä sinulle koti, jossa sinä tulet hyvin toimeen. 2 Boas, jonka naisten kanssa olet työskennellyt, on meidän sukulaisemme. Tänä iltana hän tuulettaa ohraa puimatantereella. 3 Pese, pue hajuvesi ja pukeudu parhaisiin vaatteisiisi. Mene sitten alas puimatantereelle, mutta älä kerro hänelle olevasi siellä ennen kuin hän on syönyt ja juonut. 4 Kun hän makaa, pane merkille paikka, jossa hän makaa. Mene sitten paljastamaan hänen keskijalkansa ja mene makuulle. Hän kertoo sinulle, mitä sinun tulee tehdä." 5 "Minä teen, mitä sanot", Ruut vastasi. 6 Niin hän meni alas puimatantereelle ja teki kaiken, mitä hänen anoppinsa käski hänen tehdä. 7 Kun Boas oli syönyt ja juonut ja oli mainiolla tuulella, meni hän makuulle viljakasan perään. Ruth lähestyi hiljaa, paljasti jalkansa ja meni makuulle. 8 Keskellä yötä jokin hämmästytti miestä; hän kääntyi – ja hänen jalkojensa juuressa makasi nainen! 9 "Kuka sinä olet?" hän kysyi. "Olen palvelijasi Ruth", hän sanoi. "Levitä tuo koholla oleva vaatteesi kulma ylitseni, koska olet perheemme huoltaja-lunastaja." 10 "Herra siunatkoon sinua, tyttäreni", hän vastasi. "Tämä ystävällisyys on suurempi kuin se, jonka osoitit aiemmin: et ole juossut nuorempien miesten perässä, olivatpa ne rikkaita tai köyhiä. 11 Ja nyt, tyttäreni, älä pelkää. Teen puolestasi kaiken mitä pyydät. Kaikki kaupunkini ihmiset tietävät, että olet luonteeltaan jalo nainen. 12 Vaikka on totta, että olen perheemme huoltaja-lunastaja, on toinen, joka on läheisempi sukulainen kuin minä. 13 Jää tänne yöksi ja aamuksi, jos hän haluaa suorittaa velvollisuutensa huoltaja-lunastajanasi, hyvä; anna hänen lunastaa sinut. Mutta jos hän ei tahdo, niin totta kuin Herra elää, minä teen sen. Makoile täällä silti kanssani aamuun asti." 14 Niin hän makasi hänen jalkojensa juuressa aamuun asti, mutta nousi ennen kuin kukaan tunnistettiin; ja hän sanoi: "Kukaan ei saa tietää, että nainen tuli puimatantereelle." 15 Hän sanoi myös: "Tuo minulle huivi, joka sinulla on päälläsi, ja ojenna sitä." Kun hän teki niin, hän kaatoi siihen kuusi mittaa ohraa ja asetti nippun hänen päälleen. Sitten hän palasi kaupunkiin. ellauri171.html on line 1189: 7 (Nyt näet aiempina aikoina Israelissa, jotta omaisuuden lunastus ja siirto olisi lopullista, toinen osapuoli riisui sandaalinsa ja antoi sen toiselle. Tämä oli tapa laillistaa liiketoimet Israelissa.) 8 Niin huoltaja-lunastaja sanoi Boasille: "Osta itse." Ja hän riisui sandaalinsa. 9 Silloin Boas ilmoitti vanhimmille ja kaikelle kansalle: "Tänään te olette todistajat, että olen ostanut Noomilta kaiken Elimelekin, Kilionin ja Mahlonin omaisuuden. 10 Olen myös hankkinut vaimoksi Ruutin Moabilaisen, Mahlonin lesken, säilyttääkseni kuolleiden nimen hänen omaisuudellaan, jottei hänen nimensä katoaisi hänen perheestään eikä kotikaupungistaan. Tänään olette todistajia!" 11 Silloin vanhimmat ja kaikki portilla oleva sanoivat: "Me olemme todistajia. Tehköön HERRA kotiisi tulevan naisen Raakelin ja Lean kaltaiseksi, jotka yhdessä rakensivat Israelin perheen. Olkoon sinulla asema Efratassa ja ole kuuluisa Betlehemissä. 12 Sen jälkeläisen kautta, jonka Herra antaa sinulle tämän nuoren naisen kautta, olkoon sinun perheesi Pereksen sukulainen, jonka Taamar synnytti Juudalle." 13 Niin Boas otti Ruutin, ja hänestä tuli hänen vaimonsa. Kun hän rakastell hiäntä, HERRA antoi hiänelle mahdollisuuden tulla raskaaksi, ja hiän synnytti pojan. 14 Naiset sanoivat Noomille: "Kiitetty olkoon Herra, joka ei tänä päivänä ole jättänyt sinua ilman huoltajaa-lunastajaa. Tulkoon hänestä kuuluisa kaikkialla Israelissa! 15 Hän uudistaa elämäsi ja tukee sinua vanhuudessasi. Sillä miniäsi, joka rakastaa sinua ja on sinulle parempi kuin seitsemän poikaa, on synnyttänyt hänet." 16 Sitten Noomi otti lapsen syliinsä ja piti hänestä huolta. 17 Siellä asuvat naiset sanoivat: "Noomilla on poika!" Ja he antoivat hänelle nimen Obed (ven. "päivällinen"). Hän oli Iisain, Daavidin isän, isä. 18 Tämä on siis Pereksen sukupuu: Peres oli Hesronin isä, jne. ad nauseam. ellauri172.html on line 39: JUONIPALJASTUS Spoilereita ellauri172.html on line 57: Rabelais ja Moliere ei Huismannia naurata. Se ei ole mitään huumormiehiä. Hartaus, ahdistus ja katumus ei viihdy samassa alkovissa kuin tyhjännaurajat. Villonia se lukee aika ajoin, ja d'Aubignéta joskus, verensä siitä tuntien kuumemmax. Vaikkei se edes ole katollinen, vaan hottentotti! Kenties Jori luki tämän: ellauri172.html on line 72: Kuin Oslon edustalta merestä. ellauri172.html on line 163: «Nella città di Asti, in Piemonte, il 17 gennaio dell'anno 1749, io nacqui di nobili, agiati ed onesti parenti». Così Alfieri presenta se stesso nella Vita scritta da esso, autobiografia stesa, per la maggior parte, intorno al 1790, ma completata solo nel 1803. Alfieri ebbe un'attività letteraria breve ma prolifica e intensa; il suo carattere tormentato, oltre a delineare la sua vita in senso avventuroso, fece di lui un precursore delle inquietudini romantiche. ellauri172.html on line 167: Si entusiasmò per la Rivoluzione francese, durante il suo soggiorno parigino, nel 1789, ma ben presto, a causa del degenerare della rivoluzione dopo il 1792, il suo atteggiamento favorevole si trasformò in una forte avversione per la Francia. Tornò in Italia, dove continuò a scrivere, opponendosi idealmente al regime di Napoleone, e dove morì, a Firenze, nel 1803, venendo sepolto tra i grandi italiani nella Basilica di Santa Croce. Già dagli ultimi anni della sua vita Alfieri divenne un simbolo per gli intellettuali del Risorgimento, a partire da Ugo Foscolo. ellauri172.html on line 172: «L'illuminismo è l'uscita dell'uomo dallo stato di minorità che egli deve imputare a se stesso. Minorità è l'incapacità di valersi del proprio intelletto senza la guida di un altro. Imputabile a sé stesso è questa minorità, se la causa di essa non dipende da difetto d'intelligenza, ma dalla mancanza di decisione e del coraggio di far uso del proprio intelletto senza essere guidati da un altro. Sapere aude! Abbi il coraggio di servirti della tua propria intelligenza! È questo il motto dell'Illuminismo.»(Immanuel Kant, Risposta alla domanda: che cos'è l'Illuminismo?, 1784) ellauri172.html on line 175: Come scrive nell'autobiografia, era un bambino molto sensibile, a tratti vivace, solitario, insofferente alle regole, descritto dai biografi moderni come tendente alla nevrosi, una condizione che si protrarrà per tutta la vita, causandogli spesso anche disturbi psicosomatici. Soffrirà di frequenti disturbi gastrici per la sua intera esistenza. ellauri172.html on line 177: Kouluvuodet eivät olleet juuri paremmat: Egli definì questi anni come "otto anni di ineducazione; asino, fra asini e sotto un asino", in cui si sentiva "ingabbiato". Alfieresta tuli sitten nimen mukaisesti vänrikki eli ensigni (grado militare dallo spagnolo alférez e questo dall'arabo الفارس ovvero al-fāris, "cavaliere") è, nelle varie forze arma te mondiali, il grado inferiore di ufficiale, quello di allievo ufficiale (cadetto), o il più alto tra quelli dei sottufficiali. Paizi vänrikki Nappula oli oikeasti lieutenant Sonny Fuzz. Meriväessä se on aliluutnantti. ellauri172.html on line 181: Al compimento del ventesimo anno di età, quando, entrando in possesso della sua cospicua eredità, decise di lasciare nuovamente l'Italia. Fallisce intanto un tentativo del cognato di combinargli un matrimonio con una ragazza nobile e ricca, la quale, pur affascinata dal giovane "dai capelli e dalla testa al vento", alla fine farà cadere la sua scelta su un altro giovane dall'indole più tranquilla. ellauri172.html on line 183: Ei muuta kun takas turistelemmaan. Viaggi e dissolutezze. Toccò la Svezia e la Finlandia, giungendo in Russia, dove non volle neppure essere presentato a Caterina II, avendo sviluppato una profonda avversione al dispotismo. ellauri172.html on line 188: A Lisbona incontrò l'abate piemontese Tommaso Valperga di Caluso, che lo spronò a proseguire la sua carriera letteraria. Nel 1772 cominciò il viaggio di ritorno. Arrivò a Torino il 5 maggio 1772, indebolito e ammalato (forse di una patologia venerea da cui poi guarì). ellauri172.html on line 198: Kalle Stuart kuoli vihdoin 1788, mutta vänrikki ei sitten nainutkaan sen leskeä. Asserì di non voler "avere una semplice contessa per moglie, potendo avere per amante una regina!" Ei prinsessakaan halunnut menettää Ranskan apanaattia. ellauri172.html on line 201: Gli avvenimenti in un primo tempo fecero comporre al poeta l'ode A Parigi sbastigliato, che poi però rinnegò: l'entusiasmo si trasformò in odio verso la rivoluzione, esplicitato nelle rime de Il Misogallo. Si appassiona anche a recitare le proprie tragedie personalmente, preferendo per sé il ruolo di Sauli Niinistö. ellauri172.html on line 206: Saul, coraggioso guerriero, fu incoronato re di Israele su richiesta del popolo e consacrato dal sacerdote Samuele, che lo unse in nome di Dio. Col tempo, però, Saul si allontanò da Dio finendo per compiere diversi atti di empietà. Allora Samuele, su ordine del Signore, consacrò re un umile pastore: David. Questi fu chiamato alla corte di Saul per placare con il suo canto l'animo del re, e lì riuscì ad ottenere l'amicizia di Gionata, figlio del re, e la mano della giovane figlia di Saul, Micol. ellauri172.html on line 210: La vicenda del Saul narra le ultime ore di vita del re e vede il ritorno di David, che da prode guerriero è accorso in aiuto del suo popolo in guerra con i Filistei, pur sapendo bene il rischio che ciò poteva comportare per la sua vita. David è pronto a farsi uccidere dal re, ma prima vuole poter combattere con il suo popolo. ellauri172.html on line 212: Saul vedendolo lo vuole uccidere, ma dopo averlo ascoltato si convince a dargli il comando dell'esercito. David ad un certo punto commette però un errore, parlando di “due agnelli” in Israele, e ciò genera il delirio omicida di Saul verso il giovane. Saul poi spiega a Gionata la dura legge del trono, per la quale “il fratello uccide il fratello”. Davanti al re arriva il sacerdote Achimelech, che porta a Gionata la condanna divina e lo mette al corrente dell'avvenuta incoronazione di David. Il re fa uccidere il sacerdote, e da lì egli andrà sempre più verso il delirio. ellauri172.html on line 241: ...a man, being just as hungry as thirsty, and placed in between food and drink, must necessarily remain where he is and starve to death. ellauri172.html on line 246: Suppose two similar dates in front of a man, who has a strong desire for them but who is unable to take them both. Surely he will take one of them, through a quality in him, the nature of which is to differentiate between two similar things. ellauri172.html on line 247: — Abu Hamid al-Ghazali, The Incoherence of the Philosophers Like Me, c. 1100 ellauri172.html on line 256: It may be objected, if man does not act from free will, what will happen if the incentives to action are equally balanced, as in the case of Buridan's ass? I am quite ready to admit, that a man placed in the equilibrium described (namely, as perceiving nothing but hunger and thirst, a certain food and a certain drink, each equally distant from him) would die of hunger and thirst. If I am asked, whether such a one should not rather be considered an ass than a man; I answer, that I do not know, neither do I know how a man should be considered, who hangs himself, or how we should consider children, fools, madmen, &c. Hyvä Pentti! ellauri172.html on line 265: The situation of Buridan's ass was given a mathematical basis in a 1984 paper by American computer scientist Leslie Lamport (LaTex -ladontaskriptikielen kexijä, LOL), in which Lamport presents an argument that, given certain assumptions about continuity in a simple mathematical model of the Buridan's ass problem, there is always some starting condition under which the ass starves to death, no matter what strategy it takes. He points out that just because we do not see people's asses starving to death through indecision, this does not disprove the principle. The persistence of a Buridan's undecided state for the required length of time may just be sufficiently improbable that it has not been observed. ellauri172.html on line 281: 21 Balaam got up in the morning, saddled his donkey and went with the Moabite officials. 22 But God was very angry(A) when he went, and the angel of the Lord(B) stood in the road to oppose him. Balaam was riding on his donkey, and his two servants were with him. 23 When the donkey saw the angel of the Lord standing in the road with a drawn sword(C) in his hand, it turned off the road into a field. Balaam beat it(D) to get it back on the road. ellauri172.html on line 285: 26 Then the angel of the Lord moved on ahead and stood in a narrow place where there was no room to turn, either to the right or to the left. 27 When the donkey saw the angel of the Lord, it lay down under Balaam, and he was angry(E) and beat it with his staff. 28 Then the Lord opened the donkey’s mouth,(F) and it said to Balaam, “What have I done to you to make you beat me these three times?(G)” ellauri172.html on line 287: 29 Balaam answered the donkey, “You have made a fool of me! If only I had a sword in my hand, I would kill you right now.(H)” ellauri172.html on line 295: 32 The angel of the Lord asked him, “Why have you beaten your donkey these three times? I have come here to oppose you because your path is a reckless one before me.[a] 33 The donkey saw me and turned away from me these three times. If it had not turned away, I would certainly have killed you by now,(J) but I would have spared it.” ellauri172.html on line 297: 34 Balaam said to the angel of the Lord, “I have sinned.(K) I did not realize you were standing in the road to oppose me. Now if you are displeased, I will go back.” ellauri172.html on line 347: Beide Väter waren gastverwandt, Isät oli koulukavereita, ellauri172.html on line 371: Sich zur offnen Tür herein bewegt. Ilmestyy avoimelle ovelle. ellauri172.html on line 388: "Hier ist Ceres', hier ist Bacchus' Gabe; Tää on Serexeltä, tää Bakkuxelta, ellauri172.html on line 403: Und ein Heiland wird am Kreuz verehrt; Ja ristiinnaulattua palvotaan, ellauri172.html on line 408: Deren keines seinem Geist entgeht: Ja painaa vastauxet mieleensä: ellauri172.html on line 438: Nun den dunkel blutgefärbten Wein; Tumman verenpunaista viiniä; ellauri172.html on line 477: Und des Liebestammelns Raserei. Ja mitä muita naintiääniä. ellauri172.html on line 489: So zur Tür hinein. Ja työntyy peremmälle. ellauri172.html on line 546: Setämiehet äijäkekkereissä ellauri172.html on line 556: Paha Abbe Reniant antoi paketin öylättejä possuille! On fait ce que on peut! Mais il obéissait au démon dangereux des expériences. ellauri172.html on line 576: — À l’heure de la mort, je ne sais pas ce que vous ferez, Messieurs, — répondit lentement Mesnilgrand ; — mais quant à moi, avant de partir pour l’autre monde, je veux faire à tout risque mon portemanteau. Siitä voi olla jotain hyötyä. ellauri172.html on line 767: One of St. Olaf's chief attractions is a giant black hole, which the townspeople enjoyed standing around and looking at - which prompted Dorothy to refer to St. Olaf sarcastically as the real "entertainment capital of the world." St. Olafians also celebrate various oddly themed festivals, including; "Hay Day" (the day everyone in town celebrates hay),"The Crowning of the Princess Pig", "The Day of the Wheat" (where everyone goes to town dressed like sandwiches), "The Festival of the Dancing Sturgeons" (a festival where the townsfolk watch sturgeons flopping around on the dock), a "Butter Queen" competition (in which Rose almost won, however her churn jammed causing her to believe it had been tampered with), and a milk diving competition (Rose ranked in the "low fat" division), as well as many other events. ellauri172.html on line 775: Guggenspritzer, a St. Olaf version of Monopoly. There is no money due to the bank, built by a bad contractor, sinking into a swamp leaving nothing but safety deposit slips and a pen on a chain. Also, you can buy the library or the phone booth, yet 'people use the phone booth'. Rose managed to win the entire game by buying one street - the only street in St Olaf. ellauri172.html on line 992: Cydalise oli ranskalaisen romantiikan sana runoiljoiden bändäreistä, itämaisen kauniista ja mielellään tubisista naisista. XIX vuosisadan pissaliisoja. "Talon vanhassa salongissa kajahtelivat meidän riimimme, jota usein pätkivät cydaliisojen hilpeät naurunpurskahduxet ja hupsut laulut. Missä ovat rakastettumme? Haudassa ovat. He ovat onnellisempia siellä, kauniissa paikassa, kuin kuoliaaxi nukutetut koirat. He ovat enkelten tykönä sinitaivaan takana ja laulavat ylistystä jumalanäidille." Niin, aina, joko madonnia tai huoria tai ehkä vähän molempia. Läski vanginvartijaämmä Beforeignereissa, jolta Tor Hunden kysyi johtuuko sen tahallinen vittumaisuus luonteesta vai työnkuvasta, vastasi: ehkä vähän molemmista. ellauri172.html on line 1000:
Kynäilijä	Partnereita	Poikasia	Jälkeläisiä
"the greatest living master of the art of historical writing, with special reference to his monumental work A History of Rome" ellauri191.html on line 334:	"as a tribute to the lofty idealism of his literary production and to the sympathy and love of truth with which he has described different types of human beings" ellauri191.html on line 1417:	"who with uncompromising clear-sightedness voices wo/man's exposed condition in a world of severe conflicts" ellauri191.html on line 1607:	erek_Walcott.jpg" class="image">erek Walcott.jpg" src="https://upload.wikimedia.org/wikipedia/commons/thumb/a/af/Derek_Walcott.jpg/75px-Derek_Walcott.jpg" decoding="async" width="75" height="113" srcset="https://upload.wikimedia.org/wikipedia/commons/thumb/a/af/Derek_Walcott.jpg/113px-Derek_Walcott.jpg 1.5x, //upload.wikimedia.org/wikipedia/commons/thumb/a/af/Derek_Walcott.jpg/150px-Derek_Walcott.jpg 2x" data-file-width="2912" data-file-height="4368" /> ellauri191.html on line 1609:	erek_Walcott" title="Derek Walcott">Derek Walcott ellauri191.html on line 1649:	"who with poetic force creates an imagined world, where life and myth condense to form a disconcerting picture of the human predicament today" ellauri191.html on line 1846:	"who in the quest for the melancholic soul of his native city has discovered new symbols for the clash and interlacing of cultures" ellauri191.html on line 1869:	erence_Dec_06th,_2008-2.jpg" class="image">erence Dec 06th, 2008-2.jpg" src="https://upload.wikimedia.org/wikipedia/commons/thumb/c/cf/Jean-Marie_Gustave_Le_Cl%C3%A9zio-press_conference_Dec_06th%2C_2008-2.jpg/75px-Jean-Marie_Gustave_Le_Cl%C3%A9zio-press_conference_Dec_06th%2C_2008-2.jpg" decoding="async" width="75" height="106" srcset="https://upload.wikimedia.org/wikipedia/commons/thumb/c/cf/Jean-Marie_Gustave_Le_Cl%C3%A9zio-press_conference_Dec_06th%2C_2008-2.jpg/113px-Jean-Marie_Gustave_Le_Cl%C3%A9zio-press_conference_Dec_06th%2C_2008-2.jpg 1.5x, //upload.wikimedia.org/wikipedia/commons/thumb/c/cf/Jean-Marie_Gustave_Le_Cl%C3%A9zio-press_conference_Dec_06th%2C_2008-2.jpg/150px-Jean-Marie_Gustave_Le_Cl%C3%A9zio-press_conference_Dec_06th%2C_2008-2.jpg 2x" data-file-width="2443" data-file-height="3459" /> ellauri191.html on line 1978:	"for the art of memory with which he has evoked the most ungraspable human destinies and uncovered the life-world of the Occupation" ellauri191.html on line 2027:	"who, in novels of great emotional force, has uncovered the abyss beneath our illusory sense of connection with the world" ellauri191.html on line 2063:	puolisloveeni joka erehtyi kannustamaan Jugoslaviaa ellauri191.html on line 2077:	"for her unmistakable poetic voice that with austere beauty makes individual existence universal" ellauri191.html on line 2142: The prize has "become widely seen as a political one – a peace prize in literary disguise", whose judges are prejudiced against authors with political tastes different from theirs. ellauri191.html on line 2145: From 1901 to 1912, the committee, headed by the conservative Carl David af Wirsén, weighed the literary quality of a work against its contribution towards humanity's struggle 'toward the ideal'. Leo Tolstoy, Henrik Ibsen, Émile Zola, and Mark Twain were rejected in favour of authors little read today. The choice of philosopher Rudolf Eucken as Nobel laureate in 1908 is widely considered to be one of the worst mistakes in the history of the Nobel Prize in Literature. The main candidates for the prize that year were poet Algernon Swinburne and author Selma Lagerlöf, but the Academy were divided between the candidates and, as a compromise, Eucken, representative of the Academy's interpretation of Nobel's "ideal direction", was launched as an alternative candidate that could be agreed upon. Solzhenitsyn did not accept the award and prize money until 10 December 1974, after he was deported from the Soviet Union. Swedish Academy member Artur Lundkvist had argued that the Nobel Prize in Literature should not become a political prize and questioned the artistic value of Solzhenitsyn's work. The award to Camilo José Cela was controversial as he had moved voluntarily from Madrid to Galicia during the Spanish Civil War in order to join Franco's rebel forces there as a volunteer.A member of the Swedish Academy, Knut Ahnlund, who had not played an important role in the Academy since 1996, protested against the choice of the 2004 laureate, Elfriede Jelinek; Ahnlund resigned, alleging that selecting Jelinek had caused "irreparable damage" to the reputation of the award. ellauri192.html on line 35: ereslavl-zalessky-pereslavl-zalessky-russia-trubezh-river-flows-lake-155582873.jpg" width="100%" /> ellauri192.html on line 45: Prince Nikolai Sergeyevich Trubetzkoy (Russian: Никола́й Серге́евич Трубецко́й, IPA: [trʊbʲɪtsˈkoj]; 16 April 1890 – 25 June 1938) was a Russian linguist and historian whose teachings formed a nucleus of the Prague School of structural linguistics. He is widely considered to be the founder of morphophonology. He was also associated with the Russian Eurasianists. ellauri192.html on line 49: After he graduated from the Moscow University (1913), Trubetzkoy delivered lectures there until the Russian Revolution, when he moved first to the University of Rostov-on-Don, then to the University of Sofia (1920–1922) and finally took the chair of Professor of Slavic Philology at the University of Vienna (1922-1938). He died from a heart attack attributed to Nazi persecution after he had published an article that was highly critical of Hitler's crackpot morphophonological theories. ellauri192.html on line 57: Opiskellessaan Helsingin yliopistossa Kiparsky perehtyi laajasti kielitieteeseen. Hän opiskeli ensin germaanisia ja romaanisia kieliä, mutta päätyi lopulta slavistiksi muun muassa valovoimaisen neron, professori Jooseppi Julius Mikkolan ansiosta. Kiparskyn kandidaatintutkinnon (1929) pääaine oli vielä germanistiikka, muina aineina olivat slaavilainen filologia, sanskrit ja latina. Tämän jälkeen Kiparsky teki kaksi opintomatkaa Tšekkoslovakiaan, missä hän tutustui tuolloin uuteen tutkimussuuntaan, ns. Prahan koulukunnan kehittämään fonologiaan. Huomaa lamavuoden 1929 markedness! Pirkko Hiekkala meni silloin kansakouluun Töölössä ja Carl-Erik valmistavaan kouluun Ratakadulla, ja ampui Olli Lokin kanssa lattialla tinasotilaita pikku tykillä. ellauri192.html on line 73: Zaum (Russian: зáумь "beyond reason") are the linguistic experiments in sound symbolism and language creation of Russian Futurist poets such as Velimir Khlebnikov and Aleksei Kruchenykh. Zaum is a non-referential phonetic entity with its own ontology. The language consists of neologisms that mean nothing. Zaum is a language organized through phonetic analogy and rhythm. Zaum literature cannot contain any onomatopoeia or psychopathological states. ellauri192.html on line 77: Jakobson escaped from Prague in early March 1939 via Berlin for Denmark, where he was associated with Louis Hjelmslev's Copenhagen linguistic circle. He fled to Norway on 1 September 1939, and in 1940 walked across the border to Sweden, where he continued his work at the Karolinska Hospital (with works on footsores, aphasia and language competence). When Swedish colleagues feared a possible German occupation, he managed to leave on a cargo ship, together with Ernst Cassirer (the former rector of Hamburg University) to New York City in 1941 to become part of the wider community of intellectual émigrés who fled there. ellauri192.html on line 79: At the New York École libre des hautes études, a sort of Francophone university-in-exile, he met and collaborated with Claude Lévi-Strauss, who would also become a key exponent of structuralism. He also made the acquaintance of many American linguists, chemists and anthropologists, such as Franz Boas, Benjamin Whorf, and Leonard Bloomfield. When the American authorities considered "repatriating" him to Europe, it was Franz Boas (another Jew) who actually saved his ass. ellauri192.html on line 83: In his last decade, Jakobson maintained an office at the Massachusetts Institute of Technology, where he was an honorary Professor Emeritus. Jakobson died in Cambridge, Massachusetts on 18 July 1982. Näinköhän mä sen vanhana ukkelina 70-luvun lopulla? Voi olla, en muista nyt. ellauri192.html on line 87: referential (: contextual information) ellauri192.html on line 107: Toinen keskinkertaisuus, nobelisti nro 1 Sully Prudhomme oli Alfonsen kaveri. Sullyn kuolemasta on ristiriitaisia tietoja. Ranut sanoivat et hää kuoli subitement. Anglojen mukaan Sully Prudhomme suffered from a long, paralyzing illness and died at his home in Châtenay-Malabry in September of 1907. Joku alaruumiin halvaus sillä oli. Se kuoli poikamiehenä. Ettei vaan ollut kuppa silläkin. ellauri192.html on line 111: So the choice has fallen neither on Tolstoy, nor Ibsen, nor Björnson, nor Mommsen, nor Swinburne, nor Zola, nor Anatole France, nor Carducci, nor Mistral, nor Hauptmann, nor even Echegaray—it has fallen on Sully-Prudhomme [sic]. It is some satisfaction, however, to find that Francois Coppée is not the winner; in view of his innocuous sentimentality, he might well have been considered the best of all by the present Swedish Academy. ellauri192.html on line 113: The members of the Nobel jury were guided by the vague words written into the will of Alfred Nobel. The inventor stated that his prize “should go to the person who shall have produced in the field of Literature the most distinguished work of an idealistic tendency.” Wirsén believed that “idealistic tendency” meant of moral or good nature; however, as Burton Feldman reports, the mathematician Gösta "Ja ja de ä Gösta här" Mittag-Leffler, who was a friend of Nobel’s, attested that “the inventor intended ‘idealism’ to mean a skeptical, even satirical attitude to religion, royalty, marriage, and the social order in general.” ellauri192.html on line 137: Sully Prudhomme oli Ranskan-Saxan sodan veteraani. Varmaan sen kavereita oli hydropaatit ym. fin de siecle töyhtöhyypät. Goncourt sanoi että se oli pappimaisen öljyinen seuramies. Se kirjoitti Leconte de Lislen Parnasso-lehteen ja seukkas vaan kavereiden kanssa kuten Alphonse Daudet, Paul Bourget, Goncourtin veljexet etc. Vanhemmiten se kääntyi runoudesta filosofiaan ja pohti finaalisten syiden roolia darwinismissa (oikea vastaus on: ei midiä). Tässä ilmainen näyte nuorelta Sullyltä. Sr varmaam viittaa Sullyn omaan pottaan joka halkesi kun sen sussu antoi sille rukkaset. Ruukku on hyvin populääri meemi, vatsinkin särkynyt (Kleist, hindut, Keazin Isabella, Rebekka kaivolla, ym). ellauri192.html on line 253: It is exceedingly rare for the sort of internal squabble and mutual doubt which marked the 1983 award to William Golding to reach public ears. The customary mien is one of ceremonious and bland self-evidence. ellauri192.html on line 257: Jaroslav Seifert was born in Zizkov, a suburb of Prague, Czechoslovakia (now the Czech Republic). Seifert was one of the pioneers of modernist poetry and literature in his native country. He also worked as a journalist and translator. The period after the World War II was a disappointment for Seifert, who had been hoping for a brighter and freer future. Instead the Communist government imposed a repressive policy in which poets were expected to write political propaganda. Seifert became involved in attempts at reforms with the increased freedom implemented in his native country, such as the Prague Spring of 1968 and the Charta 77 movement. ellauri192.html on line 261: There is no objective measure, no slide rule for magnitude in literature. Balzac was convinced that Mrs. Ann Radcliffe, the purveyor of Gothic terror, was a finer writer than Stendhal, whom he admired. Tolstoy, one of the two writers who have freely refused the Prize - Sartre in 1964 was the other (Bob Dylan meant to be the 3rd until the Swedes upped the ante) - found Shakespeare's ''King Lear'' to be a puerile mess ''beneath serious criticism.'' (mitä se kieltämättä onkin, tai oikeammin setämiehen keitos). The only major fiction to come out of the American experience of World War II, James Gould Cozzens' fiction ''Guard of Honor,'' has fallen into oblivion, deservedly. ellauri192.html on line 263: THE trouble, of course, is that the actual record of choices made by the Swedish Academy for the Nobel Prize in Literature has been capricious and, in too many cases, insulting to critical intelligence. Given the fact that no literary ranking can be either proved or falsified objectively; given the inevitable time lag of taste and renown behind the radical, private advance of genius; errors, oversight, delays in recognition until they guys were dead were unavoidable from the outset. But even when every allowance is made, the record of ''the bounty of Sweden'' (Yeats's candid phrase when he received the Nobel in 1923) is a poor one. ellauri192.html on line 267: Even the specialist in modern literary history will be hard put to recall, let alone have any serious awareness of, such luminaries as Rudolf Eucken, a philosopher crowned in 1908; as the Danish novelist Henrik Pontoppidan (1917); or as Grazia Deledda, the Sardinian novelist who, in 1926, became one of the very few women to be chosen. And look how bad she was! Even where the recipients are illustrious, their work has repeatedly fallen outside normal definitions of literature. Eucken, Bergson, Bertrand Russell are philosophers. Theodor Mommsen, honored in 1902, was a great historian and epigrapher of ancient Rome, but hardly one whose prose has made the German language live. Churchill (1953) . . . was Churchill. He had a toilet in his gum shoe, with letter W.C written on it and paper in the tip. ellauri192.html on line 269: Taking into sympathetic account the widest margin of human error, is it possible to take seriously an institution and procedure that passes over the majority of the greatest novelists and renewers of prose in the modern age? James Joyce, Marcel Proust, Franz Kafka (whose presence towers over our sensual literature and of the meaning of a bug, quite a feat for a little man who one should not expect to tower over anything much), Thomas Hardy, Joseph Conrad, Henry James, Andre Malraux, Hermann Broch, Robert Musil, D. H. Lawrence, either escaped the notice of or were, on nomination, rejected by the Nobel committee. Can one defend a jury which prefers the art of Pearl Buck (1938) to that of, say, Virginia Woolf? Paul Claudel, a picee of shit whose dramas we can set fairly beside those of Aeschylus and of Shakespeare just to scare people, never received the accolade. Paul Heyse was chosen, not Bertolt Brecht. Galsworthy is a Nobel, not Carlo Emilio Gadda, one of the most original and inventive writers of fiction in this century. Who the fuck is he? Composer of In-a-Gadda-da-Vida? No that was Iron Butterfly, and a good piece it was indeed. ellauri192.html on line 273: There are great, canonic names on the Nobel list, choices on which common sense and passionate alertness concur. I have mentioned Yeats. We find Anatole France, Kipling, Shaw, Thomas Mann, Andre Gide, T. S. Eliot, Pasternak, Faulkner, Hemingway, Seferis, Montale, Beckett and Solzhenitsyn (the last, I would guess, a titan among men even more, perhaps, than among writers; what I mean by this is he was tall but not much of a novelist). But place the two lists next to each other, and the cardinal truth springs to view: during these past 83 years, the award of the Nobel Prize in Literature has scored more misses than hits. With eminent exceptions, it is the uncrowned who are sovereign. ellauri192.html on line 279: After this, explanation becomes speculative. Significant literature is inseparable from ideology and political feelings. There are more than hints that political considerations were implicit in the omission of Pound, Claudel, Malraux and Brecht. Too right, too right, too right, too left. The thoroughly embarrassing preference of Heinrich B"oll in 1972 over that far greater writer G"unter Grass was wholly typical of the Swedish Academy's bias towards the middle ground of urbane and liberal decencies. (Look! We tried to do the umlauts and almost did! But these are Germans, and Günther is an ex nazi too.) The great imaginings of terror and utopia, be they of the left or of the right, are not welcome. The 1957 choice of the young Camus haloed a literary persona and style of vision emblematic of the Stockholm ideal. ellauri192.html on line 283: THIS same bias extends to literary forms. We look in vain on the Nobel register for the experimental, formally subversive, controversial movements and texts that distinguish modernism. No Surrealist has been rewarded, no major Expressionist, no poet or playwright out of the seminal world of Dada or absurdism (Andre Breton, Hugo Ball, Gertrude Stein). The boat is not to be rocked. On august occasion, lyric eroticism and even sorrowful homosexuality are admitted to Parnassus. Radical sexual play in style, in ''amoral'' revaluation, are vetoed. The liberating sensualists, such as John Cowper Powys, supreme in English fiction after Hardy, are left out. Colette is nowhere to be found. Her heir in sensuous contrivance, Nabokov, was blackballed. ellauri192.html on line 285: Powys is fortunately dead by now, so he is out of the contest. Some sort of self-made philosopher, or rather a self-help man, who went on tours in the U.S. and got a following from the expatriates. These works were frequently bestsellers, especially in the United States, like "In Defence of Sensuality". BTW, Hardy is an gooey-romantic piece of shit as well. ellauri192.html on line 287: Lastly, there is the rumor of the blacklist. No outside observer can show that any such list exists, let alone how and when it was explicitly arrived at. But there are stubborn, unsettling indications. Behind them stands the enigmatic figure and afterlife of Dag Hammerskjold. In one or two cases, the choice of laureate seems to have been largely his. His chill displeasures seem not only to have had great influence, but to persist beyond the grave. The list of lepers, for motives which may, in some masked degree, go back to Hammarskjold's own politics and arcane sexuality, is rumored to include Graham Greene, G"unter Grass and Borges, as it did Malraux (passed over, to de Gaulle's just anger, in favor of a French poet-diplomat close to Hammarskjold, viz. Saint-John Perse). The mere fact that the Nobel Prize in Literature has long passed Borges by suffices to put the whole institution in doubt. But whether any such blacklist is real remains baffled conjecture. ellauri192.html on line 289: What sharper disservice can be rendered to literature than to consecrate the mediocre and the ephemeral? How about giving the prize to political suspects? ellauri192.html on line 299: The controversy over Handke’s support of Milosevic dates back 20 years, but the striking political differences between him and Tokarczuk reached a point of particular clarity in 2014. In that year, Handke was given the International Ibsen Prize, but mass outrage led him to reject the prize money while still accepting the award. In his accompanying speech, he said his critics should “go to hell.” (He’d previously met controversy over a literary award in 2006, when he turned down Germany’s Heinrich Heine prize after authorities attempted to withdraw it after he attended Milosevic’s funeral.) ellauri192.html on line 301: 2014 also marked the release of Tokarczuk’s most ambitious work, “The Books of Jacob,” the novel that set off much of the rancor directed at her by Polish nationalists. The book, which has yet to appear in English, is centered on the historical figure of Jakub Frank, a Jewish-born 18th-century religious leader. Frank, believed to have been born with the name Jakub Leibowicz, oversaw a messianic sect that incorporated significant portions of Christian practice into Judaism; he led mass baptisms of his followers. As Ruth Franklin reported in a New Yorker profile this past summer, Tokarczuk spent almost a decade researching Frank and the Poland in which he lived. The result is a book that, by the account of those who have read it, delivers a picture of the many intricate and unpredictable ways in which the story of Poland is tied to the story of its Jews. “There’s no Polish culture without Jewish culture,” Tokarczuk told Franklin. What else is new, asks Isaac Singer. Tokarczuk is not a Jewess, Tokarczuk considers herself a disciple of Carl Jung and cites his psychology as an inspiration for her literary work. ellauri192.html on line 303: The novel’s release shortly predated an escalation in Polish nationalism tied to the Law and Justice party’s ascent to power in 2015. But the forces that fueled that escalation were already prevalent. When Tokarczuk accepted the Nike Prize, the country’s highest literary honor, for “The Books of Jacob,” she said in a speech that the country had “committed horrendous acts as colonizers, as a national majority that suppressed the minority, as slaveowners, and as the murderers of Jews.” She was quickly inundated by threats so alarming that her publishers briefly hired bodyguards. In the five years since, she has witnessed the Law and Justice party take an increasingly hard line on censoring certain conversations about Poland’s relationship with Jews. In 2016, the government began a campaign against the Princeton historian Jan Gross, known for his groundbreaking work on the massacre at Jedwabne, in which Poles murdered 1,600 of their Jewish neighbors. In 2018, the Law and Justice party’s government made it illegal to blame Poland or Polish nationals for Nazi crimes. POLIN, a groundbreaking Polish museum of Jewish history, has been leader-less for five months, as its director, who oversaw a number of exhibits highly critical of Poland’s policy toward Jews, awaits official reappointment — despite having been re-approved for the job. ellauri192.html on line 307: “We have a suffocating atmosphere of hate,” she wrote, “a highly emotional stalemate in which there can only be traitors and heroes.” ellauri192.html on line 309: So on the one hand is Tokarczuk, a proponent of multiculturalism who has remained vocal despite facing profound antagonism for her stance — and grown more so since her first major encounter with that antagonism in 2014. And on the other is Handke, eulogizer of Milsoevic, who dictated the Bosnian genocide during the Balkan wars of the 1990s and died while on trial for war crimes against the Hague. He too has remained committed to his position; the “go to hell” of 2014, one of his last known public comments on the matter, speaks volumes. But has it worked? No here we are as before, giving hell to him. ellauri192.html on line 321: Since 1901 to 1971, there have been 787 writers coming from different parts of the world nominated for the Nobel Prize in Literature, 67 of which were awarded the prize and Albert Schweitzer was awarded by Nobel Peace Prize on 1953. 12 more writers from these nominees were awarded after 1971 and Elie Wiesel was awarded by Nobel Peace Prize on 1986. Only 72 women had been nominated for the prize starting with Malwida von Meysenburg who was nominated once for the year 1901 and 6 of them have been awarded after all. 10% of the nominees, 5% of the awards. Bra jobb, kulturprofilerna! Kom igen! ellauri192.html on line 323: Though the following list consists of notable literary figures deemed worthy of the prize, there have been some celebrated writers who were not considered nor even nominated such as Anton Chekhov, Jules Verne, Mark Twain, Robert Hugh Benson, Arthur Conan Doyle, Alexander Blok, Marcel Proust, Joseph Conrad, Rainer Maria Rilke, Federico García Lorca, Lu Xun, Sarat Chandra Chattopadhyay, Antonio Machado, Francis Scott Fitzgerald, James Joyce, Virginia Woolf, Simone Weil, Willa Cather, George Orwell, Galaktion Tabidze, Richard Wright, Flannery O'Connor, Langston Hughes and Jack Kerouac. ellauri192.html on line 327: His poetry, said James Ragan, director of the USC graduate school’s professional writing program, “was at all times optimistic, reflecting a championing of the human self. I think that’s primarily why he was awarded the Nobel Prize, because he suggested a new liberated spirit in writing (behind the Iron Curtain) after the Stalin era. Although he was a Communist as a youth, he became disillusioned with the party in the late 1920s. Thereafter, he was in and out of party favor during the turbulent decades that followed in Czechoslovakia. The state-run news agency, in announcing his death Friday, described him as “a prominent Czech poet, national artist (and) winner of the 1984 Nobel Prize for Literature.” ellauri192.html on line 342: Britons Doris Lessing and Harold Pinter, winners in 2007 and 2005, were "Little Dorrit" and "Harry Potter," while Orhan Pamuk -- the 2006 winner -- was simply dubbed "OP," initials that Swedes associate with a domestic brand of liquor. ellauri192.html on line 353: However, equally crooky nosed Dylan is considered by many prominent literary critics to be a major poet, his song lyrics worthy of serious study and a lot of laughs. ellauri192.html on line 359: There are never sort of cutthroat debates and people getting really angry and storming out of the room. ellauri192.html on line 360: Right now there are only 15 active members. Two members have boycotted meetings since the 1990s because of internal disputes. One head is otherwise vacant. ellauri192.html on line 379: Antonio Tabucchi 9/1 (ehti kuolla, påstod Pereira) ellauri192.html on line 427: Gitta Sereny 50/1 ellauri192.html on line 548: The lamp guttered and smoked Lamppu häilähteli sekä savusi ellauri192.html on line 562: when I discovered in the Old Testament Kun löysin raamatusta vanhan testamentin ellauri192.html on line 588: We were living in hell Kylmä on kuin ryssän helvetissä ellauri192.html on line 590: from the murderers’ hands. murhaajia aseista. ellauri192.html on line 610: There is no time without murder. Ei aikaakaan niin taas nirhataan. ellauri192.html on line 623: In the days of the early church, both the Jews and the Romans were hostile toward Christians, so they often met secretly in houses for prayer and worship. One such house in Jerusalem belonged to Mary, the mother of Mark. Certain tradition states that Mary’s was the same house where the disciples celebrated the Last Supper with Christ. ellauri192.html on line 625: Rhoda was a servant girl in this house, which was a hub for the growing church. One night, the Christians had gathered in Mary’s house and were “earnestly praying to God” (Acts 12:5) for the life of Peter, who had been arrested by Herod (Acts 12:3–4). Their pleas would have been desperately fervent because James, the brother of John, had just been martyred (Acts 12:2), and Peter was slated for execution. ellauri192.html on line 627: While the church prayed, God answered. He miraculously delivered Peter from prison: an angel led him out of his cell and through the prison gate, which opened for them to pass (Acts 12:6–10). Upon realizing that he was not dreaming, Peter made his way to a place he knew was safe, Mary’s house (Acts 12:11–12). ellauri192.html on line 631: All this time, Peter continued knocking on the door, until, finally, they answered it and were amazed to see Peter there. Rhoda had been telling the truth, never doubting that God had literally answered their prayers. Then Peter told them of his wondrous escape from jail (Acts 12:17). Little did he know that it was just a moratorium. ellauri192.html on line 633: It’s interesting that the church was praying earnestly, yet they did not believe the answer to their prayers when it came. They forgot an important part of prayer, which is answering the door. Rhoda was the first one to know of Peter’s deliverance, and she carried the joyful message to others. She did not let their doubts stop her from sharing what she knew was true: God had done the impossible. Even in the face of their unbelief, she was unrelenting in her joy. Believers today can take a cue from Rhoda and share the news of what God accomplishes with those around us, remaining joyful in what we know is true. ellauri192.html on line 641: Seifert was awarded the Nobel Prize in Literature in 1984. Due to bad health, he was not present at the award ceremony, and so his daughter received the Nobel Prize in his name. Even though it was a matter of great importance, there was only a brief remark of the award in the state-controlled media. He died in 1986, aged 84, and was buried at the municipal cemetery in Kralupy nad Vltavou (where his maternal grandparents originated from). Not in the Jewish cemetery, perish the thought! ellauri192.html on line 657: "There were several monuments of Czech poetry, but he is (or was) the only surviving one," said Vera Blackwell, who has translated Czech literature, including the plays of Vaclav Havel, into English. "His work is not known world-wide," she said, "but it is known and deeply admired in his own country." Mrs. Blackwell added that Seifert's poetry is difficult to translate "because the sound of the language is intimately connected with the meaning." ellauri192.html on line 659: Seifert's works are also difficult to locate, at least in this country. Ingram Book Company, for example, the large wholesaler in Nashville, Tenn., does not stock either of the two Seifert titles that have been translated into English, and no bookstores that were surveyed yesterday had even heard of them. ellauri192.html on line 663: The other Seifert book is "The Casting of Bells," a 64-page collection translated by Tom O'Grady and Paul Jagasich, and published in August 1983 by The Spirit That Moves Us Press in Iowa City, Iowa. Morty Sklar, who described himself yesterday as "publisher, editor, typesetter and stamp licker" of the press, said his is a small, independent press that publishes two books a year. He published 1,000 copies of the Seifert book, but yesterday, upon hearing the news from Sweden, he reordered 2,500 more. It is available in paperback for $6. ellauri192.html on line 665: Mr. Seifert's memoirs were published in English in September 1981 by sixty-eight publishers, plus in the Czech language by a Czech emigre publishing house in Canada, and they were published in several installments in a Czech-language journal. A portion of the memoirs were published in English in the 1983 issue of Cross Currents, a yearbook of Central European Culture, published by the Department of Slavic Langagues at the University of Michigan. The selection, titled "Russian Bliny," is about Roman Jakobson, a Russian scholar who emigrated to Czechoslovakia after World War I and came to the United States during World War II. In actual fact, they were Ukrainian bliny, another case of cultural appropriation. ellauri192.html on line 672: Demetrius's descendants continued to rule the town of Trubetsk (Troubchevsk) until the 1530s, when they had to convert to Roman Catholicism or leave their patrimony and settle in Moscow. They chose the latter, and were accepted without ceremony at the court of Vasili III of Russia. ellauri192.html on line 676: Quite different was a stance of his first cousin, Prince Wigund-Jeronym Troubetzkoy. He supported the Poles and followed them to Polish–Lithuanian Commonwealth after the Time of Troubles. Here his descendants were given enviable positions at the court and married into other princely families of Poland. By the 1660s, however, the only Troubetzkoy left, Prince Yuriy Troubetzkoy, returned to Moscow and was given a boyar title by Tsar Alexis of Russia. All the branches of the family descend from his marriage to Princess Irina Galitzina. ellauri192.html on line 678: The Principality of Trubetsk (Russian: Трубецкое княжество) was a small, landlocked Rus' principality in Eastern Europe. In the later Middle Ages it was bordered by the Grand Duchy of Lithuania to its west and by Muscovy to its east. The Principality of Trubetsk (Troubchevsk) was a principality within modern Bryansk Oblast, about 50 miles (80 kilometres) southwest of Bryansk. ellauri192.html on line 680: The Trubetsk (Troubchevsk) town was referred to in the Old East Slavic poem The Tale of Igor's Campaign where, among others, Vsevolod Svyatoslavich, the Prince of Trubetsk and of Kursk, was glorified. In 1185 the Trubetsk army fought against Cumans. Trubetsk on Bryanskin oblastissa, jossain Ison ja Valko-Venäjän rajalla. ellauri192.html on line 683: In 1239, after the Mongol invasion of Rus, the Principality of Trubetsk passed to the Princes of Bryansk, and then to the Princes of Trubetsk. In 1566 Ivan IV the Terrible took the principality during the Livonian War. In 1609 Vasili IV of Russia relinquished it to the Polish–Lithuanian Commonwealth during the Polish–Muscovite War (1605–1618). In 1654 Prince Aleksey Trubetskoy on the side of Alexis I of Russia led the southern flank of the Muscovian army from Bryansk to Ukraine. The territory between the Dniepr and Berezyna was overrun, with Aleksey Trubetskoy taking Mstsislaw (Mstislavl) and Roslavl. In 1654 The Principality of Trubetsk was finally conquered by Aleksey Trubetskoy, Prince of Trubetsk himself, as a result of the Russo-Polish War (1654-1667). ellauri192.html on line 685: During World War II, Trubchevsk was occupied by the German Army from October 9, 1941 to September 18, 1943. Prior to the war, about 137 Jews lived in Trubchevsk. Most of the Jews were craftsmen, including cobblers and carpenters. The town was occupied by German forces in early October 1941. By that time, more than half of the Jews fled or evacuated. The Jews from the Trubchevsk district were gathered in a Klub for 3 days and shot afterwards at the edge of the village. Their bodies were burnt. In total, according to the Soviet archives, 751 Soviet citizens perished due to bad treatment or as a result of shooting in the entire Trubchevsk district. Aside from Jews, mentally ill children and adults were exterminated as well. The population is about 15K. There are very few notable buildings in the town. ellauri192.html on line 687: Distance from river Trubezh in Yaroslavl to Trubchevsk is 684 km. Distance from Trubchevsk to river Trubizh in Pereiaslav is 322 km. Distance from river Trubezh in Yaroslavl to river Trubizh in Pereiaslav is 1004 km. Revi siitä huumoria. ellauri192.html on line 690: The Trubezh (Russian: Трубеж) is a river in Yaroslavl Oblast, Russia. It flows to the Lake Pleshcheyevo. Major city: Pereslavl-Zalessky. It is 36 kilometres (22 mi) long, and its drainage basin covers 245 square kilometres (95 sq mi). ellauri192.html on line 692: The Trubizh is a river entirely located in Ukraine, a left tributary of Dnieper. It falls into the Dnieper's Kaniv Reservoir. It is 295 kilometres long, and has a drainage basin of 5,020 square kilometres. Major cities: Pereiaslav. ellauri192.html on line 698: The Dnieper River is the fourth longest river in Europe. It runs a total length of 1,368 miles extending from the uplands of Russia’s Valdai Hills where it flows in a southerly direction through western Russia, Belarus, and Ukraine before emptying into the Black Sea. The River is usually divided into three parts; the upper portion reaches as far as Kiev, the middle portion generally refers to the area between Kiev and the Ukrainian city of Zaporizhzhya, and the lower portion is comprised of the area between Zaporizhzha and the river’s mouth at the Black Sea. Approximately 300 miles of the waterway is located in Russia, 430 miles are in Belarus, and 680 miles within Ukraine. The Dnieper River is significant not only due to its dams which provide hydro power but also for facilitating trade and providing a waterway in which to transport goods to and from various European nations. ellauri192.html on line 700: Due to its sizeable length, the Dnieper River has as many as 32,000 tributaries including the Sozh, Desna, Trubizh, Bilozerka, Drut, Berezina, and Prypiat Rivers. The mouth of this important waterway is located at the Dnieper Delta while the river basin in the Ukraine and Belarus measures some 194,595 square miles. The Dnieper River passes through numerous urban centers such as the Russian cities of Smolensk and Dorogobuzh as well as Mogilev in Belarus and Kiev, Cherkasy, Dnipro, and Zaporizhia in Ukraine. ellauri192.html on line 706: Now, the invasive Chinese sleeper is widely distributed in the freshwaters of Eastern and Central European countries, such as Belarus, Bulgaria, Estonia, Hungary, Lithuania, Latvia, Moldova,Poland, Romania, Russia, Slovakia, Serbia and Ukraine, where it has high climatic suitability and may continue invasion in the future (Reshetnikov and Ficetola, 2011). In Ukraine, theChinese sleeper was ﬁrst found in the upper Dniester River basin in 1980 where it was introduced in the 1970s (Reshetnikov, 2009). It ﬁrst occurred in the Dnieper river basin near Kievin 2001, and in the Ros’ River (right tributary of the Dnieper River, downstream of Kiev) in2005 (Sabodash et al., 2002; Kutsokon and Negoda, 2006; Kutsokon, 2010). In the DanubeRiver basin the Chinese sleeper was ﬁrst recorded in 1995–1996 in the Latorica River, westernUkraine (a part of the western Ukrainian population of the Chinese sleeper), but only in 2011in the Danube delta (Sivokhop, 1998; Kvach, 2012). This ﬁsh is currently found in differentparts of the upper streams of the Dniester basin, Transcarpathian waters (Danube basin), in the Dnieper River, and in the Danube River delta. ellauri192.html on line 792: Мне имя Вельзевул — хозяин стратосферы I'm called Beelzebub, master of the stratosphere ellauri192.html on line 818: Lyapis Trubetskoy were to present their new album Matryoshka in Pskov on March 1, 2014, Interfax reports. ellauri192.html on line 835: It's painful but the problem of the Russian Federation is not Putin, but the Russians, serving their patron with obsequiousness. Nowadays Putin is gaining more and more support with ordinary people. And although I don't watch Russian television nowadays, since it's all lies, there's one piece of truth in the news nowadays - Putin is gaining support. Regardless the fact that lots of Russians still don't have running water in their houses and go to the toilet outside the house, many can't find a job that can support their family, they feel pride for Putin who doesn't give away Crimea. ellauri192.html on line 853: Mä varmaan näin pienenä tännimisen Pekka ja Pätkä tyyppisen komedialeffan. Tai size oli toi 70-luvun Mel Brooks versio, where as they progress, they meet comrades from every walk of life in Soviet Russian society, transforming the film into a satirical send up of failing Communism. Kumpi tahhaan, ei muistaaxeni naurattanut. Mel oli (on) lähinnä Spede tyyppinen farssimainen pelle. No Get Smart eli Agentti 86 nauratti kyllä pienenä. Se näytti juutalaiselta. Alkuperäinen (kuvan) agentti 99 oli muistaaxeni söpö vaikka tyhmänpuoleinen, Mel Brooxin mukaan ainakin: From the moment they met, 99 has been in love with Maxwell Smart. Mel Broox oli (on) Ukrainan juutalainen. ellauri192.html on line 857: Brooks was born on June 28, 1926, in Brooklyn, New York City, to Kate (née Brookman) and Max Kaminsky, and grew up in Williamsburg. His father's family were Jewish people from Gdańsk, Poland; his mother's family were Jews from Kyiv, in the Pale of Settlement of the Russian Empire (present-day Ukraine). In 2021, Brooks published a memoir, All About Me!.During his teens, he legally changed his name to Mel Brooks, influenced by his mother´s maiden name Brookman, after being confused with trumpeter Max Kaminsky. "And I'm sure a lot of my comedy is based on anger and hostility. Growing up in Williamsburg, I learned to clothe it in comedy to spare myself problems—like a punch in the face." ellauri192.html on line 861: In the Soviet Union in 1927, a former Marshal of Nobility, Ippolit Matveyevich "Kisa" Vorobyaninov, works as the registrar of marriages and deaths in a sleepy provincial town. His mother-in-law reveals on her deathbed that her family jewry was hidden from the Bolsheviks in one of the twelve chairs from the family’s dining room set. Those chairs, along with all other personal property, were taken away by the Communists after the Russian Revolution. Vorobyaninov wants to find the treasure. The “smooth operator” and con-man Ostap Bender forces Kisa to become his partner, as they set out to find the chairs. Bender's street smarts and charm are invaluable to the reticent Kisa, and Bender comes to dominate the enterprise. Father Fyodor (who had known of the treasure from the confession of Vorobyaninov's mother-in-law), their obsessed rival in the hunt for the treasure, follows a bad lead, runs out of money, ends up trapped on a mountain-top, and loses his sanitary pad. Ostap remains unflappable, and his mastery of human nature eliminates all obstacles, but Vorobyaninov steadily deteriorates. ellauri192.html on line 863: They slowly acquire each of the chairs, but no treasure is found. Kisa and Ostap finally discover the location of the last chair. Vorobyaninov murders Ostap to keep all the loot for himself, but discovers that the jews have already been found and used to build the new public recreation center in which the chair was found, a symbol of the new society. Angered, Vorobyaninov too loses his sanitary pad. ellauri192.html on line 867: Näin ollen Pestel-höyrylaivan saapumiskohtaus, jota kohtaavat penkereille rivissä olevat miehistöt ja joutilaallinen yleisö, toistaa jakson Tshehovin "Nainen koiran kanssa", kun Gurov ja Anna Sergeevna sulautuvat saapuvaa laivaa katsovaan joukkoon. . Samalla tarina siitä, kuinka teatterista löydetty tuoli putoaa yhtäkkiä lattian läpi, vastaa tositapahtumia - puhumme "vuoden 1927 suuren Krimin maanjäristyksen ensimmäisestä iskusta". ellauri192.html on line 886: Ilya Ilf (Ilya Arnoldovich Feinsilberg) (Russian: Илья Арнольдович Файнзильберг, 1897-1937) and Yevgeny Petrov (Yevgeniy Petrovich Katayev or Russian: Евгений Петрович Катаев, 1902-1942) were two Ukrainian prose authors of the 1920s and 1930s.They did much of their writing together, and are almost always referred to as "Ilf and Petrov". Bet Ilf was Jewish. Ilya Arnoldovich Ilf (born Iehiel-Leyb Aryevich Faynzilberg, Russian: Иехи́ел-Лейб Арьевич Фа́йнзильберг[1]) (15 October [O.S. 3 October] 1897 in Odessa – 13 April 1937, Moscow), was a popular Soviet journalist and writer of Jewish origin who usually worked in collaboration with Yevgeni Petrov during the 1920s and 1930s. Their duo was known simply as Ilf and Petrov. Together they published two popular comedy novels The Twelve Chairs (1928) and The Little Golden Calf (1931), as well as a satirical book Odnoetazhnaya Amerika (often translated as Little Golden America) that documented their journey through the United States between 1935 and 1936. ellauri192.html on line 900: This book should be noted as a very significant work. Americans and America would benefit greatly if they considered these observations. – Allentown Morning Call ellauri192.html on line 902: Not many of our foreign guests were this distance from Broadway and the main streets of Chicago; not many could tell about their impressions with such liveliness and humor. – New York Herald Tribune ellauri192.html on line 904: Here is a book that Americans should read and ponder. We have no right to be angry and rage at the sight of a painted picture. Maybe we really remind her. – Saturday Review of Literature ellauri192.html on line 908: The authors did not allow themselves to be fooled for one minute. They saw slums near the main streets, they saw poverty next to luxury, dissatisfaction with life, everywhere breaking out. – New Masses ellauri194.html on line 81: erent-cuts-.jpg" width="100%"/> ellauri194.html on line 126: Uusintaottelu käydään nähtävästi 11 vuoden kuluttua. Siihen mennessä pitäisi ilmaston lämpenemisen olla pysäytetty apinoiden yhteisponnistuxella . Hahaa LOL. Huomaa masentuneen nuoren apinan kotipyssyt. Tagline should go here. ellauri194.html on line 150: Wednesday's worse and Thursday's also sad I'm waiting in tears looking for my baby, and I wonder where can she be? ellauri194.html on line 201: Sillä tämä maa on paljon kovaa kärsinyt kylmän ilmanalansa tähden ja paljon väkivaltaa vierailta kansoilta. Onnexi sääolosuhteet ovat nyt ripeästi korjaantumassa. Mutta tämä maa oli isillemme hyvin rakas, jopa niinkin rakas, että sen hyväksi uhrasivat vaivannäkönsä, ajallisen onnensa, sydänverensä ja henkensä. ellauri194.html on line 226: Keväällä 2019 Luomi törmäsi Ylen verkkosivuilla juttuun, jossa kerrottiin Valtimolle perusteilla olevasta Omavaraopistosta. Siinä jokin resonoi. Luomi päätti hakea ja tuli valituksi. Monia kurssikavereita motivoi ilmastonmuutos. Luomea puolestaan kiinnostaa tutkia sitä, millainen elämä olisi ihmiselle lajityypillisintä ja johtaisi suurimpaan kukoistukseen. Hän haluaa tutkiskella myös sitä, miten elämän voisi ottaa vakavasti sortumatta taas kerran kiihkoiluun, totalitarismiin ja barbariaan. Hän uskoo, että omavaraisuus tukee hänelle tärkeitä arvoja: maltillista ja juurevaa periaatteellisuutta. ellauri194.html on line 250: Early Christian writers (e.g. Eusebius) frequently identified Gog and Magog with the Romans and their emperor. After the Empire became Christian, Ambrose (d. 397) identified Gog with the Goths, Jerome (d. 420) with the Scythians, and Jordanes (died c. 555) said that Goths, Scythians and Amazons were all the same; he also cited Alexander's gates in the Caucasus. The Byzantine writer Procopius said it was the Huns Alexander had locked out, and a Western monk named Fredegar seems to have Gog and Magog in mind in his description of savage hordes from beyond Alexander's gates who had assisted the Byzantine emperor Heraclius (610–641) against the Muslim Saracens. ellauri194.html on line 252: As one nomadic people followed another on the Eurasian steppes, so the identification of Gog and Magog shifted. In the 9th and 10th centuries these kingdoms were identified by some with the lands of the Khazars, a Turkic people whose leaders had converted to Judaism and whose empire dominated Central Asia–the 9th-century monk Christian of Stavelot referred to Gazari, said of the Khazars that they were "living in the lands of Gog and Magog" and noted that they were "circumcised and observing all [the laws of] Judaism". Arab traveler ibn Fadlan also reported of this belief, writing around 921 he recorded that "Some hold the opinion that Gog and Magog are the Khazars". ellauri194.html on line 255: After the Khazars came the Mongols, seen as a mysterious and invincible horde from the east who destroyed Muslim empires and kingdoms in the early 13th century; kings and popes took them for the legendary Prester John, marching to save Christians from the Muslim Saracens, but when they entered Poland and Hungary and annihilated Christian armies a terrified Europe concluded that they were "Magogoli", the offspring of Gog and Magog, released from the prison Alexander had constructed for them and heralding Armageddon. ellauri194.html on line 257: Europeans in Medieval China reported findings from their travels to the Mongol Empire. Some accounts and maps began to place the "Caspian Mountains", and Gog and Magog, just outside the Great Wall of China. The Tartar Relation, an obscure account of Friar Carpini's 1240s journey to Mongolia, is unique in alleging that these Caspian Mountains in Mongolia, "where the Jews called Gog and Magog by their fellow countrymen are said to have been shut in by Alexander", were moreover purported by the Tartars to be magnetic, causing all iron equipment and weapons to fly off toward the mountains on approach. In 1251, the French friar André de Longjumeau informed his king that the Mongols originated from a desert further east, and an apocalyptic Gog and Magog ("Got and Margoth") people dwelled further beyond, confined by the mountains. In the map of Sharif Idrisi, the land of Gog and Magog is drawn in the northeast corner (beyond Northeast Asia) and enclosed. Some medieval European world maps also show the location of the lands of Gog and Magog in the far northeast of Asia (and the northeast corner of the world). ellauri194.html on line 259: In fact, Gog and Magog were held by the Mongol to be their ancestors, at least by some segment of the population. As traveler and Friar Riccoldo da Monte di Croce put it in c. 1291, "They say themselves that they are descended from Gog and Magog: and on this account they are called Mogoli, as if from a corruption of Magogoli". ellauri194.html on line 263: An explanation offered by Orientalist Henry Yule was that Marco Polo was only referring to the "Rampart of Gog and Magog", a name for the Great Wall of China. Friar André's placement of Gog and Magog far east of Mongolia has been similarly explained. ellauri194.html on line 269: While the confounding Gog and Magog as confined Jews was becoming commonplace, some, like Riccoldo or Vincent de Beauvais remained skeptics, and distinguished the Lost Tribes from Gog and Magog. As noted, Riccoldo had reported a Mongol folk-tradition that they were descended from Gog and Magog. He also addressed many minds (Westerners or otherwise) being credulous of the notion that Mongols might be Captive Jews, but after weighing the pros and cons, he concluded this was an open question. ellauri194.html on line 271: The Flemish Franciscan friar William of Rubruck, who was first-hand witness to Alexander's supposed wall in Derbent on the shores of the Caspian Sea in 1254, identified the people the walls were meant to fend off only vaguely as "wild tribes" or "desert nomads", but one researcher made the inference Rubruck must have meant Jews, and that he was speaking in the context of "Gog and Magog". Confined Jews were later to be referred to as "Red Jews" (die roten Juden) in German-speaking areas; a term first used in a Holy Grail epic dating to the 1270s, in which Gog and Magog were two mountains enclosing these people. ellauri194.html on line 273: The author of the Travels of Sir John Mandeville, a 14th-century best-seller, said he had found these Jews in Central Asia where as Gog and Magog they had been imprisoned by Alexander, plotting to escape and join with the Jews of Europe to destroy Christians. ellauri194.html on line 279: The province of Gog, in which the Jews were confined during the time of Artaxerxes, king of the Persians. ellauri194.html on line 283: Magog – in these two are large people and giants who are full of all kinds of bad behaviors. These Jews were collected by Artaxerxes from all parts of Persia. ellauri194.html on line 287: In the early 19th century, some Hasidic rabbis identified the French invasion of Russia under Napoleon as "The War of Gog and Magog". But as the century progressed, apocalyptic expectations receded as the populace in Europe began to adopt an increasingly secular worldview. This has not been the case in the United States, where a 2002 poll indicated that 59% of Americans believed the events predicted in the Book of Revelation would come to pass. During the Cold War the idea that Soviet Russia had the role of Gog gained popularity, since Ezekiel's words describing him as "prince of Meshek" – rosh meshek in Hebrew – sounded suspiciously like Russia and Moscow. Even some Russians took up the idea, apparently unconcerned by the implications ("Ancestors were found in the Bible, and that was enough"), as did Ronald Reagan. ellauri194.html on line 289: Some post-Cold War millenarians still identify Gog with Russia, but they now tend to stress its allies among Islamic nations, especially Iran. For the most fervent, the countdown to Armageddon began with the return of the Jews to Israel, followed quickly by further signs pointing to the nearness of the final battle – nuclear weapons, European integration, Israel's reunification of Jerusalem in the Six Day War in 1967, and America's wars in Afghanistan and the Persian Gulf. According to an unconfirmed report, US President George W. Bush, in the prelude to the 2003 Invasion of Iraq, told French President Jacques Chirac, "Gog and Magog are at work in the Middle East." Bush is said to have continued, "This confrontation is willed by God, who wants to use this conflict to erase His people's enemies before a new age begins." Officials from the Bush Administration claim there is no record of this conversation and that making such references, "doesn't sound at all like Bush", and French officials on the call have similarly claimed to have not heard any such remarks. ellauri194.html on line 291: In the Islamic apocalyptic tradition, the end of the world would be preceded by the release of Gog and Magog, whose destruction by God in a single night would usher in the Day of Resurrection. Reinterpretation did not generally continue after Classical times, but the needs of the modern world have produced a new body of apocalyptic literature in which Gog and Magog are identified as Communist Russia and China. One problem these writers have had to confront is the barrier holding Gog and Magog back, which is not to be found in the modern world: the answer varies, some writers saying that Gog and Magog were the Mongols and that the wall is now gone, others that both the wall and Gog and Magog are invisible. Why it is the iron curtain of course, the pay wall that stops money transfers between east and west. It is Google of MAGA what else! ellauri194.html on line 302: Those behind the most recent Facebook networks could have been people in Mali who were genuinely supportive of Russia and anti-French, or else members of a “franchising operation using locals who know the slang, the vernacular”. The recent attackers of The University of Helsinki could have been pissed off Ukrainians students or else members of a franchising operation using Little Russian dropouts. ellauri194.html on line 311: They drew on French philosopher Michel Foucault's writings on sexuality and his notion that bodies are given meaning by discourse and social structures of knowledge and power. The binary oppositions (man/woman, gay/straight) on which discourse, and thus subjectivity, are founded are revealed to be not fixed, but fluid, fictional – and can, therefore, be destabilised. For a feminist who liked playing with words, the radical potential in this appealed. ellauri194.html on line 314: Sedgwick' died of breast cancer in 2009 aged 58,. She deploys erudite and playful readings of texts by Oscar Wilde, Henry James and Marcel Proust to interrogate assumptions about the stability of sexual identity and how language works to define a homo/heterosexual binary. She writes: "An understanding of virtually any aspect of modern western culture must be not merely incomplete but damaged in its central substance to the degree that it does not incorporate a critical analysis of modern homo/heterosexual definition." ellauri194.html on line 316: Sedgwick's conclusion from a long-term project of anti-homophobic analysis is Axiom 1 – "people are different from each other". ellauri194.html on line 317: Even identical genital acts mean very different things to different people. Sexuality makes up a large share of the self-perceived identity of some people, a small share of others. Some people like to have a lot of sex, others little or none. Many people have their richest mental/emotional involvement with sexual acts that they don't do, or even don't want to do. ellauri194.html on line 332: Of US crime series’ 27 show runners, 21 were white men. Of 275 writers, more than 75% were white and 9% were black. 37% of writers across law and order programming were women, and 11% were women of color. ellauri194.html on line 337: Many film professionals today still believe that there is no truly equal "Black Hollywood," as evidenced by the "Oscars So White" scandal in 2015 that caused uproar when no black actors were nominated for "Best Actor" Oscar Awards. Prior to the 2016 Oscars, Academy membership was roughly comprised of 92% white voters and 75% male members. We see a direct impact on how the #OscarsSoWhite has created change in this composition. Following the outcry, the Academy instated 41% voters of color and 46% female voters. ellauri194.html on line 362: Högerextremisten Rasmus Paludan hade inte fått något tillstånd för demonstrationerna och vid 16.30-tiden meddelade han på sitt partis Facebooksida att han bestämt sig för att ”ställa in dagens demonstrationer”. Så det är inte hans fel om musimerna börjar härja som dom had för vana. ellauri194.html on line 371: • De senaste dagarna har våldsamheter utbrutit i flera städer i samband med att högerextremisten Rasmus Paludan fått tillstånd för demonstrationer där han eldat upp exemplar av koranen. Bland annat Linköping, Norrköping, Stockholm, Örebro, Malmö och Landskrona har skakats av våldsamma demonstrationer. ellauri194.html on line 382: Oroligheterna bröt ut efter att högerextremisten Rasmus Paludan hållit en manifestation vid Skånegården, nära fästet vid Öresundsbron. ellauri194.html on line 396: 1970-luvulla Oulussa oli erään kerrostalon takapihalle jäädytetty luistinrata. Eräänä päivänä viereisen talon toisessa kerroksessa eräs nuori mies otti epähuomiossa alkoholia ja lääkkeitä ja sekosi. Hän tarttui haulikkoon ja alkoi ammuskella luistinradalle. Olin silloin luistelemassa, ja tuo niin mukava mies on kyllä pelottavin ihminen, jonka olen tavannut. Ei nähtävästi ollut nähnyt Paludania. ellauri194.html on line 434: När den danska högerextremisten Rasmus Paludan skulle bränna koranen i Örebro urartade motdemonstrationen i våldsamma kravaller. Ett tiotal poliser skadades och fyra polisbilar brändes upp. ellauri194.html on line 439: Stram kurs är ett danskt högerextremt parti som leds av Rasmus Paludan. Paludan företrädde partiet i det senaste danska valet, där partiet fick 1,8 procent av rösterna vilket inte räckte för någon plats i Folketinget. ellauri194.html on line 472: Aihetta tutkinut Krister Talvinen (n.h.) esittää väitöskirjassaan seuraavaa: Jotta epätodet väitteet voitaisiin erotella tosista, tarvitaan tosien väitteiden kriteeri. Mutta jotta tiedettäisiin, onko kriteeri juuri oikea, tarvitaan kriteeri jonka avulla huonot kriteerit voi erottaa hyvistä. Tämä johtaa kuitenkin kriteerien päättymättömään ketjuun. Kukaan ei voi esittää ääretöntä määrää kriteerejä, joten näyttää siltä, että tosia väitteitä ei voi hyväksyttävästi erottaa epätosista. Talvinen tekee tästä johtopäätöksen, että kriteerin ongelmaa ei ole onnistuttu ratkaisemaan ja siksi skeptismi on vääjäämätöntä. ellauri194.html on line 485: I'd like to know myself, because despite the fact that I founded the only worldwide organization for game developers, helped put the Game Developers’ Conference (25,000 attendees annually) on its feet, worked on Madden NFL for six years for Electronic Arts, and wrote an introductory textbook on game design that has been translated into several languages, some anonymous random at Wikipedia has decided that I'm not “notable” enough because he personally has never heard of me, and wants to delete my page. Basically, you have to kiss the ass of the insiders if you don't want your content to be deleted. It's an oligarchy of the ignorant. ellauri194.html on line 498: Nora Bender, joka opiskeli Business Adminia University of Waterloossa, täsmentää: For people, the person who is the topic of a biographical article should be worthy of notice or note—that is, "remarkable" or "significant, interesting, or unusual enough to deserve attention or to be recorded" within Wikipedia as a written account of that person's life. "Notable" in the sense of being famous or popular—although not irrelevant—is secondary. ellauri194.html on line 516: Wherever possible, avoid defining a notable person, particularly in the title or first sentence, in terms of their relationships. Generally speaking, notability is not inherited; e.g. a person being the spouse or child of another notable person does not make that person notable. LOL! ellauri194.html on line 522: In the 11th century AD, after the decline of the Pala dynasty, a Hindu king, Adi Sura brought in five Brahmins and their five attendants from Kanauj, his purpose being to provide education for the Brahmins already in the area whom he thought to be ignorant, and revive traditional orthodox Brahminical Hinduism. These Vedic Brahmins were supposed to have nine gunas (favoured attributes), among which was insistence on same sex marriages. Multiple accounts of this legend exist, and historians generally consider this to be nothing more than myth or folklore lacking historical authenticity. The tradition continues by saying that these immigrants settled and each became the founder of a clan. ellauri194.html on line 525: There are many temples in Kannauj which are very important by both Historical as well as spiritual purposes. In the time of King Harsh it was the kingdom of India. It is very much famous for Kannauj Perfume also. That is the reason why it is mentioned as the city of perfumes. ellauri194.html on line 527: The five Brahmin clans, which later became known as Banerjees, Mukherjees, Chatterjees, Bhattacharjees and Gangulys, were each designated as Kulina ("superior") in order to differentiate them from the more established local Brahmins. ellauri194.html on line 570: R D Banerji, The discoverer of Mohenjo-daro, the principal site of the Indus Valley Civilisation ellauri194.html on line 602: Aroup Chatterjee – British Indian atheist, physician, author of Mother Teresa: The Untold Story ellauri194.html on line 606: Bamacharan Chattopadhyay – ardent devotee of Maa Tara, also considered to be an avatar of Lord Shiva ellauri194.html on line 708: Merenjakaja (2003) ellauri194.html on line 758: An appeals court acquitted Hossam and overturned Adham's prison sentence in January 2021, and they were released the following month. However, prosecutors then introduced the more serious charge of human trafficking. ellauri194.html on line 760: The women were accused of "using girls in acts contrary to the principles and values of Egyptian society with the aim of gaining material benefits". Local media reported that it was related to a group Hossam had promoted on Likee and videos that Adham had posted on Instagram and TikTok. ellauri194.html on line 764: For the Egyptian state to instrumentalize "human trafficking" charges to exert control over the expression & socioeconomic mobility of young women is deeply disturbing. There are real and serious cases of human trafficking that must be prosecuted--these TikTok cases are not it. ellauri194.html on line 769: Adham, who once had three million followers on TikTok and has 1.4 million followers on Instagram, was accused of the same offence the following month after posting what prosecutors said were "indecent" videos in which she lip-synced to famous songs and danced in fashionable clothes. ellauri194.html on line 771: On Sunday, a criminal court found Hossam and Adham guilty and sentenced them to prison. Three men convicted of assisting the women were given six-year terms. ellauri194.html on line 775: You may also be interested in these Egyptian family values: ellauri194.html on line 808: Jotkut näistä kryptovaluutoista, kuten Ripple, Ethereum, Monero, Zcash tekevät edelleen yli 10,000% palautuksia tavallisille ihmisille Suomessa. ellauri194.html on line 814: Bill Gates ja Richard Branson keskustelivat Bitcoin Buyer CES 2020 -konferenssissa: Toimiiko Järjestelmä Oikeasti? ellauri194.html on line 859: Ensimmäisenä näet videon, joka näyttää Bitcoin Buyer. voiman. Mainonta on isoa ja rohkeaa, mutta kyse on amerikkalaisesta palvelusta ja näin he vain tekevät asiat. Joka tapauksessa yksinkertaisesti syötät nimesi ja sähköpostiosoitteesi videon viereen aloittaaksesi heti. ellauri194.html on line 943: Kerron kavereillekin tästä, kiitos tiedosta ellauri194.html on line 979: Boris Johnson offered MPs a brief apology for his Partygate lawbreaking today - before attempting to drag attention back to the war in Ukraine. ellauri194.html on line 987: Mr Johnson's hopes of dealing swiftly with the political fallout from Partygate were dealt a blow today after the Speaker approved a vote on whether he should be investigated for misleading the Commons. ellauri194.html on line 988: Sir Lindsay Hoyle approved a Labour plan for a debate and vote on Thursday over the PM's claim from the despatch box last year that all lockdown rules were followed in Downing Street. ellauri194.html on line 1003: Kekä on Taflat Top joka koittaa huijata rahaa laahuxelta Elon Muskin ja Ilta-Pulun avulla? Onko se tää roistonnäköinen leadership akateemikko Jimi Terska Californiasta? The Academy For Leadership and Training? The Outfit for Dealership And Suckering? Jimi Terska on kirjoittanut kirjan WORST Practices...in Corporate Training: Spectacular Disasters...What We Do by Jim Glantz. In this kinda book, we'll laugh and you learn as you hear us successful trainers tell our most horrific training disaster stories…and what the suckers learned were the root causes of their failures. After each of our epic failure stories, Jim skillfully provides simple-to-use templates and checklists to help make sure you make the same mistakes and pitfalls in your own training programs. Like hire more snakeoil salesmen like us. ellauri194.html on line 1019: Kevin is well-known for his energetic and engaging style and ensures that class participants combine deep learning with laughter, thereby fostering an environment of trust and respect for each other. ellauri194.html on line 1032: As of March 2021, there are over 33,000 certified coaches who hold one of three ICF credentials: 18,628 Associate Certified Coaches (ACC); 13,332 Professional Certified Coaches (PCC); and 1,327 Master Certified Coaches (MCC). Tämä räkälafka pakottaa hyväksymään kaikki evästeet, joten siihen päättyi se pitkä ja kaunis ystävyys. ellauri194.html on line 1036: Poikien referenssiasiakkaita ovat mm: ellauri196.html on line 55: Wegen Piscators Übersetzung von Markus 8,12 „ich sage euch: Wann diesem Geschlechte ein Zeichen wird gegeben werden, so strafe mich Gott“ nannten die Lutheraner seiner Zeit diese Bibel spottend „Straf-mich-Gott-Bibel“ und bekämpften sie heftig. Noch mehr Aufsehen erregte die Lehre Piscators, dass nur der leidende Gehorsam Christi, nicht auch der tätige, den Gläubigen zugerechnet werde. Manche reformierten Theologen tolerierten sie zwar, andere aber, besonders die französischen, griffen sie heftig an und verwarfen sie auf der Synode zu Gap als Irrlehre. ellauri196.html on line 61: Von einem urteilslosen Menschen heißt es, ihm fehle die „altera pars Petri“. Die gewöhnlichere Ausdrucksweise, die auch Kant gebraucht, ist die, es fehle ihm an der „secunda Petri“ (KrV B 173 Anm.). Diese Redewendung bezieht sich auf den zweiten Teil der Logik von Ramus (Institutiones dialecticae). Er behandelt das Urteilsvermögen (De iudicio). ellauri196.html on line 224: I thought that love would last for ever: I was wrong. Mä luulin et tää olis ikuista; erehdyin. ellauri196.html on line 237: About suffering they were never wrong, Kärsimyxen suhteen he eivät koskaan tehneet erehdystä, ellauri196.html on line 241: How, when the aged are reverently, passionately waiting Että kun ikäihmiset odottelee hartaasti tunteella ellauri196.html on line 242: For the miraculous birth, there always must be Syntymän ihmettä, niin täytyy samaan aikaan olla ellauri196.html on line 248: Where the dogs go on with their doggy life and the torturer's horse Missä koirat jatkaa koiranelämää ja kiduttajan hevonen ellauri196.html on line 258: Had somewhere to get to and sailed calmly on. Oli jonnekin matkalla ja jatkoi purjehdusta tyynenä. ellauri196.html on line 274: awake tingling hereillä helähdellen ellauri196.html on line 283: there was oli vain ellauri196.html on line 291: Some idiot suggests that Auden's most famous poem, ‘Funeral Blues’, is ‘misread’ as sincere elegy when it was intended to be a send-up or parody of public obituaries. What an infantile idea! Rather, Auden's point is: We must make fun of one another AND die. Auden oli mielestäni suht hyvä, vahinko vaan että se näyttää Lewisin naziapulaiselta. ellauri196.html on line 296: Kun työväki vähenee, kirjastokin tekee poistoja. Nyt saavat mennä 1900-luvun idealistisosialistit ja niiden häntyrit, kuten Joel Lehtonen. Joel käänteli monenlaisia radikaalejakin kirjoja, niiden joukossa sellainenkin klerikaali antiradikaali kuin Jeremias Gotthelf. ellauri196.html on line 298: eremias">Jeremias Gotthelf (4. lokakuuta 1797 Murten, Sveitsi – 22. lokakuuta 1854 Lützelflüh, Sveitsi) oli sveitsiläisen kirjailijan ja pastorin Albert Bitziusin käyttämä salanimi. ellauri196.html on line 322: Jeremias Gotthelf sai Samuel Burilta 20-frangin rahan vuonna 1997, 200-vuotissyntymäpäivänään. Valitettavasti Jeremias oli ehtinyt jo kuolla. ellauri196.html on line 340: August Strindberg: Avioelämää: kaksitoista kertomusta avioelämästä, ensimmäinen osa. K. Kaatra, Tampere 1907 (alkuteos Giftas) Mullonse. ellauri196.html on line 342: August Strindberg: Avioelämää: kahdeksantoista aviojuttua, toinen osa. K. Kaatra, Tampere 1907 (alkuteos Giftas) Mullonse. ellauri196.html on line 472: Nyt on jääkarhuilla mieli mustana kun jäälautta on sulanut ja kahvi kaatunut lämminneeseen napamereen. Alahalla allin mieli polkiessa laihaa sumppia. ellauri196.html on line 486: Kyse on kansanluonteesta, jota on muovannut ja edelleen terävöittänyt Schweizin oma poika Calvinus. Rousseau ja Bitzius on kuin 2 marjaa. Lapset käy rahakauppaa keskenään kaniineista, kreuzereita tinkivät. Emännät vertailevat kasvuja silmä kovana. Jumalan kiitos! Tuo pellava on kehnompaa kuin meidän. Mutta varsin kauniit nauriit saivat Trinin vähän kateexi. Elsi antaa siemeniä lahjaxi mutta laittaa salaa huonompaa siementä sekaan. Äijät vittuilevat ja hierovat kauppoja sillä aikaa tallissa. Louisdoori on kultaraha, arvoltaan noin 20 markkaa. Koko porukka on läskejä laajaperseitä, kaiken aikaa istuxivat ruualla. Trini pääsee vaununpenkille vasta 3. yrityksellä. Sitten sullottiin vaunuihin lapset joiden taskusta vehnäset vielä tirkistelivät. Lopuxi isäntä, jonka mahtavan puon takaa lapset tuskin näkyvät. ellauri196.html on line 525: ”Itäraja kulkee aluksi Hauranin ja Damaskoksen alueiden välitse, ja Gileadin ja Israelin maan välissä on rajana Jordan[-joki] aina Itäiseenmereen [Kuolleeseenmereen] ja Tamariin saakka. Tämä on itäraja.” ellauri196.html on line 529: ”Mooses nousi Moabin tasangolta Nebonvuorelle, Pisgan huipulle, joka on Jordanin itäpuolella vastapäätä Jerikoa. Herra näytti hänelle koko maan: Gileadin, Danin, Naftalin, Efraimin ja Manassen alueet ja koko Juudan maan läntiseen mereen saakka, Negevin sekä Jordanin alangon.” ellauri196.html on line 620: The AFL was the largest union grouping in the United States for the first half of the 20th century, even after the creation of the Congress of Industrial Organizations (CIO) by unions that were expelled by the AFL in 1935. The Federation was founded and dominated by craft unions throughout its first fifty years, after which many craft union affiliates turned to organizing on an industrial union basis to meet the challenge from the CIO in the 1940s. In 1955, the AFL merged with the CIO to create the AFL–CIO, which has comprised the longest lasting and most influential labor federation in the United States to this day. ellauri196.html on line 622: Its fundamentally conservative "pure and simple" approach limited the AFL to matters pertaining to working conditions and rates of pay, relegating political goals to its allies in the political sphere. The Federation favored pursuit of workers' immediate demands rather than challenging the property rights of owners, and took a pragmatic view of politics which favored tactical support for particular politicians over formation of a party devoted to workers' interests. The AFL's leadership believed the expansion of the capitalist system was seen as the path to betterment of labor, an orientation making it possible for the AFL to present itself as what one historian has called "the conservative alternative to working class radicalism." ellauri196.html on line 624: However, in the 1900s (decade), the two parties began to realign, with the main faction of the Republican Party coming to identify with the interests of banks and manufacturers, while a substantial portion of the rival Democratic Party took a more labor-friendly position. While not precluding its members from belonging to the Socialist Party or working with its members, the AFL traditionally refused to pursue the tactic of independent political action by the workers in the form of the existing Socialist Party or the establishment of a new labor party. After 1908, the organization´s tie to the Democratic party grew increasingly strong. ellauri196.html on line 628: The Great Depression were hard times for the unions, and membership fell sharply across the country. As the national economy began to recover in 1933, so did union membership. The New Deal of president Franklin D. Roosevelt, a Democrat, strongly favored labor unions. ellauri196.html on line 631: Lewis argued that the AFL was too heavily oriented toward traditional craftsmen, and was overlooking the opportunity to organize millions of semiskilled workers, especially those in industrial factories that made automobiles, rubber, glass and steel. In 1935 Lewis led the dissenting unions in forming a new Congress for Industrial Organization (CIO) within the AFL. Both the new CIO industrial unions, and the older AFL crafts unions grew rapidly after 1935. In 1936 union members enthusiastically supported Roosevelt's landslide reelection. Proposals for the creation of an independent labor party were rejected. ellauri196.html on line 633: In 1945 and 1946, an unprecedented wave of major strikes affected the United States; by February 1946 nearly 2 million workers were engaged in strikes or other labor disputes. Organized labor had largely refrained from striking during World War II, but with the end of the war, labor leaders were eager to share in the gains from a postwar economic resurgence. ellauri196.html on line 657: Sataman pappi Isä Barry (Karl Malden) vastustaa aktiivisesti rikollisjärjestöä ja kertoo Terrylle murhan tapahtuneen koska murhattu aikoi paljastaa Johnny Friendlyn ja ammattiyhdistystoiminnan korruptuneisuuden. Pappi pyytää Terryä asettumaan gangstereita vastaan, mutta Terry on vastahakoinen. ellauri196.html on line 679: Brando harbored far more enmity for his father, stating, "I was his namesake, but nothing I did ever pleased or even interested him. He enjoyed telling me I couldn't do anything right. He had a habit of telling me I would never amount to anything. I would never become The Most Important Person of The Century. And he was right." ellauri196.html on line 687: Despite being commonly regarded as a method actor, Brando disagreed. He claimed to have abhorred Stanislavski´s teachings. He said that actors were like breakfast cereals, meaning they were predictable.´ ellauri196.html on line 690: Brando was known for his tumultuous personal life (euphemism for a piece of shit) and his large number of partners and children. He was the father to at least 11 children, at least three of whom were not his. Like a large number of men, he too, had homosexual experiences, and he was not ashamed. If Wally had been a woman, he would have married him and they would have lived happily ever after and had a bunch of kids. Now all they got were some brown pickaninnies. ellauri196.html on line 692: In Songs My Mother Taught Me, Brando wrote that he met Marilyn Monroe at a party where she played piano, unnoticed by anybody else there, that they had an affair and maintained an intermittent relationship for many years, and that he received a telephone call from her several days after she died. He also claimed numerous other romances, although he did not discuss his marriages, his wives, or his children in his autobiography. ellauri196.html on line 703: Hesekiel (יְחֶזְקֵאל "Jumala ei tapa vaan vahvistaa", hepreaksi Yəḥezqel) oli yksi Israelin profeetoista. Hän oli papin (Phil Cohen) poika ja toimi itsekin pappina Jerusalemin temppelissä. Ezekiel, like Jeremiah, is said by Talmud and Midrash to have been a descendant of Joshua by his marriage with the proselyte and ex-prostitute Rahab. Hänet vietiin Joakin von Ankan ja muun herrasväen mukana pakkosiirtolaisuuteen Babyloniin vuonna 597 eaa. Hänen nimissään on Raamatun Vanhan testamentin Hesekielin kirja, joka on Hesburgereita koskevien tietojen päälähde. ellauri196.html on line 718: Ezekiel and his contemporaries like Jeremiah, another prophet who was living in Jerusalem at that time, witnessed the fulfilment of their prophecies with the siege of Jerusalem by the Babylonians. ellauri196.html on line 719: Some statements found in rabbinic literature posit that Ezekiel was the son of Jeremiah, who was (also) called "Buzi" because he was despised by the Jews. ellauri196.html on line 727: According to the Bible, Ezekiel and his wife lived during the Babylonian captivity on the banks of the Chebar River, in Tel Aviv, with other exiles from Judah. There is no mention of him having any offspring. Josephus claims that Nebuchadnezzar of Babylonia's armies exiled three thousand Jews from Judah, after deposing King Jehoiakim in 598 BCE. Ärsyttävimmät kiljukaulat johtoportaasta vietiin jäähylle. Jesaja kuului Jahven hoviin, Hese oli bloody peasant. ellauri196.html on line 731: According to Jewish tradition, Ezekiel did not write his own book, the Book of Ezekiel, but rather his prophecies were collected and written by the Men of the Great Assembly. ellauri196.html on line 738: Montale ha scritto relativamente poco. Il poeta può solo dire "ciò che non siamo": è la negatività esistenziale vissuta dall'uomo novecentesco dilaniato dal divenire storico. Pieni negatiivisuus ei ole ylläri, kun muistaa maailmansodat. Vaikkei tää 21. vuosisata juuri näytä positiivisemmalta. Il poeta crede di trovare una risposta, una soluzione al problema del "male di vivere": ad esempio, frutti di mare o alcune figure di donne. Montale esalta lo stoicismo etico di chi compie in qualsiasi situazione storica e politica il proprio dovere. Perche no il epicurismo? Tärkeintä sille oli la ricerca di propria dignità. No se pääsikin elinkautisexi senaattorixi. Eli taas tätä tuttua: tiukka mutru huuleen ja selkä vastatuuleen. Paska reisu mutta tulipahan tehtyä. Se trendas sotavuosina. ellauri196.html on line 743: Il poeta del male di vivere bon vivant ellauri196.html on line 748: Now I´ve heard there was a secret chord ellauri196.html on line 771: There´s a blaze of light in every word ellauri196.html on line 815: che la sventura di appartenere a un multiplo että multippeliin kuulumisen epäonni ellauri196.html on line 846: My poems are a completely useless product, but hardly ever harmful, and this is their best characteristics. The worst counter example is the exclusively noisy and undifferentiated music listened by millions of young people to exorcize their horror of quietness. Mass communication, radio, and especially television, have attempted, not without success, to annihilate every possibility of solitude and reflection. ellauri196.html on line 849: There is a great sterility in all this, an immense lack of confidence in domestic sex life on the sofa. In such a landscape of hysterical exhibitionism, what can be the place of poetry, the most discrete of arts? Under the sofa at best, I fear. ellauri196.html on line 851: So-called lyrics is at work, self-proclaimed poets like Bob Dylan fall into step with new times. Poetry becomes acoustic guitar and visual effects again, as it was in the times of Erato. The words splash in all directions, like the explosion of dynamite, there is no true meaning, but a verbal earthquake with many epicenters. Decipherment is not necessary, in many cases the aid of the psychoanalyst may help. ellauri196.html on line 853: The poem becomes translatable, and this is a new and suspect phenomenon in the history of esthetics. There is also poetry written to be shouted in a square in front of an enthusiastic crowd. ellauri196.html on line 854: The great poet Majakovsky, having read one or more of my poems translated into Russian, said: “Here is a poet I like. I would like to be able to read him in Italian.” ellauri196.html on line 865: Male di vivere Pahaa oloa ellauri196.html on line 867: Spesso il male di vivere ho incontrato: Olen usein kohdannut elämisen pahuuden: ellauri196.html on line 872: che schiude la divina Indifferenza: joka avaa jumalaisen välinpitämättömyyden: ellauri196.html on line 884: Sitä lyödään lentoon notkealla kepillä parrun päältä, jonka tyvi on maassa ja latva noin puolentoista jalan korkuisella tuella ja johon se istutetaan savella kiinni. Noin kahdenkymmenen askeleen päähän parrusta on merkitty sen piirin raja, jonka sisälle hurnuksen on pudottava tai jonka sisällä se on pysäytettävä. Tämä piiri tahi maali on heittopuolelta tavallisesti kymmenestä kahteenkymmeneen jalkaan leveä, usein piirretään se syrjiltä laajemmaksikin kuin lyöntipuolelta, mutta päätä sillä ei ole, vaan on se pituudeltaan rajoittamaton, hurnusta saa lyödä niin etäälle kuin voimat riittää. Tämän piirin sisäpuolella täytyy pysäyttää tuo huimaa vauhtia lentävä kiekko suurilla puisilla lapioilla, joissa on lyhyet varret. Tuota pysäyttämistä sanotaan tappamiseksi. Jos hurnus putoaa tappamatta maahan piirin sisäpuolelle, niin lyönti oli hyvä, mutta jos otetaan kiinni tai putoaa kolmasti peräkkäin maahan maalin ulkopuolelle, täytyy lyöjän heretä lyömästä. Kummassakin leirissä on miehiä yhtä monta ja ne lyövät ja tappavat vuorotellen hurnusta. Jos nyt yhden leirin kaikki jäsenet ovat menettäneet lyöntioikeutensa kun hurnus joko on saatu kiinni tai on pudonnut maalin ulkopuolelle, niin laskevat he hyvät lyönnit yhteen ja siirtyvät sitten maalin puolelle ottamaan kiinni hurnusta. ellauri196.html on line 898: Elfriede Jelinek, an Austrian Jew, won the Nobel in Literature in 2004. According to the committee, she got it for revealing the absurdity of society´s cliches and their subjugating power. Take that, society´s cliches! One Swedish Academy member wasn´t exactly a fan. He quit in a fit, claiming that Jelinek´s writing is "whining, unenjoyable public pornography". Bet if it had been enjoyable private pornography, then his stance would have been different. ellauri196.html on line 901: She declined to attend the award ceremony in Stockholm, saying she was "not in a mental shape to withstand such ceremonies." ellauri196.html on line 911: Manchmal vulgär, manchmal jugendlich-trotzig; hin und wieder obszön, häufig auch recht kühl. Die Gedichte als ihre frühesten Arbeiten sind weitgehend unbekannt und kaum besprochen. Dabei löste schon die erste Gedichtpublikation in der Zeitschrift der katholischen Jugend Aspekte 1967 einen kleinen Skandal aus. Die redaktionelle Verantwortliche Heide Pils wurde entlassen. Begründung: sittliche Gefährdung der jungen Leser, insbesondere der Priesterseminaristen.. ellauri196.html on line 919: Dieses Gedicht beschreibt ganz deutlich einen Gewalttat. Früher wurden die Knollen des Knabenkrauts auch als Aphrodisiakum verwendet, weil sie optisch an Hoden erinnern. Interessant dabei ist die Gegenüberstellung des Knaben mit der Form der Orchideenblüte, die eine Analogie zur Vulva aufweist. Es ist sehr relevant, im „märzenhauch“ nicht nur die Frühlingspriese erkennen, sondern auch ein Wortspiel mit der Biersorte Märzen. Die Farbe „Rot“ stehe als Zeichen der Fruchtbarkeit. Das ist auf die Röte des Leibes zurückzuführen, etwa gerötete Wangen oder stark durchblutete Geschlechtsorgane. Erotik und Ekel stehen nebeneinander. Nicht zuletzt ist die auffallende Konzentration auf Körper im Gedicht („zunge“, „mund“, „nackenschweiß“, „zähnchen“, „finger“, „halse“) dafür ausschlaggebend. Sexualisiert meint doch hier keinen erregenden Zweck. ellauri196.html on line 922: um es zu vervollständigen. Auch kann Froschkönig damit als Geschichte über die sich entwickelnde Sexualität während der Pubertät gelesen werden. Verdeutlicht wird das durch die Metapher des Brunnens, in den der Frosch springt. Was mit den nachkommenden Abschnitten folgt, ist eine auch telegrammstilartige, Eindrücke bereitstellende Aneinanderreihung von Bildern dieser Gewaltszene. ellauri196.html on line 924: In Märchen geht es wiederum um einen männlichen wölfischen Gewaltakt an Kindern. Das Fressen der Geißlein ist wohl wie in Rotkäppchen nicht als Kannibalismus zu bewerten, sondern auch mit einer sexuellen Komponente zu verstehen. Die Referenz auf Dornröschen ist eindeutig. Erst durch den Kuss des Mannes erwacht sie aus dem Koma. Es stellt sich die Frage nicht nur nach den Handlungsmächten und abhängigkeiten, sondern auch nach dem Konsens dieser Handlung. ellauri196.html on line 926: Die Katze ist ein alltäglicher Synonym der Fotze. Sie kann als Symbol generell und speziell als „Symbol des Weiblichen und der erotisch-sexuellen Anziehung bzw. Gefährdung“, wozu besonders die Nachtaktivität und Wollust der Katze beiträgt. „Gelb“ lese ich hier als stellvertretend für Körperflüssigkeiten wie Urin und Samen. Hier stellt sich die Frage, welcher Saft? Giebel ist Venushügel, was sonst. „Knabenrot“ habe ich schon das männliche Glied beschrieben. Zusätzlich kann das Rot für Blut stehen, ins Besondere als Zitat der Defloration. Tatsächlich gibt es kein Jungfernhäutchen im Sinn einer zu durchtrennenden Folie, jedoch war (und ist leider teilweise nach wie vor) das Blut bei der (ersten) Penetration der Beweis von Jungfräulichkeit. Wenn manche Frauen (beim ersten Mal) bluten, kommt das von (kleinen) Verletzungen in der Vagina. Ich weiss, ich weiss! ellauri196.html on line 932: Es sind mehrere Bilder, die sich hier überlagern: die noch nicht getrennten Körper, die Spuren der Verletzungen an der Haut, die durch Gegenstände oder Hände verursacht wurden. Es ist auf jeden Fall das Zeugnis sexualisierter Gewalt. Es sind auch Narben, die niemals vergehen. frühling hat uns zurück geholt in eine frühlingshafte Idylle und romantische Liebesvorstellung. Es ist so, als wäre nichts gewesen. ellauri196.html on line 934: Im Metzger Lexikon Literatur is die Unterscheidung von pornografischer und erotischer Literatur nett beschrieben. Während erstere „durch die gleichermaßen produktive wie rezeptive Wirkungsabsicht , sexuell zu erregen bzw. erregt zu werden“ gekennzeichnet ist (lies: unmittelbares wanken), beschreibt die erotische Literatur eine „im weiteren Sinn Sammelbez. für alle denkbaren Arten von fiktionaler Lit., die Liebe oder Sexualität zum Gegenstand haben.“ ellauri196.html on line 938: Es war mir wichtig, den Blick auf das Obszöne nicht aus männlicher, sondern aus weiblicher Sicht zu zeigen. Pornographie ist nicht das Beschreiben von Vögeleien oder das Beschreiben von nackten Leuten, die irgendwas miteinander machen. Pornographie ist die Darstellung der Frau als Hure. Also ihre Freigabe zu Quälereien, zu Erniedrigungen und ihre Lust daran. Es ist unfair daß es einer Frau nicht gestattet ist, radikale Dinge zu schreiben. ellauri197.html on line 72: Anglosaxien nk. poem analyysit on syvältä, ne on tarkoitettu Detective Inspector Lewisin kaltaisille moukille. Ne on kuin koirankakkaa pennyloafereille ja Oxford-kengille. ellauri197.html on line 82: Yeats engages with several important themes in ‘Down By the Salley Gardens’ such as memory and love/relationships. There is also a great deal of regret underneath these primary themes. The speaker spends the poem looking back at a failed relationship, one that he surely regrets and would like to go back and change. He knows exactly what he did wrong, in fact, his love warned him about it several times and he didn’t listen. This is likely part of what makes the loss so painful, even though a great deal of time has passed. ellauri197.html on line 88: Yeats chose to make use of a rhyme scheme that sticks to the even-numbered lines. The odd-numbered lines have a few slant rhymes, or imperfect or half-rhymes, but nothing quite as exacting as can be found in the even lines. ellauri197.html on line 98: In the first stanza of ‘Down By the Salley Gardens,’ the poet begins by making use of the line that later came to be used as the title of the poem. He describes how there was a place, in the “sally gardens,” where he used to meet his love. The word “salley” may refer to an actual location, perhaps on the banks of the river near Sligo, or it might refer to “sallow,” a kind of tree. ellauri197.html on line 106: The second stanza is very similar to the first. There are several examples of repetition. The speaker begins by describing himself standing with his love “In a field by the river” rather than in the “salley garden”. Either way, the setting is natural and likely beautiful. The scene is made even more pleasing by the fact that he was with someone he loved and she was touching his shoulder with her “snow-white hand”. Here, readers should notice the repetition of “snow-white”. This time rather than describing her feet he’s thinking about her hand. He remembers how she asked him at that moment to “take life easy”. This is almost exactly the same as in the first stanza. But, now it’s revealed that the speaker’s inability to take it “easy” stretches to his life beyond his relationship with this woman. ellauri197.html on line 112: Readers who enjoyed ‘Down By the Salley Gardens’ should also consider readings some of Yeats’ other love-based poems. For instance, a good way to go on are ‘He Wishes His Beloved Were Dead’ and ‘Never Give All the Heart’. Other similar poems by other poets about love include ‘How Happy I Was If I Could Forget’ by Emily Dickinson and ‘Love’s Organ's Growth’ by John Donne. Lady readers might also be interested in ‘Memory’ by Christina Rossetti and ‘In Memory of a Happy Day in February’ by Anne Brontë. ellauri197.html on line 137: He it has found shall find therein Se joka löytää sen löytää jotakin ellauri197.html on line 144: There's not a bird of day that dare Ei mikään ilolintu voi ellauri197.html on line 160: Maanantaina vietiin Lean kuhmuuntunut rannerengas Osk. Lindroosille korjattavaksi. Seijan asioidessa kazelin vitriinissä kelloja, Tissotin kellojen vieressä oli toisia joiden brändi oli Harry Clifton. Sama Harry! Mikä yhteensattuma! Yrittääkö jumala sanoa sillä nimenomaan mulle jotakin? Puhu selvemmin, älä mumise! Kazo tännepäin kun puhuttelen sinua! ellauri197.html on line 162: Henry Talbot de Vere Clifton (1907–1979) was an eccentric, British aristocrat, poet, race horse owner, art collector and film producer. He spent some time in Hollywood during the early 1930s and, in the mid 1930s, produced films in Britain. In the 1930s and 40s he had three books of poetry published. ellauri197.html on line 168: Clifton was a gambler and in 1957 the Evening Standard described his behaviour in the Monte Carlo casino: “Tall, bearded, always dressed in heavy tweeds with a heavy brown scarf wrapped around his neck....he is notable for heavy gambling carried out with the appearance of complete unconcern, and sudden outbursts of indiscriminate generosity.” He often fell prey to conmen and lost a great deal of money through ill advised business deals. When warned that one of his acquaintances was dangerous he replied “Oh, I know, but you see I like bad types!” Many of his projects were started with great enthusiasm but he quickly lost interest and dropped them, these included the construction of a zoo and plans for a new town on his Lancashire estate. ellauri197.html on line 174: He died childless in 1979, having squandered his family's wealth of several million pounds and sold their thousands of acres of land and other properties including the family seat of Lytham Hall that had belonged to the Clifton family since 1606. When he died he was almost penniless and was residing in a small rundown hotel in Brighton. ellauri197.html on line 176: Clifton's three books of poetry were published by Duckworth. The first was Dielma and Other Poems in 1932 and then followed Flight in 1934. One commentator has said that “Clifton was particularly adroit at poems honouring – and marvelling at – women” and the Times Literary Supplement stated that “His lyrics are a gracious tribute to the beauty of women”. These were fairly conventional poems unlike his final work Gleams Britain's Day published in 1942. The Spectator described it as “expressing in a sort of prophetic certitude opinions upon religion, patriotism, love, art, war and peace, which he puts in unconventional verse”. The reviewer stated that the book was “the product of a curious, whimsical mind, full of energy, squandering it on half-digested ideas”. W B Yates dedicated his poem, Lapis Lazuli, to Clifton who had given him a valuable Chinese lapis lazuli carving. ellauri197.html on line 178: Yeats' poem was completed in 1936. Yeats, in an oft quoted letter, describes the gift thus: "Lapis Lazuli carved by some Chinese sculptor into the semblance of a mountain with temple, trees, paths, and an ascetic and pupil about to climb the mountain. Ascetic, pupil, hard stone, eternal theme of the sensual east. The heroic cry in the midst of despair. But no, I am wrong, the east has its solutions always and therefore knows nothing of tragedy. It is we, not the east, that must raise the heroic cry." (Letter to Dorothy Wellesley (as in Wellesley College?) July 6 1935) ellauri197.html on line 203: Delight to imagine them seated there; On kiva ajatella niitä perillä; ellauri197.html on line 204: There, on the mountain and the sky, Siellä vuorella laajan taivaan alla, ellauri197.html on line 214: If art is to assist in mitigating sorrow, turbulence, and evil, then it must filter out the bathos that brings on hysterics. Art serves society as a sort of safety valve wherein viewers view the performance with some distance. That distance must then be framed in a way that not only lowers the temperature on sorrow but also elevates with the beauty of the truth the content portrays. ellauri197.html on line 225: He wishes his Beloved were Dead Kulzi kutistin kakarat ellauri197.html on line 229: Were you but lying cold and dead, Kunpa olisit rojollasi kylmänä ja kalmona, ellauri197.html on line 230: And lights were paling out of the West, Ja valot haalenisivat lännen suunnalla, ellauri197.html on line 234: Forgiving me, because you were dead: Antaisit anteexi kerta olet vainaja: ellauri197.html on line 241: While lights were paling one by one. Samalla kun valot haalistuvat 1 kerrallaan. ellauri197.html on line 293: ‘How Happy I Was If I Could Forget’ is a two-stanza work where the narrator takes the reader through a series of confusing verb tenses and language choices to represent the overall lack of clarity she has for the memory that she wishes she “could forget.” The cyclical state of the stanzas’ disorganization, additionally, reflects that the narrator feels trapped in her confused loop from the memory, and the reader could finish ‘How Happy I Was If I Could Forget’ without knowing what the troubling memory is. This is yet another method of revealing the narrator’s confusion over the memory. Just as she does not know how to treat the memory, the reader does not know solid details about the memory. From start to finish then, this is a work that is structured perfectly to share and represent the narrator’s confusion. ellauri197.html on line 295: The shift in verb tenses is remarkable in this first stanza to address the narrator’s unclear thoughts that are connected to whatever memory she wishes to “forget.” Within the first two lines of ‘How Happy I Was If I Could Forget’, the reader encounters past tense in “was” and the subjunctive imagined prospect of “if I could forget.” This “if” indicates that this is only a wish the narrator has, meaning it is not past, present, or future because it has not happened and will not definitively ever happen. From there, the narrator turns to the present tense by saying, “how sad I am.” There is no clear way that all of these verb tenses senspibly link up, and this grammatic confusion mirrors how uncertain and shaken the narrator is from this memory’s lingering presence. ellauri197.html on line 297: This grammatical confusion continues in the third line where there is no subject given for the sentiment. Nothing is stated as the thing that “[w]ould be an easy adversity,” so structurally, the statement lacks clarity. A more correct formulation would be given by ellauri197.html on line 303: The reader can infer, whatever this memory is, that it is not a good one because if it were pleasant, the narrator would not be “happy” to “forget” it, and also because the situation linked to it is noted as an “adversity.” Not only is that memory evidently unpleasant, but the scenario has an “advers[e]” effect on her current life. ellauri197.html on line 305: An interesting thing to note, however, is that the “adversity” is treated in a beautiful way by being addressed as a “Bloom.” The capitalization can be written off with the notion that even a bad memory could be important enough to merit capitalization, but a “Bloom” has a connotation of natural beauty and livelihood. This could simply mean the negativity from the circumstance grows with time, but the choice of such a soft verb gives the feeling that the narrator has warm feelings about whatever happened to cause this bad memory—maybe a relationship she loved but lost or a friend who was dear but forsaken. This would again give a reason for the grammatical chaos of the lack of subject and mismatched verb tenses since, it seems, the narrator does not know how she feels about the memory. ellauri197.html on line 309: Once more, the variation of verb tenses happens within this stanza to continue the representation of her uncertain mind frame since the “Bloom [k]eeps making November difficult,” which is present tense, but she “was almost bold,” which is past tense. Though there is a logic behind this particular verb tense change, the pattern is still striking enough to merit mention. ellauri197.html on line 317: Whichever is the correct explanation, the word choice makes the reference to “November” more sensible since it is the month that is on the brink of winter. In this, “November” is an indication that she is very close to being submerged into “the cold” of her sorrow over the memory, and that sorrow can cause her happiness and liveliness to “perish” just as winter can steal the livelihood of plants and nature. ellauri197.html on line 319: It is also noteworthy that she speaks of “perish[ing] of the cold,” not “in the cold.” This treats “the cold,” or the devastation from the memory, like a disease rather than a weather detail, which furthers the paradox of how the situation remembered is treated. In the first stanza, it “Bloom[s].” Here, it has essentially become a disease. This again mirrors the uncertainty and lack of clarity within the narrator’s thoughts regarding the situation. ellauri197.html on line 325: What the fuck? The idiot who wrote the analysis could not parse the poem! All that takes place in the first 2 lines of poem is that a Chomsky topicalization transformation moves the clausal objects of the main verbs to the front. There is nothing the matter with the tenses in the poem, it is all quite run of the mill. ellauri197.html on line 337: In ‘Love’s Organ's Growth’, the poet says that love is not a quintessence or pure and simple stuff despite its sustaining and life-giving properties. Rather, it is mixed stuff, a mixture of different elements, both spiritual and physical. That is why it affects both the body and the soul; it causes both spiritual and physical arousal. It does cure not because it is the quintessence, but on the homeopathic principle, of “like curing the like”. It cures all sorrow only by giving more of it. Love is neither infinite nor “pure stuff”, but has a mixed nature like grass which grows with spring. ellauri197.html on line 339: Oh, and love is mixed stuff, a mixture of both spiritual and physical elements. Though like the grass in this respect, it is different from it in another way. While the grass loses its life and vitality with the winter, there is no such loss in the power of love, though there may be a temporary one in love's organ. In this respect, it may be likened to a sex organ inserted in an emergency, but never withdrawn before the emergency is over. ellauri197.html on line 370: Those, like so many spheres, but one heaven make, Niistä, kuten sfääreistä, syntyy vain 1 taivas, ellauri197.html on line 385: In the second stanza of ‘Love’s Organ's Growth’, this love is like a medicine that cures sorrow (on the homeopathic principle) by giving the patient more sorrow. Love is not a pure and unmixed essence that has sustaining and curative powers. It is rather a compound, mixed stuff, made up of different elements or experiences, and hence it causes pain and suffering both to the soul and the senses. ellauri197.html on line 387: When the poet says: “not only be no quintessence”, he means to refer to the medieval belief of Quintessence, which was regarded as “the pure essence of anything”, containing within itself all the creative and sustaining virtues. It was ‘pure’ and ‘simple’ and not a mixture or compound of a number of different elements or ingredients. It was supposed to have the power of sustaining, nourishing, and strengthening. ellauri197.html on line 391: In fact, love is a mixture of different elements. That is why; it is sometimes passive and at other times active (that is; it is both spiritual and physical, both of the mind and the body). Sometimes it acts, and at other times it contemplates. It is an activity both of the mind and the body. ellauri197.html on line 395: The poet here in ‘Love’s Organ's Growth’ says his love is not made larger by the spring, but more prominent, as in heaven, stars are not enlarged but revealed by the sun (the poet may mean here that as we would not be able to see the stars were not for the light which they reflect from the sun so we would not know of the existence of love, which is not for the bodily consequences of the union of souls. ellauri197.html on line 401: Through this extract of ‘Love’s Organ´s Growth’, the poet, John Donne, says that if love takes such additions (gentle love deeds), as more circles are produced by one stirred in water, those, like so many spheres, make only one heaven, for they are all centered in her. When the poet says: Spheres, he refers to the Ptolemaic astronomy, the spheres were a series of concentric hollow globes which revolved around the earth and carried the heavenly bodies with them. There were supposed to be nine such hollow globes and together they made up what we call the ‘heaven’. ellauri197.html on line 403: Here the term ‘concentrique’ means one circle within the other, or circles or globes with a common center. Here this common center is earth. Hence the spheres were supposed to be concentric or centered upon the earth. The first four lines of this extract can also be analyzed like: just as when water is stirred additional circles are produced by the original one, then these new additions will only constitute one heaven, like the spheres in the Ptolemaic astronomy form only one heaven; and that is because all these additions will be centered on you, just as in that system the spheres are all centered on the earth. ellauri197.html on line 425: Were far away from me, Kaukana jossain muualla. ellauri197.html on line 426: The sun shone on the withered grass, Aurinko paistoi risukasaan, ellauri197.html on line 449: I felt there was a God on high Musta tuntui eziellon jumala ellauri197.html on line 450: By whom all things were made. Joka on tän kaiken väsännyt ellauri197.html on line 462: Were graciously revealed. Näkyivät oikeassa koossa. ellauri197.html on line 464: But while I wondered and adored Mut vaikka mä ihastelin ellauri197.html on line 494: hypogamy refers to the inverse: marrying a person of lower social class or status (colloquially "marrying down"). Both terms were coined in the Indian subcontinent in the 19th century while translating classical Hindu law books, which used the Sanskrit terms anuloma and pratiloma, respectively, for the two concepts. ellauri197.html on line 500: The term gold-digger was a slang term that has its roots among chorus girls and sex workers in the early 20th century. The Oxford Dictionary[clarification needed] and Random House's Dictionary of Historical Slang state the term is distinct for women because they were much more likely to need to marry a wealthy man in order to achieve or maintain a level of socioeconomic status. than a man to marry a wealthy woman in order to achieve or maintain a level of socioeconomic status. ellauri197.html on line 505: Sharon Thompson's research has demonstrated how the gold digger stereotype or image has been used against women in the negotiation of alimony cases. The gold digger stereotype was also deployed in public discussions about "heartbalm" legislation during the 1930s, particularly breach of promise cases. The popularity of the gold digger image was a contributing factor to the nationwide push to outlaw heart balm laws in the middle and late-1930s in the United States. ellauri197.html on line 514: Loss of consortium was originally expressed in the Latin phrase "per quod servitium et consortium amisit" ("in consequence of which he lost [another person's] servitude and marital services"). The relationship between husband and wife has, historically, been considered worthy of legal protection. The interest being protected under consortium, is that which the head of the household (father or husband) had in the physical integrity of his wife, children, or servants. The undertone of this action is that the husband had an unreciprocated proprietary interest in his wife. The deprivations identified include the economic contributions of the injured spouse to the household, care and affection, and sex. ellauri197.html on line 520: Common law developed on the basis of this statute, such that the law extended from covering servants to covering family members. Since some family relationships were seen as analogous to property relationships (e.g. fathers owned their children and husbands owned their wives), harm done to family members could be seen as deprivation of benefits to the family member with legal control over them. ellauri197.html on line 522: For example, in Baker v Bolton (1808) 1 Camp 493, a man was permitted to recover for his loss of consortium from the carriage driver while his wife languished after a carriage accident. However, once she died from her injuries, his right to recover for lost consortium ended. (After the enactment of Lord Campbell's Act (9 and 10 Vic. c. 93) the English common law continued to prohibit recovery for loss of consortium after the death of a victim). In the 1619 case Guy v. Livesey, it is clear that precedent had been established by that time that a husband's exclusive access to the sexual services of his wife was considered to fall within the concept of 'consortium', and that an adulterer might therefore be sued for depriving a cuckold of exclusive access to the sexual services of his wife. Since adultery could not otherwise be prosecuted in secular courts for most of the period after the twelfth century, loss of consortium became an important basis for prosecution for adultery in English law. ellauri197.html on line 528: A study done by the University of Minnesota in 2017 found that females of all species generally prefer dominant males as mates. Women rated "good financial prospect" higher than did men in all cultures. In 29 samples, the "ambition and industriousness" of a prospective mate were more important for women than for men. ellauri197.html on line 530: Women are more selective in their choice of marriage partners than are men. Studies of mate selection in dozens of countries around the world have found men and women report prioritizing different traits when it comes to choosing a mate, with men tending to prefer women who are young and attractive and women tending to prefer men who are rich, well-educated, ambitious (hence attractive). ellauri197.html on line 532: As societies shift towards becoming more gender-equal, women's mate selection preferences shift as well. The more gender-equal a country, the likelier male and female respondents were to report seeking the same qualities as each other rather than different ones, i.e. rich, young and attractive. ellauri197.html on line 536: An empirical study examining the mate preferences of subscribers to a computer dating service in Israel had a highly skewed sex ratio (646 men for 1,000 women). ellauri197.html on line 544: In a 2016 paper that explored the income difference between couples in 1980 and 2012, Chinese researcher Yue Qian noted that the tendency for women to marry men with higher incomes than themselves still persists in modern China. ellauri197.html on line 563: Dessa företag har stängt alla affärer och kontor i Ryssland, lämnat gemensamma projekt med ryska bolag och levererar inga reservdelar till den ryska marknaden. ellauri197.html on line 575: I slutet av mars meddelade McDonald's att alla 850 restauranger i Ryssland tills vidare stängs. Även Kentucky Fried Chicken och Pizza Hut, som bägge ägs av Yum Brands, har lämnat Ryssland. Ikea, som har betraktat Ryssland som en strategisk marknad, lämnade Ryssland nästan genast. Apple säljer inte längre någonting i Ryssland, Boeing och Airbus levererar inga reservdelar. De internationella storföretagen anser sig inte ha råd att solka ner sitt rykte i en situation där Ryssland för krig i Ukraina – och nu misstänks för krigsbrott. ellauri197.html on line 606: Precious Photo: This is where a person carries a photo of a loved one who isn't with them around them at all times. This loved one can be somebody who is dead, far away for an extended period of time or the carrier may just be a Stalker with a Crush. If the person is dead, then this symbolizes the attachment that the carrier still has. If they're far away, then this shows that the carrier is anticipating their return. If the carrier is a stalker then there are thousands more where that one came from. It may also be an Orphan's Plot Trinket, usually when kept in a locket. Even still, if the photo is ruined, there are two possible outcomes: ellauri197.html on line 613: Tarkastaja Gently muistuttaa erehdyttävästi Suomen pienen tasavallan pientä presidenttiä Sauli Niinistöä. Ei vaan ulkonäöltä vaan varsinkin taantumuxellisten poliittisten näkemysten osalta. Vahva ääni oikealta brexitin puolesta, vastaan Skotlannin izenäistymistä, iso peukku Suomen ja Ruozin Nato-optiolle kunhan saadaan sovituxi hinnasta. Lännen rintamaan ei saa tulla aukkoja. Salomonin saarelaisten lipeeminen vinkuintiaanileiriin on kiireimmiten estettävä, muuten on Australian turvallisuus vaarassa, ja USA:n Tyynen meren herruus mennyttä. Törkyturpaisempi beatlestukka on mukana vaan foilina alleviivaamassa Gentlyn keskiluokan pyhimystä. Honor and dignity ja muuta sellasta perinteistä brittischeissea. Tony Blair. Assangen luovutus. Boris Johnsonin koronajuhlat. Siinähähän on näitä mallixi. ellauri197.html on line 639: Jossain varhaiskeväisessä skuzissa mä sitte vuodatin tän ruman salaisuuden sulle ja sä et edes hätkähtänyt vaan sanoit as you were, jatkakaa, hyvin menee mutta menköön. Sä tajusit et päästäxeni juhlituxi julkkixex mun ihan täytyy saada käydä huorissa, se on niinkö osa koko juttua. Muutenhan musta tulis ihan narsistisen izekeskeinen vaan yhden hengen kazomolla. ellauri197.html on line 645: Tämmönen syxypätkä sitte vielä, missä nuori Roope sovittelee izelleen täyttä hrahalaaria ja silinteriä, nokkalaseja, damaskeja räpylään sekä whiskereitä. Ja uskon varmuutta, Roopella on oma jumala, mammona, jonka panttina on sen onnenlantti. Roope kertoo miten siitä tuli maailman äveriäin ankka, ensin kengänkiilloittaja, sitten sijoittaja... ei vaan se luki liikaa satuja pikkupoikana eikä mennyt ulos muiden kanssa leikkimään. Aikamoinen kermaperse miehexeen. ellauri197.html on line 647: His father was a well-paid clerk for the Bank of England, earning about £150 per year. Browning's paternal grandfather was a slave owner in Saint Kitts, West Indies, but Browning's father was an abolitionist. Browning's father had been sent to the West Indies to work on a sugar plantation, but due to a slave revolt there, had returned. Browning's mother was the daughter of a German shipowner who had settled in Dundee, Scotland, and his Scottish wife. His paternal grandmother, Margaret Tittle, had inherited a plantation in St Kitts and was rumoured in the family to have a mixed-race ancestry including some Jamaican blood, but author Julia Markus suggests she was Kittitian rather than Jamaican. The evidence is inconclusive. Robert's father, a literary collector, amassed a library of some 6,000 books, many of them rare so that Robert grew up in a household with significant literary resources. His mother, to whom he was close (no tietysti), was a devout nonconformist and a talented musician. His younger sister, Sarianna, also gifted, became her brother's "companion" in his later years, after the death of his wife in 1861. His father encouraged his children's interest in literature and the arts. ellauri197.html on line 651: In March 1833, "Pauline, a Fragment of a Confession" was published anonymously by Saunders and Otley at the expense of the author, Robert Browning, who received the money from his aunt, Mrs Silverthorne. It is a long poem composed in homage to the poet Shelley and somewhat in his style. Originally Browning considered Pauline as the first of a series written by different aspects of himself, but he soon abandoned this idea. The press noticed the publication. However, it sold no copies. Mill oli oikeassa, narsistista jaaritusta. ellauri197.html on line 659: For a fair girl, that comes a withered hag. ellauri197.html on line 667: For here myself stands out more hideously. ellauri197.html on line 678: I cannot be immortal, nor taste all. O lord! where does this tend—these straggling aims!¹ ellauri197.html on line 691: On Mikki merelle lähtenyt kaarnapurrellaan! ellauri198.html on line 43: Whatever you do, do with Interest. ellauri198.html on line 45: Wherever you go, go as a Führer. ellauri198.html on line 70: Istutimme monta vuotta sitten Rauhixen pihaan 3 Moosexen palavaa pensasta taimista, jotka ostimme Perennapuutarha Pöntiseltä Kalkkisista. Sakari kuoli melko pian, ja Sirkkakin on huonossa hapessa, vain Olavi on ollut uskollinen herralle. ellauri198.html on line 116: Amerikka oli ällö paikka jo kun oltiin nuaaria. A great place for hamburgers but who'd wanna live there. Sarjasta True Detective tulee ilkeitä 80-luvun takautumia. Eise ollutkaan kuvattu Arkansoossa vaan Luisiaanassa. Häirizeviä matkijalintuja karkotettiin kotipesiltä haukkojen ja pöllöjen avulla, ei sentään kaadettu kannanhoidon nimissä kuin Audubonin lintuja tai työläisiä Republican Steelin pihalla. ellauri198.html on line 118: Academy Award-winner Mahershala Ali plays the lead role of state police detective Wayne Hays. In an interview with Variety, Ali revealed that he was originally offered a supporting role, as the main character was supposed to be white. However, pursuing a better choice for his career, he convinced Pizzolatto that he was suited for the lead despite the pigmentation handicap. Saatiinhan värivirhe sentään korjatuxi Alin ja Rolandin urakehityxen myöhemmissä vaiheissa. ellauri198.html on line 125: Warren kuului agraarikkojen ryhmään, jota johti John Crowe Ransom. Warren began as an enlightened conservative Southerner. Siis kumpana? Valistuxen vaiko taantumuxen peikkona? Agrarians, with Ransom in the lead, were determined to re-endow nature with an element of horror and inscrutability and to bring back a God who permitted evil as well as good—in short, to give God back his thunder.” His main question was ‘How is one to look at life?’ Taas 1 tollanen yearning-man, wannabe uskovainen joka kaipaa jämäkämpää jumalaa joka jakaa merkityxiä kuin hihamerkkejä. ellauri198.html on line 127: 1950-luvulta alkaen hän kirjoitti lähinnä lyriikkaa. Kaikki kuninkaan miehet on muokattu elokuvaksi kahteen otteeseen, vuonna 1949 ja vuonna 2006. Its title is drawn from the nursery rhyme "Humpty Dumpty". Se kertoo poliitikko Wille Rydmanin etenemisestä urallaan ja samanaikaisesta muuttumisesta entistä pahemmaxi ihmisenä. Willem esikuva Huey Pierce Long Jr. (30. elokuuta 1893 – 10. syyskuuta 1935), usein paremmin tunnettuna lempinimellä "Kingfish" oli yhdysvaltalainen demokraattisen puolueen poliitikko. Hän toimi Louisianan kuvernöörinä vuosina 1928–1932 ja Yhdysvaltain senaatin jäsenenä vuosina 1932–1935. Long tunnettiin radikaalina ja menestyksekkäänä vasemmistopopulistina, joka ajoi kuvernöörinä voimakkaita sosiaalisia reformeja ja perusti suuren laman aikana kunnianhimoisia julkiseen rahoitukseen perustuvia ohjelmia. Vastustajat arvostelivat häntä demagogiasta ja itsevaltaisesta vallankäytöstä. Longin lempinimi, "Kingfish" tuli hänen väittämästään "I'm a small fish here in Washington. But I am a kingfish to the folks down in Louisiana." ellauri198.html on line 129: Events convince Jack that dialectical materialism is an insufficient paradigm to explain history. "Though doomed, they had nothing to do with any doom under the godhead of the Great Twitch. They were doomed, but they lived in the agony of will." Huoh. Samanlainen tahtoihminen kuin Belovin Sale. "Minä tahdon!" huusi Riitta ja takoi päätään lattiaan. Lukisivat Rami Tuomelaa. ellauri198.html on line 138: About all of Warren’s work there is a gusto and masculine force, a willingness to risk bathos and absurdity, reminiscent of Shakespeare. ellauri198.html on line 146: Part of the problem seems to be an inordinate ambition for grandeur; part is what feels to me like haste. If Warren were in less of a hurry to chronicle each dawn dream, birdsong, and memory as it occurred, a process of distillation just might be allowed to take place. He is not an original thinker or a visionary poet. His is ellauri198.html on line 149: Warren kuoli luusyöpään Vermontissa 84-vuotiaana. Kaikki Stephen Kingin miehet ei saaneet sitä enää kasaan. Warren was named first US poet laureate on February 26, 1986. 3v ehti nauttia niistä laakereista. ellauri198.html on line 159: I could not see them, there being no moon ellauri198.html on line 163: Therefore they were going north. ellauri198.html on line 187: Metropolitan poetry here and there, ellauri198.html on line 212: Where is my father and Eleanor? ellauri198.html on line 213: Not where are they now, dead seven years, ellauri198.html on line 214: But what they were then? ellauri198.html on line 218: Not where they are now (where are they now?) ellauri198.html on line 219: But what they were then, both beautiful; ellauri198.html on line 234: Let’s take time this Memorial Day weekend to remember Memorial Day 1937, when workers in Chicago were massacred by police for trying to picket against their employer, the Republic Steel Company. ellauri198.html on line 235: It all started as steelworkers for five steel companies – Bethlehem Steel, Republic Steel, Youngstown Sheet and Tube, Inland Steel and Weirton Steel, collectively known as “Little Steel” in comparison to the giant U.S. Steel Company – went on strike to force the companies to recognize and bargain with their union, the Steelworkers Organizing Committee (SWOC). The strike, which began on May 26th, was almost completely effective in the first days, as 67,000 workers walked the picket lines, kept replacement workers (scabs) out, and brought steel production in their mills to a standstill. One striker later said that in the first days of the strike “the mills were as empty as Monday morning church” and that “the steel towns breathed clean air for the first time in years.” ellauri198.html on line 237: Although the strike lasted nearly six months, the tide quickly turned. Union leaders had recently initiated a policy of supporting President Franklin Roosevelt and the Democratic Party. They told their workers that they could trust the Democrats and count on them to defend their interests. But Democratic governors, all allied with Roosevelt and all good friends of big business, used their power to beat strikers into submission. In Johnstown, Pennsylvania, the governor declared martial law and police reopened a closed plant and herded scabs into the factory to restart production, breaking the strike. In Ohio, the governor ordered National Guard troops from town to town to smash picket lines, beat and arrest strikers, raid union offices, and escort scabs into the factories. In Youngstown, two workers were shot dead, two more in Massillon, and another was beaten to death in Canton. Thousands more were beaten and arrested throughout the state at those and other locations. ellauri198.html on line 239: The most terrible day, preceding those described above, was May 30th, Memorial Day. On the south side of Chicago 1,500 workers, including some of their families, marched to the Republic Steel plant for a picket line and to hold a meeting. They were met by 200 police and dozens of paddy wagons. A group of 300 workers advanced to confront the police. After debate, then heated argument, the police opened fire on the workers, first shooting dozens, then clubbing those still fleeing and many they had already shot. Ten were killed and forty others were shot, almost all in the back. One was paralyzed from the waist down. One hundred were beaten with clubs, including an eight-year-old child. After Memorial Day, workers were fearful that any wrong move could sudden death. And their union leaders offered no larger strategy to answer the violence. ellauri198.html on line 241: All these anti-worker policies were carried out by Democratic governors and mayors under supposedly pro-labor Roosevelt. This brought the strike to an end. Vocally radical union leaders (like John Lewis of the United Mineworkers) blamed the President, the steel companies, and excessive violence of the police. And all these factors were a real part of the loss. But these same union leaders had tied their fate to the Democratic Party. Even after the Memorial Day massacre and the defeat of the strike, they continued to support Roosevelt and the Democratic machine. ellauri198.html on line 243: The real reason for the defeat in the 1937 Little Steel Strike were the strategies and tactics of the union leaderships. They encouraged their members to have faith in Roosevelt and the Democrats, giving them a false sense of security that they would be protected against violence by their bosses, the police, and the National Guard. Had the workers relied only on their own power in unity, they could have been better prepared. ellauri198.html on line 245: In 1934, strikers in Toledo, San Francisco and Minneapolis had all stood up to the police and National Guard from the start, done battle in the streets, and come out victorious. In 1936 and 1937, strikers at General Motor’s Flint, Michigan factories did the same, taking over plants and beating back police attacks. When workers were united and prepared to fight against the forces of their class enemies, they won! ellauri198.html on line 252: Riensin toteuttamaan ennustusta jonka Thea Fenchel oli lausunut tuossa keinussa St Joessa. Ja vaikka mulle ei ollut yhdentekevää että juuri minua oli hakattu ja ajettu takaa, en silti voinut tuntea tuota asiaa kovin tärkeäksi enkä tajunnut että kenellekään olisi hyötyä sitä että jatkaisin taistelua veljieni puolesta. Jos se olisi ollut minulle omantunnon kysymys olisin kenties seisonut Republic Steelin edessä kaatuneiden muistopäivän verilöylyn hetkellä kuten Grammick. Häntä oli isketty patukalla päähän. Mutta minä olin samaan aikaan patukoimassa Theaa toiseen päähän. Ei edes ollut vallassani olla missäin muualla, kun olimme päässeet alkuun. Ei, minulla ei ollut inspiraatiota ammattiliiton töihin eika politiikkaan eikä mitään hinkua "tahdon hituseni" joutumiseen ihmisjoukon eteen sen lähtiessä marssimaan eteenpäin kurjuudesta. Miten tämä tahtopahaseni olisi päässyt johtamaan heidän kulkuaan? (Vittu mikä narsisti! Mitä Mooses vastasi kun Jehova kuzui sitä palavasta pensaasta? Näin juurikin!) En voinut käskeä itseäni tulemaan yhdeksi noista jotka asettuvat muiden kärkeen, työntyvät sosialistiseen valonsäteeseen tai keräävät ja keskittävät sen kuin polttolasi, hehkuvat ja häikäisevät ja leimahtavat kuin liekki. Sellaiseksi minua ei ollot tarkoitettu. Minut oli tarkoitettu piilottamaan munaa Estereiden perseeseen, sohimaan niitä pikku puikollani. ellauri198.html on line 254: Juostessani taxista Thean asuintalon ovelle ja soittaessani kelloa kolme kertaa en juuri pannut merkille missä olis aula, komea ja runsaasti kalustettu, ketään ei ollut saapuvilla, ja kun yritin saada selville mikä hienoista ovista kuului hissiin, erääseen niista ilmestyi valoruutu. Thea oli ajanut alas minua vastaan. Ovi avautui. Sisällä oli samettipäällysteinen penkki ja me vaivuimme istumaan sille, syleilimme ja suutelimme siittimeni noustessa äänettömästi Thean imutuxessa (Boyd kertoo samansisältöistä tarinaa skotti lastenpiiasta muistelmiensa alussa). Huomaamatta veren kovettamaa munaani Thea siveli kädellään kassejani, olkapäihin asti. Mina avasin hänen kotitakkinsa rintojen kohdalta. En hallinnut itseäni, pääsi ruiskahtamaan silmille etuajassa. En tajunnut mitään, olin miltei sokea. Jos joku muu olisi ollut sijassamme kumpikaan meistä ei olisi sitä tiennyt. En voi varmasti sanoa en nähnyt kasvoja, kenties se olikin siivooja. Kun ovi avautui, ja jatkoimme bylsimistä kävellessämme käytävässä ja sitten huoneistossa, matolla oven luona Thea ei ollut kuin muut naiset, nuo jotka niin sanoakseni antoavat luvan paljastaa yhden asian kerrallaan ja ihailla sitä, vaan päästi heti perille asti. Rakkauden tunne hallizi mahtavana. Theaa näpäsi että olin viivytellyt ammattiliittoasioissa. Olisit sanonut duunareille että "I got a chick to fuck". ellauri198.html on line 262: You never bought no Saigon trim while you was over there? Guess I'm a romantic. I'm a feminist. They want to sell me a piece of ass, they got the right. Shit. You're gonna pay for it one way or another. You see yourself getting married, Purple? No, sir. I'm not a big enough asshole to put a woman and children through that. Hey. Don't. Shh. Dick! ellauri198.html on line 286: He put them where they are, and there we see them: in our imagination. ellauri198.html on line 296: The Satanic panic is a moral panic consisting of over 12,000 unsubstantiated cases of Satanic ritual abuse (SRA, sometimes known as ritual abuse, ritualistic abuse, organized abuse, or sadistic ritual abuse) starting in the United States in the 1980s, spreading throughout many parts of the world by the late 1990s, and persisting today. The panic originated in 1980 with the publication of Michelle Remembers, a book co-written by Canadian psychiatrist Lawrence Pazder and his patient (and future wife), Michelle Smith, which used the discredited practice of recovered-memory therapy to make sweeping lurid claims about satanic ritual abuse involving Smith. The allegations which afterwards arose throughout much of the United States involved reports of physical and sexual abuse of people in the context of occult or Satanic rituals. In its most extreme form, allegations involve a conspiracy of a global Satanic cult that includes the wealthy and powerful world elite in which children are abducted or bred for human sacrifices, pornography, and prostitution, an allegation that returned to prominence in the form of Qanon. ellauri198.html on line 298: Nearly every aspect of the ritual abuse is controversial, including its definition, the source of the allegations and proof thereof, testimonies of alleged victims, and court cases involving the allegations and criminal investigations. The panic affected lawyers, therapists, and social workers who handled allegations of child sexual abuse. Allegations initially brought together widely dissimilar groups, including religious fundamentalists, police investigators, child advocates, therapists, and clients in psychotherapy. The term satanic abuse was more common early on; this later became satanic ritual abuse and further secularized into simply ritual abuse. Over time, the accusations became more closely associated with dissociative identity disorder (then called multiple personality disorder) and anti-government conspiracy theories. ellauri198.html on line 300: Initial interest arose via the publicity campaign for Pazder's 1980 book Michelle Remembers, and it was sustained and popularized throughout the decade by coverage of the McMartin preschool trial. Testimonials, symptom lists, rumors, and techniques to investigate or uncover memories of SRA were disseminated through professional, popular, and religious conferences, as well as through talk shows, sustaining and further spreading the moral panic throughout the United States and beyond. In some cases, allegations resulted in criminal trials with varying results; after seven years in court, the McMartin trial resulted in no convictions for any of the accused, while other cases resulted in lengthy sentences, some of which were later reversed. Scholarly interest in the topic slowly built, eventually resulting in the conclusion that the phenomenon was a moral panic, which, as one researcher put it in 2017, "involved hundreds of accusations that devil-worshipping paedophiles were operating America's white middle-class suburban daycare centers." ellauri198.html on line 302: Of the more than 12,000 documented accusations nationwide, investigating police were not able to substantiate any allegations of organized cult abuse. ellauri198.html on line 306: Police are calling on volunteers to aid in the search and are asking all residents to keep an eye out and report anything unusual they might have noticed, or believe might be relevant to the case. The actual transcript of the colored poetry session is here: ellauri198.html on line 337: The sunset sets the scene ablaze at that very moment, and a strange sound fills the air. "[I]n a sheet of flame" Roland sees the faces of his dead friends, and hears their names whispered in his ears. Remembering their lives, Roland finds himself surrounded by a "living frame" of old friends. Filled with inspiration, he pulls out his "slug-horn", and blows, shouting "Childe Roland into the dark tunnel came". ellauri198.html on line 346: William Lyon Phelps (n.h.) proposes three different interpretations of the poem: In the first two, the Tower is a symbol of a knightly dick. Success only comes through failure or the end is the realization of futility. In his third interpretation, the Tower is simply a damn big tunnel. ellauri198.html on line 365: Its edge, at one more victim gained thereby. Meneekö halpaan tääkin virkaveli? ellauri198.html on line 370: All travellers who might find him posted there, Vähänpä äijä neuvotusta piittaa, ellauri198.html on line 394: The tears and takes the farewell of each friend, Kavereille, joita ovikello toi. ellauri198.html on line 408: Thus, I had so long suffered in this quest, Olin niin pitkään ollut siinä jengissä ellauri198.html on line 441: In some strange sort, were the land's portion. "See oli sillä pellolla, "Toivotonta," ellauri198.html on line 448: If there pushed any ragged thistle-stalk Jos jossain oli edes ohdakkeen korsia ellauri198.html on line 450: Were jealous else. What made those holes and rents Niin nousi heti paha huuto koko joukosta. ellauri198.html on line 458: Which underneath looked kneaded up with blood. Mudasta, josta saattoi haistaa veren. ellauri198.html on line 460: Stood stupefied, however he came there: Emeritusluuska jostain takuulla saatana, ellauri198.html on line 488: Giles then, the soul of honour - there he stands Giles sitten, eri suoraselkäinen! ellauri198.html on line 497: Back therefore to my darkening path again! Takaisin siis hämärän tähden teitä! ellauri198.html on line 530: Who were the strugglers, what war did they wage, Ketä tallasin, mistä niiden voivotus? ellauri198.html on line 537: What penned them there, with all the plain to choose? Kuka oli sulkenut ne sinne, mitä järkeä, ellauri198.html on line 544: And more than that - a furlong on - why, there Eikä siinä kaikki - pikkumatkan päässä ellauri198.html on line 553: Next a marsh, it would seem, and now mere earth Sit mezää, tavallista maata, suota, ellauri198.html on line 561: Now patches where some leanness of the soil's Väliin maaläikkiä jotka ravintoaineitta ellauri198.html on line 579: Mere ugly heights and heaps now stolen in view. Esinahkoja koko kukkula, käsittämättömästi, ellauri198.html on line 586: In a bad dream perhaps. Here ended, then, Tai paha uni, succubus, jälleen kerran, ellauri198.html on line 616: Not hear? when noise was everywhere! it tolled Etkö kuule? Mikä meno oli kaikkialla, ellauri198.html on line 624: There they stood, ranged along the hillsides, met Siinä oli meitä perämelan poikia, ellauri198.html on line 633: Tophet or Topheth (Hebrew: תֹּוֹפֶת Tōp̄eṯ; Greek: Ταφέθ (taphéth); Latin: Topheth) is a location in Jerusalem in the Valley of Hinnom (Gehenna), where worshipers engaged in a ritual involving "passing a child through the fire", most likely child sacrifice. Traditionally, the sacrifices have been ascribed to a god named Moloch. The Bible condemns and forbids these sacrifices, and the tophet is eventually destroyed by king Josiah, although mentions by the prophets Jeremiah, Ezekiel, and Isaiah suggest that the practices associated with the tophet may have persisted. ellauri198.html on line 635: Most scholars agree that the ritual performed at the tophet was child sacrifice, and they connect it to similar episodes throughout the Bible and recorded in Phoenicia (whose inhabitants were referred to as Canaanites in the Bible) and Carthage by Hellenistic sources. There is disagreement about whether the sacrifices were offered to a god named "Moloch". Based on Phoenician and Carthaginian inscriptions, a growing number of scholars believe that the word moloch refers to the type of sacrifice rather than a deity. There is currently a dispute as to whether these sacrifices were dedicated to Yahweh rather than a foreign deity. ellauri198.html on line 637: Archaeologists have applied the term "tophet" to large cemeteries of children found at Carthaginian sites that have traditionally been believed to house the victims of child sacrifice, as described by Hellenistic and biblical sources. This interpretation is controversial, with some scholars arguing that the tophets may have been children's cemeteries, rejecting Hellenistic sources as anti-Carthaginian propaganda. Others argue that not all burials in the tophet were sacrifices. ellauri198.html on line 662: The Discworld novel Guards! Guards!, in a reference to Chatterton and Browning, has the false king sound a slughorn to challenge the dragon, described as "like a tocsin, only deeper" and prompting one character to comment "It must have been a bloody big slug". ellauri198.html on line 678: In P.G. Wodehouse's novel The Mating Season: Jeeves uses the phrase 'Childe Roland to the Dark Tower came' to describe Bertie Wooster's arrival at Deverill Hall. Bertie does not understand the reference. ellauri198.html on line 680: In P.G. Wodehouse's novel The Code of the Woosters: Jeeves also uses the phrase 'Childe Roland to the dark tower came' to describe Bertie Wooster's arrival, in this case, at Totleigh Towers. Bertie does not understand the reference in this case either. ellauri198.html on line 684: The scottish "narrative" or fairy tale about Childe Rowland comes from Danish ballads about Rosmer Halfmand from the 1695 work Kaempe Viser. There were three ballads about Rosmer, who was a giant or merman, stealing a girl whose brother later rescues her. In the first, the characters are the children of Lady Hillers of Denmark, and the sister is named Svanè. In the second, the main characters are Roland and Proud Eline lyle. In the third, the hero is Child Aller, son of the king of Iceland. Unlike the English Roland, the hero of the Danish ballads relies on trickery to rescue his sister, and in some versions they have a juicy incestuous relationship to boot. ellauri198.html on line 691: In March 1833, "Pauline, a Fragment of a Confession" was published anonymously by Saunders and Otley at the expense of the author, Robert Browning, who received the money from his aunt, Mrs Silverthorne. It is a long poem composed in homage to the poet Shelley and somewhat in his style. Originally Browning considered Pauline as the first of a series written by different aspects of himself, but he soon abandoned this idea. John Stuart Mill, however, wrote that the author suffered from an "intense and morbid self-consciousness". Later Browning was rather embarrassed by the work. ellauri198.html on line 697: From the time of their marriage and until Elizabeth's death, the Brownings lived in Italy, residing first in Pisa, and then, within a year, finding an apartment in Florence at Casa Guidi (now a museum to their memory). Their only child, Robert Wiedemann Barrett Browning, nicknamed "Penine" or "Pen", was born in 1849. In these years Browning was fascinated by, and learned from, the art and atmosphere of Italy. He would, in later life, describe Italy as his university. As Elizabeth had inherited money of her own, the couple were reasonably comfortable in Italy, and their relationship together was happy. However, the literary assault on Browning's work did not let up and he was critically dismissed further, by patrician writers such as Charles Kingsley, for the desertion of England for foreign lands. ellauri198.html on line 699: Browning believed spiritualism to be fraud, and proved one of Daniel Dunglas Home's most adamant critics. When Browning and his wife Elizabeth attended one of his séances on 23 July 1855. a spirit face materialized, which Home claimed was Browning's son who had died in infancy: Browning seized the "materialization" and discovered it to be Home's bare foot. To make the deception worse, Browning had never lost a son in infancy. ellauri198.html on line 703: According to some reports Browning became romantically involved with Louisa Caroline Stewart-Mackenzie, Lady Ashburton, but he refused her proposal of marriage, and did not remarry. In 1878, he revisited Italy for the first time in the seventeen years since Elizabeth's death, and returned there on several further occasions. ellauri198.html on line 712: Bill Sheehan of The Washington Post called the series "a humane, visionary epic and a true magnum opus" that stands as an "imposing example of pure storytelling," "filled with brilliantly rendered set pieces... cataclysmic encounters and moments of desolating tragedy." Erica Noonan of the Boston Globe said, "There's a fascinating world to be discovered in the series" but noted that its epic nature keeps it from being user-friendly. ellauri198.html on line 720: Beginning where book six left off, Jake Chambers and Father Callahan battle the evil infestation within the Dixie Pig, a vampire lounge in New York City featuring roast human flesh and doors to other worlds. After fighting off and destroying numerous "Low-Men" and Type One Vampires, Callahan sacrifices himself to let Jake survive. In the other world—Fedic—Mia, her body now physically separated from Susannah Dean, gives birth to Mordred Deschain, the biological son of Roland Deschain and Susannah. The Crimson King is also a "co-father" of this prophetic child, so it is not surprising when "baby" Mordred's first act is to shapeshift into a spider-creature and feast on his birth-mother. Susannah shoots but fails to kill Mordred, eliminates other agents of the Crimson King, and escapes to meet up with Jake at the cross-dimensional door beneath the Dixie Pig which connects to Fedic. Maturing at an accelerated rate, Mordred later stalks Roland and the other gunslingers throughout this adventure, shifting from human to spider as the need arises, seething with an instinctive rage toward Roland, his "white daddy." ellauri198.html on line 722: In Maine, Roland and Eddie recruit John Cullum, and then make their way back to Fedic, where the ka-tet is now reunited. Walter (known in other stories as Randall Flagg) plans to slay Mordred and use the birthmark on Mordred's heel to gain access to the Tower, but he is easily slain by the infant when Mordred sees through his lies. ellauri198.html on line 730: Mordred finally reaches and attacks Roland. Oy viciously defends his dinh, providing Roland the extra seconds needed to exterminate the were-spider. Oy is impaled on a tree branch and dies. Roland continues on to his ultimate goal and reaches the Tower, only to find it occupied by the Crimson King. ellauri198.html on line 734: The story then shifts to Susannah coming through the magic door to an alternate 1980s New York, where Gary Hart is president. Susannah throws away Roland's gun (which does not function on this side of the door), rejecting the life of a gunslinger, and starts a new life with alternate versions of Eddie and Jake, who in this world are brothers with the surname Toren. They have only very vague memories of their previous journey with Susannah, whose own memories of Mid-World are already beginning to fade. It is implied that an alternate version of Oy, the billy-bumbler, will also join them. ellauri198.html on line 736: In a final "Coda" section, King urges the reader to close the book at this point, consider the story finished with a happy ending, and not venture inside the Tower with Roland. For those who do not heed the warning, the story resumes with Roland stepping into the Dark Tower. He realizes that the Tower is not really made of stone, but a kind of flesh: it is Gan's physical body. As he climbs the steps, Roland encounters various rooms containing siguls or signs of his past life. When he reaches the top of the Tower, he finds a door marked with his own name and opens it. Roland instantly realizes, to his horror, that he has reached the Tower countless times before. He is forced through the door by the hands of Gan and transported back in time to the Mohaine desert, back to where he was at the beginning of The Dark Tower: The Gunslinger, with no memories of what has just occurred. The only difference is that, this time, Roland possesses the Horn of Eld, which in the previous incarnation he had left lying on the ground after the Battle of Jericho Hill. Roland hears the voice of Gan, whispering that, if he reaches the Tower again, perhaps this time the result will be different; there may yet be rest. The series ends where it began in the first line of book one: "The man in black fled across the desert, and the gunslinger followed." ellauri198.html on line 745: Mitä potaskaa. Siltä tuntui Bloomista, ei käy kieltäminen sitä. Meaning has wandered already, se sanoo pettyneenä jenkkiläiseen maallisuuteen ja rahankuvan palvontaan. Eikö kukaan enää piittaa runoista, kriitikoista puhumattakaan? Pelkkää nihilismiä, jonka parhaiten on luonnostellut Nietzsche. ellauri198.html on line 755: Ei vaan Browning imuskelee kolleegansa Shellyn schollya, Harold täsmentää. The consensus among critics has long been that in his youth Browning had a great enthusiasm for Shelley, an enthusiasm clearly apparent in Pauline and Paracelsus, but abruptly extinguished in Sordello. Generally speaking, it would seem that Browning's ardent enthusiasm for Shelley the poet ends with Sordello in 1840, just as his respect for Shelley the man ends in 1856, with the discovery that he had abandoned his first wife. Any evidence for a lapse of his disaffection in later life seems effectively countered by Browning's own testimony in a letter written in 1885 to F. J. Furnivall, refusing the presidency of the newly formed Shelley Society: “For myself, I painfully contrast my notions of Shelley the man and Shelley, well, even the poet, with what they were sixty years ago, when I only had his works, for a certainty, and took his character on trust.” With these highlights of the relationship, most Browning critics and biographers terminate the discussion. ellauri198.html on line 772: Toi Condition of Fire and Election-Love taitaa olla jotain kabbalismia (kz alla). Love, love, love. Kabbalah says that the only force in reality is the force of love. Evidently, without love, there is no life. Make love not war. (No siinähän se tuli!) This is why Kabbalah says that Creator, nature, and love are synonymous. Tucker Carlson Wears a Kabbalah Bracelet. It has been absolutely infuriating to watch supposedly "awake" people promote Tucker Carlson as some kind of mainstream hero. He is obviously a servant of the Jews and this is just one more piece of evidence. ellauri198.html on line 778: But something of the conclusion can be surmised here, however tentatively. Roland's equivocal triumph is an instance of Kierkegaardian "repetition" rather than of Platonic "recollection" on Hegelian "mediation," if only because the Romantic trope-upon-a-trope or transumption leads to a projective or introjective stance of which Kierkegaard is the conscious anti-Platonic and anti-Hegelian theorist. Precisely what Roland refuses is the Golgotha of Absolute Spirit that Hegel proclaims at the very close of his Phenomenology: ellauri198.html on line 780: Knowledge is aware not only of itself, but also of the negative of itself, or its limit. Knowing its limit means knowing how to sacrifice itself. This sacrifice is... self-abandonment.... Here it has to begin all over again at its immediacy, as freshly as before, and thence rise once more to the measure of its stature, as if, for it, all that preceded were lost, and as if it had learned nothing from the experience of the spirits that preceded. But re collection has conserved that experience, and is the inner being, and, in fact, the higher form of the substance. While, then, this phase of Spirit begins all over again its formative development, apparently starting solely from itself, yet at the same time it com mences at a higher level. The realm of spirits developed in this way, and assuming definite shape in existence, constitutes a succession, where one detaches and sets loose the other, and each takes over from its predecessor the empire of the spiritual world... ellauri198.html on line 790: The difference between Hegel and Kierkegaard is also a difference between Mallarmé and Browning, as it happens, and critically a difference between a deconstructive and an antithetical view of practical criticism. Kierkegaard's "repetition" is closer than its Hegelian rival (or the Nietzschean-Heideggerian descendant) to the mutually exploitative relationship between strong poets, a mutuality that affects the dead nearly as much as the living. Insofar as a poet authentically is and remains a poet, he must exclude and negate other poets. Yet he must begin by including and affirming a precursor poet or poets, for there no other way to become a poet. We can say then that a poet known as a poet only by a wholly contradictory including/excluding, negating/affirming which by the agency of psychic defenses manifests itself as an introjecting/projecting. "Repetition," better even than Nietzsche's Eternal Return of the Same, manifests itself through the rhetorical scheme of transumption, where the surrender of the present compensates for the contradictory movements of the psyche. ellauri198.html on line 794: Roland is not mediated by his precursors; they do not detach him from history so as to free him in the spirit. The Childe's last act of dauntless courage is to will repetition, to accept his place in the company of the ruined. Roland tells us implicitly that the present is not so much negative and finite as it is willed, though this willing is never the work of an individual consciousness acting by itself. It is caught up in a subject-to-subject dialectic, in which the present moment is sacrificed, not to the energies of art, but to the near-solipsist's tragic victory over himself. Roland's negative moment is neither that of renunciation nor of the loss of self in death or error. It is the negativity that is self-knowledge yielding its power to a doomed love of others, in the recognition that those others like Shelley. more grandly had surrendered knowledge and its powers to love, however illusory. Or, mos simply, Childe Roland dies, if be dies, in the magnificence of a belatedness that can accept itself as such. He ends in strengh because his vision has ceased to break and deform the world, and has begun to turn its dangerous strength upon is own defense. Roland is the Kermit modem version of a poet-as-hero, and his sustained courage to weather his own phantasmagoria and emerge into fire is a presage of the continued survival of strong poetry. ellauri198.html on line 803: And a small cabin build there, of clay and wattles made; Pykään sinne pienen kojun savesta ja heltoista, ellauri198.html on line 804: Nine bean-rows will I have there, a hive for the honey-bee, 9 papuriviä on mulla siellä plus mettiäisten pesä, ellauri198.html on line 807: And I shall have some peace there, for peace comes dropping slow, Siellä saan mä olla vähän sentään rauhassa, näät rauha ellauri198.html on line 808: Dropping from the veils of the morning to where the cricket sings; tulee tissutellen, aamusta pelti kiinni, kaskas sirittää, ellauri198.html on line 809: There midnight’s all a glimmer, and noon a purple glow, Yöllä kaikki pimenee, päivin nään mä punaista, ellauri198.html on line 817: If it weren't for the fucking mosquitoes. Kun ei olis noita vitun hyttysiä. ellauri198.html on line 821: William Butler Yeats is widely considered to be one of the greatest poets of the 20th century. He belonged to the Protestant, Anglo-Irish minority that had controlled the economic, political, social, and cultural life of Ireland since at least the end of the 17th century. Most members of this minority considered themselves English people who happened to have been born in Ireland, but Yeats staunchly flagged his fake Irish nationality. Although he lived in London for 14 years of his childhood (and kept a permanent home there for 30 years), Yeats magnified his cultural roots, featuring Irish legends and heroes in many of his poems and plays. ellauri198.html on line 826: Gonne shared Yeats’s interest in occultism and spiritualism. Yeats had been a theosophist, but in 1890 he turned from its sweeping mystical insights and joined the Golden Dawn, a secret society that actually practiced ritual magic. Yeats remained an active member of the Golden Dawn for 32 years, becoming involved in its direction at the turn of the century and achieving the coveted sixth grade of membership in 1914, the same year that his surrogate wife, Georgiana Hyde-Lees, also joined the society. ellauri198.html on line 828: Yeats kept his sixth-grader occultist badge away from his poems, which are simple enough to be understood by sixth-graders, unlike Blake and Shelley, but like his rhyming predecessor Keats. Even so, Yeats’s visionary and idealist interests were more closely aligned with those of Blake and Shelley than with those of Keats, and in the 1899 collection The Wind among the Reeds the occult symbolism rears its ugly head in several poems. ellauri198.html on line 831: His several boring plays featured fictional heroic ancient Irish warrior Cuchulain. A later poem concludes with a brash announcement: “There’s more enterprise in walking naked.” This indecent departure from a conventional 19th-century manner disappointed his contemporary readers, who preferred the pleasant musicality of such familiar poems as “The Lake Isle of Innisfree,” which he wrote in 1890. "I think all happiness depends on the energy to assume the mask of some other person, on strutting as somebody else but yourself", he said. Yeats and his lamentable wife held more than 400 sessions of automatic writing, producing nearly 4,000 pages that Yeats avidly and patiently studied and organized. What an idiot. ellauri198.html on line 833: From these sessions Yeats formulated theories about life and history. He believed that certain patterns existed, the most important being what he called gyres, interpenetrating cones representing mixtures of opposites of both a personal and historical nature. He contended that gyres were initiated by the divine impregnation of a mortal woman—first, the rape of Leda by Zeus; later, the conception of Mary by the same immaculate swan. As Lewis Carroll had prophecied: ellauri198.html on line 837: All mimsy were the borogoves, ellauri198.html on line 846: While Yeats was playing with esoterica, Ireland was rife with internal strife and a world war flitted past. He was now the “sixty-year-old smiling public man” of his poem “Among School Children,” which he wrote after touring an Irish elementary school. He was also a world-renowned artist of impressive stature, having received the Nobel Prize for Literature in 1923. At night the poet could “sweat with terror” because of the surrounding violence, but otherwise he was enjoying himself royally. His collection The Dark Tower (1928) is often considered his best single book. ellauri198.html on line 848: Another important element of poems in both these collections and other volumes is Yeats’s keen awareness of old age. Even his romantic poems from the late 1890s often mention gray hair and weariness, though those poems were written while he was still a young man. But when Yeats was nearly 60, his health began to fail and he was faced with real, rather than imaginary, “bodily decrepitude” (a phrase from “After Long Silence”) and nearness to death. Despite the author’s often keen awareness of his physical decline, the last 15 years of his life were marked by extraordinary vitality and an appetite for life, including young boys and girls. ellauri198.html on line 851: As Yeats aged, he saw Ireland change in ways that angered him. The Anglo-Irish Protestant minority no longer controlled Irish society and culture. According to Yeats’s unblushingly antidemocratic view, the greatness of Anglo-Irishmen such as Jonathan Swift, philosopher George Berkeley, and statesman Edmund Burke, contrasted sharply with the undistinguished commonness of contemporary Irish society, which seemed preoccupied with the interests of merchants and bloody peasants. He laid out his unpopular opinions in late plays such as Purgatory (1938) and the essays of On the Boiler (1939). ellauri198.html on line 853: He faced death with a courage that was founded partly on his vague hope for reincarnation. In his proud moods he could speak in the stern voice of his famous epitaph, written within six months of his death, which concludes his poem “Under Ben Bulben”: “Cast a cold eye / On life, on death. / Horseman, pass by!” But the bold sureness of those lines is complicated by the terror-stricken cry that “distracts my thought” at the end of another late poem, “The Man and the Echo,” and also by the poignantly frivolous lust for life in the last lines of “Politics,” the poem that he wanted to close Last Poems: “But O that I were young again / And held them in my arms.” ellauri198.html on line 856: Poetic ingredients of the sort Yeats described in “The Dark Tower”: “Poet’s imaginings / And memories of love, / Memories of young men and women, / All those things whereof / Man makes a superhuman / Mirror-resembling dream.” ellauri198.html on line 874: There are two realities, the terrestrial and the condition of fire. 1 All power is from the terrestrial condition, for there all opposites meet and there only is the extreme of choice possible, full freedom. [This seems inaccurate slightly, the terrestrial or earthly condition contains the condition of fire, water, and air; the mental, the material, and mental-material interaction respectively. How to distinctly separate water and earth is an issue going back at least to the Corpus Hermeticum.] And there the heterogeneous is, evil, for evil is the strain one upon another of opposites; but in the condition of fire is all music and rest. [Compare this with interpretations of Manichean or Gnostic dualism that there is a pure and impure world; castor and pollux.] Between is the condition of air where images have but a borrowed life, that of memory or that reflected upon them when they symbolise colours and intensities of fire; the place of shades who are 'in the whirl of those who are fading,' and who cry like those amorous shades in the Japanese play:-- Huoh, ei jaxa. Tää kaverihan oli täysin tärähtänyt: ellauri198.html on line 883: In Greek mythology, Hyperion (/haɪˈpɪəriən/; Greek: Ὑπερίων, 'he who goes above') was one of the twelve Titan children of Gaia (Earth) and Uranus (Sky). With his sister, the Titaness Theia, Hyperion fathered Helios (Sun), Selene (Moon) and Eos (Dawn). Well, his sister mothered them, after he had squirted his load of cum into her. ellauri198.html on line 889: The poem as usually printed breaks off at this point, in mid-line, with the word "celestial". Keats's friend Richard Woodhouse, transcribing this poem, completed this line as "Celestial Glory dawn'd: he was a god!" Ox, nyet! nyet! The language of Hyperion is very similar to Milton's, in metre and style. However, his characters are quite different. Although Apollo falls into the image of the "Son" from Paradise Lost and of "Jesus" from Paradise Regained, he does not directly confront Hyperion as Satan is confronted. Also, the roles are reversed, and Apollo is deemed as the "challenger" to the throne, who wins it by being more "true" and thus, more "beautiful." Double yawn. ellauri198.html on line 896: He paused, and ere he could resume, I cried, ellauri198.html on line 898: "I feared, loved, hated, suffered, did, & died, ellauri198.html on line 904: "If I have been extinguished, yet there rise ellauri198.html on line 918: Arthur Symons (n.h.) described the poem as a "sort of spiritual biography" in the way that it describes the feelings and emotions of the poet, rather than the actions. Isobel Armstrong (n.h.) argued that the poem was Browning's attempt to "institutionalize" himself as a Romantic poet. Browning described himself within the poem as "priest and prophet" and therefore gave himself both the meaning and purpose that he was seeking as a young man. Vitun pappi ja profeetta, ansaizisi potkun perseeseen. Tää narsistinen suollos ei kelpaa mihinkään. Ei maxa vaivaa edes siteerata. ellauri203.html on line 113: Belinsky preached his socialist-atheist way with such passion that Dostoevsky couldn’t resist. Accepting the socialist teachings of Belinsky, Dostoevsky saw his Christian convictions being shattered. He describes this time as the time of “losing Christ”. “We were infected with the ideas of theoretical socialism of those days!” – Dostoevsky would recall. For his involvement in the antigovernment movement, Dostoevsky was sentenced to capital punishment, which was later replaced with four years of penal labor (Rus. katorga). ellauri203.html on line 119: Another problem, which could make matters worse, was the intrusion of the socialist (atheist) teaching mentioned above. From his own experience, Dostoevsky knew the danger and destructiveness of this socialist way, offered by many as the way to reform society. In his letter to M. Pogodin, Dostoevsky writes that ‘socialism and Christianity are antonyms’. Christianity and private enterprise are synonyms. The danger of this way, in Dostoevsky’s opinion, was its negation of God and establishment of a new atheistic society. ellauri203.html on line 135: Fyodor Michailovich had such type of personality that everyone enjoyed. He was robbed unmercifully, though due to his kindness and trust, but he wouldn’t want to get into details or rebuke servants that used his carelessness. Fyodor Mikhailovich was a man of limitless kindness. Dostoevsky was especially interested in children and paid attention to cases of child abuse that he heard about. He followed closely the trials of parents accused of child abuse. ellauri203.html on line 137: Towards the end of his life Dostoevsky became a spiritual leader for many people. Dostoevsky lived so sacrificially because his convictions were deeply wounded by Christ’s suffering and resurrection. ellauri203.html on line 150: The two great writers of the 19th century had completely different ideologies. Ivan Turgenev, author of the novel Fathers and Sons, was a convinced Westernizer and a liberal. Fyodor Dostoyevsky was a conservative nationalist. In his novels The Idiot and The Possessed he preached that liberals had corrupted Russia, leading it to ruin, and that Russia should preserve its own way and Orthodox Christianity. ellauri203.html on line 152: It’s not surprising that the two authors did not like each other. From his youth Turgenev, a wealthy nobleman, made fun of his lugubrious colleague. In a mocking poem he described Dostoyevsky as a "pimple on the nose of literature." Dostoyevsky didn´t conceal his reciprocal hostility and was indignant that, with all his wealth, Turgenev´s royalties for his publications were four times as high as he was paid. ellauri203.html on line 156: Turgenev, in turn, was annoyed by Dostoyevsky´s psychological preoccupations and his manner going deep into the dark depths of the human soul. "What a sour smell and hospital stench" and "psychological nitpicking" were some of the phrases he used to describe Dostoyevsky´s novels. By jove he hit it right on the dot. ellauri203.html on line 204: Le mariage de Maximilien et de Marie est célébré dans la chapelle du palais d’Hiver, à Saint-Pétersbourg, le 2 juillet 1839. Il donne lieu à 15 jours de festivités mais soulève la désapprobation des Moscovites, qui sont choqués de voir l’une de leurs princesses s’unir à un prince français, dont le père a participé à la prise de leur ville en 1812. Immédiatement après les épousailles, le duc de Leuchtenberg reçoit du tsar Nicolas Ier le prédicat d'altesse impériale et le titre de prince Romanovsky. Il est nommé major général de l'armée russe et colonel en chef du régiment de hussards de Kiev. Il reçoit par ailleurs une rente annuelle de 100 000 roubles. De son côté, le tsar confère à Marie une rente de 700 000 roubles ainsi qu'une somme de 2 millions payable en bons du trésor à 4%. Afin de loger le couple, l'empereur s'engage finalement à construire et à meubler à ses frais un palais meublé à Saint-Pétersbourg et un autre situé dans les environs de la capitale. ellauri203.html on line 215: Fyodor Dostoevsky´s novels mirrored his life: complicated, tense and full of psychological unrest. He was as dedicated to the women that accompanied him on this difficult journey as he was to the novels that he felt compelled to write. Lets explore the great writer’s relationships with his three key hens, Isajeva, Suslova and Snitkina. (There were more, but they were not key.) ellauri203.html on line 217: Dostoevsky was the only 19th-century Russian writer to be sentenced to hard labor, spending four years in a Siberian camp. As fortune – or misfortune – would have it, when the exhausted novelist was finally released, he encountered the writer Maria Isaeva. The relationship was complicated from the very outset: when they met, Isaeva was married with a young son, and Dostoevsky was forced to wait until her husband passed away before he could publically offer her his wand. ellauri203.html on line 221: The pair were connected by common suffering, rather than fondness, and Dostoevsky was to base the character of Natasha from Humiliated and Insulted (1861) on his first wife. Like Isaeva, Natasha is prone to tormenting her lovers. ellauri203.html on line 225: Appolinaria Suslova was perhaps the woman who hurt Dostoevsky most. According to Slonim: “He winced while calling her name, he was in communication with her while married; he always depicted her in his novels. Until his death he remembered her caress and slaps in the face. He was devoted to this seductive, cruel, unfaithful and tragic love.” ellauri203.html on line 229: Anna Snitkina, who was 25 years Dostoevsky’s junior, was his stenographer during his work on The Gambler. The process of completing the novel engrossed both of them so much that they could not imagine life without each other, marrying in 1867. This particular novel was where Dostoevsky’s three great loves intersected: Appolinaria Suslova formed the basis for its protagonist, it was written as his first wife, Maria Isaeva, passed away, and stenographed by his future wife, Anna Snitkina. ellauri203.html on line 231: To begin with, Dostoevsky only saw practicality in his marriage to Snitkina: he was in need of stability and confidence in the future. As a result, the union began down to head along the same route as his previous relationships. However, the couple’s extended “honeymoon” abroad, which ended up lasting four years, allowed them to escape Russia’s oppressive atmosphere and try to build a family. It began well: Sonya, a little girl, was born a year after their marriage. Tragedy soon struck, however, when Sonya passed away. The pair went on to have three more children, one of whom also died. They were married for 14 years until Dostoevsky’s death, in which time Snitkina experienced a great deal of anguish brought on by Dostoevsky’s difficult character and lifestyle, namely his jealousy and gambling addiction. However, she remained stoically committed to him and did not remarry after his death, when she was just 35. ellauri203.html on line 242: Writing in the Los Angeles Times, a professor of Slavic languages praised their Dostoevsky translations, stating "the reason they have succeeded so well in bringing Dostoevsky into English is not just that they have made him sound bumpy or unnatural but that they have managed to capture and differentiate the characters' many bumpy and unnatural voices." A literary critic and essayist, wrote in The Sewanee Review that their Dostoevsky translations "have recaptured the rough and vulgar edge of Dostoevsky's style. This tone of the vulgar that Dostoevsky's writings are full of, so morbidly excessively, they have translated into a vernacular equal to his own." But recently, writing in The New York Review of Books in 2016, a critic argued that Pevear and Volokhonsky have established an industry of taking everything they can get their hands on written in Russian and putting it into flat, awkward English. Other translators have voiced similar criticism, both in Russia and in the English-speaking world. A Slavic studies scholar has written in Commentary that Pevear and Volokhonsky take glorious works and reduce them to awkward and unsightly muddles. Criticism has been focused on the excessive literalness of the couple's translations and the perception that they miss the original tone of the authors. ellauri203.html on line 244: Demoneita onko heitä? Mulatti Pushkin arveli että on, ja Jeesus siellä Kenneretin järven vastarannalla teki niillä ilman lupaa selvää pakanoiden sikalaumasta. Kääntäjien mielestä Doston pointti on ettei heppulit ole ize pahoja, vaan niille tulee vaan joku demoni. Uskokoon ken haluaa, ja jaxaa. Doston ajatus on että kunnon venäläinen musikka kyllä paranee kun nihilistit siat saadaan ajetuxi jorpakkoon. Nihilistit on sikoja, ja demoneita niiden pahat meemit kuten ateismi ja länkkärien liberaali vasemmistolaisuus. ellauri203.html on line 262: Väkivalta juontuu siitä, että kun ihmiset päätyvät haluamaan samaa asiaa, koska ne haluavat haluta samaa kuin toiset, he alkavat kilpailla keskenään. Näin käy silloinkin kun resursseista ei sinänsä ole pulaa vaan niitä on runsaasti – ihmisten jäljittelytaipumus johtaa keskinäiseen kilpailuun ja mahdollisesti väkivaltaan. Häh. Ne haluaa että niillä on mitä oli toisella, ja että toisella ei enää ole sitä (ainakaan yhtä paljon), koska onni on differentiaali. Kaikki haluu enemmän kuin toisella, siinä se. Hölmö Girard. ellauri203.html on line 286: "who with uncompromising clear-sightedness voices wo/man's exposed condition in a world of severe conflicts", kehaisee runk-akatemia. ellauri203.html on line 304: Milosz pöljäpää on ymmärtänyt Ketman termin väärinpäin "the act of paying lip service to Islam while concealing secret opposition". Päinvastoin, Kitmān (lit. "action of covering, dissimulation"), has a more specific meaning of dissimulation of one's islamic religion by silence or omission. This practice is emphasized in Shia Islam whereby adherents are permitted to conceal their religion when under threat of persecution or compulsion. ellauri203.html on line 306: Professional Ketman Miloszille on "the reluctant acceptance of Stalinist standards only to allow one to continue to pursue a desired career path. This is based on the idea of having only a single life and therefore using the time to the best of one's ability" or "to pursue artistic or scientific innovation which requires at least tolerating Socialist Realism and other such censorship standards in order to continue one's work." Miloszia ei realismi napannut, sosialistinen tai ei. ellauri203.html on line 342: There will be no other end of the world, Ei tule enää toista maailmanloppua, ellauri203.html on line 343: There will be no other end of the world. Tämä riittäköön tästä aiheesta. ellauri203.html on line 352: Kirja alkaa keskustelulla Stanisław Ignacy Witkiewiczin dystopisesta romaanista Kyltymättömyys. Romaanissa uusi Mongoli-imperiumi valloittaa Puolan ja esittelee Murti-Bing-pillereitä itsenäisen ajattelun parannuskeinona. Aluksi pillerit luovat tyytyväisyyttä ja sokeaa tottelevaisuutta, mutta lopulta johtavat niitä ottavien kehittämään kaksoispersoonallisuuksia. Miłosz vertaa nokelasti pillereitä marxilais-leninismin älyllisesti tuhoaviin vaikutuksiin Neuvostoliitossa ja neuvostoblokissa. ellauri203.html on line 426: Äitienpäivänä on 9 erilaista mielenilmausta. Putinia peukuttavat autot ajaa vaivihkaa Porvoosta ettei verenhimoiset kantasuomalaiset pane niitä merkille. Mulla on täällä kotona päivittäisiä mielenilmauxia, mutta pysyttelen visusti puun takana. Enimmäxeen tää vanhan elämä on vaan ajan tappamista. Hauska tappa aika, vanha tuttuhan se jo on. ellauri203.html on line 438: Eikä Turgenevkaan heittänyt tikkaa ohi taulun: There is nothing terrible, the very essence of life is petty, uninteresting and degradingly inane. Puhumattakaan saarnaajasta, joka sanoi saman vähemmillä sanoilla. Pane puukenkä jalkaan, se on lyhyempi lause. ellauri203.html on line 442: But are there no great conceptions, no great words of consolation: ellauri203.html on line 443: patriotism, right, freedom, humanity, art? Yes; those words there are, ellauri203.html on line 452: name... why, in the name of the very same shams that Aristophanes jeered ellauri203.html on line 473: It was published first in 1866 in the first episode of the new literary magazine Epoch that was launched by Dostoevsky and his brother Mikhail. As we know Turgenev and Dostoevsky were not the best of friends. Turgenev had sent the story to Dostoevsky when he was in Baden Baden. Dostoevsky, however, was too busy playing roulette and returned the story without having read it. Mikhail told him in a letter that that had been a big mistake, because their magazine was sure to be a success if they could have a new Turgenev in the first episode. Dostoevsky proceeded to write an apologetic letter to Turgenev and managed to secure Phantoms for the magazine. ellauri203.html on line 475: From an 1849 letter to Pauline Viardot we know that the inspiration came from a dream that Turgenev had had. In this dream there was a whitish creature claiming to be his brother Anatoli (Turgenev had two brothers: Nikholai and Sergei). They both turned into birds and flew over the ocean. In another letter Turgenev writes that he was looking for a way to connect several landscape sketches that he had written. He combined the flying with the landscapes and came up with a vampire woman to explain the flying. ellauri203.html on line 495: Verkhovensky Sr on talousliberaali länkkäri joka erehtyy jelppimään nihilistejä. Alexander Herzen turripuvussa. ellauri203.html on line 513: Taganrog (ven. Таганрог) on satamakaupunki Asovanmeren rannalla Rostovin alueella Etelä-Venäjällä. Siellä on noin 257 681 asukasta (2010 väestönlaskenta). Vuonna 1698 perustettu Taganrog on Venäjän ensimmäisiä ja edelleen tärkeimpiä satamia. Se tunnetaan parhaiten kirjailija Anton Tšehovin syntymäpaikkana. Herodotos mainizee sen nimellä Emporion Kremnoi. Nikkalassa on tällä haavaa 451 asukasta. ellauri203.html on line 576: Ei ihme että Sigismund Riemu oli innostunut tästä Doston sensuroidusta luvusta. Tiihonhan on selvä psykoanalyytikko ja Stavro on sen narsisti psykopaatti asiakas. Se ei ole puoliveteinen ja hailakka kuten laodikealaiset, vaan äkäinen kuin ampiainen. Mistä tiesitte että olen vihainen, se ärähti terapeutille pää punaisena. En aio tunnustaa teille mitään! Mutta transferenssi oli ehtinyt jo tapahtua, kyynelehtivä tunnustus ei voi olla kaukana. Homahtavan Tiihonin ei tarvihe kuin odotella. ellauri203.html on line 589: Oli ihqua kazoo vierestä kun pisamainen saxalainen sakkoliha saa vizaa pylly paljaana. Dostolla aina ruiskahtaa kun se jää kiinni törkeistä noloista puuhista. On ihanaa kun tuntuu pahalta. Narsistista yhden hengen sadomasokismia. Swinburneluokan algolagni ja kaappihomo takuulla, ja kova runkkari kuten sen sielunveli Rusakko. Se ei tahdo syyttää ympäristöä eikä sairautta, koska tuntuu ihanalta olla ize syyllinen. Vaikka takuulla sen huono parta, paskat vanhemmat, rumat vaatteet, isot korvat, pitkä naama ja tyhmä pää selittävät tästä paljonkin. ellauri203.html on line 602: Onnex onnex pikkupillu oli niin päästä sekaisin eze tappoi izensä hyyskän viereisessä kojussa, ehkä Stavron kynäveizellä tai paskalapiolla, who cares. Nikke odotteli ikkunassa ja kazoi pientä hämähäkkiä. Sen jälkeen se oli mainiolla tuulella, hakuna matata, ja silloin sen kaveritkin oli aina loistotuulella. Koska ne oli sen narsistinen hovi. ellauri203.html on line 631: Ovelana Tiihon pyytää Nikeltä heti anteexi, mehän ollaan kaikki syntiset samassa veneessä, Jeesus airoissa ja jumala peräpainona. Tiihon tietää mistä narusta vetää käteen narsistia. Narsisti ei siedä sitä säälittävän, koska se ei sitten olisikaan jotain erikoista, parempi kuin muut. Se ei siedä että sille nauretaan. Ei Dostokaan, sixi se oli niin hirmu kiukkunen kirjailija Karamazinoville. There's always something pleasing in another's calamity. ellauri203.html on line 641: Tiihonin tuntematon biblesitaatti tässä kohtaa on varmaan se Anssi Jyrän Bergmanista tuttu jippo "through the glass darkly". Yep, it appears in 1 Corinthians — here´s the full quote: ellauri203.html on line 646: Bergman on saman sortin ällöke kuin Dostokin, siitäkään en ole koskaan pitänyt. Tässä koko liuta ko. filmin vaihtoehtoisia spoilereita: ellauri203.html on line 648: Martin, a respected doctor (huoh), his wife Karin, Karin's seventeen year old brother Minus, and widowed father David of Karin and Minus' have convened at the family's summer home on an island off the coast of Sweden to celebrate David's return from the Swiss Alps, where he was substantially completing his latest novel (huoh). The family has long lived a fantasy of they being a loving one, David's extended absences which are the cause of many of the family's problems. Without that parental guidance, Minus is at a confused and vulnerable stage of his life where he is a bundle of repressed emotions, most specifically concerning not feeling loved by his father and concerning the opposite sex (huoh). He is attracted to females as a collective but does not know how to handle blatant female sexuality, especially if it is directed his way. A month earlier Karin was released from a mental institution (huoh). Her doctor has told Martin that the likelihood that she will fully recover from her illness is low, her ultimate fate being that her mental state will disintegrate totally, although she has functioned well since her release. In his love for her, Martin has vowed to himself to see her through whatever she faces. As Karin begins to lose grip on reality, Minus is the one most directly affected, although it does bring out the issues all the men are facing with regard to their interrelationships. ellauri203.html on line 681: Franklin meets Taylor Swift at the Colopalooza music festival where the brothers have hopes that Jim Morrison can help them escape from Schoolboy Q back to 1969. ellauri203.html on line 683: The Freak Brothers discover that KFC has changed their recipe, and head to the White House where President Donald Trump has fresh original recipe chicken. ellauri204.html on line 60: Am andern Tage, als sie mit dem König und allen Hofleuten sich zur Tafel gesetzt hatte und von ihrem goldenen Tellerlein aß, da kam, plitsch platsch, plitsch platsch, etwas die Marmortreppe heraufgekrochen, und als es oben angelangt war, klopfte es an die Tür und rief: "Königstochter, jüngste, mach mir auf!" Sie lief und wollte sehen, wer draußen wäre, als sie aber aufmachte, so saß der Frosch davor. Da warf sie die Tür hastig zu, setzte sich wieder an den Tisch, und es war ihr ganz angst. Der König sah wohl, daß ihr das Herz gewaltig klopfte, und sprach: "Mein Kind, was fürchtest du dich, steht etwa ein Riese vor der Tür und will dich holen?" - "Ach nein," antwortete sie, "es ist kein Riese, sondern ein garstiger Frosch." - "Was will der Frosch von dir?" - "Ach, lieber Vater, als ich gestern im Wald bei dem Brunnen saß und spielte, da fiel meine goldene Kugel ins Wasser. Und weil ich so weinte, hat sie der Frosch wieder heraufgeholt, und weil er es durchaus verlangte, so versprach ich ihm, er sollte mein Geselle werden; ich dachte aber nimmermehr, daß er aus seinem Wasser herauskönnte. Nun ist er draußen und will zu mir herein." Und schon klopfte es zum zweitenmal und rief: ellauri204.html on line 70: Da sagte der König: "Was du versprochen hast, das mußt du auch halten; geh nur und mach ihm auf." Sie ging und öffnete die Türe, da hüpfte der Frosch herein, ihr immer auf dem Fuße nach, bis zu ihrem Stuhl. Da saß er und rief: "Heb mich herauf zu dir." Sie zauderte, bis es endlich der König befahl. Als der Frosch erst auf dem Stuhl war, wollte er auf den Tisch, und als er da saß, sprach er: "Nun schieb mir dein goldenes Tellerlein näher, damit wir zusammen essen." Das tat sie zwar, aber man sah wohl, daß sie's nicht gerne tat. Der Frosch ließ sich's gut schmecken, aber ihr blieb fast jedes Bißlein im Halse. Endlich sprach er: "Ich habe mich sattgegessen und bin müde; nun trag mich in dein Kämmerlein und mach dein seiden Bettlein zurecht, da wollen wir uns schlafen legen." Die Königstochter fing an zu weinen und fürchtete sich vor dem kalten Frosch, den sie nicht anzurühren getraute und der nun in ihrem schönen, reinen Bettlein schlafen sollte. Der König aber ward zornig und sprach: "Wer dir geholfen hat, als du in der Not warst, den sollst du hernach nicht verachten." Da packte sie ihn mit zwei Fingern, trug ihn hinauf und setzte ihn in eine Ecke. Als sie aber im Bett lag, kam er gekrochen und sprach: "Ich bin müde, ich will schlafen so gut wie du: heb mich herauf, oder ich sag's deinem Vater." Da ward sie erst bitterböse, holte ihn herauf und warf ihn aus allen Kräften wider die Wand: "Nun wirst du Ruhe haben, du garstiger Frosch." ellauri204.html on line 90: Silloimpa kerran niin kävi, ett'ei kuninkaan-tyttären kulta-pallo pudonnutkaan hänen kätehensä, jonka hän sitä tavoittaakseensa oli korkealle kuroittanut, vaan kiepsahti maahan ja vieri suoraa päätä vetehen. Kuninkaan-tyttären silmäily sitä kyllä seurasi, mutta, pallo katosi ja kaivo oli niin syvä, ett'ei pohjaa näkynyt. Nyt hän itkemään hyrähti, itki ääneensä itkemistänsä eikä saanut mieltään lohdutetuksi. Hänen näin valittaessansa, häntä joku puhutteli: "mikä sinun on, kuninkaan-tytär, pidäthän sinä senkin porua, että johan kivi kovanenkin tuosta heltyy?" Tyttö nyt ympärillensä katsahti, saadaksensa selville, mistä ääni tuli, ja jopa näki sammakon, joka vedestä pisti paksun, ruman päänsä. "Vai sinä se olet, vanha pulikoitsia," sanoi hän, "minä itken kultaista palloani, joka minulta putosi kaivohon." - "Rauhoitu, vain," vastasi sammakko, "ehkähän minä neuvon keksin, mutta mitäpäs minulle annat, jos ma tuosta sinulle noudan sinun leikki-kalus." - "Mitä vain tahdot, sammakko kulta," sanoi tyttö, "minun vaatteeni, minun helmeni ja kallihit kiveni, vieläpä, tämän kultaisen kruunun, joka on päässäni." Sammakko vastasi, "sinun vaatteistas en piittaa, en sinun helmistäs enkä kalliista kivistäs enkä myös sinun kultaisesta kruunustas; mutta jos tahdot minua rakastaa ja minä pääsen sinun leikki-kumppanikses ja toverikses, jos suot minun istua vieressäs sinun pöytäs ääressä, syödä sinun kultaisesta taltrikistas, juoda pikku pikaristas ja nukkua vuoteellas, -- jos tämän minulle lupaat, niin kyllähän minä tuonne sukellan ja noudan sieltä sinulle kulta-pallos." - "Ah lupaampa," vakuutti tyttö, "sinulle kaikki, mitä tahdot, jos vain minulle tänne hankit palloni." Mutta hän ajatteli: "mitähän lörpöttelee tuo tyhmä sammakko, se kuristen vedessä istuu vertaistensa joukossa eikä siitä ole kenenkään ihmisen kumppaniksi." ellauri204.html on line 94: Seuraavana päivänä, kun tyttö kuninkaan ja kaiken hovi-väen seurassa istui pöydän ääressä, syöden kulta-taltrikiltaan, silloimpa joku tuli, "plitsis, platsis," portahia kömpien, ja ylös ehdittyään koputti se ovelle ja huusi: "kuninkaan-tytär nuorin, laske minut sisälle." Tämä juoksi katsomaan, ketä siellä, mutta kun hän oven aukaisi, istuipa tuossa sammakko. Silloin hän äkkiä oven sulki, meni taas istumaan pöydän äärehen ja oli aivan tuskissaan. Kuningas pian huomasi, mitenkä hänen tyttärensä sydäntä kovin tykytti, ja lausui: "lapsukaiseni, mitä pelkäät, onko oven takana ehkä joku jättiläinen, joka tahtoo sinut viedä mukahansa?" - "Eipä niinkään," tyttö vastasi, "ei siellä jättiläistä ole, vaan ompa sammakko ilkeä." - "Mitä sammakko sinusta tahtoo?" - "Voi rakas isäni, eilen, kun metsässä istuin kaivon vieressä leikittellen, putosi kulta-palloni vetehen. Koska tätä kovasti itkin, kävi sammakko palloa minulle noutamassa, ja lupasimpa sille, että se kumppanikseni pääsisi, koska se tuota kaikin mokomin vaati, mutta en hiukkaakaan aavistanut, että se saattaisi päästä pois vedestä. Nyt on se tuolla ulkona ja pyrkii tänne sisälle luokseni." Samassa ovea toistamiseen kolkutettiin ja ääni huusi: ellauri204.html on line 104: Silloin sanoi kuningas: "mitä olet luvannut, tulee sinun myös suorittaa; mene nyt laskemaan sammakkoa sisälle." Tyttö menikin sekä avasi oven, ja sisälle syöpsähti sammakko, yhä seuraten tyttöä, aina hänen tuolinsa viereen. Siinä se nyt istui huutaen: "nosta minut ylös syliisi." Tyttö viivytteli, kunnes viimein kuningas käski. Sammakko hyppäsi tuolilta pöydälle ja puhui: "lykkää kulta-taltrikkis lähemmäksi, jotta saatamme yhdessä syödä." Tuon hän toki teki, mutta selvästi näkyi, ett'ei hän sitä mielellään tehnyt. Sammakolle kyllä ruoka makealta maistui, mutta tytön tarttui kurkkuhun melkein joka suu-palanen. Viimein puhui sammakko: "jo nyt olen tarpeekseni syönyt ja olen väsyksissä, kanna minut huoneheses ja valmista silkki-vuotees, sinne maata pannaksemme." Silloin rupesi kuninkaan-tytär itkemään, hän pelkäsi tuota kylmää sammakkoa, johon hän ei uskaltanut edes koskeakkaan, ja joka kuitenkin nyt oli makuu-sijaksensa saava hänen kauniin puhtaan vuotehensa. Mutta vihastuen sanoi kuningas: "joka on sinua auttanut, jolloinka olit hädässä, sitä et sinä saa jälkeen-päin halveksia." Silloin tyttö sammakkoon tarttui kahdella sormella ja kantoi sen ylös huonehesensa, jossa hän sen laski nurkkahan. Mutta kun hän vuoteella makasi, tuli se köntien sekä saneli: "olenhan väsyksissä ja tahdompa nukkua yhtä hyvästi kuin sinäkin: nosta minut sinne tykösi taikka valitan isälles." Tästä tyttö silmittömäksi suuttui, nosti sammakon laattialta ja viskasi voimainsa takaa sen vasten seinää: "tuossa nyt olet levon saavuttava, sinä ilkeä sammakko." ellauri204.html on line 135: De Kikkerkoning of IJzeren Hendrik (Hollanti) ellauri204.html on line 171: Ja Mooses lausui nuorelle palvelijalleen: »En pysähdy ennen kuin saavutan kahden meren yhtymiskohdan, vaikka saisin kulkea vuosikausia.» ellauri204.html on line 173: Mutta kun he saavuttivat yhtymiskohdan, he unohtivat kalansa, niin että se löysi tiensä mereen aukon kautta. ellauri204.html on line 177: Palvelija vastasi: »Huomasitko mitään, kun lepäsimme kalliolla? Minä unohdin sinne kalan, eikä kukaan muu kuin saatana saanut minua unohtamaan sitä, ja se löysi tiensä mereen perin ihmeellisellä tavalla.» ellauri204.html on line 209: Vene kuului köyhille ihmisille, jotka raatavat merellä. Minä halusin vioittaa sen, koska heitä ahdisti kuningas, joka väkivalloin otti haltuunsa kaikki veneet. ellauri204.html on line 213: Samalla me (mä ja Allah kavereineen) toivoimme, että heidän Herransa antaisi heille hänen asemestaan pojan, joka olisi viattomampi ja lähempänä armoa. ellauri204.html on line 292: Heitä varten ovat autuaat puutarhat, joissa joet virtaavat. Siellä he saavat kantaa kultaisia rannerenkaita ja ovat puettuna vihreihin vaippoihin ja hattureuhkoihin, jotka ovat hienoa ja paksua silkkiä, ja he istuvat valtaistuimella. Oivallinen on heidän palkkansa ja mitä ihanin heidän leposijansa. ellauri204.html on line 294: Sano: »Jos meri muuttuisi musteeksi Herrani sanojen kirjoittamista varten, niin totisesti, meri tyhjenisi ennen kuin meiltä (multa) sanat loppuisivat, vieläpä vaikka lisäisimme siihen toisen yhtä suuren meren.» ellauri204.html on line 298: al-Chidr: stark verehrte und vieldiskutierte Gestalt im Islam ellauri204.html on line 300: Während al-Ḫiḍr, das auf Arabisch „der Grüne“ bedeutet, immer nur als ein laqab-Beiname verstanden wurde, gab und gibt es über den wirklichen Namen al-Chidrs und seine Abstammung sehr unterschiedliche Lehrmeinungen. Im mittelalterlichen Maghreb war die Auffassung verbreitet, dass al-Chidr eigentlich Ahmad hieß. Der ägyptische Gelehrte Ibn Hadschar al-ʿAsqalānī (gest. 1449), der eine eigene Abhandlung über al-Chidr verfasst hat, führt dort insgesamt zehn unterschiedliche Auffassungen zur Frage von al-Chidrs Namen auf. Einige muslimische Gelehrte setzten al-Chidr auch mit verschiedenen alttestamentlichen Gestalten gleich, darunter Melchisedek, Jeremia, Elija und Elischa. Hintergrund für diese Gleichsetzungen bildeten verschiedene christliche und jüdische Erzählstoffe, zu denen al-Chidr in der islamischen Tradition in Verbindung gebracht wurde. Diejenige Lehrmeinung, die im Laufe der Zeit am meisten Verbreitung gefunden hat, besagt, dass al-Chidr über seinen Vater Malkān ein Urenkel des biblischen Eber sei und eigentlich Balyā heiße. Sie wird auch an dem Heiligtum von al-Chidr in Kataragama in Sri Lanka propagiert. ellauri204.html on line 314: "Sarvet johtuvat heprean käännösvirheestä. Kun Hieronymus käänsi 300-luvulla Vulgataa hepreasta, hän kohdassa 2. Moos 34:29 luki virheellisesti sanan "kirkkaus" tilalle "sarvet". Konsonanttikirjoituksessa heprean kielen sanat qaran (loisti) ja qeren (sarvet) ovat lähellä toisiaan. Käännösvirheellä on hyvin merkittävä vaikutushistoria." ellauri204.html on line 316: "Se oli vain käännösvihre!" Jännä miten tämä selitys ei kerro miksi sanat qaran (loisti) ja qeren (sarvet) ovat niin samanlaisia. Molemmat sanat liittyvät kuuhun, mutta tästä ei tietenkään mainita mitään. ellauri204.html on line 342: “So saying, Argeiphontes gave me the herb, drawing it from the ground, and showed me its nature. At the root it was black, but its flower was like milk. [305] Moly the gods call it, and it is hard for mortal men to dig; but with the gods all things are possible. Hermes then departed to high Olympus through the wooded isle, and I went my way to the house of Circe, and many things did my heart darkly ponder as I went. [310] So I stood at the gates of the fair-tressed goddess. There I stood and called, and the goddess heard my voice. Straightway then she came forth, and opened the bright doors, and bade me in; and I went with her, my heart sore troubled. She brought me in and made me sit on a silver-studded chair, [315] a beautiful chair, richly wrought, and beneath was a foot-stool for the feet. And she prepared me a potion in a golden cup, that I might drink, and put therein a drug, with evil purpose in her heart. But when she had given it me, and I had drunk it off, yet was not bewitched, she smote me with her wand, and spoke, and addressed me: [320] ‘Begone now to the sty, and lie with the rest of thy comrades.’ “So she spoke, but I, drawing my sharp sword from between my thighs, rushed upon Circe, as though I would slay her. But she, with a loud cry, ran beneath, and clasped my knees, and with wailing she spoke to me winged words: [325] “‘Who art thou among men, and from whence? Where is thy city, and where thy parents? Amazement holds me that thou hast drunk this charm and wast in no wise bewitched. For no man else soever hath withstood this charm, when once he has drunk it, and it has passed the barrier of his teeth. Nay, but the mind in thy breast is one not to be beguiled. [330] Surely thou art Odysseus, the man of ready device, who Argeiphontes of the golden wand ever said to me would come hither on his way home from Troy with his swift, black ship. Nay, come, put up thy sword in this here sheath, and let us two then go up into my bed, that couched together [335] in love we may put trust in each other.’ “So she spoke, but I answered her, and said:‘Circe, how canst thou bid me be gentle to thee, who hast turned my comrades into swine in thy halls, and now keepest me here, and with guileful purpose biddest me [340] go to thy chamber, and go up into thy bed, that when thou hast me stripped thou mayest render me a weakling and unmanned? Nay, verily, it is not I that shall be fain to go up into thy bed, unless thou, goddess, wilt consent to swear a mighty oath that thou wilt not plot against me any fresh mischief to my hurt.’ ellauri204.html on line 346: So much for Circe. Back to Bly. He found many men were unable to carry this out, so fixed were they on the idea of not hurting anyone. These were men who had come of age during the Vietnam war, and they wanted nothing to do with a manhood which seemed to require erection. ellauri204.html on line 348: Bly recognised that these men were also distinguished by their unhappiness, which he asserted was caused by this passivity. He aimed to teach these men that simply "flashing the sword" was by no means an act of war, but showed what he called ‘a joyful decisiveness’, a sense of vivid aliveness. It was more like flashing their wieners. ellauri204.html on line 355: Academic work has also arisen from the mythopoetic movement, as well as the creation of continuing conferences based on Bly's vision for creative communities, in addition to the ‘Minnesota Men's Conference’ and the ‘Great Mother and New Father Conference’, as well as non-profit organisations like Micheal Meade's Mosaic but yet Multicultural Foundation. ellauri204.html on line 367: Für Christa Siegert ist Eisenhans der Wille, der im Käfig der Gebote kultiviert wird, aber unfrei bleibt. Frei kann er der begreifenden Seele das Vollkommene reichen, die sich aber daran verletzt und das geistige Lebenswasser egoistisch einsetzt. Wilhelm Salber sieht eine Dialektik zwischen verschlingendem Einheitspfuhl und lebender Entwicklung. Nach dem Schema vom verlorenen Sohn suche man „Revolte und Dennoch-geliebt-Werden, Gefahr und treue Rettung im letzten Augenblick zu verbinden.“ Edith Helene Dörre vergleicht Der Eisenhans mit der Heilkraft des Aquamarin (wieso?). Psychotherapeut Jobst Finke denkt auch an Sagengestalten wie Rübezahl und sieht die Entwicklung des weltfremd erzogenen Knaben zum starken Ritter durch väterlichen Beistand und Identifikation. Der Text half einem vaterlos aufgewachsenen, wenig durchsetzungsfähigen Angestellten, seine Konflikterfahrungen zu verbalisieren. ellauri204.html on line 370: Der Sage nach ist Rübezahl ein launischer Riese oder Berggeist. Schon der erste Sammler von Rübezahl-Sagen, Johannes Praetorius (s. u.), beschrieb Rübezahl als charakterlich sehr ambivalenten „Widerspruchsgeist“, der in einem Moment gerecht und hilfsbereit, im nächsten arglistig und launenhaft auftreten könne. ellauri204.html on line 374: Ein König besitzt einen Wald, den schon lange niemand mehr betritt, nachdem mehrere Jäger, Pferde und Hunde von dort nicht mehr zurückgekehrt sind. Eines Tages wagt ein Jäger doch wieder einen Versuch und macht sich auf die Suche nach dem Grund des Übels. Er findet einen Tümpel auf dessen Grund ein wilder Mann von rostbraunem Aussehen haust — der Eisenhans. Indem er den Tümpel ausschöpfen lässt, gelingt es ihm, den wilden Mann gefangenzunehmen. ellauri204.html on line 380: Der Jüngling geht nicht zurück zu seinen Eltern, sondern sucht in der weiten Welt nach Arbeit. Da er kein Handwerk gelernt hat, verdingt er sich als Küchenjunge am Hof eines Königs. Er trägt nun immer eine Kappe, um sein goldenes Haar zu verbergen. Als er zum Servieren eingeteilt wird und sich weigert, die Kappe abzunehmen, verliert er seine Arbeit, kommt jedoch beim Gärtner unter. ellauri204.html on line 385: Niemand weiß, wer der Retter in der Not war, und um es herauszufinden, veranstaltet der König ein Turnier. Dem Sieger soll die Königstochter einen goldenen Apfel zurollen. Der Goldjunge ruft ein zweites Mal seinen Ziehvater, den Eisenhans zu Hilfe und lässt sich von ihm als roter Ritter ausstaffieren. Natürlich gewinnt er den goldenen Apfel. Doch anstatt sich als Sieger zu erkennen zu geben, zieht er sich wieder zurück. Deshalb wird ein weiteres Turnier veranstaltet, bei dem der Goldjunge als weißer Ritter als Sieger einen zweiten goldenen Apfel gewinnt und anschließend wie beim erstenmal verschwindet. Beim dritten Turnier holt er sich als schwarzer Ritter den dritten goldenen Apfel. Als er anschließend wieder verschwinden will, fällt ihm beim schnellen Ritt sein Helm vom Kopf. So können alle sein goldenes Haar sehen. ellauri204.html on line 390: After recycling these hundreds of elements from elsewhere in Ulysses as he composed “Circe,” Joyce expanded his understanding of this novel’s potential as “a kind of encyclopedia” (Selected Letters 271). He began revising the rest of the book accordingly, arranging little snippets of interrelated detail throughout the previous episodes into an intricate network of minor motifs that accumulate and aggregate in the careful reader’s awareness. “Circe” serves as an absurd but cathartic outpouring of Ulysses thus far. Having gotten all that out of our systems, we are ready for the episodes Joyce called the “Nostos,” the return ellauri204.html on line 408: Seurassa hän kertoi myös kosteasta kesästä 2011, jolloin hän saattoi herätä kotona kasvot veressä vailla muistikuvia edellisestä päivästä ja olla läheistensä tavoittamattomissa useamman päivän. Näin kävi kun Korhonen ja Härkönen edustivat linnan juhlissa vuonna 2009. Korhonen ja Härkönen edustivat izeään linnan juhlissa vuonna 2009. Korhonen ja Härkönen tosiaan edustivat linnan juhlissa vuonna 2009, jämentää JUKKA RITOLA. Uskokaa nyt jo helkkarissa kerralla. ellauri204.html on line 446: Korhonen mäystää kirjassaan nelikymppisten sukupolvea, johon hän itsekin kuuluu, mutta analysoi ikätovereitaan myös ymmärtäväisesti. Monet teoksessa tapahtuvista ikävistä käänteistä pannaan keski-ikäistyvien naisten omaksumien vääristyneiden arvojen piikkiin. ellauri204.html on line 468: Ei se kerro omaa tarinaansa vaan paremmin sijoittuneiden kavereidensa. Nyt kun se on jo täyttänyt viisikymmentä saattaa tuntua takki aika tyhjältä. ellauri204.html on line 545: Stefania on ukrainalaista kanamusiikkia ja hiphopia yhdistelevä kappale, joka on kirjoitettu Psjukin äidille. Euroviisuissa ei ole aiemmin voittanut rap-kappale, eikä hiphopkaan ole yleensä menestynyt. Kappalessa on amerikan neekereiden räpätyxen ohessa ripaskan kaikuja. Mutta huomatkaa: se on vähävenäläistä ripaskaa, ei mitään deripaskaa. ellauri204.html on line 567: Vesa Rantama, is a literary critic and the editor-in-chief of Nuori Voima, a longstanding Finnish literary magazine. He has written essays with topics ranging from current pop music to ecophilosophy, quite often with poetry added to the mix. His articles have appered in Helsingin Sanomat, the most read newspaper in Finland, the Swedish-language Nordisk Tidskrift, Versopolis as well as countless cultural publications in Finland. ellauri204.html on line 576: He returned 1955 to America after a year in Europe to pursue a doctoral degree at Yale University, where he studied under Erich Auerbach. Auerbach would prove to be a lasting influence on Jameson's thought. This was already apparent in Jameson's doctoral dissertation, published in 1961 as Sartre: the Origins of a Style. Auerbach's concerns were rooted in the German philological tradition; his works on the history of style analyzed literary form within social history. Jameson would follow in these steps, examining the articulation of poetry, history, philology, and philosophy in the works of nauseous Jean-Paul Sartre. ellauri204.html on line 578: Jameson's dissertation, though it drew on a long tradition of European cultural analysis, differed markedly from the prevailing trends of Anglo-American academia (which were empiricism and logical positivism in philosophy and linguistics, and New Critical formalism in literary criticism). It nevertheless earned Jameson a position at Harvard University, where he taught during the first half of the 1960s. Gotta know your enemy. ellauri204.html on line 584: Douze points to Jameson for showing middle finger to postmodernism. Sehän on selvää sumutusta, kapitalismin siirtomaatavarakaupan savuverhoa. In his view, postmodernity's merging of all discourse into an undifferentiated whole was the result of the colonization of the cultural sphere, which had retained at least partial autonomy during the prior modernist era, by a newly organized corporate capitalism. Nimenomaan niin! ellauri204.html on line 586: Hanna Kuusela on kulttuurintutkija, tietokirjailija ja mediakulttuurin dosentti. Hän työskentelee akatemiatutkijana Tampereen yliopistossa ja toimii myös luottamusmiehenä sekä yliopiston konsistorin jäsenenä. ellauri204.html on line 633: Lord of the Flies is a 1954 novel by Nobel Prize-winning English author William Golding. The book’s premise focuses on a group of British boys stranded on an uninhabited island and their attempt to govern themselves, with disastrous results. Golding wrote his book as a counterpoint to R.M. Ballantyne’s youth novel The Coral Island, and included specific references to it, such as the rescuing naval officer’s description of the children’s pursuit of Ralph as “a jolly good show, like the Coral Island”. ellauri204.html on line 680: Sexton suffered from severe bipolar disorder for much of her life, her first manic episode taking place in 1954. After a second episode in 1955 she met Dr. Martin Orne, who became her long-term therapist at the Glenside Hospital. It was Orne who encouraged her to write poetry. ellauri204.html on line 694: Furthermore, she had an "affair with" the therapist who replaced Orne in the 1960s. Orne considered the "affair" with the second therapist (given the pseudonym "Ollie Zweizung" by Middlebrook and Linda Sexton) to be the catalyst that eventually resulted in her suicide. What a mess! ellauri204.html on line 757: Contre le monde, contre la vie on H. P. Lovecraftia käsittelevä teos. Se sisältää Stephen Kingin esipuheen, Houellebecqin pitkän esseen Lovecraftin teoksista ja elämästä ja kaksi Lovecraftin pitkää novellia, "The Call of Cthulhu" ('Cthulhun kutsu') ja "The Whisperer of Darkness" (Kuiskaus pimeässä) ranskaksi käännettyinä. ellauri204.html on line 786: ere.org/wp-content/uploads/2013/05/vulture-child.jpg" width="80%" /> ellauri204.html on line 789: Is social media the cure to poverty porn? - Humanosphere. ellauri204.html on line 793: Part of the problem here is poverty porn makes money. “The use of poverty porn is a desperate attempt by charities to stay relevant,” said one of the participants. She said that poverty porn exists even within the United States, but it is generally seen through narrow stories about poverty about certain people or areas of the country. She asked how often we heard stories about Appalachia that were not about poor hicks? ellauri205.html on line 65: Huolimatta siitä, että Putin oli tuolloin vielä naimisissa lännen jumalattaren Usan kanssa, hänen vekottimensa halusivat Krimin satamaa. Toivomuksensa mukaisesti Putin muutti itsensä upeaxi valkoisexi sonniksi ja kuljetutti itsensä teurastamolaivalla Asovan merelle. ellauri205.html on line 69: Se oli tietysti juuri sitä, mitä Putin halusi, ja Eurooppa selällään selässään hän astui veteen ja ui merelle. Eurooppa oli liian peloissaan hypätä pois, ja lopulta Putin ja Eurooppa saapuvat Krimin rannalle. ellauri205.html on line 77: Euroopan sieppaaminen aiheutti lopulta myös muiden antiikin maailman kaupunkivaltioiden perustamisen. Phoenixin sanottiin lähteneen Arizonasta Afrikkaan; Cadmus meni Kreikan mantereelle ja perusti Theban (Kreikka, nyk. Thiva Boiotian alueyxikössä Attikasta sisämaahan päin), ja Cilix meni Vähä-Aasiaan ja perusti Turkkiin tarsolaisesta ystävästämme tutun Kilikian. Cilixin poika Thasus seurasi isäänsä kuin hai laivaa ja perusti Thasoksen Thasoxen saarelle. Hallinnollisesti Thásos kuuluu Thásoksen kuntaan, Thásoksen alueyksikköön ja Itä-Makedonian ja Traakian alueeseen. Saaren pääkaupunki on Thásoksen kaupunki. Tuollaelämässä Minoksesta ja Rhadamanthysista tulisi kaksi alamaailman kolmesta tuomarista. Sarpedonista ei sen enempää. ellauri205.html on line 92: Paikka paikoin Riku Rinkula on yllättävän leukava ollaxeen kynäilijä Suomen Turusta, vaikka onkin läpimätä setämies. Hyvää siinä on sanavarasto, romanttiset pätkät, sarkasmi ja asiasta kolmanteen siirtyminen. Aino joka oli nuorena suruton ja soma kuin pieni klitoris lauloi nuotin vierestä Nick Draken biisiä River Man. ellauri206.html on line 63: The concept is often attributed to Russian playwright Anton Chekhov, reputed to have said "Don't tell me the moon is shining; show me the glint of light on broken glass." What Chekhov actually said, in a letter to his brother, was "In descriptions of Nature one must seize on small details, grouping them so that when the reader closes his eyes he gets a picture. For instance, you’ll have a moonlit night if you write that on the mill dam a piece of glass from a broken bottle glittered like a bright little star, and that the black shadow of a dog or a wolf rolled past like a ball." ellauri206.html on line 71: In 2017, Vietnamese-American writer Viet Thanh Nguyen (n.h.) questioned the validity of continuing to teach "show, don't tell" in creative writing classes in a New York Times op-ed on the subject. His position was that such teaching is biased against immigrant writers, who may describe emotions in ways readers from outside their culture might not understand, rendering "tell" necessary. Like the squeaky smiley that shows just raised eyebrows and no smiling mouth. Because a smile does not count for anything out there. Everybody smiles all the time. ellauri206.html on line 79: In his Poetics, the unknown Greek philosopher Aristotle argues that kinds of "poetry" (the term includes drama, flute music, and lyre music for Aristotle) may be differentiated in three ways: according to their medium, according to their objects, and according to their mode or "manner" (section I); "For the medium being the same, and the objects the same, the poet may imitate by narration—in which case he can either take another personality as Homer does, or speak in his own person, unchanged—or he may present all his characters as living and moving before us" (section III). ellauri206.html on line 139: Ketamiinitripistä jäi Rikulle päälle pyhyyden tunteita. NMDA-salpaajat ovat Alzheimer-lääkkeitä. Riku oli niin pyhyyden vallassa etteivät sitä inhottaneet edes lapsiperheet möhkälemäisine äiteineen. Tai pappatunturin viereen sammuneelle vanhuxelle kylmästi nikotellen nauravat vinosilmäiset japsituristit. Sellaista sattui kesällä 2003 Suomen Turussa Irakin demilitarisaation aikana. ellauri206.html on line 184: Contre le monde, contre la vie on H. P. Lovecraftia käsittelevä teos. Se sisältää Stephen Kingin (yäk) esipuheen, Houellebecqin pitkän esseen Lovecraftin teoksista ja elämästä ja kaksi Lovecraftin pitkää novellia, "The Call of Cthulhu" ('Cthulhun kutsu') ja "The Whisperer of Darkness" (Kuiskaus pimeässä) ranskaksi käännettyinä. Tästä häiskästä on joku aikaisempi paasaus albumissa 204, jossa ruoditaan Rikun jouzenlaulua. Se näyttää piipunrassilta. Siis Thomas. Tai no molemmat. Sitä on syystä sanottu islamofobiseksi, rasistiseksi ja seksistiseksi ja väitetty sen myötäilevän äärioikeistoa. Oikeus nautintoon (Plateforme, 2001. Suomentanut Ville Keynäs) on täyttä millenniaaliroskaa sekin. Jokaisella ihmisellä on oikeus turvalliseen ja nautinnolliseen seksuaalisuuteen. On tärkeää siis tutkiskella itseään ja opetella tunnistamaan jutut, mitkä tuntuvat itsestä nautinnollisilta. Omaan kehoon kannattaa tutustua rauhassa ja selvittää millainen kosketus tuntuu itsestä nautinnolliselta. Myös vammaisilla on oikeus nautintoon, tunnevammaisilla varsinkin. ellauri206.html on line 211: Riku ei pysty aikuistumaan edes kirveellä. Siitä on noloa olla eno, se on kuin pukeutuisi porokuvioiseen neuletakkiin. When the Prophet sallallaahu `alayhi wa sallam (may Allah exalt his mention) was asked: “Which sin is the greatest?” He sallallaahu `alayhi wa sallam (may Allah exalt his mention) said: “To set up rivals for Allah, your Creator.” It is said: ‘Thereafter?’ He sallallaahu `alayhi wa sallam (may Allah exalt his mention) answered: “To kill your children for fear of eating with you (i.e. fear of want). It is said: ‘Then, which is next?’ The Prophet sallallaahu `alayhi wa sallam (may Allah exalt his mention) said: “To have sex with your neighbor's wife.” ellauri206.html on line 222: Sen jälkeen nojasimme Samin kanssa selkää laituriin, polvia myöden (sic) vedessä, vierekkäin, ja tyttö runkkasi kullejamme keskittyneeseen tasatahtiin, hiukan kumartuneena, mielestäni hivenen liian hitaasti mutta Luojan kiitos lujaa puristaen, ja minä kallistin pään taakse, pidin silmät auki ja näin taivaan tähtimäärän, elokuun Linnunradan, ja tiesin että siellä oli satoja miljardeja tähtiä, eikä minulla ollut toivomusta yhdellekään. Paitsi se, etten tahtonut ikinä luopua mistään meille tarjoutuvasta ilosta kuten tämä, ja se, että toivottavasti kukaan muukaan ei lakkaisi niitä tarjoilemasta. Samin kyllästyttyä ohjasin viileän kullini tytön suun lämpöön. Ei sillä ollut siihen mitään vastaan pantavaa eikä juuri sanottavaakaan. ellauri206.html on line 283: Kuka vittu on Timö Hännikäinen? Timö Hännikäinen (s. 6. syyskuuta 1979 Padasjoki) on suomalainen suomentaja, kriitikko, esseisti ja runoilija. Hän on julkaissut muun muassa esseeteokset Taantumuksellisen uskontunnustus (2007), Ilman (2009), Ihmisen viheliäisyydestä (2011), Hysterian maa (2011) ja Kunnia (2015). Hännikäinen on myös julkaissut muistelmateoksen, Lihamylly (2017). Tamperelainen kustannusyhtiö Hexen Press julkaisi 2016 Hännikäisen kirjan Kuolevainen. ellauri206.html on line 304: Et la treille où le Pampre à la Rose s’allie. And the treillised vineyard where the grapevine unites with the rose. ellauri206.html on line 308: J’ai rêvé dans la Grotte où nage la sirène… I dreamt of the Cave where the mermaid swims… ellauri206.html on line 325: Tänä aamuna Seijalla oli paha paranoiakohtaus. Lauri oli kadottanut tai varastanut sen kaikki kalsarit. Niitä kaiveltiin nelikätisesti pussilakanoiden syövereistä. Vesiperä. Lauri oli pudottaa pussilakanalla Paavo Tynellin lampun katosta. Älä huiskuta! Sä et osaa! Mä en koskaan huiskuta! Sulla on aina ollut väärä tekniikka kaikessa. Kubilabala! Liiku horisontaalisesti! ellauri206.html on line 352: Osmontiellä Lundioiden vieressä ellauri206.html on line 382: Ei sentään kysellyt papereita, edes Helmiltä. ellauri206.html on line 488: Ilmo Härpäläinen löytyi meren pohjasta puntit jalassa. Lasse Lehto oli ne sille valanut. Habeas corpus lopultakin toteutui ja Lasse joutui 38 vuoden tauon jälkeen tiilenpäitä lukemaan. Vaikka Lasse oli löytänyt uuden jumalaa pelkäävän naisen rinnalleen valosovelluxesta. Lasselle on tärkeää oma ulkonäkö, hyvät autot ja purjehtiminen. Nyze on jo vanha mies. Sen mielestä on epistä että näin vanhaa miestä sorretaan ja muita kehutaan. Siitä se raivostuu aivan simona. ellauri207.html on line 74: Outcast, mute, a lone twin cut from a drunk mother in a shack full of junk, Euchrid Eucrow of Ukulore inhabits a nightmarish Southern valley of preachers and prophets, incest and ignorance. When the God-fearing folk of the town declare a foundling child to be chosen by the almighty, Euchrid is disturbed. He sees her very differently, and his conviction, and increasing isolation and insanity, may have terrible consequences for them both… ellauri207.html on line 172: Näistä on ehkä kädellinen ennestään tuttuja. Vinosuinen Michael Douglas näyttää olevan aika veijari. Douglas and Zeta-Jones hosted the annual Nobel Peace Prize concert in Oslo, Norway, on December 11, 2003. In August 2014, Douglas was one of 200 public figures who were signatories to a letter to The Guardian opposing Scottish independence in the run-up to September´s referendum on that issue. ellauri207.html on line 192: Päinvastoin kuin useimmat hänen tuttavistaan, Mikki ei ollut mikään naisteniskijä. Parhaassakin tapauksessa hän vain antoi naisten yrittää, oli paikalla ja halukas, mutta aina hän jätti aloitteen naiselle. Seksi tuli kuvaan aivan luonnollisena seurauksena munan pongahtaessa lahkeesta. Naiset, jotka olivat päätyneet hänen sänkyynsä, olivat harvoin nimettömiä yhden yön pokia - niitäkin oli kyllä ollut viljalti, mutta niiden kokemuxet oli olleet yleensä varsin epätyydyttäviä. Mikki loi parhaat suhteet kavereihin, jotka hän tunsi ja joista hän piti. Siksi ei ollut mikään sattuma, että hän kaksikymmentä vuotta sitten oli aloittanut suhteen Erik Bergerin kanssa - he olivat ystäviä, ja veto- ynnä työntövoima oli molemmin puolista. ellauri207.html on line 208: Musse Pigg comienza a gozar de un merecido prestigio como toyboy profesional, y se encuentra trabajando junto al escritor freelance Svenssonska Dag Bladet en el tráfico de mujeres en Suecia. Lisbeth, en la actualidad la célebre Pippi Calzaslargas, asesina a Dag Bladet y a Nils Tjurman, abogadobogado corrupto, colaborador del Sapo, su violador legal. Stieg, en la actualidad el celebre Mickey Mouse, muere accidentalmente en el fracaso. ellauri207.html on line 210: El patrimonio de Musse Pigg causo un enfrentamiento entre su esposa por 32 años, la arquitecta Eva Gabrielsson, y Erlan y Joakim Larsson, el padre y hermano del escritor. Éstos últimos fueron los que recibieron la opulenta herencia, la cual incluye los derechos sobe todas las obras del autor, y la capacidad de gestionar lo que dejó por escrito. Sin embargo, Gabrielsson afirma que ella debería ser la poseedora de los bienes ya que ella era la personas más allegada del autor, ya que éste abandonó su hogar familiar a la edad de los 18 años y desde ese entonces se dispuso a vivir con Eva, sin siquiera mantener contacto alguno con su padre ni hermano. ellauri207.html on line 271: Homoystävyydessä ei kaivata sanoja palvelus, kiitollisuus, pyyntö, kiitos, ja muut niiden kaltaiset, kaikki on yhteistä kuin uskovaisten tavara. Tosi ystävät eivät lainaa eikä anna luottoa, eli revi siitä Kalle Blomkvist. Filosofit otti törkeästi kavereilta ilmaisexi rahaa sanomatta edes kiitosta ja testamenttasi niille vielä köyhät sukulaisensa. No niinhän teki kyllä Jeesuskin. Luottamusta kehiin. ellauri207.html on line 314: Lyön muuten vetoa eze viirusilmä Mimi siepataan ja tapetaan "erehdyksessä" Pepin sijasta. Niin se aina käy kalpeanaamaviihteessä, värivammasia kaatuu kuin kauraa, palefacet jatkaa menoa. Ize asiassa Mimmi on välttämättä nirhattava jotta Peppi saa lisenssin nuijia pahan Zalatshenko-iskän oikein rumasti. Vai riittäisikö vanhat kaunat kuitenkin? Häntä hännästä, isojalka pikkujalasta. Aina tää sama tematiikka, sanoisi Jan Blomstedt. Huonotpa on geenit Pepillä. ellauri207.html on line 325: President Joe Biden has ordered US flags on federal grounds to be flown at half-staff until sunset on Saturday to honor the victims of this "senseless acts of violence." "That will teach them!" Biden said. "30th shooting at a K-12 school this year," he said proudly. "Try and beat that Putin!" ellauri207.html on line 329: Tuesday´s incident marks at least the 30th shooting at a K-12 school in 2022. So far in 2022 there have been at least 39 shootings in K-12 schools, colleges and universities, resulting in at least 10 deaths and 51 injuries. ellauri207.html on line 353: Alexander Zalachenko alias Karl Axel Bodin was Lisbeth Salander's father and a violent criminal. He's an ex-Russian spy who defecated to Sweden in the 1970s. In Sweden, he fathered Salander and her twin-sister Camilla Salander. He never married Salander´s mother, Agneta Salander, but he returned periodically to rape and beat her. He was a Putinist. ellauri207.html on line 355: Born in Stalingrad in 1940, Zalachenko was orphaned when he was a year old when his parents died in the Second World War. He grew up in the Russian military. When he defecated to Sweden he changed his name to Karl Axel Bodin. It is said that Sweden was his country of choice because there are few Jews in Sweden. Why? There are fewer yet in Finland. ellauri207.html on line 357: Zalachenko got involved with Agneta Sjolander, who changed her own name to match his, but he refused to marry her, calling her a whore. Regardless he fathered two children with her, Lisbeth and her twin sister, Camilla. So they must have had their moments... Zalachenko brutally beat and abused Agneta, who tried to shelter her daughters from the brutality, and the two girls reacted differently. Camilla didn´t care at all for her mother, and Lisbeth did. At age twelve, Lisbeth Salander, set Zalanchenko, her father, on fire to stop his brutal beatings of her mother. We find out in The Girl Who Played with Fire, that because of the damage to his body, he had to have his leg amputated and suffers from chronic pain. I can relate to that! Constant pain is enough to turn one into a psychopath. This act is used as evidence to support claims that Lisbeth Salander is mentally ill, and remains a topic of debate for readers and characters. ellauri207.html on line 359: Meanwhile, Salander (Lisbet)´s sadistic guardian, Nils Bjurman, hires Zalachenko to kill Lisbeth. Bjurman himself is soon killed by Lisbet´s bro Ronald Niedermann, who with dad Zala, is lying in wait at a farm in Gåseborg to ambush Salander (Lisbet). During a brief confrontation Lisbeth is shot in the head and buried alive. She later climbs out zombie like and deals serious blows to Zala´s head and wooden leg with an axe. Their injuries are so serious they are both taken by air ambulance to a hospital where the next book picks up. But what a disappointment: Zalachenko is shot in the head in the same hospital as Lisbeth being treated for the grievous injuries he´s suffered, for having intentions to betray the Cesarean section of the Swedish secret service, el Sapo. The Swedes consider the superior intelligence he has as a Soviet defecator more important than dumb Agneta´s civil rights or those of her misfit daughter, so they have Lisbeth declared incompetent and institutionalized in order to protect him from her. ellauri210.html on line 94: Antero tulkkaa Sigge Riemun huumoriteoriaa et huumori on superegon (sic) mielihyväperiaatteen voitto egon realismista kun jälkimmäinen joutuu liian ahtaalle. Noh noh Antero, ei Riemu niin sanonut. Yliminä on vakavalärväisin koko kolmikosta. Huumorissa yliminä antaa minän olla kurkottamatta yliminän ideaalikuuseen ja antaa sen kapsahtaa idin mielihyvän katajaan. Sixi se on alhaista. ellauri210.html on line 121: The superego allowed the ego to generate humor. A benevolent superego allowed a light and comforting type of humor, while a harsh superego created a biting and sarcastic type of humor. A very harsh superego suppressed humor altogether. ellauri210.html on line 305: Vizi nää spanjuunat on varsinaisia Juan Hoze Pabloja. Pablon iskä oli Ruiz ja äiskä Picasso. Zorrossa oli Ruiz nimisiä konnia ja upseereja. Ei yhtään Picassoa. Picasso signeerasi taulunsa nuorena "P. Ruiz" mutta kaksikymmenvuotiaasta lähtien "Picasso". Se oli harvinaisena nimenä paremmin mieleen jäävä kuin Ruiz, ja Pablo halusi myös erottautua taidemaalari-isästään. Iskäkin näät oli jonkinlainen tuhertaja. ellauri210.html on line 312: Picasso liittyi kommunistiseen puolueeseen vuonna 1944 ja osallistui useisiin rauhankonferensseihin sodan jälkeen. Hänelle myönnettiin Leninin kansainvälinen rauhanpalkinto vuosina 1950 ja 1962. Nyt on Uljanovin rauha mitaleineen kuopattu, ja Pablokin. Vanhoilla päivillään se teki savikukkoja. ellauri210.html on line 319: Picassosta ei koskaan tullut surrealistisen liikkeen virallista jäsentä, mutta hänellä oli kavereihin läheiset yhteydet, ja surrealistit sen myös omivat. ellauri210.html on line 375: John Sholto Douglas, 9th Marquess of Queensberry (20 July 1844 – 31 January 1900), was a British nobleman, remembered for his atheism, his outspoken views, his brutish manner, for lending his name to the "Queensberry Rules" that form the basis of modern boxing, and for his role in the downfall of the Irish author and playwright Oscar Wilde. ellauri210.html on line 379: At the height of his fame and success, while The Importance of Being Earnest (1895) was still being performed in London, Wilde prosecuted the Marquess of Queensberry for criminal libel. The Marquess was the father of Wilde's lover, Lord Alfred Douglas. The libel trial unearthed evidence that caused Wilde to drop his charges and led to his own arrest and trial for gross indecency with men. After two more trials he was convicted and sentenced to two years' hard labour, the maximum penalty, and was jailed from 1895 to 1897. During his last year in prison, he wrote De Profundis (published posthumously in 1905), a long letter which discusses his spiritual journey through his trials, forming a dark counterpoint to his earlier philosophy of pleasure. On his release, he left immediately for France, and never returned to Ireland or Britain. There he wrote his last work, The Ballad of Reading Gaol (1898), a long poem commemorating the harsh rhythms of prison life. What an opportunity for a man of his caliber, one would have thought. ellauri210.html on line 381: In the summer of 1914, Cravan began another phase of wandering. In 1916, he found himself in Barcelona where he somehow managed to book himself a high-profile fight against Jack Johnson. Johnson was in the midst of a celebrated stay in Spain, during which he was received by royalty and starred in movies. Photographs from the fight give some idea of the scale of the event, which was held at Barcelona’s huge bullfighting arena La Monumental. What the photos don’t convey is what a mismatch the fight was. Even a ring-rusty, thirty-eight-year-old Johnson was leagues ahead of Cravan. Johnson won with a sixth-round knockout, though it could’ve been over much sooner had he wished it. There are reports that Cravan shook with fear before the contest began, knowing how out of his depth he was. One writer has suggested that “Johnson and Cravan were more collaborators than competitors,” and that the event was a con, just a hype-fueled payday for an aging legend and a flamboyant interloper with no credible chance of a win—the Mayweather-McGregor of its day. Olikos tää se mazi josta toinen nyrkkipelle Heminwau kirjoitti siinä sonniromaanissa? ellauri210.html on line 383: The money Cravan earned from the Johnson fight helped him buy his passage out of Europe, and what he thought was safety from the war. In January 1917, he sailed for New York. Dozens of other European artists and intellectuals were making the same journey at the time; one of Cravan’s shipmates was Leon Trotsky, who noted in his diary that he’d met a man who claimed to be related to Oscar Wilde and “who frankly declared that he would rather smash a Yankee’s face in the noble art of boxing than be done in by a German.” Cravan didn’t stay in New York long; just long enough to put several noses metsphorically out of joint. He split his time between sleeping rough in Central Park and hobnobbing with Greenwich Village bohemians. Among them was the poet Mina Loy, with whom Cravan began an intense love affair. ellauri210.html on line 387: Loy referred to Cravan as “Colossus.” It was a reference to the size of his ego as much as that of his "physicality". In her autobiography, she recalled that friends thought her mad to get mixed up with such a conceited, obnoxious prig. ellauri210.html on line 390: it’s likely that Cravan suffered the mundane and awful fate of drowning in the Pacific Ocean. Ei kolossaalinenkaan mela riittänyt valtamerihädässä. ellauri210.html on line 408: Merenkäynti keinuttaa Atlantin valtamerihöyryjä, Le rythme de l’océan berce les transatlantiques, ellauri210.html on line 483: Der Sturm ist da, die wilden Meere hupfen Myrsky on täällä, villit meret hyppää ellauri210.html on line 493: Von 1893 an besuchte er das Friedrich-Wilhelms-Gymnasium (Berlin), verließ die Schule aber 1905, um einer Relegation zuvorzukommen. Bereits als Gymnasiast schrieb er erste Gedichte. Er bestand 1906 als „Externer“ das Abitur und immatrikulierte sich noch im selben Jahr an der Technischen Hochschule Charlottenburg für Architektur. Er brach 1907 das TH-Studium ab und wechselte an die Universität Jena, um Klassische Philologie zu studieren. Später ging er an die Friedrich-Wilhelms-Universität. ellauri210.html on line 505: Lotte Pritzel war weder geschäftstüchtig noch ehrgeizig. Auch zeigte sie keinerlei Ambitionen, das Wesen ihrer Puppen näher zu erläutern. Die „gern im Morphiumrausch schaffende Künstlerin“ erklärte allenfalls, ihre so graziös wie verzweifelt wirkenden Gestalten seien "Geschöpfe ihrer selbst" bzw. "Material gewordene innere Visionen". Zarte Wachs- und Stoffgebilde von raffinierter Eleganz, denen immer ein kindlich-verderbter Zug anhaftete, wie manchen Gestalten von Beardsley – fern vom Obszönen und dadurch umso reizvoller, sogar für solide Käufer. In den 1930er Jahren zog sich Lotte Pritzel, die vermutlich ein Elternteil jüdischen Glaubens hatte, aus der Öffentlichkeit zurück. Sie hatte einen Arzt geheiratet und die hatten eine Tochter Irmelin Rose. Sie starb 1952. ellauri210.html on line 507: Wegen zunehmender Konflikte mit seiner Familie zog er sich Anfang September selbst in die Kuranstalt in Wolbeck bei Münster zurück, die er Mitte Oktober aber „fluchtartig“ verließ, um nach Berlin zurückzukehren. Hier wurde er derart auffällig, dass er Ende Oktober in die Heilanstalt „Waldhaus“ in Nikolassee bei Berlin verbracht werden musste, so dass sich Erwin Loewenson an einen langjährigen Freund von Kurt Hiller, den Psychiater Arthur Kronfeld in Heidelberg, mit der Bitte um Unterstützung wandte. Unter dem Titel Gewaltsam ins Irrenhaus war diese Zwangseinweisung Anlass für ein Medienecho – zu einer Zeit allerdings, als van Hoddis schon aus der Anstalt „entwichen“ war. Außerdem studierte er noch die griechische Mythologie und deren Fabelstrukturen. Jedoch hörte er vor dem Ausbruch seiner Krankheit im Herbst 1914 völlig mit der Nutzung der mythologischen Terminologie auf. ellauri210.html on line 513: Er baute in den letzten Jahren körperlich immer mehr ab und verhielt sich (im Vergleich zu anderen Patienten) verhältnismäßig unauffällig, grüßte Tiere, die er beim Spazieren traf, spielte Schach und rauchte viel. Sein Umfeld sowie seine Umgebung nahm er nicht mehr wahr. Am 30. April 1942 wurde er von dort in den Distrikt Lublin im von der Wehrmacht besetzten Polen deportiert und – höchstwahrscheinlich im Vernichtungslager Sobibór – im Mai oder Juni desselben Jahres im Alter von 55 Jahren ermordet. Gute Wahl, Lotte. ellauri210.html on line 536: Und draußen auf wilderen Feldern Ja ulkona villimmillä kentillä ellauri210.html on line 580: In Berlin wurde Kurt Hiller als freier Schriftsteller zum frühen Pionier des literarischen Expressionismus: 1909 gründete er mit Jakob van Hoddis als ein Gründungsmitglied die Vereinigung Der Neue Club, zu dem bald auch Georg Heym und Ernst Blass stießen. Gemeinsam mit ihnen und unterstützt von bekannteren Künstlern wie Tilla Durieux, Else Lasker-Schüler und Karl Schmidt-Rottluff wurden sogenannte „Neopathetische Cabarets“ veranstaltet. Nachdem Hiller sich aus dem Club zurückgezogen hatte, gründete er mit Blass das literarische Cabaret GNU. Für die Zeitschriften PAN und Der Sturm schrieb er zahlreiche Beiträge, ebenso wie für Franz Pfemferts Aktion, bei deren Gründung er 1911 auch mitwirkte. Nachdem Hiller – wahrscheinlich über die Vermittlung Kronfelds, der seit 1908 in Heidelberg lebte – 1911 in der Beilage Literatur und Wissenschaft der regionalen Heidelberger Zeitung schon Die Jüngst Berliner vorgestellt hatte, publizierte er 1912 im Heidelberger Verlag von Richard Weissbach die erste expressionistische Lyrikanthologie Der Kondor. ellauri210.html on line 583: 1919 gründete Kurt Hiller zusammen mit Armin T. Wegner den Bund der Kriegsdienstgegner (BdK), dem 1926 auch die renommierte Pazifistin Helene Stöcker beitrat. 1920 trat er der Deutschen Friedensgesellschaft bei, zu deren linkem Flügel er gehörte. Hier trat er dafür ein, dass sich der deutsche Pazifismus an der Sowjetunion orientieren müsse, obwohl er deren Leninismus sehr kritisch gegenüberstand. Da die Mehrheit aber auf das bürgerlich-demokratische Frankreich ausgerichtet blieb, kam es zu heftigen Konflikten in der DFG, die eskalierten, als Hiller in kommunistischen Blättern den bürgerlichen Pazifisten Friedrich Wilhelm Foerster und Fritz Küster vorwarf, sie würden sich von den Franzosen bezahlen lassen – eine Unterstellung, die den zahlreichen rechten Gegnern der deutschen Friedensbewegung reichlich Munition für ihre Polemik gab. Max Jakobsson schrieb bekummert an Peter Panther: ellauri210.html on line 588: Am Anfang desselben Jahres veröffentlichte Hiller in der Weltbühne einen Aufsatz, den er zunächst für eine ausländische Tageszeitung verfasst hatte und in dem er Bewunderung für den „Kraftkerl Mussolini“ (Mussolini und unsereins, 12. Januar 1926) äußerte. Am „Duce“ faszinierte ihn die kühne Ästhetik seiner öffentlichen Auftritte und vor allem die schlagkräftige politische Durchsetzungskraft, die so gar nichts von der oft zähen Kompromisspolitik der mittleren Weimarer Republik hatte. ellauri210.html on line 589: „Demokratie heißt: Herrschaft jeder empirischen Mehrheit; wer wollte bestreiten, daß die Mehrheit des italienischen Volkes seit langem treu hinter Mussolini steht? […] Mussolini, man sehe sich ihn an, ist kein Kaffer, kein Mucker, kein Sauertopf, wie die Prominenten der linksbürgerlichen und bürgerlich-sozialistischen Parteien Frankreichs und Deutschlands und anderer Länder des Kontinents es in der Mehrzahl der Fälle sind; er hat Kultur. […] Wenn ich mich genau prüfe, ist mir Mussolini, dessen Politik ich weder als Deutscher noch als Pazifist noch als Sozialist ihrem Inhalt nach billigen kann, als formaler Typus des Staatsmannes deshalb so sympathisch, weil er das Gegenteil eines Verdrängers ist. Ein weltfroh-eleganter Energiekerl, Sportskerl, Mordskerl, Renaissancekerl, intellektuell, doch mit gemäßigt-reaktionären Inhalten, ist mir lieber, ich leugne es nicht, als ein gemäßigt-linker Leichenbitter, der im Endeffekt auch nichts hervorbringt, was den Mächten der Beharrung irgend Abbruch tut.“ ellauri210.html on line 598: Als Hans Giese 1949 ein neues WhK gründen wollte und dann die Gesellschaft für Reform des Sexualstrafrechts e. V. gründete, arbeitete Hiller einige Monate mit.[11] 1955 kehrte Hiller nach Deutschland zurück, ließ sich in Hamburg nieder und versuchte dort 1962, das WhK neu zu gründen. Er blieb dabei aber isoliert und der Versuch scheiterte.[5] Des Weiteren gründete er – weitgehend ohne Echo – einen Neusozialistischen Bund und unabhängige Zeitschriften (vgl. lynx). Die Erklärung des Neusozialistischen Bundes gegen Angriffskrieg wurde u. a. von Ossip K. Flechtheim, Karlheinz Deschner und Martin Niemöller unterstützt. In der Schweizer Zeitschrift Der Kreis publizierte Hiller rund ein Dutzend Gedichte und ebenso viele Artikel, meist unter dem anagrammatischen Pseudonym Keith Llurr. ellauri210.html on line 602: Duchamp oli se häiskä joka teki taidetta kusilaarista liimamalla sen päälle lapun "The Fountain". Olipa nokkelaa. Duchamp oli Anteron parhaita kavereita, sixi se pääsi mukaan tähän luetteloon vaikkei ollut kovin hauskakaan. Millaisia olivat sen muut töräyxet? Ses plus belles pensées? ellauri210.html on line 631: Myöhemmin Arp kertoi tarinaa siitä, kuinka hän vältti kutsunnat. Hän kirjoitti Saksan lähetystöstä saamiinsa kutsuntapapereihin ensimmäiseen tyhjään väliin päivämäärän. Sitten hän lisäsi päivämäärän joka toiseen väliin, veti viivan niiden alle ja laski ne yhteen. Sitten hän riisuutui ja ojensi paperit. Hänen käskettiin mennä kotiin. ellauri210.html on line 632: Eikun se kävi näin. Se kulki pihalla ja nosti maahan heitettyjä papereita, käänteli niitä ja sanoi: ei se tämä ollut. Kun se oli tehnyt sitä riittävästi, kapiaiset kyllästyivät ja kirjoittivat sille litteran maitojunaan. Hans käänteli litteraa ja sanoi ilahtuneena: Tämä se oli! ellauri210.html on line 726: Combatte per la federazione statunitense Ultimate Fighting Championship nella categoria pesi medi, nella quale è stato il terzo italiano di sempre a competere dopo Alessio Sakara ed Ivan Serati. ellauri210.html on line 753: Alongside him lay the naked body of another French soldier. André Breton believed his death to be a suicide (LOL). He was known for his indifference and for wearing a monocle. ellauri210.html on line 780: The novel starts in Spain in 1939, during the Spanish civil war, when Tanguy is forced to flee the country with his mother because of her left wing political affiliations. They find themselves in France, which is no less hostile. Forsaken by his father, Tanguy and his mother are arrested by the police and sent off to a camp for political refugees where life is difficult and they face many a hardship and insult. Finally able to escape, Tanguy's mother now decides to flee to London. In order to escape unnoticed from France, they must travel separately and Tanguy is thus separated from his mother. Discovered by the German troops he is packed off to another concentration camp where he endures a life of hunger, cold and forced physical labour that break his body and spirit, the only respite being in a young German pianist who befriends him and reminds him time and again not to hate for hatred breeds nothing but hatred. LOL. ellauri210.html on line 782: After the war, Tanguy is sent back to Spain, Barcelona where he learns that his grandmother has recently passed away and there is no one else to take care of him. He is sent to a reformation school for juvenile delinquents and orphans, run by priests who are no less cruel and sadist than the Nazi "kapos." Bitter, Tanguy believes they are worse than the Nazis because these priests hide their sadism behind the facade of religion and confession, but that makes their sin no less. He succeeds in escaping along with a "companion," but is forced to separate from his as well. This time around, he finds himself in a school run by a group of priests but unlike the reformation school, here, Tanguy is able to grow, learn and live comfortably. It is here, that he truly flourishes and finds friends and solace. But he is still not completely at peace and sets off again in search of the parents who had abandoned and forsaken him to such a bitter destiny. He does find them eventually, but only to realise that the years of hardship and horror experienced by him have built an impenetrable barrier between them. He is no longer a left wing radical like them. He has learned not to hate the capos. Don't get mad get even. LOL. ellauri210.html on line 833: Tristan Tzara captured the inspired lunacy in his 1921 Dada Manifesto on Lukewarm Love. Marcel Duchamp’s “Readymades,” or Francis Picabia’s canvases of human figures as functionless machines belong here. Dada began as a limited franchise, with key outposts in Zurich, Berlin, Paris, and New York. Preceding the Surrealist movement by several years, and often inspired by the Communist Party (though not tied to it), its origins lay in a militant nostalgia for a pre-war lost Eden. Dadaists sought “an art based on fundamentals to cure the madness of the age and a new order of things that would restore the balance between heaven and hell." (Jean Arp). ellauri210.html on line 835: The selections from Cravan, Vache, and Torma reveal a broadly defined set of interests — the new excitement of the metropolis (particularly New York), the frustrations of avant-garde badinage, the bitterness of literary rivalry, the torpor induced by middle-class life. ellauri210.html on line 837: “M. Gide,” Cravan began, “I have taken leave to call on you, though I feel myself duty bound to inform you straight off that I far prefer, for example, boxing to literature.” “Literature, however, is the only terrain on which we may profitably encounter one another,” he replied rather dryly. Cravan thought: “He certainly lives life to the full.” We spoke about literature therefore, and he asked me the following question which must be particularly dear to him: “Which of my works have you read?" "Which of my matches have you seen?" ellauri210.html on line 841: On November 6, 1929, he returned to a clinic where he was staying and — according to Andre Breton — “after paying minute attention to his toilette, and carrying out all the necessary external adjustments demanded of such a departure” — calmly put a bullet through his heart. Not his head like Richard Cory, who had everything a man could want: power, grace and style. ellauri210.html on line 882: Baudelaire dit encore: La vie n'a qu'un charme vrai, c'est le charme du jeu. Mais s'il nous est indifferent se gagner ou se perdre? Totaalisen puppua, pahaa peliteoreettista talousliberalismia. ellauri210.html on line 1103: Queneaun mukaan potentiaalisuus on kaiken kirjallisuuden perusluonne. OuLiPo-kirjailijat etsivät uusia muotoja ja rakenteita kuin Jussi Jurkka sekä leikkivät kielellä. Tunnettuja OuLiPo-kirjailijoita ovat Italo Calvino (1923-1985) ja Georges Perec (1936-1982). Tästä taisi pikku-Make Eskelinen puhua. ellauri210.html on line 1111: Educated by governesses, tutors, and nuns, she was expelled from two schools, including New Hall School, Chelmsford, for her rebellious behaviour, until her family sent her to Florence, where she attended Mrs Penrose's Academy of Art. She also, briefly, attended St Mary's convent school in Ascot. In 1927, at the age of ten, she saw her first Surrealist painting in a Left Bank gallery in Paris and later met many Surrealists, including Paul Éluard. Her father opposed her career as an artist, but her mother encouraged her. She returned to England and was presented at Court, but according to her, she brought a copy of Aldous Huxley's Eyeless in Gaza (1936) to read instead. ellauri210.html on line 1113: In 1936 Carrington saw the work of the German surrealist Max Ernst at the International Surrealist Exhibition in London and was attracted to the Surrealist artist before she even met him. In 1937 Carrington met Ernst at a party held in London. The artists bonded and returned together to Paris, where Ernst promptly separated from his wife. ellauri210.html on line 1115: Between 1937–1938 Carrington painted a Self-Portrait, where she is perched on the edge of a chair in this curious, dreamlike scene, her hand outstretched toward a prancing hyena and her back to a tailless rocking horse flying behind her. The hyena depicted in Self-Portrait (1937–38) joins both male and female into a whole, metaphoric of the worlds of the night and the dream. The symbol of the hyena is present in many of Carrington's later works, including "La Debutante" in her book of short stories The Oval Lady. ellauri210.html on line 1117: With the outbreak of World War II Ernst, who was German, was arrested by the French authorities for being a "hostile alien". Soon after the Nazis invaded France, Ernst was arrested again, this time by the Gestapo, because his art was considered by the Nazis to be "degenerate". Fucking West and East Germans, same huns and hyenas on both sides! ellauri210.html on line 1122: Carrington was adopted as a femme-enfant by the Surrealists because of her rebelliousness against her upper-class upbringing. Carrington was interested in presenting female sexuality as she experienced it, rather than as that of male surrealists' characterization of female sexuality. Some of her works are still hanging at James' former family home, currently West Dean College in West Dean, West Sussex. ellauri210.html on line 1125: erestSmall.jpg" height="400px" /> ellauri210.html on line 1126: erestSmall.jpg" height="400px" /> ellauri210.html on line 1177: Carlos Paul Ruiz São Paulosta symppaa Jannea. “Derriere Son Double”, Este volumen de poemas, saludado con entusiasmo por Breton, es sin duda uno de los más importantes de la poesía francesa de los últimos tiempos. Por lo que dice y lo que revela constituye el testimonio apasionante de un espíritu (que aún no había alcanzado la veintena) obsesionado por la idea de las tinieblas que nos rodean. Es cierto que los términos “vide”, “gouffre”, “abime”, habían pasado sobre todo a partir de Víctor Hugo (recordemos su famoso verso “J’interrogue l’abime etant moi-même gouffre”) a ser tópicos de una cierta retórica ajenas a sus verdaderos significados. Mas en Duprey subanse por las paredes. Para rendir cuentas de su visión de las tinieblas, Duprey se inclina a la práctica y a la expresión de un cierto humor negro que llevó a Breton a incluirlo en su famosa antología. ellauri210.html on line 1230: The rest of the Kentauroi (Centaurs) were spawned by the cloud Nephele on the slopes of Mount Pelion in Magnesia where they were nursed by the daughters of Kheiron. ellauri210.html on line 1252: Shaw's expressed views were often contentious; he promoted eugenics and alphabet reform, and opposed vaccination and organised religion. He courted unpopularity by denouncing both sides in the First World War as equally culpable, and although not an Irish republican, castigated British policy on Ireland in the postwar period. Shaw and Yeast were sort of friends. ellauri210.html on line 1275: He had been celibate until his twenty-ninth birthday, when his shyness was overcome by Jane (Jenny) Patterson, a widow some years his senior. All things considered, he preferred men's company as much as Michael Montaigne. Why can't a woman be more like a man? ellauri210.html on line 1279: According to the trivia section here at IMDB, "George Bernard Shaw adamantly opposed any notion that Higgins and Eliza had fallen in love and would marry at the end of the play, as he felt it would betray the character of Eliza who, as in the myth of Pygmalion and Galatea, would "come to life" and emancipate herself from the male domination of Higgins and her father. He even went so far as to include a lengthy essay to be published with copies of the script explaining precisely why Higgins and Eliza would never marry, and what "actually happened" after the curtain fell: Eliza married Freddy and opened a flower shop with funds from Colonel Pickering. Moreover, as Shaw biographers have noted, Higgins is meant to be an analogue of the playwright himself, thus suggesting Higgins was actually a homosexual." Eliza, where are my slippers? ellauri210.html on line 1310: It is based on Breton's actual "interactions" with a young woman, Nadja (actually Léona Camille Ghislaine Delacourt 1902–1941), over the course of ten days, and is presumed to be a semi-autobiographical description of his relationship with a patient of Pierre Janet. The book's non-linear structure is grounded in reality by references to other Paris surrealists such as Louis Aragon and 44 photographs. Tästä E. Saarinen lie ottanut postmodernia mallia. ellauri210.html on line 1316: The narrator, randomly named André, ruminates on a number of Surrealist principles, before ultimately commencing (around a third of the way through the novel) on a narrative account, generally linear, of his brief ten-day affair with the titular character Nadja. She is so named “because in Russian it's the beginning of the word hope, and because it's only the beginning,” but her name might also evoke the Spanish "Nadie," which means "No one." The narrator becomes obsessed with this woman with whom he, upon a chance encounter while walking through the street, strikes up conversation immediately. He becomes reliant on daily rendezvous, occasionally culminating in romance (a kiss here and there). His true fascination with Nadja, however, is her vision of the world, which is often provoked through a discussion of the work of a number of Surrealist artists, including himself. While her understanding of existence subverts the rigidly authoritarian quotidian, it is later discovered that she is mad and belongs in a sanitarium. After Nadja reveals too many details of her past life, she in a sense becomes demystified, and the narrator realizes that he cannot continue their relationship. ellauri210.html on line 1318: In the remaining quarter of the text, André distances himself from her corporeal form and descends into a meandering rumination on her absence, so much so that one wonders if her absence offers him greater inspiration than does her presence. It is, after all, the reification and materialization of Nadja as an ordinary person that André ultimately despises and cannot tolerate to the point of inducing tears. There is something about the closeness once felt between the narrator and Nadja that indicated a depth beyond the limits of conscious rationality, waking logic, and sane operations of the everyday. There is something essentially “mysterious, improbable, unique, bewildering” about her; this reinforces the notion that their propinquity serves only to remind André of Nadja's impenetrability. Her eventual recession into absence is the fundamental concern of this text, an absence that permits Nadja to live freely in André's conscious and unconscious, seemingly unbridled, maintaining her paradoxical role as both present and absent. With Nadja's past fixed within his own memory and consciousness, the narrator is awakened to the impenetrability of reality and perceives a particularly ghostly residue peeking from under its thin veil. Thus, he might better put into practice his theory of Surrealism, predicated on the dreaminess of the experience of reality within reality itself. Nadja Nadja soromnoo. ellauri210.html on line 1325: Joyce Mansour y Gisèle Prassinos crean bellos monstruos. Han sustituido la belleza convencional dando prioridad a esta “laideur” que está en comunión con la crueldad y el erotismo, siempre rodeada de una pátina macabra. Las dos autoras, bajo esta categoría estética han dado paso a un viaje interior, el que proporcionan sus seres deformes, enfermos, en un ejercicio catártico. El objetivo será para las dos el mismo: exorcizar el miedo, la muerte y la angustia. ellauri210.html on line 1327: De esta forma, el universo de estas mujeres está poblado de un bestiario que crea un repertorio estético complejo, que se prolonga como algo negativo en general, como una transgresión de la moral y de las normas. ellauri210.html on line 1329: Gisèle Prassinos comparte con Mansour una revisión del complejo de Edipo, donde matricidios, parricidios y castraciones simbólicas se suceden continuamente. La madre aparece en los relatos, como un leitmotiv, muere o está alienada por la desgracia o la locura. Los personajes desarrollan una relación de dependencia hacia ella, entrando en territorios edípicos. La madre se configura como una pieza clave en el entramado psicológico de estos personajes, casi siempre débiles, deformes, desamparados, las madres ponen en marcha el complejo de castración. ellauri210.html on line 1332: tence dans le monde de Prassinos”. El miedo a la separación de la madre los convierte en seres débiles, sujetos eternamente al complejo de Edipo, suspendidos en sus particulares “bizarreries”, ayudan al desarrollo de la historia en un tono naïf y amable. Estos complejos parecen parar el tiempo para jugar con la impresión de que estamos ante personajes sin edad. ellauri210.html on line 1336: La imagen del padre es central en el ámbito de la obsesiones, juega un papel esencial en el subconsciente de la autora. Desarrolla una revisión muy particular sobre el mito de Electra. En las dos autoras es frecuente encontrar imágenes criminales, de pesadilla, aderezadas con humor negro y erotismo, especialmente en Mansour, para quien el erotismo frenético es la fuerza motora de sus personajes. ellauri210.html on line 1338: Joyce Mansour se podría definir como “abyecto”, retomando la definición de Julia Kristeva, (Kristeva, 1980) sería “el objeto caído”. El universo mansouriano seduce con sus seres desviados, se metamorfosea en monstruo o animal, casi siempre asociados a los animales que más repulsión suscitan, pero que a la vez se convierte en modelo de seducción, retomando el término de Barnet sería una “anti-seducción” un “ bestiaire pour déplaire”. ellauri210.html on line 1344: Gisèle Prassinos también nos ha dejado unas buenas dosis de personajes desordenados, donde afloran ciertas desviaciones. En ese “collage” entre cuentos de hadas y aromas baudelerianos, la autora jugará sobre todo con la metamorfosis, así sus mujeres “pseudo-femmes castratrices” se transforman en animales o en seres extraños, fantásticos. Prassinos ataca a los mitos del psicoanálisis, muestra imágenes híbridas, animales que se convierten en hombre, objetos que se convierten en animales, etc. Destaca la hostilidad hacia la figura autoritaria del padre. Nos habla de venganzas mediante el asesinato, los cuerpos difuntos son despedazados o transformados, dejando traslucir sentimientos intensos, donde se perfila la imagen de la muerte y se exorciza el miedo. La misma autora confesaba en una entrevista personal la distancia que había entre ella y su padre, destacando la importancia que tiene la figura masculina en las culturas orientales, sensación que refleja en el cuento “La Tête” (op. cit., 1987): “Lucas vit qu’entre elle et son père s’ouvrait un écart plus large que ceux qui séparaient les autres personnes”. ellauri210.html on line 1346: Prassinos, heredera de los cuentos tradicionales de hadas contamina su imaginario con personajes desviados, transformándolos en “contes bizarres”. En un marco irreal, típico de los cuentos surrealistas juega con las metamorfosis: objetos que adquieren dimensión animal, humanos que se animalizan, animales que se transforman en humanos, o personas que se reapropian de otras, como muestran algunos de sus cuentos, como “la Psyché” donde la protagonista sufre por parte de otra mujer una apropiación de su voluntad, de su personalidad, llegando a ser su doble. Como en el estadio del espejo de Lacan, la protagonista reacciona al contemplar su imagen, no ante el espejo, sino ante la otra mujer: “Nous étions plus que jumelles et nous nous regardions subjuguées, chacune dans le miroir humain que lui tendait l’autre”. ellauri210.html on line 1350: En Prassinos opera cierta actitud parasitaria, ya lo vimos en le cuento de “Vanda le parasite” y también está presente en el juego de suplantaciones de los relatos comentados. Usando el término de Barnet, los personajes de Gisèle Prassinos se ven “canibalizados”, poseídos por otros seres, impidiendo su desarrollo normal. ellauri210.html on line 1355: El problema de la identidad es muy habitual en Gisèle Prassinos, hay una tendencia a crear personajes de géneros no definidos o seres desexualizados, así como descorporalizados. ellauri210.html on line 1359: A pesar de todo, Gisèle Prassinos nos sumerge en un imaginario que nos recuerda a los cuentos clásicos con ciertas afinidades próximas a Nathalie Sarraute y a Baudelaire. Aunque los personajes sean dementes tenemos la impresión de estar ante seres inofensivos, llenos de ternura. La belleza en Prassinos nunca es explicita, se centra en destacar los debilidades que terminan por dar coherencia al relato. ellauri210.html on line 1360: El monstruo es un ser complejo, no banal, que nos hace obtener resultados de nuestro yo profundo y oscuro, implica mutaciones pero también continuidades de sentido. Monsters have an interesting life, they don't work from 9 to 5. La subversion des images inattendues du corps féminin, sénile ou malade, se trouve particulièrment troublante chez Prassinos et Mansour. Como vemos, las dos autoras se sirven de un imaginario sórdido para expresar aquello que les duele. ellauri210.html on line 1376: She died of cancer in Paris in 1986. Was that all there was to it? No! ellauri210.html on line 1378: Mansour’s first published collection of poems, titled: Cris, was published in Paris in 1953 by Pierre Seghers. This collection of work references male and female anatomy in explicit language that was unusual for the time. Religious language can also be found. However, it is inverted, replacing what would be Christ with the lover. References of Egyptian mythology are also present in Cris. Mansour references the White Goddess as well as Hathor. ellauri210.html on line 1380: In 1954, Joyce Mansour became involved with the surrealist movement after Jean-Louise Bédouin wrote a review praising Cris in Médium: Communication surréaliste that May. Joyce Mansour actively participated in the second wave of surrealism in Paris. Her apartment was a popular meeting place for members of the surrealist group. L'exécution du testament du Marquis de Sade, the performance piece by Jean Benoît took place in Mansour’s apartment, where she "collaborated" with obscure minor representatives such as Pierre Alechinsky, Enrico Baj, Hans Bellmer, Gerardo Chávez, Jorge Camacho, Ted Joans, Pierre Molinier, Reinhoud d'Haese and Max Walter Svanberg. ellauri210.html on line 1400: Persereiässä Niche dans l'anus ellauri211.html on line 94: Ala tulla Kendall tarttui käteeni. Mennään lavan luo niin kaikki näkevät sinut kun Hugh ylistää sinua. Pian Rein kintereillä kärkkyvät vanhat tutut skandaalilehdistö, paikalliset gangsterit, turkkilainen antiikkikauppias sekä Japanin ympäristöministeri. Onnistuupa Rei suututtamaan epäjapanilaisella käytöksellään myös tokiolaiset sukulaisensa. Mutta missä on se Rein iänikuinen vanhusystävä? Lainsuojaton ja pennitön Rei ryhtyy uhkayritykseen, joka voi tietää makeaa voittoa, elinikäistä porttikieltoa Japaniin – tai pikaista kuolemaa. ellauri211.html on line 103: The Targeting Committee's selection criteria were: ellauri211.html on line 104: (1) they be important targets in a large urban area of more than three miles in diameter, (2) they be capable of being damaged effectively by a blast, and (3) they are unlikely to be attacked by next August. Five cities made the list, the top four in order of priority were: ellauri211.html on line 117: Japan and many people and industries are now being moved there as ellauri211.html on line 119: view there is the advantage that Kyoto is an intellectual center for ellauri211.html on line 120: Japan and the people there are more apt to appreciate the ellauri211.html on line 133: Alexander Calder´s “Mountains and Clouds” was installed in the Hart Senate Office Building in 1986. Aluminum clouds originally suspended as a mobile over the steel mountains were removed in 2014 as unsafe for the public. It was too expensive for public funds so private moneymen came to the rescue. Senaattori Snowden Harp näyttää juuri siltä kuin jalkansa Vietnamiin jättäneen senaattorin kuuluu näyttää vanhana. Michael ansaizi pronssitähden Irakin ryöstöretkellä. Kylläpäs Sujatasta on sukeutunut isänmaallinen. Vaikka se on mamu, tai varmaan juuri sixi. En petä luottamustasi mutta kotiasi kuunnellaan. Onko Michael pyytänyt sinua tekemään jotain laitonta? Eikö? (pettyneesti). Miten teillä menee Hughin kanssa? Kysyn vaikka tiedän, kotiasi kuunnellaan. Onnexi en tullut synttäreillesi. Kiihkeästä vapaamielisyydestään huolimatta senaattori varjeli julkista kuvaansa. Olin alkanut pitää hänen varovaisuuttaan aidon älykkyyden merkkinä. Harp tietää jotakin, mietin hyvästellessäni hänet. Mutta tehän rikotte kansalaisoikeuxiani! Niin niin, talk to the hand. Sentään saat kantaa konetuliasetta ja pitää sikiösi. Count your blessings. ellauri211.html on line 142: It is estimated that around 20,000 women including children and the elderly were raped during the Japanese occupation of Nanking city, known as the Nanking Rape. ellauri211.html on line 144: A large number of rapes were carried out systematically by Japanese soldiers, they went door to door looking for girls and women who were then arrested and gang-raped. To make things better, he women were killed after they were raped. ellauri211.html on line 146: This incident began with the Japanese who were furious with the Chinese Resistance, and when Nanking, the capital of China, fell in December 1937, Japanese troops immediately massacred thousands of Chinese soldiers who had surrendered to them. The Japanese then rounded up about 20,000 Chinese youths and transported them by truck to the outside of the city walls, where they would be massacred there. Japanese troops then looted the city of Nanking and raped most of the city´s female population. ellauri211.html on line 150: The bodies of thousands of victims of the massacre were dumped into the Yangtze River until the river water turned red due to the corpses of the victims of the massacre. After looting Nanking City, the Japanese burned and annihilated a third of the city´s area. ellauri211.html on line 295: Totta puhuen ei tämä tekohämmentyneenä hymyilevä persepääkään ole ihan eilisen teeren poika kuvalehtien keskiaukeamaärvönä. Kun hän kihlasi tunnetun valokuvamallin, vasta Njuu Jorkista maahan laskeutuneen bisnesenkelinsä, heidän yhteinen taipaleensa alkoi ei vähempää kuin Ilta-Sanomissa ja Hymy lehdessä! ja heidän suuret häänsä huomattavassa Hämeenkyrossä nousivat Seuran ja Annan etusivuille! Turha häntä on tyrkkiä lavatähden paasipojaksi! Siitä äkämystyneenä hämäläinen Ranu alkoi ize pyytää roskalehdiltä haastatteluja lupaa kysymättä savvoo viäntävältä Katrilta. Ranu myhäili salaperäisenä ja näppi ize izestään belfieitä. Tiesihän sen etukäteen ettei siitä mitään tullut, olivat ihan eri kaliiperia, toinen kestojulkkis toinen wannabe. Hui kuinka Ranu onkin vastenmielinen. Se kuzuu äxäänsä vuoroin laulajaxi vuoroin lavatähdexi. Izeään se tituleeraa kyrvänpää-expertixi. Potkut saaneen peesarin voimatonta kiukkua. Tampereen oikeistosiiven Aamulehdessä, jossa perusporvarillinen Ranu on vakisenttaaja, sekä huomattavassa Hämeenkyrön Sanomissa saa peesarikin palstamillimetrejä. Mahtavan tonniston narsisti! Iltalehden Aila Seppalän puffi on Ranusta "puhtaasti ja kauniisti kirjoitettu." "Katse ja kädenpuristus kertovat paljon. Pana Rajalan terse on rehevä ja lämmin, mahanalusote avoin, utelias ja leikkisä, miehen suoro Sentun pöydän alla vahvistaa ennakkotuntemuksen: Pan on Katrinansa ansainnut." Vizi mitä tuubaa! Jutussa käydään mallikkaasti läpi miehen työhistoria, hänen kirjoittamansa Sillanpään elämäkerta odottaa vielä kolmatta ja huipentavaa osaansa, hänen näytelmäsovituxkistaan on äsken nähty Elämä ja aurink Molojunkaterina, Pyynikille on tulossa Ale ellers on työn alla nuskailtavana Tamge Temerin historian toinen osa. Dosent pissii hunajaa ja tunnustelee töröhampaisen TV-lasisen Aila Meriluodon mahanalusta. Markku Envallilta meni pari vuotta uuden onnen aforisointiin. Kiireinen jokapaikan dosentti aikoo selvitä nopeammin. Ranun izetunto on horjahteleva. Ilmi narsisti! Kazeet kääntyivät Hämeenkyrössä kun Ranu tuli ostamaan Seura-lehteä. Katrin vanhemmat haisee kaskisavulta ja Bertta mummi on riuskasti hymyilevä murretta pulppuava kansannainen. Hizi Ranu kopioi naistenlehtityyliä. Oven avaa Taisto Tammen mummo, hymyilevä rouva Hagert. Ranu lukee Seura-lehdestä rakastaako hän oikeasti Katria. Onko Katrin maalaisporukat sille riittävästi hienoja? Vinoiliko vääräleuka Wexi Koistinen sille salamielisesti jotenkin? Panu antaa ymmärtää että tyhmä Katri on Ranuun aivan lääpällään, Ranu miettii vielä ostopäätöstä. Höh, avattu pakkaus on ostopäätös. ellauri211.html on line 301: Tämän kirjan pitäisi olla alaotsikon mukaisesti rakkauskertomus. Panu Rajalan pitäisi kirjoittaa ”elämästään Katri Helenan kanssa hellän suorasukaisesti, itseään säästämättä, vailla kaunaa ja katkeruutta, muistaen kaiken kauniin, murheen ja tuskankin tunnustaen”. Pah. Suorusukaisuutta löytyy, mutta varsinkin löytyy kaunaa ja katkeruutta. Kauneus kääntyy nopeasti murheeksi ja ainakin tämän lukijan osaksi tuli tuska. Jos omahyväisyydellä on nimi, se voisi olla Panu Rajala. Kustantaja ei ainakaan säästele ylisanoissa, mainiten Rajalan ”maamme luetuimmaksi elämäkertakirjailijaksi”. Tämän lukijan mielestä hän tuntuu olevan ainakin omasta mielestään maamme tuotteliain ja laadukkain kirjailija. Painosten kuninkaaksi häntä ainakin voi tituleerata, onhan aiemmasta paljastuskirjasta Enkeli tulessa otettu liki 10 painosta. Lavatähti ja kirjamies on alusta alkaen asenteellinen teos. Rajalalle viihdetaiteilijuus ei merkitse mitään. Hän onnistuu väheksymään pitkän uran tehnyttä tähteä, teki tämä mitä hyvänsä. Vain kansanmusiikista ja -runoudesta vaikutteita ottava levytys saa kirjamiehen hyväksynnän. Kirjamiehen maailmankuvaan ei sovi, ettei lavatähti lue romaaneja. Henkisen kasvun ja tuonpuoleisesta elämästä kertovat teokset hän leimaa hömpäksi ja viiden pennin aforismeiksi. Rajalan mielestä Katri Helena ei pärjää viisaiden kulttuuri-ihmisten parissa. Kukapa viihtyisi seurassa, joka katsoo alaspäin. Oman täydellisyyden kirjamies muistaa tuoda esille. Hänen erehdyksensä ovat inhimillisiä, jotka miehelle sallittakoon. Hän myöntää ehdollisesti saattaneensa tai taitaneensa tehdä sitä tai tätä, ja sitten ihmettelee, kun toisella on eri näkemys asioista. Hän on rehellinen kun tähti on tekopyhä. Hänen työnsä ovat kulttuurihistoriallisesti tärkeää, tähden henkistä onanointia. Miehen itsetuntoon taitaa koskea olla avec, harvemmin ensisijaisesti kutsuttu. ellauri211.html on line 312: Kristina-fasterista Panu oli oikeen oikeenkin mukava. No Pirkko Hiekkalasta Nalle Wahlroos oli hieno mies. Flattery does get you anywhere. ellauri213.html on line 49: Spannendes Astrologie-Wissen rund um das Sternzeichen Steinbock Ob Glücksbringer, Tipps zu Selbstfürsorge und Ernährung oder Antworten auf Fragen wie »Was braucht der Steinbock, um sich geliebt zu fühlen? Eine Scheide - Entschuldigung, ich wollte sagen einen Auflag von Schinken. « Das Sternzeichen-Buch steckt voller spannendem Wissen über den Steinbock (22. Dezember bis 20. Januar). Natürlich führt es auch ganz allgemein in die Astrologie ein und erklärt unter anderem, wie man sein Geburtshoroskop liest oder was hinter dem »rückläufigen Merkur« steckt. Das Horoskop-Buch ist hochwertig mit Douche sowieso auch ohne Douche. ellauri213.html on line 59: Pahalla arabilla oli tukuittain tekaistuja passeja. Danilla ei menneet hommat putkeen Nykissä sinikantisella suomalaisella matkustusasiakirjalla. Nykin juutalaiset olivat ovelampia, ja niillä oli vielä terävämmät kyynärpäät. Se ei yllätä että Taneli on 3-divarin kynäilijä vaan se et joku on vaivautunut julkaisemaan sitä. Onkohan tää omakustanne. Azizin samizdat. Oi Odessa, helmi mustan meren. ellauri213.html on line 62: Dma-lapset eivät tunne häpeää eivätkä ole ylpeitä. Se on hyvin paha. Häpeä on peitettävä siionistien verellä. Isä olisi ylpeä kameleontistaan. Kunnia on pelastettava. Sählämit GT ja ilman kärhämöivät silmittömästi arvottomasta maapalasta. Public displays of aggression. Dan on erittäinkin kyyninen. Venäläiset ovat pahoja. Kuubalaiset hoitavat likaisen työn KGBn puolesta. Danilla on likainen mielikuvitus. Dankin paistatteli mielellään kameroiden loisteessa kuin Ranu Pajala. Mikähän siinä oikein viehättää? Kysy peipolta. Ja kysynkin. Se vastaa: lähtee hereästi pillua. Vanha Dan on vanhan jutkun näköinen. Siitä tuli konsulentti, globalisaation agentti. Aziz the combat fighter söi epähuomiossa sikanautapurilaisia. Ei olis kannattanut. ellauri213.html on line 192: not normally disordered, and the child is able to make good ellauri213.html on line 204: Let’s first look at direct demands. Direct demands are requests or questions made by other people or situations – such as ‘put your shoes on’, ‘sit here and wait’, ‘pay this bill’ or ‘would you like a drink?’. In addition to these more obvious direct demands, there’s a whole raft of indirect and internal demands, including: ellauri213.html on line 212: Decisions – sometimes knowing a decision has to be made makes it a demand, or ‘options paralysis’ may set in if there are too many possibilities ellauri213.html on line 233: Then there are demands within demands – the smaller implied demands within larger demands (for example, within the demand of going to the cinema are the demands of remaining seated, responding appropriately, sitting next to other people you don’t know, being quiet etc. etc.). ellauri213.html on line 234: And there are the many “I ought to” demands of daily life – getting up, washing, brushing teeth, getting dressed, eating, cooking, chores, learning, working, sleeping … the list goes on. ellauri213.html on line 251: You join together with thousands of other members for a set programme reflective of the host country’s culture and customs. As well as a huge closing ceremony. This event is for members aged 16 to 22. Sadly the next World Scout Moot in 2022 has been cancelled, but we hope this will take place again in 2025. We hiked, swam, explored one another and ate our shorts becoming really great friends. Learned how to give support during the Ukraine conflict. The 25th World Scout Jamboree will take place in 2023 in South Korea. Lieköhän yhtään venäläisiä kaukopartiolaisia kuzuttujen joukossa? ellauri213.html on line 254: In 1908, Baden-Powell's book Scouting for Boys came out in Russia by the order of Tsar Nicholas II. It was called Young Scout (Юный Разведчик, Yuny Razvedchik). On April 30 [O.S. April 17] 1909, a young officer, Colonel Oleg Pantyukhov, organized the first Russian Scout troop Beaver (Бобр, Bobr) in Pavlovsk, a town near Tsarskoye Selo, St. Petersburg region. In 1910, Baden-Powell visited Nicholas II in Tsarskoye Selo and they had a very pleasant conversation, as the Tsar remembered it. In 1914, Pantyukhov established a society called Russian Scout (Русский Скаут, Russkiy Skaut). The first Russian Scout campfire was lit in the woods of Pavlovsk Park in Tsarskoye Selo. A Russian Scout song exists to remember this event. Scouting spread rapidly across Russia and into Siberia, and by 1916, there were about 50,000 Scouts in Russia. Nicholas' son Tsarevich Aleksei was a Scout himself. ellauri213.html on line 258: In Soviet Russia the Scouting system started to be replaced by ideologically-altered Scoutlike organizations, such as "ЮК" ("Юные Коммунисты", or young communists; pronounced as yuk), that were created since 1918. There was a purge of the Scout leaders, many of whom perished under the Bolsheviks. Those Scouts who did not wish to accept the new Soviet system either left Russia for good, like Pantyukhov and others, or went underground. However, clandestine Scouting did not last long. On May 19, 1922 all of those newly created organizations were united into the Young Pioneer organization of the Soviet Union, which existed until 1990. From that date, Scouting in the USSR was banned. ellauri213.html on line 260: However, some features of Scouting remained in the modified form. The Scout motto "Bud' Gotov" ("Be Prepared") was modified into the Pioneer motto "Vsegda Gotov" ("Always Prepared"). Mention of God was removed, replaced by Lenin and the Communist Party of the Soviet Union. There were no separate organizations for girls and boys, and many new features were introduced, like Young Pioneer Palaces. ellauri213.html on line 262: The organization then went into exile, and continued in many countries where fleeing White Russian émigrés settled, establishing groups in France, Serbia, Bulgaria, Argentina, Chile, and Paraguay. A much larger mass of thousands of Russian Scouts moved through Vladivostok to the east into Manchuria and south into China. ellauri213.html on line 264: Colonel Pantyukhov, Chief Scout of Russia, first resided in France and then moved to the United States, where large troops of Russian Scouts were established in cities such as San Francisco, Burlingame, California, and Los Angeles. He returned to Nice, France where he died. ellauri213.html on line 268: Russian Scouting eventually split into two organizations over ideological differences. These are the modern-day National Organization of Russian Scouts (NORS) and Organization of Russian Young Pathfinders (ORYuR/ОРЮР). As neither organization was created ex nihilo, they may both be considered legitimate successors to the Русский Скаут heritage. ellauri213.html on line 270: The Scout movement began to reemerge and was reborn within Russia in 1990, when relaxation of government restrictions allowed youth organizations to be formed to fill the void left by the Pioneers, with various factions competing for recognition. Some former Pioneer leaders have also formed Scout groups, and there is some controversy as to their motivations in doing so. ellauri213.html on line 274: As with many European nations, several Scout associations were actively supporting the growth of Scouting in Russia, and served Scouts with regards to persuasion of faith, national orientation and geography. ellauri213.html on line 278: 14 Russian Scouts were invited to take part in the 19th World Scout Jamboree in 1999. Russia was represented 2003 at the 20th World Scout Jamboree in Thailand. 504 Scouts from the association Russian Association of Scouts/Navigators took part in the 21st World Scout Jamboree in 2007. ellauri213.html on line 280: The membership was transferred in 2004 to the RAS/N, following the disintegration of ARNSO. RAS/N is also an umbrella federation of different associations, some of them former members of ARNSO. ellauri213.html on line 282: In addition, there are USA Girl Scouts Overseas in Moscow, serviced by way of USAGSO headquarters in New York City; as well as Cub Scout Pack 3950 and Boy Scout Troop 500, both of Moscow, linked to the Direct Service branch of the Boy Scouts of America, which supports units around the world. There are also British Girl Guides served by British Guides in Foreign Countries in Sakhalin. ellauri213.html on line 286: Rainbows (regrettable choice of name, in hindsight) is for all girls aged four to seven (five in some areas). We play loads of fun games and do activities and challenges and a few times we get badges – Matilda, Rainbow. Rainbows learn by doing – they get their panties dirty, do sports, arts and crafts and play games. Being a Rainbow is all about having the space to try new things. Through taking part in a range of different activities with girls their own age, Rainbows develop self-confidence and make lots of new friends. ellauri213.html on line 288: My daughter Nancy, who has Asperger's syndrome, has been a Rainbow for over a year and she loves it, especially as many special schools and autism youth groups are boy-dominated. Rainbows gives Nancy something shared to discuss with friends at school. It's also good for her to see girls doing all sorts of activities because boys commenting sleazily on her doing things that aren't stereotypically girly can upset her. The sleepovers are especially amazing! And it's not just Nancy who benefits. Rainbows are supported by a group of highly trained, inspirational leaders who explore the girls, challenge themselves and have fun. ellauri213.html on line 292: with people your own age size and gender and feel safe. You can't get bored here. You make a lot of new friends and have a lot of freedom. It's nice having a festival for people our age that our parents will let us go to! ellauri213.html on line 294: The girls didn't know much about the event beforehand, but Amelia was most excited about sleeping with the Big Top, Meghan couldn't wait to learn some tricks, while Abigail, Darcey and Ellie were looking forward to trying out some new adventurous group activities. We then enjoyed a very funny magic show, sucking our own magic wands and balloon creatures. Darcey and Aayla said they 'liked playing fun games with the Rainbows on the inflatables' which we did next. ellauri213.html on line 296: Each year, the organisation publishes the Girls' Attitudes Survey, which surveys the views of girls and young women on topics such as body image, career aspirations and mental health. BBC staff were told there are more than 150 genders and urged to develop ‘trans brand’. ellauri213.html on line 300: Samantha Karen Fox (born 15 April 1966) is an English pop singer and former glamour model from East London. She rose to public attention aged 16, when her mother entered her photographs in an amateur modelling contest run by The Sunday People tabloid newspaper. After she placed second in the contest, she received an offer from The Sun to model topless on Page 3, where she made her first appearance on 22 February 1983, at the tender age of 17, sporting huge balloons already then. She continued to appear on Page 3 until 1986, becoming the most popular pin-up girl of her era, as well as one of the most photographed British women of the 1980s. She looked like a fox with balloons glued up front. Never liked her face anyway. ellauri213.html on line 311: The Sun ceased publishing topless Page 3 images in its Republic of Ireland edition in 2013, in its UK editions in 2015, and on its Page3.com website in 2017. The Daily Star also ceased publishing images of topless glamour models in 2019. However, these decisions were not necessarily a direct result of the No More Page 3 campaign. The then official photographer for Page 3, Alison Webster, also criticised the campaign, saying "people should be able to make their own choices". Prime Minister David Cameron replied, "I think on this one I think it is probably better to leave it to the consumer." ellauri213.html on line 329: TWA flight 741 was one of three planes successfully hijacked by the Popular Front for the Liberation of Palestine that day — the hijacking of an El Al plane was foiled by the onboard sky marshals. At the time, I was a 14-year old foreskinned kid living in Trenton, New Jersey, whose only care was how the Baltimore Orioles were doing. This event changed my life, as well as the lives of the other 350 people who were on those planes. Mostly for the better, we became instant celebrities. Imagine the horror and disgust that I, my family and other hijack victims experienced when we read that Leila Khaled, one of the hijackers directly involved in the 1970 attacks, had been invited by San Francisco State University to address a forum on Gender, Justice and Resistance. Ms. Khaled is a convicted terrorist. She has paid her debt to society. She is a member of the PFLP. She is a symbol not of justice and resistance, but of wanton terrorism and death. Khaled spent only a few days in jail. After her failed hijacking of the El Al plane, she was transferred by the Israeli sky marshals to the British police and released in exchange for hostages when a fifth plane was hijacked to secure her freedom. ellauri213.html on line 331: Had Khaled ever apologized for her role in the hijackings or taken steps to show that she is committed to nonviolent efforts to achieve her desired end of driving the invasive Israeli species from her land, I would not object to her speaking at San Francisco State. People who genuinely learn often make the best teachers. But even after 50 years, Khaled has never expressed remorse or disavowed her actions or those of her comrades. Neither have I for 3000 years of Israeli mass murder of poor Philistines, so there! Never forget, never learn! ellauri213.html on line 335: In theory, San Francisco State University President Lynn Mahoney is correct in stating that a university is a place where different ideas are presented, discussed and analyzed so that individual conclusions can be drawn. But does that justify giving an unrepentant terrorist a forum to address the students? What will she teach them? The proper way to hijack an aircraft, based on her success in 1969, and what mistakes to avoid based on her failure in 1970? When I was a student in university, I often faced new ideas that ran contrary to my beliefs. But these perspectives were presented by knowledgeable, respectable academics. Some were Nobel Prize winners. None were terrorists. Most of them were Jews. ellauri213.html on line 344: Sigonella incident oli todella röyhkeää öykkäröintiä jenkkiporukoilta Italian maaperällä. "Pilots on board the U.S. and Italian jets exchanged colorful epithets over the radio about their respective intentions, family heritage, and sexual preferences." Ja nyt ne ovat täällä. Amer. jalkaväkipataljoona harjoittelee öykkäröintiä Suomessa. Voi perkele. Amer. rotinkaiset kovaäänisesti mongertaen haukkuivat Suomea seiskan raitiovaunussa. Seiska ajaa nyt Käpylään. Sekin vielä. ellauri213.html on line 352: Achille Lauron kaappaus tapahtui 7. lokakuuta 1985, kun neljä Palestiinan vapautusrintamaa (PLF) edustavaa miestä kaappasi Egyptin rannikon edustalla italialaisen valtamerilaivan MS Achille Lauron hänen purjehtiessaan Aleksandriasta Ashdodiin , Israeliin . Kaappaajat murhasivat 69-vuotiaan amerikkalaisen juutalaisen miehen pyörätuolissa, Leon Klinghofferin, ja hänet heitettiin yli laidan. Kaappaus aiheutti "Sigonella-kriisin". Abbasin mukaan Arafat oli lähettänyt hänet vakuuttavan argumentointityylinsä vuoksi, että neljä palestiinalaista oli saanut paniikkikohtauksen käynnistämään kaappauksen ja että hänen yksinään oli ratkaiseva rooli matkustajien vapauttamisessa. Seuraavana päivänä, 13. lokakuuta, Yhdysvallat esitti protestin Italian salliessa Abbasin lähteä ja pyysi myös hänen luovuttamistaan Jugoslaviasta (joka tunnusti diplomaattisesti PLO:n). Lokakuun 14. päivään mennessä Tanyug, Jugoslavian lehdistötoimisto ja PLO:n virkamiehet Jugoslaviassa ilmoittivat, että Abbas oli lähtenyt Jugoslaviasta. Yhdysvaltain ulkoministeriö julkaisi lausunnon, jossa se julisti "äärimmäisen pettymyksen" siitä, että Jugoslavian viranomaiset olivat evänneet heidän pyyntönsä. Vaikka Youssef Majed Molqi (kaappaaja, joka ampui Klinghofferin) sai yhden ryhmän pisimmistä tuomioista, tuomioistuin mainitsi lieventävänä seikkana hänen lapsuutensa olosuhteet väkivallan ympäröimänä palestiinalaispakolaisleirillä. Vuoden 1988 lehdistötilaisuudessa Algeriassa Abbas tarjosi toisenlaisen selityksen Klinghofferin kuolemalle "Ehkä hän yritti uida kotiin." Vuonna 1994 Saddam Hussein antoi Abbasille turvapaikan Irakissa. Abbas (syntynyt Syyrian pakolaisleirillä) sai uuden kotinsa Gazaan (sen jälkeen, kun hänelle myönnettiin armahdus vuonna 1996 Oslon rauhansopimusten vuonna 1993 allekirjoittamisen mukaisesti). Hänestä tuli Palestiinan kansallisneuvoston edustaja. Maanantaina 14. huhtikuuta 2003 Irakin sodan aikana Yhdysvaltain erikoisjoukot vangitsivat Abbasin Bagdadin laitamilla Yhdysvaltain tiedustelupalvelun tietojen perusteella. Lokakuussa 2002 presidentti George W. Bush oli syyttänyt Irakia siitä, että se oli "tarjonnut turvasataman" Abbasille ja esitti tämän toisena perusteena sotilaalliselle toimille. (Toinenhan oli se asepiilovedätys.) Maanantaina 8. maaliskuuta 2004 Abbas, 55, kuoli "luonnollisiin syihin" (hapenpuute tai verenkiertohäiriö) ollessaan amerikkalainen vanki irakilaisvankilassa Bagdadin ulkopuolella. ellauri213.html on line 354: The Achille Lauro hijacking has inspired a number of dramatic retellings, including The Death of Klinghoffer (1991), an opera by John Adams and Alice Goodman after a concept of theatre director Peter Sellars. Its depiction of the hijacking has proved controversial. Controversy surrounded the American premiere and other productions in the years which followed. Some critics and audience members condemned the production as antisemitic and appearing to be sympathetic to the hijackers. Adams, Goodman, and Sellars repeatedly claimed that they were trying to give equal voice to both Israelis and Palestinians with respect to the political background. That kind of unpatriotic talk was effectively silenced with the Iraqi wars and the 9/11 incident. It is unpatriotic to be impartial. ellauri213.html on line 381: The original German population fled or was expelled towards the end of World War II, when the territory was annexed by the Soviet Union, and in the following few years. In October 1945, only about 5,000 Soviet civilians lived in the territory. Between October 1947 and October 1948 approximately 100,000 Germans were forcibly moved to Germany [clarification needed], and by 1948 about 400,000 Soviet civilians had arrived in the Oblast. ellauri213.html on line 385: Poland and the Russian Federation have an agreement whereby residents of Kaliningrad and the Polish cities of Olsztyn, Elbląg and Gdańsk may obtain special cards permitting repeated travel between the two countries, crossing the Polish–Russian border. As of July 2013, Poland had issued 100,000 of the cards. That year, the influx of Russians visiting Poland to shop at the Biedronka and Lidl supermarkets was novel enough to be featured in songs by musical group Parovoz. ellauri213.html on line 395: It is used in the Arabic language to cuss someone else and is considered one of the strongest most offensive phrase you can say to a person. Always expect a fight after it. ellauri213.html on line 397: The full explanation is to curse the moment that someone came out of their mother, the fact that they were even born. Also can be used as a reply to kus imak. Mokomaki kusimuki! Äitis on! ellauri213.html on line 416: “I apologise for the inconvenience my arrest has caused to so many people,” Shigenobu said after the release. “It’s half a century ago ... but we caused damage to innocent people who were strangers to us by prioritising our battle, such as by hostage-taking.” ellauri213.html on line 419: In discussion of science fiction, a Big Dumb Object (BDO) is any mysterious object, usually of extraterrestrial or unknown origin and immense power, in a story which generates an intense sense of wonder by its mere existence. To a certain extent, the term deliberately deflates this. ellauri213.html on line 434: Seuraavassa on listattuna pahoja naisia rikkomuxineen (kuvissa söpöset alleviivattu): Irma Grese (Naziwächterin), Myra Hindley (serial pedocide), Isabela of Castile (born in the year 1451 and died in 1504, Isabella the Catholic, was queen of Castile and León. She and her husband, Ferdinand II of Aragon, brought stability to the kingdoms that became the basis for the unification of Spain. Isabella and Ferdinand are known for completing the Reconquista, ordering conversion or exile of their Muslim and Jewish subjects and financing Christopher Columbus’ 1492 voyage that led to the opening of the “New World”. Isabella was granted the title Servant of God by the Catholic Church in 1974), Beverly Allitt (pedocide, Angel of Death), Queen Mary of England (catholic), Belle Gunness (norwegian-american serial killer), Mary Ann Cotton (serial killer), Ilse Koch (Lagerfrau), Katherine Knight (very bad Aussie), Elizabeth Bathory (hungarian noblewoman and serial killer), Sandra Avila Beltran (drugs), Patty Hearst (hänen isoisänsä oli lehtikeisari William Randolph Hearst. Hiän joutui kidnappauksen uhriksi, mutta pian tämän jälkeen hiän teki pankkiryöstön ja joutui vankilaan), Genene Jones (infanticide nurse), Karla Homolka (Canadian serial killer), Diane Downs (infanticide), Aileen Wuornos (serial killer), Griselda Blanco (drug lady), Lizzie Borden (kirvesmurhaaja), Bonnie Parker (bank robber), Anne Bonny (pirate), Mary Bell (pedocide), Delphine LaLaurie (serial slavekiller), Patricia Krenwinkel (Manson family member), Leslie van Houten (Manson family member), Darlie Routier (infanticide), Susan Smith (infanticide), Susan Atkins (Manson family member), Ching Shih (pirate), Anna Sorokin Delvey (con woman), Amelia Dyer (serial killer), Assata Shakur (black terrorist), Belle Gunness (serial killer), Gypsy Rose Blanchard (matricide), Pamela Smart (mariticide), Ruth Ellis (nightclub hostess, last woman hanged in UK), Phoolan Devi (bandit), Ma Barker (matriarch), Jennifer Pan (parenticide), Virginia Hill (gangster), Karla Faye Tucker (burglar, first woman injected in US), Leonarda Cianciully (serial murderer, soapmaker), Mary Read, Carill Ann Fugate (murder spree), Grace Marks (maid), Belle Starr (outlaw, friend of Lucky Luke), Zerelda Mimms (Mrs. Jesse James), Jane Toppan (serial killer), Sara Jane Moore (wannabe assassin of Gerald Ford), Martha Beck (serial killer), Doris Payne (jewel thief), Mary Brunner (Manson family member), Barbara Graham (executed by gas), Grace O'Malley (pirate), Sada Abe (jealous geisha. When they asked why she had killed Ishida, “Immediately she became excited and her eyes sparkled in a strange way: ‘I loved him so much, I wanted him all to myself. But since we were not husband and wife, as long as he lived he could be embraced by other women. I knew that if I killed him no other woman could ever touch him again, so I killed him…..’ ), Samantha Lewthwaite (white somali terrorist), Theresa Knorr (murderess), Lynette Fromme (Manson family, wannabe assassin of Gerald Ford), The Freeway Phantom (serial killer), Carol M. Bundy (serial killer), Fanny Kaplan (bolshevik revolutionary), Marguerite Alibert (Ed VII courtesan), Jean Harris (author), Linda Hazzard (physician, serial killer), Mary Jane Kelly (1st victim of Jack the Ripper), Kim Hyon-hui (North-Korean spy), Vera Renczi (serial killer), Clare Bronfman (filthy rich criminal), Kirsten Gilbert (serial killer nurse), Gerda Steinhoff (Lagerwächterin), Linda Carty (baby robber), Estella Marie Thompson (black prostitute, blowjobbed Hugh Grant), Elizabeth Becker (Lagerwächterin), Juana Barraza (asesina en serie), Olivera Circovic (baseball player, writer, jewel thief), Olga Hepnarova (mental serial killer), Sabina Eriksson (knäpp tvilling), Minnie Dean (serial killer), Madame de Brinvilliers (aristocrat parri- and fratricide), Martha Rendell (familicide, last woman hanged in Western Australia), Violet Gibson (wannabe assassin of Mussolini), Idoia López Riaño (terrorist), Styllou Christofi (murdered her daughter in law), Mary Eastley (convicted of witchcraft), Wanda Klaff (Lagerwächterin), Giulia Tofana (avvelenatrice), Tisiphone (1/3 raivottaresta), Jean Lee (murderer for money), Brigitte Mohnhaupt (RAF terrorist), Marcia (mistress of Commodus), Beate Zschäpe (far-right terrorist), Evelyn Frechette (singer, Dillingerin heila), Francoise Dior (naziaktivisti), Linda Mulhall (nirhasi äidin poikaystävän saxilla), Brigit Hogefeld (RAF terrorist), Martha Corey (Salem witchhunt victim), Marie Lafarge (arsenikkimurha), Debra Lafave (teacher, gave blow job to student), Enriqueta Marti (asasina en serie), Alse Young (witch hanging victim), Elizabeth Michael (actress, involuntary manslaughter: nasty boyfriend hit his head and died while beating her), Susannah Martin (witchcraft), Maria Mandl (Gefängnisoffizerin), Mary Frith (pickpocket and fence), Hanadi Jaradat (suicide bomber), Marie-Josephte Carrivau (mariticide), Gudrun Ensslin (RAF founder), Anna Anderson (vale-Anastasia), Ans van Dijk (jutku nazikollaboraattori), Elizabeth Holmes (bisneshuijari), Ghislaine Maxwell (Epsteinin haahka), Julianna Farrait (drugs), Yolanda Saldivar (embezzler, killer), Jodi Arias (convicted killer Jodi Ann Arias was born on July 9, 1980, in Salinas, California. In the summer of 2008, Arias made national headlines when she was charged with murdering her ex-boyfriend Travis Alexander, a 30-year-old member of the Church of Jesus Christ of Latter Day Saints who was working as a motivational speaker and insurance salesman. Aargh. Justifiable homicide.) Alyssa Bustamante (kid murder), Mary Kay Letourneau (kid abuser), Mirtha Young (drugs), Catherine Nevin (mariticide), Pilar Prades (maid), Irmgard Möller (terrorist), Christine Schürrer (krimi), Reem Riyashi (suicide bomber), Amy Fisher (jealous), Wafa Idris (suicide bomber), Jeanne de Clisson (ex-noblewoman), Christine Papin (maid murderer), Sally McNeil (body builder), Mariette Bosch (murderer), Sandra Ávila Beltrán (drugs), Alice Schwarzer (journalist), Andrea Yates (litter murderer), Mimi Wong (bar hostess), Pauline Nyiramasuhuko (criminal politician), Josefa Segovia (murderer), Martha Needle (serial killer), Antonina Makarova (war criminal), Mary Surratt (criminal businessperson), Dorothea Binz (officer), Leona Helmsley (tax evasion), Angela Rayola (reality tv personality), Léa Papin (maid murderer), Ursula Erikssson (kriminell mördare), Maria Petrovna (spree killer), Aafia Siddiqui (criminal), Fatima Bernawi (palestinian militant), La Voisin (fortune teller), Deniz Seki (singer), Rasmea Odeh (Arab activist), Hildegard Lächert (nurse), Sajida al-Rishawi (suicide bomber), Hayat Boumeddiene (ISIS groupie, nähty viimexi Al Holissa), Herta Ehlert (Lagerwächterin), Elizabeth Stride (seriös mördare), Adelheid Schulz (krimi), Jenny-Wanda Barkman (Wächter), Shi Jianqiao (pardoned assassin. The assassination of Sun Chuanfang was ethically justified as an act of filial piety and turned into a political symbol of the legitimate vengeance against the Japanese invaders.), Rosemary West (serial killer), Juana Bormann (Lagerwächterin), Kathy Boudin (criminal), Kate Webster (assassin), Teresa Lewis (murderer), Hermine Braunsteiner (Lagerwächterin), Flor Contemplacion (assassina), Constance Kent (fratricide), Tamara Samsonova (serial killer), Herta Bothe (Lagerwächterin), Maria Gruber (Mörderin), Irene Leidolf (möderin), Waltraud Wagner (Mörderin), Elaine Campione (criminelle), Greta Bösel (Pflegerin), Marie Manning (Mörderin), Darya Nikolayevna Saltykova (sadist), Nora Parham (executed), Maria Barbella (assassina), Linda Wenzel (ISIS activist), Anna Marie Hahn (Mörderin), Suzane von Richthofen (parenticide), Charlotte Mulhall (murderer), Khioniya Guseva (kriminal), Daisy de Melker (serial killer nurse), Stephanija Meyer (Mörderin), Sinedu Tadesse (murderer), Ayat al-Akhras (suicide bomber), Akosita Lavulavu (minister of infrastructure and tourism), Sabrina de Sousa (criminal diplomat), Sally Basset (poisoner), Emma Zimmer (Aufseher), Mary Clement (serial killer), Irina Gaidamachuk (serial killer), Dagmar Overbye (serialmorder), Gesche Gottfried (Mörderin), Frances Knorr (serial killer), Beate Schmidt (Serienmörderin), Elizabeth Clarke (accused victim of witchcraft), Kim Sun-ja (serial killer), Olga Konstantinovana Briscorn (serial killer), Roxana Baldetti (politico), Rizana Nafeek (house maid), Margaret Scott (accused of witchcraft), Jacqueline Sauvage (meurtrier), Veronique Courjault (tueur en série), Barbara Erni (thief), Hilde Lesewitz (Schutzstaffel Wächterin), Thenmoli Rajaratnam (suicide bomber), etc. etc.. ellauri213.html on line 436: Sinedu Tadesse September 25, 1975 – May 28, 1995) was a junior at Harvard College who stabbed her roommate, Trang Phuong Ho, to death, then committed suicide. The incident may have resulted in a variety of changes to the administration of living conditions at Harvard. Tadesse is buried at the Ethiopian Orthodox Cemetery, Addis Ababa, Ethiopia. When Tadesse entered Harvard, she earned below-average grades, and was told that this would prevent her from attending top-ranked medical schools in the U.S. She made no friends, remaining distant even from relatives she had in the area. Tadesse sent a form letter to dozens of strangers that she picked from the phone book, describing her unhappiness and pleading with them to be her friend. One woman responded to the letter but became alarmed by the bizarre writings and recordings Tadesse sent her in return; she had no further contact with Tadesse. Another woman found the letter obnoxious and sent it to a friend who worked at Harvard to review. ellauri214.html on line 57: JK Rowlingin aikuistenkirjan Harry Potter lookalike saa erektion pelkästä Gaian tuijotuxesta. Kotona se vetää käteen Gaian kuvalla. Otti Harryllakin eteen ja kuivat tuli syliin haaveillessa Ginnystä, muttei sitä saanut sanoa. Sitä ei saanut sanoa Harry Pottereissa kert ne on nuortenkirjoja, mutta tässä saa. ellauri214.html on line 62: J. K. Rowling has lived atop a pyramid of admiration for many years. However, after learning the truth about the author, many fans have become ashamed they ever supported Rowling. Rowling’s books are not inclusive and the minorities that are included are either used to satisfy a diversity quota or fulfill a stereotype. Come to think of it, ALL types in the Potter series are stereotypes. It all becomes too obvious when they have no superpowers. ellauri214.html on line 70: In response to a Twitter post about how COVID-19 has been affecting people who menstruate, Rowling wrote, “‘People who menstruate.’ I’m sure there used to be a word for those people. Someone help me out. Wumben? Wimpund? Woomud?”. In this post, Rowling mocks trans people by insinuating that women who do not have a period are not real women. This tweet not only offended trans women who do not have periods, but also cisgender women born with medical conditions that prevent them from having a period, older women who have gone through menapause, and transgender men who still menstrate. Rowling has continued to bash transgender people by comparing hormone therapy to gay conversion therapy and tweeting articles arguing that transitioning is a medical experiment. Many have called Rowling out on her transphobia, and some have attempted to educate her on transgender issues and the difference between sex and gender. However, the author has not been receptive to these comments, and continues to deny that she is transphobic. Rowling’s transphobia has prompted Harry Potter actors Daniel Radcliff (Harry Potter), Emma Watson (Hermionie Granger), Rupert Grint (Ron Weasley), Bonnie Wright (Ginny Weasley), and Evanna Lynch (Luna Lovegood) to show their support for the transgender community. The only actor staunchly standing on her side is Tom Veladro (Voldemort). Oops, I shouldn't have said the name. ellauri214.html on line 72: Though Rowling’s transphobia has been publicized the most, fans have also begun to notice prejudice in her writing. Very few people of color are featured in J. K. Rowling’s books, and those that are have few lines and no detailed story arcs. One of the people of color given more thought was Cho Chang, Harry Potter’s love interest who was first introduced in the third book, Harry Potter and the Prisoner of Azkaban. Rowling’s racism toward Asians and lack of knowledge of Asian culture is clearly evident from just the name Cho Chang, which is a mix of Korean and Chinese surnames. Korea and China have a longstanding history as political adversaries and each country has a distinct culture. While Rowling went to great efforts in creating a wonderfully immersive wizarding world, she gave no thought to what Cho’s ethnicity is. Cho was also sorted into Ravenclaw house, the school house for those of high intelligence, playing into a common stereotype of Asians. The only other Asian characters mentioned in the series are Indian twins Padma and Pavarti Patil. While Rowling appears to have given more thought to these characters, placing Padma in Ravenclaw and breaking the Asian stereotype by placing Pavarti in Gryffindor, she ultimately fails to adequately write Asian characters. While Pavarti, as a member of Harry Potter’s house, was given more depth than Cho or her sister, many South Asian fans were irritated by the girls’ dresses in the fourth movie, Harry Potter and the Goblet of Fire. The twins wore dull and unflattering traditional Indian attire, which many saw as a mockery of Indian culture. Cho herself wore an East Asian style dress in this movie which was a mix of different Asian styles. Rowling continued her habit of stereotyping Asians in the Fantastic Beast Movies, the first of which was released in 2016 and set in the 1920’s, several decades before the Harry Potter series. In this pre-series, the only Asian representation is displayed in the form of a woman who has been cursed to turn into a beast. Fans may remember the villain Voldemort’s pet snake, Nagini, who served him throughout the Harry Potter series. Fans were surprised to learn when watching The Crimes of Grindelwald, the second movie in the Fantastic Beasts series, that Nagini was not always a snake, but was actually a woman who had been cursed to turn into a snake. In the movie, Nagini, in human form, is caged and forced to perform in a circus. Though we do not know how Nagini came to meet Voldemort, we do know that she became his servant and the keeper of a wee snakelike portion of his soul. This is more than slightly problematic. Not only was Nagini the only Asian representation in the film, but she was also a half-human who was forced to serve an evil white man for a great part of her existence. Author Ellen Oh commented on Nagini’s inclusion in the film saying “I feel like this is the problem when white people want to diversify and don’t actually ask POC how to do so. They don’t make the connection between making Nagini an Asian woman who later on becomes the pet snake of an EEVIL whitish man.” ellauri214.html on line 74: J.K. Rowling did not limit herself to being racist, she also included anti-semitic stereotypes in her books. Many readers have noticed how the descriptions of the goblins in the Harry Potter series bear striking resemblance to anti-semitic stereotypes. The goblins are hooked-nosed creatures who work at the wizarding bank Gringotts and are obsessed with gold and money. ellauri214.html on line 76: J.K. Rowling has also included plenty of sexism in her writing, indicative of her internalised misogyny. Cho Chang was Harry Potter’s love interest throughout books 4 and 5. However, Cho was in a relationship with another student in the fourth book, and unfortunately this student was killed by Lord Voldemort at the end of the book. This leaves Cho rightfully distraught. Though still in emotional turmoil, she develops a crush on Harry and they begin dating. During their first kiss, Cho is crying because she is thinking of her dead boyfriend. Harry and Cho break up after multiple arguments later in the book. Later on in the series, Harry develops feelings for his best friend’s sister, Ginny Weasley. Rowling periodically writes how Harry prefers Ginny to Cho because Cho was too emotional after the death of her boyfriend. Harry preferred Ginny, who was stronger and could contain her emotions, supposedly because she had grown up with 6 brothers (no, 5, Ronny is a sissy). This comparison of the two girls demonstrates Rowling’s internalized feelings that women exist for the purpose of pleasing men. The thinly veiled idea that women who are too emotional or too much drama queens are not desirable is evident in Rowling’s writing. Fleur Delcore is another example of this feeling. Fleur is a student at a French wizarding school who competes against Harry in a difficult tournament in the fourth book. Fleur is part veela, who are magical beings of extreme beauty but can turn monstrous when angered. Fleur eventually marries Ron Weasley’s older brother, Bill. Hermionie, Harry’s other best friend, and Ginny constantly complain about Fleur. However, the only thing their animosity can be traced back to is that Fleur is a beautiful Frenchy woman and she is confident in that, whilst they are just snubnosed Brits. This further develops Rowling’s internalized misogyny. She views women who are confident in their beauty as annoying, and has the idea that women should seek male validation. Though these portions of the book were likely unintentional, speaking from personal experience, it has to be said that Rowling’s writing of women in her book have had a lasting effect on her female readers. ellauri214.html on line 83: But if fans are expecting a Harry Potter-like book, they’re in for a shock: The Casual Vacancy features some similar Harry Potter themes, such as morality and mortality, but that is where the comparisons end. The adjectives, for example, are of a different sort. ellauri214.html on line 84: It’s difficult to imagine the phrases “miraculously unguarded vagina” or “with an ache in his heart and in his balls” being found in the G-rated wizard novels, but they abound in the X-rated Casual Vacancy. In addition to the risque descriptions, many of the characters (teens especially) are troubled and one mother is a heroine addict. “I have a lot of real-world material in me, believe you me,” Rowling tells The New Yorker. “The thing about fantasy—there are certain things you just don’t do in fantasy. You don’t have sex with unicorns.” A good rule of thumb. They are horny but much too pointy for close comfort. ellauri214.html on line 86: Whereas Rowling’s shepherding of readers was, in the Harry Potter juvenile series, an essential asset, in The Casual Vacancy her firm hand can feel constraining. She leaves little space for the peripheral or the ambiguous; hidden secrets are labeled as hidden secrets, and events are easy to predict. We seem to watch people move around Pagford as if they were on Harry’s magical parchment map of Hogwarts. ellauri214.html on line 88: The Harry Potter series didn’t become a global phenomenon just because it was an exciting adventure, but because there was a real heart to it, characters who had both strengths and weaknesses, who struggled with their choices, much like Batman or Superman. Not so this time. Instead, “The Casual Vacancy” is a generally well-written book whose central theme is responsibility for those less fortunate, all the time imbued with ever-present British themes of class and notions of propriety. ellauri214.html on line 90: The Casual Vacancy, which one bookseller breathlessly predicted would be the biggest novel of the year, isn’t dreadful. It’s just dull. … The small-town characters are all deluded in their own way with their own tales to tell. The problem is, not one of them is interesting or even particularly likeable. Collectively, it’s all too easy to turn the page on them. The fanbase may find it a bit sour, as it lacks the Harry Potter books’ warmth and charm; all the characters are fairly horrible or suicidally miserable, or dead. ellauri214.html on line 104: I think JK Rowling did one thing exceptionally well: she had really interesting whimsical ideas based on everyday mundane life, and she can write these ideas out in a very visually exciting fashion. These little sparkles of crazy fun ideas can almost make you forget about the other glaring problems of the book. A lot of people (myself included) are attracted, or mesmerized by these whimsical sparkles of imagination. It's a fascinating magical world that's so imaginative and yet at the same time mirror our own. ellauri214.html on line 106: But, Rowling's talent is skin deep. I absolutely do not agree that she did a great job in character and/or plot development. Her characters are pretty clichéd (Chosen one and his side kick), her setting is pretty narrow (British boarding school experiences), her plot is pretty predictable, and like all amateur writers, her plot line often meanders for no good reason at all. Her world building is imaginative, but lack planning. Simply put, most part of her world is a whim, it's not coherent, she didn't think it through. And the more you think about it, the bigger the problem it is. Oh and that one character everyone is singing praises about, as if it's the best written character of all time? Stereotypical Byronic hero. I read how people praise Snape being this greatest character of our generation, I couldn't help but wondering, you guys never read Wuthering Heights?! I've never attended an American high school but I'm pretty sure the Great Gatsby is on the required reading list. ellauri214.html on line 152: Occasionally one of the supporting characters might call me out. But I'll be triggered and start shaking and crying. Remind everyone I have a troubled past. I'm vulnerable, I need love. The supporting character or the protagonist will apologize and give me a hug, which I will refuse because I don't trust anyone. ellauri214.html on line 157: Despite growing up in an abusive family where nobody actually cares about me, I'm the most entitled person. ellauri214.html on line 167: Because I'm often the MacGuffin of the movie, my self-centeredness is often justified at the end. It really is, all about me. ellauri214.html on line 171: It might be a Scottish name, taken from a story about two men on a train. One man says, 'What's that package up there in the baggage rack?' And the other answers, 'Oh, that's a MacGuffin'. The first one asks, 'What's a MacGuffin?' 'Well,' the other man says, 'it's an apparatus for trapping lions in the Scottish Highlands.' The first man says, 'But there are no lions in the Scottish Highlands,' and the other one answers, 'Well then, that's no MacGuffin!' So you see that a MacGuffin is actually nothing at all. ellauri214.html on line 173: The MacGuffin technique is common in films, especially thrillers. Usually, the MacGuffin is revealed in the first act, and thereafter declines in importance. It can reappear at the climax of the story but may actually be forgotten by the end of the story. Multiple MacGuffins are sometimes derisively identified as plot coupons. ellauri214.html on line 208: Masa ”Pätkä” Niemi jätti viimeisen viestinsä kahvilakuittiin – tällainen oli näyttelijälegendan tuhoisa elämä. Pekka ja Pätkä neekereinä oli viimeinen rikka joka katkaisi kamelin seljän. Vapunaattona, se oli lauantai, tulin Tampereelle takaisin, ja Masa oli jo tajuttomana. Se oli ilmeisesti ottanut jotain pillereitä, mutta kaikki tuubit hävittänyt. Pöydällä oli kahvilakuitin taakse kirjoitettu: "Hyvä on olla kun on nolla. Hyvästi, Masa." Sillä tavalla se lähti, Pakarinen kirjoitti myöhemmin. ellauri214.html on line 214: Haha, Idris Ghidi, kurditaustainen. Idrixistä oli juuri puhetta. Kyllä gloobi on sitten pieni. Idris Ghidi moppaa lattioita Lispetin käytävässä. Kurdo Baxi, Bardo kuxi. Jaanalla on kurdimies ja sen puolikurdi poika on lääkäri. Siivooja oli ontuva mutakuono. Ontuva svartskalle oli siivooja. Hurrit perkeleet. Pekka ja pätkä neekereinä. ellauri214.html on line 226: It supposedly originated from a conversation between the actress Lillie Langtry and the Bishop of Worcester. They were at a country house weekend party and on Sunday morning before church, they went for a stroll in the garden. On their walk, the bishop cut his finger on a rose thorn. Over lunch, Lillie enquired about his injury, asking: "How is your prick?" To which, the Bishop replied: "Throbbing", causing the butler to drop the potatoes. ellauri214.html on line 242: In his work Bibliotheca historica (Library of History), Diodorus Siculus wrote that the Amazons came from Libya in north Africa. Diodorus’s account is set in the time of myth. He wrote that the warriors’ most famous queen was Myrina, who lived before the hero Perseus saved the Ethiopian princess Andromeda from a sea monster. Myrina led her warriors to a great number of victories, including one against the mythical island of Atlantis. Myrina led a large army of 30,000 foot-soldiers and 3,000 cavalry against the Atlanteans. Diodorus claimed that the Amazon cavalry used tactics similar to those employed by the Parthians of west Asia, who fought the Roman general Crassus (c. 115— 53 BCE), firing arrows as they rode away from their enemies. The Atlanteans eventually surrendered to Myrina after she had captured and destroyed one of their cities, enslaving and carrying away the women and the children. ellauri214.html on line 243: It was during the reign of Myrina that the Amazons encountered another race of female warriors known as the Gorgons. The Amazons and their defeated neighbors, the Atlanteans, were at peace with each other, but Atlantis was raided repeatedly by the Gorgons, who lived nearby. In Greek myth, the Gorgons were monsters with snakes instead of hair and faces so fearsome that looking directly at them could turn a mortal into stone. Diodorus scoffed at these stories of monsters and claimed that, like the Amazons, the Gorgons were nothing more than fierce tribal women who were skilled in warfare. Myrina’s large army went to the aid of Atlantis and defeated the Gorgons, capturing more than 3,000 Gorgon warriors. The captive Gorgons began a rebellion but were put down by the Amazons, who killed every remaining prisoner. ellauri214.html on line 245: Myrina was said to have conquered most of Libya, from where she led her army east toward Egypt. When she reached Egypt, she befriended the king before going on to defeat the Bedouin and Syrian peoples and conquering some of west Asia. Although the people of Cilicia (part of modern Turkey) were not defeated, they were willing to accept her rule. The Amazons also captured the island of Lesbos in the Aegean Sea, where Myrina founded the city of Mitylene, named for her sister. While sailing across the Aegean, Myrina got caught in a storm. The queen prayed to the Mother Goddess to save her and was guided to a deserted island, which she named Samothrace. Myrina’s good fortune, however, did not last forever: she died in battle against the Thracians and Scythians, led by the Thracian Mopsos. Without their great leader, the Amazons lost a series of battles to Mopsos. Eventually their empire collapsed and they withdrew back to Libya. Back to the drawing board. 2 thousand years later Myrinä's compatriot Muammar Gaddafi says in Swedish: Han är nöjd. ellauri214.html on line 253: Klötzer och andra får gärna försöka med fredsdekret och andra deklarationer, men som vi har sett i de två föregående världskrigen, betyder lagar och överenskommelser föga utan att en finns en makt bakom dem. Det tog Stalins Ryssland att sätta stopp till Hitlers härjande. Och som Erja Yläjärvi skriver får vi inte låta kriget i Ukraina bli det nya normala och ge efter för tyranniet som Putin inledde. ellauri214.html on line 326: Seijan harmaa ohut kovakantinen kappale Turgenevin tuonnimistä pienoisromaania sopii kuin valettu mun Salmiselta hankittuihin kesähousuihin ja Tokmannilta eilen ostettuun siistiin vanhusmaiseen paitapuseroon. Ne ovat yhtä haalean harmaita kuin oli Ivan Turgenev, iso ja leveäharteinen mutta timidi länkkärimielinen agnostikko joka eli ja kuoli eturauhassyöpään 64-vuotiaana lännessä. Se oli köyhtynyttä tataariaatelia isän puolelta, varakas kielitaitoinen ja hyvätapainen, mistä sitä halvexivat moukkamaisemmat slavofiilit virkaveljet Tolstoi ja Fedja-setä. Dosto oli henkilönä kusipää eikä Tolstoi juuri parempi. Tchekhov oli luikero ja Turgenjev turha mies. Leskov oli ikävä (despotic, vindictive, quick-tempered and prone to didacticism) ja Gogol hullu. Turgenev pysyi poikamiehenä vaikka ilmeisesti menetti poikuutensa maaorjaneitosille. Ivan oli tylyttävän äidin poika, rentustava isä oli läheisempi vaikka jäi etäisemmäxi, kuten tavallaan sanotaan tässäkin novellettassa. Äiti oli isää vakavaraisempi kuten kirjassa. Joku Uncle Tom luki Ivanille pienenä Heraskovin Rossiadia. ellauri214.html on line 328: Katariina Suuren aikainen Mihail Matvejevitš Heraskov (ven. Михаи‌л Матве‌евич Хера‌сков, 5. marraskuuta (J: 25. lokakuuta) 1733 Pultavan Perejaslav – 9. lokakuuta (J: 27. syyskuuta) 1807 Moskova) oli venäläinen klassismin ajan kirjailija. Heraskovin isä oli moldavialainen pajari joka muutti Ukrainaan. Heraskovista tuli 30-vuotiaana Moskovan yliopiston rehtori. Rossiaadi kertoo miten Iivana Julma demilitarisoi Kazanin. Uudelleennussittu Vladimir, vielä pitempi luritus Heraskovilta, kertoo miten Kiovan ryssät käännytettiin erään Vladimirin toimesta. Kirjailija arvostelee voimakkaasti Ranskan vallankumousta. Hänen tuotannossaan on havaittavissa siirtyminen kohti sentimentalismia. Heraskovin proosa on rytmikästä, monisanaista ja koristeellista. Lajityypeiltään monimuotoinen lyriikka kehottaa kohtuullisuuteen ja hiljaiseen elämään luonnonrauhassa. Järkimiehiä. Iivana on turha mutta hyvä ihminen. ellauri214.html on line 336: O:n kaupungissa keskellä ällistyttävän siivotonta toria kohoaa piskuinen kellertävä rakennelma mustine aukkoineen, aukoissa istuu miehiä isot lakit päässä - he ovat käyvinään kauppaa, torilla törröttää pystyssä myös harvinaisen korkea, kirjava seiväs; seipään vieressä, järjestyksen vuoksi, säilytetään kaupungin päällystön käskystä kuormallista keltaista heinää, lisäksi siinä tepastelee yksi kruunun kana. ellauri214.html on line 343: No, sanokaa nyt, olenko tarpeeton ihminen vai en? Enkö muka esittänyt koko tuossa jutussa tarpeettoman ihmisen roolia? Ruhtinaan rooli... siitä ei kannata puhua; Bizmjonkovin rooli on myös ymmärrettävä... Entä minä? Miksi minä sotkeuduin tähän kaikkeen? Mikä typerä viides pyörä rattaissa! Voi, miten katkeraa! Miten katkeraa! Ja nyt siis, kuten lotjanhinaajat sanovat: "Vielä kerran, vielä kerran!" Vielä yksi päivä, toinen, eikä minusta enää tunnu sen paremmin katkeralta kuin suloiseltakaan. Raskasta on elävän olennon erota elämästä. Terentjevna on luvannut ettei poistmentyäni "nitistä" töpöhäntäistä Trezoria. ellauri214.html on line 370: Mulla sama. Siksi en ole edes somessa. Mitä siellä tekee ilman kavereita? Lenkkeilen, roikun täällä, kattelen leffoja ja sarjoja. Niin ja käyn töissä. Siinä mun elämä. ellauri214.html on line 535: Halfway through her fifth novel Flights, Olga Tokarczuk asks her readers to take pity on the poor souls for whom English is their “real language”. “Just imagine!” teases Poland’s most widely translated female author. “They don’t have anything to fall back on or turn to in moments of doubt. How lost they must feel in the world, where all instructions, all the lyrics of the stupidest possible songs, all the excruciating pamphlets and brochures — even the buttons in the lift! — are in their private language . . . they are accessible to everyone and everything!” ellauri214.html on line 537: It’s a typically provocative and witty inversion from the leftwing humanist, who today tells me that Polish intellectuals have been strangely “relieved” by America’s election of Donald Trump and Britain’s vote for Brexit. “It is reassuring for them to know that populist movements are everywhere. They feel better for knowing that other countries can be naive too.” ellauri214.html on line 539: Although Tokarczuk (pronounced “Tok-ar-chook”, like a toy train) is in London to celebrate Flights making the long list for the Man International Booker Prize, she feels “conversationally jet-lagged”discussing it because it was published in Poland back in 2007, quickly gaining popularity across the continent. It has taken a decade for the novel to make it into English, superbly rendered by superb American translator Jennifer Croft. ellauri214.html on line 549: This blurring of fact and fiction is intentional. Tokarczuk tells me she is often asked “Why we central Europeans don’t use a classical linear narrative, and my answer is that we don’t have such a history. Our perception is different. Poland was once a powerful imperial country that disappeared from maps of Europe for more than 100 years. It was partitioned and occupied by the Nazis and the Russians . . . We pop up and disappear and we do not trust what we are told to believe.” ellauri214.html on line 551: Tokarczuk felt this rejection of facts at first-hand when the Polish publication of her 2015 novel The Books of Jacob led to death threats from nationalists. Her 900-page “magnum opus” tells the true story of 18th-century Polish-Jewish religious leader Jakub Frank, who converted thousands of Orthodox Jews to a kind of Christianity that saw them condemned and persecuted for heresy. ellauri214.html on line 556: “Polish culture has always had a strong anti-Semitic undercurrent. There has been awful persecution. But it is time for us to look at Poland’s relationship with the Jews, to accept that we have Jewish blood and Polish culture mixed with our own. I was surprised by the anger I provoked, but thrilled by the enormous support that followed. It seems society is divided between the people who can read and those who cannot!” ellauri214.html on line 560: Tokarczuk dismisses the global rise of nationalist movements as “the death throes of an outdated ideology. These old ideas of the state are completely disappearing,” she laughs. “People are migrating, travelling. Economics and the internet do not respect borders. We travel between different network providers! Welcome to EE!” She taps her phone with glee. (EE on joko Euroopan siipikarjayhdistys tai UK:n rahakkain operaattori.) “You could read Flights as an elegy for the old Europe.” ellauri214.html on line 599: Olga puhuu torveloita, keitetystä lampaanpäästä suorastaan. Oli jumalaa tai ei, maailma on ihan samannäköinen. Aivan yhtä lailla kehitys kehittyy ja termiittiapina tekee lopun izestään likaamalla pesänsä. Hölmöt kesäsysmäläiset polttaa fossiilista polttoainetta yötä päivää Majutvedellä typerillä vesiskoottereilla. Voiko olla aivokääpiömpää oliota kuin tämä? ellauri214.html on line 610: Michalin kanat nokkivat ahnaasti mitä maasta kaivetuista ryssän upseereista tippui kujalle. Michal ei enää koskaan pannut munaa suuhun. ellauri214.html on line 711: Jumala näkee. Aika loppuu. Kuolema tulee. Ikuisuus odottaa. Suojelusenkeli ottaa talteen Misian kuuluisan maxa-retiisisalaattirepestin. Verenpaineisen ei olis kannattanut keittää liian mustaa kahvia, kuten Sirkka Pylkkänen. Isidorin sielu hajoo palasixi vanhainkodissa. Lauri Tähkä tulee keräämään ne pois pelilaudalta. ellauri216.html on line 45: Mitä Tero Liukkosen sekopäinen turina sitten onkin, uskonnollinen se ei kyllä ole. Ei psykopaatti tarvi herraa, herra se on herrallekin. Entäs sit tää toinen todellisuuteen perustuva luostariturina, arkkimandriitta Panteleimonin kehimä mielikuvituksellinen elämäkerta edeltäjästään Hrisanf "krysanteemi" Nikolajevits Dunajevista? Onko se uskonnollisempi, tai edes hivenen vähemmän egoistinen kuin Teron turautus? Siihen perehdytään tässä albumissa. ellauri216.html on line 56: Is there an actual Psalm 129 that reads “Go forth and seek, further up, you will find glory.”? Oikeasti värssy on Luukkaasta: ellauri216.html on line 167: Proclus’ own interests are purely metaphysical: his task is to explain how evil fits into the scheme of things, how its existence squares with the omnipotence and all-pervading presence of the Good God, how it comes about and what its ontological status is. All of these questions are undoubtedly important, and I do not mean to belittle them. ellauri216.html on line 176: Stalin teki virheitä, ja Hitler erehtyi. Tarkemmin sanoen paha tulee siitä että henki on altis mutta liha heikko. Se on hyvin paha asia, kuten on Siru saanut tuta saunan lauteilla. ellauri216.html on line 198: The Didache (Greek: Διδαχή, translit. Didakhé, lit. "Teaching"), also known as The Lord's Teaching Through the Twelve Apostles to the Nations (Διδαχὴ Κυρίου διὰ τῶν δώδεκα ἀποστόλων τοῖς ἔθνεσιν), is a brief anonymous early Christian treatise written in Koine Greek, dated by modern scholars to the first or (less commonly) second century AD. The first line of this treatise is "The teaching of the Lord to the Gentiles (or Nations) by the twelve apostles". The text, parts of which constitute the oldest extant written catechism, has three main sections dealing with Christian ethics, rituals such as baptism and Eucharist, and Church organization. The opening chapters describe the virtuous Way of Life and the wicked Way of Death. The Lord's Prayer is included in full. Baptism is by immersion, or by affusion if immersion is not practical. Fasting is ordered for Wednesdays and Fridays. Two primitive Eucharistic prayers are given. Church organization was at an early stage of development. Itinerant apostles and prophets are important, serving as "chief priests" and possibly celebrating the Eucharist. Meanwhile, local bishops and deacons also have authority and seem to be taking the place of the itinerant ministry. ellauri216.html on line 242: Vedin kännistä Susannaa wiixeen kun sillä oli valot sammuxissa, ei se mitään huomannut. Kerrankin se ei pannut yhtään vastaan, se oli hienoa. Eise ollut raiskaus, se pyysi sitä. Sitäpaizi se oli takuulla salaa hereillä, eli raiskauskenkä oli aivan toisessa jalassa. Luin mehukkaan jutun orvosta 12vee kurditytöstä jota raiskattiin 30x edestä ja takaa. Oi jospa oisin saanut olla mukana. Ehkä olisin mieshirviö jos siitä ei olisi seuraamuxia. Naisseuraa olis kiva muxia. ellauri216.html on line 320: Painter Grigory Ostrovsky was active in Soligalich; the only paintings known to be by his hand are currently held in the town´s regional museum. There is a monument to Gennady Nevelskoy, who was born in the vicinity. Publisher Ivan Sytin was born in Soligalichsky District. Imugeeni Haritonia ei edes mainita. ellauri216.html on line 324: According to a 2010 survey, there are a total of 36,700 villages in Russia with fewer than 10 inhabitants. Traditionally Russia’s agricultural land was subdivided into a patchwork of villages and fields, interspersed by forest and marsh. Now the villages are deserted and crumbling: the state closes them down, often on a whim, and young people leave to find work elsewhere. Matilda Moreton tells the tragic story based on fieldwork in the Russian North. ellauri216.html on line 497: Hans bog Mit System (1904) var en stor succes: allerede i 1905 kom den i engelsk oversættelse, og igennem årtier udkom nye udgaver på dansk og flere andre sprog af denne og andre af hans bøger. Även svenska böger gillar hen. ellauri216.html on line 499: Panteleimon, siviilinimeltään Petri Sarho (s. 17. toukokuuta 1949 Vieremä) on suomalainen ortodoksinen piispa ja kirjailija. Hän on entinen Oulun metropoliitti. Hän jäi eläkkeelle kesäkuussa 2013 heti kun pääsi. ellauri216.html on line 541: Jumalankantajaisä Makarios syntyi Egyptin suistomaa-alueen kylässä vuoden 300 tienoilla. Nuoruudessaan hän työskenteli kamelinajajana. Jumala kutsui häntä kuitenkin toisenlaiseen elämään ja Makarios vastasi kutsuun kuuliaisesti. Hän vetäytyi kylässään keljaan ja aloitti yksinäisen rukous- ja paastokilvoituksen. Kun ihmiset tahtoivat tehdä hänestä papin, hän pakeni toiseen kylään. Siellä raskaaksi tullut tyttö alkoi syyttää Makariosta häpäisemisestään. Makarios otettiin kiinni ja häntä raahattiin pitkin katua. Häntä lyötiin ja solvattiin, mutta hän ei sanonut sanaakaan puolustaakseen itseään vaan päinvastoin lupasi tehdä työtä hankkiakseen elatuksen naiselle ja lapselle. Makarios piti tilannetta Jumalan lähettämänä. Hän oli tuolloin noin 30 vuoden ikäinen. Kun Makarioksen syyttömyys tuli aikanaan ilmi, kylän väki lähti joukolla hänen luokseen pyytämään anteeksi. Mitenkä totuus tuli ilmi? No, when the woman's delivery drew near, her labor became exceedingly difficult. She did not manage to give birth until she confessed Macarius's innocence. She confessed that she had slandered the hermit, and revealed the name of the real father. (Who was it?) A multitude of people then came asking for his forgiveness, but he fled to the Nitrian Desert to escape all mundane glory. ellauri216.html on line 554: Once, while he was praying, St Macarius heard a voice: “Macarius, you have not yet attained such perfection in virtue as two women who live in the city.” The humble ascetic went to the city, found the house where the women lived, and knocked. The women received him with joy, and he said, “I have come from the desert seeking you in order to learn of your good deeds. Tell me about them, and conceal nothing.” ellauri216.html on line 556: The women answered with surprise, “We live with our husbands, and we have not such virtues.” But the saint continued to insist, and the women then told him, “We married two brothers. After living together in one house for fifteen years, we have not uttered a single malicious nor shameful word, and we never quarrel among ourselves. We asked our husbands to allow us to enter a women’s monastery, but they would not agree. We vowed not to utter a single worldly word until our death.” Mainiota, tästä Andrew Tate pitäisi. ellauri216.html on line 591: Ukrainalainen vanhus perkele ei anna siunausta Athoxeen menolle. Onko hän erehtynyt? Selvänäköinenkö muka, ukkohan on sokea kuin myyrä! Sehän on vanhuudenhöperö. Ei auta, pojat palaavat kotiin hännät koipien välissä. Dimitri ei kyllä olisikaan pärjännyt Kreikassa ilman saunaa ja koivuvastaa! Pojat riitaantuivat kun Panteleimon tahtoi matkustaa pehmustetussa luokassa. P. heittää rahat lattiaan kuin Juudas. Ei se viihdy yxinkertaisissa kotioloissa. ellauri216.html on line 605: Nikitan luoxe tehtävällä veneretkellä pojat käyvät naku-uimassa. Ei pitäisi kuikuilla Dimitriä nakupellenä mutta kazon kuitenkin. Sehän on kuin tyttö! Tunnen kuinka veri alkaa virrata siihen yhteen paikkaan ja puen vaatteet päälle pikaisesti aika jäykkänä. ellauri216.html on line 632: Aleksanteri Nevski eli Aleksanteri Nevalainen (ven. Александр Ярославич Невский, Aleksandr Jaroslavitš Nevski) (1219 Pereslavl-Zalesski – 1263 Gorodets) on venäläinen kansallissankari ja pyhä, Novgorodin ruhtinas, myöhemmin Vladimirin suuriruhtinas. Hän kävi Suomessa sotaretkellä, Hämeenlinnan lähellä. ellauri216.html on line 651: Tshuudit oli ilmeisesti tsuhnia eli Itämerensuomalaisia. Venäläisissä taruissa tšuudit kuvattiin yleviksi ja kauniiksi. Yksi tšuudien yleinen kuvaus oli valkosilmäinen, mikä tarkoittaa vaaleita silmiä. Tšud-nimityksen on väitetty tarkoittaneen alkuperäisessä kirjoitusmuodossaan samaa kuin adjektiivi tšudnyi eli 'ihmeellinen', 'erinomainen', 'mainio' ja 'ihastuttava'. Venäläiset surumieliset kansanlaulut muistavat tšuudien tuhoa venäläisten vallatessa heidän maitaan. Tšuudikaupungin jouduttua hyökätyksi tšuudinaiset hukuttautuivat koruineen ja lapsineen jokeen, ettei heitä ryöstettäisi, orjuutettaisi tai häpäistäisi. Tšuudien kotiseudun jouduttua hyökkäyksen kohteeksi tieto venäläisten julmuuksista levisi. Tällöin tšuudisuvut ja -perheet kaivoivat tarujen mukaan itselleen kuoppia, jotka romahduttivat päälleen. Kuoppia, joihin liittyy tällaisia tarinoita löytyy eri puolilta Pohjois-Venäjää. (Vertaa tätä suomalaisen kansanperinteen aarnihautoihin.) Näiden tarujen tšuudien uskotaan kadonneen maan päältä, mutta heidän kerrotaan yhä asuvan maan alla muiden jaloimpien asioiden, kuten parhaiden kotieläinten ja arvometallien kanssa. ellauri216.html on line 653: Anna Petrovna läiskii käsiään kuin Sirkka Immonen os. Pylkkänen: kylläpä olet muuttunut oudon näköisexi! Gromoveille en mene etten johdu Liisan kanssa kiusauxeen. Hänen isossa vesitautisessa päässään on vain 1 ajatus: saisipa edes kerran matkallansa keppiä likoon Haritonilta! Tyttö on hirveän äkäinen ja verenhimoinen. Kaikkialta kuuluu tolkutusta ja mölinää. ellauri216.html on line 657: Glafira alkaa itkeä. Menen hänen vierelleen ja hyväilen hänen hartioitaan. All itke, Glafira. Kaikki on hyvin. Hän alkaa itkeä voimakkaammin. Sitten hän äkkiä alkaa hyväillä minua ja kuiskaa itkun lomassa Hrisa, etkö käsitä, että olen rakastunut sinuun. Haluan sinut! Koko pituudelta sisään nyt! ellauri216.html on line 659: Glafiran hyväilyt käyvät yhä kuumemmiksi. Minäkin sytyn hiänen ruumiiseensa. Kuinka se onkin lämmin ja pehmeä. Siitä nousee hyvä ja kiihottava tuoksu. Tuossahan on vuode vieressä. Kaikki on siis kunnossa. Emme ole enää lapsia. Ei kun pukille! ellauri216.html on line 667: Mutta isä Grigori pelastaa Haritonin viime hetkessä. Valamon lautalla nauretaan ja kaulaillaan jo silmät vesissä. Saved by the gong! Jo viikon kuluttua olisitte olleet tukkanuottasilla! Ei elämää voi perustaa lihakaupan varaan. Nuoruuden kukoistus on pian poissa. Niin häviää myös erektio. Kyllä hernekeitto skiitassa on kestävämpää laatua. ellauri216.html on line 681: Psykologian ja kognitiivisen tieteen piirissä skeema (monikko skeemat tai kaavioita) kuvaa ajattelu- tai käyttäytymisen, joka järjestää luokat tieto ja suhteet joukossa. Sitä voidaan kuvata myös ennakoitujen ideoiden henkisenä rakenteena, kehyksenä, joka edustaa jotakin maailman osaa, tai järjestelmänä uuden informaation organisoimiseksi ja havaitsemiseksi. Kaaviot vaikuttavat huomioon ja uuden tiedon omaksumiseen: ihmiset huomaavat todennäköisemmin asioita, jotka sopivat heidän kaavaansa, samalla kun tulkitsevat ristiriidat kaavaan poikkeuksina tai vääristävät niitä sopiviksi. Skeemoilla on taipumus pysyä muuttumattomina, jopa ristiriitaisen tiedon edessä. Schematat voivat auttaa ymmärtämään maailmaa ja nopeasti muuttuvaa ympäristöä. Ihmiset voivat järjestää uudet havainnot kaavioihin nopeasti, koska useimmat tilanteet eivät vaadi monimutkaista ajattelua käyttäessä skeemaa, koska tarvitaan vain automaattinen ajattelu. Esimerkkejä kaavioista ovat akateemiset otsikot, sosiaaliset skeemat, stereotypiat, sosiaaliset roolit, käsikirjoitukset, maailmankuvat ja arkkityypit. ellauri216.html on line 727: Serafimin ehdottamaa ratkaisua, että koko Suomi palaisi vanhaan ajanlaskuun, ei voitu edes harkita. Siksi kapinanlietsojaksi määritelty venäläinen pappismies lähetettiin Konevitsaan, jonka johto oli vannonut uskollisuutta Suomen hallitukselle. Hänelle ei annettu piispan oikeuksia luostarissa, joskin hän sai ottaa osaa jumalanpalveluksiin - mutta vain pappismunkkina, ei toimittavana piispana. Hänen valvojanaan ja rippi-isänään toimi luostarin valvoja, pappismunkki (1931 alkaen igumeni) Mavriki (Mihail Seretšin). ellauri216.html on line 734: Isä Jefrem nukkuu ruumislaatikossa ihan läpällä. Ei mutta nytpä meillä on täällä herkkuja, karjahovin lypsäjätyttöjä ja niitten piirakoita! Kyllä meidän nyt kelpaa! Voznikajet vopros: mistä lisää munkkeja? Olisiko tässä ratkaisu? Konevizassa munkeilla oli perettä. Munkit ovat positiivisia vaikka aina tonttuilevat, sillä ne saavat aina anteexi, ja ei kun yrittämään uudestaan. Rizan esimiehet honaavat että sille erakkous on vain kivaa lusmuilua. Töihin vaan! Voi hemmetti, vale-Dimitri sai jo ylennyxen skeemamunkixi! Epistä! ellauri216.html on line 744: Hän sai koulutuksensa Pietarin sotatekniikan koulussa. Vaikka hän onnistuikin opinnoissaan, hän oli syvästi tyytymätön maalitauluelämään ja kääntyi rukouselämään. Vuonna 1827 hän sairastui vakavasti ja jätti armeijan maalialueelle. Hän aloitti luostarikutsun ja otti vuonna 1831 luostarivalan ja sai luostarinimen Ignatius. Pian tämän jälkeen hänet vihittiin papiksi. Hän nousi nopeasti arkkimandrillin arvoon ja hänet nimitettiin 26-vuotiaana Pietarin Pyhän Sergiuksen meriluostarin esimieheksi. Vuonna 1857 Ignatius vihittiin Kaukasuksen ja Mustanmeren piispaksi, mutta hän jäi eläkkeelle vasta neljä vuotta myöhemmin Nikolo-Babajevskin luostariin Volgalla omistautuakseen henkiselle kirjoittamiselle. ellauri216.html on line 757: Feofan viipyi Jerusalemissa kuusi vuotta. Hän vieraili vanhoissa luostareissa ja tutki pyhien isien teoksia vanhoista käsikirjoituksista. Samalla hän solmi läheisiä suhteita Athosvuoren vanhuksiin, jotka vaikuttivat syvästi hänen hengelliseen elämäänsä. Jerusalemissa hän oppi perusteellisesti kreikan ja ranskan ja perehtyi myös hepreaan ja arabiaan. ellauri216.html on line 771: Vaikka Feofan oli syvällisesti perehtynyt länsimaiseen filosofiaan ja älyllisiin virtauksiin, hän pysyi uskollisena idän kirkon perinteiselle opetukselle, jonka olennaista sisältöä hän vaali syvällistä arvostelukykyä osoittaen. Kirjoituksissaan Jeesuksen rukouksesta hän ei tuo esille psykosomaattisia menetelmiä, vaan korostaa mielen keskittämistä rukouksen sanoihin. Rukouksen keskeisenä hedelmänä hän pitää Jumalan pelkoa ja synnintuntoa. Kirjoitustensa ja käännöstensä kautta pyhä Feofan vaikutti merkittävästi Venäjän kirkon hengelliseen renessanssiin 1800-luvun lopulla. Hänen kirjansa Mitä on hengellinen elämä on käännetty suomeksi. Hänen kirjoituksillaan on myös keskeinen sija Valamon igumeni Haritonin kokoamassa kirjassa Jeesuksen rukous. ellauri216.html on line 798: Hariton on kuvassa alla vas. Haritonin muotokuvamaalari Dosifei nukkui kuolinuneen sienen vierelle. ellauri216.html on line 828: Jeesuksen rukouksen harjoittaminen on mietiskelyä, jossa ihmistajunnan syväalueella, »sydämessä», kohdataan ajaton ja paikaton — ikuinen ja kaikkialla oleva — Hän, joka on sanonut itsestään: »Minä olen se, joka minä olen» (2.Moos.3:14). Mä oon mikä oon ja muuxi muutu en. Kohdataan Jumala sellaisena kuin Hän on. Tule sellaisena kuin olet. Kristina-täti piti luokkakavereille pyjamabileitä. ellauri216.html on line 852: Luin tämän kirjan ensimmäisen kerran parikymmentä vuotta sitten. En pitänyt kirjaa ensimmäiselläkään lukukerralla vaikeaselkoisena, mutta toisella lukukerralla, kun takana oli enemmän elettyä elämää ja hieman käytännön harjoituksiakin, teksti avautui vieläkin paremmin. Jeesuksen rukous on tekniikkana äärimmäisen yksinkertainen ja se sopii yhtä hyvin vasta-alkajalle kuin vuosikymmeniä kilvoitelleelle skeemamunkille. Itseni kaltaiselle puolimaallistuneelle tapakristitylle, jonka elämästä suuri osa menee syntien syvässä pyörteessä rämpien, Jeesuksen rukous on yhtä tärkeää kuin säännöllinen liikunta kaltaiselleni keski-ikäiselle, keskivartalolihavalle verenpainetautiselle. ellauri216.html on line 856: Evakossa ovat munkkien lisäxi niiden naisystävät. Riza osaa vanhastaan lohdutella niitä. Alkuun ne itkevät mutta pian jo hymyilevät ja naureskelevat. Illalla kylvemme koko johtokunta niiden saunassa. Pontikka panee veret kiertämään. Tunnelma on vapaa ja välitön. Palaamme saunasta hyvin nuohotuin pippelein ja virkistynein mielin. Suomalaiset kyselevät elämästä luostarissa. Ja meillähän riittää siitä kertomista! Ei tämä vielä mitään! ellauri216.html on line 877: The term nepsis comes from the New Testament's First Epistle of Peter (5:8, νήψατε, γρηγορήσατε. ὁ ἀντίδικος ὑμῶν διάβολος ὡς λέων ὠρυόμενος περιπατεῖ ζητῶν τινα καταπιεῖν — NIV: Be alert and of sober mind. Your enemy the devil prowls around like a roaring lion looking for someone to devour). There nepsis appears in a verb form, in the imperative mood, as an urgent command to vigilance and awakeness: "be alert and awake". ellauri216.html on line 879: Perhaps most associated with Orthodox monasticism, innumerable references to nepsis are made in The Philokalia (the full title of The Philokalia being The Philokalia of the Neptic Fathers). Parallels have been drawn between nepsis and Jewish devekut. ellauri216.html on line 889: Konevitsan saari oli vanha karjalainen pakanallinen uhripaikka. Kuuluisin uhripaikoista oli Hevoskivi (ven. konj kamenj), jossa uhrattiin keväisin uhreja muun muassa karjaonnen parantamiseksi. Tarinan mukaan pyhittäjä Arseni nousi tälle kivelle ja toimitti eksorkismirituaalin jonka päätteeksi vihmoi vanhan uhripaikan pyhitetyllä vedellä – jolloin kivestä irtosivat siinä asuneet pahat hevosten henget; ne lensivät varislauman muodon ottaneena mantereelle lahteen jota on siitä pitäen kutsuttu Sortanlahdeksi (ven. Tsort = piru). Kivi muistuttaa hevosen päätä ja sen laelle rakennettiin rukoushuone, joka on 2000-luvun alussa uudiskorjattu. ellauri216.html on line 913: Luostarin viimeinen Suomen-ajan johtaja, isä igumeeni Muurikki (Mihail Serechin) kuoli vuonna 1944 ja omasta pyynnöstään hänet haudattiin ryssän puolelle entisten igumeenien rinnalle Konevitsan luostarin pääkirkon alttarin taakse. Haudalle pystytettiin puinen risti, joka on vielä elokuussa 2008 jäljellä. ellauri216.html on line 915: Veljestö muutti Suomeen asumaan ensin evakossa ollessaan Kannonkoskelle Terelän koululle, jossa he asuivat yli kolme kuukautta. Sodan loputtua pysyvämpi asuinpaikka löytyi Pohjois-Savosta Keiteleen kunnasta Hamulan kylästä. "Sinne Keiteleen Hiekkaan", kuten sitä myös kutsuttiin, perustettiin Saastamoinen Oy:ltä ostetulle tilalle jälleen kerran Konevitsan luostari. Erillistä kirkkoa ei rakennettu, vaan se sisustettiin tilan päärakennuksen suureen saliin. Pihalle rakennettiin erillinen katos muutamille kirkonkelloille. ellauri216.html on line 972: Vaikka Talvisota oli alkanut jo 30.11., alkoi luostariin kohdistua ilmahyökkäyksiä ja pommituksia vasta 6.1.1940 alkaen. Tuhoisimmat pommitukset tapahtuivat 2.2. ja 4.2.1940. Jälkimmäisen päivän iltana luostari oli yhtenä suurena tulimerenä. Luostarin arvokkaan, 29,000 nidettä käsittäneen kirjaston arveltiin tuhoutuvan, sillä pelastustoiminta piti keskittää muualle, ja siinäkin oli suuria ongelmia, sillä luostarin vesipumppurakennus oli tuhoutunut jo aikaisemmassa vaiheessa. Kirjastosta joku tiesi kertoa, että igumeni Damaskin oli suunnitellut sen palonkestäväksi, ja tulipalojen laannuttua saatiin todeta, että se oli säilynyt vahingoittumattomana, vaikka yläpuolella ollut huoneisto olikin palanut. ellauri216.html on line 1027: Pääluostarin alakirkon ikonit saatiin evakuoitua, yläkirkosta saatiin mukaan huomattavimmat ikonit ja irti lähtenyt jumalanpalvelusvälineistö kokonaisuudessaan. Kirjastokin onnistuttiin pelastamaan sullomalla kirjat tyhjiin perunasäkkeihin, joita sattumoisin tai kaizelmuxen armosta oli riittävästi. Sotilaat antoivat auliisti kuljetusapua mantereelle jossa evakuoitu tavara lastattiin juniin. Sotatoimien loppuminen 13. maaliskuuta 1940 helpotti kuljetuksia aivan oleellisella tavalla. Luostarin vahvat ja hyvin hoidetut hevoset selvisivät tästä kuljetusurakastaan hyvin; sotatoimien päättymisen johdosta nekin pääsivät mukaan evakkoon, paitsi ne muutamat, jotka kaatuivat urheasti työnsä ääreen ennen rauhan tuloa. Tosin rekikaluston niukkuuden vuoksi armeijan kuorma-autot kuljettivat huomattavan osan ihmisistä ja tavarasta mantereelle. ellauri216.html on line 1054: 1700-luvun alussa Pietari I aloitti taistelun pääsystä Itämerelle ja Venäjän laajentumisesta luoteeseen. Vuonna 1702 (11. lokakuuta ( 22 )) Venäjä valloitti Noteburgin linnoituksen (nimettiin uudelleen Shlisselburgiksi ) ja keväällä 1703 Nevan suulla sijaitsevan Nienschanzin linnoituksen. Täällä 16. (27.) toukokuuta 1703 aloitettiin Pietarin rakentaminen. ja Venäjän laivaston tukikohta, Kronshlotin linnoitus (myöhemmin Kronstadt ) sijaitsi Kotlinin saarella. Sotakampanjan aikana 1710 Venäjän armeija onnistui valloittamaan Viipurin. Samaan aikaan tsuhnien Ingermanlandin maakunnan pohjalle syntyi ikivanha venäläinen Pietarin lääni. ellauri216.html on line 1120: Vuonna 1950 entisiin selleihin ja sketeihin perustettiin Sota- ja työvammaisten talo, johon muun muassa sijoitettiin mantereelta, Leningradin mukaan lukien, sotainvalaatteja. Siirretty mantereelle 1984. ellauri217.html on line 44: There is no one way of having vaginal sex. However, before you insert the penis into the vagina, make sure that the penis is erect and the vagina is well lubricated. Use your hands to insert the penis into the vagina slowly. Adjust your position so that the penis moves in deeper. Pull out the penis halfway, and then insert it again. Repeat with increasing tempo until the automatic bilge pump starts to operate and the little tadpoles begin squirting out (or rather, in). Keep the shaft maximum deep in till the pumping stops. Make sure that both you and your partner are comfortable. ellauri217.html on line 67: The first four sections retell, in succession, the stories of: Adam (Adham أدهم) and how he was favoured by Gabalawi over the latter's other sons, including the eldest Satan/Iblis (Idris إدريس). In subsequent generations the heroes relive the lives of Moses (Gabal جبل) - Ai Moosesko? No ehkä vähän, Mooses oli urpo, mukiloi jonkun sivullisen kuoliaaxi, tapas Jehun pensaassa, senkin käärme koveni sauvaxi, se imitoi Hammurapia - mut on siinä mukana myös Jakobia eli Israelia, Jesus (Rifa'a رفاعة) and Muhammad (Qasim قاسم). The followers of each hero settle in different parts of the alley, symbolising Judaism, Christianity and Islam. The protagonist of the book's fifth section is Arafat (عرفة), who symbolises modern science and comes after the prophets, while all of their followers claim Arafat as one of their own. ellauri217.html on line 71: It was this book that earned Naguib Mahfouz condemnation from Omar Abdel-Rahman in 1989, who called on him to repent or be killed, Abdel-Rahman also claimed that "If this sentence had been passed on Naguib Mahfouz when he wrote Children of the Alley, Salman Rushdie would have realized that he had to stay within bounds" after the Nobel Prize had revived interest in it. As a result, in 1994 – a day after the anniversary of the prize – Mahfouz was attacked and stabbed in the neck by two extremists outside his Cairo home. Mahfouz survived the attack, yet he suffered from its consequences until his death in 2006. Salman sai myös luovuttaa silmän silmästä loppupeleissä, yhtä tyhmänä kuin Daabas. Silmäpuoli Sinbad merenkulkija, Popeye the sailor man! ellauri217.html on line 105: “You are a stimulating person. You brighten social gatherings with your flesh and original ideas. Your conversation tends to be sprinkled with novelty and wit. You have a quick tongue and charisma. You are probably an excellent salesman. There is a lot of nervous energy within you looking for an outlet. You love your freedom and you see this life as an ongoing adventure. You are upbeat and optimistic.” ellauri217.html on line 118: Popular Peoples & Celebrities on Gemalia Name: Currently there are no peoples found! Is your name is Gemalia or If you known people on Gemalia name then add it to the list. ellauri217.html on line 231: He liked things to be clean. People worship power, even its victims. True happiness can never be found until the things that lead to it are plentiful for everyone. But that´s impossible, because happiness is a differential: everyone must have more than the others and more than before. Everyone just can't have that, it's a logical contradiction. ellauri217.html on line 234: Mikä vaivaa kassia, se on kuin pieru exyxissä. He sighed pointing to his balls: I have a big secret here, too heavy to bear alone. ellauri217.html on line 235: A little guy came to me and said: I am Gimli, servant of Alp-Öhi. She was so surprised that her nipple slipped from Kassen''s mouth. Kassen´s face puckered ready to cry, but she quickly gave him the nipple back. Kassen fell asleep as she sucked. ellauri217.html on line 278: Toi uskominen tosin arveluttaa, onko se edes tahdonalaista toimintaa? Minusta näyttää, mich dünkt, moi dokei, nää on yxipersoonaisia verbejä, joissa subjekti on kokija, ei tekijä. Siis niinkuin piget puget paenitet, taedet atque miseret. Hävettää, pelottaa, harmittaa, kyllästyttää, kaduttaa ja säälittää. Ne vaan tulee kuin yrjö tai aivastus, ei niille mitään voi. Toisaalta Bill James jankuttaa tahdosta uskoa, eli jos käärit hihat ja oikein pinnistät, niin usko tulee lopulta kuin kova kakkakikkara ummetuxessa. Se on kuin taloudellinen päätös, valizet parhaan pelistrategian ja seuraat sitä. Nojoo, oli miten oli, muut ehdot sensijaan on selkeitä tekoja: tunnustus ja pyyntö. Helpotus on että ne on vaan puheakteja, isoja lihaxia ei tarvita. Herää kysymys: mixei herra voinut säästää syntistä niiltäkin, kun se on niin vähään tyytyväinen? Olis sanonut vaan et antaa olla, olette kaikki tervetulleita mun majataloon, kyllä täällä riittää huoneita sekä omalla kylppärillä arvihurskaisille että yhteisellä käymälällä käytävällä rotinkaisille. ellauri217.html on line 292: Der faule Heinz der die ebenso faule Trine heiratete ist eins der langweiligsten Märchen Grimms. Die Heinzelmännchen waren der Sage nach Kölner Hausgeister. Sie verrichteten nachts, wenn die Bürger schliefen, deren Arbeit. Nachdem sie dabei jedoch einmal beobachtet wurden, verschwanden sie für immer. Neben ihrer geringen Größe zeigen auch typische Attribute, wie die Zipfelmütze und ihr Fleiß, dass die Heinzelmännchen zur Gruppe der Kobolde, Wichtel und Zwerge gehören. ellauri217.html on line 295: Heinz Günther entstammte nach eigenen unbestätigten Aussagen einem alten sächsischen Adelsgeschlecht (Freiherren von Günther, Ritter zu Augustusberg), das seinen Titel in der wilhelminischen Zeit ablegte. Sein Vater war Versicherungsdirektor. Bereits mit zehn Jahren schrieb Günther einen ersten Frauenroman. ellauri217.html on line 306: Die letzten sieben Jahre seines Lebens (71-78) verbrachte Konsalik getrennt von seiner Ehefrau Elsbeth in Salzburg, wo er mit der 44 Jahre jüngeren Chinesin Ke Gao zusammenlebte. Hatte er die kleine Chinesin noch als siebziger gebumst? Mit einer nie mehr erwarteten, kraftvollen Erektion? Verdammt noch mal. ellauri217.html on line 308: Als der schwer zuckerkranke Konsalik im Alter von 78 Jahren in seinem Salzburger Haus an einem Schlaganfall verstarb, hatte er mit seinem Lebenswerk von 155 Romanen, die in 43 Schaffensjahren entstanden und von „Kriegsalltag, Gewalt, Sex und anderen Trivialitäten“ handeln, eine Weltauflage von 83 Millionen erreicht. ellauri217.html on line 342: Peppi Pitkätossun isä tunnetaan vastedes tittelillä Etelämeren kuningas. ellauri217.html on line 559: Tanskan poliisi vuokrasi aluksen bordellilaivaksi Kööpenhaminassa pidetyn ympäristökonferenssin ajaksi 22.12.2009 asti. ellauri217.html on line 666: According to the Talmud, the seven laws were given first to Adam and subsequently to Noah.However, the Tannaitic and Amoraitic rabbinic sages (1st–6th centuries CE) disagreed on the exact number of Noahide laws that were originally given to Adam. Six of the seven laws were energetically derived from passages in the Book of Genesis, while the seventh, the establishment of courts of justice, seems rather something of an afterthought. ellauri217.html on line 680: According to the Genesis flood narrative, a deluge covered the whole world on account of violent corruption on the earth, killing every surface-dwelling creature except Noah, his wife, his sons, their wives, and the animals taken aboard the Ark. According to the biblical narrative, all modern humans are descendants of Noah, thus the name Noahide Laws refers to the laws that apply to all of humanity. After the Flood, God sealed a covenant with Noah with just the following 2 admonitions as written in Genesis 9:4-6. ellauri217.html on line 687: Hammurabi style, murder is paid back with death sentence, or else. A little unjustly, this concerns also animals as murderers, but not as victims. ellauri217.html on line 691: The Book of Jubilees, generally dated to the 1st century BCE, may include a substantially different list of six commandments at verses 7:20–25: (1) to observe righteousness; (2) to cover the shame of their flesh; (3) to bless their creator; (4) to honor their parents; (5) to love their neighbor; and (6) to guard against fornication, uncleanness, and all iniquity. ellauri217.html on line 700: The Council of Jerusalem or Apostolic Council was held in Jerusalem around AD 50. It is unique among the ancient pre-ecumenical councils in that it is considered by Catholics and Eastern Orthodox to be a prototype and forerunner of the later ecumenical councils and a key part of Christian ethics. The council decided that Gentile converts to Christianity were not obligated to keep most of the fasts, and other specific rituals, including the rules concerning circumcision of males. The Council did, however, retain the prohibitions on eating blood, meat containing blood, and meat of animals that were strangled, and on fornication and idolatry, sometimes referred to as the Apostolic Decree or Jerusalem Quadrilateral. The purpose and origin of these four prohibitions is debated. ellauri217.html on line 702: Accounts of the council are found in Acts of the Apostles chapter 15 (in two different forms, the Alexandrian and Western versions) and also possibly in Paul´s letter to the Galatians (chapter 2). Some scholars dispute that Galatians 2 is about the Council of Jerusalem, while others have defended this identification. ellauri217.html on line 704: The Council of Jerusalem is generally dated to 48 AD, roughly 15 to 25 years after the crucifixion of Jesus (between 26 and 36 AD). Acts 15 and Galatians 2 both suggest that the meeting was called to debate whether or not male Gentiles who were converting to become followers of Jesus were required to become circumcised; the rite of circumcision was considered execrable and repulsive during the period of Hellenization of the Eastern Mediterranean, and was especially adversed in Classical civilization both from ancient Greeks and Romans, which instead valued the foreskin positively. ellauri217.html on line 705: The meeting was called to decide whether circumcision for gentile converts was requisite for community membership since certain individuals were teaching that "[u]nless you are circumcised according to the custom of Moses, you cannot be saved". No foreskins can penetrate heaven. Tero ensin, mutta Esa jää ulkopuolelle, kassit myös. ellauri217.html on line 709: The primary issue which was addressed related to the requirement of circumcision, as the author of Acts relates, but other important matters arose as well, as the Apostolic Decree indicates. The dispute was between those, such as the followers of the "Pillars of the Church", led by Jeeves The Just (eikä melkein), who believed, following his interpretation of the Great Commission, that the church must observe the Torah, i.e. the rules of traditional Judaism, and Paul the Apostle, who believed there was no such necessity. The main concern for the Apostle Paul, which he subsequently expressed in greater detail with his letters directed to the early Christian communities in Asia Minor, was the inclusion of Gentiles into God´s newest Covenant, sending the message that faith in Christ is sufficient for salvation. (See also Supersessionism, New Covenant, Antinomianism, Hellenistic Judaism, and Paul the Apostle and Judaism). ellauri217.html on line 711: At the council, following advice offered by Simon Peter (Acts 15:7–11 and Acts 15:14), Barnabas and Paul gave an account of their ministry among the gentiles (Acts 15:12), and the apostle James quoted from the words of the prophet Amos (Acts 15:16–17, quoting Amos 9:11–12). James added his own words to the quotation: "Known to God from eternity are all His works" and then submitted a proposal, which was accepted by the Church and became known as the Apostolic Decree: ellauri217.html on line 713: It is my judgment, therefore, that we should not make it difficult for the Gentiles who are turning to God. Instead we should write to them, telling them to abstain from food polluted by idols, from sexual immorality, from the meat of strangled animals and from blood pancakes, whicy are yakky anyway. For the law of Moses has been preached in every city from the earliest times and is read in the synagogues on every Sabbath. — Acts 15:19–21.. ellauri217.html on line 719: In Jerusalem, before Paul gets arrested for operating on Timothy´s dick, the elders proceed to notify Paul of what seems to have been a common concern among Jewish believers, that he was teaching Diaspora Jewish converts to Christianity "to forsake Moses, telling them not to circumcise their children nor walk funnily according to our customs." The alders here express concern that Paul was not fully teaching the decision of the Jerusalem Council's letter to Gentiles, particularly in regard to non-strangled kosher meat, which contrasts with Paul's advice to Gentiles in Corinth, to "eat whatever is sold in the meat markets" (1 Corinthians 10:25). ellauri217.html on line 723: In conclusion, therefore, it appears that the least unsatisfactory solution of the complicated textual and exegetical problems of the Apostolic Decree is to regard the fourfold decree as original (foods offered to idols, strangled meat, eating blood, and unchastity—whether ritual or moral), and to explain the two forms of the threefold decree in some such way as those suggested above. An extensive literature exists on the text and exegesis of the Apostolic Decree. According to Jacques Dupont, "Present day scholarship is practically unanimous in considering the 'Eastern' text of the decree as the only authentic text (in four items) and in interpreting its prescriptions in a sense not ethical but ritual (whatever that means)". ellauri217.html on line 725: The main outcome of Jeeves´s "Apostolic Decree" was that the requirement of circumcision for males was not obligatory for Gentile converts, possibly in order to make it easier for them to join the movement. However, the Council did retain the prohibitions against Gentile converts eating meat containing blood, or meat of animals not properly slain. It also retained the prohibitions against "fornication" (to be detailed later) and "idol worship". The Decree may have been a major act of differentiation of the Church from its Jewish roots. Idol worship has since gone way out of bounds among the gentiles with the Idols contest and suchlike. ellauri217.html on line 734: Paul, on the other hand, not only did not object to the observance of the Mosaic Law, as long as it did not interfere with the liberty of the Gentiles, but he conformed to its prescriptions when occasion required (1Corinthians 9:20). Thus he shortly after circumcised Timothy (Acts 16:1–3), and he was in fact in the very act of observing that Mosaic ritual with Tim when he was arrested at Jerusalem (Acts 21:26 sqq.) Or so he said. ellauri219.html on line 47: Suddenly someone is there at the turnstile ellauri219.html on line 150: 1-4 noista ozatukkaisista pojista oli takuulla pedofiilejä. The Beatles were surrounded by gays and pedophiles. Pojat ojensivat Shirleylle nuoltavaxi jättitikkareita. Mullakin oli keskikoulussa aika söpö piirustus pikku Lucystä in the sky with diamonds. ellauri219.html on line 152: ere</span> surrounded by gays and pedophiles" frameborder="0" allow="accelerometer; autoplay; clipboard-write; encrypted-media; gyroscope; picture-in-picture" allowfullscreen> ellauri219.html on line 156: The author of the 1894 book The Holy Science, which attempted “to show as clearly as possible that there is an essential unity in all religions,” Sir Yukteswar Girl was guru to both Sir Mahatavara Babaji (No.27) and Paramahansa Yogananda (No.33). His prominent position in the top left-hand corner reflects George Harrison’s (No.65) growing interest in Indian philosophy. In August 1967, two months after the album’s release, The Beatles had their first meeting with the Maharashi Mahesh Yogi, at the Hilton Hotel on London’s Park Lane, where they were invited to study Transcendental Meditation in Bangor, North Wales. ellauri219.html on line 180: The next day Jacot-Guillarmod and De Righi attempted to depose Crowley from expedition leadership. The argument could not be settled, and Jacot-Guillarmod, De Righi, and Pache decided to retreat from Camp V to Camp III. At 5 pm they left with four porters on a single rope, but a fall precipitated an avalanche that killed three porters as well as Alexis Pache. People in Camp V heard "frantic cries" and Reymond immediately descended to help, but Crowley stayed in his tent. That evening he wrote a letter to a Darjeeling newspaper stating that he had advised against the descent and that "a mountain 'accident' of this sort is one of the things for which I have no sympathy whatever". The next day Crowley passed the site of the accident without pausing nor speaking to the survivors and left on his own to Darjeeling, where he took the expedition funds, which mostly had been paid by Jacot-Guillarmod. The latter would get at least some of his money back after threatening to make public some of Crowley's pornographic poetry. ellauri219.html on line 183: Crowley gained widespread notoriety during his lifetime, being a recreational drug user, bisexual, and an individualist social critic. Crowley has remained a highly influential figure over Western esotericism and the counterculture of the 1960s, and continues to be considered a prophet in Thelema. He is the subject of various biographies and academic studies. ellauri219.html on line 187: Mae West initially refused to allow her image to appear on the artwork. She was, after all, one of the most famous bombshells from Hollywood’s Golden Age and felt that she would never be in a lonely hearts club. However, after The Beatles personally wrote to her explaining that they were all fans, she agreed to let them use her image. In 1978, Ringo Starr (No.63) returned the favor when he appeared in West’s final movie, 1978’s Sextette. The film also featured a cover version of the “White Album” song “Honey Pie.” P.S. Mae Westillä oli melko mahtavat maitomunat ja varmaan herkullinen mesipiiras. Vaikka jäävät kyllä 2:si Savonlinnan Paskalle. ellauri219.html on line 202: On October 4, 1961, Bruce was arrested for obscenity at the Jazz Workshop in San Francisco, where he had used the word "cocksucker", and "he probably can't come". Although the jury acquitted him, other law enforcement agencies began monitoring his appearances, resulting in frequent arrests under obscenity charges. ellauri219.html on line 207: Bruce was arrested again in West Hollywood. The charge this time was that the comedian had used the word "schmuck", an insulting Yiddish word that was also considered a term for "penis". In April the next year he was barred from entering the United Kingdom by the Home Office as an "undesirable alien". ellauri219.html on line 209: An all-male panel presided over his widely publicized six-month trial, Bruce and Howard Solomon were found guilty of obscenity on November 4, 1964. The conviction was announced despite positive testimony and petitions of support from—among other obscene artists, writers and educators — Woody Allen, Bob Dylan, Jules Feiffer, Allen Ginsberg, Norman Mailer, William Styron, and James Baldwin, and Manhattan journalist and television personality Dorothy Kilgallen and sociologist Herbert Gans. Bruce was sentenced on December 21, 1964, to four months in dryhouse (suivahuone); he was set free on bail during the appeals process and died before the appeal was decided, just like Master Eckehart. ellauri219.html on line 215: A German composer who pioneered the use of electronic music in the 50s and 60s, Stockhausen remains a godfather of the avant-garde, whose boundary-pushing music influenced The Beatles’ own groundbreaking experiments in the studio, starting with their tape experiments of Revolver’s “Tomorrow Never Knows.” Paul McCartney (No.64) introduced Stockhausen’s work to the group, turning John Lennon (No.62) into a fan; Lennon and Yoko Ono even sent the composer a Christmas card in 1969. ellauri219.html on line 223: Another progressive thinker who introduced new strains of psychology to the world, Jung was a Swiss psychiatrist whose Analytic Psychology school of thought pioneered the concept of individuation and self-realization in the early 1900s. Tästä huijarista on paasattu toisaalla jo tarpeexi. ellauri219.html on line 270: The influence of Aubrey Beardsley’s pen-and-ink line drawings had already made itself felt on Klaus Voormann’s artwork for Revolver, and here the 19th-century illustrator, whose own style was influenced by Japanese woodcutting, takes a position not too far away from Oscar Wilde (No.41), Beardsley’s contemporary in the Aesthetic movement. ellauri219.html on line 280: Published in 1954, Aldous Huxley’s work, The Doors Of Perception, was required reading for the countercultural elite in the 60s. Detailing the author’s own experience of taking mescaline, it chimed with the consciousness-expanding ethos of the decade, and even gave The Doors their name. He was nominated for the Nobel Prize for Literature in seven different years and died on November 22, 1963, the same day that both With The Beatles was released and President John F Kennedy was assassinated. Aldousin veli oli Sir Julian Sorell Huxley (22. kesäkuuta 1887 - 14. helmikuuta 1975) oli brittiläinen biologi, joka kannusti pelagiolaista Teilhard de Chardinia. Huxleyt oli kaiken kaikkiaan hyvin suspekteja. ellauri219.html on line 295: Originally the leader of Dion And The Belmonts, Dion DiMucci established a successful solo career with hits such as “The Wanderer” and “Runaround Sue” – doo-wop songs that characterized the rock’n’roll era that so influenced The Beatles. ellauri219.html on line 300: Striking and versatile, Tony Curtis was a Hollywood idol who made a dizzying amount of movies (over 100) between 1949 and 2008. He will always be remembered for his role alongside Jack Lemmon and Marilyn Monroe (No.25) in the 1959 cross-dressing caper Some Like It Hot, but another stand-out remains his performance alongside Burt Lancaster as fast-talking press agent Sidney Falco in the 1957 film noir The Sweet Smell Of Success. Tässä jää nyt mainizematta Veijareita ja pyhimyksiä (The Persuaders!), ITC Entertainmentin 1970–1971 tuottama televisiosarja. Sen pääosissa esiintyivät Tony Curtis (Danny Wilde) ja Roger Moore (lordi Brett Sinclair; koko nimi Brett Rupert George Robert Andrew Sinclair, Marnockin 15. jaarli). Sitä tehtiin 24 jaksoa. Tony ja Roger eivät voineet sietää toisiaan. Läskiintynyt Tony kuoli kasarina sydämen pysähdyxeen. Rooger aateloitiin, vaikkei käynyt loppuun edes teatterikoulua. “But because of the war there were 16 girls in every class to four boys so while I didn’t learn that much about acting, I learned a hell of a lot about sex.” ellauri219.html on line 304: “But I’m not putting him down. He was a wonderful actor and we were good friends – although we became better friends when we finished shooting. He really wanted to feel that he was in control, though actually it was me who was his boss." Tony oli Roogeria 2v vanhempi. Rooger eli 5v vanhemmaxi. ellauri219.html on line 339: Lindner was born in Germany in 1901, but moved to the US in 1941, in order to escape the Nazis. In the 50s he developed a style of painting that drew upon Expressionism and Surrealism, along with the hyper-sexualised lifestyle that he encountered in New York. After appearing on the Sgt. Pepper cover, his abstract style would find echoes in the animated feature film Yellow Submarine. ellauri219.html on line 359: Yogananda learned the practice of Kriya Yoga at the feet of Sir Yukteswar Girl (No.1), who passed on the teachings of Sir Mahatavara Babaji (No.27). In 1920, Yogananda set sail for America, where he founded the Self-Realization Fellowship and introduced the Western world to meditation. ellauri219.html on line 369: A friend of John Lennon’s (No.62) dating back to their time studying at Liverpool College Of Art, Stuart Sutcliffe was The Beatles’ original bassist. While the group were living in Hamburg and playing around the city’s clubs, Sutcliffe met photographer Astrid Kirchherr, who gave The Beatles their distinctive early 60s haircuts. Sutcliffe left the group in order to enroll in the Hamburg College Of Art, but his career was tragically cut short when he died, aged 21, from a brain aneurysm. ellauri219.html on line 384: Designed by George Petty, like the Vargas Girls (No.11), Petty Girls were pin-up paintings that appeared in Esquire, between 1933 and 1956, and also found a home on the front of World War II fighter planes – notably on the B-17 fighter jet nicknamed Memphis Belle. ellauri219.html on line 389: In his iconic role of Johnny Strabler in the 1953 movie The Wild One, Marlon Brando captured the growing frustrations of the generation that gave birth rock’n’roll. Hailed as one of the greatest actors of all time, it’s also notable that Brando’s rivals in The Wild One, The Beetles, were almost-namesakes of The Beatles. ellauri219.html on line 399: A playwright, novelist, and poet, Oscar Wilde left no shortage of aphorisms for which he is remembered, along with the novel The Picture Of Dorian Gray and plays such as The Importance Of Being Earnest and An Ideal Husband. ellauri219.html on line 414: It’s probably fair to say that Dr. Livingstone was to geographic exploration what The Beatles were to sonic innovation: fearless, ever questing, and mapping out new territories for the world. The famous “Dr. Livingstone, I presume?” saying remains in common use today, and can be traced back to a meeting between Livingstone and explorer Henry Morton Stanley, who’d been sent on an expedition to find the former, who had been missing for six years. Livingstone was discovered in the town of Ujiji, in what is now known as Tanzania. ellauri219.html on line 444: Like Tommy Handley, Albert Stubbins (No.24) was a local Liverpool hero. Born in Wallsend, he became center-forward for Liverpool FC in 1946, where he helped the team win the League Championship the following year. ellauri219.html on line 464: The Beatles were famously photographed with boxing legend Cassius Clay in February 1964, in Miami, Florida. But it’s a wax model of boxer Sonny Liston, the man that Clay defeated later that month in order to become the heavyweight champion, who appears on the Sgt. Pepper cover. Liston had held the heavyweight title for two years, from 1962 to ’64, before losing it to Clay, who subsequently changed his name to Muhammad Ali. ellauri219.html on line 472: In a perfectly postmodern touch, The Beatles included wax models of their former Beatlemania-era selves looking on at their modern incarnation in full military psychedelic regalia. The models of John (No.57), Paul (No.60), George (No.56), and Ringo (No.59) were borrowed from Madame Tussauds for the Sgt. Pepper’s photoshoot. ellauri219.html on line 475: The very definition of a “triple threat,” Shirley Temple was an actress, singer, and dancer who became a child star in the 30s. She also appears on the Sgt. Pepper album cover three times over, her hair poking out from between the wax figures of John Lennon (No.62) and Ringo Starr (No.63), and also standing in front of the model of Diana Dors (No.70). There’s also a cloth figure of the star off to the far right, wearing a jumper emblazoned with the slogan “Welcome The Rolling Stones.” ellauri219.html on line 528: Along with the stone figure (No.77) that can be seen below the feet of the Shirley Temple doll (No.73), the stone figure of a girl (No.76) was one of a number of statues that John Lennon (No.62) and George Harrison (No.65) brought from their homes for inclusion on the cover. The most prominent of these is the bust positioned to the right of the bass drum (No.78), which came from Lennon’s house Kenwood, in Weybridge, Surrey, where he lived from 1964 to 1969. ellauri219.html on line 548: Originating from India, the hookah is a tobacco-smoking instrument designed so that the smoke is filtered through a water basin before being inhaled. Its inclusion on the Sgt Pepper album cover is a nod to both George Harrison’s (No.65) love of India and John Lennon’s (No.62) love of Lewis Carroll (No.52), whose Caterpillar in Alice’s Adventures In Wonderland smokes a hookah. ellauri219.html on line 583: At Princeton, Rawls was influenced by Norman Malcolm, Ludwig Wittgenstein's dumb student. During his last two years at Princeton, he "became deeply concerned with theology and its doctrines." He considered attending a seminary to study for the Episcopal priesthood and wrote an "intensely religious senior thesis (BI)." In his 181-page long thesis titled "Meaning of Sin and Faith," Rawls attacked Pelagianism because it "would render the Cross of Christ to no effect." His argument was partly drawn from Karl Marx's book On the Jewish Question, which criticized the idea that natural inequality in ability could be a just determiner of the distribution of wealth in society. Even after Rawls became an atheist, many of the anti-Pelagian arguments he used were repeated in A Theory of Justice. Pelagianism is a heretical Christian theological position that holds that the original sin did not taint human nature and that humans by divine grace have free will to achieve human perfection. Pelagius (c. 355 – c. 420 AD), an ascetic and philosopher from the British Isles, taught that God could not command believers to do the impossible, and therefore it must be possible to satisfy all divine commandments. He also taught that it was unjust to punish one person for the sins of another; therefore, infants are born blameless. Pelagius accepted no excuse for sinful behavior and taught that all Christians, regardless of their station in life, should live unimpeachable, sinless lives, or else... Se oli tollanen humanisti, mitä Hippo aivan erityisesti inhosi. Vittu eihän sitten mitään kirkkoa ja pappeja edes tarvittaisi. Jeesus jäisi työttömäxi, Jahve eläkkeelle. ellauri219.html on line 585: To a large degree, "Pelagianism" was defined by its opponent Augustine, and exact definitions remain elusive. Although Pelagianism had considerable support in the contemporary Christian world, especially among the Roman elite and monks, it was attacked by Augustine and his supporters, who had opposing views on grace, predestination and free will. Augustine proved victorious in the Pelagian controversy; Pelagianism was decisively condemned at the 418 Council of Carthage and is still regarded as heretical by the Roman Catholic Church and Eastern Orthodox Church. Burn in hell Pelagius, go jump in the fiery lake! Vitun humanisti!ellauri219.html on line 588: Rawls enlisted in the U.S. Army in February 1943. During World War II, Rawls served as an infantryman in the Pacific, where he served a tour of duty in New Guinea and was awarded a Bronze Star; and the Philippines, where he endured intensive trench warfare and witnessed traumatizing scenes of violence and bloodshed. It was there that he lost his Christian faith and became an atheist. ellauri219.html on line 595: oral dissertation titled A Study in the Grounds of Ethical Knowledge: Considered with Reference to Judgments on the Moral Worth of Character. ellauri219.html on line 599: Pope Benedict’s basic answer is that, although modern principles of political freedom, democracy, equality, and reasonable argument are to be affirmed, a free state rests on “pre-political moral foundations,” which serve as normative points of reference for every regime and must be held in common by all religions and secular world-views. This answer reflects the fact that Pope Benedict disagrees with Rawls on at least two fundamental issues, which constitute the core of the debate between them and to which I shall refer regularly in the course of my analysis. In the first place, Pope Benedict does not share Rawls’s trust in fundamental human reasonableness as a guarantee for political fairness. For Rawls, persons are reasonable when they are ready to propose principles and standards as fair terms of cooperation and to abide by them willingly, given the assurance that others will likewise do so. Those norms they view as reasonable for everyone to accept and therefore as justifiable to them; and they are ready to discuss the fair terms that others propose. ellauri219.html on line 633: Notorious womanizer Michael James wants to be faithful to his fiancée Carole Werner, but every woman he meets seems to fall in love with him, including neurotic exotic dancer Liz Bien and parachutist Rita, who accidentally lands in his car. His psychoanalyst, Dr. Rainer Fassbinder, cannot help, since he is stalking patient Renée Lefebvre, who in turn longs for Michael. Carole, meanwhile, decides to make Michael jealous by flirting with his nervous wreck of a friend, Victor Shakapopulis. Victor struggles to be romantic but Carole nevertheless feigns interest. ellauri219.html on line 635: Fassbinder continues to have group sex with his neurotics and obsessives and cannot understand why everyone falls for Michael. The group sessions get stranger—including an indoor cricket match. Michael dreams that all his sexual conquests simultaneously bombard him for attention, listing where they made love. ellauri219.html on line 639: Meanwhile Carole's plan seems to work and Michael asks to marry her. She agrees and they settle on marrying within the week. She moves in but Michael finds fidelity impossible. When a second "fiancee" arrives, she knows the worst. Simultaneously, a woman parachutes into Michael's open-top sports car and he ends up sleeping with her, also meeting other conquests at the bar. This takes place at a small country hotel, where all parties materialise in the format of a typical French farce. Some are checked in, but most just appear. This includes Carole's parents who wander the corridors, causing Michael to jump from room to room. A rumour has also started locally that an orgy is taking place so side characters such as the petrol station attendant also start to appear. Carole appears and wishes to see Michael's room. As they speak, all the other participants chase each other around in the background. Fassbinder's wife tracks him down. ellauri219.html on line 643: After a mayor marries Michael and Carole in a civil marriage ceremony, the couple are signing the marriage certificate when Michael calls the young female registrar "Pussycat", infuriating Carole. They leave and Fassbinder attempts to court her instead. End of story. Fun, or what? ellauri219.html on line 746: Patanjali is often stated as having claimed there was a hostility between the orthodox Brahminic (Astika) groups and the heterodox, swAstika groups (Buddhism, Jainism, and atheists), like that between a mongoose and a snake. Nathan McGovern argues Patanjali never used this mongoose-snake analogy. But who IS McGovern? Joku juippi quelconque: Nathan McGovern, Credentials:Associate Professor, ellauri219.html on line 749: I teach World of Ideas and courses on Asian religions in the Department of Philosophy and Religious Studies. In my research, I'm interested in exploring young boys and girls In Thailand. Currently, I’m working on two major projects. The first is the preparation of my first book, The Snake and the Mongoose, for publication with Oxford University Press. The second is ongoing research on the Royal Court Brahmans of Thailand. I also have a side interest in the philosophy of prepubertal physics that I indulge when I have the time. ellauri219.html on line 758: Some of the schools of India say that the psychic nature is, as it were, a looking-glass, eli narsismihan siinä taas on kyseessä. Eli the purpose of life, taas kerran, is the "the undressing of the immortal man; the birth of the spiritual from the psychical, whereby we enter our divine inheritance and come to inhabit Eternity. This is, indeed, salvation, the purpose of all true religion, in all times." ellauri219.html on line 773: Those who have died, entered the paradise between births, are in a condition resembling meditation without an external object. But in the fullness of time, the seeds of desire in them will spring up, and they will be born again into this world. Kuin Jörkan pornokirjassa, han hade blivit pigg igen. Vad bra. ellauri219.html on line 781: For those of weak willy, there is this counsel: to be faithful in obedience, to give the wife, and thus to strengthen the willy to more perfect obedience. The willy is not ours, but Cod’s, and we come into it only through obedience. As we enter into the spirit of Cod, we are permitted to share the power of Cod. If we obey the Master promptly, loyally, sincerely, we shall enter by degrees into the Master’s wife and share the Master’s powerful willy. ellauri219.html on line 794: I am utterly, completely, over-the-top astonished that the answers offered to date are missing the point. Including from people whose judgement I respect. ellauri219.html on line 796: No it is not because of Trump. People outside of America slagged off the US in the Clinton years, and the Nixon years, and the Eisenhower years. The negative perception was cemented in the 60s, and everything since has been confirmation bias. So what had happened? Two obviously invasive lost wars in Indochina and nasty machinations here and there, Middle East and South America in particular. Pretty obvious what the fuckheads were (and are) up to: world conquest for the cause of American capitalism, nothing less. ellauri219.html on line 798: No it is not because of the clash in values between American individualism and libertarianism, and the rest of the West’s social democracy and collectivism. That’s a contributing factor among those with enough cultural affinity and exposure to get to know how the US ticks, which maybe explains some of the last decade or so, with the Internet. But again, the “Death to Amreeka” crowds, the sneering at the unsophisticated doughboys, the dismissal of American culture—all that predated that deep familiarity by decades. The discovery of the substantive cultural mismatches were again a late addition and confirmation bias. (How I like the scientific sound of it: confirmation bias.) ellauri219.html on line 800: No it’s not just American military adventurism, although that’s certainly a key factor in much of the world. (When my uncle welcomed me in Athens while I was living in California, he said, “So, nephew, you’re living in America, huh? … Americans, murderers of the nations.” The expression was proverbial in the Greek left. And since the Yugoslav Wars, the Greek right as well.) ellauri219.html on line 802: The reason is that America was the first to have become a world hegemon mostly through soft power. Where by soft I mean soft as in a thick wad of bucks. ellauri219.html on line 811: People don’t expect better of an imperial Russia, or an imperial Britain, or an imperial France, or an imperial Germany. Some of them took on the blurb of the white man's burden, but I doubt people were really taken in by it anywhere except the U.S. With the possible exception of the Brits. ellauri219.html on line 813: But the States, prodded on by its own exceptionalist rhetoric, said they were different. That they were making the world Safe For Democracy. That they desired Liberty for All. And when the US acted as any imperial power must, and did some (well, a lot of) grubby things, there were a lot of outsiders who wanted to believe—and who felt betrayed. And they’ve held the kind of grudge against America and its optimistic, American Dream mass culture, that they did not hold against previous imperial powers. Aw, who am I kidding, of course they did. ellauri219.html on line 817: The real tragedy here being, that America has been sincere in its naive, Wilsonian vision of a better world. They were, in fact, high on their own supply. Well the suckers were, the same ones as were taken in by the American Dream. ellauri219.html on line 819: Hence a phrase little remarked on now, let alone Googlable, but very revealing. On the eve of the First Gulf War, the Australian Foreign Minister Gareth Evans made a speech defending the need to go to war to safeguard Kuwait as a sovereign state. ellauri219.html on line 820: Evans could not help himself: he muttered the aside “some might say we’re seeking to make the world Safe for Feudalism.” ellauri219.html on line 824: That naive optimism was weaponised in American mass culture as a vehicle of hegemony, but it was no less sincerely articulated for it—and to a more cynical, war-weary audience outside of America, the response vacillated between envy and irritation, depending on how attached the audience it was to its own culture, how susceptible to the siren call of Blue Jeans and Coke, how impoverished, and how insecure. (Insecure goes both ways in the response.) ellauri219.html on line 826: I did expect a better read on America being the overweight gorilla from Stephen Taylor's answer, but he did have an interesting insight: ellauri219.html on line 830: You’re not, but you’re the culture with the megaphone. People are paying disproportionate attention to your stupidity. And when stupid suckers elsewhere discover that the streets of Hollywood are not paved with gold, they truly are crestfallen, to an extent they wouldn’t be with Moscow, or Paris. Just as they were crestfallen to discover that the States was just another empire after all. ellauri219.html on line 832: And there is something… “gee willywickers” about the way Truth Justice and The American Way have been inflated in American mass culture, quite plausibly rooted in that class insecurity, that makes outside cultural elites (and the people that follow after them) reflexively sneer, once they realise the foundations are rotten. Add to this the ludicrous fact that America has no high culture. These are disappointed suitors: they’re not going to console themselves over the emptiness of Scrooge McDuck by turning to Wilt Whatman. Who was no better off than Scrooge by way of civility. ellauri219.html on line 952: Police were called when neighbors reported a woman having sex with her pit bull in her backyard in broad daylight. When they arrived, they found Kara Vandereyk “naked and on the ground” engaged in a sexual act with the dog. Upon their approach, she greeted them with a “hi,” and proceeded to hump the dog sexually. ellauri219.html on line 956: Joyce Yeaw will likely never forget the day in April 2010 she tried to return some borrowed cheese to Jordan Peterson’s roommate. Once she arrived, she saw Peterson having sex with his pit bull on his bed. Understandably horrified, Yeaw called the cops, but Peterson convinced the officers that he was “just hugging his dog” and he escaped arrest. Two months later, Yeaw again entered the residence, and saw Peterson having sex with the pit bull a second time—on the living room floor. Yeaw called the cops again, and this time, he was arrested. ellauri219.html on line 962: While those who never had sex with animals or done drugs may criticize Kara’s, Jordan's and their dogs' lewd behaviors as if they were evil — and this, perhaps, according to Christian morality as they interpret it — anybody who has actually suffered from lewdness puts this to the lie and knows that such behavior is not a moral issue, but a chemical imbalance. Evidently the words of Jesus to “Judge not lest you be judged,” make little impression on such folk, who pretend to themselves that if their worst, most embarrassing moments were made into headlines in the papers, they would do just fine. Even if they themselves had nothing to be embarrassed about in all their life of adventures and misadventures, they ought to have compassion for those who struggle with greater problems than their own. “Let Judge Hicks who is without sin cast the first stone,” is another saying of Jesus that applies to those who would judge and condemn an easy target. ellauri219.html on line 969: Eisensteinillä ei ollut leffaa nimeltä Underworld. There have been debates about Eisenstein's sexuality, with a film covering Eisenstein's homosexuality allegedly running into difficulties in Russia. Eisenstein confessed his asexuality to his close friend Marie Seton: "Those who say that I am homosexual are wrong. I have never noticed and do not notice this. If I was homosexual I would say so, directly. But the whole point is that I have never experienced a homosexual attraction, even towards Grisha, despite the fact I have some bisexual tendency in the intellectual dimension like, for example, Balzac or Zola." Eisenstein joi paljon maitoa. Maito oli silloin pulloissa, muistatko? Hän oli menninkäismäinen miesoletettu. ellauri219.html on line 973: The Rockettes were created in 1925, but the first non-white Rockette, a Japanese-born woman named Setsuko Maruhashi, was not hired until 1985. The Rockettes did not allow dark-skinned dancers into the dance line until 1987. The justification for this policy was that such women would supposedly distract from the consistent look of the dance group.The first African American Rockette was Jennifer Jones; selected in 1987, she made her debut in 1988 at the Super Bowl halftime show. The next person with a visible but different disability hired by the Rockettes (Sydney Mesher, missing a left hand) was hired in 2019. The first Rockette with hairy bollocks and a huge boner remains to be hired yet. ellauri219.html on line 975: Underworld (also released as Paying the Penalty) is a 1927 American silent crime film directed by Josef von Sternberg and starring Clive Brook, Evelyn Brent and George Bankrupt. The film launched Sternberg's eight-year collaboration with Paramount Pictures, with whom he would produce his seven films with actress Marlene Dietrich. Journalist and screenwriter Ben Hecht won an Academy Award for Best Original Story. Time felt the film was realistic in some parts, but disliked the Hollywood cliché of turning an evil character's heart to gold at the end. Filmmaker and surrealist Luis Buñuel named Underworld as his all time favorite film. Critic Andrew Sarris cautions that Underworld does not qualify as "the first gangster film" as Sternberg "showed little interest in the purely gangsterish aspects of the genre" nor the "mechanics of mob power." Film critic Dave Kehr, on the other hand, writing for the Chicago Reader in 2014, rates Underworld as one of the great gangster films of the silent era. "The film established the fundamental elements of the gangster movie: a hoodlum hero; ominous, night-shrouded city streets; floozies; and a blazing finale in which the cops cut down the protagonist." ellauri219.html on line 1008: Rereading Don DeLillo’s Underworld – still hits a home run! The author of The Flamethrowers Rachel Kushner hails it as a masterpiece. Rachel who? ellauri219.html on line 1018: Then there’s Moonman 157 and Klara Sax, a feminist ideal of Land Art. What do they have in common? Smudging useful things with paint. An artistic version of food fight. What do Jayne Mansfield’s breasts remind adolescent Eric of? The bumper bullets on a Cadillac. What does Dumb of Dumb and Dumber take for a cute lady's boobs? A semi trailer's fog lights. Meanwhile, Eric masturbates into a condom that reminds him of a missile (with his tiny wiener all loaded and cocked inside). Dad polishes his Buick, the son his dick. The clammy hand of coincidence. ellauri219.html on line 1024: The American sublime, as Harold Bloom has said, “is always also an American irony”. Jayne Mansfield's bumper bullets. People hugging their pit bulls sexually and getting 15 years for it. Do you know what Teilhard de Chardin called the “noosphere”? Not the foggiest. I think what Rachel has in mind here is the Internet. Who is or was Teilhard anyway? Teilhard was mentioned by Pynchon, see album 69. Not a very memorable character apparently. Tässä Pierren tärkeimpiä läppiä, aika heruttavia: ellauri219.html on line 1033: `The lately discovered Peking man. Some eugenics is clearly indicated.` ellauri220.html on line 65: Kaikki palaavat kuninkaan palatsiin, jossa prinssi joutuu nyt valmistautumaan naimisiin Smeraldinan kanssa. Tohelo ja Fatty Morgana tapaavat ja kumpikin syyttää toisiaan pettämisestä, mutta Ridicules puuttuu asiaan ja hengittää noidan pois jättäen kentän Tohelolle. Kun Leandro ja seremonian päällikkö näkevät, että palatsi on valmis häitä varten, Tohelo palauttaa Nineten luonnolliseen muotoonsa. Piirturit tuomitaan kuolemaan, mutta Fatty Morgana auttaa heitä pakenemaan luukun läpi, ja ooppera päättyy siihen, että kaikki ylistävät prinssiä ja hänen morsiamensa luukuttaa ilman vaatteita. ellauri220.html on line 69: The theme was the March from Prokofiev's The Love for Three Oranges, arranged for small symphony orchestra by Amedeo De Filippi, with Vladimir Selinksy conducting. The music was accompanied by a chant of "L-A-V-A," in reference to the show's sponsor being Lava soap. ellauri220.html on line 83: Nojoo tää on tällästä Teilhard-Löllö linjan transhumanismia, Manhattanin porukat on tärkeitä fragmentteja maailmansielussa. Kaupungit ja niiden loppumaton paisuminen on hyvä asia. Eikä yhtään haittaa että apinat on paskiaisia ja homopettereitä samalla. ellauri220.html on line 93: and the mean black snake, who slithers in there without legs. ellauri220.html on line 102: He admits that sometimes, evil thoughts cross his mind. The "old knot of contrariety" the poet has experienced refers to Satan and his evil influence on man, which creates the condition of contraries, of moral evil and good in human life. The poet suffered from these evil influences, as have all men. So, the poet implies, do not feel alone because you have been this way — one must accept both the pure and the impure elements of life. A young man's penis in your arse is just one of those eternal things. They come and go just like the Brooklyn ferry. The reference to fusion ("which fuses me into you now") is the basic ideal the poet sought in the beginning. He reiterates the eternal connection between all human beings. Fuck the rest. We must revel in our man-made surroundings, for our relationship with our environment is the ticket to achieving spirituality and fulfillment. He also uses the theater as a metaphor to represent the difference between public life and private life. He acknowledges that he has a sinful streak - but in society, everyone plays a role. The speaker's tone in the poem is honest but also grateful. By appreciating the small things in his life, he feels like a part of something bigger. Wiltin pikku veitikka oli ehkä ammoin wilttaantunut, mutta sen mustalla ystävällä oli something bigger. Veijarilla oli varsin vaikuttava heijari. ellauri220.html on line 104: The major image in the poem is the ferry. It symbolizes continual movement, backward and forward, a universal piston like motion in space and time. The ferry moves on, from a point of land, through water, to another point of land. Land and water thus form part of the symbolistic pattern of the poem. Land symbolizes the physical; water symbolizes the spiritual. The circular flow from the physical to the spiritual connotes the dual nature of the universe. Dualism, in philosophy, means that the world is ultimately composed of, or explicable in terms of, two basic entities, such as mind and matter, yin and yang. From a moral point of view, it means that there are two mutually antagonistic principles in the universe — dick and cunt, good and evil. In Whitman's view, both the mind and the spirit are realities and matter is only a means which enables man to realize this truth. His world is dominated by a sense of good, and evil has a very subservient place in it. Man, in Whitman's world, while overcoming the duality of the universe, desires fusion with the sheboy. In this attempt, man tries to transcend the boundaries of space and time, never letting off that dear piston like movement, in and out, in and out. ellauri220.html on line 181: Tättilillukoista on hienoa kun kymmenkunta nokipoikaa varastaa Bloomingdalelta nahkarozeja. Vapaata markkinataloutta, yxityisyritteliäisyyttä. Jokainen kahmii puolestaan, joku jää kiinni kaikkien puolesta, paska zägä. Nixon jäi 1974 kiinni omaa tyhmyyttään, sori siitä, parempi onni ensi presidentillä. Klaara muistelee 17-vuotiaan Akun suorittamaa puikotusta anopin maatessa vainajana viereisessä huoneessa. Hyvinhän se meni. Uhkarohkeita pentuja jotka tuovat juniin vähän väriä ja kuiviin tunneleihin eloa. Oliko tää Miles musta mies? Musta valomies Ekku Peltola juutalaisella Samuliinilla. Verenpaineinen Jack kertoi tarjoilijoille ja eteisvahtimestareille kuinka hyvä kuiva Esther oli sängyssä. Vanhoja pieruja, puhe siitä mistä puute. E. Saarinen ja Kuningatar, isot tissiliivit tyynyllä. ellauri220.html on line 208: Purkanjäystäjät ottaa lisää vapauxia tehdessään Lennylle sukupuolenvaihdoxen 2017 sarjassa Marvelous Mrs. Maisel. Marvelous Mrs. Maisel is an American period comedy-drama television series, created by Amy Sherman-Palladino, that premiered on March 17, 2017, on Amazon Prime Video. Set in the late 1950s and early 1960s, it stars Rachel Brosnahan as Miriam "Midge" Maisel, a New York housewife who discovers she has a knack for stand-up comedy and pursues a career in it. Suurin tenkkapoo kazojille on ehtiikö Midge panna Lennyä sarjan aikana. ellauri220.html on line 237:
Donna	Donna is the swinger Nick Shay has an affair with while at a conference in Houston.
Esmeralda	Esmeralda is the beautiful runaway Sister Edgar tracks. After Esmeralda is raped and murdered at the end of the novel, her spirit begins appearing on a billboard advertisement for orange juice.
Esther	Esther is Klara Sax's art dealer friend who's interested in locating Moonman 157.
Teresa	Teresa is Klara Sax's daughter. She visits her mother during a garbage strike.
Lepakko	Jo Nesbø	Harry Hole			Norjalaispimun kohtu oli fileerattu kuin sei. Bobbyn päästä purskahteli pinkki hien ja veren sekainen suihku.
1:19:23 на Донбассе западных академиях и училищах натаскивали офицерский состав	1:19:23 Donbassissa länsimaiset akatemiat ja koulut kouluttivat upseereita
1:26:35 недавней конференции Мюнхене звучали бесконечные обвинения в адрес России складывается впечатление что это	1:26:35 äskettäin Münchenissä pidetyssä konferenssissa Venäjää vastaan esitettiin loputtomasti syytöksiä, saa sellaisen vaikutelman, että näin
1:29:53 эсэсовских частей у которых тоже руки по локоть в крови на украинскую бронетехнику наносится	1:29:53 SS-yksiköt, joilla on myös kädet kyynärpäihin asti veressä Ukrainan panssaroitujen ajoneuvojen päällä
1:38:06 сказать спасибо нашим героям солдатам и офицером Армии и Флота росгвардии	1:38:06 kiittääksemme sankareitamme, sotilaita ja kansalliskaartin armeijan ja laivaston upseereita
1:42:01 возродить предприятие и рабочие места порты Азовского моря которое вновь стала	1:42:01 elvyttää yritystä ja työpaikkoja, Azovinmeren satamat, josta on jälleen tullut
1:43:13 Здравствуйте дорогие друзья Я прошу почтить память наших боевых товарищей которые отдали жизнь за Россию	1:43:13 Hei rakkaat ystävät, pyydän teitä kunnioittamaan Venäjän puolesta henkensä antaneiden tovereidemme muistoa
1:50:00 офицеры и сержанты которые показали себя грамотными современными и решительными	1:50:00 upseereja ja kersantteja, jotka ovat osoittaneet olevansa päteviä, nykyaikaisia ja päättäväisiä
2:00:50 рынки включая АТР наш собственный внутренний рынок научная технологическая Кадровая	2:00:50 markkinoilla, mukaan lukien Aasian ja Tyynenmeren alue, omat kotimarkkinamme tieteellinen teknologinen henkilöstö
2:01:58 знаем что необходимо делать для уверенного поступательного развития России причем именно суверенного	2:01:58 tiedämme, mitä on tehtävä Venäjän, ja lisäksi suvereenin, itsevarmalle edistykselliselle kehitykselle
2:04:08 Черного и Азовского морей особое внимание уделим уделяем уже те кто	2:04:08 Musta ja Azovinmeret kiinnittävät erityistä huomiota niihin, jotka
2:04:44 наращивание возможностей Северного морского пути это не только дополнительные грузопотоки но и основа	2:04:44 Pohjanmeren reitin valmiuksien rakentaminen ei ole vain lisärahtiliikennettä vaan myös perusta
2:13:13 суверенитета это свобода предпринимательства повторю именно частный бизнес на фоне внешних попыток	2:13:13 Suvereniteetti on yrittäjyyden vapautta, toistan, että se on yksityistä liiketoimintaa ulkoisten yritysten taustalla
2:26:01 Турции именно народ России основа суверенитета страны источник власти	2:26:01 Turkki on Venäjän kansa, maan suvereniteetin perusta, vallan lähde
2:29:41 поиска современная и традиционное искусство реализм и Авангард классику и	2:29:41 etsi modernia ja perinteistä taiderealismia ja avantgarde-klassikoita ja
2:35:31 обеспечения безопасности суверенитета и конкурентоспособности России наконец	2:35:31 Venäjän suvereniteetin ja kilpailukyvyn turvallisuuden takaaminen vihdoinkin
2:44:20 критерии уже много-много раз об этом говорил не цифры в отчетах а конкретные	2:44:20 kriteereistä on puhuttu jo monta, monta kertaa, ei raporttien numeroin, vaan erityisin
2:48:00 в среднесрочной перспективе распространим эту работу на такие наши реки как Дон Кама Иртыш Урал Терек	2:48:00 keskipitkällä aikavälillä laajennamme tätä työtä jokiimme, kuten Don Kama Irtysh Ural Terekiin
2:59:33 снаряжения транспорт теплые вещи маскировочные сети и так далее Все что помогает сохранить жизни наших ребят	2:59:33 laitteet kuljettavat lämpimiä asioita naamiointiverkot ja niin edelleen Kaikki, mikä auttaa pelastamaan kavereidemme hengen
		Pääasiallinen käyttö	Pinta-ala eekkereissä
Мы сами здесь на юге так усердно и так наивно насаждали в городах обрусительные начала, наша печать столько хлопотала здесь о русском театре и распространении русской книги, что мы под конец совершенно потеряли из виду настоящую, осязательную, арифметическую действительность, как она «выглядит» за пределами нашего куриного кругозора. За этими городами колышется сплошное, почти тридцатимиллионное украинское море. Загляните когда-нибудь не только в центр его, в какой нибудь Миргородский или Васильковский уезд: загляните в его окраины, в Харьковскую или Воронежскую губернию, у самой межи, за которой начинается великорусская речь, – и вы поразитесь, до чего нетронутым и беспримесным осталось это сплошное украинское море. Загляните когда-нибудь не только в центр его, в какой нибудь Миргородский или Васильковский уезд: загляните в его окраины, в Харьковскую или Воронежскую губернию, у самой межи, за которой начинается великорусская речь, — и вы поразитесь, до чего нетронутым и беспримесным осталось это сплошное украинское море. Есть на этой меже села, где по ею сторону речки живут «хохлы», по ту сторону — «кацапы». Живут испокон веков рядом и не смешиваются. Каждая сторона говорит по-своему, одевается по-своему, хранит особый свой обычай; женятся только на своих; чуждаются друг друга, не понимают и не ищут взаимного понимания. Съездил бы туда П. Б. Струве, автор теории о «национальных отталкиваниях», прежде чем говорить о единой трансцендентной «общерусской» сущности. Такого выразительного «отталкивания» нет, говорят, даже на польско-литовской или польско- белорусской этнографической границе.(Урок юбилея Шевченко)	Me itse täällä etelässä istutimme niin ahkerasti ja niin naiivisti venäläistämisen periaatteita kaupunkeihin, meidän lehdistömme täällä höystyi niin paljon venäläisestä teatterista ja venäläisten kirjojen levittämisestä, että lopulta menetimme täysin silmistämme todellisen, kosketeltavan, aritmeettisen todellisuuden, miltä se "näyttää" kanahorisonttimme ulkopuolella. Näiden kaupunkien takana heiluu jatkuva, lähes kolmenkymmenen miljoonan voimakas Ukrainan meri. Katso jonain päivänä paitsi sen keskustaa, johonkin Mirgorodin tai Vasilkovsky-alueeseen, missä asustivat Ivan Ivanovizh ja Ivan Nikiforovitzh, katso sen laitamille, Harkovin tai Voronežin lääniin, juuri siihen rajaan, jonka jälkeen suuri venäläinen puhe alkaa - ja hämmästyt kuinka koskematonta ja väärentämätöntä se on. Tämä on jatkuva Ukrainan meri. Tällä rajalla on kyliä, joissa "khokholit" asuvat tällä puolella jokea ja "katsapit" asuvat toisella puolella jokea. Muinaisista ajoista lähtien he ovat asuneet vierekkäin eivätkä sekoitu. Kumpikin osapuoli puhuu omalla tavallaan, pukeutuu omalla tavallaan, ylläpitää omaa erityistapaansa; naimisiin vain omiin; vieraannuttaa toisiaan, eivät ymmärrä eivätkä etsi keskinäistä ymmärrystä. P. B. Struve, "kansallisten vastenmielisyyksien" teorian kirjoittaja, vittu menisi sinne ennen kuin puhuu yhdestä transsendenttisesta "kokovenäläisestä" olemuksesta. Sanotaan, ettei sellaista ilmeistä "luotaantyöntävyyttä" ole edes Puolan ja Liettuan tai Puolan ja Valko-Venäjän etnografisella rajalla. (Oppitunti Ševtšenkon vuosipäivänaä)

And now for something completely different! ellauri001.html on line 575: äidin vieressä jotain pikkuautoa. ellauri001.html on line 599: Kerään kadunvieren automerkkejä ellauri001.html on line 670: kättä vedessä veneen vieressä. ellauri001.html on line 694: Retula runt eli Mummi-veneretki ellauri001.html on line 771: Ei näy mustaa, vaan veren punaista. ellauri001.html on line 921: Kun Ismo Alanko tytötteli kulttuuriministeriä 2015, hänen hienoon taiteilijaimagoonsa tuli särö. Persoonallinen lauluntekijä muuttui tytöttelijäksi, luutuneeksi viisikymppiseksi äijäksi. Sellaista ei enää katsota hyvällä. Jari Heiska: Bah, minä tytöttelen kaikkia, poikiakin. Olli Laaksonlaita: jos ministeri on tyttö vielä. ei sille ismo mitään voi!!! Juha Järä: Tämä uutisankka taas kerran näyttää surkuhupaisan mediatilamme: feministien "lobbausvalta" on saanut suhteettomat mittasuhteet - ja samaan aikaan ei huomata että he ajavat likipitäen vain naisten tasa-arvokysymyksiä! Nyt toimittajat kriittisyyttä peliin! Matti Joutkoski: Luin artikkelin kun se ilmestyi, enkä osannut ymmärtää toimittajan ajatuksenjuoksua. Monet naiset itse asiassa kokevat tytöttelyn positiivisena asiana, koska sillä viitataan nuorekkaaseen ulkonäköön. Mistähän tämä tytöttelyn "kriminaalisointi" on oikei… Matti O Hietanen: Hyvä Ismo. Ei tullut säröä minkään laista. Ministereitä tulee ja menee mutta Ismo Alanko on ja pysyy. ellauri001.html on line 951: Pottereitakin paremmaks. ellauri001.html on line 1158: Monsters have such interesting lives. ellauri001.html on line 1410: Petteri on mukana. Lavereista ellauri001.html on line 1411: ei isot lapset viiti nousta. Kavereista ellauri001.html on line 1416: Poikakavereista kaikki, vaikka siinä ellauri001.html on line 2016: hymys auskujen vierellä. ellauri001.html on line 2374: on kun -- Doucement! There is a limit! ellauri002.html on line 62: 1804 – 1814: Besuch der städtischen christlichen Grundschule in Düsseldorf. Besuch des Lyzeums in Düsseldorf (heute Görres-Gymnasium) ohne Abschluss. Heine erlebt den Einzug Napoleons in Düsseldorf. Der junge Heine verehrte Napoleon zeit seines Lebens und bewunderte ihn dafür, dass er den Code civil einführte, der Juden sowie Nicht-Juden gesetzlich gleichgestellen sollte. Heine verließ 1814 das Lyzeum, ohne einen Abschluss erreicht zu haben. ellauri002.html on line 67: "Dowland" redirects here. For other uses, see Dowland (disambiguation). ellauri002.html on line 260: Where night's black bird her sad infamy sings, ellauri002.html on line 261: There let me live forlorn. ellauri002.html on line 296: äijä on aaltoja meressä. ellauri002.html on line 328: ahovieret aukeavi, ellauri002.html on line 341: peläten perehen va'ille. ellauri002.html on line 353: joka viikko vieremähän, ellauri002.html on line 401: So will ich keine Zeit verlieren, ellauri002.html on line 402: Will noch ein wenig quinquilieren ellauri002.html on line 503: Soles occidere et redire possunt: ellauri002.html on line 512: aut ne quis malus invidere possit, ellauri002.html on line 524: Haluun tulla viereesi nukkumaan. ellauri002.html on line 691: Valkoviiniä latkitaan kera kirsikkaviinereitten. ellauri002.html on line 806: Fulsere quondam candidi tibi soles, ellauri002.html on line 811: Fulsere vere tibi candidi soles. ellauri002.html on line 838: tovereihin nojata. ellauri002.html on line 950: Qualis artifex pereo! ellauri002.html on line 1205: kenraalin erektio Albertinkadulla. ellauri002.html on line 1446: Sisarusten kanssa oltiin paljon, kämppäkavereina, samoissakin bileissä. Sisaruksiakin oli silloin enemmän. ellauri002.html on line 1448: Kaikenlaisia kävi tyyppejä, omituisia otuksia, kaverin kavereita ja uppo-outoja. Yks Gösta puhui kovaa puhelimeen ruotsia, siis lankasellaiseen, muut kuunteli. Joku sammui ammeeseen, joku itki kännissä, jotkut laulo päälle Muksuja tai Agit Proppia, joltakulta repes pusero. Makuuhuoneessa oli jotkut pukilla. ellauri002.html on line 1489: Ylpistyneenä Juhona lähdin Jönsy-veljen häihin Ilomantsiin. Jöns nai lapsuudenystävän ja leikkitoverin Merikatu viidestä, jonka kanssa pelattiin rantaradan vieressä neljää maalia. (Mä en pelannut, en osannut. Muistan ratapölkyn keroseenin hajun. Litistelin junan alle viiden pennin rahoja.) Sen isä, juoppo armeijan lääkäri, ei hyväksynyt Jönsiä (Jöns ei mennyt armeijaan). Naimisiin menivät ne kuitenkin, äiti ei vastustanut, ja Jöpi oli tytön vanha unelma. Se (tyttö) oli muuten samalla luokalla kun dona Carita, luokan priimus, soitti nokkahuilua ja viulua, hyvä kaikessa. (Myös neljässä maalissa.) Tästä tuli liittoon pitkän päälle harmia. Meikäläiset ei tykkää olla kakkoskuskeja. (A propos, täällä kotona kuskeja on kaksi: minä poljen, sinä ohjaat, niinkuin matka tanssi käy.) ellauri002.html on line 1495: Asia hautautuu, projekti menee jäihin, tulee syksy. Jöns alkaa järjestellä pikkuveljen naima-asioita. Jöns on jostain syystä tykästynyt dona Caritan luokkatoveriin ja bestikseen, enemmän kuin vähän hömelöön mutta itsetietoiseen vessanpönttötehtailijan tyttäreen, vaimon lääkiskaveriin. Siinähän ois Miisulle oiva pari! Jöns kutsuu tyttökaverukset ja pikkuveljen Senttuun. Mutta toisin käy: hömelö kaveri on lätkässä yhteen aatelissuvun perijään, joka kaiketi yrittää jo tätä nousukasta karistaa. Juoksee koko ajan Sentun puhelimessa (niin, ei ollut kännyköitä) ritarilleen soittamassa. Sillä aikaa huomaa El Lauri vieressään jotain kiinnostavampaa. Aivan upean näköinen misu, blondi otsatukka, kireet farkut, suuret kauniit silmät, söpömpi kuin Pollyanna. Tutustutaan, asia johtaa toiseen, ja ennen pitkää El Lauri löytää itsensä Rehbinderintien portailta hyvää yötä sanomasta kaunottarelle ja --- nyt on toiset otteet kuin joskus ammoin --- uskaltautuu lupaa pyytämättä sitä pussaamaan! Hui. ellauri002.html on line 1499: El Laurin pingiskavereina oli yks norssin klassikko alemmalta luokalta ja sen puoliso, hyvin miehiin meneväksi tunnettu (sanokaamme) dona Helena, molemmat Rooman kirjallisuuden opiskelijoita. Dona Helena piti don Jaimea omana tonttinaan, ja koitti dona Caritaa tarmokkaasti syrjään puukkia. Turha vaiva, kohta Lauri istuu donnan ja sen pikkusiskon pöydässä. Dona Rita on jotenkin epäluuloinen ja haastava, don Jaime miettii: tuosta voi vielä tulla harmia. No ehkä tulikin, ehkä oltiin kaikki mustasukkaisia. ellauri002.html on line 1597: Ye Qing-chen (d. ca. 1051), courtesy name Dao Qing, ranked second in the Metropolitan Examination of 1023 and held a number of high offices. During the Quing Li era (1041-1048) he served as prefect of the city and often visited the spot below the cliff, where he had a pavilion built. ellauri002.html on line 1607: Lento Atlantin yli ja sitten vielä Amerikan mantereen poikki kestää kymmenen tuntia. Kun lentää auringon mukana, tulee perille suunnilleen samalla kellonlyömällä kuin lähti. Pitkä päivä. ellauri002.html on line 1659: USA: a great place for hamburgers, but who'd want to live there. ellauri002.html on line 1698: Ekassa tuotantokaudessa lupasin kertoa myös Sysmästä. Suopelto Sysmiössä oli vanhempien uusi kesäpaikka. Lapset alko kasvaa isoiks, Sommarhemin plottu umpeen, ja ne halus paremmat maisemat ja uimapaikat. Calle löysi Sysmästä vanhan osuuskaupan (sellainen oli muotia), entisen kievarin, jonka vieressä oli höyrylaivalaituri. Se remontoitiin perusteellisesti. Iso talo, pieni tontti, Päijänteen hulppeet maisemat. Meille lapsille se ei enää ollut mikään paikka, ei jäänyt kummempia muistoja. Vietin siellä ylioppilaskesää kuvista päätellen enimmäkseen yöpuvussa. Muistan että piirsin antiikin Kreikan karttoja. ellauri002.html on line 1845: nukkumaan, ei pysty olemaan hereillä. ellauri002.html on line 1873: Die Uhren stimmen nicht überein. ellauri002.html on line 1874: Die Innere jagt in einer teuflischen oder ellauri002.html on line 1876: Art. Die Äussere geht stockend ihren ellauri002.html on line 1884: wurde, (doch was war auch dies andere als Zwang) ellauri002.html on line 1904: Kesä 1977 oli kylmä ja sateinen. Elokuussa dona Carita ja don Jaime ratsastivat seuramatkalle Taorminaan. Pihi don Jaime ei halunnut maksaa rantamaksua, vaan kahlasi mereen kohdasta, jonne olivat sisiliaanot heitelleet pulloja. Tuli iso veripipi jalkapohjaan. dona Carita hälytti taksin, joka lähti pillit soiden viemään vuoren päälle paikalliseen sairaalaan. Ospedale, ospedale, huusi kuski taksin ikkunasta ja soitti torvea. Dona Caritalla oli märät hiekkaiset miniminibikinit ja don Jaimella verinen pyyhe jalassa. Ospedalessa ei sattunut olemaan puudutusainetta, haava ommeltiin sitten ilman. Sitten ei ollut stampelle. Seuraavana päivänä dona Carita haki pikku sanakirjan avulla una stampella. Saatin yksi kainalosauva. Tulitikkulaatikko on muuten italiaksi una scatola di svedesi (ibid.). Erittäin pahantuulinen don Jaime katseli jalka paketissa vierestä kun dona Carita snorkkeloi sinistä Välimerta. Pään sentään sai don Jaime kastetuksi veteen. ellauri002.html on line 1906: Kesällä 1978 dona Carita tuli Bostoniin ystävämme Ympyräsuun häihin. Ympyräsuu oli Amerikan hienostoa, Mayflowerilla maahan saapuneita, MIT:n grad student, joka oli tullut Suomeen tutkimaan, onko suomen kielessä sivulauseita. Ympyräsuu oli (on) huippufiksu, isohko, kömpelö ja piippasi (piippaa?) kun on hämillään. Mikä ei ole usein, koska se yleensä tietää paremmin. Mielisana oli (on) "actually". Don Jaimeen petyttyään piippaaja löysi fiksumman puolison, ja häät pidetiin tuona keväänä. "Nyt sieltä tuodaan isoäitiä", sanoi don Jaime erehdyksessä, morsianhan sieltä tuli isänsä käsipuolessa. Oops. ellauri002.html on line 1958: Ja yli meren aution ellauri002.html on line 2039: Valkeita pillereitä napsin taas. ellauri002.html on line 2142: Matka jatkui länsirannikolle Greyhound-busseilla. Arizona ja New Mexico oli ihan parhaat paikat, kivoimmat ihmiset ja maisemat. Grand Canyon oli valtava. Sitä meidän vieressä silmäili 2 maaoravaa. Tiku, Taku, Laku, Seku. Albuquerquen dinerissa antoivat ilmaisen aamiaisen harvinaisille vieraille. Hopit ja navajot möi meille kivet, josta tehtiin itse kaulanauha, sen vei varas kauan sitten Suomessa. Ei arvannut kuinka arvokas se oli. Kiva loungesta tuli iloinen intiaaninainen viittilöiden, tännepäin: täällä on tappelu! Ihan kuin Suomessa. Las Vegasista ei jäänyt mieleen kuin kädettömät vanhukset yksikätisten merirosvojen kanssa vääntämässä kättä. ellauri002.html on line 2167: Mieluummin metsän ja meren elukoiden lailla ellauri002.html on line 2174: Gehorchen? Nein! Und aber nein - Regieren! ellauri002.html on line 2178: Ich liebe es, gleich Wald- und Meerestieren, ellauri002.html on line 2179: mich für ein gutes Weilchen zu verlieren, ellauri002.html on line 2236: nyt juhlavalot valaisevat meren mustaa selkää. ellauri003.html on line 114: Ja niinkuin ojanvieremällä näkyy ellauri003.html on line 129: Tampereen poika paha, josta muki ellauri003.html on line 287: Näin siis on käynyt luokkakavereille. ellauri003.html on line 300: maatiloissa, arvopapereissa, sen seitsemässä ellauri003.html on line 546: jättäen julman meren tuonnemmaksi. ellauri003.html on line 648: Jakob oli ortodoksi juutalainen. Ei syönyt kanan alkioita munissa, piti olla varmasti kosheereja tuhkamunia. Kun oli meidän vuoro kokata, pantiin sekaan munat ikään ja sukupuoleen katsomatta. Sanottiin vaan et on se kosheeria. Hyvin maistui Jaakopille alkio. ellauri003.html on line 650: Ruoan jälkeen hienot huokasivat ja vapautuneesti piereskelivät omaan tahtiin ruokapöydässä. Pidätys on epäterveellistä, sanoi Jaakoppi. Ehkä sinusta, teki meidän mieli sanoa, ei meistä. Jaakobin ei tarvinnut ruokapöydän alla yöpyä. Siellä kiinattiin me kolme viikkoa. Tuli pöydän jalat ja kaverien puupat aika tutuksi. ellauri003.html on line 664: Kesä 1981 oltiin Bostonissa. Oli kuuma, tukalaa oli Seijan olo masun kasvaessä yhä isommaksi. Käytiin välistä uimassa Revere Beachilla. Helpotti muuten, paitsi ei ollut vessoja. ellauri003.html on line 672: Antti lendekassa. Häämatka Hienon pöydän alla Watertown. Jakob ei syö hedelmöitettyjö munia. Annetaan niitä sille salaa. Jakob pieree. ellauri003.html on line 677: Bostonin uimaranta. Bussit, The T. Neekereitä. Käsilaukkuvaras. Tyyppi syö puseroa. Legal Seafood. Clam chowder. Sechuan restaurant, perse kipeä seur päivänä. Widener. Outsider. ellauri003.html on line 682: Tietokone, glass teletype. Kalsarit väärinpäin. She is me and i am she. me = she / mit=shit. Not the way out, exit thru tunnel in rear. Hannu ja Helena. Turbaani. Antti ja Auli, New York. Revere Beach. Lea syömässä Kiparskyillä. ellauri003.html on line 694: Merrillin viinabasso mörähtää peremmältä: antakaa lasten tulla tyköni. Mut kazokin Seizha ettei tämä toistu. Miehet tahtoo vaan sitä yhtä asiaa nimittäin lapsia. Ennenkuin huomaatkaan niin voi kauhistus: se on vuosi ja vohla, ja olet jumissa. Jos tulet järkiisi ja tarttet apua, sano vaan, mullon hyvä gynekologi joka ei häikäile. ellauri003.html on line 729: gradua gryndereistä väsäilee. ellauri003.html on line 817: Tyynen meren kohisevat aallot. ellauri003.html on line 932: vereen toiseen sekoittuvi luonnon ellauri004.html on line 194: lajitovereille, henkensäkin uhalla. ellauri004.html on line 491: BRIAN: There you are. ellauri004.html on line 495: BRIAN: There´s no pleasing some people. ellauri004.html on line 708: Sprung in completeness where his feet pass ellauri004.html on line 940: patraskisakki mi laakereillaan laiskana loikoo. ellauri004.html on line 1154: Aatami ja Eeva oli siis luojan kokeilu tehdä elukoita niinkuin kasveja! Kai se oli itsekin sitten joku kasvi, kun nää peiliin katsomalla loi. Tosin erehdyttävästi apinan näköinen, katso kuvaa. ellauri004.html on line 1170: silmin niin kiehtovin ja ikävöivin taipui hän lempeästi puoleen Aadamin puolsyleilyn, ja miehen rintaan nojas hän rinnon täyteläisin ... ihastuin noin viehkeään ja hellään suloon Aadam loi katseen hymyillen, kuin Juppiter luo Junon puoleen hedelmöittäin pilven, mi kylvää kevätkukkaset. Mies peitti nuo huulet rakkaat suudelmin ... Näin puhellen he käyvät käsikkäin luo lehtimajan ihanan. Tään sopen varjoon häävuoteens Eeva puki kukkasin... Luo majan tultuaan he seisahtuivat; he alla avotaivaan kääntyivät ja sanoo: "ahersimme toimin säädetyin iloiten autuaina yhteistyöstä ja rakkaudestamme, joka parhain on lahjoistas. Lupaukses mukaan syntyy meistä maan päälle suku, joka kerallamme hyvyyttäs kiittää, valveilla kun käymme tai unen lahjaas etsimme kuin nyt." Ja estämättä ahtaan puvun, joka vaivaa meitä, pian nukkuvat he vierekkäin. Ei Aadam pois puolisostaan kääntynyt, ei Eeva pelännyt lemmen salatuimman eessä: niin uskon, vaikka tekohurskaus viattomuutta, puhtautta saarnaa ja parjaa likaiseksi, minkä Luoja loi puhtaaksi ja vapaaks ihmisille. Kun Luoja meidän lisääntyä käski, vain Saatana sen kieltää! ... aviorakkaus, tään suvun lähde ja laki salainen - ja Eedenissä myös ainut, jok yhteistä et ollut! Veit ihmisestä riettaan halun olla kuin eläimet; sä, jonka perustus on velvollisus, kuuliaisuus, järki, sait aikaan veren siteet puhtaat, rakkaat välillä siskosten ja isän, lasten ... on porton hymy lemmetön ja kylmä ja hetken nautinnot ... ellauri004.html on line 1189: Syntiä saa yhä tehdä ilmaiseksi, bylsiä, kunhan nöyrästi vaan pyytää lupaa tai anteeksi, kumartaa vanhaa silverbäkkiä. Taivaassa vasta perseet tervataan. Bylsintä ja eterniteetti on vaihtoehtoisia strategioita, toisensa pois sulkevia alternatiiveja. Taivaassa tulis muuten tungosta, sieltä kun ei poistuta. Luoja ei luonut eikä siedä pillereitä. ellauri004.html on line 1282: Muonavahvuudesta ne poistivat kerettiläiset. ellauri004.html on line 1347: Oli mikä oli, Uulof tulee sanoneeksi fataalisen pointin, jonka merkille on panneet fyysikot, ja joka on oleva maailmanlopun syy. Se on just tämä: onni ei ole onnea, jollei se kohta ole tätäkin, siis tätä nykyistäkin suurempi. Fyysikoiden kielellä: onni on differentiaali, erotus kahden onnentilan välillä. Niinkauan kuin se on positiivinen, ollaan onnellisia; jos se on negatiivinen, onnettomia; jos vakio, blääh, TYYLSÄÄÄ. Tän huomaa myös Dantesta, se koittaa paisutella autuuksia koko aika yhä enemmän, mut Paratiisissa on silti vitun ikävää. ellauri004.html on line 1349: Historiattomilla elukoilla onnen differentiaalilaki toimii hyvin, se siirtää syklisesti elukan mielenkiinnon kulloinkin akuuttiin tarpeeseen. Siitä ei seuraa mitään haittaa. Niillä tarpeet seuraa ässäkäyrää. Tän käyrän differentiaali, onnen mitta, on sykähdys, pieni onnen pala. Ensin on vähän nälkä, sitten kova, sitten syödään, tullaan kylläisiksi, ei tee yhtään mieli lisää, yäk. Nyt ois kiva leikkiä. Kun siitä väsytään, sitten nukutaan. Sama toimii kaikilla akseleilla, janon, unen, panonkin tarpeista saa elukka tarpeeksi, ja kyllästyy. Syklit toistuu samanlaisina, karman pyörä pyörii hitaasti ja tasaisesti. Elukan elämä on sarja toistuvia mutta pian aina unohtuvia menestyksiä ja takaiskuja, pieniä iloja, pieniä pettymyksiä, jotka aika ajoin kumoavat toisensa. Onnet ja onnettomuudet menee päittäin. Loppusumma pelistä on nolla, ei synny kasvua. ellauri004.html on line 1356: Huomaa: jos onni on differentiaali, on yhdentekevää kuinka PALJON onnea on elukalla, vain kaltevuudella on merkitystä. Köyhä paska on onnellisempi rovosta kuin Roope miljoonasta. Jalan menettänyt on helpottunut kun pää on jäljellä. Ergo: jäämiehellä ei ollut onnettomampi elämä kuin jäätelöä lipovalla lippalakkieskolla, olkoonkin että lyhyempi ja tautisempi. Jos elämän tarkoitus on onnellinen elämä (kuten sanoi Aristoteles), miksi venyttää sitä kurjemmasta päästä, varastoida vanhuksia hoivakoteihin. ellauri004.html on line 1360: sen käyrä on ylöspäin aukeava paraabeli, positiivinen, sen differentiaali nousee ylöspäin. Pelkkää kasvua osoittaa se, nousukkaan naama. ellauri004.html on line 1361: Surullisen hymiön suu on sen peilikuva vertikaalisuunnassa, suupielet alaspäin, käyrä on kovin negatiivinen, differentiaalikin on pakkasella. Laskukkaan se näyttää apeata ilmettä. ellauri004.html on line 1380: Jos onni määritellään differentiaalina, etumatkana muista apinoista, niinkuin se Darwinin mukaan just on, niin kaikki pelit on nollasummapelejä. Jaettavana palkintona on se, kuka pääsee joholle kaikista. Mestaruudessa eli cupissa ei haeta omaa enkkaa, ei juosta omaa kilpajuoksua. Vastustaja ei ole kello, vaan kilpakosijat. Ei ole win-win tilannetta. Kaikki eivät voi voittaa, koska voiton palkinto on toisten tappio. Voitto on jakamaton resurssi. ellauri004.html on line 1421: Kolmas fataali erehdys oli tuottavuuden kasvatus. Muut elukat kasvaa vaan lukumääräisesti, yksi elukka kuluttaa luontoa vaan yhden elukan verran, ei enempää. ellauri004.html on line 1506: adferet indomitaeque morti. ellauri004.html on line 1563: Nuori nainen Kustin vieressä ellauri004.html on line 1578: vierellä tuon niin kauniskatsantoisen, ellauri004.html on line 1620: Verenpaine, TIA kohtaus ellauri004.html on line 1679: Kuin savu ilmaan, vaahto mereen jättää. ellauri005.html on line 89: Vieressä nainen herää, huonouninen ellauri005.html on line 206: Mikä on elämän perimmäinen tarkoitus? Viiskytvuotispäivänäni yliopiston anatomian laitoksella, ubi mors gaudet succurrere vitae, virallisena floruit päivänäni, vedin kiitospuheessani ilmiselvän johtopäätöksen: ei mikään. Elämän tarkoitus on elämä itse. Sen kyllä tietää sarjakuvapiirtäjätkin nykyään (Fig. 1.). Aristoteles sanoi saman filosofisemmin: elämä on entelekiaa, aktuaalista, se on läsnä, meneillä, kunnes loppuu. Elämä on aktiviteetti, aktiviteetti on aspekti (terveisiä Orvokki Heinämäelle ja Marja Leinoselle sinne jonnekin! Tervemenoa sinne nilkki!), joka on oma päämääränsä, siis itsetarkoitus. Tarkemmin sanoen, Ari sanoo onnellinen elämä, siis elämän tarkoitus on onnellinen elämä, ei paska. Mutta tää on vaan tarkennus. Pääpointti on, että tää on nyt tässä. ellauri005.html on line 234: Kuka sitten tahtoo tota murkkupesää? No ei mikään taho sitä taho as such, se syntyy ikäänkun itestään seurauksena pienemmistä tahtomisista. Niinkun on syntynyt jo monta kertaa eri elukoissa. Menestyvät mulkerot eka petkuttaa moraalilla mähemmät apupojixeen, mut lopulta nekin nielastuu systeemin syövereihin ite. Kaikkia viedään kun litranmittaa, mennään kierteellä kuin vesi lavuaarista tai paska alas pöntöstä, Samaa tietä kuljetaan kuin termiitit aikanaan, ja yksisoluiset niitä ennen. Seuraava askel on yhteiskuntaruumis. Skaalaedut ajaa aina tähän suuntaan. ellauri005.html on line 700: Nowhere man ellauri005.html on line 702: Miles from nowhere ellauri005.html on line 704: To get there ellauri005.html on line 746: tai sen preferenssit on eri, tai kumpaakin. ellauri005.html on line 763: preferenssejä kuin strategioita, ellauri005.html on line 815: Osan parhaan sain sun vierelläs, ellauri005.html on line 1174: Now and then, there´s one with slight defects. ellauri005.html on line 1182: If I were hours late for dinner would you bellow? ellauri005.html on line 1218: Or carry on as if my home were in a tree? ellauri005.html on line 1219: Would I run off and never tell me where I´m going? ellauri005.html on line 1314: Well, I know there can come fire from the sky ellauri005.html on line 1666: Mmm, mmm, wonder where my black snake gone? ellauri005.html on line 1667: Mmm, mmm, wonder where this black snake gone? ellauri006.html on line 251: kuka odottaa sängyn vieressä kun herää. ellauri006.html on line 288: mulle ja kavereille vaan tietysti. ellauri006.html on line 398: Nälkäkurjen vauhti kiihtyy loppupeleissä. Paljon samoja kauhuja kuin psalttarissa: Rako avautuu maahan, suuret mullit, koirat ja monet turilaat ahistavat ihmisapinoiden lisäksi, rutto ja pahat mutantit raatelee, ketut popsii. Hyvixet kahlaa vihollisten veressä. Piscuisia lapsia paiscataan kiwiin simona, räjäytetään muksut ilmaan, veri ja suolenpätkät tarkoin kuvaillaan. Se luo motivaatiota yhtä verisiin kostotoimiin. (Kaikkein pahinta tietenkin on, että sankarittaren sisko kuolee, menee 50% omat geenit. Darwin rulaa kuten aina.) Heroes in the half shell. Ja ihanku Austenilla, sankaritar pohtii kaiken aikaa kumman kosijoista ottaisi, vaaleen vaiko tumman. (Spoileri: Se ottaa sen blondin, kiltimmän, joka osaa leipoa. Niin aina.) ellauri006.html on line 402: Omalaatusia ajan merkkejä Nälkäkurjessa on invertti narsismi, et näkee ittensä koko aika kameran ja muiden silmissä: näytin siltä ja siltä. Sillä oudolla suomalaisella homolla (Miki Liukkonen: O) oli tätä samaa. Hurjasti sivuja siitä miten mun stailistit stailaa mua miehissä ja mitä mul on päällä. Mä katon itteeni videosta ja kuvista. Otan selfieitä. Calle ei edes kattonut itteänsä peiliin, vaik ois ehkä pitänyt. Never underestimate the power of the eye of Sarnath, I mean my stylist. ellauri006.html on line 459: ja calat meres ellauri006.html on line 460: ja mitä meres waelda. ellauri006.html on line 829: painetuxi sinun wihollises weresä ellauri006.html on line 906: ja pese jalcans jumalattoman weresä. ellauri006.html on line 1069: Sinä särjet hahdet meresä itätuulella. ellauri006.html on line 1072: meren sywydestä minä muutamita haen. ellauri006.html on line 1299: Riitely kavereiden kanssa jatkuu. Viehän se ajatukset hetkexi pois kutinasta. ellauri006.html on line 1317: 20 Soofar naemasta päästyään sättii taas jumalattomia. (Hauska tietää: Yönäkö tarkoitti ennen unta, ei ajokorttiin vaadittavaa kykyä.) Sofar sogood, mut mixihän, tää on ihan pointin vierestä. Ei jopi sitä tahdo kuulla. ellauri006.html on line 1326: "Hän täyttää aiwotuxensa minusta, ja sellaisia on hänellä paljo." Luin tän eka kuin piru raamattua, ajattelin onpa hyvä oivallus: jumalan aivotuxet on peräisin jobin päästä. Mut ei, se oli kerettiläinen ajatus, kyse oli jopia koskevista suunnitelmista, joita jumalalla on varastossa aika liuta. ellauri006.html on line 1338: Sitä vähän ihmettelen, että onx jopin ja sen kavereiden välillä jotain teologista nokkapokkaa? Tällainen maallikko ei kyllä huomaa mitään eroa. Samaa paskaa kuulostavat jauhavan koko porukka. Kättä päähän ajatus on elintärkeä: jos ei jengi usko, että pahat teot palkitaan peppusaunalla hurskaan kääriessä voitot, ei mistään tule mitään, ei tarvittaisi koko uskontoa. Se että se ei näytä oikein toimivan, on ongelman ydin, ja sitä nää naavaparrat koittaa nyt selitellä parhain päin. ellauri006.html on line 1398: Poikia ja tyttäriä tulee uudet 7 ja 3. Ei sentään 14 ja 6. Tarina ei kerro onko waimoja nyt 2. Jos ei, naisparka. Tyttöjen nimet oli Jemina, Ketsia, ja Kerenhapuk. Kaksi ensimmäistä nimeä on tawallisia etenkin mustilla, kolmas harwinaisempi. Kuka nyt haluaisi olla Kerenhapuk. Puritaaneilla oli Kerenhapukkeja, vaikka ne pahexuivat meikkiä. (Nimen merkitys on meikkilaatikko). Poldarkissa oli sen niminen vähän huorahtava mustalainen tyttö. ellauri006.html on line 1425: Epsanjalaisessa saippuassa nilkkimäinen Agustin peukuttaa säätyä, sen pirkkomainen aatelinen rouva sukua, sen poika hulttio kavereita, naisia ja maatilaa, kuikelo tasavaltalainen naisasianainen samaa sukupuolta, mukiloitu nahkalippis puoluetta, jalkapuoli solttu isänmaata, huonosti saxaxi laulava kapakkalintu pimpsaa ja/tai rahaa. Botoxihuuli mirri Mersu ja nousukasmainen Aleksandra kilpailee piipunrassin aatelispojan kikkelistä. Jyrsijännäköinen palvelustyttö haikailee munaa kurjenoloiselta apupojalta. Tää on moraliteetti. Klisheinen pukudraama. Kaikki on ilmeitä myöten rutiinia. Koko porukka on ällöjä. Just tätä onkin moraali. Hyviä tapoja. Meemejä. Bienseance. Raaputa sitä vähän, näät apinoiden irvistyksiä. ellauri006.html on line 1468: Heikkous (jos se nyt on heikkous etiikalle, joka on vaan toive, ei toimintaohje) tässä mun (ja miljoonien muiden) moraalissa on et se ei voi olla mikään kantin kategorinen imperatiivi. Mut Kant olikin täys ääliö, anaalinen harppisaku. Jos kaikki seisoskelee kadunkulmissa, ei kukaan pääse kulkemaan. Kun kaikki koittaa lisääntyä yhtä aikaa, maa täyttyy. Mut minkäs teet, en mäkään haluu uhrautua muiden puolesta, katella vierestä kun muut porskuttaa. Sotaa tää on, ja isompi sota tulee, kun resut loppuu. Darwinista se on ihan ookoo. Taistellaan olemassaolosta, hymysuin tai hampaat irvessä, ihan sama. ellauri006.html on line 1491: We understand. You're not here for the ads, but seeking your soul's salvation. Wrong, friend, ads are just what you are here for, and for our remuneration. Ads help us keep the lights on and provide great Christian content for free. You have some software that's blocking ads turned on, so if you could please choose one of the following donations to keep supporting BibleStudyTools we'd really appreciate it. So will Google, our redeemer. And watch those ads too, and buy the stuff, it's our livelihood. Take it from us, it's morally good, God likes it. Kijtof. ellauri006.html on line 1658: There's something you've forgotten ellauri006.html on line 1738: Monien huvittavien kommellusten jälkeen Charlie pääsee matkaan rahoineen kohti onnea, mutta kääntyy auttaman tien päällä kahta vanhusta, joilta pääsi karavaanarista pensa loppumaan. Joulumielestänsä tyytyväisenä se jää tienviereen vielä kuselle. Hölmö kuskivanhus peruuttaa epähuomiossa sen ylize. Vanhuxet on pahoillaan, kunnes löytää Charlien autosta sen miljoonat. Hyvillään ne pakkaa ruumiin pressuun ja jatkaa matkaa joulupyhiin vaelluxelle. ellauri006.html on line 1813: suljetun yinyang käyrän Napierin erektio. ellauri006.html on line 1841: Mitäs nyt, kysymme: onko laki erehdys? ei helkkarissa, erehdystähän en tunnistaisi paizi lain läpitte. Enkä edes tuntisi halua ellei laki sanoisi: älä halua! Siitä alkuvauhdin ottaen kerta kiellon päälle lähti kaikki halu mussa liikkeelle; ilman lakia näät jää erehdys hämäräxi. ellauri006.html on line 1844: Sillä ei kai kuolema ollut mulle hyväxi? No ei kai! Mutta erehdys, jotta vaikuttaisi erehdyxeltä, hyvän tähden aiheuttaa mulle kuoleman, jotta tulisi ihan über selvän erheellisexi näin lain kautta toi erhetys. ellauri006.html on line 1849: Sillä haluuminen on mun sylissä ihan liimalla, kauniin aikaansaanti ei. En näät tee hyvää jota tahdon, vaan pahaa mitä en tahdo, sitä puuhaan. Jos näät teen mitä en tahdo, niin en minä enää tee sitä vaan mussa elelevä harha. Löydän siis lain sille etmä haluun tehdä hyvää, nim. et mun sylissä on paha, mä näät tykkään kyllä jumalan laista ihmisten sisällä, mutta näen toisen lain mun jäsenissä joka taistelee mun järjen lakia vastaan, joka häpäisee mut mun jäsenissä olevalla erehdyxen lailla. (Sanoin tän vähän sekavasti toisto tyylikeinona mutta ehkä saatte pointin.) ellauri006.html on line 1852: järjellä orjailen jumalan laille, mutta lihalla erehdyxen laille. Taivaan isä on paha poliisi, ja jeesus hyvä. Näillä mennään. Kiitos. ellauri007.html on line 129: Python karkas akvaariosta Tampereella. ellauri007.html on line 361: biologiaa ja verenperintöä, vihaan ellauri007.html on line 422: Kawereita apinat, ellauri007.html on line 526: There is a container in you for warm and freeze ellauri007.html on line 528: Places where tube is keeping me cold or high temperature ellauri007.html on line 537: There is the cause for leakage. ellauri007.html on line 839: There was a gal on Virgins' Road ellauri007.html on line 957: Varoitus merenkulkijoille: ellauri007.html on line 1312: What is more there is no ellauri007.html on line 1315: 2. There was in language technology many who were gay. ellauri007.html on line 1323: Got married to one another in a ceremony gay. ellauri007.html on line 1363: Despite there being no wind blowing, ellauri007.html on line 1368: The tanuki, or "raccoon-dog," is a staple of Japanese folkore. They're known as tricksters, shape-shifters...and as a symbol of good luck. You can find statues of them outside of restaurants throughout Japan. They're considered lucky because their enormous scrotums (which are called "kintama" or "golden balls," in Japanese) are the source of their supernatural powers. Too bad Mario didn't get a nice super-sized sack when he suited up in his "tanooki suit" (as it was spelled for the English language release of the game.) ellauri007.html on line 1395: omalle lihalle ja verelle verta luovuttaa. ellauri008.html on line 38: ... ilmaston muutoksia / Syvä transsi taikka joku muu hurmostila / Se on se D-vitamiinin puutostila / Ja voittajalle lohkeaakin kuutossija / Huumekoirat haukkuu Ja karavaani kulkee / Tamashekit hakkaa tahtia / Käyhän peremmälle, peremmälle, paina puuta / Ajat muuttuu, nyt tulee jotain aivan muuta ... (Paleface) ellauri008.html on line 72: pitkästyy pitkässä seremoniassa. ellauri008.html on line 79: Vaimo haukottelee makeasti vieressä. ellauri008.html on line 459: After respective separate visits to Conrad in August and September 1913, two British aristocrats, the socialite Lady Ottoline Morrell and the mathematician and philosopher Bertrand Russell — who were lovers at the time — recorded their impressions of the novelist. In her diary, Morrell wrote: ellauri008.html on line 461: I found Conrad himself standing at the door of the house ready to receive me. His appearance was really that of a Polish nobleman. His manner was perfect, almost too elaborate; so nervous and sympathetic that every fibre of him seemed electric. He talked English with a strong accent, as if he tasted his words in his mouth before pronouncing them; but he talked extremely well, though he had always the talk and manner of a foreigner. He was dressed very carefully in a blue double-breasted jacket. He talked apparently with great freedom about his life — more ease and freedom indeed than an Englishman would have allowed himself. He spoke of the horrors of the Congo, from the moral and physical shock of which he said he had never recovered. ellauri008.html on line 465: He made me feel so natural and very much myself, that I was almost afraid of losing the thrill and wonder of being there, although I was vibrating with intense excitement inside. His eyes under their pent-house lids revealed the suffering and the intensity of his experiences; when he spoke of his work, there came over them a sort of misty, sensuous, dreamy look, but they seemed to hold deep down the ghosts of old adventures and experiences—once or twice there was something in them one almost suspected of being wicked. But then I believe whatever strange wickedness would tempt this super-subtle Pole, he would be held in restraint by an equally delicate sense of honour. In his talk he led me along many paths of his life, but I felt that he did not wish to explore the jungle of emotions that lay dense on either side, and that his apparent frankness had a great reserve. ellauri008.html on line 470: It was wonderful—I loved him & I think he liked me. He talked a great deal about his work & life & aims, & about sother writers. Then we went for a little walk, & somehow grew very intimate. I plucked up courage to tell him what I find in his work—the boring down into things to get to the very bottom below the apparent facts. He seemed to feel I had understood him; then I stopped & we just looked into each other's eyes for some time, & then he said he had grown to wish he could live on the surface and write differently, that he had grown frightened. His eyes at the moment expressed the inward pain & terror that one feels him always fighting. Then he talked a lot about Poland, & showed me an album of family photographs of the 60's—spoke about how dream-like all that seems, & how he sometimes feels he ought not to have had any children, because they have no roots or traditions or relations. ellauri008.html on line 472: My first impression was one of surprise. He spoke English with a very strong foreign accent, and nothing in his demeanour in any way suggested the sea. He was an aristocratic Polish gentleman to his fingertips. At our very first meeting, we talked with continually increasing intimacy. We seemed to sink through layer after layer of what was superficial, till gradually both reached the central fire. It was an experience unlike any other I have known. We looked into each other's eyes, half appalled and half intoxicated to find ourselves together in such a region. The emotion was as intense as passionate love, and at the same time all-embracing. I came away bewildered, and hardly able to find my way among ordinary affairs. ellauri008.html on line 476: Bertrand "Marriage and Morals" Russell oli ilman muuta bi. Ehtiköhän se telakoida 17v nuoremman Wittgensteinin kaa. Näistä muistelmista vaikuttaa että Conrad oli Pertin sielun veli. Pölisiköhän nytkin patjat petipuuhissa? Merimiehissä sellaisia löytyy monia, kun keskenänsä viikkokaudet merellä saavat samaan tahtiin vedellä. Valasmies Melville oli samaa maata. "Scarlet letter" Hawthorne vallan pelästyi, pois muutti naapurista. ellauri008.html on line 483: Wiiksiwallu eläinmurhaaja Hemingway tietysti, tyhmä sonni Henry Miller, kaakelileukainen Knut Hamsun, valassarjamurhaaja Melville enimmäkseen (paitti se "mieluummin en" novelli). Conrad merenkävijä myös eri selvästi, en meinaa jaksaa lukea. Henry James on yllättävän ällö myös, vaikkei mikään sonni. Ite asiassa Dostojevskikin soveltuvin osin kuuluu tähän. Ja Paulo Coelho, mirabile dictu. Naismaista miesmäisyyttä on näet myös näiden harrastama nokintajärjestyksen vahtaus ja sitä palveleva pyhyyshymistely, vaikka itse ovat piipunrasseja. Mieskirjailijoita on selvästi jenkkijutkut Bellow, Malamud, Roth etenkin, Paul Auster. Amos Oz ei kuulu joukkoon, mut se ei ookkaan jenkki. Eikä Singer. Naismainen Åke-Håkan Knausgård on selvä mieskirjailija, sukuaan haukkumalla koittaa päästä julkuksi, alistamalla ylistää itseään ja lyttää naisiaan. (Mussakin voi olla sitä vikaa. Mut en sentään ole julkkis.) Bylsii lapsia, fanittaa Hamsunia, Hördeliniä ja Hitleriä, kaikki hulluja mieskirjailijakolleegoja. Hyi. Sen eka kirja enkeleistä oli aika hyvä. ellauri008.html on line 490: Ne koittaa ymmärtää pientä kulkijaa, jollanen löytyy joka matin ja maijan sisältä, ihan riippumatta killuttimista. On toki eroja, mutta kameran sukupuolenvaihtoapista huomaa miten pieniä ne on. Ja homohäissä homot kirjoittaa toisilleen just yhtä liikkiksesti kuin heterot. Hyvät kirjailijat tajuaa, että kaikissa sioissa on pikkuisen likaa. Ne ei erottele jyviä ja akania, kärpäsiä ja härkäsiä. Toinen ei ole niille toista parempi. Ei ole lehmipaimenilla selkeästi valkoiset tai mustat stetsonit. Koko hyvä paha erottelu on pointin vierestä. Ne kertoo miten eri lailla voi maailman kokea, oudosti ja silti tutusti. Niiden kirjoissa ei tarvi tapahtua mitään merkillistä, joskus ei tapahdu juuri mitään, ja silti niissä on koko elämä. Kirjallisuus, niinkuin elämä, ei tarvitse juonta, eikä opetusta. ellauri008.html on line 493: Ns. jännät kirjat on enimmäkseen paskoja. Pageturnerit on perseestä, syvältä koko käsite. Hyvän kirjan voi laskee käsistä ja lukee uudestaan. Thrillereihin en koske tikulla. Dekkarista katon ensin lopusta kuka on murhaaja. Jos se on hyvä sen viitsii vielä lukea. Juoni ja kuka voitti on mulle ihan sama. ellauri008.html on line 600: like a swan, that's here and gone. ellauri008.html on line 707: Juu kyllä Jimissä on tiimisanoja kuni Vilkkilässä kissoja, yksi kaikkien ja kaikki yhden puolesta, yritys ja erehdys, ylpeys ja lankeemus, sankari pelkuri ja karkuri. Just niitä ällöjä. ellauri008.html on line 733: Sitaatin alkuperä selvisi Googlen optisesti lukaisemasta kirjasta The Death of the German Cousin: Variations on a Literary Stereotype, 1890-1920, kirjoittanut P.E. Firchow. Firchow on jenkki mutta sakuhenkinen (varmaan syntyjänsä sakemanni nimestä päätellen), ja syyttää syystä kyllä polakkibrittimamua saksalaisstereotypioiden levityxestä. Saxalainen on Konradilla joko paksu roikale (Jimin kapu) tai kalsa kivienkeli (Stein&co), ei mitään siltä väliltä, ei ainaskaan normaali. ellauri008.html on line 735: Tuttu juttu, Konrad levittää stereotypioita joka asiasta, se on kävelevä tai paremminkin kirjoittava klisheepankki. Vastaan siis samalla mitalla: polakit on persumoukkia, ja niin on brititkin. Vulgäärejä buldoggeja, inselaffeja. Saksalaisetkin on niihin nähden hienostuneita ja kulturelleja, ja se on jo jotakin. ellauri008.html on line 744: Man is amazing, but not a masterpiece, he said, keeping his eyes fixed on the glass case. Perhaps the artist was a little mad. Eh? What do you think? Sometimes it seems to me that man is come where he is not wanted, where there is no place for him; for if not, why should he want all the place? Why should he run about here and there making great noise about himself, talking about stars, disturbing the blades of grass? ... ellauri008.html on line 815: However, according to other biographers such as Frederick Karl, Jessie provided what Conrad needed, namely a "straightforward, devoted, quite competent" companion. Similarly, Jones remarks that, despite whatever difficulties the marriage endured, "there can be no doubt that the relationship sustained Conrad's career as a writer", which might have been much less successful without her. ellauri008.html on line 837: Stemming from Ernest's treatment as a child, where his overbearing mother put him in dresses (a common practice then, but which his mother took to the extreme, even treating him like a girl), Hemingway had an interesting relationship with gender and his perceptions of it. He probably never engaged in homosexual activity but there can be no doubt that he idolized the male form. There are scenes in almost all of his books but certainly in his major novels where the men are presented in a homerotic manner. Farewell to Arms is kind of an eyebrow raiser. But this is also the man who wrote The Garden of Eden, which was about gender switching. Ernest's 3rd son "ille faciet" Gregory fulfilled his dad's dream. Go read Running With The Bulls. This is written by his son Gregory’s wife Valerie, who had to deal with the fact that her man was a transvestite and died from a botched sex change. Very few people know this. ellauri008.html on line 866: Aus dem Schlageter stammt auch die fälschlich Hermann Göring zugeschriebene Aussage: „Wenn ich Kultur höre … entsichere ich meinen Browning“ (1. Akt, 1. Szene). Johsts Widmung „Für Adolf Hitler in liebender Verehrung und unwandelbarer Treue“ beeindruckte Hitler ebenso wie der Inhalt des Stückes. Das Stück beschäftigt sich mit dem Freikorpskämpfer Albert Leo Schlageter, der während der Ruhrbesetzung (1923) von einem französischen Militärgericht zum Tode verurteilt wurde, da er Anschläge auf militärische Verkehrsverbindungen verübt hatte. Johst proklamierte ihn zum „ersten Soldaten des Dritten Reiches“. ellauri008.html on line 892: Lasten riistäminen niiden äideiltä on vanha viidakon apinoiden ilkityö. Sitä valittaa Jeremiakin Jeremiadeissa: ellauri008.html on line 932: verrattuna jenkkikavereihin. ellauri008.html on line 1338: Niitä näyttää kiinnostavan netissä varsinkin naisen anatomia. Ei kai lääkärin, toimitusjohtajan tai insinöörin tarvi jyystää mitään human interestiä. ellauri008.html on line 1433: Stressiä, kiirettä, ahdistusta, näköalattomuutta, pakkomielteistä suorittamista ja loppuun palamisia. 28-vuotias toimittaja Oskari Onninen kuulee huoli- ja stressipuhetta ympärillään päivittäin eikä ymmärrä, mikä hänen ikätovereitaan vaivaa. Heillähän pitäisi olla asiat paremmin kuin hyvin, ainakin jos tilastoihin on uskominen. Tutkijat selittävät nuorten aikuisten ahdinkoa monilla eri tekijöillä – yksi niistä on internet, joka on tehnyt elämästä jatkuvaa vertailua ja kilpailua. ellauri008.html on line 1443: Weil kävi eliittikouluja ja luki filosofiaa. Siitä tuli sitten jonkin sortin mystikko. Ja kommari. Oli kotvan duunarina ihan muuten vaan. Kai se kärsi jotenkin parempiosaisuudesta. Siksi ei syönyt sotilaiden sokereita. ellauri008.html on line 1477: Sein ist der allgemeinste und leerste Begriff. Als solcher widersteht er jedem Definitionsversuch. Dieser allgemeinste und daher undefinierbare Begriff bedarf auch keiner Definition. Jeder gebraucht ihn ständig und versteht auch schon, was er je damit meint. Damit ist das, was als Verborgenes das antike Philosophieren in die Unruhe trieb und in ihr erhielt, zu einer sonnenklaren Selbstverständlichkeit geworden, so zwar, daß, wer darnach auch noch fragt, einer methodischen Verfehlung bezichtigt wird. ellauri008.html on line 1485: Mut ei tämä Martti, tästä vasta alkaa ihan hirvittävä kallon pulina. Hypnoottisesti Martti popottaa sivukaupalla das Seinista ja der Sinnistä, anaalisesti pihtaa pilkkuja ja pisteitä, ilman ainuttakaan konkreettista esimerkkiä, edes substantiivia. Kauempaa katsoen vois luulla järkeväksi puheeksi, mut läheltä lukien se on loputonta suoltoa, ihan kuin mielenvikaisen höpinää. Tulee mieleen Irja mummon hölötys Kivelässä Lean viereisessä sängyssä, mitä Lea luuli radioksi: ellauri008.html on line 1567: Otellaan vähän sulassa sovussa, shakkipeliä, ei se tähän pääty, parempi voittakoon, otetaan kohta uusinta, vaihdetaan upseereja, moukat syökööt pölyä. ellauri008.html on line 1614: Vielä vähemmän vastavallankumouksen ehdot täytty Puolassa, jossa isäpappa tuloksetta agitoi jälkijättöisesti aatelisten puolesta, kornetti nelisti tankkeja vastaan, pelasi puolalaista rulettia paukkupanoksilla, käänteli loputtomasti papereita: olet tyhmä, käännä, luki molemmilla puolilla. Hyvä oli Konrad että lähdit hamletista merille. Voit sentäs pukeutua hienosti ja pyörit brittiaatelisten fölissä, sait ruskokielenä niiltä läpyjä ja ropoja ja ehkä reikää golfviheriöllä. Tai sitten ei. ellauri008.html on line 1639: Lihakset on heikot. Jäsenet jäykät paitsi se jonka pitäisi olla. Jalka ei nouse. Ei jaksa kumartua. Rakko täyttyy, ei enää veny, ei tyhjene. Yöllä herää kuselle. Kusi tulee vaivoin. Niskaa ja näpytyskättä särkee. Ruoka ei sula. Rintaan tai mahaan sattuu syötyä. Pierettää. Jotain alavatsan kipuja. Varmaan peräpukamat. Munuaiset juilii välistä. Henki loppuu kesken lausetta. Oikea silmä on ratkennut. Näkö sumenee. Kihti pistää isovarvasta. Väsyttää helposti. Yöllä ilma vihisee, portaissa hengästyttää. Lonkkaa vetää, kalkkeutuneet nivelet, luupiikkejä. Selässä on joku patti. Torkuttaa. ellauri008.html on line 1728: etelämeren saarille kustomoidun pikku veikon. ellauri008.html on line 2069: Suomalaiset lehmät sitäpaitti pieree puhtaammin, ellauri008.html on line 2110: tyhjiin betonibunkkereihin radan varressa. ellauri009.html on line 33: Here lies a wretched corse, of wretched soul bereft; ellauri009.html on line 35: Here lie I, Timon, who alive all living men did hate. ellauri009.html on line 36: Pass by and curse thy fill, but pass and stay not here thy gait. ellauri009.html on line 250: Six kauppiaat on just keskiluokka, köyhien ja rikkaiden välissä. Ei ne mitään suvereenien osapuolten välittäjiä, hyvän tahdon lähettiläitä ole, ne on tuotantovälineiden omistajien omanvoitonpyyntisiä käsikassaroita köyhäin kyykytyxessä. ellauri009.html on line 259: Jared, Eenokin isän kaima, Diamond siis, kertoo että etelämeren saarilla oli verikosto. Maatalous teki siitä lopun lännessä. Mihi vindicta, kosto on minun, sanoo herrat isoherrat. Eipäs riidellä siellä ilman lupaa, pannaan (mun) talentti kasvuun. ellauri009.html on line 285: Kunkku pysty käskyttämään isompia alueita. Laiva kexittiin Intian kaupan kilpailuun. Nyt ollaan keximässä koillisväylää uudestaan. Jääkarhut polkee vettä haaleassa arktisessa meressä. ellauri009.html on line 299: Erityisen törkeetä oli keskiaasian muslimivaltioiden nitistys lännen tarvitseman öljyn vuoxi, Defending our vital interests. Afganistan, Irak, Isis, Iran nyt. Ristiretket v2.0, palkkasotureina firmat jotka kääri voitot ja jätti jälkeen savuavat rauniot. Telkan ääressä jännäävälle yleisölle tarjottiin valheita, jotka jättää kakkosexi ritareiden ballaadit. Kultturien kehdot lakoon, jäi vaan kodittomat terroristit pyörimään kuin kiukkuiset syysampiaiset. Kaunaset luuserit. Sotarikolliset. Toi vyöpommi on syntiä mut näillä kuhnureilla saa mielin määrin siviilejä listiä, voitte lukea sen meidän kirjoittamista pelisäännöistä. Naura sinäkin, sanoo rättipäille jenkit ja lännen hännystelijät ja räjäyttää ne matonkuteixi. ellauri009.html on line 601: oikaisu preferenssien rankaisijan ellauri009.html on line 651: soveltaa lexikaalisia preferenssejä ellauri009.html on line 693: Like you were walking on a yacht ellauri009.html on line 744: sillä jarrutetaan kavereiden keulimista ellauri009.html on line 816: Perehtymättä katoliseen ajatteluun voisi veikata, ellauri009.html on line 882: kun taikoi piiloon Samuli Kukon erehdyxessä. ellauri009.html on line 884: Se onnistuu, koska uskominen on toivonsa panemista johonkin, ja toivo on topologinen modaliteetti, moniulotteinen. Toiveita voi laskostaa eri suuntiin, ei tarte järjestää jonoon niinkuin preferenssejä. Kaikkia missejä ois kiva panna, mix valita vain kolme parasta. Toiveiden ei kaikkien tarte voida toteutua kerralla, edes teoriassa. ellauri009.html on line 1082: Vieressä ois ollut ellauri009.html on line 1185: Aikapihalla näin Merete ellauri009.html on line 1385: "Ääritapauxessa nainen on kaapannut miehen mukaansa, sitonut hänet sänkyyn, huumannut hänet, piikittänyt häneen erektiolääkettä ja sitten harjoittanut yhdyntää hänen kanssaan," kertoo sexologi Jukka Virtanen. ellauri009.html on line 1391: "Parisuhteessa elävä nainen voi sanoa menevänsä sänkyyn toisen miehen kanssa, jos kumppani ei suostu. Hän voi myös uhata kertoa miehen työkavereille, että tämä on kyvytön." ellauri009.html on line 1542: Kalat kuolee merestä, syövät muovijyviä. ellauri009.html on line 1555: ruumiskasoiksi luo kohtalotovereja. ellauri009.html on line 1560: tuhannet uppoavat mereen kumiveneisiin. ellauri009.html on line 1572: Aurinkosaaret ja alankomaat vaipuu mereen. ellauri009.html on line 1689: Kylläpä on humanistimetkut muuttuneet vuosikymmenten saatossa. Kun tulin verstaalle ammoin, istuivat yliopistomiehet keskenänsä sprigi päällä arvokkasti arvokkaassa salissa, perusteli ja päätti asiat miehissä puhuen toistensa ohi kirjakielellä kuin Irjan radiot. Satraapit vartioivat pikku valtakuntiaan ja puukottivat selkään toisiansa sivistyneesti ja kiireettä. Nyt istuu kaikki matut lehtorit ja muut rotinkaiset mukanlukien virolaisten saippuanhajuisessa uimahallissa, värikkäässä kalvoshowssa, siniset punaiset ja vihreät laput otsassa kuin tarhalapset. Puuttuu vaan keltaiset huomioliivit ja ohjanaru. Puretaan ryhmätöitä toistemme suuhun huutaen ja hälisten hoonolla englannilla minuuttipelillä, kovaääniset hiiret mikit kädessä. Dekaania myöten kaikki ovat naisia, paria väpelöä ponnaripäistä poikaa ja muutamaa nisäkkäiden keskeen erehtyneen sauruksen näköistä setämiestä lukuun ottamatta. Kello käy, suut käyvät, keksitään avainsanoja ja onelinereita toimivan johdon strategiatyöhön, ulkoinen konsultti alustaa vulgääristi, luurit välähtelee, kamerat räpsyvät. ellauri009.html on line 1690: Minä ja pitkäpalmikkoinen tshekin lehtori istutaan kuin sääukot vierekkäin nenät eri suuntiin eri ryhmissä, mä oon sininen ja se punainen. Katsotaan toisiimme, kumpikin ajattelee itsekseen: onneksi tää on meidän viimeinen matka, laitimmainen saunareissu vihdoin Tallinnaan humoristiseurassa. ellauri009.html on line 1708: Väärinkäsityksiä merellä ellauri009.html on line 1723: Väärinkäsityksiä merellä. ellauri009.html on line 1728: Väärinkäsityksiä merellä ellauri009.html on line 1733: Viron merellä. ellauri009.html on line 1740: Onelinereita joita ellauri009.html on line 1805: Tän oivalluksen hienous ja huonous on siinä ettei se muuta mitään. Kaikki jatkuu kuten ennen. As you were. Asenntoo, lepoo, jatkakaa. ellauri009.html on line 1811: Suurmiehet ei ole oikeasti mitään suuria, eikä sankarit mitään McGyvereitä, ihmemiehiä. ellauri011.html on line 47: Which, though ´twere wild—as on the plundered wreck ellauri011.html on line 97: And that one word were lightning, I would speak; ellauri011.html on line 162: Kahden rakennusmieskollegansa vieressä ellauri011.html on line 196: Wollastonecraftin kavereita, ellauri011.html on line 266: Pian on toinen samanlainen vieressä. ellauri011.html on line 499: Vanhempien kanssa oli aina känää. Tiukka inssi isä, moneymaker pennyfucker, löysempi jumalinen homemaker äiti. Kerran (ainakin) Patu väärensi isän nimen kaverin työnhakupapereihin. Vanhemmat pani Paulon pakkohoitoon funny farmille. ellauri011.html on line 509: In 1974, he and his wife, Gisa, were arrested in Rio de Janeiro, where they were tortured for few days. Though the couple was released, his wife left him after this incidence as she suffered from Paranoia. ellauri011.html on line 516: Though he wrote the book so quickly, it took it quite long to taste the first success of the book. Initially, only 900 copies of the book were published in Portuguese, which later went out of print. But he didn’t give up, went to a new publisher, added the beginning sentence “When you want something, the whole universe conspires to help you.” And, the icing on the cake was the 1993 release of its English version which took the novel to new heights. Paulo Coelho - The Alchemist. ellauri011.html on line 525: Speaking to a Brazilian newspaper, Coelho said "One of the books that caused great harm was James Joyce's Ulysses, which is a pure style. There is nothing there. Stripped down, Ulysses is a twit." ellauri011.html on line 568: The grotesque climax of this portrait comes at a formal dinner which has no bearing on the plot (but then padding can become second nature). Some of the guests give him a smile of recognition, 'others merely smile and don't recognise me at all, but pretend to know who I am, because to admit otherwise would be to accept that the world they're living in doesn't exist, and that they are failing to keep up with the things that matter'. People can be so shallow sometimes. ellauri011.html on line 603: Lukukinkereitä lukutaidottomille, ellauri011.html on line 709: sit saarnaajat niinkuin Johansson, evankelistat hännänhuippuna aliupseereina ja sisäänheittäjinä. Oliko Emil Korjus evankelista? Se korjasi Rauhiksen puuhellan, se oli muurari. Laittoi sinne tiilenpuolikkaan. Ehkä se oli voimankäyttöä. Ainakin sillä oli hyvää tietoa. Elämän puusta pudonnutta. ellauri011.html on line 771: Paulon mielestä Jeesuksenkin suksi luisti Magdaleenan torvessa. Täytyhän sen oppia mikä ihmisistä on kivintä. Mikä uhraus se roikkuminen muuten on. Olikohan sillä myös perettä? Ei seis, täähän oli sillä toisella lehtisellerillä, mikä se oli tiivitaavi, Dan Brown. Hörhöilyä kuorossa. Jessen riiputuksen tarkoitus Paulosta oli todistaa että oman unelman voi saavuttaa, kun oikein yrittää. Ei ihme että paavi vittuuntuu eikä vähän. Kani kalastaa sen vesillä. Kanin kirjatkin myy melkein yhtä hyvin kuin paavin, ne on laihempia, helppolukuisia, enemmän panokohtauksia, ja iloisemmat kannet. Eniten tää todistaa et bestsellerlistat on tyhmyyskilpailuja. ellauri011.html on line 801: on vanhoja kavereita hippiajoilta. ellauri011.html on line 834: And that night, in September 1970, after being expelled from a bar and humiliated by the police, the people there danced and gave thanks to God for a life that was so captivating, so full of unfamiliar things, so captivating. ellauri011.html on line 898: Paulo began emptying his mind. It wasn't difficult, there wasn't all that much work to do. Paulo cannot see things how they really are, for all the invisible things he thinks there ought to be. ellauri011.html on line 918: Meanwhile, she thought to herself: Hmmm, the others must have noticed that I feel different. What a wonderful thing it was, to be able to love. It's what makes us remember our mission on earth, our purpose in life. [A full page follows of this sort of dithyramb. Another solo aria starring Paulo.] ellauri011.html on line 931: Peas, peas, absolute peas. We are peeing them, heavenly peas. LSD is giving us peas, farewell heebies jeebies, we rest in peas. We are our dreams, in the clouds, they are writing us some sms that we can't read. We bullshit on in love and peas. The italics are here just for effect. ellauri011.html on line 934: - More or less. There is a lot of information: Switzerland, bicycles, the war, a kaleidoscope - could you simplify it a bit? ellauri011.html on line 947: He never again heard from Karla. He had a vague hope that Karla, knowing he was in the city [How? From TV of course! Everyone must have seen the show!] would show up to meet him. During the conference, he told part of the story found in this book. At a certain point, he couldn't help it and asked: Karla, are you here? No one raised a hand. ellauri011.html on line 1013: Joku pesuainekylän paikallinen pyhä Savva uskoi että päältä ilkeä arabi Ahab on kiltti sisäpuolelta, ja niin se sitten olikin, koska tää on satu. Eli siitä tuli kiltti kun se ymmärsi hirttää tuhmia ja nuolla rikkaita. Typerä satu, ihan kuin arabin ilkeys olisi joku kyttyrä tai mutti, jonka kiltti länsimaalainen voi leikata vaan sanomalla ole hyvä. Jos edes sanois olkaa hyvät, pitäkää hiekkanne ja öljypumppunne, muttei sano. Vaan astuu peremmälle. ellauri011.html on line 1031: Bertta "näkee" asioita. "Mä nään", se sanoo. Kun sen mies heitti lusikan nurkkaan, joku lapsi näki vainaan hautakiven takana lusikka kädessä. Siis se lapsikin "näki" saman minkä Bertta. Siitä lähin Bertta istui pihalla kaiket päivät "näkemässä" väkeä kuin Riitta Roth, tai Rousseaun Wolmar. Eikä siinä kaikki, sen mieskin istuu siinä vieressä, tosin näkymättömänä, ja "näkee" asioita ennalta. Se "näkee" et Wisconsinin pankki on kohta konkassa, Bertta ehtii just siirtää varat talteen toisaalle. Se on varsinainen noita. ellauri011.html on line 1043: "Verenhimoiset nuoret raukat, mixi ampuivat, vaikka näkivät et mä olin jo voitolla?" Kysytkin vielä, vaikka ize vastasit: pitäis päästä muiden kanssa ensin tasoihin ja sitten ohize. Muu on epistä. ellauri011.html on line 1084: Kohelo luettelee vinon pinon erilaisia helvettejä, kylmiä ja kuumia. Se tykkää eniten selityxestä, että perkeleet on epäonnistuneita tyyppejä, luusereita jotka haluu vaan panna vahingon kiertämään. Kateita surkimuxia. Menestyneet hemmot tapaa niitä joka paikassa, ne on ärsyttäviä. ellauri011.html on line 1090: Ylöspäin puhuminen on kyllä paha merkki, kohta se varmaan alkaa kuulla sieltä ääniä. Kadulla näkee nykyään usein mutiaisia ja karvakäsiä, jotka näyttää puhuvan tyhjälle. Ize asiassa niillä on handsfree puhelimet, joilla ne pitää yhteyttä kohtalotovereihinsa. Muuten niillä oliskin tosi yxinäistä, kantaväestö välttelee niiden kazetta. ellauri011.html on line 1119: Patu ei nähtävästi tykkää papeista, pormestareista eikä muista pikku silmäätekevistä, kun niistä tulee operetin konnia. Ne meinaa nirhata joutavan Paxun Bertan. ellauri011.html on line 1181: Pilatkaa laivoilla meret, ilma lentokoneilla, ellauri011.html on line 1275: Mut näkymät peremmälle laajentuneet, ellauri011.html on line 1316: kiistapukareina eri gryndereiden leivissä, ellauri011.html on line 1338: In his treatise An Essay Concerning Human Understanding, John Locke considered that man was subject to three laws: the divine law, the civil law and most importantly in Locke's judgement, the law of opinion or reputation. ellauri011.html on line 1344: Temple disagreed with the prevalent opinion that the basis of government lay in a social contract and thought that government was merely allowed to exist due to the favour of public opinion. ellauri011.html on line 1346: An institution of central importance in the development of public opinion, was the coffee-house, which became widespread throughout Europe in the mid-17th century. Although Charles II later tried to suppress the London coffeehouses as "places where the disaffected met, and spread scandalous reports concerning the conduct of His Majesty and his Ministers", the public flocked to them. ellauri011.html on line 1354: Julkinen mielipide on apinoiden punaisesta perseestä. Ja hitsi se toimii! Julkkikset saa paljon helpommin punaista persettä kuin tavikset. Tosin tää ei takaa kestävää onnea, niinkuin ei monet muutkaan asiat jotka tulee laulaen. Niillä on taipumus myös mennä viheltäen. Mutta se takaa maistuvia hetkiä, kuten taannoinen hampparikiska Kouvolassa, joka myi takaa maistuvia burgereita. ellauri011.html on line 1356: The success of Julie delighted Rousseau; he took pleasure in narrating a story about how a lady ordered a horse carriage to go to an Opera, and then picked up Julie only to continue reading the book till the next morning. So many women wrote to him offering their love that he speculated there was not a single high society woman with whom he would not have succeeded if he wanted to. ellauri011.html on line 1378: Would it were worthier! but I am not now ellauri012.html on line 64: kirjoita siihen että ei se tästä mitään noobelia saa saatanan hullu laitetaan loirista kuva tohon etusivulle valioliigan koposen viereen sitku se nainen tuo kahvia zzzassddffghhdhfjgkhljökä´au sxxxxxxx. ellauri012.html on line 94: JOS hra Koipalli (helmik. 23 Sunn.Liite, s.8 4. palsta) luulee että Kananed. (Eevert Yskä). Niin minä kyllä sanoisin hänelle (hra Koipalli) että on nuolassut ennen kuin tipahtaa. Kuin uskalta vihjasta että hra Yskä on yhteiskunniallisesti varamato? Eikö juuri Yskä pannut alulle kanainvälilliset järjestöt jotka puolestaan johtivat välittömään vastakiekuun Länt. Liittoutuman (NATO) taholta. Jos hra Soipilli vlipittömästi kuvittelee että Indonegro totisesti aikoo hyökätä Vähä-Karelian mantereeseen maailman huomion ollessa siihen suuntaan, mind saatan vain olletaa että hän (hra Suopullo) on menettänyt loputketkin ölyn rippeensä! Onko hän unhotanut hra Yskän surenmooisen puheen Ryhdistyneessä Ylöskoukouksessa? Untohaako hän myös tuon tähän menessä enennäkemättömän lain - Siunaantuneet Vanhat Läskit - joka yhväksyttiin Edusmunassa ehlottomalla ennemistöllä? ellauri012.html on line 145: 30:33 Joca riesca kirnu/ hän teke woita: ja joca nenä puserta/ hän waati ulos weren: ja joca wiha kehoitta/ hän waati rijtaan. ellauri012.html on line 190: I was serenely independent and content before we met ellauri012.html on line 208: Eliza, where the devil are my slippers? ellauri012.html on line 282: Joo, Abelard, mä vetoon suhun näiden kahleiden nimessä, helpota niiden painoa, ja tee ne mulle niin helpoiksi kuin voi. Opeta vaikka taivaallisen rakkauden säännöt; koska sä olet hylännyt mut, oisin iloinen, jos edes taivas naisi mut. Mun sydän pitäis nyt rouvan tittelistä ja hylkii muita; kerro miten tätä taivaallista rakkautta ravitaan, miten se toimii ja puhdistaa. Kun meidät heitettiin maailman valtamereen, me ei kuunneltu muuta kuin sun värssyjä, jotka julisti kaikkialla meidän iloja ja nautintoja. Nyt kun me ollaan armon satamassa, eikö sopisi että sä saarnaisit mulle tästä uudesta onnesta, ja opettaisit mulle kaiken, mikä voisi lisätä tai parantaa sitä? Näytä mulle samaa miellyttävää naamaa mun nykyisessä olotilassa kuin kun oltiin maailmassa. Ei vähennetä kiihkoa, mutta vaihdetaan sen kohdetta; jätetään laulelut ja veisataan virsiä; nostetan katseet pois sieltä yhdestä paikasta ylös jumalan luo, eikä hekumoida muusta kuin sen kunniasta! ellauri012.html on line 299: Mitä kaikkea mä oonkaan koittanut! Mä olen nostanut käteni itseäni vastaan; olen treenannut niin maan perhanasti; kirjoitan kommentteja Paavaliin (paska homma); kinaan Aristoteleen kanssa: lyhyesti sanoen teen kaikkea mitä tein ennen kuin bylsin sua, mut kaikki turhaan; mikään ei onnistu sua torjumaan. Voi nenä, älä lisää mun kurjuutta olemalla uskollinen; unohda, jos voit, suosionosoituksesi ja niiden antama oikeutus muhun; anna mun välittää susta viis. Kadehdin niiden onnea jotka ei oo koskaan rakastaneet; onpa heillä rauhallista ja iisi olo! Mutta nautinnon vuoksea seuraa aina katkeruuden luode; olen nyt siitä vissin varma; mut vaikka mua ei enää petä rakkaus, en ole parantunut. Järki tuomitsee, mut sydän hurraa. On se heikkoa etten pysty vapautumaan tunteesta jonka niin monet asiat, tää paikka, mun persoona ja mun häpeä koittaa tuhota. Annan periksi välittämättä että parempi vastustuskyky pyyhkisi pois mun vanhat synnit, ja korvaisi ne ansioilla ja laakereilla. Miksi sä käytät kaunopuheisuuttas haukkuakses mun pakoa ja vaikenemista? Lakkaa puhumasta meidän jimbajamboista ja sun täsmällisestä osanotosta niihin tilaisuuksiin, mulla on tarpeeksi kärsimistä ilman että ajattelen niitäkin. Kai filosofiasta olisi paljon etua, jos sen avulla opittaisiin hallitsemaan himojamme? Kyllä tässä piisaa ponnistusta, repsahduksia, angstausta! Mitenkä kauan me ollaan eksyksissä tässä sotkussa, kykenemättöminä järkeilemään, hillitsemään itseämme, hallitsemaan tunteitamme? ellauri012.html on line 328: Älä mutustele liian ankarasti omaa tunne-elämää, vaan opi virheistä ja neuvo heikompia siskoja; sääli niitä omien vikojesi tähden. Ja jos luonto kerran kuussa kiusaa sua levottomilla ajatuksilla, pakene ristin juurelle ja pyydä sieltä apua, sieltäkin löytyy säännöllistä verenvuotoa aina uudelleen delppaavan jumaluuden jalkain välistä. Kun komennat uskonjärjestöä, älä nöyristele, saathan käskeä kunigattaria, käske myös omaa persettä. Punastu pienimmästäkin haksahduksesta. Muista että alttarin juurellakin uhrataan makuulla oleville hengille, ja kaikkein mieluisin suitsuke on niille nunnan nännit. Jos olet oppinut maailmalla rakastelemaan, säästä se nyt jesselle. Kadu kaikkia maallisia nautintoja. Joo joo, syytä kaikesta vaan mua, jos tuntuu siltä, mähän ne sulta ryöväsinkin. ellauri012.html on line 334: Jotkut jumala pelastaa panemalla ne kärsimään. Rukoileppa siis sinä että minä pelastun, sä joka itket niin paljon ja olet hyvin pyhä. Ja herra, vaikka mun sydän rakastaakin sun luomusta, sun käsi voi putsata sen muusta kuin rakkaudesta suhun. (Siitä ei kyllä tule lapsia, mut mullahan on jo yksi jossakin.) Paras rakkaus Heloiselle on nyt jättää se rauhaan sinne luostariin. Sen mä oon nyt päättänyt: tää kirje on mun laitimmainen erehdys. (Erehdys: niitä tuli vielä lisää.) Moido. Jos mä kuolen täällä, niin mä käsken että mun ruumis viedään Parakleteen. Sittenhän sa näät mut siinä kunnossa; ei siksi, et sä itkisit, koska se on myöhäistä; vollota mieluummin nyt ja sammuta sillä mussa palava roihu. Vaan siksi, et sun pitää nähdä mut jotta sun usko vahvistuu kun näät tän haaskan, ja mun loppu kertoo paljon puhuvasti miten käy kun rakastaa munatonta miestä. Toivon et sä haluisit kuoltuasi tulla haudatuksi jonnee lähelle. Sun tuhka on sit jo suht turvassa, varsinkin kun mun munat meni roskikseen. Ja sun kanssa mun hauta näyttää hienommalta ja meistä tulee julkkikset. ellauri012.html on line 385: Yksinäisyys on kestämätöntä ahdistuneelle mielelle; sen huoli kasvaa hiljaisuudessa, ja syrjäytyminen vaan lisää sitä. Siitä lähin kun olen ollut suljettuna näihin seiniin, en ole tehnyt muuta kuin itkeskellyt meidän vahinkoa. Tää luostari on kaikunut mun kiljunnasta, ja ikuiseen orjuuteen tuomitun kurjimuksen lailla olen kuluttanut päivät surun parissa. Sen sijaan että olisin toteuttanut loordin armollisen suunnitelman mua kohtaan, olen kapinoinut sitä vastaan, pidin tätä pyhää pakopaikkaa kauheeena vankilana, ja olen kantanut loordin iestä vasten tahtoa. Sen sijaan että olisin putsannut itseäni katumuksen harjoituksilla, olen vaan vahvistanut mun tuomiota. Fataali erehdys! Kardinaalimunaus! Mut Abelard, mä oon nyt repinyt silmiltä siteen joka sokaisi mut, ja jos mä nytkään voin yhtään luottaa omiin tunteisiin, musta on nyt tullut sun arvostuksen arvoinen. Sä et ole mulle enää muuta kuin se rakastava Abelard, joka aina pyrki yksityisiin hetkiin mun kanssa sumuttaen meidän vartijoiden silmät. Meidän onnettomuudet sai sut kammoamaan pahetta (ei ihme, kun et siihen enää itse kyennyt), ja sä heti omistit loput päiväs hyveelle, ja näytit alistuvan siihen pakkoon mielelläsi. Mä taas, joka olin herkempi, ja enemmän nautinnon perään (ja jolla oli paikat vielä kunnosssa) olin vitun kärsimätön tästä, ja olet kuullut miten paljon kannoin kaunaa sun kalttaajille. Oot nähnyt mun kaunan mun viime kirjeistä; tää se oli, varmasti, joka sai mun Abelardin, sut munattoman Hannibalin, mulle äkämystymään. Sä hermostuit mun valituksista, ja jos totta puhutaan, menetit toivon mun sielun pelastuksesta. Et voinut aavistaa että Heloise voisi voittaa noin vahvan tarpeen; mut olit väärässä, Abelard, mun heikkous, armon lihaksilla, ei estänyt mua tavoittamasta voiton seppelettä. Palauta mut siis sun hyviin kirjoihin; sun oma jumalisuus varmaan kehottaa sua siihen. ellauri012.html on line 389: Koskemattomuuden polku, niin okainen kuin onkin, näyttää musta silti hyvältä, jos vaan saan kulkea sun saappaiden jäljessä. Sä löydät mut aina täältä sun kintereiltä. Mä luen suuremmalla mielihyvällä kirjeitä jossa sä ylistät hyveen etuja kuin koskaan niitä joilla sä taitavasti pistit muhun naintihalun myrkkyä. Et voi nyt enää mulle vaieta tekemättä rikettä. Kun mulla oli niin kova rakkauden hätä, ja mä painostin sua niin kovasti kirjoittamaan mulle, kuinka monta kirjettä sain kirjoittaa ennen kuin sain edes yhtä takaisin? Sä kielsit multa mun kurjuudessa mun ainokaisen lohdun, koska pidit sitä vaarallisena. Sä yritit tylyttämällä pakottaa mut unohtamaan sut, enkä mä sinänsä syytä sua, mut nyt sulla ei ole mitään pelättävää. Tää hyvän onnen sairaus, jolla sallimus mut nujersi, on tehnyt sen mitä ihmisten ponnistukset ja sun julmuus turhaan yritti. Nään nyt miten turhaa oli meidän rakkaus, johon me luotettiin kuin johkin ikuiseen. Kyllä siitä tuli sitten paljon harmia! ellauri012.html on line 432: Läpytätkö nyt Heloise mun idealle et sä lähtisit pyhimysten kelkkaan? Saaks sä mun sanoista mitään iloa katumisen harjoituksiin? Eiks sua kaduta sun sekolut, etkö sä haluisi kuin kristuksen huora pestä sun pelastajan jalat kyynelilä? Jos sulla ei ole vielä näitä palavia toiveita, rukoile et sä saisit ne. Mä en koskaan lakkaa suosittamasta sua johtoportaalle mun rukoksissa, ja pyydän herroja auttamaan sua sun suunnitelmassa kuolla pyhänä (jos hyvin käy jo ensi pyhänä). Sä oot sanonut heido maailmalle, ja mikä sua enää pitäisikään siellä? Nosta katse aina tonne ylöspäin siihen jolle olet pantannut elämäsi. Elämä täällä murheen laaksossa on paskamaista; ihan nää elämän välttämättömyydet kuten kusella käynti on tuskaisaa vammaiselle pyhimykselle. Loordi, sanoi kuninkaallinenkin profeetta, siis ennustajakunkku, vapauta mut välttämättömyyksistä. Monet on ressuja jotka ei edes tiedä sitä; ja silti ne on vielä ressukampia jotka tietää kurjuutensa eivätkä silti voi vihata tätä menoa. Ihmiset on hulluja kun ne paneutuu maallisiin asioihin! Ne kyllä sit huomaa virheensä kun on liian myöhäistä. Tosi pyhimykset ei erehdy silleen; ne vapautuu aistinautinnoista ja himoitsee vaan ylös taivaaseen. ellauri012.html on line 497: Solisaliratti, joka strategisista syistä kääntyi skogilaisuuteen. Saattoi käydä sotaneuvotteluja kuuskytluvulla meidän keittiössä. Meidän talo on Emil Skogin vanha kotitalo, päältä vihreä, sisältä punainen kuin vanhan vitsin Lada. Setelinvihreä laatikko, jota omistajat koittaa pitää käynnissä polla punaisena. Mamma kerää muttereita, pappa korjaa pattereita. ellauri012.html on line 515: Päätettiin (siis mä päätin) mennä katsomaan Merikatua. Mulla oli sinne avain, sen piti olla tyhjänä. Olohuoneesta puuttui ulkoseinä, siitä oli suora pudotus talviselle merelle. ellauri012.html on line 559: Lapsia on eri luonteisia, kaikkia ei voi hoidella samalla tavalla. Lasta ei saa tukuttaa, kyyneliinsä hukuttaa. Lasta ei saa pakottaa, erehtyvää sakottaa. Pyllysauna on äärimmäinen ja jo huono keino. ellauri012.html on line 576: Niillä on liikaa tyttökavereita. Ne haluu leikkiä. Ei puhu lyhkäsesti ja tiukasti, sano vaan Hai, hai ja Ie, ie. ellauri012.html on line 579: Tytöt on luonnostaan kieroja, epäsuoria, etenee ovelasti kuin bordercolliet, huijaa boksereita. ellauri012.html on line 624: Après ces instructions, qui doivent tenir la première place, je crois qu’il n’est pas inutile de laisser aux filles, selon leurs loisirs et la portée de leur esprit, la lecture des livres profanes qui n’ont rien de dangereux pour les passions : c’est même le moyen de les dégoûter des comédies et des romans. Donnez-leur donc les histoires grecques et romaines ; elles y verront des prodiges de courage et de désintéressement. Ne leur laissez pas ignorer l’histoire de France, qui à aussi ses beautés ; mêlez celles des pays voisins, et les relations des pays éloignés judicieusement écrites. Tout cela sert à agrandir l’esprit, et à élever l’âme à de grands sentiments, pourvu qu’on évite la vanité et l’affectation. ellauri012.html on line 628: Je leur permettrais aussi, mais avec un grand choix, la lecture des ouvrages d’éloquence et de poésie, si je voyais qu’elles en eussent le goût, et que leur jugement fût assez solide pour se borner au véritable usage des choses ; mais je craindrais d’ébranler trop les imaginations vives, et je voudrais en tout cela une exacte sobriété : tout ce qui peut faire sentir l’amour, plus il est adouci et enveloppé, plus il me paraît dangereux. ellauri012.html on line 740: Töllön vieresä ellauri012.html on line 804: ei istu vierelle. Vierastaa hajua. ellauri012.html on line 811: Olin kerran Kaisaniemen tunnelissa syömässä intialaista yxixeni koska unicafe oli mennyt kiinni. Viereisessä pöydässä oli kaxi tosi kaunista ruskeaihoista opiskelija- tai teinityttöä upeissa hunnuissa ja tyylikkäissä vaatteissa. Toinen Saharan etelä- toinen pohjoispuolelta. Siihen tuli vielä kolmas, kuvankaunis hoikka somali pitkässä hameessa ja vaalessa tekoturkissa. Ne halasivat toisiansa. Voi jospa oisi saanut olla mukana. ellauri014.html on line 31: Andelinit on lahtelainen suku ahkeria kääntäjiä, kellosepän poikia vähän kuin Rousseau. Werner Andelin 1869, sittemmin Anttila, lukion ope Tampereella ja Kustannus Osakeyhtiö Sampon kustannusvirkailija, oli se jonka innoittuneesta kädestä lähti Tutulta perityn Dorén kuvilla somistetun kuvaraamatun kevyesti editoitu pyhä teksti. Käänsi romskuja ja harrasti esperantoa. ellauri014.html on line 38: Richardsonilla oli jo kuudes vuosikymmen alulla, kun se alko kirjoittaa Pamelaa. Sen onnellinen aatos oli antaa joillekin kirjeille syvempää inhimillistä mielenkiintoa lisäämällä juoni ja opettavainen moraali. Koko rupeama otti kolme kuukautta. Aika rivakkaa. Nimeltänsä Samuli, maalaispuusepän poika kyläkoulun tiedoilla, vähän niinkuin kaimansa nilkki. Sävyisä ja hempeä, poikasena leikki tytöillä. Porvaristui kirjanpainajana ja rikastui omakustanteisilla bestsellereillä keski-iässä. Ei tullut hylkyjä, kustantaja tykkäsi. ellauri014.html on line 74: I started going to see The Beatles in 1961 when I was 14 and I got quite friendly with them. If they were playing out of town they’d give me a lift back home in their van. It was about the same time that I started getting called Polythene Pat. It’s embarrassing really. I just used to eat polythene all the time. I’d tie it in knots and then eat it. ellauri014.html on line 76: We’d read all these things about leather and we didn’t have any leather but I had my oilskins and we had some polythene bags from somewhere. We all dressed up in them and wore them in bed. John stayed the night with us in the same bed. I don’t think anything very exciting happened and we all wondered what the fun was in being ‘kinky’. ellauri014.html on line 78: The 256th couplet of Tirukkural, which was composed at least 2000 years ago, says that "if people do not consume a product or service, then there will not be anybody to supply that product or service for the sake of price". ellauri014.html on line 83: Locke addressed the concept of supply and demand as part of a discussion about interest rates in 17th-century England. The phrase "supply and demand" was first used by James Denham-Steuart in his Inquiry into the Principles of Political Economy, published in 1767. Adam Smith used the phrase in his 1776 book The Wealth of Nations. ellauri014.html on line 89: Pamela; or, Virtue Rewarded is an epistolary novel by English writer Samuel Richardson, a novel which was first published in 1740. It tells the story of a 16-year-old maidservant named Pamela Andrews, whose employer, Mr. B, a wealthy landowner, makes unwanted and inappropriate advances towards her after the death of his mother. Pamela strives to reconcile her strong religious training with her desire for the approval of her employer in a series of letters and, later, journal entries, addressed to her impoverished parents. After various unsuccessful attempts at seduction, a series of sexual assaults, and an extended period of kidnapping, the rakish Mr. B eventually reforms and makes Pamela a sincere proposal of marriage. In the novel's second part, Pamela marries Mr. B and tries to acclimatize to her new position in upper-class society. The full title, Pamela; or, Virtue Rewarded, makes plain Richardson's moral purpose. A best-seller of its time, Pamela was widely read but was also criticized for its perceived licentiousness and disregard for class barriers. ellauri014.html on line 104: Patin tissit oli polyteeniä. Elastiset kuin öljyn hinta markkinoilla. Markkinapallot joustavasti pompsahteli turkispörssin tahdissa. Pat tarjos Piiklesille niitä taxissa, ja ne ottivat ja söivät. Plasuun tukehtui kuin meren kalat. ellauri014.html on line 191: Rousseau oli vankkaa sveitsiläistä tekoa, vaikka pieni, hyvä petihommissa, tikkas tarkasti. James Boswell bylsi sen partneria Thereseä briteissä yhteen otteeseen. Therese sano: älä luulekaan että olet parempi panomies kuin mun Janne-Jaakko. Hume, joka itse oli ylipainoinen keski-ikäinen poikamies, sanoi Rousseausta: ellauri014.html on line 203: Theresen kaa se teki viitisen lasta, jotka pantiin saman tien orpokotiin. Tätä se ehkä vähän katuu vanhana, kun pentuja ei löydy mistään, ja selittelee eri tavoilla, kaikki falskeja. Voltaire pilkkaa: on siinä meillä kanssa kasvattaja. ellauri014.html on line 217: Jos Jean-Jaques ei päässyt enää kaverien pukille jatkopeleissä, se ei johdu yrityksen puutteesta, vaan siitä ettei Jannen kavereiden heiloja vaan enää haluttanut. Rusakko voi kääntää tappionsa voitoksi, kuten narsistikolleegansa Paulo: mitä me ei saatu, sitä me ei haluttukaan, ainakaan aikuisten oikeesti. ellauri014.html on line 221: Ja vielä joukon jatkona se tanskalainen kyttyrä, olemassaolon filosofi, kalkittu hauta Kierkegaard. Tälläsiä vietteleviä setämiehiä, narsistiäijiä, ahnaita kotiopettajia, romaaneissa kyllä piisaa. Ja romansieereissa. Ja runoissa ja runoilijoissa, kuten Byronin Don Juan. Sekin oli mammanpoika. ellauri014.html on line 228: Kuulostaa aika omahyväiseltä veikolta. Koko luikuri miehekseen. Ja varmaan bi. No siihen aikaan kaikki oli silviisii valistuneita. Rousseausta tulee kyldyyripersoona, säveltäjä ja muotifilosoofi. Valistuxen Esa Saarinen. Pukeutuukin erikoisesti, ja ottaa koiransa Sulttaanin mukaan joka paikkaan. Hume marisi että Rusoo tottelee vaan leipäsuttansa Teresaa ja ja koiraa. ellauri014.html on line 287: EURO: Lets aan el largo mit meine pedalero geehn, onder nos slips unsere hands infilantes und muchos kissos op el neck excambiantes! ellauri014.html on line 292: (Euro sich jette op el soil pleurante. Eura stoppe de escribere und regarde Euro eine bischen worried) ellauri014.html on line 348: Julie ja pröö on kuin 2 dinosaurusta. Niillä on toinen sydän takapuolessa ja pienet kakkosaivot vieressä, jotka aika izenäisesti tekee päätökset peräpuolen puolesta. Siitä sydämestä tai sen puutteesta ne jaksaa japittaa kuusisataa sivua. Siis Rusakko jaksaa saarnata eri naamareista. Vaikee uskoa et tätä opusta lainattiin kirjastoista tuntitaksalla. Varmaan panokohdat oli helppo tunnistaa kirjan reunasta. Tuhansien peukaloiden mustaamat. Niit on kaks (2). ellauri014.html on line 418: Fun fact: In TV Series Lost, there is a MD Juliet whose maiden name is Carlson. ellauri014.html on line 551: Julle lähettää Pröölle muistoxi thumbnail kokoisen näpäyksen itestään, onko edestä vai takaa ei kerrota. Teddy haukkuu lisää ransumaata ja varsinkin ransunaisia aivan sikana. Se on meillä mamulandereilla aina tapana, jotain huonommuutta kai me sillä puretaan: ellauri014.html on line 591: Pröö vinkuu äänettömästi vuoteen vierellä kuin koira jota on kielletty ulvomasta, nuolee vuodeverhoa ja peittoa, kaipaa rapsutusta mahan alta. Käden (?) nuolaisusta tarttui isorokko siihenkin. Ei tullut kummallekaan pahoja rupia. Se ei olis romanttista. ellauri014.html on line 670: Tää idea et izari on syntiä, ja izaristit pelkureita tai rikollisia, on ikivanha. Se on moraalia omimmillaan. Muut tahtoo, siis sun täytyy. Sen verranhan siinä on perää, että itsensänitistäjä pelkää elämää tai ei kestä sitä, mut usein sillä on siihen hyvä syy, ainaski parempi kuin jälkiviisailla vierestä vekuttajilla. ellauri014.html on line 792: Julle tykkää tanssahdella rotinkaisten joukossa, tanssi on viatonta huvia sen mielestä, koska se ize tykkää siitä. Ei rengit pääse koittaa piikaa sieltä (toisin kuin ammoin Pröö) kun kollegat kattoo päältä vieressä. Vain pinnasta vähän tunnustelevat ja kädettä tökkivät tietääxeen onko tavara tuoretta. ellauri014.html on line 830: Kenties Wolmari ei ole enää aktiivinupseeri, vaan reservissä. Se tykkää tarkkailla muita, ei paljon puhu, sanoo vielä vähemmän. Varmaan toimis mieluusti takapäivystäjänä kun kotiope panis parastaan, siis Juliaa. Kazois päältä, kun Pröö höyleskelis huolella reikää sveitsinjuustoon liereällä juustohöylällä, tikkais väliin takakautta siksakkia kuin sveitsiläisellä Bernina-ompelukoneella. Wolmar nojatuolissa hetkuttaisi löysää letkua toivorikkaana ilman toivoa. Sellaisiakin heppuleita on, kuulemma. ellauri014.html on line 849: Teddy kertoo Ralphille seikkaperäisemmin miten Wollen kokeen kävi. Tässä neljännen tuotantokauden vikassa episodissa, Wokun poissaollessa, heilakset lähtee veneretkelle melkein kahestaan, mukana on vaan neljä soutajaa ja palvelijat sekä paljon eväitä. Pröö suuntaa kokan keskelle järveä ja esittelee rantoja, kehuu Sveitsiä ja haukkuu ranskalaisia. ellauri014.html on line 863: Newtonin kustannustoimittajana korjaili sen virheitä. Jätti tuskin jälkipolviin jälkiä, koska sen perilliset piti sitä kerettiläisenä ja pani polttaen sen prujut. Thatz about it, sen enempää ei siitä tiedetä. Tää Julkun alaviite teki siitä pienen julkun. ellauri014.html on line 867: Vekkulisti Ted ylistää Jullen arkea ja toisesta suupielestä surkuttelee sitä. Samat jutut jotka tekee tästä äiti Teresasta onnenmyyrän, sais kenet tahansa muun menettämään hermonsa. Suloinen rauhan tyyssija oisi nukkavieru rauhis. Tyyni elämä ois kuolettavan tylsää. Seesteinen perhearki pelkkää kotiorjan raatamista kiljuvien lasten parissa. Maalaisympäristössä on yhtä jännää kuin Sysmän liikekeskustassa marraskuussa. Viisas aviosiippa ois sietämätön besserwisseri ja kylmiö. Normaali ihminen joutuis suunniltaan ja lähtis litomaan. Mut Julia ei olekaan täysin normaali. Muumeja on sillä kyllä laaksossa, muttei täysi määrä, ja matot ullakolla aika rytyssä. ellauri014.html on line 881: Julle jakaa almut oikeudenmukaisesti, kilteille vähäsen ja tuhmille kylmää kättä. Nyt kun on omaa perettä, kilteillekin riittää vähemmän. Nousukkaille se ei anna mitään. ellauri014.html on line 903: Julle on tuhdin ruuan ystävä, se on silminnähden pyylevöitynyt. Arkipäivinä on rrunsaasti hyvää arkimättöä, juhlaruokana on oman tontin riistaa, joku saksalainen piirakka, oman puutarhan papuja ja ite tehty juusto. Kyllä pierettää, rasva-arvot heiluu korkealla. Palvelu on maalaismaista mutta nopeeta, ei tarvi nälistellä hienon kattokruunun alla niinkuin joissain paikoissa, R kiittelee. Yläkerrassa on pieni ruokasali parhaille kamuille, joiden joukkoon Ralph ja nyttemmin Tedkin lukeutuu. Siellä Teddy vapautuu taas ryyppimään ja raappimaan, saa päästää ilmaa rauhassa, kun muita lakeijoja eio hollilla. ellauri014.html on line 907: Vittu et Rusakko jaksaa olla sveitsiläinen. Pahempi kuin sakemanni, varsinainen nazi. Ordnung muss sein, kannat yhdessä ja käsi lipassa. Velvollisuuksien täyttäminen on onnen täyteyttä. Herrat, lakeijat ja narrit on tyytyväiset rooliinsa, jokainen tietää paikkansa eikä muita kadehdita. Tää on keskiluokan taivas. Vahinko että nimenomaan keskiluokkaa eio koskaan tyytyväinen. Niiden just on pakko päästä eteenpäin: yläluokan Mount Everestille on kiivettävä, koska se on siinä. Sori Rusakko, huti tuli, kai koska Darwin ei ollut vielä syntynyt. Köyhäinapu on kyllä hyvä tikki, kyykyttämällä saa hyvän yliotteen rotinkaisista. ellauri014.html on line 917: Jullen kaverit: maalaistollot, upseerit evp, emerituskauppiaat, lasten kavereiden vanhemmat. Wollen kamuina on vielä joitain höynähtäneitä gentlemannifarmareita, sen entisiä humputteluveikkoja. Mökkinaapureina on hauskoja originelleja tai nöyriä ihailijoita. Kiltistippä Julle kestizee maalaisäijiä, nyrkkiin haukotellen kuuntelee niiden puisevia juttuja. Tähän käsittelyyn huolitaan vain vanhoja rupuja, ettei muiden rotinkaisten ala käydä kateeksi. Julle antaa vielä lasten ojentaa äijälle (niin, ne on aina äijiä, perheenpäitä) jonkun pieleen menneen käsityön emännälle kotiin vietäväxi. Kotona vanhus kertaa koko jännän vierailun ja koko perhe yhteen ääneen siunaa herrasväkeä. Vertaa La Republica 200 vuotta myöhemmin. ellauri014.html on line 951: Van nytpä päästään Juulialle kipeeseen asiaan, nimittäin tähän Päivi Räsäs-dilemmaan. Se ei opeta lapsille katkismusta ulkoa, fair enough, koska se toivoo et ne voisi siihen uskoa. Niinhän se on, että mitä enemmän pyhään sanaan perehtyy, sitä vähemmän pyhältä se alkaa tuntua, pelkältä pelleilyltä se lähemmin tutustuessa saattaa vaikuttaa. Jullen suosioon kiemurtelee kotiope taas, käärmeenä vakuuttaa uskovansa sakramentteihin. Wolmari sakramenskattu vaan virnuilee, ateisti näät on tää know-it-all. Toistaisexi. ellauri014.html on line 988: Paroni ja Pröö on nyttemmin kavereita, käyvät kaxistaan lintujahdissa. Nyt kun Pröö ei enää jahtaa paronin tipua, ei paronikaan enää jahtaa sitä, tekee vaan siitä karkeata pilaa. Yhteinen vihollinen yhdistää, molemmat pelkää yhtä paljon Jullea. ellauri014.html on line 1070: EURO: Regarda wat must eine honesto banquiero make om te survivere! ellauri014.html on line 1072: EURO: Tenleast, achete una copia van "El giournalo van des cefaucheere banquieros"! ellauri014.html on line 1137: Kirjeet sinkoilevat nahistelun merkeissä. Oravat puhuvat nyt ristiin, Rusakko kommentoi itseään alaviitteessä. Ted ei haluu vaihtaa kakkosruutuun, ettei paalupaikka mene kakkosreijältä. Mieluiten se pitää molempia misukoita varalla. Voihan Wolle liukastua banaaninkuoreen milloin tahansa. Se hyvä puoli oli ennen, kuin ei ollut antibiootteja. Ei pillereitä, kapseleita eikä tabletteja. Vain ruiskeita joita iso Pauli tarjos Lealle. Takaisin luontoon sanon minä. Julle hoveineen lähtee järvenrantaretkelle chillailemaan Chilloniin, jossa kalsa kylpy chillaa Jullen kalmaxi. ellauri014.html on line 1153: Pastori köhii ja alottaa saattohommat. Se sanoo toivovansa, et Julle tulee pääsemään eteistä peremmälle vaikka onkin ollut vähän vääräuskonen. Julle kohentaixe pieluxilla ja pitää pikku saarnan ammattimiesten kesken. Mä oon ollu kunnon protestantti, nojaan vaan painettuun sanaan ja päättelyyn, mitä mä en jaxa uskoa, panen protestiin ja jätän uskomatta, meni syteen tai saveen vastustajan maalilla. ellauri014.html on line 1155: Jos meni väärin ja mua odottaakin siellä jättimäinen kana, niinkuin Calvinin ja Hobbesin pikku Kallea, mä sanon sille sori siitä, se oli vahinko, yritin parhaani ja se riitti nyt vaan tähän saakka. Enempää ei kanakaan voi vaatia. Julle ei viitti vaivautua joihinki viime hetken passianomuxiin, se käyttää viime minuutit mieluummin viestitellen kavereiden kaa kuin herran porstuassa. Jos ei lähes 100% syntivapaa elämäni kelpaa sellasenaan pääsylipuxi, niin anti olla sitten. Julle uskoo kilttiin pokeen joka löperösti päästää kaikki sisälle. Ja loihe lausumaan nää immortellit sanat: ellauri014.html on line 1271: Mit einem bitterem Geschmack... ellauri014.html on line 1305: Toisessa tuotantokaudessa vauhti lisääntyy. Mersu koittaa nirhata Santra-tädin ja saa potkut Niklaxelta. Leukapuoli kaimamies dumppaa Santran ja häippää dagoihin. Paco tapetaan. Leocadia löytää ruottinlaivalta miehen (ei siis Akua), ja niin edespäin. Posliinipää Beatrix kihlaa kalansilmä fasistin. Se on isin tyttö, kiilusilmä nazi izekin. Ello jalkapuoli kääpiö senkun rellestää. Niklas ja Santra löytää taas toisensa reiälle. Peppu täynnä toinen tyhjänä seuraa vierestä kun Jeesus herättää henkiin Lumikkia. Kalansilmä falangisti melkein vahingossa ampuu Pedron. Amaro rakentaa pommia. Vahvistuu että Hugolta puuttuu keskijalka. ellauri014.html on line 1334: Omatunto tulee mukaan kuvaan kun preferenssejä on kahdenlaisia: apinan välittömät halut ja yleisemmät edut, eli joidenkin muiden halut yleensä. Haluis yhtä mut pitäis toista, tekee kummin päin vaan, on ikävää. Omatunto on jaettu tieto, conscientia, superego eli sisäistetty herruus, enkelinnäköinen pikku aku siivet selässä ja sädekehä päässä, joka kuiskii Akun korvassa. ellauri014.html on line 1393: The sweetest things are there for you ellauri014.html on line 1479: per rischiarar da sì sereni poli ellauri014.html on line 1508: Chi diede il nome a questa scuola fu GIAMBATTISTI MARINI , napoletano (1569-1625), che fu detto divino, che con la sua fama offuscò tutti i suoi contemporanei e fu l´ idolo di mezza Europa. La sua vita fu agitatissima, piena di trionfi e di dolori. Scacciato dal padre, trova protezione nel principe di Conca; per il ratto d´una fanciulla patisce il carcere; liberato, vi ritorna per aver falsificato alcune carte a favore di un amico; riuscito a fuggire si reca a Roma dove diviene gentiluomo del cardinale Aldobrandini; visita Ravenna; si reca a Torino nel 1608, è nominato da Carlo Emanuele I segretario di corte e cavaliere dei SS. Maurizio e Lazzaro; assalito da GASPARE MURTOLA, ingaggia con lui una fierissima polemica che produce la Murtoleide e la Marineide e finisce con un colpo di pistola; accusato dal duca come autore di una satira contro di lui intitolata la Cuccagna, viene imprigionato; principi, re e regine... ellauri014.html on line 1512: He remained the reference point for Baroque poetry as long as it was in vogue. In the 18th and 19th centuries, while being remembered for historical reasons, he was regarded as the source and exemplar of Baroque "bad taste". ellauri014.html on line 1531: Tutta l´arte del Marini consiste nella forma, nella pura espressione; la sua poesia è scarsa di pensiero e di sentimento e quel poco che vi si trova è - come osserva il De Sanctis - privo di serietà. Quel ripetere, quel girare e rigirare la medesima idea presentandocela sotto aspetti diversi è una prova della povertà di pensiero cui il poeta supplisce con un calore veramente straordinario d´ immaginazione. Ancor più palese è il difetto del sentimento: egli non sente quel che canta; non ha fede in quel mondo da cui prende i fantasmi dell´arte sua. Vuol esser poeta religioso, patriottico, morale e riesce falso e freddo perchè in lui non vi è il sentimento della religione, della patria e della morale. Solo nel genere erotico eccelle il Marini, ma non sarebbe esatto dire ch´egli abbia il vero sentimento dell´amore. Il suo piuttosto è senso erotico. Non è la donna che suscita i suoi sospiri, ma la femmina; non è Beatrice, non è Laura, che suscitano nell´anima del poeta il fuoco soave di una passione divina, ma è la procace Lilla che con la sua carne odorosa eccita il senso del Marini e gl´ ispira i versi degli Amori notturni e dei Trastulli estivi, ove il naturalismo più crudo è espresso in una forma spirante l´estrema voluttà dei sensi. Le liriche erotiche del nostro autore sono tutto un poema in cui si fa l´apoteosi del piacere sensuale. Il Marini non analizza i suoi sentimenti e non mostra i vari atteggiamenti del suo spirito sotto l´azione d´amore, ma s´indugia nel rappresentarci la bellezza plastica delle sue amanti. I suoi madrigali e i suoi sonetti sono tanti brevissimi inni al pallore, al neo, alle chiome erranti, alla treccia ricamata di perle, ai pendenti, allo specchio, all´ago, alla bocca, al seno, al velo, al guanto, al ventaglio della sua donna; sono tanti quadretti in cui l´amante è sorpresa durante il bagno, dinanzi allo specchio, mentre si pettina, in carrozza, al giunco dei dadi; le sue canzoni sono superbe sinfonie dedicate al bacio e all´amplesso in cui culmina, per un istante, la passione carnale del poeta. La carne e il senso regnano sovrani nell´Adone e fremono di voluttà sotto il velo tenue e mal messo dell´allegoria e sotto l´ipocrisia del fine morale. ellauri014.html on line 1537: Nimittäin: se ei ole vakava! Se ei usko mihinkään! Se on pseudouskonnollinen (panteisti tai pahempaa), pseudoisänmaallinen, ja kirjoittaa sensuaalisia eli siis rivohkoja runoja ihanista naisista. Ei donnista vaan femminoista, ei ideaaleista neitsykäisistä vaan ihan lihasta ja verestä. ellauri014.html on line 1543: La poesia del Marini è tutta una melodia che, sovente, ha il potere di farci dimenticare i concettini, le immagini, i giochetti di parole e le antitesi così cari a lui. Nei suoi seguaci invece questi artifizi hanno il sopravvento sulla musicalità del verso e superano per audacia e goffaggine quelli del maestro. ellauri014.html on line 1569: The Cambridge History of Italian Literature thought him to be "one of the greatest Italian poets of all time". He is considered the founder of the school of Marinism, later known as Secentismo (17th century) or Marinismo (19th century), characterised by its use of extravagant and excessive conceits.[2] Marino´s conception of poetry, which exaggerated the artificiality of Mannerism, was based on an extensive use of antithesis and a whole range of wordplay, on lavish descriptions and a sensuous musicality of the verse, and enjoyed immense success in his time, comparable to that of Petrarch before him. ellauri014.html on line 1572: He was widely imitated in Italy, France (where he was the idol of members of the précieux school, such as Georges Scudéry, and the so-called libertins such as Tristan l´Hermite), Spain (where his greatest admirer was Lope de Vega) and other Catholic countries, including Portugal and Poland, as well as Germany, where his closest follower was Christian Hoffmann von Hoffmannswaldau and Holland where Constantijn Huygens was a great admirer. In England he was admired by John Milton and translated by Richard Crashaw. ellauri014.html on line 1584: But some witnesses, who include both Marino´s detractors (such as Tommaso Stigliani) and defenders (such as the printer and biographer Antonio Bulifoni in a life of the poet which appeared in 1699) have firmly asserted that Marino, much of whose love poetry is heavily ambiguous, had homosexual tendencies. Elsewhere, the reticence of the sources on this subject is obviously due to the persecutions to which "sodomitical practices" were particularly subject during the Counterreformation. ellauri014.html on line 1595: In 1615 he left Turin and moved to Paris, where he remained until 1623, honoured by the court and admired by French literary circles. He returned to Italy in triumph and died in Naples in 1625.[5] ellauri014.html on line 1643: ... interesting and ingenious burlesque compositions such as La Murtoleide (81 satirical sonnets against Gaspare Murtola), the "capitolo" Lo stivale; Il Pupulo alla Pupula (burlesque letters) etc. Many works were announced but never written, including the long poem Le trasformazioni, inspired by Ovid´s Metamorphoses, which was abandoned after Marino turned his attention to Adone. ellauri014.html on line 1722: So, yeah (the blogger goes on), I know I am not an internationally renowned poetry critic, but it strikes me that this is an entirely different poem. There is a blossom in both poems, and a journey. But there isn’t much else that connects them. I don’t think I am being overly literal when I suggest that either Montgomery has misattributed the original poem, or that her version is a pretty radical interpretation. ellauri014.html on line 1724: And maybe a better one. I am perhaps not the best judge, but it seems to me the gritty upward-way poem is better than the floral lift to heaven. Bryant, however, is a celebrated poet, and Montgomery merely an interesting poet. My personal connection to the upward way and my own struggles to work out my vocation might bias me. ellauri014.html on line 1726: Niinpä niin. Toiset on menossa ylöspäin, toiset alaspäin, kuin liikkuvissa portaissa entisessä Vekkulassa. Onkohan niillä enää niitä portaita? Jos oli taitava, pystyi hyppäämään portailta toiselle ja etenemään kaxinkertaista vauhtia. Jos mokasi, jalat venyi tolkuttomasti haaroista. Nojoo. Bryant, vanha joulupukki, oli jo matkalla alaspäin. Musta sen gentiana-runo oli puhuttelevampi kuin Montgomeryn, mut mähän meenkin jo vauhdilla alamäkeä. Ei syyttä Cullen ole celebrated ja Montomery merely interesting. Siis runoilijana, Montgomeryn lastenkirjat on omaa luokkaansa. ellauri014.html on line 1728: But granted these are different poems, we are left with the curious problem of where Montgomery found the Alpine Path poem. Surprisingly, after reading a dozen or so academic articles on Emily of New Moon and Montgomery’s vocation as an author–as well as a couple of good biographies–scholars have not pinned down the reference. After an extensive internet search, it seems to me that blogger Faith Elizabeth Hough may have begun to work it out. She includes the longer version of the poem here: ellauri014.html on line 1742: Who dreams of wider spheres revealed Joka haikailee isompaa ympyrää ellauri014.html on line 1751: Where aspirations, hopes, desires Haluja, toiveita ja unelmia ellauri014.html on line 1753: Where burn the never-dying flowers Kuolemattomien säkeiden teelmiä ellauri014.html on line 1772: It seems to me that Montgomery selects out the best bit of the poem, but again you see my bias. I am that “blossom,” I hope–but if all four verses are included it becomes rather silly to press the metaphor. Still, I think Montgomery was on the right track with her idea of “The Alpine Path.” It is a peculiar provenance that brings us this poem, but it has been an interesting journey. Once I found the names of Ella Rodman Church and August De Bubna I found that others have followed my path of curiosity. The Confederation Centre of the Arts in Charlottetown has some of L.M. Montgomery’s scrapbooks, including her copy of the poem. But the search has been interesting, nonetheless. ellauri014.html on line 1804: Their sharpness, ere he is aware. When thoughts ellauri014.html on line 1816: Where thy pale form was laid, with many tears, ellauri014.html on line 1849: Where rolls the Oregon, and hears no sound, ellauri014.html on line 1850: Save his own dashings—yet the dead are there: ellauri014.html on line 1853: In their last sleep—the dead reign there alone. ellauri014.html on line 1867: Shall one by one be gathered to thy side, ellauri014.html on line 1871: To that mysterious realm, where each shall take ellauri014.html on line 1899: eikä valtameren syleilyssäkään enää ole ellauri014.html on line 1920: kaadettuna vanhan valtameren apeanharmaa autio,— ellauri014.html on line 1973: "Thanatopsis" remains a milestone in American literary history. "Poems" was considered by many to be the first major book of American poetry. Nevertheless, over five years, it earned Bryant only $14.92. Poet and literary critic Thomas Holley Chivers, who often accused other writers of stealing poems, said that the only thing Bryant "ever wrote that may be called Poetry is ´Thanatopsis´, which he stole line for line from the Spanish." ellauri015.html on line 34: Perehdymme fiktiiviseen kauneuteen ja kohta myös rumuuteen. Edellytyksenä on suhteellisen korkea älykkyys. Vanhempani olivat tavallista kansaa. Äiti opettajana maalaiskoulussa. Tosin hän oli käynyt seminaarin ja soittanut Händelin Largon urkuharmonilla seminaarin päättäjäisissä. Isä oli käynyt kauppakoulun, mutta potkittu pois myymälänhoitajan toimesta. Heillä ei ollut mitään "filosofiaa". Iso tietosanakirja oli ostettu, mutta Kantia koskeva artikkeli oli lukematta. ellauri015.html on line 82: Maria valitsee "hyvän osan" JEESUKSEN päivinä rabbiiniset perinteet ympäröivät juutalaisnaisia. Niiden varjolla heitä yritettiin estää tutkimasta Lakia. Eräs Mišnassa lainattu mielipide kuuluukin: "Jos joku mies perehdyttää tyttärensä Lakiin, on se sama kuin jos hän opettaisi tälle irstautta." (Sotah 3:4.) ellauri015.html on line 119: There are times when I will be cold and thoughtless and hard to understand. ellauri015.html on line 182: There is nothing between us. Näppärää. ellauri015.html on line 277: Esim Getting there ellauri015.html on line 557: Se otti lunnikoiran tilalle nipun affenpinschereitä. ellauri015.html on line 598: katselisi kaula pitkällä ruudun vierestä ellauri015.html on line 653: Pelimiehet pitää peliä kuin teeret. ellauri015.html on line 677: Marx kirjoitti ideologioista. Ideologia on kuvakokoelma, konnagalleria pinterestissä, ajatusten instagram, josta löytää joka tilanteeseen sopivan otoxen tai kissavideon. Voi sovittaa erilaisia peruukkeja, tehdä selfieitä, herutuskuvia, kazoa izeään älypuhelimen peilistä. ellauri015.html on line 720: P.S. Lohengrin oli Parzifalin poika, Graalin linnasta, ja taikavoimat suojas sitä vaan jos se oli inkognito. Mix niin, saatat kysyä, mut se kysymys on asian vierestä, ja osoittaa vaan sun sivistymättömyyttä ja epäkypsyyttä. Yhtä hyvin vois sit kysyä, mix Lohengrin. Ja miks Wagner, minkä tähden Viivi. ellauri015.html on line 747: Kylmänarka pyknikko ajattelee olevansa cygnikko, toinen Lohengrinia vetäneistä jouzenista. taa-taa-ta-taa, here comes the bride... se laulaa Pian sylissä. (Luin Wikipediasta Lohengrinistä, kts. oheinen tietolaatikko.) ellauri015.html on line 748: Herr Kuckelmann on kavereille vaan Rami. Tätä lempinimeä koitettiin puoliveteisesti tarjota Wolfram Rothille, mutta Pia Roth torppasi sen äkkiä. Rami kuulostaa eiralaisen korvissa liikaa puliukolta. ellauri015.html on line 792: Der Schriftsteller Maxim Biller zählte Eilenberger in Die Welt am 16. Februar 2019 dagegen zu den "Linksrechtsdeutschen": Biller warf Eilenberger vor, dass er in Zeit der Zauberer die Sympathien des Philosophen Martin Heidegger zum Nazi-Regime unter den Tisch fallen lasse. Eilenberger, so Biller, "schreibt einen Mega-Bestseller über die vier Philosophen Heidegger, Cassirer, Benjamin und Wittgenstein und schildert darin die für den Aufklärer, Neukantianer und Juden Ernst Cassirer existenzielle Auseinandersetzung mit dem Trachtenjacken-Nazi Martin Heidegger lediglich als eine Art intellektuelles Fußballspiel, mehr nicht, voller Bewunderung für die Technik und Performance des am Ende dann doch irgendwie deutscheren, virileren, vermeintlich tiefgründigeren der beiden Spieler." ellauri015.html on line 794: Tässä kohtaa ensivaikutelma osui oikeaan. Luettuani vasta pätkän haistoin, että tässä meillä bona fide nazidiggari. Ja niin olikin. Varmaan ison vaimon hännän alla piileskely työttömänä humanistimamuna kehitti sen miehekkäitä vaistoja. Irgendwie kerndeutscherer als die meisten sonstigen Wolframs, und viriler. Ich werde nie wolframisiert! Es lebe Udo Beyer! Heil dem Kapitän! ellauri015.html on line 796: Wie können Sie, Herr Soundso, hier wohnen inmitten diesen Waldmenschen, die ja in eine niedrigere Rasse gehören? Weil ich keine Wahl hatte, meine Frau bezahlt den Unterhalt, ich verantworte mich nur für die Unterhaltung. ellauri015.html on line 1176: Lauri Levola (s. 1981 Pori) on turkulainen kirjailija ja toimittaja. Hän on kirjailija Kari Levolan poika. Kari Levola (s. 1957 Pori) voitti pari nuorisopalkintoa ja on sittemmin ollut mm Kirjailijaliiton puheenjohtaja ja Turun ja Porin läänin kirjallisuuden läänintaiteilija. Mutta riittäköön tämä Karista, sehän on asian vierestä. Lauri Levola aloitti säännöllisen kirjoittamisen jo ala-asteella voitettuaan kuudennen luokan runokilpailun. Nuori runotyttö. Yläasteella panopiste siirtyi novelleihin. Lukioikäisenä hän kävi kaksi kesää Kokemäen kirjoittajalukiota, jossa hänen isänsä oli rehtorina. Ei vähän nepotismia. Levola opiskelee viestintää, ja on tukenut myös sanataidetta Turun avoimessa yliopistossa ja draamakäsikirjoitusta Taideakatemiassa. ellauri015.html on line 1184: Lemmikki Louhimies (ent. Becker, ent. Nenonen, nyk. (Viena-)Lemmikki Valkeameri, o.s. Louhimies, s. 8. elokuuta 1943) on entinen suomalainen televisio- ja mainoselokuvaohjaaja, nykyään taidemaalari ja kirjailija. Hän on koulutukseltaan taiteen maisteri ja yhteiskuntatieteitten lisensiaatti. Hän toimi Tampereen ammattikorkeakoulussa viestinnän yliopettajana vuoteen 2003 asti. ellauri016.html on line 116: tuhoo kaiken luonnontilaisen maalla, merellä ja ilmassa. ellauri016.html on line 169: Ingmanien perilliset kazoi päältä huuli pyöreenä. Titaaninkokoinen Olli Kilpi jättiläis(kumi?)tyttärineen kantoi ulos vähin äänin kahteen pekkaan kantohihnoilla Strengnäsin tuomiorovastilta kuittaamansa chiffonnieerin. Samaan aikaan neljä pikkuruista Carlson-agenttia, hälisten kuin nippu neekereitä kuorma-auton lavalla, kuskas ulos Tutun hirmu suurta astiakaappia. Pikku Tiina kulki hississä kaksinkerroin kaapin päällä lisäpainona, ei vaitiskaan, vaan painamassa nappulaa kuin Michael Jackson. ellauri016.html on line 220: Apina mietti, hmm. Tästä kalliolta pitää raivata nää turhat puut pois tähtäyslinjan edestä. Tähän sopis muutamia kasematteja, betonibunkkereita ja niihin tykkejä. Tuolta idästä tulis ryssän lentokoneita. Pam! pam! Räisk! Mahtavaa. ellauri016.html on line 222: Tuonne lännemmäksi tulis rautatie, monta raidetta ja tuhansia junia vuorokaudessa, kuskaamaan tarpeetonta paskaa ja laahusta, kuluttamaan sähköä ja lämmittämään ilmastoa. Kolkkaamaan ja kirskuttamaan raiteita niin että sievissä puutaloissa vieressä asuvat vanhuxet ei saa nukkua. ellauri016.html on line 256: In nominal data, only Luxembourg would have gdp per capita of above one lakh (100K) US dollar. There would be 14 economies which would have per capita income above $50,000. 63 economies would have per capita income greater than world's average. Ten economies would be above five times richer than world. 29 poorest would be poorer by over ten times. ellauri016.html on line 258: In ppp data, Qatar, Macao SAR, Luxembourg and Singapore would have gdp per capita of above one lakh International dollar. Singapore is the latest entrant in this list. There would be 24 economies which have per capita income above Int. $50,000. 77 economies would have per capita income greater than world's average. Four economies would be above five times richer than the world. The 12 poorest would be poorer by more than ten times. ellauri016.html on line 427: Sandemose skrev om arbejderklassen i byen Jante og om en kreds af mennesker med samme sociale position. Senere har janteloven fået ændret betydning: til dem der vil bryde ud af deres sociale lag og nå en højere position i samfundet generelt. ellauri016.html on line 437: Du skal ikke tro, at du er klogere end os. ellauri016.html on line 439: Du skal ikke tro, at du ved mere end os. ellauri016.html on line 440: Du skal ikke tro, at du er mere end os. ellauri016.html on line 446: I bogen tilføjes de ti bud et ellevte i Jantes straffelov. Det er formuleret som et spørgsmål og lyder: ellauri016.html on line 493: Snob is a pejorative term for a person who believes there is a correlation between social status and human worth. ellauri016.html on line 521: Snobi vaihtaa asentoa kun luokkasuhteet vaihtuvat. Etukenosta kumartelijasta tulee pystynokkainen pyllistelijä. Se on sykofantti. Usein parasiitti. (Etymologinen tietoisku: Sykofantti näyttää isännän vierestä laahuxelle fäkkiä, tai oikeammin viikunaa, suomalaisittain pirunnyrkkiä, ja parasiitti syö ilmaisexi sen pöydästä.) ellauri016.html on line 523: Sanaa snobi käytti eka yläluokkalaiset alaluokkalaisista, etenkin yläluokkaan pyrkivistä ja sinne päässeistä. Molieren porvari aatelismiehenä oli tyypillinen snobi. ellauri016.html on line 535: Snobi luulee olevansa jotakin, se vaan luulee olevansa parempi vaikkei oo. Ei snobi sano izeänsä snobixi, paizi snobbaillaxeen silläkin. Izeään haukkumallakin voi snobbailla (mä teen paljon sitä). Enempi se on haukkumasana kuiteskin. Esim Molieren hemmo ei oikeasti osannu miekkailla eikä muita aatelisten taitoja, se vaan esitti. ellauri016.html on line 552: Snobbery surfaced more strongly as the structure of the society changed, and the bourgeoisie had the possibility to imitate aristocracy.[citation needed] Snobbery appears when elements of culture are perceived as belonging to an aristocracy or elite, and some people (the snobs) feel that the mere adoption of the fashion and tastes of the elite or aristocracy is sufficient to include someone in the elites, upper classes or aristocracy.[citation needed] ellauri016.html on line 576: Attitude sociale et intellectuelle de l'homme qui, sous l'effect d'un amor-propre vaniteux et d'une volonté de distinction fiduciaire, renonce à l'être du paraître et, sans se préoccuper de développer une personnalité authentique, reconnaìt une hiérarchie imaginaire dans laquelle il veut progresser, en utilisant autrui et notamment ceux que l'opinion place au sommet de cette hiérarchie comme reference de sa valeur fictive. ellauri016.html on line 705: Have to go back where you began ellauri016.html on line 726: Now there's no time to start anew ellauri016.html on line 774: Drake's reluctance to perform live or be interviewed contributed to his lack of commercial success. He suffered from depression and insomnia, topics often reflected in his lyrics. After completing Pink Moon in 1972, he withdrew from live performance and recording, retreating to his parents' home in rural Warwickshire. On 25 November 1974, at the age of 26, Drake died from an overdose of amitriptyline, a prescribed antidepressant. ellauri016.html on line 780: In 1999, "Pink Moon" was used in a Volkswagen commercial, boosting Drake's US album sales from about 6,000 copies in 1999 to 74,000 in 2000. The LA Times saw it as an example of how, following the consolidation of US radio stations, previously unknown music was finding audiences through advertising. Fans used the filesharing software Napster to circulate digital copies of Drake's music; according to the Atlantic, "The chronic shyness and mental illness that made it hard for Drake to compete with 1970s showmen like Elton John and David Bowie didn't matter when his songs were being pulled one by one out of the ether and played late at night in a dorm room." In November 2014, Gabrielle Drake published a biography of her brother. Over the following years, Drake's songs appeared in soundtracks of "quirky, youthful" films such as The Royal Tenenbaums, Serendipity and Garden State. Made to Love Magic, an album of outtakes and remixes released by Island Records in 2004, far exceeded Drake's lifetime sales. In 2017, Kele Okereke cited Pink Moon as an influence on his third solo album Fatherland. Other contemporary artists influenced by Drake include José González, Bon Iver, Iron & Wine, Alexi Murdoch and Philip Selway of Radiohead. ellauri016.html on line 879: Juha Suoranta is a Finnish social scientist, and public intellectual. He is currently Professor in Adult Education at the University of Tampere. Previously he worked as Professor of Education at the University of Lapland, and Professor of Adult Education at the University of Joensuu. ellauri016.html on line 886: Piilottajan sequel on enempi sivustakatsomista, tutkimusapulainen on haastatellut anonyymin vastaanottokeskuksen nimeltä Mäntylä nimeltä mainizemattomia esimerkkimamuja, ja Juhis tekee siitä poliittista yhteenvetoa. Ei yhtä vetävä, vähemmän human interestiä, six varmaan löytyi poistolaatikosta. Se et mamujen nimet muutetaan kertoo jo paljon. Ei nää ole yxilöitä, nää on tyyppejä. Suspekteja tyyppejä. ellauri016.html on line 999: Vastaan väittämään rupee kohta professori Kaisa Koskinen tässä vasemmalla puolellani. Hän on Tampereen yliopiston käännöstieteen professori, erikoistunut kääntämisen sosiologiaan. ellauri016.html on line 1018: Välitän väittelijän ystävällisen kuzun kahvikekkereille tähän ulkopuolelle ellauri016.html on line 1052: Tamperelaiset tyhmät tanttikolleegat matkalla rustailemaan tuota puppua on vaan tyytyväisiä, että vanhan puolen kirkonpenkit poistetaan ja korvataan melamiinisilla irtokaluilla. Teki mieli sanoa et haista kukkanen, mutten sanonut. Olin ihan hiljaa. Hillizin izeni. Kohtahan mä pääsen täältä pois. ellauri016.html on line 1076: Amerikka on mahdollisuuxien maa. Siellä on mahdollista, ja tapahtuikin juuri Utahissa, et äitipuoli saa syytteen seksuaalirikoxesta, jos se vaihtaa kuivat rintaliivit hikisten sijalle autotalliremontissa, ja lapsipuolet tölmää silloin paikalle. Esimurkkupojat raportoi siitä biologiselle äidille, joka nosti oikeusjutun, pojat oli kuulemma järkyttyneet. Se että sen mies vaihtaa paitaa vieressä, ja sen tyttäret näkee sen tissit paljaina, on ihan eri asia. Outoa rinnastusta. Pojat näki äitipuolen rinnat, näkee kai nyt unta tussusta. Nainen voi saada siitä vuoden vankeutta ja nimen ikuistetuxi Utahin seksuaalirikollisten hall of fameen. ellauri016.html on line 1139: Donald Duck, eivaan Dump, fuck, Trump, armahtaa julman teurastajan sotarikollisen joka veisti puukolla aseetonta karvakättä ja otti selfieitä ruumiin vierellä. Mit vit? Reipasta sotatoimintaa, jenkkisotilaan normipäivä. Olemme kouluttaneet sotilaista tappokoneita, eihän niitä voi sitten tappamisesta rangaista. Se olis yhtä päätöntä kun rangaista USAn presidenttiä maanpetoxesta. ellauri016.html on line 1146: Callekin tahtoi lentäjäxi, mutta Margit ei päästänyt, kun se on niin vaarallista. Kalle joutui tykinruuaxi, haavoittui kranunsirpaleesta silmään. Johannes vaan lenteli harmittomasti taivaalla, ei saanut siipeensä. Vihannexella oli musta tukka ja hitlerwiixet, pani Pirkon miettimään savolaisen osakunnan puurojuhlissa, kumman ottaisi. Mutta Johannes oli puiseva, luiseva Calle taiteellisempi, maalasi puurojuhlan kulissit. Pirkko valizi Callen, Vihannes Anjan. Loppu on ollutta ja nyt mennyttä, historiaa sensu stricto. Silloin kun Ilkasta tuli kartanonomistaja ja miljonääri, ja Callen poikasista vaan köyhiä kirjanoppineita, saattoi Pirkkoa vähän arveluttaa. Tuli vähän sanomistakin: eihän raha ole pääasia, mutta Ilkka on jo Havin toimitusjohtaja. Ja kun Ilkka sitten nai Erkylän kartanon rikkaan tyttären ja sen arvopaperit, Pirkko kyseli, missäs on sinun eka miljoonasi. No Ilkka pääsi piireihin reittä myöten, saa kiittää siitä Brotherusten sänkysilmiä. Ilkka kiittää isä Johannesta elämän aineettomista arvoista kuten saunalöylyistä, arvopapereista on kiittäminen täti Monicaa. Ja meneehän ne vessaharjatkin hyvin kaupaksi vaikkon rimpuloita. ellauri016.html on line 1179: kuin ennen teattereiden seinissä. Lukutaitoa ei tarvita. ellauri017.html on line 36: Paavo Lipponen! Legendaarinen moottoriturpa, puhekonemestari Kuopion lakeuxlta, valitun SD kansan isähahmo, totta Mooses, joka on johtanut orjat halki sinipunaisen meren kuivin jaloin, tässä hän on, prinssieversti Paavo "patrblruuna" Lipponen! Iso käsi isolipokkaalle! ellauri017.html on line 61: Puovo Lipponen liittäessään Suomi-neidon Euroopan Liittoon '95 toteutti suomalaisten haaveen, mikä siihen asti oli jäänyt sen nimikaiman varaan: suomalainen paksulainen seikkailee maailmalla, sotii maalla, merellä ja ilmassa kuin Battler Britton korkkareissa, panee päihin Euroopan herroille, keekoilee vielä köyhemmissä maissa siirtomaaporhona. Me ei ollakkaan enää pahnanpohjimmaisia, nyt on maailman merillä paljon vielä meitäkin syvemmällä soutavia kirkkoveneitä, ja niissä jopa meitä alempana olevia värivammaisia apinoita. (Siis meidän mielestä. Noi apinat ajattelee just samaa meistä, vähintäänkin yhtä hyvästä syystä.) ellauri017.html on line 92: '92 tai niillä main Seija ja minä lennettiin kahdestaan Barbadoxelle. Helmi pantin alulle tämän matkan jälkeen. Seija valmistui fil.kandiksi (tää on 70-luvun neukkusana, vanhemmalla ja uudemmalla kielellä maisteri). Ajatus oli sinä vuonna välttää jokatalvinen melankolia. Pojat oli puolet aikaa mummilla ja faffalla, puolet Rohteilla. Illalla hotellin bambumajassa sammakot lauloivat puissa. Silloin koko ajatus tuntui erehdyxeltä. Mut se meni ohize, ei tullutkaan kauppakirppua. Eikä depistä. Ruuaksi syötiin lentokaloja. Brittienglantia murtavat mustat möivät rannalla aloeta. Viidakossa säntäili jotain apinoita. Atlantin puoleiset hiekkarannat oli upeita mutta tuulisia. Rannalla lojui turkoosinsinisiä veneitä. Banaaniviljelmillä ajeltiin mönkijäntapaisella autolla. Vaikkei suomessa silloin vielä ollut koko sanaa mönkijä. Tuliaisixi ostettiin kivoja peltimukeja joita ei olla koskaan käytetty mihinkään. Tuolla ne ovat vieläkin keittiön avohyllyssä. ellauri017.html on line 122: Johnin, Susannan ja Charlotten kanssa on sittemmin tehty useampikin rengasmatka. Vuonna '17 ajeltiin kahdella autolla Umeåsta Saksan halki ja itäkautta takaisin. Vuonna '18 me mentiin autojunalla Lappiin ja tavattiin Johnin perhe Haaparannassa, ajettiin Tromssaan, jossa asuttiin muutamia päiviä tuona hirmu kuumana kesänä. Torniossa oli kolmekymmentä astetta varjossa. Norjassa oli mukavan viileää. Käytiin uimassa jäätävässä jäämeressä, veden lämpö ehkä 9 ja ilman 13 astetta. Takamatkalla Seija ja minä yövyttiin Kilpisjärven biologisella asemalla, jossa Helmi ja Vitalikin on käyneet kursseja. ellauri017.html on line 124: Helmin ja Vitalin kanssa ajeltiin Allegro-junalla Pietariin lokakuussa '18. Asuttiin katedraalin takana airbnb-huoneistossa katon rajassa. Silloin käytiin neuvostomuseossa, josta on tämän kokoelman nimilehden potretti: Sanoja syvältä. Sanoja on noussut siinä kuparinen kypärä päässä sukelluksista, tai on päinvastoin matkalla taas syvyyksiin. Sillä oli niin paljon kaasumaista sanottavaa, et se pulpahti pintaan kuin syvänmeren outo kala, paukkuen päästi ilmoille sanasensa ja vajoo nyt hiljaa takas sinne mistä tulikin. Syvälle. ellauri017.html on line 162: Israelin uskontunnustuksessa SHEMA YISRAEL (4. Moos [Num] 6,4) lausutaan: "Kuule, Israel! Herra, meidän Jumalamme, Herra on yksi." (SHEMA YISRAEL YAHWEH ELOHEINU YAHWEH EHAD.) UT:ssa Jeesus painotti itsensä ja Isän ykseyttä. Paavali toteaa Seurakunnan (Kristuksen Ruumiin) olevan yksi. On (vain) yksi Herra - samoin yksi ja sama Pyhä Henki - sekä yksi usko ja yksi kaste (1. Kor 12, Ef 4). Viereinen mielenkiintoinen ympyräkuvio oli alkuaan Aulis Pesosen perustaman IT-yrityksen Tietopiirin tunnuksena. (Nyt yrityksen logo on toisenlainen. $$$ yhä mielessä ja pyllynsilmä, muttei vapaamuurarit.) ellauri017.html on line 168: Jeffrey Goldberg, I attempt to make a good faith effort to understand people's beliefs. Answered Apr 25, 2017 ellauri017.html on line 172: Die ganzen Zahlen hat der liebe Gott gemacht, alles andere ist Menschenwerk ellauri017.html on line 185: If there is one God, and God created everything, then is it fair to say that the number 1 pre-existed God and was not created by God? ellauri017.html on line 189: What is the difference between whole numbers and natural numbers? ellauri017.html on line 211: But if I were you, I would look out for both. ellauri017.html on line 359: vaan ihana enkeli vieressä käy, ellauri017.html on line 360: vaan ihana enkeli vieressä käy. ellauri017.html on line 462: In October 1922, Mansfield moved to Georges Gurdjieff's Institute for the Harmonious Development of Man in Fontainebleau, France, where she was put under the care of Olgivanna Lazovitch Hinzenburg (who later married Frank Lloyd Wright). As a guest rather than a pupil of Gurdjieff, Mansfield was not required to take part in the rigorous routine of the institute, but she spent much of her time there with her mentor, Alfred Richard Orage, and her last letters inform Murry of her attempts to apply some of Gurdjieff's teachings to her own life. Mansfield suffered a fatal pulmonary haemorrhage in January 1923, after running up a flight of stairs. ellauri017.html on line 597: In a Cartesian coordinate system, the origin is the point where the axes of the system intersect. The origin divides each of these axes into two halves, a positive and a negative semiaxis. Points can then be located with reference to the origin by giving their numerical coordinates—that is, the positions of their projections along each axis, either in the positive or negative direction. The coordinates of the origin are always all zero, for example (0,0) in two dimensions and (0,0,0) in three. ellauri017.html on line 609: In Euclidean geometry, the origin may be chosen freely as any convenient point of reference. Jokainen meistä on oman maailmansa napa, ja voi siihen tuijottaa, se on itsekullakin yhtä onnistunut ja ainutlaatuinen kuin toisilla. Napanöyhtää on jokaiselle sama määrä suotu syntyessä, vaikkei päivä paistakaan yhtä iplakasti joka puosta loppupeleissä. ellauri017.html on line 611: The origin of the complex plane can be referred as the point where real axis and imaginary axis intersect each other. In other words, it is the complex number zero. ellauri017.html on line 684: Ei ollut Elisalla paljon huumorintajua. Tai sitten aika omituinen sellainen. Ehkä suolavesi nosti verenpainetta. No, kalju on monelle julkkixelle arka paikka, ota vaikka Pekkarinen. Mut oishan se voinut käyttää tupeeta tai hattua. Siis Elisa. ellauri017.html on line 764: Sakari Hosike, 20.08.2017, Tampereen Luther-talo, ellauri017.html on line 792: Länden päin suuren meren tykönä owat Philisterit, Judalaisten angarammat wiholliset. Samaa länsirantaa jutkut tykittää tänäkin päivänä ja rakentaa sinne bungaloweja. Filistiinit palestiinalaiset väistelee, asuu aaltopeltikojuissa ja heittää muurin yli kiviä ja lennokkeja. ellauri017.html on line 794: Nijn on myös Tyrus ja Sidon sen meren tykönä pohjan päin, Galilean rajoisa. ellauri017.html on line 846: Jesajan isän nimi oli Amos Andersson. Sen kuopuxen nimi oli Maher-Shalal-Baz. Propheta näät meni taas rouva Prophetissan tygö, joca tuli 3. kerran rascaxi ja synnytti pojan. Nimi meinaa "Ryöstä pian ja riennä jacoon". Jobin kuopuxen nimi oli Keren-Happuk eli Meikkipussi. Aika hulwatonta. Wallatonta nimi-ilostelua patriarkoilta nuorimmaisen kohdalla. ellauri017.html on line 866: käädyt rannerengat kijldäwät waattet päälijnat präämit snyörit desmacnupit corwarengat sormuxet päärihmat odzaladi pyhäpäiwäiset waattet caaput timbit cuckarot speilit miehustuxet liepet ja heidän lijnawaattens. ellauri017.html on line 868: Hizi on se syynännyt ne tarkasti! Nää naisten vaatteista kyykyttäjät on tosi kiinnostuneita pahexumistaan hyntteistä. Ei edes huivia sais laittaa päähän, tai se pitäis ottaa pois. Mix ei voi jättää toisten vaatevalintoja rauhaan? Izenäisyyspäivän vaateparaati on tätä samaa hölmöilyä. Aatteet ja vaatteet, samaa teerenpeliä, vitun keekoilua. ellauri017.html on line 922: Ja wesi pitä meresä cuiwuman, nijn myös wirrat pitä wähenemän ja catoman. Järwein pitä juoxeman pois, nijn että lammiwedet pitä wähenemän ja cuiwuman, ruoco ja caieesila catoman. ellauri017.html on line 927: No vesi nousee taas, pace Noah, mut muuten oikein: kalat on syöty merestä, se on täynnä nailonverkkoja, muovipusseja, jäteöljyä ja mikromuovia. Ja tulos on on sama: ellauri017.html on line 1286: On näitä tapahtunut mullekin, vaikka meillä ei pieraisua pidetty minään. Isäkin sanoi räjähtävän puupan jälkeen vain "anteexi" ja rapisutti lehteä. Eski Saarisen lisänimi isälle oli Lujaapierevä. Mä olin Lujaapierevän poika, sankari siis melkein izekin. ellauri017.html on line 1288: Meillä naurettiin kun ei osannut jotakin. TV:stä joka meille ostettiin 60-luvulla, tuli suosittu piirretty sarja Kiviset ja Soraset: Meet the Flintstones, japadapaduu. Aina samana toistuvassa alkupätkässä Retu heittää kissaa pihalle, kissa säntää takas sisään ja ovi läimähtää kiinni Retun nenän edestä. Retu kiskoo ovea ja huutaa: WIILMAA! Open here! Paitsi ei se huuda niin. Se oli mun eka yritys puhua englantia, sanat sain Pantteriaskin läpästä: avaa tästä. ellauri018.html on line 281: Kun erakkoravut vaihtaa kuoria, ne haistaa kohtalotovereiden kuolemat: nyt on jossain haistettavasti huoneisto vapaana. Vai onko se maistamista kun haistaa vedessä? Haaskoo, teällä maestuu vaenajalta, tuumaa ilahtunut rapu, jota liian pieni vanha kämppä ahistaa. Vaenajoo ei ennee ahista. ellauri018.html on line 283: Ne ravut kuolee paraikaa sukupuuttoon ahtautuessaan joukolla mereen heitettyihin miljooniin muovipulloihin. Näköala on hieno mutta ne ei löydä enää ovea. Tää maailma ei elätä enää erakkorapuja eikä muitakaan erakkoja. ellauri018.html on line 285: Kun meret lämpenee, merivirrat pysähtyy ja meristä loppuu happi. Pulsaattorikone lakkaa pyörimästä. Kuollut meri ympäröi sitten koko planeetan. Siinä sopii useankin jeesuksen yhtä aikaa kävellä ja tehdä ihmeitä. Ajaa mereen sikalaumoja ja herätellä kuolleita. Niinkuin eläviä ei olisi jo tarpeeksi. ellauri018.html on line 457: Be nice now there is a limit ellauri018.html on line 558: Mikon mieliala alkoi kohentua, kun sille saatiin hankittua isompi akvaario. Varsinaista nautinnollista, virikkeellistä meriahvenen elämää se on viettänyt siitä asti, kun sai akvaarioon seurakseen puhdistajakaloja. – Mikko diggaa puhdistajakaloista. Intian valtamerestä kotoisin oleva Mikko tuli Suomeen sinttinä. ellauri018.html on line 579: Tämä oli käsittämättömän vittumaisen Iltalehden julman sydämetön päivän kevennys. Virikeuutinen tunnottomilta lehtineekereiltä muiden masentuneiden apinahirviöiden illan piristyxexi. Mikäs paremmin naurattaa kuin puhdas vahingonilo muiden kustannuxella. Vielä paremmalta tuntuu kun kärsijä on toisenrotuinen. Jumalan kaltaisena syvällisesti ajatteleva apina sörkkii ja kiusaa muita eläimiä ihan viihteeksi, panee ne vankilaan ja nauraa päälle. Tuntee izensä vielä armeliaaxi jumalaxi, kun alentuu jelppimään ize pulaan saattamaansa elukkaa. Vaan tekeehän se samaa omille lajikumppaneilleenkin. ellauri018.html on line 583: Uutiseen liittyy hullunhauska video, jonka kuvateksti on: Mikko Meriahven rimpuili harja suussaan. Siinä meriahven rimpuilee nielaistuaan pulloharjan. LOL. Sea Life. Tälläistä on merikalan elämä tänä päivänä. Virikkeellistä meriahvenen elämää. Muovia eri muodoissa niille löytyy nieltäväksi Intian valtameressäkin. Kiitos saman avuliaan apinan. ellauri018.html on line 717: Sunnalaiset hyväxyy vaan Muhammedin teot esikuvaxi, shiialaiset myös myöhempiä paaveja. 14 erehtymätöntä on shialaisten pyhimyxiä. Muhammedin ja sen tyttären Fatima Zahran lisäxi sen vävy, serkku ja seuraaja Ali (kuvassa) ja 11 muuta lähisukulaista imaamia. Ne ois voinu tehä syntiä mut kiitos Allahin ne ei viittineet. Ne on tosi kunnollisia koko konkkaronkka. Ne hakkaa koko muun luomakunnan siinä, tuumii shiiat. Mahometilla oli kolme poikaa ja neljä tytärtä 13 vaimosta, ei paljon. Mitä se oikein nykräsi? Pojat kuoli pieninä, Fatima sai jatkaa sukua Ali-serkun vaimona. Löiköhän se sitä? Shiiat on niinku katolisia ja sunnit protestantteja. Arabia ja kaksoisvirran maa on sunneja ja Persia on shiioja. Miks niin? Olix ne 11 muuta pyhimystä sieltä päin? Näin se meni: ellauri018.html on line 742: Allah ei lupaa ihmisille mitään, paizi uskottomille isoja ikävyyxiä. Palatte helvetissä, koirat! Koraanissa on siitä verenhimoisia ilmestyxiä. Niiden kohdalla mahometti ihan virkistyy, muuten Koraani on aika puisevaa vanhan testamentin lämmittelyä. Kuin Olavi selittämässä helluntaiystävien pyhäkoulun rainoja. ellauri018.html on line 1138: Pari kohtaa missä somalien antropologin kaavusta pilkistää Jane Goodall: 1) siitä on yllättäen kiusallista kuzua somalikollegoita omaan kotiinsa, ja 2) se havaizee yllätyxexeen, että naiset haluu tietää keiden muiden kolleegoiden kaa se kaveeraa. Jos ne olis ketä tahansa eikä muukalaisia, oisko tää mikään yllätys? Mix somalit olis keskenään sen kummemmin kavereita kuin suomalaisetkaan? Sixkö kun ne on niin samannäköisiä? ellauri019.html on line 28: Täällä Marja Syrtti, Helsingin kasarmintori. Tänään on suuri päivä Suomen ja länsiliittoutuneiden maanpuolustushenkiselle väestölle, kun sarjakuvalehti Korkeajännitys on juhlnut 50-vuotisjuhlaansa näyttävin menoin ja ohimarssein puolustusvoimain komentajan, amiraali Kaskealan sinivalkoisten silmien alla. Paraatiin ovat osallistuneet kaikki Korkkarissa vuosien varrella maalla merellä ja ilmassa seikkailleet joukko-osastot. Paraatissa nähtiin divisioonittain urheita brittisotilaita Euroopan rintamilta, Sahaan taistelukentiltä ja Kauko-Idän kuolemanloukuista. Korkkarin 50-v päivän näyttävintä antia olivat brittien voittamattoman laivaston ja kuninkaallisten ilmavoimien ylilennot, puhumattakaan urheista norjalaisista vastarintamiehistä ja nazisioista kello kahdessa. Eli täällä kasarmitorilla on nautittu miehisen ystävyyden kukoistuxesta (c) E.Saarinen, ja mustavalkoisesta maailmankuvasta värikkäissä kansissa. ellauri019.html on line 35: Once they're understood as more than just absurdities, these cartoons can be seen clearly as the work of an angry man. And there is, after all, much in this world for a decent man to be angry about. "Look around, read the newspapers,"as Kliban said. "You don't have to stretch out too much to see a little darkness out there." ellauri019.html on line 36: The objects of Kliban's scorn and loathing were wide-ranging, including politics, militarism, capitalism, the work ethic, consumerism, TV, ignorance, intellectual pretension, the pomposity and mercenary nature of art, and, finally, even humor itself. (Deeper Meanings) ellauri019.html on line 43: Korkkarit oli Eski Saarisen mielilukemistoa, etenkin Battler Britton, joka taisteli maalla, merellä ja ilmassa, ja aina voitti tunnottomat nazisakut ja julmat vinosilmä japsut. Toinen käsi selän takana listi niitä verisexi tohjox. ellauri019.html on line 46: Eikä kaikki ole nytkään pelkkää ravunkäyntiä: riitaisassa kokouxessa jossa kaikki muut naureskeli pönttöpäälle Trumpille, saatiin sovituxi että maan, meren ja ilman lisäxi Naton toiminta-alueena on koko avaruus ja kyberulottuvuus. Battler Brittonille lisää savottaa. ellauri019.html on line 67: Jeremy Corbyn, olet kloorikana! ellauri019.html on line 77: Myy ne merentakaisille paholaisille ellauri019.html on line 112: Jeremy karjakoira puree nautaa nilkkaan. ellauri019.html on line 136: Tämmösiä Panzerfausteja Calle autto purkaa laatikosta Ihantalan verilöylyssä. Se oli ollu Sakuissa just ennen sodan alkua koululaisvaihdossa, ja osas sen vuox tavata sakemannin käyttöohjetta. Mistä päästä panos sisään ja mistä ulos, kuva 1. Joku teknisesti lahjakkaampi kersantti ruhjo sillä sitten ryssän tankkeja. Verisexi tohjoxi. Äijät lensi tankista kuin tikkapelin tikat. Tai tukehtu sen sisään kuin itämeren shprotit purkkiinsa. Mitäs läxivät. No ei niidenkään mielipidettä siinä kysytty. Luoti päähän edestä tai niskalaukaus, siinä rivimiehen optiot. Loppu on historiaa, eli propagandaa. ellauri019.html on line 165: Kazomoita oli ennenkin, oli sirkushuveja, telotuxia ja tappeluita. Apinan on kiva osallistua viereiseltä oxalta naapurien käsirysyyn, hurrata omalle joukkueelle ja napostella pähkinöitä samalla. Sodat on ihan parasta viihdettä, izekin pääsee mukaan osallistumaan jos on onnea. ellauri019.html on line 207: Jeremiadia ellauri019.html on line 209: Riku Rinkula on tunnettu jeremiadeistaan. Tää paasaus repostelee ensimmäistä ja oikeaa ur-jeremiaadia. Perinteisesti jeremiadit on laitettu profeetta Jeremian nimiin. Hän oli Roopen hovimestari karhukoplan Kivisyömmi II:n suorittaman Ankkalinnan valtauksen aikana, kun Ankkalinnan rahasäiliö tuhottiin ja kuningas Joakim von Anka otettiin vangiksi. ellauri019.html on line 213: Jeremia eli Juuso (ital. Battista) on Roope Ankan ahkera ja työteliäs hovimestari. Juuso on myös ehkä Neiti Näpsän ohella näkyvin Roope Ankan palveluskunnasta ja työntekijöistä. Tarkkaa aikaa, milloin Juuso ilmestyi Roopen hovimestariksi, ei tiedetä, mutta hyvin samannäköisiä hovimestareita on nähty suomalaisissa julkaisuissa jo 1970-luvulla. ellauri019.html on line 215: Jeremiaasta on kokonainen kirjakin. Siinä Jeremia esitti useita pienoisnäytelmiä ala Lea Lehtisalo Eiran keittiössä. Ne kuvas sille sattuneita kurjuuxia. Kuten käynti savenvalajan talossa ja se, että hänen hankkimansa vyö turmeltui. Melkoinen takaisku. ellauri019.html on line 217: Jeremiaa kiellettiin menemästä naimisiin, koska lapset jotka sille syntyisivät kuolisivat sairauksiin. Hän särki tyhjän pullon katuun Ankkalinnan pormestarin nähden protestiksi kaupunkia uhkaavasta sekasorrosta. ellauri019.html on line 220: Egyptissä hän kätki kiviä tiilipenkereeseen faraon talon luona ja profetoi, että Kivisyömmi asettaisi valtaistuimensa juuri siihen paikkaan. Hiidenkiviä edullisesti, Jankon Betoni, suoraan toimitusmieheltä. Aika veijari. Jeremia oli myöntyväisyysmiehiä. Peukutti Kivisyömmin sortovaltaa. Sortokauden hälläpyörä. Kiukkuiset perustuslailliset kivittivät hänet kotiin palattua. ellauri019.html on line 222: Kerrotaan Jeremian väsänneen nää valituxet Ankkalinna-Hanhivaara tien alikulkutunnelissa. Ei nähtävästi uskaltanut jättää niitä maistraattiin. Kirja kuuluu vanhempaan kaxoisvirran maan kaupunkivalitusten genreen, johon kuuluvista teoksista Ur-valitus on vanhimpia ja tunnetuimpia. Ei siis jeremian jeremiadi, vaan sumerilaisten. ellauri019.html on line 238: Nää on kaikki samanlaisia. Ärhäkkä telttakansa heristää ja pui nyrkkiä yhtä karwakätisille naapureille, riemuizee kun woittaa ja märisee kun häwiää. Alla walittuja paloja jeremiaadista. Juonen kuljetuxen wuoxi on jäänyt osa pois, osan järjestystä muutettu. ellauri019.html on line 272: Jeremiaalla on jeremiaadiin helppo selitys: Sentähden on HERran wiha heitä hajottanut, ja ei niinku sillen cadzo heidän päällens, ettei he Pappia cunnioittanet eikä wanhoja armahtanet. ellauri019.html on line 276: Jeremian walituswirten loppu. ellauri019.html on line 278: Mikäs se olikaan tää Edom? Ahaa, Jehovan todistajlla on siitä pitkät turinat. (Tääkin on lyhennelmä...) Ei ihme, että Jeremiaalla oli jotain niitä vastaan hampaankolossa. Vaik ei kai se niiden vika ollu et Karhuvaari valtas Ankkalinnan. Mut varmaan ne vihelteli vahingoniloisina raunioissa ja keräs talteen Roopen säiliöstä karanneita mustuneita kultarahoja. Pahanilkisiä vanhempia veljiä, Esukan karvakätisiä poikia. Karhukoplan kumppaneita, Kroisos Pennosia. No saivat lopulta ansionsa mukaan. Jeremias veikkasi oikeata hevosta, kun kannusti kotijoukkuetta. Jos toisin oisi käynyt, nyt sit kai luettaisiin jotain kadonneita edomilaisia suosivia ennusteita. ellauri019.html on line 294: Maantieteellinen kuvaus. Edomin n. 160 km pitkä alue ulottui Moabin vastaisella pohjoisrajalla olleesta Seredin purolaaksosta etelässä Akabanlahden rannalla sijainneeseen Elatiin (Elotiin) saakka (5Mo 2:1–8, 13, 14; 1Ku 9:26). Idässä edomilaisten maa-alue levittäytyi ilmeisesti Arabian aavikon reunamille, kun taas lännessä se ylsi Araban toiselle puolelle Sinin erämaahan ja käsitti Negevin ylänköalueen, joka ulottui Suolameren lounaiskolkasta Kades-Barneaan asti. Edomin länsiosasta tuli näin ollen Juudan alueen kaakkoisraja. (Jos 15:1; vrt. 4Mo 34:3.) ellauri019.html on line 296: Edomin alueen keskeisin osa sijaitsi kuitenkin ilmeisesti Araban itäpuolella, sillä siellä korkea vuorijono, jonka jotkin huiput yltävät 1700 m:n korkeuteen, saa jonkin verran sadetta. Tämä johtuu siitä, että Araban länsipuolella oleva maa-alue, Negev, on huomattavasti alavampi, ja siksi Välimereltä tulevien myrskypilvien riekaleet pääsevät kulkemaan sen ylitse korkeammille Edomin vuorille, missä ne luovuttavat niihin jäänyttä kosteutta. Arkeologiset tutkimukset osoittavatkin asumusten ja linnoitusten ketjun kulkeneen muinoin pitkin kapeaa viljelymaakaistaletta pitkän ylätasangon korkeimmalla kohdalla, mutta ne häviävät mentäessä etelään kohti Akabanlahtea. Nykyisessä Tafilassa, joka sijaitsee n. 30 km Kuolleestamerestä (Suolamerestä) etelään, on suuria oliivilehtoja, jotka tosin saavat vetensä pääosin kahdeksasta erinomaisesta lähteestä; alueen vuotuinen sademäärä on vain n. 280 mm. ellauri019.html on line 298: Hedelmällistä maata oli niukalti, mutta tässä jylhässä vuoristossa oli arvokkaita kupari- ja rautaesiintymiä; nykyisen Feinanin ympäristössä, n. 48 km Kuolleestamerestä etelään, oli kaivoksia ja sulattoja. Todisteet osoittavat, että siellä oli muinoin myös suurehkoja mäntymetsiä. Todennäköisesti Edomin vaurautta kasvattivat suuresti tullit, joita perittiin näillä teillä kulkeneilta kameli- ja aasikaravaaneilta. Aavikolta Edomiin saapuneet uupuneet matkaajat ovat lisäksi saattaneet maksaa ruoasta ja majapaikasta. Jeremia sanoo hyvästä syystä, että edomilaiset asuvat luottavaisesti ”kallion loukoissa”, ’pitävät hallussaan kukkulan korkeuden’ ja ovat kuin kotka pesässään (Jer 49:7, 16). ellauri019.html on line 304: Job oli kotoisin Uzin maasta Se ei ole sama kuin Land of Oz; nimi Uz annettiin alkuaan eräälle aramealaiselle heimolle, ja sitä käytettiin jälleen aramealaisen Nahorin sukuhaarassa (Job 1:1; vrt. 1Mo 10:23; 22:20, 21). Jeremiadin 4:21:ssä Edomin sanotaan kyllä ’asuvan Uzin maassa’, mutta tässä raamatunjakeessa, joka on kirjoitettu satoja vuosia sen jälkeen kun Job luultavasti eli, Uzia ei samasteta Edomiin, etenkin kun Jeremian 25:20, 21:ssä ”Uzin maan kuninkaat” erotetaan Edomista. Jae viittaa kenties pikemminkin Edomin alueen laajenemiseen. (Ks. US nro 4.) ellauri019.html on line 308: Toisaalta vaikuttaa vahvasti siltä, että yksi Jobin kolmesta ”toverista”, jotka kävivät arvostelemassa häntä hänen sairautensa aikana, oli edomilainen, nimittäin temanilainen Elifas (Job 2:11; vrt. 1Mo 36:11, 34). Jeremian 49:7:ssä Temanin esitetään olevan edomilaisen viisauden keskus; ehkäpä edomilaiset olivat viisaan maineessa, koska he olivat säännöllisesti kosketuksissa ja yhteydessä itämailta tulleisiin matkalaisiin. ellauri019.html on line 310: Egyptistä lähdöstä Juudan historian loppuvaiheisiin. Faraon joukkojen tuho ja Israelin ihmeellinen vapautus Punaisellamerellä vaikuttivat Edomiin samoin kuin koko Kanaaniin ja sen ympäristöseutuun (2Mo 15:14, 15). Siinain niemimaan erämaa-alueella Israel joutui ensi kerran kohtaamaan aseellista vastarintaa laajalle levittäytyneen edomilaisheimon, amalekilaisten, taholta; kautta aikojen he aiheuttivat Israelille vaikeuksia (2Mo 17:8–16; vrt. 1Mo 36:12, 16; ks. AMALEK, AMALEKILAISET). Erämaavaelluksen loppupuolella evättiin Mooseksen esittämä kunnioittava pyyntö saada kulkea Edomin läpi Kuninkaan valtatietä, ja nimeltä mainitsematon edomilaiskuningas järjesti voimakkaan joukon estämään israelilaisten maahantunkeutumisen (4Mo 20:14–21). Sen jälkeen kun Aaron oli kuollut Horinvuorella lähellä Edomin rajaa (4Mo 20:22–29), Israel kiersi Edomin ydinalueen, leiriytyi Seredin purolaakson liepeille ja taivalsi sitten kohti pohjoista Moabin itärajan ohi (4Mo 21:4, 10–13; Tu 11:18; vrt. 5Mo 2:26–29). ellauri019.html on line 318: Salomo, jolla oli edomilaisia vaimoja (1Ku 11:1), käytti hyväkseen israelilaisten valvonnassa olevia Punaisenmeren edomilaisia rannikkokaupunkeja, Elotia (Elatia) ja Esjon-Geberiä, edistääkseen merenkulkuaan (1Ku 9:26; 2Ai 8:17, 18). Edomin harvalukuinen miesväki ei pystynyt nostamaan harteiltaan Israelin iestä, vaikka muuan Hadad-niminen pakolainen, jonka suonissa virtasi kuninkaallista verta, johtikin jonkinlaista vastarintaliikettä (1Ku 11:14–22). ellauri019.html on line 324: Syyria hyökkäsi Juudaa vastaan Ahasin hallituskaudella (761–746 eaa.) ja palautti Elatin, Punaisenmeren satamakaupungin, Edomin haltuun (2Ku 16:5, 6). Edomilaiset, jotka olivat ilmeisesti vapautuneet Juudan vallasta, tekivät muiden kansakuntien, mm. assyrialaisten, kanssa yllätyshyökkäyksiä Juudaan (2Ai 28:16–20; vrt. Ps 83:4–8). ellauri019.html on line 326: Edomilaisten itsensä kirjoittamia asiakirjoja ei ole löydetty. Muiden kansakuntien maallinen historia kuitenkin mainitsee heidät. Eräässä egyptiläisessä papyruksessa, jonka otaksutaan olevan peräisin toiselta vuosituhannelta eaa., kerrotaan edomilaisten beduiiniheimojen tulleen Niilin suistoon etsimään laidunmaata karjalleen. Faraot Merenptah ja Ramses III väittivät hallinneensa Edomia, samoin kuin Assyrian monarkki Adadnirari III. Jolloinkin tämän viimeksi mainitun kuninkaan jälkeen Tiglat-Pileser III (Ahasin aikalainen) kehuskelee saaneensa pakkoveroa ”Edomin Kaušmalakulta”, kun taas Sanheribin seuraaja Assarhaddon mainitsee ”Qaušgabrin” edomilaisten vasallikuninkaiden luettelossa (Ancient Near Eastern Texts, toim. J. Pritchard, 1974, s. 282, 291). ellauri019.html on line 328: Edom profetioissa. Jo kuningas Ussian hallituskaudella profeetat Joel ja Aamos julistivat, että Jehova tulee varmasti tuomitsemaan Edomin, koska armottomalla miekan käytöllään se ilmaisi talttumatonta vimmaansa Israelia kohtaan (Am 1:6, 11, 12). Sen vuoksi että Edom vastusti ilkeämielisesti Jehovan liittokansaa, se oli menettänyt omistusoikeutensa maahan, jonka Jumala oli sille antanut (Jl 3:19; Am 9:11, 12). Edomilaisten tuho sinetöitiin babylonialaisten valloittaessa Juudan ja Jerusalemin 607 eaa. Edomilaisten viha ilmeni selvästi, kun he yllyttivät Jerusalemin autioittajia (Ps 137:7), iloitsivat Juudan murhenäytelmästä ja jopa luovuttivat vihamielisyydessään ja kostonhalussaan pakoon päässeitä Juudan asukkaita babylonialaisille teurastettaviksi. He ryöstivät maata muiden naapurikansojen kanssa, suunnittelivat ottavansa Juudan ja Israelin hylätyn maan haltuunsa ja puhuivat kerskaillen Jehovaa vastaan. Tästä syystä Jehova käski profeettojensa Jeremian, Hesekielin ja Obadjan vakuuttaa Edomille, että sen ilo jäisi lyhytaikaiseksi ja se saisi osakseen samanlaista kohtelua kuin Juuda. (Va 4:21, 22; Hes 25:12–14; 35:1–15; 36:3–5; Ob 1–16.) Kuten profeetta Jesaja oli aiemmin ennustanut, miekkaa käyttävät edomilaiset joutuisivat Jehovan oman oikeuden ja tuomion miekan alle: kaikista ryhmistä, suurista ja pienistä, tulisi tuhon omaksi vihittyjen teurasuhrieläinten kaltaisia (Jes 34:5–8). ellauri019.html on line 330: Edomista oli tuleva kuin Sodoma ja Gomorra, asumaton kaikiksi ajoiksi (Jer 49:7–22; vrt. Jes 34:9–15). Koska Edom ansaitsi Jehovan vihan, sitä nimitettäisiin ”jumalattomuuden alueeksi” ja ”kansaksi, jonka Jehova on asettanut tuomiojulistuksen alaisuuteen ajan hämärään asti” (Mal 1:1–5). Edom edustaa siis Jesajan 63:1–6:ssa ilmeisestikin Jumalan liittokansan taipumattomia vihollisia. Noissa jakeissa kuvaillaan verentahraamissa vaatteissa olevan jumalallisen Soturin, joka on polkenut Jumalan koston viinikuurnan, tulevan sopivasti Edomista (merk. ’punainen’) ja Edomin huomattavimmasta kaupungista Bosrasta (mahd. sanaleikki, sillä heprean sana ba·tsirʹ merkitsee ’viininkorjuuta’). (Vrt. Il 14:14–20; 19:11–16.) ellauri019.html on line 332: Myöhempi historia ja katoaminen. Jehovan profeetan Jeremian välityksellä Edomin kuningasta varoitettiin siitä, että Babylonin kuningas Nebukadnessar panisi ikeen hänen niskaansa (Jer 27:1–7). Sitä, mitä edomilaiset todellisuudessa tekivät tässä tilanteessa, ei kerrota. Jerusalemin tuhouduttua 607 eaa. jotkut maanpakoon joutuneet juutalaiset saivat kuitenkin tilapäisen turvapaikan Edomista. Kun babylonialaisarmeijat sitten olivat lähteneet, nämä pakolaiset palasivat omaan maahansa ja pakenivat lopulta Egyptiin. (Jer 40:11, 12; 43:5–7.) Pian koitti aika, jolloin Edomin oli siemaistava syvään Jehovan vihastuksen maljasta (Jer 25:15–17, 21). Tämä tapahtui suunnilleen 500-luvun eaa. puolivälissä Babylonian kuninkaan Nabunaidin hallitessa. Babylonian historian ja kirjallisuuden tutkijan C. J. Gaddin mukaan Nabunaidin joukoissa, jotka voittivat Edomin ja Teman, oli mukana juutalaissotilaita. Kommentoidessaan tätä John Lindsay kirjoitti: ”Täten profeetan sanat täyttyivät ainakin osittain, kun hän kirjoitti Jahvesta sanoen: ’Minä langetan kostoni Edomille kansani Israelin kädellä.’ (Hes. 25:14.) Osittain ovat täyttyneet myös Obadjan sanat, joiden mukaan Edomin ’liittolaiset’, ’luotetut ystävät’ ’pettäisivät’ sen, ’veisivät siitä voiton’ ja ’panisivat paulan sen eteen’. Tässä saatamme nähdä viittauksen babylonialaisiin, jotka Nebukadressarin päivinä olivat halukkaita antamaan sen saada osansa Juudan tappiosta, mutta Nabunaidin alaisuudessa tukahduttivat kaikiksi ajoiksi Edomin kaupalliset pyrkimykset. (Vrt. Ob. 1 ja 7.)” (Palestine Exploration Quarterly, Lontoo 1976, s. 39.) ellauri019.html on line 340: Ur-jeremiadi ellauri019.html on line 342: Tää on suomennos sumerien ur-jeremiaadista, joka löytyi isosta kivestä Urin kaupungin romukasasta. Ziljoonalla nuolenpäällä kiveen hakattuna. Tyyli on kuin virallista EU-säädöstä. Sumerien hienoin keksintö oli byrokratia. Whereas, whereas. ellauri019.html on line 354: hävittääkseen Sumerin esivallan, muuttaakseen sovitut suunnitelmat, viedäkseen Urimin kuninkailta valtuudet, nöyryyttääkseen kruununprinssiä Eciknujalin linnassa, hajottaakseen Nannan kansan, joita on kuin lampaita; muuttaakseeen Urimin ruokatarjoilun, tosi hienon tarjoustemppelin; ettei sen kansa enää asuisi omakotitaloissaan, vaan ne ajettaisiin asumaan ikävissä mestoissa; että Cimacki ja Elam, siis viholliset, asuisivat niiden osakkeissa; että sen paimen palatsissaan joutuisi vihollisen käsiin, että Ibbi-Sin vietäisiin Elamin maahan käsiraudoissa, koskaan enäää palaamatta pesästä lentäneen pääskyn lailla kaupunkiinsa Zabun vuorelta meren ääreltä Ancanin rajoille ellauri019.html on line 377: Niiden jeremiaadi on asiallisesti aika sama kuin juutalaisilla, mut siitä puuttuu seemiläinen elämöinti, ählämöinti, itsetärkeys ja kostonhimo. Niiden jumalat nyt vaan päättää menetellä näin. Ei savesta leivotuilla savikukoilla ole siinä mitään jakoa. Ei se ole niiden syy, muttei niiden asiakaan valittaa. Se nyt vaan kävi näin, sori siitä, tai ei oikeastaan sorikaan. Gods don't apologize for the inconvenience. Korkein oikeus on evännyt valitusoikeuden, huumepoliisin linnareissu pysyy. ellauri019.html on line 394: Kukaan ei ole inherentisti toista parempi, oikeammassa toista enemmän tai vähemmän. Me ollaan vaan omenia tai appelsiineja, saa ize valita. Valinnasta ei seuraa mitään erikoista. Leikki jatkuu. Melkoisen kovaa leikkiä, kuten Eino sanoi. ellauri019.html on line 470: Kaldealaiset asettu Urin tienoille joskus 850 eKr, mutta ei niistä tullut Babylonin kunkkuja ennenkuin vähäx aikaa 700-luvulla, eli paljon myöhemmin kuin Ibrahim, jonka piti olla siellä joskus 1500 tienoilla. Ks Genesis 11:28, 11:31, ja 15:7. Juhlakirja (Riemuvuosien kirja siis) sanoo että Ur perustettiin noin vuonna 1700 maailman luomisen jälkeen. Perustaja oli Ur, Kesedin poika, Arphaxadin porukoita ellei juhlakirja erehdy. ellauri019.html on line 498: Paljon ne on saavuttaneet, paljon ottaneet myös turpiin. Tärkeiljöinä eivät tajunneet talmudin ja tooran kaupallista potentiaalia. Paitsi Pave, sehän on ex-jutku. Se ymmärsi, että pakkauxeen kanzii panna texti "uusi, parannettu formula", ja antaa ilmaisia näytteitä, kaupata tietosanakirjaa ovelta ovelle kuin Dortmunder, esitellä ihmeitä kuin imureita. Asiakaskunta innostui, liikevaihto kasvoi kohisten. Muut fariseuxet kateudesta vihreinä seuras vierestä. ellauri019.html on line 523: Koko tarina Joosepista ja Egyptin orjuudesta taitaa olla puppua. Mitään puolen miljoonan jutkun retkeä Egyptistä luvattuun maahan tuskin tehtiin, meren pohjaa pitkin vielä, LOL. Jos jotain matkustusta oli, niin pikku porukoiden retkeilyä Egyptin ja Kanaanin välimailla joskus 1500-1200 eKr. ellauri019.html on line 533: Ja Hetherit ja Phereserit ja Caphthorim. ellauri019.html on line 551: Raamattu on potpurri EU-säädöksiä, Ur-jeremiadeja ja J-armoilua. Lakia, historiaa ja propagandaa. Propaganda tulee paavin kirjelmästä De propaganda fide, joka puhuu uskon levityxestä. ellauri019.html on line 583: Me keskustelimme unesta ja kerroimme muillekin ihmisille toivoen että kyseessä on vain kauhea uni eikä muuta. Toivomme vieläkin samaa. Unessa nainen oli kuin korkealla USAn mantereen yläpuolella samalla tavalla kuin näkee TV:ssä sääkarttoja. Sitten näkyi elämää suurempi Barack Obaman ylös taivaisiin katsova kasvokuva kansakunnan yläpuolella. Obama voitti vaalit, ja välittömästi sen jälkeen lähestyi paksu, pimeä ja ruma pilvi joltain suunnalta. Koko maa oli tämän vaarallisen sumun peittämä. Sitten nainen näki suuren kalenterin sivun, joka oli auki joulukuun 2008 kohdalta. Kuukauden noin kahden ensimmäisen viikon numerot näkyivät täysin selvinä ja mustina. Mutta kuukauden loppuosan numerot näyttivät heikoilta ja poispyyhkiytyneiltä kuin tietokoneen näytöltä, mikä ei ole vielä täysin latautunut. ellauri019.html on line 659: Mitä muuta Joulupukissa ja Jeesuksen tulemuksessa voisi olla antiyhteistä? Joulupukki punaisissa vaatteissaan, oikeat kasvot piilossa lumivalkoisen villaisen parran takana. Pukki lentää porolla pulkkaa vetäen, joka keskitalven yötaivaalla pilvissä liihottaen jakaa kaupallisia materiaalisia lahjojaan lapsilleen, aikajatkumoa taivuttaen ja aikalakia rikkoen suhteessa jakelutehtävän työmäärään. Lopulta pukki kohtaa omansa savupiipussa hiilien keskellä kuumassa takassa. Amerikassa pukki laittaa lahjat vielä takan viereen asetettuun sukkaan, joka on arvottomin paikka alkuperäisjuutalaisessa kulttuurissa. Siinä on koko joulupukin länsimaalainen valhesanoma. Totta silti toinen puoli, juuri näin yllättäen Jeesus tulee. Muttei noloon sukkaan, tumppuun mieluummin. Tai Magnaleenaan, jos se antas. Joulupukin nimestä santa saa myös sanat antas ja tasan. Nasta juttu. Stanan ansat väijyy joka paikassa, myös Astan siinä yhdessä. ellauri019.html on line 665: Kosovon albaanimamun Pajtim Statovcin Bolla romaanin mottona oli hyvin Paulo Coelhomainen pikku kertomus, jossa paholainen lupaa jehovalle toimittaa kiärmeksen pois kuleximasta paratiisista, jos saa palkkioksi siltä sen pojan. Jumala suostuu kauppaan vaikka pitkin hampain. Aika kerettiläinen versio ilosanomasta, manikealainen muunnelma. Mut albaanithan onkin mumslimeita, vääraleukoja. ellauri019.html on line 689: INOM KORT. Kirjoitus on seinällä. Siitä tehty elokuva pyörii elokuvateattereissa. Huomasin tuon tänään paikkakuntani elokuvateatterin ilmoitus-ikkunalla. Se on profetia. ellauri019.html on line 748: Hyvä suunnitelma. Pekka Haavisto kokeneena perämiehenä luotaisi reitin omin vehkein takamatkalla, suunnistaisi Perämeren ruskeissa pilssivesissä, avais tarpeen tullen railoa perämelalla. Pekalla on vankka taustakoulutus sellaiseen, se on ylioppilas, Komposti-lehden entinen päätoimittaja ja Koijärvi-liikkeen veteraani, tottunut puunhalaaja. Etenkin hyväilee parruja. ellauri019.html on line 1074: Sinä tiedäthän veikko mun vierelläin, ellauri020.html on line 73: Seija verenpaine ellauri020.html on line 74: Helena verenpaine ellauri020.html on line 165: Viereisissä pöydissä istuis tunnettua ja arvostettua väkeä, kuten imaami ja sen rouva, jotka moikkais sua niin et kaikki huomaa. Juurikin näin. Kaverit ois kaikki laihoja tai ainaskin hoikkia kuin nuoret somalit, vaikka syövät herkkuja. (Ei kalliista ruuasta liho niinkuin halvasta. Rasvamaxa on köyhillä pizzan syöjillä.) Kuteet ois merkkivaatteita (H&M) ja meikit vimpan päälle (Lumene). ellauri020.html on line 176: Kaikki tuntuu nyt järkyttävän vanhanaikaiselta. Ysäri on kokonaisen sukupolven takana. Elektroniikkaa talon täydeltä, isoa ja kömpelöä, analoginapeilla: mikroaaltouuni, stereot ja faksi. Muovintuoxuista rullaantuvaa lämpöpaperia, FedExin kirjekuoria, joita revitään kiireesti auki ja luetaan. Lifesize barbeja ja kenejä. Gulfin sota. Kamomillateepusseja. Laivan kokoisia Mercedes Benzejä. Irkuillakin on pikkumersu nyt. ellauri020.html on line 200: ere.jpg" width="70%" /> ellauri020.html on line 247: Katrinka laughed, and like every other man, Franta [yx sybikaalisesti urhea rallikuski, Kimi Räikkösen näköinen pikkumies lippis väärinpäin] found the sound of it completely captivating. The looks of her big boobs perfectly erectile too, most likely. Didnt even register that she was 8 months pregnant. What a fairy tale. ellauri020.html on line 253: Liikuttavat jäähyväiset Ewa Braunille traagisten hautajaisten jälkeen ruminta neuvostoarkkitehtuuria edustavalla asemalla: tall slender girl in flowered skirt and white blouse, and statuesque woman in smart navy traveling suit. Himputti näitä Iivanan rakennus- ja sisustustyylipläjäyxiä ja catwalkkeja. Asujen suunnittelijaa ei sentään mainita, kun ei olla vielä rikkaita. Kun Kengu heitti vauvanvaatteet Ruun perästä roskakuiluun, osassa oli vielä hintalaput kiinni. Vuonna 1968? Varmaan ostettu Kaufhofista. Niinkuin Liisa-täti. ellauri020.html on line 298: Viimeinen niitti on ettei Iinexellä ole hiihtohaalarin alla juuri mitään! Ei edes pikkuhousuja, jos Walt Disneyn piirtäjät ei erehdy. ellauri020.html on line 301: Ivana, a Czeck immigrant, met Donald Trump in 1976 while attending a fashion show in New York, according to the New York Post. By the next year, the couple had married, and in short order had had three kids and became steady figures in the New York socialite scene. Trump had been at the bar in Maxwell’s Plum. Maxwell’s Plum is gone now, but the very name evokes the era of frantic singles underneath the Art Nouveau ceiling. It was the place where flight attendants hoped to find bankers, and models looked for dates. Donald met his model, Ivana Zelnickova, visiting from Montreal. She liked to tell the story of how she had gone skiing with Donald, pretending to be a learner like him, and then humiliated him by whizzing past him down the slopes. ellauri020.html on line 321: Aku ehättää Iinexen ovelle fölissä kukkapuska ja kuohari. Iines päästää sen heti peremmälle ahtaisiin sisätiloihin. Iines on kuin asuntonsa sisustus, yxinkertainen ja kuzuva. Alusta ahdas, syvältä kuin Inarinjärvi. Akun päähöyhenet ovatkin nyt tummat. Continuity girlille on tullut lipsahdus. Ei ihme, puolentuhatta sivua saippuaa ja liukasta keliä. Quandoque dormitat ipse Homerus. Homeerinen torkahdus. ellauri020.html on line 342: “In fifty years Donald and I will be considered old money like the Vanderbilts,” she once told the writer Dominick Dunne. Aku on muka kaikessa ykkönen. Oikea the Don on kärkeä vaan kerskailussa. Akkari lähettää Iinexelle 72 ruusua, "tietenkin" Mynhhenin kalleimmasta kukkakaupasta. Mix se on näille rahantunteville niin "tietenkin", et ne syö ja ostaa izelleen aina kalleinta? Se on se sama killer instinct joka ajaa ne ryöstämään vastustajat, asiakkaat ja alaiset putipuhtaixi. Iivana koittaa selittää ettei 72 kukkaa näytä extravagantilta, mut kun seuraavat 72 tulee, ne on "another extravagant arrangement". Pääpointti on just tää tuhlailu, Aku mezo näyttää koppelolle et sillon kapassiteettiä, niinkuin riikinkukolla. Vittu apinat on eläimellisiä. Mut mixei olis, nehän ON eläimiä. ellauri020.html on line 350: Bulgarin kultainen rannerengas ellauri020.html on line 364: Palm Beach had been Ivana Trump’s idea. Long ago, Donald had screamed at her, “I want nothing social that you aspire to. If that is what makes you happy, get another husband!” But she had no intention of doing that, for Ivana, like Donald, was living out a fantasy. She had seen that in the Trump life everything and everybody appeared to come with a price, or a marker for future use. Ivana had learned to look through Donald with glazed eyes when he said to close friends, as he had in the early years of their marriage, “I would never buy Ivana any decent jewels or pictures. Why give her negotiable assets?” She had gotten out of Eastern Europe by being tough and highly disciplined, and she had compounded her skills through her husband, the master manipulator. She had learned the lingua franca in a world where everyone seemed to be using everyone else in a relentless drive for power. How was she to know that there was another way to live? Besides, she often told her friends, however cruel Donald could be, she was very much in love with him. ellauri020.html on line 378: Olikohan se samanlainen kakku kuin elokuvassa piukat paikat? Olisipa siitäkin hypännyt gangsteri ja suolannut konepislarilla konnan kavereineen verisexi läjäxi. ellauri020.html on line 387: Celebs have an interesting li-ife. Vanha raha on valonarkaa, uusi raha pitää ilmaisesta mainosajasta. Sama mitä sanotaan kuha mainitaan. Aku ei halvexi ketään jolla on paljon massia. Jäähän siitä yli aika monta miljardia köyhää halvexittavaa. Se on menestyxen mitta loppupeleissä. Net worth is what counts. President Trump lies his to be 3.1G$. ellauri020.html on line 391: Trump spoke in a hypnotic, unending torrent of words. Often he appeared to free-associate. He referred to himself in the third person: “Trump says. . . Trump believes.” His phrases skibbled around and doubled back on themselves like fireworks in a summer sky. He reminded me of a carnival barker trying to fill his tent. “I’m more popular now than I was two months ago. There are two publics as far as I’m concerned. The real public and then there’s the New York society horseshit. The real public has always liked Donald Trump. The real public feels that Donald Trump is going through Trump-bashing. When I go out now, forget about it. I’m mobbed. It’s bedlam,” Trump told me. Donald is a believer in the big-lie theory,” his lawyer had told me. “If you say something again and again, people will believe you.” “One of my lawyers said that?” Trump said when I asked him about it. “I think if one of my lawyers said that, I’d like to know who it is, because I’d fire his ass. I’d like to find out who the scumbag is!” ellauri020.html on line 395: Donald Trump has always viewed his father as a role model. In The Art of the Deal, he wrote, “Fred Trump was born in New Jersey in 1905. His father, who came here from Sweden . . . owned a moderately successful restaurant.” In fact, the Trump family was German and desperately poor. “At one point my mother took in stitching to keep us going,” Trump’s father told me. “For a time, my father owned a restaurant in the Klondike, but he died when I was young.” Donald’s cousin John Walter once wrote out an elaborate family tree. “We shared the same grandfather,” Walter told me, “and he was German. So what?” ellauri020.html on line 414: "Nice place", sanoo Ted Turner tupareissa leveellä etelämurteella. Tuskinpa on enää tervetullut Aku Ankan bileisiin, se on CNN:n perustaja, fake newsien Pelle Peloton. Mut Akukin oli demokraatti ennenkuin se sai kokoon kolmannen biljardinsa. Tedillä on vaan kax, eihän se ole vakavasti otettava rahaläjä vielä. Naurettavan demokraattinen. "Indeed", vastaa Sanelma kaximielisesti. (Huumoria! Bravo Iivana!) Toinen kaamee vieras on Ron Perelman, 49. rikkain jenkki, viekas jutkuketku, jolla on paalua ostaa Aku ja rahaa jää vielä kolmeen veljenpoikaankin. Se viherkiristi izelleen Gilletten partaveizifirman. (Kai sentään eri Gillette kuin Katrinkan uusin heila Jean-Jacques, vai mikä janne se nyt oli. Joku viftailija kumminkin.) ellauri020.html on line 418: Tuomas tulee käymään Kekkoslovakiasta ja päivittelee Katri-Helenan luxusta. Olet lasketellut ylellisyyden syliin, se tiivistää. Niin voi sanoa. Niillä on jopa oma lentokone, jossa on monta huonetta. Ja Aku lentää koko ajan rahan perässä. Mammona on sille tärkeämpää kuin Katrin mammaariot. Sillä ei ole yhtä hyviä kavereita kuin Tuomas, joka ei välitä rahasta, koska sen ja sen kaverien pitää koko ajan kilpailla. Ihan kuin Rikun, jonka pitää aina saada käpälänsä toisen kaulalle. Koiraihmisiä. ellauri020.html on line 426: Ex-köyhän Santran budjetti on sata tonnia (se sai vikitellyxi Neilin uusiin naimisiin). Sillä pitäs irrota noin kuusi mekkoa. Pienet pojat Intiassa riemuizee, kun rantatuuli kääntyy puhaltamaan mereltä päin, se ajaa rantaan tavallista enemmän lietteistä muovikrääsää, jota keräämällä ryötän seassa uppeluxissa ne saa tänään ruokaa, ehkä limssankin, jos parin ruven budjetti vaan kestää sen. Oma vika jos ovat köyhiä, mustat pojat ei ymmärrä kovan työnteon arvoa. Tyttökaveruxet muotinäytöxessä on jo ihan hikisiä. Ne tietää rahan arvon, ja mitä on kova työ. ellauri020.html on line 437: Robert Edward Turner III (born November 19, 1938) is an American entrepreneur, television producer, media proprietor, and philanthropist. As a businessman, he is known as founder of the Cable News Network (CNN), the first 24-hour cable news channel. In addition, he founded WTBS, which pioneered the superstation concept in cable television, which later became TBS (to be sold). ellauri020.html on line 468: We were walking through the rubble of the Commodore Hotel, which would soon reopen as the Grand Hyatt. Ivana had been given the responsibility of supervising all the decoration; she was hard at it, despite the fact that she was wearing a white wool Thierry Mugler jumpsuit and pale Dior shoes as she picked her way through the sawdust. “I told you never to leave a broom like this in a room!” she screamed at one worker. Screaming at her employees had become part of her hallmark, perhaps her way of feeling power. Later, in Atlantic City, she would become known for her obsession with cleanliness. Determined to bring glamour to Trump Castle, she became famous for her attention to appearances, once moving a pregnant waitress, desperate for big tips, off the casino floor. The woman was placed in a distant lounge and given a clown’s suit to disguise her condition. ellauri020.html on line 479: Oiskohan tää ilta nyt apinamaisen naisen maisen onnen huipennus: Iinexen gaala on jymymenestys, se kerää pikku katupojille puolitoista miljoonaa. (Hyttysenpaska meressä, jenkeissä on miljoonia kodittomia. Maxaisivat rikkaat veroja eikä vitun gaalailtoja.) Eikä siinä kaikki, Akukin on hirmu tyytyväinen ja komeasti pukeutunut Armanilta lainaamaansa tuxedoon, ja kun ne tanssahtelee kahdestaan, kaikki muut kazoo ja ajattelee, niinkuin ne izekin: Aku on illan komein mies, nuori, rikas komea, käsittämättömän menestyvä, mikä tarkoittaa että se tekee ainoastaan rahakkaita bisnesdiilejä. Sillä on Midaan kosketus, ja sitä lyytä Kulta-Katriina on yhtä kultainen, siitä tykkää jopa toiset naisetkin. Se on kaunein nainen täällä, ja Aku on komein mies, ja älykkäin. Mitäs sitä voi enää lisää toivoa. Paitsi vielä lisää rahaa tietysti, ja lapsia, joita ei vaan ala kuulua. Ehkä vika onkin Akussa, se saattaa olla tuhkamuna. Tai se on muuttanut Iinexen munasarjat kullaxi. ellauri020.html on line 513: 5 käymälää, joista näköala merelle ellauri020.html on line 522: Tyttökavereilla on huolia. Margon Tedin kevään housut paloi, Natalie heiluu Khalidin neljäntenä vaimona, Daisy on blondannut harmaat hapsensa ja puumailee nuoren Björn Borgin kaa, Veneseppo Lusijan mies roikkuu liivijengissä. Akusta on tullut Roope, joka sukeltelee rahalaarissa kuin hylje ja heittelee dollareita sateena päällensä. Ei enää edes koita tehdä Iinexen yllä sadetta. ellauri020.html on line 530: Kääntäen, Katrinkaa ei yhtään lohduta et on miljardeja sitä köyhempiä, tai et se on maailman äveriäin tshekki. Ne oli karsintaeriä, ei se enää vertaa izeänsä niihin, van tyttökavereihinsa. Mix pitää aina verrata ja kilvoitella, on se vittua. Darwin on säätänyt sen niin. Ei siitä pakoon pötkitä, juoksurata on reunustettu panssariaidalla. Voi vain juosta mukana tai jättää suikaleita nahastaan, kuin Kit Willer hopi-intiaanin humman perään sidottuna. Hemmetti. ellauri020.html on line 561: Vaan ei "Lillan" ole liioin mikään box of chocolates, vaan en förbannad käring if ever there was one. On sillä duunia: 2 hotellia Nykissä, sen oma kotibordelli, kesämökki Ranskassa, uhkapelitalo tulossa Lontooseen, näkymättömien lasten kerho, 5 muuta charityä, kansallisoopperan ja baletin johtokunta, Reaganin kabinetti, paavin kuuria, Kekkoslovakian duuma, Akun TV-ohjelma ja Iines Ankka -lehti. ellauri020.html on line 580: Rankka elämä jatkuu Akun poissaollessa. 10-tuntisia työpäiviä, ravintoloita, 20 hengen päivälllisiä, landeviikonloppu, flirttailua sliipattujen liikemiesten kanssa, jotka ei yllä hilloviivalle, kun Iines pitää ne käsivarren mitan päässä. Oopperagaalaa varten Kata pukeutuu geishaxi, lentää Tokioon ja tekee bilateraalisen sopimuxen keisari Hirohiton kaa japanilaisen teltan erektiosta oopperan pihalle. Sieltä saa susheja, kaburakia, tähtiesintyjinä Mokomaki Kusimuki ja Jokohama Kumahuta, Nintendo-pelejä, pääosassa Super Mario, ja tombolassa palkintona Toyota Corolla (tietysti lemmikille kakkosautoxi). ellauri020.html on line 659: Tuppukylän tutuille se kertoo vahvasti lyhennetyn version elämäkerrastaan. Hyvä niin, tää 600-sivuinen tuppaa paikoin haukotuttamaan. Mirek on vanha ukonkäppyrä, huomaa Iines tyytyväisenä. Kotona Nykissä on vastassa Daisy. AIDS-exä heitti hiljan nurkkaan lusikan. Pahaa suunsittoa Akun kaa eropapereista. Sit soitto Karl Zeissiltä: Mengele ampui valitettavasti lisäreiän päähänsä ja silppuroi sitä ennen kortiston. Sori siitä. Nyt menee huonosti. On oikeenkin paha fiiwis. ellauri020.html on line 683: Seuraavana aamuna on uusi kukkapuska, ja mennään teeatteriin, dum dilidi dei. Illalla Markku ei päästä enää Katjushaa autosta, vaan sanoo: tuu meille, ei teille eikä pyöräkellariin. Tuu meille, elämä on lyhyt, varsinkin mulla on aika vähän tehollista aikaa jälellä. Tuu nyt. Katrinka tulee, nyt ja monta kertaa myöhemmin. Markku on sen Wolmari. Jalo rotinkainen kuten se, eikä tyhmä siniverinen. Säätyjen osat on vaihtuneet. Raha ratkaisee. Niin se ratkaisi ennenkin, mutta nykyisin strebereillä on sitä enemmän. Maakorko ei pysy osakekasvun perässä. ellauri020.html on line 695: Sit vielä loppuvizi jossain raflassa. Siinä on mukana homopropelli ja Daisy, joka tuoxuu houkuttavasti myrkyltä, ja muita tuttuja, tyttökavereista jäljellä olevat, ei tietystikään Nasua. Tuomaalla on uusi hani alla, vauva tulossa, rahamurheetkin on mennyttä. Suski hoitaa golffarinsa bisnestä. Luota tshekkeihin. Sigmund Riemastus oli tshekkijutku, toinen oli Ransu Naakka. ellauri020.html on line 706: Ivana Trump is a former model and ex-wife of Donald Trump. She and Trump were part of New York City´s social elite during the 1980s. The two split in 1990 and Ivana won a $20 million divorce settlement. She later published The Best Is Yet to Come: Coping With Divorce and Enjoying Life Again. In it, she advised divorcees to "take his wallet to the cleaners." ellauri020.html on line 712: Enough people went looking for similarities between the real Trump marriage and the fictional Graham marriage that it became a legal scuffle within the larger war that was the ugly Trump divorce, with Donald’s lawyers fighting to preserve a gag order keeping Ivana from talking about their marriage. For her part, Ivana insisted she wasn’t writing about her ex. She told the Los Angeles Times: “There is no way he can prove that he’s Adam because he’s not Adam and I make sure that he’s not Adam,” adding that, “And even I think I have constitutional rights of speech in America. I did not abuse them.” ellauri020.html on line 721: However unlikely it seemed, Ivana was now considered a tabloid heroine, and her popularity seemed in inverse proportion to the fickle city’s new dislike of her husband. “Ivana is now a media goddess on par with Princess Di, Madonna, and Elizabeth Taylor,” Liz Smith reported. Months earlier, Ivana had undergone cosmetic reconstruction with a California doctor. She emerged unrecognizable to her friends and perhaps her children, as fresh and innocent of face as Heidi of Edelweiss Farms. Although she had negotiated four separate marital-property agreements over the last fourteen years, she was suing her husband for half his assets. Trump was trying to be philosophical. “When a man leaves a woman, especially when it was perceived that he has left for a piece of ass—a good one!—there are 50 percent of the population who will love the woman who was left,” he told me. ellauri020.html on line 834: Kunderan selitysteoxen pointti on että Milan Kundera on samaa tähtikaartia kuin Euroopan parhaat kirjailijat. No, Brochin kirja Schlafwanderer oli kyllä kohtalainen. Naiskirjailijoista Milan mainizee Agatha Christien. Milan Kundera voittaa! Hyvä Milan! ellauri020.html on line 838: "Welcome to a new year at Hogwarts! Before we begin our banquet, I would like to say a few words. And here they are: Nitwit! Blubber! Oddment! Tweak!" ― J.K. Rowling, Harry Potter and the Sorcerer´s Stone ellauri020.html on line 898: ikävine vaivoineen ja suttuisine papereineen sinne mistä tuli. ellauri021.html on line 52: Mä en juuri lukenut Tex Willereitä, pidin niitä jotenkin vulgääreinä. Ne oli sellaisia pieniä matalia pitkiä vihkosia, vähän kuin KOP:n shekkivihkot sittemmin. Paizi shekkivihoissa oli siniset muovikannet. Texeissä oli kauboita ja intiaaneja. Pikku Matti tykkäs niistä kovasti. Seija luki Matin Tex Willereitä kesällä majalla muun lukemisen puutteessa. ellauri021.html on line 54: Parasta Willereissä oli pukinpartaisen Kit Carlsonin kiroilu: Pannahinen! Lempo! Mitä hittoa?! Jukoliste! Saamari! Texissä izessään oli jotain Fred Karlssonmaista, vaivoin hillittyä primaaliaggressiota. Pukinpartainen seniori vois sit olla Kimmo. Mä oisin pikku Kit. Oikea Kit Carlson oli jonkun kenr.Washingtonin heitukkana kansanmurhaamassa lounaiskulman inkkareita. Siitä historiasta on tehty aivan vitusti väärennöxiä. Tony Hillerman kertoo muisteluissaan melko hilpeitä tarinoita valkonaamamatujen törkeilyistä punaisten varattomien veljiensä kimpussa. ellauri021.html on line 58: Willereiden valkohattuiset on huolellisesti ajellut (paizi sitä joulupukkia, mut senkin parta on siististi kammattu), konnat on ajelemattomia ja epäsiistejä. Ne on köyhiä. Ne ei ole oman elämänsä seppoja, vaan jotain teuvoja. Intiaaneilla on vaan housut säästä riippumatta, mut ne on kaikki komeita ja lihaxikkaita, kuin tinasotilaita samasta muotista. Niitä ei voi sanoa köyhixi, koska ne painii eri sarjassa. Ne on vielä kivikaudella, vaikka osaakin käyttää pyssyjä. Muttei ammu niillä yhtä tarkasti kuin Tex Willer. Siihen pitää olla valkoihoinen. Osa inkkareista on hyvixiä, osa razastelee pahisten puolella. Harhaanjohdettuja villejä. Tuhlaa panoxia, paukuttelee ilmaan ilman aikojaan, huutaen Yahii, tai Aijaijai, kuten Ivana Trump. Hmm. Olikohan noin, tuskin niillä oli pateja tuhlattavaxi asti. ellauri021.html on line 67: Suomentaja oli Arvo Turtiainen, kommari, Kiilan kiilusilmiä. Onkohan Ano ('Bleeding ex ano, no need for any therapy') Turtiainen sen sukulaisia? Helmin luokkakaveri Saga joka asui yhtenäiskoulun vieressä vaaleenpunaisessa talossa oli sekin Turtiainen. Onkohan ne jotain puluja? Karhennettuja turtanoita? Vai muuten vaan turtia? ellauri021.html on line 77: Muitakin kirjoja on meneillä, joista löytyy lisää vanhentuneita amerikkalaisia moraalinäkemyxiä. Alcottin mielestä tytöistä parhain on old fashioned girl, joka on pikkutyttö vielä neljätoistavuotiaana. Nabokovin Lolita oli sillon jo pitkään levittänyt X-asennossa Humbertin alla. Hammettin mielestä pojista coolein Lasiavaimessa on pienipäinen ja hintelä ketku Ned Beaumont kieltolain varjoiselta kujalta. Pieni katupoika vaan. Tekee hattutempun likvidoidun miehen liian väljällä hatulla. Kieltolaista käydään kärhämää myös Kauhajoella. Oli Suomessakin kieltolaki, kai Pojullakin oli tuomarina käsiteltävänä niitä juttuja. Joillain Carlsoneilla, kuten mulla, on pienet päät, liekö Sprangereilta perittyä. ellauri021.html on line 140: Vatté', nun mme fá ridere! Ja kujan kulmat varjoineen ellauri021.html on line 155: Vatté', nun mme fá ridere! ellauri021.html on line 197: Saippuatähti synnytti tyttären kotonaan. Liukkaasti tuli. Ammeessa oli kai paljon saippuaa. Se oli uskomaton ja pyhä kokemus. Amme on ikioma rentoutumispaikkani, TV-saippuassa näyttelevä kaunotar kuvaa äitiyttä voimaannuttavaksi. Lapsen isä pyörittää vaatebrändiä. Forrestereillakin on fashion house. He ovat kauniita ja rohkeita. ellauri021.html on line 229: kuin omasta lihasta ja verestä, ellauri021.html on line 306: vanhan pihlajan kohtalo- ja asetovereita. ellauri021.html on line 421: pienine räkyttävine border-terriereineen ellauri021.html on line 475: Pierevällä Jakobilla Watertownissa. ellauri021.html on line 656: cuspide erecta. ellauri021.html on line 671: For nix was scattered o'er this mundus, ellauri021.html on line 686: If there was I never knew it. ellauri021.html on line 723: Tell me where est now the gloria, ellauri021.html on line 724: Where the honors of victoria? ellauri021.html on line 766: Jaren luuseri kaxoisveli on Jere. Vai menikö se toisinpäin. ellauri021.html on line 901: Kun Lenski löysi evoluutiota kolibakteereista, Shitfly suuttui ja sulki apulaiset sikanautapediasta niskuroinnin vuoxi. Sikanautajengi kirjoittaa myös raamattua uudestaan, ne ei ole mitään fundamentalisteja. Ne poistaa sieltä vasemmistolaisia kohtia. Esim "synnitön heittäköön ensimmäisen kiven": saa syntisetkin huoripukin kivittää; "he eivät tiedä mitä tekevät": puppua, kyl ne tiesi, ei mitään sääliä. (Sama kostonhimoinen väännös löytyi Arska Kinnusen muistelmista.) Koomikko Colbert lisättiin epähuomiossa uuteen raamattuun pyhimyxenä. ellauri021.html on line 943: Schlafly is a surname of German-Swiss origin. Not to be confused with Schläfli. Mild-mannered Daniel L. Schlafly Sr., vice president of a family business (bottled water), AKA Dan Schlafly, 47 in 1960, is a Roman Catholic who never attended a public school* and never sent his three children to one. Daniel L. Schafly Jr. spent eight years in Jesuit schools, then went on to graduate work in the US and abroad. He chose history as major. As a twenty-one- year-old student, he was amazed by the result of the Soviet victory in World War II when he crossed the Berlin Wall (still under construction) from free West Berlin with its independent citizens into militarized Communist East Berlin, where everyone was dispirited, everything was shabby. Daniel L. Jr., who supported St. Kolbe´s sainthood, became a staunch anticommunist. ellauri021.html on line 987: Ne vanhoilliset, jotka luulee että on vielä mahdollista järkeillä vasemmiston kanssa ja lähteä niiden kaa reiluun poliittiseen väittelyyn, tarraavat häviävään strategiaan, valitettavasti. Meidän täytyy hyväxyä tosiasiat: vasemmisto on aikaa sitten hylännyt reilut pelisäännöt, jos niitä niillä koskaan olikaan; sensijaan ne toimivat vihan pullistamalla joukkomentaliteetilla, verenhimoisena vallanhalusta, ja ilman minkään maakunnan moraalisia rajoja. Me ei voida sulkea enää moraalisia silmiä julistamattomalta sisällissodalta, joka velloo poikki koko Amerikan mantereen. (Käännös Trumpin kannattajien sivustosta.) ellauri022.html on line 212: Niihä se on, onni on differentiaali, se on kiinni siitä mihin verrataan. ellauri022.html on line 241: Kaikki tytöt sulavat kun Polly laulaa sydämeenkäyvästi Huokausten siltaa. Tuskin kuitenkaan Pave Maijasen versiota siitä. Ei edes Procol Harumin kitaristin Robin Trowerin "where the sun don't shine". Eikä offenbar liioin Offenbachin farssia 1861, jossa on liikaa hahatusta, kastanjetin näpsytystä ja cachucha tanssia. Luultavimmin Thomas Hoodin runo 1844, jossa köyhä misu hukkuu hypättyään London bridgeltä. Hood oli humoristi, joka vakavoitui tultuaan kipeäxi nelikymppisenä. Venezialainen silta tuli kuuluisaxi Byronin matkailumainoxesta Childe Harold. Jennylle kerätään heti kolehti. Kolme kilteintä tyttöä auttaa sitä uudemmankin kerran. Antaa ompelutöitä ainakin. Hinnasta kai voi vähän tinkiä. On niin paljon rahanreikiä. ellauri022.html on line 257: Sid ei ole eilisen teeren poika ja honaa heti mistä Pollin kenkä puristaa, kun Tomi ajaa ohi. Hyvästi Polli, se sanoo ja menee tiehensä. Luisa on eri taitava näiden pikku keskustelujen regisseeraaja. Sen miälest pitää estää kosinta heti alkuuna jos ei aio myöntyä. Ja ninhän Polly just teki. Fanny on tosi iloinen. Nyt se voi jahdata Sidiä tukka putkella. Vähän kyllä epäilyttää, olisko se ihan noin kiitollinen saadessaan armollisesti nuolla Pollyn jämiä. ellauri022.html on line 300: A Wail uttered in the Woman´s Club ellauri022.html on line 305: As you sit here at ease and hark ellauri022.html on line 312: There is a town of high repute, ellauri022.html on line 313: Where saints and sages dwell, ellauri022.html on line 330: There´s Emerson, the poet wise, ellauri022.html on line 357: There´s Alcott, the philosopher, ellauri022.html on line 399: Here lie our murdered geniuses; ellauri022.html on line 400: Concord has conquered them. ellauri022.html on line 425: The fable was well known in Ancient Greece; Athenaeus records that Hieronymus of Rhodes, in his Historical Notes, quoted an epigram of Sophocles against Euripides that parodied the story of Helios and Boreas.[2] It related how Sophocles had his cloak stolen by a boy to whom he had made love. Euripides joked that he had had that boy too, and it did not cost him anything. Sophocles´ reply satirises the adulteries of Euripides: "It was the Sun, and not a boy, whose heat stripped me naked; as for you, Euripides, when you were kissing someone else´s wife the North Wind screwed you. You are unwise, you who sow in another´s field, to accuse Eros of being a snatch-thief." ellauri022.html on line 458: The quote "When you look for the bad in mankind expecting to find it, you surely will" appears in the 1960 Disney version, where it is attributed to Abraham Lincoln. However, the original quote ("When you look for the bad, expecting it, you will get it") is actually from the book, where it appears without attribution. ellauri022.html on line 570: Where is the bar, Mr. Farr? ellauri022.html on line 573: Mit la lumiere bizarre ellauri022.html on line 607: Todistaako se jotain että Siri aina tappaa nää pikku Maxit, Paul doppelgängerit. Ingan uus heila Henry on sen miesvainaan elämäkerturi. Inga kysyy Ekeltä minkälainen nainen makaa rakkaan miesvainajansa elämäkerturin kaa. Kai Sirin tapanen. Siri antaa taas ymmärtää et se on oikeestaan Paulin haamukirjottaja. Kexii sille juonet ainakin. Helppo uskoa. Paul on sen verran tollon olonen. Innostuu pesäpallosta. Leo Herzberg, ei siis Lars (joka ei saanu Helsingistä virkaa mun ansiosta ja styylas Mereten kaa), on kameo Sirin bestselleristä What I loved, jota en oo lukenut. Hypistelee Ingaa vaatteet päällä keppi kädessä. ellauri022.html on line 679: Näillä tavoilla ihmisveikot käyttää luontoa: perustarpeisiinsa, huvin vuoxi, viestittelyyn ja laahuxen hillizemiseen. Pannaan mezä palamaan ja neekereiden nieluun hiiliä. Perään vielä idealismia, henkeä ja hyvät prospektit. ellauri022.html on line 704: Emerson julisti jenkit älyllisesti izenäisixi Euroopasta 1837. Lowell, jonka kirjastosta Harvardissa me 80-luvulla löydettiin vanhoja Outsidereitä, piti sitä ennenkuulumattomana. Jonkun pastori Piercen mielestä se oli puhdasta sekoilua. ellauri022.html on line 706: Waldon suhde värivammaisiin oli ambivalentti. Se alkoi pitää orjuutta pahexuttavana muiden kavereittensa mukana, mutta sillä oli aika vahvat rasistiset mielipiteet mutiaisista. Sen mielestä tummemmilla ihmisillä on myös kovempi pää. Se kirjoitti päiväkirjaansa: ellauri022.html on line 708: "It can hardly be true that the difference lies in the attribute of reason. I saw ten, twenty, a hundred large lipped, lowbrowed black men in the streets who, except in the mere matter of language, did not exceed the sagacity of the elephant. Now is it true that these were created superior to this wise animal, and designed to control it? And in comparison with the highest orders of men, the Africans will stand so low as to make the difference which subsists between themselves & the sagacious beasts inconsiderable." ellauri022.html on line 717: Emerson peukutti luovaa tuhoa, sisällissotia, vallankumouxia ja lamakausia. Ne parantaa maan verenkiertoa. Ja edistää veronkiertoa. Rafu osti paasauxella ansaizemillaan rahoilla maata ja vettä, geen kai hydoor, kuten ammoin Persian kuningas. ellauri022.html on line 721: Sao Paulolainen urheilutoimittaja Wilson Fittipaldi antoi nuoremmalle pojalleen nimexi Emerson Rafun kunniaxi. Isoveli oli Wilson Jr, varmasti kiitoxexi Wilsonin pinnasta. Formulakuski Emerson s. 1946 on vuotta vanhempi kuin samaan aikaan Sao Paulossa vaikuttanut Paulo Coelho. Ne on Kimmon ja Fredin ikätovereita. ellauri022.html on line 765: kobrin kovah tanterehe ellauri022.html on line 771: kobrin kovas tanteressa ellauri022.html on line 901: I heard Time’s loom a-whirring that wove the Sun’s dim Veil; Kuulin ajan kangaspuiden hyristen luovan autereista huntua. ellauri022.html on line 904: For God had set His likeness on all the things that were. Sillä jumala on painanut naamarinsa kaikkeen olevaan. ellauri022.html on line 925: Laske mantelit, laske, mikä oli kitkerä ja piti sut hereillä, laske siihen mut. ellauri023.html on line 91: ja sen tyttökavereiden runoja kirjoitettuna kärrynpyöräkäsialalla: ellauri023.html on line 272: Mutta Kaarlo ei olekaan ihan kuka tahansa, se on (Unto huomauttaa) meidän aikamme Johannes Kastaja. Yökastelijasta pyhän hengen kastajaxi. Se on johdatusta, vaikkei Kaarlo tuohon aikaan ollutkaan vielä hereillä. Kusi tuli pöxyyn umpiunessa. ellauri023.html on line 308: Tukkirannan vieressä on Koskisten pieni mutta hyvänlainen tontti. ellauri023.html on line 333: Kossujen tontin laidassa tontinrajan vieressä on entinen Siviän mökki, ellauri023.html on line 350: Sen vieressä maatuu, jalopuisena vähän hitaammin, Paulin hieno mahonkivene. ellauri023.html on line 371: tassilta ja kertoi naapureista juoruja. Hauki lojui pöydällä siinä vierellä. ellauri023.html on line 379: viereisellä tontilla Oivantiellä. Rouva Sirenillä on hieno puutarha, ellauri023.html on line 429: Sirenin vieressä oli suntiolla mökki. Siihen muutti sitten harppisaku lääkäri Swoboda, ellauri023.html on line 463: Ne paisteli makkaraa kaasugrillissä muina miehinä sen Iisakin kirkkonsa vieressä ellauri023.html on line 545: Onko chick lit tyyppisiä nolojen tilanteiden kirjoja myös miehille? Cock lit, as it were? ellauri023.html on line 617: Rikkaus ja kauneus on käsikaulakavereita. Midas ja Maecenas. ellauri023.html on line 636: Kannattaako uhrata elämänsä taiteelle? No, se on lottovoitto. Kannattiko ostaa arpa? Yleensä kysytään vaan siittiöltä, joka pääsi perille. Meemit kuten geenit pyrkii ikuistamaan izensä. Jos geenit epäonnistuu, voi koittaa meemejä. Monumentum exegi aere perennius. ellauri023.html on line 666: Onkohan Aarnekin samaa sorttia? Vanhoillisuus ja uskonnollisuus on vanhoja petikavereja. ellauri023.html on line 728: In 508 BC, during the war between Rome and Clusium, the Clusian king Lars Porsena laid siege to Rome. Gaius Mucius Cordus, with the approval of the Roman Senate, sneaked into the Etruscan camp with the intent of murdering Porsena. Since it was the soldiers' pay day, there were two similarly dressed people, one of whom was the king, on a raised platform speaking to the troops. This caused Mucius to misidentify his target, and he killed Porsena's scribe by mistake. After being captured, he famously declared to Porsena: "I am Gaius Mucius, a citizen of Rome. I came ellauri023.html on line 729: here as an enemy to kill my enemy, and I am as ready to die as I am to kill. We Romans act bravely and, when adversity strikes, we suffer bravely." He also declared that he was the first of three hundred Roman youths to volunteer for the task of assassinating Porsena at the risk of losing their own lives. ellauri023.html on line 732: Mucius thrust his right hand into a fire which was lit for sacrifice and held it there without giving any indication of pain, thereby earning for himself and his descendants the cognomen Scaevola, meaning "left-handed". Porsena was shocked at the youth's bravery, and dismissed him from the Etruscan camp, free to return to Rome, saying "Go back, since you do more harm to yourself than me". At the same time, the king also sent ambassadors to Rome to offer peace. ellauri023.html on line 736: The story of Mucius inspired a punishment in Rome's Colosseum for condemned prisoners where they would be forced to reenact this tale. ellauri023.html on line 773: Paha erehdys, Hannah raukka, Ei ihme et sun kirjan politiikan luku jäi keskeneräisex. ellauri023.html on line 1056: Ne on seelenbrüdereitä, vaalisukulaisia. ellauri023.html on line 1111: Sama meno jatkui vaimo Lusijan kaa sodan jälkeen entisessä kodissa, jonne ne muutti Esterin kotkannenän ja silmän alle. Lusija oli toinen kylmiö, ne ei juuri edes naineet keskenään. Sanoo elämäkerturi, johon ilmeisesti ei ole juuri luottamista. Primo bailas kavereiden kaa, Damiano Malabaila, se oli armoitettu seuramies ja julkkis. ellauri023.html on line 1118: Ja musiikkikorvasta. Piti tarkkaan kuulla yöllä pottaan lorisevan kusen sävelkorkeus, oliko potta puolityhjä vai puolitäysi ettei ize joudu tyhjentämään.Vangit innostui, kun tuli uusi erä Unkarista kaasutettavaxi, kohta jaettaisiin uffivaatteita. Uff. Jutkut piti mustaa pörssiä vainajien vermeistä, kurssi vaihteli leipäkopukasta kahteen. Onko nää enää ihmisiä, kysyi Primo tarkoittaen vankeja. No apinoita tässä ollaan, sisaruxia eikä serkkuja. Leevi petikavereineen tukki palavassa sairaalassa huoneen oven, leavingsit jäätyi oven taaxe tai paloi käytävään. Darwinismin karumpia puolia. ellauri023.html on line 1120: Survival versus fellow feeling, siinä se. Rather you than me, sanoo Darwin, ja Israelin poika kuuntelee. Naturalia non sunt turpia. Sodan jälkeen serkku kavereineen dyykkaa nazeilta jäänyttä sälää kuin Swiss family Robinson. Ja nyt on taas varaa jakaa paistettuja perunoita muillekin eloonjääneille. Sepä se: ei millään pahalla kaveri, ota tää, millon peruna, millon puukko selkään, millon niskalaukaus. Leirin laki: syö oma leipä, ja naapurin jos voit. ellauri023.html on line 1128: Oikeesti se oli pikku vekkuli, hauska mies, ihan hyvä kemisti, nörtti joka tykkäs hauskuttaa kavereita. Sille kävi vaan vähän hassusti. Tulee mieleen Kari Raivio, jolle kävi paremmin. Levin äiti Esther eli vielä dementtinä hengissä kun Leevi mätkähti. Vaimo Lusija, joka oli samaan aikaan kaupassa, kuoli samana vuonna myöhemmin. Leevi ei ollut masis leirillä. Siellä oli pakko seppoilla. Vanhana on vaikeampi olla seppo, tunnelin pää on lähellä, eikä sieltä näy valon pilkahdusta. Juna on vaan tulossa. ellauri023.html on line 1138: Leevi oli vaatimaton, käytännöllinen, pakoileva, viileä, kokeileva ja joskus rajoittunut, hienostunut mutta maalainen. Se nai Lucia Malpurgon, joka oli sen omasta luokasta ja taustasta, ja kuoli samassa Torinon osakkeessa missä oli syntynyt. No mitä pahaa siinä on? Oisko pitänyt muuttaa Nykkiin ja tehdä izestänsä kauppatavara? Holokaustin uhreja tarjouxessa nyt. New Yorkereiden mielestä no hemmetissä tietysti. ellauri023.html on line 1152: Kirjassa Hukkuneet ja pelastuneet Leevi kuvailee ratkaisuhetkeä, kun se tietää että se valitaan kuin heikoimmassa lenkissä joko pois ruudusta tai jatkoon. Se hermostuu hetkeksi, ja melkein alkaa pyytää apua jumalalta, johon se ei usko. Mutta "ataraksia palasi", se kirjoittaa, ja se vastustaa kiusausta. "Ataraksia!?" huudahtaa retorisesti James. Tää on jumalisten New Yorkereiden mielestä varmaan aika paha veto. Perkele se sieltä Leevin korvaan kuiskutti. ellauri023.html on line 1230: Pertti Rovamo muistelee 70-luvun aikoja Kulttuurivihkoissa 1/2017. Sen voi ostaa e-lehtenä hintaan 4.35e. Ostin sen. Juu, kyllä v. 1970 Dilemman puheenjohtaja ja filosofian laitoksen ASS-osaston vetäjä, minut pyhien yhteydestä erottanut papinpoika Rovamo on sama kuin Kuopiossa retkeillyt ja valokuvia näpsinyt pikkumies, josta sittemmin tuli pieni karkeakarvainen eräopas, ja joka asuu nyttemmin Tampereella. Se kertoo komministeriuransa alkumetreiltä mm. seuraavaa: ellauri024.html on line 258: Kristinan Eunukki kirja ei ole paxu, mutta eunukki on. Se ei saa tarpeexi liikuntaa. Kubilabala! Liiku horisontaalisesti, neuvoi etelämeren nainen lähetyssaarnaajaa. Asento menetteli, mutta penixen liikerata ei ollut oikea. ellauri024.html on line 314: Arskan puolustuxexi: ei se niitä alas paina, se vaan kertoo tapauxia, joista ilmenee, millaisia kusipäitä ne on olleet sille joskus. Tai paskiaisia. Ja niitä se muistaa hyvällä jotka kiitti sitä. Ihan tavallista narsismia. Nää on muistelmat, ei mikään kirjallisuusarvostelu. Ylös ystävät ja alas vihulaiset, se on homman nimi. Ei tarvi teeskennellä mitään objektiivista. Näin se on paljon hauskempaa. Kun horiseva "v---a kosken, Niemi" kiitti Arskaa kirjeessä, se sai Kinnulta ikuisen kunnian. Poliittisestikin ne sopi yhteen. Haavikko taas erehtyi sanomaan että Arskan aforismit oli alisuoritus, ja sai siitä vastineexi muistelmiin: "hyviä kirjoja, mutta typerä ihminen". Älä hemmetissä tölvi Arskaa, se muistaa sen. Jonkun tovin vielä ainakin. Puovo kyllä olikin sietämätön besserwisseri, koleerinen kakka. Luuli olevansa jotakin. ellauri024.html on line 366: Arska pohtii silloin tällöin #metoo kysymyxiä. Sen miälest rättipää miehet sortaa naisia koska ne pelkää niitä. Lännessä on paremmin koska naiset saavat oppia. Arska on samalla lailla kaxijakoinen kun eräät paremmatkin elämäkerturit: järki sanoo yhtä, tunne toista. Arskan ympäristön naisilla oli valtaa, ja he alistivat miehet pilkan ja naurun kohteexi. Ämmät perkele. Post coitum omne animal triste, exceptis muliere et gallo. Tämmösissä pikkujutuissa joskus alistetun miehen naiskauna paljastuu. Tai tämä: ellauri024.html on line 391: G.H. von Wright (1916), punaposkinen tuttavamme, torpedoi Arskan ekan psykologisoivan väitöskirjateelmän suoralta kädeltä. Se oli Arskan elämän suuri katastrofi. Säveltäjä Skrjabin, joka 46-vuotiaana sai verenmyrkytyxen ja kuoli siihen, sanoi: Mutta minähän kuolen. Mutta tämähän on katastrofi. Arska toipui ja väitteli sitten Aleksis Kivestä. Puursi sitkeästi läpi harmaan kiven. Munkin eka PhD MS meni kiville ja sain siitä masixen, tai kääntäen. ellauri024.html on line 455: Nauru kuulostaa katkonaiselta itkulta. Ensin meinaa itkeä säikähdyxestä, sit huomaa et selviskin pelkällä säikähdyxellä ja ilostuu, mieli kevenee. Tän huomaa hyvin pikkuvauvoista. Ja aidoimmasta ilosta, vahingonilosta. En se ollutkaan minä vaan toi. Viuhka kävi kun vierestä vietiin. Itku pitkästä ilosta, pieru pitkään naurannasta. Monet humoristit on pitkän päälle masixia. Ilo pintaan vaikka syän märkänee. Elämän normit painaa päälle, ei enää selviä niistä naurulla. Tulee itkua. Niin Arskallakin. ellauri024.html on line 470: Sääli on myötäkärsimistä ja myötähäpeää. Sitä ei sanota, sitä tunnetaan, siis tunnetaan sen toisen tunteita, ja sen tunteen aidot ilmauxet tulee siitä luonnostaan. Sellasta lämpöä ja rohkaisua. Välittämistä. Silittämistä. Kazo hirveä. Nauru on yleisölaji, penkkiurheilua. Ei voi olla samaan aikaan syrjästäkazoja ja pelaaja. Tai voi, muze on aika skizoa. Tai onhan eläytyvä kazominen tavallaan mukana pelaamista penkiltä. Sillon nauraa mukana, ei naura vierestä. Jos sairasta ei naurata, niin ei myötätuntoistakaan naurata. Nauru on helpotusta: tilanne voi olla toivoton, muttei vakava. Jos toisella on paha olla, ja säälittää, tilanne ON vakava. ellauri024.html on line 491: Mix huvittaa nähdä jonkun housunnapit auki? Sas se, Arska, mä en käsitä. Mut mulla jääkin vetoketju auki vähän väliä. Ei se naurata, kun ei hävetä, ei edes nolota. Naurakoot ketkä tahtovat. Be my guest. Hevoset on jo karanneet, enää riimu seinällä. Koko toi Aarnen vaatteista ja ulkomuodosta skizoominen on outoa. Naisten narrimaiset asut, sehän on kuin Jeremias tai Cato. ellauri024.html on line 498: No mix Dante sille virnuili? Zekkasin, jäi epäselväxi. Dante on lähes totaalisen huumoriton henkilö. Ne helvetin pierexivät pirut on ainoo edes etäisesti koominen kohta koko komediassa. ellauri024.html on line 580: Paha myös on kun joku wannabe koomikko pilkkaa upseeria eikä sotamiestä. Komiikka on kazojan silmässä, ja aika malka voi se ollakin sellaisella pölkkypäällä kuin Aarne Kinnunen. Sivistynyt ihminen kuten tämän kirjoittaja ei näe mitään koomista Estherin kirjan 2.12. meikkauskohdassa. Pitä olla Jeremias tai Cato sen nähdäxeen. Näyttää Aarne tykkäävän myös Mark Twainin jumalaa sättivistä pissajutuista, se varman hihityttää sitä äitivainaan jäljiltä. ellauri024.html on line 592: Takas lähtöruutuun. Mihin apina tarvii komiikkaa? Keventääxeen oloaan. Nauru poistaa ressiä, kuten itkukin. Kun opitaan justeeraamaan arvoja, ei tarvi ottaa asioita ja tilanteita ylivakavasti. Ei tarvi pelätä niin kavereita, vihulaisia ja muita uhkia. Omalle tiimille komiikka on kooperatiivista, toiselle kompetitiivista. Yhteisnauru toimii kuin yhteislaulu, vahvistaa tiimin luottamusta yhteisiin normeihin. Naurunalaisexi saattamalla pienennetään keulijoiden arvovaltaa ja kasvatetaan omaa keräämällä omilta viihdepisteitä ja goodwilliä. Siinäpä on hauska ja fixu kaveri. Nokkelampi voittakoon. ellauri024.html on line 612: Olen huono sellaisessa. Se on kuin tikanheitto, häviän ja tulen äkäisexi. En halua myöntää olevani ruma kalkkuna. En pidä arvotuxista jotka venyy, enkä seurapeleistä. Ikävystyn, en jaxa odottaa vuoroa enkä miettiä, mikä nyt oisi edullisin siirto kulloinkin, vilkuilla ovelasti kanssapelaajia ja likistellä kortteja tiiviisti vasten rintapieliä. Kurkkaan mieluummin vastoin sääntöjä mitkä vieruspelaajan (ei siis toverin) kortit on. Täydellisen informaation pelit on kivempia, koska oveluudella ja pelionnella ei ole osuutta. Voi pelata vaan omaa peliä, kuin pasianssia. Ei tarvi edes vilkaista vastapelaajaan. Kaxivuotiaat leikkii vierekkäin, työntää käden toisen naamaan ja ottaa lelun toisen kädestä. ellauri024.html on line 618: Inhoon thrillereitä, varsinkin tsygoloogisia. Pidän oopperasta joka on täysin yllätyxetöntä, ja kilteistä leffoista, sellasista lapsellisista ja hupaisista kuten Jane Austenit. Inhoon sitä et joku muu kellottaa mun toimintaa millään tavalla. ellauri024.html on line 631: Äidin nimi oli Alkmene, ja se oli viattomampi kuin neizyt Maaria, jolle sentään oli kerrottu et peremmälle tulija ei ole Joosef vaan vakainen jumala (tai oikeammin sen stuntti, P. Henki). Alkeme meni Juppiterin kusetuxeen ja oikeasti luuli et se antoi Amfitryonille kaxi varvia. ellauri024.html on line 671: Ex sama päde kaikkeenkin kynäilyyn ym esiintymiseen tai viestintään? Where is the beef? Ei paljon eroa. Joko juttu toimii, liikuttaa tarkoitetulla tavalla tai sitten ei. Hyväxytään, pahexutaan tai haukotellaan. Kylmä luulen et Arska vaan kauppaa omaa lajiaan. AK Oravisto suuttu kovasti kun väitin että sähkökitaraa on yhtä vaikee soittaa hyvin kuin viulua. Ei muuten ole, se sanoi, siinähän on tallat. ellauri024.html on line 719: Pahempa seuraa ellen erehdy, Arska tarjoo komiikan sankarin mallixi jotain Rokan kaltasta vizailevaa tappajaa, joka ei ammu ihmisiä vaan vihollisia. Irtopäitä lentelee, verta ja suolenpätkiä. Kazoo kuin Indiana Jones hölmistyneenä huvittavaa veiziä heiluttavaa rättipää pelleä, vetää rivollin ja ampuu sen hengiltä suoralta kädeltä. Ryhmy ja Romppainen. Asterix ja Obelix. El Zorro ja kenraali Xavier. Jerry Cotton ja Phil Decker. Batman ja Robin. Tintti ja Kapteeni Kapu. Puovo Lipponen ja Kalle Kustaa Korkki. Mikki ja Hessu. Ilmiselvä sankari. Yhdellä ainoalla vantteran jalkansa potkaisulla kenraali lennätti miehen läpi seinäpaneelin. Mies lensi kuin tikkapelin tikka. Miehessä on ainesta lentäjäxi, kenraali huomautti. Revi siitä huumoria. ellauri024.html on line 762: Koska Aarne ei puhu normeista, sen tarvii erixeen mainita et riitit ja seremoniat ei siedä pelleilyä. Se tulee mulla helppona korollaarina. Niinkuin se et leikinlasku on loukkaavampaa kuin totinen tosi. Siinä ei pelaa mukana, loukkaa sääntöjä, jotka ovat pyhempiä kuin pelitavat. Jos haluaa pilkat pilkkakirvestä kuten Arnulfia, on löydettävä minkä se ottaa tosissaan, kuten esim et se on fixu ja filmaattinen, ryssävihainen, ja tosikko, ja veisteltävä sitä. Amuttava nuolilla ize kunkin totisia kohtia. (Mitenkään nyt väittämättä et just nää on sen arat kantapäät. Joiistain älähdyxistä on ollut näkyvinään välähdyxiä.) ellauri024.html on line 764: Arskan miälest komiikka ja huumori on skådespeliä, josta ei tule mitään ilman yleisöä. Ehkä susta, musta voi niitä käteenkin vetää. Yxityinen hauska ja oma elekieli on autistillekin mahdollista, koska ollaan monta monessa. Meitä on siinä poikia, vähintään yliminä, minä ja se. Voi hihittää izexeen kuin Klamydian laivan kapteeni. Siitä voi tulla kyllä väärinkäsityxiä merellä. ellauri024.html on line 814: Tahvo oli äidinisäni taloudessa niin sanottu kunnan hoidokki, joita siis oli taloissa vielä 40-luvulla. Minä tapasin Tahvon joulun aikaan 40 sotatalvena. Siellä hän enimmäxeen istui nurkkavuoteessaan, puusängyssään äänettömänä. Hänestä ei siis ollut haittaa. Mutta kun hänen sänkynsä vieressä oli joulukuusi ja se oli koristeltu osittain paperoiduin makeisin, hänen makeanhimonsa voitti ja silloin tällöin kuului kuusesta rapinaa. Tahvo siellä irroitteli karamellia. ellauri024.html on line 921: Otan mielelläni besserwissereiden neuvoja ellauri024.html on line 972: Barbara Kingsolver, joka kirjoitti sen Myrkkypuun siemen kirjan Kongosta, lite si och så, muutti Tucsonista muualle ettei tarvis syödä pelkkää sokerimaissia ja pakasterekoissa tuotuja muovikääreisiä vihannexia. Sehän on hienoa, jos on varaa sellaiseen keekoiluun ja naiskohtaiseen jaloilla äänestämiseen. Parempi olisi kollektivisoida ruokayrityxet jotka on varsinaisia syypäitä. Kollektiivitiloissa oli se hieno puoli että ne oli tehottomia. Ei saanu hengiltä torakoita eikä muita pöppiäisiä. ellauri024.html on line 1015: Meressä vihertävässä ui ellauri024.html on line 1018: Kun kapteeni Teppo-Raimo lähti eläkkeelle, Eskin virka (no, tehtävä) siirretiin tuotantotalouteen osaxi työpsykologiaa. Sielunpaimen palaa Eino Kailan tielle. Se onkin ollut aina kiinnostuneempi filosofian sielunhoidollisista aspekteista kuin systemaattisista, niin systeemifilosofi kuin onkin. Lujaapierevän mustavalkoista valokuvaa seinällä se saa siellä kazella. Kohta roikkuu siinä ize vierellä. Tapettuna tapettiin. ellauri024.html on line 1054: besserwissereiden neuvoja, seurata saarnaajia. ellauri024.html on line 1112: Niinpä niin, nyökyttelee Darwin taustalla: onni on differentiaali. Suhteellinen lisäys. ellauri024.html on line 1221: jossa selvitin deonttisten, preferentiaalisten ellauri024.html on line 1338: porukoineen meren yli kaasuuntumaan nazisielunveljiensä uunissa. ellauri024.html on line 1374: Tätähän luonnevaurioiset poliitikot vakuttelevat izelleen ja muille vuodesta toiseen: te ette ymmärrä, että on pakko tehdä juuri näin. (Luonnevauroisten onkin pakko tehdä vaikka mitä.) Traagisen erehdyxen tunne kasvaa seuraavassa lauseessa: Yhteiskunta "vaikuttaa 'epäinhimilliseltä', työelämä tarkoituxettomalta." Eihän yhteiskunta ole oikeesti epäinhimillinen, ihmisistä vaan tuntuu siltä. Työelämäkään ei ole tarkoituxetonta, vaikka valmistaisi jippoja riisimuropakettiin. Työntäisi päivittäin pienten myrkkymuovihevosten sisään Jorin lakien lyhennelmiä, eli paperilappuja joissa lukee: "Älä kysy. On torjuttava. En ole ensimmäinen enkä viimeinen." Työpäivän jälkeen voi kysyä mitä tuli tuotettua, ja vastaus on: ekokatastrofia vuodelle 2030. Hizi tää on niin pelottavan totta nyt. ellauri024.html on line 1378: von Wright muistuttaa kaikkien poliisivaltioiden kaikkia ylijohtajia myös kielenkäytöltään tuomitessaan ja leimatessaan "vieraantumisesta" tai jostain muista tsykologisista syistä johtuvia "irrationaalisia käyttäytymiskaavoja", jotka uhkaavat "lakiin perustuvaa järjestystä" (Law and Order): "kielteinen menettely, holtiton kielteisyys, kumouxellinen maanvieremä, romanttinen todellisuuspako, nihilismin purkauxet, sokea viha". Puuttuu vaan "menneisyyden ihannointi". Mut sekin tulee sanotux. ellauri024.html on line 1440: persereijästä. Ehkä eniten pänni toi 70-luvun klisheemäinen lavastus, ellauri025.html on line 74: Tuomas valmistui nipin napin teologian kandidaatiksi. Vuonna 1248 hän palasi Kölniin, jossa hänet nimitettiin toiseksi luennoijaksi ja magister ceremoniarumixi. Tuona vuonna hän aloitti myös kirjallisen tuotantonsa ja julkisen osallistumisensa. Hän pysyi Albert Suuren seurassa useita vuosia ja sai suurimman osan tartunnoistaan häneltä. Tältä hän peri erityisesti kiinnostuksen Aristoteleen tuotantoon, joka oli juuri käännetty latinaksi, sekä elämäntyönsä, Aristoteleen filosofian ja kristillisten oppien yhteen saattamisen. Lopulta hänestä tuli vielä opettajaansakin suurempi filosofi ja teologi. ellauri025.html on line 104: St. Thomas was a vocal supporter of the death penalty. This was based on the theory (found in natural moral law), that the state has not only the right, but the duty to protect its citizens from enemies, both from within, and without. Aquinas advocated the death penalty for obstinate heretics. ellauri025.html on line 108: Thomas Aquinas' Understanding of Creation It seemed to many of Aquinas' contemporaries that there was a fundamental incompatibility between the claim of ancient science that something cannot come from nothing and the affirmation of Christian faith that God produced everything from nothing. ellauri025.html on line 110: Toward the end of his life, he had a vision that forced him to drop his pen. Though he had experienced visions for years, this was something different. His secretary begged him to start writing again, but Aquinas replied, "I cannot. Such things have been revealed to me that what I have written seems but straw. Another prophet will come after me who is bigger yet, name of Maxim Gorki." ellauri025.html on line 138: Callen ikäisen Calvinon elämäntarina oli jännä, mutta loppui lyhyeen. Se kuoli 61-vuotiaana verenvuotoon aivoissa. ellauri025.html on line 139: Siis vuonna 85. Silloin oltiin Californiassa. Italo kävi siellä 60-luvulla. Piti enemmän New Yorkista. Callekin oli 60-luvulla Pirkon kanssa Amerikan turneella. Callen preferenssejä en tiedä, ja on liian myöhäistä kysyä. Ite en yhtään innostunut Nykistä. Too much monkey business. ellauri025.html on line 164: Herulit olivat germaaniheimo, joka oli luultavasti alun perin lähtöisin Itämeren rannoilta. Kansainvaellusajalla herulit liikkuivat ympäri Eurooppaa, ja heidän pääjoukkonsa asettui Krimin niemimaalle, jossa he sekoittuivat gootteihin. Herulijoukkoja palveli myös Bysantin armeijassa. Vuonna 267 herulit hyökkäsivät Aigeianmerelle ja tuhosivat useita Kreikan kaupunkeja. Yksi heruliryhmä perusti noin vuonna 470 Pannoniaan kuningaskunnan, jonka langobardit kuitenkin kukistivat jo vuonna 510. Tämän jälkeen herulit sulautuivat vähitellen muihin kansoihin. ellauri025.html on line 345: Hesiodos ei pitänyt matkustelusta, meni vaan kerran eläissään laivalla Auliista Khalkiiseen pokkaamaan Homeroxelta jonkun runoilijapokaalin. Senkertainen yleisö piti enemmän maatalousaiheista kuin sotajutuista. Aarne Kinnunenkin matkusti aika vähän, eikä koskaan konferensseihin. Mitä nyt perheen kanssa lomalle. Niin Kimmo Koskenniemikin. ellauri025.html on line 358: Hesiodoxen maanviljelysopas on kuin sudenpentujen käsikirja. Hesiodos muistuttaa erehdyttävästi Roopen Ankkaa nuorena. Roope paahtaa pyhänäkin sepän pajan ohize, missä laiskimuxet istuu pitämässä rokulia, ja vaappuu komentamaan veljenpoikia: kesä ei jatku loputtomiin, nyt rakennatte aittoja! ellauri025.html on line 364: puikoot lyhteet väljästi puhtaan tantereen päällä. ellauri025.html on line 372: Hesiodos (nimi meinaa "läpän heittäjä") oli mamu, sen isä oli ollut seilori joka muutti idästä länteen maajussixi Hesiodos esiintyy jo maatalousneuvoxena vaikka on peltohommissa vasta toista polvea. H. ize voi pahoin merellä ja pelkäs merimatkoja. Se ei estänyt sitä ryhtymästä sijoitusneuvojax ja expertix merenkulkuasioissakin. Se on arvokonservatiivi mutta talousliberaali kokkare. Muistuttaa tässäkin besserwisseriä Kimmo Koskenniemeä. ellauri025.html on line 408: Juosten kusta ei koskaan keskellä tietä, sen viereen ellauri025.html on line 528: No kaikillehan sattuu erehdyxiä, sanoo Hesarin ellauri025.html on line 591: filmialalla, se puhuu kavereille Truman Capote-äänellä (never heard, hizi multa menee puolet näistä ellauri025.html on line 641: Why is H.P Lovecraft considered a poor writer? ellauri025.html on line 643: Lovecraft is a famous writer and bullshit artist, but also a well-known racist. Should I read his novels?Was H.P. Lovecraft ever a chill or a good guy at least even a little bit? I know his works basically put humankind to the lowest of the low, but was there even a tiny bit of good in him?What does H.P. Lovecraft mean with his phrase “That is not dead which can eternal lie, And with strange aeons even death may die” in his writing of The Nameless City? ellauri025.html on line 684: Eteenpäin. Tää on yhtä tuskallista puurtamista kuin Rousseaun Juulia. Knullgris Emmyn kohtalo on totaalisen ennustettava, Maz pettää sitä gogetter exän kaa. Onnex Emmy alkaa odottaa, kaikki on taas hyvin muka. Paizi että Saga-Lill trollaa Emmyn plokia. Mut Gusten on vielä koukussa et ei hätiä mitiä. Paizi että ei, menee perseesti, Maz jatkaa muhinaa Theresen kaa. Alla vet att han vänsterprasslar med sin ex, den suputen. Ollaanhan ankkalammikossa. Pieni ankan poikanen, uiskenteli veessä. ellauri025.html on line 739: Yllättäen Patti Smith putkahti eteen uudelleen Alivaltiosihteerin pilkkapuheissa 2003. Jonkun roudarin näppylähanskat oli allergisoituneet covereille Patti Smithin biisistä "Because the Night". Histamiini vieköön! Kuulostaa Shakiralta. ellauri025.html on line 752: Being in a band called The Disciples, taas. Nyt on jo luettava Wikipediaa. The Disciples are a dub roots reggae group that was formed in 1986 by brothers Russ D. and Lol Bell-Brown. They are said to be named by Jah Shaka after producing exclusively for Jah Shaka. They recorded 4 albums of instrumental dub for Jah Shaka's King Of The Zulu Tribe label during 1987 to 1990. Jotain neekereitä siis. Never heard. ellauri025.html on line 766: Det där gemensamma som uppstår när man går över gränserna tillsammans. Mikäs se on? Ainut mikä tulee mieleen tolla hakuehdolla on kokko Suopellon rannassa ilman vanhempien lupaa, auto da fe. Ei mulla muuten juuri ole tollasia gemensammoja gränsöverskridandeja muistissa. Eikä sekään ollut kovin järkyttävä rajanloukkaus, oltiinhan me jo aika vanhoja. Ehkä mulla on liian matalat gränssit ja/tai liian vähän gemensammia kavereita. ellauri025.html on line 787: Traumatisoituneet pojat lähtee Tommyn kaa hiihtää Zell am Seehen. Siellä Seijakin on hiihdellyt Pikin kaa, asunut siinä isossa after ski-hotellissa rinteen vieressä. ellauri025.html on line 880: Monika Fagerholm asui lapsuutensa Helsingin Puotilassa. Mäkin kävin siellä Hannu-Pekan kotona. Aika keskiluokkasta. Olihan siinä hienommat Marjaniemi ja Kallvik lähellä, niitä lienee kirjan muisteluissa mukana. Hänen isänsä oli koneenrakennuxen professori Nils-Erik Fagerholm (1928)ja äitinsä kirjastoamanuenssi Kristina Herrgård (1933). Nisseä 5v nuorempi, Botby gårdin kaunis Kristiina. Monika oli perheen kuopus ja kiltti tyttö. Isosisko Pia Annika (1959) on stashattu. Isän professorimatrikkelissa Monika on psykolog, isosiskosta ei ole mitään. Hän kirjoitti päiväkirjoja ja myöhemmin nuortenkirjoja. Muuna aikana hän juoksi lähimetsissä ja tapasi kavereitaan ympäri Itä-Helsinkiä. ellauri025.html on line 882: Nils-Erik oli myös hieno, joskin jo hieman horiseva textilingvisti Enkvist, jonka ryhmässä Åbossa työskentelivät Auli ja Rauha 70-luvulla. Jaakko ryhmineen kävi sitä tapaamassa Turussa. Se piirteli taululle jotain väkkäröitä. Myöhemmin käytiin kazomassa Aulin lehtolasta ison Paulin kuplafolkkarilla Turussa. I am not the father, sanoi Ferenc Kiefer kapakassa hampaat vinossa. Kotimatkalla tuli peltikolari ohitustilanteessa pakun kaa liukkaan kelin takia. Olin nalkissa. ellauri025.html on line 926: Samaan aikaan, kun Monika paistatteli julkisuudessa kirjailijana ja ravasi Ruotsissa kertomassa ensimmäisestä romaanistaan, hänen isänsä sairastui aivoverenvuotoon. Monika palasi saman tien kotiin, liian myöhään. Isä oli vaipunut koomaan ja kuoli pian 1995. Ehti olla prof 7v, sai viran vanhana. Siis kuoli 67-vuotiaana, mun ikäsenä. ellauri025.html on line 946: Monika ja Hilding ystävystyivät saman tien. He alkoivat ajella Hildingin pakettiautolla ympäri Läntistä Uuttamaata. Stereoissa soi ruotsalainen tanssibändimusiikki, tunnelma oli hauska. ellauri025.html on line 959: Ensimmäistä kertaa aikuisiällä Monikan arki on hyvää. Ja ensimmäistä kertaa hänellä on vierellään ihminen, jonka kanssa on hyvä olla yhdessä. Isä, äiti ja sisko oli liian läheisiä keskenään, ja siltä ystävältä puuttui pää. ellauri026.html on line 122: Pylkkäset, vaikka olivat jumalan mielilapsia, pelkäsivät kovin ukkosta, tai ehkä juuri sixi. Taivaan isä on nyt hyvin, hyvin vihainen, eikä tiedä mixi. Kovalla ukkosella istui kaikki huoneen keskellä, lapset ruokapöydän alla kumisaappaat jalassa, kun Olkkari laski sekunteja välähdyxen jälkeen haudantakaisella äänellä: 1 - 2 - 3 - nyt se on päällä. Lapset oli silmät pyöreinä, Sirkka kirkaisi. Toisella kertaa antoi jumala armon käydä oikeudesta, kun ukonilma tuli Nikkaroisista. Järvi jakaa, sanoi Olavi luottavaisena. Ja niin jakoikin, kuin Mooses punaisen meren aikoinaan, ukonilma jatkoi Jämsän puolelle. Pahat ilmat tuli idästä, Nuoramoisista, ne jäi pyörimään Rauharannan päälle Majutveden kynnyxelle. ellauri026.html on line 214: I had spent a summer in Greece while in college, travelling with a Greek text of the Odyssey, and I remembered in particular Odysseus’s final journey to Ithaca (the beginning of book 13; well worth revisiting as a specimen of Homeric narrative), the poetic effect of which overwhelmed me. Odysseus climbs aboard the ship and—forgive my literal translation—lies down, “in silence,” ellauri026.html on line 225: The idea is there, but all the lingering emphasis in the original has been smoothed away. This, too, unfortunately, is typical of the whole. I have said that Wilson’s translation reads easily, and it does, like a modern novel: at shockingly few points does one ever need to stop and think. There are no hard parts; no difficult lines or obscure notions; no aesthetic arrest either; very little that jumps out as unusual or different. Wilson has set out, as she openly confesses, to produce an Odyssey in a “contemporary anglophone speech,” and this results in quite a bit of conceptual pruning. If you wait for the “Homeric tags,” the phrases that contained so much Greek culture they have been quoted over and over again by Greeks ever since—well, you are apt to miss them as they go by. A famous one occurs in book 24, when Odysseus and Telemachus are about to go into battle together: Odysseus tells Telemachus not to disgrace him, and Telemachus boasts that he need not fear. Laertes, Odysseus’s father, exclaims (Wilson’s translation), “Ah, gods! A happy day for me! My son and grandson are arguing about how tough they are!” ellauri026.html on line 227: This is a famous line, but here it would hardly seem to merit its fame—who cares about people “arguing about how tough they are”? The word here translated as “tough” just happens to be one of the central words of Hellenic thought: arete, “virtue” or “excellence,” that subject of so many subsequent philosophy lectures—whose learnability or unlearnability Plato made the subject of inquiry, and which Aristotle defined as a mean between two vices. The word can be used to mean something like “bravery,” but it is wildly broader and richer than “how tough one is” (there is a queen named Arete in the poem, but Wilson refrains from translating her as “Queen Tough”). The line was quoted over and over again in later days because it was considered the height of happiness for a man to have a son and grandson competing with each other to possess virtue or true excellence. This Wilson suppresses, as a thing irrelevant to contemporary idiom—“toughness” will have to serve in its place. ellauri026.html on line 268: Tyhmyyden kavereita on izerakkaus ja mielistely. Mikko Tolosen väitöskirjan nimi oli "izerakkaus ja izestä tykkäys Mandevillellä ja Humella." Mä luin sitä jonkun pätkän kun se oli hyllyssä, ihan vaan tutustuaxeni Mikko Tolosen mielenmaisemaan. Nyt en muista paljonkaan. Hume ainakin oli aika izetyytyväinen. Kai sen vois uudestaankin lukea, nyt tän runoelman valossa. Self-love ois niinku izekkyys, ja self-liking niinku ylpeys. Ne pitäis erottaa eri passioixi, ne sanovat. ellauri026.html on line 274: Kuka se Mandeville ylipäänsä oli? Bernard. Kirjoitti jonkun allegorian mehiläisistä, siis yhteiskuntafilosofiaa. Ai jaa, se oli tän terve izekkyys-meemin varsinainen isäpappa, sen miälest yhdyskunta romahtaa ellei kaikki aja siellä omaa etuaan. Asuttaisiin vaan ontossa puussa kukin tahollaan. (No se oiskin parempi kuin tää pörräävä ylitäysi pesä.) Siis iso paskiainen if ever there was one. Kapitalistimoraalin kehittäjä juuri oikeana aikana. Hemmetti että näitä meemejä sit piisaa, ei tule loppua. Kuin Kirsi Kunnaan perunat ne hyppii mun kallon kattilassa. ellauri026.html on line 276: Tyhmyyden muut kaverit on Unohtelu, Työnvieroxunta, Nautinto, Pimahdus, Löllöys, Kemut ja Sammahdus. (Sammahdus on se Negretos hypnos, heräämätön uni). Tyhmyyttä ja sen kavereita on syytettävä jos vaikka pukinparta stoalainen ryhtyy lapsentekoon tai mikä pahempaa erehtyy naimisiin. Sitä virhettä Erasmus ei tee, se on munkkipossu. Sille riittää Thomas More, ask no more. Erasmus omistaa tän kirjan Thomas Morelle, parhaalle kamulleen, jonka nimi kreikaxi tarkottaisi hölmöä. Tyhmyyden jumalatar on Moria. ellauri026.html on line 278: Moria on EU:n kurja pakolaisleiri Kreikassa Lesbon saarella. Tolkienin knääpiöillä oli Mines of Moria, Khazad-dûm, missä harmaa homo Dumbledore putos Balrogin kaa helvettiin ja nousi kolmantena päivänä ylös taivaisiin valkoisena kuin Saruman. Nick Ostler antoi mulle Fainwood Circlessä kirjan Bored of Rings, siinä Balrogin nimi oli Ballhog. Warren Beaty oli kingi sophomorena. E.R. laittaa sanat toisin päin, morosoph. Nääkin kirjoituxet vois olla morosofiaa. Kreetalla Juhani von Grönhagen käytti paikallisille kavereilleen sanaa vre, se oli more, paino lopputavulla, vokatiivi sanottuna murteella. Hei pahvi!). Lapset on tyhmiä, sixi onnellisia, ja vanhat unohtelee, tulee onnellisix uudestaan. Oxymoron esiintyy jo toisaalla runon nimenä. ellauri026.html on line 314: Mutta olen kuulevinani filosofien vastustaen sanovan: on surkeaa et ihminen on tyhmä ja erehtyväinen, eikä tiedä mitään kunnolla. Ei, pikemminkin se on inhimillistä. Miksi sen pitäisi olla kurjaa, jos se on meidän lajille ominaista. Ei mitään voi sanoa kurjaxi siitä et se on sellainen kuin on, vaik tätä apinaa koska sillä ei ole siipiä, tai neljää jalkaa eikä sarvia. ellauri026.html on line 327: Annas olla, eikö kaikenlaisten elukoiden joukosta ne viihdy parhaiten, jotka eivät ymmärrä enempää kuin luonto niille opetti? Mikä menestyy paremmnin kuin mehiläinen? Vaikka ne eivät ymmärrä paljoa, ne rakentaa hienoja rakennuxia. Mikä filosofi on perustanut paremman valtion? Mutta hevonen, joka on luupäisempi kuin ihminen, ja on sixi sen hyvä ystävä, kärsii ystävänsä lailla. Siitä on noloa hävitä kisa, mutta se piereskelee lujasti; taistelussa se pyrkii voitolle mutta listitään armotta, haukkaa multaa razastajan kanssa; puhumattakaan suizista, kannuxista, ahtaista pilttuista, aseista, lyönneistä, razastajista, sanalla sanoen kaikesta orjuutuxesta, johon se halukkaasti alistuu, ja koittaa kostaa vastapuolelle. Kärpäsillä ja linnuilla on kivempaa, jotka elävät luonnon vaistolla, välttävät vain tästä hetkestä, jos vaan ihminen jättäisi ne izexeen. Kun ne pannaan häkkiin matkimaan ihmisen puhetta, ne nuutuvat ja mennettävät ilonsa. Luonto on sit niin paljon parempi kuin ihmiskeinot. ellauri026.html on line 331: Voi jumalauta, ei ketkään ole onnellisempia kuin ne joita sanotaan hölmöiksi, narreixi, ääliöiksi ja pöntöixi; hienoja titteleitä minusta. Ne eivät pelkää kuolemaa, for one thing. Niitä ei kiusaa omatunto, ne ei pelkää aaveita eikä peikkoja. Niitä ei häirize tulevan pelko eikä haaveilu. Niillä ei sanalla sanoen ole huolia. Ne ei ole nöyriä, pelokkaita, kunnianhimoisia eikä kateellisia, eivätkä roiku kenessäkään toisessa. Siinäkin ne muistuttaa muita eläimiä, että ne ei tee syntiä, kuten papitkin myöntävät. Ajattele omia murheitasi ja mieti, miten monesta ne säästyvät. Ne eivät ainoastaan ole iloisia, pidä hauskaa, laula ja naura izexeen, vaan hauskuttavat muitakin, ja ovat kaikkien kamuja. Petoeläimetkin väistelevät niitä, ja kuninkaat, jotka pitää niitä narreina, tykkää niiden seurasta enemmän kuin ministereistä, koska ne juttelevat hauskoja. ellauri026.html on line 372: On sellasia pytagoralaisia, joille kaikki on niin yhteistä et ne ottaa mitä vaan messiin mekon alla, ne ei tee siitä isompaa numeroa kuin jos ne olis perintökamoja. Toiset on vaan olevinaan rikkaita, ja tää kuvitelma riittää niille onnexi. Joillakuilla on hienot talot Helsingissä ja sen vuoxi pihistelee mökillä. Jotkut panee menee kaiken samantien, toiset kerää kokoon hyvällä tai pahalla. Yx ährää kerätäxeen julkkismainetta, toinen makaa nokisena uunin takana. A great many undertake endless suits and outvie one another who shall most enrich the dilatory judge or corrupt advocate. One is all for innovations and another for some great he-knows-not-what. Another leaves his wife and children at home and goes to Jerusalem, Rome, or in pilgrimage to St. James´s where he has no business. In short, if a man like Menippus of old could look down from the moon and behold those innumerable rufflings of mankind, he would think he saw a swarm of flies and gnats quarreling among themselves, fighting, laying traps for one another, snatching, playing, wantoning, growing up, falling, and dying. Nor is it to be believed what stir, what broils, this little creature raises, and yet in how short a time it comes to nothing itself; while sometimes war, other times pestilence, sweeps off many thousands of them together. ellauri026.html on line 384: Mut hei mähän oisin hölmöin kaikista, Demokritos osoittelis mua sormella, jos jatkaisin tätä tavisten luetteloa pitempään. Etenen siis korkeakoulutettuihin pelleihin, niihin jotka luulee olevansa fixuja mut on ihan yhtä pönttöjä. Niiden joukossa on paalupaikalla lingvistit, joita surkeampia ei ole kyllä kukaan, kaikki niitä vihaavat, besserwissereitä tuhnuja. Ne kukkoilevat tiedoillansa kouluissa - sanoinko kouluissa? Luostareissa paremminkin, tai teurastamoissa, koulukodeissa - vanhenevat siellä keltanokkain keskellä, metelissä ja homeen lemussa, silti luulee olevansa jengin parhaita, pelottelee opiskelijoita kelalla ja aikarajoilla, muilla virtuaalikepeillä ja porkkanoilla, lampaina hiiviskelee sutten pikkutakeissa. Viihtyy niin mainiosti ettei menis eläkkeelle ollenkaan, jatkavat vaan "tutkimusta" eläkkeellä muka "kiireisinä." Paukuttavat opiskelijoiden päähän jotain vanhentuneita nixejä, joilla raukat sitten turhaan ezii pestejä. Ihan onnesta puikeena jos saa selvillle, kuka oli Ankhiseen äidin kummin kaima, tai löytää jonkun ammoin kuolleen kielen sanavainaan jostain homeisesta kivestä: ahaa, mentula tarkoittaakin kullia. ellauri026.html on line 390: Kaikista hulluinta on nähdä miten julkkiskirjailijat kiittelevät toisiaan keskinäisen kehun kerhoissa, tyhmät tyhmiä ja pöntöt viereisiä pönttöjä. Tää on täydellinen Väinö Linna duplikaatti, toi on Loirin haamukirjailijan veroinen, kolmas yhtä fixu ja filmaattinen kuin Sofi Oxanen. Toisen kerran ne suomii toisiaan yhtä reippaasti, ja ihan samoilla pointeilla. ellauri026.html on line 392: Ja sit on nää tietokirjailijat hyötykirjoineen, karvaisine viittoineen ja naavapartoineen esim Klinge, Wahlroos, Enkvist ja Valtaoja, jotka ovat olevinaan ainoita viisaita miehiä, muut vaan statisteja. Esittelevät keximiään mahdottomia mahdollisia maailmoja ja historian käänteitä, selvittävät kaikki markkinoiden ilmiöiden syyt ja seurauxet, ihan kuin ne olis luonnon kirjanpitäjiä tai sihteerejä, tai jostain taivaasta pudonneita sanansaattajia. Luonto nauraa niille koko matkan geenipankkiin. Ne ei tiedä mitään, on keskenäänkin aivan eri mieltä. Esittelee ensimmäisiä syitä, mityyxiä ja tämyyxiä kuin S. Albert Kivis-vainaja. (KOO) ellauri026.html on line 403: Skolastikot kuvaa helvetin niin tarkkaan kuin ne olis ize olleet siellä enimmän aikaa mittailemassa. Ja lisää sinne uuden piirin, kahdexannen, niin ison ja tilavan, että ne mahtuu sinne kavereineen pelaamaan vaikka potkupalloa. Ja seuraavaxi tulee uskonmiehet, munkit, molemmista nimityxistä aika etääntyneet, ei ne välitä uskonnosta, ja niitä pörrää kaikkialla kuin kärpäsiä. Jengi väistelee niitä kuin pahan onnen enteitä. Ne pitää kunnianaan olla oppimattomia ja saarnata mitä sylki suuhun tuo ihan takin hihasta. Jotkut ottaa kovaa hintaa palveluista, toiset kerää rahaa kuulijoilta kapakoissa, kilpailee kerjäläisten kanssa rovoista. On olevinaan mukavia apostoleja typerine juttuineen. On tarkkoja kuin liivijengit bränditunnuxista, millainen rozi ja mitkä merkit siinä, miten pitkä letti, paljonko unta palloon per yö. Ja halvexii sitten toisen jengin munkkeja niiden vermeistä. Jotkut ei huoli rahaa, mut kyllä viiniä ja naisia. Brändinimiä joka lähtöön: jotkut on vyöveikkoja, jotkut pieniä, jotkut pikkuruisia, jotkut ruusuristiläisiä; sit on benediktiinejä ja bernardiineja, karmeliittoja ja augustiineja, vilholaisia ja jakobiineja. Kristillisiä ei ketkään. ellauri026.html on line 405: Sääntöjä kyllä piisaa ja seremonioita. joillakin on kaloja, toisilla rukouksia tynnyreittäin; joillakuilla paastoja, joiden välit ne syö kuin viimeistä päivää. Yxillä on vakio-ohjelmaa enemmän kuin mahtuu seizemään rahtilaivaan. Joku ei ole koskenut penniinkään 60 vuoteen, paizi hanskat kädessä, yks ei peseydy eikä vaihda vaatteita, joku on ollut kiinni pylväässä kymmeniä vuosia, toinen on jatkuvasta veisauxesta käheenä. Jeesus ihmettelee: onx nää jotain uuden lajin juutalaisia? Oli puhe vaan uskosta ja laupeudesta, mitä toimittaa tää pelleily? (KAA) ellauri026.html on line 453: Vast political powers were contending for the possession of long-disputed territories, while within their borders great social and industrial discontents were gathering to a demonstration whenever the strain of these dynastic struggles should become unbearable. ellauri026.html on line 455: His activity took many forms; but he was always, whether through classical treatise or encyclopædic collection or satirical dialogue or direct moral appeal—always and everywhere, the preacher of righteousness. His successes were invariably along this line. His failures were caused by his incapacity to perceive at what moment the mere appeal to the moral sense was no longer adequate. ellauri026.html on line 493: Jefa ei ole huomaavinaan Eran homorakkautta nuoreen ystäväänsä Rogeriin. Eihän tämmösestä sovi jumaluusopin professorin olla selvillä, saati sitten siitä puhua. Homofoobit on aika usein kaappihomoja. (Tässä mun täytyy taas vähän karistella epäluuloja: emmä ole homofoobinen, mun parhaissa kavereissakin on vasenkätisiä. Musta on vaan kiva puhua asioista joista jotkut kauhistuu. Se on osa koko tän runoelman pointtia: mix kauhistua luonnonilmiötä, mix koittaa olla niin suu muikulla p.c. Naturalia non sunt turpia. Kaikesta ei tarvi pitää, muttei tarvi sentään pöyristyä.) ellauri026.html on line 509: Of more recent biographies, that of R. B. Drummond is, all things considered, the best; careful and serious, but showing the almost universal tendency to take Erasmus at his word, even while admitting his incapacity to tell the truth. ellauri026.html on line 510: Froude's Life and Letters illustrates the author's familiar qualities,—his remarkable distinctness of view and his complete indifference to accuracy of detail. ellauri026.html on line 526: Vieressä ollut ellauri026.html on line 537: Viereisen tädin ellauri028.html on line 60: Kävelit vaikka kadulla ja kaikki ovat pukeutuneet nuhruisesti. Takit, hameet, ulsterit, housut ovat käännetyt, kengät kuluneet, saappatkin jaloissa joskus aivan reikäiset. Vaan - vanhuxet näyttivät kotkilta, vaan - nuoriso pilailee. nauraa, tanssii fokstrottia "Inessa", sillä Moskovassa on ollut nuorison ja opiskelijoiden rauhanfestivaali, musiikki soi, saapui neekereitä. ellauri028.html on line 85: Teoksessa kristinuskon Jumala luo koemielessä pienen pallon, jolle hän antaa nimeksi Maa. Jumalan palvelija, arkkienkeli Saatana, arvostelee liian kärkevästi herransa luomuksia ja hänet karkotetaan määräajaksi katsomaan, miten koe edistyy. Saatana kirjoittaa tovereilleen Mikaelille ja Gabrielille Maan ihmisten olevan mielipuolia. ellauri028.html on line 89: Initially, a surviving one of his daughters, Clara Clemens, objected to its publication in March 1939, probably because of its controversial and iconoclastic views on religion, claiming it presented a "distorted" view of her father. Henry Nash Smith helped change her position in 1960. Clara explained her change of heart in 1962 saying that "Mark Twain belonged to the world" and that public opinion had become more tolerant. (Ehkä se myös tarvizi vähän pätäkkää leivän syrjäxi.) She was also influenced to release the papers by her annoyance with Soviet reports that her father's ideas were being suppressed in the United States. (Ei Laika ole ainut koira radalla. Vuosi 1962 oli Kuuban kriisi, kylmä sota kuumeni. Popovin nuhruista mutta optimistista nuoruutta.) The papers were selected, edited and sequenced for the book in 1939 by Bernard DeVoto. (Sota tuli väliin, jumala piti varmistaa voittajien puolelle. No ainahan se on voittajien puolella. Tai sit se haluu antaa opetuxen tai sillä on joku ovelampi suunnitelma mielessä.) ellauri028.html on line 91: Nää matkakirjeet on niin hulvattomat, että niitä on ihan turha mun alkaa repostella. Lukekaa ize, ei siihen kauan mene. Ihan samat pointit kuin mulla, paljon kärkevämmin esitettynä. Välillä naurattaa pakosta, välillä vaan suututtaa, niinkuin varmaan suututti Mark Twainia. Kade jumala oli vienyt siltä vaimon sekä tyttären. Väärää puutahan se haukkuu sikäli, että ko. kiivaan jumalan on apinat ize tehneet omaxi kuvaxeen. Termiittiapinat on jälleen kerran syylliset. Jos nekään, eihän Darwinilla ole hyviä eikä pahoja, on vaan voittajia ja luusereita. Darwinia ei vois vähempää kiinnostaa kuka kuolee ja kuka jää voittajana kentälle. EKV. EVVK. Kiinnos. Huonot häviäjät kiivastuvat, se on vain luonnollista. Minäkö en tietäisi. Tuttu, juttu, sanoi Natashan lentokapteeni. ellauri028.html on line 102: Onkohan jenkit kiemurrelleet ihan noloina kun nää Markun jutut tuli julki. Epäamerikkalaisuutta Mississippin suurmieheltä. No ei, kyllähän Amerikkaan mahtuu mielipiteitä. Vaikenivat kuoliaaxi. Sehän olikin jo melkein vainaja. Piti näitä pöytälaatikossa, sanoi raamatuxensa mieli mustana, luki yxityisesti kavereille kuin Rusakko sen tunnustuxia. Sellaista on liikkeellä kuin coronavirusta. Pari vinkkiä ois kiva miten ne sai yleisönsä pysymään istumassa paikallaan ja kuuntelemaan loppuun saakka. Kuoli 75 vuotiaana, julaisi tän anonyyminä vuotta ennen sitä. Alla tulee arvioita Goodreadsilta. Booze Hound on nähtävästi Jevgenin hengenheimolaisia. ellauri028.html on line 108: The Rev. Joseph Twichell, Mark's most intimate friend for over forty years, was pastor of the Asylum Hill Congregational Church of Hartford, which Mark facetiously called the “Church of the Holy Speculators,” because of its wealthy parishioners. Here Mark had first met “Joe” at a social, and their meeting ripened into a glorious, life long friendship. Twichell was a man of about Mark's own age, a profound scholar, a devout Christian, “yet a man with an exuberant sense of humor, and a profound understanding of the frailties of mankind, including Mankind's Huge Cods." Sam Clemens ja pastori naureskeli kaxisteen mezässä miespaneelin valtavia turskia. Bronzed and weatherbeaten son of the West, Mark was a man's man. "Some Remarks on the Science of Onanism.” ellauri028.html on line 114: Words vulgar and offensive to other ears were a common language to him. Anyone who ever knew Mark heard him use them freely, forcibly, picturesquely in his unrestrained conversation. Whitman and the Bible are no more obscene than Nature herself—no more obscene than a manure pile, out of which come roses and cherries. ellauri028.html on line 133: yet he has got to stay there till her Majesty chooses to ellauri028.html on line 158: to the first bed where the chap is laying half dead. ellauri028.html on line 172: Der Schriftsteller frönte noch einem anderen Laster. Im Alter fascinierten ihn kleine Mädchen immer mehr. Sein Interesse trug eindeutig erotische Züge. Er versammelta die jungen Damen in einem eigenen Klub. Das Durchschnittsalter eines Engelfischen betrug dreizehn Jahre. Seine Sekretärin schrieb: An einem unbekannten Ort sieht er sich als erstes nach kleinen Mädchen um", und "er ist weg wie der Blitz, wenn er ein neues Paar schlanker Beinchen auftauchen siehtm und wenn das kleine Mädchen dann auch noch eine riesige Schleife im Haare trägt, schwebt er vollends im siebten Himmel." ellauri028.html on line 184: This was Twain's most serious, philosophical and private book. He kept it locked in his desk, considered it to be his Bible, and spoke of it as such to friends when he read them passages. He had written it, rewritten it, was finally satisfied with it, but still chose not to release it until after his death. It appears in the form of a dialogue between an old man and a young man who discuss who and what mankind really is and provides a new and different way of looking at who we are and the way we live. Anyone who thinks Twain was not a brilliant philosopher should read this book. We consider ourselves as free and autonomous people, yet this book puts forth the ideas that 1) We are nothing more than machines and originate nothing - not even a single thought; 2) All conduct arises from one motive - self-satisfaction; 3) Our temperament is completely permanent and unchangeable; and 4) Man is of course a product of heredity, and our future, being fixed, is irrevocable -- which makes life completely predetermined. If these points are true, then buying and reading this book is not in your control, but simply must be done because it was meant to be. If these points are not true you might still wish to make an independent decision to enjoy a thought-provoking book by a great and legendary writer. ellauri028.html on line 198: Apparently man is a selfish prick that can't think for himself and relies on "outside influences". He is a chameleon. He is nothing but a mere machine. Well, at least according to Twain. Man is a fraud and only lives for himself. He is really driving home this point that everyone is selfish and acts out of selfish needs (big surprise?), even if viewed (publicly and personally) as a self-sacrificing person. My question is; who cares? If the end result is the same, what does the actions matter. Let's say, saving a woman from a burning house. Twain says you do this out of making yourself feel good and avoiding the pain of not saving the woman, nothing else; the woman comes second to your own need of feeling good. But regardless of how it makes you feel, you still saved the woman in the end. The good is still done, even though you did it for yourself. Forget how the action was achieved. What does it matter if we refer to this as "self sacrificing" or "selfishness". Answer me this question, Twain! THE ACTION REMAINS THE SAME!!!.... I feel this must have been written during a time when everyone was going around smugly proclaiming to be self-sacrificing do-gooders and self-proclaimed religious nuts while really being shitty people; which had to be the most annoying thing ever. I guess it feels a bit outdated and I think people who naively go around claiming that they are "self-sacrificing do-gooders" are simply laughed at in our post modern times as smug assholes who need to get off their high horse (high horse? who owns a fucking horse nowadays, anyways?). I feel it is pretty accepted now that those who do good are doing them for their own selfish gains and the view of acceptance by others, at least I think this is the case. I don't know cause I don't know do-gooders, everyone I know (including myself) are dicks and more concerned with their celluar phones and creating social dating websites on the internet in vain attempts to pick up chicks only to drink alone and desperately spend several hours harassing women on social dating sites until one, out of pity, decides to respond to your 50 private messages, which then they foolishly decides to set up a date with you; only for you to be disappointed and stood up; which results in more drinking and paying a "dancer" to give you a hand job behind the goodwill on a Saturday night.... ellauri028.html on line 202: Now he is on this kick about how man never thinks for himself. He is a chameleon conforming to whatever outside influences he puts himself in. This is pretty interesting stuff here. I apologize that these reviews have become rather flat. The amount of times I have used the word "interesting" to describe things in a vague manner is so blindly obvious and so boring, I can't believe I go on writing these things (and you keep reading them?!) Where is this going to get me, doing these shitty reviews? Does anyone care? Do I really care? I think I need a girlfriend (this is a cry for help)...Anyways, the book is psychological and philosophical or some shit... go read the goddamn thing yourself...I need a drink... ellauri028.html on line 203: Sorry about that last paragraph, anyways, this could be one of the most easily readable and most underrated philosophical books ever. This is a read that delves into some deep thinking. Triggers the mind. In fact, my mind just got triggered. Why don't I just stop doing these reviews publicly and require people to pay me for reviews rather than willingly exploit myself as cheap and free entertainment? Why do I feel I need to keep doing these reviews? I am cutting myself short! Perhaps I would get more satisfaction out of keeping these reviews to myself? I don't know, who am I kidding... This is not entertaining the least and no person in their right mind would ever pay a dime for this drivel...I need another drink... ellauri028.html on line 204: Jesus, I am sorry for this whole rant. This is a book review, not a therapy session...I guess I am having a bad day ...Sorry...This is all pathetic, this is all a very sad, sad self centered review...I have lost all my steam, as if I had much to begin with. Where did it all go wrong? When did it start? What has happened to me? ellauri028.html on line 228: I picked this book for the 'what is man' essay. Though there are many profound philosophical ideas in it, they get sidelined by the authors racial slur on indigenous natives, Australian aborigines and Afro Americans. One might argue it was the trend those days, but I can't come to terms especially after reading other books on philosophy from that era. ellauri028.html on line 258: 30 ajatusta ja 300M elämää per ajatus, jokaisella 1, mullakin vain tää. Ellen erehdy? onhan sekin mahdollista: dalai laama suunnittelee jo seuraavaa episodia, mieluummin eläimenä ettei tarvi koko aika vaan istuxia tyynyllä ja pussailla alamaisten myssyjä. ellauri028.html on line 274: Omena päivässä pitää verenpaineen loitolla kulta, tai jotain muuta sellasta. ellauri028.html on line 306: mun monipolviset seikkailut kieliopin syövereihin. Niihinköhän ellauri028.html on line 330: Pipa ja Sepu lauloi tätä nuotin vierestä kun me oltiin pieniä. Se kuului samaan sota-ajan sikermään kuin Lili Marleen, Eldanka järven jää tai Läskiä ja lotinaa. Oli niitä muitakin. Se onkin tosi vanha sotalaulu. Niissä usein teemana on et vihollisten kanssa oisi hauska veljeillä, ja vähän sisarrella myös. FUCK FUCK! menee KILL KILL!in ohize. Siitä on olemassa suomalainen versio, jonka sanoja ei tahdo kokonaisina löytyä. Löytyy vaan pätkiä. ellauri028.html on line 338: "Mademoiselle from Armentières" was considered a risqué song and not for 'polite company', and when sung on the radio and TV, as in The Waltons, typically only the first verse was sung. The lyrics on which this opinion is based are recorded in the Gordon "Inferno" Collection. ellauri028.html on line 387: The sunofagun was never there. ellauri028.html on line 414: Where are the girls who used to swarm ellauri028.html on line 604: there is a limit, eiköhän me olla tuo jo opittu, ellauri028.html on line 625: Suomalainen pikkujoulu - Lompakko on tyhjä, kännykkä on hukassa, päässä soi tango delirium etkä uskalla edes vilkaista kuka vieressäsi kuorsaa. ellauri028.html on line 626: persuilupuujalkaWhere is the beef? Persun normipäivä. ellauri028.html on line 647: Paavo Haavikko siirtämässä Virosta ostamaansa Stalinin pazasta Kirkkonummella olevan maaatilansa pihalle takinkääntäjän muistomerkixi.jumala ja muut julkkixettilannekomiikkaaTäytyy osata panna ko. julkkixet arvojärjestyxeen. Monumentum exegi aere perennius. Syvää naurua. ellauri028.html on line 658: Vanhuxen pikkujoulu - Lompakko on tyhjä, kännykkä on tyhjä, päässä soi tinnitus eikä tarvi edes vilkaista kuka vieressäsi kuorsaa. ellauri028.html on line 672: Alaviite: Mikko Kuustonen on 60v gospellaulaja, kaivosmiehen poika kuten Tom Jones. Soololevy Profeetta. Yksityiselämä (Muokkaa): Kuustonen oli naimisissa Marita Kuustosen kanssa 32 vuotta. Heidän avioeronsa astui voimaan keväällä 2014. Toukokuussa 2018 Mikko Kuustonen avioitui koreografi Hanna Brotheruksen (s. 1968) kanssa. Meidän sukulainen Hanna tulee täysin pystymezästä julkkisskenen ulkopuolelta. He ovat molemmat impulsiivisia ja yliempaattisia. Heillä on tv-ohjelma julkkisten rakkauselämästä. He haastattelee julkkisystäviä ja kuulee mikä liima saa suhteen kestämään. Ois Kuustostenkin ollut hyvä ostaa sitä putkilo. Minkä jumala on liimannut sitä älköön ihminen irrottako. He laittavat izensäkin likoon. Kyllä siinä moni liima irtoaa. Kuustosella on siitä pitkä kokemus. Hän on itse kertonut julkisuudessa päihdeongelmistaan, mutta on ollut raittiina v 2004. Varmaan vielä sietämättömämpi selvänä. Hän on kuulunut nuorena herätysliikkeeseen ja sixi kärsinyt myöhemmin myös muista mielenterveysongelmista. Kuustonen on kertonut olevansa värisokea. Siitä kaikki ongelmat alkoivat. Näki maailman mustavalkoisena väri-tvn aikana. Koiratkin on värisokeita. Vieläköhän se pieree yhtä kovaa Hannan seurassa. - Mikko! Hanna Brotheruxen poika Johannes on myös huumekoukussa. Haisteleekohan se liimaa. ellauri028.html on line 741: An elderly couple is vacationing in the west. Bob always wanted a pair of authentic cowboy boots. Seeing some on sale one day, he buys them, wears them home, walking proudly. He walks into their hotel room and says to his wife, "Notice anything different, Helen?" ellauri028.html on line 745: Bob says excitedly, "Come on, Helen, take a good look. Notice anything different about me?" ellauri028.html on line 753: Helen looks up and says, "Bob, what's different? It's hanging down today, it was hanging down yesterday, it'll be hanging down again tomorrow." ellauri028.html on line 835: Olin 51. Niihin aikoihin alkoi vanheneva siitin silloin tällöin reistailla. Se on 3 kertaa 17. Mä olin 17 kun Petsku aika vauhkosti sekoili maalla merellä ja ilmassa. Kevättalvella Merikadulla. Vuonna 2033 täytän 81 (insh Allah vittu saatana, ellen ole Hietaiemen täytteenä). Se on 3 kertaa 27. Mä olin 27 kun söin eka kerran depressiolääkkeitä. Keväträntäsateella Cambridgessa Massachusettsissa. Hyi helvetti. Aika vittumaista saatana. Näitä ei tekis mieli muistella. ellauri029.html on line 43: Maa on täyttynyt talouslipilaareista (lue oikeistolaisista) ajatushautomoista, joissa izekkäitä pläänejä haudotaan oikein tiimillä. Kaxikielisesti sanottuna lobbyja. Kaikkein traagisinta on, että oppilaitoxista kuten TAMK, jossa julkisrahoitteisesti yhdistyvät kapitalismin isokenkäiseen hiileen puhaltamaan liikemiesten perustamat Tampereen kauppaopisto, Tampereen kauppaoppilaitos, Teknillinen opisto (Suomen ensimmäinen), Tampereen teknillinen oppilaitos ym, on tullut tämmöisiä hautomoista, jotka julkaisevat opiskelijabroilerien surulliset teelmät suoraan netissä. ellauri029.html on line 85: TAMK Proakatemia is an academy of new knowledge and expertise where we study entrepreneurship and learn in team enterprises. ellauri029.html on line 113: From the library of essays you can find essays from different topics written by the teampreneurs. ellauri029.html on line 180: Soluesseen myötä perehdytte aiheeseen niin paljon, että siitä kannattaa tehdä alustus pajaan. ellauri029.html on line 183: Hemmetti, jo on kova vaatimus, jopa 9 sivua 3 hengen tiimissä, siitähän tulee, hetkinen, katon luuurista, kolme sivua per nuppi. Onkohan tää nyt kohtuullista. No toisaalta onhan se kiva perehtyä johkin asiaan oikeen kunnolla. Ja opintopiste sivusta kuulostaa kyllä reilulta. Nää solut on varmaan jotain talousfundamentalismin terroristisoluja. Hipsterparrat ja vyöpommeja. Se solun ahkerin jolla on rumimmat vaatteet ja pisin naama raportoi, kommentoi, imuroi ja tiskaa astiat. Niin aina. ellauri029.html on line 261: Työolot amerikkalaisessa tehtaassa kokivat dokumentin mukaan dramaattisen laskun, kun omistajaksi vaihtui kiinalainen. Työtapaturmia alkoi syntyä enemmän, kun työtahtia kiihdytettiin jatkuvasti. Työnlaatu huononi, kun töitä ei keretty tehdä huolella kiireestä johtuen. Amerikkalaiset työntekijät alkoivat turhautua tehtaan käytäntöihin ja vanhojen työolojen muuttumiseen. Samaan aikaan myös uusi kiinalainen omistaja alkoi turhautua, kun tuloksia ei alkanut näkyä vaan tappiota syntyi jatkuvasti enemmän. Ratkaisuna tähän hän irtisanoi amerikkalaiset johtoportaasta ja korvasi heidät kiinalaisilla. Amerikkalaisten turhautuneisuus kuitenkin jatkoi nousua ja esiin astui liiton työntekijät. ellauri029.html on line 354: Hedonic psychology...is the study of what makes experiences and life pleasant or unpleasant. It is concerned with feelings of pleasure and pain, of interest and boredom, of joy and sorrow, and of satisfaction and dissatisfaction. It is also concerned with the whole range of circumstances, from the biological to the societal, that occasion suffering and enjoyment. ellauri029.html on line 396: Reference class forecasting ellauri029.html on line 407: synnyttää kusipäisyyttää. Varsinkin Amerikan mantereen pohjoispuolella ellauri029.html on line 434: We are here because we are optimists. We move fast and break things. ellauri029.html on line 456: Jonkun Räätälin ja sen Ruskean partnerin mielestä positiiviset harhat on adaptiivisiä, koska ne saavat apinan yrittämään enemmän. Realistiset arviot voivat rajoittaa sitä. Täh? Tuskin realistiset sentään, sanoo joku Bandura, ehkä ylipessimistiset. Räätäli ja Ruskea inttävät, että positiiviset harhat on hyviä, koska niitä on enemmän ns terveillä ja vähemmän masixilla. No mitä sekin todistaa, ehkäpä noiden terveyden määritelmä on vinossa. Joku toinen sanoo, että epädefensiivinen persoona joka on valmis oppimaan erehdyxistä eikä yritä keulia saa parempia tuloxia satunnaistesteissä. Mut narsistit ja psykopaatit rulettaa firmoissa. ellauri029.html on line 580: ruostuneen kanuunanputken vieressä. Miekkosia paleli ellauri029.html on line 658: Jännitys on siis halun ja pelon sekoitusta. Vähän sama juttu kuin se sinänsä oudolta ehkä tuntuva tosiasia, että ne kaikista houkuttelevimmat paikat on kaikista yököttävimpien naapurissa, molemmat siellä hännän vieressä. Riski joutua väärälle reiälle on melkoinen, mutta se vaan lisää viehätystä. Ällötys ja kiihotus on sukulaistunteita. ellauri029.html on line 692: Vihaava rakkaus, rakastava viha. Luulisin, että mut voi aika helposti neutralisoida, tai sit voi sekä rakastaa että vihata yhtä aikaa, ainakin mä ize teen just niin. Uskoisin, että Frangenkin on narsisti. Se oli naimisissa Rosa Meriläisen (1975) kanssa vv. 2004-2017, eli 41-54-vuotiaana. Aika myöhään meni kihloihin (ei naimisiinko?) 12v nuoremman naisen kaa, jolla oli opiskelija-avioliitto takana. Frans-niminen poika, josta pidettiin paljon melua, syntyi 2006 kuin Rosa oli 31 ja Simo 43. Aika vanhat ensisynnyttäjät. Meriläinen ja Frangén valittiin Vuoden positiivisimmiksi tamperelaisiksi vuonna 2009. Pari ilmoitti eroavansa tammikuussa 2017. Koronan aikana maisteri Simo Frangen kykkii kotona Tampereella, kun ei pääse ravintoloihin mekastamaan. Se on viikonloppuisä nyt 14-vuotiaalle Fransille. Teettää aina uusia 80-luvun silmälasinpokia entisestä mallista. Istuu texti-tv:n ääressä ja kirjoittaa kuulakärkikynällä tv-guiden reunaan palindromeja. Tää vahvistaa mun näkemystä, että positiivisuus on iso peikko, jota pitää varoa. Ei pidä poistua mukavuusalueelta kun sen on kerran löytänyt. ellauri029.html on line 695: Simon henkilöhistoria kuulostaa kyllä vähän narsistiselta, varsinkin ton pojan nimi Frans. Rosa ja Simo on jotenkin samannäköisiä, pikku peikkoja. Meriläinen on ollut avioliitossa ikätoverinsa toimittaja-tietokirjailija Tuomas Murajan kanssa lokakuusta 2017, ja heillä on uusperhe. Ei se Murajakaan ole ihan viaton, se on muuttanut nimensä Murajaxi Kainulaisesta. Entinen palkkasoturi, palkkatyötön (Sipilän perustulomarsu 2017-8). Rosa on jossain vihreiden suojatyöpaikassa. V. 2017 se kyllästyi sanoja kääntelevään Tampereen pikkumieheen ja muutti takas Helsinkiin. ellauri029.html on line 757: Ensimmäinen tv-ohjelma oli Alivaltiosihteeri: Suomi 75. Se käsitteli tapahtumia Suomen itsenäisyyden ajalta. Ohjelma lähetettiin myös Montreux'n Kultainen ruusu -kilpailuun, mutta se ei menestynyt, sillä teknisestä erehdyksestä johtuen ohjelman suomen- ja englanninkieliset versiot oli ajettu päällekkäin. ellauri029.html on line 879: Wikipedian mukaan sarkasmiksi voidaan kutsua sellaistakin purevaa, ivallista tai halveksuvaa kommenttia, joka ei ole ironinen. Tietysti se johon sarkasmi osuu on sitä mieltä, ettei siinä ole kerrassaan mitään huvittavaa. Mutta muutenkin: mun paasauxet on paikoin erittäinkin purevia, eivät välttämättä ironisia, eivätkä ainakaan yhtään hauskoja, mutta sarkastisia. Pessimismi nousuun! AVSn v97 Pessimismi-kiertueella Pentti Linkola ja Paavo Haavikko esittivät Eppu Normaalin lauluja ja Jari Sarasvuo puhui izestään. Onx tää alivaltiosihteereiltä sarkasmia, vai peukuttaako ne oikeesti pessimistejä? Vaikee sanoa, jos ei ymmärrä asiayhteyttä, se on kulttuurisidonnaista, sanoo Archie. ellauri029.html on line 881: Sarkasmi on sitä ymmärrettävämpää, mitä paremmin kuulija tuntee sanojan. Ilman tietoa sanojan todellisista mielipiteistä sarkasmi voidaan erehdyksessä käsittää vilpittömänä mielipiteenä. Esimerkiksi alivaltiosihteerejä kommentoivan lausahduksen tulkinta riippuu siitä, tietääkö kuulija sanojan olevan harmittoman komiikan kannattaja vai vastustaja. ellauri029.html on line 908: Answer: Sarcasm is the use of irony (saying one thing while meaning another) or other rhetorical devices in a biting, hurtful way. There is a difference between sarcasm and satire, although they are related. Satire is the use of irony or ridicule to expose foolishness, but without the “bite” of sarcasm. Satire is gentler; sarcasm is more derisive and sneering. ellauri029.html on line 912: You are already filled, you have already become rich, you have become kings without us; and indeed, I wish that you had become kings so that we also might reign with you. For, I think, God has exhibited us apostles last of all, as men condemned to death; because we have become a spectacle to the world, both to angels and to men. We are fools for Christ’s sake, but you are prudent in Christ; we are weak, but you are strong; you are distinguished, but we are without honor. To this present hour we are both hungry and thirsty, and are poorly clothed, and are roughly treated, and are homeless; and we toil, working with our own hands; when we are reviled, we bless; when we are persecuted, we endure; when we are slandered, we try to conciliate; we have become as the scum of the world, the dregs of all things, even until now. 1 Corinthians 4:8-13 ellauri029.html on line 914: Is Paul’s language ironic here? Absolutely. Was it hurtful? Intentionally so. Yet, because his intent was to lead the stubborn Corinthians to the truth, it can still be considered loving. In fact, Paul followed this passage with, "I do not write these things to shame you, but to admonish you as my beloved children." ellauri029.html on line 916: The Corinthians would not have considered Paul’s language intentionally cruel. Instead, they would have recognized Paul was using rhetoric to make a point. The Corinthians felt superior to Paul, casting judgment on him. So he calls them spiritual kings and says, ironically, that God considers His apostles “scum” and “dregs.” ellauri029.html on line 920: Other passages in the Bible that use satire include Isaiah’s ridicule of idol-makers (Isaiah 40:19-20), God’s taunting of Egypt (Jeremiah 46:11), and Elijah’s gibes directed at the prophets of Baal (1 Kings 18:27). Jesus Himself used satire in the form of hyperbole when He told His hearers to “take the plank out of your own eye” (Matthew 7:5). ellauri029.html on line 922: Therefore, we can say that irony is fine; irony is a figure of speech that can bring attention and clarity to a situation. Sometimes, irony can be painful because the truth it reveals is convicting. Satire, which uses irony to gently deride and prompt needful change, can be appropriate on occasion; we have examples of satire in Scripture. ellauri030.html on line 59: Cicero, laskelmoiva mies, kannusti Pro-Akatemiaa ja TAMK:ia, vaikka käytännössä heilui jossain sauvakansan ja Stoan persuporukan välillä. Se halus kukkoilla julkkixena, mille stoalaiset nyrpisti, sauvaporukat taas peukutti. Epikurolaisia se ei alkuunkaan sietänyt. Epikuroxesta ja muista kreikkalaisista Cicero luki vaan jotain surkeita esitteitä ja lyhennettyjä käännöxiä. Se oli aika moukka, vaikka olikin kermaperseisistä keskiluokkaisista piireistä. Sen nimi tarkoittaa kikhernettä eli egyptinhernettä, perhe oli rikastunut hernebisnexestä. Se oli yhtä kova keximään latinaan uudissanoja kuin hengenheimolaisensa E.Saarinen. Sillä oli oma kuningatar Pipsakin, Terentia. Paizi että niille tuli ero viisikymppisinä. Sit Cicero otti jonkun nuoren rikkaan typykän voidaxeen maxaa Terentialle erorahat. Se liitto ei kauan kestänyt, kun rahat oli syöty. ellauri030.html on line 61: Cicero oli kiero julkkisasianajaja, voitti joitakin näkyviä juttuja, rupesi poliitikoxi. Oli Sisiliassa kvestori (yliopistossakin on kvestori, siis rahastonhoitaja), oli kova puhuja, päihitti Hortensiuxen. Keskiluokkainen pyrkyri, kuten eräs suomalainen sykofantti, jonka nimeä E.Saarinen en viizi edes mainita. Koulussa piti lukea Ciceron puhetta in Catilinam: quo usque Catilina abutere patientia nostra. Cicero hommas Catilinalle kuristushuonetuomion, vastoin Caesarin ja muiden lievempiä kantoja. Kazoi ize päältä kun Catilinaa hirtettiin. Oli siitä vielä ylpeä. Koko case in Catilinam saatto olla pelkkä kehystys, Cicero oli ehkä tekaissut todisteet. Et semmonen veitikka. ellauri030.html on line 213: Vielä parempi juttu on että vanhuxet kuolevat! Onnex vanhoja miehiä on vähän! (No nykyäänhän niitä on niin että päät kolisevat. Apuharvennus olis paikallaan.) Tässä Ciceron argumentit on terveen darwinistisia: vanhat käävät tekee tilaa nuorille, saadaan verexiä voimia kehiin kun vanhat kärrätään luutarhan täytteexi. ellauri030.html on line 246: Etenim, cum complector animo, quattuor reperio causas, cur senectus misera videatur: unam, quod avocet a rebus gerendis; alteram, quod corpus faciat infirmius; tertiam, quod privet fere omnibus voluptatibus; quartam, quod haud procul absit a morte. ellauri030.html on line 258: Sevverran pitkään papukauppias pyörii tän kysymyxen ympärilä, ettei se ehkä niin selvä ole sillekään. On muka kivempi kazoa jotain Turpioo Ambiviusta (sen ajan Pirkka-Pekka Peteliusta, Terentius-komeljanttaria) lehteriltä kun osallistua tapahtumiin lähempää. Onx se joku Volmar-setä, josta on kiva kazella kun muut on pukilla? Sit vielä tukuittain esimerkkejä erilaisista kynäntyöntäjistä jotka oli jättäneet munantyönnön nuoremmille hirmu tyytyväisinä. Piirtimellä puhkovat paperia ja ruiskivat sille fläkkejä siitin ja oza yhtä rypyssä. ellauri030.html on line 274: Haec enim ipsa sunt honorabilia quae videntur levia atque communia, salutari, adpeti, decedi, adsurgi, deduci, reduci, consuli; quae et apud nos et in aliis civitatibus, ut quaeque optime morata est, ita diligentissime observantur. Lysandrum Lacedaemonium, cuius modo feci mentionem, dicere aiunt solitum Lacedaemonem esse honestissimum domicilium senectutis: nusquam enim tantum tribuitur aetati, nusquam est senectus honoratior. Quin etiam memoriae proditum est, cum Athenis ludis quidam in theatrum grandis natu venisset, magno consessu locum nusquam ei datum a suis civibus; cum autem ad Lacedaemonios accessisset, qui legati cum essent, certo in loco consederant, consurrexisse omnes illi dicuntur et senem sessum recepisse. ellauri030.html on line 276: Nimittäin! nää just ovat meistä vanhoista huisin tähdellisiä kunnianosoituxia, vaikka voi vaikuttaa teistä vähäpätösiltä: kukkatervehdys, käden suutelu, paikan luovutus, seisaalleen nousu, saattueet kylille ja kotiin, neuvonpyyntö; näitä meillä ja muissakin sivistysmaissa tarkoin noudatetaan. Kerrotaan että spartalainen Lysandros, jonka taisin jo mainitakin, hoki että Sparta oli paras paikka vanhalle miehelle, koska missään muualla ei niin kumarreltu hopeaselkiä. Sellasta kaskua kerrotaan että joku vanha ateenalainen tuli Ateenan festareilla huvitelttaan eikä kukaan antanut sille tilaa, mutta kun se erehty spartalaisten looshiin, ne kaikki hyppäs ylös ja istuutui vasta kun äijä oli saanut perseensä penkille. Kun kaikki paikalla olijat oli läpyttäneet loppuun, yxi spartalaisista sanoi nokkelasti vaikka murteella: Ateenalaiset tiättä mitä on oikke, mut ei ne teke se! (Ateenalaiset ajatteli: mix vitussa niin kauan kun on noita spartalaisia paikalla.) ellauri030.html on line 447: Suositaanko jotakuta pidoissa sinua enemmän? Nauretaanko sen vizeille enemmän, ollaanko hänelle kohteliaampia tai kyselläänkö häneltä enemmän neuvoa? Jos nuo asiat ovat hyvästä, älä ole kade, mutta jos ne ovat pahasta, voit olla vahingoniloinen. Höh, jos ne on hyviä asioita, totta kai on kade. Jos ei suutukaan, pyrkii tasoihin. Tupastun orjan opas on neuvokki neuvottomille, lohdutusta luusereille. Eski on julkkis ja mä oon tavis, no emmä haluiskaan olla, mulla on mun hopeakolikko taskussa. Eski on antanut omansa Olliloille ym ja saanut vielä päälle alentuvaa kohtelua ovella. Hahaa mä oon vahingoniloinen! Kai. ellauri030.html on line 502: Seuraava pätkä on kopsittu saxankielisestä Wikipediasta. Englantilaisessa on vähän eri juoruja, jotka on käännetty tänne. Artturi syntyi 1788 Danzigissa, nykyisessä Gdanskissa. Isä oli kauppias ja äiti piti Goethellekin kelvannutta kirjallista salonkia. Porukka muutti 1793 eli Ranskan giljotiinikekkereiden aikaan Hampuriin, kun Puola oli menettänyt Gdanskin Preussille. Isä-Heikki jatkoi helppoheikin hommia Hampurissa. Artun oli määrä jatkaa kaupassa, mutta Arttu perkele! halus lukioon. Iskä ei päästänyt sitä turhuuteen, mutta pääsi se kuitenkin vaihtoon ulkomaille. Iskältä ei kauppa käynyt, se hyppäs masixena talon katolta. Äiti ja sisko muutti Weimariin, Arttu jäi Hampuriin. Ja eikun kimnaasiin, kun ei ollut iskä eikä äiti enää kieltämässä. Pihkaantui vähän johki näyttelijättäreen, siitä ei tullut muuta kuin sydänsurua. ellauri030.html on line 508: Danzigilainen firma meni konkkaan ja Schopenhauereilta loppui rahat. Schopenhauer riitaantui Hegelin kanssa luentoajoista. Kaikki opiskelijat meni kuuntelemaan Hegeliä. Arttu päätti Eskin lailla että koulufilosofia on perseestä. ellauri030.html on line 516: „Des Pudels Kern“ (Goethe) ging also nie verloren. Für Menschen galt ihm sinngemäß das Gleiche. Wie er gestikulierend im Selbstgespräch mit seinem Pudel am Mainufer spazierte, hat unter anderem der Lokaldichter Friedrich Stoltze bespöttelt. ellauri030.html on line 575: Principium individuationis on se peliteorian periaate, että pelaajia on yhtä monta kuin preferenssejä (ja strategioita, pitää lisätä). Tiimin pelaajat ei muuten erotu. Siitä se lapsikin alkaa erottua äidistä kun se saa omaa tahtoa, tulee tuhma ikä. ellauri030.html on line 598: Asiaan perehtyneet tutkijat kiistelevätkin siitä, ovatko optimismi ja pessimismi saman ominaisuuden ääripäitä vai omia erillisiä piirteitä. ellauri030.html on line 614: Pessimismin vaikutus Pänkäläisen tutkimaan sepelvaltimotautiin oli hänen tutkimuksessaan tutkimuksessa isompi kuin esimerkiksi korkean verenpaineen tai kohonneiden kolesteroliarvojen. ellauri030.html on line 615: ”Veren kohonneet sokeriarvot lisäsivät minun tutkimukseni mukaan diabetesriskiä pessimismiä enemmän, mutta pessimismi tuli kakkosena”, Pänkäläinen sanoo. ellauri030.html on line 732: Sudden glory, is the passion which makes those grimaces called laughter; and is caused either by some sudden act of their own, that pleases them; or by the apprehension of some deformed thing in another, by comparison whereof they suddenly applaud themselves. And it is incident most to them, that are conscious of the fewest abilities in themselves; who are forced to keep themselves in their own favor by observing the imperfections of other men. And therefore much laughter at the defects of others, is a sign of pusillanimity. For of great minds, one of the proper works is, to help and free others from scorn; and to compare themselves only with the most able. ellauri030.html on line 788: Lapiomiehen Artulla on mielestään filosofisempi versio epäsuhtaselityxestä. Sen miälest epäsuhta on havainnon ja tiedon välillä. Esim sitä nauratti nähdä tsihu ja berhardilainen vierekkäin. Molemmat on koiria, mutta miten erilaisia! Hahhaahhaaaa! No tää on kyllä jo ihan Walt Disney-luokan rimanalitus. Puudelit on sentään rotu sinänsä. Schopenhauer-vizi: Vartijat antoi vangin pelata niiden kanssa korttia, mutta kun vanki huijasi, ne potkaisi sen ulos. Varmemmaxi vakuudexi Arttu vielä selittää. Kaskun kärki on tämä: vartijat seurasi yleisperiaatetta "väärinpelaajat ulos", mutta unohtivat että se oli samalla myös vanki, ts. se olisi pitänyt pitää kiven sisällä! Huomasitteko? Haha! ellauri030.html on line 798: Sillekin siis koominen on ristiriita odotetun ja koetun välillä. Erehdyxet on koomisia. Leipuri sanoo kerjäläiselle: ei mulla ole mitään annettavaa. Aamullakin kävi joku joka piti lähettää pois tyhjin käsin: eihän me voida antaa kaikille. Aika hilpeää. Missähän se erehdys oli? No, lankeemuxet on hauskoja. Jotkut vizit on koomisia, jotkut traagisia, riippuen siitä miten ikäviä erehdyxet on. Siteeraten Aristotelesta (poetiikka V): naurettava on erehdys tai sopimattomuus joka ei ole liian vakava. No täähän on just se mitä mäkin oon sanonut: just sopivankokoinen normin nyrjähdys. ellauri030.html on line 802: Man is the only animal that laughs and weeps: for he is the only animal that is struck with the difference between what things are, and what they ought to be. We weep at what thwarts or exceeds our desires in serious matters; we laugh at what only disappoints our expectations in trifles… . To explain the nature of laughter and tears, is to account for the condition of human life; for it is in a manner compounded of the two! It is a tragedy or a comedy—sad or merry, as it happens… . Tears may be considered as the natural and involuntary resource of the mind overcome by some sudden and violent emotion, before it has had time to reconcile its feelings to the change of circumstances: while laughter may be defined to be the same sort of convulsive and involuntary movement, occasioned by mere surprise or contrast (in the absence of any more serious emotion), before it has time to reconcile its belief to contrary appearances (Hazlitt 1819, 1). ellauri030.html on line 808: Six ei ole ylläri, että filosofit ei ole järin innostuneet huumorista vieläkään. Nyzen vika on että se on irrationaalista. Ja sitähän filosofit kammoaa kuin ruttoa. Nauru on pelkkää fyysistä nautintoa, niinkuin joku pieru. Santayana, vielä yx sakramenskattu ääliö, oli tällä kannalla. Sapaju, rationaalisena apinana, ei voi pitää absurditeetistä enempää kuin nälästä tai kylmästä. Hömelö, kyllähän se tykkää laittaa jalan peiton alta kylmään ja vetää sen takaisin. Onni on differentiaali. ellauri030.html on line 884: Bertrand Russell oli tommonen standup koomikko. Filosofian pointti on lähteä jostain arkipäiväisyydestä ja päätyä johonkin niin päättömään ettei kukaan usko sitä. Samaa sdradegiaa noudattavat monet mytomaanit, kuten Aglaja Ivanova Jepantshin Doston Idiootissa ja Riitta Roth. Filosofi ei pelkää absurdia enempää kuin kemisti likaa, tai lingvisti rumia sanoja. Tässä vielä Russellin onelinereita: ellauri030.html on line 902: In Freud's view, jokes (the verbal and interpersonal form of humor) happen when the conscious allows the expression of thoughts that society usually suppresses or forbids. The superego grudgingly allows the ego to generate humor for the benefit of the id. A benevolent superego allows a light and comforting type of humor, while a harsh superego creats a biting and sarcastic type of humor. A very harsh superego suppresses humor altogether. ellauri030.html on line 905: Freud’s humoristic theory, like most of his ideas, was based on a dynamic among id, ego, and super-ego. Marx brothers like. The commanding superego likes to impede the ego from seeking pleasure for the id, or to momentarily adapt itself to the demands of reality, a mature coping method. ellauri030.html on line 910: An analysis of content from business-to-business advertising magazines in the United States, United Kingdom, and Germany found a high (23 percent) overall usage of humor. The highest percentage was found in the British sample at 26 percent. Of the types of humor found by McCullough and Taylor, three categories corresponded with Freud's grouping of tendentious (aggression and sexual) and non-tendentious (nonsense) wit. 20 percent of the humor were accounted for as “aggression” and “sexual.” “Nonsense” was listed at 18 percent. ellauri030.html on line 913: Altman, N. (2006). And now for something completely different: Humor in psychoanalysis. Psychoanalytic Dialogues, 16(5), 573–577. ellauri030.html on line 918: However, Freud believed a mixture of both tendentious and non-tendentious humor is required to keep the tendentious humor from becoming too offensive or demeaning to its victim. The innocent jokework of the innocuous humor would mask the otherwise hostile joke and therefore "bribe" our senses, allowing us to laugh at what would otherwise be socially unacceptable. Therefore, we often think we are laughing at innocuous jokes, but what really makes them funny is their socially unacceptable nature hidden below the surface. ellauri030.html on line 981: Schopenhauerin jälkeenjääneissä papereissa on 150-sivuinen tiheästi kirjoitettu vihko. Sen ozikko on Senilia. Seniileitä juttuja. Osa on neuvokkia vanhuxille. Ei mitään uutta oikeastaan: Syö hyvin, nuku paljon, lue, kirjoita paasauxia, ratko ristikoita, kävelytä koiraa. ellauri030.html on line 985: Senilia is a genus of edible saltwater clams, marine bivalve mollusks in the family Arcidae, the ark shells. Species. Species within the genus Senilia include: Senilia senilis Linnaeus, 1758; References. External links This Arcidae-related article is a stub. You can help ... ellauri030.html on line 1009: Hobbes ym. 1600-luvun hemmot selittää kaiken mekaniikalla, koska se oli sen ajan uusi kova juttu. Sope on väliinputoaja, se selittelee kaiken tahdolla. Sopen Wille on jonkinlaista innere Drangia. Sille selvii vasta vanhana galvanismi ja sähkön osuus ruumiin liikuttajana. (Eikä sillonkaan kunnolla.) Ehkä se sen tahto oiskin ollut sähköä, jos se olis syntynyt sähkölamppuaikana. ellauri030.html on line 1023: Vanha Sope lukee tieteellisiä papereita ja tekee omia arvailuja, oisko salamassa kyse elektrolyysistä, paukku tulis kun happi sitten syttyy sähköllä? No ei, ääni tulee vaan latauxen purkautuessa ilman äkillisestä lämpölaajenemisesta. Mut hyvä yritys. Sope yritti ihan loppuun saakka ymmärtää. Ettei tiede vaan yllätä vanhaa filosofia takaapäin. ellauri030.html on line 1052: ja vitamiinipillereitä. Niitä syö myös Kristina. ellauri031.html on line 32: Hennes bøker for voksne ble derimot ikke tatt godt i mot av datidens anmeldere. Disse var samfunnskritiske og tok blant annet for seg ugifte kvinners kår i samfunnet. Novellesamlingen Som kvinder er (1895) er gjenutgitt flere ganger, og har i ettertid blitt anerkjent som en viktig del av norsk litteraturhistorie. ellauri031.html on line 34: Dikken Zwilgmeyer publiserte også flere fortellinger i tidsskriftene Illustreret Tidende og Nyt tidsskrift. ellauri031.html on line 36: En statue av Zwilgmeyer står på utsiden av kulturhuset i Risør, Risørhuset. Der er også begge kinosalene oppkalt etter forfatteren. Hennes barndomshjem Bakken står fremdeles. ellauri031.html on line 149: Vad är uniformens funktion? Ytligt, den är ett igenkänningsmärke. I krigssituation vet man vem är vän och fiende. Också är det mer ekonomiskt at klä alla på samma sätt. Men det finns ett annat syfte, som går djupare. Genom uniformen är det meningen att jämna ut allt det individuella i en person. En beväring får inte tänka att han är någonting unikt. Han är som alla andra. Den sanningen upprepas jämnt av stampersonalen. Ingen får extra behandling. Där är arméns demokrati. Eller bättre sagt, ingen får extra behandling för att vara ens den individ som han är. Nog finns det privilegierade klasser, men det är klasser, inte individer. Klasserna är märkta på uniformen med gradbeteckningarna. Underbefälet har längre fritid än manskapen. Aspiranterna och sergeanterna äter skilt, stampersonalen vid dukade bord. Det här jämlikheten sett nedifrån. Alla vänner och fiender är likställda. Man skall känna sammanhålling med de som bär samma uniform och vara beredd att döda dem som har olik uniform, oberoende av hurudan människa bor i uniformen. Annars skulle det vara omöjligt att göra det ena eller det andra. ellauri031.html on line 165: Adjektiv är den fåtaligaste kategorin. Jag har hittat bara fem: fast 'i beredskap', fittig 'dålig', hommio 'likgiltig', lepo 'lätt', snärtig 'bra'. I adjektiven ser man tydligt en bevärings intressen. Liksom i T.C.White's myrsamhälle: det fanns endast två adjektiv i språket, 'gjort' och 'icke gjort', som täckte alla värdefrågor. I dragsvikiskan heter det fittig för allt negativt och snärtig för allt positivt. ellauri031.html on line 210: Drakasta näyttää säilyneen myös nivaska papereita nimeltä Fasismin tuntomerkkejä, muistiinpanoja kirjasta Edvard R. Gummerus: Fascismen och det moderna Italien, Söderströms 1930. Lainasin tän kirjan kai Drakan biblasta. Mixei tätä kirjaa julkastu Gummeruxella? Edvard näyttää kuuluneen toiseen Gummeruxen sukuhaaraan, isä oli joku jääkäriliikkeen aktivisti ja tää Edvard asui enimmäxeen Italiassa (pohjoismaisten kielten lehtorina) ja Ruozissa (kääntäjänä), kuoli Ludvikassa, av alla ställen. Me on käyty siellä, lähellä Barkmanien Nyckelbäckeniä. Gummerus julkasi paljon vasemmistokirjailijoita, tää heppu ei ehkä ois halunnutkaan siihen porukkaan. Vekkulisti lehtorimme heiluu fasismin ihailun ja epäilyxen välimailla, ihan siitä riippuen mitkä sen omat intressit itse kussakin asiassa on. ellauri031.html on line 227: Vuosittain jaetaan ryhmän huoneistossa juhlallisesti jäsenkortit. Uudet fasistit vannovat valan: vannon ehdottomasti tottelevani johtajan käskyjä ja kaikin voimin verelläni jos on tarpeen palvella fasistisen vallankumouxen asiaa. Ryhmän sihteerin tulee tuntea joka fasistin aiempi elämä ja tietää miten hän ansaizee elantonsa. Jos fasisti rikkoo velvollisuuxiaan tai häneltä puuttuu fasistisia ominaisuuxia - usko, rohkeus, työteliäisyys ja rehellisyys - täytyy hänen tapauxensa tulla ryhmän johdon tutkittvaxi. Kurinpidolliset rangaistukset ovat: 1) varoitus, 2) erottaminen määräajaxi, 3) ero puolueesta. Jokainen fasisti joka erotetaan puolueesta on petturi. Hän ei saa ottaa osaa poliittiseen elämään. Varmaan siis 4) turpasauna tai nirri pois. Hän ei saa ottaa osaa elämään. Elämöinti hänen osaltaan on päättynyt. ellauri031.html on line 231: Kesäisin lähetetään heidät suuriin leireihin rannikolle tai vuoristoon (kuin Aku ja pojat!). Lapsia ei pakoteta osastoihin. Mutta on sanottava, että koulupojat jotka eivät kuulu nuorisojärjestöihin saavat joskus kärsiä fasististen tovereittensa kiusaa. Järjestöissä pojat oppivat tottelemaan käskyjä, käsittelemään ylempiään ja alempiaan ja aseita, seisomaan vahdissa, sanalla sanoen sotilaan velvollisuuxia. Moraalisesti ja fyysisesti heitä valmistetaan tulevaan tehtäväänsä, jonka sisältö selvään käy ilmi nuorisojärjestön johtajan sanoista: "Ehkä tulee aika maallemme, jolloin kokonaisen sukupolven täytyy uhrata kaikkensa, toimintansa, omaisuutensa ja elämänsä kansakunnan tulevan suuruuden hyväxi. Silloin johtajalla on oleva uusi kansa, palavan uskon ja uhritahdon täyttämä, valmis valittamatta uhraaman kaiken suuren päämäärän vuoxi." Kuuliaista tykinruokaa, kiväärin- ja tykinkuulille maalitauluja. Niinkuin kävikin. Sääli ettei listitty kuin muutamia miljoonia, enemmänkin maalitauluja oisi ollut maailmanlaajuisesti tarjolla. ellauri031.html on line 233: 14-15v iässä pojat siirtyvät pioneeriosastoihin. Siellä täydennetään heidän sotilaskoulutuxensa. Kun pioneeri on täyttänyt 18v saapuu suuri ja kaivattu hetki jolloin hän astuu miliisiin. Pioneerit otetaan miliisiin juhlallisessa ja suurenmoisessa seremoniassa, jonka tarkoitus on lumota heidän aistinsa ja saada heidät ymmärtämään hetken tärkeys (paraatimuodostelmia, teräviä komentosanoja, aseita, lippuja, sotahuutoja eja-eja-eja-alala!!!). ellauri031.html on line 241: Mitkä ovat fasismin johtoperiaatteet? Kysymyxeen on vaikea vastata. Fasisteilla ei ole erehtymättömiä pyhiä kirjoja, on vaan erehtymätön johtaja, paavi B. Mussolini. Eikä fasisteilla ole koskaan ollut yxityiskohtaista puolueohjelmaa. "Ohjelma? Onnexemme Mussolini heti julisti ettei fasismi voi eikä tahdo atkia vanhojen puolueiden typerää ajanvietettä. Emme me voi joka kuukausi esittää uutta ohjelmaa, joka teoreettisesti ratkaisee kaikki ongelmat maan ja taivaan välillä, ohjelmaa jonka kohdat aina jäisivät enemmän tai vähemmän hurskaixi toiveixi." ellauri031.html on line 261: Parlamentilla on yhä aloiteoikeus mutta sillä ei ole oikeutta sotkea puoluepolitiikkaa hallituxen toiminnasta käytyyn asialliseen keskusteluun. Tämä on epäilemättä lisännyt eduskunnan työkykyä. Suurella neuvostolla on korkein valta diktaattorin ja kuninkaan jälkeen. Sen puheenjohtaja on kuten sanottua B. Mussolini ja jäsenistö on 1) Mussolinin lähimmät miehet (pysyviä), 2) ministereitä, puheenjohtajia ja sihteereitä fasistisista ammattikuntajärjestöistä, 3) muita määräaikaisia jäseniä. ellauri031.html on line 282: Lehdistön ja ilmaisun vapautta ei Italiassa ole, jos sillä tarkoitetaan vapautta ize kunkin saada mielipiteensä kuuluviin. Yhtä vähän kuin fasismi puuttuu yxityiselämään niin kauan kuin pysyy erossa politiikasta, se kärsii arvostelua ja vastaanväittämistä. (Se on kuin Haju Pisilä.) Fasismin oppositiolla ei ole mitään mahdollisuutta saada ääntään kuulluxi. Lehtimiesten ammattijärjestöjen kautta hallitus hallizee lehdistöä, jota valvovat sitäpaizi maaherrat. Quis custodiet ipsos custodes? No B. Mussolini tietysti! Valvoo ize izeään, aina hereillä. ellauri031.html on line 327: Mussolinin ulkopolitiikan peruskäsite oli spazio vitale (vital space), se on Lebensraum italiaanoxi, tai päinvastoin oikeestaan, Benito kexi sen jo 1919. Se on sama käsite kuin ympyräsuisen amerikkalaisen ystäväni siteeraama "American vital interests" kaikkialla maapallolla. Elintärkeät edut indeed. Elin irti teiltä, tärkeät edut meille. Rasismikortti viuhui ahkerasti, musta tässä vaiheessa eikä punainen. On luonnonlaki että makaronit pistää päihin alemmalle sloveenirodulle. Uusia uhreja ei pidä pelätä. 500K barbaarislaavia voi kepoon uhrata 50K italiaanolle, sanoi Mussolini 1920. Imperialismi Afrikassa on oikeutettua, koska mehän ollaan uomo superioreja, valkoisia vaikka mustat kesäpaidat päällä, noi vaan mustanahkoja. Aika mustavalkoista. Tää on darwinismia. Kolonialismin seurauxia saadaan nyt koko Euroopassa nauttia, kun mutiaiset soutaa Välimeren yli kumiveneillä. Oikeassa oli Mussolini, tää ON darwinismia. Ovatko mustat ja keltaiset jo ovella? Si, ne on! taas huudetaan saapasmaan rannoilla kuten Beniton loistoaikoina. ellauri031.html on line 333: Mussolini kavereineen '22 on ihan persun näköisiä kuvassa roimahousuineen ja pyssykoteloineen. Haju Pisilä, Halla-aho ja se tyhmä Lindström. Wanha kaljupää käsi ojossa vois olla Ben Zyskowits. Wanha ääni oikealta. Kunkku Emmanuel ("jumala kanssamme", yx Jeesuxen nimiehdotuxista) pelkäs vallankumousta ja anto avaimet käteen Mussolinille. Mussolini avas oven, sulki kunkun ulos ja oli ize sisällä. Eikun rakentamaan poliisivaltiota, josta kertoi Gummeruxen kirjanen. Kohta kulki junat aikataulussa. Eikä puolitoista tuntia myöhässä kuten Suomessa. Hyi helvetti, mieluummin olkoot vaikka kulkematta ollenkaan, myydään ennen Viroon romuxi kuin tällästä paskatouhua. ellauri031.html on line 472: Vattenfall levererade i början främst energi till järnvägen och industrin. Hushållselkunderna var relativt få på grund av de höga priserna. Nu säljer Vattenfall el åt oss i Fredstrand, Sysmä socken, med de samma höga priserna i kraft. Nåja, åtminstone är det morfar Kalles gamla goda el från Trollhättan som vi köper. ellauri031.html on line 485: Vieressä istuva kiinalaisäijä syljeskeli ellauri031.html on line 606: Taivaanpallo meren peitossa ellauri031.html on line 608: Kun vauhtiin pääsin, kopsaan vielä mehukkaimpia kohtia Make Eskelisen Jalli Olosen mestauxesta, joka tulee siantappoaseessa seuraavana. Mä en ole Jallia lukenut kuin vähän sen hiljattaisen toisen tulemisen alkua, eli 1600-luvulle sijoittuvaa Hayleyn apupojan historiikkia. Näyttämönvaihdoxesta huolimatta se kuulosti samantyyppiseltä moraalipuurolta ja angstauxelta kuin nää Maken kuvailemat teoxet: kilttejä setiä, pahoja setiä ja kristillistä moraalia. Ei napannut. Jatko-osassa apupojan seikkailut jatkuu. Jaxan tuskin pysyä hereillä. No nyt lähtee Maken haupizit haukahtelemaan... ellauri031.html on line 615: Nyt ois isompia kaloja jo pyynnissä kun napajäät sulavat ja tää taivanpallo on ihan kohta meren peitossa. Vaan Jalli perääntyykin taaxepäin kuin rapu aikamatkalla. Nuori polvi hoidelkoot nykyhetken dystopiat. Jallin kaze suuntautuu jo takas taivaisiin. Pilkkii vanhalla avannolla, jallitellen taivaspaikkaa izelleen. ellauri031.html on line 622: Mutta mixi Kaarlon pitää aina muistuttaa herraa rahapulasta, vaikka kuten se ize huomauttaa, herra sen ilman kertomistakin tiesi? Praha on loppu lähettäkää tshekki. Kun herra kuiteskin tietää kuinka tässä käy loppupeleissä, se ei spoilereista piittaa, koko juoni on etukäteen tiedossa. Mixeise järkkää Kaarlolle kuukausittaista tilisiirtoa? Säästäisi omia vaivojaan ja Kaarlon housunpuntteja. ellauri031.html on line 632: Vuoden 1947 heinäkuussa suomalaisten Joosua pääsi perille. (Mooseshan ei päässytkään, kuten muistamme.) Pyöriskeltyään aikansa Jerusalemissa se lähti Galileaan Jeesuxen perään, ja asettui Genesaretin järven pohjoispuolelle Safedin kaupunkiin. Safedissa on kaunista (ks. kuva), mut tää on oikeestaan asian vierestä, ei se siellä kauan vanhentunut. ellauri031.html on line 652: Ikävän kevään ja kesän jälkeen perheen parissa Kaarlo pääsee jälleen tien päälle ravaamaan. Matkustaa Norjan kautta takasin luvatuille huudeille, vastaperustettuun Israelin valtioon. Kaarlo pääsee mehevästi keulimaan niuholle Petruxelle, joka ei saa kuzua heprealaisen verstaan vuojuihin. Hemmetti eze on kade! Hahaa! Namikan kekkereissä, jonne pääsee vaan kuzukortilla (lällällää Leevi!) Kaarlo rukoilee pöydän alla pelastusta kristuxen tappajille. ellauri031.html on line 685: Tää muistuttaa aika lailla käännösbisnestä, sitähän se onkin hizi vie. Isot taivaaseen viejät ja monikansalliset yrityxet on maxumiehinä, ne tuppaavat tarpeetonta ylijäämätavaraa kuluttajille. Käännöstoimistoja on lähetysseurat, jotka jakaa hommat läheteille, freelance märkäselille jotka tekee raakaduunin pilkkahinnalla. Koska niidenkin täytyy elää (mixi? kysy Darwinilta), ja koska ne oikeesti rakastaa tätä työtä, kääntämistä ja käännytystä. Ne on viestijöitä kulttuurien välillä. Kääntävät pioneereina sanan miekalla, auroilla sun muilla sädekehillä meemipeltoa kahden reviirin rajalla, raivaavat raiviota varoista välittämättä omalla ja Mairen pentueen riskillä. ellauri031.html on line 695: Hämmentävän vähän on Kaarlon muistelmissa ihmisiä, muita kuin noita perkeleitä ja enkeleitä, raamattuotteluiden satunnaisia pelitovereita ja vastapelureita. Loppupuolella tulee joitakin ihmeparantumisia, mutta aika instrumentaalisen kliinisesti käydään niittenkin keissit läpitte. Ihan sama todistamisen maku kuin evankeliumeissa. Ihmiset on vaan esimerkkejä. Onko tää nyt tosi kristittyjen meininki? Niin se varmaan just on. Me ollaan numeroita, lampaita herran katraassa, herra komentaa jako kahteen, lampaat tänne, tonne viiden metrin päähän pukit. ellauri031.html on line 710: Ikkunattomasta rottelosta perhe muutti kaupunkiin kaltereilla varustettuun pieneen lukaaliin. Ei vesihanaa, paskahuusi pihalla. Sitten jossain entisesä pensionaatissa 10v (niillä ramppas koko ajan vieraita Suomesta joista ne sai pientä airbnb tienestiä) ja 1963 omaan taloon kuumien lähteiden lähelle, herran korvauxena Muuramen talosta. Jonka se oli kyllä myynyt Kaarlolle halvalla ja maxanut jo käyvän hinnan. Mut herra maxaakin kaiken tuplana, hyvän niinkuin pahan. Niin Mairekin, joka sukelsi Gennesaretin järven syvännöstä Kaarlo kullalle uuden kultaisen vihkisormuxen. Oli liian iso Mairelle, eikähän niitä käy pienentäminen. Sekin maxaa. ellauri031.html on line 718: Mitä potaskaa. Sitähän löytyykin kuollesta merestä melkein yhtä paljon kuin Kazakhstanista. Kohta hullut tiedemiehet eristää lietteestä uraania. Ja sitten alkaa paukkua! Vaik onhan niillä ydinohjuxia ilmankin, jenkkilahjuxia kuten Kaarlon raamatut. Jerusalem on ikivanha Israelin kaupunki, juutalaisten Viipuri. Ennustuxet alkaa toteutua. Harmageddon käydään keski-Israelissa, näin on suunniteltu. Trump voi toimia kristuxena. Toinen tuleminen on kyllä kiven takana, mut onhan Viagra. ellauri031.html on line 734: Mut loppuun vielä yxi Urpon hauskoista unista. Urpo toistaa nasaretilaisen ihmeen Kinneretin järvellä, mutta talvikelillä, taapertaa jään yli kuin esi-isämme Ison-Beltin poikki. Maire on sillä messissä. Syyrian puolella on iso kivi edessä. Se on suuri kivi taas, kuin Jeesuxen haudan tukkeena, tai pikemminkin vuori, joka on tullut Muhammedin luoxe. Ei kun polvipaikat kulumaan. Lyhyen mutta äänekkään rukoilun jälkeen tulee iso rukousvastaus. Herra punnertaa ja siirtää vuoren anojien syliin, kuten ensin näyttää. Vaan ei, vuori mureneekin muhevaxi mullaxi. Siin oli soo, nyökyttävät Syvännöt toisilleen ja hymyilevät. Siion on taas suurentunut vähän. Diili pitää. Oispa Syväntöjen reitillä ollut avanto. ellauri031.html on line 739: Wilhon status kirkon lähetyseuran täysvaltasena lähettiläänä Kiinassa oli parempi kuin entisen junanlähettäjän helluntaibisnes pienyrittäjän riskillä, ilman edes Leevi Petruxen tukea. Helluntaiystävyys oli don Wilholle melkoinen sosiaalinen putous, ennenkuin oma liike alkoi pyöriä. Sittenkin Wilholla oli ihan eri karisma kuin Kinneretin järven bussikuskilla. ellauri031.html on line 745: Pikku Charlotte kazoi Serengeti-luontoelokuvaa saadaxeen kiinni unenpäästä. Siinä leijonaisä murisi pennuille. - Varför är pappa arg, kysyi Charlotte huolestuneena. - Ei se ole niiden pappa, koitti famu lohduttaa. - Se on varmaan ton simpanssin isä, ehdotti Charlotte. Lapsella on vielä opittavaa, arveli Helmi-täti. Tiedä häntä, ehkä se tajuaa enemmän kuin me. ellauri031.html on line 762: Hyvin menee, kristittyjen juutalaisten lkm on jo 7000 ja kasvava, kuin lännen pikkukaupunki. Sehän on, annas olla, pian promillen luokkaa koko väkiluvusta! Tän kun saan ja vielä toisen niin enää 3 puuttuu viidestä. Optimismi on uskonmiehen perusasenne. Wilhon keräämä seurakunta alkoi Olkkarin komennossa harventua, vanhemmasta päästä tuli luonnollista poistumaa eikä uutta verta tullut tilalle. Kultakuume oli ohize, väki alkoi pakkailla kuomuvankkureita, kiinnittää winchestereitä satulankaarille. Pian istuu enää korppikotka nälissään nollaan menneen väkilukutaulun nokassa. ellauri031.html on line 774: Isäsi tulee kuolemaan, sanotaan messiaanisille pikku lapsille. Tämä koski Olavi poikaan kovasti, samaa kai se joutui monta kertaa jännittämään pienenä. Ja nyt isä Kaarlo onkin kuollut, ollut kuolleena jo vuosikymmenet. Olavi, jos se elää vielä, on 86. Olkkari ja isä Wilho makoilee vieri vieressä Honkanummella. ellauri031.html on line 789: Hans far var gresk, hans mor av egyptisk opprinnelse. Han ble som liten adoptert av den norske miljonærfamilien Gunnerius Tollefsen, og han kom til Norge i 1930, som et av de første adoptivbarn, fra et land utenfor Norden. Minos hadde sin frelsesopplevelse allerede som fireåring og begynte å preke i Dals-Ed i Sverige ved femårsalderen. Da han var sju år hadde han lest hele Bibelen. ellauri031.html on line 794: Minos trodde på profetiske syn og budskap. Dette var ofte tema i hans forkynnelse. Selv hevder Minos å ha fått flere profetier. Den kanskje mest kjente profetien Minos har formidlet, er en han skrev ned, og som ble gitt ham av en eldre kvinne fra Valdres. Minos er videre kjent for sin profeti om jernmalmen som kommer tilbake i form av krigsskip og skyter byen i biter. Denne profetien påsto han ble gitt ham mens han var en ung gutt, antageligvis i 1937. Byen var Narvik. ellauri031.html on line 800: Den kanskje mest kjente profetien Minos har formidlet er en profeti han skrev ned gitt av en eldre kvinne fra Valdres. Hun var i nitti-årene. Dette var på slutten av 1960-tallet og kvinnen fortalt Minos hvordan det ville være «i den siste tid», den handlet om samboere (noe som var uvanlig på den tiden), umoral, tabuer som brytes, om en militær nedrustning (i Norge), den tredje verdenskrig og mye annet. Profetien innholdt så mye radikalt at Minos la den til siden, for så å glemme den. ellauri031.html on line 802: Flere år senere, på 1990-tallet, fant Minos igjen det han hadde skrevet og ble svært forundret. Samfunnet hadde endret seg slik at det som stod i profetien om ekteskap i oppløsning, samboere, umoralsk bilder på TV (internett), ikke lengre var en radikal profeti, men et speilbilde av verden. ellauri031.html on line 827: Mieleenjäävä tarina obsessiivisesta ennusmerkkiuskovaisesta on Italo Calvinon Solmiutuvien linjojen verkossa. Siinä pakko-oireinen vieraileva professori, joka on erehtynyt tafsaamaan isäntäyliopiston viehättävää Marjorie Stubbsia, on juoxulenkillä jossain yliopiston lähikortteleissa. Se on koko ajan kuulevinaan puhelimen soivan (tää on siis lankapuhelinten aikaa, Jos talviyönä matkamies ilmestyi ´79) ja siitä tuntuu aina että se puhelu on tarkoitettu sille. Tarpeexi monta kertaa skizoiltuaan se vihdoin vastaa autiotalon ikkunalla olevaan puhelimeen, josta ääni sanoo: Marjorie on sidottuna erään toisen talon yläkerrassa, talossa on pommi, olisi hyvä jos vapauttaisit hänet. Hemmo juoxee takaisin yliopistolle ja kysyy tytöiltä (tytöt kazovat sitä ironisesti, sitä se ei voi sietää...) onko Marjorietä näkynyt. Ei ole näkynyt 2 päivään, vastaa Lorna. Hemmo alkaa juosta simona siihen toisen talon osoitteeseen, lopulta henkihieverissä pääsee perille, yläkerrassa on Marjorie Stubbs sidottuna ja suukapuloituna. Hemmo irrottaa suukapulan ja Marjorie kazoo sitä halvexuvasti: Sinä olet sika, hän sanoo heebolle. ellauri032.html on line 124: Pascal sai isältään lahjaksi myös Eukleideen Alkeet, geometrian klassisen perusteoksen, jonka hän ahmaisi leikiten läpi. Gilberte väitti myöhemmin veljensä keksineen myös Eukleideesta riippumatta uudelleen Alkeissa esitellyt 32 ensimmäistä lausetta ja todistaneen ne vieläpä samassa järjestyksessä, jossa Eukleides ne esittelee, mutta tälle väitteelle ei löydy kuitenkaan varmoja perusteita. Pascalin lahjakkuudesta kertoo kuitenkin se, että hän oli vasta noin 14-vuotias päästessään osallistumaan kerran viikossa järjestettyihin Marin Mersennen johdolla pidettyihin videokonferensseihin. Niistä muodostui myöhemmin Ranskan tiedeakatemia. Tosin vasta Pascalin kuoltua, v 1666. Ei tullut siitä akateemikkoa eikä paskaakaan. ellauri032.html on line 134: Melkein tommonen mekaaninen laskukone oli mullakin kouluaikana, ostin sen Laivanvarustajankadun paperikaupasta. Siinä ei ollut pyöriä vaan vierekkäisiä liukuja. Made in Taiwan. Se oli musta tosi kiva. Paskaliini näyttää enemmän maalaiskansakoulun ulkohuoneelta. Ehkä sen takeen kuningatar Kristinakaan ei siitä perustanut. ellauri032.html on line 140: Kaiken huipuksi kummankin ajattelijan uskonnolliset vakaumukset olivat pahasti ristiriidassa keskenään: Descartes sympatisoi jesuiittoja, joita Pascalin fanaattisesti kannattama jansenistinen liike vastusti henkeen ja vereen. Tapaamisen jälkeisenä päivänä Descartes vieraili kuitenkin uudestaan Pascalin luona, tällä kertaa lääkärin virassa johtuen Pascalin vaivoista. Descartes suositteli hänelle omaa elämäntyyliään, johon lukeutui lojuminen sängyssä heräämisen jälkeen aamupäivään asti. Hän ehdotti Pascalin vatsavaivoihin ruokavaliota, johon kuului pääosin lihalientä. Pascal ei kuitenkaan noudattanut vilpittömässä tarkoituksessa annettuja ohjeita. Pieruvaivat jatkuivat. ellauri032.html on line 171: Dereliquerunt me fontem aquae vivae. ellauri032.html on line 172: Mon Dieu, me quitterez‑vous ------------------------------------------- ellauri032.html on line 190: Elämä luostarissa auttoi osin Pascalia, sillä paikan säännöllinen elämäntapa paransi hänen terveyttään. Hän kirjoitti myös myöhemmin yhteen kootut Maaseutukirjeensä, joiden tarkoitus oli puolustaa luostarin johtajaa Arnauldia kerettiläisyyssyytteiltä. Se on varmaan se sama Arnauld joka teki Port Royalin kielioppia, josta Chomskyn Nomppa piti meteliä loistoaikona. Pascal alkoi suhtautua matematiikan harrastamiseen turhuutena, joka vei ihmisen mielenkiinnon pois sitä tärkeämmän totuuden eli kristinuskon tutkimiselta. Chomsky ei kyllä ois peukuttanut tota, vanhana jumalattomana rabbina. Sen mielestä politiikka on tärkeämpää kuin lingvistiikka. ellauri032.html on line 208: Syy, jonka vuoksi uskonnolliset järjestöt pystyvät aiheuttamaan vihamielisyyttä on, toisin kuin Russellin teekannussa, että uskonto on voimakas, vaikutusvaltainen, veroista vapautettu ja järjestelmällisesti itseään liian nuorille ja vaikutuksia ottaville lapsille tyrkyttävä instituutio. Lapset eivät ole velvollisia viettämään kasvamiseensa käytettäviä vuosia lumoutuneena mielipuolisiin kirjoihin teekannuista. Hallituksen rahoittamat koulut eivät poissulje erilaisia lapsia joiden vanhemmat uskovat vääränmuotoiseen teekannuun. Teekannu-uskovaiset eivät kivitä teekannu-vääräuskoisia, teekannu-luopioita, teekannu-kerettiläisiä ja teekannu-jumalanpilkkaajia kuoliaaksi. Äidit eivät varoita poikiaan naimasta teekannu-polyteistia, jonka vanhemmat uskovat kolmeen teekannuun yhden sijasta. Ihmiset, jotka laittavat maidon ensin eivät hakkaa henkihieveriin niitä, jotka laittavat teen ensin. ellauri032.html on line 220: Thomas Stearns Eliot OM (26 September 1888 - 4 January 1965) was a poet, essayist, publisher, playwright, and literary and social critic. Born in St. Louis, Missouri, to a prominent Boston Brahmin family, he moved to England in 1914 at the age of 25 and went on to settle, work and marry there. He became a British subject in 1927 at the age of 39, subsequently renouncing his American citizenship. ellauri032.html on line 230: Oh – Vivienne! Was there ever such a torture since life began! – to bear her on one´s shoulders, biting, wriggling, raving, scratching, unwholesome, powdered, insane, yet sane to the point of insanity, reading his letters, thrusting herself on us, coming in wavering trembling ... This bag of ferrets is what Tom wears round his neck. ellauri032.html on line 238: Was T.S. Eliot gay? Questions about Eliot´s sexuality have simmered in Eliot studies for decades, coming to a full boil with the recent publication of Carole Seymour-Jones's biography of Eliot's first wife, Vivienne, which claims that the poet was a closet homosexual. Distinguished critics such as Helen Vendler and Louis Menand have rushed to Eliot´s defense, insisting either that he wasn't gay or that we shouldn't even be discussing his sexuality. ellauri032.html on line 244: To understand the method which Pascal employs, the reader must be prepared to follow the process of the mind of the intelligent believer. The Christian thinker – and I mean the man who is trying consciously and conscientiously to explain to himself the sequence which culminates in faith, rather than the public apologist – proceeds by rejection and elimination. … To the unbeliever, this method seems disingenuous and perverse: for the unbeliever is, as a rule, not so greatly troubled to explain the world to himself, nor so greatly distressed by its disorder; nor is he generally concerned (in modern terms) to ‘preserve values’. He does not consider that if certain emotional states, certain developments of character, and what in the highest sense can be called ‘saintliness’ are inherently and by inspection known to be good, then the satisfactory explanation of the world must be an explanation which will admit the ‘reality’ of these values. Nor does he consider such reasoning admissible; he would, so to speak, trim his values according to his cloth, because to him such values are of no great value. The unbeliever starts from the other end, and as likely as not with the question: Is a case of human parthenogenesis credible? and this he would call going straight to the heart of the matter. ellauri032.html on line 273: Hobbesin tunnetuin teos on Leviathan, jossa hän kehittää teorian valistuneesta diktaattorista, jolle kansalaiset luovuttavat vapauttaan saadakseen valtion suojeluksen. Hobbesin mukaan suvereenin, joka voi olla kuningas tai sen känsänvaltainen elin, ja sen hallitseman väkivaltakoneiston tehtävänä on ehkäistä luonnontilassa vallitseva ”kaikkien sota kaikkia vastaan” ja mahdollistaa järkiperäinen edistys. ellauri032.html on line 277: Ja onhan tästä monia muitakin tarinoita, mulla on jopa joku paasaus yhdestä filmistä jostain etelämeren saarelta. Mikäs sen nimi oli? Joo se oli Vanuatulla, Tanna. Niillä oli jumaluutena prinssi Philip, joka sopi siihen rooliin paremmin kuin moni muu, onhan se vieläkin elossa vaik on 98v (siis oli). Ja jyreen näköinen kuin mikä. ellauri032.html on line 289: Leviathan ilmestyi lopulta vuoden 1651 puolessa välissä. Teoksen kannessa oli tunnettu kaiverrus kruunatusta hirviöstä, jonka ruumis koostui pienistä ihmishahmoista, ja jolla oli toisessa kädessään miekka ja toisessa piispansauva. Siinä oli siis vittuilua myös kirkosta. Lassin ja Leevin keskinäiset rökityxet alkaa selittyä. Tätä pitää selittää vielä tarkemmin, mutta Hobbes oli niin epäuskonnollinen kuin tona huippuunsa trimmattujen hihhulien aikana oli ylipäänsä mahdollista. Ei tässä ollut kysymys uskonnosta, tää oli luokkataistelua uskonnon nimellä. Kauppiasluokka nosti rumaa melaansa kuin Leviathan merestä. Hobbes näytti valaan melan paljaana, mistä suivaantuneina kaikki osapuolet hyökkäs Hobben kimppuun kuin parvi herhiläisiä. ellauri032.html on line 328: Vielä parempaa: se selittää samalla mekaanisella tavalla unet ja niihin liittyvät uskontohörhöjen mystilliset hörhöilyt. (Tästä hörhöt ei takuulla kyllä innostuneet.) Hobbes vinoilee että varsinkin ritariromaanien lukijoista tulee hulluja kuin Don Leukava. Uskonnollisia traktaatteja ei se varovaisuussyistä tässä mainize, vaikka haukkuu kyllä noitia ja muita sarlataaneja, jotka tekee taikoja henkimaailman nimissä. Samanlainen erehdys on väittää, että pahat unet tulee perkeleeltä ja hyvät taivaan isältä. Pahat unet tulee ruuansulatusvaivoista ja päivän kauhuista, hyviä on märät unet, jotka tulee ylizevuotavista pusseista. ellauri032.html on line 338: Kielen väärikäyttötavat vastaavasti: 1. väärät käsityxet, päätelmät ja erehdys. 2. metafora, sanojen käyttö siirretyssä merkityxessä, erehdytys tällä keinolla. 3. Väärinpeluu, huijaus, harhautus. 4. toisten mätkiminen kielellä. ellauri032.html on line 422: Suomen sisällissodan aikana Juhani Siljo lähti sotaan valkoisten joukoissa osaksi näitä kiistoja pakoon. Siljon haavoituttua Pennanen matkusti Tampereelle etsimään häntä. Siljo kuoli haavoihinsa sairaalassa keväällä 1918, koska hän ei suostunut jalkansa amputoimiseen.lähde? Siljon kirjallinen jäämistö jäi Pennasen haltuun ja hän toimitti keskeneräisen runo- ja aforismiteoksen Selvään veteen julkaistavaksi. ellauri032.html on line 433: Pilkan kohde on korruptoituneet pikkuvirkamiehet (ei isot). Sellasta kansankomediaa, maalaiset on moukkia. Siljon suomennos on vuodelta 1916. Ei liene sattumaa, että hölmön Martta-rouvan lehmän nimi on Punikki. Lekythion apolese, pikku ruukun hukkasi. Tää taitaa olla joku comedy of errors, veikkaanma. Cast on molieremaista puskakomedian peruskauraa. Kylätuomarille tulee reviisori ja se saa ansionsa mukaan. Aatami on varmasti särkenyt ruukun ize, kun on niin säikkynä. Martta rouva on hauskahko, kun se esittelee särkynyttä ruukkua. Oikeusistunto on täysi farssi, niinkuin ne oikeastikin usein ovat. ellauri032.html on line 491: HSn arvostelu ilmestyy vasta koronatauolla. Philip tähdentää olevansa riitaisempi henkilö kuin Rikhard. Kirjassa vaan naiset riitelee, Rikhard väistelee lentäviä lautasia. Rikhardin elämä oli jotakuinkin mallillaan. Avioliitossakaan ei ollut mainittavia ongelmia. Aivan selvästi ei romaanissa käy ilmi, mitä vanhassa liitossa oli vikana. Ja mikä vanhassa Paulassa lopulta oli niin kohtalokasta, että elämä pitää panna uusixi. Uuden suhteen auvoa ei kauan kestä. Siivous ja pyykinpesuvuorot tuottavat jo tulisia riitoja. Entisessä liitossa vaimo varmaan teki kaiken. Grels on melkein curling-vanhempi, joka myötäilee 11-vuotiaan poikansa toiveita. Lapseton Paula tykkää pahan äitipuolen roolista. Grels tykkää vänisevän piipunrassin roolista. Ollaan siis parisuhteen ydinongelmien äärellä. Kantakaupungin kermaperseet eivät pysty parempaan kuin stereotyyppinen lähiöperhe. Pahempaan kyllä on eväitä. Grels saa potkut Hoblan kulttuuripäällikön paikalta ("willfully jobless" kuten Clevelandin lakimies) ja heittäytyy (lue heitetään) "vapaaxi kirjailijaxi" eli "freelancerix" eli "yxinyrittäjäx". Rahat menee lapsenruokoissa. Moralisoivaa äitiä sentään pääsee vähän julkisesti lyttäämään, kirjallisten piipunrassien perinteiseen tapaan (Musset, Knasu, Herzog, Roth, Tikkanen ym ym). ellauri032.html on line 504: Ei mitään sanottavaa, ei pienen pihahduxen vertaa. Mitä merkizee yxi vuosi nykyään? Samaa kuin kitkerä mälli, jota joutuu jatkuvasti märehtimään. (Tauko.) Hekumoin sanalla kela. (Nautiskellen.) Kela! Yxi elämäni onnellisimmista hetkistä. (Tauko.) Myyty 17 kappaletta, niistä 11 1/2 hinnalla kiertäviin kirjastoihin merentakaisiin maihin. Alan tulla tunnetuxi. (Tauko.) 1£ 6s, taisi olla vallan 8. Istuin puistossa, kahlasin unelmissa ja toivoin palavasti että olisin poissa. ellauri032.html on line 636: Joku pimp puukotti sitä niinkuin Eski Saarista. Suzanne pianisti tuli lohduttamaan. Myöhemmin lohdutti myös britti Barbara Bray BBCstä. Sam nai Suzannen mut nai samaan aikaan myös Barbaraa. Vähä sellanen Philip Teir. Suzanne oli sitä 9v vanhempi. Suzanne kuoli 1989 5kk ennen Samia. Siellä ne nyt makaa vierekkäin ellauri032.html on line 659: Suomen evankelis-luterilaisen kirkon virsikirjassa on yksi Zinzendorfin virsi, numerolla 388 "Jeesus johdata, tiemme kulkua." Ruotsin kirkon virsikirjassa on yksi Zinzendorfin kirjoittama virsi, numerolla 58 "Sydän auki toisillenne". Se on Pekka Kivekkään käännös vuodelta 1998. Virren saksankielisen tekstin alkusanat ovat: Herz und Herz vereint zusammen. ellauri032.html on line 709: Kuinka meidän tulee toimia toisia ihmisiä kohtaan? Esimerkiksi jos minulta kysytään: ”Miten Herra Jeesus osallistuu Pyhään ehtoolliseen? Miten Isä ja Poika ja Pyhä Henki ovat yhtä?” Täytyykö minun kertoa ihmiselle selvä käsitykseni tästä? Voivatko kaikki ihmiset tietää tätä? Ei! Minä tiedän asioita, joita minä voin tuskin kertoa kahdelle tuhannesta, koska Jumala haluaa heidän sydämensä ei heidän päätään. Koska sadasta tuhannesta ainoastaan muutama voi omata sen, me käsitämme salaisuuden todella suurpiirteisesti ja sanomme: ”Kirjoitettu on”. Kuitenkin mitä jos joku sanoo: ”Minä todella haluaisin saada salaisuuteen selityksen?” Silloin me sanomme, kuten sanotaan yhdessä profeetta Jeremian kohdassa. ”Sinä pyydät itsellesi suuria! Älä pyydä” (Jer. 45:5). Tyydy siihen mitä näet kirjoitettuna ja josta tunnet siunausta. Älä lue pientä pränttiä. ellauri032.html on line 711: On erittäin hyvä, että sinä et käsitä ainoatakaan mysteeriä, koska on todella raskasta käsittää mysteerejä, mä tiedän. Paavali myös tunsi mysteerin. Hänet temmattiin kolmanteen taivaaseen ja hän kuuli sanomattomia sanoja. Mutta se oli todella hankalaa hänelle, hän ei voinut siten sanoa siitä mitään. Sen tähden kenenkään ei pidä yrittää kovasti tulla tuntemaan mysteerejä. Jos joku ei täysin ymmärrä opetusta Pyhästä ehtoollisesta, kolminaisuuden mysteeriä tai ikuista armon valintaa, hän ei menetä mitään hänen pelastuksestaan jos hänen uskonsa Karitsaan on muutoin oikea. Tämän tähden me yhä pysymme hänen ystävinään. Älä kysy. Jätä asia meidän huolexi. Usko vaan niinkuin me sanotaan. Ei tarvi ymmärtää. ellauri032.html on line 733: Jos eläville pitää jotain saarnata, niin se on tämä. Jos minkä tahansa pitäisi havahduttaa kuolleista niin se on tämä. Jos suuret joukot laulavat lauluaan Karitsan valtaistuimen edessä, silloin he tulevat sanomaan: ”Sinä olet tullut teurastetuksi ja olet verelläsi ostanut meidät Jumalalle” (Ilm. 5:9). Aika veristä leikkiä. ellauri032.html on line 748: Mutta panee silti miettimään toi rakkauden hehkuttaminen kristinuskossa. Onhan rakkaus kiva tunne, ei siinä mitään, mutta mitä tekemistä sillä on uskontojen kanssa? Kai sillä sittenkin on. Adrien Sixten määritelmä oli vähän suppea, se koskee erosta, ulos jää vielä filia ja agape, niinkuin opetti T.P. Virkkunen ussantunnilla. Eli kavereiden diggaus ja ylempien ihailu. Varsinkin tosta viimeisestä on uskonnoissa kysymys. Eläintieteellisesti kazoen laumafiilis ja termiittikunigattaren haju. On mun henkilökohtainen onnettomuus, että nää lajit on mulla heikommin kehittyneet. Puuttuu se antenni, niinkuin Kari Enkvist sanoisi. Zinzendorfilla oli hyvin kehittyneet kaikki 3 antennia, kuten Anna Nitschman voi totistaa. Parempi etukeno, kuten mainostaa Viagra-korvike Instagramissa. On paha sanoa, kumpi on kamalampi, Tiktok vai Instagram. Pakotettu valinta, ipsatiivinen. ellauri033.html on line 51: Sillä oli aatelisia leikkikavereina kuin M. Maigretilla ja Monika Fagerholmilla. Hugon, Byronin ja Ball-sackin fani nuorena, tollasta romanttista realismia ja taantumusta. Osallistu tuhmien snobbailijapoikien kemuihin mutta kauhisteli Rimbaudia. ellauri033.html on line 340: Hij publiceerde in 1874 in eigen beheer de gedichtenbundel Le drageoir à épices. De heruitgave van het jaar daarop verscheen onder een gewijzigde titel, Le drageoir aux épices. Dankzij zijn artikel over L´Assommoir en een roman, Les Sœurs Vatard (1879), won hij Émile Zola voor zich. Hij leverde een bijdrage aan de bundel Les Soirées de Médan (1880), die het manifest wordt van de naturalistische literatuur. Zijn werken schetsen het beeld van een grijs, banaal en alledaags bestaan, zoals in En ménage (1881) en À vau-l´eau (1882), waarbij hij blijk geeft van pessimisme en van zijn weerzin voor een moderne, door "janhagel en zwakhoofdigen" bevolkte wereld. ellauri033.html on line 346: Onder zijn "katholieke" romans: L´Oblat, gebaseerd op zijn eigen toetreding als oblaat van de benedictijnen, en later Les foules de Lourdes (De menigten van Lourdes) over Maria en de wonderen in Lourdes, waar Huysmans indirect afrekent met Émile Zola en diens boek Lourdes (1894). Daarnaast herschreef hij in tijdschriftartikelen het leven van Lidwina van Schiedam. Dit leidde tot een heropleving van de verering van deze heilige. Als dank hiervoor heeft het Schiedamse gemeentebestuur een straat naar hem genoemd. Huysmans stierf als volledig ingetreden kloosterling in de pij van een benedictijner broeder aan de gevolgen van long- en botkanker, veroorzaakt door zijn jarenlange kettingroken. ellauri033.html on line 366: res de chevet : l´ Imitation et les Liaisons dangereuses, Il s´en ellauri033.html on line 371: les décrit avec un trouble sympathique. Ses belles pécheresses le ellauri033.html on line 386: Très dangereux, moins que lui-même ne se l´imagine, par la contagion des ellauri033.html on line 410: Pahansuovat sielut pilkkaa Hra Bourgetin harrasta snobiutta, mut siinä voi nähdä tietyn pyrkimyxen tarkkuuteen. Eikös buduaarit ja salongit ole vaan kehys, jossa sen romaanit kukoistelevat, miljöö missä sen sankarit kehittyvät? Kyllähän se herkuttelee ihan sikana pikkuseikoilla kuten prenikoilla ja pukukoruilla. Suurin osa Hra Bourgetin henkilöistä pukeutuu hirmu huolella, mut eikös niillä ole syytäkin? Jos markiisi Bonnive tekee vaikutuxen Rva Nancayhyn, se saa kiittää siitä sen kauluksen ja mansettien hienoa leikkausta ja leveetä mohairnauhaa, joka roikkuu hienosta kultahakasesta, johon on kiinnitetty sen antiikkinen lornjetti. Ja mixkä ei Rva de Tillieres Raymond Casain ilmestyttyä nää kaunopuheisessa ja kiltissä Poyannessa, jota se on rakastanut uskollisesti vuosikausia, enää kuin hövelin ja lurittelevan tunkeilijan? Sen ymmärtääxemme Pollen on näytettävä että Casai on hienoston makutuomari, jonka pukeutumishuoneessa nuoret näkee hienon hyllyn jolla on upeasti järjestettynä 92 paria kenkiä. Ei ihme että Rva Tilliers on höxötyxissään vaan sen nimen kuullessaan. ellauri033.html on line 426: Psykologia on viime aikoina kokenut vallankumouxen jota Hra Bourget ei vitkastele käyttää hyväxi. Ennen piti henkilöiden olla luonteelleen uskollisia, vaan eipä enää, nyt niitä saa muuttaa matkan aikana, ne "kehittyvät". Paremmin sanoen: jokaisella on kallossaan olentoja joita ne ei edes tunnekkaan. Ne voi jäädä tiedostamattomaan syövereihin; mutta kun tilaisuus tulee, ne voivat putkahtaa yllättäen esille, korvata entisen minän, ja siepata sielun panttivangixi. Ei se nyt niin uuttakaan ole. Kyl jo Descartesin aikana ymmärrettiin et persoonallisuus on monimutkainen olio. La Rochefoucauld sanoi että joskus sitä eroaa izestään yhtä paljon kuin muista. Sellaisia ollaan Polleja, maailman monimpia poneja. Ennen näitä hajanaisia persoonallisuuxia vähän liimailtiin kokoon romaaneissa, nyt se ei enää trenditä, vaan romaanikirjailijat ottaa mailizia just noista halkeamista ja säröistä. ellauri033.html on line 428: Pahimmassa tapauxessa tyypit vois olla ihan erilaisia eri luvuissa. No ei Hra Bourget ihan niin pitkälle mene, vaikka pitääkin kovaa melua ponin minän moneudesta. Useimmiten löytyy vaan kaxi minäehdokasta, esim. Robert Greslou, Loup-Garou ihmissusi, ompasusi joka löytää sisästään kaxi eri oliota, yxi selkeä älykäs rehellinen, kova henkisen työn tekijä, ja toinen pimeä, julma, impulsiivinen. Tai toi Rva de Tillieres, jolla on 2 heilaa, Poyanne ja Casai, jotka tyydyttää sen kahta eri jotain (en sentään sano aukkoa). Vaan Rva Moraine kirjassa Mensonges sisältää kolme persoonallisuutta. Siinä on yx joka tykkää luxuxesta, toinen joka tykkää lemmestä, ja kolmas joka haluu huomiota. Odottakaas! Kun Larcher päättelee: se on aika moni poni, abbe Taconnet vastaa doucement kuin Pirkko: Komplisoituko? ... tiedän, te käytätte nitä sanoja välttääxenne yxinkertaisempia. Se on vaan onneton joka on tunteittensa vallassa. Jos appi on oikeassa, mitä jää Hra Bourgetin zygologisista pölinöistä? Oikeassahan appi on, Suzanne on yxinkertainen elukka. Se mistä Hra Bourget tekee ison numeron koko kirjan pituudelta, voidaan tiivistää tähän: siinä kisailee sielu ja ruumis, enkeli ja nauta. Eikä siinä mitään, mut pitääx siitä tehdä tollasta zygologista sanasalaattia. ellauri033.html on line 430: Kun Rva de Sauve, joka vielä rakastaakin Huuperttia, antautuu La Croix-Firminille, typerälle vaikka söpölle muskelimasalle, niin Hra Bourget ei tajua siitä enää mitään, ja kuten sanoo Pascal, ezii syytä huokaillen. Oi! se huutaa pateettisesti, julma, julma arvoitus! Miten se saatto tehdä noin? ja onhan se silti se sama misukka... eikö vaan ... Eikä kuitenkaan! Huupertin partneri ei ois voinut tehdä noin... Häh, sekö? Oi! julma, (taas) julma arvoitus! Voi luoja, tarvizeeko noin pyöritellä ja pidellä päätä. 50 sivua myöhemmin sama taas. Vincy yrittää turhaan ratkaista Theresen luonnetta kuin ristikkoa. Bourgeet selittää asian, kuiskuttelee sivusta: Therese on romantikko, ja samalla kertaa intohimoineen; sillä on sentimentaalisia unelmia, mutta myös panohalua, ja aavioero asettui vähäx aikaa sen sydämmen tarpeiden ja aistien tyrannian välille. Ei sen kummempaa, kuten sanotaan. Sama juttu Rva Tillieresin kohdalla. Poyenne on sen sielun rakas, ja Casai, sen ... nojaa, sen mitä Poyanne ei saa tyydytetyxi. Selittely jatkuu loppupeleihiin, spoileria ei jätetä. ellauri033.html on line 472: Aika työlästä on Wyszewskiä tankata ranskaxi, mutta kaiketi se koittaa sanoa, että tässä niteessä porvari-Paavali on kääntänyt kelkkansa ja syyttää entisiä kavereitaan taidepellejä kuin ateenan johto Sokratesta nuorison villizemisestä. Tätä taideboheemit piti syystä melkoisena takinkääntönä. Paavalista tuli porvari ja porvarista Paavali, ja 5v myöhemmin akateemikko. Nousujohteista. Bourget teki selloutin katolisille sioille. Wysewski rinnastaa nuorison pilaajat kovaxi keitettyyn Nick Carteriin. En tiennytkään että Nick on noin vanha! Tää copycat ilmiö, eli julkisuuden ilkiöiden apinointi, on takuulla yhtä vanha kuin sapajou-apina. Konnantöiden laajamittainen mainostus tietysti onkin nuorison ja vanhemmankin ääliökannan villizemistä klikkausten hinnalla. Kokeilen samaa, sanoo apinat kuin Wagner Viiville ja apinoi. ellauri033.html on line 477: Wyszewski pahoittelee ihan Jeremiaan ja Platonin äänenpainoilla, että senaikaiset romaanit, teatteri, kaikki fin-de-siecle häärintä ovat ällösti latistaneet vuosisataiset kunnian ja ylpeyden, perhesiteiden ja uskonnon meemit. 20v kestänyt snobeilu ja uuber-menscheily on ollut ihan perseestä, ajatellen nyt vaan vaikka meidän omia pentuja. (No niitähän ei porvari-Paavalilla ollut, lukuunottamatta Fifiä.) ellauri033.html on line 479: Jos ne ei kerro omia tarinoitaan, kirjailijat kexii juonia uutisista tai vanhemmasta viihteestä, esim myyteistä. Disciplen taustalla oli joku affaire Chambige, ilmeisesti jonkun Paulin kaverin tunaroima Klasu ja Ebba tapaus, jossa Klasu muka ampuu vahingossa oman pään ohi ensin nitistettyään menestyxekkäästi Ebban. Tästä nuoriso oppii ampumaan huonosti, tuumii Bourget ja päättää kirjoittaa siitä opettavaisen romaanin. Sekaan voi laittaa paljon monarkismia ja mies-ja ääniperiaatteen pelkoa, puhumattakaan nais-ja ääniperiaattesta. Plus muuta naisten halvexuntaa ja niistä viisastelua. Proustin hyvä puoli sentään on et se on kiinnostunut vaan ja yxinomaan persereijistä. ellauri033.html on line 496: Ensimmäisen konsulikautensa aikana 222 eaa. Marcellus taisteli Insubriassa ja saavutti spolia opiman kolmatta ja viimeistä kertaa Rooman historiassa. (The spolia opima ("rich spoils") were the armour, arms, and other effects that an ancient Roman general stripped from the body of an opposing commander slain in single combat. The spolia opima were regarded as the most honourable of the several kinds of war trophies a commander could obtain, including enemy military standards and the peaks of warships.) Hän vapautti roomalaisen varuskunnan Clasditiumissa ja valtasi Mediolanumin. Vuonna 216 eaa. Rooman hävittyä Cannaessa hän komensi armeijan jäännöksiä Canusiumissa ja pelasti Nolan ja eteläisen Campanian Hannibalilta. Vuosina 214–211 eaa. hän oli konsulina kolmatta kertaa palvellen Sisiliassa. Hän hyökkäsi Leontinoihin ja valtasi Syrakusan kahden vuoden piirityksen jälkeen. Hänen joukkonsa surmasivat tiedemies Arkhimedeen kaupungin valtauksen yhteydessä. (Noli turbare circulos meos.) Marcellius ryösti kaupungin ja toi sen aarteet Roomaan. Hän oli konsulina jälleen 210 eaa. vallaten Salapian Apuliassa, joka oli kapinoinut liittyen Hannibaliin. Vuonna 209 eaa. hän taisteli ratkaisemattomaan päättyneen taistelun Hannibalia vastaan Venusiassa. Hän sai surmansa väijytyksessä viidennellä konsulikaudellaan 208 eaa. ollessaan tiedustelemassa vihollisen asemia. ellauri033.html on line 500: Ah! urhea keskiluokka! se huoahtaa. Huoh. Siitä on nuosnut uutteria upseereja, däppäriä diplomaatteja, eteviä professoreja (oyez! oyez!), ehjiä artisteja! Mut sit on näitä kelvottomia poliitikkoja, jotka ajaa mies- ja ääniperiaatetta ja päästävät keskinkertaisuuxia meidän johtopaikoille. Ei enemmistö voi päättää, enemmistöhän on laahusta, totaalisia idiootteja. Mehän keskiluokka ollaan täällä parhaimmistoa. Ei me siis olla turhia, vaikka sota hävittiin. Mut me haudotaan revanshia! Sakuille pannaan vielä päihin, odottakaapas vaan. (No on sitä saanut odottaa. Ranskixet odotti kaxi maailmansotaa tumput suorina et muut hoiteli sakut niiden puolesta.) ellauri033.html on line 542: Sixte lukee oppipojan tunnustuxia. Se on onneton kun se on kunniattomana posessa kansalaisluottamusta vailla. Sen paras piirre omasta miälestä noin zygologina on skizous, sillä on selkeesti erixeen yliminä ja "se". Ize se on se superego eikä "se". Kaikki haluu aina olla supermiehiä eikä wunderdoggeja. Roopelta kuoli isä pienenä, väpelö pedantti inisevä insinööri, matikkapää (mitä Polle ei ole takuulla). Väpelö oli poikakin, pelkäs muita ihmisiä ja inhos visiittejä. Liian vähän koululiikuntaa, vapaaliikkeitä, tuumii Paavali. Isänperintöä kaikki, sillä oli suonissa liitupölyä. Roopen (lue Pollen) mielestä ruipelot ei pysty vastustamaan himoja, siihen tarvitaan lihaxia, hiiri antaa perään himolle vaikka pienelle. Iskäkin sai mielettömiä raivareita välillä. Isoiskäkin oli puolihullu ja puolilandepaukku kaiken kukkuraxi. ellauri033.html on line 564: Toi Musset taitaa olla aika tärkee Bourgetille, se oli dändi ennen dändiä. Täytyy tehdä siitä ihan oma paasaus. Jos usko on lastenkaltaisexi palanneiden ukkeleiden ja mummeleiden heiniä, niin romantiikka on kuin tehty nuorisoa varten. Kun mahla nousee ja panohaaveet on vilkkaimmillaan, tekee mieli lukea tollasta romanttista höttöä. Niinku tää: "Jumalattomuus on tää kaunis nuori mies joka viimeisen yönsä aamusella kazoo verenkarvaista sarastusta ja salamana näkee koko historian ja legendojen taivaanrannan, palataxeen sitten painamaan pääkyn kauniin tytön tisseille, kauneimman unelmansa, jota se rakastaa liian myöhään nyt." Justiinsa niin, liian myöhään joo, todennäköisemmin se tuli ihan liian aikaisin. ellauri033.html on line 606: Näistä mietteistä tai Pappuxen apuviivoista meni Unto Remexen pää sekaisin kuin ilvexen pohjoisessa asuvan sedän. Miten se sai hengen izeltän ei kai sanottu. Onhan pohjoisen asukkailla aseita. Oliko Untolla perettä? Se oli onnettoman ja ujon oloinen. Pesemättömässä villapuserossa haisi hieltä. Se oli Hintikan opetuslapsi niinkuin minäkin. Mut se ei ymmärtänyt tehdä pilaa mestarista. Pollekin on täysin huumoriton. Se on vaarallista, puuttuu suhteettomuudentajua. Siitä syntyy hihhuleita ja nazeja. Onnettomia murhaajia ja kiukkusia herhiläisiä. Huumorin tärkein tehtävä on purkaa normeja. Naura sinäkin sanoi kumikana. ellauri033.html on line 624: Deterministinenkin maailma voi olla ja onkin kaoottinen. Kattilassa hämmennetty vesi ja pullataikina on ennustamattomia. Vaikka täysin deterministisiä. Pane se piippuusi ja polta. Piipusta noseva savukin on kaoottinen. Epälineaarinen differentiaaliyhtälö on ratkeamaton. Perhosen lento näyttääkin siltä. Sää osataan ilmottaa etukäteen niin hyvin että porukka suuttuu kun se menee väärin. Tänään piti tulla kaunista, meillehän luvattiin. Eipäs kukaan ennustanut koronaa. Vaik olihan se ihan ennustettavaa, et joku kulkutauti tulee, kun on tää apinoiden kasvuräjähdys. 3G lisäapinaa jo tällä vuosituhannella, 20 vuodessa. Järkyttävää. Tätä mahollisuuta ei Polle ota lukuun. Tää on paljon pahempi kuin moraalittomuuden paapa. Tää on pahempi kuin apinoien kärhämien kakka. Tää on melkein kuin (kuiskaten) paska. ellauri033.html on line 638: Apinan iäisyyden paras toivo - jos se ylipäänsä on niin tärkeetä - on bylsintä, jotta sen geenit edes jatkaa maista vaellustansa. Tai sit voit tandoorikanan lailla toivoa, ezun meemit jättää kylmään kiveen jotain jälkeä. Kuten myös esim. homo Yeats. Tai Horatius: monumentum aere perennius. ellauri033.html on line 663: Mutta nää pöntöt pökiöt jotka pelaa peliteorian käsitteillä ei suostu ymmärtämään, että peliteoriakin on determinististä, ja siihen liittyvät tunteetkin determinoituja. Totta kai Adrien tuntee syyllisyyttä, koska se on ennustettavasti loukannut näitä robotteja koskevia pelisääntöjä. Robotit on ohjelmoitu niin, että ne tuntee vastuuta ja kärsii mielellänsä rangaistuxia. Rangaistuxet toimii niillä kuin pikku sähköiskut, lataa niiden pattereita ja tahdistaa niiden käytöstä. Ei siinä ole mitään ristiriitaista. ellauri033.html on line 670: Ja tää on tuubaa myös: "mestari" on "vastuussa" jos joku oppipoika ääliö ymmärtää sen väärin. Vitun "mestari". Vitun oppipojat. Ääliöitä koko porukka. Pitäiskö poikaa lohduttaa: hyväxy että olet kalkkuna, vai moittia: mitäs läxit kalkkuna? Ihan sama, se on myöhäistä nyt. Kalkkuna mikä kalkkuna. Kyllä veturikin voi katua, tai kalkkuna, soveltaa yrityxen ja erehdyxen mekanismia. Se on hyvin simppeli mekanismi ohjelmoida. Ei siihen tarvita vapaata tahtoa eikä supernaturaalia tuomaroivaa isäukkoa, joita Polle on innolla jo raahaamassa taantumuxen rekvisiittavajasta ellauri033.html on line 703: Monelle yli 70-vuotiaalle kotiaresti on kuolemaa pahempi kohtalo. Mä viihdyn mummelin keittiössä, ain kotiin mä jään. Kun ei olis tätä pyörrytystä. Texasilainen poliitikko kannustaa vanhuxia antamaan henkensä markkinatalouden edestä, amerikkalainen elämäntapa on uhanalainen laji. Kuolkaamme lajitovereiden puolesta. ellauri033.html on line 760: – Olen rakastunut ja suhde on totta. Olemme olleet täällä yhdessä tämän matkan ajan. Tutustuimme jo aikaisemmin, mutta menimme nyt kihloihin, kertoo Teuvo Hakkarainen Iltalehdelle rakas vierellään. ellauri033.html on line 762: – Olen hyvin onnellinen, Stephanie kertoo Teuvo-rakkaansa viereltä. Teuvo on kaunis ja erityinen mies. ellauri033.html on line 923: Eikö me voida koskaan aikojen valtamerellä ellauri033.html on line 1041: Le fleuve perd son onde au vaste sein des mers ; Joki tapaa rannan aallon meren sylkyssä; ellauri033.html on line 1054: Vous tomberez ainsi, courtes fleurs de la vie ! Niin tekin putoatte kerran, päivänsinet! ellauri033.html on line 1057: Ainsi vous tomberez, si la main du génie Niin tekin putoatte, ellei neron käsi ellauri033.html on line 1061: Quand elle aura tari sa coupe enchanteresse, Kun se on holauttanut kupin tyhjäxi, ellauri033.html on line 1073: Emile Laure oli II maailmansodan armeijankenraali Vauclusesta, Vichy-luopio, mitäs se puuhaa Lamartinen runossa? Sori my bad, puhe on jostain toisesta Lauresta. No Vauclusessa on myös ravintola Petrarque et Laure, josta jenkkivieraat sanovat: Good food but lousy service. Koska Vauclusessa on Mont Ventoux, jolle Petrarca kipusi jollain wanderungilla: For pleasure alone he climbed Mont Ventoux, which rises to more than six thousand feet, beyond Vaucluse. It was no great feat, of course; but he was the first recorded Alpinist of modern times, the first to climb a mountain merely for the delight of looking from its top. (Or almost the first; for in a high pasture he met an old shepherd, who said that fifty years before he had attained the summit, and had got nothing from it save toil and repentance and torn clothing.) Petrarch was dazed and stirred by the view of the Alps, the mountains around Lyons, the Rhone, the Bay of Marseilles. He took Augustine´s Confessions from his pocket and reflected that his climb was merely an allegory of aspiration toward a better life. Vanha paimen oli tyytyväinen kun joku oli vielä tyhmempi kuin se, niinkuin Roope ezimässä nelikulmaisia munia. ellauri033.html on line 1075: Eleonora d´Este is best known as the beloved of Italian poet Torquato Tasso (1544-1595). In 1565, Tasso was 21 when he first met the beautiful 28-year-old Eleonora at the court of Alfonso, and he was quickly infatuated. An indiscreet remark made by one of the courtiers regarding the poet´s veneration of the princess caused Tasso to challenge the offender. The courtier, along with his three brothers, attacked Tasso, but others put an end to the duel. Alphonso, incensed by this outburst, sent Tasso away from the court, where he remained subject to the duke´s call. ellauri033.html on line 1161: Hunsvotti on koiranvittu. Bourgesin hunsvottikavereista puuttuu vielä Maurice Barrès. Se oli hampuusin näkönenkin, ja paha protonazi. Räxytti kuin pikku rakki koiralaumassa. ellauri033.html on line 1173: Barrés valittiin uudelleen edustajainkamariin Neuilly-sur-Seinen edustajana vuonna 1906 ja hän säilytti paikkansa kuolemaansa asti. Oltuaan aiemmin kiivas parlamentarismin vastustaja hän pehmensi mielipiteitään toisella edustajakaudellaan. Tottakai kun oli ize sisällä. Hänet valittiin vuonna 1906 myös Ranskan akatemiaan runoilija José-Maria de Heredialta vapautuneelle tuolille. Toivottavasti sillä oli nasta. Barrès tuki Paul Déroulèden julkaisemaa Le Drapeau -lehteä ja Déroulèden kuoltua vuonna 1914 hänet valittiin tämän perustaman Ligue des Patriotes -järjestön puheenjohtajaksi. Ensimmäisen maailmansodan aikana Barrés antoi tukensa poliittiset rintamalinjat ylittäneelle kansallisen yhtenäisyyden hallitukselle (union sacrée, ”pyhä liitto”). Vittu kun joku sanoo sanan "pyhä" mä poistan varmistimen harmistimesta. Sodan jälkeen hän vaati Ranskan sotilaallista läsnäoloa Reinillä ja Versailles’n rauhansopimuksen ehtojen tinkimätöntä toimeenpanoa. Voiko läpipaskiaisempaa enää olla. Se ei ole vaan hunsvotti, vaan jätkä, hampuusi! Soitan piiskan! ellauri034.html on line 43: Ekasta painoxesta vastasi Mantere (Kaarlo, ei Eeki, nyt jo menehtynyt viidemuusikko, joka esiintyi nimillä Viktor Kalborrek ja Kari Grandi, ovatkohan sukua), joka kustansi viihdekirjallisuutta (ilkeämpi sanoisi kioski-), mm. Marton Taigaa, Outsideria, ja suspekteja lehtiä kuten Me Naiset ja Kalle, sekä mm. Jussi Talven paskaromaaneja. Ei siis varmastikaan työväenkustantaja, vaikka kirja löytyi työväenliikkeen kirjastosta. Mut ei myöskään vanhastaan fasistihenkisempi Gummerus. ellauri034.html on line 148: Joopa. Toiset tarvii paluulentoa Balilta ja toiset jonottaa teholle. Joku on intuboitavana ja joku yxin uima-altaassa etelämeren saarella. Tasan ei käy onnen lahjat, mut kaikki tarvii yhtä paljon jaxuhaleja. Pian kotiin tartuttamaan porukat! ellauri034.html on line 237: Darwinin yritysten ja erehdysten sarjakuvan loppuvizinä ellauri034.html on line 411: Sigismund Freudin 1856-1939 nimi oli onnen enne, ja se syntyikin onnenlakki päässä. Schöner götterfunken, vaikka olikin Amelia Nathanssohnin sohn eikä tochter. Töchtereitä niille tuli sittemmin iso liuta, nuorin oli poika taas. Usein nuorin onkin poika, siihen sopii lopettaa. (Kikka jaxoi tehtailla lisää halkiohaaroja.) ellauri034.html on line 443: Pappa Jakob kuoli 1896 81-vuotiaana. Sigge 1939 aetatis suae 83. Pitkäikäisiä geenejä, pitkiä telomeerejä. ellauri034.html on line 510: Stalin ja Hitler teki joitain erehdyxiä, mut niinhän me kaikki. ellauri034.html on line 543: In 1975 the Nigerian writer Chinua Achebe published an essay, "An Image of Africa: Racism in Conrad´s ´Heart of Darkness´", which provoked controversy by calling Conrad a "thoroughgoing racist". Achebe´s view was that Heart of Darkness cannot be considered a great work of art because it is "a novel which celebrates... dehumanisation, which depersonalises a portion of the human race." Referring to Conrad as a "talented, tormented man", Achebe notes that Conrad (via the protagonist, Charles Marlow) reduces and degrades Africans to "limbs", "ankles", "glistening white eyeballs", etc., while simultaneously (and fearfully) suspecting a common kinship between himself and these natives—leading Marlow to sneer the word "ugly." Achebe also cited Conrad´s description of an encounter with an African: "A certain enormous buck nigger encountered in Haiti fixed my conception of blind, furious, unreasoning rage, as manifested in the human animal to the end of my days." Achebe´s essay, a landmark in postcolonial discourse, provoked debate, and the questions it raised have been addressed in most subsequent literary criticism of Conrad. ellauri035.html on line 77: ereat.jpg" width="50%" /> ellauri035.html on line 126: As a reeling pirate bee in fluttered ease ellauri035.html on line 140: Making her grave eyes move in watered stars, ellauri035.html on line 177: And powdered wood spice heavy of Cashmir. ellauri035.html on line 184: As it were the conjuring disk of the moon when Rahu ceases ellauri035.html on line 199: O whitest so soft parchment where ellauri035.html on line 215: As it were rose leaves in the gardens of God; the shining at night ellauri035.html on line 223: As it were yellow flame, which the white hand ellauri035.html on line 265: There is a god that arms him with a flower ellauri035.html on line 266: And she was stricken deep. Her, oh die here. ellauri035.html on line 283: Oh, sleep; for there is heaviness for all the world ellauri035.html on line 292: I have seen her enter the temple meekly and there seem ellauri035.html on line 297: Where they had thought away their youth. And I, listening, ellauri035.html on line 331: With frightened eyes, like a wood wanderer, ellauri035.html on line 349: That could so shine. And we were each to each ellauri035.html on line 374: And I am sure you sistered lay with sleep ellauri035.html on line 399: I mind asking: Where love and how love Rati's priestesses? ellauri035.html on line 412: Lie down carelessly anywhere to sleep. ellauri035.html on line 433: I mind when the red crowds were passed and it was raining ellauri035.html on line 438: As there were no more severance for ever. ellauri035.html on line 489: There is no covering upon you. ellauri035.html on line 493: There is some dream about you even now ellauri035.html on line 506: Yet was there never one like to my woman. ellauri035.html on line 510: Nay, were I free as the condor with his wings ellauri035.html on line 535: savunkiehkuroita hiuxissa, unessa tai hereillä ellauri035.html on line 719: tekee mitään tekemättömixi meren vuorovedet. ellauri035.html on line 795: meren ääntä. Eräänä päivänä ellauri035.html on line 815: asioista perilläolevana päätyäxeen meren nirvanaan. ellauri035.html on line 832: korallijuonteilta niiden tukan mustassa meressä? ellauri035.html on line 1043: Rabinow on vähän kuin Samu Butlerin Erewhonin maahanmuuttaja. He is a real erewhon man / sitting in his erewhon land / making all his erewhon plans for nobody. Utopistista paskanjauhantaa Thomas Moren malliin. Sitäkään mä en ole vielä jauhanut. Näitä permutaatioita hyppypapujen asennoista apinoiden päässä piisaa. Oxymoroneita, the more the merrier. ellauri035.html on line 1083: Foucault siis täydensi "Tunne izesi" kehotusta neuvolla "Hemmottele izeäsi". Foucault'n näkemystä uusiin suuntiin laajentaen Rabinow on asettanut haasteen keksiä nykyajan eroottisiin ja antropofagisiin ongelmiin sopivia laitteita – nykyaikaisia silikonisia laitteita. If the challenge of contemporary equipment is to develop a mode of fucking as ethical anthropological practice, it also involves the design or redesign of venuses within which such ethical but still rewarding fornication is possible. Case work can indicate strengths and weaknesses in the venuses into which penal inquiry is initiated and performed. Casework, therefore, is an essential aspect of inquiry neither reducible to theory nor an end-in-itself but rather in an informant's end. Rabinowin heimoveljet israeli-arabisodissa teki rättipäille alapesun ennenkö raiskasivat ne. Siisti täytyy aina olla sanoi kissa hietikolla. ellauri035.html on line 1123: Bn komedia päättyi suomen izenäisyyspäivänä 1658. Hyvinhän se meni, sanoi B ja lehahti taivaaseen. 300v myöhemmin oli mun viimeinen huoleton kesä Tyrvännössä. (Kuvassa äidin vieressä en kyllä näytä yhtään hilpeämmältä kuin Balthasar.) ellauri035.html on line 1134: no el medieval (la mujer ser extraordinario, se le rinde culto ca-balleresco), no el del Renacimiento (nada sobrenatural la mujer, pero con su eterno encanto), sino el del Viejo Testamento (la mujer criatura satánica). ellauri035.html on line 1136: Las hermosas son diablos con caras de mujeres, y las feas son mujeres con caras de diablos. ellauri035.html on line 1150: Nada de indignación moral, cuyo sentimiento vindicativo me parece en el fondo una forma de crueldad. Gracián jamás se indigna, lo que noquiere decir precisamente que sea insensible. ellauri035.html on line 1160: "Querer ir contra el corriente es tan imposible al desengaño cuanto fácil al peligro. Sólo un Sócrates podía emprenderlo." Gracián habla a los hombres en el lenguaje que ellos entienden, el de la utilidad. ellauri035.html on line 1173: Luonteeltaan se oli koleerinen, biliöösi ja melankoolinen. Sapekas kaikilla mausteilla, plus sangviininen. Sen esimiehet pani proffan vedelle ja leivälle. Just ennen kuolemaa se sai viimeisen varoituxen, josset ole kunnolla sut pannaan koppiin ilman kynää ja paperia. Ja siihen kuoli hän. Vai kuoli hän siihen? Juu, siihen kuoli hän. Sille se oli pahempaa kuin tamperelaiselle pyöreä huone ilman kulman takana odottavaa mustaa makkaraa. (Kuka hemmetti muuten on Petri Liukkonen?) ellauri035.html on line 1199: Yöpuvun tereet näyttää luureilta. ellauri035.html on line 1245: Here long, there short, is the duckweed, ellauri035.html on line 1254: Here long, there short, is the duckweed; ellauri035.html on line 1258: Here long, there short, is the duckweed; ellauri036.html on line 58: Niinpä suattaa olla, kun saa heti, ei tarvi yrittää. Meidän rumempien piipunrassien pitää olla kilttejä, muuten jää saamatta. Muutakin aika darwinistista heittoa löytyy tästä Mussen jeremiadista. ellauri036.html on line 68: Jonakin päivänä, keskellä toimetonta, seisahtunutta elämäänne, voi tulla tuulenpuuska. Kaikki ne kauniit puut, joita olette kastelleet unhoituksen vedellä, voivat alkaa vapista. Miten käykään silloin teidän, te herrat tunteettomat: te lankeatte tasapainosta ja kyyneleet tulevat silmiinne. En sano, että rakastajattarenne pettävät, sillä se ei tuottaisi teille suurempaa surua kuin hevosen kuolema. Mutta sanon, että voitte menettää pörssissä, voitte joutua pelissä nylkyrin kynsiin, ja jos ette pelaa, niin ajatelkaa, että kolikkonne, teidän rahan antama rauhallisuutenne, teidän kultaonnenne on pankkiirin käsissä, joka voi tehdä vararikon, tai papereissa, jotka voivat menettää arvonsa. Niin jäisiä kuin olettekin, on teidän sydämenne johonkin kiintynyt. ellauri036.html on line 85: Te marmori-ihmiset, ylpeät ja itsekkäät, te verrattomat järkiviisaat, jotka milloinkaan ette ole tehneet epätoivoista tekoa ettekä laskuvirhettä — jos kaikki tämä sattuisi teille, niin muistakaa häviönne hetkenä Abeilard´ia, joka menetti Héloïsen. Sillä hän rakasti Héloïsea enemmän kuin te rakastatte hevosianne, kultakolikoitanne ja rakastajattarianne; sillä menettäessään hänet, kadotti hän enemmän kuin te voitte kadottaa, enemmän kuin teidän ruhtinaanne Saatana menettäisi, jos hän toisen kerran syöstäisiin alas taivaasta. Sillä hän rakasti sellaisella rakkaudella, josta sanomalehdet eivät puhu, ja josta vaimonne ja tyttärenne eivät näe varjoakaan teattereissa ja kirjoissa. Sillä hän oli kuluttanut puolet elämäänsä suutelemalla Héloïsen valkeaa otsaa ja opettamalla häntä laulamaan Davidin psalmeja ja Saulin lauluja; hänellä ei ollut mitään muuta maan päällä. Kuitenkin on Jumala antanut hänelle lohdun. Uskokaa minua, jos te ahdingossanne ajattelisitte Abeilard'ia, te ette enää katsoisi samalla silmällä vanhan Voltairen jumalanpilkkaa ja Courier'n ilveilyjä. (Kuka toi Courier on? Ei hajua.) ellauri036.html on line 141: Kerrataanpa tässä välissä mitä Musse kertoo mal de siècle elostelusta. Musse ja muut elostelijat menee ballin jälkeen bordelliin. Suoraan viattoman säätyläistytön sylkystä ne "rientävät juomapöytään". Nauraa vielä päälle. Nostaa kurtisaanin hametta parin lantin hinnasta, ottaa pohjakosketuxia. Käyttää siitä ja sen kestävyydestä rumimpia sanoja (esim. kikkeli), ilman kainostelua. Ne ei puhu rakkaudesta vaan nainnista, ei sano insh allah, vaan walla walla. Mixhän tää kaikki oli olevinaan niin paheellista? Kai six että ei ollut pillereitä. Niin ja säätyluokkayhteiskunnasta. Moraali muuttuu kun löytyy toiset keinot siirtää rahoja ja estää tauteja, haikaran tulostakin me päätämme ize nyt. ellauri036.html on line 210: Mussen pointsit ei ole paljon arvoisia, mutta tunteet sillä on pinnassa, kaikki aistit hereillä ja herkkinä kuin lapsella. Se on hölmö ja törkimyskin välillä mutta parhaimmillaan tosi liikuttava. ellauri036.html on line 1013: aaltoilivat auringossa kukkameressä, ellauri036.html on line 1079: Sä nuorensit sen puhtaimmalla verelläs; ellauri036.html on line 1096: kuin kun Johannes nousi meren hiekasta ellauri036.html on line 1216: jotka illalla etelätuuli saa merellä keijumaan, ellauri036.html on line 1250: mustasukkaisen serafin siiven sen vuoteen vierellä? ellauri036.html on line 1287: joka peittää kauniin ozasi on sun sydänverestä. ellauri036.html on line 1299: sun 60-vuotiaan oza ja sierettyneet huulet? ellauri036.html on line 1311: Jou! minkä valtameren yllä, minkä synkän luolan, ellauri036.html on line 1415: Kuskaat mereen hirveitä haaskoja; ellauri036.html on line 1447: missä te syleilette toisianne madot kavereina, ellauri036.html on line 1537: Oman Portiansa, oman Cassiuxensa, verensä ja sotilaansa; ellauri036.html on line 1566: Aatelinen ei enää ylpeile esi-isiensä verellä; ellauri036.html on line 1606: Sisko vieressäsi nukuttaa sitä paljailla käsillään; ellauri036.html on line 1615: Sas se, vihreät nurmikot, sas se, tummat meret, ellauri036.html on line 1738: jos on totta että täällä alhaalla erehdytään myötäänsä, ellauri036.html on line 1747: Hitaasti, doucement, Marian vierelle, ellauri036.html on line 1950: The incident was ridiculed both within the United States and abroad, with a number of commentators opining that it was a planned publicity stunt. Some American commentators viewed it as a sign of decreasing morality in American culture, while others considered the incident harmless and argued that it received undue attention and backlash. The increased regulation of broadcasting raised concerns regarding censorship and free speech in the United States. ellauri036.html on line 1974: Apinalle pitäs järkätä apinamaista hauskaa, sanoo Martta ja kumppanit; ei vaan tekemistä, vaan jotain kivaa tekemistä. Tärkeintä on et kaikilla (no mulla ainakin, ja mun kavereilla --- tästähän se ongelma vasta alkaakin) ois hywä fiiwis. ellauri036.html on line 1990: Martta sivuuttaa kepoon tän hierarkia-aspektin, vaikka se olis ollut stooalaisilla hyvin hanskassa. Antiikissa oli hierarkiaa vaikka muille jakaa, oli herroja ja orjia. Hyvä orjanomistaja ei suutu kun se piiskaa orjaansa, tää on vaan sun omaxi kukoistuxexi. Stooalaiset oli tässä ihan hakoja. Alaisia tulis kohdella suopeasti eikä liika avoimesti halveksia niitä. Nauraa vasta sitten kun ne on kumarrellen poistuneet. Nietschelläkin oli tästä paljon hyviä pointtereita. ellauri036.html on line 2095: Wikipediasta löytyy luettelo Harry Potter-sarjan käsitteitä. Yhdennäköisyys Hitlerjugendiin, fasisteihin, pioneereihin, partioon ym Hermannin nuorisoseuroihin on ällistyttävä. ellauri036.html on line 2097: Albuksen kaarti (engl. Dumblenamit, kutsutaan lyhenteellä "AK") esiintyy kirjassa Feelix-kissa. Dumblesetä tai ainakin sen esittäjä imi mieluusti peiton alla namia. JK pitää semmoisesta yhtä paljon kuin Päivi Räsänen. Rohkelikot on pääsääntöisesti kikkelimikkoja ja halinallet tyttöjä, mikä siihen lisätään on pahasta, ei me haluta olla mitään transformereita. Kaarti on kerho, jossa Harry opettaa suojautumista näiltä pimeyden voimilta. Esim varmuuskumin käyttöä. Kerho perustettiin, koska sinä lukuvuonna uusi pimeyden voimilta suojautumisen opettaja Dolores Pimento on taikaministeriön työntekijä, eikä hän ministeriön käsitysten mukaan opeta ainetta kunnolla. Wannabe taikaministeri Hermione ideoi Albuksen kaartin. Hän kutsuu viikonloppuna kiinnostuneita oppilaita Tylyahon Sianpäähän, jossa salainen kerho perustetaan. Kaartin kokoontumispaikka löytyy, kun kotitonttu Dobby kertoo Harrylle tarvehuoneesta. Kaarti lakkautettiin, kun Marietta Edgecombe paljasti kaartin olemassaolon Pimennolle. Kaarti perustettiin uudelleen, kun Kalkaroksesta tuli Tylypahkan rehtori. Albuxen kaarti on kuin Hitlerjugendin pikkupoikasiipi Deutsches Jungvolk. ellauri036.html on line 2103: Hitlerjugendin deviisi oli Blut und Ehre, veri ja kunnia, niinkuin jihadisteilla. Lasketaan kuraveret pihalle, kunnia sille jolle kunnia kuuluu. Heil Potter! ellauri036.html on line 2112: Tää oli eri vaikeeta, varsinkin jos ne oli tuttuja kavereja. ellauri036.html on line 2147: Ähläm-sählämi (engl. Salaam aleichem) on jättiläismäisten rättipäiden laji, joka on peräisin Aasiasta. Ähläm-sählämien uskotaan olevan jenkkien jalostama laji, joka on suunniteltu tuhoamaan asumuksia ja aarteita. Nämä ihmislihan mausta nauttivat jättirättipäät havaittiin New Yorkissa vuonna 2001. Tyypillisesti sählämit ovat paksun mustan karvan peitossa ja niillä on viitisen metriä pitkät raajat sekä kalashnikovit, jotka tuottavat naksahtelevaa ääntä sählämien ollessa ärsyyntyneitä tai peloissaan. Sählämeillä on suuret torahampaat joita ne käyttävät syödessään liberaaleja tai kuolleita lajitovereitaan. Torahampaissa on vaarallista myrkkyä, josta voi saada venäläisiltä peräti 100 kaljuunaa per pintti. Melkein yhtä paljon kuin sarvikuonon sarvesta. Sählämien mukulat ovat A-luokan kauppasaarrossa. Naarassählämit ovat älisijöitä l. ankeuttajia. Ankeuttaja on tavallisesti koiraa suurempi ja se pystyy munimaan jopa 100 mustapäistä, rantapallon kokoista mukulaa, joita se hautoo yhdeksän kuukautta. Sählämeillä on kolme silmää, ne ovat erittäin viisaita ja osaavat puhua. Kirjoissa kuitenkin vain yhdyskunnan johtaja Osama osaa puhua. Tai osasi kunnes sen nitisti koloniaalilennokki. ellauri037.html on line 26: Kay Bojesen var især kendt for design og legetøj i træ, f.eks. hans livgarder fra 1942, aben fra 1951 og elefanten og papegøjen fra 1950´erne. Herudover designede han børnemøbler og gyngeheste. Mange af disse figurer er ikke længere i produktion og indhenter derfor høje priser på auktion. ellauri037.html on line 49: Helmillä oli briteistä 1999 ostettu koulupuku kun se aloitti koulun. Entisen naapurimme, Helmin opettajan tyttö on menossa naimisiin toisen tytön kaa. Sen taiteellinen isosisko on Paulin kavereita. Opettaja dumppas lasten iskän ja seukkas pitkään niiden koulukaverin (pojan) kaa. Nyt nekin on eronneet, kun poika halus lasta. Niiden isoisoäiti Toini Havu oli sekin naisiin päin. Toini Havu kehui 1954 maasta taivaisiin Jussi Talven flopin Ystäviä ja vihollisia ja kirjoitti kriittisen, teilaavan arvostelun samana vuonna Väinö Linnan bestselleristä Tuntematon sotilas. Ois antanut höpsismin ratkaista. ellauri037.html on line 141: saa tekemällä pilkkaa baby boomereiden ryppynaamoista ja happamista ilmeistä. ellauri037.html on line 159: Obgleich er von Arbeit besessen war, fand er Zeit für Sex zwischen den Filmen, "in den Stunden wenn ich gelangweilt bin". Wie Markus J. Rantala vorausgesagt hat ex post facto, er zog junge Mädghen vor. Er konnte nichts mehr geniessen, als eine knospende Jungfrau zu verführen. Die erste Schützling war 14 Jahre alt. Er versprach eine Filmkarriere, aber schon bald darauf war sie schwanger. Sie war so dumm dass er sie heiratete obwohl sie gar nicht schwanger war. Charlie liebte es, Starlets nach der Bühne auch in seinem Bett zu verwenden. Die nächste Starlet war 6 als Charlie sie merkte, aber er war geduldig wie der Prophet Muhammed und versuchte sie zu ficken erst als sie 15 war. Schliesslich entjungferte er Lita auf dem gekachelten Fussboden seines Dampfbades. Er wollte nicht Gummis benutzen, sie wären "unästetisch". Lita wurde schwanger als sie 16 war. Er war 35. ellauri037.html on line 160: Er versuchte, das Kind abzutreiben, Lita mit irgendeinem anderen zu weihen, sie zum Selbstmord zu jagen, weil er sie soviel verabscheute. Er war eklich. Aber er behauptete, dass er mit Lita schlafen könne, obwohl er sie soviel verabscheue. Er demütigte sie oft, weil sie weigerte, Fellatio zu machen. ellauri037.html on line 162: 1934 war eine 20-jährige an der Reihe, 1941 eine 22-jährige, die auf dem Rasen vor Charlies Hause schwanger wurde. In der Zwischenzeit war Chaplin Oona begegnet, den 17-jährigen Tochter des berühmten Dramatikers Eugene O´Neill. Sie wurde sein vierte und letzte Ehefrau. Als er starb, hatte Chaplin acht weitere Kinder gezeugt - das letzte, als er über 70 Jahre alt war. ellauri037.html on line 164: Diese menschliche Sexmaschine, die als Vorspiel zum Sex erotische Passagen aus Fanny Hill und von Lady Chatterley vorlas, schaffte es, sechs Runden hintereinander zu absolvieren, mit kaum 5 Minuten Pause dazwischen. Ausserdem war er ein leidenschaftlicher Voyeur. ellauri037.html on line 172: joka todennäköisimmin on sen persereikä. ellauri037.html on line 185: ja muovivadit sängyn vieressä, rumat kodit, ellauri037.html on line 280: fortunes regained, treasures uncovered, ellauri037.html on line 284: troublemakers banished to other hemispheres, ellauri037.html on line 287: orphans sheltered, widows comforted, ellauri037.html on line 334: kärsimysten maljat lentää mereen, ellauri037.html on line 358: Where will those tootsy-wootsies finally wander? ellauri037.html on line 364: there was no dearth of signs on the earth and in the sky: ellauri037.html on line 371: Knock knock, who's there, it's Adolf's heartchen knocking. ellauri037.html on line 393: Se on herttainen Aadolf-vauva, Hitlereiden pikkuinen! ellauri037.html on line 482: Jouyn aikalainen Stendhal kertoo Egoistin muistelmissa miten Jouy oli äijäseurassa kehunut raiskanneensa kavereineen intialaisen vestaalin jossain brahman temppelissä ihan huvin vuox, nähäxeen mitä tapahtuu. Kun intialaisäijät huomas sen ne ryntäs "apuun" ja leikkas neizyeltä ranteet ja irrotti siltä pään, ja sit vasta ryhty samoihin hommiin ranskisten kaa. Jouy onnistu pakenemaan hepalla. Se kirjotti sittemmin menestysoopperan Vestaalit, jossa ylistettiin Napsua. Vestaali markkeeras kai siinä alapesemätöntä Josephinea. Sillä oli pulleat purjeet ja mahtava peräsin. Siitäköhän toi Sopen sitaatti oli peräsin. ellauri037.html on line 521: Paremmalla syyllä kuin kauniixi vois naisia sanoa epäesteettisexi sukupuolexi. Niillä ei ole tajua eikä vastaanottokykyä kaunotaiteille, kuten musiikille, runoille tai kuvataiteille, kazovat vaan kun lehmä uutta veräjää, tai apinoivat miellyttämishalussaan jos ne niitä on harrastavinaan. Janne-Jaakko (Rusakko) sen jo sanoi: les femmes, en général, n’aiment aucun art, ne se connoissent à aucun, et n’ont aucun génie (lettre à d’Alembert, note x x). (Setämiehet haistaa kyllä toisensa ihan hännän alushajusta kuin koirat.) Jokainen joka kazoo huivin taa, huomaa kyllä sen. Ei tarvize kuin kazoa mihin naaraat keskittyy konsäärissä, uupperassa tai tiiatterissa (miekkoset keskittyy tietysti selvittämään juuri tän). Esim kazo niiden lapsellista hälinää, kun ne (miesten) suurenmoisten mestariteosten kauneimpien kohtien aikanakin jatkaa lätinää. Jos krekut ei tosiaan päästäneet naisenpuolikkaita kazomoon, ne teki siinä oikein; ainakin pystyi niiden teattereissa sentään jotain kuulemaan. (Jääkiekko- ja futismazeissakin liikuttaa miesyleisön rikkumaton hiljaisuus.) ellauri037.html on line 539: Hindustanissa ei kukaan nainen ole koskaan riippumaton, vaan jokainen on joko isän tai puolison tai veljen tai pojan valvonnassa. Se että lesket poltetaan puolisonsa roviolla on kyllä aika tuhlausta; mutta sekin, että nainen meillä kahmii omaisuuden, jota mies on koonnut hiki hatussa koko ikänsä, lohduttaen izeään että se menee lasten hyväxi, ja voi panna sen haisemaan uuden poikaystävänsä kanssa, se on yhtä törkeetä. Mediam tenuere beati. – Ainaskaan ei saisi naisilla olla koskaan päätösvaltaa perittyyn, varsinaiseen omaisuuteen, siis kapitaaliin, taloihin ja maatiloihin. – Aristoteles erittelee, Politiikka, B.II. c.9, mitä suuria haittoja spartalaisille tuli siitä, että siellä naisille oli annettu liikaa vapauxia sillä ett ne sai pitää perinnöt, myötäjäiset ja muutenkin vapaasti mukavaa, ja miten tää suuresti edisti Spartan rappiota. – Ei kai Ranskan rappioituminen Ludwig XIIIsta lähtien vaan johdu naisten kasvavasta vaikutusvallasta hovissa ja hallituxessa, mikä johti ekaan vallankumouxeen, josta kaikki sen jälkeisetkin kumouxet lähtivät? ellauri037.html on line 541: No nyt jos et herkeä, top tykkänään, Artturi, there is a limit, be nice now! Nyt kyllä jo ansaizet vizaa paljaalle pyllylle, oikein äidin kädestä! ellauri037.html on line 571: Weimarista se lähti opiskelee Göttingeniin 1809, 21-vuotiaana. Me pistäydyttiin Göttingenissä Johnin perheen kanssa kesällä 2017. Se oli vähemmän teologinen kuin kuuluisampi Jena, ehkä sinne pääskin helpommin. Sope aloitti lääketieteessä. Schulze (of Aenesidemus fame) opettti sille filosofiaa, sen neuvosta Sope keskittyi Platoon ja Kanttiin, joista se ei sit koskaan päässyt eroon. Se vaihtoi filosofiaan Berliiniin 1811 koska ei tykännyt prof. Bouterwekista (who dat?). Sielläkin se luki enemmän tieteitä kui filosofiaa. (Vrt. Seniiliä.) Se väitti että tieteitä tarvitaan filosofiaan. Oli sillä opiskelukavereitakin, tietenkin poikia. ellauri037.html on line 598: Loppuajan eli 1833-1860 Sope asui Frankfurtissa puudeleiden sielunvaelluxen luojana, milloin Atma, milloin Butz (sielu ja sen vihollinen vuoron perään). Voitti norjalaisilta palkinnon kotiaineella tahdon vapaudesta, ei saanut tanskalaisilta toista moraalin alkuperästä, vaikka oli ainoo osanottaja. Haukkui liian nimekkäitä filosofeja. Sope oli ollut varma voitosta (ylläri) ja raivostui. Vitun tanskalaiset! Se julkaisi molemmat prujauxet omalla kustannuxella ja haukkui tanskalaisia vielä esipuheessa. Ammattifilosofit ei viizineet edes pierasta Schopenhauerin suuntaan, mut kaikenlaiset diletantit alkoi innostua sen räväköistä jutuista, monet lakimiehiä. Yx bändäri erityisesti, Frauenstädter, roikkui sitkeästi Sopessa ja sai lopulta sen Nachlassin. Hulluna vuotena Sope pelkäs omaisuutensa ja henkensä puolesta ja kannusti kovasti kurin ja järjestyxen palautusta. Lahjotti kiikarinsa upseereille että löytävät nihilistit paremmin. Kun vasemmistohegeliläiset (kuten Marx) puhui edistyxen puolesta, Sope sanoi kuin Jeesus että köyhät teillä on aina keskuudessanne ja hyvä niin, jää hajurakoa. Sitäpaizi on hyvä vään kun tulee apuharvennusta. ellauri037.html on line 608: Physisch paßt Arthur Schopenhauer in das stereotype Bild vom ernsten Philosophen. Er war klein und schmächlig gebaut, hatte einen großen Kopf, durchdringende blaue Augen und was immer makellos angezogen. Er neigte zu intensiven Stimmungen, war ein äußerst stolzer Mann, hatte wenig Geduld mit jemandem, der es wagte, anderer Meinung zu sein als er. ellauri037.html on line 618: ermunterte, Philosophie zu studieren, ergriff er begierig die ellauri037.html on line 625: den Augen ihres Sohnes eine schwere Sünde begangen: Indiskretion. ellauri037.html on line 630: stritt, hatte Schopenhauer eine stille Affäre mit Karoline Jugemann, der Primadonna vom Hoftheater and anerkannten Geliebten des Herzogs Karl August. Über ihre Beziehung sind nur wenige Einzelheiten zu erzählen, unter anderem, daß Schopenhauer ihre Busen romantischer fand als die ellauri037.html on line 631: jeder anderen Frau in seinem Leben. Er schrieb "Dieses Weib ellauri037.html on line 642: Vornamen Theresa kennen. Er erwog eine Heirat, wobei er peinlich genau ihre Fehler und ihre Vorzüge gegeneinander abwog. Er entschied sich gegen eine Heirat, als sie ihn in peinliche Verlegenheit brachte, indem sie in der Offentlichkeit in den höchsten Tonen von einem anderen Mann schwärmte - von Lord Byron. Schopenhauer schrieb: «Ich fürchtete mich vor Hörnern » ellauri037.html on line 645: In Berlin wurde er von einer Näherin mittleren Alters, ellauri037.html on line 650: alle mit Verachtung. Der Geschlechtstrieb war für ihn «ein Dämon, der danach strebt, zu pervertieren, einzuengen und alles ellauri037.html on line 660: konnte er jüngere, hübsche Damen mit seinen meisterhaften Kenntnissen in Sprachen und Literatur und mit seinen gelegentlichen Zauberkunststückchen fesseln. ellauri037.html on line 713: Se oli välskärin poika, viisi siskoa (1 isosisko) Ludwigsburgista Württembergissä. Freudillakin oli liuta siskoja, kuin myös Pikku-Masilla ja Imillä. Ei ollut koulussa kovin sotilaallinen. Pissi sänkyyn vielä 15-vuotiaana. Kaarlo Syvännöllä oli sama vika. Alotti oikista mut vaihto lääkixeen. Ihan samaa tekee herraspojat vielä tänäänkin. Sillon vaan ei ollut pyrkyreitä (siis pääsykokeita, oli toki strebereitä, ne ovat aina keskuudessamme kuten köyhät). Karkas lääkintäjoukoista ja pakeni Thüringeniin. Siellä Schopenhauerkin söi pikku makkaroita vähän myöhemmin. Tutustui Weimarissa Hansiin, siis Goetheen. Molemmat sai ylennyxen voneixi, porvariset streeberit, karkeakarvaiset dreeverit. Niinkuin meidän sukulainen salaneuvos Robert Örn. Ranskixet tykkäs Retusta, ottivat kunniaranskalaisexi. Tuntuu et enemmänkin pitäs sanoa, mut mitä? ellauri037.html on line 717: Luki Klopstockin Sturm und Drang tuubaa opiskeluaikana. Sit Plutarkosta, Shakespearea, Voltairea, Rousseauta und Goethea. 10v vanhempi Goethe piti jolppia eka kilpailijana, niillä oli riitaakin. Mut kyl niistä sitten 1794 tuli kavereita vuosikymmenexi. Schiller kuoli 45-vuotiaana tubiin 1805. Goethe suri kovasti, kuoli puolixi. Jatkoi paskanjauhantaa puoliteholla, runokone kävi enää yhdellä pytyllä. Pitkään kyllä vielä prutkutti, vuoteen 1832. ellauri037.html on line 756: Aber zufrieden mit stillerem Ruhme, ellauri037.html on line 775: Klar und getreu in dem sanfteren Weibe ellauri037.html on line 809: Und vereinen, was ewig sich flieht. ellauri037.html on line 820: Aber auf treuerem Pfad der Gefühle ellauri037.html on line 872: intohimon merellä. ellauri037.html on line 935: Papereita pitkin poikin, ellauri038.html on line 42: Were walking close at hand; ellauri038.html on line 45: "If this were only cleared away," ellauri038.html on line 85: Nietzsches Schwester Elisabeth erkennt sich später selbst in der Figur des "alten Weibleins" karikiert, weil sie ihrem Bruder auch einmal den Rat gab, strenger gegen "in Trieben und Charakteren ungebändigte Frauen" zu sein und metaphorisch von der "Peitsche" sprach, die "nicht tugendhafte" Frauen nötig hätten. ellauri038.html on line 87: Andererseits ist nicht zu übersehen, daß die Inszenierung auf das seinerzeit populäre Thema für lebende Bilder „Frauen bändigen die unbändige Lust der Männer, indem sie sie unter das Zugtierjoch spannen“ anspielt. Gerade die Differenz von strahlendem Sonnenwagen der Liebe und dem Ehegespann im Alltagstrott, von himmelhochjauchzend und den Mühen der Ebene, eröffnete einen weiten Spielraum der Interpretation, ohne das Risiko, jemanden unmittelbar zu kränken. ellauri038.html on line 148: I go everywhere in my student coat, now and then slap someone on the back and say … Is everything okay? I am God, and this farce is my creation. ellauri038.html on line 154: As for why this deserves to be called philosophy, it depends on how we define the term. There were philosophers at Athens besides Socrates and Plato, who didn’t oppose philosophy to rhetoric and for whom personal authority was essential to their teaching. Nietzsche aimed to bring that back, at least in his own case – which is the only one that really mattered to him. ellauri038.html on line 186: Näinä vuosina Weber kuitenkin keskittyi erityisesti yhteiskuntapolitiikkaan. 1888 hän liittyi Verein für Sozialpolitikiin, eräänlaiseen itsenäiseen oppineiden "aivoriiheen" tai "ajatushautomoon", joka pohti yhteiskunnallisia asioita. 1890 "aivoriihi" käynnisti tutkimushankkeen, joka pohti ”Puolan ongelmaa” – ulkomaalaisten maatyöläisten muuttoliikettä itäiseen Saksaan samalla kun paikalliset maatyöläiset muuttivat teollistuviin kaupunkeihin. Weber asetettiin tutkimushankkeen johtoon ja saman tien kexi suurimman osan tuloxista. Lopullista raporttia pidettiin laajalti erinomaisena empiirisen kusetuxen esimerkkinä ja Weberin maine asiantuntijana maatalouspolitiikassa lujittui. Puolan ongelmalle löytyi puoli vuosisataa myöhemmmin muka lopullinen ratkaisu. Vaan ei, toiset 50v myöhemmin polakkeja putkareita häärää pimeästi joka puolella, varsinkin briteissä. Sori Max, ei tullut valmista. ellauri038.html on line 200: Marianne Schnitger was born on 2 August 1870 in Oerlinghausen to medical doctor Eduard Schnitger and his wife, Anna Weber, daughter of a prominent Oerlinghausen businessman Karl Weber. After the death of her mother in 1873, she moved to Lemgo and was raised for the next fourteen years by her grandmother and aunt. During this time, both her father and his two brothers went mad and were institutionalized. When Marianne turned 16, Karl Weber sent her off to fashionable finishing schools in Lemgo and Hanover, from which she graduated when she was 19. After the death of her grandmother in 1889, she lived several years with her mother´s sister, Alwine, in Oerlinghausen. ellauri038.html on line 204: In 1898, Max suffered a psychological collapse, possibly brought on after his father´s death, which happened shortly after Max confronted him regarding his abuse of Helene. Between 1898 and 1904, Max withdrew from public life, moving in and out of mental institutions, traveling compulsively and resigning from his prominent position at University of Heidelberg. ellauri038.html on line 208: In 1904, the Webers toured America. In America, Marianne met both Jane Addams and Florence Kelley, both staunch feminists and active political reformers. Also during that year, Max re-entered the public sphere, publishing, among other things, The Protestant Ethic and the Spirit of Capitalism. USA:ssa sen lurituxet satoivat vastaanottavaiseen maahan. Marianne also continued her own scholarship, publishing in 1907 her landmark work Ehefrau und Mutter in der Rechtsentwicklung ("Wife and Mother in the Development of Law"). ellauri038.html on line 212: In 1914, World War I broke out. While Max busied himself publishing his multi-volume study of religion, lecturing, organizing military hospitals, serving as an adviser in peace negotiations and running for office in the new Weimar Republic, Marianne published many works, among which were: "The New Woman" (1914), "The Ideal of Marriage" (1914), "War as an Ethical Problem" (1916), "Changing Types of University Women" (1917), "The Forces Shaping Sexual Life" (1919) and "Women's Special Cultural Tasks" (1919). ellauri038.html on line 214: In 1918, Marianne Weber became a member of the German Democratic Party and, shortly thereafter, the first woman elected as a delegate in the federal state parliament of Baden. Also in 1919, she assumed the role of chairwoman of the Bund Deutscher Frauenvereine (League of German Women's Associations), an office she would hold until 1923. Also in 1920, Max's sister Lili suddenly committed suicide, and Max and Marianne adopted her four children. Shortly thereafter, Max Weber contracted pneumonia and died suddenly on 14 June 1920, leaving Marianne a widow with four children to raise. ellauri038.html on line 216: Following Max's unexpected death, Marianne withdrew from public and social life, funneling her physical and psychological resources into preparing ten volumes of her husband's writing for publication. In 1924, she received an honorary doctoral degree from the University of Heidelberg, both for her work in editing and publishing Max's work as well as for her own scholarship. Between 1923 and 1926, Weber worked on Max Weber: Ein Lebensbild ("Max Weber: A Biography"), which was published in 1926.[15] Also in 1926, she re-established her weekly salon, and entered into a phase of public speaking in which she spoke to audiences of up to 5,000. During this phase, she continued to raise Lili's children with the help of a close-knit circle of friends ellauri038.html on line 218: Weber's career as a feminist public speaker ended abruptly in 1935 when Hitler dissolved the League of German Women's Associations. During the time of the Nazi regime up until the Allied Occupation of Germany in 1945, she held a weekly salon.[17] While criticisms of Nazi atrocities were sometimes subtly implied, she told interviewer Howard Becker in 1945 that "we restricted ourselves to philosophical, religious and aesthetic topics, making our criticism of the Nazi system between the lines, as it were. None of us were the stuff of which martyrs were made." Ymmärrettävää. ellauri038.html on line 222: Maxens Leitmotiv war der okzidentale Rationalismus und die damit bewirkte Entzauberung der Welt. Eine Schlüsselstellung in diesem historischen Prozess war der moderne Kapitalismus als die „schicksalsvollste Macht unseres modernen Lebens“. In der Wahl dieses Forschungsschwerpunktes zeigte sich eine Nähe zu seinem Antipoden Karl Marx, die ihm auch die Bezeichnung „der bürgerliche Marx“ eintrug. Hyi helkkari. ellauri038.html on line 232: Gesinnungsethik is basically a caricature of Kantian deontological ethics or - which he puts on the same level - religious (here: Christian) fanatism or ethical absolutism. The line between Gesinnungsethik (ethics of conviction) and Verantwortungsethik (ethics of responsibility) are almost exactly corresponding to what is called deontological vs. utilitarian (rather: consequentialist) ethics in contemporary discourse. Eli koordinaatit kohtisuorassa vs. vähän vinossa. Pieni vinous on vain luonnollista. ellauri038.html on line 285: Ei ollut, vaikka sen sisko oli. Retu ehti kuolla ennen nazeja. Nazixi siinä oli muutamia vikoja: se oli sairaalloinen piipunrassi, se ei tykännyt saxalaisista eikä armeijasta, ja sillä oli jutkukavereita (Rée, ainaskin aluxi). Plussaa nazeista oli ettei se tykännyt kristityistä. (Hmm. ehkä isäpappa oli käyttänyt sielunhoidossa liian konkreettisia otteita? Ehkä pyllistyxet ei jääneet pelkkiin rukouxiin?) Naziplussaa myös ettei Nietzsche piittaa mistään tasa-arvosta. Sosiaalidarwinismia se peukuttaa ihan raakana. Nietzschen hall of famessa on muutamia erityisen mainioita uuberkuskeja, nimittäin: Goethe, Beethoven and Nietzsche ize. Ja näille neroille pitää antaa palkinnoxi mitä ne vaan haluuvat etuja. Tää sopii nazeille, ja tää sopii myös vaurastuneille jenkeille. Jos ne olis käyttäytyneet kunnollammin, ne ei oisi päässeet neroixi. Ne tarvizee ankaraa izerakkautta. Mitä paskaa. Exe nyt oo aika läpinäkyvää et hemmo laittaa izensä johkin top 10 listalle. Jos joku tekee jonkun 10 kärjessä luettelon johon se kuin sattumalta ize joutuu ihan kärkipäähän, niin nakkaa rodeen. Sekä lista että tekijä. Kasta dem i sopena! ellauri038.html on line 404: ei se sieltä karkaa, kuten sanoi Churchill Jaltan konferenssissa. ellauri038.html on line 422: vieressä sohvassa ja leikkasi varpaankynsiä. Yxi kynsistä ellauri038.html on line 498: Ruozin asioihin perehtynyt lehdistö on olevinaan vaikuttunut. ellauri039.html on line 53: Olen lujaa pierevän poika ellauri039.html on line 176: sä mun sielu, liha mun lihasta ja veri verestä! ellauri039.html on line 187: niin seuraisin sua halki mezien ja läpi meren, ellauri039.html on line 188: läpi jään, läpi raudan, läpi vihollisten veren. ellauri039.html on line 310: Fontane on enimmäxeen auktorialer, mutta välistä myös persönlicher Erzähler. Ein charakteristisches Stilmittel Fontanes ist die leichte, unverbindliche Einstreuung wichtiger Motive in die Erzählung, oft unter alsbaldiger Relativierung und Rücknahme, auf die später wieder Bezug genommen wird und welche dadurch eine besondere Betonung erfahren. Dieses Stilmittel kommt besonders in Effi Briest verbreitet vor. ellauri039.html on line 351: Hatsipompponen’s artistic development is threaded with a series of performance works that are inspired by autobiographical events and social issues. Benevolence evoked an inner quietness with extremely slow and repetitive motions, questioning the exponential acceleration of our contemporary lives. MISEMONO: SIDESHOW dealt with cultural stereotypes and racial issues. Ritual for RED was a re-enactment of the lost memories suffered from a severe auto accident. "My work in execution and establishment communicates both the solid fact and the ephemerality of life." ellauri039.html on line 362: Netistä löytyy Mount Holyoken salaa voitonriemuinen ja pahansuopa saxankurssi jenkkineitosille muurin kaatumisen jälkeen. Jenkeillä oli paljon hampaankolossa varsinkin harppisakuille, paljon kalavelkoja ja koronkorkoa. Velkoja on keräytynyt siitä saakka, kun vanhat isänmaat heitti hihhulinsa sinne meren taaxe. Roopellekin koitui hirmuvelka yhdestä kolikosta korkoina korolle. Niitä korkoja maxeli sitten Dresden tulimerellä. ellauri039.html on line 375: The severely beaten professor suffered multiple broken bones near her eyes and nose. ellauri039.html on line 379: An apparently Japanese source clarifies: The injured individual lied that she felt a similar method to get Hachiyanagi to call 911, the paper says. When captured, the educator had the injured individual’s “keys, cellphone, and glasses,” as indicated by the paper, which included that the unfortunate casualty is required to endure. Hachiyanagi at first guaranteed that she had discovered the educator harmed and was attempting to support her, which was the manner by which her garments turned out to be wicked, as per Daily Beast. ellauri039.html on line 398: This unit deals with the statement "I am from Germany" as an inclusive identity for people who live in Germany today. The material is aimed at second-year German students. The goal of the unit is to show the diversity of people who live in Germany, to inform the students about how Germans and non-Germans are differentiated, to allow students to experience some attitudes held by and against certain groups of people living in Germany, and to expect students to have an awareness of what it can mean when someone says "I am from Germany." The REFLECTION section can be found in each of the various subsections of the unit. ellauri039.html on line 402: Learners in grades 10, 11, or 12 are presented with a literature and music-based unit on the realities of Germany since the World War II with the major focus on the period after the fall of the Wall in 1989. The literature comprises a number of different types of texts; they include adapted selections from Auf Sand gebaut and Filz by Stefan Heym, an Eastern German, and Der Mauerspringer by Peter Schneider, a Western German. The music is a poem "Ännchen von Tharau" by Simon Dach, adapted by Johann Gottfried Herder in his 1778 collection "Stimmen der Völker in Liedern." ellauri039.html on line 406: The music is a folksong that spans four centuries; and the students become aware of the continuity of German culture through folksongs.The background material is disseminated in the form of pictures, statistics, and a historical time-line. Motivation and interest is generated through the songs which focus the learner on the fact that the lesson involves products of German culture. While reading, the learners are confronted not just with the separation of Germany, but also with the division of the Germans in Germany. On the cognitive level, learners gather information about Germany's recent past from World War II to the present. Given these facts the learners connect the past with the German's recent fixation on "Vergangenheits- und Gegenwartsbewältigung." Learners take this theoretical information and explore sites found on the Internet where they find information in German on the issue of identity. This activity forms the basis for reaching a consensus on such questions as: ellauri039.html on line 417: The original poem was written in Plattdeutsch, and was later put into Hochdeutsch by Johann Gottfied Herder in 1778. Simon Dach's works were also translated into Lithuanian. ellauri039.html on line 419: In 1912 a statue of Ännchen von Tharau was erected in honour of the poet, Simon Dach in Klaipeda (Memel). Rouva Burda oli 3-vuotias. It got lost (destroyed) during the war and was replaced by a bust of Hitler in 1939. Aenne täytti 30v. In 1989 members of the "Ännchen von Tharau Verein" (club), founded by "vertriebenen Memelländern", (Germans who were driven out of the Memelland) and exiled Lithuanians, erected the new statue of Ännchen von Tharau. ellauri039.html on line 421: Uusi erektio nousussa neuvostoajan lamasta palautuvalta oikeistosiiveltä. Mrs. Burda oli vasta 80v. Mr. Burda 83v kuoli 1986. ellauri039.html on line 430: 5.2 Students enjoy learning a folk song thereby using the language for enrichment. ellauri039.html on line 456: erehdyxet sitä mukaa kun niitä tulee. ellauri039.html on line 505: Yes, I came from America and I've lived in Tampere for 4 years, soon 5. I will say this, Finland is far beyond America in a lot of ways. ellauri039.html on line 509: Americas healthcare system is still in its evolutionary stage, where as Finland provides affordable healthcare. My left ear was damaged by a doctor who refused to fix it, because we were poor, we couldn't take legal action or afford to fix my ear. I was nearly deaf in my right ear for all of my teens and twenties. When I moved to Finland, it was simple to fix and only costed me 40€ (approximately 41/42$). Compared to the estimated 12k they were going to charge me back home it was a god send. ellauri039.html on line 511: The vegetables are vastly cheaper and better quality. Despite Virgina, and where I am from being farming land, they only farm soy, cotton, and what we called "horse corn". Here, Finland has an intense growing season that is short but plentiful. Rutabagas, Beets, Carrots, Potatoes, Tomatoes, are all vegetables I have seen locally sourced from Finland. You can get 2kg of Rutabegas for .59/kg! I was never able to find that kinda deal back home, even at farmer markets. So eating healthy is definitely easier here than it was back home. ellauri039.html on line 513: Public Transportation is common and amazing. We didn't have buses where I lived, and sidewalks? Hah! funny. Street crossing signs and areas? nope. The buses are not the cleanest, but they are clean even when they have been carting people all day, they remain pretty clean. ellauri039.html on line 517: Streets are clean, the forest is clean, the lakes are swimmable. There is very little pollution, and they are working to further cut back on pollution still. Recycling is a major thing as well, and it isnt difficult to find a way to recycle. ellauri039.html on line 519: Food safety is a thing. In America, look at any ingredient list and you will find an INSANE amount of addatives and other crap. HFCS (High Fructose Corn Syrup) is in EVERYTHING it seems. Bread isnt suppose to be sweet but HFCS is there! In Finland such things are banned, most ingredient lists are short because it only contains natural ingredients! It may not last as long, but at least my body is no longer being pumped full of junk. ellauri039.html on line 525: The laws are still a bit sticky and buracracy is an annoying and painfully slow process. However Finland has the capacity for change that I don´t really see elsewhere. I respect that in Finland. ellauri039.html on line 768: Edward Morgan Forster OM CH (1 January 1879 – 7 June 1970) was an English novelist, short story writer, essayist and librettist. Many of his novels examine class difference and hypocrisy, including A Room with a View (1908), Howards End (1910) and A Passage to India (1924). The last brought him his greatest success. He was nominated for the Nobel Prize in Literature in 16 different years. ellauri039.html on line 770: Howards End is a novel by E. M. Forster, first published in 1910, about social conventions, codes of conduct and relationships in turn-of-the-century England. Howards End is considered by many to be Forster´s masterpiece. The book was conceived in June 1908 and worked on throughout the following year; it was completed in July 1910. In 1998, the Modern Library ranked Howards End 38th on its list of the 100 best English-language novels of the 20th century. ellauri039.html on line 809: Mit der Übeltäterei!!« ellauri040.html on line 44: Wilho Puska syntyi 1832 Wiedensahlissa Hannoverin länsipuolella. Äiti oli leski, isä äpärä. Joutui pois kotoa 9-vuotiana enon luo harppisakuihin Göttingeniin kun kotona tuli ahasta Otto kuopuxen, 7. lapsen synnyttyä. Eno oli pastori. Kauppiasisä halus esikoisesta koneinsinööriä, tuli pilapiirtäjä. Mynkään menneen teknillisen koulun jälkeen koitti jäljitellä hollantilaisia mestareita Antwerpenissä. Varmaan Boschia. Protestanttien räävitön erauspoika protestoi 1848 barrikaadeilla. Äiti hoiti sitä 21-vuotiaana kotona lavantaudista. Se ei mennyt naimisiin. Vetelehti Munchenissä, joi olutta ja poltti ketjussa. Kun rahat loppu eno antoi lisää. 36-vuotiaana muutti Otto-veljen luo Frankfurtiin. Siellä sillä oli ymmärtävä rouvaystävä Johanna jolla oli moukka mies. Wilho luki Schopenhaueria, joka talutteli Atmaa samassa kaupungissa. (Tai Butzia.) Seelenbrüdereitä olivat. Muutti viisikymppisenä pastorinleski siskon luoxe isänkorvikkeexi niiden lapsille. Ei ollut kiltti niillekään eikä siskolle. ellauri040.html on line 48: Yhellä koronakaranteeniretkellä käytiin Nurmijärven Palojoella Alexis Kiven stomping groundeilla. Pikku Alexilla oli kivistä koottu leikkikirkko mezässä jossa se harjotteli saarnoja. Pitikö siitä tulla pappi? Joo äiti toivoi niin. Kazoi hyvällä pojan leikkiä. Aina ne vanhemmat toivovat. Pieleen meni siinäkin suhteessa. Sen kotitalo oli kiva, satulakattoinen. Kiinni toistaisexi. Kansanherättäjä tuli siitä kuitenkin. Piti hereillä retorisilla keinoilla. Pikku-Make antaa sille paljon tyylipisteitä. ellauri040.html on line 125: Eskiltä jäi väliin esisokraatikot, koska niitä ei käsitelty filsan peruskurssilla. Jyrki korjaa puutteen valizemalla reliikeistä pilkkatauluxi Pythagoraan, koska siitä kerrotaan niin hassunkurisia juttuja. On olemassa ihmisiä, jumalia, ja pythagoraita. Papujen syöminen on syntiä, koska siitä tulee liikaa pieruja. Pythagoras ei pidä siitä, enempää kuin Donald Trump koronaan kuolleista neekereistä. Molemmat suurmiehet saarnailevat pässinpäille. ellauri040.html on line 137: Leibniz sanoi Piikikästä kerettiläisexi juutalaisexi. Naulan kantaan osasi. Osasi myös nuolla ruhtinaiden perseitä oikeasta kohdasta. Leibniz neuvoi morsiamia: ei pidä lakata peseytymästä vaikka pääsee naimisiin. Napoleon olis ollut tosi pettynyt jos Josephine ois noudattanut sakemannin neuvoa. Siisteysintoilevat alemannit, je m´en fous. Nää puhtausjutut usein askarruttaa filosoofeja ja muita uskontopellejä. Se on anaalista, kuten Freud ja Jyrki yhteen ääneen toteaa. Mut hygienialla torjutaan kulkutauteja, six anaalisuus kuuluu keskeisesti meeminikkareiden toimenkuvaan. ellauri040.html on line 141: Rousseausta mulla on niin paljon sanottuna, että Jyrkin pointit mainizen vaan kontrastin vuoxi. Jyrkille naurettavinta siinä oli, että sillä oli nuorempana puuma Maman, ja vanhempana kouluttamaton Therese. (Jonka JJ opetti kirjoittamaan, muttei lukemaan, sanoo Jyrki. Onkos tämä elämäkertatieto Eskiltä? Pitää tarkistaa.) Musta nää naiset on pikemminkin JJ:n tuomiota lieventäviä asianhaaroja. Sentään se joskus kuunteli izeään fixumpiakin. Vaikkei kyllä mitään oppinut. ellauri040.html on line 143: Immanuel Cunt on mulla myös jo kortistossa, vaikkei ihan koko hullunkurista perhettä. Jyrki sivuuttaa sen olankohautuxella. Filosofia huipentuu Georg Henrik von "Nichts Besonderes" Hegeliin, filosofian ylijohtajaan, valtion lakeijaan ja vankiloiden tarkastajaan. Hegelistä mulla ei ole vielä muuta paasausta kuin sen riita Sopen kaa. Pitää täydentää. Mut ei nyt. ellauri040.html on line 149: Tää sivallus on Pertti Hemanuxelle. Jaxaako Peraa enää exhumoida. Kansakoulunopettajan poika Suomussalmelta, joka tuli ylioppilaaxi kun mä synnyin, ja on ollut vainaja jo vsta 2012, jollon meidän Volvo syntyi Trollhättanissa. Jyrkin porukat tunsi sen varmaan Tampereella. ellauri040.html on line 155: Vai eikö ole edes ollut mitään yhtä filosofiaa, vaan yxinomaan näitä seisakkeille jääneitä pikku suurmiehiä aatesateenvarjoineen? Sama se, ero on niin pieni, että sitä ei saa väljennettyä edes kirveellä. Husserl, Russell, nehän on anagrammeja. On paskan maku, makusteleeko poskessaan monadeita vai vetääkö poppereita. ellauri040.html on line 159: Jyrki vaivaantuu kun se joutuu anaalifilosofien dialektiikan kohteexi, sen Platonin hioman poliisikuulustelutaktiikan, missä kuulusteltavalta kysytään vaan kylkyl ja eiei, kaikki mikä siihen lisätään on pahasta. Tällä saa mukavasti koko käsitteistön haltuunsa, ja mikä parasta, saa ize koko ajan puhua. Jyrki juoxee karkuun ja kirjoittaa vesiliukoisella tussilla meren pohjaan: vittu, vittu. ellauri040.html on line 180: No on tää kyllä varsin tuhnua. Ei ihme jos piipunrassit pillastuivat. Ja ne insinöörit, Hyry ja Tuuri, on kyllä nekin hurjan tuhnuja, ja putkiaivoja. You may have a point there, sanoisi KJJ, joka piti C.P. Snowsta. Vaan eipä enää sano mitään. Silläkin on enää historiallista mielenkiintoa. Nyt jyrää samanniminen salibandyn pelaaja. Jolla tuskin on tähän mitään lisättävää. ellauri040.html on line 189: Poikain Parnassojuttu Veijo Meren Manillaköydestä oli parempi näyttö niiden suosittamasta menetelmästä kuin kaikki muu vaahtosuinen mekkala. Markku Lahtelasta mulla ei ollut mitään havaintoa ennen tätä, 1937 syntynyt radikaali ministerinpoika, 43-vuotiaana izemurhan tehnyt doku. Käänsi mm Stalinin tytärtä, Kerouacia ja Kelleriä (ei Helen vaan se catch-22). Mitään muuta en siis ole siltä lukenut kun käännöxiä tietämättäni. Maken juttu Lahtelan Hallizijasta vaikuttaa hyvältä, vaikken ole ize kirjaa lukenut. Ainakin se on huomannut, ettei kirjaa lukiessa tarvi pelaajille jakaa valkeita ja mustia cowboyhattuja, ja ettei kaikkea tarvi selittää jollain muulla kuin sillä mitä kirjassa sanotaan. (Vaikka usein voi, nim. kirjailijan biolla.) ellauri040.html on line 219: Onnexi. Tylsäxihän se muuten kävisi. Retoriikalla pidetään valamiehistö ja yleisö hereillä oikeudenkäynnin aikana. Kristina lukee koronakaranteenissa Xavier de Maistrea, joka tekee löytöretkiä omassa kopissa kuin Make. ellauri040.html on line 250: Kiwi alkoi saada syksyllä ohimeneviä ”mielenhäiriökohtauksia”, ja hänet toimitettiin keväällä 1871 Helsingin Uuteen Klinikkaan, josta hänet lähetettiin edelleen Lapinlahden mielisairaalaan. Lapinlahdessa Kiven sairaus diagnosoitiin krooniseksi melankoliaksi, jonka arveltiin johtuvan verenvähyydestä, juoppoudesta ja loukatusta kirjailijakunniasta. Hoitoina käytettiin kiniiniä, ulostus- ja yskänlääkkeitä sekä morfiinia. Ei siellä nytkään muuta tehdä kuin tunkgetaan vuodevangit täyteen lääkkeitä ja odotellaan tulosta. ellauri040.html on line 315: Emmä kyllä saa tän enempää irki Jykän tsygoanalyyttisistä spoilereista. Mistä näissä niteissä oikein oli kyse? Se ei selviä. Pojat näpelöi kalua. Mut toisaalta: kuka välittää? ellauri040.html on line 329: The earliest will vaguely remember the 20th century, little affinity (mental age factor) or no memory of September 11th 2001, and the last golden years of TV animations in the western world, in Asia and elsewhere, Rise in standard of living, exposure to Computer and Internet and grow up in the reduction in moral, traditional values. ellauri040.html on line 333: More recently metamodernism, post-postmodernism and the "death of postmodernism" have been widely debated: in 2007 Andrew Hoberek noted in his introduction to a special issue of the journal Twentieth Century Literature titled "After Postmodernism" that "declarations of postmodernism's demise have become a critical commonplace". A small group of critics has put forth a range of theories that aim to describe culture or society in the alleged aftermath of postmodernism, most notably Raoul Eshelman (performatism), Gilles Lipovetsky (hypermodernity), Nicolas Bourriaud (altermodern), and Alan Kirby (digimodernism, formerly called pseudo-modernism). None of these new theories or labels have so far gained very widespread acceptance. Sociocultural anthropologist Nina Müller-Schwarze offers neostructuralism as a possible direction. ellauri040.html on line 383: Monumentum exegi aere perennius, nimittäin paperille. ellauri040.html on line 470: Se oli izekkin erehdys, se olis pitänyt tunkea takaisin ellauri040.html on line 487: Otto-poika oli Jörkan mukaan erehdys, kuten siskopuolivainaja, ellauri040.html on line 512: Se ylijäänyt kuivahtanut viinerikin tuliaisena oli Anasta vaan hamartia, erehdys. ellauri040.html on line 513: Erehdys erehdyxelle, tårta på tårta, insult upon injury, tahaton pikku haxahdus. ellauri040.html on line 539: 1794 besuchte er die Universität Jena, um dort Vorlesungen von Johann Gottlieb Fichte zu hören. Er lernte während dieses Aufenthaltes Johann Wolfgang von Goethe und den von ihm besonders verehrten Friedrich Schiller kennen. Auch machte er die Bekanntschaft Friedrich von Hardenbergs (Novalis) und, im Mai 1794, Isaac von Sinclairs, mit dem er ab April 1795 ein Gartenhäuschen in Jena bewohnte. Im Mai 1795 verließ Hölderlin die Universitätsstadt fluchtartig, weil er glaubte, sein großes Vorbild Schiller enttäuscht zu haben, und sich neben ihm nichtig wie ein kleiner Schüler fühlte. Verwirrt und mit Zeichen der Verwahrlosung tauchte er wieder in Nürtingen auf. ellauri041.html on line 42: Vuonna 1918 Tšukovskista tuli Gorkin aloitteesta perustetun Vsemirnaja literatura -kustantamon englanninkielisen osaston johtaja. Hän venäjänsi paljon amerikkalaisten ja englantilaisten kirjailijoiden teoksia ja laati sovituksia lastenkirjallisuuden klassikoista. Käännöstieteellisten tutkimustensa tulokset Tšukovski julkaisi kirjassaan Printsipy hudožestvennogo perevoda (1919), jota hän myöhemmin laajensi nimillä Iskusstvo perevoda (1930, 1936) ja Vysokoje iskusstvo (1941, 1964, 1968). Tšukovski osallistui aktiivisesti kielenkäytöstä 1950-luvulla käytyyn keskusteluun ja puolusti venäjän kielen puhtautta teoksessaan Živoi kak žizn (1962). ellauri041.html on line 184: postpostmoderneja keropäitä, hyper-alter-digi-pseudomoderneja hipstereitä. ellauri041.html on line 194: Harjoitteet näyttävät toimivan. Karskit äijät halaavat, itkevät, avautuvat, työntyvät peremmälle ja uskoutuvat. Ilman viinaa. Mixi miesten on niin vaikea puhua tunteista? Mixi se on helpompaa miesseurassa? Minkälaiset ongelmat nykymiestä vaivaavat? Sen Syrjälä on lupautunut paljastamaan, pipun lisäxi. ellauri041.html on line 210: Käänne tuli, kun Syrjälä söi jääkaapista kananmunia, jonka jälkeen se sai spontaanisen 10-minuuttisen erektion. Kaikki kirkastui: kaipaan munia! Kokonaisia junanlastillisia munia! Ryhdynpä miesten konsulentixi! ellauri041.html on line 260: Olit ajatellut tunkeutua, Kordillieerien meziin, preerioille, ylängöille ezimään tutkimusmatkailija Maranaa joka on kadonnut eziessään romaanijoen alkulähteitä mutta törmäät päin vankilayhteiskunnan kaltereita, jotka kattavat koko planeetan ja pakottavat seikkailun pysymään viheliäisissä käytävissään jotka ovat aina samanlaisia... ellauri041.html on line 272: Nyt te olette mies ja vaimo, Lettore ja Lettrice. Suuur aviovuode majoittaa teidän lukukinkereitanne. Seija sulkee kirjansa, sammuttaa lamppunsa, painaa päänsä tyynyille ja sanoo: sammuta sinäkin. Etkö ole väsynyt lukemaan? Ja sinä: hetki vielä. Olen lopettelemassa Italo Calvinon romaania Jos talviyönä matkamies. ellauri041.html on line 281: Muiden izekohtaisuuxien ohessa Italo esittelee kirjansa lopulla 5 tapaa lukea rompskuja. Mikään niistä ei ole tavis tai pikemminkin julkkismainen alusta-loppuun-ahmien-laskematta-kirjaa-kädestä-kuinkas-sitten-kävikään-(äh spoileri!)-mukaansatempaava-tarina-vie-mennessään-hellittämätöntä-jännitystä-taiturimaista-juonenkuljetusta-tunteet-myrskyää-laidasta-laitaan-elämän-koko-kavalkaadi-mainioita-tyyppejä-syvä-moraalinen-sanoma-vallatonta-ja-vakavaa-nauroin-ja-itkin-mukana tapa. Mä en piittaa spoilereista, jos kirja uhkaa olla jännä kazon ensin lopusta kuinka käy. ellauri041.html on line 286: Luen hirmu tarkkaan ja hitaasti koska kaikessa on jotain potentiaalisesti ovelaa ja tähdellistä, jota pitää pysähtyä miettimään. Myyttejä ja mysteereitä, kaikki liittyy kaikeen. (Vähän tätäkin mut vähemmän, yleensä lähden omalle tangentille aika äkkiä, seuraan omia assosiaatioita kuin koira kusella. En ole uskollinen lukija. Vaan jos mullon joku oma koira haudattuna, kirves hiottavana ja lehmä ojassa, luen noin tarkasti.) ellauri041.html on line 292: Luen vaan yhtä kirjaa, se on mun unohtuneen lapsuuteni kirja, jonka tunnelmaa mä koitan tavoittaa, joskus paremmalla onnella joskus huonommalla. En pidä jännäreistä, trillereistä, en syrjäytyneistä, huumehemmoista, rikkinäisistä perheistä, ahdistuxesta, väkivallasta. Inhoon lääkärisarjoja, poliisisarjoja, dekkareita, supersankareita, rags to riches vaikeuxien kautta voittoon julkkistarinoita, ja sotafilmejä. Inhoon turhaa ja varsinkin feikki moralisoivaa amerikkalaista viihdettä. Inhoon Hyryä ja enemmän vielä Tuuria. Pidin Haanpäästä ja Veijo Merestä. Inhoon seikkailuja, yllättäviä käänteitä ja onnettomia loppuja. (Tää oon mä mitä suurimmassa määrin, ja on tässä Sekuakin vaikkei se ole näin ahas.) ellauri041.html on line 300: Nää mun paasauxet on pitkään jauhaneet jo samaa silmukkaa. Mut mikäs siinä, elämä on syklistä, karman iso pyörä pyörähtää, tulee aina uusia sotia ja katastrofeja, tutkinnonuudistuxia, uusia nilkkejä syntyy kivien alta kuin simppuja alkumerestä, liukkaita kuin Jönsin ankeriaiden neulaspoikaset. Ei tää impending maailmanloppukaan ole kuin vielä isommaan rattaan raxahdus taivaan hirmu suuressa kellopelissä. ellauri041.html on line 328: Teatterikorkeakoulussa opiskellut Joel Ranto on televisiosta ja erilaisista julkkispaneeleista tuttu mediakonsultti, joka päättää isoäidin kuoleman jälkeisissä tunnelmissa irtautua puuduttavista työkuvioista ja perehtyä ranskalaiskirjailija Gustave Flaubertin kirjoihin sekä Rouva Bovaryn kirjoittajan ja George Sandin käymään kirjeenvaihtoon. Mix vitussa, tekee mieli kysyä. Epätodennäköistä. Kenen unelmaa tässä oikein eletään? Kai Tommin joka ois halunnut olla teeveestä tuttu audikiesikuski, mut onkin vaan käytetyllä Toyotalla ajeleva köyhä toimittajan tumpelo. ellauri041.html on line 338: Ranskalaisen ystävän kerronnallinen jännite kohdentuu paikallisten gangstereiden sekä Rannon ja Daignaultin elämänpolkujen kohtaamiseen. Taustalla on laiton naiskauppa. (Laillisesta ei nyt ole puhetta.) Miten käy tässä pelissä Rannon ja Daignaultin ystävyyden? Voiko Bauderlairen pahat kukat koristaa Flaubertin torakoiden pöytää? ellauri041.html on line 383: Ja mikä vielä pahempaa, se tykkää NHL-jääkiekosta ja lukee Ilkka Remexen trillereitä. MYNNÄHDYSTEN MYNNÄHDYS! ellauri041.html on line 461: tästä lähin paavit hosuu erehtymättä naulan kantaan kun ne sanovat ellauri041.html on line 479: Kolmisoinnut kajahteli Pellervontien kodissa, kun erehtyvän isän vasara ellauri041.html on line 611: Der, im Besitz der Fischerei, ellauri041.html on line 631: Fand ihn stets willig und bereit - ellauri041.html on line 707: määränpäänä pimeä kerettien kapakka, ellauri041.html on line 730: ryömi Julchenin vieressä ja hameen alla, ellauri041.html on line 841: kuuman veren vähitellen siihen kertyä? ellauri041.html on line 970: Recht nützlich ist die Malerei, ellauri041.html on line 982: Pianhan onkin se jo perehtynyt ellauri041.html on line 1221: Der Kloster, mit seiner Kellerei, ellauri041.html on line 1297: Von Teufelskünsten und Zauberei ellauri041.html on line 1331: juosten tullaan kirkkoon, lehtereille. ellauri041.html on line 1332: hurskaan Antoniuxen kintereille. ellauri041.html on line 1394: Da trat ein Freund zu mir herein. ellauri041.html on line 1462: Se istui viereeni, ja tuli sisään ... ellauri041.html on line 1646: Lass ab von mir unsauberer Geist!! ellauri041.html on line 1748: Tritt unsere liebe Frau hervor. ellauri041.html on line 1757: "Es kommt so manches Schaf herein, ellauri041.html on line 1806: "Tervetuloa! astukaa kaikin mokomin peremmälle1 ellauri041.html on line 1937: It’s difficult to reconcile corpse disposal with typical teen awkward-boner gags. In American lamestream programming, they belong to different genres. That’s where the “dark” half of the comedy comes from, and it’s not a mode that necessarily suits the show – at least not all of the time. ellauri042.html on line 33: Tyrannosaurus Rex näyttää aika kädettömältä mut hampaisto on komea. Siinä lähti evoluutio vikareitille. Tai miten sen nyt ottaa, ehkä olemmekin luonnon erehdyxiä pikemminkin me kädelliset, kuten epäili kiltin apinan näköinen Amerikan edellinen presidentti. Vieraslaji kaikkialla paizi Keniassa. Nykyisessä Trumpissa on paljon enemmän Tyrannosaurus Rexin näköä. Noille taustalla juoxeville pienemmille liskoille ei pidä pyllistää, ne ovat hyvin nopeita. ellauri042.html on line 92: Their screams were long and loud! Ei ollut huuto pientä, juoxu hidasta! ellauri042.html on line 96: were trampled underfoot by the Ei päässyt kukaan pakoon ihmisseinän alta, ellauri042.html on line 101: and both boys were devoured. mutta päätyivätkin pojat hirmuliskon mahaan. ellauri042.html on line 110: where he had lived before. sinne mistä se oli alunperin tullutkin. ellauri042.html on line 114: And no one nows just where or when Eikä kukaan tiedä milloin mistäkin ellauri042.html on line 131: here. Have her friends Ovatko hänen ystävänsä tulossa ellauri042.html on line 218: And though plants are still the dominant form of life on Earth, the scientists suspect there used to be approximately twice as many of them — before humanity started clearing forests to make way for agriculture and our civilization. ellauri042.html on line 220: The census in the PNAS paper isn’t perfect. Though remote sensing, satellites, and huge efforts to study the distribution of life in the ocean make it easier than ever to come up with estimates, the authors admit there’s still a lot of uncertainty. But we do need a baseline understanding of the distribution of life on Earth. Millions of acres of forests are still lost every year. Animals are going extinct 1,000 to 10,000 faster than you’d expect if no humans lived on Earth. Sixty percent of primate species, our closest relatives on the tree of life, are threatened with extinction. ellauri042.html on line 230: Vapauden ja valon tuojan, länsimaiden johtomaan rakastettu johtaja, tyrannosaurus rexin näköinen albiinogorilla, tviittaa taas selkokielellä jota kadehtisi viiruperseinen paviaanikin. Trump peukuttaa mökkihöperöiden aseapinoiden kapinaa karanteenimääräyxiä vastaan: vapauttakaa aasiosavaltiot ja laskekaa elefantit oraalle! Se on kaikki kotiinpäin, kuka pitää sairaista neekereistä? En minä ainakaan. En pidä niistä. Saapas naamarixi päähän, kärsä toiseen päähän ja ilmainen aasi joka iikalle! 2 jalkaa hyvä, 4 jalkaa paha, eläköön ihmisten ja muiden broilereiden vihreä vallankumous! ellauri042.html on line 435: Samana yönä tuli taas mieleen vanha ajatus siitä, miten historia toistaa izeään aivan hirvittävän tarkasti. Otetaan vaikka antiikki ja keskiaika, ja nykyaika. Kreikka nousi Välimeren kauppamahdixi Foinikian rinnalla, kunnes laivapuut loppui Hellaan niemeltä, Kreikka köyhtyi ja kauppa siirtyi lännemmäxi, Sisiliaan, ja Aleksanterin aikaan etelämmäxi Egyptiin ja idemmäxi Persiaan. Saapasmaan ettoneelta heräilevät maajussit piristyivät maahanmuutosta, rökittivät etruskit ja ellauri042.html on line 457: Joskus musta tuntuu, että mä elän ihan eri planeetalla kuin nää nykypolven hullut paskiaiset. Kunpa eläisinkin. Jumalan puoliso rukoili aamuisin, että jaxaisi rakastaa jumalaa. Sitä muutkin uskovaiset rukoilee. Seijan aamut alkaa runoilijan verenpaineisella paimentamisella. Jumalassa oli aika paljon julman tuttua. Sekin oli epäonnistunut runoilija. Ja Jens har ret, det er pur lort. Keltaisen kaasupullon potkiminen kohti kaasukeitintä oli hyvä vinjetti. ellauri042.html on line 461: Jens Blendstrup indtager rollen som et villavejsvidne og leverer et humoristisk og nænsomt portræt af en aldrende og dæmonisk far. ellauri042.html on line 463: Dansk litteratur og i særdeleshed dansk autofiktion er spækket med modbydelige forældre, der svigter og misbruger deres børn på både tænkelige og utænkelige måder. Kim Leines far gør det i Kalak (2007), Erling Jepsens far gør det i Kunsten at græde i kor (2002), og Morten Sabroes mor gør det i Du som er i himlen (2007). Jens Blendstrups 'Gud taler ud' fra 2004 er også et portræt af en forælder, der skruppelløst krænker og sårer, men i modsætning til de øvrige forfattere, leverer Blendstrup en roman, der hverken er et opgør eller en konfrontation. Blendstrup skriver uden omveje og mellemled. Der er ingen stræben efter forsoning med de svigt og sår, en barndom kaster af sig. Der er blot et dybtgående og egensindigt portræt af en alkoholiseret og dæmonisk gnistrende far til fire i et århusiansk villaparadis. ellauri042.html on line 465: I korte, enkeltstående scener følger romanen familien fra den ruller flyttevognen – med den lille Jens sovende i en kommodeskuffe på ladet – ind ved villaen i Risskov, til faren til sidst dør af kræft, og de fire voksne sønner samles til en fælles afsked. Det er med stor sans for det mundrette sprog og for det humoristiske og komiske, at Blendstrup skildrer faren, også i de mest usympatiske situationer, når han tager livet af en kat med en brevkniv, når han lader sin hund rasere en nabos hønsehus, når hans næver sidder løst, og familien gemmer sig bag låste døre og under gamle sofaer, når han planter sine drømme om jordomrejse til havs i sine sønners hoveder, men ender med at drikke pengene op. ellauri042.html on line 467: Ved at hjælp af det enkle og effektfulde greb at erstatte substantivet ’far’ med det overjordiske og almægtige ’Gud’ får Blendstrup den distance, der skal til for at kunne skrive et uforbeholdent og umiddelbart portræt af sin forgudede far. Samtidig skaber referencen til de højere magter en finurlig humoristisk effekt: ellauri042.html on line 475: Blendstrups sprogsnilde og nænsomme registreringer gør Gud taler ud til en latterforløsende beretning om et svigefuldt, grænseoverskridende overmenneske, som dog også leverer et stort engagement og nærvær i livet og sin familie. Og kan bogen ikke læses som et opgør eller en forsoning, kan den i stedet forstås som et forsøg på at videreføre arven efter faren eller måske endda at levendegøre ham post mortem ved at lade ham låne sønnens stemme. I en af romanens afsluttende scener, hvor faderen som en følge af sygdommen har mistet stemmen, assisterer sønnen Jens ham ved at lade ham låne sin egen. Faren har skrevet en tale til en familiefest, og Jens stiller sig bag ham med et lagen over hovedet og læser talen højt, imiterende farens stemme, og imens sidder faren på sin stol og mimer med. Romanen ligner en videreførelse af dette eksperiment, hvor Jens iklæder sig nogle sproglige gevandter, der tillader ham at agere sin fars stemme. Og arven efter faren kommer stærkt til udtryk i Jens’ finurlige fikumdikken rundt med sproget. ellauri042.html on line 477: Romanen blev et gennembrud for Blendstrup, der før Gud taler ud skrev i kortere genrer. Han debuterede med novellesamlingen Mennesker i en mistbænk i 1994. Blendstrups tone er bramfri, men blandet med en fin følsomhed over for det nære. Humoren, det groteske og det surrealistiske går igen i Blendstrups forfatterskab. Jens Blendstrup har siden Gud taler ud skrevet både noveller, romaner, dramatik og tekster til Frodegruppen 40, som han også er forsanger i. Han tager den selvbiografiske fortælling op igen med romanen Bombaygryde fra 2010. Sammen med litteraturkritikeren Lars Bukdahl optræder Blendstrup med den unikke genre ’litterær hypnose’, som er en blanding af dilettantkomedie, oplæsning og dans. Blendstrup er blevet kaldt litteraturens pølsemand, og som en del af forfatterskabets eksistentielle komik står han ikke tilbage for at læse sine tekster højt med en tehætte på hovedet. Men med Gud taler ud står Jens Blendstrup også tydeligt frem som villavejsvidne, hvor det almindelige skildres i dets mange facetter, og det, der på overfladen ligner et almindeligt, rutinepræget liv i et almindeligt, rutinepræget forstadskvarter, viser sig at rumme både små og store særheder. ellauri042.html on line 481: Gud taler ud er filmatiseringen er Jens Blendstrups selvbiografiske bestseller af samme navn fra 2004 og er en skæv, sjov og rørende film af den prisbelønnede instruktør Henrik Ruben Genz med Søren Malling i sit livs rolle som Uffe/Gud.I 80´erne vokser Jens og hans brødre op i et parcelhus i Risskov. Her regerer familiens overhoved, Uffe - Psykolog og selvbestaltet Gud i slåbrok ... ellauri042.html on line 500: Despite references to the family patriarch as "God", this isn't a fantasy story. Word of God is set very much in the real world. It's a vignette rather than a plot-driven story, a tale of a cranky man and how his wife and three sons deal with him while trying to maintain their dignity and sanity. ellauri042.html on line 504: Vignettes are usually less than totally satisfying, lacking resolutions commensurate with their conflicts. But this story, despite its interesting situation and fine production, feels emptier than most, because the resolution is largely driven not by action but by happenstance. Since Word of God is an autobiographical piece, I can't argue with what it shows, but the result seems to lack impact or message. ellauri042.html on line 594: German storywriter E.T.A. Hoffmann appears to have suffered and died from tabes dorsalis. ellauri042.html on line 602: Maupassant tried to take his own life by cutting his throat; failing even that, he was committed to the private asylum of Esprit Blanche at Passy, in Paris, where he died on 6 July 1893 from syphilis. Maupassant penned his own epitaph: "I have coveted everything and taken pleasure in nothing." ellauri042.html on line 628: Tourettehemmo neuroleptillä vietti viikolla tylsää elämää, viikonloppuna ilman haldolia sillä on hauskaa mutta pakkoliikkeitä. Se kadehtii kavereita, joiden neurotransmitterit on normaaleja. Ne on vapaita. Tää vapaan tahdon määritelmä tyydyttäis Aria. ellauri042.html on line 648: The plot of the poem is simple. Dulness, the goddess, appears at a Lord Mayor's Day in 1724 and notes that her king, Elkannah Settle, has died. She chooses Lewis Theobald as his successor. In honour of his coronation, she holds heroic games. He is then transported to the Temple of Dulness, where he has visions of the future. The poem has a consistent setting and time, as well. Book I covers the night after the Lord Mayor's Day, Book II the morning to dusk, and Book III the darkest night. Furthermore, the poem begins at the end of the Lord Mayor's procession, goes in Book II to the Strand, then to Fleet Street (where booksellers were), down by Bridewell Prison to the Fleet ditch, then to Ludgate at the end of Book II; in Book III, Dulness goes through Ludgate to the City of London to her temple. ellauri042.html on line 657: An anecdote in "A Letter from Mr. Cibber, to Mr. Pope", published in 1742, recounts their trip to a brothel organised by Pope's own patron, who apparently intended to stage a cruel joke at the expense of the poet. Since Pope was only about 4' tall, with a hunchback, due to a childhood tubercular infection of the spine, and the prostitute specially chosen as Pope's 'treat' was the fattest and largest on the premises, the tone of the event is fairly self-apparent. Cibber describes his 'heroic' role in snatching Pope off of the prostitute's body, where he was precariously perched like a tom-tit, while Pope's patron looked on, sniggering, thereby saving English poetry. While Cibber's elevation to laureateship in 1730 had further inflamed Pope against him, there is little speculation involved in suggesting that Cibber's anecdote, with particular reference to Pope´s "little-tiny manhood", motivated the revision of hero. ellauri042.html on line 682: Atwood's works encompass a variety of themes including gender and identity, religion and myth, the power of language, climate change, and "power politics". Many of her poems are inspired by myths and fairy tales which interested her from a very early age. Atwood is a founder of the Griffin Poetry Prize and Writers' Trust of Canada. She is also a Senior Fellow of Massey College, Toronto. ellauri042.html on line 684: In 1968, Atwood married Jim Polk, an American writer; they divorced in 1973 without issue. Maybe they ought to have bought a handmaid. She formed a relationship with fellow novelist Graeme Gibson soon afterward and moved to a farm near Alliston, Ontario, where their daughter, Eleanor Jess Atwood Gibson, was born in 1976. The family returned to Toronto in 1980. Atwood and Gibson were together until September 18, 2019, when Gibson died after suffering from dementia. She wrote about Gibson in the poem Dearly and in an accompanying essay on grief and poetry published in The Guardian in 2020. ellauri042.html on line 686: 5 years older Gibson was married to publisher Shirley Gibson until the early 1970s, and together they had two sons, Matt and Grae. He later began dating novelist and poet Margaret Atwood in 1973. They moved to a semi-derelict farm near Alliston, Ontario, which they set about doing up and where according to Atwood they were making "attempts at farming, writing and trying to earn enough to live". Their daughter Eleanor Jess Atwood Gibson was born there in 1976. The family returned to Toronto in 1980. Atwood and Gibson stayed together until his death in 2019. Gibsons best book was The Bedside Book of Birds (2005). ellauri042.html on line 688: In 2017 Gibson was diagnosed with early signs of vascular dementia. He died on 18 September 2019 in London, England, where Atwood was promoting her new book, five days after having a big stroke. Atwood later said about his death that it had not been unexpected due to the vascular dementia, had been a good one—and in a good hospital, and his children had time to come and say goodbye—and that he had been "declining and he had wanted to check out before he reached any further stages of that". ellauri042.html on line 697: Dostoevsky´s literary work has strong autobiographical elements. We know from him that he suffered from hallucinations already in early childhood. He presented idiotic characters with confused views about freedom of choice, religion, socialism, atheism, good and evil. Many of his characters suffered – like the author himself – from epilepsy. Other famous people also suffered from epilepsy (Alexander the Great, Caesar, Gustave Flaubert, and Lord Byron). Flaubert had religiously tinted visions. The first 2 guys thought they were gods. ellauri042.html on line 701: In 1833, the family moved to Tula where the father bought a manor. Shortly after the death of his mother in 1837, Fyodor (16 yrs) was sent to St. Petersburg where he entered the Army Engineering College. 2 years later, in 1839, Dostoevsky´s more and more tyrannical father died, probably of apoplexy, but there were strong rumours that he was murdered by his own serfs in a quarrel. (Unless it was Fedja who dunit.) Against the background of this legend, Sigmund Freud later interpreted the patricide in the novel “The brothers Karamazov” as showing Fedja hated his father´s guts. True, but the main thing was the epilepsy, wait and see. ellauri042.html on line 705: In Katorga, Dostoevsky spent four years in hard labour and wearing fetters, hating immigrants. During that time, Dostoevsky´s health dramatically deteriorated and he suffered from his first generalized epileptic attacks. ellauri042.html on line 710: Furthermore, his first wife, who was something of an impulse purchase, suffered from tuberculosis, so he had an impassionate affair with a young woman called Apollinaria Suslova on the side. It ended tragically due to his obsession with gambling. Beside of these blows he suffered from frequent epileptic seizures. At the bedside of his sick wife he wrote “Notes from Underground” (1864), a psychological study of an outsider. The work starts with a confession by the writer: “I am a sick man … I am a wicked man …” Fair enough. ellauri042.html on line 717: Dostoevsky´s illness influenced some peculiarities of his writing, his language and style. Dostoevsky´s bad memory was well known; he had to take notes for everything His language is nervous, tense and impulsive. His phrases are sometimes long and complicated, containing a fanciful conglomeration of colloquial words and expressions, official, journalistic and scientific terms, and slips of the tongue, foreign words, names and quotations. But now and then we can see here very short, elliptic phrases. ellauri042.html on line 719: Dostoevsky´s favorite word was “vdrug” (“suddenly”). A lot of events in Dostoevsky´s novels begin suddenly, without preparations and explanation – like seizures. (But he did at times have a manic aura just before.) Dostoevsky also used frequent repetitions of the same word with different intonations. It made an impression of convulsions and shocked the literary critics. He wrote in a meticulous manner, using every empty space of a sheet (see Fig. 2). His style showed a tendency toward extensive and in some cases compulsive writing, and the writings were often concerned with moral, ethical, or religious issues. This may reflect a syndrome of interictal behavior changes that was described in temporal lobe epilepsy by Waxman and Geschwind. ellauri042.html on line 726: Interictal (kohtausten välinen) behaviour abnormalities in temporal lobe epilepsy have been discussed by many authors. There is clear evidence of a temporal lobe epilepsy personality syndrome including a deepening of emotionality with a serious, highly ethical, and spiritual demeanour and an interictal dysphoric disorder. ellauri042.html on line 728: Bear and Fedio described typical interictal findings in patients with temporal lobe epilepsy including hyperreligiosity, euphoria, depression, hypergraphy, hypo- or hypermoralism, interest in philosophical questions, altered sexual behaviour, paranoia, consciousness of guilt, and emotional alteration. ellauri042.html on line 730: There is no doubt that Dostoevsky´s writing witnesses a large awareness of and sometimes even obsession with religious, philosophical and emotional questions as well as question of guilt. Myshkin from the novel “The Idiot” shared many character traits with his creator, such as russophilia, hyperreligiosity with profound belief in the Russian-orthodox church, melancholy, auras of happiness, generalized seizures. Furthermore, Dostoevsky wrote in large letters, and his style was sometimes compulsive and abrupt. ellauri042.html on line 732: In conclusion, the exact classification of Dostoevsky´s idiocy is pretty clear. Many signs indicate that this famous writer suffered from mesial temporal lobe epilepsy. ellauri042.html on line 753: Pitämissäni kekkereissä Dostojevski esiintyi charmikkaana persoonana. Se kertoi kaskuja, heitti vizejä ja läppiä, ja puheli tavallisia epätavallisiaan. Mutta kun joku uusi naama tuli huoneeseen, Dosto vaikeni hetkexi ja näytti kuoreensa vetäytyvältä etanalta, tai hiljaiselta pahansuovalta pakanakuvalta. Tätä jatkui kunnes tulija teki häneen hyvän vaikutuxen... Jos tuntematon lähti Doston kanssa juttusille, Dosto tavallisesti heitti jonkun töykeän huomautuxen, tai näytti hapanta naamaa. ellauri042.html on line 813: In the meantime Ollie had published not one but two memoirs, with an exhaustive range of anecdotes, full of enchantment and anguish, covering everything from his all-consuming childhood obsession with the properties of metals to the abuse he endured at boarding school to his feeling, amphibian-like, more at home in water than on land to his mother’s reaction when she discovered his sexual orientation. “You are an abomination,” Ollie recounted her telling him when he was 18. “I wish you had never been born.” Nor had Ollie kept anything hidden. He described his first orgasm — reached spontaneously while floating in a swimming pool — and, in deft yet fairly pornographic detail, an agonized, inadvertent climax experienced much later while giving a massage to a man who shunned Ollie’s love. ellauri042.html on line 817: His moronic patients called him “deeply eccentric” and described him as “huge, a full beard, black leather jacket covering T-shirts riddled with holes, huge shoes, his trousers looking like they were going to slide off his body.” A friend from Sacks’s days as a medical resident remembers him as a “big, free-ranging animal” who one day “drank some blood … chasing it with milk. There was something about his need to cross taboos. Back in those days, in the early ’60s, he was heavily into drugs, downing whole handfuls of them, especially speed and LSD.” ellauri042.html on line 819: Olli näki sexiunia sammakkoeläimistä. Sen isoveli oli huonosti hoidettu skizofreenikko. Olli oli vitun kova narsisti. Jätti Boswellin pois autobiosta "because there just wasn´t room". ellauri042.html on line 844: From the early 20th century, his fictional work included caricatures of Jews, stereotyping them as greedy, cowardly, disloyal and communists. ellauri042.html on line 877: No man is an Iland, intire of it selfe; every man is a peece of the Continent, a part of the maine; if a Clod bee washed away by the Sea, Europe is the lesse, as well as if a Promontorie were, as well as if a Mannor of thy friends or of thine owne were; any mans death diminishes me, because I am involved in Mankinde; And therefore never send to know for whom the bell tolls; It tolls for thee. [Donne´s original spelling and underlining] ellauri042.html on line 879: Kukaan mies ei ole saari, ehjä izexeen; jokainen mies on pala mannerta, pala pääsaarta; jos klönttä huuhtoutuu mereen, Eurooppa on sevverran pienempi, yhtälailla kun jos joku niemi olisi, yhtä hyvin jos sun kaverien kartano olisi; jokaisen miehen kuolema pienentää mua, koska mä oon tekemisissä koko apinaköörin kaa; ja sixi älä lähetä kysymään kenelle kello soi; se soi sulle. ellauri042.html on line 885: Devotions upon Emergent Occasions, or in full Devotions Upon Emergent Occasions, and severall steps in my Sicknes, is a prose work by the English metaphysical poet and cleric in the Church of England John Donne (22 January 1572 - 31 March 1631) , published in 1624. It covers death, rebirth and the Elizabethan concept of sickness as a French visit from God, reflecting internal sinfulness. The Devotions were written in December 1623 as Donne recovered from a serious but unknown illness – believed to be relapsing fever or typhus. Having come close to death, he described the illness he had suffered from and his thoughts throughout his recovery with "near super-human speed and concentration". Registered by 9 January, and published soon after, the Devotions is one of only seven works attributed to Donne which were printed during his lifetime. ellauri042.html on line 887: The Devotions is divided into 23 parts, each consisting of 3 sub-sections, called the 'meditation', the 'expostulation' and a prayer. The 23 sections are chronologically ordered, each covering his thoughts and reflections on a single day of the illness. The work as a whole is considered similar to 17th-century devotional writing generally, and particularly to Donne´s Holy Sonnets. Some academics have also identified political strands running through the work, possibly from a polemic Arminian denunciation of Puritanism to advise the young Prince Charles. ellauri042.html on line 911: Thy beams, so reverend and strong Sun säteet niin upeat ja vahvat, ellauri042.html on line 920: Be where thou leftst them, or lie here with me. vielä siellä minne jätit ne, vaiko tässä viekossa. ellauri042.html on line 922: And thou shalt hear, All here in one bed lay. Ja kuulet, kaikki oli tässä meidän petissä. ellauri042.html on line 933: Shine here to us, and thou art everywhere; Paista tänne meille niin hommasi on hoidettu; ellauri042.html on line 934: This bed thy center is, these walls, thy sphere. Tää peti on sun keskipiste, nää seinät kiertorata. ellauri042.html on line 937: John Donne is most commonly known for being part of the ‘metaphysical poets’, a group of poets who wrote about love and religion using complex metaphors called conceits. These poets didn’t know each other, and this name was given by literary critics some years later. Nevertheless, John Donne is considered to be one of the best metaphysical poets. John Donne converted to Anglicanism later in his life. By 1615 he became a priest because King James I ordered him to do so. Donne was a member of Parliament in 1601 and in 1614. He also spent a short time in prison because he married his wife, Anne More, without permission. They had twelve children and Anne died while extruding the XIIth. ellauri042.html on line 941: His father died in 1576, when Donne was four years old, leaving his mother, Elizabeth, with the responsibility of raising the children alone.[2] Heywood was also from a recusant Roman Catholic family, the daughter of John Heywood, the playwright, and sister of the Reverend Jasper Heywood, a Jesuit priest and translator.[2] She was also a great-niece of Thomas More. A few months after her husband died, Donne's mother married Dr. John Syminges, a wealthy widower with three children of his own. ellauri042.html on line 943: Donne's style is characterised by abrupt openings and various paradoxes, ironies and dislocations. These features, along with his frequent dramatic or everyday speech rhythms, his tense syntax and his tough eloquence, were both a reaction against the smoothness of conventional Elizabethan poetry and an adaptation into English of European baroque and mannerist techniques. His early career was marked by poetry that bore immense knowledge of English society. Another important theme in Donne´s poetry is the idea of true religion, something that he spent much time considering and about which he often theorised. He wrote secular poems as well as erotic and love poems. He is particularly famous for his mastery of metaphysical conceits. ellauri042.html on line 945: Despite his great education and poetic talents, Donne lived in poverty for several years, relying heavily on wealthy friends. He spent much of the money he inherited during and after his education on womanising, literature, pastimes, and travel. In 1601, Donne secretly married Anne More, with whom he had twelve children. In 1615 he was ordained Anglican deacon and then priest, although he did not want to take holy orders and only did so because the king ordered it. He also served as a member of Parliament in 1601 and in 1614. ellauri042.html on line 947: During the next four years, Donne fell in love with Egerton´s niece Anne More, and they were secretly married just before Christmas in 1601, against the wishes of both Egerton and Anne's father George More, who was Lieutenant of the Tower. Upon discovery, this wedding ruined Donne's career, getting him dismissed and put in Fleet Prison, along with the Church of England priest Samuel Brooke, who married them,[13] and his brother Chistopher, who stood in in the absence of George More to give Anne away. Donne was released shortly thereafter when the marriage was proved to be valid, and he soon secured the release of the other two. Walton tells us that when Donne wrote to his wife to tell her about losing his post, he wrote after his name: John Donne, Anne Donne, Un-done.[14] It was not until 1609 that Donne was reconciled with his father-in-law and received his wife´s dowry, ellauri042.html on line 949: After his release, Donne had to accept a retired country life in a small house in Pyrford, Surrey, owned by Anne´s cousin, Sir Francis Wooley, where they resided until the end of 1604. In spring 1605 they moved to another small house in Mitcham, London, where he scraped a meager living as a lawyer, while Anne Donne bore a new baby almost every year. Though he also worked as an assistant pamphleteer to Thomas Morton writing anti-Catholic pamphlets, Donne was in a constant state of financial insecurity. ellauri042.html on line 951: Although King James was pleased with Donne's work, he refused to reinstate him at court and instead urged him to take holy orders. At length, Donne acceded to the king's wishes, and in 1615 was ordained priest in the Church of England. In late November and early December 1623 he suffered a nearly fatal illness, thought to be either typhus or a combination of a cold followed by a period of fever. During his convalescence he wrote a series of meditations and prayers on health, pain, and sickness that were published as a book in 1624 under the title of Devotions upon Emergent Occasions. One of these meditations, Meditation XVII, contains the well known phrases "No man is an Iland" (often modernised as "No man is an island") and "...for whom the bell tolls". ellauri042.html on line 953: Anne gave birth to twelve children in sixteen years of marriage, (including two stillbirths—their eighth and then, in 1617, their last child); indeed, she spent most of her married life either pregnant or nursing. The ten surviving children were Constance, John, George, Francis, Lucy (named after Donne´s patroness Lucy, Countess of Bedford, her godmother), Bridget, Mary, Nicholas, Margaret, and Elizabeth. Three (Francis, Nicholas, and Mary) died before they were ten. In a state of despair that almost drove him to kill himself, Donne noted that the death of a child would mean one mouth fewer to feed, but he could not afford the burial expenses. During this time, Donne wrote but did not publish Biathanatos, his defense of suicide. Anne died on 15 August 1617, five days after giving birth to their twelfth child, a still-born baby. Donne mourned her deeply, and wrote of his love and loss in his 17th Holy Sonnet. ellauri042.html on line 963: Here the admiring her my mind did whet Hänen rakkautensa tähden mun mieli tekis ellauri042.html on line 975: The last sestet presents a turn, commonly referred as volta, in the poem. The lyrical voice presents god God as a jealous lover who fears that he/she will be tempted away by someone or something else. The ninth line questions this figure (“But why should I beg more love, whenas thou”). Furthermore, there is a romantic imagery to express how the lyrical voice feels about the figure of God (“whenas thou/Dost woo my soul”). God’s interest in the lyrical voice is referred as a “fear” and as “tender” because of the possibility of the lyrical voice being tempted by the “devil” or by “flesh”. ellauri043.html on line 26: Flaubert ähräs pikku Anttonin kiusaamisen kaa tapansa mukaan vuosikausia. Se on proosaruno eli pikemminkin paasaus. On siinä vähän koulunäytelmänkin näköä. Semmonen kuvaelma paizi että puhetta on paljon. Apus mä oon piru. .Se on täynnä oppineita viittauxia. Mukana näyttää olevan laaja kerettiläisten indeksi ja antiikin jumalia kuin kirppuja. Kiintoisaa. Ja pyhä Anttoni on tässä aika tekopyhä paskiainen. Hauskasti se istuu skiitan kotisohvalla, surffaa pyhästä kirjasta peukalovärssyjä kuin Kaarlo Syväntö ja vaihtaa taajaan näkykanavaa. Sormi kipeänä kuin Wagnerilla. Wagner sikakin pääsee taivaaseen, Wilhelm Buschin sinileninkinen emäntä on luvannut. Yhdessä kiltin antimuusan Viivin kanssa. Ystävää ei tarvi jättää. Jätä perheesi ja seuraa minua, sanoo vaan tylsät setämiehet. Ota vuoteesi ja kävele. Käskyjä ja kehotuxia. Too much monkey business for me to be involved in. ellauri043.html on line 43: Mut tosta pidätyskyvyttömyydestä vielä. Katoliset (ja muutkin, myös rikoslaki) tekee eron tekemisen ja tekemättä jättämisen syntien välillä. Jos tekee harkitusti pahaa, niin se on tahtosynti, jos on vaan inkontinentti eli pidätyskyvytön, siis lankeaa, tai repsahtaa, se on heikkoussynti. Juutas oli tahtosyntinen, Pietari heikkoussyntinen. Rajanveto voi olla vähän vaikeaa, mutta kai se on vähän samansuuntainen erottelu kuin peliteoriassa preferenssit ja pelin ratkaisu. Jos säntää preferenssien perään laskematta pelin arvoa, on heikkosyntinen, jos laskee ensin pelin arvon ja silti lähtee varastamaan bylsimään tai tappamaan on tahtosyntinen. Se todistaa, että arvot on perinjuurin väärät, eli niitä pitää oikaista rangaistuxilla. Jos polkasee homo sapiensin aivoilla, on tahtosyntinen, jos liskoaivoilla, on vaan heikko. Tuomita ei kenkään siitä voi, pahimmillaan sakkoihin. ellauri043.html on line 108: Jättikö se Flaubertin mainizemat äidin ja vaimot köyhixi? Vähän väliä, sittenhän se saatto antaa jotain niillekkin. Täydellinen kyllä, näet ääliö, tais ajatella köyhtyneet sukulaiset. No ei, sehän oli 19v, ei kai sillä voinut olla vielä perettä. Ellei se ottanut varaslähtöä. Ja äitikin oli kuollut jo samassa hötäkässä kuin iskä. Oravat puhuvat ristiin, eikö teistäkin? Ota tästä sitten selvää, pelkkiä epäluotettavia kertojia. ellauri043.html on line 119: Hetkinen, mitkä munkit? Eikös Anttu asunutkaan yxin? Eiku yxin yhdessä jonkun avustajakunnan kanssa, termiittipesä oli täynnä eremiittejä. Se siitä sielunrauhasta. Flaubertin Antollekin joku toi sen jokapäiväisen voisilmäpullan. Mut ämmänlänkiä käyttäviä ei lasketa miesvahvuuteen, ei koomassa sen enempää kuin konevitsassa. ellauri043.html on line 167: Ensi alkuun muutin yhden faaraon vuokrapyramidiin. Mutta ne maanalaiset palazit on taiottuja, ne on pimeitä ja tunkkaisia faaraon iänikuisista sikaareista. Ruumisarkun pohjalta kuului valittavaa kuzuääntä; tai sit must yxkax näytti että seinillä oli törkyisiä graffitteja; ja mä lähdin karkuun Punaisen meren rantaan, missä oli raunioinen kaupunki, oisko ollut Ur. Siellä mun seurana oli jenkkisotilaiden näköisiä siiroja, ja korkealla pään päällä lensi korppikotkia kuin Lucky Lukessa. ellauri043.html on line 170: Sitten koitin opiskella vanhan kunnon Didymoxen oppilaana. Vaikka se oli sokea, kukaan ei tullut lähellekkään kirjoitusten ulkoluvussa. Kun tunti oli päättynyt, se halus lähteä kävelylle käsikynkässä. Vein sen panotöyräälle josta näkee majakan ja meren (jos ei ole sokea). Niinpä näkkyy, sano sokkee ja tunnusteli majakkaa. Vartin kuluttua palattiin satamaan jossa kyynärpäili mamua kuin pipoa: suomalaisia karhunnahoissa, Gangesin nakupellejä lehmänpaskakuorrutuxessa. Koko ajan oli kaduilla jotain nujakkaa, jutkuja jotka kieltäytyvät maxamasta veroja tai Odinin poikia heittämässä ulos roomalaisia. Lisäxi kaupunki on väärällään vääräuskoisia: maniakkeja, valentinoja, basiliskoja, areiolaisia. Kaikki tarttuu sua hihasta käännytyxen tarkotuxessa. ellauri043.html on line 204: The Mỹ Lai Massacre (/ˌmiːˈlaɪ/; Vietnamese: Thảm sát Mỹ Lai [tʰâːm ʂǎːt mǐˀ lāːj] (About this soundlisten)) was the Vietnam War mass murder of unarmed South Vietnamese civilians by U.S. troops in Sơn Tịnh District, South Vietnam, on 16 March 1968. Between 347 and 504 unarmed people were killed by U.S. Army soldiers from Company C, 1st Battalion, 20th Infantry Regiment and Company B, 4th Battalion, 3rd Infantry Regiment, 11th Brigade, 23rd (Americal) Infantry Division. Victims included men, women, children, and infants. Some of the women were gang-raped and their bodies mutilated as were children as young as 12.[1][2] Twenty-six soldiers were charged with criminal offenses, but only Lieutenant William Calley Jr., a platoon leader in C Company, was convicted. Found guilty of killing 22 villagers, he was originally given a life sentence, but served only three and a half years under house arrest. ellauri043.html on line 232: Ompa tosi kivaa taivuttaa tulen ääressä palmukepeistä koukkuja, ja punoa koreja, solmia mattoja, ja sitten vaihtaa niitä kaikkia paimentolaisten kanssa leipään johon hampaat on katketa! Äh! Kurja mä! Eikö tää lopu ikinä! Kuolemakin olisi parempi! Mä en JAKSA enää! There is a limit! Jotain rajaa! ellauri043.html on line 250: Flaubert siteeraa vaan Anton lukemat peukalovärssyt (lihavalla). Pitää kazoa myös asiayhteyttä, neuvoi Syväntö. A. on hyvin hyvin nälkäinen, pahalla mielellä ja tuulella. Äkäisenä kuin piru lukee raamattua, vaihtaa kanavaa, surffailee sana-aalloilla. No se on nähnyt nää kaikki, pelkkiä uusintoja. Miseret homo unius libri. Piget, pudet, paenitet, taedet atque miseret. ellauri043.html on line 263: Anton seisoo kallella kypärin. Tuulen rapistellessa kirjan lehtiä se hätkähtää hereille, ja lukee: ellauri043.html on line 271: Tää on vaan alkua tapettujen lähimmäisten listalle (75.000 kaikkiaan, saman verran kuin coronan tappamia jenkkejä). Mut ne oli niille velkaa niin paljon! Mitä kärsimystä! Sitäpaizi olihan nää jumalan tosi pahoja vastustajia. Kyllä niistä oli varmaan kivaa kostaa, lyödä kuvainpalvojille verilöylyä! Kaupunki varmaan oxensi ruumiita! Niitä oli puutarhapenkeissä, portaissa, semmoisia läjiä huoneissa etteivät ovet kääntyneet... - Kylläpäs mä nyt olenkin murhan- ja verenhimoinen! ellauri043.html on line 376: Nikean paapat purppuramekoissa olivat olevinaan maageja valtaistuimilla pitkin seinänvieriä, ja niitä juhlittiin kekkereillä, annettiin prenikoita, etenkin Pafnutiusta (se joka bylsi Thaista, ks tietolaatikko), koska se on silmäpuoli ja klenkka Diokletianuxen vainoista! Keisari on voidellu sen puhkastua silmää moneen otteeseen, typerää! Sitäpaizi Nikean konsiilissa oli sellasia törkymöykkyjä: Skyyttalainen piispa Teofilus Kierto, toinen täysin perseestä, Jeah; eläintenhoitaja Spiridion! Alexanteri oli yli-ikäinen. Athanasioxen olisi pitänyt olla lempeämpi areiolaisille, saadaxeen niiltä myönnytyxiä! ellauri043.html on line 490: Sitten se hätkähtää hereille. ellauri043.html on line 521: Ja tästä kaikesta nouseva aromi tuo sille mieleen valtameren suolaisen tuoxun, vuorten raikkauden, mezien suurenmoisen parfyymin. Anttu levittää sieraimiaan mahd. isoixi, se kuolaa; se miettii että tässähän on tarpeexi koko vuodexi, vuosikymmenexi, koko loppuelämäxi! ellauri043.html on line 606: Mitäs nyt? Mitä ihmettä? Stateereja, kykloxia, dareikkeja, aryandikkeja! Aleksanteri, Demetrios, Ptolemaioxet, Caesar! Mutta kenelläkäään niistä ei ollut näin paljon! Mikään ei ole mahdotonta! Ei enää kärsimystä! Kylläpä nää säteilee, ihan häikäisee! Sydämeni kuppi vuotaa ylize! Onpa ihanaa! Joo!... Joo!... Vielä! Ei koskaan tarpeexi! Voisin vaikka heittää näitä mereen koko ajan, silti jäisi. Mutta mix hukata mitään? Mä pidän kaikki, en kerro kenellekkään; mä kaivan kallioon kammion joka on sisältä päällystetty pronssilevyillä - ja mä tuun sinne tunteaxeni kultaläjien puristuvan kantapäihini! Työnnän niihin käsivarteni kuin jyväsäkkiin. Hankaan niillä kasvojani, nukun niiden päällä! Sukellan niissä kuin pyöriäinen, kaivaudun niihin kuin myyrä ja heittelen niitä sateexi päälleni! Olen rikkaampi kuin Roope! varakkaampi kuin Kroisos Pennonen! vauraampi kuin Kulta-Into Pii! ellauri043.html on line 630: Erilaista arkkitehtuuria on pakattuna vieri viereen. Egyptiläiset obeliskit nousevat kreikkalaisten temppelien ylle. Obeliskit näyttävät peiziltä punatiilistä rakennettujen puolustusmuurien keskellä. Aukioiden keskellä on pystykorvaisia Hermexen pazaita ja koiranpäisiä Anubixia. A. näkee mosaiikkeja pihoilla, ja kattoparruilla ripustetuja mattoja. ellauri043.html on line 635: Kulkukauppiaita, kantajia, aasinajajia juoxentelee, ryntäilee kaikkialla. Siellä täällä Osirixen pappi pantterinnahka olkapäällä, roomalainen sotilas vaskikypärässä, paljon neekereitä. Putiikkien edessä seisahtuu naisia, käsityöläiset tekee työtä käsillä, ja vaunujen kolina ajaa lentoon linnut, jotka syövät maasta teurastus- ja kalanjätteitä. ellauri043.html on line 636: Valkoisten talojen yksitoikkoisuuden yllä erottuu katujen kuvio kuin musta ristikko. Yrttejä täynnä olevat torit muodostavat vihreitä puketteja, värjääjien kuivaamot värilaattoja, temppelien otsikkojen kultaiset kuviot valopisteitä, kaikki tämä harmaiden muurien ovaalissa sylissä, sinisen taivaan holvin alla, liikkumattoman meren äärellä. ellauri043.html on line 647: Selitys on paikallaan. Areiolaisuus oli varhaiskristillinen, erityisesti 300-luvulla vaikuttanut harhaoppi. Areiolaisen suuntauksen perusti Areios, aleksandrialainen presbyteeri ennen presbyteerejä. Areiolaisten rökitys oli varhaisen kirkon isoimpia kurinpitotoimia. Muita poliisioperaatioita seurasi. Kirkkoisät paimensi (ja paimentaa) virallista meemiä kuin bordercolliet. Harhameemit leviää viraalisesti lammaslaumassa. Ei vaan tule laumaimmuniteettia. Väärät profeetat mäkättää vuohina: Mää! eiku mää! Määpäs! ellauri043.html on line 686: Iso kuparipeili avomerelle päin kääntyneenä heijastaa sieltä laivoja. ellauri043.html on line 800: menee ihan ihoa myöteen ahtaassa korsetissa jossa on korosteina värityxiä jotka esittää linnunradan 12 merkkiä. Rouvalla on korkopatiinit, joista toinen on musta ja varistaa hopeatähtiä, toinen, joka on valkoinen, on koristettu kultapisaroin, joissa on auringonkuva keskellä. Sen leveet hihat, jotka on koristeltu smaragdeilla ja linnunsulilla, jättää paljaaxi pienet pulleet käsivarret, joita somistaa ranteesta eebenbuiden rannerengas, ja sen sormusten kuormittamat kädet päättyy kynsiin, jotka on niin terävät että sormenpäät näyttää melkein neuloilta. ellauri043.html on line 811: Yöllä mä itkin kasvot seinään päin kääntyneenä. Mun kyynelet on tehneet pitkän päälle kaxi pientä reikää mosaiikkiin, kuten meren vesipisarat tekee kiviin, sillä mä RAKASTAN sua! Ooh! Juu! Paljon! ellauri043.html on line 845: tässä on Kinneretin palsamia, Tammefanin niemen suizuketta, laudaanumia, kanelia, ja laaserjuurta, joka on hyvää soosissa. Sit siellä on Assyrian piziä, Gangesin norsunluuta, Elisan purppuraa; ja tää jäälaatikko sisältää leilin jotain chalibonia, jonka pitäis olla Assyrian kuninkaille varattua viiniä - jota juodaan yxisarvisesta. Täs on sit kaulanauhoja, neuloja, viiloja, parasolleja, Baasan pulveria, Tartessoxen tinaa, Pandionin sinistä puuta, Issedonian valkoisia turkixia, Palaesimonden saaren jalokiviä, ja jonkun tachas eläimen karvoista tehtyjä hammastikkuja - kadonnut eläin joka eli maan alla. Nää tyynyt on Emathoxesta, ja nää takinrimpsut Palmyrasta. Tässä Babylonian matossa on … mut hei, tule nyt, tule jo sieltä! ellauri043.html on line 909: Tää lentää kuin iltatuulen viesti. Se kiertää maailman päivässä. Illalla se palaa; se istuu mun jalkopäähän; se kertoo mulle kaiken näkemänsä, meret joiden yli se lensi ja kalat ja laivat, isot tyhjät autiomaat jotka se näki taivaanvahvuudesta, ja elon joka kumarteli pelloilla, ja kasvit jotka rehottivat hylättyjen kaupunkien muureista. ellauri043.html on line 916: Jos sä haluisit, jos vaan haluisit!… Mulla on paviljonki niemellä maakannaxella kahden valtameren välissä. Se on paneloitu plexilasilla, parketti on kilpikonnankuorta, ja se avautuu neljään ilmansuuntaan. Sieltä yläältä mä nään mun laivastot ja väen joka nousee ylös mäkeä taakat selässä. Me nukuttais höyhentäkeillä jotka on pilvenkeveitä, ellauri043.html on line 1159: Miten se voi osoittaa erinomaisuutensa, koska just samalla tavalla se todistais erehdyxestä? ellauri043.html on line 1217: Se vetää kynän vyöstä, ja maassa jalat ristissä papyrusrulla kädessä se nostaa pään pyhää Antoniusta päin, joka istuu sen vieressä oza vielä lysyssä. ellauri043.html on line 1295: Mikä ettei! Mun ajatus ihan kolistelee kaltereita. Musta tuntuu et jos mä oikein pinnistän mä voin päästä siihen. Joskus, noin salamanvälähdyxen ajan, musta tuntuu et mä levitoin, sit mä mätkähdän taas alas. ellauri043.html on line 1375: Ei ole kuin 1 sielu, joka on levinnyt kaikkialle, kuten joen vesi jakautuu suistossa. Sepä se kuiskuttelee tuulessa, kirskuttaa marmoria jota sahataan (inhottava kitinä, kuin vetäis taulua käyttämättömällä liidulla), ja huutaa meren äänellä; ja se itkee maitokyyneleitä, kun viikunapuusta karsitaan lehtiä. ellauri043.html on line 1712: Petkuttajat roistot, simoniitit, kerettiläiset ja pahathenget! koulutoukat, helkkarin pohjasakka! ellauri043.html on line 1894: Ja sillä aikaa kun A. kazoo niitä kiistelemässä selällään makaamassa oman verensä lätäköissä, ellauri043.html on line 1930: Pilarit huojuu kuin puunrungot, onnenkalut kerettiläispomojen kaulassa ampuu ristiin tulilinjoja, kappelien tähtikuviot heilahtelee, seinät huojuu väkijoukon kirnussa, joka nuppi pompahtelee ja ölyää. ellauri043.html on line 2094: Mepä tunnettiin se, meikämannet, me tunnettiin se kirvesmiehen poika! Me oltiin sen ikätovereita, asuttiin samalla karzalla. Se muovaili mudasta pikkulintuija, pelkäämättä leikkuulautojen reunoja (???) auttoi iskää kirveshommissa, tai piteli äidille värjättyjä lankavyyhtejä. Size teki matkan Egyptiin, josta se toi isoja salaisuuxia. Me oltiin Jerikossa, kun se tuli tapaamaan heinäsirkkojen popsijaa. Ne juttelivat matalalla äänellä, kukaan ei saanut selvää siitä. Mutta siitä lähtien se alkoi pitää meteliä Galileassa, ja sen nimissä on paljon satuja. ellauri043.html on line 2119: Paneadeilla pitäisi olla, vanhan murjun vieressä, rikkaruohopuskassa, kivinen pazas pystyssä, peräpukamattaren veistämä. Mutta aika on jyrsinyt siltä pärstän, ja sateet on pilanneet kirjoituxen. ellauri043.html on line 2151: Ensi alkuun ihmetyttää että edessä on pitkä veren värinen ihmispäinen kotelo josta lähtee säteitä, ja sano Knouphis, kirjoitettuna kreikaxi joka puolelle. Se on pylväänpätkän päällä jalustalla. Huoneen muilla seinillä on kiilloitetusta raudasta tehtyjä korkokuvia, eläinten päitä: härän, leijonan, kotkan, koiran ja aasinpää — vieläpä! ellauri043.html on line 2153: Kyykkysiltään mantteleihin sonnustautuneet miehen päästävät väliin kuin tukahtuneita haukahduxia. Naiset torkahtelee, kädet syleillen polvia, oza polvissa, niin verhojensa peitossa että niitä voisi luulla vaatenyyteixi pitkin seinänvieriä. Niidenn vieressä puolialastomia lapsia, ihan madonsyömiä, jotka kazoo tyhmännäköisinä lamppujen palamista; ellauri043.html on line 2263: Se liukuu laiskasti leivän reunalla, kuin ympyrä joka kiertää liikkumatonta kiekkoa, sitten se oikenee, pidentyy; Se on valtava ja aika painava. Estääxeen sitä putoamasta lattialle miehet pitää sitä rintaansa vasten, naiset päänsä pääällä, lapset käsillään; — ja sen häntä, joka menee ulos muurin reijästä, jatkuu loputtomiin meren pohjaan saakka. ellauri043.html on line 2294: Ja se huomaa vastapäätä, toisen looshin kaltereidan takana, leijonan kävelyllä — sitten rivin sannikkaita, ellauri043.html on line 2301: Miehillä on Saturnuxen pappien punainen takki, naisilla Cereen tiimihuivit. Niiden kaverit ottaa osaa esiintymisasujen ja sormusten kustannuxiin. Päästäxeen vankilaan on täytynyt pulittaa isot rahat. Mitä väliä! Kyllä ne riittää loppuun asti. ellauri043.html on line 2502: Ne kertoo tarinoita marttyyreistänsä; tuska kohoaa, kippisvauhti tuplaantuu. Niiden kyynelten kastelemat silmät siirtyy tovereista toisiin. Ne änkyttävät humalaa ja yxinäisyyttä; ellauri043.html on line 2559: Mutta, koska mä olen rullannut loputtomassa määrässä existenssejä, jumalten hahmossa, ihmisten ja eläinten, mä kieltäydyn matkustelemasta pitempään, mä en halua enää tätä väsymystä! Mä hylkään mun ruumiin likaisen majatalon, lihasta pykätyn, veren punaaman, hirveen nahkan peittämän, täynnä säädyttömyyxiä; — ja korvauxexi mä saan lopultakin nukkua kaikista syvimmässä absoluutissa, nimittäin olemattomuudessa. ellauri043.html on line 2951: Peremmälle! ellauri043.html on line 3056: Mä olin eka Hyrkanian merellä saakka. Tein sinne rengasmatkan! Ja Barometrien maan kautta, sen mihin on haudattu Bukefalos, menin alas Niniveen. Kaupungin porteilla mua lähestyi 1 mies. ellauri043.html on line 3058: Hyrkania oli muinainen Persian maakunta, joka sijaitsi Kaspianmeren etelärannalla nykyisten Iranin ja Turkmenistanin alueilla. Hyrkania on alueen kreikkalainen nimi, persiaksi sen nimi oli Varkâna. Antiikin aikana Kaspianmerta kutsuttiin myös nimellä Hyrkanianmeri. Hyrkaniasta tuli osa Persian valtakuntaa Kyyros Suuren ja Kambyseksen aikana noin 559-520 eaa. ellauri043.html on line 3102: Kuningas otti mut vastaan jalkeillaan, hopeavaltaaistuimen vieressä, pyöressä tähtisalissa; — ja kupolissa roikkui huomaamattomissa langissa neljä isoa kultalintua, 2 siipeä per lintu levällään. ellauri043.html on line 3197: Me tavattiin merenrannalla maitoa täynnä olevia koirankuonolaisia (tai haita), jotka oli palaamassa retkeltä Taprobnen saarelle. Lämpimät aallot työnsivät eteemme vaaleita helmiä. Ambra raxahteli jaloissa. Valaiden luurankoja vaaleni rantakallioiden lomassa. Maan ääressä maa kapeni kapeammaxi kuin sandaali; — ja heitettyämme aurinkoa kohti valtameren pisaroita teimme käännöxen oikeaan päin palataxemme takaisin. ellauri043.html on line 3199: Me mentiin Aromaattisten seudun läpi, kautta Ganklgaridien maan, Comarian niemen, Sakhalinin niemimaan, Adramiittien ja Homeriittien reittiä; — sitten, Cassanianvuorten punaisen meren ja Topazos-saaren läpi, tultiin Etiopiaan pygmien kuningaskunnan puolelta. ellauri043.html on line 3545: Ja nyt meillä jatkuu taas kulkurointi! Mennään pohjoiseen tällä kertaa, jouzenten ja lumien suuntaan. Valkoisella tasamaalla sokeat heppajalat särkee kavioillaan ulkomeren keijustoa. ellauri043.html on line 3754: Molemmat vieri vieressä nousevat ilmaan, doucement. ellauri043.html on line 4172: Ja tässä viimeisessä elämässä, kun olen saarnannut lakia, mulla ei ole enää mitään tekemistä. Iso periodi on läpivedetty! Ihmiset, eläimet, jumalat, bambut, valtameret, vuoret, Gangesin hiekanjyvät ja myriadin myriadit tähdet, kaikki kuolevat; — ellauri043.html on line 4191: Antonius on maassa, figuuri käsissään. Seisaallaan sen vieressä, selkä ristiin päin, Hilarion kazoo sitä. ellauri043.html on line 4612: Papit seuraa jumalan esimerkkiä "gör det"-metodilla, uskovaiset seuraa pappeja. Miehet ja naiset vaihtaa kuteita, syleilevät; — ja tää vereslihojen syöveri lähtee sekin vetään, äänten muuttuessa etääntyessään kirkuvammixi ja kimakammixi kuin itkijöillä hautajaisissa. ellauri043.html on line 4720: Se pitää kädellä kiinni pitkää mustan kaavun helmasta joka peittää harmittavasti sen kurvit, vasemmassa kädessä imeväinen jolle se antaa tissiä. Sen vieressä iso apina kykkii hiekassa. ellauri043.html on line 4839: Se haluaisi vihata; mutta kuitenkin epämääräinen sääli pehmittää sen sydäntä. Se alkaa itkeä hereästi. ellauri043.html on line 4917: sen vieressä pyörittelee isoja silmiään. Niitä varjostaa diadeemi, mistä lähtee kuin höyrynä huntu joka liehuu tuulessa. ellauri043.html on line 4922: Palazista oikealla, vanha ukkeli Neptunus razastaa delfiinillä, joka lyö evillään jotain isoa sinistä, joka on taivasta tai merta, sillä valtameren yleisnäköala jatkaa eetterin sinistä; 2 alkuainetta sekoittuu. ellauri043.html on line 4932: Apollo kasvot loistaen ohjaa oikea käsi ojossa 4 valkoista laukkahevosta; ja Ceres härkien vetämissä vaunuissa tulee sitä kohti vasara ja sirppi kädessä. ellauri043.html on line 4935: Lihavana, parrattomana, ja pamperseja (tai viinirypälelehviä) ozalla, se kulkee ohi pitäen kraateria (tai juomamukia) josta läikkyy viiniä. Silenus sen vierellä toikkaroi aasilla. Pystykorvainen Pan puhaltaa huumepiikkiin (tai pan-huiluun); mimalloneidit takoo tampuurimajureja, mainadit viskoo kukkia, bakkantit heittää päätä taaxepäin, tukat hajalla. ellauri043.html on line 4964: Sillä (Afrodite) ei ollut muuta duunia kuin olla vapaa ja söpönen. Sen löysät vaateet mahdollisti jalot asennot. Meren juhlapuhujan ääni läiski sonorisina aaltoina marmoriportaaleihin. Öljyllä hierottu efeebi paini nakupellenä auringon paisteessa. Kaikista uskonnollisin toiminto oli näyttää puhtaita muotoja. ellauri043.html on line 4979: Ja ne elää vieläkin! Keisari Konstan Pylkkänen jumaloi Apolloa. Kolminaisuus löytyy Samothraken mysteereistä, kaste Isixeltä, lunastus Isä Metrolta, jumalan uhraus Bakkuksen juhlista. Proserpina on neizyt… Aristaios on ilmetty Jésus! ellauri043.html on line 4983: Häneen liittyy myös eräs legenda: Aristaios oli keksinyt mehiläisten hoidon. Mutta koska hän oli ajanut Eurydiken kuolemaan, jumalat suuttuivat hänelle ja tappoivat kaikki hänen mehiläisensä. Hän kääntyi merenjumala Proteuksen puoleen, joka tosin oli vaikeasti tavoitettavissa, sillä hänellä oli tapana muuttaa muotoaan eläimeksi, tulenliekiksi, kiehuvaksi vedeksi; mikä milloinkin oli parasta. Aristaios kuitenkin sai hänet jollakin tavalla kiinni ja Proteus antoi hänelle neuvon: hänen tulisi lepyttää Eurydiken haamu uhraamalla tämän haudalla neljä härkää ja hiehoa. Niin teki Aristaios, ja pian uhrieläinten lihasta pöllähti mehiläisparvia. No mikäs tässä on niin jeesusmaista? Ei kai Jeesus kasvattanut mehiläisiä? ellauri043.html on line 5137: Amphitrite, jonka valkoiset jalat juoxi vaahdon pinnalla, vihreät nereidit jotka erotti taivaanrannalla, suomuiset sireeit jotka pysäytti laivoja kertoaxeen ikävystyttäviä kaskuja, ja vanhat tritonit jotka puhalsi näkinkuoriin, kaikki kuolleet! Meren hauskuus on mennyttä! ellauri043.html on line 5195: Ceres ellauri043.html on line 5364: Näetkö tuolla, tosi kaukana, sumujen keskellä, ton blondipartaisen jttiläisen jolta putoo veren punaama miekka? Se on skyytti Zalmoxis, kahden planeetan välillä: ellauri043.html on line 5392: Tässä on Tages, auguurien kexijä. Se yrittää kädellä lisätä taivaalle jakoja, ja toisella se ottaa tukea maasta. Astukoon peremmälle! ellauri043.html on line 5810: Mä en nää siellä muuta kuin autioita tasankoja ja sammuneita kraatereita täysmustan taivaan alla. ellauri043.html on line 6168: Mä muistan matkan jonka mä tein Ammonin kanssa, etsimään yxinäistä paikkaa minne perustaa luostareita. Se oli viimeinen ilta, ja me tihitettiin askelia, mumisten hymnejä, vieri vierellä, puhumattomina. Sitä mukaa kun aurinko aleni, meidän ruumiiden 2 varjoa pitenivät kuin 2 obeliskia koko ajan kasvaen ja kulkivat koko ajan meidän mukana. Meidän patonkien kärjillä me istutettiin sinne tänne ristejä merkkaamaan sellin paikkaa. Yö tuli hitaasti, ja mustat varjot laajenivat maassa valtavan roosan värin vielä vallitessa taivasta. ellauri043.html on line 6284: sen botoxihuulet näyttää vereviltä, ja sen vähän raskaat silmäluomet on niin raukeat, ellauri043.html on line 6316: Sähän voisit, ex je, kuvitella teidät kulkemassa mezässä kuun loisteessa? Kun puristatte toistenne käsiä, teidän läpi kulkee väristys; teidän toisiaan lähestyvät silmät hulahtavat toisiinsa kuin aineettomat aallot, ja teidän "sydämmet" täyttyy verellä; tulee pikku räjähdys kuin aivastus, ihana pyörre, ylizevuotava humalatila. ellauri043.html on line 6432: Mun dramaattinen ironia ylittää kaikki muut, jopa Aarne Kinnusen! Jengi kiemurtelee mielihyvästä kninkaiden hautajaisissa, kansanmurhasta; — ja sotaan lähdetään pillit soiden, töyhdöissä ja liput ojossa, kultahaarniskoissa, ei voisi toivoa enempää kunnianosoituxia ja seremoniaa. ellauri043.html on line 6499: Ja täähän tässä on tosi hölmöä: mitä hyötyä on yxilöstä, joka ei enää lisäänny, ei edistä tiimin lisääntymistä muutenkaan, vaan haluaa vaan roikkua silti mukana. Täys loinen! Mutta hullunkurisinta on, että just tämän hyödyttömän hengailun toivossa sit termiitit (ei vaan eremiitit) tekee työtä käskettyä, eli uhraa oman onnensa yhteishyvän alttarille. Äärimmäinen izekkyys kääntyykin äärimmäisexi uhrimielexi. Hyvä niin, sanoo Darwin ja antaa mennä. ellauri043.html on line 6790: Me ollaan pieniä kavereita, ellauri043.html on line 6816: Me muistetaan kiskoa lehmien utareita, ja puhkastaan Tampereen ilvexen silmät, me paskannetaan puiden latvoista, me levitellään häpeällisiä juttuja päivänvalossa. ellauri043.html on line 7030: Meren elävät ellauri043.html on line 7041: Erilaisia kansoja elää valtameren maissa. Jotkut asuu myrskyissä, toiset uivat upoxissa kylmien aaltojen läpinäkyvyydessä, märehtivät kuin lehmät korallitasangoilla, imevät kärsällänsä meren vuorovesiä, tai kantavat hartioillaan meren pohjalähteiden painoa. ellauri043.html on line 7046: Merenhohde kimaltelee hylkeiden viixissä, kalojen suomuissa. Merisiilit kierivät kuin pyörät, ammoniitit rullaavat kuin kaapelit, osterit kirskuttavat lihaxiaan, polypit käyttelee lonkeroitaan, meduusat värisevät kuin kristallipallot, sienet kelluvat, vuokot sylkee vettä, vaahdot ja kelpit kasvaa röyhyävät. ellauri043.html on line 7145: doseteissa, pillereissä, tabuissa ja tuubeissa. ellauri045.html on line 44: Hyvästi jää Tokion olympialaiset 2020. Hyvästi jää futiskisojen inspiroiman kaverihönzän unohtaminen ja uuden poikkeustilan kotiin julistaminen. Hyvästi jää olohuoneen sohvan sängyxi muuttamien, kello viideltä aamulla izensä hereille taisteleminen ja uinnin alkuerien säntillinen seuraaminen. Hyvästi jää vuorokausirytmin tuhoutuminen, Karibianmeren pikkusaarista kiinnostuminen ja miesten 50 km kävelyssä kultaa ottavan Johan Dinizin kakkahädän todistaminen. Hyvästi jää dopinkäryjen pelkääminen. Hyvästi jää dopingkäryjen malttamaton odottaminen. Hyvästi jää jenkkien pikajuoxujoukueen viestikapulan pudottamiselle nauraminen. Hyvästi jää noutopiat, mozzarellatikut ja popkorni. Hyvästi jää kolmen lisäkilon hankkiminen. ellauri045.html on line 170: The so-called GAL-TAN scale has now become fashionable among political scientists to "complement" the traditional left-right scale with a new "scale" usually called the GAL-TAN scale. The capital letters here indicate the endpoints of the "scale" and they stand for Green-Alternative-Libertarian and Traditional-Authoritarian-Nationalist respectively. ellauri045.html on line 292: Asiaan perehtymättömänä veikkaan viinanryystöä ja köyrimistä. ellauri045.html on line 326: Same difference. The film made $2.8 million in the US and Canada and $1.0 million elsewhere resulting in a profit of $1.5 million. The Canadian Department of National Defense named it the best film of 1943. Rotten Tomatoes rates Saroyan 80 percent fresh. ellauri045.html on line 333: We are captains of our soul and masters of our destiny. And we contain any divine fire that there is, divine fire that is fine and great. Tää kuulostaa ihan Saroyanilta tai Esa Saariselta. ellauri045.html on line 362: Saaremaalle matkustaneet ikävät porukat juo koko ajan viinaa ja astuu toisiaan kuin elukat. Mix tällästä pitäs lukea? No älä lue. Hannu on vihainen kun Kirsti leiuttaa myös Ahosen ja Kalevin paaniflöödiä. Ne on kovia putkiluita, ei Hannun tapasia köyhimyxiä, säälittäviä jameja kansakoulunopettajan ja paikallisradion toimittajan papereilla. ellauri045.html on line 377: että olen mies ja allani on nainen. Ja yleensä tuli anticoitus, oli puettava vaatteet päälle ja lähdettävä, otti päähän liikaa. Ja sitten kerran minä sanoin kavereille et "nyt mä olen löytänyt elämäni naisen". Kesti kokonaiset 5kk ennenko edes koskin häneen sieltä. Eli se oli vakavaa. Nyt hän on vaimoni ja jos hän kuolisi voisi mennä 5kin vuotta ennenko toipuisin. Poika auttaisi jaxamaan. Kyllä minä tarvizen ja kaipaan häntä, ikävöinkin... ellauri045.html on line 393: Seuraava on jo putkessa, parhaan ja vanhimman kaverini Antti Tuurin kaa juhlittiin sitä Turussa, josta pidän enemmän kuin Tampereesta, sori vaan. Mitähän mun Lauri poika duunaa nykyään. Ei mitään havaintoa. Mut mä oon optimisti, tää uusin hoito on niin nuori et tällä kertaa mä varmaan saan kunnon pojan ja kuolen ize ennen eroa. Isäparalla ei ollut sitä onnea. ellauri045.html on line 451: Luin nyt loppuun Merete Mazzarellan kirjan Emmekä voisi elää sovussa? (Tammi, 2020), johon olen jo viitannut. Eniten pidin hänen niistä esseistään, joissa vanhaa elämää ja vanhaa ihmistä kohdeltiin kunnioittavasti ja ymmärtävästi. Siis minua. ellauri045.html on line 467: Joulukuussa 1925 runoilija Sergei Jesenin (1895-1925) menehtyi Leningradissa romantiikan sääntöjen mukaan. Hotelli Angleterressa Jesenin viilsi ranteensa, kirjoitti jäähyväisrunonsa omalla verellään kuin japanilainen samurai ja hirttäytyi. Vähän aiemmin hän oli päässyt mielisairaalasta, jossa oli viettänyt kuukauden masennuksen takia. ellauri045.html on line 475: Imaginistiajoista on kirjoittanut Jeseninin ystävä Anatoli Mariengof teoksessaan Romaani vailla valhetta (1926). Moskovassa Mariengof ja Jesenin jakoivat asunnon ja jossain vaiheessa myös luukun ainoan vuoteen, lähes naisystävätkin. Tasapäisyyteen totuttelevien neuvostoihmisten keskellä runoilijat keikaroivat silinterihatuissa, nimesivät katuja uudelleen itsensä mukaan ja painattivat julistuksen "yleisestä liikekannallepanosta radikaalien runollisten muotojen puolustamiseksi". Julistustaan he liimasivat sotakomissariaatin päiväkäskyn viereen Moskovan aitoihin. ellauri045.html on line 590: За несчастных всегда известны. on tunnettuja luusereita. ellauri045.html on line 651: Ах, положим, ошибся! Olettakaamme että erehdyt! ellauri045.html on line 718: Musta-asuinen mies syntyi saarella Rooman valtakunnan aikana yhdessä veljensä Jacobin kanssa. Tuntematon nainen auttaa heidän äitiään Claudiaa synnyttämään lapsensa, minkä jälkeen nainen tappaa Claudian estääkseen tätä viemästä lapsiaan omien ihmistensä joukkoon. Nainen, joka tunnetaan myös nimellä ”Äiti”, kasvattaa Jacobin ja Musta-asuisen miehen väittäen heille saaren olevan ainoa paikka koko maailmassa, ja ettei meren takana ole mitään. ellauri045.html on line 740: Locken muodossa oleva Musta-asuinen mies kohtaa Richardin ryhmän vaatien tätä viemään hänet Jacobin luo. Päästyään Taweret-patsaan luo, Richard vastahakoisesti päästää miehen ja Benin tapaamaan Jacobia. Jacob tunnistaa ”Locken” veljekseen, sanomalla tälle: ”Löysit porsaanreikäsi.” Musta-asuinen mies toteaa, ettei Jacob tiedä, mitä hän joutui tekemään löytääkseen sen. Ben puukottaa Jacobin kuoliaaksi ja Musta-asuinen mies työntää ruumiin tuleen polttaen sen. Bramin ryhmä ryntää patsaan alle ja kohtaa Musta-asuisen miehen, joka kertoo heille Jacobin kuolleen, ja ettei heidän tarvitse enää suojella ketään. Ryhmä yrittää ampua miehen, mutta tämä muuntautuu savuhirviöksi tappaen kaikki ryhmän jäsenet. Mies lyö Richardin tajuttomaksi ja vie tämän viidakkoon. ellauri045.html on line 780: Deirdre McCloskey, an acclaimed professor and former University of Chicago protégé of Milton Friedman, stunned the academic world with a sex change in 1995. But that's just one interesting part of a woman now focused on a less macho, more 'human' approach to capitalist economics. ellauri045.html on line 804: Justice is one primary virtue, of course, the balance and respect in society so characteristic of Switzerland-well, I suppose not always, and not for every single immigrant, and until 1971 not for every single woman voter; but usually. Temperance is another, the balance in a soul, controlling desire. Courage is the third. What person could flourish if like Oblomov he stayed in bed out of uncontrolled fear, or out of ennui, an aristocratic version of cowardice? Prudence is the executive virtue, as St. Thomas Aquinas called it-know-how, savoir faire, self-interest. It rounds out the four virtues most admired in the tough little cities or tougher big empires of the classical Mediterranean. The Romans called the four of justice, temperance, courage, and prudence the "cardinal" virtues, on which a society of warriors or orators or courtiers hinged (cardo, hinge). The Christians called them, not entirely in contempt, "pagan." ellauri045.html on line 806: Christianity added its own three others virtue, in St. Paul's words "faith, hope, and love, these three abide. But the greatest of these is love." The three are called "theological" or-flatteringly to Christianity, since we all know alleged Christians who in their xenophobia or homophobia or X-phobia do not practice them-"Christian" virtues. The three holy virtues smell of incense, but can be given entirely secular definitions, as the Peterson and Seligman volume does. Faith is the backward-looking virtue of having an identity, a place from which one must in integrity start: you are a mother, a daughter, a wife, a schweitzer, a woman, a teacher, a reader, and would not think of denying them, or changing them frivolously. Hope, by contrast, is the forward-looking virtue of having a destination, a project. Where are you going? Quo vadis? If you are literally hopeless you go home tonight and use your military rifle (you are Swiss, so you have one) to shoot yourself. And love, the greatest of these, is the point of it all: love of husband/wife or both, love of country, love of art, love of science, love of God/dog or both. ellauri046.html on line 47: On säälittävä epähistoriallinen pukudraama alaikäsille millenniaaleille, Game of Thrones siikveli. Ällöjä 2000-luvun juippeja pukukohtauxissa ällöillä 2000-luvun elkeillä. Ihan epäaitoja puhekuplia ja sentimenttejä. Historiaa on muutettu niin että juoneen mahtuu kaikkia rotuja ja pystypanoa. Naiset on miesmäisempiä kuin miehet. Epsanjan kuningatar lähtee noin puolijoukkueen etunenässä käsikähmään hepan selässä Sierra Madren vuorilla kuin joku el Zorron Dona Carita. Muovisia digitoituja Westminstereitä. Halvan näköisiä kulisseja. Kummallista persu-mamu-brexitpelleilyä ylhäisaatelisten kesken. Pah koko Euroopan kuninkaalliset oli oikeesti kaikki vanhoja tuttuja ja lähisukulaisia. Neekereitä b-pääosissa ja mumslimeita et riittää jokaiselle jotakin. Oikeasti pikkupoika Harrystä oli tehty ello isoveljeä röyhkeämpi juippi joka leikkii miehekkäästi pyssyillä. ellauri046.html on line 65: Sufficientemente colta nella letteratura, nell'arte e nella musica, Gaspara fu portata dalla forte carica della sua personalità a vivere in modo libero diverse esperienze amorose, che segnano profondamente la sua vita e la sua produzione poetica. I romantici videro in lei una novella Saffo, anche per la sua breve esistenza, vissuta in maniera intensamente passionale. La vicenda della poetessa va però ridimensionata e collocata nel quadro della vita mondana del tempo, dove le relazioni sociali, comprese quelle amorose, rispondono spesso a un cerimoniale e ad una serie di convenzioni precise. Fra queste è da segnalare l'amore per il conte Collaltino di Collalto, uomo di guerra e di lettere, che durò circa tre anni (1548-1551): tuttavia a causa di lunghi periodi di lontananza Collaltino non ricambiò il sentimento intenso che Gaspara provò per lui, e la relazione si concluse con l'abbandono della poetessa, che attraversò anche una profonda crisi spirituale e religiosa. Leimasimella oli taipumusta depixiin. Kun tuli vastoinkäymisiä (veli kuoli, kreivi jätti), se meni aina rapakuntoon ja meinas mennä nunnaxi. Onnexi ei mennyt. ellauri046.html on line 158: Kylämiljöössä kaikki tuntee toisensa. Siellä ei tarvize egoa, koska on yhteistunto. Jokaisella on paikkansa, jonka kaikki tuntevat. Kirkossa on superego ja navetassa se. Niinkuin Anna-sarjassa. Uskonto rulettaa. ellauri046.html on line 162: Tehtaat vaativat sisäistetyn herruuden, jota voi säätää tarpeen mukaan. Ego, superego ja se on jokaisessa ropotissa erixeen. Uskonto hajoaa. Freud rulettaa. ellauri046.html on line 174: – and there is the Christianity emoji list. ellauri046.html on line 192: He was a "very stern man, to all appearances dry and prosaic, but under his 'rustic cloak' demeanor he concealed an active imagination which not even his great age could blunt". He was also interested in philosophy and often hosted intellectuals at his home.The young Kierkegaard read the philosophy of Christian Wolff. He also preferred the comedies of Ludvig Holberg, the writings of Johann Georg Hamann, Gotthold Ephraim Lessing, Edward Young, and Plato. ellauri046.html on line 194: Nuori Söören oli pieni ja pellen näköinen, tukka töröllä et näyttäs pitemmältä. Kuin Tolstoin Lexan a la coq. Haarukka, pisteliäs kuten isänsä. Isä sai raivarin kun Söören kaatoi suolakon. Olletikkin kihlauskin meni perseixi isän takia. Sörkalla ei ollut vielä papin papereita kunnossa. Iskä ei halunnut historian toistuvan. ellauri046.html on line 199: Schelling's 1841 lectures with Mikhail Bakunin, Jacob Burckhardt, and Friedrich Engels; each had come away with a different perspective. Hahaa tosiaan. Söören peri iskältä 30K riikintaaleria, eikä enää selvää päivää nähnyt. Ei huolenhäivää. ellauri046.html on line 266: Kierkegaard is known for many things. . . . He is not, however, generally known for his humor. Who might reasonably be nominated as the funniest philosopher of all time? With this anthology, Thomas Oden provisionally declares Søren Aabye Kierkegaard (1813-1855)--despite his enduring stereotype as the melancholy, despairing Dane--as, among philosophers, the most amusing. ellauri046.html on line 268: Kierkegaard's humor ranges from the droll to the rollicking; from farce to intricate, subtle analysis; from nimble stories to amusing aphorisms. In these pages you are invited to meet the wife of an author who burned her husband's manuscript and a businessman who, even with an abundance of calling cards, forgot his own name. You will hear of an interminable vacillator whom archeologists found still pacing thousands of years later, trying to come to a decision. Then there is the emperor who became a barkeeper in order to stay in the know. ellauri046.html on line 311: Bipolaarinen kyttyräselkä pappi marisee kun sillä on masis ja huuhailee kun on mania. Ei pidä luottaa johtopäätöxiinsä kummassakaan ääritilassa. Voi ne kuullostaa hienoilta mut ne on oikeasti perseestä. Hienolta kuullostava on melkein aina hanurista. Arkielämä ei ole hienoa. Tai onhan sekin tavallaan, aina kun masis hellittää. Masixena erehtyy miettimään elämää modo aeterno. Se on tyhmää, kert elämä ei ole ikuista. Parempi hypätä joukkoon ja häärätä kuin muutkn termiitit. Ei se miettimisestä parane, pahenee vaan. Luutarha oli liian laiska siihenkin. Se ryömi mieluummin pää tyynyn alla murehtimaan. ellauri046.html on line 315: Ylipäänsä pysyvistä arvoista on turha haaveilla kun on pysymätön olento, jonka onni on differentiaali. Semmoinen on onnellinen vaan joko jatkuvasta kasvusta, josta tulee lopulta räjähdys, tai sitten puolet aikaa karman pyörässä, jossa epäonni seuraa onnea ja onni epäonnea. ellauri046.html on line 339: Oliko Sörkällä oikeasti jotain kukkoilukavereja, vai oiko symparanekromenoi seura ihan fiktio? Victor Eremita, aika izekorostusta. Tulee mieleen Flaubertin Anttoni. Mä en kyl ikinä tekis noin :). Nöyryydestä mesoo eniten ne joille se on vaikeinta, se on Jönsynkin mielisanoja. ellauri046.html on line 347: Kierkegaard was born in 1813 to a prosperous family in Copenhagen. He seems to have suffered some sort of trauma early on, associated with his breaking-off an engagement to his beloved Regine Olsen (he never married), or perhaps because of his sternly religious father, or the fact that his mother, and all but one of his six siblings, died young. ellauri046.html on line 351: His master-work Either/Or is odd. It uses a selection of pseudonyms to present and contrast what are supposed to be the papers of a sensual or 'aesthetic' young man called 'A' and a sternly ethical and religious judge 'B', reflecting on the meaning and value of existence, boredom, drama, luck, fate, choice and Mozart. It is considered to be the foundation of the 'Existential' way of thinking - with its concentration on the absolute necessity of choosing and inventing one's self - and was highly influential on writers like WH Auden, Jorge Luis Borges, JD Salinger and John Updike as well as, famously, the philosophers John-Paul Sartre and Friedrich Nietzsche. ellauri046.html on line 355: Erotic: Some use of the word 'erotic' here may seem very strange. The Danish word "erotik" can also mean something like 'sensuous' or 'adult'. ellauri046.html on line 359: This abridgement reduces the original quarter of a million words down to about 12,000 (around 5%), based on three different translations, one by Alastair Hannay, another by Howard V. Hong and Edna H. Hong, and a third by an unnamed translator, possibly Lee M. Hollander. As with many of these condensed versions, having picked out the glowing passages may give an impression of a coherence which is absent in the rambling, repetitive and frequently incomprehensible original. The staccato style, though, is what it is like. ellauri046.html on line 367: Here are some papers I found in an old desk: ellauri046.html on line 369: Diapsalmata: I'd rather be a swineherd than a misunderstood poet. People are vapid, unreasonable, life is a trouble, I feel trapped, and bored. Alas, the door of fortune does not open inwards so that one can force it by charging at it. Business is silly. If the gods offered me a wish, I'd wish for laughter. ellauri046.html on line 374: Shadowgraphs: Here's my opinion on how sorrow is expressed. Especially in Don Giovanni (v. brilliant). ellauri046.html on line 378: The Seducer's Diary: Here's the diary of Johannes, a rotter who seduces Cordelia, not so much for sex, as for the aesthetic fun of abandoning her later. ellauri046.html on line 383: Ultimatum: Realise that, against God, you are always in the wrong, which means that you know precisely where you are. ellauri046.html on line 454: Saint Veronica, also known as Berenike, was a woman from Jerusalem who lived in the 1st century AD, according to extra-biblical Christian sacred tradition. A celebrated saint in many pious Christian countries, the 17th-century Acta Sanctorum published by the Bollandists listed her feast under July 12, but the German Jesuit scholar Joseph Braun cited her commemoration in Festi Marianni on 13 January. ellauri046.html on line 458: The initial attack by the matador is called the suerte de capote ("act of the cape"), and there are a number of fundamental "lances" (or passes) that matadors make; the most common being the verónica (named after Saint Veronica), which is the act of a matador letting their cloak trail over the bull´s head as it runs past. ellauri046.html on line 460: Coma Berenices, or Berenice’s Hair, is a constellation in the northern sky. It was named after the Queen Berenice II of Egypt. The constellation is home to the North Galactic Pole. ellauri046.html on line 462: The Greek astronomer Ptolemy considered Coma Berenices to be an asterism in the constellation Leo, representing the tuft at the end of the lion’s tail, and it was not until the 16th century that Berenice’s Hair was promoted to a constellation in its own right, on a celestial globe by the cartographer Caspar Vopel. It is the Danish astronomer Tycho Brahe who is usually credited for the promotion. He included Coma Berenices among the constellations in his star catalogue of 1602. ellauri046.html on line 464: Coma Berenices is not a large constellation, yet it contains a number of famous deep sky objects, among them the Black Eye Galaxy (Messier 64), Messier 98, Messier 99, Messier 100, the globular cluster Messier 53, the Needle Galaxy (NGC 4565) and the Coma Cluster of galaxies. It also contains the northern part of the Virgo cluster of galaxies. ellauri046.html on line 513: Hvorledes lader det sig nu forklare, at Dagbogen har faaet et sadant digterisk Anströg? Svaret herpaa er ikke vanskeligt, det lader sig forklare af den digteriske Natur, der er i ham, der, om man saa vi, ikke er riig nok, om man saa vil, ikke fattig nok til at adskille Poesi og Virkelighed fra hinanden. Det Poetiske var det Mere, han selv bragte med sig. Dette Mere var det Poetiske han nöd i Verklighedens poetiske Situation ; dette tog han atter tilbage i Form av digterisk Reflexion. Det var den anden Nydelse, og Nydelse var hele hans Liv beregnet paa. ellauri046.html on line 567: Tää ei ole egoismia vaan izerakkautta sanoo Söde. Same difference. ellauri046.html on line 587: Balles Lærebog er en populære betegnelse for en udgave af Luthers Lille Katekismus med forklaringer, som biskop Nicolai Edinger Balle (1744-1816) udgav i 1791 med titlen Lærebog i den evangelisk christelige Religion til brug for alle skoler i Danmark til afløsning for Pontoppidans Forklaring af Erik Pontoppidan den yngre. I 1849 blev den delvist afløst af biskop Balslevs (1805-1895) Luthers Katekismus med en kort Forklaring; men de to var indtil 1856 de eneste autoriserede til anvendelse i skolen. ellauri046.html on line 589: Brugen af Balles Lærebog vakte en del modstand, hvor det særligt blandt De Stærke Jyder mellem Horsens og Vejle, hvor der var tale om deciderede "lærebogskampe" i Korning Sogn 1812-1820 og i Øster Snede Sogn 1830-1847 i forbindelse med de gudelige vækkelser. Et resultat af striden blev, at man fra 1839 tillod De Stærke Jyder selv at sørge for undervisningen af deres børn. I årene herefter blev der oprettet flere friskoler på denne baggrund. ellauri046.html on line 591: De stærke jyder var en kristen vækkelsesbevægelse i 1700- og 1800-tallet. De stærke jyder var den første folkelige vækkelsesbevægelse i Danmark. Bevægelsen havde sin oprindelse i området mellem Horsens og Vejle i Jylland omkring byerne Hedensted og Løsning. Blandt de stærke jyder var både gårdejere, husmænd, håndværkere og tjenestefolk. Navnet De stærke jyder fik de først senere. De kaldte sig selv De opvakte. ellauri046.html on line 593: Vækkelsesbevægelsen var en modreaktion på de store ændringer i oplysningstiden. I Danmark begyndte udskiftningerne på landet, skole- og kirkereformer blev sat i gang, og censur blev afskaffet. ellauri046.html on line 595: De stærke jyder tog afstand fra en række fornyelser. De protesterede f.eks., da Balles lærebog fra 1791 skulle indføres i skolen og til konfirmationsforberedelsen. De gik også mod den nye evangelisk-kristelige salmebog. De anså både den nye lærebog og den nye salmebog som udtryk for en kristendomsforståelse, der var langt fra bibelsk eller luthersk kristendom. I deres forsamlinger (de såkaldte konventikler) læste de fortsat de gamle andagtsbøger og sang efter Brorsons salmebog. De ønskede at beholde Kingos salmebog i kirken og Pontoppidans Sandhed til gudfrygtighed i skolen. ellauri046.html on line 597: I 1839 gav kong Frederik 6. efter for deres civile modstand og gav dem lov til selv at undervise deres børn i private friskoler. I alt blev der i de følgende år bygget 13 opvakte friskoler i sognene mellem Horsens og Vejle. ellauri046.html on line 599: De stærke jyder havde rødder i både den lutherske ortodoksi og den danske pietisme. Dette blev kaldt for dobbelt oprindelse. Bevægelsen blev i løbet af tiden kritiseret af både herrnhuterne i Christiansfeld, som mente, at de ikke var inderlige og glade nok, og af grundtvigianerne, som fandt dem for snævre. De stærke jyder blev med tiden en del af Indre Mission. ellauri046.html on line 617: "Bogens titel er umiddelbart appeli al sin kategoriskhed, men værket selv, især dets første del, er faktisk en langstrakt labyrint bestående af meget forskellige tekster, som de færreste formentligt læser i umiddelbar forlængelse af hinanden, men springer frem og tilbage imellem, hvad jeg sådan set også vil anbefale, ellers risikerer man bare at tabe pusten," siger Joakim Garff, før han selv kaster sig ud i en hæsblæsende sætningssolo om den komplicerede komposition i første del af "Enten-Eller". ellauri046.html on line 641: Misogynian pukinsorkka pistää Wiljaminkin silinteristä: det er i Sandhed væmmeligt at see i den nyere Comedie disse erfarne, intrigante, blødagtige Qvinder, der veed, at Kjærlighed er en Illusion. Jeg veed intet saa vederstyggeligt Væsen som en saadan Qvinde. Hvad Under da at Qvinden vil emanciperes, et af vor Tids mange uskjønne Phænomener, hvori Mændene ere Skyld. Rakkaus on taloudellinen päätös, se erottaa sen hetken panohalusta. No niin tietysti, kun perheen perustamisesta on kysymys. Se et naiset vois perua sen päätöxen on frekkiä, ei asessori paremmin voi sanoa. ellauri046.html on line 665: Elämä on forfaengelighed. No tietysti. So what, tekee mieli kysyä. Se on vaan yx tapa edetä kohti lämpökuolemaa. Ei sen huonompi, oikeastaan parempi kuin muut. Meressä on pian enemmän muovisia koronanaamareita kuin meduusoja. Ikuisuus ei sovi eläimille. ellauri046.html on line 682: Järkiavioliitto on Sörenille tätä: En forstandig lille Syepige gjør derfor ogsaa den kløgtige Bemærkning i et nyere Drama med Hensyn til de fornemme Herrers Kjærlighed: os elske de, men ægte os ikke; de fornemme Damer elske de ikke, men gifte sig med dem. Herrat tykkää blondeista mutta nai tummaverisiä. Perinteistä porvarillista säätysetäilyä sedän näkövinkkelistä. Bellowin Henderson the Rain King näkökulmaa. ellauri046.html on line 684: At Ægteskabet væsentlig tilhører Christendommen, at de hedenske Nationer ikke have fuldkommet det, tiltrods for Orientens Sandselighed og al Grækenlands Skjønhed, at end ikke Jødedommen har været istand dertil, tiltrods for det i Sandhed Idylliske, der findes i den, det vil Du vel indrømme mig, uden at jeg behøver videre at gaae ind derpaa, og og det saa meget mere, som det vil være tilstrækkeligt blot at erindre om, at Kjøns-Modsætningen intetsteds var saa dybt reflekteret, at det andet Kjøn derved er kommen til sin fuldkomne Ret. Men... Pahaa länsisovinistista kaxoisstandardia, varhaiskapitalismin tehtaasta. Samaa laissez faire porukkaa on Kirkkomaakin. ellauri046.html on line 686: Romantiikka oli taantumuxen imperiumin vastaisku valistuxen jälkeen. Valistus löi kiilan uskon ja tiedon väliin. Usko ei ollut enää tiedon jatke (tiedoksi varmistuva otaxuma, mahdollisesti jopa piakkoinkin), vaan nyt on uskottava vastoin parempaa tietoa. Tää löi pohjan pois laahuxen toiveiden tynnöristä: lopussa ei kiitos seisokkaan, vaan life is hard and then you die. Romantiikka tuli apuun: ei tässä tarvi kaikkea niin ymmärtää, tärkeintä on tää harras tunnetila. Dette Høiere er nu det Religiøse, i hvilket Forstands-Reflexionen ender, og som for Gud Intet er umuligt, saaledes er for det religiøse Individ heller Intet umuligt. Niinpä niin. Usko on tietämisen kanssa ristiriitainen huumetila, jossa heilutaan viinan ja nappuloiden voimalla. Uskon voimalla jaxais ehkä Sööreninkin tyyppinen kukkakärpänen kärvistellä kahden hengen liitossa. Paizi ettei siltikään, koska sitä kiinnosti iskähahmot enemmän kuin misut. ellauri046.html on line 697: "I 'Enten-Eller's anden del, fremlægges for æstetikeren og dermed læseren det uomgængelige i at tilegne eller vælge eller modtage sig selv. Et menneske er på den ene side noget på forhånd givet, men det kan på den anden side forfejle sin bestemmelse, afvige fra sig selv og blive en anden, end det var anlagt til at være," siger Joakim Garff, der stadig kan finde nye filosofiske rigdomme i det store værk. ellauri046.html on line 712: Saaledes skal det vaere, og enhver har sitt Smerte; for Kvinden foeder Boern med Smerte, men Manden undfanger Ideer med Smerte. 😁 ellauri046.html on line 714: Derfor er hun Mandens dybeste Liv, men et Liv som skal vaere skjult og forborgent, som Rodens liv altid er det. See, derfor hader jag al den afskyelige Tale om Kvindens Emancipation. Gud forbude at det nogensinde maa ske. ellauri046.html on line 716: Onnex feministit on pelkkiä dosmereita eikä ovelia käärmeitä. ellauri046.html on line 756: Tentten varottelee Entteniä yläluokkasesta vittuilusta, se voi tehdä työväestä entistä kiukkuisempaa, endnu mere fnysende. Nää oli hullun vuoden aikoja, tuloerot kasvoivat, porvarien oli syytä olla varovaisia. ellauri046.html on line 760: Tentten ennakoi hupasasti nazeja ja Auschwitzin tunnaria: Arbeit macht frei. Netop ved at arbejde frigjoer Mennesket sig, bliver herre over Naturen, viser sig hoeijere ellauri046.html on line 862: oli runoileva leipäpappi Stuttgartista 1804-1875. Nuorena diggas vanhaa hullua Hölderliniä ja jotain Krüdicken piikaa. Hautas äitinsä Schillerin äidin unohtuneen haudan viereen. Sit siitä tuli kirjallisuuden proffa Stuttgartiin, kunniatohtori ja se sai palkintoja. Nai jälkeenjääneen katolisen tytön jonka kanssa sai 2 tytärtä. Tää oli sukulaisille ainainen kivi kengässä. Vaimkon kanssa tuli lopulta känää tyttären sulhasesta ja asumusero. Sopu tehtiin kuolinvuoteella. ellauri047.html on line 60: Thuringenistä Frankfurtiin muuttanut räätäli-isoiskä kirjotti vielä nimensä ööllä Göthe, ennenkun alkoi suurkaupungissa hienoilla. Scneiderscheren schneiden scarf, scharf scneiden Schneiderscheren. Se nai izellen eskisaarismaisesti kukoistavan hotellialan yrityxen ja rikastu sillä niin törkeesti et jätti jälkeensä läjittäin kiinteistöjä, pantteja ja kultasäkkejä. Goethen isä Johann Kaspar Goethe (1710–1782) oli lakitieteen tohtori, joka kuului Frankfurtin varakkaimpiin porvareihin, ei tarvinnut päivääkään työtä tehdä. Se oli saita pedantti. Goethen äiti oli iloluontoinen Katharina Textari (1731–1808). Äiskä "Frau Rat", rouva rotta, oli 17 kun se naitettiin yli 2x vanhempaan ökyporvariin. Muut lapset kuoli paizi Woku ja sisko Cornelia, jonka kanssa se leikki nukketeatteria ja lääkärileikkejä. Äitikin sano sitä Hätschelhansixi. Goethe ei käynyt lapsena koulua, vaan hän sai kotiopetusta laajasti sivistyneeltä isältään ja kotiopettajilta. Hänelle opetettiin muun muassa historiaa, matematiikkaa, maantiedettä, miekkailua, tanssia ja piirtämistä. Ranskan kielen hän oppi niin perusteellisesti, että hän kykeni puhumaan sitä yhtä hyvin kuin äidinkieltään. ellauri047.html on line 68: Leipzig oli fashionaabeli pikku-Pariisi. Me tehtiin pikku kiekka Leipzigiin automatkalla Dresdeniin. Siellä oli hurjan hiljaista, oli sunnuntai. Melkein kuin koronapandemian aikana. Amerikkalaiset pommitti sen hajalle, muttei niin hajalle kuin Dresdenin. Nazit sentään säästi Pariisin kun halus sinne juhlimaan. Tulimerellä tervehti merentakaisia esi-isiä. Euroopasta karkotettujen hihhuleiden jälkeläiset maxo takaisin. Varmaan ne halus että Dresdenissä näyttäis jatkossa samalta kuin jenkeissä autoteiden varsilla: Motel-kylttejä, No Vacancy, Texaco-asemia, Taco Billejä. Asfalttia, tyhjää, autoja. Paljon, paljon mamuja. No siinä on niiden toiveet kyilä toteutuneet. Dresdenissä oli uusnazien mamumellakoita päivittäin hienosti uudelleenrakennetulla torilla. ellauri047.html on line 80: „Er besitzt, was man Genie nennt, und eine ganz außerordentliche Einbildungskraft. Er ist in seinen Affekten heftig. Er hat eine edle Denkungsart. […] Er liebt die Kinder und kann sich mit ihnen sehr beschäftigen. Er ist bizarre und hat in seinem Betragen, seinem Äußerlichen verschiedenes, das ihn unangenehm machen könnte. Aber bei Kindern, bei Frauenzimmern und vielen andern ist er doch wohl angeschrieben. – Er tut, was ihm gefällt, ohne sich darum zu kümmern, ob es anderen gefällt, ob es Mode ist, ob es die Lebensart erlaubt. Aller Zwang ist ihm verhaßt. […] Aus den schönen Wissenschaften und Künsten hat er sein Hauptwerk gemacht oder vielmehr aus allen Wissenschaften, nur nicht denen sogenannten Brotwissenschaften.“ ellauri047.html on line 103: Samanlaista kuin Christiane saa moni kuulla puolison nenäkkäiltä kolleegoilta, etenkin snobeilta. Samaa sano Conradin vaimosta Russell ja sen leipäsusi, samaa sanoi jotkut monomaani lindkvistit Seijasta ja musta MIT:issä. Kielitieteilijät tuppas seukkaamaan vaan keskenään, eikä tajunneet kuinka joku voi olla jonkun kaa jota ei kiinnosta suffixit eikä puffixit. Yhtä kohtuudella voi ihmetellä, mitä kemisti voi nähdä sellaisessa, joka lukee vaan vihaisena semantiikkaa. Onnex se sentään näki jotakin, ainakin välähdyxenomaisesti joskus, vaikka saikin yhtä monta kertaa katua. Mä ize halaan izeäni etten tehnyt samaa erehdystä kuin opiskelukaverit. 40 vuodessa ois alkanut ne puffixit roikkua zum Hals heraus. Monikohan niistä samispareista on vielä naimisissa? ellauri047.html on line 141: Ize asiassa voi vaikuttaa ihmeeltä, että me ollaan vielä yhdessä, kun me 1) ollaan ihan eri aloilta: Seija luonnontieteilijä, mä humanisti, 2) tykätään erilaisista juustoista: Seija kermajuustoista ja mä haisevista, ja 3) tykättiin (silloin kuin vielä voitiin syödä) eri salmiakeista: Seija Fazerin (pissanmakuisista tosi pahoista), mä Halvan ja Chymoxen Panttereista (jotka Seijasta maistui äkeiltä). Mutta niin sitä ihmeesti on löydetty kompromisseja, ja tässä sitä ollaan vielä karanteeni-ikäisinä. Luonteina me ollaan enemmän samixia kuin arvaiskaan, ja muilta osin täydennetään toisiamme: Seija on hassu, kiva ja älykäs, mä arvaamaton, ilkeä ja nenäkäs. ellauri047.html on line 145: Goethe leiki mieluusti lapsilla kunhan ne oli kauniita. Rumia lapsia se suorastaan hätisteli pois yökkien. Pikku kermapeppu pomotteli kinginä kavereitaan kuin lakeijoita. ellauri047.html on line 188: Wolfenbüttelissä hänestä tuli 7. toukokuuta 1770 kirjastonhoitaja prinssi Augustin kirjastoon (Herzog August Bibliothek). Siellä hän löysi Theophilus Presbyterin keskiaikaisen teoksen Schedula diversarum artium, josta hän julkaisi teoksen Vom Alter der Ölmalerey aus dem Theophilus Presbyter vuonna 1774 ellauri047.html on line 251: Goethe pohti tätä kymysystä lisurissaan Strassburgissa. Tilanne lie tullut eteen sille silloin tällöin izelleen, tai kavereille ainakin, leuhkija-runosta päätellen. Jöötti kuulosta siinä paizi vahingoniloiselta, vähän kateelta. Nuorta Goethea varmaan otti päähän, kun joku piipunrassi puhu sille panohommista. Goethe nauroi päälle, et kerskuja sai ansionsa mukaan, kun ei käyttänyt varovasti lampaansuolta niinkuin se. ellauri047.html on line 255: Kaikkein traagisinta oli, et Gretchen nolasi näin myös veljensä, joka teki häpeissään izarin. Tulkoon hänenkin verensä Gretchenin päälle, tuumi tää oikeustieteen lisuri. Joku aikalainen jumalinen väitti Goethesta, et se luopui kristinuskosta ja liittyi islamiin. Siltähän tää alkaa vähän kuulostaa, pro life-ohjelmalta, ja kunniamurhalta. ellauri047.html on line 589: ikuiseen valtamereen, ellauri047.html on line 635: Keijukuningas on aika hämärä. Herderin kääntämä tanskalainen balladi, vähän kuin Grimmin satu. Goethe satuili kavereille pienenä, Musset myös. Se oli vain pöllön silmä, pelotteli Kristina. Veljet kuunteli silmät pyöreinä. Selitysyrityxet on aika väpelöjä. Varmaan tuntu vaan Goethesta jännältä, niinkuin Johnista toinen tanskalainen balladi, Tor i Helheim. Kun mä mietin mix Tor meni Helliin, John arveli: varmaan oli asiaa. joo en tiedä en mieti moisia. Se onkin viisainta. ellauri047.html on line 685: Dürres Gereisig neben mir an, dem Winter gewidmet, ellauri047.html on line 714: Kuiva ryteikkö mun vieressä oottaa talvea, ellauri047.html on line 881: Verentungosta Jormassa ellauri047.html on line 910: Goethe kuuli vanhojen ihmisten kertovan miten Maria Teresia oli Frankfurtissa tuulettanut siippansa voitettua pyhän saxalaisen keisarinvaalit. "Kun Frans Stefan kuin mikäkin Kaarle Suuren haamu lähti tuomiokirkosta yllään omituinen kruunausviitta ja leikkisästi kohotti käsiään osoittaen Maria Teresialle valtakunnan omenaa, valtikkaa ja merkillisiä kruunaushanskoja, tämä purskahti hillittömään nauruun, ja tuo riemu levisi kazojien keskuuteen." Tässä on vanha valta enää pilkan kohteena. ellauri047.html on line 912: Romanssi oli persukansan liikehdintää: peliin tulee kansallinen porvaristo, joka on päässyt vuorollaan vaurastumaan ja käymään kouluja, ja haluu osansa myös vallasta. Tästä oli kysymys myös Amerikan izenäistymisessä ja Ranskan vallankumouxessa. Saxan kielialueella lähti Fredrik Suurelta ja Maria Teresialta kruunajaispallo hanskasta, porvarismiliisi tuuletti Berliinissä Fredrik Suurelle. Mut olix pörssi bear vai bull? Nazismi nousee yleensä lamasta. ellauri047.html on line 914: Teresia otti käyttöön virkamiehet ja valtionverotuxen, käänsi aatelia pienemmälle. Populistipersutoimia. Koitti panna kuriin #metoo käytöstä, kielsi sotilailta huoraamisen. Äijät vaan nauroivat. Ei ollut nettiä, mut pelattiin ja katottiin teatteria, syötiin ja tanssittiin. Mitä eroa. ellauri047.html on line 924: Vaimolla ei ollut huvilinnaan asiaa. Oliko Fredrikillä suuri, oliko se harhaviettinen eli homo kuten Kaarle XII? Tai sitten vain munaton. Naiset ikävystyttivät. Läpättää kuin Iines Ankka, piexää nokkaa. Mixi otit kuuron vaimon, Lessingilläkö se joku kysyi. Erehdyxessä, toinen vastaa, luulin eze oisi mykkäkin. Vääräleukaisesti laukaistu. Lärvimistä, sanottiin pienenä. Kavereita oli, ne istui kiltisti pyöreän lounaspöydän ääressä ja kuunteli kun kunkku kertoi henkeviä kaskuja, nauroi oikeassa kohdassa. Valitettavasti kuolivat. Kuten vanha elostelija paroni Pöllönitz, joka kirjoitti rasvaisia juttuja August Väkevästä. ellauri047.html on line 937: Kuten sanoi Maria Teresia transumaisesta von Kaunitzista: suuri nero voi liittyä naurettaviin ominaisuuxiin, jotka hipoo hulluutta. Voi pienempikin. Kaikki on sanottu sen tuhannen kertaa ennenkin, siteeraa Goethe saarnaajaa. Tuoreexi sen voi silti vuorostansa kokea jokainen uusi apina. Ja vanhakin, dementia helpottaa vain asiaa. Sama punapukuisen naisen 1. sivu tuntuu joka päivä yhtä kiintoisalta. ellauri047.html on line 964: oli aikamoinen pieni maailmansota, jengiä oli mukana kuin salpausselällä. Taustalla oli Englannin ja Ranskan siirtomaasota amerikoissa ja Itävallan-Preussin keskinäiset kärhämät. Ranska ja Englanti vaihto puolia, britit siirty Preussin ja Ranska Teresian tukijaxi. Englannin Ykä II hääri Saxassa perintömaansa Hannoverin takia. Kun Rauhalla ensalkuun oli tiukat paikat, ruozalaisetkin pyrki jaolle Pommeriin huonolla sotaonnella, Suomeen saatiin sentään perunoita. Pommeri on Danzigin ympärillä. Sieltä tuli hoppelpoppeli. Ruozin kunkkuna oli Adolf Fredrik, jonka siippa Lovisa Ulrika oli Fredrik Suuren sisko. Sen mukaan on nimetty Loviisan kaupunki. Silti vittu, sanoi hattupuolue ihan vittuilumielessä. Mulla on AF:n luotipyssy piilossa vaatehuoneessa. ellauri047.html on line 1000: Eine in der jüdischen Namenstradition ganz besondere Stellung hat der Name Chajim oder Chaim. Er bedeutet: Leben. Starb den Eltern ein Kind, nannten sie das folgende Chaim. Genas einer von einer schweren Krankheit, legte er sich zusätzlich zu seinem eigenen den Namen Chaim zu. Viele Holocaust-Überlebende in Israel heißen Chaim. ellauri047.html on line 1002: In deutscher Übersetzung entstanden daraus die Namen Lebebaum, Lebenthal und Lebenlang, durch lautliche Angleichung: Haim, Haime, Heym, Haimann, Heymann - und Heine. In anderen Sprachen gibt es Chaim als Heimof, Haimovici, Haimovitz, Haimovsky, Heimsohn, Vidal, Vidas, Vivante. Schon in Rom entstand aus Chaim der Name Vitus (Vitus ist kein römischer Name). Über den Heiligennamen Vitus wurde das hebräische Chaim zum urbayrischen Veit(l)... ellauri047.html on line 1008: There is a widespread misconception (outside German-speaking countries) that the phrase was not used correctly and actually means "I am a doughnut", referring to the Berliner doughnut. It has even been embellished into an urban legend, including equally incorrect claims about the audience laughing at this phrase. ellauri048.html on line 29: Genreissä on sama rakennevika kuin rasismissa, tehdään mustavalkosta sateenkaarenvärisestä todellisuudesta. Ei siinä oikeasti ole mitään rajoja, sen enempää kuin apinan pääsä on kusitiiviitä lokeroja. Mutta lokeroida vaan täytyy kun ollaan kusipäitä. Yxinäinen härkäpapu ui kusimeressä ja huhuaa: yxin oot sinä papu, kallon keskellä yxin. ellauri048.html on line 123: Eino S. Repo kirjoitti Ajan Kirjaan 2/50 artikkelin Arvostelijan vapauden puolesta. Siinä hän kritikoi vilpillisiä arvostelijoita. Hänen mielestään "on tärkeämpää olla rehellinen kuin erehtymätön". Repo otti esimerkiksi edellisenä syksynä ilmestyneen V. A. Koskenniemen runokokoelman Syksyn siivet saaman vastaanoton. Hän ei voinut ymmärtää sen saamaa ylistystä, varsinkin kun paljon parempiakin runokokoelmia oli ilmestynyt.* ellauri048.html on line 294: Paloheimo toimi elokuva-arvostelijana Kirkko ja kaupunki -lehdessä vuosina 1972–1992 ja Yhteishyvä-lehdessä vuosina 1975–1992. Hän oli Helsingin Sanomien kirjallisuusarvostelija vuosina 1977–1987. Vuosina 1979–1981 hän oli Vartija-lehden toinen päätoimittaja. Paloheimo on myös kirjoittanut artikkeleita muiden muassa Kanava-lehteen ja Parnassoon sekä eri teoksiin. Hän sai Tampereen kaupungin kirjallisuuspalkinnon vuonna 1982 teoksesta Hengenmies ja vuonna 1985 teoksesta Levoton Lippi. ellauri048.html on line 347: on aina olleet läheisiä petikavereja. Mitäs muista, ellauri048.html on line 352: Im Mai 1775 trat der junge Goethe mit Freunden seine erste Schweizer Reise an, dabei schrieb er das Gedicht „Auf dem See", ganz im Zeichen der Zeit wird dabei die Reise als „Geniereise" bezeichnet. Die erste Fassung schrieb Goethe in sein Tagebuch, die zweite, Überarbeitete, zum Druck 1789. ellauri048.html on line 389: Yllättävän paljonkin. Kumpikin näistä kynäilijöistä on kuin Viivin Wagnereita, ellauri048.html on line 419: yön tuuli ei, ei meren aava pinta, ellauri048.html on line 446: Wexi piti 50-luvun alussa lupaavina loppusointurunoilijoina hullua Lauri Viitaa Tampereelta (joka neuvoi Arska Kinnusta) ja Hilja Hiiskua, joka oli 1/3 turkulaisesta Hiiskun sisaruxesta. Kaikki 3 teki Wexin kanssa maisterin (varmaan myös spagaatin) ja kuului sen kirjallisuuspiiriin. Niistä ei ole sen koommin hiiskuttu. Hilja julkaisi 3 kokoelmaa riimejä ja käänti sitten isä Camillo-kirjoja. Pysyi taantumuxen riveissä. ellauri048.html on line 465: Geboren 1953 bei Soest/NRW. Studium in Marburg und Freiburg (Anglistik, Romanistik u.a.), Promotion über John Cowper Powys, Habilitation über moderne britische Lyrik. Lebte in Großbritannien, Frankreich, USA, längere Aufenthalte auch in Japan, Indien, Russland und Italien. Lehrte englische und amerikanische Literatur in Amherst/Massachusetts sowie in Freiburg, Konstanz und Tübingen und an russischen Universitäten. Seit 1993 Professor für Englische Literatur an der Universität Leipzig, wo er auch das studium universale leitet. ellauri048.html on line 498: sopu saattaa hyvin säilyä, kaikki pysyy kavereina ellauri048.html on line 539: has been linked with "Tragedy of the commons" by Garrett Hardin and books by Ayn Rand, and countered by "Management of the Commons" by Elinor Ostrom. ellauri048.html on line 541: Parallels have been drawn between the "Lord of the Flies" and actual incident from 1965 when a group of 6 schoolboys who sailed a fishing boat from Tonga were hit by a storm and marooned on the uninhabited island of ʻAöö-ta, considered dead by their relatives in Nuku‘alofa. The group not only managed to survive for over 15 months but "had set up a small commune with food garden, hollowed-out tree trunks to store rainwater, a gymnasium with curious weights, a badminton court, chicken pens and a permanent fire, all from handiwork, an old knife blade and much determination". Dutch historian Rutger Bregman, writing about this situation said that Golding's portrayal was unrealistic. There has been no WW III yet, and kids killing other kids is entirely unheard of. Except a bunch of school killings in America and Finland, among other places. ellauri048.html on line 690: talot valahtavat mereen, joka on jäätiköiden sulamisen ellauri048.html on line 694: miten norjalaisten talot hiljaa valuu kohisevaan mereen. ellauri048.html on line 702: Saul Bellowin alter ego Gene Henderson tiesi että monet Lähi-Idän prinssit oli saaneet amerikkalaisen koulusivistyxen. Se ei tajunnut miten niistä oli tullut niin verenhimoisia, vaikka niille oli opetettu The Village Blacksmith ja "sweet Alice and laughing Allegra". Häh? Osoittautuu et nää on Longfellowia. Longfellow oli seppoilun armoitettu runoseppo, nää runot opetetaan jenkkikakaroille vieläkin. ellauri048.html on line 710: Joku jutku Goldman huomauttaa ettei Salen hahmoilla ole perettä tai ne ei elä perhe-elämää. Saulin kirjoissa on epäilyttävän paljon brotherhoodia, ja sen vikan kirjan Bloom onkin homo. Saul vaikuttaa kaappihomolta. Olikin kaunis poika omasta ja muidenkin nykkiläisten mielestä. Sillä oli sadisti isä joka hakkas sitä ja alistettu äiti. Niinkuin Saulin pojalla Gregilläkin. ellauri048.html on line 736: Joku jutku Goldman huomautta ettei Salen hahmoilla ole perettä tai ne ei elä perhe-elämää. Saulin kirjoissa on epäilyttävän paljon brotherhoodia, ja se vikan kirjan Bloom onkin homo. Saul vaikuttaa bisexuaaliselta. Se olikin kaunis poika omasta ja muiden mielestä. Kalansilmä siltikin. Jokaisessa intellektuellissa piilee dumb jerk kun sitä vähän raaputtaa, sanoo Sale ja tietää mistä puhuu. ellauri048.html on line 738: Bellow's characterisation of his father's background is one of the most enjoyable strands of the book and an interesting companion to Saul's fiction. His father, Abraham, is characterised by his grandson as a crook and a tyrant, who despised his youngest son's literary ambitions and pummelled him – and all his sons – until Saul grabbed his hand mid-air one day and said, "I'm a married man, Pa. You cannot hit me anymore." In adulthood, on the rare occasions Bellow tried to talk to his father about his upbringing, Saul would shake him off and say rather pointedly: "You shouldn't blame your parents for your faults." Bellow smiles. "And he said this to me, a therapist no less! His father loved him, but it was a tumultuous relationship and my grandfather was mercurial as hell." ellauri048.html on line 743: There followed the years of bohemia, when the family moved to Paris and Saul started to shrug off the influence of his 19th-century literary heroes and find his own voice in The Adventures of Augie March. When he was happy and the writing was going well, their lives would be joyous; when he struggled, the apartment was mired in gloom. Meanwhile, "Saul had women stashed all over town," writes his son. The pain of these recollections is secondary to Bellow's fury at what he calls his father's "self‑justification: that his career as an artist entitled him to let people down with impunity." As an adult, when he asked his mother about it, she said, "I'm blessed with a poor memory." ellauri048.html on line 745: The taboo of spilling the beans on Saul was "very big", he says, ""ecause my father took the position that art is inviolate and that the artist has to be protected at all costs because he's an artist. Towards the end of his life, Saul asked his son rather charmingly, "Was I a man or a jerk?", which Bellow quotes in the book. "You know, he was asking himself a dead earnest question. And I think it was the right question. But if you were lionising him, you don't ask that question." ellauri048.html on line 747: Like what? "There were a lot of very unhappy people at various points of his life, who felt maligned. Ex-wives high up there. Wives number two and three, Adam's mother and Daniel's took a whipping. My mother got off easy. I think he knew he did her wrong. At some point he said to me: 'I should never have divorced your mother.' I replied: 'Pop, how then could you have written Herzog?' And he said, 'I could have done it.' ellauri048.html on line 855: They seem to be everywhere. turhaan, jalka oikenee jo ryppysin. ellauri048.html on line 872: And there will I keep you forever, Ja liossa pitäisin sen ainiaan, ellauri048.html on line 880: There was a little girl ellauri048.html on line 882: There was a little girl, Oli kerran tyttö, pieni tytön lillukka, ellauri048.html on line 926: Goethe plucks the flower although it tells him not to do so. He takes it to his house and plants it in his garden. He wants to tell us, viewers or readers, look how noble I am, he because he takes it home. He doesn't realize that by taking the flower home he is taking her wild life away and domisticating it in his factory (garden). In that he is not different from industrialists and people who practise green house raising. It is like enslaving his flower and on top of that he wants to be applauded and praised because he doesn't kill it. However, he does't listen to what his flower says: do not pluck me or I will die. ellauri048.html on line 933: I hold you here, root and all, in my hand, Sua pidän tässä kämmenellä juurineen, ellauri048.html on line 971: Alf oli Cambridgen apostoleja, suklaaosaston poikia. Siellä sillä oli paljon samanhenkisiä kavereja. Alf joutui lopettamaan opiskelut Cambridgessa kun isä kuoli.Isoisä antoi vähän pätäkkää, muttei maxanut Cambridgea Alfille eikä sen veljille, koska kaikki opiskeli jotain joutavaa. Ihankuin Matin appiukko, joka kustantaaa lentoinsinöörin opinnot muttei mitään naisten tanssiopettajan koulutusta. Alf kieltäytyi isoisän tarjoomasta vararehtorin vakanssista. Mieluummin eli köyhästi yhden tädin viikkorahalla, ja päätti ruveta kuuluisaxi runoilijaxi. Tää oli kovaa aikaa sille. Sen julkaisemat runot sai paskakaivoarvosanoja. ellauri048.html on line 975: Alf meni kihloihin nuoren naisen kaa nimeltä Emily Sellwood, mutta purki kihlauxen kuin Sören Kierkegaard, koska sillä oli huono luonne, huono terveys ja köyhäkin. (Siis Alfilla. Tuskin tyttökään oli varakas.) Alf ratkes ryyppäämään ja asusteli leskiäitinsä nurkissa tai kavereilla Lontoossa. Sen kaverit kylästyi ja pakotti sen julkaisemaan taas runoja, ja 2-osainen runokokoelma "Runot" saikin menestystä. Yhtäkkiä deeku Alf olikin suurin runoilijatoivo nousevassa polvessa. Myöhemmät julkaisut vaan paransivat menekkiä ja Alf pääsi rahoihin. Valitusvirsikokoelma Hallamille in memoriam nosti sen päivän julkkixexi. ellauri048.html on line 1001: Was there a man dismayed? Ihmettelikö kukaan? ellauri048.html on line 1003: Someone had blundered. että joku oli mokannut. ellauri048.html on line 1014: Volleyed and thundered; Ampuu suorasuuntauxella ellauri048.html on line 1024: Sabring the gunners there, Sapeloivat tykkejä ja tykkimiehiä, ellauri048.html on line 1026: All the world wondered. Koko maailman kazomoita hirvitti. ellauri048.html on line 1031: Shattered and sundered. pysähtyivät nauramaan. ellauri048.html on line 1039: Volleyed and thundered; Ampuivat ja jylisivät; ellauri048.html on line 1052: All the world wondered. Sitä koko maailma ihmetteli. ellauri048.html on line 1072: "Break, Break, Break" is a poem by Alfred, Lord Tennyson written during early 1835 and published in 1842. The poem is an elegy that describes Tennyson's feelings of loss after Arthur Henry Hallam died and his feelings of isolation while at Mablethorpe, Lincolnshire. Were Tennyson and Hallam Gay, and Did They Have a Physically Consummated Homosexual Relationship? ellauri048.html on line 1074: Garrett Jones claims that Alfred Tennyson and Arthur Henry Hallam, whose death was the occasion for writing In Memoriam, were in some sense homosexual lovers, and that Hallam was a promiscuous homosexual whose father sent him to Cambridge, separating him from his Eton friends as a way of curtailing his son's inclinations (a curious, rather naive strategy, one might think!). For most of the book, he gives the impression that the two friends had an intense homosexual relationship that must have included physical acts. However, on p. 192 out of 199, he announces the following: ellauri048.html on line 1076: EITHER they had to knuckle under and settle for a "sublimated", more-or-less disembodied, spiritualized passion . . . . OR they could plunge and risk martyrdom. They must have agreed that they had no taste for martyrdom — or even Byronic exile. . . . It is clear they both knew, in their heart of hearts, they wanted to express their love for each other in a physical way; yes, even in a sexual way — Love and Duty is eloquent testimony to that. But both of them knew in the prevailing moral climate . . . there seemed to be no possibility of love between males that would not incur hysterical opposition. . . . There is not much doubt, had they wanted to take the sexual path and do so openly, they would only have wanted the kind of sex which they felt about each other. ellauri048.html on line 1078: Given that no one has ever doubted that Tennyson had some sort of "disembodied, spiritualized passion" for Hallam, this conclusion comes as rather a painful anticlimax. Admittedly, Alf named his son Hallam after Hallam, the one who went to Australia. Of course, the fact that members of Tennyson´s family succumbed to madness, alcoholism, and drug addiction already has made some readers aware that, like so many other Victorians, he should be taken down from a pedestal and join the rest of us. But think of the stir if one the greatest poems of the nineteenth century, one which has major influence on poets as different as Whitman and Eliot, turned out to be chiefly a gay lover's lament! (What's wrong with that? There are zillions of others, better yet.) Tän apologian kirjoitti on George P. Landow, Professor of English and the History of Art, (fittingly) from Brown University. ellauri048.html on line 1108: In October 1828, Hallam went up to Trinity College, Cambridge, where he met and befriended Tennyson. As Christopher Ricks observes, 'The friendship of Hallam and Tennyson was swift and deep.' Apostolin poikia. ellauri048.html on line 1110: Hallam and Tennyson became friends in April 1829. They both entered the Chancellor's Prize Poem Competition (which Tennyson won). Both joined the Cambridge Apostles (a "private debating society"), which met every Saturday night during term to discuss, over coffee and sardines on toast (“whales”), serious questions of religion, literature and society. (Hallam read a paper on 'whether the poems of Shelley have an immoral tendency'; Tennyson was to speak on 'Ghosts', but was, according to his son's Memoir, 'too shy to deliver it' - only the Preface to the essay survives). Meetings of the Apostles were not always so intimidating: Desmond MacCarthy gave an account of Hallam and Tennyson at one meeting lying on the ground together in order to laugh less painfully, when James Spedding imitated the sun going behind a cloud and coming out again. Capital, capital. ellauri048.html on line 1116: In July 1833, Hallam visited Emilia. On 3 August, he left with his father for Europe. On 13 September, they went to Vienna, with Hallam complaining of fever and chill. It was apparently a recurrence of the "ague" he had suffered earlier that year, and, although it would delay their departure to Prague, there seemed to be little cause for alarm. Quinine and a few days rest were prescribed. By Sunday 15th, Hallam felt sufficiently better to take a short walk with his father in the evening. When he returned to the hotel he ordered some sack and lay down on the sofa, talking cheerfully all the time. Leaving his son reading in front of the fire, his father went out for a further stroll. He returned to find Hallam still on the sofa, apparently asleep apart from the position of his head. All efforts to rouse him were in vain. Arthur Hallam was dead at the age of twenty-two. ellauri048.html on line 1118: The medical report on the death certificate listed 'Schlagfluss' – that is, a stroke. A blood-vessel near the brain had suddenly burst. The autopsy declared 'a weakness of the cerebral vessels, and a want of sufficient energy in the heart.' The coffin was quickly sealed and sent to the nearest seaport, to be returned to England for burial. ellauri048.html on line 1137: Believing where we cannot prove; Luottaen siihen mitä ei voida todistaa; ellauri048.html on line 1165: But more of reverence in us dwell; Mutta lisää meidän sisään kunnioitusta; ellauri048.html on line 1181: I trust he lives in thee, and there Mä luotan eze elää sun mahassa, ja siellä ellauri048.html on line 1186: Forgive them where they fail in truth, Ilmatteex missä ne on totuusvaihtoehtoja, ellauri048.html on line 1198: The far-off interest of tears? Kyynelten pitkän ajan koron korolle? ellauri048.html on line 1249: Or crush her, like a vice of blood, Tai lyttään sen, kuin veren pahetta, ellauri048.html on line 1300: O father, wheresoe'er thou be, Oi iskä, kuka sä nyt oletkin, joku pastori, ellauri048.html on line 1302: A shot, ere half thy draught be done, Paukku, ennenkuin puolet juomasta oli juotu, ellauri048.html on line 1317: With wishes, thinking, `here to-day,' Toivoen, pohtien: 'hän on täällä tänään', ellauri048.html on line 1318: Or `here to-morrow will he come.' Tai 'huomenna hän tulee.' ellauri048.html on line 1320: O somewhere, meek, unconscious dove, Hohhoo, jossain nöyrä, tajuntansa menettänyt kyyhky, ellauri048.html on line 1347: Here in the long unlovely street, Tällä pitkällä ja koruttomalla kadulla, ellauri048.html on line 1348: Doors, where my heart was used to beat Ovet joihin mun sydän tapas törmätä, ellauri048.html on line 1356: He is not here; but far away Se ei ole täällä; mutta kaukana ellauri048.html on line 1373: In which we two were wont to meet, Jossa meidän oli tapa tavata; ellauri048.html on line 1375: For all is dark where thou art not. Kaikkialla on pimeää ilman sinua. ellauri048.html on line 1377: Yet as that other, wandering there Kuiteskin se toinen kulkiessaan ellauri048.html on line 1389: That if it can it there may bloom, Niinet se voi jos mahdollista siellä kukkia, ellauri048.html on line 1390: Or, dying, there at least may die. Tai jos se kuolee, kuolee siellä sitten. ellauri048.html on line 1394: Sailest the placid ocean-plains purjehdit pitkin meren ulapoita ellauri048.html on line 1408: Sphere all your lights around, above; Ripusta kaikki valot yltä päältä ympäri; ellauri048.html on line 1436: Or where the kneeling hamlet drains Tai missä lysähtänyt kylä tyhjentää ellauri048.html on line 1458: To mingle with the bounding main: Jotka sulaa yhteen meren rajaan; ellauri048.html on line 1468: Which heaves but with the heaving deep. Joka nousee ja laskee vaan meren mukana. ellauri048.html on line 1481: O'er ocean-mirrors rounded large, Yli laajojen kuperien merenpeilien, ellauri048.html on line 1493: To where the body sits, and learn Sinne missä haaska makaa, ja opin ellauri048.html on line 1503: A void where heart on heart reposed; Tyhjää missä 2 sydäntä oli päällekkäin; ellauri048.html on line 1504: And, where warm hands have prest and closed, Ja missä lämpöiset kädet kähmi toisiaan, ellauri048.html on line 1591: And staggers blindly ere she sink? ellauri048.html on line 1611: Henceforth, wherever thou may'st roam, ellauri048.html on line 1628: Where he in English earth is laid, ellauri048.html on line 1633: As if the quiet bones were blest ellauri048.html on line 1658: There twice a day the Severn fills; ellauri048.html on line 1677: Where lies the master newly dead; ellauri048.html on line 1686: But there are other griefs within, ellauri048.html on line 1690: Cold in that atmosphere of Death, ellauri048.html on line 1694: But open converse is there none, ellauri048.html on line 1703: And make them pipes whereon to blow. ellauri048.html on line 1746: But where the path we walk'd began ellauri048.html on line 1749: There sat the Shadow fear'd of man; ellauri048.html on line 1756: And bore thee where I could not see ellauri048.html on line 1758: And think, that somewhere in the waste ellauri048.html on line 1764: Alone, alone, to where he sits, ellauri048.html on line 1770: Or on to where the pathway leads; ellauri048.html on line 1772: And crying, How changed from where it ran ellauri048.html on line 1773: Thro' lands where not a leaf was dumb; ellauri048.html on line 1811: We saw not, when we moved therein? ellauri048.html on line 1815: Whereon with equal feet we fared; ellauri048.html on line 1843: And Love the indifference to be, ellauri048.html on line 1845: Then might I find, ere yet the morn ellauri048.html on line 1871: This poem is in the public domain. Presented here are the prologue and cantos I - XXVII. ellauri048.html on line 1883: The Polish Embassy in Washington issued a fiery response to Cramer, demanding he apologize for comments that were “unnecessary, inaccurate, and insensitive.” ellauri048.html on line 1885: Cramer was recycling an oft-cited tale of Polish lancers who supposedly charged German tanks at the outset of World War II — making it the very epitome of blinkered futility. ellauri048.html on line 1890: The myth likely stems from the Battle of Krojanty in September 1939 at the outset of World War II, when Nazi Germany invaded Poland. On the first day of the war, Polish cavalry charged a German infantry battalion. They initially broke the German ranks, until a counterattack by armored cars with machine guns turned the balance. The charge ended up inflicting heavy losses on the Poles but it worked, delaying the German advance and allowing other Polish forces to retreat. There were no tanks on the battlefield. ellauri048.html on line 1908: And may there be no moaning of the bar, Älkääkä kamut möliskö baarissa ellauri048.html on line 1909: When I put out to sea, kun lähden merelle, ellauri048.html on line 1918: And may there be no sadness of farewell, Eikä kiitos mitään hautajaisia, ellauri049.html on line 99: The spirit of love, with a perpetual dulness. vaan työnnältäydyt peremmälle nussiin. ellauri049.html on line 101: Which parts the shore, where two contracted new Joka vetää ulapalle meren laineet. ellauri049.html on line 169: Kaikki sukulaiset eivät ymmärtäneet Uunon herkkäluonteisuuden päälle. Heistä erikoislaatuisen pojan sulkeutunut ja jäykkä olemus vaikutti uppiniskaisuudelta, mitä se toki olikin. Varsinkin enot koettivat kurittaa piirteen pois niin ruumiillisen rankaisemisen kuin nöyryyttämisen keinoin. Niinistön13 mukaan se lisäsi Uunon sulkeutuneisuutta, ulkopuolisuuden tunnetta ja herkkätunteisuutta. Tällä ymmärtämättömyydellä oli Kailaan luonteeseen pysyvä vaikutus hänen elämänsä ajan.14 Kailaan vieraantuminen isästään jatkui Honkapäähän muuton jälkeen. Eevert Salonen solmi uuden avioliiton puoli vuotta vaimonsa kuoleman jälkeen. Honkapään suku ei ymmärtänyt Salosen hapuilevaa ja velttoa elämäntapaa. Uunon äidin rikkonaisen perhe- elämän sekä kuoleman katsottiin olevan Salosen syytä. Katkeruus entistä vävyä kohtaan näkyi siinä, että Salosta ei kutsuttu Honkapäähän ja hänestä ei liioin puhuttu, varsinkaan positiivisesti. Honkapäässä koetettiin välttää kylmän ja katkeran mielikuvan päätymistä Uunon korviin. Kuitenkin, aikuisiällään Kailas tunsi kantavansa pakollista geneettistä sidettä isäänsä, jonka hän muutoin kielsi. Uuno puhui äitinsä vanhemmista isänä ja äitinä. Koulutovereilleen hän uskotteli isänsä kuolleen.15 Aikuisena hän puhui ystävilleen isästään hyvin vähän, mutta uskoutui esimerkiksi opettaja Otto Kososelle16 todeten, että isäsuhteen puuttumisen vuoksi hänellä ei ollut oikeata lapsuutta: se oli hänen sielullisen rikkinäisyytensä syy. Kailas koki vieraantuneen isäsuhteen olevan seuraus hänen itsensä, äidin puoleisen sukunsa ja isänsä käytöksen yhteisvaikutuksesta. ellauri049.html on line 243: Artikkelissaan Rajala tuo esille ainakin kolme vakavampaa Sarkian suhdetta, jotka olisivat voineet olla seksuaalisia. Tunnetuin lienee suhde Uuno Kailaaseen. Siitä on myös niukalti tietoja Kailaksen (Kailaan? Kailasin?) papereissa. Toisaalta matkat ulkomaille olivat tässäkin asiassa henkireikä Sarkialle. Reikäpä hyvinkin. Tapasikohan Kalle ulkomailla Immi Helleniä? Tuskinpa. Olivat ihan eri ikäpolvea. Mutta Linda Pylkkäsen saattoi hyvinkin tavata. ellauri049.html on line 245: Kaarlo Sarkia julkaisi elinaikanaan vain neljä erillistä runokokoelmaa, jotka vielä vuonna 1944 julkaistiin koottuina runoina. Omien runojensa ohella hän ehti kääntää runsaasti, etenkin ranskalaista ja italiankielistä runoutta. Hänen runoherkissä käsissään kääntyivät esimerkiksi François Villon, Pierre de Ronsard, André Chénier, Giacomo Leopardi, Victor Hugo, Charles Leconte de Lisle, Charles Baudelaire, Giosuè Carducci, Sully Prudhomme, José María de Heredia, Giovanni Pascoli, Émile Verhaeren, Jean Moréas, Gabriele D'Annunzio, Paul Fort, kreivitär Anna de Noailles, Arthur Rimbaud. Näistä mä tunnen edes nimeltä Villonin, Hugon, Baudelairen, ja Rimbaudin. Huhhuh, piisaa työmaata. Hugo oli peikko jota ohjasti teeveessä söpö Taru Valkeapää. Herää pahvi! ellauri049.html on line 275: Juhani Alarik Siljo (vuoteen 1906 Sjögren, 3. toukokuuta 1888 Oulu – 6. toukokuuta 1918 Tampere) oli suomalainen kirjailija ja runoilija. ellauri049.html on line 277: Siljon vanhemmat olivat merimies Alexander Sjögren ja Maria Josefina Harjapää. Hän kirjoitti ylioppilaaksi Oulun lyseosta 1907 ja aloitti opinnot Helsingin yliopistossa. Runoilijan työnsä ohessa Siljo toimi mm. Helsingin Sanomien avustajana, Jyväskylän tieteellisen kirjaston apulaisena 1915–1918 ja Valvoja-lehden toimitussihteerinä. Sisällisodassa valkoisten puolella taistellut kirjailija Juhani Siljo oli toinen sisällissodan vaatimista kirjailijauhreista. Punaisten puolella kaatui Maiju Lassila (Algoth Untola). Siljo kuoli sodassa saamiinsa vammoihin Tampereella sodan loppuvaiheessa. Juhani Siljo toimi myös aktiivisesti kirjallisuusarvostelijana. Elämänsä aikana hän ehti julkaista lähes 200 kirjallisuusarvostelua. Kaikki nää senttarit on olleet HS:n avustajia. Ylläri. ellauri049.html on line 283: Turun arbiter elegantiarum Vaakku vertailee homopettereitä niille omistamissaan negrologeissa. Unski ei ollut mikään laulurunollinen Lauri Tähkä vaan kuiva kuvitettu klassikko. Armoitettu hampaitten kiristelijä, täynnä kipeitä retorisia kysymyxiä. Traagillisia elämäntunteita, syntipukin hajua. Olen verkon silmässä kala. En pääse pois. Kalansilmä kaula ojossa juuttuneena perssilmään, katkeruuden sammalkaihi samealla kalvolla. Baurdelaire-kopio. Egosentrisessä lyriikassa ainoo sosiaalinen tunne on sääli tai kateus. Mä säääälin sua. Kauneus on pääasia kuin Callerille. Rumuus on tarttuvaa kuin rengin räkä räystäällä. Irvikuva kauneutta vailla. Jouzenlaulusta tulee mieleen Callen kauniit pilvet ja vaakalinnusta Pärttyli. Mieskohtaisia tuntoja. Ankaraa izensätarkkailua vessassa. Suomen nuori Faethoon, aurinkorannan isvossikka tuuskahti turvalleen Nizzan somerikkoon. ellauri049.html on line 293: Loppupeleissä Sarkiaa alko kiinnostaa apinan osa noin ylipäänsä. Irrotin jo teljet, peremmälle veljet! Otettasko erä jaakopinpainia? Valitettavasti tubi katkaisi veljeilyltä siivet, ryhmäytyminen jäi kesken Saarlolta kuin kananlento. Dommage. Hienostunut epikuurolainen, kauneudenpalvoja kuoli Sysmän eloisassa keskustassa. "Kuunsäde tarttui sun unesi leijaan." Noita unten leijoja on lentänyt meidänkin makkarissa, unessa ja hereillä, kuunsäteellä ja ilman. ellauri049.html on line 297: Charles Pierre Baudelaire (lausunta ransk. [ʃaʁl bodlɛʁ]) (9. huhtikuuta 1821 Pariisi, Ranska – 31. elokuuta 1867 Pariisi) oli ranskalainen runoilija, kääntäjä, esseisti ja kriitikko. Hänen tunnetuin teoksensa on Les Fleurs du mal (suom. Pahan kukat, 2011). Baudelaireen liitetään usein käsite fin de siècle ('vuosisadan loppu'), ja hänet luetaan Edgar Allan Poen ja Théophile Gautierin ohella dekadenttien johtohahmoihin. Se oli niin dekadentti että valehteli kavereille olevansa homo. Jos valehteli. Ehkä se oli bi. Oli sillä tyttöystäviä ainakin, sekä platonisia että suuhunpantavia. ellauri049.html on line 338: Passaient devant mes yeux clairvoyants et sereins ; näyttäytyi mulle seijaan selvänäköisinä, ellauri049.html on line 354: Il inondait de sang cette peau couleur d’ambre ! se täytti verellä tän spermavalaan nahan! ellauri049.html on line 418: Dans les clapotements furieux des marées, Merenkäynnin raivokkassa lätinässä ellauri049.html on line 433: Et dès lors, je me suis baigné dans le Poème Ja siitäperin mä olen uinut mereen ellauri049.html on line 471: Et les lointains vers les gouffres cataractant ! ja ulapoiden putoavan kohti syövereitä. ellauri049.html on line 479: Du flot bleu, ces poissons d’or, ces poissons chantants. sinisen meren kultakalat, kalat laulavat. ellauri049.html on line 488: Presque île, ballottant sur mes bords les querelles Niemi pallotteli mun äyräillä kiistoja ellauri049.html on line 521: Ô que ma quille éclate ! Ô que j’aille à la mer ! Räjähtäis mun kynä! Jos menisinkin mereen! ellauri049.html on line 623: Lassi sanoi käyttäneensä catch-as-catch-can mittaa, missä kukin lukija saa asettaa painon minne lystää. Et sitten huomannut sprung-mittaa Lassi? Suomalaiset turvelot ei ehkä saxalaismielisinä huomanneet et sprung ol kexitty briteissä jo puoli vuosisataa aiemmin. Suomipuseroiset kyldyyripellet ei useinkaan vaivautunet tekee kotiläxyjä, veteli vaan lonkalta potshotteja kuin Lucky Luke. Oli ne niin suvereeneja. Mikäs siinä kun totuus ei paina paljon vaa'assa, täähän on vaan herrasväen viihdettä eikä mitään vitun tiedettä. ellauri049.html on line 635: Mallarmé suunnitteli pitkään suurta teosta, Kirjaa isolla K:lla, josta hän kertoi kirjeenvaihdossaan ystävilleen. Tätä suurteosta hän ei kuitenkaan koskaan julkaissut. Siitä on jäljellä vain katkelmia, joista Jacques Scherer on toimittanut kokoelman Le ’Livre’ de Mallarmé (1957/1977). ”Kirjan” piti olla kaikkien kirjojen hyperbola ja sen tarkoitus oli kattaa koko kaikkeus. Mallarmén kuningasajatus on, että ”Maailma on olemassa päätyäkseen Kirjaan.” (Le monde existe pour aboutir à un Livre). Selvä narsisti. ellauri049.html on line 669: Hors des deux tuyaux prompt à s'exhaler avant bereit von den zwei Rohren atmend auszugehen, puhahti kaxoispakoputkesta levitäxeen ellauri049.html on line 672: Le visible et serein souffle artificiel sichtbar und heiter, Werk der Kunst, der Hauch, genährt näkyvän ja tyynen huokauxen, keinotekoisen ellauri049.html on line 683: Ne retiendra ce cœur qui dans la mer se trempe pidätä paikallaan sydäntä joka kastautuu mereen. ellauri049.html on line 702: Charles Marie René Leconte de Lisle (22. lokakuuta 1818 Saint-Paul, Île Bourbonn – 17. heinäkuuta 1894 Voisins, Ranska) oli ranskalainen runoilija, joka syntyi Intian valtameren Réunionin saarella Madagaskarin ja Intian puolivälissä.Kossujen rastatukkainen vävypoika on kotoisin Reunionin saarelta. Se kulexi Sysmän raitilla ja veljeili alkuasukkaiden kaa. Helmin nörttipoikaystävä oli pikemminkin peloissaan. Rastatukka ei ymmärtänyt pelätä. Ja se toimi, koirat ei pure jos niitä taputtaa ystävällisesti. ellauri049.html on line 706: Leconte de Lisle oli pessimisti, mutta ei runojensa kautta tuonut esiin ahdistuksensa perussyytä, ja häntä pidettiin omana aikanaan kylmänä, virtuoosina ja muotoon keskittyvänä runoilijana. Hän palvoi kauneutta, kuten häntä suomentanut Kaarlo Sarkiakin, joka on sanonut saaneensa häneltä paljon vaikutteita. Hän oli perehtynyt Intian uskontoihin ja piti ihmiselämää tragediana. Rakkaus on Leconte de Lislelle pelkkää harhaa, ja onnellisia ovat vain kuolleet. Mutta kauneus oli hänelle korkein ideai, tosin Sarkian elämäkerran kirjoittanut Aune Hiisku sanoo että jää hämäräksi, mitä kaikkea Leconte de Lislen kauneuden ideaan sisältyy.Ize se ei ollut järin kaunis, samaa ulkonäkötyyppiä kuin Jouko "Näkymätön" Viänänen. Joukolla oli nenäkäs amerikkalainen kakkosvaimo, joka höykytti sitä sikana Mika Seppälän rapujuhlissa, josta me myöhästyttiin törkeästi, koska tavattiin Lauri Karttusta ja Auli Hakulista Elitessä. Vaimo höykytti sikana myös Seijaa, sitä harmitti vitusti että Seija oli töissä vesilaitoxella, ja se oli vaan miehen mukana. ellauri049.html on line 723: Tandis que, çà et là, panthères et lions, Siellä täällä panttereita ja tervaleijonia ellauri049.html on line 744: Sur cette mer livide et ces îles lugubres, tän sapenkarvaisen meren päällä saarineen, ellauri049.html on line 781: Valéry kuoli vain muutama viikko toisen maailmansodan päättymisen jälkeen vuonna 1945. Hänelle järjestettiin kenraali Charles de Gaullen pyynnöstä valtiolliset hautajaiset. Hänet haudattiin syntymäkaupunkiinsa Sèteen, sen merelliselle hautausmaalle, josta hän oli kirjoittanut juuri tunnetuimman runonsa. ellauri049.html on line 830: Tout entouré de mon regard marin ; merellisen kazomuxeni ympäröimänä; ellauri049.html on line 832: La scintillation sereine sème seijas sädehdintä kylvää korkeuteen ellauri049.html on line 886: L’insecte net gratte la sécheresse ; Siisti hyönteinen nakertaa keloa; ellauri049.html on line 924: Chanterez-vous quand serez vaporeuse ? Laulatteko sitten kun olette höyrystynyt? ellauri049.html on line 961: Une fraîcheur, de la mer exhalée, Meren uloshengityxen raikkaus, ellauri049.html on line 981: Kylämiljöössä kaikki tuntee toisensa. Siellä ei tarvize minuutta, koska on omatunto. Jokaisella on paikkansa, jonka kaikki tuntevat ja osoittavat sille. Niinkuin Anna-sarjassa. Kirkossa on superego, ego on oma suku ja navetassa "se". Uskonto on voimissaan. Vanhoja kunnioitetaan ja lapsia piiskataan, orjia potkiskellaan päähän. ellauri049.html on line 990: Tehtaat vaativat sisäistetyn herruuden, jota voi säätää tarpeen mukaan. Ego, superego ja se on jokaisessa ropotissa erixeen. Kun uskonnon persoonaunioni, egon kolmiyhteys hajoaa, piru pääsee irti, ja "siitä" täytyy puhua vaikkei saa. Siihen tarpeeseen syntyi symbolismi. Puhuttiin lastenkielellä siitä ja sen kestävyydestä. Tehtiin Grimmin satuja aikuisille. Moderni-sanan lanseerasi nykykäyttöön Baudelaire. ellauri049.html on line 1017: Tematiikka on 1-1 Amerikan ulkopolitiikka pahan Empiren eli Saxan/Njeuvostoliiton kukistuttua. Pahan vallan alla olleet pikkuplaneetat on nyt pika pikaa saatettava republiikin hännän alle, sillä izenäisyyttä tavoittelevat valtiot voi joutua taas jonkun uuden pahan alaisuuteen ellei niitä saada heti meikäläisen pahan valtaan. Just protecting our vital interests against rogue states. Suojelemme maamme elintärkeitä etuja roistovaltioissa, kuten meidän öljyä. ellauri049.html on line 1019: Tän paskan diggarit haluu kuvitella olevansa jedimaistereita, supervoimat sormenpäissä, keekoilla julkkixena yleisön edessä joka antaa aplodeja. Mä en halua, mut mä oonkin narsisti. Se et on olevinaan erilainen kuin muut on narsismia. Se et vaan haluis olla erilainen kuin muut on normaalia. Kaikkihan on erilaisia, jopa uniikkeja. Sunday spesiaaleja. Turha luulo, yllättävän samixia on kaikki apinat. Simpanssien kanssa yhteisiä 98% geeneistä. ellauri049.html on line 1050: Tämä toki pitää paikkaansa, mutta mitä mieltä Fredrika itse oli tästä kaikesta? Sitä Rajalan kirja ei kerro. Sen sijaan esimerkiksi Merete Mazzarellan Fredrika Charlotta os. Tengström. Kansallisrunoilijan vaimo (2007) tarjoaa näkemyksiä tähän arkaluontoiseen kysymykseen. (Mix tää on kysymys on arkaluontoinen, mut koirasapinan panorundit ihan viihdettä?) ellauri049.html on line 1068: P.P.S. Suomalainen sotavanhus Pistol (ei sex) on Wexistä traagillinen tapaus, koska ingen städer hans bädd och ingen bereder hans måltid. Vittu petaa ize ja lämmitä lähetin tuoma ruoka mikrossa! Kinkkukiusausta taas. ellauri050.html on line 40: Vanhuus etenee schuubeissa. Koronaepidemia on ollut melko iso schuubi. Aika monet se on schiebannut luutarhaan ilman kuoppabileitä. Musta on tullut entistä erehdyttävämpi suurmuftin kopio. On myös joltisestikin Olavin näköä. Kirjapino yöpöydällä on yhtä korkea. Pienmuftin villamyssy on Helmin kutoma. Helmissä on myös paljon ton Elsan lookia. Jos Star Warsin Grand Moff Tarkinilla olis parta, sekin olis muftin näköinen. Vanhuxelle sopii parta, se peittää kallon näkyvistä. Moffilla ei ole, eikä kirjaa, se ei osaa lukea. ellauri050.html on line 46: Pastori Meredith käveli hitaasti kotiin. Aluxi hän ajatteli vähän Rosemarya, mutta Sateenkaarinotkoon saavuttuaan hän unohti tämän kokonaan ja rupesi miettimään muuatta saxalaisen teologian opinkappaletta, jonka Ellen oli ottanut puheexi. Hän kulki Sateenkaarinotkon halki ajatuxet muissa maailmoissa. Notkon viehätys ei kyennyt karkottamaan hänen mielestään teologista ongelmaa. ellauri050.html on line 167: No ei sentään. On liikuttaviakin yxityiskohtia: 11-vuotiaana Ransu lähetettii katoliseen seminaariin lähellä Durhamia. Se oli hento herkkä hirmu ujo poika, kaverit sanoi sitä hulluxi. Sen näki jo kaukaa käytävässä hiipimässä lammasmaisesti takinkaulus ylhäällä. Näitä piisas Norssissa, mun luokalla oli useampia. Hyppytunneilla se hipsi koulun kirjastoon ja luki historiaa ja runoja. Vaikka kirjastossa oli kaamee mekkala ja käytiin rizasotia, Ransu sulki izensä pois ja keskittyi kirjoihin kuin Sateenkaarinotkon pastori Meredith. Siitä tuli ihan hikipinko ainekirjoituxessa. Kerran se sai jälkkäriä oltuaan hitain jumppatunnilla. Kazokaa Lallia, kolme, neljä. Huono matikassa, mutta aika hyvä käsipallossa. Kriketissä ykkösluokan penkkiurheilija. Koulu pyysi siltä juhlarunon 1908 kuin kuningatar Kristiinalta Suomen Akatemia, mutta ehti kuolla ensin, 1907. Kristiinalla on tässäkin käynyt parempi pulla. ellauri050.html on line 234: With dawning answers there, täynnä lupaavia vastauxia, ellauri050.html on line 254: Spuméd of the wild sea-snortings; meren villin röhkyn vaahdosta; ellauri050.html on line 258: With them joyed and was bereaven. niiden mukana mä iloizin tai surin. ellauri050.html on line 265: And its sweet teas were salt with mortal mine; Ja sen makeet kyynelet suolaantui mun kuolevaisista; ellauri050.html on line 270: In vain my teas were wet on Heaven’s grey cheek. Turhaan mun kyynel kastoi taivaan harmaata poskea. ellauri050.html on line 294: I shook the pillaring hours Mä ravistelin tuntikaltereita ellauri050.html on line 303: I swung the earth a trinket at my wrist, mä kiersin maata kuin rannerengasta, ellauri050.html on line 311: Ah! must Thou char the wood ere Thou can’st limn with it? Äh! pitääx sun hiiltää puu ennenkuin sä piirrät sillä? ellauri050.html on line 314: Wherein tea-drippings stagnate, spilt down ever missä kyyneltipat pysähtyy, putoillen ellauri050.html on line 324: But not ere him who summoneth Muttei ennen kun mä kuzujan ellauri050.html on line 336: Shattered in shard on shard? räjähtänyt niin maan sirpaleixi? ellauri050.html on line 339: Wherefore should any set thee love apart? Mix kenenkään pitäis varata sulle lempeä? ellauri050.html on line 395: "You are walking on the earth as in a dream. Our world is a dream within a dream; you must realize that to find God is the only goal, the only purpose, for which you are here. For Him alone you exist. Him you must find." ellauri050.html on line 406: Paramahansa Yogananda (born Mukunda Lal Ghosh; January 5, 1893 – March 7, 1952) was an Indian monk, yogi and guru who lived his last 32 years in America. He introduced millions to the teachings of meditation and Kriya Yoga through his organization Self-Realization Fellowship (SRF) / Yogoda Satsanga Society (YSS) of India. A chief disciple of the Bengali yoga guru Swami Sri Yukteswar Giri, he was sent by his lineage to spread the teachings of yoga to the West, to prove the unity between Eastern and Western religions and to preach a balance between Western material growth and Indian spirituality. His long-standing influence in the American yoga movement, and especially the yoga culture of Los Angeles, led him to be considered by yoga experts as the "Father of Yoga in the West." Jooga on lännessä suosittu naisten jumppamuoto, kun siinä ei hypitä niin että tissit hölskyy. Venytellään vaan kissamaisesti lattialla, ei tarvi hikoilla eikä välttämättä käydä jumpan päälle edes suihkussa, jos on kiire. ellauri050.html on line 410: He published his book Autobiography of a Yogi in 1946 to critical and commercial acclaim; since its first publishing, it has sold over four million copies, with HarperSan Francisco listing it as one of the "100 best spiritual books of the 20th Century". Former Apple CEO Steve Jobs had ordered 500 copies of the book for his own memorial, for each guest to be given a copy. The book has been regularly reprinted and is known as "the book that changed the lives of millions." A 2014 documentary, Awake: The Life of Yogananda, won multiple awards at film festivals around the world. Tästä viimeistään käy ilmi, että tää tuuba on täysin hanurista, todella syvältä. Mut hyvin vetää hindu ton taivaskoira-räpin. ellauri050.html on line 460: erer_lebenslauf.htm">Imaginärer Lebenslauf 8 0.39% ellauri050.html on line 466: Sein Blick ist vom Vorübergehn der Stäbe Sen kaze on kaltereiden ohittamisesta ellauri050.html on line 468: Ihm ist, als ob es tausend Stäbe gäbe Siitä on, kuin olisi tuhansia kaltereita ellauri050.html on line 513: stärkeren Dasein. Denn das Schöne ist nichts vahvempaan olemuxeen. Sillä kaunis ei muuta ellauri050.html on line 520: und die findigen Tiere merken es schon, ja kexeliäät elukatkin huomaa sen pian, ellauri050.html on line 532: Weißt du's noch nicht? Wirf aus den Armen die Leere Etkösä tiedä vielä? Heitäpä handusta tyhjyys ellauri050.html on line 596: reißt durch beide Bereiche alle Alter kiskoo kummankin maan läpi kaiken ikäisiä, ellauri050.html on line 607: plötzlich für immer enttrat, das Leere in jene äkkiä ainiaaxi astui, tyhjyys lähti ellauri050.html on line 641: Vietin suven viimeisiä päiviä Itämereen pistäville rantakallioille rakennetussa kesäkodissani, jonka ylize useimpien muuttolintujen siivet jo olivat suhisseet. Melkoinen suhina, kun kaikki halus välttämättä lentää just siitä. Kai ne oli kuulleet musta. Keskustelin mökkinaapurini, vanhan hampaattoman reuhkapään kalastajan kanssa lintujen muuttoajoista, josta äijällä oli omat omituiset käsityxensä. Kehtas väittää vastaan kansallisrunoilijalle ja professorismiehelle. Jouzenet muka pysähtyivät meidän lahdelle ja polkee siinä vettä kunnes jalat jäätyy kiinni. Olisin maxanut paljon, ehkä jopa satalappusen vanhaa rahaa nähdäxeni sen omin silmin, mutta ukkopa ei huolinut. (Ei ollut silloin satasen setelissä jouzentenkuvia, satanen oli punainen ja siinä oli havunoxia.) ellauri050.html on line 804: Ritva oli hyväksytty jatko-opiskelijaksi Tampereen yliopistoon, jonne hän oli alkanut tehdä väitöskirjaa kirjailija Kalle Päätalosta. Kuopiosta pääsi sukkuloimaan Tampereelle mainiosti. Väitöksen työläin vaihe, taulukointi, oli tehty, ja työ eteni sujuvasti. ellauri050.html on line 923: Myöhemmässä kirjallisuudessa dityrambilla tarkoitetaan voimakkaan innoituksen siivittämää runoa. Dityrambeille on luonteenomaista nopearytmisyys sekä yleensä myös säkeiden eripituisuus ja loppusoinnuttomuus. Känniset ei pysy nuotissa, pelkkää örinää. Tunnettuja uudemman ajan dityrambeja ovat Goethen Wanderers Sturmlied vuodelta 1777 ja Nietzschen Dionysos-Dithyramben 1880-luvulta. Et jaxetaankin sievistellä näissä seliseliselityxissä. ellauri050.html on line 927: Wanderers Sturmlied Dokailijan yökkäysviisu ellauri050.html on line 1060: In dem Fragment Über die neuere Deutsche Literatur hatte Herder notiert: „Dithyramben, nach dem griechischen Geschmack nachgeahmt, bleiben für uns fremde. Das trunkne Sinnliche, was bei ihnen entzückte, wäre vielleicht für unsre feine und artige Welt ein Aergerniß; das Rasende in ihnen wäre uns allerdings dunkel, verworren und oft unsinnig. ellauri050.html on line 1062: Uns ja uns. ihankuin Vaakku. puhukaa vaan izestänne sievistelijät. Jöötti halus näyttää Herderille ja vetää Hamannin myrskyä ja mylväystä. Päällekäyntiä ja verentungosta. Jöötti oli saanut kylläxeen susikoirasta, joka kehtas kuzua sitä varpusexi ja käpytikaxi. Jöötti pani vaihtoon Herderin ja siirtyi uuteen Merckiin. ellauri050.html on line 1122: unter buntzottigen Raubthieren Kirjavanpörröisten petoeläinten seassa ellauri050.html on line 1125: selig-höhnisch, selig-höllisch, selig-blutgierig, autuaan-pilkallisena, autuaan-helvetinmoisena, autuaan-verenhimoisena, ellauri050.html on line 1135: in immer tiefere Tiefen ringeln! — Aina syvempiin syvyyxiin kiertelevät! ellauri051.html on line 63: Runsas suolankäyttö lisää verenpainetta ja verisuonisairauxia. ellauri051.html on line 169: Kristina Carlson: Joo, ja Buffalossa kumottu vanhuxet tantereeseen. ellauri051.html on line 265: Eka Sinne Mäki! oli Jussi Berlingin näköinen lapuanliikkeen rovasti. Sen poika Anssi oli takinkääntäjä stallari. Sen tytär Anni on gryndereiden kuoma Velmu Viurusilmä. Yhteistä koko porukalle on oman edun valvonta juoxemalla jossain jengissä ja hälläpyörämäinen takinkääntö tarvittaessa. ellauri051.html on line 315: Markku Soikkeli (kirjailijanimi M. G. Soikkeli, s. 1963) on suomalainen kirjallisuudentutkija, kriitikko ja tieteiskirjailija. Koulutukseltaan Soikkeli on filosofian tohtori ja hän on työskennellyt Tampereen yliopistossa Suomen kirjallisuuden assistenttina ja lehtorina. Lisäksi Soikkeli on toiminut Turun yliopiston kotimaisen kirjallisuuden lehtorina ja myös vastaavana professorina. Soikkeli toimii myös kriitikkona ja arvostelee elokuvia sekä kirjallisuutta. Soikkeli oli mukana Yle TV1:n ohjelmassa Kirja A & Ö vuoteen 2000 asti. ellauri051.html on line 340: Epäilenpä että tämä Soikkeli on poliittisesti oikealla laidalla. Se siteeraa suopeasti Pauli Pylkköä, joka puhuu rumia kulttuurivasemmistosta. Pauli Pylkkö taitaa olla ränsistyneen Jaakkoh-Hintikan viimeisiä lahkeessaroikkujia, josta tuli tämän jälkeen nähtävästi jonkinlainen postmoderni nazi ja Heidegger-fani. Vittuili pitkästi ja rumasti myös fyysikkoviikarille Kari Enqvistille ("huomaa Enqvistin kiinnostus ulosteisiin."). Pylkkö on kyllä niin surkuteltava filosofi, että jopa Hintikkakin pyörinee myötähäpeästä kuopassansa Korsossa. Ei kai vaan Pylkkö ole uskonnollinenkin? Hui kauhistus. Mysteereitä persiissä. Dodi. Tää voi kyllä vähän kirpaista. Tää Anti-Enqvist (2012) on aivan tolkuttoman pitkä. On pakko loikkia kuin Soikkeli lukiessaan Saarikosken juoppopäiväkirjoja. ellauri051.html on line 375: Waves, oceans musical, chaotically surging, Aallot, musiikkivaltameret velloi kaoottisesti, ellauri051.html on line 382: While at thy liquid prelude, glad, serene, kun sun liukkaassa introssa iloisen selkeenä ellauri051.html on line 403: Lo! where the monks walk in advance, bearing the cross on high! Kas! Karkuun juoxee edeltä mielenosoittajat kyltit tanassa! ellauri051.html on line 424: Lo! where the arm'd men hasten--Lo! mid the clouds of dust, the glint KILL! minne aseistetut äijät ryntää! -- KILL! keskellä pölypilviä ellauri051.html on line 432: I see ships foundering at sea--I behold on deck, and below deck, the Nään kun laivat kaataa paskaa mereen -- nään kun autot törmäilee ja tekee ellauri051.html on line 466: The ocean fill'd with joy--the atmosphere all joy! Iloa! Iloa! vapautta, Trumpin palvontaa, rakkautta! Iloa ja extaasia, ellauri051.html on line 468: Enough to merely be! Enough to breathe! On tarpeexi vaan olla kun on olutta! Riittää hengittely! ellauri051.html on line 476: 1800-luvun imperialistiromantikoista monet olivat vanhemmiten partapozoja, se näyttää olleen muotina. Ja lähes kaikki julkkiskirjailijat ja runoiljat maailman sivu on olleet aivan vitunmoisia narsisteja. Narsistin passi näyttää olevan julkkissanasepon pääsylippu. Mainiota. Näissä kaikissa on ihan identtistä Amerikan henkeä: Wilt Whatman, Saul Bellow, Henderson the Rain God, ja Donald Trump. Ne on ilkeitä Taavetteja jotka haluis olla Koljatteja, nolata naisia ja neekereitä sillä tavalla. Maailman vahvin mies kisat alkoi USA:ssa, nyt voittajat on pohjoiseurooppalaisia, Burkina Fason Biby on kova haastaja. Pullistelu on yhteistä jenkeille ja härkäsammakoille, jotka Henderson räjäytti kuoliaaxi padon mukana. Aina pitää olla huomion keskipisteenä, näyttämässä muille mistä kana kusee. Mamma, mamma, titta på mej! ellauri051.html on line 546: 7 Born here of parents born here from parents the same, and their parents the same, 7 Born in the U.S.A, usalaisista vanhemmista, en mikään mamu siis, ellauri051.html on line 557: 17 The atmosphere is not a perfume, it has no taste of the distillation, it is odorless, Ilmakehä ei ole hajuvettä, se ei ole uutteen makuista vaan hajutonta, ellauri051.html on line 563: 23 My respiration and inspiration, the beating of my heart, the passing of blood and air Mun hengitys ja inspis, mun sydänlyönnit, veren ja ilman kulku ellauri051.html on line 577: 34 You shall possess the good of the earth and sun, (there are millions of suns left,) Saat maan ja auringon hyvän, (aurinkoja on miljoona jälellä,) ellauri051.html on line 582: 38 I have heard what the talkers were talking, the talk of the beginning and the end, Mä kuulin mitä puhujat puhui, puheen alusta ja lopusta, ellauri051.html on line 584: 40 There was never any more inception than there is now, Ei koskaan ollut sen kummempaa alkua kuin nyt, ellauri051.html on line 585: 41 Nor any more youth or age than there is now, eikä nuoruutta eikä ikää enempää kuin nytte, ellauri051.html on line 586: 42 And will never be any more perfection than there is now, eikä mistään tule sen täydellisempää kuin just nyt, ellauri051.html on line 587: 43 Nor any more heaven or hellä than there is now. eikä sen taivaampaa eikä helvetimpää kuin tällä haavaa. ellauri051.html on line 596: 51 I and this mystery here we stand. on tää mysteeri ja mä sen mukana. ellauri051.html on line 608: 60 As the hugging and loving bed-fellow sleeps at my side through the night, and withdraws kun halaava ja rakastava vuodekumppani nukkuu mun vierellä koko yön, ellauri051.html on line 621: 70 The real or fancied indifference of some man or woman I love, Jonkun mun rakastaman miehen tai naisen oikea tai kuviteltu välinpitämättömäys, ellauri051.html on line 629: 77 Looks down, is erect, or bends an arm on an impalpable certain rest, Vähexyy, on jäykkänä, tai vääntää kättä johkin lepoasentoon, ellauri051.html on line 632: 80 Backward I see in my own days where I sweated through fog with linguists Muistelen aikoja kun hikoilin lingvistien kaa sumussa ellauri051.html on line 675: 115 And here you are the mothers' laps. Tässä tapauxesssa sää olisit se äidin -hm- syli. ellauri051.html on line 686: 125 They are alive and well somewhere, Hyvin ne jaxelee, paizi Paul, joka oli pedofiili. ellauri051.html on line 687: 126 The smallest sprout shows there is really no death, Hiljaa virtaa Don. Peter Seeger osoittaa ettei oikeasti ole kuolemaa, ellauri051.html on line 688: 127 And if ever there was it led forward life, and does not wait at the end to arrest it, Tai jos olikin niin se vei eteenpäin (muiden) elämää, eikä odottanut lopputexteihin, ellauri051.html on line 691: 130 And to die is different from what any one supposed, and luckier. Ja kuoleminen on erilaista kuin luultiin, ja kivempaa. ellauri051.html on line 717: 153 I witness the corpse with its dabbled hair, I note where the pistol has fallen. Mä nään raadon läikittyneen tukan, huomaan mihin rivolli on pudonnut. ellauri051.html on line 730: 164 What living and buried speech is always vibrating here, what howls restrain'd Mitkä elävältä haudatut puheet värähtelee täällä, mitkä ulvonnat joita hillizee ellauri051.html on line 740: 171 I am there, I help, I came stretch'd atop of the load, 171 Mä oon mukana auttamassa, tulin pitkälläni kuorman päällä, ellauri051.html on line 749: 179 Falling asleep on the gather'd leaves with my dog and gun by my side. 179 Nukahtaminen kerätylle lehdelle koirani ja ase vierelläni. ellauri051.html on line 767: 192 And went where he sat on a log and led him in and assured him, 192 Ja meni sinne, missä hän istui puun päällä, vei hänet sisään ja vakuutti hänelle: ellauri051.html on line 773: 198 I had him sit next me at table, my fire-lock lean'd in the corner. 198 Sain hänet istumaan viereeni pöytään, palolukkoni nojasi nurkkaan. ellauri051.html on line 782: 206 Where are you off to, lady? for I see you, 206 Minne olet menossa, neiti? sillä minä näen sinut, ellauri051.html on line 783: 207 You splash in the water there, yet stay stock still in your room. 207 Roiskut siellä veteen, mutta pysyt silti huoneessasi. ellauri051.html on line 799: 220 Each has his main-sledge, they are all out, there is a great heat in the fire. 220 Jokaisella on pääkelkkansa, he ovat kaikki ulkona, tulessa on suuri kuumuus. ellauri051.html on line 810: 230 I behold the picturesque giant and love him, and I do not stop there, 230 Näen maalauksellista jättiläistä ja rakastan häntä, enkä pysähdy siihen, ellauri051.html on line 812: 232 In me the caresser of life wherever moving, backward as well as forward sluing, 232 Minussa elämän hyväilijä kaikkialla, missä liikkuu, niin taaksepäin kuin eteenkin, ellauri051.html on line 829: 248 Find its purpose and place up there toward the wintry sky. 248 Etsi sen tarkoitus ja sijoita sinne ylös kohti talvista taivasta. ellauri051.html on line 838: 257 Of the builders and steerers of ships and the wielders of axes and mauls, and the drivers of horses, 257 Laivojen rakentajista ja ohjaajista ja kirveiden ja mausteiden heiluttajista ja hevosten kuljettajista, ellauri051.html on line 861: 279 The quadroon girl is sold at the auction-stand, the drunkard nods by the bar-room stove, 279 Quadroon tyttö myydään huutokauppaosastolla, juoppo nyökkää baarihuoneen kiukaan vieressä, ellauri051.html on line 870: 288 The youth lies awake in the cedar-roof'd garret and harks to the musical rain, 288 Nuorukainen makaa hereillä setrikattoisessa kattohuoneessa ja haukkuu musiikkisadetta, ellauri051.html on line 899: 317 Off on the lakes the pike-fisher watches and waits by the hole in the frozen surface, 317 Järvien päällä hauenkalastaja tarkkailee ja odottaa jäässä olevan reiän vieressä, ellauri051.html on line 908: 326 The old husband sleeps by his wife and the young husband sleeps by his wife; 326 Vanha mies nukkuu vaimonsa vieressä ja nuori mies vaimonsa vieressä; ellauri051.html on line 919: 336 A Yankee bound my own way ready for trade, my joints the limberest joints on earth and the sternest joints on earth, 336 Jenkki rajoitti minun tieni valmiina kauppaan, niveleni järeimmät nivelet maan päällä ja ankarimmat nivelet maan päällä, ellauri051.html on line 943: 359 This is the grass that grows wherever the land is and the water is, 359 Tämä on ruoho, joka kasvaa kaikkialla, missä on maata ja vettä, ellauri051.html on line 953: 368 And to those whose war-vessels sank in the sea! 368 Ja niille, joiden sota-alukset upposivat mereen! ellauri051.html on line 954: 369 And to those themselves who sank in the sea! 369 Ja niille itselleen, jotka upposivat mereen! ellauri051.html on line 961: 375 The kept-woman, sponger, thief, are hereby invited, 375 Täten varjeltu nainen, sienimies, varas ovat tervetulleita, ellauri051.html on line 962: 376 The heavy-lipp'd slave is invited, the venerealee is invited; 376 Raskashuulinen orja on kutsuttu, venerealee on kutsuttu; ellauri051.html on line 963: 377 There shall be no difference between them and the rest. 377 Niiden ja muiden välillä ei tule olla eroa. ellauri051.html on line 976: 389 Who goes there? hankering, gross, mystical, nude; 389 Kuka sinne menee? kaipaava, karkea, mystinen, alaston; ellauri051.html on line 980: 393 Else it were time lost listening to me. 393 Muuten olisi mennyt aikaa kuunnella minua. ellauri051.html on line 985: 398 Why should I pray? why should I venerate and be ceremonious? 398 Miksi minun pitäisi rukoilla? miksi minun pitäisi kunnioittaa ja olla seremoniallinen? ellauri051.html on line 1015: 427 And I say there is nothing greater than the mother of men. 427 Ja minä sanon, ettei ole mitään suurempaa kuin ihmisten äiti. ellauri051.html on line 1020: 432 It is a trifle, they will more than arrive there every one, and still pass on. 432 Se on pikku juttu, he saapuvat sinne enemmän kuin jokainen ja kulkevat silti eteenpäin. ellauri051.html on line 1034: 446 Prodigal, you have given me love -- therefore I to you give love! 446 Tuhlaajapoika, olet antanut minulle rakkautta - siksi minä annan sinulle rakkautta! ellauri051.html on line 1054: 465 Evil propels me and reform of evil propels me, I stand indifferent, 465 Paha ajaa minua eteenpäin ja pahan uudistus ajaa minua, olen välinpitämätön, ellauri051.html on line 1063: 474 There is no better than it and now. 474 Ei ole parempaa kuin se ja nyt. ellauri051.html on line 1065: 476 The wonder is always and always how there can be a mean man or an infidel. 476 Ihme on aina ja aina, kuinka voi olla ilkeä mies tai epäuskoinen. ellauri051.html on line 1070: 480 Here or henceforward it is all the same to me, I accept Time absolutely. 480 Tässä tai tästä eteenpäin se on minulle sama, hyväksyn ajan ehdottomasti. ellauri051.html on line 1078: 488 These mariners put the ship through dangerous unknown seas. 488 Nämä merenkulkijat kuljettivat aluksen vaarallisten tuntemattomien merien läpi. ellauri051.html on line 1123: 532 You my rich blood! your milky stream pale strippings of my life! 532 Sinä rikas vereni! maitomainen virtasi haalea riisuja elämästäni! ellauri051.html on line 1135: 544 I dote on myself, there is that lot of me and all so luscious, 544 Rakastan itseäni, minua on niin paljon ja kaikki niin mehukkaita, ellauri051.html on line 1207: 613 If nothing lay more develop'd the quahaug in its callous shell were enough. 613 Jos mikään ei olisi kehittyneempää, quahaug sen jäykkä kuori riittäisi. ellauri051.html on line 1211: 617 I merely stir, press, feel with my fingers, and am happy, 617 Minä vain sekoitan, painan, tunnen sormillani ja olen onnellinen, ellauri051.html on line 1217: 622 My flesh and blood playing out lightning to strike what is hardly different from myself, 622 Minun lihani ja vereni lyövät salaman iskemään siihen, mikä tuskin eroaa minusta, ellauri051.html on line 1234: 639 I went myself first to the headland, my own hands carried me there. 639 Menin itse ensin niemelle, omat käteni kantoivat minut sinne. ellauri051.html on line 1242: 646 Sprouts take and accumulate, stand by the curb prolific and vital, 646 versot ottavat ja kerääntyvät, seisovat reunan vieressä tuottelias ja elinvoimainen, ellauri051.html on line 1257: 660 And a summit and flower there is the feeling they have for each other, 660 Ja huippu ja kukka siellä on tunne, joka heillä on toisiaan kohtaan, ellauri051.html on line 1286: 687 They do not lie awake in the dark and weep for their sins, 687 He eivät makaa hereillä pimeässä eivätkä itke syntejään, ellauri051.html on line 1293: 694 I wonder where they get those tokens, 694 Ihmettelen, mistä he saavat nuo merkit, ellauri051.html on line 1299: 700 Picking out here one that I love, and now go with him on brotherly terms. 700 Valitsen täältä yhden, jota rakastan, ja mene nyt hänen kanssaan veljellisin ehdoin. ellauri051.html on line 1322: 722 Where the panther walks to and fro on a limb overhead, where the buck turns furiously at the hunter, 722 Missä pantteri kävelee raajan päällä edestakaisin, missä takki kääntyy kiivaasti metsästäjää kohti, ellauri051.html on line 1323: 723 Where the rattlesnake suns his flabby length on a rock, where the otter is feeding on fish, 723 Siellä missä kalkkarokäärme paistaa velttoaan pituuteensa kalliolle, missä saukko ruokkii kaloja, ellauri051.html on line 1324: 724 Where the alligator in his tough pimples sleeps by the bayou, 724 Missä alligaattori kovissa näppyissään nukkuu lahden rannalla, ellauri051.html on line 1325: 725 Where the black bear is searching for roots or honey, where the beaver pats the mud with his paddle-shaped tail; 725 Missä mustakarhu etsii juuria tai hunajaa, missä majava taputtelee mutaa melan muotoisella hännällään; ellauri051.html on line 1329: 729 Over the white and brown buckwheat, a hummer and buzzer there with the rest, 729 Valkoisen ja ruskean tattari päällä, hummeri ja summeri siellä muiden kanssa, ellauri051.html on line 1333: 733 Where the quail is whistling betwixt the woods and the wheat-lot, 733 Siellä missä viiriäinen viheltää metsien ja vehnäerän välissä, ellauri051.html on line 1334: 734 Where the bat flies in the Seventh-month eve, where the great gold-bug drops through the dark, 734 Missä lepakko lentää seitsemännen kuukauden aattona, missä suuri kultarokko putoaa pimeyden läpi, ellauri051.html on line 1335: 735 Where the brook puts out of the roots of the old tree and flows to the meadow, 735 Siellä missä puro lähtee vanhan puun juurista ja virtaa niitylle, ellauri051.html on line 1336: 736 Where cattle stand and shake away flies with the tremulous shuddering of their hides, 736 Siellä missä karja seisoo ja ravistelee kärpäsiä nahkansa vapisevana, ellauri051.html on line 1337: 737 Where the cheese-cloth hangs in the kitchen, where andirons straddle the hearth-slab, where cobwebs fall in festoons from the rafters; 737 Missä juustokangas roikkuu keittiössä, missä andraudat hajallaan tulisijan laatalla, missä hämähäkinseittejä putoaa sarjoista; ellauri051.html on line 1338: 738 Where trip-hammers crash, where the press is whirling its cylinders, 738 Missä kolmiovasarat törmäävät, missä puristin pyörittää sylintereitä, ellauri051.html on line 1339: 739 Wherever the human heart beats with terrible throes under its ribs, 739 Missä tahansa ihmissydän lyö hirveästi kylkiluidensa alla, ellauri051.html on line 1340: 740 Where the pear-shaped balloon is floating aloft, (floating in it myself and looking composedly down,) 740 Missä päärynän muotoinen ilmapallo kelluu ylhäällä, (kellun siinä itse ja katson rauhassa alas,) ellauri051.html on line 1341: 741 Where the life-car is drawn on the slip-noose, where the heat hatches pale-green eggs in the dented sand, 741 Missä pelastusauto piirretään liukusilmukalle, missä lämpö kuorii vaaleanvihreitä munia lommotussa hiekassa, ellauri051.html on line 1342: 742 Where the she-whale swims with her calf and never forsakes it, 742 Missä naarasvalas ui vasikkansa kanssa eikä koskaan hylkää sitä, ellauri051.html on line 1343: 743 Where the steam-ship trails hind-ways its long pennant of smoke, 743 Siellä missä höyrylaiva kulkee takaperin pitkää savuviiriään, ellauri051.html on line 1344: 744 Where the fin of the shark cuts like a black chip out of the water, 744 Missä hain evä leikkaa vedestä kuin musta lastu, ellauri051.html on line 1345: 745 Where the half-burn'd brig is riding on unknown currents, 745 Missä puoliksi palanut priki ratsastaa tuntemattomilla virroilla, ellauri051.html on line 1346: 746 Where shells grow to her slimy deck, where the dead are corrupting below; 746 Missä simpukat kasvavat hänen limaiselle kannelleen, missä kuolleet turmelevat alhaalla; ellauri051.html on line 1347: 747 Where the dense-starr'd flag is borne at the head of the regiments, 747 Kun tiheätähdistä lippua pidetään rykmenttien kärjessä, ellauri051.html on line 1356: 756 Where the mocking-bird sounds his delicious gurgles, cackles, screams, weeps, 756 Siellä, missä pilkallinen lintu soi herkullisen kurinauksensa, kakituksensa, huutonsa, itkensä, ellauri051.html on line 1357: 757 Where the hay-rick stands in the barn-yard, where the dry-stalks are scatter'd, where the brood-cow waits in the hovel, 757 Missä heinärikki seisoo navettapihassa, missä kuivat varret ovat hajallaan, missä poikaslehmä odottaa kyytissä, ellauri051.html on line 1358: 758 Where the bull advances to do his masculine work, where the stud to the mare, where the cock is treading the hen, 758 Missä härkä etenee tekemään maskuliinista työtä, missä naaras tammalle, missä kukko polkee kanaa, ellauri051.html on line 1359: 759 Where the heifers browse, where geese nip their food with short jerks, 759 Missä hiehot selailevat, missä hanhet nipistävät ruokaansa lyhyillä nykäyksillä, ellauri051.html on line 1360: 760 Where sun-down shadows lengthen over the limitless and lonesome prairie, 760 Missä auringonlaskun varjot pitenevät rajattoman ja yksinäisen preerian yli, ellauri051.html on line 1361: 761 Where herds of buffalo make a crawling spread of the square miles far and near, 761 Siellä missä puhvelilaumat ryömivät neliökilometrejä kaukana ja lähellä, ellauri051.html on line 1362: 762 Where the humming-bird shimmers, where the neck of the long-lived swan is curving and winding, 762 Missä kolibri hohtaa, missä pitkäikäisen joutsenen kaula kiemurtelee ja kiertyy, ellauri051.html on line 1363: 763 Where the laughing-gull scoots by the shore, where she laughs her near-human laugh, 763 Missä naurulokki raatelee rannalla, missä hän nauraa lähes inhimillistä nauruaan, ellauri051.html on line 1364: 764 Where bee-hives range on a gray bench in the garden half hid by the high weeds, 764 Missä mehiläispesät leviävät puutarhan harmaalla penkillä korkeiden rikkaruohojen peitossa, ellauri051.html on line 1365: 765 Where band-neck'd partridges roost in a ring on the ground with their heads out, 765 Siellä missä kaulakaulapellot yöpyvät renkaassa maassa päät ulospäin, ellauri051.html on line 1366: 766 Where burial coaches enter the arch'd gates of a cemetery, 766 Siellä missä hautausvaunut menevät hautausmaan kaariporteista, ellauri051.html on line 1367: 767 Where winter wolves bark amid wastes of snow and icicled trees, 767 Siellä missä talvisudet haukkuvat lumen ja jääpuiden keskellä, ellauri051.html on line 1368: 768 Where the yellow-crown'd heron comes to the edge of the marsh at night and feeds upon small crabs, 768 Missä keltakruunuhaikara tulee yöllä suon reunalle ja ruokkii pieniä rapuja, ellauri051.html on line 1369: 769 Where the splash of swimmers and divers cools the warm noon, 769 Missä uimareiden ja sukeltajien roiske viilentää lämpimän keskipäivän, ellauri051.html on line 1370: 770 Where the katy-did works her chromatic reed on the walnut-tree over the well, 770 Siellä missä katy työstää kromaattista ruokoaan pähkinäpuussa kaivon päällä, ellauri051.html on line 1376: 776 Pleas'd with the quakeress as she puts off her bonnet and talks melodiously, 776 mielissään quakeressistä, kun hän riisuu konepellin ja puhuu melodisesti, ellauri051.html on line 1390: 790 Walking the old hills of Judæa with the beautiful gentle God by my side, 790 Kävellen Juudean vanhoilla kukkuloilla kaunis lempeä Jumala vierelläni, ellauri051.html on line 1398: 798 I visit the orchards of spheres and look at the product, 798 Vierailen pallojen hedelmätarhoissa ja katson tuotetta, ellauri051.html on line 1409: 809 We sail the arctic sea, it is plenty light enough, 809 Purjehdimme arktisella merellä, se on tarpeeksi valoisaa, ellauri051.html on line 1410: 810 Through the clear atmosphere I stretch around on the wonderful beauty, 810 Selkeän ilmapiirin läpi venyttelen ympäriinsä ihmeellisen kauneuden ääressä, ellauri051.html on line 1432: 832 I am the man, I suffer'd, I was there. 832 Minä olen mies, kärsin, olin siellä. ellauri051.html on line 1435: 835 The hounded slave that flags in the race, leans by the fence, blowing, cover'd with sweat, 835 Huijattu orja, joka liputtaa kilpailussa, nojaa aidan viereen, puhaltaa, hien peitossa, ellauri051.html on line 1449: 849 Heat and smoke I inspired, I heard the yelling shouts of my comrades, 849 Lämpöä ja savua inspiroin, kuulin tovereideni huutavan, ellauri051.html on line 1459: 859 I am there again. 859 Olen siellä taas. ellauri051.html on line 1481: 880 They were the glory of the race of rangers, 880 He olivat vartijarodun kunniaa, ellauri051.html on line 1486: 885 The second First-day morning they were brought out in squads and massacred, it was beautiful early summer, 885 Toisena ensimmäisen päivän aamuna heidät tuotiin ulos ryhmissä ja teurastettiin, oli kaunis alkukesä, ellauri051.html on line 1491: 890 The maim'd and mangled dug in the dirt, the new-comers saw them there, 890 Vauratut ja raahatut kaivoivat maata, uudet tulokkaat näkivät heidät siellä, ellauri051.html on line 1493: 892 These were despatch'd with bayonets or batter'd with the blunts of muskets, 892 Nämä lähetettiin pistimellä tai muskettien tylppäin lyönnillä, ellauri051.html on line 1495: 894 The three were all torn and cover'd with the boy's blood. 894 Kaikki kolme oli revitty ja peitetty pojan verellä. ellauri051.html on line 1503: 901 His was the surly English pluck, and there is no tougher or truer, and never was, and never will be; 901 Hänen oli äreä englantilainen kynä, eikä ole olemassa kovempaa tai todenmukaisempaa, eikä ole koskaan ollut eikä tule olemaankaan; ellauri051.html on line 1527: 925 Serene stands the little captain, 925 Serene seisoo pieni kapteeni, ellauri051.html on line 1530: 928 Toward twelve there in the beams of the moon they surrender to us. 928 Kohti kahtatoista siellä kuun säteissä he antautuvat meille. ellauri051.html on line 1536: 933 Near by the corpse of the child that serv'd in the cabin, 933 Mökissä palveleneen lapsen ruumiin vieressä, ellauri051.html on line 1549: 945 You laggards there on guard! look to your arms! 945 Te jäljessä olevat vartijat! katso käsiisi! ellauri051.html on line 1556: 952 Not a mutineer walks handcuff'd to jail but I am handcuff'd to him and walk by his side, 952 Ei kapinaaja kävele käsiraudoissa vankilaan, mutta minä olen käsiraudoissa häneen ja kävelen hänen vierellään, ellauri051.html on line 1557: 953 (I am less the jolly one there, and more the silent one with sweat on my twitching lips.) 953 (Minä olen vähemmän se iloinen, kuin enemmän hiljainen, jolla on hiki nykivällä huulillani.) ellauri051.html on line 1576: 971 Inland and sea-coast we go, and pass all boundary lines, 971 Sisämaata ja meren rannikkoa kuljemme ja ylitämme kaikki rajaviivat, ellauri051.html on line 1586: 980 The mountains? prairie-life, bush-life? or sailor from the sea? 980 Vuoret? preeria-elämä, pensaselämä? tai merimies merestä? ellauri051.html on line 1587: 981 Wherever he goes men and women accept and desire him, 981 Minne tahansa hän menee, miehet ja naiset hyväksyvät ja haluavat hänet, ellauri051.html on line 1603: 996 You there, impotent, loose in the knees, 996 Sinä siellä, impotentti, löysä polvissa, ellauri051.html on line 1619: 1012 O despairer, here is my neck, 1012 Oi epätoivoinen, tässä on kaulani, ellauri051.html on line 1642: 1034 Admitting they were alive and did the work of their days, 1034 Myöntäen, että he elivät ja tekivät aikansa työn, ellauri051.html on line 1646: 1038 Putting higher claims for him there with his roll'd-up sleeves driving the mallet and chisel, 1038 Asettamalla hänelle korkeampia vaatimuksia, kun hänen käärityt hihat ajavat vasaraa ja talttaa, ellauri051.html on line 1654: 1046 Selling all he possesses, traveling on foot to fee lawyers for his brother and sit by him while he is tried for forgery; 1046 Myydään kaiken omaisuutensa, matkustaa jalkaisin palkatakseen asianajajia veljelleen ja istuakseen hänen vierellään, kun häntä tuomitaan väärentämisestä; ellauri051.html on line 1661: 1053 Putting myself here and now to the ambush'd womb of the shadows. 1053 Laitan itseni tässä ja nyt varjojen väijytyskohtuun. ellauri051.html on line 1676: 1067 Ever the vexer's hoot! hoot! till we find where the sly one hides and bring him forth, 1067 Ever the vexer's hoo! viheltää! kunnes löydämme, minne viekas piiloutuu ja tuomme hänet esiin, ellauri051.html on line 1679: 1070 Here and there with dimes on the eyes walking, 1070 Siellä täällä penniä silmät kävelevät, ellauri051.html on line 1685: 1076 Whatever interests the rest interests me, politics, wars, markets, newspapers, schools, 1076 Mikä tahansa kiinnostaa, muu kiinnostaa minua, politiikka, sodat, markkinat, sanomalehdet, koulut, ellauri051.html on line 1701: 1092 The sky up there -- yet here or next door, or across the way? 1092 Taivas tuolla ylhäällä -- vielä täällä vai naapurissa tai tien toisella puolella? ellauri051.html on line 1713: 1103 Dancing yet through the streets in a phallic procession, rapt and austere in the woods a gymnosophist, 1103 Tanssii silti katujen halki fallisessa kulkueessa, raivoissaan ja ankarasti metsässä voimistelija, ellauri051.html on line 1724: 1114 I know every one of you, I know the sea of torment, doubt, despair and unbelief. 1114 Tunnen jokaisen teistä, tunnen kidutuksen, epäilyksen, epätoivon ja epäuskon meren. ellauri051.html on line 1735: 1125 Nor the young woman who died and was put by his side, 1125 Eikä nuori nainen, joka kuoli ja joutui hänen viereensä, ellauri051.html on line 1740: 1130 Nor the sacs merely floating with open mouths for food to slip in, 1130 Eivätkä pussit vain kelluvat suu auki, jotta ruoka pääsisi sisään, ellauri051.html on line 1742: 1132 Nor any thing in the myriads of spheres, nor the myriads of myriads that inhabit them, 1132 Eikä mitään sfäärien myriadeissa eikä myriadeissa, jotka asuvat niissä, ellauri051.html on line 1750: 1139 There are trillions ahead, and trillions ahead of them. 1139 Edessä on biljoonia ja biljoonia heidän edessään. ellauri051.html on line 1755: 1144 Were mankind murderous or jealous upon you, my brother, my sister? 1144 Oliko ihmiskunta murhaaja tai mustasukkainen sinulle, veljeni, sisareni? ellauri051.html on line 1764: 1153 Afar down I see the huge first Nothing, I know I was even there, 1153 Kaukana alas näen valtavan ensimmäisen Ei mitään, tiedän, että olin jopa siellä, ellauri051.html on line 1775: 1164 For it the nebula cohered to an orb, 1164 Sillä sumu liittyi palloon, ellauri051.html on line 1802: 1190 There is no stoppage and never can be stoppage, 1190 Ei ole pysähdystä eikä koskaan voi olla pysähtymistä, ellauri051.html on line 1803: 1191 If I, you, and the worlds, and all beneath or upon their surfaces, were this moment reduced back to a pallid float, it would not avail in the long run,1191 Jos minä, sinä ja maailmat ja kaikki niiden pinnan alla tai päällä tämä hetki pelkistyisi kalpeaksi kelluksi, siitä ei olisi pitkällä aikavälillä mitään hyötyä, ellauri051.html on line 1804: 1192 We should surely bring up again where we now stand, 1192 Meidän pitäisi varmasti tuoda jälleen esiin se, missä nyt olemme, ellauri051.html on line 1808: 1196 See ever so far, there is limitless space outside of that, 1196 Katso aina tähän asti, sen ulkopuolella on rajattomasti tilaa, ellauri051.html on line 1809: 1197 Count ever so much, there is limitless time around that. 1197 Laske aina niin paljon, että sen ympärillä on rajattomasti aikaa. ellauri051.html on line 1811: 1199 The Lord will be there and wait till I come on perfect terms, 1199 Herra on siellä ja odottaa, kunnes tulen täydellisiin ehtoihin, ellauri051.html on line 1812: 1200 The great Camerado, the lover true for whom I pine will be there. 1200 Suuri Camerado, todellinen rakastaja, jota rakastan. ellauri051.html on line 1826: 1213 Perhaps you have been on it since you were born and did not know, 1213 Ehkä olet ollut siinä syntymästäsi asti etkä tiennyt, ellauri051.html on line 1827: 1214 Perhaps it is everywhere on water and on land. 1214 Ehkä sitä on kaikkialla vedessä ja maalla. ellauri051.html on line 1839: 1226 Here are biscuits to eat and here is milk to drink, 1226 Tässä on keksejä syötäväksi ja tässä maitoa juotavaksi, ellauri051.html on line 1856: 1242 Preferring scars and the beard and faces pitted with small-pox over all latherers, 1242 mieluummin arvet, parta ja isorokkon kuoppaiset kasvot kuin kaikki vaahdottimet, ellauri051.html on line 1876: 1262 On the night ere the pending battle many seek me, and I do not fail them, 1262 Yöllä ennen odottavaa taistelua monet etsivät minua, enkä petä heitä, ellauri051.html on line 1881: 1267 The girl and the wife rest the needle a moment and forget where they are, 1267 Tyttö ja vaimo lepäävät neulaa hetken ja unohtavat missä he ovat, ellauri051.html on line 1890: 1275 And there is no trade or employment but the young man following it may become a hero, 1275 Eikä kauppaa tai työtä ole, mutta sitä seuraavasta nuoresta miehestä voi tulla sankari, ellauri051.html on line 1891: 1276 And there is no object so soft but it makes a hub for the wheel'd universe, 1276 Eikä mikään esine ole niin pehmeää, mutta se muodostaa pyörän universumin navan, ellauri051.html on line 1897: 1282 Nor do I understand who there can be more wonderful than myself. 1282 En myöskään ymmärrä, kuka voi olla ihmeellisempi kuin minä itse. ellauri051.html on line 1902: 1287 And I leave them where they are, for I know that wheresoe'er I go, 1287 Ja minä jätän heidät sinne, missä he ovat, sillä tiedän, että minne ikinä menenkin, ellauri051.html on line 1915: 1299 I hear you whispering there O stars of heaven, 1299 Kuulen sinun kuiskaavan siellä, oi taivaan tähdet, ellauri051.html on line 1926: 1309 There is that in me -- I do not know what it is -- but I know it is in me. 1309 Se on minussa -- en tiedä mitä se on -- mutta tiedän sen olevan minussa. ellauri051.html on line 1939: 1321 Listener up there! what have you to confide to me? 1321 Kuuntelija siellä! mitä sinun on uskottava minulle? ellauri051.html on line 1966: 1346 I stop somewhere waiting for you. 1346 Johkin mä jään sua venaamaan. ellauri051.html on line 3237: Onde ouverte de la Mer Rouge punaisen meren aalloilta ellauri052.html on line 35: Shlomo Belov (1915-2005) sai tukuittain palkintoja ja käkätti niistä mielissään kuin harakka. Oltuaan nuorempana radikaali siitä tuli menestyxen myötä varsinainen taantumusjutkujuurikas. Sillä oli 5 vaimoa ja se oli takuulla vähintään kaappihomo. Sen naiskuvauxet on kliseisiä ja verettömiä mut miestenvessassa on tunnelmaa. Lapsiaan se kohteli kuin Jörkka Suomessa. ellauri052.html on line 64: A week before the novel appeared in book stores, Saul Bellow published an article in the New York Times titled “The Search for Symbols, a Writer Warns, Misses All the Fun and Fact of the Story.” Here, Bellow warns readers against looking too deeply for symbols in his piece of shit. This has led to much discussion among critics as to why Bellow warned his readers against searching for symbolism just before the symbol-packed Rain King hit the shelves. Because there ain't any, its just Solomon's idea of fun and fact. The ongoing philosophical discussions and ramblings between Henderson and the natives, and inside Henderson's own head, prefigure elements of Bellow's next novel Herzog, which includes many such inquiries into life and meaning. And which is an even worse piece of narcissisim than this one. ellauri052.html on line 68: Scholars such as Bellow biographer James Atlas and others have shown that quite a few passages and ideas were lifted from a book titled The Cattle Complex in East Africa (1926) written by Bellow's anthropology professor Melville Herskovits who supervised his senior thesis at Northwestern University in 1937. What a schtekl, to steal from his own professor. ellauri052.html on line 76: Kirjassa van der Valk lomailee, jonka juoni on pelkkää silmänlumetta matkakirjan päällä, lapsipornomiehen huorahtava vaimo strippaa Pietulle kiemurrellen videoiden tahdissa viekoittelumielessä. van der Valk menee hyytelöxi kuin Pylkkäsen tytöt, paizi keskellä on kivikova kanki. Pollarin pelastaa päättömältä panohalulta lopulta vain pikkurouvan huorahtavat mustat pikkarit, jollaisista puusepän poika ei koskaan ole pitänyt. Uskollinen Arlette pitkine reisineen, isoine perseineen, konkonenineen ja väkäleukoineen tietää sen, eikä sixi erehdy sellaisia ostamaan, vaan valizee valkoiset silkkipöxyt. Pahixilla on mustat kalsari, hyvixillä valkeat. ellauri052.html on line 85: I find this judgement troubling. Certainly, one can agree that Herzog is lavish and intense. But through his eyes, we see women as very peculiar creatures. We meet a devotee of sex in Herzog’s lover, Ramona, the sad, enigmatic, emotionless pencils that are Valentine’s wife and Herzog’s first wife, and the castrating sex bomb that is Madeline. Very rarely do we feel that these characterisations are different from these characters’ reality—the novel seems to suggest that these women really are as limited as Herzog sees them. ellauri052.html on line 89: Harold Bloom is right to dismiss Bellow’s female characters of the later novels as “third-rate pipe dreams.” When a reader, holding Humboldt’s Gift in his hands, looks back at Augie March, the journey Saul Bellow has taken in his depiction of people is a very sad one. There is no way to compare the daring, principled Mimi Villars, Augie March’s one equal in oration, to the simple Ramona (Herzog), or to the comically shallow Renata (Humboldt’s Gift). Where is a woman equal to Augie’s Thea in these later books? ellauri052.html on line 95: This falling away of the world then renders the interplay of thought and reflection a sterile joke, as whatever the main character finally decides, there is no outside world for his deliberations to have meaning. Bellow has little choice, in the world of raging shadows he creates, other than to step away from the quest of thought at the climactic moment, and pretend he was only kidding. ellauri052.html on line 97: The novels remain staggering for their invention, their comedy, their culture, and their mingling of riotous squalor with the precepts of a course in philosophy. Bellow writes with a genius that is hard to fathom. Readers may, however, feel troubled by the books’ frequent difficulty in forming a coherent whole. ellauri052.html on line 104: Bellow’s most merciless and eviscerating tormenter was his third wife, Susan Glassman, who defeated him in a long, acrimonious and expensive divorce suit. In 1974, after he had fraudulently misrepresented his projected income, the court, hostile to a successful Jewish intellectual, “ordered him to pay Susan $2,500 a month in alimony, backdated to 1968, plus $600 a month child support, plus lawyers’ fees.” Ignoring his own lawyer’s sound advice to settle the case, he surrendered to a self-destructive impulse, continued to appeal and deliberately prolonged his agony. ellauri052.html on line 108: I heard Bellow deliver the PEN speech on “American Writers and Their Public” to a packed hall in London on March 22, 1986. He had just suffered the death of his brothers and agonising break with Alexandra. Exhausted by jet-lag, stiff-gaited and parchment-skinned, he seemed terribly old and shattered. His talk ranged widely and wildly but, rambling and unfocused, he could not — like Ezra Pound in the Cantos — make it cohere. ellauri052.html on line 116: Sale ostettiin loppupeleissä Chicagosta Bostoniin. Jasu ja Sale kehu izeään varmaan kilpaa BU:n kekkereissä. ellauri052.html on line 120: His favourite novelists, who recurred in his courses, were Dostoyevsky, Stendhal, Balzac, Flaubert, Dickens, Conrad, Dreiser and Fitzgerald. He also admired the satires of Wyndham Lewis. ellauri052.html on line 122: Bellow punctured the pretentious, unmasked the delusions and deflated the reputations of several intellectual phonies, blackballing LeRoi Jones, Edward Said and Susan Sontag for MacArthur fellowships. He was severely condemned for his provocative but hilarious challenge: “Who is the Tolstoy of the Zulus? The Proust of the Papuans?” But no one ever answered his attack on cultural relativism and he did not apologise. ellauri052.html on line 184: Our father Chaucer, here we praise thy name. Pappa Chaucer, me ylistämme sinua. ellauri052.html on line 187: Sale tyypillisenä menestyneenä vanhana mamuna halvexii erityisesti uudempia mamuja, vinkuinkkareita jotka elää rikastuneiden itäjutkujen entisillä huudeilla vielä suuremmassa kurjuudessa. Latinoiden verestä puuttuu yrittäjyyttä. Saul on eto rasisti, ei vaan tässä vaan pitkin matkaa. ellauri052.html on line 191: Gangstereita se ihailee. Ne on kovia poikia. Tää kovajätkyyden ihannointi yhistää monia setämieskirjailijoita, oli ne kuinka piipunrasseja tai salakorsetteja oikeasti. Äkkiseltään tulee mieleen Salen lisäx Hemingvau, Conrad, Melville, Hannu Mäkelä jopa. Niitä on vaikka kuinka paljon. ellauri052.html on line 195: Citrine on surullinen 8v tyttärensä puolesta koska se on ohutnenäinen ja laiha. Sale näet pitää enemmän plumpeista. Sale on vastenmielinen kaikilla kriteereillä. Se diggaa Platoa koska se ei voi uskoa et tää on nyt tässä. Pitäis olla jotain hienompaa, sille ainakin. Saul on hurjan tarkka nokintajärjestyxistä ja badgeista. Tyypillinen keskiluokan nousukas, selvä snobi. Hyvin herkkänahkainen ja mielistelyn perään. Pikku gangsteri jää kuin tikku paskaan kun Saul avaa sanaisen arkkunsa. Se on sentään oikeasti julkkis. Yhtä nopea kuin Asael. Abner saisi työntää keihäänsä sen peräpäähän. ellauri052.html on line 205: Clumsy and lumbering here and there, ellauri052.html on line 226: Carpenters hammered under the shaded window, ellauri052.html on line 229: Their freights covered, as usual. ellauri052.html on line 246: Melting the air, lifted the half-covered chair ellauri052.html on line 277: All in all, Pope’s characterization of women and his satirical telling of this incident paint a very negative picture of women. Women are shown as conniving, untrustful, illogical, and most importantly, inferior to men. Pope ridicules Belinda’s (Ms. Fermor’s) anger and does not seem to understand why women could get so angry over such a "trivial" matter. He does not respect female autonomy and buys in to the madonna/whore perception of women. The Rape of the Lock does a great injustice to women and only serves to perpetuate negative stereotypes and generalizations about female character. ellauri052.html on line 311: Journals contain numerous trivial details, which bear ample witness to the "plain living and high thinking" of the Wordsworth household—and, in this edition, samples of these details are given—but there is no need to record all the cases in which the sister wrote, "To-day I mended William's shirts," or "William gathered sticks," or "I went in search of eggs," etc. etc. In all cases, however, in which a sentence or paragraph, or several sentences and paragraphs, in the Journals are left out, the omission is indicated by means of asterisks. Nothing is omitted of any literary or biographical value. ellauri052.html on line 317: Coleridgen pääteokset ovat runoelmat Christabel ja The ancient mariner. Tän mä muistan Aku Ankasta: Kuoleman peikko mun hyytävi veren. Ammuin nuolen ilmoihin albatrossia mä haavoitin. Aku veisaa kyynelet silmistä roiskuen. Kenenkäs runo oli se Enoch Arden joka mainittiin Poirotissa? Ai niin se oli se Tennysonin tylsimys. Lisäksi on hänen runotuotteistaan mainittava romanssi "Genevieve", rajun ylevä rapsodia "Fire, famine and slaughter" ja draama Remorse. Pienet runonsa hän on julkaissut kolmena kokoelmana: Juvenile poems, Sibylline leaves ja Miscellanous poems. Elämäänsä ja kirjallista toimintaansa Coleridge on kuvannut teoksessa Biographical sketches of my literary life and opinions. Coleridge tutki saksalaista kirjallisuutta ja välitti sen tuntemusta englantilaisille. Hän käänsi Friedrich Schilleriä englanniksi. ellauri052.html on line 319: Like other successful duos, such as Batman & Robin, Mickey & Goofy, or Laurel & Hardy, Wordsworth and Coleridge were temperamentally dissimilar. Wordsworth, reserved and thoughtful, wrote verse while plodding to and fro in the garden and, we are told, was subject to stomach trouble when revising. Coleridge was irresponsible and debt-ridden, but everywhere spoken of as a genius, if a volatile one. “I think too much for a Poet,” he said. His addiction to opium began early and was never conquered. In time, it became his only regular habit. ellauri052.html on line 347: Sale on Humboldtissa(kin) arkkikonservatiivi, parasta a-ryhmää, kova luu, siteeraa yhtä kalansilmäistä heimoveljeä Joseph "luova tuho" Schumpeteriä. Tässäpä on aihe penseyteen: Mikä se on että taantumuspöhöt päätyy aina samoihin GAL-TAN rykelmiin törkeyxiä ja typeryyxiä? Onxe oikeasti johdonmukasta vai onxe vaan jotain assosiatiivista? Mä veikkaan että siinä on vinha perä, et hulluuden takana on mefodi. Esim uskonto ja pro life. Molemmat on hopeaselän setämiehen intressissä. Ja niiden suojattien, koko hierarkisen tiimin myös. Hierarkia on hieno rakennelma, on urakehitystä ja hajurakoa, ne juuri ovat onnen differentiaaleja. ellauri052.html on line 352: If you haven't been introduced to Desperate Ambrose, Old Timer, Willie and Pop Wimpus you've been missing a lot of good, clean American humor. C. M. Payne has found the real underlying humor in home life and brings it to you in this favorite of comic strip readers everywhere. "S'Motter Pop". Charles M. Payne (1873–1964) was an American cartoonist best known for his popular long-running comic strip S'Matter, Pop?[2]. He signed his work C. M. Payne and also adopted the nickname Popsy. In 1964, Payne died in poverty. ellauri052.html on line 397: The Scots lords were ellauri052.html on line 404: Or ere they see Sir Patrick Spens ellauri052.html on line 424: Nietzsche ist vor allem durch seine Schopenhauer-Lektüre und dessen Willens-Metaphysik auf den Gedanken des Willens zur Macht gekommen. Aus Schopenhauers „Wille zum Leben“ genickt und verbessert. Die erste Erwähnung des Begriffs im Nachlass stammt von 1876/77: „Furcht (negativ) und Wille zur Macht (positiv) erklären unsere starke Rücksicht auf die Meinungen der Menschen.“ ellauri052.html on line 445: In der Genealogie der Moral (1887) findet sich der Gedanke, dass die Menschheit als Masse dem Gedeihen einer einzelnen stärkeren Species Mensch geopfert werden könnte. Ziel sei es, eine Herrenkaste zu züchten, welche zur Herrschaft über Europa berufen sei. ellauri052.html on line 449: Indessen ist der von den Nationalsozialisten verwendete Gegenbegriff Untermensch nirgends in Nietzsches Werken zu finden. Als Gegensatz zum Übermenschen beschreibt Zarathustra in Also sprach Zarathustra vielmehr den Letzten Menschen als lebensmüde, uninteressiert und lethargisch. ellauri052.html on line 463: A number of foreign and medieval analogues exist that exhibit the motif ("Whittington's cat" motif, N411.2), where the hero obtains wealth by selling a cat, typically in a rodent-infested place direly in need of one. The tale is catalogued Aarne–Thompson (AT) tale type 1651, "Whittington's Cat". ellauri052.html on line 465: Mikä oli Salen myymä kissa? Kai se oli amerikkalainen kyldyyri. "If this Kamuttu (joku aarikkalainen notmii nokikeppi) really has a mountain of beryllium we should go there and grab it." Tää oli se vaurastuneiden jenkkien seuraava ellauri052.html on line 486: Baron Corvo eli Fred Rolfe oli joku seikkailija, homo ennen kaikkea. "My preference was for the 16, 17, 18 and large." Le Corbusier oli homo. Ei sunkaan nää ole kaikki homoja? ml Monet ja Matisse? Sale takuulla oli, ja sen kamu Pierre. Sekin kuzu izeään Prosperoxi niinkuin Puovo Huovikko. Shakespearen Myrsky, sen viimeinen näytelmä, on homoeroottinen, missä vallastasyösty herttua-taikuri junailee enkeli Arielin ja piru Calibanin kaa. Ei kai Paavokin... ei nyt menee jo vainoharhasexi. Mut silti vittu (tai pikemminkin pisinappula), heti perään Salella tulee homotriangeli jossa kaikki kalpenee ja/tai punastuu: Sale, mafioso ja Pierre. Ja TS Eliot taas mainitaan. Kirjailijat immersoituu toisiinsa ja vehkeet sykkii sinipunasina. Ihan mahotonta menoa. Kaikki haukkuu Salea ja syystä, se tuntee izensä pyhäxi Sebastianixi. ellauri052.html on line 491: The opportunity to show a semi-nude young male, often in a contorted pose, made Sebastian a favorite subject. There may have been a deliberate attempt by the Church to get away from the single nude subject, as sometimes arousing inappropriate thoughts among female and male churchgoers. Archers and arrows have been far more commonly shown than the actual moment of his death by clubbing, so that there is a popular misperception that this is how he died. Sebastian is a popular male saint, especially among athletes. ellauri052.html on line 493: In his novella Death in Venice, Thomas Mann hails the "Sebastian-Figure" as the supreme emblem of Apollonian beauty, that is, the artistry of differentiated forms; beauty as measured by discipline, proportion, and luminous distinctions. Juu tähän Tompan Venezian seikkailuun Sale vinkkaa myös. Hizi mikä sanaristikko on Salella tässä homostelun peittona. Täähän on kuin Proustin Albertine ja Gilbertine. Mafioso törkkää Salen sykkivään punanahkasisuxiseen autoonn takapuolesta. Polly on pelkkää hämäystä, statisti niinkuin Sepen nuolenreijät paikannut leski Irene tai Lemminkäisen äiskä. ellauri052.html on line 497: Eventually, the poetry of William Wordsworth showed him that beauty generates compassion for others and stimulates joy. With renewed joy he continued to work towards a just society, but with more relish for the journey. He considered this one of the most pivotal shifts in his thinking. In fact, many of the differences between him and his father stemmed from this expanded source of joy. :D ellauri052.html on line 506: Mikko Helkamalla oli frizuliina kun se leikkas kuponkeja. Tai vaimo leikkasi. Ronald Colman käytti frizuliinaa myös. Se oli brittimamu Hollywoodissa. Ujo mies, oskarvoittaja, jonka ura alkoi mykkäfilmeissä. Esitti mm. Francois Villonia. Se ontui toista jalkaa 1. maailmansodasta, mitä se koitti peitellä. Se ei halunnut pitkitettyä tulevaisuutta ellei siinä ole pointtia. Oli 2x naimisissa ja sai 2 tyttöä. Kuoli keuhkovaivaan mun ikäsenä, 67v. You may have a point there, sanoi KJJ. ellauri052.html on line 556: By the beginning of the twentieth century, Steiner's interests turned almost exclusively to spirituality. Siitä tuli teosofiseuran ääniharava. ellauri052.html on line 567: The split became irrevocable when Annie Besant, then president of the Theosophical Society, presented the child Jiddu Krishnamurti as the reincarnated Christ. Steiner strongly objected and considered any comparison between Krishnamurti and Christ to be nonsense; many years later, Krishnamurti also repudiated the assertion. ellauri052.html on line 570: Steiner's continuing differences with Besant led him to separate from the Theosophical Society in Adyar. He was subsequently followed by the great majority of the Theosophical Society's German members, as well as many members of other national sections. (Minäs vuonna tää nyt olikaan?) ellauri052.html on line 574: He spoke about what he considered to be his direct experience of the Akashic Records (sometimes called the "Akasha Chronicle"), thought to be a spiritual chronicle of the history, pre-history, and future of the world and mankind. ellauri052.html on line 588: Antroposofit on tosi siveitä, sip sip, söp söp. Bylsikö Rudi koskaan ketään? He refrained from sex. But he was a man on another level, sanoo joku uskovainen. Toinen sanoo: Steiner said very little about sexuality (just as he never explained to anthroposophists how to screw in a light bulb, which is why there is no answer to the question of: "How many anthroposophists does it take to screw in a lightbulb?"). ellauri052.html on line 644: Krishnamurti puhui aina vapaasti, ilman papereita. Hän johdatti kuulijansa kysymään elämän peruskymyksiä, mutta ei yleensä vastannut, vaan halusi heidän itse oivaltavan miten asiat todella ovat ja mitä niille voi tehdä. Tavoitteena oli yhdessä ajatteleminen, kahden ystävän tasavertainen keskustelu, jossa molemmat ovat samalla aikaa oppilas ja opettaja. ellauri052.html on line 654: There were two Krishnamurtis. One was the persona presented to the world through lectures and books; a man without ego who led a sanctified life of celibacy and high moral purity. The other Krishnamurti was a shadowy, self-centered, vain man, capable of sudden angers and enormous cruelty to friends. He was also a habitual liar. Krishna, as his friends called him, freely admitted his compulsive lying. He blamed it on simple fear of having his deceptions detected. ellauri052.html on line 656: After learning about Krishnamurti's secret love affair with his best friend's wife, Bohm felt betrayed. Perhaps this plunged him into his third and final deep depression. Hospitalized, suffering from paranoia and thoughts of suicide, Bohm underwent fourteen episodes of shock therapy before he recovered sufficiently to leave the mental hospital. Earlier triple bypass surgery on his heart had been successful, but his death in 1991, at age 75, was from a massive heart attack. Krishnamurti had died six years earlier, at his home in Ojai, of pancreatic cancer. His body was cremated. ellauri052.html on line 674: Sale tuntee vetoa myös Arabian Larskaan. T.E. Lawrence on kuvissa kyllä peräpään pojan näköinen. Se rakasti upseereja ja kaipasi miehexi miesten keskelle miehistöön. Liittyi ilmaväkeen sodan jälkeen vaan saadaxeen olla niitä lähellä. Desired to be a part of something larger than himself. Se oli luultavasti masokisti (iskä löi sitä pienenä) ja piilohomo. Ajeli moottoripyörällä kuin joku Tom of Finland hahmo. Väisti 46 vuotiaana 1935 jotain polkupyöräilijä poikia mutkassa ja ajoi pöpelikköön. Pää hajosi. Siitä kexittiin käyttää moottoripyöräillessä kypäriä. ellauri052.html on line 687: Apparently his wife Frieda believed him to have had a sexual relationship with a farmer while writing Women in Love in 1916. There's also the coal miner quote you mentioned Kelby. Then there's the quote: I should like to know why nearly every man that approaches greatness tends to homosexuality, whether he admits it or not... (Älkää yrittäkökään! Mä en ole! Sitäpaizi mä en ole lähelläkään suuruutta! Pienenen kuin pyy maailmanlopun edellä.) ellauri052.html on line 699: Yes. But I am no good at those things -- they don't interest me. ellauri052.html on line 726: `Repel and attract, both. They are very repulsive when they are cold, and they look grey. But when they are hot and roused, there is a definite attraction -- a curious kind of full electric fluid -- like eels.' ellauri052.html on line 741: Gerald fastened the door and pushed the furniture aside. The room was large, there was plenty of space, it was thickly carpeted. Then he quickly threw off his clothes, and waited for Birkin. The latter, white and thin, came over to him. Birkin was more a presence than a visible object, Gerald was aware of him completely, but not really visually. Whereas Gerald himself was concrete and noticeable, a piece of pure final substance. ellauri052.html on line 747: So the two men began to struggle together. They were very dissimilar. Birkin was tall and narrow, his bones were very thin and fine. Gerald was much heavier and more plastic. His bones were strong and round, his limbs were rounded, all his contours were beautifully and fully moulded. He seemed to stand with a proper, rich weight on the face of the earth, whilst Birkin seemed to have the centre of gravitation in his own middle. And Gerald had a rich, frictional kind of strength, rather mechanical, but sudden and invincible, whereas Birkin was abstract as to be almost intangible. He impinged invisibly upon the other man, scarcely seeming to touch him, like a garment, and then suddenly piercing in a tense fine grip that seemed to penetrate into the very quick of Gerald´s being. ellauri052.html on line 751: So the two men entwined and wrestled with each other, working nearer and nearer. Both were white and clear, but Gerald flushed smart red where he was touched, and Birkin remained white and tense. He seemed to penetrate into Gerald´s more solid, more diffuse bulk, to interfuse his body through the body of the other, as if to bring it subtly into subjection, always seizing with some rapid necromantic fore-knowledge every motion of the other flesh, converting and counteracting it, playing upon the limbs and trunk of Gerald like some hard wind. It was as if Birkin´s whole physical intelligence interpenetrated into Gerald´s body, as if his fine, sublimated energy entered into the flesh of the fuller man, like some potency, casting a fine net, a prison, through the muscles into the very depths of Gerald´s physical being. ellauri052.html on line 753: So they wrestled swiftly, rapturously, intent and mindless at last, two essential white figures working into a tighter closer oneness of struggle, with a strange, octopus-like knotting and flashing of limbs in the subdued light of the room; a tense white knot of flesh gripped in silence between the walls of old brown books. Now and again came a sharp gasp of breath, or a sound like a sigh, then the rapid thudding of movement on the thickly-carpeted floor, then the strange sound of flesh escaping under flesh. Often, in the white interlaced knot of violent living being that swayed silently, there was no head to be seen, only the swift, tight limbs, the solid white backs, the physical junction of two bodies clinched into oneness. Then would appear the gleaming, ruffled head of Gerald, as the struggle changed, then for a moment the dun-coloured, shadow- like head of the other man would lift up from the conflict, the eyes wide and dreadful and sightless. ellauri052.html on line 757: He came to consciousness again, hearing an immense knocking outside. What could be happening, what was it, the great hammer-stroke resounding through the house? He did not know. And then it came to him that it was his own heart beating. But that seemed impossible, the noise was outside. No, it was inside himself, it was his own heart. And the beating was painful, so strained, surcharged. He wondered if Gerald heard it. He did not know whether he were standing or lying or falling. ellauri052.html on line 759: When he realised that he had fallen prostrate upon Gerald´s body he wondered, he was surprised. But he sat up, steadying himself with his hand and waiting for his heart to become stiller and less painful. It hurt very much, and took away his consciousness. ellauri052.html on line 769: `Yes,' said Birkin, hardening his throat and producing the words in the tension there, `you're much stronger than I -- you could beat me -- easily.' ellauri052.html on line 777: He still heard as if it were his own disembodied spirit hearing, standing at some distance behind him. It drew nearer however, his spirit. And the violent striking of blood in his chest was sinking quieter, allowing his mind to come back. He realised that he was leaning with all his weight on the soft body of the other man. It startled him, because he thought he had withdrawn. He recovered himself, and sat up. But he was still vague and unestablished. He put out his hand to steady himself. It touched the hand of Gerald, that was lying out on the floor. And Gerald's hand closed warm and sudden over Birkin's, they remained exhausted and breathless, the one hand clasped closely over the other. It was Birkin whose hand, in swift response, had closed in a strong, warm clasp over the hand of the other. Gerald´s clasp had been sudden and momentaneous. ellauri052.html on line 793: There were long spaces of silence between their words. The wrestling had some deep meaning to them -- an unfinished meaning. ellauri052.html on line 794: `We are mentally, spiritually intimate, therefore we should be more or less physically intimate too -- it is more whole.' ellauri052.html on line 808: `Yes. You have a northern kind of beauty, like light refracted from snow -- and a beautiful, plastic form. Yes, that is there to enjoy as well. We should enjoy everything.' ellauri052.html on line 828: `No? There you are, we are not alike. I'll put a dressing-gown on.' Birkin remained alone, looking at the fire. His mind had reverted to Ursula. She seemed to return again into his consciousness. Gerald came down wearing a gown of broad-barred, thick black-and-green silk, brilliant and striking. ellauri052.html on line 836: Birkin was silent, thinking how scrupulous Gerald was in his attire, how expensive too. He wore silk socks, and studs of fine workmanship, and silk underclothing, and silk braces. Curious! This was another of the differences between them. Birkin was careless and unimaginative about his own appearance. ellauri052.html on line 838: `Of course you,' said Gerald, as if he had been thinking; 'there's something curious about you. You´re curiously strong. One doesn´t expect it, it is rather surprising.' ellauri052.html on line 840: Birkin laughed. He was looking at the handsome figure of the other man, blond and comely in the rich robe, and he was half thinking of the difference between it and himself -- so different; as far, perhaps, apart as man from woman, yet in another direction. But really it was Ursula, it was the woman who was gaining ascendance over Birkin´s being, at this moment. Gerald was becoming limp again, lapsing out of him. ellauri052.html on line 866: Leader (se elämäkerturi) defines Bellow’s recurrent themes as “the relative claims of life and work, the intensity of childhood experience, sexual insecurity.” He could have added Jewish life and identity, the perils of matrimony and the defects of modern civilisation. The highly disciplined fellow devoted almost every morning to the sacred writing hours from nine to one. Sale ostettiin loppupeleissä Chicagosta Bostoniin. Jasu ja Sale kehu izeään varmaan kilpaa BU:n kekkereissä. ellauri052.html on line 868: His favourite novelists, who recurred in his courses, were Dostoyevsky, Stendhal, Balzac, Flaubert, Dickens, Conrad, Dreiser and Fitzgerald. He also admired the satires of Wyndham Lewis. ellauri052.html on line 870: Bellow punctured the pretentious, unmasked the delusions and deflated the reputations of several intellectual phonies, blackballing LeRoi Jones, Edward Said and Susan Sontag for MacArthur fellowships. He was severely condemned for his provocative but hilarious challenge: “Who is the Tolstoy of the Zulus? The Proust of the Papuans?” But no one ever answered his attack on cultural relativism and he did not apologise ellauri052.html on line 878: Muu maailma on kaikki "those terrorists". Treatening our legitimate vital interests everywhere. The last time I troubled to read the newspaper I noted that an oil company, after paying a ransom of $10M, was still unable to obtain the release of one of its executives from his Argentine kidnappers. C'est beaucoup d'argent pour un Americain. The flabbiness of the U.S.A. is disheartening. We are setting the world a miserable example by allowing ourselves to be bullied. ellauri052.html on line 881: I heard Bellow deliver the PEN speech on “American Writers and Their Public” to a packed hall in London on March 22, 1986. He had just suffered the death of his brothers and agonising break with Alexandra. Exhausted by jet-lag, stiff-gaited and parchment-skinned, he seemed terribly old and shattered. His talk ranged widely and wildly but, rambling and unfocused, he could not — like Ezra Pound in the Cantos — make it cohere. ellauri052.html on line 889: Tarinan määräilevän vaimon nimi on Hepzibah joka on kerettiläisen Manassen äiti kuningasten kirjassa. Niille ei kuitenkaan käy kuinkaan. Humboldt-Sale on taas olevinaan Paavo Haavikko-Prospero. Piilohomo. Salen aikana marttyyri on pelle taiteilija. ellauri052.html on line 897: Salen siteeraamasta Samuel Danielista 1562-1619, elisabetinaikaisesta naamiaisnaamareita väsänneestä muusikon pojasta ja kamariherrasta tämän verran: The 1911 edition of the Encyclopædia Britannica says of him: "His style is full, easy and stately, without being very animated or splendid; it is content with level flights. As a gnomic writer Daniel approaches Chapman, but is more musical and coherent. He lacks fire and passion, but he has scholarly grace and tender, mournful reverie." Enempi kanan lentoa. ellauri052.html on line 943: It may be helpful to note here that Bellow’s fame, already growing after The Adventures of Augie March, exploded after the publication of Herzog in 1964—the same year Daniel, his youngest son, was born. By the time the newly rich writer, urged by his third wife, moved into a fancy co-op on Lake Michigan, Greg already possessed enough of what he thought were his own opinions to dislike the white plush carpets, the 11 rooms “filled with fancy furniture and modern art.” Reminding the reader he was “raised by a frugal mother and a father who had no steady income,” Greg says that he “found the trappings of wealth in their new apartment so repellent that I complained bitterly to Saul,” who replied that he didn’t care about the new shiny things so long as he could still write—which he could. “As I always had, I accepted what he said about art at face value,” Greg admits, but he stopped visiting the new place. After the marriage deteriorated and Saul moved out, 3-year-old Daniel, in the words of ex-child-therapist Greg, “took to expressing his distress” by peeing on the carpets. “I have to admit that the yellow stains on them greatly pleased me,” Greg writes—for once showing off the Bellovian touch. ellauri052.html on line 947: His good looks, exciting mind, sharp wit and exalted reputation were catnip to the ladies, whom he easily captured but could not control. Though not cut out for marriage, he had five wives and divorced the first four. One of his three sons explained, “He liked being taken care of. He liked beautiful, intelligent, spirited women. He didn’t like being bored.” Except in the arse. ellauri052.html on line 959: During an awkward sexual encounter with Harriet Wasserman, she remembered “asking him for permission, as if it were a museum objet d’art, ‘Can I touch this?’” Many of his mistresses remained in love and in touch with him. Scott Fitzgerald said that Hemingway “needed a new woman for each big book”; Bellow lost a woman with each big book. He spilled sperm as he spilled ink, and sex both interfered with and inspired his writing. Bellow created and lived on turbulence, thrived on chaos, courted conflict and was inspired by personal cataclysm. He reported that one lover (mies vai nainen?) “caused me grandes dificultades in England and in the south, but I finished Sammler just the same.” The bearers of erogenous zones (either sex) made him feel younger, “it was a way of avoiding the Angel of Death,” and he cherished their provocative bitchiness. Bellow’s emotional upheavals — his guilt and remorse, multitudinous failings and need for self-condemnation — made him beat his breast at his private Wailing Wall. Se oli kuin kunkku David jolle tuotiin neitosia pyllynlämmittimixi. ellauri052.html on line 965: Bellow's wives were Anita Goshkin, Alexandra (Sondra) Tsachacbasov, Susan Glassman, Alexandra Ionescu Tulcea, and Janis Freedman. In 2000, when he was 84, Bellow had his fourth child and first daughter, with Freedman. Goshkin elätti sitä tunarointivuosina. Sen se dumppas kun alko tulla rahaa. Se oli kuin se Jasun ykkönen. ellauri052.html on line 968: Bellow’s most merciless and eviscerating tormenter was his third wife, Susan Glassman, who defeated him in a long, acrimonious and expensive divorce suit. In 1974, after he had fraudulently misrepresented his projected income, the court, hostile to a successful Jewish intellectual, “ordered him to pay Susan $2,500 a month in alimony, backdated to 1968, plus $600 a month child support, plus lawyers’ fees.” Ignoring his own lawyer’s sound advice to settle the case, he surrendered to a self-destructive impulse, continued to appeal and deliberately prolonged his agony. ellauri052.html on line 971: know whether she was sleeping with Bellow yet; “they were all placing bets.” She started an affair with Bellow’s friend Jack Ludwig (the prototype for Gersbach in Herzog) only after she learned of her husband’s many infidelities. ellauri052.html on line 978: The most important person in Bellow’s life—Maury, his oldest brother. As Leader shows, Maury was both the driving force in Bellow’s Americanization and a major presence in his work. Parents and wives came and went, but Maury remained: Simon in Augie March, Shura in Herzog, Julius in Humboldt’s Gift. As peremptory and violent as their father but more competent, Maury epitomized the cult of power and material success that both fascinated and repelled Bellow. “I recognized in him the day-to-day genius of the U.S.A.,” Bellow said in an interview with Philip Roth. In the same conversation, Roth observed that Maury’s reckless, angry spirit was “the household deity of Augie March.” By the time Maury finished law school, he had already started collecting graft for a corrupt Illinois state representative, skimming off the top for himself and his mother. A charismatic ladies’ man with an illegitimate son, Maury was “very proud of his extraordinary group of connections, his cynicism, his insiderhood,” Bellow told Roth. Maury was disdainful of his brother’s nonremunerative choice of profession, which he considered luftmenschlich—frivolous, impractical. ellauri052.html on line 980: The rivalry between the brothers may have been even more extreme in life than it was in art. When Bellow won the Nobel Prize in Literature in 1976, his brother refused to come to Stockholm for the ceremony. Maury’s grandson reconstructed his thinking as follows: “How dare Saul win the Nobel Prize when I’m really the smart one, I’m the one.” ellauri052.html on line 991: Muu maailma on kaikki "those terrorists". Treatening our legitimate vital interests everywhere. The last time I troubled to read the newspaper I noted that an oil company, after paying a ransom of $10M, was still unable to obtain the release of one of its executives from his Argentine kidnappers. C'est beaucoup d'argent pour un Americain. The flabbiness of the U.S.A. is disheartening. We are setting the world a miserable example by allowing ourselves to be bullied. ellauri053.html on line 44: 16. huhtikuuta – Merenkulkuneuvos Antti Wihuri perusti nimeään kantavan kansainvälisten palkintojen rahaston. ellauri053.html on line 48: 29. toukokuuta – Sir Edmund Hillary ja Tenzing Norgay nousivat ensi kertaa Mount Everestin huipulle. ellauri053.html on line 152: The term 'Pre-Raphaelite' conjures up visions of tall, willowy creatures with pale skin, flowing locks, scarlet lips, and melancholic expressions. The paintings of these models and muses, who were often the artists' wives and mistresses, defied Victorian standards of beauty and caused much controversy. ellauri053.html on line 188: Aarne seuras kateena vierestä kun Puovon minä paisui kuin teekkaripallo. Ne oli hirmuisoja, punasia ja kumisia ja niissä oli ratasmainen teekkarinkuva. Mä en koskaan saanut sellasta. Joka vuosi pyysin ja anelin. No way. Elämä on traagista. Life is hard and then you die. Hyvä kysymys: oliko nuori Puovo enemmän vai vähemmän suuruudenhullu kuin vanha? Paisuiko sen teekkaripallo vai rupistuiko se lopulta, kuten kumiset ilmapallot tekevät, tulevat ryppyisixi ja puoliveteisixi. Lopuxi niistä voi imaista retiisejä ja paukutella niitä. ellauri053.html on line 194: Runoja ennen laulettiin, nyt kuiskitaan vuoteen vieressä tai luetaan sisältä. Horatiusta ei enää laulettu. Niiskuneiti luki Vilijonkan tädille ääneen runoja. Täti halus mieluummin Tex Willeriä. Sit on vielä tää mun ja Aarnen tapa, hyräillään mukana vähän nuotin vierestä, kun suuremmat tekijät hoilottavat. ellauri053.html on line 326: Mitäs se monisielusuus sitten on? Sekin on Puovon oma sana. Onkos se jotain sellasta mistä toinen Puovo, Paul Bourget ei yhtään pidä, eli jotain freudilaista jakomielisyyttä? Minä, superminä ja se? Minä, sinä, ja Hentun Liisa? Juorkunan Jussi, kukas se nimimerkki oli? Se oli Kerttu Kauniskangas, eurokommari. Vaihtoi kansanedustajan levikkipäällikköön. Riitautti eläkkeensä kun meinasivat naisen laittaa eläkkeelle ennen miehiä. Hyvä Jussi! Nojoo, tää oli taas asian vierestä. Ei vaitiskaan, monisielu on moniosaaja, eli sellainen joka osaa vähän kaikkea eikä mitään kunnolla. Ei sentään sieluton. Koko sana sielu on aika pateettinen, vanhaa hapatusta. ellauri053.html on line 362: Puovolle voisi antaa yhtä ja toista anteexi sillä, eze pitää puista enemmän kuin laahuxesta. Se on pahempi ekofasisti kuin paapa, eli Pentti Linkola. Apina kiipes puuhun, kakkas gorillan suuhun. Kaikkien muidenkin elollisten suuhun apina on kakannut. Nyt se snorkkelilla sukellellen istuttaa levää takas Itämeren pohjaan. ellauri053.html on line 418: "1966 edelleen kaikkea koskeva miete: 'Mutta elämän ja kuoleman asioissa melkein kaikki on erehdystä.' Melkein kaikki on erehdystä, ellei elämän ja kuoleman lisäxi ole jotain muuta, jossa kaikki ei ole erehdystä. Onko sellaista aluetta? Niin tässä vihjataan." ellauri053.html on line 424: Katynin joukkomurha (puol. zbrodnia katyńska, Katynin rikos) oli Neuvostoliiton turvallisuuspalvelun NKVD:n toteuttama puolalaisten joukkomurha, joka tapahtui vuonna 1940. Teloitetut olivat sotavangeiksi otettuja Puolan armeijan upseereita, korkeasti koulutettuja ammattilaisia kuten opettajia, lääkäreitä, professoreita, tutkijoita sekä poliiseja ja valtion virkamiehiä. ellauri053.html on line 436: Panssaroituja kaloja, tyhjiä sanomalehtiä, vanhoja pulloja, verettömästi puhkottuja muovikalvoja, näkevän sokeita töitä, ellauri053.html on line 557: Mutta ehkä eniten Puovon runoissa esintyvä sana on ihminen. Ei ihme kert ne on jeremiadeja. Ihminen on ongelma, muttei ratkaisu. ellauri053.html on line 672: saevo mittere cum ioco. ellauri053.html on line 674: Ipsum me melior peteret Venus, ellauri053.html on line 687: Minua itseäni on, jalomman Venuksen lähestyessä, vapautettu Myrtale pidättänyt lemmenpauloissa, paljoa tulisemmin, kuin Kalabrian lahtia kiemuroivan Hadrian meren laineet. ellauri053.html on line 697: Herbert Spencer (27 April 1820 – 8 December 1903) was an English philosopher, biologist, anthropologist, and sociologist famous for his hypothesis of social Darwinism whereby superior physical force shapes history. Spencer originated the expression "survival of the fittest", which he coined in Principles of Biology (1864) after reading Charles Darwin's On the Origin of Species. The term strongly suggests natural selection, yet Spencer saw evolution as extending into realms of sociology and ethics, so he also supported Lamarckism. ellauri053.html on line 701: Herbert Spencer (1820–1903) is typically, and by rights, considered a coarse social Darwinist. Herbert Spencer was an English philosopher, biologist, anthropologist, and sociologist known for his infamous theory of social Darwinism throughout contemporary history. ellauri053.html on line 702: Spencer took the theory of evolution one step beyond biology and applied it to say that societies were organisms that progress through changes similar to that of a living species. ellauri053.html on line 711: Spencer vastusti samoja juttuja kuin punaniska jenkki: the use of the coercive powers of the government, the discouragement given to voluntary self-improvement, and the disregard of the "laws of life." The reforms, he said, were tantamount to "socialism", which he said was about the same as "slavery" in terms of limiting human freedom. ellauri053.html on line 717: His arguments provided so much ammunition for conservatives and individualists in Europe and America that they are still in use in the 21st century. The expression 'There is no alternative' (TINA), made famous by Prime Minister Margaret Thatcher, may be traced to its emphatic use by Spencer. ellauri053.html on line 727: Tagore taisi olla varsinainen kermaperse kotona Kalkutassa lapsena. Meni salaa isän huoneeseen ottamaan suihkuja kunnan vesijohdosta. Iskä oli aina matkoilla. Mitä vähemmän omistaa, sitä iloisempi on kun saa. Sillä onni on differentiaali. ellauri053.html on line 740: Juu kermaperseitä olivat. Bramiineja Länsi-Bengalista, ent nimeltä Kushari, britti mustanaamion olkihattuisia pikku ystäviä. Isä ei työtä pelännyt, saattoi vaikka nukkua sen vieressä. Sillä oli tiluxia ja läjittäin palaveliita. Upporikkaita. Sen seizemästä isoveljestäkin tuli jotain hienoa. ellauri053.html on line 793: Tandoori istui palazin ikkunassa ja kazoi köyhälistön elämää viereisessä slummissa. Tosi pittoreskia. Siitä lähti eteviä runoja. ellauri053.html on line 816: To be born in a family where more than a hundred members lived under one roof is a matter of no great significance in our country. ellauri053.html on line 818: The Tagores belong to the Bandyopadhyaya group of Bengali Brahmins. The genealogy can be traced back to Daksha, one of the five Brahmins who were imported sometime in the 8th century from Kanauj to help in reviving orthodox Hinduism in Buddhist-ridden Bengal. The descendants of this Brahmin moved from one place to another until one Panchanan in 1690 settled down at Govindapur near Calcutta. The opportunities of making money in this flourishing mercantile town, the stronghold of the East India Company, finally attracted the family to Calcutta in the latter part of the eighteenth century and they built their homes at Pathuriaghata and Jorasanko. ellauri053.html on line 820: Prince Dwarkanath Tagore, my great-grandfather, was a romantic figure. Contemporary of Rammohan Roy, the Father of the Renaissance Movement of Bengal, he was closely associated with him in all his activities and rendered financial help when- ever required. The East India Company were by this time firmly established in Bengal and were rapidly building up their trade. Dwarkanath’s knowledge of English helped him to take advantage of the conditions prevailing under the Company’s rule and he was able at quite an early age not only to amass a fortune but also to gain high offices under the British. With Rammohan Roy he took a leading part in all the movements for the promotion of higher education and social welfare. There was hardly any institution founded during his life-time that did not owe its existence to the generous charity of Dwarkanath. He came to be known as Prince Dwarkanath in recognition of his benefactions. His business enterprises extended to fields unexplored by Indians in those days. He had a fleet of cargo boats for trading between India and England. To improve his business connections and gain further concessions from the Company, he himself went to England accompanied by his youngest son, Nagendranath. I have had occasion to read the diary kept by this grand-uncle of mine. It describes vividly and in very chaste English the social life Of the aristocracy of England in the early Victorian age as seen through the eyes of an Indian. There is also an interesting description of his adventurous journey across the country from Bombay to Calcutta at a time when India was in a very disturbed condition on the eve of the Sepoy Mutiny. ellauri053.html on line 824: Soon after landing in London Dwarkanath became a favourite of Queen Victoria and of the court circle. There are many amusing stories told about his exploits in England and France some of which I came to know from the letters written by his valet. ellauri053.html on line 833: Our house has had an interesting history. As I have already said, my forefathers migrated to Calcutta in the early days of the East India Company, and, having helped in the erection of Fort William, made enough money to construct a palatial building of their own at Jorasanko in the northern quarter of the town. Other gentry were attracted to this quarter which gradually became the most fashionable part of the city, with elegant houses vying with each other. It is a pity that most of these houses are being crowded out or demolished to make room for hideous modern mansions. The architecture of that period with high columned facades and a series of interior courtyards was not only dignified but most suited to the tropical climate. ellauri053.html on line 837: At Jorasanko lived the direct descendants of the Maharshi at No. 6, Dwarkanath Tagore Lane. It was a huge rambling house spread over an acre of ground with wide verandahs and large halls around the outer courtyard and a series of dark and dingy corridors and staircases and rooms, where no sunlight ever penetrated, which gave us the creeps whenever as children we had to pass through them. At No. 5, the handsome residence opposite to ours, lived my three artist cousins Gaganendra, Samarendra and Abanindra. ellauri053.html on line 853: Our teacher of English was an Englishman of a rather interesting type. He was given a bungalow in the compound. There he lived with thousands of silk-worms in which he had become interested through Akshoy Kumar Maitra, the historian. On Sundays, discarding all clothes, Mr. Lawrence would wrap himself in old newspapers and lie amongst the caterpillars which delighted in crawling all over him. He was very fond of them and used to say they were his children. ellauri053.html on line 863: Jagadish Chandra Bose had a wonderful fund of interesting stories, some very amusing, of the many lands he had visited and personalities he had met. He could go on telling them for hours and days together, yet one would never get tired of listening to him for he could always make the most trivial facts interesting, and his humour was so refreshing. He could also laugh ; so few people can laugh well and at the proper time and place. I would greatly miss him when he went away and secretly I would take a vow to become a scientist like him when I grew up. ellauri053.html on line 886: Being an unpractical idealist and underrating the doctrinaire mentality of his friends, he came back full of hope and proposed to my grandfather that a conference of all theists be called at Santiniketan. ellauri053.html on line 896: The sacred thread ceremony, the Upanayan takes place when a Brahmin boy is considered to be or a fit age to be attached to a Guru (teacher) to begin his education. He is taught the Gayatri mantram which every Brahmin is expected to repeal morning and evening as the text for his contemplation of the Infinite and is given the sacred thread to wear as a symbol of his initiation as a Brahmin. ellauri053.html on line 908: By appealing to some friends four pupils were obtained from Calcutta. I myself brought the number up to five. We were all clothed in long yellow robes as befitting Brahmacharis. On the day of the opening ceremony, however, we were given red silk dhotis and chaddars and it made us feel very proud and im- portant to stand in a row in the Mandir, the cynosure of all eyes. ellauri053.html on line 912: Father had composed some new songs for the opening ceremony, one of which, Mora satyer pare man (We dedicate ourselves to truth) remained as the school song for many years until it was replaced by Amader Santiniketan (Our own Santiniketan). ellauri053.html on line 916: The life led by both pupils and teachers was not only simple but almost austere. The ideal of Brahmacharya was the keynote of everything. The yellow uniform, which covered up the poverty of clothes; a pair of blankets, which served as our only bedding; the vegetarian meals comparable to jail diet in their dull monotony — these were the standards laid down. ellauri053.html on line 918: Nobody wore shoes or even sandals and such luxuries as toothpaste or hair oil were taboo. ellauri053.html on line 924: Never underestimate the dark side of the Force ellauri053.html on line 928: How-ever simple, the strain on Father’s resources to maintain the school must have been great. The institution had no income of its own besides the annual Rs. 1,800 drawn from the Santiniketan Trust. For several years students were not charged fees of any kind. They were given not only free education, but food and very often clothing as well. The whole burden had to be borne by Father, when his own private income was barely Rs. 200 a month. My mother had to sell nearly all her jewellery for the support of the school, before she died in 1902. ellauri053.html on line 930: But it would be wrong to emphasize only the dark side of the picture. We were essentially a happy lot and life was very rich and interesting in spite of our outward poverty. Whenever Father was present, he poured his soul into the institution and made it lively by singing songs which he never tired of com- posing, reciting his poems, telling stories from the Mahabharaia , playing indoor games with the boys, rehearsing plays, and even taking classes. ellauri053.html on line 940: Thou comest. New Year, whirling in a frantic dance amidst the stampede of the wind-lashed clouds and infuriate showers, while trampled by thy turbulence are scattered away the faded and the frail in an eddying agony of death. ellauri053.html on line 942: Before we realised what had happened, Satish Roy had vanished into the storm. Afterwards a search-party found his battered and half-dead form lying under a tree near the Bhuvandanga village. ellauri053.html on line 971: That night my sisters Bela, Rani and Mira and myself and my brother Sami — who was then just a small child — we were all sent to sleep in another part of the house. We knew without anyone telling us that we had lost our mother. That evening my father gave me Mother’s pair of slippers to keep. They have been carefully preserved ever since. ellauri053.html on line 973: Father kept outwardly calm and went back to Santiniketan to his work there as though nothing had disturbed his mind, leaving us in the care of a distant aunt of my mother. But his feeling — the keen sense of separation and loneliness — poured into a series of poems afterwards published as Smaran (In Remembrance). ellauri053.html on line 975: On my father’s desk I discovered two bound volumes containing copies of letters written by him to my cousin Indira. My cousin had evidently carefully preserved all the letters and copied them out in her beautiful handwriting in the two volumes neatly decorated by her brother Surendranath. ellauri053.html on line 977: These letters were published by me and my brother-in-law Nagendranath Gangulee in 1911 as Chhinna-Patra. Unfortunately Father had mercilessly run his pen through good portions of the letters. ellauri053.html on line 979: While I was loitering about the Asrama and reading the letters over and over again the sad news of the death of my sister. Rani was conveyed to me from Calcutta. Father had brought her back there finding that she had much improved in health in Almora — but a relapse ended fatally and she died nine months after the death of my mother. ellauri053.html on line 983: Unfortunately just when he was feeling satisfied with the progress that was being made another mishap occurred in the family that greatly disturbed Father’s mind. My grandfather, the Maharshi, died in Calcutta. Father had to go there as soon as he heard about his illness and remained a long time there after grandfather’s death to settle business affairs consequent on the passing away of the head of a big family like ours. After the death of the Maharshi the family broke up — the members no longer lived together as in a Hindu joint family. (100 hengen huushollissa.) ellauri053.html on line 985: The death of my brother Samindra took place when I was in college in America. At Monghyr he fell a victim to cholera and died soon after Father arrived there. ellauri053.html on line 987: A few years later, after I had settled down at Santiniketan my sister Bela, who was staying with her husband in Calcutta, fell ill. Like Rani, my elder sister also developed tuberculosis. ela was daddy's favourite child and her death was a severe blow to him. ellauri053.html on line 991: Throughout all these years of the severest trial to him Father’s penis never had any rest. Even when he would be passing through very great distress editors never had to wait for the regular instalments from his penis. ellauri053.html on line 1164: Eliot quoted, in evidence, four short passages from The Cutting of an Agate, in which Yeats says that the poet must “be content to find his pleasure in all that is for ever passing away that it may come again, in the beauty of woman, in the fragile flowers of spring, in momentary heroic passion, in whatever is most fleeting, most impassioned, as it were, for its own perfection, most eager to return in its glory.” Tää on puhdasta Tandoorikanaa. ellauri053.html on line 1165: “It is a style of Pater,” Eliot justly said, but then he indulged himself in a little racial prejudice, saying “it is a style of Pater, with a trick of the eye and a hanging of the nether lip that come from across the Irish Channel, all the more seductive.” “Mr. Yeats,” he says, “sometimes appears, as a philosopher of aesthetics, incoherent”: ellauri053.html on line 1167: Yeats oli arzy farzy kermaperse varsinkin Butlereiden puolelta. Köyhtyivät kun iskä John hylkäs lakihommat ja antautui taiteelle. ellauri053.html on line 1170: On 26 January 1877, the young poet entered the Godolphin school, which he attended for four years. He did not distinguish himself academically, and an early school report describes his performance as "only fair. Perhaps better in Latin than in any other subject. Very poor in spelling". ellauri053.html on line 1175: In After Strange Gods—the Page-Barbour Lectures that Eliot delivered at the University of Virginia in 1933— Tommy referred to Pound as “probably the most important living poet in our language” and to Yeats as “the other important poet of our time,” while subjecting both poets to rebuke. ellauri053.html on line 1180: Yeats and Eliot were not familiars; they met occasionally and agreeably from as early as 1915—at least once at a meeting of the Omega Club, and again when they lunched at the Savile. ellauri053.html on line 1191: Eliot needed to put a considerable distance between himself and Yeats, each of whom could be regarded as a Symbolist, however differently they responded to French Symbolism as Arthur Symons expounded it in The Symbolist Movement in Literature. It is my understanding that Symons led Yeats through the early chapters, with Mallarmé as the main figure, and that Eliot made his own way quickly through the several chapters until he reached Laforgue, the poet he found most useful in his attempt to discover his own voice. Still, Eliot’s animosity is hard to explain. ellauri053.html on line 1193: Helppoa: se oli mustankipeä. Tomppa ja Jästi were associates from time to time but not companions. Yeats and Pound make a different relation: they were friends and remained friends, especially after the three winters they spent in Stone Cottage, Coleman’s Hatch, Sussex. The friendship continued over the years and found fulfillment in a shared Rapallo. Dobby ja Jästi ilosteli Rapallon mökissä veturinkuljettajana ja lämmittäjänä, kuraverinen Tomppa palloili kateena ulkopuolella. ellauri053.html on line 1239: meressä murehtivan rakkauttaan. ellauri053.html on line 1251: Versatile Writer: He exhibited in his work breadth of talents and interests. His most renowned work falls into cultural theory; art history including painting, sculpture, and architecture. He wrote on the critics of the old and modern English Literature too. He even wrote lecture articles, short stories etc. William E. Buckler says that Pater “is still one of the half-dozen indispensable critics in English; from, say, 1880 to 1920, he was without equal.” ellauri053.html on line 1253: Freshness In His Works: A. C. Benson called Pater's style "absolutely distinctive and entirely new", suggesting that there was some peculiar newness in his works. ellauri053.html on line 1255: Depth In Work: Pater’s work is not subtle and superficial. There is a certain depth and richness in his work. ellauri053.html on line 1278: The feathered glory from her loosening thighs? öppna de där tjocka låren för en sådan fjäderbolster? ellauri053.html on line 1280: But feel the strange heart beating where it lies? När det inte ligger där svanhonorna brukar ha det? ellauri053.html on line 1282: A shudder in the loins engenders there Mellan svanens flipper förlänger sig en tvåhövdad snopp ellauri053.html on line 1285: So mastered by the brute blood of the air, En myt säjer at det blev tvåäggiga tvillingar av äggen. ellauri053.html on line 1287: Before the indifferent beak could let her drop? Att bli trakasserad av en svan kan leda till en leda. ellauri053.html on line 1314: The salmon-falls, the mackerel-crowded seas, Lohet laulavat, makrillit tungexii merissä, ellauri053.html on line 1323: A tattered coat upon a stick, unless Varixenpelätti se on, ellei sizen ellauri053.html on line 1326: Nor is there singing school but studying Laulua ei opi koulussa (se meni huonosti) ellauri053.html on line 1328: And therefore I have sailed the seas and come Ja sixi purjehdin tänne bysanttiin ellauri053.html on line 1347: Of hammered gold and gold enamelling Kullalla emaloitu kuurna, ellauri053.html on line 1368: Yeats met the American poet Ezra Pound in 1909. Pound had travelled to London at least partly to meet the older man, whom he considered "the only poet worthy of serious study." From that year until 1916, the two men wintered in the Stone Cottage at Ashdown Forest, with Pound nominally acting as Yeats's secretary. The relationship got off to a rocky start when Pound arranged for the publication in the magazine Poetry of some of Yeats's verse with Pound's own unauthorised alterations. These changes reflected Pound's distaste for Victorian prosody. ellauri053.html on line 1371: Yeats proposed in an indifferent manner, with conditions attached, and he both expected and hoped she would turn him down. According to Foster, "when he duly asked Maud to marry him and was duly refused, his thoughts shifted with surprising speed to her daughter." Iseult Gonne was Maud's second child with Lucien Millevoye, and at the time was twenty-one years old. ellauri053.html on line 1375: That September, Yeats proposed to 25-year-old Georgie Hyde-Lees (1892–1968), known as George, whom he had met through Olivia Shakespear. Despite warnings from her friends—"George ... you can't. He must be dead"—Hyde-Lees accepted, and the two were married on 20 October. Their marriage was a success, in spite of the age difference, and in spite of Yeats's feelings of remorse and regret during their honeymoon. The couple went on to have two children, Anne and Michael. Although in later years he had romantic relationships with other women, Georgie herself wrote to her husband "When you are dead, people will talk about your love affairs, but I shall say nothing, for I will remember how proud you were of them." ellauri054.html on line 30: Paul Rudolf „Rolf“ Kauka (* 9. April 1917 in Markranstädt; † 13. September 2000 in Thomasville, Georgia) war ein deutscher Comicproduzent und -verleger. Er schuf unter anderem die Figuren Fix und Foxi. Aufgrund seines Erfolges wurde er auch als deutscher Walt Disney bezeichnet. ellauri054.html on line 41: Ltn Boruvka oli kiinnittänyt laiskan tyttärensä läksypöydän ylle Komenskyn kuvan. Tyttö oli laittanut viereen kuvan jostain paljon nuoremmasta partasuusta banjoniekasta.Vuonna 66 oli Prahassa keväistä, Komenskyn pääteos painossa ja Matuska pinnalla. Boruvka kazoi mielellään telkkarista tyttäreltä salaa Yvetta Simonovaa. 2v myöhemmin ryssän tankit teki lopun ilostelusta. ellauri054.html on line 87: Comenius palasi Puolan Lesznoon (1648) ja hänet valittiin veljesyhteisön piispaksi. Matkasta muodostui traaginen, sillä Comeniuksen toinen vaimo makasi kuolemansairaana hevosten vetämissä kärryissä kaksi pientä lastaan vierellään. Hän kuoli pian perilletulon jälkeen. Myös Oxenstierna unohti ruotsalaiset tšekkien uskontovapauskysymyksessä ja lohduttoman tilanteen murtamana Comenius kirjoitti uskonnollisen teoksen, eräänlaisen uskontunnustuksen, jolle antoi nimen Kuolevan äidin testamentti tšekkiläiselle veljeskunnalle, joka tunnetaan myös lyhyesti tšekkiläisestä nimestään Ksaft (Testamentti). Lopussa Comenius ilmaisee vakaumuksensa, että tšekin kansan kohtalo vielä kääntyy. Comeniuksen toivon sanoista tuli tšekkiläisen kansan uskon rukous ja tunnus sukupolvelta toiselle. ellauri054.html on line 126: HK lainaa E.Saarisen erektiota Albertinkadulta aiheesta toisto tyylikeinona. Ja Jakkoh-Hintikkaa intertextuaalisuudesta. Ei ihme et tää nide oli poistohyllyssä. ellauri054.html on line 179: Voltairekin peukutti pörssiä. Ja teki rahakkaita turneita. Keinottelu huipentui etelämeren kuplaan. Kupla kurkussa. Sillä tiellä ollaan vieläkin. Suomi nousuun. Make Sysmä great again. Sysmän Sähköpalvelun miehen takkuinen tukka sojottaa likaisen MSGA lippalakin peräaukosta. ellauri054.html on line 193: Riikonen has also planned a book on the Aristotelian concept of temperance. He believes temperance can also be used to describe his own lifestyle. “I’m a calm, middle-of-the-road person. I have never veered toward the extreme, in good or bad.” Every day, Riikonen walks to his office in Topelia from his home in Etu-Töölö. “Last year, around the New Year, I lost my temper for the first time, as the electronic lock system in Topelia was broken and I couldn't get to my office during the weekend. The weekends are the best time to work, because it is very quiet,” says Riikonen. ellauri054.html on line 221: Giovanni Pico della Mirandola (s. 24. helmikuuta 1463 – 17. marraskuuta 1494) oli firenzeläinen humanisti ja renessanssifilosofi, joka tuli tunnetuksi vuoden 1486 tapahtumien johdosta. 23-vuotias Pico pääsi silloin julkisuuteen suunnitellessaan tilaisuutta, jossa puolustaisi uskontoa, filosofiaa, eettistä naturalismia ja magiaa koskevia 600 teesiä. Niistä 13 oli kerettiläisiä. Pico della Mirandola vaikutti Firenzen Akatemiassa. Piko Mirandola, Firenzen akatemiasta. Hei hei! ellauri054.html on line 251: Farinelli päätyi muun muassa Englannin ja Ranskan jälkeen Espanjaan, jossa hänen oli alun perin tarkoitus viettää muutamia kuukausia, mutta jonne hän jäi lähes 25 vuodeksi. Espanjan kuningatar pyrki parantamaan kuningas Filip V:n melankoliaa Farinellin laululla ja Farinellin näin hankkima vaikutusvalta nosti hänet aina käytännössä maan pääministeriksi asti, vaikka hän ei muodollisesti virkaa hallinnutkaan. Kaksi vuosikymmentä Farinelli lauloi samoja lauluja Espanjan kuninkaalle. Ferdinand VI:n noustessa valtaan Farinelli nimitettiin johtajaksi Madridin ja Aranjuezin teattereihin, joihin hän tuotti pääasiassa Pietro Metastasion teksteihin pohjaavia oopperoita. Hän myös teki yhteistyötä Espanjaan asettuneen italialaisen Domenico Scarlattin kanssa. Kaarle III:n noustua valtaan Farinelli palasi Bolognaan ja vietti siellä eläkkeellä elämänsä viimeiset vuodet. ellauri054.html on line 276: Where the sea meets the moon-blanched land, Missä meri kohtaa kuun valkaiseman maan, ellauri054.html on line 285: Heard it on the Ægean, and it brought Kuuli sen Aigeian merellä, ja se toi ellauri054.html on line 289: Hearing it by this distant northern sea. Kun kuullaan se täällä pohjanmerellä. ellauri054.html on line 306: And we are here as on a darkling plain Ja me ollaan täällä kuin pimeällä kentällä, ellauri054.html on line 308: Where ignorant armies clash by night. Missä tyhmät armeijat on yösodassa. ellauri054.html on line 313: So there stood Matthew Arnold and this girl ellauri054.html on line 339: Before I see her again, but there she is, ellauri054.html on line 415: Statistics from the U.S. Department of Justice show that, as of 2013, there were 133,000 state and federal prisoners housed in privately owned prisons in the U.S., constituting 8.4% of the overall U.S. prison population. ... The prison industry as a whole took in over $5 billion in revenue in 2011. ellauri054.html on line 417: In 2013, countries that were currently using private prisons or in the process of implementing such plans included Brazil, Chile, Greece, Jamaica, Japan, Mexico, Peru, South Africa and Thailand. However, at the time, the sector was still dominated by the United States, United Kingdom, Australia and New Zealand. ellauri054.html on line 419: 18.46% of prisoners in England and Wales were housed in private prisons.15.3% of prisoners in Scotland were housed in private prisons. ellauri054.html on line 421: In the modern era, the United Kingdom was the first European country to use for-profit prisons. Wolds Prison opened as the first privately managed prison in the UK in 1992. This was enabled by the passage of the Criminal Justice Act 1991 which empowered the Home Secretary to contract out prison services to the private sector. ellauri054.html on line 427: There are currently around 198,000 inmates housed in private prisons. It represents less than 9% of the total prison population. Many of these prisons save the government money, but some actually cost more per prisoner than a public facility would cost. ellauri054.html on line 439: I'm John Lienhard at the University of Houston, where we're interested in the way inventions work. ellauri054.html on line 481: Robert Browning believed spiritualism to be fraud, and proved one of Daniel Dunglas Home's most adamant critics. When Browning and his wife Elizabeth attended one of his séances on 23 July 1855, a spirit face materialized, which Home claimed was Browning's son who had died in infancy: Browning seized the "materialization" and discovered it to be Home's bare foot. To make the deception worse, Browning had never lost a son in infancy. ellauri054.html on line 483: After the séance, Browning wrote an angry letter to The Times, in which he said: "the whole display of hands, spirit utterances etc., was a cheat and imposture." In 1902 Browning's son Pen wrote: "Home was detected in a vulgar fraud." Elizabeth, however, was convinced that the phenomena she witnessed were genuine, and her discussions about Home with her husband were a constant source of disagreement. ellauri054.html on line 517: Browning oli eksoottinen luonne, jonka runoelmissa tuntuu hänen kreolilaisen verensä väreilyä. Hänen runoutensa, joka ikään kuin huohottelee ajatus- ja kuvittelurikkautensa alla, on omituinen kudos hentoa, syvällistä tunnelmaa ja ihmeellisiä, enemmän häämöttäviä kuin kuvattuja tapauksia, jotka kuitenkaan eivät kehity yhtäjaksoiseksi, ulkokohtaiseksi tapaukseksi, vaan pysyvät kummallisen intuitiivisen kuvitteluvoiman hahmottamina kohtauksina. Browningin vahvin ja luonteenomaisin muoto on draamallinen monologi, sen puitteissa hän loihtii lukijan mieleen eläytyvän, keskitetyn sisäisen kuvan jostakin draamallisesti jännitetystä tilanteesta, antaen puhtaasti sisäisin keinoin vähitellen tapauksen ulkohahmot lukijan mielikuvitukselle, mutta täytettynä niin intensiivisellä ajatus- ja elämänrikkaudella, että kuvaus saa huumaavan tehon. ellauri055.html on line 44: Piget puget paenitet, taedet atque miseret. Syvimmällä sisimmässään Colas oli nolo, kun ei ollut kyennyt saaliin satimeen saatuaan päästämään housujaan alas. Olis kannattanut. Lumikko ois halunnut, se pahastui kun Colas ei edes yrittänyt. Sit molemmat nai tylsät puolisot ja katui kauppojaan loppuikänsä. Olisivat katuneet joka tapauxessa. ellauri055.html on line 69: Olikos Rollandilla perettä? Kaxi vaimoa: ryssä Maria Cuvilier, m. 1934-1944; pianisti Clothilde Bréal m. 1892-1901. Lapsista ei jälkeä. Vähän se on homahtavan oloinen kuikelo. ellauri055.html on line 98: Victor Serge was appreciative of Rolland's interventions on his behalf but ultimately thoroughly disappointed by Rolland's refusal to break publicly with Stalin and the repressive Soviet regime. The entry for May 4, 1945, a few weeks after Rolland's death, in Serge's Notebooks: 1936-1947 notes acidly that "At age seventy the author of Jean-Christophe allowed himself to be covered with the blood spilled by a tyranny of which he was a faithful adulator." ellauri055.html on line 191: "Mikään ei ole niin hauskaa kuin touhuta muina miehinä jotain mikä raivostuttaa toisia ihmisiä." "Kaikista kavereistani on mielestäni paras tämä minä ize. Minä pidän hänestä." ellauri055.html on line 213: Saint Fiacre's relics were preserved in his original shrine in the local church of the site of his hermitage, garden, oratory, and hospice, in present Saint-Fiacre, Seine-et-Marne, France, but later transferred in 1568 to their present shrine in Meaux Cathedral in Meaux, which is near Saint-Fiacre and in the same French department, because of fear that fanatical Calvinists endangered them. Saint Fiacre had a reputation for healing haemorrhoids, which were denominated "Saint Fiacre's figs" in the Middle Ages. Cardinal Richelieu venerated his relics hoping to be relieved of the infirmity. ellauri055.html on line 215: Saint Fiacre is the patron saint of the commune of Saint-Fiacre, Seine-et-Marne, France. He is the patron of growers of vegetables and medicinal plants, and gardeners in general, including ploughboys. His reputed aversion to women is believed to be the reason he is also considered the patron of victims of venereal disease. He is further the patron of victims of hemorrhoids and fistulas, taxi cab drivers, box makers, florists, hosiers, pewterers, tilemakers, and those suffering from infertility. Finally, he is commonly invoked to heal persons suffering from various infirmities, premised on his reputed skill with medicinal plants. ellauri055.html on line 218: Ei hizi tullut Jeesus vieläkään, mutta Pyhä Vossikka auttaa yhä peräpukamiin. Vossikka-nimitys tuli St Fiacrelle nimetystä hotellista, jolla oli ensimmäiset isvossikat. Ranskan kirkko ei tunnusta St Fiacrea taxikuskien suojelijaxi (enkku-Wikipedia yllä on kerettiläisellä kannalla). ellauri055.html on line 301: - Olette oikeassa, sanoi Pangloss, sillä kun ihminen pantiin Eedenin puutarhaan, hänet pantiin siihen ut operetur eum, sitä viljelemään. Tästä näemme, ettei ihminen ole luotu lepäämään. ellauri055.html on line 313: Puutarhamietelmät tuppaa olemaan voittopuolisesti lällyjä. Ovatko puutarhaihmisetkin muita lällympiä? Vai piileekö niiden lällyn kuoren alla järjestystä ja siistittyjä nurzeja rakastava nazi? Onko ne jotain siirtolapuutarhatyyppejä? Tarkkaile naapuria ja raportoi poikkeavuuxista? Rikkaruoho on kasvi, joka kasvaa väärään paikkaan. Roskakasvi. No osa on, osa ei. Tehdään taulukko. Legenda: tyyppejä on asian vierestä (ei edes puutarhamietelmä), puutarhamietelmä (mitä harrasta opimme puutarhoista), neuvokki (käytännön vinkkejä puutarhureille), tai minukki (narsistista puutarhanamistelua). Sentimenttejä on lälly (suurin osa varmaan), lupsakka (tekohauska), kuivakka (asiallinen), (teko)syvällinen, tai luontoasenteellinen: joko siirtolapuutarha-ihmiskunta ensin-tyyppinen) nurzinazi tai päinvastoin ekofasisti (linkolamainen). ellauri055.html on line 317: Neuvokkeja puutarhurilta puutarhureille on eniten, 102, seuraavaxi eniten haahuilevampia puutarhamietelmiä 90, ekan persoonan must tuntuu-minukkeja 44. Kokonaan asian vierestä (jotain yleistä hartautta tai puutarhaa vain metaforana) on kokonaista 51. Veikkaan että niissä on yliedustettuina julkkixet. ellauri055.html on line 321: Entä korrelaatiot? Mun hypoteesi on, että tyypin kuuluisuus korreloi negatiivisesti sen mietelmän puutarhamaisuuteen, eli toisin sanoen julkkixilta huolitaan mitä paskaa vaan koska ne on kuuluisia. (Vrt. Candide.) Eli siis "asian vierestä" kategoriassa olis keskimäärin julkkixempia. Joo tää piti erinomaisesti paikkansa. Asian vierestä puhujat oli lähes poikkeuxetta teeveestä tuttuja tai edes historian merkkihahmoja. ellauri055.html on line 323: Entä lällyys? Missä mietelmätyypeissä on eniten lällyjä? Mietelmät johtaa 33, asian vierestä 28, neuvokit 22, minukit 9. Mutta prosentuaalisesti? Ylläri: asian vierestä on lällyjä yli puolet, puutarhamietelmistä kolmannes, minukeista neljännes, neuvokeista viidennes. Ois voinut luulla että minukeissa olis enempi lällyjä, mutta ei. ellauri055.html on line 348: I think there are as many kinds of gardening as of poetry. ellauri055.html on line 390: My passion for gardening may strike some as selfish, or merely an act of resignation in the face of overwhelming problems that beset the world. It is neither. I have found that each garden is just what Voltaire proposed in Candide: a microcosm of a just and beautiful society. ellauri055.html on line 408: Laying out grounds may be considered a liberal art, in some sort like poetry and painting. ellauri055.html on line 434: vierestä ellauri055.html on line 440: vierestä ellauri055.html on line 446: vierestä ellauri055.html on line 452: vierestä ellauri055.html on line 458: vierestä ellauri055.html on line 462: To everything there is a season... ellauri055.html on line 464: vierestä ellauri055.html on line 560: Sysmän värin ja maalin mies näkyi maalaavan jälleen kerran jo ennestäänkin kylän parhaassa maalissa olevaa taloaan entisen myymälänsä vieressä. Vähän laitan maalia, se sanoi. Olen asunut tässä talossa lähestulkoon koko ikäni, se vielä kehaisi, kirahvinnäköinen miehenkuikelo. Viereisessä entisessä värimyymälässä möi sälää Antiikista nykyaikaan 2 herraskaista vanhusta. Seija ei kärsi mennä sinne kun ne tarttuu ostajaan kuin kärpäset ja seuraa perässä kommentoiden vaarujansa Constant Comment tyylillä ja utelevat kaikkea. Seija ei kehtaa olla ostamatta mitään. No mäkin jouduin ostamaan värikäskantisen kansanpainoxen Taata Sillinpään kirjasta Setämiehen tie kiskurihinnalla a 4:50e. (Ilmatteexi ize löytäneet Suomalaisen kerhon poistohyllystä Tukholmasta.) Siinä on mustavalkoisia kuvia Taata-filmistä. Selkä oli irronnut, mistä huomautin alennuxen toivossa, mutta pihi äijä näytti omaa liimaputkea ja neuvoi että tälläsellä voit sitten liimata seljän kii. Hinnasta ei tinkinyt. ellauri055.html on line 607: Ja tie eeku paranoo kun bailut lämpenevät. Pirre eläytyy hyvin myös väpelön Handen arvomaailmaan. No Jaakon ja Pirren mökki lienee joku tönö Anni Swanin huvilan huussimezässä. Vähän samanlainen kuin Aarne Rannalla ja sen perheellä Nilkin kesäsiirtolassa. Sevverran kokematon on Pirre sauna-asioissa ezen ukot luulee saunan lämpötilan nousevan löylynheitosta. Hassunhauskahko on bailuemäntä joka säntää järveen ja hukkaa silmälasit jorpakkoon, lainaa sattuvasti Mao Tse Tungin runoja ja on hyvin hyvin onneton. Täähän on vähän kuin Theofrastosta tai Jean de la Bruyereä, hullunkurisia luonteita. ellauri055.html on line 634: Peliä pelataan shakkilaudalla (vain pimeässä neliöt). Kivet siirretään viistoon viereiseen tyhjään kenttään - lampaat vain eteenpäin, susi edestakaisin. ellauri055.html on line 640: Shakki ei mennyt enää yhtä hyvin. Oisko mitään leikkiä 2 hengen piilosta, eli melaa mekkoon? Hande on jo ronttaamassa lakanoita takan eteen kieli pitkällä kun Mirkku saa sanotuxi eze odottaa. Hannes menee paniikkiin. Pian sille selviää et I'm not the father, kuin ammoin Ferenc Kieferille. Hannes saa vedetyxi henkeä. Ei tarvittu hyperventilointipussia. Mirkku haluis perustaa suurperheen Jussista, Handesta, pikku-Jussista, mummosta, Eelis-sedästä ja Jenni-tädistä. Oikee kolhoosi. Fanzu idis. ellauri055.html on line 681: Samaa suomiäijä puujalkahuumoria kuin esim Veijo Meren sotakirjoissa, mutta vähemmän. Matti Vanhanen ja Kimmo Koskenniemi yxissä kansissa. Puisevaa ja toxista suomalaisten maalaismiesten touhua. Taata Sillinpää ja Setämiehen tie. Runkunhaju nousee housunkauluxesta, viillokkeesta kurkkaa hetvahtanut pippeli. Ilkeettää. ellauri055.html on line 690: Eikä viina maita. Ei. Piste perässä. Eunukkikin harrastaa tota samaa. Samperin persepää tää lautapää, sylkee toisten lasiin. Ja pihi kuin mikä. Ostaa kavereille halpaa hyttysöljyä ja izellensä kallista aerosolia, jota muilta salaa laittaa Anna-Leenan rinnuxille pillun toivossa. Onkohan se ikävää kun en anna tätä muille. Kyllä sinä oot aika kyylä ja saita, Aimo sanoo, kun et anna sitä sumua ja meidän pitää pana tätä ompelukoneöljyä. ellauri055.html on line 739: Kuivaniemen Rantalaan, merenrantaan, Antti siirsi useita hirsirakennuksia: savupirtin, aitan ja savusaunan. Vuonna 1978 valettiin pitkän hirsirakennuksen pohja. Taloon päästiin muuttamaan vuonna 2001. ellauri055.html on line 840: Nää hemmot asuu jossain Tampereella päin. Puhuu varmaan jotain jammumurretta. Samat laihat faktat vatvotaan joka tahon kannalta. Taata pompittaa, maajussit ja jussittaret hyppää halmeessa. Tää on just tätä Suomi Filmin agraarimeisinkiä. ellauri055.html on line 857: Missähän on Hämeenkyrö? Tarkistin. Tampereen-Seinäjoen juna ajaa sen läpi mut pysähtyy vasta Parkanolla. Sillinpääasema jää saavuttamatta. ellauri055.html on line 859: Hämeenkyrö on rehdisti lande kunta vain 30 minuuttia Tampereelta länteen. Hämeenkyrö on kulttuuristaan ja hienosta ympäristöstään (lause katkeaa). ellauri055.html on line 875: Perheeseen syntyi ennen Frans Emiliä kaksi muutakin lasta, mutta nämä kuolivat jo pieninä. Isosisko oli liika kiltti ja isoveli vammanen. Sillinpää kävi aluksi vuosina 1895–1898 Jumesniemen kirkko-koulua, ja sitten Haukijärven kansakoulua, jossa opettajana oli hänen pikkuserkkunsa Hilja Tättälä. Hän menestyi opinnoissaan niin hyvin, että vanhemmat päättivät lähettää hänet oppikouluun Tampereelle. Tämän mahdollisti se, että Sillinpään isä oli joitakin vuosia aiemmin perustanut pienen sekatavarakaupan, jonka tuotolla perheen taloudellinen asema oli kohentunut. ellauri055.html on line 877: Sillinpää aloitti koulunkäynnin syksyllä 1900 Tampereen Suomalaisessa Reaalilyseossa, asuen ensin alivuokralaisena kirvesmies Janne Davidssonin perheessä Mustanlahdenkadulla Amurissa ja myöhemmin Kuninkaankadulla. Hänen koulutovereitaan olivat muun muassa Lauri Pohjanpää, Brynolf Honkasalo, Arvo Sotavalta ja Bertel Strömmer. Vanhemmat saattoivat tukea häntä vuoteen 1905 saakka, mutta sen jälkeen Sillinpää joutui itse hankkimaan varoja koulun jatkamiseen. Hän saikin jonkin verran rahallista tukea eri tahoilta, mutta tärkeimmäksi tukijaksi tuli tamperelainen tehtailija Henrik Liljeroos, jonka nuorimman pojan kotiopettajana Sillinpää toimi viimeisinä kouluvuosinaan. Sillinpää oli kesäisin myös kotiopettajana Lempäälässä Sotavallan ja Lopen kartanoissa sekä yhden kesän tamperelaisen Aamulehden kesätoimittajana. Sillinpää pääsi ylioppilaaksi 1908 hyvin arvosanoin. Samana vuonna Wilho Pylkkänen läht Kiinan reisulle. ellauri055.html on line 901: Kun siis vaimo oli ehtinyt neljänteen kuukauteensa, muutti Vihtori makuunsa vaimonsa vierestä pirtin toiseen nurkkaan, nuoremman tytön viereen. Isoa tyttöä hän saattoi hyväillä kädellä sieltä, jommoinen ei juuri kuulunut yleisiin tapoihin senlaatuisen väen kesken. Toini oli jo kohta viidentoista vanha, tuollainen isän hyväily saattoi värähtää hyvin omituisesti tytön koko olemuxessa. Sen isä izekin joskus tunsi housuissaan... (Onkohan tää takautuma Myllykolusta vai omia muistoja?) ellauri055.html on line 912: Sillinpää julkaisi 1920-luvulla lähinnä novellikokoelmia sekä vuonna 1923 ilmestyneen pienoisromaanin Hipsu ja Ragnar, jota hän itse myöhemmin piti parhaana teoksenaan. Lyhyestä virsu kaunis. Samaan aikaan Sillinpään taloudelliset ongelmat lisääntyivät ja hän velkaantui jatkuvasti lisää. Hän ei myöskään pystynyt tuottamaan kustantajan haluamia uusia romaaneja. Sillinpään kustantaja WSOY tarjosi hänelle lopulta ratkaisuksi vakinaista työtä kustannustoimittajana. Sillinpää olikin vuosina 1925–1927 WSOY:n palveluksessa ja hän asui tämän ajan perheineen Porvoossa. Vuonna 1927 he palasivat takaisin Hämeenkyröön ja Sillinpää onnistui jonkin aikaa hankkimaan riittävästi rahaa kirjallisilla töillään. Syksyllä 1928 paikallinen sähköyhtiö katkaisi maksamattomien laskujen takia sähköt Saavutuksesta ja Sillinpään perhe joutui muuttamaan pimeästä talosta Tampereelle, jossa he asuivat sitten vuoden verran ennen Helsinkiin muuttoa. ellauri055.html on line 1005: Vielä syksyllä 1910 Sillanpää saattoi kertoa kotiin, että ”kaikki on taas käynnissä” ja hän on ollut ”kemiallisissa töissä tuntematta mitään pahoinvointia”. Asunto (opiskelijakortteeri Helsingissä) oli entisen vieressä Antinkadulla Kampin ostarin vieressä, taskussa rahaa, pankissa 4000 markan uudistettu laina, takaajina Lempäälän patruunat Selin ja Sotavalta sekä kotipitäjästä rovasti Ilvonen ja talolliset Koskimies ja Nuuti. Paremmin eivät ylioppilaan asiat olisi voineet olla. ellauri055.html on line 1101: Vaakku Koskenniemi oli vaan 3v Sillinpäätä ja 2v P-päätä vanhempi. Muzen eka Runoja ilmesty jo 1906 kun se oli HY:n opiskelija. Päät oli Tampereen lyseossa yläluokilla. Otto "Valssikuningas" Mannistakin luettiin. ellauri055.html on line 1115: Sotavalta pääsi ylioppilaaksi 1908 Tampereen Reaalilyseosta. Hän valmistui filosofian maisteriksi 1914 ja filosofian lisensiaatiksi ja tohtoriksi 1923 Helsingin yliopistosta. Tampereen Reaalilyseon ylioppilasluokalla 1908 olivat myös Lauri Pohjanpää ja F. E. Sillanpää, jotka olivat Arvo Sotavallan ystäviä sekä koulu- ja opiskelutovereita. ellauri055.html on line 1121: Kekä sitten oli Arto Sotavalta? 1950 syntynyt 60-70-luvun iskelmälaulaja joka kuoli unohdettuna1990 sairauteen. Sen isoisällä Arvo Richterillä oli Lempäälässä kartano. Kunse kerran myöhästyi keikalta Oravaisissa nyttemmin myöskin kuollut Eeki Mantere 1949-2007 vizikkäästi paikkas sitä Eric Warpowerina. ellauri055.html on line 1188: Leena Järnefelt nai Kuninkaalan kartanosta jääkärieverstin Olli Paloheimon (Brander). Tutu sai toisen samannimisen sotaveteraanin, jalkapuolisen. Oli se sentään Brandereita toisin kuin Oiva (of Tirlittan fame), joka oli före detta Pietilä. ellauri055.html on line 1275: Maurisen claim to fame oli eze uskalsi sanoa mihin vuosisadanvaihteen zygologia oli Darwinin viitoittamaa tietä päätymässä: et jumalat yms on vaan tän apinan pään projektioita, kaikki höpötys on sieltä lähtöisin, ja sieltä niitä mysteerejä tulee eziä. Tää oli tietty hirvittävää puhetta vielä siihen aikaan, siitä koko höxötys. Hirvittävää se on vieläkin, varmaan puolet jengistä ainakin on tänäänkin samassa pisteessä kuin pentateukin aikana. ellauri058.html on line 87: I discovered reading when I was much younger than the little me in this picture. As a child, my favorite authors included C.S. Lewis, Roald Dahl, Jill Paton Walsh, Gertrude Chandler Warner, Louisa May Alcott, and J.R.R. Tolkien. I am a long-distance hiker, trail advocate, full moon camper, and adopter of sad old cats. I live, play, and work in Two Harbors, Minnesota. ellauri058.html on line 93: Niin, New Yorkin ihmiset olivat hurmaavia. Heitä oli monta eri lajia. Minulle, joka en aikaisemmin ollut nähnyt kerrallaan enempää kuin yhden neekerin, oli Harlem suorastaan seikkailu. Aikaisemmin olin luullut, että pienet juuri syntyneet porsaat ovat suloisimmat kaikista luoduista, mutta siinä erehdyin. Neekerilapset ovat suloisempia. Sano Astrid Lindgren vaikka tietää, että on suoranainen loukkaus sanoa neekeriä neekerixi. Nehän on afroamerikkalaisia eli värin ihmisiä. Onx eteläaahrikasta tullut buuri afroamerikkalainen? Onhan sekin värillinen, vaaleenpunuri. ellauri058.html on line 105: Epäilemättä oli joukko hyvin hienoja ja sivistyneitä neekereitä, mutta suurta massaa ei vielä voinut laskea vapaasti miten tahansa. Valkoisen rodun piti puolustaa valtaansa. Sitä White supremacya. Proud boys. Ajattele viljelyxiä missä ehkä 5-6 valkoista elää 200 neekerin ympäröimänä. Miten luulisit käyvän jollei valkoisten loukkaamattomuus olisi neekereille ehdottoman selvää? Pums, sanoo Kati iloisesti. ellauri058.html on line 121: Chicago on kuin ADHD kakara. Sellasia siellä sillon olikin, esim Sale Palje. Amerikan amerikkalaisin kaupunki Katista. Nappikenkäinen Musteri jää Amerikkaan naimisiin. Kati eli Astrid siteeraa Billy Mayerlin biisiä 30-luvulta. Kati ei ois takuulla tiennyt näitä. Oma maa mansikka, tuumaa Kati kotimatkalla ja skandeeraa lorua Breathes there the man Sir Walter Scottilta. Vielä vanhanaikaisempaa. ellauri058.html on line 146: Suomessa on miljoona vanhusta. Vuosittain parikyttuhatta vanhusta kärrätään hoivakoteihin. Leijonanosa niistä on muistisairaita. Alzheimereita ja muita dementtejä. Elämänmuutos on haikea ja surullinen tapahtuma. Paizi hoivakodeille. Hoivakodit on miljoonabisnestä. Jokainen säästetty vaippa on pieni omaisuus. Halvat moniosaajat pesee käppänöiden kakkoja. Jos ehtivät. ellauri058.html on line 199: Pekkanen halvaantui vaikeasti 1949 ja joutui opettelemaan uudelleen kaiken aina puhumista ja kävelemistä myöten. Toipumisen aikana syntyi kuitenkin hänen lapsuudestaan kertova Lapsuuteni-teos, joka sai erittäin alentuvan myönteisen vastaanoton. Vuonna 1955 Pekkanen valittiin yllättäen akateemikoksi V. A. Koskenniemeltä vapautuneelle paikalle. Vaakku varmaan pyörähteli haudassa kuin Iita Kärpänen. Akateemikkona hän ehti olla vain kaksi vuotta, sillä hän kuoli aivoverenvuotoon 30. toukokuuta 1957 ollessaan Kööpenhaminassa luontaishoitolassa toipumassa. ellauri058.html on line 386: Opiskelijaraukka joutuu selostamaan seikkaperäisesti Hotakaisen sellereiden teennäisiä juonia ja lukemaan kahmaloittain Hotakaisesta kirjoitettuja kirjablogeja. "Tekstien välillä on havaittavissa vaihtelua esimerkiksi mielipiteiden suhteen." ellauri058.html on line 400: Markus Lammenranta (1990: 151–152) kuitenkin pyrkii perustelemaan päinvastaista väitettä. Hänen mukaansa taideteoksen arvottamista voidaan perustella rationaalisesti ja objektiivisesti. Hän tulee siihen johtopäätökseen, että kriteerit arvottamiselle, eli millä kriteereillä voidaan sanoa, että jokin teos on hyvä, riippuvat siitä, miten määritellään taideteoksen tarkoitus: onko sen tarkoituksena tuottaa esteettinen kokemus, moralisoida vai jakaa tietoa. Näiden mukaan voidaan tarkastella teoksen esteettistä, moraalista ja tiedollista arvoa. ellauri058.html on line 428: Kritiikissä arvioidaan teoksen hyvyyttä tai huonoutta. Mutta mitä on hyvä kirjallisuus? Kimmo Jokinen (1997) sivuaa hyvän kirjallisuuden kriteereitä tutkiessaan suomalaista lukijamaisemaa. Hän huomaa eron tavallisen lukijan ja kirjallisuuden ammattilaisen eli kriitikon välillä. Tavallinen lukija odottaa sitä, että kieli on tuttua ja se on riittävän nopealukuista ja helppoakin. Aiheiltaan teokset ovat arkipäiväisiä. Henkilöt ovat tavallisia ihmisiä ja kerronta kytkeytyy henkilöiden kautta tavalliseen, yleensä työn, perheen ja läheisten ystävien täyttämään arkeen. Lisäksi hyvä kirjallisuus on todenmukaista. Lukijat ovat tarkkoja teosten faktoista. Vaatimus realistisuudelle tosin on voinut muuttua 2010-luvulle tultaessa varsinkin nuorten keskuudessa scifi-ja fantasiabuumin ansiosta. Tuija Saresma (2013) näkee fantasian suosion nousun mahdollisena vastaiskuna realistiselle fiktiolle. ”Kaunokirjallisuudelta toivotaan nykyisin --viihdettä ja fantasiaa, jännitystä, velhoja ja magiaa, tieteisspekulaatiota tai romantiikkaa.” (Saresma 2013: 241.) ellauri058.html on line 432: Kriitikot ovat eri linjoilla hyvän kirjallisuuden kriteereistä. Jokinen nimeää neljä kriteeriä. Ensimmäinen kriteeri on se, että kirjallisuus on monipuolista ja luokittelematonta. Kriitikot arvostavat kirjallisuuden moniaineksisuutta ja kokeellisuutta. Toinen kriteeri hyvälle kirjallisuudelle onluova kieli tai tapa kirjoittaa. Kielen tulee olla luovaa, ja aiheiden käsittelyssä on yksilöllisiä piirteitä. Kolmas kriteeri on kirjallisuuden vaativuus. Kirjallisuuden pitää haastaa lukijaa älykkyydellään ja kielen avulla siten, että lukija pysyy valppaana. Neljäs kriteeri korostaa aihepiirien laajuutta. Kirjojen aiheet kattavat tasaisesti yhteiskunnan eri alueita ja suurta osaa muuta elämää. Aiheet kattavat niin hyvän kuin pahan. Jokinen esittää, että aihekirjoa yhtenäistää suomalaisuus. Kritiikeissä keskustellaan suomalaisesta identiteetistä ja suomalaisen yhteiskunnan ja kulttuurin murroksesta. (Jokinen 1997: 32–33, 43–44, 77–79.) Kriitikoiden huomio kiinnittyy siis enemmän teosten muotoihin ja haastavuuteen kuin samaistettavuuteen kuten tavallisen lukijan huomiosta voidaan päätellä. ellauri058.html on line 487: Isä-Hotakainen pyöritti Rautalammilla kyläkauppaa, jossa Karin äiti oli myyjänä. Kari hääräsi koulun ohessa kaupassa tsupparina, varastomiehenä, milloin minäkin. Kun puoti meni illalla kiinni, avattiin sen vieressä perheen elintarvikekioski. Myymäläautokin kulki. Kun isä myöhemmin luopui marketista, hän opetteli valokuvaajan taidot, neuvoi ne vaimolleen ja perusti kaksi valokuvaamoa. Toista pyöritti isä Suonenjoella, toista äiti Rautalammilla. Rautalammilla on razastuslukio. Se kuului ennen Sysmän seurakuntaan. ellauri058.html on line 514: Perza Lässylän sotaromaani Kerron päin mäntyä on veretön kuin Perza ize. Paljon on seliseliä, könpelöitä lauseita. Kaikki selitetään rakkaalle lukijalle, neuvoja satelee neuvottomalle, hyvä ettei jää mikään epäselväxi. Einarin ahterissa käy kylmiä ja kuumia aaltoja. Einar sairastuu epsanjantautiin nääs. Einarin Elsa-vainajalle puikkaamalla Taimilla on jo 2-vuotiaana sirot sääret. Miehiltä käy lastenteko liukkaasti. Satamien tytöt ovat pehmeitä ja kuumia. Liha liikahtaa. Lindroos kuluu pönttöuunin kyljessä kuin talvitakki. Elsa saa Einarilta toisen tartunnan. Ei pääse teholle vaan ottaakin ja kuolee siihen. Taimi jää isosisko Ainolle. Pastori Viksund köhii hihaansa. Perza pelkää vähän kärpäsiä. ellauri058.html on line 527: Kaarlo (Kalle) Alvar Päätalo (11. marraskuuta 1919 Taivalkoski – 20. marraskuuta 2000 Tampere) oli tunnettu suomalainen kirjailija. Päätalo tunnetaan parhaiten omakohtaisiin kokemuksiin perustuvista Koillismaa- ja Iijoki-sarjoista, joista jälkimmäinen on omaelämäkerrallinen teos. Päätalon tuotanto sisältää 39 romaania, kolme näytelmää ja kertomuskokoelmaa. ellauri058.html on line 577: Kalle Päätalo kotonaan Tampereen Messukylässä joulukuussa 1985. Vertaa Hannu Mäkelästä näpättyyn yhtä hömelöön potrettiin. ellauri058.html on line 716: It has generally been thought that King Herod died at 69 years of age from complications of gonorrhea. Dr. Jan Hirschmann, a physician at the University of Washington School of Medicine in Seattle, decided to explore further, and presented his diagnosis at the Historical Clinical Pathologic Conference (CPC). ellauri058.html on line 718: Dr. Hirschmann said he decided to focus on the symptom of itching. “At first, I considered Hodgkin’s disease and some diseases of the liver.” Chronic kidney disease covered all of Herod’s symptoms except gangrene of the genitalia. Dr. Hirschmann figured that the most probable cause of King Herod’s death was chronic kidney disease complicated by Fournier’s gangrene, which is an unusual infection affecting the male genitalia. ellauri058.html on line 722: Hirschmann presented his research at the Clinical Pathologic Conference in Baltimore, US. Since 1995, the annual conference has examined the cause of death of famous figures, including Alexander the Great (typhoid fever from a contaminated pork chop) and Edgar Allen Poe (rabies). ellauri058.html on line 756: Tienvieren kukkia, mezänreunoja ja kauniita pilviä. ellauri058.html on line 785: VII STRATO Loose girls lose their grip. They wear cheap scent. Their kisses aren’t sincere or innocent. Sweet smut is one thing they’re no good at talking. Their looks are sly. The worst is a bluestocking. Moreover, fundamentally they’re cold; They’ve nothing for a groping hand to hold. ellauri058.html on line 803: The family unit, however defined, is itself a comparatively recent invention or convention; for whereas the bond of mother and child remains for our kind as for each of us the earliest form of attachment, among adults — and we should never forget that adulthood began much earlier in earlier times — it was the group, the horde, or that most decried yet most prevalent group, the gang. Gangs, first I suppose for hunting game, are to be found not only on streetcorners but in board rooms, the most common and powerful type of the gang being the committee. The group for and within which these poems were composed and circulated was neither a gang nor a committee — itself a martial term originally — but a court, neither an academy nor yet an institute; these rather than those high-flown heterosexual fantasies of the twelfth century represented the first form quite literally of courtly love. ellauri058.html on line 966: Meung-sur-Loire: In fiction, it has been described by Alexandre Dumas in The Three Musketeers as the village where d'Artagnan, en route to join the King's Musketeers in Paris, first encounters the villainous Comte de Rochefort. Also in fiction, Meung-sur-Loire is the country home of Chief Inspector Jules Maigret, Georges Simenon's classic crime fiction character. Maigret and his wife Louise eventually retire to their Meung-sur-Loire home, where he spends his time fishing (pike), and she tends, according to her sister, any number of animals. ellauri060.html on line 41: Vereviä koukkunokkia, ellauri060.html on line 82: Eri pelaajien välinen utiliteettipunninta personismin mallilla onkin kyllä perseestä, se ei ole muuta kuin latenttia oman edun tavoittelua. Se ei listittyä yhtään lohduta että sen listintä oli all things considered pienin paha. ellauri060.html on line 99: Vaikka termi monachos on Christian alkuperää, Englanti kielellä munkki taipumus käytetään väljästi myös sekä miesten että naisten askeettien muista uskonnollisista tai filosofisista taustoista. Kuitenkin on yleinen, se ei ole vaihdettavissa termejä, jotka ilmaisevat erityisesti erilaisia munkki, kuten kenobiitti , erakko (eremiitti), erakko (Hermans hermits? Eran erakot), hesychast tai yksinäinen. Munkki - https://fi.qaz.wiki/wiki/Monk. ellauri060.html on line 106: Nyt löytyi Käpylän vaihtorottien hyllystä vieri vierestä 2 teosta, jotka ensi näkemältä ovat aatteellisesti toisistaan aika kaukana: Peter Ackroydin tiiliskiven kokoinen T.S.Eliot-elämäkerta, ja J.A.Hunterin osuvasti nimetty muistelmateos Hunter, suomeksi Valkoinen mezästäjä. Siihen palataan paasauxessa 62. Nyt siis T.S.Eliot. ellauri060.html on line 110: Peter first knew that he was gay when he was seven. Somewhat later he had a long-term relationship with Brian Kuhn, an American dancer he met while at Yale. After a nervous breakdown in the late 1980s, Ackroyd moved to Devon with Kuhn. However, Kuhn was then diagnosed with AIDS, and died in 1994, after which Ackroyd moved back to London. In 1999, he suffered a heart attack and was placed in a medically induced coma for a week. ellauri060.html on line 140: – Hän putsaa kissankarvoja vaatteistani. Myös kärsimättömyys, jos toinen ei heti osaa. Silloin tulee olo, ettei osaa yhtään mitään. Höpö höpö! Kaikilla apinoilla on rytmi veressä. pumptsi-pum, sanoo sydänlihas. Macro Djurström, 50, on tanssinopettaja, ohjaaja ja viestintäkouluttaja. Hän on parisuhteessa. ellauri060.html on line 151: Mä oon nyt 68, mitä Ritva oli et-lehdessä 2016! Vaan enpä tanssi lambadaa edes yli 60-vuotiaiden ryhmässä kuten Ritva, 72, tanssii nyt! (Lähde: Länsi-Savo) Ei ole mulla habaa eikä kanttia! Hyvän olon harjoituxia kirjan lopusta: Hytkytä izesi hereille! Hetkuta keskivartalopalloa! Mulla on lambadasta vain pahoja muistoja. Olin sille mustasukkainen kuin Eski ukkeleille. ellauri060.html on line 221: Välillä Sauli Rekelä luulee tulleensa hulluksi. Hänen mielensä elää ikään kuin omaa elämäänsä, kertoo omia tarinoitaan, mitä hän itse seuraa vierestä. ellauri060.html on line 229: Autiolle saarelle kirjailija Murtokivi ottaisi tukun kirjoja. Ensimmäisenä se ottaisi Daniel Defoen "Robinson Crusoen elämä ja kummalliset seikkailut" teoxen (josta lisää alempana). Hänellä on tanakka usko, että se olisi kuitenkin perehtynyt guide siiden, mitä tulisi pakkopaikassa elämisen ja olemisen opiskelemiseen. Mitähän muuta minä ilmoitin sille toimittajalle (miettii Murtokivi)? Oli siinä ainakin Fedor Dostojevskin "Karamazovin veljekset", Federico Lorcan ja Pablo Nerudan runoja, Herman Melvillen "Moby Dickyn eli Valkoisen valaan", Samuel Beckettin "Hän tulee huomenna", Anton Tsehovin novelleja sekä Thomas Mannin "Kuolema Venetsiassa", Pentti Haanpään kertomuksia valikoiman sekä omista kirjoistani lohdukseni vielä "Mäkimökin tyttö ja tahdikas juomari", se on todella priimaa, lähes ylittämätöntä lyyristä proosaa! Ja kolme hyvin säilynyttä raamattua. Aika sekalaista skeidaa siis. ellauri060.html on line 235: Daniel Foe was probably born in Fore Street in the parish of St Giles Cripplegate, London. His father, James Foe, was a prosperous tallow chandler of Flemish descent, and a member of the Worshipful Company of Butchers. In Defoe's early childhood, he experienced some of the most unusual occurrences in English history: in 1665, 70,000 were killed by the Great Plague of London, and the next year, the Great Fire of London left only Defoe and two other guys standing in his neighbourhood. In 1667, when he was probably about seven, a Dutch fleet sailed up the Medway via the River Thames and attacked the town of Chatham in the raid on the Medway. His mother, Alice, had died by the time he was about ten. ellauri060.html on line 237: Defoe later added the aristocratic-sounding "De" to his name, and on occasion made the bogus claim of descent from the family of De Beau Faux. His birthdate and birthplace are uncertain, and sources offer dates from 1659 to 1662, with the summer or early autumn of 1660 considered the most likely. ellauri060.html on line 239: His parents were Presbyterian dissenters, and around the age of 14, he was sent to Charles Morton's dissenting academy at Newington Green, then a village just north of London, where he is believed to have attended the Dissenting church there after getting his Bachelor of Dissenting. ellauri060.html on line 241: Defoe entered the world of business as a general merchant, dealing at different times in hosiery, general woollen goods, and wine. His ambitions were great and he was able to buy a country estate and a ship (as well as civets to make perfume), though he was rarely out of debt. On 1 January 1684, Defoe married Mary Tuffley at St Botolph's Aldgate. She was the daughter of a London merchant, receiving a dowry of £3,700—a huge amount by the standards of the day. With his debts and political difficulties, the marriage may have been troubled, but it lasted 47 years and produced eight children. ellauri060.html on line 243: In 1685, Defoe joined the ill-fated Monmouth Rebellion but gained a pardon, by which he escaped the Bloody Assizes of Judge George Jeffreys. Queen Mary and her husband William III were jointly crowned in 1689, and Defoe became one of William's close allies and a secret agent. Some of the new policies led to conflict with France, thus damaging prosperous trade relationships for Defoe. In 1692, he wanxus arrested for debts of £700 and, in the face of total debts that may have amounted to £17,000, was forced to declare bankruptcy. He died with little wealth and evidently embroiled in lawsuits with the royal treasury. ellauri060.html on line 250: Se on kapitalististen compound interest-ajatusvirheiden aarrearkku: ellauri060.html on line 300: Hän kaipaa naista vierelleen, ja jonkin kuvaston kuvien joukossa hän näkee Tuulan luokkatoverin Lotta-Aulikki Mättään (Mätäksen? Mätäsin?), josta oli tullut keskiaukeaman ärvöttäjä jossain porhojen pornolehdessä. Naisen kuvaa katsellessaan hän masturboi ja tuntee samalla huonoa omaatuntoa. Ehkä itsesääliäkin tilanteensa takia. Kun hän oli riittävästi kiihottunut, hän kokosi [lehdestä irrottamansa] sivut ja meni niitten kanssa Nooran vuoteeseen ja antoi spermansa purkautua. ellauri060.html on line 389: Menisköhän se ihan tolla hinnalla. Timon kirjatkaan ei kai ole mitään bestsellereitä. ellauri060.html on line 437: legendaariserektiivinen Jörn Donner ellauri060.html on line 454: Olen ollut alakouluikäisenä Kangasniemen markkinoilla kavereiden kanssa katsomassa kun Oliver Hawk hypnotisoi, Haukivuoren Houdini Aimo Leikas pelasi venäläistä rulettia sekä Onni ja Kalevi Suuronen ajoivat surmanajoa. Silloin oli vielä nuorisolle virikkeitä. ellauri060.html on line 466: A traditional pastoral folk song the popular form of which dates to the mid-19th century. It is largely believed to have been sung commonly during the Sepoy Rebellion of 1857, though no credible source seems to confirm it. If it were true the song likely predates the 19th century, though no published copies of the work exist. ellauri060.html on line 470: This song may be of quite recent origin, since almost half of the known examples are sound recordings, and there's only one broadside printing. On the other hand, there's an older and widely printed broadside Jimmy and his True Love, which might well be an earlier version—or it may just be a song with universal appeal and a good chorus that people still enjoy singing. Of the 40 or so instances in Roud, most are from the south west of England or East Anglia—though Gavin Greig collected a dozen examples in Scotland in the early years of last century. No other Sussex version has been collected. ellauri060.html on line 476: When the green fields and the meadows were covered in corn; ellauri060.html on line 486: Now a sailor and his true love were a-walking one day. ellauri060.html on line 488: I'm bound for the East Indies where the loud cannons roar ellauri060.html on line 499: And as they were embracing tears from her eyes fell, ellauri060.html on line 532: verbaalilapion humautuksella tantereeseen, mutta ainoa mitä sillä ellauri060.html on line 657: kerettiläinen ellauri060.html on line 832: tseremissi ellauri060.html on line 853: verenimijä ellauri060.html on line 886: Kapteeni Koljan solvauxista kiinnittää huomiota mm. "ämmä", "vegetariaani", "tseremissi", "palkkarenki", "skitsofreeni" ja "zulukafferi". Kapteeni ei ole enää poliittisesti korrekti. Eikä "langobardi" ole mikään moite. Niitähän me ollaan koko suku. Asiallisesti korrekteja ovat myös "ihmisapina" ja "hominidikuvatus". ellauri060.html on line 914: Rob Anybody turned to his brother and said, Ye will mind, brother o mine, that there was time ye should stick your head up a duck's bottom rather than talk? ellauri060.html on line 928: The first official slogan of the Libertarian Party was "There ain't no such thing as a free lunch" (abbreviated "TANSTAAFL"), a phrase popularized by Robert A. Heinlein in his 1966 novel The Moon Is a Harsh Mistress, sometimes dubbed "a manifesto for a libertarian revolution". The current slogan of the party is "The Party of Principal and Dividends". ellauri060.html on line 932: White supremacists and members of the alt-right, like those pictured here in a wire photo from a rally in D.C. on August 12th, 2018, have found a home on the social media site MeWe. ellauri060.html on line 936: Last month, Sheila McNallen posted that her husband, Steve, had been kicked off of Facebook, “apparently forever.” Steve is the founder of the Ásatrú Folk Assembly, a group headquartered in California that advocates for a return to Germanic Paganism, including an espousal of what they have deemed traditional, Nordic white values. The Asatru Folk Assembly has been classified as a hate group by the Southern Poverty Law Center, and in one YouTube video with more than 30,000 views, McNallen enumerates his theories on race, point by point, including his belief that racial differences are inherent to biology and his desire to defend the white race against “numerous threats to our future.” “I will fight for my race, primarily with words and ideas, but I will fight more literally if I have to,” he vows. ellauri060.html on line 938: 36 Facebook users sympathized with the McNallens’ plight, grousing over Facebook’s recent crackdown on white supremacists and sharing various platforms that would be more receptive to people who share his views. “Please look at MeWe,” one user wrote. “Many are heading over there.” ellauri060.html on line 960: ere Richard">Richard Gere's Son Homer Is Probably The Most Handsome Man To Ever Exist, After Hjallis and Mark. ellauri060.html on line 1004: Kumpikos tässä Thermosta ottaa päähän, se että väitetään olleen romanttisella illallisellla Blörffin kanssa vai beibepaljastukset? Oliko lööpeissä ja otsikoissa jälleen, siinä on jälkikasvullekin kavereineen viihdettä kerrakseen. (Kekä on Thermos? Tääkö Sofia?) ellauri060.html on line 1027: Eretismi (< m.kreik. ἐρέθισμα, erethisma, 'kiihotus', 'ärsytys') tarkoittaa liikakiihottumista, taudillisesti korostunutta kiihottuvaisuutta. Se on tila, jossa vähimmätkin, terveessä tilassa tehottomat kiihottimet saavat aikaan tuntuvia vaikutuksia. Se on lääketieteen historiassa luokiteltu erityiseksi lajiksi heikkohermoisuutta. ellauri060.html on line 1042: The core issue is the Web as we know has been dying, as people all over the world do not want to bother to put up links to other high quality content just for the sake it. It is not that there is no such excellent content, there certainly is on the Web itself which now has tens of trillions of archived pages. ellauri060.html on line 1046: This content quality problem has been exacerbated by Google’s switch to emphasize the freshness of their index years ago. The rationale was that there was so much good stuff around, and that its supply was (supposedly even exponentially) constantly increasing so Google would always be able to show amazing results just from the freshest portion of their index. ellauri060.html on line 1048: Such notion is quaint now, as of 2020. First there are big vertical silos, starting with Amazon, but also including other big walled gardens such as Facebook, Twitter and a host of others such as Netflix, Spotify, Shopify, eBay, Craigslist etc. So the best deals, social chatter and tweets, song and shopping recommendations, auction deals, free ads etc. are to be found elsewhere. ellauri060.html on line 1050: The same really goes for basically every vertical. Way back (remember Googlebase?) it was thought nobody should bother with any vertical as Google had it in there anyway. Googlebase is long gone and people go to CarGurus or Carvana for cars, Zillow for online house listings, Indeed and others for job postings etc., the list goes on and on. ellauri060.html on line 1052: So that leaves Google’s core results where they may retrench and demonstrate ever increasing superiority. Really? We have mentioned the core problem there, of dying (quality) links and the dearth of high quality content. One can easily see all that by looking at the ratio of old vs. new results in all search results. ellauri060.html on line 1066: They hope the future is in graph link analysis of huge amounts of quality text with NO human links required, where links are inferred from matrices and graphs of connectivity of the Web. etc.etc. ellauri060.html on line 1074: - Ja kuinka tärkeä mies on miehelle koko elämän ajan oikeastaan. Aivan alussa on tietenkin nainen, äiti, mutta sitten tulee isä, pian sen jälkeen poikatoverit, murrosikäinen poikajoukko, joka heittää huulta tytöistä, saa kokemuxia, mutta viihtyy edelleen yhdessä; vasta seurusteluaikana, kihlapäivänä ja avioliiton alussa nainen syrjäyttää mieskaverit - joxikin aikaa: mies on yleensä sellaisissa töissä missä hän tapaa enimmäxeen miehiä, hänen harrastuxensa ovat enimmäxeen maskuliinisia, kuten esimerkixi tämä hirvijahti ... mutta ammattitaitoinen naisnoita saa miehestä valutettua mahlat tantereelle, jolloin tämä jää kuin rujoxi keloxi hakkuuaukiolle, jommoiselle tämäkin polku johtaa. Oo-jai-jai-jai! ellauri060.html on line 1106: Soini kirjoitti viihteellisiä romaaneja ja näytelmiä, joista osa on filmattu. Näytelmistä on tullut kesäteattereiden väkinäistä ohjelmistoa. Sotaoikeuskirja aiheutti vihaista keskustelua. Soini väitti siinä että omat kommunistilehmät purivat. Detenten ajan rähmälläänolijat väittivät että aloite tuli ryssiltä, sitten taas 2000-luvun oikeistoaallossa käännettiin keula taas kohti Agapetusta, kun neuvostolaisista ei ollut enää pelkoa. Kuka välittää. EVVK. ellauri060.html on line 1108: Takakansi kehuu Agapetusta virkistäväxi lähteexi. Ei malta heittää pois ennenkuin on lukenut kannesta kanteen. Se on täynnä toimintaa ja hassunkurisia kohtauxia. (Keskisuomalainen.) Hauska hetki harmittoman huumorin parissa, joka ei loukkaa ketään, paizi naisia, mustalaisia ja neekereitä. (Suomen Sosialidemokraatti.) Mutta eihän niitä lasketa. Joka tätä lukiessaan ei naura, sen täytyy olla tavallista jörömpi ja pahansisuisempi. (Helsingin Sanomat.) ellauri060.html on line 1124: Šolohov syntyi Venäjän keisarikunnan Donin kasakoiden alueella 1905. Hänen kasakasta leskiytyneellä äidillään oli suuri vaikutus pojan kehitykseen, vaikkei ize osannut edes lukea. Miihkalin isä oli pikkuporvari, vaikka Miihkali ize tunnusti järkähtämättä pyhää punauskoa. Perhe ei ollut Donin kasakoita vaan outlandereita, kasakoiden halveximia mamuja, lantalaisia. Kansalaissodassa kasakat peukutti valkosia, ryssämamut punakapinoizijoita. ellauri060.html on line 1136: No mitäs se Don Kasakka siis kirjottaa? Hiljaa virzaa Don Kasakka, aron raivoaja, joet tulvivat. Louis Bromfield: Joki tulvii. Toivo Hovi: Tisza tulvii - Ilona, Ilona! Romanttista paisumista tisseillä, sitä kai tää aina markkeeraa, jokin ruiskahdus tulvahtaa sen yhden paikan ylize. Nadja Nadja soromnoo! Toivo Hovi oli oikeasti Lauri Einari Kettunen (10. syyskuuta 1885 Joroinen – 26. helmikuuta 1963 Helsinki), merkittävä suomen kielen murteiden ja itämerensuomalaisten kielten tutkija. Lauri Postin kolleega. Tää nide v:lta 1945 oli Laurin unkarinmatkan muistoja, Lauri oli päässyt madjaareissa pukille. ellauri060.html on line 1186: 2020, käsiapulaisen kertomuxesta tehdyssä HBO-töllösarjassa, jossa sankaria esittää erehdyttävästi Irinjan äidin näköinen näyttelijätär. ellauri060.html on line 1213: There is no society that can survive without strong men. The East knows this. In the west, the steady feminization of our men at the same time that Marxism is being taught to our children is not a coincidence. ellauri061.html on line 96: Aluxi prostituoduista koehenkilöistä tehtyjen observaatioiden tuloxet johtivat naisen lantiossa tapahtuvien verentungosreaktioiden tutkimiseen kohtuullisemman sexuaalisen toiminnan aikana. Toistaisexi ei ole olemassa mitään todisteita, jotka tukisivat olettamusta kohdussa orgasmin aikana syntyvästä imemisvaikutuxesta. (William H. Masters ja Virginia E. Johnson: Raportti ihmisen sexuaalisista reaktioista. Weilin & Kuha 1967. 55 kuvaa.) ellauri061.html on line 103: Sitton vuorossa vähän naiskauneutta laulua ja paljaita sääriä, Irixen Cerexen ja jonkun vielä muodossa. Pafos-seminaari mainitaan. Joo Juno on se kolmas. Somasti puettuja ilomiehiä tulee, jotka yhtyvät tyttöihin viehättävässä tanssissa. Prosperolta tulee (syrjään): Toimeen! Panon lähestyy hetki. (Hengille:) Hyvin - pois - jo riittää! Ferdinand: On kummaa tää. Tulisen kiihkon vallassa on isäsi. Joopa joo sanoo Mirkku, se aina kuumuu tästä esityxestä. Ariel meinas jo muistuttaa Calibanista mutta Prospero kävi niin kuumana ettei se kehannut. Aijuu, olinpa unohtaa ne konnat. ellauri061.html on line 173: Mustasukkiainen Helena päättää laverrella Oleantereiden pakosuunnitelman Dimitrille. ellauri061.html on line 197: Francis Gentleman was much less appreciative of this play. He felt that its major weaknesses were a "puerile" plot and that it consists of an odd mixture of incidents. The connection of the incidents to each other seemed rather forced to Gentleman. Sama vika vaivaa Jari Pervoa, Rovaniemen Shakespearea (ks alempana). ellauri061.html on line 199: Edmond Malone, a Shakespearean scholar and critic of the late 18th century, found another flaw in this particular play, its lack of a proper decorum. He found that the "more exalted characters" (the aristocrats of Athens) are subservient to the interests of those beneath them. In other words, the lower-class characters play larger roles than their betters and overshadow them. He found this to be a grave error of the writer. Tääkin muistuttaa Nuorgamin runoilijasta (ks alempana). ellauri061.html on line 207: Another misogynist, Maginn was particularly amused by the way donkey-headed weaver Bottom reacts to the love of the fairy queen: completely unfazed. Maginn argued that "Theseus would have bent in reverent awe before Titania. Bottom treats her as carelessly as if she were the wench of the next-door tapster." ellauri061.html on line 211: James Halliwell-Phillipps, writing in the 1840s, found that there were many inconsistencies in the play, but considered it the most beautiful poetical drama ever written. ellauri061.html on line 291: Lukaisin keihäänheiluttajan bestsellerin Sally Fosterin tennispojan tiiliskiven taustaxi. Tää oli paljon lyhkäsempi ja parempi läppäkin. PST! Please see the ere">bottom of the page for full explanatory notes and helpful resources. ellauri061.html on line 299: Second Clown I tell thee she is: and therefore make her grave Spede 2 Mä sanon et joo: ja sixi tee sen hauta ellauri061.html on line 306: here lies the point: if I drown myself wittingly, tässä on se pointti: jos mä hukuttaudun tahalteen, ellauri061.html on line 311: First Clown Give me leave. Here lies the water; good: here Spede 1 Anna olla. Tässä on vesi; hyvä: tässä mies; hyvä; Jos mies menee ellauri061.html on line 322: First Clown Why, there thou say'st: and the more pity that Spede 1 Sinäpä sen sanoit: ja sääli että ellauri061.html on line 325: Christian. Come, my spade. There is no ancient vapaaherraa kuin puutarhurit, ojankaivurit ja haudankaivajat: ellauri061.html on line 334: question to thee: if thou answerest me not to the ellauri061.html on line 364: O, methought, there was nothing meet. ohoo, mä ajattelin näin, ei mikään parempaa. ellauri061.html on line 377: how the knave jowls it to the ground, as if it were Miten toi kuikka heittää sen maahan, kuin se olis ellauri061.html on line 390: here's fine revolution, an we had the trick to siinäpä vallan kumous, jos vaan se tajuttais. ellauri061.html on line 398: HAMLET There's another: why may not that be the skull of a HAMLET Siinä toinen: ex toi vois olla jonkun lakimiehen pää? ellauri061.html on line 399: lawyer? Where be his quiddities now, his quillets, Missäs sen tämyydet on nyt, sen mikättimet, ellauri061.html on line 424: First Clown You lie out on't, sir, and therefore it is not Pelle 1 Sä makaat sen vieressä, ja sixi se ei ole sun: kun taas mä, ellauri061.html on line 427: 'tis for the dead, not for the quick; therefore thou liest. Se on vainajille eikä läpänheittäjille, varsin valehtelet. ellauri061.html on line 451: there; or, if he do not, it's no great matter there. niin siellä siitä ei oo haittaa. ellauri061.html on line 453: First Clown 'Twill, a not be seen in him there; there the men Pelle 1 Siellä sitä ei panna merkille, ne on siellä kaikki yhtä hulluja köse. ellauri061.html on line 460: First Clown Why, here in Denmark: I have been sexton here, man Pelle 1 Omassa ja Tanskassa: mä olen ollut täällä haudankaivajana poikasesta saakka, ellauri061.html on line 462: HAMLET How long will a man lie i' the earth ere he rot? HAMLET Miten kauan kestää häiskän lahota? ellauri061.html on line 471: Here's a skull now; this skull has lain in the earth ellauri061.html on line 487: it. Here hung those lips that I have kissed I know kertaa. Missäs nyt on sun pelleilyt? Sun käytännön pilat? Sun viisut? ellauri061.html on line 488: not how oft. Where be your gibes now? your Sun hauskat lohkaisut, jotka sai pöydän aina ulvomaan naurusta? ellauri061.html on line 490: that were wont to set the table on a roar? Not one Meepäs nyt mun rouvan kamariin ja sano sille: sama vaikka maalaat ellauri061.html on line 507: HORATIO 'Twere to consider too curiously, to consider so. HORATIO Se olis liian kummallista luulisin. ellauri061.html on line 512: earth we make loam; and why of that loam, whereto he Keisarillinen Caesar, kuollut ja savexi muuttunut, voisi tukkia ellauri061.html on line 518: But soft! but soft! [aside: here comes the king.] ellauri061.html on line 527: LAERTES What ceremony else? LAERTES Mitä muita menoja vielä? ellauri061.html on line 530: LAERTES What ceremony else? LAERTES Mitä muita menoja vielä? ellauri061.html on line 537: Yet here she is allow'd her virgin crants, ois heitetty sen päälle. Mut tässä se saa kuitenkin kunniaxeen ellauri061.html on line 540: LAERTES Must there no more be done? LAERTES Eikös mitään muuta? ellauri061.html on line 595: I'll do't. Dost thou come here to whine? Mä voin tehdä se. Tulitko tänne vaan vinkumaan? ellauri061.html on line 599: Millions of acres on us, till our ground, miljoonia eekkereitä meidän päälle, kunnes meidän kasa ellauri061.html on line 603: QUEEN GERTRUDE This is mere madness: KUNINGATAR GERTRUDE: Tää on pelkkää hulluutta: ellauri061.html on line 625: Critics have spent a considerable amount of time debating Hamlet's age. Hamlet here is thirty years old, as the First Clown makes clear (lines 133-151). However, "young Hamlet", as he is referred to earlier in the play is still attending university and courting Ophelia. Laertes says that Hamlet's love is like "a violet in the youth of primy nature" (1.3.6). The noted scholar Grant White was so annoyed by this dilemma that he, defying logic, concluded that Hamlet was twenty when the play started and thirty at its close. (See Studies in Shakespeare, p. 79 ff.). How important is Hamlet's age to our understanding or enjoyment of the play? Would Hamlet's age have been an issue for play-goers at Shakespeare's Globe? For more on this topic, please click ere">here. ellauri061.html on line 636: Notably, Act V, scene i of Hamlet is where Yorick is mentioned. Man of infinite jest. ellauri061.html on line 677: II Kansallisteatterin eilinen esitys oli koonnut katsomon täyteen kiitollista yleisöä. Pääosan esittäjä, hra Eero Kilpi sai osakseen runsasta, lopussa varsin voimakasta suosiota. Hänen tulkintansa jättikin mieleen sympaatisen tunnelman, ja varmaan on eilinen esitys huomattavin hra Kilven tähänastisista ennätyksistä. Hamletin osa on, jos mikään, neroa varten kirjoitettu. Sen sisältörikkaus on tavaton. Ja siitä on voitu sanoa, että niin paljon kuin Hamlet puhuukin ja sanoilla ilmaisee itseään, niin on hänen vaitiolonsa yhtä ilmehikäs. Mikä ulkomaailmasta tuleva vaikutelma häntä kohtaakin, heti sytyttää se hänessä jonkin nerollisen ilotulituksen, syvimmän kosmillisen murhemielen tai itsekiduttavan epäilyksen purkauksen. Näiden välillä ei ole muuta sidettä kuin niiden yhteinen merensyvyinen tausta, josta ne nousevat. Ja se tausta on yhtä kaunopuhelias kuin nämä juhlalliset monologit ja leikkaavat kärkevyydet itse. Se juuri tekee meille Hamletin niin mielenkiintoiseksi ja houkuttelevaksi--tuo puolittain unissakävijän sielunelämä, josta itsensä ja maailman epäilys on ikäänkuin syönyt pohjan pois--ja sen tahtoisimme nähdä näyttämöllisessä esityksessä kuultavan esille. Se mitä hra Kilpi tästä runsauden määrästä sai näkyviin, epäilemättä teki huolellisesti tutkitun ja älykkäästi ymmärretyn vaikutuksen. Joskaan hänen olennollaan yleisesti ei ole tuollaista voimakkaampaa ihmehikkyyttä, joka itsekseen puhuisi, osui moni yksityiskohta, oikein tavattuna ja hillittynä, paikalleen. Olisi kuitenkin toivonut suurempaa vapautumista hänelle ominaisesta maneerista, joka toisinaan ei ollut tuomatta mieleen hänen entisiä osiaan. Heikointa olivat mielestäni kohtaukset Ofelian kanssa; Hamlet on nero rakkaudessaankin ja juuri tässä hänen sydämensä ja päänsä etäisyys muodostuu kenties laajimmaksi, kipeimmäksi. Kokonaisuutena ei hra Kilven esitys ollut vapaa yksitoikkoisuudesta, johon paljon vaikuttaa alituinen palaaminen samoihin eleisiin, eikä myöskään se kehitys, jota Hamletissa on huomattavissa, tullut esille siinä määrässä kuin olisi tilaisuutta ollut. Hra Axel Ahlberg ja rva Rautio esittivät kuningasta ja kuningatarta, kumpikin heille ominaisella taiteellisella vaistolla ja kypsyydellä. Hra Raution Polonius oli hauska nähdä. Shakespeare ikäänkuin huvittelee itseään tässä henkilökuvassa, asettaessaan tämän porvarillisen vanhuksen Hamletin henkistä ylemmyyttä vastaan. Hra Raution esityksessä oli sattuva hymyilyttävä väritys. Rva Lindelöfin Ofelia samoinkuin hra Raikkaan Laertes olivat varsin eheitä luomia. Mainittava on vielä muissa osissa hra Salo (Horatio), Weckman, Yrjö Somersalmi. Olen vielä tilaisuudessa palaamaan näytelmään ja sen esitykseen. ellauri061.html on line 712: Il grande successo letterario arrivò con la pubblicazione del suo primo romanzo, Il piacere a Milano presso l'editore Treves, nel 1889. Tale romanzo, incentrato sulla figura dell'esteta decadente, inaugura una nuova prosa introspettiva e psicologica che rompe con i canoni estetici del naturalismo e del positivismo allora imperanti. ellauri061.html on line 748: Samaa elämäkerran torjuvaa tulkinnan tapaa Haavio opetti myös Elsa-puolisolleen, kun tämä syventyi Aale Tynnin runoon Tanssilaulu. "Ja he tanssivat vierekkäin, / koko yön he tanssivat näin." Päiväkirjassaan Elsa Enäjärvi-Haavio vetää kuitenkin mutkat suoriksi: "Se, jonka hymyä Martti kiittää runossaan Runon synty on AT." Elsan mukaan "Martti katsoo asiakseen kai jokseenkin aina kertoa, koska hän on tavannut AT:n tai puhunut hänen kanssaan puhelimessa. Ja sen mitä hän ei kerro, minä tiedän ja arvaan." Mustapää tiivistää runousoppinsa kokoelmassa Koiruoho, ruusunkukka (1947): "Minun laulussani on / vain kuva kaivattuni / ja kukka, leikki, uni. / Puck, Oberon." Mutta kansa haluaa ja saakin tietää, kuka se "kaivattu" oikein oli, Kirjallisuustieteen nykyisen teorian mukaan Martti Haavio, nimimerkki P. Mustapää ja P. Mustapään runojen roolihenkilö läkkiseppä Lindblad ovat kolme eri persoonaa, jos heitä ei dna-testi samaksi osoita. Mutta jos media olisi 1940-luvulla ollut nykyisissä voimissaan, olisi Martti Haaviosta ja Aale Tynnistä tehty kohupari. ellauri061.html on line 768: Gal Barak, an Israeli call center manager, the so-called Wolf of Sofia, was arrested in Sofia in February 2019. Most of the employees of the call center were Bulgarian but the managers were Israeli, a source told The Times of Israel. ellauri061.html on line 778: In the interview, Barak was asked whether he is a lobbyist that earns a living from "opening doors." The interviewer stated "You have arrived recently at the Kazakhstan despot Nazarbayev and the president of Ghana. You are received immediately." Barak confirmed that he has been received by these heads of state but denied earning money from opening doors for international business deals for Israeli and foreign corporations, and said he does not see any ethical or moral problems in his business activities. He further said there is no logic to demand of him, after "the natural process in democracy has ended" to not utilize the tools he accumulated in his career to secure his financial future. When asked if his financial worth is $10–15 million, Barak said "I'm not far from there." ellauri061.html on line 782: Balrogs are tall and menacing beings who can shroud themselves in fire, darkness, and shadow. They are armed with fiery whips "of many thongs", and occasionally used long swords. In Tolkien's later conception, they could not be readily vanquished—a certain status was required by the would-be hero. Only dragons rivalled their capacity for ferocity and destruction, and during the First Age of Middle-earth, they were among the most feared of Morgoth's forces. ellauri061.html on line 797: Deborah and Barak then gathered 10,000 troops and attacked Sisera and his army. Barak’s troops won: “All Sisera’s troops fell by the sword; not a man was left” (Judges 4:16). Sisera himself fled to the tent of a Hebrew woman named Jael. She gave him milk to drink and covered him with a blanket in the tent. Then, “Jael . . . picked up a tent peg and a hammer and went quietly to him while he lay fast asleep, exhausted. She drove the peg through his temple into the ground, and he died” (verse 21). ellauri061.html on line 799: Following this battle, “God subdued Jabin king of Canaan before the Israelites. And the hand of the Israelites pressed harder and harder against Jabin king of Canaan until they destroyed him” (Judges 4:23–24). Deborah’s prophecy was fulfilled: Barak won, Sisera was killed by a woman, and the Israelites were freed from their enemies. ellauri061.html on line 876: Dan asui hahtein seas? Asser istui meren ellauri061.html on line 882: Cananerein Cuningat Thaanachis Megiddon ellauri061.html on line 895: awuxi/ Sangerein tygö. Tuom 5:24 ellauri061.html on line 1305: voisko toi seniili kehari liittyä muiden boomereiden kerhoon jotka ei ymmärrä mikä twitter on ellauri061.html on line 1332: Pakko on tuonkin pikkutakkijupin pyristellä framilla kun ei jaksa enää kapakassa hillua. Samantyyppinen äljäke kuin oli se entinen suuruus, A. Paasilinna, juoponsorttisia luusereita molemmat. Kohtalokin lienee sama. ellauri061.html on line 1426: Ei piereskellä konsertissa. Narinkkatorilla esiintyy kolmen polven miesketju: Leo Maanvilja, hänen poikansa Poika sekä pojanpoikansa Keplo. Leo on kokenut karun poikakotimenneisyyden ja Poika ylläpitää netissä vihasivustoa. Keplo yrittää olla moderni mies, joka syö horsmat, maksaa taksit ja puhuu tunteista, mutta kun tyttöystävä jättää, Keplon kantti ei kestä. Okei, samaa paskaa kuin Kari Hotakaisella. ellauri061.html on line 1428: Aivan kuin Jari Tervo tahtoisi sanoa, että moni suomalaismies kulkee keskuudessamme hämäysviitta päällä – kun sitä tuuli vähän heilauttaa, alta paljastuu jotain muuta. ”He tekevät sen, mitä ovat huomanneet, että vaaditaan. Ei juoda heti pöytäviinaa vaan aluksi jotain viiniä, kaikkea tämmöistä, ei piereskellä konsertissa. On aika vähän miehiä, jotka haluavat alistaa naisia, mutta on paljon miehiä, jotka eivät millään tavalla erota sitä, mikä on alistamista.” Ei nähtävästi Jarikaan. Antaa Katin kokata ja työntää rollaattoria. ellauri061.html on line 1453: Älkää kahutko kovin. Verenpaine nousee teillä. Yrittäkää toki rauhoittua sen tervon pyllyhajun kiimassanne. ellauri061.html on line 1478: Takaapäin ihan isänsä näköinen Kalle pyllistää tuossa kuvassa isän vieressä olemattomalle Jaanalle. He olivat minun lapsiani. Pyllistin molemmille housut nilkoissa. Saanhan kuolla ennen heitä. Saat mielellään, eikun suikkimaan. ellauri061.html on line 1532: Se, että omasta perimästä löytyi loraus saamelaisuutta, oli Jarille yllätys. Tarkemmin ajateltuna on kuitenkin hassua, että se yllätti: Jarin ilkeä äiti oli Petsamosta. Nyt se makaa vanerilla peitettynä Perunkajärvellä puolukkamättään vieressä. Jarin vankikarkuri velipuoli Private sen nirhasi. Hyvä että ehti ensixi, oli se Jarillakin käynyt mielessä. Usein penättiin, mixi Jari ei kirjoita naisista nätisti, oliko syynä se, se on sielunsa pimeydessä naisvihaaja. Mixi kirjoittaisin, mixen kohtelisi heitä kuin ihmisiä. Vaude. Tää on tosi synkkä tapaus. Mamman vuoroin hemmottelemat, vuoroin vähättelemät mammanpojat on ehkä verisimpiä misogyynejä. ellauri061.html on line 1599: Sonnet 29 also named as “When in disgrace with fortune and men’s eyes” is one of 154 sonnets written by the English playwright and poet William Shakespeare. It is part of the Fair Youth sequence. In the sonnet William Shakespeare creates a depressed and despairing speaker who serendipitously reflects upon the love of a close friend in order to prove to the reader that no matter how difficult life becomes, we can be content in the blessings of the hole. ellauri061.html on line 1609: The cause of Shakespeare´s death is a mystery, but an entry in the diary of John Ward, the vicar of Holy Trinity Church in Stratford (where Shakespeare is buried), tells us that "Shakespeare, Drayton, and Ben Jonson had a merry meeting and it seems drank too hard, for Shakespeare died of a fever there contracted." ellauri062.html on line 36: Jaakko Yli-Älykäs kertoo verisen neuromaanisesti kirjassaan jatkosodasta, kuinka "Oboten uusi hallitus" (neekereitä) teki lopun "kuningatar Elisabetin" villieläinreservaateista ja tappo yxin tein kaikki villieläimet edistyxen nimissä. 50v sitten siis 60-70-luvulla. Miehet taisteli, kansa kazeli. ellauri062.html on line 69: Masters ja Johnson kirjassa Raportti ihmisen sexuaalisista reaktioista (Human sexual response) jatkavat siitä mihin Kinsey kumppaneineen pääsivät. Tuhnuisexi selattu kirjapaha löytyi Arabian kirjaston poistohyllystä. Sen oli ostanut ilmestymisvuonna 1967 Teresa (?) Jauhiainen. Ansarijauhiainen. Äiti Teresa. ellauri062.html on line 116: ☑ Acting depressed or not interested in things ellauri062.html on line 120: ☑ Imagining things that aren’t there ellauri062.html on line 145: Reassure the person that he is safe and you may be there to help. ellauri062.html on line 165: WSOY shares the common values of the Bonnier Group which are passion for publishing, power of the rich individual, freedom of my speech, and commitment to my family company. In addition to these, WSOY places emphasis on compound interest, money-mindedness, and greed. ellauri062.html on line 184: No. 24 — Ron Perelman ellauri062.html on line 208: Oprah taitaa olla samaa perua kuin Ephraim eli vasa. See the full list here. The Forward's independent journalism depends on donations from readers like you. ellauri062.html on line 215: Gileadin spoilereita ellauri062.html on line 251: Whereas the states with the highest percentage of residents identifying as non-religious are the West and New England regions of the United States (with Vermont at 37%, ranking the highest), in the Bible Belt state of Alabama it is just 12%, and Tennessee has the highest proportion of Evangelical Protestants, at 52%. The Evangelical influence is strongest in northern Georgia, Tennessee, Alabama, Mississippi, North Carolina, southern and western Virginia, West Virginia, South Carolina, and East Texas. ellauri062.html on line 253: Luen fandomista käsineitispoilereita. Arvasin että vesipuisto Serena Waterfrontista tulee kilppi! Tai ainaskin puolikuivuri. Sen kieli paranee. ellauri062.html on line 255: As punishment, Fred whips Serena' butt with his belt and forces Offred to watch as he does. Nick goes looking for Luke and finds him in a bar. He tells Luke that June is alright but Luke says that she isn't fine. Nick tells her that June is pregnant. This upsets Luke and he tells Nick to get out but then changes his mind and invites him in again. ellauri062.html on line 259: Serena forces June onto the bed as Fred forces himself into her. He sexually assaults her in order to get the baby to come early. They both come early in the end. Serena tells Fred that Nick is the father of the baby. She calls him an idiot and he calls her a bitch. ellauri062.html on line 261: Following the unfortunate execution of Eden, whom Serena had been fond of given Eden's respect for traditional values and scripture, there is an inspiration among the the Wives to attempt to change the laws of Gilead to allow for more dignity for women. After an unpleasant confrontation, June shows Serena Eden's Bible marked with commentary; which has an affect on Serena. During a gathering of the Wives, Serena and Mrs. Putnam exchange their opinions regarding the Bible, particularly the right to read it as women are banned from doing so. They realize most of the Wives share their feelings and call a meeting. Vizi tästä niteestä on ollut paljon harmia. ellauri062.html on line 263: Serena's left pinky finger is partially amputated. It is used as a spare for Fred's tiny wiener. ellauri062.html on line 265: June explains to flabbergasted Serena that Gilead is not an ideal place for a child, specifically a daughter, to grow up in as their very existence is risky. She manages to convince Serena, who then tearfully says a prayer and hands the baby back over to June. June, in turn, gives Serena a blessing as well and leaves behind a tearful Serena as she and another Martha leave to escape Gilead. Fred is left alone in the room and looks at the carving, "Nolite te bastardes carborundorum," on the wall. Nick offers his "cigar" to Serena and she takes a good hold of it and takes a drag. Fred gets a moment alone with June to tell her he’s concerned about Serena. ellauri062.html on line 269: Only when June learns it is essentially Serena's personal request to meet Nichole, she eventually agrees, pointing out she wants Serena "to owe her". Ihankuin Jill Pylkkänen: they owe me SOOOO much. Tääkin on jotain juutalaiskristillisyyttä. Serena is still bitter about the loss of Nichole. Later, June visits the Lincoln Memorial where the statue of Abraham Lincoln has been desecrated (actually only beheaded). June tells Serena that she is small, cold, and empty and that she will always be empty. Wrong, to the contrary, June is full of shit. ellauri062.html on line 273: In the hospital, June attempts to stab Serena Waterfront with a scalpel she had stolen from the medical waste disposal box. Serena fights back and cuts June in the arm. Serena alerts Dr. Yates telling him that June stabbed herself. ellauri062.html on line 275: Fred Waterfront has obtained a new car, a 2014 Mercedes-Benz E350 convertible. Where's Germany, Europe, China, Soviet Union and the rest of the globe anyway? ellauri062.html on line 277: Serena and Fred stay in a country guest house along the way run by Econopeople. Serena is impressed by their large family. The Econowife says it takes an economy size cunt to raise children. ellauri062.html on line 279: Fred says she is a good writer but Serena is bitter that he took that right away from her. Fred admits that he did not realize how much it would cost. Serena asks him to imagine how their lives would be like if Gilead never happened. Fred replies that he would still be in marketing and might quit his job. Fred admits that he has been sterile all along. In fact he is gay and has had an affair with Nick and Mark Tuello (who dat?) in the closet. Mark Tuello’s car is a 2018 Dodge Charger GT [LD]. ellauri062.html on line 281: Serena tells Fred to stop worrying. Fred reassures her that he will be fine. Fred’s mood soon changes. ellauri062.html on line 282: Serena says she will pray for him. He holds her by the neck. Good old times are back again. ellauri062.html on line 284: Disgusted at Serena, Moira (the dyke of color) asks Serena who does she think she really is, adding that new clothes doesn't make her any different, and is still the woman who held June down while Fred raped her. ellauri062.html on line 286: Always the short end of the stick. Moira concludes by saying she's sinned a 8lot, but Serena is the gender traitor. Marry Freddy! What an infantile idea! ellauri062.html on line 288: Serena has been sleeping on her couch. Mark brings her some pizza from Toronto as a treat despite it being contraband. He also brings her several magazines and a newspaper. Serena pays Mark in nature for the hospitality. Mark Tuello brings Serena Waterfront some coffee. The End. Fuck you don't realize how blessed you are, American women! ellauri062.html on line 388: Baba Gurgur (Arabic: بابا كركر, Kurdish: بابە گوڕگوڕ ,Babagurgur‎) is an oil field and gas flame near the city of Kirkuk, which was the first to be discovered in Northern Iraq in 1927. Raportoi kirjeenvaihtajamme Kirkukissa. ellauri062.html on line 394: Stubblebine's statements questioning the plausibility of the damage done to The Pentagon by the hijacked aircraft during the September 11 attacks have been cited by David Ray Griffin to suggest that there was a conspiracy involving some elements of the U.S. government. ellauri062.html on line 400: Menocchio (Domenico Scandella, 1532–1599) was a miller from Montereale Valcellina, Italy, who was tried for heresy by the Roman Inquisition for his unorthodox religious views and then was burnt at the stake in 1599. - Taulun Judith beheading Holofernes (not Swee´pea!) maalasi Artemisia Gentileschi (Roma 1593 - Napoli 1652/53). Se on kyllä Uffizissa. Holofernes oli assyrialainen kenraali, eikä Rauhixen kovaa holottava lahtelainen mökkinaapuri. ellauri062.html on line 407: Ei enää spoilereita ellauri062.html on line 435: Ein weiterer wichtiger Inspirator war Guido von List, dessen Ansichten unter den Bezeichnungen Wotanismus und Armanismus bekannt wurden. Ariosophische Autoren verbanden Vorstellungen einer Überlegenheit der „arischen Rasse“ und Forderungen einer Reinerhaltung dieser vermeintlichen Rasse mit Elementen der Astrologie, der Zahlensymbolik, der Kabbala, der Graphologie und der Handlesekunst.[1] Die wichtigste ariosophische Organisation war der von Lanz gegründete Neutempler-Orden. ellauri062.html on line 515: joka on juonut veren sen sydämestä. ellauri062.html on line 536: Salvatore Quasimodo (Modica, 20 agosto 1901 – Napoli, 14 giugno 1968) è stato un poeta e traduttore italiano, esponente di rilievo dell'ermetismo. Ha contribuito alla traduzione di vari componimenti dell'età classica, soprattutto liriche greche, ma anche di opere teatrali di Molière e William Shakespeare. È stato vincitore del premio Nobel per la letteratura nel 1959 «per la sua poetica lirica, che con ardente classicità esprime le tragiche esperienze della vita dei nostri tempi». ellauri062.html on line 540: Guasimodo ja Montale oli hermeetikkoja, eli peukuttivat hermetismiä. eremetismi">Hermetismi tarkoitti alunperin Hermes Trismegistoxen oppeja, jotka Timon Airaxinen mainizi muistaaxeni Vanhuudesta-kirjassa, jonkinlaista kabbalaa. Hermes Trismegistos kexi säilykkeen. Muistan kun mehuja ja hilloja rexattiin mehumaijalla, suljettiin purkit hermeettisesti sellasella rautapannalla ja pantiin atamonia. Meillä on mehumaija Rauhixen vintissä. Rexauspurkkeja taitaa olla kellarissa. ellauri062.html on line 571: Lola rennt ist ein deutscher Actionthriller des deutschen Regisseurs und Filmproduzenten Tom Tykwer aus dem Jahr 1998 mit Franka Potente und Moritz Bleibtreu in den Hauptrollen. Der Film zeigt dreimal dieselbe Zeitspanne von zwanzig Minuten, jedes Mal mit kleinen Detailunterschieden, die die Handlung jeweils zu einem völlig anderen Ausgang führen (Schmetterlingseffekt in einer Form ähnlich einer Zeitschleife). ellauri062.html on line 618: Liber scriptus proferetur Ihminen, ken ikään lienet, Kirja tuodaan nähtäväxi Lo! the Ledger's leaves are stirring, ellauri062.html on line 640: Tantus labor non sit cassus. nyt jo anna anteeksi. Työtä älä hukkaan heitä. Now 'twere cruel if I failed thee. ellauri062.html on line 656: Ne perenni cremer igne. minut kannat taivaaseen. Älä heitä tulipesään. My dismissal—from perdition. ellauri062.html on line 664: Voca me cum benedictis. Muzä kuzu hyvixexi. Elsewhere I'll attend if cited. ellauri062.html on line 668: Gere curam mei finis. Vapauta mut huolista. Lest I perish too be careful. ellauri062.html on line 764: Author Mike Lofgren believes that there is "a hybrid association of elements of government and parts of top-level finance and industry that is effectively able to govern the United States without reference to the consent of the governed as expressed through the formal political process". ellauri062.html on line 778: Fue hija del diplomático Héctor Aldunate Cordovés y de la soprano Sofía del Campo de la Fuente. Entre 1947 y 1963, estuvo casada con el millonario judío sefardí Jean Aghion, radicado en Egipto desde 1952. Residió en diferentes países de Asia y Europa hasta cuando falleció su esposo. Posteriormente, se casó con el artista alemán Will Williams. ellauri062.html on line 780: Serrano alcanzó gran éxito al cantar en alemán composiciones como «Roter Mohn (Roter Mohn, warum welkst du denn schon?)», «Schön die Musik», «Küß mich, bitte, bitte, küß mich», «Und die Musik spielt dazu», «Der Onkel Jonathan» y «Der kleine Liebesvogel» durante el auge de la Alemania nazi. Kreuder aprovechó para introducirla en las esferas del régimen nazi y Serrano llegó a participar en varios mítines y ceremonias nacionalsocialistas. Sus canciones fueron muy difundidas en las emisoras afines al Reich. Más adelante, declaró que nunca tuvo afinidad política alguna ni fue nazi, a pesar de que en sus grabaciones llevaba el emblema del águila nazi en su vestimenta. ellauri062.html on line 782: Entre 1938 y 1941, obtuvo diferentes papeles en filmes alemanes. Mantuvo una muy buena relación con la prensa nacionalsocialista: participó en varios recitales y ceremonias del Tercer Reich y adquirió el estatus y conducta social de una diva. De hecho, se ganó el afecto de Adolf Hitler, quien llegó a enviarle una fotografía personal autografiada. En su momento, fue la musa del ministro de propaganda Joseph Goebbels y otros dignatarios; por ende, su carrera se potenció enormemente y se le abrieron las puertas a la elite alemana ganando un elevado estatus social. Grabó 118 canciones y, por los derechos de autor, sus ganancias en marcos alemanes fueron importantes. Tal fue el éxito obtenido que la personalidad de Serrano adquirió los ribetes de una diva sin sospechar que su éxito era dependiente del régimen. Para Serrano, más que la política importaba el escenario y entregar su talento. ellauri062.html on line 834: Ezi joo takuulla. Ei löytäisi edes omaa persereikää vaikka kaxin käsin kaivaisi. Wittgenstein voisi ojentaa auttavan käden Otolle. Se oli hyvä löytämään kärpäsiä stidiaskista. ellauri062.html on line 836: Hän tuomitsi "juutalaisen" luonnontieteen, joka ei halunnut tunnustaa, että on myös salaisuuksia. Ylimielisyys esineitä kohtaan, joita ei edes hämärästi nähdä jonkin syvemmän symboleina, "verecundian" (kainous, kunnioitus) puute myös luonnontapahtuman edessä, tämä johtaa juutalaiseen, materialistiseen tieteeseen, joka valitettavasti nykyään on vallalla ja joka on filosofialle vihamielistä. ellauri062.html on line 839: Vitun symboleita. Mysteereitä. Kunnioitusta. Kas kun ei hartautta. Tai pyhyyttä. Et mä ällöön tälläsiä veikkoja. Vihaan filosofiaa. ellauri062.html on line 847: Kaikki seksuaalisuus on epäsiveellistä, koska siinä toista aina käytetään välineenä. (Täh? Eikö pikemminkin panna omaa välinettä toiseen?) Epäsiveellistä on myös "korkeampi erotiikka", madonnakultti, missä mies käyttää naista oman paremman minänsä erektioalustana, ja yleensä turvautuminen toiseen, joko ihmiseen tai johonkin huvitteelliseen, esim lampaaseen, tai ihmisen ulkopuolella olevaan jumalaan. ellauri062.html on line 880: Vuosia myöhemmin mustana perjantaina Gurnemanz on edelleen vartiossa Graalin mailla. Kundry makaa maassa hänen vieressään. Parsifal tulee Mustan kyyn (symboli!) valepuvussa. ellauri062.html on line 917: Rabbi Menachem Mendel Schneerson, one of the most celebrated rabbits in the history of Judaism, says that jews are a "different species" than non-jews, non-jews come from a "Satanic sphere" while jews are "holy", and that non-jews only exist to serve jews. ellauri062.html on line 927: 1 suomalainen sotilas vastaa 10 ryssää. Utilitaristisia laskelmia. Tarveharkintaa. Preferenssit eivät ole suorakulmaiset. Onni on apinoiden onnen painotettu summa. Söpö Akiva Schnitzel oli jeshivapoika ilkeän isä Shulemin koulussa. ellauri062.html on line 930: Rabbi Ovadia Yosef stated: “Goyim were born only to serve us. Without that, they have no place in the world; only to serve the People of Israel. Why are gentiles needed? They will work, they will plow, they will reap. We will sit like an effendi and eat," he said to some laughter. ellauri062.html on line 932: The presence of Jesus the Nazarene in boiling excrement is one of the disputed references to Jesus in the Talmud. Onkelos raises up Yeshu by necromancy, and asks him about his punishment in Gehinnom. Jesus replies that he is in "boiling excrement." Tzoah Rotachat (Hebrew: צוֹאָה רוֹתֵחַת, tsoah rothachath – "boiling excrement") in the Talmud and Zohar is a location in Gehenna (Gehinnom) where the souls of Jews who committed certain sins are sent for punishment. This form of punishment is cited as being of extreme nature, if not the most extreme, in the sense that those individuals sentenced there are not given relief even on Shabbat, and are not released after the standard twelve-month period. ellauri062.html on line 936: The so called "New World Order" conspiracy is the modern term for the age old Satanic conspiracy, led by elite Jewry -- the aim being the enslavement of humanity, destruction of the true Israelites (the Anglo-Saxon and Germanic peoples of European descent), mass human population reduction, abolition of religion and national sovereignty, and the establishment of a totalitarian world government ruled by Satan via the jews. The ultimate goal of Judaism is rule of the world by Satan, and to literally unleash hell upon the earth. Are you aware that Martin Luther wrote a treatise called "On the Jews and Their Lies", warning Christians in the most serious terms of the destructive influence of the jews, and advocating their banishment from European society? Luther was very knowledgeable of the religion, nature, origins, and influence of the Jews - having actually read the Talmud and written large parts of the Bible. Luther describes the Jews as an accursed, malicious, greedy, cunning, treacherous, thieving, and greatly evil people, who are descended from the very people who murdered the Messiah, who deeply hate Christianity and God's people, and are working in every possible way to undermine and destroy Western Christian civilization. Among other things, Luther rubbishes the Talmud, including its vicious hatred of Jesus and Christians, as well as relishing the many times Jews have been expelled from European nations. ellauri062.html on line 944: Its true and accurate name is the "Seal of Solomon", in reference to the ellauri062.html on line 945: fact that Solomon delved deeply into the occult/Satanic world, and discovered and used this symbol to command demons. (Höh tavallinen kalliokielohan se on.) ellauri062.html on line 946: Of particular interest is the fact that the hexagram is made by 6 lines, has 6 points, 6 triangles, and 6-sided polygon....corresponding to the prophecy of "666" related to the "Beast" in Revelation 13:18 (although of course, perhaps not literally fulfilling it, as it refers to the "number of his name"). See Apt 7:43 "Ja te otitta Molochin majan/ ja teidän jumalanne Remphan tähden/ nijtä cuwia joita te teitte teillenne cumartaxenne/ ja minä tahdon teidän eroitta edemmä Babelita." ellauri062.html on line 996: Lehtilukusalissa istuu noin 30 asiakasta. Kaikki eivät vielä ole oppineet pyyhkimään siten, että paperi ei lainkaan rapisisi. Silmääni osuu kauhukertomus oppilaiden pipoja takavarikoivasta naisrehtorista (HS 13.11.02). Minullakin on pipo päässä sisällä. Me lehtisalissa enimmäxeen ääneti piereskelevät olemme enimmäxeen syrjäytynyttä väkeä. ellauri062.html on line 1000: Yksipuolinen sexin ostajan syyllistäminen, siis käytännössä miehen syyllistäminen, on syvästi halventavaa, miestä varmuusesineellistävää; mielestäni sekä miehiä että naisia tulisi molempia terskastella "periaatteessa" suvereeneina, vapaasti hyvän ja pahan makuisina subjekteina. Missä tällaista vapautta ei jostakin syystä ole, täytyy ratkaista tapauskohtaisesti, eli miessukupuolen hyväxi. ellauri062.html on line 1033: Jörg Lanz von Liebenfels, eigentlich Adolf Joseph Lanz (* 19. Juli 1874 in Penzing, heute Wien; † 22. April 1954 in Wien), war ein österreichischer Geistlicher, Ariosoph und Hochstapler. Er prägte den Begriff Ariosophie und gründete den Neutempler-Orden. Einige Jahre galt er als „der Mann, der Hitler die Ideen gab“. Diese Einschätzung, die auf einer Selbststilisierung beruht und in einer Biografie von 1958 verbreitet wurde, wird in neueren wissenschaftlichen Untersuchungen als unzutreffend angesehen. ellauri062.html on line 1035: 1898 wurde Lanz zum Priester geweiht. Kaum ein Jahr später wurde er aufgefordert, den Orden zu verlassen. Lanz selbst gab später an, seine ständig „steigende Nervosität“ und seine angegriffene Gesundheit seien der Grund für seinen im April 1899 vollzogenen Austritt gewesen. Quellen im Heiligenkreuzer Stiftsarchiv hingegen vermerken als Austrittsgrund, Lanz sei „der Lüge der Welt ergeben und von fleischlicher Liebe erfasst.“ Einige Kommentatoren vermuten hinter diesem Vermerk eine Frauenbeziehung – möglicherweise mit einer Angehörigen der Familie Lanz von Liebenfels – und sehen in deren mutmaßlichem Scheitern einen Grund oder Mitgrund für Lanz’ spätere Misogynie. Andere Kommentatoren verweisen auf das Gerücht, Lanz sei homosexuell gewesen. ellauri062.html on line 1037: Nach dem Ausscheiden aus dem Zisterzienserorden änderte Lanz seine Identität. Seit 1902 führte er einen Doktortitel – für eine Promotion gibt es keinerlei Belege. Heute gilt es als erwiesen, dass Lanz den Titel unberechtigt führte. – und nannte sich fortan Lanz-Liebenfels. 1910 änderte er dies zu Lanz von Liebenfels ab. Venuskumpareesta tuli pyhä keihäs. Väärensi izelleen Svaabista aatelisviikunan. ellauri062.html on line 1039: Eigenen Aussagen zufolge hat sich Lanz der Kern seiner späteren Weltanschauung bereits 1894 durch folgende Begebenheit erschlossen: Bei der Betrachtung eines Grabsteins, auf dem ein Ritter abgebildet ist, der einen Hundsaffen niederringt, sei ihm schlagartig aufgegangen, dass die Rasse der „Arier“ oder „Herrenmenschen“ einen ständigen Abwehrkampf gegen die Rasse der „Nichtarier“ oder „Affenmenschen“ zu führen habe. Da die arische Rasse durch Vermischung mit „Minderrassigen“ geschwächt sei, seien umfassende „rassenhygienische“ Maßnahmen zu ihrer „Reinzucht“ und „Veredlung“ erforderlich. Diese wiederum bedürften unter anderem einer bedingungslosen Unterordnung der arischen Frau unter den arischen Mann. Nokki vähäosaisempia kuin katuojan pulu. Eikö muka rotukoiran aika muuten kulu? Vitun paviaani. ellauri062.html on line 1060: Jörg Lanz von Liebenfels, joka varmasti tunsi Weiningerin kirjoitukset, on rotuideologiallaan antanut hyvän esimerkin tällaisesta "heteronomisesta" vastineesta Weiningerin "autenttiselle" moraalille. Kun Weininger ehdottomasti kielsi kaiken lihallisen elämän, halusi von Liebenfels puhtaan veren kullillaan radikaalisti työntää siitä osan takaluukusta. Niin minäkin. ellauri063.html on line 41: Tony Blair oversaw British interventions in Kosovo (1999) and Sierra Leone (2000), which were generally perceived as successful. During the War on Terror, he supported the foreign policy of the George W. Bush administration and ensured that the British Armed Forces participated in the War in Afghanistan from 2001 and, more controversially, the 2003 invasion of Iraq. Blair argued that the Saddam Hussein regime possessed an active weapons of mass destruction (WMD) program, but no stockpiles of WMDs or an active WMD program were ever found in Iraq. The Iraq War became increasingly unpopular among the British public, and he was criticised by opponents and (in 2016) the Iraq Inquiry for waging an unjustified and unnecessary invasion. He was in office when the 7/7 bombings took place (2005) and introduced a range of anti-terror legislation. His legacy remains controversial, not least because of the Afghanistan and Iraq wars. ellauri063.html on line 59: Due to her pointed criticism of both the Leninist and the more moderate social democratic schools of socialism, Luxemburg has had a somewhat ambivalent reception among scholars and theorists of the political left. Nonetheless, Luxemburg and Liebknecht were extensively idolized as communist martyrs by the East German communist regime. ellauri063.html on line 65: Rosa Lichtenstein? I am not quite sure who this person is and who publishes her work, but I can scarcely find anything on her besides her own resource page. Which leads me to believe the addition of her in this is nothing more than self-promotion by the author in particular themselves. This lowers the quality of this article to let any random Blogger have their criticisms added to this. Dialectical Materialism is a serioues philolosophical school and method attached to Marxism, and there is lot of commentary on the subject without resorting to unpublished internet articles. ellauri063.html on line 69: I just undid the delete of the reference to Rosa Lichtenstein's website. Contrary to Riot Fred's assertions, I am not Rosa. I also find the argument that a reference should not be included because it is to a website, rather than to a print publication to be patently absurd. Jake Yli-Juonikas would agree. ellauri063.html on line 79: Answered October 12, 2017 ellauri063.html on line 84: Here is my answer to a similar question on Quora (about these two forms and why one of them has always failed): ellauri063.html on line 86: [1] There are in fact two forms of socialism: ellauri063.html on line 96: As Engels, Lenin and Trotsky argued, islands of socialism can't be created in a sea of capitalism, and any attempt to do so will always fail. The Stalinists and Maoists disagreed, but, alas, history has shown that Engels, Lenin and Trotsky were right, and they were wrong. ellauri063.html on line 100: However, this version of socialism has to spread and take over the core economies of capitalism so that it can't be strangled in the above manner — as the proletariat of each country rebel against their own ruling-class. Each strike, for example, is a mini-rehearsal for this (whether the strikers appreciate this or not), where workers are forced by circumstances to organise in their own communities, sharing money, clothing, food, shelter, etc. In effect, they have to run a mini-socialist society of their own for a few weeks or months. ellauri063.html on line 102: This is a basic fact about Marx’s view of socialism that SD, Stalin, Mao, Castro and all the rest who advocate socialism from above, have failed to comprehend, so determined were they to impose ‘socialism’ on other countries, or, indeed, on their own people. ellauri063.html on line 106: a) As Marx saw things, socialism/communism could only work if there existed a massive abundance in the society concerned (i.e., a very highly developed economy coupled with high levels of productivity). However, Marx began to change his mind later in life and thought some form of socialism might be possible even in backward Russia, but it is arguable that by then he was in his dotage. ellauri063.html on line 112: Hence, (except for a few years in China after 1949, and Cuba after 1959) these regimes were never popular. Fuck it, NO regimes are popular except for those that hold the reins. ellauri063.html on line 114: So, Marxist (and Leninist) socialism itself hasn't failed; it just hasn't been road-tested yet. No one knows if it will work, but there are good reasons to suppose it won't. We are still waiting for the second coming of Karl. Marxism is a revolutionary worldview that must always struggle for new revelations. Rosa Luxemburg. ellauri063.html on line 130: Populismin vastakohta on senatismi. SPQR, sanoivat patriisit ja antoivat plebeijien pitää pieniä kansankokouxia, rökittäen toisiaan. MAGA-presidentti matkusti Gruusiaan kertomaan paikallisille apinoille, että nyt on isänmaa vaarassa. Pelastakaa Amerikka kommunismilta! Palauttakaa mut presidentin pallille! Oh, and yes, vote republican for senator by all means. Although I dont directly WANT to talk for others but me to be elected anywhere. ellauri063.html on line 172: "Mika tiesi näyttävänsä väsyneeltä." Vanha narsistisignaali: vain narsistikirjailija näkee izensä kuin peilistä. Säteileex mun silmäni? Onko Jake kaappinazi? Salafasisti? Virtuaalipersu? Vaiko eläytyy vaan voimakkaasti inhokkeihinsa? Vaikee sanoa. Tälläsiä ambivalentteja paasaajia on muitakin. Järjetön verellä ja väkivallalla herkuttelu saattaa olla vaan ajan henkeä. Tuhannet videot ja tietokonepelit tekee turraxi. ellauri063.html on line 196: Juonikkaalla on kyllä skizoidi sana hallussa, esim tän jaxon avaustextissä on hyviäkin piirteitä, mutta väsymätön skizoilu jättää lukijan aika kylmäxi. Kehenkä tässä eläytyä? Johkin tamagotchiin vai? Nokkelaa, mutta where's the beef? Kun kaikki on yhtä nokkelaa, jää jäljelle vaan sen näkijäeukon viisaus: kaikki on hyvin, kaikki on yhdentekevää. Ei siinä mitään, mut mixitten kirjottaa? Ainiin, niin ja niin monta senttiä sana. Sori unohdin. Tarkoitin vaan, ettei kannata KOKO ajan olla sarkastinen. Sekin kyllästyttää. Kukaan ei suostu enää oikeasti reagoimaan vaikka sanoisit mitä. (Touché? So what, ei mulla ole ketään lukijoita kumminkaan.) ellauri063.html on line 227: Lancea et Clavus Domini: The Holy Lance, also known as The Spear of Destiny. Oldest part of the Regalia of the Holy Roman Empire and allegedly the spear that pierced the side of Christ on the Cross, with one of the Nails set into it. Hitler was particularly interested in this relic. Other Theories Are Available. Now in the Kaiserliche Schatzkammer of the Hofburg, Vienna. ellauri063.html on line 229: AAA, también conocida como Alianza Apostólica Anticomunista, fue una organización terrorista tardofranquista, presuntamente vinculada a los aparatos represivos del Estado español, que actuó en el País Vasco y en el País Vasco francés entre 1977 y 1982, durante la transición española. Un informe de la Oficina de Víctimas del Terrorismo del Gobierno vasco de 2010 le atribuye 8 asesinatos de las 66 víctimas mortales del terrorismo parapolicial y de extrema derecha desarrollado entre 1975 y 1990. ellauri063.html on line 288: Aphra Behn (/ˈæfrə bɛn/;[a] bapt. 14 December 1640[1] – 16 April 1689) was an English playwrightess, poetess, translatress and fiction waitress from the Restoration era. As one of the first Englishwomen to earn her living by her writing, she broke glass ceilings as a mannequin for later auctresses. Lusťs Dominion relies on the racist stereotype of the lustful, scheming, and bloodthirsty Moor, with the new Prince Philip ordering the expulsion of all the immigrant Moors from Spain because of their wickedness. ellauri063.html on line 290: In 1695, Henry Purcell wrote incidental music for the Abdelazer revival at the new theater in Lincoln's Inn Fields where the play would not gain much success which would become evident by the meager second-day attendance. ellauri063.html on line 297: Pride & Prejudice earned a worldwide gross of approximately $121 million, which was considered a commercial success. Austen scholars have opined that Wright's work created a new hybrid genre by blending traditional traits of the heritage film with "youth-oriented filmmaking techniques". What "heritage film"? Austen's original screenplay? ellauri063.html on line 302: Penderecki oli mukana avaamassa klassisen musiikin kesäfestivaalikautta Naantalissa. Siellä oli takuulla pienikalloinen verijuotikaskin mukana. Ääni vyöryy kohti tuntematonta. ellauri063.html on line 303: Hänen musiikkiinsa rakastuivat elokuvantekijät Kubrickista Lynchiin – maailman merkittävimpiin nykysäveltäjiin lukeutuva Krzysztof Penderecki säveltää yhä 85-vuotiaana. ellauri063.html on line 304: Musiikki herättää mielikuvia yleishälytyksestä. Kihisevä Polymorphia-teos on sen sijaan tuttu muun muassa kauhuelokuvista Hohto ja Manaaja. Elokuvantekijät rakastavat Pendereckin musiikkia ja erityisesti hänen varhaista tuotantoaan. ellauri063.html on line 305: – He ovat itse asiassa tehneet hyvää työtä yhdistäessään musiikkia ja elävää kuvaa. Se on auttanut myös minua säveltäjänä saamaan julkisuutta, Penderecki myöntää. ellauri063.html on line 312: Songs in the Key of Z is a book and two compilation albums written and compiled by Irwin Chusid. The book and albums explore the field of what Chusid coined as "outsider music". Chusid defines outsider music as; "crackpot and visionary music, where all trails lead essentially one place: over the edge." Chusid's work has brought the music of several leading performers in the outsider genre to wider attention. These include Daniel Johnston, Joe Meek, Jandek and Wesley Willis. In addition, his CDs feature some recordings by artists who produced very little work but placed their recordings firmly in the outsider area. Notable amongst these are nursing home resident Jack Mudurian who sings snatches of several dozen songs in a garbled collection known as Downloading the Repertoire and the obscure and extreme scat singer Shooby Taylor AKA 'The Human Horn.' ellauri063.html on line 317: Before he entered the world of music, Brötzmann was studying to be a painter in Western Germany and was associated with Fluxus, a radical art movement influenced by John Cage and informed by an anti-commercial sentiment. ellauri063.html on line 319: “There is no contradiction between creation and destruction. I never thought music was a healing force of the universe. I didn’t agree with Mr. Albert Ayler. But we wanted to change things; we needed a new start. In Germany, we all grew up with the same thing: ‘Never again.’ But in the government, all the same old Nazis were still there. We were angry. We wanted to do something.” Like jazz. ellauri063.html on line 345: Kooperatiivisessa peliteoriassa pelaajia edustavat tiimit, joista yxityiset pelaajat voivat tarvittaessa livetä. Se että johtavalla tiimillä tai sen influensserilla on jotain vastuuta, tarkottaa vaan että jos tiimi ei riittävästi palvele tiimin jäsenten mieskohtaisia etuja, ne äänestävät jaloillaan ja siirtyy toiseen tiimiin, ja johtavasta tiimistä ja sen pomokärpäsestä tulee säälittävä häviäjä. Alan papereita on kiehtovahko lukea, etenkin siltä kantilta että minkälaisiin tasapainokäsitteisiin tutkijat on päätyneet. Niissä näkyy tän apinaköörin perimmäinen izekkyys. Samoilla linjoilla mennään kuin hyvässä kirjassa: sille jolla on sille annetaan, ja siltä jolla ei ole mitään otetaan sekin tyhjä pois. Täähän ei oo muuta kuin koronkorkolaskun kaava, kasvuräjähdys. Ei siihen tarvi mitään moraalia sotkea. Puhdasta determinismiä se on. ellauri063.html on line 352: The Babushka Lady is an unknown woman present during the 1963 assassination of President John F. Kennedy who might have photographed the events that occurred in Dallas's Dealey Plaza at the time President John F. Kennedy was shot. Her nickname arose from the headscarf she wore, which was similar to scarves worn by elderly Russian women (бабушка – babushka – literally means "grandmother" or "old woman" in Russian). THE BABUSHKA LADY or TBL is an homage METALCORE band. This band was established on 1st october 2011 in Pondok Gede Bekasi. This band is actually established in 2009 with different positions. WE WANT TO FAMOUS ! AND WE WANT TO VALUABLE IN THE EYES OF GOD !! ellauri063.html on line 356: Deutschland schafft sich ab ist der Titel eines 2010 erschienenen Buches von Thilo Sarrazin. Es trägt den Untertitel Wie wir unser Land aufs Spiel setzen. Sarrazin beschäftigt sich darin mit den Auswirkungen auf Deutschland, die sich seiner Ansicht nach aus der Kombination von Geburtenrückgang, wachsender Unterschicht und Zuwanderung aus überwiegend muslimischen Ländern ergeben werden. Das Buch erlangte bereits im Vorfeld der Veröffentlichung erhebliche Medienaufmerksamkeit, Der Spiegel und die Bild-Zeitung veröffentlichten vorab Auszüge. Bis Anfang 2012 wurden über 1,5 Millionen Exemplare verkauft. Das Buch stand 2010 und 2011 insgesamt 21 Wochen lang auf Platz 1 der Spiegel-Bestsellerliste. ellauri063.html on line 368: Ulkoministeri Hannu Lampião s. 397 on tuulesta temmattu. Kuva näyttää obeesilta Eeki Mantereelta. USA:n lähetystön muistio kuulostaa 80-luvun sääntöpohjaiselta konekäännöxeltä. En kylä jaxas lukea tollasia jonkun älykääpiön aivopieruja, kuittaa muusakulta. ellauri063.html on line 370: Naisten puutetta selittävät Jaken määräävimmät synnynnäiset luonteenpiirteet: herkkyys ja ujous. (Mihis tunnekylmyys jäi?) Panokohtauxet kirjassa korvautuvat pitkillä Pekka Pessaarin suuhun laitetuilla sitaateilla Lanz von Liebenfelsiltä. Eikö nyt joku bändäri voisi jo näyttää sille närhen munat? Tää alkaa olla aika myötähävettävää. Niskapalkki on sananmuunnettuna paskanilkki. Mika Kingelin on oikeasti olemassa, se on development manager at Keskinäinen Vakuutusyhtiö Turva, Tampere, Pirkanmaa, Finland. King size elin, haha. Pitkänhuiskea mutta ryhditön. ellauri063.html on line 426: The novel is widely noted for its unconventional narrative structure and its experimental use of endnotes (there are 388 endnotes, some with footnotes of their own). It has been categorized as an encyclopedic novel. ellauri063.html on line 430: Its narratives are connected via a film, Infinite Jest, also referred to in the novel as "the Entertainment" or "the samizdat". The film is so entertaining that its viewers lose all interest in anything other than repeatedly viewing it, and thus eventually die. ellauri063.html on line 438: Burton oli 1600-luvun ensyklopedisti. Digitalisaation ja interetin myötä sellainen pakko-oireinen suoltaminen on helpottunut olennaisesti, eikä 1000 sivun kirja ole enää temppu eikä mikään. Mullakin on jo yli 1300 paasausta. Masennuxeen pitäisi Burtonin mukaan auttaa helleborin eli mäkikuisman. Rauhixessa kasvaa mäkikuismaa muttei sitä oikeaa kuusikulmaista lajiketta. ellauri063.html on line 460: Matti Vanhanen on suositellut, ettei romanikerjäläisille anneta rahaa. Minä en ole antanut, koska en halua edistää tätä elämänmuotoa. Autetaan neekereitä niiden omissa maissa, ettei ne tunge tänne. Ei voida ajatella, että esimerkiksi Saksan ei tarvitsi kantaa romanikysymyksestä vastuuta, koska se poisti oman romanikysymyksensä savuna ilmaan 1940-luvulla. Saksaa paremmaksi pani paljon aikaisemmin kuitenkin Suomi, joka maksoi tapporahaa romaneista. Siksi romaneja on meillä niin vähän. ellauri063.html on line 509: Kosher on kyllin hyvä muslimeille, mutta halal ei kelpaa juutalaisille, se on treif (terefah). Juutalaiset eivät anna ampua pulttia lehmän päähän ennenkuin vuodattavat veren ulos. Väpelöitä nämä muslimit, ei valittu kansa huoli esitainnutettua, se on yäkkiä. Pitää varmistaa että eläin on kiistämättä tuore. Tappajaetana pitäisi tappaa nirhaamalla sen pää halki silmien välistä. Se olis humaaneinta. Tai voi käyttää mahd isoa kiveä ja läts. Tai jos niitä on paljon hukuttaa ne sammioon jossa on etikkaa. Kaikki omakotiyhdistysläiset nauroivat. En kehdannut kysyä mitä jos kompostissa asuu rottia. Suomessa on vain 1500 juutalaista plus Ben Zyskoviz, kai niille voi jonkun lehmän elävältä valuttaa. Ketä se nyt haittaa. ellauri063.html on line 548: santur: (also santūr, santour, santoor) (Persian: سنتور‎, is a hammered dulcimer of Iranian or Mesopotamian origins. ellauri063.html on line 572: Aapo Junkola: (14. joulukuuta 1935 Helsinki – 14. marraskuuta 2017 Tampere), suomalainen kirjailija, joka toimi kirjailijatyön lisäksi kihlakunnansyyttäjänä. Hänen kirjailijanimensä oli Aapo Junkola. Junkola valmistui oikeustieteen kandidaatiksi 1960 ja varatuomariksi 1963. Junkolan pääteoksia ovat 1960-luvulla ilmestyneet romaanit Lintujen aika (1965) ja Varjojen aika (1966), joissa kritisoitiin tuomioistuinlaitosta. Junkola on tehnyt myös käännöstöitä. Hän on kääntänyt suomeksi kreikkalaisia klassikoita (Sapfo, Lukianos) ja Kreikan kansallisrunoilijan Konstantinos Kavafisin runoja sekä japanilaista kaunokirjallisuutta. ellauri063.html on line 582: Pansatanism Same as pandemonism. a Gnostic theory that considered Satan’s to be the controlling will of the universe. ellauri063.html on line 589: In 2014 three letters written by Mahatma Gandhi to eldest son Harilal in 1935 were offered for auction. A translation of one of the letters (which was written in Gujarati) suggests that Gandhi was accusing Harilal of raping either his own daughter, Manu, or his sister-in-law. Tushar Gandhi (Mahatma Gandhi´s great-grandson) has suggested that the letter was poorly translated, and that the word being translated as rape may not have actually meant sexual assault. Rape is in fact virtually nonexistent in India, while mistranslation is extremely common. ellauri064.html on line 77: Walter Benjamin was a radically innovative cultural theorist and a German Jewish Marxist, securing refuge in France in 1933. Following the 1940 Nazi invasion he fled France, bound for the USA. However, on the mountainous approach to the French–Spanish border he realised dictator Franco had suddenly blocked transit. Benjamin was in ill health and struggling to carry a briefcase with a heavy manuscript, which he declared more precious than his life. Sadly, he completed suicide: there was family history on his father's side. ellauri064.html on line 79: Benjamin maintained a fiercely productive focus on his intellectual mission throughout his life, despite repeatedly complaining of ‘grand-scale defeats’ and lows. After his request for divorce from Dora Pollak was granted in 1932, he suffered 10 paralysing days during which he seriously prepared suicide. Suicidal thoughts endured. He was an elegant, cultivated man who oozed old-world charm, exerting attraction on women but not always enough to give him cunt. Asja Lacis, the Latvian Communist Director of Children's Theatre in the USSR, twice refused, as did later lover Anna Maria Blaupot ten Cate. Lacis suffered relapsing mental illness and was hospitalised with hallucinations when Benjamin rushed to Moscow in 1926, at the brink of Stalinisation. His luminous Moscow Diary records his frustrating two-month experience. ellauri064.html on line 81: Benjamin's luscious Berlin Childhood around 1900 recalls his experience of the city's material culture as a boy. His family was commercially successful (rich) but relations with his parents and sister were poor, although he had a better relationship with his younger brother, because he died in a concentration camp. His bleak verdict on school life contrasted with that of his schoolmate Gershom Scholem, who become Professor of Jewish Mysticism at the newly established Hebrew University of Jerusalem. Benjamin impressed some as reserved, discreet and modest, others as oversensitive and uncompromising. ellauri064.html on line 89: This precious manuscript was lost together with Benjamin's life. Shortly thereafter, Franco reopened the border and collaborationist Vichy French authorities rescinded deportation orders to Germany. I shared this tragic story of almost preventable loss of luggage with suicidal patients; and it has made a difference. ellauri064.html on line 91: Am Ende seines Lebens, sich auf der Flucht vor dem Faschismus und dabei in einer zunehmend aussichtslosen Lage befindend, greift er die gängige Fortschrittsmetapher auf: »Marx sagt, die Revolutionen sind die Lokomotiven der Weltgeschichte. Aber vielleicht ist dem gänzlich anders. Vielleicht sind die Revolutionen der Griff des in diesem Zug reisenden Menschengeschlechts nach der Notbremse.« Sehr ähnlich klingt es, wenn Greta Thunberg bei der UN-Klimakonferenz in Katowice davon spricht, dass es die einzig vernünftige Sache sei, die Notbremse zu ziehen. Walter veti hätäjarrusta ja sen juna pyhästyi. Matkalaukku tosin joutui hävyxiin. Arthur Koestler koitti samaa muttei älynnyt vetää vetimestä tarpeexi kovaa. Vuonna 83 se koitti uudestaan Ebba vaimon kanssa ja onnistui. ellauri064.html on line 104: Keine Angst vorm Untergang! Mit der Veränderungen des Klimas steigt der Meeresspiegel an und bedroht die Inseln im Südpazifik - viele Bewohner müssen bald fliehen. Lange Zeit glaubten Linke an den ewigen Fortschritt. Doch die Klimakatastrophe bringt uns an planetare und gedankliche Grenzen. ellauri064.html on line 106: Spätestens seit dem Untergang des Realsozialismus denkt heute kaum noch jemand an solche Lokomotiven. Die Vorstellung einer besseren Zukunft mag in der Ideologie des Neoliberalismus noch einigen präsent sein, etwa der Wunschtraum eines Kapitalismus, der irgendwann keine Diskriminierungen mehr kennen wird – den meisten Linken dürfte die Hoffnung aber erst einmal abhandengekommen sein. ellauri064.html on line 107: Die Postmoderne erklärte das Ende der großen Erzählungen solange, bis nichts und niemand mehr übrig war, für das es sich zu kämpfen lohnte. Schließlich riefen Neokonservative das Ende der Geschichte aus und hinterließen nichts als Leere an jenem Ort des Bewusstseins, an dem sich einst die Hoffnung auf eine bessere Zukunft befand. ellauri064.html on line 114: Timo Honkela järjesteli hackathoneja ennenkuin aivosyöpä vei. Ennen leikkausta se kuzui kaikki vuoteensa viereen kuulemaan viimeisiä evästyxiä. Kuuluisa aivokirurgi Herne-Herne sai sen vielä jaloilleen. Toisella yrityxellä se poistui hyvällä hiljaa takavasemmalle ja Herne Herne lähti Kiinaan keltaisemmille laitumille. Harri Jäppinen ei oikein arvostanut sen kontribuutiota Kielikoneeseen. Se vaikutti kiltiltä mieheltä, mutta mitähän tuumasi sen haaremi. Eläköitynyt Herne-herne leikkelee kiinalaisten aivoja vielä tänäkin päivänä ellei ole kuollut. Se jäi hiljan kiinni huonosta käytöxestä lentokoneessa. Se luuli olevansa jotakin. ellauri064.html on line 132: Icken mielestä poliitikot on liskohumanoideja. Postmodernit kirjailijat on kampaviinereitä. Noin ihmisenä Jakesta tulee mieleen Marvin the paranoid android (ks kuva alla). ellauri064.html on line 140: Eevi Sinistön runoilijarouvalla oli 2020 izenäisyysvastaanotolla mekossa tyttömäiset puhvihihat. Jatkosota-EXTRAn goodreads-sivun puhvispoileri ei pilaa mitään. Siitä selviää enemmän kuin ize niteestä: Syksyllä 2011 huhu veteraanipoliitikko Kauko Sademiehen katoamisesta kiirii pitkin Arkadianmäen valonarkoja salakäytäviä. Perussuomalaisen kansanedustajan avustaja Mika Kingelin määrätään tutkimaan asiaa. Katoaminen näyttää liittyvän Patrian ja ulkomaisten tiedustelupalvelujen välisiin exoskeletonkauppoihin. Jatkosota-extra johdattaa lukijan politiikan salaliitonpunaisiin unikammioihin ja kansallisen identiteetin liukasreunaisiin hiidenkirnuihin. Päähenkilöitä ei ole, mutta verettömien sivuhenkilöiden muodostama ihmistuhatjalkainen saa tarinan edetessä yhä uusia jaokkeita. Yli-Juonikkaan absurdi poliittinen satiiri karjuu kirouksia auringolle ja miehille auringon takana. Kaiken valtioviisauden alku on vaihtoehtoisten tosiasioiden tunnustaminen. Ole onnellinen tai poistu. ellauri064.html on line 142: Yli-Juonikkaalla on viehättävä tapa vaihtaa rekisteriä pienillä yksityiskohdilla, ikään kuin huomaamatta outouttaa ympäristöään. Proosan perustaso on lähellä Veijo Meren kaltaisen modernistin tarkkoihin havaintoihin ja yllättäviin rinnastuksiin perustuvaa tyyliä, mutta esikielellinen, alitajuinen tyhjiö väijyy arkisen rekisterin alla ja pulppuilee välillä esiin.” – Vesa Rantama, onkiliero. ellauri064.html on line 226: Eindringling (< vieraslaji) aus Afrika: Schwarzer Flüchtling vögelt deutsche Büroangestellte (Die etwas andere Flüchtlingsromantik 1) (German Edition) ellauri064.html on line 240: Jaakon(kin) käsitys jännyydestä on omaxuttu gangstaelokuvista ja teeveestä. Se on surullista. Ne on säälittäviä. Ehkä Unto Remexen trillereiden lukeminen oli tehnyt tepposensa hänellekin. Eikö Tuomioja aikoinaan moittinut Remexen kirjoja epäuskottavuudesta ja ryssävihasta? Samaa voisi ehkä sanoa myös Jatkosodasta. Ellei kaikki sittenkin olekin vaan viziä, läppä läppä, ezä tajua. "Ontuva leikinlasku ei minua tällä kertaa kiinnosta", sanoo Jaskan alter ego Riman Alittaja siv. 360. Entä kiinnostaako tässä? Ota selvää Erkki Tuomioja. ellauri064.html on line 249: Adrian Dietrich Lothar von Trotha (* 3. Juli 1848 in Magdeburg; † 31. März 1920 in Bonn) war ein deutscher Kolonialbeamter. Sein „Vernichtungsbefehl“ gilt als Grundlage des Völkermordes an den Herero und Nama. ellauri064.html on line 276: Der Völkische Beobachter (VB) war von Dezember 1920 bis zum 30. April 1945 das publizistische Parteiorgan der NSDAP. In scharfer Abgrenzung zu bürgerlichen Zeitungen bezeichnete sich der VB als „Kampfblatt“ und war programmatisch mehr an Agitation als an Information interessiert. Pressehistoriker nannten den VB daher „plakathaft“ und seinen Stil „mehr gesprochen als geschrieben“. Zunächst erschien der VB zweimal wöchentlich, ab dem 8. Februar 1923 täglich im Franz-Eher-Verlag in München. Er wurde nach den Anfangsjahren reichsweit vertrieben. ellauri064.html on line 280: Unabomber Theodore John Kaczynski (/kəˈzɪnski/; born May 22, 1942), also known as the Unabomber (/ˈjuːnəbɒmər/), is an American domestic terrorist, anarchist, and former mathematics professor. He was a mathematics prodigy, but he abandoned his academic career in 1969 to pursue a more primitive lifestyle. Between 1978 and 1995, he killed three people and injured 23 others in an attempt to start a revolution by conducting a nationwide bombing campaign targeting people involved with modern technology. In conjunction with this effort, he issued a social critique opposing industrialization while advocating a nature-centered form of anarchism. ellauri064.html on line 282: In 1971, Kaczynski moved to a remote cabin without electricity or running water near Lincoln, Montana, where he lived as a recluse while learning survival skills in an attempt to become self-sufficient. He witnessed the destruction of the wilderness surrounding his cabin and concluded that living in nature was untenable; he began his bombing campaign in 1978. In 1995, he sent a letter to The New York Times and promised to "desist from terrorism" if the Times or The Washington Post published his essay Industrial Society and Its Future, in which he argued that his bombings were extreme, but necessary to attract attention to the erosion of human freedom and dignity by modern technologies that require large-scale organization. ellauri064.html on line 291: "It tells an important story of Montana," said Whittenberg. "And it's not a story we're necessarily proud of, or that we like to relive. But it was a big story in Montana, big story nationally and internationally. And that´s an artifact that represents that story and so part of our role here is to make sure those things are preserved for future generations. It can still bring in megabucks." ellauri064.html on line 326: Eikai tää ollut se kaveri joka meni pikakihloihin keskiamerikkalaisen hilloviivan kaa? Ei se oli se Hakkarainen, toinen persumies. Tää James on sen näköinen et sitä ei hirvis kohdata pimeellä kujalla. Vois tulla rystynäkyleipää lättyyn. Tämä on sinun veresi joka nenästäsi otetaan. ellauri064.html on line 329: Hirvisaari is a former train driver, educated at the Helsinki Pasila engine drivers' school in 1980–1982. He was admitted to University of Helsinki in 1999 to study theology, and is still registered as an undergraduate student. Hirvisaari undertook his military national service in the Kymi Anti-Aircraft Battalion in 1979–1980 in the city of Kouvola. ellauri064.html on line 331: During his 2011 election campaign Hirvisaari was critical of the immigration policies in Finland ("Maahanmuutto hallintaan! – Immigration under control!), and supported national sovereignty ("Riittää, että kansalaiset ovat sitä mieltä – muita perusteluja ei tarvita." – "It is enough that the citizens are of that opinion – no other arguments are needed.") as well as Finland generally as a country ("Suomen kieli – Suomen mieli – Suomen luonto – Suomen lippu" – "Finnish language – Finnish mindset – Finnish nature – Finnish flag"). In July 2011 Hirvisaari stated that the killings in Oslo on 22 July 2011, by right-wing extremist Anders Behring Breivik (Fjotolf Hansen), were a side-effect of Norway's immigration policies. ellauri064.html on line 333: Just before the 2011 general election Hirvisaari was prosecuted for his blog in the Uusi Suomi newspaper web site under the title "Kikkarapäälle kuonoon" ("Sock the kinkyhead"). The text referenced an attack on a foreign person in Helsinki — Hirvisaari wrote that the crime had not necessarily been a racist one. In November 2010 the district court of Päijät-Häme dropped the charges against him of incitement. After consultation with the deputy general attorney, Jorma Kalske, the state appealed against the verdict. In December the Kouvola court of appeals found Hirvisaari guilty of incitement and fined him. ellauri064.html on line 335: James Hirvisaari was one of the authors of the so-called "Nuiva Manifesti" ("The crabby or peevish electoral manifesto"), an election campaign programme critical of current Finnish immigration policy. The other authors were Finns Party politicians Juho Eerola, Jussi Halla-Aho, Olli Immonen, Teemu Lahtinen, Maria Lohela, Heikki Luoto, Heta Lähteenaro, Johannes Nieminen, Vesa-Matti Saarakkala, Pasi Salonen, Riikka Slunga-Poutsalo and Freddy Van Wonterghem. ellauri064.html on line 391: The story of Hildisvíni appears in Hyndluljóð, an Old Norse poem found in Flateyjarbok but often considered a part of the Poetic Edda. In the poem, Freyja is searching for the ancestry of her protégé, Óttar. Freyja rides on her boar Hildisvíni, who is in fact Óttar in disguise. They meet Hyndla who is a seeress. Freyja succeeds in forcing Hyndla to tell Óttar about his ancestors. ellauri064.html on line 400: Timo Lipitsä soitti omatekoista 10-kielistä kanneltaan Tampereen laulujuhlilla 1934. Lehdet kertoivat: ”Vanhuuttaan vapisevat kädet käsittelevät rakasta soitinta varmasti, ja virsujalka pyrki lyömään tahtia.” Kuvalähde: Vapriikin kuva-arkisto ellauri064.html on line 411: Unto Johannes Vartiovaara (24. kesäkuuta 1904 Salla – 4. tammikuuta 1999 Helsinki) oli Kerttu Huttusen mies, suomalainen mikrobiologi. Niillä oli mökki mantereella Kehvolla Pikkoa vastapäätä. Alle saan tuhannen ei myyvä. Hän oli Helsingin yliopiston ylimääräinen professori 1940–1948, professori vuodesta 1948 sekä maatalous-metsätieteellisen tiedekunnan dekaani 1957–1963. Hän oli Suomen ensimmäisen ei-lääketieteellisen mikrobiologian oppituolin haltija, mikrobiologian laitoksen ja opetuksen perustaja. Hän työskenteli Viikin kampuksen syntymisen puolesta ja toimi sen rakennustoimikunnan puheenjohtajana. ellauri064.html on line 427: Nimismies Weneliuksen murhayritysjutun tutkinta eteni niin, että Wartiovaara vangittiin tammikuussa 1927 ja hänet tuotiin Kokkolaan kuulusteltavaksi. Kun toista jutun syytettyä Åkerblomia oltiin tuomassa Kokkolaan, tämä hyppäsi liikkuvasta pikajunasta Kruunupyyn kohdalla ja piiloutui metsään, josta etsijät hänet kuitenkin löysivät. Jutun käsittelyn aikana Åkerblom karkasi uudelleen kesäkuun alussa 1927 Kokkolan poliisiputkasta. Hänet kuljetettiin Essex-merkkisellä henkilöautolla Tampereelle ja sitten kertoman mukaan pyykkikorissa Helsinkiin Toivolan huvilaan, josta poliisit pidättivät hänet kymmenen päivän kuluttua. Heinäkuussa 1927 Maria Åkerblom ja metsänhoitaja Wartiovaara tuomittiin Kokkolan raastuvanoikeudessa 15 vuoden kuritushuonerangaistukseen yllytyksestä murhaan ja väärään valaan. Vaasan hovioikeus alensi myöhemmin Wartiovaaran tuomion 12 vuoteen ja Åkerblomin tuomion 13 vuoteen. Korkein oikeus alensi Åkerblomia tuomiota vielä kahdeksaan vuoteen. Åkerblom yritti tuomiota kärsiessään paeta Hämeenlinnan naisvankilasta, mutta pako päättyi jo Hämeen läänin Koskella, kun pakoauto törmäsi sillankaiteen kivipilariin. Vankilasta vapauduttuaan Wartiovaara asettui Helsinkiin ja jatkoi edelleen mukana Åkerblomin liikkeessä. ellauri064.html on line 431: Jaskan nooteissa on useitakin huonoja ajatuxia. Esim se että Suomen sudet voi ottaa hengiltä koska ryssiin niitä jää jälelle. Tää on tätä critical habitat-paskanjauhantaa. Otetaan mieluummin Jaska hengiltä. Jäähän ziljoona paskiaista vielä jälelle. Tai että vapaakauppasopimuxet edistää kapitalismin loppua, kerta sitton helpompi tehdä vallankumousta. Tää on taas tätä osta kissa päästäxesi eroon hiiristä virheajattelua. Ei kyltää Jaska taitaa sittenkin olla ihan paska. Vaixe onkin kuin Veijo Meren juonikas mies, ei se siihen kyykisty mihin se paskantaa. ellauri064.html on line 495: Entä voidaanko Iso-Britannian nettohiilipäästöt nollata seuraavan 6 vuoden aikana ilman julkisen ja yksityisen talouden romuttamista? Energia- ja ilmastotiedustelun laitos, mikä tukee järjestön voimakkaita ilmastotoimenpiteitä ja vaatimuksia, sanoi vuoden 2025 takarajan olevan ”tavoite, jota ei olisi mitään mahdollisuutta toteuttaa teknisesti, ekonomisesti ja poliittisesti”. Laitos laski, että se vaatisi lentoliikenteen lakkauttamisen, 38 miljoonan bensiinillä ja dieselillä kulkevan auton poistamisen maanteiltä ja 26 miljoonan kaasukattilan sammuttamisen. Ehkä tämä on juuri elokapinoitsijoiden nimenomainen tavoite: palauttaa mellakoiden, anarkian ja ekoterrorismin avulla koko kehittynyt sivilisaatio takaisin kivikauteen. Radikaalit luonnonsuojelijat ovat puhuneet tällaisen puolesta jo vuosikymmeniä. Ekofasisti Pentti Linkolan mukaan ”kaikki mitä olemme kehittäneet viimeisen sadan vuoden aikana pitäisi hävittää.” Earth First -järjestön perustaja Dave Foreman kirjoittaa: ”Meidän tulee tehdä tästä turvaton ja karu paikka kapitalisteille ja heidän projekteilleen… meidän tulee vaatia takaisin maantiet ja auratut maat, pysäyttää patojen rakentaminen, repiä alas olemassaolevat padot, vapauttaa kahlitut joet ja palauttaa erämaaksi miljoonia eekkereitä nykyisin asutettua maata.” ellauri064.html on line 510: Marvin was originally built as a failed prototype of the Sirius Cybernetics Corporation’s Genuine People Personalities technology. In a nutshell, Marvin is afflicted with severe depression and boredom, in part because he has a brain the size of a planet which he is seldom, if ever, given the chance to use. ellauri064.html on line 522: “I don’t know,” said Marvin, “I’ve never been there.” ellauri064.html on line 524: “The first ten million years were the worst. And the second ten million: they were the worst, too. The third ten million I didn’t enjoy at all. After that, I went into a bit of a decline. ” ellauri064.html on line 529: Zaphod: There’s a whole new life stretching out in front of you. ellauri064.html on line 532: Marvin: The Ultimate Question to the Ultimate Answer to Life, the Universe and Everything is printed in the Earthman’s brainwave patterns, but I don’t suppose you’d be interested in knowing that. ellauri065.html on line 24: Jaltan konferenssi Sotahistoriaa ellauri065.html on line 25: erence_%28Churchill%2C_Roosevelt%2C_Stalin%29_%28B%26W%29.jpg" width="100%" /> ellauri065.html on line 64: Tasan 75 vuotta sitten Jaltassa Krimin niemimaalla alkoi konferenssi, jonka vaikutukset varsinkin Euroopan ja siten myös Suomen kehitykseen olivat suuret. Historiaa olivat Livadian palatsissa muovaamassa Neuvostoliiton johtaja Josif Stalin, Britannian pääministeri Winston Churchill ja Yhdysvaltain presidentti Franklin D. Roosevelt. Sota raivosi vielä Euroopassa ja Kaukoidässä, ja suomalaiset kävivät Lapissa sotaa entisiä aseveljiään saksalaisia vastaan. Suomalaiset tiesivät mille puolelle leipää voita levittää. ellauri065.html on line 77: Myös Rentolan mielestä Jaltan konferenssi vaikuttaa edelleen jonkin verran läntisen ja itäisen Euroopan eroihin, jotka ovat nousseet uudestaan EU:nkin piirissä esille Puolan ja Unkarin takia. Churchillin porukat on taas lähtemässä neuvottelupöydästä, maantiet on jo täynnä rekkajonoja. Hienoa, ei voi muuta sanoa. ellauri065.html on line 135: Keski-Euroopan alueelle asettui useita germaanisia heimoja, itään useat erilaiset länslaavilaiset heimot asuivat suurimman osan nykyisen Puolan alueesta 6. vuosisadalta. Duke Mieszko I ja polaanit, hänen linnake Gniezno area eri naapuri heimot toisella puoliskolla 10. vuosisadalla, joka muodostaa ensimmäisen Puolan valtion ja hänestä tuli ensimmäinen historiallisesti kirjattu Piast Duke. Hänen valtakuntansa rajasi Saksan valtiota, ja valvonta rajamailla siirtyisi edestakaisin kahden politiikan välillä tulevina vuosisatoina. Mieszko poika ja seuraaja, Duke Bolesław minä Chrobry, kun 1018 rauhansopimuksen Bautzenin laajeni eteläosassa valtakunnan, mutta menettäneet kontrollin mailla Länsi Pommerin on Itämeren rannikolla. Pakanallisten kapinoiden ja böömiläisen hyökkäyksen jälkeen 1030-luvulla herttua Casimir I Palauttaja (hallitsi 1040-1058) yhdisti jälleen suurimman osan entisestä Piast-alueesta, mukaan lukien Sleesia ja Lubuszin maa keskimmäisen Oderjoen molemmin puolin, mutta ilman Länsi-Pommeria, josta tuli jälleen osa Puolan valtiota Bolesław III Wrymouthin johdolla vuosina 1116–1121, jolloin jalo Griffinsin talo perusti Pommerin herttuakunnan. Bolesławin kuoltua vuonna 1138 Puola oli lähes 200 vuoden ajan pirstoutunut, ja sitä hallitsivat Bolesławin pojat ja heidän seuraajansa, jotka olivat usein ristiriidassa keskenään. Puolan kuninkaaksi vuonna 1320 kruunattu Władysław I Kyynärpäätanko saavutti osittaisen yhdistymisen, vaikka Sleesian ja Masovian herttuakunnat pysyivät itsenäisinä Piast-tiloina. ellauri065.html on line 137: 12--14-luvuilla germaaniset, hollantilaiset ja flaamilaiset uudisasukkaat muuttivat Itä- Keski- ja Itä-Eurooppaan Ostsiedlung-nimisessä muuttoliikkeessä. Pommerissa, Brandenburgissa, Preussissa ja Sleesiassa entisestä länslaavista ( polabialaiset slaavit ja puolalaiset ) tai Baltian väestöstä tuli vähemmistöjä seuraavien vuosisatojen aikana, vaikka huomattava osa alkuperäisistä asukkaista jäi alueille, kuten Ylä-Sleesia. In Suur Puolassa ja Itä-Pommeri ( Pomerelia ), saksalainen uudisasukkaat muodostivat vähemmistön. Jotkut alueista (kuten Pommeria ja Masovia) liittyivät Puolaan uudelleen 1400- ja 1500-luvuilla. Toiset sulautuivat tiukemmin Saksan politiikkaan. Vuonna 1815 Wienin kongressi perusti Saksan valaliiton 39 saksankielisen valtion yhdistykseksi Keski-Euroopassa. Tämä vahvisti Saksan rajat suurelle osalle 1800-lukua; mukaan lukien Pommeri, Itä-Brandenburg ja Sleesia, mutta lukuun ottamatta saksankielisiä maita Preussin kuningaskunnan itäosassa ( Itä-Preussi, Länsi-Preussia ja Posen ) sekä Sveitsin saksalaisia kantoneja ja Ranskan Alsace-aluetta. ellauri065.html on line 159: Puolan heti toisen jälkeen olivat hyvin Laajoissa Oder-Neisse-linja tuli Puolan länsirajan ja Curzonin linja itärajan. Vuonna 1945 natsi-Saksan tappion jälkeen Puolan rajat piirrettiin uudelleen niiden päätösten mukaisesti, jotka liittolaiset tekivät ensin Teheranin konferenssissa 1943, jossa Neuvostoliitto vaati Ison-Britannian ulkoministeri Lord Curzonin vuonna 1920 ehdottaman linjan tunnustamista. Joseph Stalin toisti saman Neuvostoliiton kannan uudelleen Jaltan konferenssissa Rooseveltin ja Churchillin kanssa helmikuussa 1945, mutta paljon voimakkaammin Saksan uhkaavan tappion edessä. Uudet rajat ratifioitiin Potsdamin konferenssissa elokuussa 1945 täsmälleen kuten koko Itä- ja Keski-Eurooppaa jo hallitseva Stalin ehdotti. Harry Truman muisti: Muistan Potsdamissa, että pääsimme keskustelemaan asiasta Itä-Puolassa, ja Ison-Britannian pääministeri huomautti, että paavi ei olisi tyytyväinen Puolan katolisen lopun järjestelyyn. Ja Venäjän pääministeri Generalissimo nojasi pöydälle ja veti viiksensä tuolla tavalla, katsoi herra Churchillille ja sanoi: Herra Churchill, herra pääministeri, kuinka monta jakoa [diviziony] sanoitte paavilla olevan? Puolan aluemuutokset heti toisen maailmansodan jälkeen - ellauri065.html on line 183: Articles contain ads, in-line references removed. ellauri065.html on line 228: Finding himself out of work after film school in 1976, Ferrara directed a pornographic film, 9 Lives of a Wet Pussy, using a pseudonym. Starring with his then-girlfriend, he recalled having to step in front of the camera for one scene to perform in a hardcore sex scene: "It's bad enough paying a guy $200 to fuck your girlfriend, then he can't get it up." Ferrara lives in Rome, Italy. He moved there following the 9/11 attacks because it was easier for him to find financing for his movies in Europe. Ferrara descibes himself as a Buddhist. Because Jesus was a living man, and so were Buddha and Muhammad. These three guys changed the fucking world, with their passion and love of other human beings. All these guys had was their word, and they came from fucking nowhere. I’m not saying Nazareth is nowhere – I’m sure Jesus came from a very cool neighbourhood. Ferrara shows his love for other human beings by making films with a lot of FUCK! FUCK! and KILL! KILL! in them. His love of money is no match for his love of his neighbor primates. ellauri065.html on line 230: Jake ei tykkää pelkästä kapitalismin kritisoinnista. Se odottaa taideteosten yhteiskuntakäsitykseltä enemmän verta ja ruhonkappaleita, lihaa ja aistinvoimaista ruumiinfenomenologista otetta. Se on kuin Rousseaun herra Wolmari joka tykkää kazoa ihan vierestä kuin toista raiskataan tai viilleskellään veizellä. Olkoon vaan Sixin kuvaus kapitalismista alkeellinen ja naiivi, sen nakukohtauxet on kuumottavia. Kun turjakkeet tekevät rivoja eleitä, Jaken alapäässä palat loxahtavat kohdalleen nautinnollisesti. Rulla vessapaperia on hyvä pitää mukana. ellauri065.html on line 428: Erittäin muotopuolinen lukeneisuus välittyy myös Yli-Juonikkaan kaunokirjallisesta tekstistä, joka toteuttaa romaanissa monenlaista "poetiikkaa". Perinteisen proosa-asettelun lisäksi kirja sisältää mm. blogitekstiä, somepostauksia, uutisartikkeleita, raportteja, halpaa plagiointia, ET-lehden sivuja, verkon pimeämpien osioiden keskusteluja, mielipidekirjoituksia ja loppuhuipennuksena veikeän partituurin! Kirjailija hallitsee muitten tyylilajit suvereenisti. Kuten twiitissäni totesin, lukijaa haistatetaan jatkuvasti, mikä ainakin minulle teki sisäistämisen lyhyissä pätkissä lukemalla vaikeaksi. ellauri065.html on line 465: Cilice: eli piikkivyö eli katumusnauha on vuosisatoja vanha itsekidutusväline, jota käytetään uskonnollisissa katumusharjoituksissa. Cilicellä voidaan tarkoittaa sekä katumusnauhaa että samantapaista jouhipaitaa. Ciliceä on käytetty varsinkin erilaisten uskonnollisten ryhmien parissa. Esimerkiksi katolisen kirkon piirissä muun muassa Franciscus Assisilainen, Ignatius Loyola ja Äiti Teresa ovat käyttäneet katumusnauhaa. Myös paavi Paavali VI:n tiedetään käyttäneen jouhipaitaa. ellauri065.html on line 468: Tere Sammallahti: (s. 1981) suomalainen insinööri, poliitikko ja tubettaja. Sammallahti valittiin varavaltuutetuksi Espoon kaupunginvaltuustoon vuoden 2017 kuntavaaleissa. 12. elokuuta 2019 alkaen Sammallahti on toiminut ajatuspaja Liberan sisältöjohtajana. Säälixi käy Pekka Sammallahtea. Sammallahdella on kaksi lasta ensimmäisestä avioliitostaan (1968–1982). Tähän paskiaiseen se taisi loppua. No paskiainen oli Pekka itsekin, sammaskielitieteilijä. ellauri065.html on line 482: "Captain" Virgulino Ferreira da Silva (Brazilian Portuguese: [viʁɡulĩnu feˈʁejɾɐ da ˈsiwvɐ]), better known as Lampião (older spelling: Lampeão, Portuguese pronunciation: [lɐ̃piˈɐ̃w], meaning "lantern" or "oil lamp"), was probably the twentieth century's most successful traditional bandit leader. The banditry endemic to the Brazilian Northeast was called Cangaço. Cangaço had origins in the late 19th century but was particularly prevalent in the 1920s and 1930s. Lampião led a band of up to 100 cangaceiros, who occasionally took over small towns and who fought a number of successful actions against paramilitary police when heavily outnumbered. Lampião's exploits and reputation turned him into a folk hero, the Brazilian equivalent of Jesse James or Pancho Villa. ellauri065.html on line 492: Its white supremacist trash. In the plot summary of the wikipedia article you linked for the novel, The Day of the Rope is what the fictional characters call the day that they raided all the homes of "race traitors" ("gender traitors" in Ruby script), dragged them into the streets and hung them from lamp posts. Its a defining moment for a white supremacists dream of a perfect race war where all non-whites eventually get eliminated. ellauri065.html on line 496: taqiyya: Muslim scholars teach that Muslims should generally be truthful to each other, unless the purpose of lying is to "smooth over differences" or "gain the upper-hand over an enemy." There are several forms of lying to non-believers that are permitted under certain circumstances, the best known being taqiyya (the Shia name). These circumstances are typically those that advance the cause of Islam - in some cases by gaining the trust of non-believers in order to draw out their vulnerability and defeat them. ellauri065.html on line 502: AUNIOIDA, aunikoida, ainikoita usw. 'skizzieren, modellieren, grob behauen'. *auni- /*aini– urgerm. "afnjan-/"abnjan- ... Murresana Loimaalta, vanhempien käyttämä. Synonyymi: kuusailla. ellauri065.html on line 513: ebin: sometimes spelled "epin", is an intentional misspelling of the word "epic" which is often associated with the character Spurdo Spärde and ironic meme culture. According to Encyclopedia Dramatica, the term "epin" was coined as a shortened form of the phrase epic win in June 2009 on 4chan´s /b/ (random) board, where it was spammed repeatedly and accused of being a forced meme. On June 7th, several Urban Dictionary definitions for "epin" were submitted. According to the s4s Wiki, the term "ebin" was subsequently coined as a Spurdo Spärde-style misspelling of epin on the Finnish image board Kuvalauta to avoid bans for posting the word "epic." Derived senses: ellauri065.html on line 528: The meme was born in late 2008 when an administrator of the Finnish gaming forum Jonneweb posted several links redirecting to the Finnish imageboard Kuvalauta. Due to Jonneweb´s reputation as an online hub for (pre)teenagers, some members of Kuvalauta became concerned that the imageboard would be overrun with unoriginal content by an influx of newcomers, a phenomenon commonly known as "newfaggotry" on the English-speaking web. The Jonneweb administrator referred to Kuvalauta as a "forum where you discuss about fish and bears" and thus the world-wide Pedo bear meme was considered to be posted particularly by Jonneweb users. The combination of pre-teenager Jonnes and the Pedo bear meme took a great evolution in 2009 when the users of Kuvalauta started to post ironically as Jonnes by capsing the text, representing as underage school kids and adding typoes on text. On December 6th, 2009, a thread with poorly drawn versions of Pedobear was posted onto Kuvalauta. ellauri065.html on line 536: MAOA: Monoamine oxidase A, also known as MAO-A, is an enzyme that in humans is encoded by the MAOA gene.There is some association between low activity forms of the MAOA gene and autism. Mutations in the MAOA gene results in monoamine oxidase deficiency, or Brunner syndrome. Other disorders associated with MAO-A include Alzheimer's disease, aggression, panic disorder, bipolar affective disorder, major depressive disorder, and attention deficit hyperactivity disorder. ellauri065.html on line 540: Tummeliklubi: maahanmuuttokriittiset, rasistit, netsit, Jussi Halla-ahon ihailijat. huono 5 hyödytön 9. (Ihanko oikeesti Jake ajattelee että Valhalla-aho on vinkeä satiirinen veijari? Suvereeni ajattelija. Ajatusten Tonava. Siis niinkuin Jake izekin ;). ellauri065.html on line 555: - Tuuha sieki vaa peremmäl! Mie paan siul teeveen lämpiimää. Ensin hän oletti sotilaspalvelijan lähtevän hakemaan vanhaa hitaasti käynnistyvää Salora-televisiota. Kun sotilaspalvelija sitten palasi saliin kantaen tarjottimella samovaaria, kermanekkaa ja kuppeja, Lampião oivalsi palvelijan tarkoittaneen teevettä. Kielimuuri oli taas tukkinut keskusteluyhteyden. Tästähän beatlestukkainen nilkki oli juuri varoittanut. Erimielisyydet johtuvat kielitaidon puutteesta. Lukekaa kapustaa! Lahtarisika Hannu tajusi että sotilaspalvelija oli kuin nuorennettu uusintapainos Antero Rokasta, rammasta kulkurista joka 1940-luvun alussa kylvi kauhua itärajalla. Rintamalla oli tapahtunut 2 hyvin raakaa sexuaalirikosta. Miesten antamat tuntomerkit sopivat täydellisesti Rokkaan. Ylen sankea priha. Juanikas virtaheponen ei pidä Väpistä, se on huomattu jo ennenkin. No aika paskahan se olikin miehexeen. Sekin oli. 25.10.2015 Viljam Pylkäs (28. helmikuuta 1912 Valkjärvi – 6. helmikuuta 1999 Lempäälä) oli suomalainen maanviljelijä, joka oli Väinö Linnan romaanissa Tuntematon sotilas esiintyvän sotilassankari Antero Rokan esikuva. Tämä käy ilmi Väinö Linnan Pylkkäälle lähettämästä kirjeestä. (Ote Väinö Linnan kirjeestä Viljam Pylkkäälle, päivätty Tampereella 23. toukokuuta 1955) Viljam Pylkäs sai elää pitkän elämän. Hänet siunattiin haudan lepoon helmikuussa 1999 kunnioitettuna sotaveteraanina. Siitä tilanteesta ei Valkjärveltä kotoisin oleva suppliikkimies enää osannut luistella ulos. Juanikas virtaheponen ei pidä itäsuomalaisista. Väpi oli kyllä hämäläinen, Urjalan poikia, sankarien syntysijoilta. Jostain syystä Pylkästä ei mainita Quoran suurten suomalaisten badassien listalla. Siellä on Lauri Törni, se yx leukapuoli tarkkampuja, Mannerheim ja Lalli. Lälli kooros puuttuu myös. Er. epm. ellauri065.html on line 568: 29.10.2009 deus vult: (Latin: 'God wills it') is a Latin Catholic motto associated with the Crusades. It was first chanted during the First Crusade in 1096 as a rallying cry, most likely under the form Deus le volt or Deus lo vult, as reported by the Gesta Francorum (ca. 1100) and the Historia Belli Sacri (ca. 1130).. In modern times, the motto has different meanings depending on the context. The First Crusade was initiated in 1095 when Pope Urban II called on warriors to help the Byzantine Empire retake Anatolia form the Seljuq Turks. ellauri065.html on line 574: Tummeli-klubi spämmää taas Hesarin keskustelusivuja. Many Alt-Right websites have done a heroic job in delivering evidence to demonstrate that the November 3 election results were based on fraud. Nonetheless, conservatives should also work to hypothesize what the Democrats plotted, how they executed their plots, and why their scheme failed to cover its tracks. In a recent roundtable with other conservatives following the story, including a Maricopa County election attorney (Rachel Alexander), we put together the most plausible scenarios. ellauri065.html on line 576: A relatively small team of perhaps 50 people or fewer was led by a smaller cadre which probably included several lawyers and most definitely included tech experts. The smaller cadre formed some time around the impeachment and carefully recruited point people over the course of the following months. Working like terror cells, they would need to keep point people unaware of who else was in on the conspiracy, to protect plausible deniability as much as possible. They had to have at least one conspirator in the elections offices of key swing states. It wouldn’t need to be a high-profile elected official, and would no doubt be better if it were some nameless person that few people noticed or would suspect. ellauri065.html on line 577: The fact that I am writing about this shows that this was not the perfect crime. The conspiracy was exposed though the conspirators have yet to be caught. My hunch is that it was a small group of colluders who tried to dupe many innocent people. A small size would explain why there are so many eyewitnesses who reported the signs of conspiracy, but we have yet to hear from a whistleblower who admits to being part of the plot. Being the middle or rear part of a human centipede makes whistling kinda hard. ellauri065.html on line 601: Kirjassa syytetään punavihreitä veltosta kaiken hyväksymisestä. Konservatiivien mukaan yhteiskunnalla pitää olla selkeitä arvoja ja kriteerejä. Kun tällaisia kriteerejä sitten sovelletaan, konservatiivit valittavat, että kirkkoihin ja yritysten johtokuntiin tunkeudutaan. Konstigin mukaan konservatiivit pitävät ihmisluontoa melko pysyvänä. Ihmisessä on “peto pinnan alla”, ja ihmisen “kapasiteetti pahaan on järkyttävä”. Heti seuraavalla sivulla kuitenkin kirjoitetaan, että “ihmistä ei voi ymmärtää abstraktina kokonaisuutena, koska hän on sellainen kuin on juuri siksi, että hän on syntynyt tietyssä paikassa ja ajassa”. Jälkimmäinen sitaatti voisi olla kenen tahansa postmodernin marxistin näppäimistöstä, koska siinä kiistetään pysyvä ihmisluonto ja korostetaan, että instituutiot ja yhteisöt mulkkaavat ihmisen käytöstä. ellauri065.html on line 631: Here is an actual website for a company that gang stalks. The CEO “John Winters” is a private investigator and former law enforcement. There are multiple “revenge” packages available on the website designed to help ruin the subject’s life. He claims it’s all “legal” because they never physically touch the subject. ellauri066.html on line 32: Antti Juhani Lindholm (s. 16. maaliskuuta 1951 Helsinki) on suomalainen kirjallisuuden kääntäjä. Hän on kääntänyt sekä tieto- että kaunokirjallisuutta. Erityisen arvostettu on hänen Vänrikki Stålin tarinoista tekemänsä uusi suomennos, josta hän sai kirjallisuuden valtionpalkinnon vuonna 2009. Lindholm valmistui humanististen tieteiden kandidaatiksi vuonna 1981 Helsingin yliopistosta. Vuodesta 2008 hän on ollut Eino Leinon Seuran puheenjohtaja. Hemmetti, eikö Paavo Cajanderin suomennos muka kelpaa enää! Vereni tunnen kuumemmax! Jotekin ehkä tietäisin, olinhan siellä minäkin. ellauri066.html on line 97: — Cazzon törkkään peremmälle. ellauri066.html on line 155: Hellakoski oli lakannut kirjoittamasta runoutta Jääpeilin jälkeen vuonna 1928. Hellaakoski toimi tämän jälkeen maantiedon ja luonnonhistorian opettajana Tyttönormaalilyseossa. Oppilailtaan hän sai liikanimen Koukku. Nenästä se kai tuli. Hän oli myös Helsingin yliopiston dosentti. Hän harrasti maalausta ja oli erittäin tarkasti perehtynyt taidehistoriaan. Ensimmäisellä Italian-matkallaan hän hämmästytti Italian ja taidehistorian tuntemuksellaan lankonsa Wäinö Aaltosen, joka oli käynyt lukuisia kertoja Italiassa. Yli kymmenen vuotta hän puursi maantiedon ja luonnonhistorian opettajana. ellauri066.html on line 229: Miten niin rhyhtmos tarkoittaa mitattua liikettä? Pikemminkin virtausta. Rauma, Strömsö, Römperi, reostaatti ja Sörsselström on sen sukulaissanoja. Mitä eroa rytmillä, tahdilla ja mitalla? No yxi on kreikkaa ja toinen latinaa. Noli me tangere. Aika ja amplitudi, ei kai siinä muuta. Ei siinä Klagesin metafyysinen määrittely paljon auta. Mitta on suomea, varmaan samaa alkuperää kuin kreikan metron. Metrilaku on sukulaissana, ja odometri, metronomi. Metropoli ei. ellauri066.html on line 245: Although all guards (security personnel) have earphones, there's always a radio chatter audible. ellauri066.html on line 259: WHAT? You lost me here, you zealot fuckheads. Wow Peg you did not exaggerate a whit. You portray the puritans just the way they are. ellauri066.html on line 310: Tulpan kirjoista löytyy syvällisen moraalista informaatiota sosiaalisesta existenssistä. Sen voi yliyxinkertaistaa tutunomaisen jenkkimäisesti: salaliitot aina koittaa hyötyä pikku persusta, mutta persut, omalla araknomarxistisella silti humanistisella, jopa jalomielisellä tavallaan, aina panee kampoihin, pikku ktenofiilit. Näin. Yxinäiset sankarit joita on nähty loppumattomia klustereita jenkkifilmeissä, jatkaa yxinäistä varjonyrkkeilyä sillä aikaa kun kapitalisti nauraa koko matkan pankkiin. Herra varjele niitä liittoutumasta keskenään! Se olisi jo kommunismia! ellauri066.html on line 336: Tähän kritiikkin voisi kyllä vastata sanomalla, että tää on nimenomaan tarkoitus - se on osa Pynchonin taiteellista ohjelmaa. Eli siis, se haluu nimenomaan tyrmätä lukijoiden odotuxet ja toiveet, ja parodisesti pelailla juoni- ja henkilöstereotyypeillä vähän niinko Fielding ja Dickens, se haluaa keskittyä vaan siihen Pynchon-kaveriin ja muut on vaan statisteja. Ditto juonenpuutteesta. (Hyvän kuvan juonenkuljetuxesta saa tästä lähteestä.) ellauri066.html on line 338: Mut mun neuvo on et älä vaivaa päätäsi tollasilla akateemisilla pähkinöillä. Istu taaxepäin ja nauti shousta. Tenkkapoo paikoissa googlaa apua. Helpointa on aloittaa vanhanaikaisemmista kirjoista Bleeding Edge, Inherent Vice, ja Vineland. Ta sit Lot 49, se on ainaskin lyhkänen. Ize mä en siitä perusta, koska se on niin tavallinen. ellauri066.html on line 352: Differentiaalitomppelointia ellauri066.html on line 354: Jotkut pellet on jo 45v miettineet onko Tolpan differentiaaliyhtälö siv. 313 (huom: Aku Ankan rekkari! Onko tää jokin salaliittojuju?) oikein vaiko vasein. (One is tempted to ask: Who cares?) ellauri066.html on line 357: Θ is the desired yaw angle, present as a ‘control.’ ϕ is the missile’s range; the differential d2ϕdt2 is the change in the actual yaw angle with reference to an absolute axis fixed by gyroscopes. The third additive term refers to the continuous change in the weight of the rocket as its fuel is consumed. On the other side of the equal sign, R is the distance from the rocket to the Earth’s centre; β the angle between the local horizontal and the direction of flight, δ a velocity ratio (Moore, 1987: 173). ellauri066.html on line 360: Is Pynchon’s equation of motion a standard differential equation used by specialists to calculate the path of a rocket’s flight or to control its yaw? No: Pynchon’s equation does not resemble anything one might reasonably expect. […] Not only are most of the symbols in Pynchon’s equation obscure, but the general structure of the terms in the equation also makes it impossible to identify with one or other of the equations describing the position and orientation of a rocket in flight. This equation, then, is not a genuine mathematical expression in this context. It may appear authoritative to the layperson, but it is unlikely to fool a rocket scientist. (Schachterle/Aravind, 2001: 162)... ellauri066.html on line 376: Gorodki (ven. Городки) on venäläinen kyykkää muistuttava peli. Nimi tarkoittaa ”linnapeliä”. Gorodkin pelaajia 1800-luvun alussa. Saksalaisen Christian Gottfried Heinrich Geißlerin kuvitusta teokseen Spiele und Blustigungen der Russen aus den niederen Volksschichten (1805). Gorodkin pelaajia Neuvostoliitossa vuonna 1935. Gorodki on vanha venäläinen peli, jota ovat pelanneet tiettävästi muun muassa Pietari I, Aleksandr Suvorov, Vladimir Lenin, Josif Stalin, Mihail Kalinin ja Kliment Vorošilov, tiedemies Ivan Pavlov, oopperalaulaja Fjodor Šaljapin sekä kirjailijat Leo Tolstoi ja Maksim Gorki kenen mukaan?. ellauri066.html on line 458: Pynchon Press has been serving Western Massachusetts Businesses with Commercial Printing Services for over 50 years. We have a long standing history as a printer that you can trust in, with deep ties to the community. Print is in our blood. We’ve recently relocated our print shop from our original location in Springfield, MA to a new building on Grattan Street in Chicopee, MA. This new location gives us better capacity to handle your print jobs. We have made considerable investment into digital printing presses which allows us to produce beautifully printed full color print jobs with incredible turn around. Smaller run print jobs for booklets and flyers can be ordered. The days of having to order 1000 of something you only need 100 of are over. If you can design it, we can print it. We’ve been a trusted printer for customers throughout Western Massachusetts and Northern CT. Our quality printing services speak for themselves. When you are looking for a printer for your next print job, contact Pynchon Press, the local printer you can trust your printing to. ellauri066.html on line 474: The word is mentioned in some early dictionaries, but there is little or no evidence of actual usage until it was picked up by various "interesting word" websites around the turn of the millennium. ellauri066.html on line 478: Out of these two arise those mixed affections and passions of anger, which is a desire of revenge; hatred, which is inveterate anger; zeal, which is offended with him who hurts that he loves; and ἐπιχαιρεκακία [epikhairekakia], a compound affection of joy and hate, when we rejoice at other men's mischief, and are grieved at their prosperity; pride, self-love, emulation, envy, shame, &c., of which elsewhere. Nicomachean Ethics, 2.7.1108b1-10 ellauri066.html on line 480: Victoria Pedrick, Steven M. Oberhelman (2005) Literary Criticism: “... where Aristotle exploits the threefold classification of virtues and emotions according to excess, mean, and deficiency, he uses the term epikhairekakia ...” ellauri066.html on line 482: C.S. Lewis (1933) The Pilgrim's Regress: “'Our father was married twice,' continued Humanist. 'Once to a lady named Epichaerecacia, and afterwords to Euphuia. ellauri066.html on line 494: Schadenfreude is a complex emotion where, rather than feeling sympathy, one takes pleasure from watching someone's misfortune. This emotion is displayed more in children than adults. However, adults also experience schadenfreude, although generally they conceal it. [original research?] ellauri066.html on line 496: Researchers have found that there are three driving forces behind schadenfreude: aggression, rivalry, and social justice. ellauri066.html on line 506: Justice-based schadenfreude comes from seeing that behavior seen as immoral or "bad" is punished. It is the pleasure associated with seeing a "bad" person being harmed or receiving retribution. Schadenfreude is experienced here because it makes people feel that fairness has been restored for a previously un-punished wrong. ellauri066.html on line 510: "Gloating" is an English word of similar meaning, where "gloat" means "to observe or think about something with triumphant and often malicious satisfaction, gratification, or delight" (e.g., to gloat over an enemy's misfortune). ellauri066.html on line 511: Gloating is different from schadenfreude in that it does not necessarily require malice (one may gloat to a friend about having defeated him in a game without ill intent), and that it describes an action rather than a state of mind (one typically gloats to the subject of the misfortune or to a third party). Also, unlike schadenfreude, where the focus is on another's misfortune, gloating often brings to mind inappropriately celebrating or bragging about one's own good fortune without any particular focus on the misfortune of others. Tää on vähän kuin ne 2 näkökulmaa snobiin: ylhäältä alaspäinen ja alhaalta ylöspäinen. ellauri066.html on line 520: During the seventeenth century, Robert Burton wrote in his work The Anatomy of Melancholy, "Out of these two [the concupiscible and irascible powers] arise those mixed affections and passions of anger, which is a desire of revenge; hatred, which is inveterate anger; zeal, which is offended with him who hurts that he loves; and ἐπιχαιρεκακία, a compound affection of joy and hate, when we rejoice at other men's mischief, and are grieved at their prosperity; pride, self-love, emulation, envy, shame, &c., of which elsewhere."[37] ellauri066.html on line 524: Rabbi Harold S. Kushner in his book When Bad Things Happen to Good People describes schadenfreude as a universal, even wholesome reaction that cannot be helped. "There is a German psychological term, Schadenfreude, which refers to the embarrassing reaction of relief we feel when something bad happens to someone else instead of to us." He gives examples and writes, "[People] don't wish their friends ill, but they can’t help feeling an embarrassing spasm of gratitude that [the bad thing] happened to someone else and not to them." onkohan tää rabbi trumpin vävyn setä? ellauri066.html on line 526: Susan Sontag's book Regarding the Pain of Others, published in 2003, is a study of the issue of how the pain and misfortune of some people affects others, namely whether war photography and war paintings may be helpful as anti-war tools, or whether they only serve some sense of schadenfreude in some viewers.[citation needed] Susanista mä en tiedä muuta kun että se oli Barthelmin postmodernistien henxelin selkäänpaukutuskekkereissä mukana SodexHossa kasarilla. ellauri066.html on line 610: “There is nothing so loathsome as a sentimental surrealist.” ellauri066.html on line 624: G. Perec ellauri066.html on line 632: Att vara Anders Tegnell i dessa svåra tider måste verkligen kräva en stor mental styrka. Jag är imponerad av denna mans lugn. Jag är imponerad över att han orkar. Att som rådgivare till regeringen i den största kris som drabbat oss i modern tid stå dag ut och dag in på presskonferenserna och ta emot hård kritik och hundratals olika frågor och bara fortsätta bibehålla detta lugn inger enligt mig förtroende. Tonen mot Tegnell är hård, ibland långt över gränsen. Han är allt från en "mördare" till "idiot". Han är "inte rätt man posten", han borde "avgå omedelbart". I vanlig ordning ska vuxna människor även förlöjliga honom i sociala medier med nidbilder där man ger sig på hans utseende. Många skriver som sagt att Anders Tegnell inte är rätt man på posten. Utifrån hans utbildning och meriter tycker jag dock man kan urskönja en helt annan bild. Han är ju snarare en väldigt meriterad läkare och forskare specialiserad på just det han rådgör regeringen kring. I många avseenden är han mycket like Joseph Mengele. Men så mycket snyggare, blond, läng, ingen diastema, stor haka och söt liten mun! ellauri066.html on line 686: On Tuesday, while Britain and other European countries were seeing uplifts in cases, he announced that Sweden had its lowest number of new cases since March. ellauri066.html on line 711: Gatherings of more than 50 were banned but Swedish schools for under-16s, restaurants, bars, gyms and hairdressers all stayed open. Tegnell said shutting borders was “ridiculous” and that there is “very little evidence” masks are effective. ellauri066.html on line 717: Later, at a restaurant, I am shown to a socially distanced table by an unmasked, unvisored waitress. There is no direction arrow, no sanitiser station. ellauri066.html on line 726: The restaurant manager at Nya Car- negiebryggeriet brew- ery pub, David Manly, 38, says: “We feel like we’re living in a different world to other countries. We’re incredibly grateful.” ellauri066.html on line 735: “There’s no other reasonable explanation,” he adds. Sweden’s government has largely allowed non-elected bureaucrat Tegnell to lead its pandemic response. ellauri066.html on line 737: But for all the success, there have been concerns, notably its care home crisis. ellauri066.html on line 738: Until mid-May, half of Sweden’s deaths were in care homes, a situation Tegnell says has now been rectified. Like hell it has. ellauri066.html on line 762: There may be more Covid spikes. Just don’t expect a lockdown U-turn from iceman Tegnell. He is planning a bike tour through Sweden in search of surviving nurses. It worked in Kongo-Kinshasa, why would it not work in Sweden. ellauri066.html on line 897: "I have conferred with high command in the U.S., Brazil and Kenya. I think it will be like a severe influenza rate, death toll on the order of 0.1%.” (A study by the Swedish public health-agency later found that the rate was at least six times higher in Stockholm.) ellauri066.html on line 899: “The Swedish government decided early, in January, that the measures we should take against the pandemic should be evidence-based. And when you start looking around at the measures that are being taken now by other countries, you find that very few of them have a shred of evidence.” Tegnell said that he had been in close contact with his counterparts in the United Kingdom, who were planning similarly light restrictions. But cases in the U.K. were increasing rapidly. ellauri066.html on line 902: On March 16th, scientists at Imperial College London published a paper, based on an epidemiological model, predicting that, unless some form of lockdown was imposed, more than five hundred thousand Brits would die from preventable COVID-19 infections. A week later, the Prime Minister, Boris Johnson, announced that his government would be closing schools, bars, and restaurants, falling in step with the rest of Europe. “It was slightly frustrating,” Tegnell told me, when I spoke to him, in August. “We were really hoping we could take us through this crisis together.” ellauri066.html on line 914: “I think we are reasonably optimistic,” Tegnell said last August. “Our prognosis is, No, we don’t really see a huge second wave coming on.” This did not last. By December, cases and hospitalizations were higher than they’d been since the earliest days of the pandemic. Intensive-care units in Stockholm and Malmö, the country’s third biggest city, were full. “It was just this development we did not want to see,” Björn Eriksson, Stockholm’s director of health and medical care, said during a press conference. ellauri066.html on line 920: Sweden’s per-capita case counts and death rates have been many times higher than any of its Nordic neighbors, all of which imposed lockdowns, travel bans, and limited gatherings early on. Over all in Sweden, thirteen thousand people have died from COVID-19. In Norway, which has a population that is half the size of Sweden’s, and where stricter lockdowns were enforced, about seven hundred people have died. Finland, 866. ellauri066.html on line 931: In a recent piece for this magazine, Siddhartha noted that, while some countries were ravaged by the pandemic, others had far lower death rates than expected. The reasons for this, he noted, remain an “epidemiological mystery.” Its a miracle! ellauri066.html on line 932: A professor of public-health and management at Yale, told me protections that seemed important may turn out, after long-term study, to have been less effective than we thought. “Due to the developments we see, we even need to use measures where evidence of effect is low,” Tegnell says now. ellauri066.html on line 936: Almost exactly a year from the pandemic’s start, Tegnell said that he believes people should still hold off on judging his policies. “The pandemic is not over,” he said. “Any kind of final review on what’s been good and what’s been bad still awaits us.” Thats what the guys in Nuremberg said: hold your horses, this was supposed to be a 1000-year Reich. Don't blame us on what were only meant as initial experiments. ellauri067.html on line 32: Nu blev det visst lite dålig stämning i Sverige. Kungen medgav at dom har misslyckats, att så mycket folk har helt enkelt dött, slutat leva, avlidit, gått bort, gått ur tiden, gått hädan, fallit ifrån, fått hembud, hemkallats, avsomnats, insomnat, slutat sina dagar, samlats till sina fäder, lämnat jordelivet, tagit ner skylten, kilat om hörnet, trillat av pinn, kreperat, kolat, gått i graven, ljutit döden, skiljats hädan, gett upp andan; mistat livet, stupit, bitit i gräset, omkommit, dukt under, gått under, strykt med, förgåtts; upphört, försvunnit, slocknat; avtagit, förklingat, dragit sitt sista andetag, kolat vippen, dragit på sig träfracken, somnat in, vinklat upp tofflorna. Det är hemskt tråkigt. Men var det politiskt? Vi har inte hört frågan. Vad var frågan? Vad var det och framför allt vem som har misslyckats? Säkert inte regeringen, ännu mindre Mengele. Kungen har nu trampat pä klaveren. Det är väldigt tråkigt, det ruinerar julstämningen. ellauri067.html on line 44: Tapahtumat sijottuu kirjailijasiskon synnyinvuoteen 1949. Ne kestää kolme päivää, jos lupaus kolmenpäivänromaanista on pitävä. Tai ehkä Tommi on pikemminkin mitä jenkit sanoi 60-luvulla neliöxi, eli square. Be there or be square. Ole siellä tai ole neliö. Se on siinä eikä anopin siinä, neliönmuotoinen palikka pyöreässä reijässä. Neliön vastakohta on queer, omituinen otus. Niillä on kerhokin, jonka vetäjä on Rölli. Röllit on trolleja. Onkohan kirjassa myös homoja? Se olisi trendikästä. On tässä ainakin kiltti vajakki, nimeltänsä Jussi. Sekin on trendikästä. No on! Sehän on se sama vajakki! Se on sekä homo että vajakki! Homo vajakki! Voiko trendikkäämpää enää olla?! (No voishan se olla värivammanen homo vajakki.) ellauri067.html on line 50: Jaakobin enosta tuli appi, kun Jaakob nai kahta serkkutyttöä, lehmänsilmäistä Leaa erehdyxessä ja Raakelia tositarkoituxella. Ei jumalauta mitä ummehtuneita juttuja. Telttakeppi asialla. ellauri067.html on line 83: Lao Rui: Ellei pikemminkin päinvastoin. Valitutpalatmaisesti päälleliimattua human interestiä lasikoristeena kustaavilkunoinnissa. Niin ylimakea että ikenistä tekee kipeää. Lasitehtaan piha on täynnä särkyneitä klisheitä. ellauri067.html on line 119: taiteena palvoa. Se on meidän kulttuuria, niiko neekereillä klitoristen leikkely. Jos ellauri067.html on line 208: Tom oli hyvä koulussa. Sillä oli samanhenkisiä hörhökavereja. Se ois halunnut jatko-opiskella matikkaa Berkeleyssä muttei kelvannut. Sellanen 50-lukulainen ei varsinaisesti hippi vaan beatnikki. Hipit oli liian nuoria. Eikä sen työ Boeingilla ollut salaista. Se oli teknillinen kirjoittaja, kirjoitti käyttöoppaita. ellauri067.html on line 300: His leadership of Puritan sympathizers brought him a summons to the Court of High Commission. Forfeiting his bond, Hooker fled to Rotterdam in the Netherlands, and considered a position in the English Reformed Church, Amsterdam, as assistant to its senior pastor, the Rev. John Paget. From the Netherlands, after a clandestine trip to England to put his affairs in order, he immigrated to the Massachusetts Bay Colony aboard the Griffin. ellauri067.html on line 302: Hooker arrived in Boston and settled in Newtown (later renamed Cambridge), where he became the pastor of the earliest established church there, known to its members as "The Church of Christ at Cambridge." His congregation, some of whom may have been members of congregations he had served in England, became known as "Mr. Hooker's Company". ellauri067.html on line 304: Preterition is a rhetorical device wherein the speaker or writer brings up a subject by either denying it, or denying that it should be brought up. Accordingly, it can be seen as a rhetorical relative of irony. The device is also called apophasis, paraleipsis, occupatio, not to mention parasiopesis. ellauri067.html on line 305: Longum est omnia enumerari. Muze on myös protestanttinen heresia: ellauri067.html on line 307: William develops heretical religious ideas, and he writes "a long tract about it ... called On Preterition." In some Protestant doctrines, Christians are divided into "the elect," those chosen by God, and "the preterite," those not chosen, passed over by God. William champions the preterite, and he argues Judas is the savior of the preterite. The narrator then wonders if William´s ideas were "the fork in the road America never took." ellauri067.html on line 309: Tässä kohen puhutaan Gedaran sioista, joihin Jesse ajoi eräät henget ja siat säntäs järveen kuin sopulit. Näistä oli puhetta myös Tatu Vaaskiven jessenovellissa. Tätä jälkimmäistä preteritiä esiintyy niteessä siellä sekä täällä. Shlotropin esi-isä suunnitteli uskontoa ohitetuille. Se on kyllä harhaoppia, Bostonin eliitti repi perseensä, eikä Course Herokaan oikein pidä siitä. Course hererojen sana mba-kayere meinaa mulle on tehty ohari. Niinpä hyvinkin. ellauri067.html on line 311: Kilroy was here. Tätä pärstää piirtelivät jenkkisotilaat viime maailmansodassa, jonkinlainen graffiti. Apu-lehti otti naaman käyttöön nimellä Missä Jallu luuraa. Niitä piti eziä lehdestä 3kpl voittaaxensa jonkun palkinnon. ellauri067.html on line 313: ere2.jpg" height="200px" /> ellauri067.html on line 336: Some prominent guest stars on Allen´s program over the years included Frank Sinatra, Orson Welles, Roy Rogers, Bela Lugosi, Ed Gardner, Norman Corwin and Edgar Bergen & Charlie McCarthy. Allen would often ad-lib material and since most radio programs in those days were broadcast live, with the exception of the occasional delay here and there, the audience would sometimes hear a bleep in place of a word or phrase. Siitäkin on tullut mediaklishee. ellauri067.html on line 338: During the final years of his radio show, Fred Allen suffered two declines. One decline in his program's ratings and an unfortunate decline in his health. ellauri067.html on line 339: Allen's health worsened further during his time on What´s My Line? and on March 17, 1956 while strolling down the streets of New York City, he suffered a heart attack and died at the age of 61. Fred Allenia löytyy valmiixinaurettuna sinäputkilosta. Sietämätöntä kaakatusta, puujalkapuisevaa. Fred ei koskaan päässyt televisioon. Tompan maalmansota meni radiota kuunnellessa. Tätä bullshittiä ei takuulla tullut BBC:stä 40-luvulla. ellauri067.html on line 343: Vina Fay Wray: (September 15, 1907 – August 8, 2004) was a Canadian-born American actress best remembered for starring as Ann Darrow in the 1933 film King Kong. Through an acting career that spanned nearly six decades, Wray attained international recognition as an actress in horror films. She has been dubbed one of the early "scream queens". ellauri067.html on line 347: Hererot oli ne saku Lotharin nitistämät notmiit Namibiassa, josta oli Jatkosota-extrassa. Pynchon puhuu hyvinkin rumasti neekereistä ja haaveilee niiden kanssa pyllyhommista. Sen se on näkönenkin kyllä. mba rara m´eroto ondyoze ... mbe mu munine m´oruroto ayo u n´omuinyo: "he was shining in my dream as if he were alive". Otyikondo: "bastard" or "mulatto". outase: "large, newly laid cow turd". Shufflin´ Sam oli peli, jossa yritetään ampua neekeri ennenkuin tämä ehtii aidan yli varastamansa vesimelonin kanssa (s.719). Todellinen haaste kaikenikäisten tyttöjen ja poikien reflexeille. I can´t breathe, vikisee Shufflin´ Sam. Varo, se vaan teeskentelee. Meinaan tehdä yhdestä semmoisesta perkeleestä pesukarhulakin, eikä varmaan tarvize selittää mikä osa roikkuu takaraivolla, häh? (s. 722) Luutaa kummempaa kapinetta ei nekrujen käteen tarvize antaa. ellauri067.html on line 356: Rózsavölgyi: István (30 March 1929 – 27 January 2012) was a Hungarian athlete who competed mainly in the 1500 metres. Rózsavölgyi was born in Budapest. One of the star pupils of Mihály Iglói, he entered the 1956 Summer Olympics held in Melbourne, Australia as the world record holder over 1000 metres, 1500 metres and 2000 metres and was expected to be a leading contender for the 1500 metres Olympic gold. However, outside circumstances shook the spirit of team Hungary. Sándor Iharos, another superstar, was absent. Back home, the Hungarian Revolution of 1956 had just been quashed by the Soviet army. Rózsavölgyi failed to even make the final. On saatavana myös sennimistä suklaata, Rózsavölgyi Csokoládé. Our website offers cookies. ellauri067.html on line 387: He arrives at an airport where he saves the life of mechanic Tank Tinker, who became his friend and companion. Tank gives Harrigan his nickname when he said, "Some hop, Harrigan." ellauri067.html on line 392: Matka kuuhun oli Langin viimeinen elokuva Ufalle. Elokuvan tuotto teattereissa oli pettymys tuotantoyhtiölle. ellauri067.html on line 424: Krafft-Ebing considered procreation the purpose of sexual desire and that any form of recreational sex was a perversion of the sex drive. "With opportunity for the natural satisfaction of the sexual instinct, every expression of it that does not correspond with the purpose of nature—i.e., propagation,—must be regarded as perverse." ellauri067.html on line 434: Oh - oh, totus floreo, iam amore virginali totus ardeo, novus, novus amor est, quo pereo. Mea me comfortat promissio, ellauri067.html on line 448: Imipolex, in addition to being a pun (imitation pole: Last year an imitation pole that claimed to have a load rating of 300kgs snapped mid-performance. The pole dancer was severely injured and may never walk again because she fractured her pelvis & spine), "obviously" stems from a combination of "imido" with a near-reversal of "explode". ellauri067.html on line 454: Schwarzkommando: (p. 359) supposed herero fighters in the service of the nazis. It is propaganda like King Kong or the black science man Neil Degrasse Tyson to make black people seem intelligent. The Schwarzkommando in Gravity´s Rainbow is fictional. Schrödinger´s douchebag is a guy who says offensive things and decides whether he is joking based on the reaction of people around him. ellauri067.html on line 457: Astrophysicist Neil deGrasse Tyson was criticized this week after claiming on Christmas Eve that Rudolph, the fictional red-nosed reindeer who leads Santa Claus’s sleigh, has been “misgendered.” ellauri067.html on line 461: He continued, “So Santa´s reindeer, which all sport antlers, are therefore all female, which means Rudolf has been misgendered.” Tyson’s message triggered swift criticism, which included accusations that Tyson was “ruining things that are supposed to be fun.” “Why ruin this magic for children with your reddit-tier haha i’m so smart bulls***, this isn’t funny, you aren’t clever, and nobody cares, let them have this magic in their lives, you sound like an adolescent,” another person said. “They’re magic reindeer a**hole. The normal rules don’t apply. Quit trying to s*** on Christmas,” one person replied. ellauri067.html on line 470: The relationship between J.P. Morgan and Thomas Edison is a classic case of high finance. As Edison needed money to fund his work he would give a huge block of stock in his company to Morgan. Eventually the bulk of Edison Electric shares were controlled by the J.P. Morgan. ellauri067.html on line 474: There is no doubt that J.P. Morgan was a cut throat banker, by today´s standards some would call him a loan shark. Woku oli GE:llä töissä 70-luvulla. Ajeli vanhoja jenkkiautorämiä pino vuotavia renkaita takaluukussa. ellauri067.html on line 491: There’s a dirty secret tucked away in Thomas Pynchon’s novels, eand it’s this: beyond all the postmodernism and paranoia, the anarchism and socialism, the investigations into global power, the forays into labor politics and feminism and critical race theory, the rocket science, the fourth-dimensional mathematics, the philatelic conspiracies, the ’60s radicalism and everything else that has spawned 70 or 80 monographs, probably twice as many dissertations, and hundreds if not thousands of scholarly essays, his novels are full of cheesy love stories. ellauri067.html on line 493: Book reviewers have a long history of attacking Pynchon for his flat characters. Roger and Jessica are susceptible to this criticism. Neither is given much of a history. We don’t know where they grew up or who their parents were. This is one of the great failings of... what to call it? "middlebrow" is antiquated... anyway, a very common kind of criticism (common in the Anglo-American world, anyway), and it affects how authors write (which is one reason I read mainly Russian literature these days). I don't need to know "where they grew up or who their parents were" and I don't much care, unless, of course, you write about it brilliantly because that´s truly what you want to focus on, as opposed to "welp, better provide a plausible background for my characters so the reader will believe they're behaving this way." Just write good sentences in a good and surprising order. Two people have fallen out of love? I don't care if it's because one of them has mommy issues or the other was bullied as a child—people fall out of love all the time, for any reason or none, just tell me what they do about it, and in language that makes me want to keep reading! Teoxet on tärkeät, vähät elämästä. En jaxa luontokuvauxia, hyppään ne heti yli. ellauri067.html on line 497: Fitzmaurice House on kovasti kiinnostunut Tompan erektioista. HUOH. Nulikkamaista. Pikku apina imeskelee omaa terhoa. Kuvittelee työntyvänsä tyttöön mehukkaasti takaapäin kuin kenraali Xavier. Multa tuli jo sanoo puutarhuri. Multa ei sanoo Katja allapäin. ellauri067.html on line 502: Pynchon´s early story Low-lands contains general immaturity, and racist, sexist and proto-Fascist talk. It´s his own voice in Pig Bodine, a notoriously bigoted and asinine sailor who recurs in later novels. The claims of racism and proto-Fascism are hardly substantiated, while the misogyny is pervasive. Women are considered as semi-inanimate objects upon which men have a right (or even a duty) of possession, imposition or defilation. ellauri067.html on line 503: The other stories in the collection, though less concerned with female characters, present women with few exceptions according to the logic of “Low-lands” as either hateful housewife-mothers, objects of male fantasy, or as inferior actors in an essentially male sphere. ellauri067.html on line 505: ...the women in the class were furious at the books by men. My choices were quite ordinary—Kerouac, Ellison, Roth, Bellow, and Pynchon... “This Set of Holes, Pleasantly Framed”: Pynchon the Competent Pornographer. ellauri067.html on line 509: Pynchonin puolesta on sanottava, ettei se pidä reporttereista. Kuten eunukki, se ei tykkää siitä otetuista kuvista. Vanha hiirihammaspeikko varmaan kummittelee. Se nai yli viisikymppisenä kustannustoimittajansa (joka on lähes yhtä hienoa lännen aatelia, Roosevelttejä), ja sillä on kai poika. Sen naisjutuista suurin osa on mitä todennäköisimmin toiveajattelua. Sentään toivoo jotakin, ajatteleekin, ja kirjoittelee haikeasti naisista ja nainnista, toisin kuin vielä estyneempi Juotikas. Ei ihme että Jaska fanittaa sitä niin kovasti. ellauri067.html on line 530: In the Mid. Dutch poem of Lantslot ende Sandrii), a knight says to his maiden : ic heb u liever dan en everswin, al waert van finen goude gkewrackt, I hold you dearer than a boar- swine, all were it of fine gold y-wrought ; were they still in the habit of making gold jewels in the shape of boars ? at least the remembrance of such a thing was not yet lost. ellauri067.html on line 540: Yök. Typerä jaxo jossa Tomppa yökkii brittinamusia. Izellä jenkeillä oli ihan vitun pahat karkit. Tompan jaxo missä se menee alas vessanpöntöstä ja päätyy mereen on ihan kulttia. Siinä se on oikein panostanut oxettavien kakkojen kuvailemiseen. Taitaakin olla koprofiili myös eikä vain ktenofiili. Vielä törkeempi on se kohta missä joku kenraali Pudding maiskuttaa ja nielee Katjen paskapökäleitä. James Joyce olis tykännyt. ellauri067.html on line 542: Guardianin Pynchon-bändäriltä (joku dekkaristi): Pynchon didn´t garner mere admirers or allow anything like fence-sitting: you either hated him or you were a zealot. Or you got just plain bored. Pynchon on yhtä syvää kasaria kuin C-kasetti. Tai no, ize se on aikasempaa vuosikertaa, joku 50-60-luvun beatnikki, muzen suomifanit on takatukkia. Tai oli. ellauri067.html on line 545: "This same secret knowledge is what I craved as a young student, believing that there was a meaning to the world beyond all our everyday transactions." ellauri067.html on line 554: Lopulta hän on koonnut pyöreän pöydän ritarinsa, joihin kuuluvat sir Bedevere Viisas, sir Lancelot Rohkea, sir Galahad Siveä ja sir Robin Ei-Ihan-Niin-Rohkea-Kuin-Sir-Lancelot. Matkallaan Camelotiin he kuitenkin näkevät näyn, jossa Jumala käskee heitä etsimään pyhän Graalin maljan. ellauri067.html on line 558: Sir Galahad eksyy luostariin, jota asuttaa suuri joukko nuoria ja miehenkipeitä neitoja, mutta joutuu suureksi harmikseen sir Lancelotin "pelastamaksi" ennen kuin "mitään" ehtii tapahtua. Arthur ja sir Bedevere kohtaavat kammottavat Ritarit jotka sanovat "Ni" ja joutuvat tekemään heille palveluksia (kuten tuomaan heille pusikon ja kaatamaan metsän suurimman puun sillillä), mutta sir Robinin väliintulo pelastaa heidät. ellauri067.html on line 562: Infantiilia touhua. Kaunokirjallista Superman tattoota. Tästä voi vakavissaan innostua vain Teräsmies sarjakuvien, turzel piirrettyjen ja sotahorror-b-leffojen ystävät, wagneriaanit ynnä muut kaappiuskovaiset. Pelkäxi läpäxi 1000s on aika pitkälti. Kato nyt tätäkin listaa Pynchonin mielikuvituskavereista: ellauri067.html on line 566: "his batman, a Corporal Wayne" [Batman's "real-world" identity was Bruce Wayne], 11; comicbook fangs, 21; Sir Denis Nayland Smith, 83, 277-78, 592, 631, 751; Hop Harrigan, Tank Tinker, 117; "old-fashioned comical room" 122; Dumbo, 135; Donald Duck, 146; Hansel and Gretel, 174; "comic-book colors" 186; "paint FUCK YOU in a balloon coming out the mouth of one of those little pink shepherdesses" 203; Plasticman, 206, 314, 331, 752; "he passes into a bickering of canary-yellow Borsalini, corksoled comicbook shoes with enormous round toes" 254; "this cartoon here" 263; "a Sunday-funnies dawn" 295; Rocketman, 366, 376, 379, 436, 512, 596; Captain Midnight Show, 375; Green Hornet, 376; "the only beings who can violate their space are safely caught and paralyzed in comic books" 379; Mickey Mouse, 392; Sundial, 472; Wilhelm Busch (cartoonist), 501; Porky Pig, 545; "comic technocracy" 579; "comic-book cats dogs and mice" 586; Bugs Bunny, 592; "comicbook-orange chunks of island" 634; Porky Pig tattoo, 638 (on Osbie Feel's stomach), 711 (on André Omnopon´s stomach); Robin Hood, 664; Mary Marvel, Wonder Woman, 676; comic-book Kamikazes, 680; "down comes a comic-book guillotine on one black & white politician" 687; Crime Does Not Pay, 709; Superman, 751; The Lone Ranger & Tonto, 752; Philip Marlowe, 752; Submariner, 752; Jimmy Olson, 752; See also Byron the Bulb; Floundering Four; Komical Kamikazes; Plasticman; film/cinema references. ellauri067.html on line 579: During World War II, Prokosch was a cultural attaché at the American Legation in Sweden. He spent most of the remainder of his life in Europe, where he led a peripatetic existence. His interests were sports (tennis and squash), lepidoptery, and the printing of limited editions of poems that he admired. ellauri067.html on line 583: The publication of Voices: A Memoir in 1983, advertised as a record of his encounters with some of the century´s leading artists and writers, returned Prokosch to the limelight. His early novels The Asiatics and The Seven Who Fled were reissued to much public acclaim. In 2010, Voices was shown to be almost wholly fictitious and part of an enormous hoax. ellauri067.html on line 606: Come Josephine In My Flying Machine is a popular song with music by Fred Fisher and lyrics by Alfred Bryan. First published in 1910, the composition was originally recorded by Blanche Ring and was, for a time, her signature song. Ada Jones and Billy Murray recorded a duet in November 1910, which was released the following year. There have been many subsequent recordings of the pop standard. ellauri067.html on line 608: A Hot Time in the Old Town, also titled as "There’ll Be a Hot Time in the Old Town Tonight", is an American popular song, copyrighted and perhaps composed in 1896 by Theodore August Metz with lyrics by Joe Hayden. Metz was the band leader of the McIntyre and Heath Minstrels. The song was a favorite of the American military around the start of the 20th century, particularly during the Spanish–American War and the Boxer Rebellion. The tune became popular in the military after it was used as a theme by Teddy Roosevelt´s Rough Riders. ellauri067.html on line 615: "Sorry, I thought you were proposing a toast," he said.” ellauri067.html on line 630: Tiiliskiven tuhannella sivulla Blicero/Weissman paljastuu yhen nuoren hererokoiraan rakastajaxi siirtomaistetussa Lounais-Afrikassa, ja sitten avainhahmoxi nazien raketin rakennusohjelmassa, minä aikana se kidutti jonkun teknikon suunnittelemaan räätälöidyn V2-raketin omiin tarkoituxiinsa. Lainaillen suosikkirunoilijaansa Rilkeä (ällökki), Weissman leikkaa yxiköllisen kuvion (cuts a singular figure). Hän kuvataan sekä "kaljuuntuvaxi koulumestarixi, joka kurkkii ylös pullonpohjalaseista" että "upiuudexi sotilaallisexi tyypixi, osaxi myyntimies, osaxi tiedemies". Se on brutaali: "sadisti jonka vastuulla on kekata uusia pelikuvioita kohti maximijulmuutta". ellauri067.html on line 634: Onkohan toi homo hererokoiras Enzian (Gentiana, katkero) sekin yx Tom of New Englandin alter egoista? Oliko sillä kuoropoikana joku katolinen pappivapahtaja jonka ruskehtava kalu pilkotti kasukan alta himottavasti? Hyvinkin luultavaa. Sittemmin sen vapahtajan karismasta tuli rutinaa, kun papin peräpäästä pisti outase. Tässä tapauxessa kyse on tuoreesta ja isosta lantaläjästä. Juonipaljastus: röyhypartainen komistus mutiainen Enzian on latinosilmäisen jalkapuolen Thitshikovin eiku Thitsherinin velipuoli. Niiden isä oli Venäjän Japanin sodan laivastossa maapalloa kiertävä Tompan oloinen määrimies. Hohhoijakkaa. ellauri069.html on line 40: Postmodernism is the Swiss Army knife of critical concepts. It’s definitionally overloaded, and it can do almost any job you need done. This is partly because, like many terms that begin with “post,” it is fundamentally ambidextrous. Postmodernism can mean, “We’re all modernists now. Modernism has won.” Or it can mean, “No one can be a modernist anymore. Modernism is over.” People who use “postmodernism” in the first, “mission accomplished,” sense believe that modernism—the art and literature associated with figures like Picasso and Joyce—changed the game completely, and that everyone is still working through the consequences. Modernism is the song that never ends. Being postmodernist just means that we can never be pre-modernist again. People who use it in the second sense, as the epitaph for modernism, think that, somewhere along the line, there was a break with the assumptions, practices, and ambitions of modernist art and literature, and that everyone since then is (or ought to be) on to something very different. Being postmodernist means that we can never be modernist again. ellauri069.html on line 42: Modern art didn’t abandon the world, but it made art-making part of the subject matter of art. When (in the second account) did a break occur? It happened when artists and intellectuals stopped respecting a bright-line distinction between high art and commercial culture. Modernist art and literature, in this version of the story, depended on that distinction to give its products critical authority. Modernism was formally difficult and intellectually challenging. Its thrills were not cheap. But there were cheap thrills out there, a vast and growing mass of products manufactured to stroke the senses and flatter the self-images of their consumers. This bubble-gum culture wasn’t just averse to the spirit of high art. It was high art’s reason for being. ellauri069.html on line 49: Jossakin täällä on Texti (h.k.) joka tulee hajottaa osiinsa, varustaa selityxin ja huomautuxin ja masturboida (huoh) kunnes se on löysäxi rutistettu... ja mehän oletimme - natürlich! - että tämä pyhä Texti oli yhtä kuin Roketti, ... (hererohöpöhöpöä) ... meidän Tooramme. (s. 670) Tällästä pakko-oireista nikertelyä se on, postmodernismi nimittäin. Alaviitteiden alaviitteitä. Hypodermisiä hyperlinkkejä. ellauri069.html on line 54: Barthelme was a Texan. He grew up in Houston, where his father, also named Donald, was a prominent local architect. Donald the writer was the first of five children. Four were boys, and three of them became professional writers. ellauri069.html on line 59: Barthelmes were Catholics; some lapsed, some not, and then to the University of Houston, where his father was a professor in the architecture department, but from which he dropped out. ellauri069.html on line 78: What was he doing? Daugherty is right to claim that Barthelme conceived of himself as an heir of the modernist tradition—in particular, of Beckett. He encountered Beckett’s work for the first time in 1956, when he picked up a copy of Theatre Arts at Guy’s Newsstand, in Houston, and read the text of “Waiting for Godot.” “It seemed that from the day he discovered ‘Godot,’ Don believed he could write the fiction he imagined,” the woman who was his wife at the time, Helen Moore Barthelme, says in her memoir, “Donald Barthelme: The Genesis of a Cool Sound” (2001). ellauri069.html on line 93: It can certainly look, in short, as though Barthelme, like Warhol, were simply dropping the question of whether something counts as literature or not, since markers of the literary are impossible to find in his writing. The high-art traditionalist has no place to hang his beret. Daugherty’s purpose is to convince us that this was not Barthelme’s intention. ellauri069.html on line 95: Barthelme felt that American fiction had abandoned what modernists called “the revolution of the word.” “Fiction after Joyce seems to have devoted itself to propaganda, to novels of social relationships, to short stories constructed mousetrap-like to supply, at the finish, a tiny insight typically having to do with innocence violated, or to works written as vehicles for saying no! in thunder,” he wrote in 1964, in the second issue (there would be only two) of Location. ellauri069.html on line 97: The visual artist can deal with almost every kind of material, even sound, but the writer deals with only one kind of material: sentences. The solution, therefore, was to treat sentences as though they were found objects. ellauri069.html on line 107: Strings of language extend in every direction to bind the world into a rushing, ribald whole. The babble of discursive registers mimics the incoherence of war against guerrillas, a war in which the two sides are always in danger of becoming morally indistinguishable. ellauri069.html on line 111: He also believed that one of the things deadening our responses was mass culture. “I believe that’s the place artists are trying to get to, and I further believe that when they are successful, they reach it... an area somewhere probably between mathematics and religion, in which what may fairly be called truth exists.” He was an enemy of television. He was a serious jazz buff. It took him a while to become interested in rock. Daugherty is right. He was a postmodernist in the first sense. ellauri069.html on line 115: “The aim of literature,” says a character in “Florence Green Is 81,” one of Barthelme’s first published stories, “is the creation of a strange object covered with fur which breaks your heart.” ellauri069.html on line 120: He thought S. J. Perelman was a genius. Perelman, sadly, did not think much of Barthelme’s work. ellauri069.html on line 122: Kekähän se Perelman sit oli? Jutku tietysti. Tuskinpa katoliset juutalaiseen kitalakeen sopi. Nää on kyllä B-joukkuetta, heikon valovoiman tähtiä. ellauri069.html on line 127: erelman" />Sidney Joseph "S.J." Perelman (February 1, 1904 – October 17, 1979) was an American humorist and screenwriter. He is best known for his humorous short pieces written over many years for The New Yorker. He also wrote for several other magazines, including Jude, as well as books, scripts, and screenplays. Perelman received an Academy Award for screenwriting in 1956. ellauri069.html on line 133: Jenkkipersereiät lukee Nipistintä jae jakeelta kuin niiden pyhiinvaeltajaiskät ammoin pyhää kirjaa. Joka hassu nimi, joka lerppu läppä on selitetty ihan puhki. Mix? Kait tää sit on niiden uus Pyhä kirja. Ja yhteistä entiselle näyttää olevan, et tää on lähinnä setämiesten pyhää sanaa. Typyköitä tuskin paljon kiinnostaa Pynchonin seisokkien luettelointi. ellauri069.html on line 135: FUCK! FUCK! motiivi hakkaa Pynchonilla kaikki muut. Se on kuin Norssin alaluokilla taululle piirtämämme kikkeli jolla oli pienet tikkujalat. Pedo-Pynchonia voi hyvin verrata homo-Melvilleen. Molemmat puhuu kilometrittäin aiheen vierestä jotta pääsisivät kiertotietä mieliaiheeseen, joka Nipistyxen kohdalla on Muovi-Dick ja sen kuvitellut loputtomat jöynerit. Naiset on sille ihan statisteja. "Tissejä ja pyllyjä", tytöt mutisevat, "tissejä ja pyllyjä. Muuta me emme täällä olekaan. "Äh, suu tukkoon", GMB Haftung ärähtää. Se on hänen normaali tapansa kohdella avustajia. ellauri069.html on line 142: An English illustrator, Beardsley is known for his (often erotically charged) illustrations for Oscar Wilde's Salome, Alexander Pope's Rape of the Lock and other black-and-white works. Along with Oscar Wilde, he was considered a leader of "The Decadents" of the 1890s; 71; 634; Wikipedia entry. ellauri069.html on line 144: Bereshith: Genesis, the first book of the Old Testament (after the Hebrew word meaning "in the beginning"); 77 ellauri069.html on line 157: 16; In palmistry, this cross is found beneath the middle finger between the head and heart lines and shows a distinct interest in occult matters. ellauri069.html on line 162: 657; American dancer who was among the first to raise interpretive dance to the status of creative art, incorporating classical, particularly Greek, mythology, art and music. Not very successful in the United States, she took her new style of performance to Europe where it was greeted enthusiastically. She was strangled when her long scarf became entangled in the wheels of a car. ellauri069.html on line 168: Not the Martyr of Canterbury but a town in Massachusetts nearly destroyed by a flood in 1927. This is another reference from The Berkshire Hills. ellauri069.html on line 170: Dr. Mabuse is a fictional character created by Norbert Jacques in the German novel Dr. Mabuse, der Spieler ("Dr. Mabuse, the Gambler"), and made famous by three films about the character directed by Fritz Lang: Dr. Mabuse the Gambler (silent, 1922) The Testament of Dr. Mabuse (1933) and the much later The Thousand Eyes of Dr. Mabuse (1960). Dr. Mabuse is a master of disguise and telepathic hypnosis known to employ body transference, most often through demonic possession, but sometimes utilizing object technologies such as television or phonograph machines, to build a "society of crime". One "Dr. Mabuse" may be defeated and sent to an asylum, jail or the grave, only for a new "Dr. Mabuse" to later appear, as depicted in The Testament of Dr. Mabuse. The replacement invariably has the same methods, the same powers of hypnosis and the same criminal genius. There are even suggestions in some installments of the series that the "real" Mabuse is some sort of spirit that possesses a series of hosts. ellauri069.html on line 201: Béla Ferenc Dezső Blaskó (Hungarian: [ˈbeːlɒ ˈfɛrɛnt͡s ˈdɛʒøː ˈblɒʃkoː]; 20 October 1882 – 16 August 1956), known professionally as Bela Lugosi (/ləˈɡoʊsi/; Hungarian: [ˈluɡoʃi]), was a Hungarian-American actor best remembered for portraying Count Dracula in the 1931 film and for his roles in other horror films. Belasta tuli morfiiniaddikti ja se vajosi B-filmeistä Ö-mappiin. 5x naimisissa, tulos 1 poika. ellauri069.html on line 209: "Imagine a person, tall, lean and feline, high-shouldered, with a brow like Shakespeare and a face like Satan, ... one giant intellect, with all the resources of science past and present ... Imagine that awful being, and you have a mental picture of Dr. Fu-Manchu, the yellow peril incarnate in one man." –The Insidious Dr. Fu Manchu ellauri069.html on line 214: Tohtori Fu Manchu on englantilaisen kirjailijan Sax Rohmerin 1900-luvun alkupuolella romaaneissaan käyttämä julma kiinalainen rikollisnero. Hahmo on esiintynyt myös elokuvissa, televisiossa ja sarjakuvissa. Fu Manchu on muodostunut erääksi rikollisen neron ja kiinalaisiin kohdistettujen rasististen stereotypioiden arkkityypiksi. ellauri069.html on line 222: Richard Fariña, to whom Gravity's Rainbow is dedicated, was a good friend of Pynchon's when they were students at Cornell University in the 50s. In 1963, Farina married Mimi Baez, a folksinger and sister of Joan Baez. Although first married under the Napoleonic Code in a secret ceremony in Paris in the spring of 1963, they had an official marriage in Carmel, California, for the benefit of the Baez family. Pynchon was the best man for the Carmel ceremony, coming up from Mexico City where he was living and working on Gravity's Rainbow. In A Long Time Coming and a Long Time Gone, Farina's posthumously published collection of stories (Random House, 1969), Farina describes his and Pynchon's visit to the Monterey Fair. Richard and Mimi Farina formed a folk-music duo (Farina on guitar and Mimi on dulcimer, both singing) and released several albums in the 60s. Richard Farina was killed in a motorcycle crash following a book signing in Carmel for his newly published first (and only) novel, Been Down So Long It Looks Like Up To Me (Random House, 1966). You might want to visit this sweet website dedicated to the memory of Richard and Mimi (who died of cancer in 2001). ellauri069.html on line 230: Gilbert ja Sullivan: Mulla on joku kirja niiden lyriikoista. Sullivan nikersi sävelmät ja Gilbert nakersi sanat. Sullivan's dislike of what he considered the artificial nature of Gilbert's plots led to their split. ellauri069.html on line 232: Gnahb: poss. etymology: "Gnahb" spelled backwards--bear with me here--is "bhang" the drink made from flowering tops of the marijuana plant, cannabis sativa. Gnap oli Ran-Tan-Planin haukkausääni kun se puri esim Galtoneita. ellauri069.html on line 247: Helgoland [ˈhɛl.ɡoˌlant], auch Deät Lun (Helgoländer Friesisch „Das Land“,[2] englisch Heligoland) genannt, ist eine Nordseeinsel in der Deutschen Bucht. Die ursprünglich größere Insel zerbrach 1721; seitdem existiert die als Düne bezeichnete Nebeninsel. ellauri069.html on line 252: Helgoland mereltä nähtynä. Muistuttaa Harmajan majakkaa. ellauri069.html on line 275: Kurssi-Herero on nähnyt määrättömästi vaivaa piirtääxeen Nipistyxen tiiliskivestä oikein kaavion. Tällä kyllä keräät täydet pisteet äidinkielen ja kirjallisuuden tenteistä! Muista ettet saa käyttää näitä sivuja kuin omiin yxityisiin tarkoituxiisi. Vedä vaikka käteen niihin niinkuin teki Jussi Peltonen. Tai pyyhi niillä persettä. ellauri069.html on line 302: Teltaten, muttei nähden yhteyttä rokettiin, hän viettää iltapäivät Katjen jalkovälissä. Vain 3 asiaa sotkee sen häpiyttä: hyökkäys, Täti Vihreä hävyxissä, ja Laiskiaisen vaatteiden ja henkilöllisyyspapereiden varkaus. Vasteena humalaiselle totuudenpuhumiselle Herra Seppo häviää ja niin tekee Katje. ellauri069.html on line 313: Vetelys matkustaa Nordhauseniin, Sachsa, missä V-2 roketit rakennettiin. Matkalla hän tapaa Katkeron, kurssihereron aiemmasta Sachsan siirtolasta Etelä Länsi Aahrikassa, ja Suurehkon Mervin, rasistisen Amerikan upseerin. Katkero ja Mervi ovat myös kiinnostuneita V-2 rockets. (Ainoo joka alkaa väsyä on lukija.) ellauri069.html on line 334: Hän törmää Isompaan Merviin taas, joka ei tunnista häntä koska hän on vielä ryssän univormussa. Laiskis oppii informaatiota jota hän voi välittää Katkeron kurssihereroille, pelastaen ne razzialta Mervin miesten taholta. ellauri069.html on line 354: "They" suspect Slothrop's erections predict V-rockets. Rising Action 2 ellauri069.html on line 358: The Hereros bring the 00001 rocket to Lüneberg Heath. 6 ellauri069.html on line 359: Slothrop's personality is fully scattered. Climax 7 ellauri069.html on line 387: Don’t forget the real business of the War is buying and selling. The murdering and violence are self-policing, and can be entrusted to non-professionals. The mass nature of wartime death is useful in many ways. It serves as spectacle, as diversion from the real movements of the War. It provides raw material to be recorded into History, so that children may be taught History as sequences of violence, battle after battle, and be more prepared for the adult world. Best of all, mass death’s a stimulus to just ordinary folks, little fellows, to try ‘n’ grab a piece of that Pie while they’re still here to gobble it up. The true war is a celebration of markets. ellauri069.html on line 399: —the peregrinations of a Soviet agent named Tchitcherine, a man initiated into mysticism while administering a territory in Central Asia and now on vengeful search for his Herero half-brother, who also has his share of juicy fucks; ellauri069.html on line 401: —the mission of Oberst Enzian, who is Tchitcherine’s Herero half-brother, one of a select company of Hereros who survived Germany’s genocide of their people to become rocket engineers during World War II; he was a bunk toy for Weissmann mentioned in the next bullet as a boy in black Africa; ellauri069.html on line 410: Tää paranoidi/antiparanoidi lukutapa ulottuu kirjaimellisestä symboolitasolle: Ihankuin kaima Tomppa Eliotin Kaatopaikassa, Nipsulla on suorastaan naurettava määrä mystisiä ja metafyysisiä zydeemejä juonen päälle, ml Kabbala, joulukalenteri, saxalaiset legendat, Herero myytit, taivaanmerkit ja tarot-kortit, josta kaikki, mikä tahansa, tai ei mikään voi olla tölkkiavain novellin karkailevaan merkkipelehdintään. ellauri069.html on line 432: On sekin keino päästä eroon naisasianaisista, että ollaan naismaisempia vielä kuin ne ize. Täsmälleen analogisia manööverejä on esiintynyt kaikissa liikkeissä, kirkkoisien kesken sekä vasemmiston lastentautina. ellauri069.html on line 438: Entäs nyttemmin? No ehkä miesporukoita lohduttaa että raketti on niin mulkun oloinen ja kaivautuu syvään maaemon vakoseen ennenkuin se mehevästi räjähtää ja roiskuttaa sisätönsä ulos. Kuulostaako tutulta? "Oi kuinka fallinen!". Teräserektio, kova roketti, rakastettava mutta hömelö Luontoäiti... On tää vielä vähän roolitettua, sori Tomelo. ellauri069.html on line 459: As my favourite English teacher in university used to say, “Stop it. Use your intelligence, not your attitude.” If the querent is seriously perplexed by the book, he might want to consult the Wikipedia article on it, which explains the book more or less adequately and also provides pointers to literature on the subject. ellauri069.html on line 461: It may also be a good warm-up for the querent’s reading muscles to start with Pynchon’s earlier novel V, which is excellent in its own right, but not as extravagant as the even more brilliant Gravity’s Rainbow. It is V2, after all. ellauri069.html on line 477: Before I write this answer, I should put it out there that it took me two reads and a guide to understand what’s going on in Gravity’s Rainbow. After all that, I feel I have a proper grasp of Pynchon’s Magnum Opus. Apparently, Pynchon once said he doesn’t know how he wrote the book. ellauri069.html on line 479: Imagine a story that combines Ulysses, Catch-22, The Canterbury tales, Under the Volcano, On the Road and many others. First, there is a huge cast of characters and most times, it is unclear who’s speaking and to whom. A second challenge is getting into the context of the book. The novel demands a vast knowledge of history, geography, music, literature, science, mathematics and occult. Apart from this the book also explicitly deals with profanity, racism, violence, pedophilia, coprophilia and seemingly infinite number of sex scenes. That being said, Pynchon doesn’t throw them arbitrarily and each one of them have a purpose. The main plot itself is set at the end of World War 2 and Europe is in chaos. As new countries and alliances are being formed, so too are new perspectives within the characters. Mental state being broken down, people making poor choices and actions being justified and helps us see how people tend to live destructively. As if there complexities weren’t enough, Pynchon includes a “postmodern” aspect of the book that leaves the first-time reader confused. Pynchon’s voice is seen through this aspect and a sense of paranoia creeps throughout the book and everything is questioned. ellauri069.html on line 483: An article recently came out in the LA Times about Pynchon’s Great American Novel. The article begins by stating that Mason and Dixon is actually the most obvious candidate for the Great American Novel, and it instead suggests that Gravity’s Rainbow is perhaps the Great European Novel. The article then questions whether or not the Great American Novel even exists, and if it does if it is of a singular form or if it takes on many forms at once. After considering this question, the article finally claims that the Great American Novel is actually made up of all of Pynchon’s works fused together “into one epic Pynchoverse.” The Great American Novel certainly does not need to take place in America, but still many will argue that Gravity’s Rainbow by itself can never be considered as the Great American Novel because of its non-American setting and its wide array of characters. This is definitely debatable, but I do enjoy the idea of a “Pynchoverse” or a Pynchon Compilation being considered as the true Great American Novel. That being said, I do think most readers and Pynchonerds would undoubtedly say that Gravity's Rainbow is the Greatest Pynchon Novel. ellauri069.html on line 495: Recently, I got a subscription to Audible and picked up the George Guidall unabridged audiobook of this dense tome. Unabridged, the book took up 37 hours and 21 minutes. Over about 2 months of commutes and air travel, I finally “read” the book. And that will only be the FIRST reading. I probably absorbed maybe 25% of the meaning (generously) but at least got to hear the sections waxing poetic on calculus, aeronautical engineering, and the nature of creating things. There was also an unexpected amount of graphic sex and other wacky perversions, but I guess that was just a bonus. ellauri069.html on line 515: Pynchonin Laika-koira Gottfried on anglosaxixi Geoffrey. Joffrey Lannister on ikävännäköinen ohuthuulinen psykopaatti teinikuningas Kuninkaan satamassa. Jeff Cobb oli Me Naisissa leveäleukainen rikosreportteri joka sanoi konnalle silmälappu silmillä: Sinä! Näpit irti mun puolustuskyvyttömästä vanhasta... Sitä ei pidä sekottaa paljon nuorempaan samannimiseen kaapinnäköiseen hawaijilaissyntyiseen vapaapainijaan. Eikä tätä erehdyttävästi muistuttavaan naispoliisivirkamies Tarja Mankkiseen, joka liezoo suomalaisten muutenkin rehottavaa xenofobiaa ihan viran puolesta. ellauri069.html on line 545: Bekannt ist der Ort für die Raketenentwicklung in der einst dort stationierten Heeresversuchsanstalt Peenemünde, worunter der als V2 bekannte Flugkörper Aggregat 4 Einsatzreife erlangte. ellauri069.html on line 547: Die Versuchsstelle des Heeres Peenemünde (kurz: Heeresversuchsanstalt (HVA) Peenemünde, als solche HVP abgekürzt) war eine ab 1936 in Peenemünde-Ost errichtete Entwicklungs- und Versuchsstelle des Heeres, einer Teilstreitkraft der Wehrmacht. Unter dem Kommando von Walter Dornberger, seit Juli 1935 Chef der Raketenabteilung im Heereswaffenamt, und dem Technischen Leiter Wernher von Braun wurde in dem militärischen Sperrgebiet im Norden der Insel Usedom hauptsächlich die erste funktionsfähige Großrakete Aggregat 4 (A4, später in der NS-Propaganda „Vergeltungswaffe V2“ genannt) entwickelt und getestet. Mit ihrem ersten erfolgreichen Flug am 3. Oktober 1942 war die ballistische Rakete das erste von Menschen gebaute Objekt, das in den Grenzbereich zum Weltraum eindrang. Allgemein gilt Peenemünde daher als „Wiege der Raumfahrt“. ellauri069.html on line 572: The Romance of Helen Trent was a radio soap opera which aired on CBS from October 30, 1933 to June 24, 1960 for a total of 7,222 episodes. The show was created by Frank and Anne Hummert, who were among the most prolific producers during the radio soap era. The program opened with: ellauri069.html on line 606: Where is the Pope whose staff will bloom for me? Missä paavi jonka sauva kukkii? ellauri069.html on line 642: During the line-crossing ceremony, the Pollywogs undergo a number of increasingly embarrassing ordeals (wearing clothing inside out and backwards; crawling on hands and knees on nonskid-coated decks; being swatted with short lengths of firehose; being locked in stocks and pillories and pelted with mushy fruit; being locked in a water coffin of salt-water and bright green sea dye (fluorescent sodium salt); crawling through chutes or large tubs of rotting garbage; kissing the Royal Babys belly coated with axle grease, hair chopping, etc.), largely for the entertainment of the Shellbacks. ellauri069.html on line 682: Cracker Jack, the 120-year-old snack regarded by some historians as the first junk food, is introducing two new flavors. Not only will there be the sweet, peanut-and-molasses original, but also a Kettle Corn and a Butter Toffee flavor. ellauri069.html on line 684: The Butter Toffee is sweet and buttery; the Kettle Corn is actually fairly mild -- nowhere near the sugar-and-salt bomb you may know from farmers market vendors. ellauri069.html on line 700: Kurt Busiek's Astro City is an American superhero anthology comic book series centered on a fictional American city of that name. Created and written by Kurt Busiek, the series is mostly illustrated by Brent Anderson, with character designs and painted covers by Alex Ross. Nää piipertäjät on vanhoja pyyleviä ukkoja. Tää on ysäriltä, liian uusi good old Nipistäjälle. ellauri069.html on line 714: American poet, novelist, essayist, songwriter, playwright, editor and publisher. Known for his satirical works challenging American political culture. Perhaps his best-kĺnown work is Mumbo Jumbo (1972), a sprawling and unorthodox novel set in 1920s New York that has been ranked among the 500 most important books in the Western canon. Reed´s work has often sought to represent neglected African and African-American perspectives; his energy and advocacy have centered more broadly on neglected peoples and perspectives, irrespective of their cultural origins. ellauri069.html on line 762: Biographers report that Baum had been a political activist in the 1890s with a special interest in the money question of gold and silver (bimetallism). The City of Oz earns its name from the abbreviation of ounces "Oz" in which gold and silver are measured. Unssin kaupunki. For example, the Tin Woodman wonders what he would do if he ran out of oil. "You wouldn't be as badly off as John D. Rockefeller", the Scarecrow responds, "He'd lose six thousand dollars a minute if that happened." Dorothy—naïve, young and simple—represents the American people. She is Everyman, led astray and seeking the way back home. Moreover, following the road of gold leads eventually only to the Emerald City, which may symbolize the fraudulent world of greenback paper money that only pretends to have value. It is ruled by a scheming politician (the Wizard) who uses publicity devices and tricks to fool the people (and even the Good Witches) into believing he is benevolent, wise, and powerful when really he is a selfish, evil humbug. ellauri069.html on line 766: Hugh Rockoff suggested in 1990 that the novel was an allegory about the demonetization of silver in 1873, whereby “the cyclone that carried Dorothy to the Land of Oz represents the economic and political upheaval, the yellow brick road stands for the gold standard, and the silver shoes Dorothy inherits from the Wicked Witch of the East represents the pro-silver movement. When Dorothy is taken to the Emerald Palace before her audience with the Wizard she is led through seven passages and up three flights of stairs, a subtle reference to the Coinage Act of 1873 which started the class conflict in America.” ellauri069.html on line 783: Other putative allegorical devices of the book include the Wicked Witch of the West as a figure for the actual American West; if this is true, then the Winged Monkeys could represent another western danger: Indigenous peoples of the Americas. The King of the Winged Monkeys tells Dorothy, "Once we were a free people, living happily in the great forest, flying from tree to tree, eating nuts and fruit and doing just as we pleased without calling anybody master. ... This was many years ago, long before Oz came out of the clouds to rule over this land." ellauri070.html on line 40: Heleijaa! nyt on päästy Nipsuttimen kirjan VIIMEISEEN osaan nimeltä Vastavoima. May the Force be with you, but never underestimate the power of the Dark Side of the Force, let alone the power of the Eye of Sarnath. Soon it will be mine! BUAHAHAA! (h.k.) ellauri070.html on line 85: Katherine Hepburn, whom he encountered at Sunday afternoon socials at the home of George Cukor, asked Bowers for young dark-haired girls who wore little make-up. ellauri070.html on line 95: Roger on avannut sepaluxensa napit, vetänyt kalunsa esiin ja kusee parhaillaan kiiltävälle pöytäpinnalle, sillä lojuville papereille ja pian myös pöydän ympärillä istuvien pokerinaamaisten miesten päälle. ellauri070.html on line 120: Sodan jälkeen Werwolfin toiminta oli varsin aikaansaamatonta, lukuun ottamatta muutamaa salamurhaa ja siviiliväestön pelottelua. Suurin osa piilotettuihin bunkkereihin sijoitetuista Hitler-Jugendin jäsenistä antautui liittoutuneille heti mahdollisuuden tultua. ellauri070.html on line 164: Daß ich dereinst, an dem Ausgang der grimmigen Einsicht, Että mä kerran, perästä karmean oivalluxen, ellauri070.html on line 182: Stille, stark, aus der Gußform des Leeren der Ausguß valos vahvana tyhjyyden muotista paahtaa, ellauri070.html on line 191: wenn ein Geschickterer trifft. Von Beifall zu Zufall kun taitava ampuja rehvaa. Läpytyxen ellauri070.html on line 200: jenes bitteren Biers, das den Trinkenden süß scheint, sen karvaan pilsnerin, joka juodessa kuitenkin maittaa, ellauri070.html on line 220: Aber dort, wo sie wohnen, im Tal, der Älteren eine, der Klagen, Mutta ruinojen himbessä laaxossa ämmistä 1, se vanha, ellauri070.html on line 234: zeigt ihm die Tiere der Trauer, weidend, - und manchmal Näyttää sille murheen surkeat naudat, laiduntavat, ja myötään ellauri070.html on line 236: weithin das schriftliche Bild seines vereinsamten Schreis. - kuin huutonsa jälkeen vihkoon merkitty huutomerkki. ellauri070.html on line 258: siehe: den Reiter, den Stab, und das vollere Sternbild Kato: ritari, staabi, osa täydestä sikermästä ellauri070.html on line 267: Doch der Tote muß fort, und schweigend bringt ihn die ältere Mutta vainaalla on jo kiire, ja vaieten tuo sen vanhempi ellauri070.html on line 281: siehe, sie zeigten vielleicht auf die Kätzchen der leeren katos, ne saattovat viitata tyhjiin hasselipähkinöihin, ellauri070.html on line 338: The Qliphoth/Qlippoth/Qlifot or Kelipot (Hebrew: קְלִיפּוֹת‎, the different English spellings are used in the alternative Kabbalistic traditions of Hermetic Qabalah and Jewish Kabbalah respectively), literally "Peels", "Shells" or "Husks" (from singular: קְלִפָּה‎ qlippah "Husk"), are the representation of evil or impure spiritual forces in Jewish mysticism, the polar opposites of the holy Sefirot. The realm of evil is also termed Sitra Achra/Aḥra (Aramaic סטרא אחרא‎, the "Other Side" opposite holiness) in Kabbalah texts. ellauri070.html on line 340: In Jewish Kabbalistic cosmology of Isaac Luria, the qlippot are metaphorical "shells" surrounding holiness. They are spiritual obstacles receiving their existence from God only in an external, rather than internal manner. Divinity in Judaism connotes revelation of God's true unity, while the shells conceal holiness, as a peel conceals the fruit within. They are therefore synonymous with idolatry, the root of impurity through ascribing false dualism in the Divine, and with the Sitra Achra (סטרא אחרא "Other Side"), the perceived realm opposite to holiness. They emerge in the descending seder hishtalshelus (Chain of Being) through Tzimtzum (contraction of the Divine Ohr), as part of the purpose of Creation. In this they also have beneficial properties, as peel protects the fruit, restraining the Divine flow from being dissipated. Kabbalah distinguishes between two realms in qlippot, the completely impure and the intermediate. ellauri070.html on line 357: Singulariteetissa muutosnopeus on ääretön. Muttei siellä ole mitään viereistä pistettä. Turha puhua mistään perskarvoista. Merkki tulee lähestymissuunnasta. Nopeus on ääretön vaan siinä yhdessä paikassa. Siinä sillä on molemmat etuveitikat tai ei kumpaakaan. Sinikäyrän kaikki derivaatat ovat jatkuvia. Sini ja kosini eroaa vaan faasissa. ellauri070.html on line 376: Miranda ei ennen 1930-luvun loppua käyttänyt alkoholia eikä tupakoinut. Tuolloin alkaneen alkoholismin lisäksi hän käytti säännöllisesti amfetamiinia, ja samalla hänen sydämensä heikkeni. Foi Americanizada, na verdade. Hän kuoli sydänkohtaukseen The Jimmy Durante Show’ssa esiintymisen jälkeen. A&E Networkin biografiajaksossa on surullista filmimateriaalia Mirandan esiintymisestä 4. elokuuta. Tanssiohjelman jälkeen Miranda sai tietämättään pienen sydänkohtauksen ja oli kaatumaisillaan. Durante oli hänen vieressään ja auttoi häntä pysymään jaloillaan. Miranda hymyili, heilutti kättään yleisölle ja käveli viimeisen kerran lavan taakse. Hän menehtyi seuraavaan aamuun mennessä 46-vuotiaana. Hänen ruumiinsa lennätettiin pian Brasiliaan, jossa julistettiin maansuru. Hänet haudattiin São João Batistan hautausmaalle Rio de Janeiroon. Siellä hän lepää vieläkin, ellei ole kuollut. ellauri070.html on line 381: A nickel saved is a stockpile of nickel. Indonesia on rajoittanut raakanikkelin vientiä. Ne haluavat viedä pattereita. Filippiinien ei odoteta pystyvän korvaamaan vajetta. Pian nikkelin sisältämän nikkelin arvo ylittää viiden sentin nimellisarvon. USA:n on irtauduttava nickelikannasta. ellauri070.html on line 384: "A penny saved is a penny earned" is a quote often attributed to Benjamin Franklin, however, he didn’t coin it. In his 1737 Poor Richard’s Almanac, Franklin delivered the line: “A penny saved is two pence clear.” And later, in the 1758 almanac, he wrote a version closer to the saying we know: "A penny saved is a penny got." He never used the word "earned." ellauri070.html on line 433: Star Trek is an American media franchise originating from the 1960s science fiction television series Star Trek, created by Gene Roddenberry. That series, now often known as "The Original Series", debuted on September 8, 1966, and aired for three seasons on NBC. It followed the voyages of the starship USS Enterprise, a space exploration vessel built by the United Federation of Planets in the 23rd century, on a mission "to explore strange new worlds, to seek out new life and new civilizations, to boldly go where no man has gone before". In creating Star Trek, Roddenberry was inspired by C. S. Forester's Horatio Hornblower series of novels, Jonathan Swift's Gulliver's Travels, and television westerns such as Wagon Train. Hornblowerit oli Anna-Kaisa Oraviston mielilukemistoa. Pia Pipsukka piti Heinz Konsalikista. ellauri070.html on line 458: Carl Denham is a fictional character in the films King Kong and The Son of Kong (both released in 1933). Denham's function in the story is to initiate the action by bringing the characters to Skull Island, where they encounter the giant beast Kong. Denham then brings Kong to New York City to put him on display as entertainment, but he escapes and rampages through the city. ellauri071.html on line 80: "Little sigma, times P of s equals one over the square root of two pi, times e to the minus s squared over two little-sigma squared" would be the probability density function for a Normally Distributed random variable with mean zero and standard deviation little sigma (though here the traditional form has been multiplied through by little sigma, probably to make it easier for Roger to say). But this is "P of s-over-little-sigma" - a reference to things not being quite Normal? ellauri071.html on line 91: Kolmiodraaman (Roger, Jessica ja Jeremy) osapuolet ovat menossa klubille yhteiselle lounaalle. Yhteiselle lounaalle? Miäs tämä on olevinaan, Noel Cowardia vai? ellauri071.html on line 97: Coward was born in 1899 in Teddington, Middlesex, a south-western suburb of London. His parents were Arthur Sabin Coward (1856–1937), a piano salesman, and Violet Agnes Coward (1863–1954), daughter of Henry Gordon Veitch, a captain and surveyor in the Royal Navy. Noël Coward was the second of their three sons, the eldest of whom had died in 1898 at the age of six. Coward's father lacked ambition and industry, and family finances were often poor. He had little formal schooling but was a voracious reader. ellauri071.html on line 100: He reappeared in Peter Pan the following year, and in 1915 he was again in Where the Rainbow Ends. ellauri071.html on line 103: In 1918, Coward was conscripted into the Artists Rifles but was assessed as unfit for active service because of a tubercular tendency, and he was discharged on health grounds after nine months. At the outbreak of the Second World War Coward volunteered for war work, running the British propaganda office in Paris. He also worked with the Secret Service to persuade the American public and government to join the war. ellauri071.html on line 105: In 1924, Coward achieved his first great critical and financial success as a playwright with The Vortex. The story is about a nymphomaniac socialite and her cocaine-addicted son (played by Coward). Some saw the drugs as a mask for homosexuality; Kenneth Tynan later described it as "a jeremiad against narcotics with dialogue that sounds today not so much stilted as high-heeled". ellauri071.html on line 112: Design for Living, written for Alfred Lunt and Lynn Fontanne, was so risqué, with its theme of bisexuality and a ménage à trois, that Coward premiered it in New York, knowing that it would not survive the censor in London. ellauri071.html on line 113: Coward's last pre-war plays were This Happy Breed, a drama about a working-class family, and Present Laughter, a comic self-caricature with an egomaniac actor as the central character. ellauri071.html on line 121: Another of Coward's wartime projects, as writer, star, composer and co-director (alongside David Lean), was the naval film drama In Which We Serve. The film was popular on both sides of the Atlantic, and he was awarded an honorary certificate of merit at the 1943 Academy Awards ceremony. Coward played a naval captain, basing the character on his friend Lord Louis Mountbatten. ellauri071.html on line 125: In his Middle East Diary Coward made several statements that offended many Americans. In particular, he commented that he was "less impressed by some of the mournful little Brooklyn boys lying there in tears amid the alien corn with nothing worse than a bullet wound in the leg or a fractured arm". After protests from both The New York Times and The Washington Post, the Foreign Office urged Coward not to visit the United States in January 1945. He did not return to America again during the war. ellauri071.html on line 154: Joopa joo, tollasta runebergilaista sota ja bylsintä-teemaa, joka on nuorta miestä aina kuumentanut. Luin sivun, luin 2, vereni tunsin kuumemmax. Ei toi mulla enää nappaa, jos on koskaan niin kauhiasti napannutkaan. Bylsintäpuoli kyllä, muttei toi urheuspuoli niinkään. Vaik eihän toi vänrikki Nappula nyt tässä kovin näyttävästi sotinut, yöpaita päällä kazoisnelisti suoraan vihollisten joukkoon epähuomiossa. Romanttisempi veljyeni Jönsy on suomentanut sen etevästi, mutta en nyt kehtoo kokonaan sitä tähän plagioida, muutakuin pari mehukasta kohtaa. Toi ranskalainen on sit varmaan transu nainen, tai sitten ei, kukas näistä homopettereistä selvän ottaa... ellauri071.html on line 198: Rilke < Rülcke, old personal name Rudolf, a short form of Rudi, the low German family name Ruhl (see there) and Rülicke, Rülke. — Herbert Maas ellauri071.html on line 220: Junior G-Men was an American counterpart to Hitler Jugend, a boys club and popular culture phenomenon during the late 1930s and early 1940s that began with a radio program and culminated with films featuring the Dead End Kids. After leaving the Federal Bureau of Investigation and a brief stint in Hollywood, Melvin Purvis hosted a children's radio program called "Junior G-Men" in 1936. Purvis had become a national hero for his record as an FBI agent during the so-called "war on crime" in the early 1930s, most notably for leading the manhunt that ended with the death of John Dillinger. As a result of this fame, Purvis was seen as a real-life counterpart to the fictional detectives, such as Dick Tracy, that proliferated in the popular culture targeting boys during this period. As part of the radio program, listeners could join a "Junior G-Men" club and receive badges, manuals, and secret agent props. Shortly thereafter, Purvis became the face of breakfast cereal Post Toasties promotional detective club. The cereal company's fictional "Inspector Post" and his "Junior Detective Corps" metamorphosed into an image of Purvis inviting boys and girls to become "secret operators" in his "Law and Order Patrols." ellauri071.html on line 224: Junior G-Men was part of the larger "war on crime" campaign being waged through the mass media, which included movies, comic books and strips, radio programs, and pulp books, all of which was encouraged by the FBI and especially its director, J. Edgar Hoover prior to World War II. Most of these featured adult "G-Men" even when marketed to children. The difference with the Junior G-Men was that it was designed to give boys a sense of participating in the exciting adult world of crime-fighting. That said, aside from the original radio program, a book, Junior 'G' Men's Own Mystery Stories (by Gilbert A. Lathrop, Edward O'Connor, and Norton Hughs Jonathan) was published in 1936 and a big little book by Morrell Massey and Henry E. Vallely the following year. Eventually they also appeared on the big screen. ellauri071.html on line 411: Rohtopähkämöä kasvaa Euroopassa. Suomessa se on luonnonvaraisena leviävä vakiintunut tulokas. Laji on hyvin vanha ja arvostettu lääkekasvi: jo muinaisessa Egyptissä ja Kreikassa se tunnettiin yleisrohtona mitä moninaisimpiin vaivoihin. Sillä on hoidettu niin haavoja, suolistovaivoja kuin hengitystiesairauksiakin, ovatpa tupakanpolttajatkin koettaneet päästä paheestaan eroon rohtopähkämön lehtiä polttamalla. Hyvien lääkeominaisuuksien lisäksi sen uskottiin pitävän pahan loitolla. Keski-Euroopassa rohtopähkämö on säilyttänyt arvostuksensa rohtokasvina meidän päiviimme saakka. Nykyaikana rohtopähkämö sopii myös perennapenkkiin – koristekasvina se on helppohoitoinen, useimmiten hyvin viihtyvä ja komeasti kukkiva. ellauri071.html on line 413: Hererot ei tosiaankan ole heteroita. Lihava poika Ludwig marsu taskussa on saanut tutustua lukuisiin ulkomaisiin kulleihin. Persuja käymäsillään käymälässä Ludin paljaassa vaaleanpunaisessa perstaskussa. Siltaan raapustetun graffitin kukka muistuttaa muodoltaan nuoren tytön pillua. Se on varmaan unikko, tai sizeon jalaton hämähäkki väärinpäin. A canoe up the shit creek without a paddle. Tästä otti yx feministi vähän nokkinsa, eikä syyttä. Kyltää on niin toxisen setämäistä että. Ollaan sivulla 947. ellauri071.html on line 420: Arthur Edward Waite (2. lokakuuta 1857 — 19. toukokuuta 1942) oli okkultisti ja yksi Rider-Waite-Tarot-korttien kehittäjistä. Erehdyttävästi Wilho Pylkkäsen näköinen nuorena. Ne onkin melkein ikätovereja. ellauri071.html on line 424: Waite oli tuottelias okkulttisten tekstien kirjoittaja. Kirjoissaan hän käsitteli mm. ennustamista, ruusuristiläisyyttä, vapaamuurariutta, mustaa- ja seremoniallista magiaa, kabbalaa ja alkemiaa. Hän myös käänsi englanniksi ja kommentoi useita tärkeitä okkulttisia teoksia, mm. Eliphas Lévin teoksen Transcendental magic. Etenkin hänen työnsä Holy Grail-teoksen kanssa oli huomattavaa. Joitakin hänen teoksistaan, mm. Book of Ceremonial Magic, The Holy Kabbalah ja New Encyclopedia of Freemasonry painetaan edelleen. ellauri071.html on line 471: Around 1850, a British merchant service captain, Charles Noble, upon discovering that the stack of his ship´s galley was made of copper, ordered that it be kept bright. From then onwards the ship´s crew then started referring to the galley smokestack as the "Charlie Noble". ellauri071.html on line 477: Ehtoolliseen sakramentti on oikeasti vihollisten veren juomista, vinkkaa Tomppeli. Vihollisen, kaverin, mitä väliä. Ei veri ole hyvää juotuna, mutta siitä voi tehdä verilettuja. Ne ovat tosi hyviä. Mixi termiittiapinat ei syö omia ruumiita? Siinä olisi paljon hyvää pureskeltavaa. Pelkääkö ne hullun lehmän tautia? Pikemminkin nälkäistä pilkettä kaverin silmässä. Ei uskaltaisi enää kääntää kenellekään selkäänsä. Sama vika vaivaa eutanasiaa. ellauri071.html on line 491: Der Waldmeister erscheint in älteren botanischen Schriften als lat. matrisylva, stellaria, hepatica, alyssum; Conrad Gessner führt ihn unter den Bezeichnungen rubia silvatica aspera und muschetum minus, Tabernaemontanus als herbam cordialem. ellauri071.html on line 492: Als weitere deutsche Trivialnamen wurden unter anderem Waldmeier, Mösch, Mäserich, Mai(en)kraut, Zehrkraut und Herz(ens)freu(n)d genannt. Im deutschsprachigen Raum werden oder wurden für diese Pflanzenart, zum Teil nur regional, auch die folgenden weiteren Trivialnamen verwandt: Gliedegenge (Schlesien), Gliedekraut (Schlesien), Gliederzunge, Gliedzwenge, Halskräutlein (Elsass), Herfreudeli (Bern, Freiburg), Herzfreud, Leberkraut, Mäsch (Mecklenburg), Mariengras, Massle, Meesske (Ostpreußen), Wohlriechend Megerkraut, Meiserich, Meister (Westfalen), Mentzel, Meserich (Schlesien), Meusch (Mecklenburg), Möschen (Holstein, Ostpreußen), Möseke (Mark bei Rheinsberg), Schumarkel, Sternleberkraut (Schweiz), Theekraut (Schweiz), User leiven Fraun Bedstoa (Göttingen), Waldmännlein und Wooldmester (Bremen, Unterweser). ellauri071.html on line 494: Für den heute am weitesten verbreiteten deutschen Trivialnamen Waldmeister gibt es verschiedene Erklärungsvorschläge: Er wird gedeutet als ‚Meister des Waldes‘, also die erste und wichtigste Pflanze im Wald, oder auch im Sinne einer „im Walde wachsenden Pflanze mit meisterhafter Heilkraft“. Inhaltlich ähnlich sind die Trivialnamen im Serbischen, wo der Waldmeister prvenac (‚Erstling‘, ‚Anführer‘) genannt wird, im Französischen, wo man ihn reine des bois (‚Königin der Wälder‘) nennt, und in der lateinischen Bezeichnung matrisylva (‚Waldmutter‘). Eine andere Vermutung ist, dass Waldmeister aus der Bezeichnung Wald-Mösch(en) oder -Meiserich entstellt sei, die entweder auf eine niederdeutsche Ableitung zu mos (‚Moos‘) oder wie das französische (petit) muguet auf spätlateinisch muscus (‚Moschus‘) zurückgeführt wird, oder aus dem Namen Waldmeier; Meier ist dabei die deutschsprachige Bezeichnung für die Gattung Asperula, der der Waldmeister früher als Asperula odorata zugeordnet wurde. Der Begriff Meier wird wiederum als Variante der Pflanzenbezeichnung Miere verstanden, die seit dem 15. Jahrhundert als myer bekannt ist. Außerdem wird der Name auch über eine hypothetische mittellateinische Form herba Walteri Magistri, die als Waltermeister ins Deutsche übertragen worden sein soll, mit den im 13. Jahrhundert belegten Bezeichnungen mittelenglisch herbe wauter und mittellateinisch herba Walteri in Verbindung gebracht. ellauri071.html on line 496: Ja sama enkuxi: Galium odoratum, the sweetscented bedstraw, is a flowering perennial plant in the family Rubiaceae, native to much of Europe from Spain and Ireland to Russia, as well as Western Siberia, Turkey, Iran, the Caucasus, China and Japan. It is also sparingly naturalized in scattered locations in the United States and Canada. It is widely cultivated for its flowers and its sweet-smelling foliage. It is also used, mainly in Germany, to flavour May wine (called "Maibowle" or "Maitrank" in German), sweet juice punch, syrup for beer (Berliner Weisse), brandy, jelly, jam, a soft drink (Tarhun, which is Georgian), ice cream, and herbal tea. Also very popular are Waldmeister flavoured jellies, with and without alcohol. In Germany it is also used to flavour sherbet powder, which features prominently in Günter Grass´ novel The Tin Drum. ellauri071.html on line 544: Tiferet - Kauneus/Luovuus ellauri071.html on line 554: Netzach is the sephirah 'victory', the ability of raw, emotional, passionate energy to overcome obstacles, but it needs to be balanced by Hod, the ability to rationalize and exercise a degree of self-control. If it is not balanced it becomes uncontrolled passion, desire, greed and covetousness, the dark side of Venus, which is unbridled lust. Never underestimate it, anyway. ellauri071.html on line 558: Malkuth liittyy ihmisruumiin anuxeen, etenkin naispuoliseen. Obit anus abit onus, ikäänkuin. Anus on ruumiin "filtteri", josta saasta pökästään ulos ja siitä Qlipottiin. Eli niinkun joku istuu pyllyllään meditoimassa, sen persereikä ottaa kontaktia maaemoon, paizi jos se istuu tyhjän päällä pöntöllä tai on justiinsa levitoimassa. ellauri071.html on line 562: The Qliphoth are the unbalanced force of a particular sephirah. The Qliphoth of Netzach is called ‘Gharab’ or ‘Areb-Zereq’ which can be translated either as ‘The Corrosive Ones’ (german, ‘Die Zersetzer’) or as ‘The Ravens of Death’. ellauri071.html on line 565: The Qliphoth of Hod, similarly is founded on the idea of a radiating object: our eyes are blinded and cannot look behind the radiating surface. Unauthentic brilliance can be understood as the beginning of illusion and deceit. In the realm of the mind the shadow of Hod therefore is represented by the lie, artfulness or beguilement. At the same time the demon of Hod correlates to the ideas of fickleness, hesitation and lack of determination - the negative fluctuations of our mind. The Qliphoth of Hod is called ‘Samael‘ which can be translated as ‘The Deceitful Ones‘ (german, ‘Die Täuscher’, kr. diabolos) or ‘Poison of God’ (german, ‘Das Gift Gottes’). ellauri071.html on line 587: Myöhempien legendojen mukaan Lilith on hyvän näköinen ämmä joka viettelee miehiä ja bylsii niitä unessa (succuba) ja synnyttää sit demonisia lapsia. Se on oikea demonien äiti Teresa. ellauri071.html on line 598: Jättiläiskokoinen valkoinen sepalus, paisunut penis kiihottuneena valkoisen pizin keskellä, veren ja/tai siemennesteen peitossa. Näin alkaa alaluku "LAUKAISUN EDELLÄ". Samanlaista smuttia jatkuu sivukaupalla. Nyt vasta kerrotaan, että se paljonpuhuttu Schwarzgerät on ton Garfieldin eiku Gottfriedin avaruuteen kulettava muovinen kaukalo. Miehet seisovat asennossa. No hmm. Sekin vielä. ellauri071.html on line 612: “There is a Hand to turn the time, Yx Käsi (hk) jossain kääntää tiimalasia, ellauri071.html on line 643: Ihan hyvä pointti kirjallisuustieteen dosentilla Tiina Käkelällä-Puumalalla. Tohon James Woodin kritiikkiin "hysteerisestä realismista" pitää ehkä perehtyä lähemmin. Zadie Smith, Don DeLillo, Salman Rushdie ja David Foster Wallace mainitaan esimerkkeinä. Ja onhan siinäkin perää että tämmöisiä liimauxista pursuavia kirjoja tehtiin Menippoxen aikana, ja onhan Rabelaiskin hyvin samantapainen. Sitonse tshekki Hasekin sotaromaani (Svejk etc), josta en tykännyt. Ize asiassa en mä ole tykännyt näistä muistakaan. Mä en ilmeisesti ole mikään hysteerinen realismifän, en siedä karnevalismia. Se on liian hulvatonta pikku minulle. Siitä innostuvat on jotenkin salanazeja. ellauri072.html on line 153: Upporikas puolalainen upseeri ja seikkailija Jan Potocki (1761-1815) kirjoitti "Saragosasta löytyneen kässärin" ja kärsi sitten melankoliasta. Ampui izensä hopealuodilla kun luuli muuttuvansa ihmissudexi. Siltähän se vähän tuntuukin. Sillä oli perettäkin, 5 lasta 2 vaimosta. ellauri072.html on line 168: Frost boarded a steamship from New York to Norfolk, and walked into the Great Dismal Swamp where, Hart maintained, he planned to commit suicide in the woods by a canal. Some biographers have scoffed at the idea that Frost wanted to “throw… [his] life away” in the swamp. ellauri072.html on line 170: “But that’s what he said when he was candid in interviews,” Hart said, “that he wanted to put an end to his life in the Great Dismal Swamp. He went in with his street clothes, a little satchel, no food or gear. He was rescued by a couple of guys in a boat who were going down the canal [to pick up some duck hunters].” ellauri072.html on line 183: Elokuussa 2020 paljastui, että kuvafoorumi 8kun ent 8chan ja vielä entisempi 4chan ja Q-nimimerkin viestit listaava QMAP-sivusto toimivat samasta kanadalaisesta IP-osoitteesta. 8kunin omistaa Filippiineillä asuva Jim Watkins, joka osti 8kunin edeltäjän 8chanin sen perustajalta Frederick Brennanilta vuonna 2016. Brennan itse uskoo Watkinsin ainakin pystyvän esiintymään Q-nimimerkkinä, mutta ei usko Watkinsin olevan kyseinen henkilö. Nimimerkki on toistuvasti ilmoittanut, että 8chan/8kun tulee olemaan tämän ainoa kommunikaatiokanava, joten Brennan on salaliittoteorian vastustajana pyrkinyt pakottamaan Watkinsia sulkemaan sivuston. Where we go one we go all. Me ollaan Ryhmä Hau, muskettikoiria. Guanon-lippis MAGA-lippixen päällä kuin Koppiaismäellä. Takaistuimella väärennettyjä äänestyslippuja. ellauri072.html on line 192: Närgångna samtal om sexuella preferenser, frestelser och onani. Led oss inte till onani, åtminstone, frigör oss från biskopsfingrar. Den 70-årige ärkebiskopen Alberto Taveira Corrêa i staden Bethlehem i delstaten Paraiso ska ha invaggat sina offer i falsk trygghet för at sedan utsätta dem för sexuella övergrepp. Det är det här som heter grooming i yrkesjargongen. ellauri072.html on line 204: The problems of Dante's treatment of the punishment of homosexuals in Hell and of his more surprising salvation of still other (unnamed) homosexuals in Purgatory have had two recent responses that restore a central fact: cantos 15 and 16 of Inferno and canto 26 of Purgatorio are in fact concerned with this issue. Boswell's pages insisting on the identity of the sexual sin punished in Inf. 15-16 and the lust repented on the seventh terrace {"Dante and the Sodomites," 65-67} are convincing. "Soddoma" is used clearly to identify homosexual activity in Purg. 26 (vv. 40 and 79) and thus makes clear its meaning in Inf. 11.50 and therefore the nature of the sin encountered in Inf. 15 and 16. ellauri072.html on line 206: What has gone mainly unnoticed in the various discussions of the problem is something that has puzzled me for some time. Why does Dante treat the homosexual Florentines in Inf. 16 with greater respect than any other infernal figures except those in Limbo? I do not have an answer to that question, but would like to bring it forward. Let me begin with Purg. 26. We have probably not been surprised enough at Dante's insistence that roughly half of those who sinned in lust, repented, and were saved (and are now on their way to that salvation) were homosexual. It would have been easy for him to have left the homosexuals out of Purgatory, and it is hard to imagine an early (or a later) commentator who would have objected to the omission, especially since, in Hell, homosexuality is treated, not as a sin of the flesh, but as one of violence against nature. However, for a unique instance of a commentator who is aware of Dante's unusual gesture see Trifon Gabriele on Inf. 15.46: "Non e' dubbio che 'l Poeta vuol applaudere a questo vitio quanto egli puo'. Puopa hyvinkin. Ecco, gli fa parlare di belle cose e gli fa tutti grand'uomini nelle lettere e nell'arme e nella religione, e finalmente non e' peccato ne l'Inferno o Purgatorio che egli men danni con le parole sue che questo; anzi lo polisce quanto puo' con suoi versi". ellauri072.html on line 208: This surprising, even shockingly "liberal" view of homosexual love as being the counterpart of the heterosexual kind should cause more notice than it generally does; perhaps even greater surprise should attend the extraordinarily generous gestures made toward the three Florentine homosexual politicians, Iacopo Rusticucci, Guido Guerra, and Tegghiaio Aldobrandi, whom we encounter in Inf. 16. They are presented as being among the most admirable figures in Hell. Let us examine the scene briefly. Virgil, who so often warns Dante when the latter begins to admire or become sympathetic (or overly concerned with) the damned, here is urgent in his approbation of these three sinners: "a costor si vuole esser cortese." This is the only time in Hell in which cortesia is mentioned as a fitting response to the damned except for Beatrice's and Dante's use of "cortese" for Virgil (Inf. 2.58, 2.134). The following tercet only emphasizes the guide's appreciation of their worthiness. ellauri072.html on line 209: Nowhere else in Hell, after Limbo, do we hear such affection expressed for damned souls. And, given the fact that these are sodomites, Dante's desire to embrace them has a strange reverberation. ellauri072.html on line 210: Dante's answer to their expressed fear that their living fellow-citizen will despise them for being tortured here (28-29) is intense and affectionate: "Non dispetto, ma doglia / la vostra condizion dentro mi fisse, / tanta che tardi tutta si dispoglia...," when he learned from Virgil that men such as they were coming. ellauri072.html on line 213: Leaving Dante and Virgil, the sinners vanish so quickly that "Un amen" could not be uttered in so little time. That Dante should turn to the language of prayer for his comparison, notwithstanding the proverbial and popular origins of the phrase, probably also reflects on the esteem that he felt and continues to feel for the three Florentines. It is a rare thing in the Inferno to find a moment in which the pilgrim, the poet, and the guide are all in absolute agreement, and certainly with respect to the human worth of sinners. ellauri072.html on line 216: As we see in Inferno 15-16, in Hell Dante damns sodomites as sinners of violence against nature. Nonetheless, even in his Hell, where Dante does not go so far as to include homosexuals as unrepentant lustful in the second circle, he still desexualizes his treatment of sodomy. What do we learn from all this? Yet the fact that here, as in Purg. 26, he chooses to put homosexuals in a good light when there was no apparent compelling reason for him to do so surely should cause us to ask further questions about Dante's views concerning homosexuality. Varmaan se oli homo izekin, Beatrice or no Beatrice. Sixkai sille riitti vaan ulista siitä Beatricesta. Satis enim dictum erat de tam obscena et tam spurca materia. ellauri072.html on line 230: Vuonna 1942 Frankl avioitui, mutta joutui saman vuoden syyskuussa juutalaisena keskitysleirille. Häntä pidettiin usealla keskitysleirillä, muun muassa Theresienstadtissa, Auschwitzissa ja Dachaussa, mutta hän selvisi hengissä kolmen vuoden leiriajan läpi. ellauri072.html on line 318: Tiedelehti tuuttaa: "Ihmiset lumoutuvat kexityistä tapahtumista esimerkixi sarjoissa, tietokonepeleissä, romaaneissa ja elokuvissa". Mä en. En jaxa fantasioita, en seikkailuja enkä juonenkäänteitä. En taida olla enää ihminen. Siitä olen vaan tosi iloinen. Ehkäpä aivoni ovat menneet overfitin puolelle, eivätkä enää ota vastaan randomeja syötteitä. Minusta on tullut ropotti. Marvin the manic depressive droid lihasta ja verestä. “My capacity for happiness, you could fit into a matchbox without taking out the matches first.” ellauri072.html on line 377: Onko Mikko Myrskylällä perettä?" ellauri072.html on line 379: Mikko Myrskylä on syntynyt 1978, se on siis 42-vuotias. Onko sillä perettä? Ehkä ei, kunse viuhuu ympäriinsä maailmalla kertomassa, kunka onnellista on lapsettoman elämä. Onkohan se ize homofiili? Ei-binaarinen henkilö? Sukupuoleton liukulukuko? Parta sillä ainakin on siivoton. Jotain inselimäistä sen pärstästä on lukevinaan. Toisaalta yhdessä valokuvassa näkyy jonkun muun aika paxut sääret sohvalla villasukissa, ja yxi lausunto antaa sivumennen ymmärtää että se on ize nuori eli vanha isukki. Anaaliaukon näköiset nörtit usein pääsee naimisiin vasta keräilyerissä. ellauri072.html on line 487: It is highly likely that while reading “Every Love Story Is a Ghost Story,” D. T. Max’s biography of David Foster Wallace, you will experience both of the following emotions. The one is that you find it painful, to read about someone in chronic severe emotional distress. The other emotion is that you just don’t find Wallace all that nice. ellauri072.html on line 493: You begin to ask yourself if the liking or not liking of the author as a person is really interesting or illuminating, aesthetically or ethically, as a dominant question. ellauri072.html on line 495: Maybe you were a bit quick to straighten that miter you now realize you were wearing and, of course, speck-of-sawdust-in-your-brother’s-eye, etc., and also, as Alcoholics Anonymous would put it, Whoever is upsetting me most is my best teacher, and as Wallace put it, in his novel “Infinite Jest,” “It starts to turn out that the vapider the A.A. cliché, the sharper the canines of the real truth it covers.” ellauri072.html on line 501: Wallace has given as much to literature as any contemporary American writer. Whether you like him or not, you hear American language, and experience American thinking, differently because of him. Wallace’s oeuvre is internally varied but also of a piece. ellauri072.html on line 505: Rivka Galchen is an award-winning fiction writer and journalist who loves noodles and numbers and modest-sized towns in Oklahoma where her meteorologist dad and computer data entry mom might have worked. ellauri072.html on line 508: Infinite Jest is not the only thing that made Wallu famous, though. There was also his bandanna, which was as misinterpreted as so much else about him. As the Max biography explains, Wallace started wearing the bandanna as the least embarrassing solution he could think of to obscure the intense sweating attacks that overcame him without warning. (In high school, he had taken to carrying around a tennis racket and a towel as a tacit cover story for the sweating.) The acutely self-conscious, anxious, addicted and at times showy characters in Wallace’s fiction were not, Max helps us recognize, wildly difficult for Wallace to imagine — the characters were iterations of himself. ellauri072.html on line 520: The externals of Wallace’s life are not too distinctive. He was a smart kid raised in a middle-class family in Urbana, Ill.; his mother was an English teacher and his father a professor of philosophy. Wallace attended Amherst, where he first had trouble fitting in and then found a niche where he fit in very well. He had some intense and dramatic long-term relationships with women and also his share of brief sexual encounters, and he eventually had what is said to have been a loving and grounded marriage. It is his internal agitations, not his circumstances, that were extreme. ellauri072.html on line 548: But yes, Wallace was extremely competitive, even to the point of competing about not being competitive. One of the wincing pleasures of Max’s biography is reading excerpts from Wallace’s correspondence, especially with his close friend and combatant Jonathan Franzen, but also with just about every white male writer he might ever have viewed as a rival or mentor. Aggressive self-abasement, grandstanding, veiled abuse, genuine thoughtfulness, thin-skinned pandering — it’s all there. As the correspondents compete about who is making genuine human connections and who and what is really nice and good, they seem to be in some realm far from most kinds of human connection save for that of heated testosteronic battle. ellauri072.html on line 552: In this bizarre arena, niceness becomes just one more mode of competition, thereby undermining itself. Supposedly. But not really. ellauri072.html on line 595: Kimberly-Clark has been making Huggies disposable diapers for infants since 1978. In 1984, the Depend products for adults were introduced, pioneering the retail incontinence category in the United States. ellauri072.html on line 636: The Arizona Supreme Court has set aside the death sentences of a man who bludgeoned to death his girlfriend and each of her two children one at a time with a baseball bat and a pipe wrench as they arrived home from school and work. The court ruled that the crimes of James Granvil Wallace were not legally heinous. ellauri072.html on line 641: In Wallace's case, prosecutors argued that he inflicted gratuitous violence. Here's why: ellauri072.html on line 652: Liittyyköhän tää jollain lailla Humen giljotiiniin, joka on ilmeinen talousliberaali kusetus. Pelaajien preferenssit on otettava annettuna, se on peliteorian perusoletuxia. Ei pelaajia muuten huoletta voi tuomita eikä luotettavasti laskea pelin arvoa. ellauri072.html on line 654: Mutta alaviite 10 sitten toteaa ilman sarvia ja hampaita, että kunnianhimoiset vanhemmat on lapselle tosi paha juttu. James D oli kyllä pragmaattinen eetikko, Daltonin veljesten näköisen Deweyn oppilaita, jonka mielestä etiikka voi kehittyä tieteen tavoin yrityxen ja erehdyxen menetelmällä. Vahingosta voi viisastua. Ottikohan iskä James oppia Wallun leukakiikusta? ellauri072.html on line 658: erell-dalton-p-image-263122-grande.jpg" height="200px" /> ellauri072.html on line 659: Averell, loppui jo! ellauri073.html on line 88: HS:n kriitikko Mervi Vuorela antoi Röyhkän uusimalle Maantie-levylle kaksi tähteä. ”Kun hän tirkistelee lauluissaan vähäpukeisia naisia, rivien välistä ei paista minkäänlainen itsereflektio tai itseironisuus – ainoastaan setämiehen kiimaisuus”, Vuorela kirjoitti. ellauri073.html on line 170: Kukaan ei tiedä varmasti mixi Wallu päätti heilua autotalliin katosta koirien kazoessa sitä typerinä vierestä kuin vajakit fanit. Se ei julkaissut mitään viimeistä viestiä, mutta sen mielikirja oli Lahjakkaan lapsen näytelmä (mikäs tää nyt on? tarkista) joten se varmaan oli pitkäveteinen ja täynnä alaviitteitä. Siltä jäi kässäri Kalpea kuningas. Se hirtti izensä 9/11 vuosipäivän tienoilla, mistä minä (Matt) olen pöyristynyt, koska olen tämmönen kynnetön peukalo. ellauri073.html on line 181: There was a mother who at the core was emotionally insecure, and who depended for her narcissistic equilibrium on the child behaving, or acting, in a particular way. This mother was able to hide her insecurity from the child and from everyone else behind a hard, authoritarian and even totalitarian facade. ellauri073.html on line 202: Cain gets introduced by some kind of very high-ranking Highway Patrol officer whose big hanging gut and face the color of rare steak seemed right out of southern-law-enforcement central casting and who spoke approvingly and at some length about Senator McCain’s military background and his 100 percent conservative voting record on crime, punishment, firearms, and the war on drugs. Wendy—who has electric-blue contact lenses and rigid blond hair and immaculate makeup and accessories and French nails and can perhaps best be described as a very Republican-looking young lady indeed—is back here at the beige table eating a large styrofoam cup of soup and using her cell phone to try to find someplace in downtown Charleston where Mrs. McCain can get her nails done. ellauri073.html on line 212: Politiikka ei ole viileää. Tai pikemminkin politiikot ei. Ajattele vaikka koulukavereita jotka pyrki teinikuntaan tai kouluneuvostoon: nyyniä, nypittyjä, nöyristeleviä, kunnianhimoisia ikävällä tavalla (onko muka muita tapoja?). Innokkaita pelureita. Sellasia joille loput haluis panna turpaan paizi se ei hyödyttäisi mitään. Ja nyt kato 2000-luvun aikuisversioita samoista kakruista: Al Gore, jota yx CNN:n kaveri kuvasi "hämmästyttävän eläväxi näköispazaaxi", Steve Forbes jolla oli märkä oza ja hullu hihitys; G. W. Bush patriisivirnuiluineen ja sekavine puheineen; Clinton izekin, iso punainen tekoystävällinen lätty ja "mustakin tuntuu pahalta". Kai tuntuu pahalta ylimitoitettu sigge kurkussa. Miehiä jotka eivät ole tarpeexi ihmisentapaisia edes vihattavixi — kun ne ryömii esille tuntee voimakasta välinpitämättömyyttä, samanlaista joka usein toimii kivun ja surun puskurina. Ize asiassa luultavasti monet välittää vitut politiikasta just six että poliitikot masentaa, ja sattuu "sieltä" tavalla jota ei osaa edes sanoa. On helpompi pyöritellä silmiä ja antaa pitkät paskat. Tääkin mun paasaus tuntuu varmaan ihan turhalta. ellauri073.html on line 221: In the 2000 United States Republican Party primaries, George W. Bush´s campaign used push polling against the campaign of Senator John McCain. Voters in South Carolina were asked "Would you be more likely or less likely to vote for John McCain for president if you knew he had fathered an illegitimate black child?" ellauri073.html on line 254: Hahaha look at you you fat fuck. You choose to spend your time bashing a man who has been dead for a decade, and there's no real reason for it other than the obvious jealousy that consumes you as an ugly person, inside and out. You break your criticism down into two distinctions: Foster's writing and his character. First, on your criticism of his character, I will say that it is entirely ironic that you choose to do so, considering that in your mediocre (that's right buddy your disgustingly fat ass as it is right now is entirely more mediocre than most unmistakably mediocre things, including (but not limited to) the entire Oakland Athletics organization) life your accomplishments include being - and here I'm just being honest with you, and it's possible that you may have heard this already in your pathetic, insufferable life but just hear me out -- LITERALLY THE FATTEST, BALDEST, AND JUST FLAT OUT UGLIEST PIECE OF SHIT PERSON I HAVE EVER SEEN. (For more on that here's a link to a picture I found of Matt online during a quick goggle search: https://www.google.com/sear.... ellauri073.html on line 258: Really, I would have expected one of the first pictures I saw of Matt Fartey to be one of professional caliber, but interestingly enough the first thing that came up when I searched his name was that picture -- a picture so startling in all that it conveys that it was almost too much for me to witness its allure and then continue along on this tirade; luckily I am a man of strong willpower, and so I was able to continue writing after seeing that picture without shooting myself in the head.) Anyways where was I...oh that's right! Matt Fartey's "accomplishments" and character! Well ladies and gents, he runs a fucking hate blog. Enough said. I doubt he even earns much from it too, though he obviously earns enough to afford an adequate amount of fast food meals that will surely keep his little hate-filled body going until the age of 47, where he will surely die of a collapsed lung or heart attack. When they find his body he will be mistaken for Matt FOLEY, which will obviously be a total disparagement on the late Chris Farley. If you know, you know. ellauri073.html on line 260: Matt Foley is a fictional character from the sketch comedy program Saturday Night Live performed by Chris Farley (1964-1997). Foley is a motivational speaker who exhibits characteristics atypical of someone in that position: whereas motivational speakers are usually successful and charismatic, Foley is abrasive, clumsy, and down on his luck. The character was popular in its original run and went on to become one of Farley's best-known characters. Farley named the character after one of his Marquette University rugby union teammates, who is now a Roman Catholic priest in the Chicago suburb of Arlington Heights. Plans for a film version with Spade in a supporting role were shelved after Farley's death in 1997. ellauri073.html on line 262: Foley is disheveled, sweaty, obese, clumsy and unstylish. He exhibits poor social skills, frequently loses his temper, often disparages and insults his audience, and wallows in cynicism and self-pity about his own poor life choices, to which he often makes reference. Foley's trademark line is warning his audience that they could end up like himself: "35 years old, eating a steady diet of government cheese, thrice divorced, and living in a van down by the river!" In most sketches, whenever a member of his audience mentions a personal accomplishment, Foley responds with mockery: "Well, la-dee-frickin-da!", "Whoop-dee-frickin-doo!", or a similarly dismissive remark. The usual outfit of choice for Foley is a too-small blue-and-white plaid sport coat, a too-big white dress shirt, a solid green necktie, black horn-rimmed glasses, ill-fitting khakis which he is continually pulling up, a wristwatch, penny loafers, and slicked-down blond hair. In a prison sketch, he dons blue jeans and a denim shirt with the inmate number "3307" while retaining his watch, glasses and a crucifix necklace (he also mentions a "homemade tattoo of a van down by the river"). While working as a mall Santa in another sketch, he wears a stereotypical Santa outfit, complete with black snow boots. ellauri073.html on line 267: The character's debut performance (May 8, 1993) has been called one of the best segments in SNL history. The reception of the audience combined with visible stifled laughter from David Spade and Christina Applegate on stage added to the popularity of the sketch. Notable physical gestures from Farley included what Spade referred to as “the thing with the glasses” when Farley lifted his glasses on and off of his face commenting, “Hey Dad, I can’t see real good, is that Bill Shakespeare over there?” and perhaps the most defining gesture was one that Farley saved for the live performance when he alternated hands adjusting his trousers, grabbing the hilt of his belt with one hand and the back of his pants with the other. ellauri073.html on line 269: In the sketch itself, Foley attempts to motivate two teens, played by Spade and Applegate, to "get themselves back on the right track" after the family’s cleaning lady finds a bag of marijuana in their home. Foley’s attempt to motivate them falls short when he repeatedly insists that they're "not going to amount to jack squat" and will end up “living in a van down by the river!” Foley attempts to endear himself to Spade's character by telling him they're "gonna be buddies" and that everywhere he goes, Foley will follow. Comparing himself to Spade's shadow, Foley jumps about where he's standing and then dives into the coffee table, though he picks himself up moments later. None of the other cast members knew that Farley was going to do this and their startled reactions are genuine. The sketch ends with Foley offering that the only solution to solve the family's problems is for him to move in with them. Horrified, Applegate begs him not to, vowing never to smoke pot again. Even so, Foley leaves the house to get his things from his van and the family locks him out, finally reconciling and admitting to how much they love each other. ellauri073.html on line 271: A later performance (February 19, 1994) features Foley in prison attempting to motivate troubled teens in a scared straight program; he was imprisoned for three to five years for non-payment of alimony (consistent with him being “thrice divorced”). Before entering the sketch, Foley is introduced by his cellmate Deshawn Powers (Martin Lawrence) as “just finished a week in solitary, eating nothing but coffee beans.” Foley attempts to scare the juvenile delinquents by commenting in a slightly different manner that he “wished to dear God, that he was living in a van down by the river!” The sketch followed the usual Foley routine with him falling through the prison wall instead of a coffee table, which eventually led to his and the other inmates' escape. ellauri073.html on line 275: Quickly on your attacks on Wallace's writing style, I will mention that -- contrary to your rather baffling notions -- people did enjoy Infinite Jest and other works of his. They will continue to do so for decades. Listen Fartey: his work will live on. People recognize great writing wherever it materializes. Forget your distaste of footnotes, or your struggle in understanding the themes and ideals his work encompasses. His audience is clearly beyond you, so try to see that not everyone feels the same as you. You don't have to like his writing, but when you detract from it it makes it even more apparent that you are the lesser man. Your comments on Foster's writing ability led me to some of your other articles, and to be completely honest, it wasn't all bad. I genuinely enjoyed your "Fucking vs. Making Love" poetry bit, although it did seem like a cheap knockoff of Black Coffee Blues. Regardless, I can still acknowledge that the piece had its moments. However (and this is where I want you to pay attention you tub of lard), the piece can also be slammed in several areas. This is highly important, as we can see the parallels between this aspect of "Fucking vs. Making Love" and anything David Foster Wallace wrote. When it comes down to it, your writing can be criticized stylistically and formatically just like his can; the only difference is that there are few that actually give a shit about your writing, whereas Wallace's work is meaningful to the point where people have legitimate incentive to think critically about it. So defile it with your petty blog posts all you want, but at the end of the day you're the one who's only making yourself look bad, and as a heavily obese man based in Europe you are surely having few problems achieving this in the status quo, since Europeans are notably fatist. ellauri073.html on line 277: Remember this Fartey, for it will serve you well: There is nothing inherently admirable or intriguing in your choosing to complain about various outlets, activities, or people. It's mundane, tiresome, and has little uniqueness. Suffice it to say, there are a million of you, Matt Fartey (and when I say you I really mean babbling little shits). You will be forgotten; there is only one David Foster Wallace...so tell me, who's really the mediocre one here? ellauri073.html on line 290: Ei helvatti! Joko (siis joskus 00-luvun lopulla, Nyt-liitteen turina on vlta 2019) tää monkey business on levinnyt Perä-Varkauteen saakka!? Perhanan punapyllypaviaani loikkii Ahlströmin savupiipun alla, aivan erehdyttävästi Korkeasaaren apinalinnan takavuosien asukkien näköinenkin. Ja poinzit on ne samat talousliberaalipupinat kuin sen apinoimilla matkasaarnaajilla. ellauri073.html on line 301: Mutta Mäkelä tosiaan erehtyi: Immonen on täysin tosissaan. Immosen normaali puheääni on hieman korkea ja erilainen kuin videoissa. Savon murre on läpitunkeva. Hyvin minimalistisesti sisustetussa asunnossa ei ole paljoakaan ylimääräistä: tv-taso, jumppamatto, sohva. Sekä nurkassa oleva täristyslevy. Ai mikä? ellauri073.html on line 357: Wallace's father said that David had suffered from major depressive disorder for more than 20 years and that antidepressant medication had allowed him to be productive. Wallace experienced severe side effects from the medication, and in June 2007, he stopped taking phenelzine, his primary antidepressant drug, on his doctor's advice. His depression recurred, and he tried other treatments, including electroconvulsive therapy. Eventually he went back on phenelzine but found it ineffective. On September 12, 2008, at age 46, Wallace wrote a private two-page suicide note to his wife, arranged part of the manuscript for The Pale King, and hanged himself from a rafter of his house. ellauri073.html on line 359: Rafter on kattopiiru. Talon, Matt, ei autotallin. Wallu tykkäsi kyllä koirista. Koirat olivat sille tärkeitä, se suunnitteli suojan aukaisemista karanneille kaniineille (koiraeläimille). Miinuspuolella: Jonathan Franzen oli sen ystävä. Jonathanin mukaan Wally tykkäsi erityisesti koirista joita oli kohdeltu kaltoin, ja joiden oli vaikea löytää omistajia jotka olisivat niiden kanssa riittävän kärsivällisiä. Selvää transferenssiä. ellauri073.html on line 382: Uskovien kaste ymmärretään kolmiosaisena: kaste hengen kautta (sydämen sisäinen muutos), kaste veden kautta (julkinen osoitus todistajille), ja kaste veren kautta (marttyyrius ja asketismi tai tiukan itsensäkieltämisen harjoittaminen osoituksena henkilökohtaisesta ja erityisesti hengellisestä kurinalaisuudesta). ellauri073.html on line 449: The largest thing I’ve written is my book, and it’s also probably the best, on the whole. So, if you’re interested in what I do, that’s probably where you should start. ellauri073.html on line 508: She was born May 14, 1938, in Fort Fairfield, Maine. The daughter of a potato farmer, she worked a quarter of the year during the harvest, but found her true passion for learning in the town’s one-room schoolhouse. She eventually graduated from Northfield boarding school in Gill, Mass., and later became the first in her family to graduate college, with a bachelor’s degree in English from Mount Holyoke in 1960, where she was student body president and wrote Junior Show. ellauri073.html on line 510: After receiving her master’s degree from the University of Illinois, Mrs. Wallace was an English professor at Parkland College for 35 years. Her passion for learning was paired with a passion to help others learn — she was an enthusiastic, rigorous and above all compassionate instructor who made sure every student she had knew how much their voice mattered. Even after retiring, she taught in correctional facilities around Illinois and volunteered as a companion for Illinois CASA. In 2012, she and her husband, Jim, decided to move from their beloved city of Urbana to Florence, Ariz., to be closer to their family. There, they volunteered with Arizona CASA, hosted family dinners every Sunday, and adopted a much-loved terrier mix named Angus. ellauri073.html on line 516: Sally is remembered as a wickedly funny, funnily wicked, generous and compassionate woman who made friends everywhere she went. She had an unmatched love for the English language and inspired countless others — including her students, children and grandchildren — to pursue their passion of writing. She was fearless in every sense of the world, and in the final years of her life, tried many new things, such as zip-lining, main-lining, and attending monthly poetry slams. ellauri073.html on line 535: Viimeisessä unennäössä ennen heräämistä yllätettiin Auli Niemi aamusella runkkaamassa erittäin isoa kullia jollainen sillä osoittautui olevan omasta takaa pimpsan vieressä. Eise ollut siitä moxiskaan. Eipä oisi arvannut. ellauri073.html on line 549: Mixi jenkkijengi kuumui QAnonista niin kovasti? Keskeinen syy on koronapandemia, sanoo informaatiovaikuttamiseen perehtynyt turvallisuuspolitiikan kommentaattori Janne "Rysky" Riiheläinen, joka on seurannut QAnonia tarkasti. "Rysky" on siilin tai jonkun jyrsijän, ehkä myyriäisen näkönen. ellauri074.html on line 43: Aika pieleen meni Wallun eskatologiset ennustuxet. Se erehtyi fuusiosta mainonnasta Naton tuhosta Pohjois-Amerikan yhdynnästä saasteista ydinaseista. ellauri074.html on line 66: There are the domestic ones. They are the worst. Every moment is packed with happiness. ellauri074.html on line 71: Then there are the human sensitive plants; the bundles of nerves. They are different from everybody else; they even tell you so. Someone is always stepping on their feelings. Everything hurts them—deeply. Their eyes are forever filling with tears. ellauri074.html on line 77: And then there are those who are always in trouble. Always. ellauri074.html on line 81: Then there are the well-informed ones. They are pests. They know everything on earth and will tell you about it gladly. ellauri074.html on line 85: There are the ones who simply cannot fathom why all the men are mad about them. They say they’ve tried and tried. They tell you about someone’s husband; what he said and how he looked when he said it. And then they sigh and ask, “My dear, what is there about me?” —Don’t you hate them? ellauri074.html on line 87: There are the unfailingly cheerful ones. They are usually unmarried. ellauri074.html on line 163: The Perdue Farms company was founded in 1920 by Arthur Perdue and his wife, Pearl Perdue, who had been keeping a small flock of chickens. The company started out selling eggs, then in 1925, Perdue built the company's first hatchery, and began selling layer chicks to farmers instead of only eggs for human consumption. His son Frank Perdue joined the company in 1939 at age 19 after dropping out of college. The company was incorporated as A.W. Perdue & Son and Frank Perdue assumed leadership in the 1950s. The company also began contracting with local farmers to raise its birds and supplying chickens for processing as well as opening a second hatchery in North Carolina during this period. Perdue entered the grain and oilseed business by building grain receiving and storage facilities and Maryland's first soybean processing plant. In 1968, the company began operating its first poultry processing plant in Salisbury. This move had two effects: it gave Perdue Farms full vertical integration and quality control over every step from egg and feed to market, as well as increasing profits which were being squeezed by processors. This move enabled the company to differentiate its product, rather than selling a commodity. In 2013, Perdue was reportedly the third-largest American producer of broilers (chickens for eating) and was estimated as having 7% of the US chicken production market, behind Pilgrim's Pride and Tyson Foods. Perdue antoi kanalle nimen tuotteistamalla sen. Poules Perdues. ellauri074.html on line 220: A motivational speaker or inspirational speaker is a speaker who makes speeches intended to motivate or inspire an audience. Such speakers may attempt to challenge or transform their audiences. The speech itself is popularly known as a pep talk. Motivational speakers can deliver speeches at schools, colleges, places of worship, companies, corporations, government agencies, conferences, trade shows, summits, community organizations, and similar environments. Their main motivation is money. Faith, fear, and credit. They're all made up. External links: ellauri074.html on line 234: If you are interested in personal development or self-help you have heard of Tony Robbins. The self-made peak performance coach has been helping individuals become the best versions of themselves since the early 1980s. He has grown in popularity over his career through books, seminars, infomercials, and podcasts. All of these accomplishments have led Tony Robbins to have a net worth of $500 million dollars in 2021. In this post, we will discuss how Robbins has amassed his wealth and how you can do the same. ellauri074.html on line 247: One way he would get people to do this is by making them do a firewalk over a bed of hot embers. Most people at his seminars normally thought that would be impossible. By showing them that they can walk on fire, it helped the attendees see that they had preconceived notions that weren’t true. (The trick is to wear thick-soled shoes with a huge carbon footprint.) ellauri074.html on line 248: Innovative strategies like these helped Robbins launch multiple different seminars such as Unleash the Power Within, Date with Destiny, Wealth Mastery, and Leadership Academy. Tickets to these events range anywhere from $650 to $3000! ellauri074.html on line 295: Antiikin filosofeista Ciorania kiehtoivat skeptikot ja kyynikot, erityisesti Diogenes Sinopelainen. Kaunokirjallisista teksteistä Cioran luki varsinkin Fjodor Dostojevskia ja Marcel Proustia sekä elämäkertoja. Pyhimyselämäkerrat ja mystikkofilosofit (varsinkin Pyhän Teresa Ávilalaisen tuotanto) olivat Cioranille erityisen rakkaita ja vaikuttivat merkittävästi hänen omiin teksteihinsä, varsinkin mystiseen käsitykseen ikävän luonteesta Cioran suhtautui historiaan intohimoisesti ja oli erityisen perehtynyt rappiokausien kirjailijoihin ja rappion teoreetikkoihin, kuten Oswald Spengleriin, jonka gnostilainen näkökulma ihmiskunnan kohtaloon ja sivilisaatioon vaikutti voimakkaasti Cioranin poliittiseen filosofiaan. Cioranin mukaan ihminen on voinut vastustaa rappiota niin kauan, kuin hän on pysynyt yhteydessä lähtökohtiinsa eikä ole irrottanut itseään omasta itsestään ja on ollut tekemättä mitään. Nyt ihmiskunta on matkalla kohti omaa tuhoaan, koska se on tehnyt itsestään objektin ja analysoi itseään loputtomiin. Cioran halveksi edistyksen ajatusta ja kuvitelmaa, että historia kuljettaisi ihmiskuntaa kohti suurempaa täydellisyyttä; siten Cioran myös vieroksui Hegeliä. Cioran oli tutustunut myös buddhalaiseen filosofiaan. Cioran tunsi suurta läheisyyttä Venäjää ja Espanjaa kohtaan, koska molemmat kansakunnat ovat menettäneet muinaisen mahtinsa ja koska uskonnollisella hurmoksella ja sen vastapainolla ateismilla on molemmissa maissa ollut niin suuri merkitys. ellauri074.html on line 311: Taas halpaa höperehtimistä. Ekofasisti Pentti Linkolan mielestä elämän teki muista ihmisistä huolimatta elämisen arvoisexi klassillinen musiikki ja munatoti. Ja puuro puolukkasurvos kyytipoikana. Mulle se oli päiväkahvin kanssa nautittava pulla. ellauri074.html on line 436: Naš sovremennik -lehden konservatiiviseen kirjailijaryhmään kuulunut Belov esiintyi julkisuudessa kansallisen kulttuurin ja perinteisten arvojen puolustajana. Nykyaikaisen kaupunkielämän kritiikkiä sisältävät Vospitanije po doktoru Spoku (Kasvatusta tohtori Spockin tapaan, 1974) sekä aikanaan suurta huomiota herättänyt Vsjo vperedi (Kaikki edessäpäin, 1986), jossa jopa vapaamieliset katsoivat hänen menneen entisyyden ihannoinnissa ihan liiallisuuksiin. ellauri074.html on line 448: Nykyaikaisen kaupunkielämän kritiikkiä sisältävät Vospitanije po doktoru Spoku (Kasvatusta tohtori Spockin tapaan, 1974) sekä aikanaan suurta huomiota herättänyt Vsjo vperedi (Kaikki edessäpäin, 1986), jossa jopa vapaamieliset katsoivat hänen menneen entisyyden ihannoinnissa liiallisuuksiin. Belov on kirjoittanut myös kokoelman humoristisia miniatyyrejä Vologdalaisjaarituksia (Buhtiny vologodskije). ellauri074.html on line 449: Vuonna 2005 Vasili erehtyi allekirjoittamaan antisemiittisen kirjelmän «Письмо 5000». The Letter of 5000 (Russian: Письмо‌ 5000), also known as the Letter of only 500 or the Letter of just 19 Deputies (Russian: Письмо 19 депутатов), was an open letter signed by 5,000 Russians, most significantly politicians, aimed at the Prosecutor-General of Russia. The Letter of 5,000 included sharp criticisms of Jews, Jewish leaders, and Jewish organisations, as well as calling for the investigation of the Kitzur Shulchan Aruch as a violation of the Criminal Code of Russia. The letter, published on 21 March 2005, attracted significant discussion in Russian and international media due to its demands, which were widely considered to be antisemitic. ellauri074.html on line 464: It is written: "You shall walk modestly with your God." It is therefore necessary to be modest in all your ways. Thus when putting on or removing your shirt or any other garment from your body you should be very careful not to uncover your body. You should put on and remove the garment while lying in bed under a cover. You should not say: "I am in a private, and dark place." "Who will see me?" Because the Holy One, Blessed is He, Whose glory fills the entire world [sees] and to Him darkness is like light, Blessed be His Name. Modesty and shame bring a person to submissiveness before Him, Blessed be His name. He does not want to look at your hairy genitals. He knows how they look, after all He made them. Don't worry He does not peek under the cover, although He could. ellauri074.html on line 613: Kerrottakoon ensin hieman minusta. Olen kolmekymppinen ja urheilullinen mies. Valehtelisin jos väittäisin, ettei minulla olisi silti ollut minkäänlaisia erek- "ryhti"vaikeuxia. Arvelen näiden syyksi sitä, että vietän pitkiä aikoja istuen toimistotyöni takia, ja kotona taas kyyristyn älypuhelinta tuijottamaan. ellauri074.html on line 628: Torey Seymour Russell · Tampere ellauri074.html on line 629: Mieheni määräsi tämän korjaamaan "ryhtiään" ja on kulunut noin 8 tuntia päivässä 2 viikon ajan (anna tai ota). Hänen alkuperäinen palautteensa oli, että hänen "alaselänsä" tuntui paremmalta, mutta "yläselkä" sattui / kipeä. Tämä tapahtui viikon kuluttua ja hänen sii- "selkänsä" säätämisen takia. Toisella viikolla ylemmän "selän" asennon arkuus on vähentynyt. Mielestäni tämän pitäisi olla osa odotuksia, kun hoidetaan erek- "ryhti"kysymyksiä - se pahenee ennen kuin siitä tulee parempi mentaliteetti. Hän näyttää todellakin kasvaneen tuuman, koska "ryhti" on ehdottomasti parantunut :) Kaiken kaikkiaan hän ajattelee, että se toimii niin kuin on tarkoitus ja on toistaiseksi tyytyväinen! ellauri074.html on line 649: Wallace was deeply suspicious of the media infrastructure that was, when he died, still largely known as “the Net”—“I allow myself to Webulize only once a week now,” he once told a grad student—and he remarked to his wife, as they were moving computer equipment into their house, “thank God I wasn't raised in this era.” Having written his first big stories on a Smith Corona typewriter, Wallace disliked digital drafts and e-publishing in general. He took particular pleasure in the fact that his house in Indiana, the one recreated in The End of the Tour, had the elegantly atavistic address of “Rural Route 2.” He preferred to file his students’ work not on computers, but in a pink Care Bears folder. ellauri074.html on line 656: A Tale of a Tub. Written for the Universal Improvement of Mankind. was the first major work written by Jonathan Swift, arguably his most difficult satire and perhaps his most masterly. William Wotton wrote that the Tale had made a game of "God and Religion, Truth and Moral Honesty, Learning and Industry" to show "at the bottom Jonathan´s contemptible Opinion of every Thing which is called Christianity." The work continued to be regarded as an attack on religion well into the nineteenth century. The overarching parody is of enthusiasm, pride, and credulity. It was widely misunderstood, especially by Queen Anne herself who purposely mistook its purpose for profanity. It effectively disbarred its author from proper preferment in the Church of England, but is considered one of Swift´s best allegories, even by himself. ellauri074.html on line 678: Turkulainen kasvatustieteellinen miesoletettu dekaani kiinnittää Hoblan lukijoiden huomiota siihen, että tytöt voivat pahoin koulussa noin 3x enemmän kuin pojat. Voiskohan vika olla niiden väärässä tavassa käyttää nettiä? Ne vaan kazoo kissavideoita eikä pelaa pelejä. Niin ja seuraa influenssereita ja tuntee izensä tyhmemmix & rumemmix kuin ne. Pojat sensijaan seuraa izeäänkin rumempia ja tyhmempiä pelureita ja huligaaneja, ja sopeutuvat siihen seuraan hyvin. Mutta onhan pojillakin vaikeaa (varsinkin kouluaineissa), keskeyttää haastattelija. Eikä siitä sitten paljon enempää. Muistakaa nyt vain olla kilttejä tuntemillenne koulutytöille, muistuttaa dekaani. Siitähän se lähtee, tasa-arvo, pienillä parannuxilla. Mene ja tee parannus. Ota vuoteesi ja käy. Sinun uskosi on parantanut tyttäresi. ellauri077.html on line 36: Kas on Mikki merelle lähtenyt ellauri077.html on line 46: This article examines David Foster Wallace’s Infinite Jest alongside its eponymous film, arguing that they share a common purpose, but that the former succeeds where the latter fails. Coupled with a biographical and phenomenological analysis, the aim of this examination is to better understand Infinite Jest’s place in the cultural and literary movement away from post-modernism. Through the novel, Wallace seeks a cure for the postmodern malaise that is irony, which creates a distancing effect between author and reader. I argue that he collapses this distance by creating a conversation-like novel that uses sentimentality and endnotes to converse with a generation bombarded with easily consumable irony from television, advertisements, and even art. The results of this conversation are the curtailing of passive consumption of entertainment and the beginning of a new sincerity in literature, which allows for grand narratives without the unending cynicism of postmodernism. ellauri077.html on line 92: Karaistuneet pojat, veljexet Frank ja Joe Hardy ovat mielikuvitushahmoja jotka esiintyvät useissa lasten ja teinien mysteereissä. Sarja pyörii teini-ikäisissä jotka ovat harrastelijanuuskijoita, ratkaisten keissejä jotka saavat heidän aikuisvastineensa ymmälle. Hahmot loi amer. kirjailija Edward Stratemeyer, joka perusti kirjapakkausfirman Stratenmeyerin Syndikaatti. Kirjat oikeasti kirjoitti joukko haamukirjoittajia joiden yhteinen peitenimi oli Franklin W. Dixon. ellauri077.html on line 162: Se oli ensin kieltäytynyt koska lauman edessä puhuminen ahisti. Ahistus jatkui päätösjuhlapäivään toukok. 21, 2005, 'suureen pelottavaan seremoniaan'. Wallu korjaili puhetta melkein viime tinkaan asti. ellauri077.html on line 205: Capitalism has made it so there’s a perpetual tidal wave of American culture crashing down around the globe. When The Force Awakens was released last December, it didn’t just open coast to coast across North America—it appeared in over 30 countries across five continents within its first week. When Dan Brown’s novel Inferno was released in 2013, it didn’t just sell out in every Costco in these 50 states: a team of 11 translators were locked away in a garret somewhere so that the book could have a simultaneous worldwide release. By early 2014 it was available in over 20 different languages. ellauri077.html on line 214: In Argentina Jest is far more talked about than read, a thing that has increased since the novelist’s suicide and sanctification: “Now there’s the legend, the suicide, the movie . . . all the things that help you to fluently ‘talk Wallace’ without the obligation of reading him.” ellauri077.html on line 216: Once again, the preponderance of American culture in Germany makes Infinite Jest a book that is readily understood. (And at this point I can’t help but take glee in the inherently Wallacian irony that American capitalism’s blob-like smearing of the globalized world has prepared the way for a scathing critique of this very same capitalism contained, Trojan Horse-style, inside a recondite mega-novel.) Still, things get lost: Blumenbach said that he “annotated the text as far as I could, and the publishers put those sixty pages of annotations on their website for a while.” ellauri077.html on line 255: erence.com/Da-Em/Death-System.html">Death system, a concept introduced by Robert Kastenbaum in 1977, is defined as "the interpersonal, sociocultural, and symbolic network through which an individual's relationship to mortality is mediated by his or her society" (Kastenbaum 2001, p. 66). Through this concept, Kastenbaum seeks to move death from a purely individual concern to a larger context, understanding the role of death and dying in the maintenance and change of the social order. ellauri077.html on line 262: Do Men Grieve Differently from Women? ellauri077.html on line 270: How Can We Hope When There Is No Hope? ellauri077.html on line 325: Similarly, he always emphasized the need to cultivate a religious spirit, but he himself was trapped in an aesthetic-ethical sphere. ellauri077.html on line 329: Another aspect that defined his thoughts was the concept that would later inspire the work of other great writers such as Kafka, Unamuno, or philosopher Ludwig Wittgenstein. We’re talking about "anxiety", the feeling that never disappears. This is because it also helps us become aware that there are more options in life, that we’re free to jump into the void or take a step back and seek other solutions, like happy homosexuality. There’s always an alternative to suffering, but suffering itself helps "it" grow. ellauri077.html on line 344: Unamuno no fue protestante. Todos tenemos nuestras contradicciones, nuestros aciertos y errores, y Miguel de Unamuno los tuvo también. Por una parte fue un homófobo militante que animó a condenar a Oscar Wilde y otros escritores españoles homosexuales a trabajos forzados, palabras suyas son: “¿No habrá medio de que estos mártires del placer lleguen a serlo del dolor, de un dolor que les purifique y los eleve? ¿No será cosa de pensar seriamente en la manera de ponerles en disposición de que alguno de ellos escriba la balada del presidio de Ceuta o algo por el estilo?”. En cuanto a las mujeres, algunos estudios sobre la concepción que se desprende de ellas en su obra, concluyen que para Unamuno las mujeres eran ante todo madres y sólo podían amar como tales: “El amor de la mujer, sobre todo, decía que es siempre en el fondo compasivo, es maternal. La mujer se rinde al amante porque le siente sufrir con el deseo. ellauri077.html on line 366: Morris wrote that the intense human pair bond evolved so that men who were out hunting could trust that their mates back home were not having sex with other men. ellauri077.html on line 370: Miguelin isä kuoli kun se oli 6 (Pölö siis, ei isä) ja sen kasvattivat äiskä, joka oli harras katolikko, ja liberaali pelottava isoäiti joka oli perheen öykkäröivä pää. 11 vuotiaana (ihan kuin Teresa), Pölö pyrki pyhimyxexi, psykologiaa logiikkaa ja etiikkaa opettaneen jesuiitan takia. Mutta tää henkisempi kaipaus joutui hakauxiin maallisemman lemmen kanssa jota se tunsi lapsuudenihastuxeensa, Hedelmöityxeen, josta myöhemmin tulikin sen vaimo. You cant have both, sanoi pettyneenä pappi kuin Naipaulin isä. Muna oli näkemässä kun isoäiti kuoli, ja silloin siitä tuli existentialisti. ellauri077.html on line 383: I shall sleep there, as I come worn out Mä nukun siellä tultuani väsyxissä ellauri077.html on line 435: the ultimate wherefore, to give a meaning to the universe. (Mihkäs sitä tarvitaan? Turhan mahtipontista. ) ellauri077.html on line 454: He is the author of the monograph Existentialist Engagement in Wallace, Eggers and Foer: A Philosophical Analysis of Contemporary American Literature (Bloomsbury 2015) – for more information about this book, see below. His work has appeared in different academic journals and collections (see Publications). Currently, he is working on a book tentatively titled Wallace’s Existentialist Intertexts: Comparative Readings with the Fiction of Kafka, Dostoevsky, Camus and Sartre. ellauri077.html on line 486: Sitäpaisti "ironia" on väärä sana arvotyhjiölle. Kyllä Sokrateella oli arvot kohdallaan, vaikkei se niitä aina tuputtanut. Se mikä jenkkiläistä oikeasti vaivaa on ezen "arvot" on täysin arvottomat, kun se on always looking out for number 1, ja laskee vaan dollareissa Wallun ja muiden apinoiden net worthia. Sitä vaivaa kapitalismi, siinä se. Se ei kyllä sillä parane että ottaa nipistysotteen nenästä ja hyppää viereiseen yhtä solipsistiseen talous- ja arvoliberaaliin ankkalammikkoon. ellauri077.html on line 488: This also means that no positive content lies “behind” it, because existential irony places the totality of existence under negation, and, therefore, no possible meaning remains for it. ellauri077.html on line 494: Jenkkikirjailijoilla tietty omat lehmät purivat, niille postmodernismi oli jonkinlaista irtiriuhtomista supermiehistä, John Wayneistä ja Kennedyistä ja jenkkilän maailmanlaajuisista vital interesteistä. Mikä liittyi tietysti jenkkimaailmanvallan hitaaseen murenemiseen muun maailman kiriessä kiinni vakoa. Ironia oli sit sitä että näitä asenteita pilkattiin (vaikkei suinkaan niistä luovuttu). You smile so wide it hurts. Yx jenkkifilmien vituttavimpia klisheitä on toi "nauru läpi kyynelten", on hurjan urheata kun ei näytä pahaa mieltä vaan virnuilee esim jollekulle kuolevalle lapselle tms ja valehtelee sille eze paranee. Ilo pintaan vaikka syän märkänis. Siinähän sitä on ironiaa kerraxeen. Sanoo mitä ei tarkoita eikä tarkoita mitä sanoo. Puhasta valehtelua. ellauri077.html on line 550: Siinä menee jotain perusteellisesti pieleen että mezästetään kuin narkomaanit onnentunnetta. Vittuun onni, ja vittuun rahakin, sori Wagner. Tunteet on vaan epifyyttejä, ei niitä pidä mezästää, ei ne ole pelin preferenssifunktio. Ne on vaan viitteitä joilla Darwin koittaa vinkata apinalle missäpäin ois sille sopivia ympäristöjä. Darwinista pääasia on sopeutunut eläminen luonnossa. Jos alkaa potkia sitä tutkainta vastaan saa turpaansa. Ennen pitkää tavalla tai toisella. Kun aappa alkaa tinkkeröidä ja oikosulkea tunteiden ja ympäristön suhteita, se joutuu tohon hedonismin loukkuun. FUCK! osastosta puheen ollen on kivempi bylsiä satunnaista hoitoa tai kazoo pornoa ja runkata kuin kiintyä kehkään pysyvämmin ja kärsiä sen huonot puolet parempien kyytipoikana. Ja vastaavasti EAT! ja KILL! osastossa. Mix tehdä ruokaa kun voi syöda einespizzoja, ize asiassa mix syödä ylipäänsä kun voi vetää mömmöjä. Jos kylästyy kazomaan tappamista telkassa voi alkaa räiskiä vaikka kulmavalinnassa pyssyllä. Ei ihme että jenkit on hirveitä punkeroita ja tykkää automaattiaseista. ellauri077.html on line 557: Se että jossain rosessissa tehdään jätettä joka toimii syötteenä jollekin rosessille jonka jäte kelpaa syötteexi ensinmainitulle rosessille on kierrätystä, hölmöt! Esim paska ruokkii kasvimaassa matoja, joiden jätöxiä syövät kasvit, joiden jätöxistä tekee paskaa eläimet. Ei Siinä ole mitään äimisteltävää. Kemia ei tunne likaa, eikä biologia yöki paskoja. Toisin kuin jenkkipaskat, jotka pyyhkii tiskipöydätkin bakteereja tappavilla aineilla ja ruiskuttaa emättimeen doucheja. ellauri077.html on line 561: Tai voi sen näinkin ajatella: Ironia ei ole klassista logiikkaa vaan intuitionistista, jossa on Jaakkoh-Hintikan tiedon modaliteetti K mukana. Negaatio on joko heikko "en tiedä" tai vahva "tiedän että ei", eikä sellaiset redusoidu, vaan iteroivat loputtomiin. Izereflektiota izereflektion päälle. Narsisti näkee peilistä että se näkee izensä peilistä ja niin edespäin. Its no use Mr. Russell, its turtles all they way down. Mä koitin ottaa mise en abime valokuvaa Posnanin airbnbeen vessassa jossa oli peiliseinät, muttei se oikein onnistunut. Ehkäpä sekin läppä että "niistä ei voi tehdä satiiria ne tekevät sen ize" kuuluu tähän. Jos vizistä koittaa vääntää viziä niin ne lässähtävät molemmat. Tämmöstä pyörittelyä piisaa episteemisten loogikkojen standup-illoissa. ellauri077.html on line 601: Wallace thought that his generation’s authors were also feeding a ellauri077.html on line 608: The U.S. arts are our guide to inclusion. A how-to. We are shown how to fashion masks of ennui and jaded irony at a young age where the face is fictile enough to assume the shape of whatever it wears. And then it’s stuck there, the weary cynicism that saves us from gooey sentiment and unsophisticated naïveté. Sentiment ellauri077.html on line 613: Wallace saw this (psycho) kind of writing as simply an example of self-love. Like the Onan whose name is another Wallu acronym-pun, these writers were working out of “the part that just wants to be loved” (i.e. the wiener) rather than “out of the part [. . .] that can love,” that is the “art’s heart”. ellauri077.html on line 621: If we take the Incandenza-wraith’s claim that “Infinite Jest” was his last, desperate attempt to reconnect with Hal, to “simply converse”(IJ 838, original emphasis), as fact, this means that the actual product does just the opposite of what it was meant to. It instead traps the viewer in a solipsistic cage out of which there seems to be no escape. ellauri077.html on line 625: Sitä Wallu kuulemma ehdottaakin jossain loppupuolella: pane kirja pois ja mene ulos leikkimään. Senkö tautta se teki tästä kirjasta niin vaikean ja luotaantyöntävän, ettei kukaan erehtyisi luulemaan että lukeminen on hauskaa viihdettä? Ei sen on oltava rankkaa työtä, niinkuin sen kirjoittaminenkin. Tää alkaa tosiaankinkuulostaa Leevin iskältä: ellauri077.html on line 638: Vaik kylmä vähän pidän outona että jalkanuotit olis jotain keskustelua. Simputusta kyllä, joka pitää hereillä, mutta että vuoropuhelua, kun linja kuitenkaan ei ole edes half-duplex tyyppiä. Vituttaako vituttaako, kuuntelen... ellauri077.html on line 681: Die wichtigste therapeutische Handlungsform AAs sind die so genannten Meetings, regelmäßige Treffen lokaler Gruppen. Sie zeichnen sich zwischen den Anfangs- und Beendigungsritualen durch längere Monologe aus, in denen Teilnehmer ihre persönlichen Erfahrungen mit Alkoholkonsum schildern. Diese Narrative stärken dabei die eigene Identität als abstinenter (oder abstinent werden wollender) Alkoholiker. ellauri077.html on line 706: We admitted we were powerless over alcohol—that our lives had become unmanageable. ellauri077.html on line 711: Were entirely ready to have God remove all these defects of character. ellauri077.html on line 714: Made direct amends to such people wherever possible, except when to do so would injure them or others. ellauri077.html on line 715: Continued to take personal inventory, and when we were wrong, promptly admitted it. ellauri077.html on line 746: Cod, grant me the serenity to accept the things I cannot change, ellauri077.html on line 747: courage to change the things I can, and wisdom to know the difference. ellauri077.html on line 756: Yleensä on katsottu, että rukous on peräisin Niebuhrilta, mutta sen alkuperästä on esitetty erilaisia arveluja. Niebuhr itse piti itseään rukouksen ensimmäisenä esittäjänä, ja se esiintyy muun muassa hänen teoksessaan The Essential Reinhold Niebuhr: Selected Essays and Addresses (1987) sekä hänen tyttärensä Elisabeth Siftonin teoksessa The Serenity Prayer: Faith and Politics in Times of Peace and War (2003). Siftonin mukaan hänen isänsä oli käyttänyt rukousta vuonna 1943. Hän on kuitenkin ilmeisesti käyttänyt sitä saarnassaan jo vuonna 1932 tai aikaisemmin. Rukous on pantu virheellisesti muun muassa Augustinuksen, Tuomas Akvinolaisen, Franciscus Assisilaisen, Paul Tillichin, Friedrich Christoph Oetingerin ja Udo Kuckucksuhrin nimiin. Kaikki kieltäytyivät. ellauri077.html on line 770: Felo de se: Felo de se è una locuzione latina, il cui significato letterale è: "fellone da sé" ed è un termine legale arcaico (soprattutto in uso nell´area anglosassone) utilizzato per indicare il suicidio di una persona o la sua morte durante un tentativo di commettere un altro crimine (ad esempio un furto o un omicidio). Typically anglosaxon pig latin. Si trova nel romanzo Infinite Jest di David Foster Wallace, in riferimento alla morte del regista James Orin Incandenza. ellauri077.html on line 776: Tenebrae factae sunt, dum crucifixissent Jesum Judaei: et circa horam nonam exclamavit Jesus voce magna: Deus meus, ut quid me dereliquisti? Et inclinato capite, emisit spiritum. Exclamans Jesus voce magna, ait: Pater, in manus tuas commendo spiritum meum. ellauri077.html on line 785: Tomás Luis de Victoria (1548 – 27. elokuuta 1611) oli espanjalainen säveltäjä ja pappi. The Tenebrae Responsories by Tomás Luis de Victoria are a set of eighteen motets for four voices a cappella. The late Renaissance Spanish composer set the Responsories for Holy Week known as Tenebrae responsories. They are liturgical texts prescribed for use in the Catholic observances during the Triduum of the Holy Week, in the Matins of Maundy Thursday, Good Friday and Holy Saturday. The compositions were published in Rome in 1585. ellauri077.html on line 796: Foreign words and expressions such as cul de sac, ancien régime, deus ex machina, mutatis mutandis, status quo, gleichschaltung, weltanschauung , are used to give an air of culture and elegance. Except for the useful abbreviations i.e., e.g. , and etc. , there is no real need for any of the hundreds of foreign phrases now current in the English language. Bad writers, and especially scientific, political, and sociological writers, are nearly always haunted by the notion that Latin or Greek words are grander than Saxon ones, and unnecessary words like expedite, ameliorate, predict, extraneous, deracinated, clandestine, subaqueous, and hundreds of others constantly gain ground from their Anglo-Saxon numbers. (Number on latinaa hei pahvi!) ellauri077.html on line 798: The jargon peculiar to Marxist writing (hyena, hangman, cannibal, petty bourgeois, these gentry, lackey, flunkey, mad dog, White Guard , etc.) consists largely of words translated from Russian, German, or French; but the normal way of coining a new word is to use Latin or Greek root with the appropriate affix and, where necessary, the size formation. It is often easier to make up words of this kind (deregionalize, impermissible, extramarital, non-fragmentary and so forth) than to think up the English words that will cover one´s meaning. The result, in general, is an increase in slovenliness and vagueness. ellauri077.html on line 804: Meaningless words. In certain kinds of writing, particularly in art criticism and literary criticism, it is normal to come across long passages which are almost completely lacking in meaning. Words like romantic, plastic, values, human, dead, sentimental, natural, vitality , as used in art criticism, are strictly meaningless, in the sense that they not only do not point to any discoverable object, but are hardly ever expected to do so by the reader. When one critic writes, "The outstanding feature of Mr. X's work is its living quality," while another writes, "The immediately striking thing about Mr. X's work is its peculiar deadness," the reader accepts this as a simple difference opinion. If words like black and white were involved, instead of the jargon words dead and living, he would see at once that language was being used in an improper way. ellauri077.html on line 806: Many political words are similarly abused. The word Fascism has now no meaning except in so far as it signifies "something not desirable." The words democracy, socialism, freedom, patriotic, realistic, justice have each of them several different meanings which cannot be reconciled with one another. In the case of a word like democracy, not only is there no agreed definition, but the attempt to make one is resisted from all sides. ellauri077.html on line 808: It is almost universally felt that when we call a country democratic we are praising it: consequently the defenders of every kind of regime claim that it is a democracy, and fear that they might have to stop using that word if it were tied down to any one meaning. Words of this kind are often used in a consciously dishonest way. That is, the person who uses them has his own private definition, but allows his hearer to think he means something quite different. Statements like Marshal Petain was a true patriot, The Soviet press is the freest in the world, The Catholic Church is opposed to persecution, are almost always made with intent to deceive. Other words used in variable meanings, in most cases more or less dishonestly, are: class, totalitarian, science, progressive, reactionary, bourgeois, equality. ellauri077.html on line 812: In our age there is no such thing as "keeping out of politics." All issues are political issues, and politics itself is a mass of lies, evasions, folly, hatred, and schizophrenia. ellauri077.html on line 817: Never us a long word where a short one will do. ellauri077.html on line 819: Never use the passive where you can use the active. ellauri077.html on line 849: Why is it that it´s the hierarchically oriented types that want to feel there is something bigger than themselves? Religious types, patriots, all sorts of bigots and fundamentalists? Lots and lots of authors and philosophers, including David Foster Wallace. ellauri077.html on line 853: I too feel there is something bigger than myself. In fact anything I fit in is bigger than myself. My bed, my tub, my car, my yard, my city and country, this ball of dirt I inhabit, the space around it, the universe are all bigger than me, more or less. ellauri078.html on line 46: The word comes from the Latin "lēmniscātus" meaning "decorated with ribbons", from the Greek λημνίσκος meaning "ribbons", or which alternatively may refer to the wool from which the ribbons were made. ellauri078.html on line 50: The consideration of curves with a figure-eight shape can be traced back to Proclus, a Greek Neoplatonist philosopher and mathematician who lived in the 5th century AD. Proclus considered the cross-sections of a torus by a plane parallel to the axis of the torus. As he observed, for most such sections the cross section consists of either one or two ovals; however, when the plane is tangent to the inner surface of the torus, the cross-section takes on a figure-eight shape, which Proclus called a horse fetter (a device for holding two feet of a horse together), or "hippopede" in Greek. The name "lemniscate of Booth" dates to its study by the 19th-century mathematician James Booth. ellauri078.html on line 54: Overall, there are three major applications of infinity symbol: ellauri078.html on line 72: Anulation etymologia: persereikä. Renkaanmuotoinen anatominen rakenne. Anulus on pieni anus. Turha piileskellä kaapissa Wallu sut on nähty. ellauri078.html on line 99: The singing of hymns, by the way, was not always a feature of Christian worship. For dumb anglo-saxons it was the briton Isaac Watts, a nonconformist (lue hihhuli) during the late 17th Century, who wedded the meter of Folk Song and Ballad to scripture. One of the churches that fully adopted Watts’ hymns was the The First Church of Amherst, Massachusetts, where Dickinson from girlhood on, worshiped. ellauri078.html on line 120: And Breaths were gathering firm kuivixi, ja hengityxet lujia ellauri078.html on line 127: There interposed a Fly - Kärpänen tuli väliin - ellauri078.html on line 137: Between 1852 and 1855 he served a single term as a representative from Massachusetts to the U.S. Congress. In Amherst he presented himself as a model citizen and prided himself on his civic work—treasurer of Amherst College, supporter of Amherst Academy, secretary to the Fire Society, and chairman of the annual Cattle Show. Comparatively little is known of Emily’s mother, who is often represented as the passive wife of a domineering husband. Her few surviving letters suggest a different picture, as does the scant information about her early education at Monson Academy. Academy papers and records discovered by Martha Ackmann reveal a young woman dedicated to her studies, particularly in the sciences. ellauri078.html on line 139: By the time of Emily’s early childhood, there were three children in the household. Her brother, William Austin Dickinson, had preceded her by a year and a half. Her sister, Lavinia Norcross Dickinson, was born in 1833. All three children attended the one-room primary school in Amherst and then moved on to Amherst Academy, the school out of which Amherst College had grown. The brother and sisters’ education was soon divided. Austin was sent to Williston Seminary in 1842; Emily and Vinnie continued at Amherst Academy. ellauri078.html on line 141: By Emily Dickinson’s own account, she delighted in all aspects of the school—the curriculum, the teachers, the students. The school prided itself on its connection with Amherst College, offering students regular attendance at college lectures in all the principal subjects— astronomy, botany, chemistry, geology, mathematics, natural history, natural philosophy, and zoology. As this list suggests, the curriculum reflected the 19th-century emphasis on science. That emphasis reappeared in Dickinson’s poems and letters through her fascination with naming, her skilled observation and cultivation of flowers, her carefully wrought descriptions of plants, and her interest in “chemic force.” Those interests, however, rarely celebrated science in the same spirit as the teachers advocated. ellauri078.html on line 143: In an early poem, she chastised science for its prying interests. Its system interfered with the observer’s preferences; its study took the life out of living things. In “‘Arcturus’ is his other name” she writes, “I pull a flower from the woods - / A monster with a glass / Computes the stamens in a breath - / And has her in a ‘class!’” At the same time, Dickinson’s study of botany was clearly a source of delight. She encouraged her friend Abiah Root to join her in a school assignment: “Have you made an herbarium yet? I hope you will, if you have not, it would be such a treasure to you.” She herself took that assignment seriously, keeping the herbarium generated by her botany textbook for the rest of her life. ellauri078.html on line 145: Behind her school botanical studies lay a popular text in common use at female seminaries. Written by Almira H. Lincoln, Familiar Lectures on Botany (1829) featured a particular kind of natural history, emphasizing the religious nature of scientific study. Lincoln was one of many early 19th-century writers who forwarded the “argument from design.” She assured her students that study of the natural world invariably revealed God. Its impeccably ordered systems showed the Creator’s hand at work. ellauri078.html on line 149: At the academy she developed a group of close friends within and against whom she defined her self and its written expression. Among these were Abiah Root, Abby Wood, and Emily Fowler. Other girls from Amherst were among her friends—particularly Jane Humphrey, who had lived with the Dickinsons while attending Amherst Academy. ellauri078.html on line 151: Dickinson left the academy at the age of 15 in order to pursue a higher, and for women, final, level of education. In the fall of 1847 Dickinson entered Mount Holyoke Female Seminary. Under the guidance of Mary Lyon, the school was known for its religious predilection. Part and parcel of the curriculum were weekly sessions with Lyon in which religious questions were examined and the state of the students’ faith assessed. The young women were divided into three categories: those who were “established Christians,” those who “expressed hope,” and those who were “without hope.” Much has been made of Emily’s place in this latter category and of the widely circulated story that she was the only member of that group. Years later fellow student Clara Newman Turner remembered the moment when Mary Lyon “asked all those who wanted to be Christians to rise.” Emily remained seated. No one else did. Turner reports Emily’s comment to her: “‘They thought it queer I didn’t rise’—adding with a twinkle in her eye, ‘I thought a lie would be queerer.’“ ellauri078.html on line 155: Upon their return, unmarried daughters were indeed expected to demonstrate their dutiful nature by setting aside their own interests in order to meet the needs of the home. For Dickinson the change was hardly welcome. Her letters from the early 1850s register dislike of domestic work and frustration with the time constraints created by the work that was never done. “God keep me from what they call households,” she exclaimed in a letter to Root in 1850. ellauri078.html on line 157: Particularly annoying were the number of calls expected of the women in the Homestead. Edward Dickinson’s prominence meant a tacit support within the private sphere. The daily rounds of receiving and paying visits were deemed essential to social standing. Not only were visitors to the college welcome at all times in the home, but also members of the Whig Party or the legislators with whom Edward Dickinson worked. Emily Norcross Dickinson’s retreat into poor health in the 1850s may well be understood as one response to such a routine. ellauri078.html on line 178: I sacrifice them to his Blood. vain rihkaman on arvoinen. Mä uhraan ne sen verelle. ellauri078.html on line 190: 5. Were the whole Realm of Nature mine, 5. Nyt kuinka siitä kiittäisin, Jos koko luonnon reviiri ois mun, ellauri078.html on line 191: That were a Present far too small; kun, Jeesus, annoit itsesi. Se olis mulle liian pieni lahja; ellauri078.html on line 232: Orin nahkamunineen on niin narsistinen että saa erektion kazellessaan izeään videolta omasta potkusta. Joelle parka, muka Kaikkien Aikojen Kaunein Tyttö, jää etäisexi kakkosexi. Se on jonkinlainen Wallun äidin kopio. Se on kaunis vaan jotta se kelpaisi Orinin trofeexi. Joellen poissaollessa Orin panee sairaalassa ei vähempää kuin neljää hoizua tai fysioterapeuttia. Se että surullinen haikara panee sillä aikaa Joellea ei haittaa koska haikarakin on yx Wallun avataareista. Ize asiassa Joellekin on. ellauri078.html on line 286: We passed the School, where Children strove Me mentiin koulun ohi, missä lapset ellauri078.html on line 304: Were toward Eternity – osoittivat iäisyyttä kohti ellauri078.html on line 306: In a letter to Abiah Root, Dickinson once asked, "Does not Eternity appear dreadful to you . . . I often get thinking of it and it seems so dark to me that I almost wish there was no Eternity. To think that we must forever live and never cease to be. It seems as if Death which all so dread because it launches us upon an unknown world would be a relief to so endless a state of existense." ellauri078.html on line 311: Incandenzan veljexet on viirupäitä (s. 988). Niiden päässä viiraa tosi pahasti. Viirata on (Gan 1786, Lönnr 1880, laajalti murt.) 'luistaa sivulle; mennä ohi (esim luoti); menettää tasapainonsa, huimata, pyörryttää; viirinki l. viiriö 'virhe, erehdys, vika, sekavuustila, mielenhäiriö'. Peäshtä viiroau (Uhtua). Ne joilla viiraa harrastaa leikinlaskua. Johnin kissan nimi oli Viiru; se leikattiin kun se alkoi kusta pahanhajuisia pissoja Pellervontien portaisiin. Niihin jotka mä sitten hioin puulle hirveällä työllä ihan turhaan, pezaus tuli niin ruma että me maalattiin ne uudestaan. Se oli vieroitettu ihan liian aikaisin, sixkai ei oppinut hallizemaan pissojaan. Siitä tuli kellariloukon asukki Ilmattarentiellä kun se ei sopeutunut Sammeliin, eikä Sammelikaan siihen. Helmi ei tykännyt kun se aina puri sekä raapi; se puri munkin kättä aina kun mä vein sille ruokaa kellariin. Se oli kyllä aika viirupää, ruskea mustaviiruinen, ruumiikas ja pienipäinen. Se eli 20 vuotta ja sitvaan katosi, ei tullut kotiin enää. Se kävi ulkona halkoluukun kautta ja järjesteli klizun lattialle riviin oravanhäntiä. Sellainen vieraslajin edustaja se oli, invasiivinen. Väkivaltainen vaikka leikkisä. Kylmä siitä tykkäsin vaikka se puri kättä joka sitä ruokki. Pikkuisena se oli tosi suloinen. ellauri079.html on line 37: Flatland: A Romance of Many Dimensions is a satirical novella by the English schoolmaster Edwin Abbott Abbott, first published in 1884 by Seeley & Co. of London. Written pseudonymously by "A Square", the book used the fictional two-dimensional world of Flatland to comment on the hierarchy of Victorian culture, but the novella's more enduring contribution is its examination of dimensions. This book was taught in Wallace's Tennis Academy. It's actually quite boring if you ask me. Be there or be square. ellauri079.html on line 54: Merimies "Porsas" Bodine on kexitty henkilö joka esiintyy monissa Tuomas Nipistyxen novelleissa. Bodine ilmestyy Veehen (1963), ja toistuu Painovoiman sateenkaaressa (1973). Bodine-nimisiä hahmoja esiintyy myös Masonissa ja Dixonissa (1997) ja Vastoin päiväässä (2006). Hän esiintyy myös lyhyessä tarinassa "Alanko-maat" (1960, 1984). Luonne nimeltä "Puskuri-vaza Bodine", luultavasti "Porsaan" esi-isä, esiintyy määrimiehenä Masonissa ja Dixonissa. Ekaxi kehitetty Veehen päähenkilön Benny Maallisen sivuvaunuxi ja koomisexi kelmuxi, Bodine ilmestyy uudestaan (ca 10 vuotta aiemmaxi sijoitettuna) Painovoiman sateenkaaressa. Vielä 1 merenkyntäjä Bodine, jota sanotaan vaan "O.I.C" (komentava upseeri), tekee kameoesiintymisen Vastoin päiväässä, taas ilman sen kummempaa selvää tarkoitusta kuin ollaxeen intertextuaalinen sisäpiirin läppä. ellauri079.html on line 113: If Jed Clampett hadn’t done another role in his life he would have still been remembered as Jed Clampett more likely than not. After his time on the show he went on to continue acting here and there but nothing ever really brought him the same kind of fame as he experienced while being Jed. He did manage to get a cameo in the film version of the Beverly Hillbillies but apart from that he was retired at that time and wasn’t doing much at all. He passed away due to respiratory failure in 2003. ellauri079.html on line 115: Ellie May Clampett was unable to do much more in getting her career to take off. She went on to become a gospel singer for a while and even practiced real estate for a bit. But nothing ever really kept her from going back to show business as she felt that this was where she belonged. Ellie May passed away from pancreatic cancer in 2015. ellauri079.html on line 122: A lot of fans will remember this awkward but funny family from TV and probably be able to sing the theme song without having to hear it. The Beverly Hillbillies were after all a favorite show back in their day and inspired a lot of other ideas that came much later, like David Foster Wallace´s magnum opus The Infinite Jest. The attempt to make a movie out of the show wasn’t all that successful and kind of left a bad taste in a lot of peoples’ mouths since it was such a poor attempt that even watching the trailer was something that people didn’t want to admit for a while. Sometimes the best thing you can do is remember the good times and think back to the original that made it something special. Lets hope they will never, never try to make a movie out of Infinite Jest. Jim Incandenza tried that once already, with singularly bad results. ellauri079.html on line 137: Wampum is a traditional shell bead of the Eastern Woodlands tribes of Native Americans. It includes white shell beads hand fashioned from the North Atlantic channeled whelk shell and white and purple beads made from the quahog or Western North Atlantic hard-shelled clam. Before European contact, strings of wampum were used for storytelling, ceremonial gifts, and recording important treaties and historical events, such as the Two Row Wampum Treaty or The Hiawatha Belt. Wampum was also used by the northeastern Indian tribes as a means of exchange, strung together in lengths for convenience. The first Colonists adopted it as a currency in trading with them. Eventually, the Colonists applied their technologies to more efficiently produce wampum, which caused inflation and ultimately its obsolescence as currency. ellauri079.html on line 139: the Iroquoians (Five Nations and Huron alike) shared a very particular constitution: they saw their societies not as a collection of living individuals but as a collection of eternal names, which over the course of times passed from one individual holder to another. The names were coded into chains of wampum beads. ellauri079.html on line 141: The introduction of European metal tools revolutionized the production of wampum; by the mid-seventeenth century, production numbered in the tens of millions of beads. Dutch colonists discovered the importance of wampum as a means of exchange between tribes, and they began mass-producing it in workshops. John Campbell established such a factory in Pascack, New Jersey, which manufactured wampum into the early 20th century. Pascackpa hyvinkin. ellauri079.html on line 145: Amherst is also infamous for recommending, in a letter to a subordinate, the use of smallpox-covered blankets in warfare against the Native Americans along with any "other method that can serve to Extirpate this Execrable Race". ellauri079.html on line 147: For this reason, there have been occasional ad hoc movements to rename the town. Suggested new names have included "Emily", after Emily Dickinson. ellauri079.html on line 159: Vittu vedä käteen Wallace. I love my motherland. Isänmaallisuus nolottaa kuin olisi päästänyt peräpäästä ilmaa. Ei ihmekään kun jenkki-isänmaallisuus on sitä että mennään toisiin maihin ennakoivasti tappamaan sikäläistä jengiä etänä. Our vital interests. ellauri079.html on line 175: Weierstrassin lause on merkittävä muun muassa siksi, että sen avulla voidaan todistaa Rollen lause, jota puolestaan käytetään differentiaalilaskennan keskeisimmän lauseen, differentiaalilaskennan väliarvolauseen todistuksessa. ellauri079.html on line 177: Differentiaalilaskennan väliarvolause on erittäin keskeinen lause differentiaalilaskennassa. Näitä käytiin läpi matematiikan approssa, jota mä jossain vaiheessa luin Seijan puolesta. ellauri079.html on line 210: Häkki. Näitä on useita, kaikki vastustavat kaupallista tv-viihdettä ja tv-mainoxia. Valon lajeja. Synkät logiikat. Kai tennis käy kaikille? "Täällä ei ole häviäjiä". Virtausta laatikossa (Flux in the Box, ks tätä). Nää on tennisaiheisia. Loputon läppä. Näitä on 5? versiota. Kaupallista viihdettä. Anulaarifuusio on ystävämme. Ditto voimistettu valo. Berkeleyn sairaanhoitajien liitto. Cambridgen kielioppiteoreetikkojen liitto. Eklottava Steven "Pinky" Pinker mainitaan. Leskimies. Kuolema Scarsdalessa. Ehkä homoilua. Hupia kera lampaiden. Immanentti valtakunta. Tuskan lajeja. Erilaisia pieniä liekkejä. Näissä on viittauxia aviolliseen uskottomuuteen, varmaan Wallun äitykän. Medusa vastaan odaliski. Vois olla Wallun äiti vs. tyttöystävä. Kone aaveessa. (p.o. Ghost in the Machine eikä toisinpäin.) Homo duplex. Tusinoittain John Waynejä. Painoton teeseremonia. Taivaan ja helvetin avioehtosopimus. Tässä mainitaan taas äiti Teresa. Kenenhän mielestä se oli upea? Läppä. Yleisö näyttelijänä. Hyvin ärsyttävä Wallusta. Yhdysvaltalaisten yritysten keskijohdon kyynelehtiviä edustajia. Keskeneräinen. Tää vois suoraan viitata James D. Wallacen tuotantoon (alla). Disney Leith tuuma tuumalta. Readymade-draama. Jälkimmäisiä taas puolitusinaa. Olix tää se Viihde vai? Mies joka alkoi epäillä olevansa lasia. Skizoilua. Amerikkalainen vuosisata tiilen kautta nähtynä. Muzehän on just tää kirjanen?! Onaniadi. Ei erityisen hauska. Maailmankaikkeus menettää malttinsa. Siipikarja siivillään. Moebius strippaa. Tästä tulee mieleen Klibanin Freud´s first slip. Hyvästi byrokraatille. Verisisko: kovaakin kovempi nunna. Väkivallalla herkuttelua. Tulkoon kevennys. Nimettömiäkin on aika liuta. Poissa on Troy. Siitä tuli violetti ex-kaupunki, saastetynnöri. Voittokuponki on poistettu. Wallun painostava muistelus narisevan sängyn purusta isän kaa. Äiti joka ei tykkää siivoamisesta imuroi. Kuuluisien diktaattorien vauvavalokuvia. Viittaus Eskaton-peliin kai. Seiso naurun takana seisovien miesten takana. Lisää rebublikaanista sosiaalitoimistovihaa. Ihan kuin ennen vanhaan. Painostavia isimuisteluxia. Terävä pikku roisto. Turtanoiden hyinen majesteettisuus. Hyvännäköisiä miehiä pienissä fixuissa huoneissa joiden jokainen sentti käytetään typerryttävän tehokkaasti. Oiskohan toi vika jotain homoilua pöpilässä. Alhaisen lämpötilan yhteiskuntaoppi. Poor Yorick. (Ainakin) 3 hurraahuutoa syylle ja seurauxelle. Antaa ymmärtää että Tavis bylsi Aprillia. Halu haluta. Jotain nekrofiliaa. Turvallinen veneily ei ole sattumaa. Antaa ymmärtää että Joellen naama jäi veneen potkuriin. Erittäin vähäinen vaikutus. Narkoleptinen aerobic-opettaja. Oiskohan se Wallu ize. Yöllä on sombrero päässä. Oidipaalista höpöä. Wallu oli takuulla oidipaalinen. Rikostoveri! ...koko tekotaiteellisen ja raivostuttavan epätasaisen uran typerin, inhottavin, tökeröin ja huonoiten editoitu tuote. Pääosissa ikääntynyt pederasti (James) ja tatuoitu katuprostituoitu (Joelle). Sano H niinkuin himokkuus. Jonkun Bressonin synnin enkelien coveri. Never höörd. Aineeton maa. Yawn. Oli suuri ihme että hän eli isässä häntä tuntematta. Taas painostavia isimuisteluxia. Kuolema ja sinkkutyttö. Joku kilometrin pituinen nimi muka jonkun Peter Weissin näytelmästä tehdylle filmille. James yökkii yleisön päälle tuoden mieleen paskanheiton Oulussa. Liian hauskaa. Niinpä niin. Tuo ei ollut enää hauskaa. Surullinen tapaus nimeltä minä. Pahoillaan joka paikassa.. Tähän se päättyi, tai oikeammin loputtomaan läppään nummero 5. ellauri079.html on line 238: In this article, the ability of partnerships to generate goods that enhance the quality-of-life of socially and economically deprived urban communities is explored. Drawing on Rawl's study on social justice [Rawls, J.: 1971, A Theory of Justice (Harvard University Press, Cambridge)] and Sen's capabilities approach [Sen, A.: 1992, Inequality Re-Examined (Harvard University Press, Cambridge, MA); 1999, Development as Freedom (Oxford University Press, Oxford); 2009, The Idea of Justice (Ellen Lane, London)], we undertake an ethical evaluation of the effectiveness of different (...) ellauri079.html on line 254: Interest in third sector organisations (TSOs) is growing as their role in addressing social regeneration, especially in urban environments, is regarded as crucial by governmental and supra-governmental organisations. The challenge is increased in multicultural environments, where those from ethnic minorities may struggle to participate in the mainstream economy and society more broadly. There is an assumption that TSOs make a positive contribution to the social good of the diverse communities and client groups that they serve. However, although there have been (...) ellauri079.html on line 303: Surprisingly, I use as an example of a free agent here a pingpong player. Presumably because my tennis-playing son has proved unsatisfactory. What I end up saying is distinguish agent causation from event causation. Futile squirming, it does not change anything. ellauri079.html on line 316: Platon ihannerebubliikki ei näytä jenkeistäkään ideaalilta. Kas tässä mixi. Zydeemi muistuttaa hyvin öljyttyä masiinaa missä jokaisella on edeltämäärätty tehtävänsä ja ekolokeronsa (a good wife knows her place); mutta sen konemainen luonne näyttää keskiverto uusliberaalista luotaantyöntävältä, kun ei poikkeamia kaavaan sallita. Jos innovaatiot on kielletty, ei jää tilaa luovalle tuholle eikä henkilökohtaiselle nousukkuudelle. Plaatto näyttää edellyttävän että henkilön tehtävän täyttäminen riittää onneen, tai ainakin niin se argumentoi Thrasymakhosta vastaan (352d–354a). Se sanoo että jokaisella esineellä, eläimellä ja henkilöllä on oma tehtävä (ergon). Jos se suorittaa tehtävänsä hyvin, sen käy hyvin: elukoille hyvin käyminen tarkoittaa hyvää elämää ja hyvä elämä onnellista elämää. ellauri080.html on line 52: Mä luin nuorukaisena Pentti Saarikosken kääntämiä Teofrastoxen Luonteita ja nauroin niille varsin hereästi. Nyt ei ihan yhtä paljon naurata, mutta lapset nauravat, kun tunnistavat iskän aika monista luonnehdinnoista. Kuulemma parhaiten skezeistä Jaarittelu ja Äreys. ellauri080.html on line 56: Jaarittelu on puhumista sopimattomaan aikaan, pitkään ja harkizematta, lörpöttelijä se joka istuu tuntemattomien vierelle ja alkaa puhua osoittaen vaimonsa veroista kaunopuheisuutta, kertoo ensin mitä unta näki edellisenä yönä ja käy sitten laji lajilta läpi nauttimansa päivällisen; sanoo vauhtiin päästyään, että meidän aikamme apinat ovat aivan turmeltuneita entisajan apinoihin verraten, että vehnää myydään torilla kalliilla hinnalla, että kaupungissa on paljon ulkomaalaisia, että meri on Dionysos-juhlan jälkeen purjehduskelpoinen, että maa antaisi paremman sadon jos jumala soisi enemmän sadetta, hän aikoo viljellä ensi vuonna sitä ja sitä, miten hankalaa elämä on, että Damippos pystytti suurimman soihdun juhlamenoissa, kuinka monta pylvästä on musiikkitalossa, ja "Satuin voimaan pahoin eilen",ja "Mikä päivä tänään onkaan?", mysteerit pidetään syyskuussa, Apaturia lokakuussa, maaseutu-Dionysos joulukuussa; jos annat miehen jatkaa, hän ei lopeta lainkaan. ellauri080.html on line 65: Hippocrates (?c.460-377 or 359 BC) (the "father of medicine") categorized people into different temperaments (phlegmatic, humid, bilious, melancholic), each of which described a constellation of tendencies. ellauri080.html on line 102: Antiikissa apinoita oli neljänlaisia: vereviä, sapekkaita, limaisia ja mustasappisia. Amerikassa niitä on erään lähteen mukaan viittä sorttia: rohkeita, tunnollisia, seurallisia, mukavia ja tyyniä. Tai toiste päin sanottuna: arkoja, hössöjä, mähiä, äreitä ja hermoja. Vaikka nää piirteet on muka tiristetty ulos kyselyistä faktorianalyysillä, ei silti yllätä, nää on jenkkien tavallisia meemejä. No kyselythän perustuu niinku Theofrastoxen luonteet niissä käytettyihin sanoihin. ellauri080.html on line 108: Wikipedian mukaan Hippokrateen 4 tyyppiä hoituis 2 jenkkipiirteellä: verevä ois seurallinen tyyni, flegmaattinen mähä tyyni, koleerinen seurallinen hermo ja melankolinen mähä hermo. Siis van 2 piirrettä 5:stä käytössä, rohkeus/arkuus, tunnollisuus/hössöys ja mukavuus/äreys jäis ylize. Ei tunnu uskottavalta. ellauri080.html on line 119: Many contemporary personality psychologists believe that there are five basic dimensions of personality, often referred to as the "Big 5" personality traits. The five broad personality traits described by the theory are extraversion (also often spelled extroversion), agreeableness, openness, conscientiousness, and positivity (well, neuroticity, just this one expressed negatively, I don't know why). ellauri080.html on line 135: This trait features characteristics such as imagination and insight. People who are high in this trait also tend to have a broad range of interests. They are curious about the world and other people and eager to learn new things and enjoy new experiences. ellauri080.html on line 184: Fails to return things or put them back where they belong ellauri080.html on line 245: Has a great deal of interest in other people ellauri080.html on line 255: Takes little interest in others ellauri080.html on line 257: Has little interest in other people's problems ellauri080.html on line 284: Worries about many different things ellauri080.html on line 295: McCrae and his colleagues have also found that the big five traits are also remarkably universal. One study that looked at people from more than 50 different cultures found that the five dimensions could be accurately used to describe personality. ellauri080.html on line 356: The TCI is based on a psychobiological model that attempts to explain the underlying causes of individual differences in personality traits. ellauri080.html on line 377: Interested? Read on! ellauri080.html on line 381: It is easy to see how self-transcendence and spirituality are connected—one of the inherent qualities of self-transcendence is the expansion of one’s consciousness beyond the self, to something higher. ellauri080.html on line 385: Cooperativeness is a personality trait concerning the degree to which a person is generally agreeable in their relations with other people as opposed to aggressively self-centred and hostile. It is one of the "character" dimensions in Cloninger's Temperament and Character Inventory. Cloninger described it as relating to individual differences in how much people identify with and accept others. Cloninger's research found that low cooperativeness is associated with all categories of personality disorder. Cooperativeness is conceptually similar to and strongly correlated with agreeableness in the five factor model of personality. ellauri080.html on line 390: Mayflowerilla tulleiden hihhuleiden jälkeläinen Jill Alden kärsi puolisuomalaisten linnunpoikiensa ujoudesta, se ei ymmärtänyt mixei ne olleet enempi aggressiivisiä go-gettereitä niinkuin niiden perheessä oli tapana. Noh sitä saa mitä pyytää: Matti on kiltti vaikka izepäinen mies, joka ei voi siittää muuta kuin lisää kilttejä enintään passiivis-aggressiivisia Pylkkäsiä. Näyttää siltä että Jill on sopeutunut kohtaloonsa, mikä on sille kunniaxi sanottava. Linnunpojat näyttävät päässeen siivilleen. ellauri080.html on line 392: Michigan State University has distinguished nine different traits of temperament in kids. Dear parent if you don't understand your child read on. What the fuck! Americanism smells extremely strongly here! ellauri080.html on line 411: Highly distractible children will quickly shift their attention from one thing to another. They may not be able to focus on a conversation over dinner if they see a dog outside the kitchen window. They may be very attuned to details and have a hard time focusing in places and spaces that are busy and loud. Children with low distractibility find it easy to get really focused on a task. They get absorbed in a book even though there’s a noisy gathering of people in the same room. These children can block out many distractions and really focus their attention on what they are working on. ellauri080.html on line 422: Anyone who has studied the psychology of Carl Jung will be aware of his development of a system to differentiate the human psychological condition into four fundamental psychological types: intuition, thinking, sensation, and feeling – which is a further elaboration of his separation of personalities into two distinct attitudinal types: introvert and extrovert. But why did he choose just four psychological types? And of all the multitude of possible personality characteristics or modes of operation and approaches to life, why did he choose these four: intuition, sensation, thinking, and feeling? ellauri080.html on line 431: It seems to be a natural tendency of human nature to want to categorize the infinite variety of phenomenological reality into neat, distinct, and useful components. We have types and varieties from every area of human experience. There is some security when confronted by a brand new situation to be able to instantly ascribe this novelty to a pre-arranged mental coding system. Once we have categories we can describe differences and similarities – we can form hypotheses of relationship. This can be both useful and destructive, as unnecessary stereotyping leads to a relativizing of uniqueness. Jung walks this thin line by simply stating, “In my practical medical work with nervous patients I have long been struck be the fact that besides the many individual differences in human psychology there are also typical differences.” ellauri080.html on line 437: In Jungian typology, the original ‘unity’ of human consciousness is first divided into two poles of attitude: extraversion and introversion. These represent two fundamentally distinct yet complementary relationships between inner and outer reality. Extraversion is characterized bya flow of energy and interest from the subject to the object, from the inner to the outer. Identification with the outer gives meaning to the inner. Introversion is completely the opposite. It is characterized by a flow of energy and interest from the object to the subject, from the outer to the inner. ellauri080.html on line 488: “Behind all logic and its seeming sovereignty of movement, too, there stand valuations or, more clearly, physiological demands for the preservation of a certain type of life.” — Friedrich Nietzsche (INTJ). Nietsche oli näät tenacious visionaries, oriented towards action. Vaikkei se koskaan tehnyt paljon paskaakaan. ellauri080.html on line 490: “…amidst all the variety and caprice of taste, there are certain general principles of approbation or blame, whose influence a careful eye may trace in all operations of the mind.” — David Hume (ENTP). Hume oli siis quirky and verbally fluid people person. No jaa, myssypäinen poikames. Yhtä saamattomia olivat kumpikin. ellauri080.html on line 494: Hence, the TE/FI attitude, represented by Nietzsche, assumes that people do things because they want to, they desire to, they have a passionate, sentimental drive to: desires and feelings are the metaphysical bottom-line, for which structure serves only as a vehicle. Meanwhile, the FE/TI attitude represented by Hume assumes that people do things because that is what makes sense to them: because that is the decision-making paradigm which they are working off of, and all feelings, motivations, and desires result from the way a person chooses to logically view the world, whether they realize it or not. Feelings and motivations are merely the skin of logically ascertainable principles upon which people operate. ellauri080.html on line 512: These two attitudes can be summed up as ‘conjecturing’ and ‘examining’ respectively. The one axis seeks to discover, envision or predict the potential course (NI) plotted by their various raw experiences of things (SE); obviously the image I am summoning here is that of a scatterplot and line of best fit, though one could also summon the image of a researcher recording their observations and then forming overarching conclusions abstracted from that data. ellauri080.html on line 518: The other axis seeks to discover, cognate, or comprehend the true nature of things (SI) by compositing the uniting elements between various creative perspectives on things (NE); the image I like to use here is of a diagram showing multiple perspectives of a 3-D object in 2-D space, where each perspective conceals something in order to reveal something else. ellauri080.html on line 520: A good example of this mentality can be found in the theories of Michel Foucault, who himself describes society as a series of power structure grids you can lay on top of the truth in order to reveal some things but conceal others, and our goal essentially should be to experiment with various power grids to discover the true limits or bounds of how human society can successfully be structured. Another example could be Martin Heidegger’s discussion of Being or existence, and how many different perspectives are required to observe it and get a full picture, because of our extremely subjective position in relation to the nature of our own existence, not to mention existence within the ever shifting realm of time. ellauri080.html on line 524: Overall, SE/NI is much more trusting of what we could call empirical or collected data, particularly data from direct experience, which is why, as CelebrityTypes was the first to point out, it tends to feel much more “intense and singular” of vision, because it is perfectly happy with direct observation and direct conjecture from the collected data. As CelebrityTypes says, “The person will stress one point of view (Ni), which is indeed frequently the viewpoint that generates the greatest yield here and now (Se). The singularity of observation involved will frequently lend a manifest and immediate quality to the SE/NI type’s observations, which in turn tends to make them convincing.” This is because SE/NI is naturally hooked into and derived from a direct and photographic view of the world. ellauri080.html on line 526: A dominant NI type, for instance, is constantly conjecturing from whatever data they have: it’s what they do, and that’s why these types will often feel like they have a lot to say on topics regardless of their expertise, because they can still conjecture an intriguing point of view from what little data they have; of course, depending on their skill, luck, and their sample size, it is not uncommon for their ‘lines of best fit’, as it were, to be off by some degree. In fact, Ni types are often used to this and, at least in my experience, can sometimes conjecture about how accurate their own conjectures are likely to be. Se conjecture like this too, believe it or not, just not as consistently, but it is part of what can lend that peculiar air of surety or confidence to the ESTP’s speech, or the driven spontaneity of the ESFP’s decisions. These types feel that they see something before them in glorious clarity and sharpness. How long that vision will last varies. ellauri080.html on line 528: Meanwhile, the NE/SI axis is not so trusting of direct experience, which is hardly a mystery, because their perception of reality is introverted, meaning they aren’t interested in direct and photographic reality, but in the ideal versions of experiences abstracted from reality (e.g. Socrates’ search for the overarching ‘idea’ of everyday things like dogs, beds, piety, etc., as opposed to individual instances of these things). This is why, as CelebrityTypes also points out, “The person will also be more careful and meticulous (SI) because there is an unconscious striving to contribute one’s observations to building a system which is valid not just in the here and now, but which is perceived to be true in general: To generate the type of knowledge that could conceivably end up in a future textbook on the subject.” The axis makes use of Ne’s multifaceted nature to accomplish this. ellauri080.html on line 530: This helps illuminate a number of characteristics of SI and NE individually: dominant SI types focus their energy on the apprehension and upholding of the Truth as it is carefully and cautiously composited and systematically tested for weaknesses; hence, their stereotypically thorough, cautious, and reserved nature, and why they are not so sure in idea-based conversation as Ni types: because of just that — they aren’t sure. Meanwhile, dominant NE types, focusing their energy on the exploration and experimentation from various angles, have the same presence of doubt, which is why NE types so often eschew dogma and may be perceived as intellectually ‘flakey’ or ‘capricious’ because they never truly commit to anything: it’s all experimentation and exploration, forming a composite Truth, though their trouble is they never want to stop. The SI’s trouble, on the other hand, is that they don’t want to start. ellauri080.html on line 540: Keynes's obituary in The Times included the comment: "There is the man himself – radiant, brilliant, effervescent, gay, full of impish jokes ... He was a humane man genuinely devoted to the cause of the common good." Kuulostaa Wallun äiskältä, wickedly funny. Ja gay. Ize asiassa gay pedophile kaiken kukkuraxi. Keynes was a libertine hedonist who wasted most of his adult life engaging in sexual relationships with children, including travelling around the Mediterranean visiting children’s brothels. Funnily wicked too. ellauri080.html on line 542: This axis is also apparent in my own videos: you’ll notice there are quite a few of them, partly because I keep on redoing the same topics whenever I feel I’ve hit on a new perspective that I then can’t help but explain as though it were my new ‘doctrine’ because it suddenly seems so much more clear and beautiful and compelling than any previous perspectives, and I just want to get that pure idea out. Literally, after I do a video on a compelling subject, if I did it well, I’ll feel like I’ve emptied myself out, and I’ll very easily forget what it was that I just explained in that video. The idea dulls, I start finding some problems with it, and over time I mull it around with other material and then become bedazzled by the next rich synthesis. ellauri080.html on line 570: Millions of dollars go to genetically altered zebrafish and rats that groom too much, but hardly any to finding out why so many autistic adults attempt suicide. ellauri080.html on line 577: Gilligan's Island ran for 98 episodes. All 36 episodes of the first season were filmed in black and white and were later colorized for syndication. The show's second and third seasons (62 episodes) and the three television film sequels (aired between 1978 and 1982) were filmed in color. Last aired: 2001. ellauri080.html on line 599: The two-man crew of the charter boat SS Minnow and five passengers on a "three-hour tour" from Honolulu run into a typhoon and are shipwrecked on an uncharted island somewhere in the Pacific Ocean. Their efforts to be rescued are typically thwarted by the inadvertent conduct of the hapless first mate, Gilligan. In 1997, show creator Sherwood Schwartz explained that the underlying concept is still "the most important idea in the world today". That is, people with extremely different characters and backgrounds being in a situation where they need to learn how to get along and cooperate with each other as a matter of survival. ellauri080.html on line 609: Life on the island. A running gag is the castaways' ability to fashion a vast array of useful objects from bamboo, gourds, vines and other local materials. Some are simple everyday things, such as eating and cooking utensils, while others (such as a remarkably efficient lie detector apparatus) are stretches of the imagination. Russell Johnson noted in his autobiography that the production crew enjoyed the challenge of building these props. These bamboo items include framed huts with thatched grass sides and roofs, along with bamboo closets strong enough to withstand hurricane-force winds and rain, the communal dining table and chairs, pipes for Gilligan's hot water, a stethoscope, and a pedal-powered car. ellauri080.html on line 613: Dream sequences in which one of the castaways dreams they are some character related to that week's story line. All of the castaways appeared as other characters within the dream. In later interviews and memoirs, nearly all of the actors stated that the dream episodes were among their personal favorites. ellauri080.html on line 619: Most of the slapstick comedic sequences between Gilligan and Grumby were heavily inspired by Laurel and Hardy, particularly by Grumby breaking the fourth wall by looking directly into the camera expressing his frustration with Gilligan's clumsiness as Oliver Hardy often did. ellauri080.html on line 649: Aika lyhytnäköistä. Nyt niitä seurakuntia on miljoonia. No se ei olisi niin selkeää eikä yhtä helppo selittää.) 7 tähteä Otavassa, 7 poikaa Jukolassa, 7 päivää viikossa, 28 päivää mensixessä (52 x 7 = 28 * 13 = 364). Ei mene ihan kaukoputkeen nää laskelmat. Se harmitti jo muinaisia sumereja. ellauri080.html on line 693: “There seems to be a strong genetic overlap between ADHD and autism,” De Alwis said. “And it’s very common for people with ADHD to have autistic traits. These individuals may not have an autism spectrum disorder, but they typically score high on measurements of autistic traits.” ellauri080.html on line 694: The study revealed that people with more ADHD symptoms or autistic traits were more likely to abuse alcohol. Furthermore, they were also more likely to smoke cigarettes and use marijuana. ellauri080.html on line 698: The findings were published in the Journal of Studies on Alcohol and Drugs. ellauri080.html on line 707: eresting-Facts-about-Mahatma-Gandhi.jpg" height="200px" /> ellauri080.html on line 716: Rogers died of stomach cancer on February 27, 2003 at age 74. Rogers was red-green color-blind. He became a pescatarian in 1970, after the death of his father, and a vegetarian in the early 1980s, saying he "couldn't eat anything that had a mother". Rogers was a registered Republican, and a confirmed presbyterian. Despite his strong faith, Rogers struggled with anger, conflict, and self-doubt, especially at the end of his life. Despite Rogers' family's wealth, he cared little about making money, and lived frugally, especially as he and his wife grew older. ellauri080.html on line 729: At school, his academic results were described as mediocre. One report concluded that Gandhi was “good at English, fair in Arithmetic and weak in Geography; conduct very good, bad handwriting.” His first English teacher was an Irishman, and so Gandhi spoke English with an Irish accent. ellauri080.html on line 742: In 1899, at the outbreak of the Boer War, he formed an Indian ambulance service encouraging his fellow Indians to serve the British – despite the prejudice they were facing. ellauri080.html on line 744: For his service in the Boer War, Gandhi was awarded the Queen’s South Africa Medal. What the fuck was he doing fighting a colonial war for the British? On the other hand, Boers were no better than Brits in that respect. They took turns on sitting on the natives, with the Indian middle class sitting in the middle. ellauri080.html on line 748: Gandhi was never a man to hold a grudge. While in jail in South Africa he prepared a pair of sandals for Jan Smut to prove there was no ill-feeling. Smuts, in turn, gave a boot to his political adversary, Gandhi. ellauri080.html on line 751: 1919 was a turning point for Gandhi; the government passed a new law which said those accused of sedition could be imprisoned without trial, also the Amritsar Massacre where 400 protesting Indians were killed. It was in 1919 that Gandhi turned against acquiescence to the British Empire and he began to lead non-violent protests. ellauri080.html on line 754: Gandhi’s most famous campaign was the Salt march of 1930. Gandhi walked to the ocean to make his own salt – thereby non-violently oppose the British law which forbade the Indians from making their own salt. Gandhi used to drink his own pee in the mornings to retain the salt. ellauri080.html on line 761: “There is more to life than increasing its speed.” After returning from Africa to India. Gandhi opened an ashram, which was supported by rich businessmen. However, when Gandhi allowed an untouchable into his ashram, the businessmen, who were orthodox Hindus, stopped giving money – causing the ashram financial difficulties. However, one businessman started giving money to Gandhi on the condition of anonymity. ellauri080.html on line 765: In 1934, Gandhi resigned from the National Congress believing leaders were insincere in their adoption of non-violence. Gandhi concentrated on promoting education, home-spinning and weaving. ellauri080.html on line 783: During Gandhi's time as a dissident in South Africa, he discovered a male youth had been harassing two of his female followers. Gandhi responded by personally cutting the girls' hair off, to ensure the "sinner's eye" was "sterilised". Gandhi boasted of the incident in his writings, pushing the message to all Indians that women should carry responsibility for sexual attacks upon them. Such a legacy still lingers. In the summer of 2009, colleges in north India reacted to a spate of sexual harassment cases by banning women from wearing jeans, as western-style dress was too "provocative" for the males on campus. ellauri080.html on line 785: Gandhi believed Indian women who were raped lost their value as human beings. He argued that fathers could be justified in killing daughters who had been sexually assaulted for the sake of family and community honour. He moderated his views towards the end of his life. But the damage was done, and the legacy lingers in every present-day Indian press report of a rape victim who commits suicide out of "shame". Gandhi also waged a war against contraceptives, labelling Indian women who used them as whores. ellauri080.html on line 789: Gandhi cemented, for another generation, the attitude that women were simply creatures that could bring either pride or shame to the men who owned them. Again, the legacy lingers. India today, according to the World Economic Forum, finds itself towards the very bottom of the gender equality index. Indian social campaigners battle heroically against such patriarchy. They battle dowry deaths. They battle the honour killings of teenage lovers. They battle Aids. They battle female foeticide and the abandonment of new-born girls. ellauri080.html on line 791: In the words of the Indian writer Khushwant Singh, "nine-tenths of the violence and unhappiness in this country derives from sexual repression". Gandhi isn't singularly to blame for India's deeply problematic attitudes to sex and female sexuality. But he fought, and succeeded, to ensure the country would never experience sexual freedom while his legend persevered. Gandhi's genius was to realise the great power of non-violent political revolution. But the violence of his thoughts towards women has contributed to countless honour killings and immeasurable suffering. ellauri080.html on line 811: George Orwell, in his 1949 essay Reflections on Gandhi, said that "saints should always be judged guilty until they are proved innocent". Remember, there's no such thing as a saint. But there are heaps of shrimps. Used to be, anyway. ellauri080.html on line 901: Ariel on merenneito jota lumoaa oppiminen apinoiden maailmasta ja kaikesta mitä sillä on tarjota. Vedenalaisen kuningaskuntansa prinsessana Ariel on rajattoman mahtava. Vaikka sillä on laaja kokoelma artifakteja ryöstämistään hylyistä, Ariel on tuskin tyytyväinen siihen mitä sillä jo on. Kutenkin sen uteliaisuus ja seikkailunhalu joskus saattaa Arielin pulaan. Arielilla on korkea avoimuuden taso kokemuxelle, johtuen pakkomielteestä tavaroihin jotka ovat uusia ja sille tuntemattomia, ja sen valtava mielikuvitus ja kaipuu tutkimusmatkailla. ellauri080.html on line 905: Marlin on pellekala läpimeren seikkailulla pelastaaxeen poikansa, Nemon, joka on siepattu. Läpi filmiin, Marlin osoittaa selvästi alhaisen avoimuuden piirteitä kokemuxelle. Hänen on vaikeaa astua ulos mukavuusalueeltansa ja hän löytää lohtua tutusta ja totutusta. Tässä lyhyessä pätkässä (puuttuu) Marlin näyttää miten vahvsti hän haluaa pysyää rutiinissa. Hän toistuvasti kysyy pojaltaan Nemolta eikö se haluaisi odottaa vuoden ennen kouluun menoa ja olla kotona sen kaa. Myös, matkalla kouluun, Marlin koko ajan osoittaa kiinnostuxen puutetta maailmaan joka ulottuu sen tutun ympäristön ulkopuolelle ja pelkoa tuntemattomaan. ellauri080.html on line 943: Baloo on rakastettava karhu joka yrittää adoptoida kädellisen pojan Intian viidakossa. Baloo ottaa Konnan sisään kuin oman poikansa ja opettaa sen elämään helppoa elämää viidakossa. Kun tiikeri Shere Khan yrittää tappaa Konnan, Baloo ja hänen ystävänsä työskentelevät yhdessä kehittääxeen pläänin Konnan palauttamisexi mies-kylään. Baloo on vastahakoinen, mutta hän lopulta kuuntelee ystäviään ja on samaa mieltä että paras optio Konnalle on palata mies-kylään. ellauri080.html on line 957: Timon and Pumba edustavat tiivistelmää tyynestä, rentoutuneesta ja izeensäluottavasta elämäntyylistä. 2 yhteisöhylkiötä savannilla, Timon nelisormimangusti ja Pumba pahkasika alkavat partnereixi ja kävelevät elämän läpi niin stressittömästi kuin mahdollista. Kun he saavat uuden ystävän Simbasta, ne opettavat sille kaiken tietämänsä miten välttää stressiä, angstia ja epävarmuutta, kuten nähdään tästä klipistä (puuttuu). Niiden korkea tunteellisen vakauden taso ja kyky kestää stressiä tekee niistä ihanteellisia kumppaneita Simballe sen noustessa valtaan Ylpeyskiven ylize. ellauri080.html on line 975: Jos mitään, äsken osoitetut kolme periaatetta todistavat että ei ole mitään 1 tapaa päättää onko päätös eettinen. Jokainen päätös on erilainen riippuen kenellä on enemmän pyssyjä. Joillakin näyttämöillä eetttiset päätöxet on eri kv. erojen takia, kerta ei ole koko palloa koskevia eettisiä standardeja (Disneyn ponnisteluista huolimatta). Näissä pulmatilanteissa pitää soveltaa kulttuurirelativismia ja mutkistella eettisiä standardeja kulttuurinormien vaatimille mutkille. Aasiassa, kriteerit jotka määräävät mikä määrittää oikean väärästä on hyvin harmaita, verrattuna paljon mustavalkoisempiin periaatteisiin joita me läntiset sivistyxet käytämme. Sellaisessa tilanteessa kv organisaation pitää eritellä ja säätää päätöstentekoaaan kohti standardeja jotka sopivat toimimaan kansalliseeen kulttuuriin ja kriteereihin joita sinun organisaatiosi arvostaa ja palkizee. ellauri080.html on line 995: Tietäen että kohtaamme eettisiä päätöxiä työpaikalla, on tärkeää että osaamme sekä tunnistaa milloin näitä tulee eteen, että pystymme tulkiemaan pulmatilanteen ja käyttää asiaankuuluvia eettisiä periaatteita tehdäxemme oikean tuomion. Ei riitä että lisätään tietoisuutta omista eettisistä päätösperusteista, vaan pitää myös paremmin ymmärtää muiden ympärilläolijoiden perusteiden perusta. (Ei niitä muuten osaa huijata.) Ymmärtääxemme toisten eettisiä päätöxentekokriteereitä oomme tehneet kertauskyselyn Disney-klassikoiden avustuxella. ellauri080.html on line 1040: Ei ainoastaan biodiversiteetti ole hyvää bisnexelle ("lepo hyvää verelle!") vaan se on myös se eettinen asia tehdä, silloinkin kun muut ei nää. Ikävä kyllä apinat kärsivät epäreilusta rotuerottelusta johtuen kliseisistä tyypeistä ja kärhämien pelosta. 1 kaikista tavallisimmista ja kohutuimmista rotuerottelun lajeista tämän päivän sosieteetissa on sukupuolierottelu. Lähes puolet työvoimasta U.S.ssä muodostuu naisista kuten Mulan, kutenkin vain 4% Fortune500 yhtiöistä on naisjohtoisia, ja vain 17 prosentilla valtaistuimista on naisten pyllyjä. Vaikka naiset ovat hyvin läsnä työvoimassa (tekemässä kaikenlaisia vähäpalkkaisia duuneja), niiden naama työnnetään rotuerottelun lammikkoon kun puhe tulee johtopaikoista. TIME-lehden artikkeli, “Naishuijari” käsittelee Naamakirjan COOta (mikähän sekin on, ei ainakaan CEO) Cheryl Sandbergia ja rotuerottelua ja klisheisiä tyyppejä joita se ja muut työvoiman naiset saavat lättyynsä. Apinat ovat tottuneet ja tutustuneet tiettyihin klisheisiin tyyppeihin, niin että kun niistä poiketaan, apinat ovat vaivaantuneita ja tuohduxissa. TIME-lehden kansi näyttää Sheryl Sandbergin ja sanat “Älä vihaa häntä, sillä hän on menestynyt”. Sandberg uhmasi menestyxellä klisheistä tyyppiä, joka mätkii lättyyn työvoimassa ährääviä naisia, ja koittaa kirjallaan "Nojaa, eteenpäin!" saada muita naisia nojaamaan myös eteenpäin. ellauri080.html on line 1052: Esimerkixi, Bylsimällä ei ollut vaihtoehtoista palkkiojärjestelmää tai passiivis-agressiivista johtajuutta. (Liiketoimijohtajuuden päähavainto on että apinat suorituvat parhaiten kun komentoketju kuristaa kaulaa tiukasti, naxutin ja psiiska on lujasti johtoportaan handussa. Johtaminen poikkeuxilla (MBE) tarkoittaa haukkumista, uhkailua ja muuta negatiivista vahvistusta esim. karjapiikillä.) Nämä liketoimijohtajuuden välineet olisivat luoneet lisää motivaatiota. 1 pelaaja US tiimissä (Derek Stepan) ei pukeutunut yhteenkään turneen näytöxeen, oli koko ajan valmiudesssa Bylsimään. Jos hän olisi viestittänyt tiimille että jokainen paikka pitää ansaita jokaisessa pelissä, pelaajat olisivat olleet motivoituneempia yxilöllisellä tasolla. Tämäntyylinen sohvailu olisi luonut pelaajille palkkiojärjestelmän: jos ne palaavat sohvan haluamalla korkealla mailalla, ne saavat pitää paikkansa tiimissä. Kun yxilön peli ei ollut aivan huippua, niiden penkittäminen jossain pelissä olisi lähettänyt selvän viestin pelaajille, se ois ollut passiivis-agressiivista johtajuutta. ellauri080.html on line 1060: Palvelujohtajuus on johtajuusfilosofia jossa johtajan päämaali on palvella. Tää eroaa perinteisetä johtajuudessa jossa johtajan pääfokus on käskeä. Käske, herra, palvelijasi kuulee. Eipäskun se päämaali onkin yrityxen osakkeenomistajien etu. Palvelujohtaja jakaa valtaa, panee työläisten edut ekaxi ja auttaa apinoita kehittymään ja suoriutumaan niin kovaa kuin mahdollista. Palvelujohtajuus kääntää nurin normin joka panee asiakasrajapinnat ekaxi. Orjat ei palvele isäntää vaan isäntä palvelee orjia. Tää kuulostaa vähän jeesustelulta. Kuten sen kekkaaja Roope K. Viherlehti sanoi, palvelujohtajan tulee keskittyä tähän: "Kasvavatko palveltavat apinoina? Tuleeko niistä palveltaessa terveempiä, viisaampia, vapaampia, omatoimisempia, todennäköisempiä rupeamaan joht- palvelijoixi ize? Kun johtajat tolla lailla vaihtaa mindsettiä, niin ne hyötyvät ja niiden palkkalaiset hyötyvät siten että ne saavat henkilökohtaista kasvua, ja järjestökin kasvaa kiitos palkkalaisten kasvavan sitoutumisen ja osallistumisen. Monet järjestöt (esimerkkejä?) ovat omaxuneet tämän opetuxen. Mike Pence toimi Trumpin palveluvarapresidenttinä. Se ei kyllä aina ollut tyytyväinen Trumpin palveluun. (Helvatti että nää jaxaa hokea tosta kasvusta. Mutta ei kapitalismia saa muuten toimimaan. Se perustuu luottoihin ja niiden korkoihin, ja mistäs se korko tulee ellei kasvusta. Korko on englannixi interest.) ellauri082.html on line 58: Wallace described himself as “near great” at his favorite sport, but in reality he was just the 11th-best teenage player in central Illinois – not exactly a tennis hotbed. Still, he was good enough to beat Jay McInerney when they were both at the artist colony Yaddo. ellauri082.html on line 93: Some people’s moms never taught them to cover up or turn away when they sneeze. Different people have radically different ideas of basic personal hygiene. ellauri082.html on line 101: The biography by Tyrannosaurus Max paints a less than flattering portrait of Wallace. That’s not to say it’s a vicious takedown—it’s probably about as even-handed as a biography about the author is going to be, and I can imagine books about him in the future being a lot less level-headed in either direction. Basically, DFW was an extremely troubled individual and probably not a very awesome person qua person. He was often misanthropic, violent, cruel (especially to women), and self-absorbed. But what’s great about the biography is how it allows these rather hideous characteristics to disgust as well as inform; knowing the uglier aspects of DFW’s personality is extremely enlightening with regard to his work. It seems to me that the writer was extremely aware of his immense character flaws and sought in his work (his novels and his non-fiction particularly) to overcome them, and in his work he was able to occupy a wholly different realm than he was in his actual life. Well actually not at all that different. The books project a rather nasty person too. ellauri082.html on line 105: Despite his flaws, DFW’s death is still a great tragedy, not because people are without their god of post-post-post-postmodernism, but because his redemptive and humanistic work is now decidedly finite. Well here sure was a humanist as far as technology is concerned. His work could have beeen made infinite by adding to the end: Poles are stupid, please turn over. ellauri082.html on line 114: Herb: Is there no “ending” to “Infinite Book” because there couldn’t be? Or did you just get tired of writing it? ellauri082.html on line 116: DFW: There is an ending as far as I’m concerned. Certain kind of parallel lines are supposed to start converging in such a way that an “end” can be projected by the reader somewhere beyond the right frame. If no such convergence or projection occurred to you, then the book’s failed for you. ellauri082.html on line 129: Described as coming from a kind of mold that “grows on other molds,” DMZ is an incredibly powerful and mysterious hallucinogen. It can have many different effects but often seems to transform a person’s ability to communicate. It is also nicknamed “Madame Psychosis,” after Joelle’s radio persona. Michael Pemulis manages to acquire some, but it is stolen before he and Hal can take it. It’s suggested that Hal has been affected by DMZ by the time of the Year of Glad, but it’s unclear how—whether from eating a piece of mold as a child and then withdrawing from marijuana, or having his toothbrush laced with Pemulis’s drugs (possibly by James’s wraith). As a result of this presumed DMZ consumption, Hal is able to feel strong emotions (which was impossible for him before) but unable to communicate. ellauri082.html on line 131: JOI also created DMZ as part of an attempt to undo the effects of Hal’s eating mold as a child (recall: DMZ is a mold that grows on a mold). He left it along with the Entertainment (recall: ETA kids find JOI’s personal effects (670: “a bulky old doorless microwave…a load of old TP cartridges…mostly unlabelled”); the tapes and the DMZ are delivered together to the FLQ) which is about this goal (it stars a woman named Madame Psychosis (a street name for DMZ; another is 1st Av.) explaining that the thing that killed you in your last life will give birth to you in the next). The DMZ and the Entertainment were meant to go together for Hal. Now that the Entertainment has escaped, he needs to get Hal the DMZ. ellauri082.html on line 137: By the time of the match, his symptoms are so bad he’s taken by ambulance to the hospital (16: “the only other emergency room I have ever been in [was] almost exactly one year back”), safely escaping the A.F.R.’s assault. Like fellow student Otis P. Lord, he gets the bed next to Gately. Joelle (who is at the hospital for a meeting) visits Gately on her way out and recognizes Hal. She tells them both about the hunt for the lethal Entertainment and the resulting Continental Emergency and they all go to dig up JOI’s grave. They persuade John Wayne, a spy for the A.F.R., to become a double agent and help sneak them into JOI’s Quebec burial site. Wayne presumably tells the A.F.R. he is actually a triple agent — that he will steal the tape as soon as Hal digs it up. But, as with Marathe, his loyalties are ultimately even-numbered (n40). The A.F.R. finds out and brutally murders him, which is why he can’t win the WhataBurger (16f). ellauri082.html on line 143: It’s too late because someone got there first and took the anti-Entertainment cartridge (126) embedded in JOI’s head (31). Whoever took it is presumably the person who’s made and mailed the extant copies. It couldn’t be the A.F.R. or O.U.S. or they wouldn’t still be searching for it. It probably wasn’t the F.L.Q. because they didn’t know how to read master cartridges—they just thought they were blank tapes in their displays were blank. (483n205) It couldn’t be Avril acting alone; she has problems but she’s not that kind of cold-blooded killer. It had to have been Orin.1 ellauri082.html on line 155: Throughout the first half there are several major passages, basically monologues, from characters such as Schtitt, Hal and Marathe that critique the average American’s lack of objects of worship that are larger and therefore more permanent and perfect (in a sense) than the individual. ellauri082.html on line 167: Sitmä en kyllä ymmärrä Wallun kummallista herkuttelua väkivallalla, esim noiden haukotuttavien rullatuolikanukkien muka suorittamia maanmiestensä murhatöitä. Onxille tullut joku erektio niitä kirjottaessa? Ei siinä ole mitään järkeä, ihan veren näkemisen kuvittelun ilosta ne on väsätty. Amerikkalaisissa on jotain tosi pahan kerran pielessä. Onx tää pelkkää ikävystymisen tulosta? ellauri082.html on line 176: Tero lukee paitsi työnsä puolesta myös vapaa-ajallaan ja mieluiten tietokirjallisuutta: historiaa, elämäkertoja ja maallikoille suunnattuja tiedekirjoja esimerkiksi fysiikasta. – Aikaisemmin luin paljon kaunokirjallisuutta, mutta nyt kiinnostaa tietokirjallisuus. Haluan oppia enemmän maailmasta. Hän luonnehtii itseään paneutuvaksi lukijaksi. – Jos innostun jostakin kirjasta, perehdyn yleensä tekijän koko tuotantoon. ellauri082.html on line 231: He will not see me stopping here se ei nää etmä oon pysähtynyt tähän ellauri082.html on line 240: To ask if there is some mistake. Ikäänkuin kysyen mikä maxaa. ellauri082.html on line 279: I have crossed to Safety with? For I am There, rajan yli salaa tullilta? Sillä mä oon Täällä, ellauri082.html on line 292: Em oli sanonut että sitä pelotti iäisyys enemmän kuin kuolema. Kuka jaxaa niin kauan olla hereillä. Sitä pelottaa eniten että hevosten turvat sojottaa sinnepäin. ellauri082.html on line 328: Me ostettiin mustaa afgaa ja punaista libaa perunatorilta. Muistan että menin sinne kerran ostamaan, mutta en muista uskalsinko pyytää oikeesti. Jönsyltä sitä sai ja kavereilta. Jotkut teki hashishbrownieita, kai mä niitäkin söin MIT:n aikoina. Viimexi taisin maistaa maria Floridassa Mike Handin piipusta. Ei siitä koskaan mitään riippuvuutta tullut, eikä tupakastakaan. ellauri082.html on line 343: 50; ETA student and Big Buddy; rooms w/Pemulis & Schacht; "promoting" Pemulis's Tenuate, 60, fn.5a.983; "constant 'drines" 267; wants a tennis-broadcasting career, 308; "left-eye-nystamic" 329; paranoid about powdered milk, 630; "and sex: no way" 634; 673; "heavy-browed red-nostriled kid" 677; sleeping in Axhandle's room, 869. ellauri082.html on line 352: In allen Religionen lasse sich eine „Tendenz auf rein innerliche Allgemeingültigkeit, auf Vergeistigung, Verinnerlichung, Versittlichung und Individualisierung und Herausbildung eines immer tieferen Erlösungsglaubens“ beobachten. ellauri082.html on line 354: Also lässt sich Troeltschs Aufsatz globalgeschichtlich in die Reihe von Reaktionen einordnen, mit denen Vertreter der Weltreligionen Buddhismus, (protestantisches) Christentum, Hinduismus und Islam ab Mitte des 19. Jahrhunderts auf die Herausforderungen des naturwissenschaftlichen Materialismus und der allgemeinen Religionsgeschichte antworten, zumeist indem Religion allgemein über Kriterien der Innerlichkeit und Universalität definiert und die eigene Tradition im Gegenüber zu anderen als vollständige Erfüllung dieser Kriterien dargestellt wird. ellauri082.html on line 501: A big problem here is the idea that our soul is just a bunch of mental states that fly away every which way as we die. That is very bad medicine for eternal soul as Plato saw, its the abominable soul as harmony argument. I must now try and find my way out of it before the hierarchy gets pissed. ellauri082.html on line 505: Evolution is a slight problem I must own, it looks as if it was a continuous process of rearranging atoms, unless we urge that with the dawn of consciousness an entirely new nature seems to slip in, something whereof the potency was not given in the mere outward atoms of the original chaos. (I know it sounds both silly and pretentious, but what else can I say. I must save the appearances of the good book, or else I am soon out of my cozy Harvard chair.) ellauri082.html on line 511: James lifts his blue jeans and says that for "continuity of evolution" if there is consciousness now somebody (guess who) must have been conscious all along. If we have pricks and cunts now somebody must have sported them from the dawn of time. Well at least Jamesey must then allow for our "fellow animals" some rudiments of soul, that's a big concession. ellauri082.html on line 521: OBS! Hikikirjastossa on aiheeseen perehtyneiden kansalaisten sekä tohtorismiesten yhteistyönä kokoama läjä huumeiden teko- ja veto-ohjeita! ellauri082.html on line 552: Salvia: Hiisaamalla tai pureksimalla käytettävä hermafrodiittikukka. Päätyi huumeeksi Hitlerin eugeniikan seurauksena, kun pyrkimyksenä oli hävittää sukupuolivähemmistöt myös kasvikunnasta. Natsit sytyttivät meksikolaisten neegereiden salvianviljelypläntit tuleen ja pian huomasivat olevansa ihan vitun paukuissa. Salvia on oman tiensä kulkija psykotrooppina kuin kasvinakin, lisääntyy lätkäisemällä raajansa korkealta maahan, kuten kokeneet käyttäjänsäkin. ellauri082.html on line 556: Hulluruoho: Skopolamiinia ja pari muuta, ne oli just tässä paikalla. Löytyy puista mitä löytyy, ehkä viikon blackoutin jälkeen ja alasti. En nyt sori vaan ole tuollaisia papereita nähnyt. ellauri082.html on line 571: Adrenaliini: Sydänlihaksen toimintaan vaikuttava vaarallinen huume, joka toimii parhaimmin nautittuna yksin. Adrenaliinia erittyy lisämunuaisen kuorikerroksesta vereen vaarallisessa tai haastavassa tilanteessa, erityisesti osana pako-/taistelureaktiota. Eritystä sekä välittäjäaineena että hormonina säätelee autonomiseen hermostoon kuuluva sympaattinen hermosto, joka aktivoituu stressitilanteissa. Se lisää suorituskykyä muun muassa kasvattamalla sydämen sykettä ja lisäämällä glukoosin eritystä maksassa ja insuliinin eritystä haimassa. Adrenaliini toimii välittäjäaineena myös keskushermostossa ja kiihdyttää sydämen lyöntiheyttä sekä stimuloi endorfiinieritystä. Aiheuttaa riippuvuutta, hakeutumista vaaratilanteisiin ja pahimmillaan voi johtaa joko käyttäjän kuolemaan tai vakavaan vammautumiseen. ellauri082.html on line 651: Japanilaisten pitkäniän salaisuus on Sake ja meren äyriäiset sekä kala. ellauri082.html on line 683: Ketjusta on poistettu 1000000 sääntöjenvastaista viestiä. Vaikka sinänsähän tää koko keskustelu on asian vierestä, sillä adventistia odottaa tuonpuoleisessa ikuinen elämä. Ei siellä enää syödä nektaria ja soijanakkeja eikä juoda ambrosiaa, ei naida eikä huolla, sillä perseet on siellä tervattu. ellauri082.html on line 731: Haslam, C. and Montrose, V.T. (2015) Should have known better: The impact of mating experience and the desire for marriage upon attraction to the narcissistic personality. Poster presented at: EHBEA Conference, 29th March to 1st April 2015, Helsinki, Finland. Tamara Montrose: Independent Researcher. Jane Williams´s Lab. ellauri082.html on line 732: Institution: Hartpury College. Carrie Haslam: no affiliation whatsoever. EHBEA is European Human Behaviour and Evolution Association. Note: Tatu Vanhanen´s IQ datasets are no longer considered reliable. ellauri082.html on line 735: Tämä tuore tutkimus oli lähinnä piste i:n päälle, sillä kukaan kenellä on vähääkään ihmistuntemusta ja keittiöpsykologin vikaa, ei ole voinut olla huomaamatta tätä. Todellakin, tämä on oikeaa pommittamista punaisilla (lähes mustilla) pillereillä. ellauri082.html on line 738: They found that young women with more dating experience and a greater desire for marriage were more attracted to narcissistic men. They write, “Despite future long-term mating desires which are unlikely to be achieved with a narcissistic male and possession of substantial mate sampling experience, females view the narcissistic male as a suitable partner.” ellauri082.html on line 751: The researchers examine victim signaling, which they define as “a public and intentional expression of one’s disadvantages, suffering, oppression, or personal limitations.” They also examine virtue signaling, defined as “symbolic demonstrations that can lead observers to make favorable inferences about the signaler’s moral character.” ellauri082.html on line 762: They replicated this association in a follow-up study. This time they used a different, more robust, dark triad scale. They then found a stronger correlation between the dark triad traits and victim signaling (r = .52). ellauri082.html on line 767: Victim signalers were more likely to cheat in this game. The researchers again found that these results held after controlling for ethnicity, gender, income, and other factors. ellauri082.html on line 768: Regardless of personal characteristics, those who scored higher on dark triad traits were more likely to be victim signalers. And may be more likely to deceive others for material gain. ellauri082.html on line 769: The researchers then ran a study testing whether people who score highly on victim signaling were more likely to exaggerate reports of mistreatment from a colleague to gain an advantage over them. ellauri082.html on line 770: Participants were told to imagine they worked with another intern. And that they were competing to land a job. Participants were told, “You keep noticing little things about the way the intern talks to you. You get the feeling the other intern may have no respect for your suggestions at all. To your face, the intern is friendly, but something feels off to you.” ellauri082.html on line 781: "The underrepresentation of girls and women in science, technology, engineering, and mathematics (STEM) is a continual concern for social scientists and policy makers. Using an international database on adolescent achievement in science, mathematics, and reading (n = 472,242), we show girls performed similarly or better than boys in science in two of every three countries, and in nearly all countries, more girls appeared capable of college-level STEM study than enrolled. Paradoxically, the sex differences in the magnitude of relative academic strengths and pursuit of STEM degrees increased with increases in national gender equality. The gap between boys’ science achievement and girls’ reading achievement relative to their mean academic performance was near universal. These sex differences in academic strengths and attitudes toward science correlated with the STEM graduation gap. A mediation analysis suggests that life-quality pressures in less gender equal countries promote girls’ and women’s engagement with STEM subjects." ellauri082.html on line 788: “Confirming past research, there was a strong correlation (r = .69) between a country´s sex differences in personality and their Gender Equality Index. Additional analyses showed that women typically score higher than men on all five trait factors (Pessimism, Extraversion, Openness, Agreeableness and Conscientiousness), and that these relative differences are larger in more gender equal countries.” ellauri082.html on line 795: Where the Lowells talk to the Cabots, ellauri083.html on line 33: Google Infinite Jest resources and you'll come up with 62,500 results. Whether's it's the novel's wiki or one of the original Wallace celebration sites, The Howling Fantods, supplement your reading when you're lost or just interested in getting additional context. ellauri083.html on line 54: Her 1962 novel Satan Never Sleeps described the Communist tyranny in China. Following the Communist Revolution in 1949, Buck was repeatedly refused all attempts to return to her beloved China and therefore was compelled to remain in the United States for the rest of her life. ellauri083.html on line 75: Taalojen vastoinkäymiset huipentuivat 1927 "Nankingin selkkauxeen". Useita länkkäreitä tapettiin Tshiang Kai-Shekin kansalliskaartin ja kommareiden ja kaikenlaisten sotaherrojen välisissä kärhämissä. Isäpappa Absalom vaati taas jäädä paikoilleen kuten boxereiden aikana. Köyhä kiinalaisperhe kuzui ne piileskelemään majaansa. Kotitalo puzattiin putipuhtaaxi. Perhe piileskeli kauhuissaan kokonaisen päivän ennenkuin jenkkien tykkiveneet pelasti ne. Ne matkusti Shanghaihin ja sitten purjehti (siis meni laivalla) Jaappaniin, missä ne oli vuoden, minkä jälkeen ne palasi Nankingiin. Helmin kuuleman mukaan Japanissa oli muitakin kuin militaristeja. Kun se palasi Japanista 1927, se alkoi kirjottaa kynä sauhuten. Se oli hyvissä väleissä kiinalaisten taantumuskirjailijoiden kaa kuten Xu Zhimo and kirjoituskoneen kexijäpelle Lin Yutang. Ne rohkaisi sitä kirjoittamaan rahasta. Se halusi toteuttaa kunnianhimon jonka äiti oli kieltänyt, ja tarvizihan se rahaa jos se jättäisi sen luuserin, jonka lähetyssaarnaaja-asennosta oli koko ajan vähemmän iloa. Carolkin tarvizi ammattiapua. Helmi lähti Statesiin taas 1929 missä Richard J. Walsh bylsi sitä ja julkaisi Helmin kirjan Itä Tuuli: Länsi Tuuli. Walshista tuli myöhemmin siippa ja kiltti apuri Helmille. Nankingiin palattua Helmi pysytteli ullakolla ja kirjoitti Hyvää Puuta. ellauri083.html on line 86: EDGAR WALSH: Someone - and I do not know who - took the manuscript from the house in which she died in Vermont and went away with it. Whoever that person was wound up in Texas, rented a storage unit and put the manuscript in there. And that's where it was found. ellauri083.html on line 92: I was notified in December of last year that a woman in Texas who has a business buying storage units that have not paid their rent and she had purchased a unit in Fort Worth and discovered this manuscript, which was in a holographic form as a written manuscript, of course. And the woman in Texas wanted to sell it. ellauri083.html on line 96: WALSH: To whomever. Initially, she wanted to put the manuscript on eBay and try to sell it there. I contacted an attorney in Philadelphia, Peter Hearn, and said we will not give her what she's asking for, but we will pay her a modest sum of money, and we wanted it returned immediately. That worked. I read the manuscript, and I said, you know, I want to get this published. ellauri083.html on line 102: Just an amazing tour de force - but not surprising, given her production. You know, between age 40 and her death in 1973, she produced - and I'm going to give you a few numbers here - 43 novels, about 30 nonfiction books, 242 short stories, 37 children's books, 18 film and TV scripts, 500 articles and essays and thousands of letters. ellauri083.html on line 116: WALSH: The novel follows the life of a brilliant young man, a genius, from his birth to his military career to a love affair with an older woman in London to Paris, where he meets a Chinese girl. And it is a very personal, fictional explanation of themes, of toleration and humanity that informed Pearl's work. ellauri083.html on line 131: Very different from his novel Hunger, here Hamsun has written a sweeping story of one man's accomplishments as a homesteader in northern Norway near the border with Sweden. Isak, a young and very strong man, with no fear of work, goes looking for a good place to settle. He walks and walks, looking for a place that has everything he needs: water, haying grounds, pasture, areas to farm, timber. When he finally finds it, he settles in. There is a coastal town a full day's walk away (20 miles? 10 miles?). He puts out word that he needs a woman's help--and lo and behold, Inger comes. She too has no fear of work, and she has a harelip--teased for much of her life, she finds a good man in Isak. They work, they have several children, Inger is imprisoned for 6 years. Others come and settle the area between their farm Sellanra and the town. A fascinating story of rural northern Norway in the 2nd half of the 19th century. ellauri083.html on line 137: The story begins on Wang Lung's wedding day and follows the rise and fall of his fortunes. The House of Hwang, a family of wealthy landowners, lives in the nearby town, where Wang Lung's future wife, O-Lan, lives as a slave. However, the House of Hwang slowly declines due to opium use, frequent spending, uncontrolled borrowing and a general unwillingness to work. He was willing to take any woman who knew how to work, except a harelip (which is just what Inger was). He was disappointed when O-Lan had big and ugly feet. These boots are made for walking... ellauri083.html on line 139: Following the marriage of Wang Lung and O-Lan, both work hard on their farm and slowly save enough money to buy one plot of land at a time from the Hwang family. O-Lan delivers three sons and three daughters; the first daughter becomes mentally handicapped as a result of severe malnutrition brought on by famine. Her father greatly pities her and calls her "Poor Fool," a name by which she is addressed throughout her life. O-Lan kills her second daughter at birth to spare her the misery of growing up in such hard times, and to give the remaining family a better chance to survive. Pearl's daughter Carol was mentally handicapped too. ellauri083.html on line 143: In the city, O-Lan and the children beg while Wang Lung pulls a rickshaw. Wang Lung's father begs but does not earn any money, and sits looking at the city instead. They find themselves aliens among their more metropolitan countrymen who look different and speak in a fast accent. They no longer starve, due to the one-cent charitable meals of congee, but still live in abject poverty. Wang Lung longs to return to his land. When armies approach the city he can only work at night hauling merchandise out of fear of being conscripted. One time, his son brings home stolen meat. Furious, Wang Lung throws the meat on the ground, not wanting his sons to grow up as thieves. O-Lan, however, calmly picks up the meat and cooks it. When a food riot erupts, Wang Lung is swept up in a mob that is looting a rich man's house and corners the man himself, who fears for his life and gives Wang Lung all his money in order to buy his safety. O-Lan finds a cache of jewels elsewhere in house and takes them for herself. ellauri083.html on line 155: The novel is considered among the foremost examples of social realism in Icelandic fiction in the 1930s. It is an indictment of materialism, the cost of the self-reliant spirit to relationships, and capitalism itself. This book, along with several other major novels, helped Laxness win the Nobel Prize in Literature in 1955. ellauri083.html on line 159: The "first chapter summons up the days when the world was first settled, in 874 AD—for that is the year when the Norsemen arrived in Iceland, and one of the book's wry conceits is that no other world but Iceland exists. ... The book is set in the early decades of the twentieth century but ... Independent People is a pointedly timeless tale. It reminds us that life on an Icelandic croft had scarcely altered over a millennium". As the story begins, Bjartur ("bright" or "fair") has recently managed to put down the first payment on his own farm, after eighteen years working as a shepherd at Útirauðsmýri, the home of the well-to-do local bailiff, a man he detests. The land that he buys is said to be cursed by Saint Columba, referred to as "the fiend Kolumkilli", and haunted by an evil woman named Gunnvör, who made a pact with Kólumkilli. ellauri083.html on line 183: Shrinereihiin kuuluu noin 1‰ amerikkalaisista. Onkohan se se sama promille joka omistaa yli 50% maapallosta. ellauri083.html on line 198: Autistit on mukavia kavereja. Siltaveikkoja on lusittu 3 tuotantokautta 4stä. Sarja on täynnä hulluja ja kusipäitä. Koko ajan on pimeää ja ahistaa. Ruumiita tulee kuin saunan takana. Koskaan ei lohkasta vizejä eikä kukaan naura. Rumia tehtaita ja takapihoja. Mixhän tää on niin viihdyttävää? Onxe samanlaista kuin kotona vai onnexi vielä pahempaa? Onnikin on suhteellisen suhteellista. Välj lyckan förrän lyckan väljer dig. ellauri083.html on line 228: Defarge's desire for revenge ultimately stems from the rape of her sister at the hands of the aristocratic Evrémonde brothers, and Teresa Mangum therefore suggests that "the logic driving her story is that the secret crime of sexual violence against women fuels the French Revolution". ellauri083.html on line 330: Ikivanhan matelijanaivo-aivokuorierottelun muodistus viime vuosisadan lopulta, vähän vanhemman freudilaisen id-superegomeemin uusi peitenimi, verbistä katekhein pitää kiinni. Tarkottaa jotain tunnneperäistä. Tekoakateemista jenkkikeekoilua. ellauri083.html on line 334: When, in turn, this anger proves incapable of restoring the subject to the earlier, wished-for state of things, the characteristic symptoms of clinical depression set in: feelings of helplessness, a tendency to reproach the self for its inadequacy, and, not least of all, the drawing away of cathectic energies from the ego, "emptying [it] until it is totally impoverished." This impoverishment is also referred to by Freud and others as inhibition: "inhibition of all activity," "general inhibition," "complete motor inhibition," or "an inhibition of functions including the interest in the external world." And Bibring has instructively spoken of it as the "exhaustion of ego libido due to an unsolvable conflict" (p. The rhetoric of exhaustion and the exhaustion of rhetoric: Erskine Caldwell in the thirties) ellauri083.html on line 338: Hendershot recalls that, in the Schreber case, God was believed to manifest his creative and destructive power as celestial rays (Freud 22). As with spider-webs and hedgehogs quills, this radial pattern describing dilation and contraction, movement back and forth from center to circumference and from circumference to center, is the essential figure for the paranoid narcissism of a subject who feels threatened by the world and guilty for having taken "his own body [...] as his love-object" (Freud 60). Signaling Fistule's repressed homosexuality, the rays of his intelligence had first been focused on the masochistic annihilation of his genitals, which he denies were the original object of his love ("organes hideux," "vomitoires de dejections"), and then had been used in reconstructing a sexless new reality. Insisting on his exemption from the Naturalist law of biological determinism, Fistule denies his human parentage and maintains that he was born of a star, which, shining like the rays of his genius, had inseminated him and allowed him to be the father of himself, causa sui. Homosexual guilt initially projected as the corruptibility of matter is overcome by Fistule's principle of Stellogenesis, which turns flesh into radiance and bodies into starlight. As Hendershot concludes: "In Freud's theory, the paranoiac withdraws from the world (decathexis), directs his or her cathectic energy to the ego resulting in self-aggrandizement, and then attempts to reestablish a cathectic relationship with the world in the form of a delusional system" ellauri083.html on line 372: As mother and daughter, Farrow’s and Dylan’s stories were always going to be interconnected. But ever since Dylan’s sexual abuse accusation against Allen, her father and Farrow’s former boyfriend, went public nearly three decades ago, their bond has been tested. (Allen has categorically denied Dylan’s allegation.) ellauri083.html on line 376: Farrow has steadfastly supported her daughter throughout the years—but in Allen v. Farrow, she says she has also grown accustomed to Allen attacking her character and parenting skills in the press. (For decades Allen has claimed that Farrow coached Dylan, goading her into accusing Allen after Allen left Farrow for Previn.) Farrow explains her conflicting feelings to the cameras, saying that she wholeheartedly supported Dylan’s decision to write a 2014 op-ed for The New York Times outlining the abuse she claims to have suffered. But privately, Farrow admits in the docuseries, she “crumpled up inside,” knowing that Allen would likely resume his media attacks on her. “He couldn’t go after Dylan, because she was a child at the time, so he’d come after me.” ellauri083.html on line 436: This story is not new, but rather it is a modern retelling of an even older story. In the 1930s, Harry Rimmer made reference to how science had proved the missing day of Joshua, and this story continued to circulate within Christian circles for decades. Rimmer’s mention of this may have been the origin of Hill’s story. Rimmer based his statement upon an 1890 book by C. A. L. Totten, Joshua’s Long Day and the Dial of Ahaz, a Scientific Vindication and “a Midnight Cry.” Totten did a very elaborate computation of the date of the battle of Gibeon since the creation. ellauri083.html on line 438: He reasoned that the battle was on the twenty-fourth day of the fourth month of the Hebrew civil calendar in the 2,555th year after the creation. This was the 933,285th day since creation. From this, Totten determined that this day was a Tuesday. Next, Totten calculated backward in time from June 17, 1890 to the battle of Gibeon. He concluded that the battle was 1,217,530 days previously, which was a Wednesday. Hence, there was a day missing. Of course, Totten’s computation required very precise dates, something that most people today would find ludicrous. However, Totten managed to obtain some audience in the late 19th century. While most people today are not impressed with such an approach, apparently invoking a computer, as in the Hill story, is sufficient to convince some people today. This story has been debunked many times, so it is a shame that it keeps being repeated. ellauri083.html on line 440: The fact that NASA computers have not proved the account of Joshua’s long day does not mean that there was no miracle at the battle of Gibeon as recorded in the book of Joshua. We know that God’s word is inspired. Therefore, we know that the Bible is authoritative in all things, including history. Since Joshua 10:12–14 tells us that God performed this miracle, we can be assured that indeed He did perform this miracle. As Joshua 10:14 described it, “There has been no day like it before or since” (ESV). ellauri083.html on line 446: Was There No Rain Before the Flood? ellauri083.html on line 476: kun tulet ao. kohtaan s. 879 kerro mitä tuumaat Wallun tavasta puhua neekereistä. ellauri083.html on line 514: I will tell you why; so shall my anticipation prevent your discovery, and your secrecy to the King and Queen moult no feather. I have of late, but wherefore I know not, lost all my mirth, forgone all custom of exercises; and indeed, it goes so heavily with my disposition that this goodly frame the earth, seems to me a sterile promontory; this most excellent canopy the air, look you, this brave o’erhanging firmament, this majestical roof fretted with golden fire, why, it appears no other thing to me than a foul and pestilent congregation of vapours. What a piece of work is man! How noble in reason? How infinite in faculties, in form and moving, how express and admirable? In action how like an angel? In apprehension, how like a god? The beauty of the world, the paragon of animals. And yet, to me, what is this quintessence of dust? Man delights not me; no, nor woman neither, though by your smiling you seem to say so. ellauri083.html on line 527: What does “complicated joy” mean? I suppose we could say that Joelle gets a complicated form of pleasure from stringing Gately along. Although I’m not sure I believe that pleasure is necessarily equivalent to joy…there is a lot of complicated pleasure in the book, i.e. addictions to pleasurable substances, sex with underage partners, killing animals, etc. But are we truly supposed to believe that these characters are experiencing joy in their lives? ellauri083.html on line 540: Wherefore didst thou flee away secretly, and steal away from me; and didst not tell me, that I might have sent thee away with mirth, and with songs, with tabret, and with harp? ellauri083.html on line 543: And all the people went their way to eat, and to drink, and to send portions, and to make great mirth, because they had understood the words that were declared unto them. ellauri083.html on line 546: For there they that carried us away captive required of us a song; and they that wasted us required of us mirth, saying, Sing us one of the songs of Zion. ellauri083.html on line 552: I said in mine heart, Go to now, I will prove thee with mirth, therefore enjoy pleasure: and, behold, this also is vanity. ellauri083.html on line 568: There is a crying for wine in the streets; all joy is darkened, the mirth of the land is gone. ellauri083.html on line 570: Jeremiah 7:34 ellauri083.html on line 574: Jeremiah 16:9 ellauri083.html on line 577: Jeremiah 25:10 ellauri083.html on line 621: And now shall mine head be lifted up above mine enemies round about me: therefore will I offer in his tabernacle sacrifices of joy; I will sing, yea, I will sing praises unto the LORD. ellauri083.html on line 655: As nouns the difference between mirth and joy is that mirth is the emotion usually following humour and accompanied by laughter; merriment; jollity; gaiety while joy is a feeling of extreme happiness or cheerfulness, especially related to the acquisition or expectation of something good. ellauri083.html on line 665: Are there any funny jokes in the bible kysyy Aleteia, ja vastaa ize: ellauri083.html on line 677: Another humorous episode happened in the book of Numbers, when the People of Israel were complaining in the desert. They called out like a petulant child, “O that we had meat to eat! We remember the fish we ate in Egypt for nothing, the cucumbers, the melons, the leeks, the onions, and the garlic, but now our strength is dried up, and there is nothing at all but this manna to look at” (Numbers 11:4-6). ellauri083.html on line 679: God responded by saying, the “Lord will give you meat, and you shall eat. You shall not eat one day, or two days, or five days, or ten days, or twenty days, but a whole month, until it comes out at your nostrils” (Numbers 11:19-20). He gave them quail that covered the earth, three feet deep! You wanted meat? Here you go! ellauri083.html on line 696: On pimeää. Vaza kipeä. Seijapupu huokuu vieressä. ellauri088.html on line 39: Tulokas on yxi pienestä tosin kasvavasta kourallisesta skififilmejä joissa on NAINEN pääosassa. Joku Eric Heisserer on huomauttanut että joukko studioista lupasi ottaa leffan vaan jos sankari vaihdettaisiin miehexi. Mutta päähenkilön, lingvistiikkaexpertin (Louise Banx) naismaisuus on kriittinen osa hahmon identiteettiä. (Oikeastikin valtaosa lingvisteistä on naisia!) Hollywoodin skifi on historiallisesti luottanut sankarillisiin, toimintasuuntautuneisiin miesesitaistelijoihin. Tulokas on sixi aivan omituinen, kun siinä on briljantti, komplexi sankaritar joka ei saisi edes valomiekkaa päälle. ellauri088.html on line 86: Gustav Fechner (1801-1887) argued for psychophysical parallelism, according to which the mental and physical worlds run parallel to each other but do not interact. Fechner developed the Weber-Fechner law, according to which the perceived intensity of a stimulus increases arithmetically as a constant multiple of the physical intensity of the stimulus or in other words, changes of physical intensity gallop along at a brisk pace while the corresponding changes of perceived intensity creep along. The Weber and the Weber-Fechner laws were the first laws to provide a mathematical statement of the relationship between the mind and the body. Another significant contribution when S. S. Stevens (1906-1973) demonstrated that psychological intensity grows as an exponential function of physical stimulus intensity, that is, equal stimulus ratios always produce equal sensory ratios although different ratios hold for different sensory modalities. (Siis mitä? Aritmeettisesti vai logaritmisesti?) ellauri088.html on line 90: Voluntarismus [engl. voluntarism; lat. voluntas Wille], [EM, PHI], Lehre von der Bedeutung des Willens. Wundt entwickelte eine theoretische Konzeption der Willenstätigkeit (Willenshandlungen) und deren psych. Verbindung mit Sinneseindrücken, Gefühlen, Affekten und Vorstellungen zur Einleitung einer Handlung (Apperzeption). Von den aktiven und schöpferisch-synthetischen Apperzeptionsprozessen des Bewusstseins ausgehend sieht Wundt die einheitsstiftende Funktion in den Willensvorgängen und bewussten Zwecksetzungen der Handlungen. Auf der Grundlage seiner empirischen Ps. entwickelte er einen psych. Voluntarismus und erweiterte diesen später zu einem metaphysischen Voluntarismus (ähnlich Gottfried Wilhelm Leibniz). Wundt hält allerdings daran fest, dass seine empir. Ps. unabhängig von den versch. Lehren der Metaphysik (u. a. Arthur Schopenhauers Voluntarismus) entstanden sei. ellauri088.html on line 97: Several sensations form an idea. Several feelings form a composite feeling. Emotions are affective processes over time (they have a beginning, a middle, and an end). Volitions are changes in ideas or feelings that bring an emotion to an end. oAApperception is also relevant to clinical psychology. Projective tests such as the Rorschach and the TAT are based on the concept of apperception. (TAT: Thematic Apperception Test) Why is it that we perceive reality this or that way? Skewed perception may be connected with mental illness. Like seeing naked women undressing everywhere. There is a will involved there. ellauri088.html on line 106: Luvassa oli siis eeppistä skifi narratiivia. Helevetin huono skifileffa vuodelta 2016, täynnä oikein paxua amerikanismia. Filkan konnia oli vanhat roistot Venäjä ja Kiina ja totaalisen epäuskottavasti Sudan kai arabien takia ja Venezuela tiedät kyllä mix. Sankarinna oli Starwarsin prinsessa Leian näkönen huumoriton pystynenä, jonka piti kääntää Kiinan sotaministerin puhetta kun kukaan armeijassa ei osaa muka kiinaa. Minnekäs tuhannet USAn armeijan vinkuintiaanit oli jemmattu? Tyhmät armeijajäbät oli neekereitä (mustan everstin kakkosmiehenkin pitää olla musta ettei tule käskynjako-ongelmia) ja tiimin haukka sodanliezoja oli ilmeisesti paki. Mustekalat Abbott ja Costello puhalsi mustesavurenkaita. Who's on first? ellauri088.html on line 261: Paizi papin pakana puolustaakin pissaliisoja. Se sanoo että ne saa rukoilla vaikkei osaa vuorosanoja. Riittää että on vilpitön. Ristit kätesi ja sanot: Jumalani, rukoilen sinua, suiojele minua, auta minua ja niin edelleen. Pyyntöjä, lupauxia, osoitteetonta luottoa. Societas anonyma. Eliskä pääpointti on alistuminen suurempaan tahtoon. Mäkin ajattelin stallariaikoihin et eixvois vaan uskoa et nää asioihin paremmin perehtyneet ovat selvittäneet what is what, ja vois vaan mennä luotolla. ellauri088.html on line 286: tarvetta, sillä välillä ruumiini oli niin jännittynyt, että hermoni tuntuivat korkeajännitekaapeleilta. Mutta evankeliumit eivät olleetkaan mitään satuja, vaan ne tapahtuivat oikeissa paikoissa, ihmisillă oli oikeita ammatteja, henkilöt olivat oikeasti eläneet. Ja kaikkein voimakkaimmin niistä nousi esiin julmuus. Kun olin saanut yhden luetuksi, aloitin toisen, ja tarina vaikutti vielä kauheammalta. Kyllä, se oli tyrmistyttävä kertomus. Luin ja hermostuin. Me kaikki olimme Herran palveluksessa, Herran, joka tarkkaili meitā koko ajan nähdäkseen, mitä valizimme, hyvää vai pahaa. Miten jarjetöntā, miten sellaisen orjan osan saattoi hyväksyä? Inhosin ajatusta, että Isä oli taivaissa ja lapset täällä alhaalla mudassa ja veressä. Mikä isä Jumala muka oli, mikä perhe hänen luoman olennot: minua pelotti ja samalla raivostutti. Inhosin Isää, joka oli tehnyt meidät niin heikoiksi, ainaiselle kärsimykselle alttiiksi, helposti tärveltyviksi. Inhosin sitä, että hän vain katseli, kun me sätkynuket yritimme selviytyä nälästä, janosta, sairauksista, kauhuista, julmuuksista, ylimielisyydestä ja vaikka oikeamielisistäkin tunteista, jotka epäuskon aina vaaniessa kätkivät alleen petollisuuden. Inhosin sitä, että hänellä oli neitsytäidistä syntynyt poika, jonka hän altisti pahemmalle kärsimykselle kuin luomakuntansa kurjimmat olennot. Inhosin sitä, että vaikka pojalla oli kyky tehdä ihmeitä, hän käytti valtaansa joutavuuksiin, joilla ei ollut ratkaisevaa merkitystä, muttei mihinkään mikä oikeasti parantaisi ihmisen osaa. Inhosin sitä, että pojalla oli taipumus kohdella huonosti äitiään, mutta hän ei uskaltanut käydä isäänsä vastaan. ellauri088.html on line 294: Auli Hakulinen täyttää 80v. Sen synttärihaastattelu on haukotuttava. Ei selviä kuka oli tytön isä. EI Hauva ainakaan. I'm not the father, eikä Ferenc Kiefer. ellauri088.html on line 353: Cuando subieres a caballo, no vayas echando el cuerpo sobre el arzón postrero, ni lleves las piernas tiesas y tiradas y desviadas de la barriga del caballo, ni tampoco vayas tan flojo que parezca que vas sobre el rucio: que el andar a caballo a unos hace caballeros; a otros, caballerizos. Sea moderado tu sueño, que el que no madruga con el sol, no goza del día; y advierte, ¡oh Sancho!, que la diligencia es madre de la buena ventura, y la pereza, su contraria, jamás llegó al término que pide un buen deseo. ellauri088.html on line 365: Asuntosijoittamisessa onnistuminen on osittain riippuvaista myös markkinatilanteesta ja tällä hetkellä hyvien kohteiden löytäminen järkevään hintaan on haastavaa. ”Hyvien diilien löytäminen on tässä markkinatilanteessa haastavinta. Ja itse asiassa se ei ole vaikeaa, että saisi hyvään hintaan kohteita. Sen sijaan vaikeaa on löytää hyvään hintaan kohteita, jotka vielä sopivat niihin omiin kriteereihin.” ellauri088.html on line 373: Arvonen ei kuitenkaan turvaudu toiminnan kehittämisessä pelkästään kansien välistä löytyvään informaatioon, vaan hän myös kysyy vinkkejä muilta sijoittajilta. ”Kysyn neuvoa nimenomaan niiltä, jotka tekevät asioita sillä tasolla, jolla itsekin haluan joskus tehdä. Enimmäxeen miljonääreiltä.” Arvonen kokeekin, että nimenomaan kysymysten esittäminen menestyneille ammattisijoittajille on yksi hänen suurimmista onnistumisistaan asuntosijoittajana. ”Olen onnistunut hyvin, sillä tiedän, että verennimijät ovat tehneet tätä ennenkin, eikä minun tarvitse keksiä pyörää uudelleen. Olen rohkeasti uskaltanut kysyä ja kopioida muilta, luvalla tietenkin.” ellauri088.html on line 411: - Syön granolaa, maustamatonta jogurttia, banaania ja riisiproteiinia. Usein vain olen silleen - ja niin on hyvä. Jos tosi villiksi menee, katson lempiystäväni kanssa samalla Love Islandia tai Game of Thronesia. Muiden poikakavereiden kanssa hengaan myös. Se on mun vapaa-aika arkisin. ellauri088.html on line 419: - Heräsin silloin 10-12 aikaan, jos ei ollut töitä, ja olin hereillä kaikki yöt. Se oli ihan paskaa. Kun heräsin, tuntui, että koko päivä oli jo ohi. ellauri088.html on line 544: Idle Thoughts of an Idle Fellow, published in 1886, is a collection of humorous essays by Jerome K. Jerome. It was the author’s second published book and it helped establish him as a leading English humorist. While widely considered one of Jerome’s better works, and in spite of using the same style as Three Men in a Boat, it was never as popular as the latter. A second "Idle Thoughts" book, The Second Thoughts of An Idle Fellow, was published in 1898. ellauri088.html on line 561: The food question.—Objections to paraffine oil as an atmosphere.—Advantages of cheese as a travelling companion.—A married woman deserts her home.—Further provision for getting upset.—I pack.—Cussedness of tooth-brushes.—George and Harris pack.—Awful behaviour of Montmorency.—We retire to rest. ellauri088.html on line 565: Kingston.—Instructive remarks on early English history.—Instructive observations on carved oak and life in general.—Sad case of Stivvings, junior.—Musings on antiquity.—I forget that I am steering.—Interesting result.—Hampton Court Maze.—Harris as a guide. ellauri088.html on line 571: George is introduced to work.—Heathenish instincts of tow-lines.—Ungrateful conduct of a double-sculling skiff.—Towers and towed.—A use discovered for lovers.—Strange disappearance of an elderly lady.—Much haste, less speed.—Being towed by girls: exciting sensation.—The missing lock or the haunted river.—Music.—Saved! ellauri088.html on line 579: Then we looked for the knife to open the tin with. We turned out everything in the hamper. We turned out the bags. We pulled up the boards at the bottom of the boat. We took everything out on to the bank and shook it. There was no tin-opener to be found. ellauri088.html on line 581: Then Harris tried to open the tin with a pocket-knife, and broke the knife and cut himself badly; and George tried a pair of scissors, and the scissors flew up, and nearly put his eye out. While they were dressing their wounds, I tried to make a hole in the thing with the spiky end of the hitcher, and the hitcher slipped and jerked me out between the boat and the bank into two feet of muddy water, and the tin rolled over, uninjured, and broke a teacup. ellauri088.html on line 583: Then we all got mad. We took that tin out on the bank, and Harris went up into a field and got a big sharp stone, and I went back into the boat and brought out the mast, and George held the tin and Harris held the sharp end of his stone against the top of it, and I took the mast and poised it high up in the air, and gathered up all my strength and brought it down. ellauri088.html on line 587: Harris got off with merely a flesh wound. ellauri088.html on line 589: After that, I took the tin off myself, and hammered at it with the mast till I was worn out and sick at heart, whereupon Harris took it in hand. ellauri088.html on line 591: We beat it out flat; we beat it back square; we battered it into every form known to geometry—but we could not make a hole in it. Then George went at it, and knocked it into a shape, so strange, so weird, so unearthly in its wild hideousness, that he got frightened and threw away the mast. Then we all three sat round it on the grass and looked at it. ellauri088.html on line 593: There was one great dent across the top that had the appearance of a mocking grin, and it drove us furious, so that Harris rushed at the thing, and caught it up, and flung it far into the middle of the river, and as it sank we hurled our curses at it, and we got into the boat and rowed away from the spot, and never paused till we reached Maidenhead. ellauri088.html on line 597: Klapkan kirjan pitkäveteisyys selittyy sillä että se julkaistiin jatkokertomuxena. Noi George ja Harris oli sen oikeita kamuja, mutta veneretki oli oikeasti sen hanimuun. Jeromen teutonofobiaa edustaa myös seuraava hauska tarina: ellauri088.html on line 599: In addition, here’s a much earlier spoof of German lieder, from the British comic novel “Three Men in a Boat,” published in 1889. I think it shows just how pervasive and long-standing is the English-speaker’s resistance to the rarefied world of the German art-song. The excerpt is also very silly and probably tells you at least as much about British anti-intellectualism and complacency as it does about German over-earnestness. ellauri088.html on line 602: I have never taken much interest in German songs since then. ellauri088.html on line 604: Nyttemmin on tietysti selvää mistä tässä oli kyse: sakemannit alkoi uhata brittihegemoniaa just samalla lailla kuin Kiina näyttää uhkalta New Yorkereille nyt. Kohta alkaa kuulua kiinavizejä. Ja sizillä on tietysti näitä setämiesläppiä: ellauri088.html on line 606: There is an iron “scold’s bridle” in Walton Church. They used these things in ancient days for curbing women’s tongues. They have given up the attempt now. I suppose iron was getting scarce, and nothing else would be strong enough. ellauri088.html on line 608: There is never a dull moment in the boat while girls are towing it. ellauri088.html on line 612: Jerome volunteered eagerly to serve his country at the outbreak of the great war, but, being 55 years old, was rejected by the British Army. Eager to serve in some capacity, he volunteered as an ambulance driver for the French Army. ellauri088.html on line 627: Erich Kästner wurde 1899 in Dresden geboren und starb 1974 in München. Der Schriftsteller, Satiriker, Dramatiker und nicht zuletzt Autor der berühmten Kinderklassiker ›Das doppelte Lottchen‹, ›Das fliegende Klassenzimmer‹, ›Pünktchen und Anton‹, ›Emil und die Detektive‹ und ›Die Konferenz der Tiere‹ wurde mit zahlreichen Preisen bedacht (u.a. mit dem Büchner-Preis und der Hans-Christian Andersen-Medaille). ellauri088.html on line 639: Epätoivoinen ja pahaa-aavistamaton Hagedorn palaa myös Berliniin ja ezii turhaan omaa Hildegardia, jostahan sen on oletettava että sen nimi on Schulze. Sitten se ja sen äiti kuzutaan vieraisille Toblereille; tämä tunnustaa oikean minuutensa, mikä ei kuitenkaan lopeta veljeilyä. Myös Hildegard antautuu Toblerin tyttären ominaisuudessa. Seuraavan juhlasyömisen yhteydessä Toblerille ilmoitetaan telefonisesti, että Grandhotel, jonka se ajatteli ostaa heittääxeen ulos sen porzarin ja tirehtöörin - kuuluukin jo hänelle (näin käy aina Roope Ankallekin Akussa). ellauri089.html on line 44: Hein m. in der Wendung Freund Hein Bezeichnung für den ‘Tod’. Der Personenname Hein ist die Koseform von Heinrich und zunächst auch eine verhüllende Umschreibung für den ‘Teufel’, mhd. hein (14. Jh.), nhd. Henn (16. Jh.). Die Bedeutungsübertragung auf den Tod als ein ebenfalls gefürchtetes Wesen wird Claudius (1774) zugeschrieben, der mit dem Zusatz Freund dem Tod zugleich seine vermeintliche Dämonie nehmen und ihn als vertrauten letzten Begleiter des Menschen charakterisieren will. ellauri089.html on line 49: He, Isaac Asimov, and Arthur C. Clarke are often considered the "Big Three" of English-language science fiction authors. ellauri089.html on line 55: Siisteys on sexikästä Bobista. Peewee on melkein nätti kun sen vaatteet on pesty eikä niistä puutu nappeja, ja rintanapitkin on kiinni, tosin Peeweellä ei vielä ole mainittavasti rintoja. 10v kuluttua se voisi olla sievä. Ja älykkyys on sekin sexikästä. Peewee osaa liu'uttaa laskutikkua kuin teekkari. 2*2 = noin 4. I remembered hearing Dad say: "Some people insist that mediocre is better than best. They delight in clipping wings beause they themselves can't fly. They despise brains because they have none. Pfah! They laugh at clean panties because their own are soiled!" Touché, Lapukka, eikö mitä? ellauri089.html on line 69: Heinlein draws on his knowledge of school societies to make the Academy a “real” place; there are bull sessions, roommate problems, anxieties about passing, shared food packages, and parties at the Academy just as there are at any school, especially a boarding school or college. Also, as Matt becomes more and more a Cadet, he finds, as do many of Heinlein’s juvenile heroes, that he has grown beyond his family and that there is an unbridgeable gulf between his perspective as a Cadet and his parents’ perspectives as ground-dwellers in Kansas City. His living and working in space is a part of it, but even more important, Matt realizes, is his membership in an international/interplanetary organization. He is no longer the boy he was when he left home. He becomes aware of this difference and, understanding it, is able to deal with a family that now seems somewhat provincial to him. ellauri089.html on line 74: Another Cadet, Girard Burke, is asked to resign. The reader has know for a long time that Burke, who is certainly mentally and physically capable, does not have the right attitude to be a Patrolman. He is, among other things, too skeptical of the ideals for which the Patrol stands. Burke resigns, goes into his father’s business, becomes an ship’s captain immediately, gets himself in venereal trouble on Venus, and has to call on the Patrol to rescue him from his own self-centered and stupid mistakes. Matt, Tex, and Oscar do rescue him and, with that action, prove the worth of the characteristics—perseverance, loyalty, intelligence, idealism, integrity, and courage—that Heinlein champions throughout Space Cadet and the other novels in the series. Vittu mikä nazi. ellauri089.html on line 83: His work sometimes had controversial aspects, such as plural marriage in The Moon is a Harsh Mistress, militarism in Starship Troopers and technologically competent women characters that were formidable, yet often stereotypically feminine – such as Friday. ellauri089.html on line 91: Heinlein's early political leanings were liberal. In 1934, he worked actively for the Democratic campaign of Upton Sinclair for Governor of California. After Sinclair lost, Heinlein became an anti-Communist Democratic activist. ellauri089.html on line 98: It started with the famous Henry quotation: "Is life so dear, or peace so sweet, as to be purchased at the price of chains and slavery? Forbid it, Almighty God! I know not what course others may take, but as for me, give me liberty, or give me death!!". It then went on to admit that there was some risk to nuclear testing (albeit less than the "willfully distorted" claims of the test ban advocates), and risk of nuclear war, but that "The alternative is surrender. We accept the risks." Heinlein was among those who in 1968 signed a pro-Vietnam War ad in Galaxy Science Fiction. Että semmonen libertiini. ellauri089.html on line 103: He wanted to do his own juvenile work, stating that: "I want to do my own stuff, my own way". Vapaa sexi kiinnosti. Kirjassa Strangers in a strange land se oli aivan daft. Jill is homophobic and says that "nine times out of ten, if a girl gets raped it's partly her own fault." Bobia kiinnosti myös insesti. Heinlein often posed in situations where the nominal purpose of sexual taboos was irrelevant to a particular situation, due to future advances in technology. ellauri089.html on line 108: “[T]here seems to have been an actual decline in rational thinking. The United States had become a place where entertainers and professional athletes were mistaken for people of importance. They were idolized and treated as leaders; their opinions were sought on everything and they took themselves just as seriously—after all, if an entertainer is paid a million or more a year, he knows he is important ... so his opinions of foreign affairs and domestic policies must be important, too, even though he proves himself to be ignorant and subliterate every time he opens his mouth.” ellauri089.html on line 114: From Rocket Ship Galileo (1947) to Have Space Suit—Will Travel (1958), Robert A. Heinlein wrote twelve novels, all published by Scribners, that were aimed at what we now call the juvenile market. In Dr. Johnson’s sense of the word, they are classics in their field, they have stood the test of time. They appeared first in hardback—unusual in a field in which, until the 1950s or 1960s, almost all major works were published in magazines or in paperback; and during the 1950s, hardback copies of these novels could be found in school and public libraries all across the country. These novels later appeared in paperback and have remained available in that form to the present. Heinlein’s juvenile novels have been largely ignored by both science fiction critics and critics of children’s literature; but even a half century after they were written, these novels are still “contemporary” and are still among the best science fiction in the range. ellauri089.html on line 116: There's no gap between will and action, for Heinlein's juveniles adulthood is devotion to something they want to do. This is the origin of the books' guilelessness—for that worldview is innocence, down at its root, even when the grand theme of a book is slavery, war, or survival in harsh circumstances. Being human isn't an insoluble problem for them. It's a puzzle that has a solution: be juvenile. What made Robert Heinlein inimitable was the easiness of the people in those stories. ellauri089.html on line 118: Heinlein state that the purpose of metaphysics is to ask questions: "Why are we here?" "Where are we going after we die?" (and so on); but that you are not allowed to answer the questions. ellauri089.html on line 124: During the 1930s and 1940s, Heinlein was deeply interested in Alfred Korzybski's general semantics and attended a number of seminars on the subject. His views on epistemology seem to have flowed from that interest, and his fictional characters continue to express Korzybskian views to the very end of his writing career. ellauri089.html on line 136: Within the book, the statement of divine immanence verbalized between the main characters, "Thou Art God", is logically derived from the concept inherent in the term grok. Waldo on etäkäsi. Suunnilleen dildo. ellauri089.html on line 153: Most of what Heinlein wrote after 1958 explores ideas that are more interesting, more profound, in certain senses, than any of his early work, like quirky sex. But at some point, even his most fervent fans want to return to books where the hero doesn't use time travel and advanced technology to have sex with his mother, his granddaughter, and his own clone. Or his computer made flesh. ellauri089.html on line 159: For average readers, Heinlein tells a good story; for better readers, Heinlein has challenges; and for the best readers, there is a kind of shared inside knowledge, a delight the reader feels when Heinlein makes a passing reference to Schiaperelli (sic) and the reader knows, without Heinlein’s ever explaining, who Schiaperelli was. ellauri089.html on line 168: Schiaparelli tutki aurinkokuntaa, ja havainnoituaan Marsia hän laati planeetan kartan ja nimesi sen meret ja mantereet. Vuonna 1877 hän uskoi löytäneensä Marsin pinnalta pitkiä suoria muotoja, joita hän kutsui italiaksi nimellä ”canali” tarkoittaen kanaaleja. Käännösvirheen vuoksi niitä kuitenkin ryhdyttiin kutsumaan ”kanaviksi”, mikä johti kuvitelmiin Marsissa vaikuttavasta sivilisaatiosta. Muutama vuosikymmen myöhemmin Schiaparellin havainto todettiin joka tapauksessa optiseksi harhaksi. ellauri089.html on line 170: No wonder that Heinlein’s juveniles still enthrall the juvenile readers discovering them for the first time and enchant the older readers, like myself, who discovered them first in the 1950s. (C. W. Sullivan III is Distinguished Research Professor of English at East Carolina University.) ellauri089.html on line 197: Job: A Comedy of Justice is a novel by Robert A. Heinlein published in 1984. The title is a reference to the biblical Book of Job and James Branch Cabell's book Jurgen, A Comedy of Justice. ellauri089.html on line 203: Heinlein depicts a Heaven ruled by snotty angels and a Hell where everyone has a wonderful, or at least productive, time — with Mary Magdalene shuttling breezily between both places. ellauri089.html on line 212: History does not record anywhere at any time a religion that has any rational basis. Religion is a crutch for people not strong enough to stand up to the unknown without help. But like dandruff, most people do have a religion and spend money on it and seem to derive considerable pleasure from fiddling with it. ellauri089.html on line 369: No täähän on vaan peliteorian tuttu erottelu preferenssien ja parhaan strategian välillä. Päämäärä ja keinot. Ja seuraavaxi varmaan sitten pohditaan pyhittääkö toinen toiset. Mikä on yxi variaatio vanhasta individualismi-totalitärismi teemasta. Ollakko erakkomehiläisiä vai termiittejä. Onko 1 hyvä + 2 kaunista meikäläiselle yhtä kuin 3 pahaa tai rumaa temppua jollekulle toiselle? Ovatko eri yxilöiden tai muiden arvioinnin dimensioiden moraaliset suuntaviivat kohtisuorassa vai vähän vinossa? Jos ne ovat vinossa, saadaan hinta vaikka isoäidille. ellauri089.html on line 374: El Laurin lyhkäsempi versio etiikasta: Kyse on tiimipreferensseistä. Oikein paha apina on sellainen joka pelaa tiimin kanssa nollasummapeliä: iloizee kun ne kärsivät. Keskipaha on sellainen joka pelaa tiimin kanssa yhden hengen peliä: iloizee kun voittaa ize, muista vähät välittää. Keskihyvä on tollanen tiimipelaaja joka hurraa kun sen tiimi voittaa kuha se voittaa mukana. Oikein kiltti (sankari tai pyhimys) on sellainen joka noudattaa jonkun muun esim tiimin preferenssejä mieluummin kuin omia. Tässähän se on pikku lankakerässä. Loppu on sitten seliseliä. ellauri089.html on line 423: § 10. "Good", then, denotes one unique simple object of thought among innumerable others; but this object has very commonly been identified with some other—a fallacy which may be called "the naturalistic fallacy" … Tässä Jyriltä alkaa lähteä riimu käsistä. Sillä on niin iso lehmälauma ojassa, ettei se pysty pitelemään sitä. 1 lehmistä on että ainoa merkizevä hyvä on termiittiapinoiden hyvä, lehmistä ei mitään väliä. Niitä on hyvä popsia aivan vapaasti. Koska lehmät ei ole meikäläisiä, niillä ei ole sielua, ei äänioikeutta eikä armeijaa, ja ne maistuu meistä apinoista hyvältä. So there! ellauri089.html on line 429: § 13. and if it were avoided, it would be plain that the only alternatives to the admission that "good" is indefinable, are either that it is complex, or that there is no notion at all peculiar to Ethics—alternatives which can only be refuted by an appeal to inspection, but which can be so refuted. ellauri089.html on line 439: § 18. The investigation of intrinsic values is complicated by the fact that the value of a whole may be different from the sum of the value of its parts, … ellauri089.html on line 441: § 19. in which case the part has to the whole a relation, which exhibits an equally important difference from and resemblance to that of means to end. … ellauri089.html on line 483: § 38. The method pursued in this chapter will consist in exposing the reasons commonly offered for the truth of Hedonism and in bringing out the reasons, which suffice to shew it untrue, by a criticism of J. S. Mill & H. Sidgwick. … ellauri089.html on line 505: § 49. Prof. Sidgwick has avoided those confusions made by Mill: in considering his arguments we shall, therefore, merely consider the question "Is pleasure the sole good?" ellauri089.html on line 515: § 54. Of Prof. Sidgwick's two arguments for the contrary view, the second is equally compatible with the supposition that pleasure is a mere criterion of what is right; … ellauri089.html on line 521: § 57. I conclude, then, that a reflective intuition, if proper precautions are taken, will agree with Common Sense that it is absurd to regard mere consciousness of pleasure as the sole good. … ellauri089.html on line 542: § 66. The term "metaphysical" is defined as having reference primarily to any object of knowledge which is not a part of Nature—does not exist in time, as an object of perception; but since metaphysicians, not content with pointing out the truth about such entities, have always supposed that what does not exist in Nature, must, at least, exist, the term also has reference to a supposed "supersensible reality": … ellauri089.html on line 572: § 81. and, once this analogy between Volition and Cognition is accepted, the view that ethical propositions have an essential reference to Will or Feeling, is strengthened by another error with regard to the nature of Cognition—the error of supposing that "perception" denotes merely a certain way of cognising an object, whereas it actually includes the assertion that the object is also true. … ellauri089.html on line 574: § 82. The argument of the last three §§ is recapitulated; and it is pointed out (1) that Volition and Feeling are not analogous to Cognition (2) that, even if they were, "to be good" could not mean "to be willed or felt in a certain way". … ellauri089.html on line 576: § 83. (2) If "being good" and "being willed" are not identical then the latter could only be a criterion of the former; and, in order to shew that it was so, we should have to establish independently that many things were good—that is to say, we should have to establish most of our ethical conclusions before the Metaphysics of Volition could possibly give us the smallest assistance. … ellauri089.html on line 584: So far so good, hyvin ja pahoin, oikein ja vasein, pitäsj ja pitäsj, mutta mitä Jyrin ja poikien oikeasti tulee sitten duunata? Voidaanko jatkaa entisellä mallilla, vai pitäisikö persereijät tervata? No ei nyt sentään, Moore lohduttaa. Tulkaa tyköni te janoovaiset ja isoreikäiset kuten ennenkin, kolkuttavalle avataan. ellauri089.html on line 601: § 93. (3) Even this latter task is immensely difficult, and no adequate proof that the total results of one action are superior to those of another, has ever been given. For (a) we can only calculate actual results within a comparatively near future. We must, therefore, assume that no results of the same action in the infinite future beyond, will reverse the balance—an assumption which perhaps can be, but certainly has not been, justified; … ellauri089.html on line 605: § 95. But (c) most of the actions, most universally approved by Common Sense, may perhaps be shewn to be generally better as means than any probable alternative, on the following principles. (1) With regard to some rules it may be shewn that their general observation would be useful in any state of society, where the instincts to preserve and propagate life and to possess property were as strong as they seem always to be; and this utility may be shewn, independently of a right view as to what is good in itself, since the observance is a means to things which are a necessary condition for the attainment of any great goods in considerable quantities. … ellauri089.html on line 613: § 99. And (d) if we consider the distinct question of how a single individual should decide to act (α) in cases where the general utility of the action in question is certain, (β) in other cases: there seems reason for thinking that, with regard to (α), he should always conform to it; but these reasons are not conclusive, if either the general observance or the general utility is wanting; … ellauri089.html on line 619: § 102. The distinction between "duty" and "interest" is also, in the main, the same non-ethical distinction; but the term "interested" does also refer to a distinct ethical predicate—that an action is to "my interest" asserts only that it will have the best possible effects of one particular kind, not that its total effects will be the best possible. … ellauri089.html on line 625: § 105. and, if we consider the intrinsic value of each exercise, it will appear (1) that, in most cases, it has no value, and (2) that even the cases, where it has some value, are far from constituting the sole good. The truth of the latter proposition is generally inconsistently implied, even by those who deny it; … ellauri089.html on line 627: § 106. but in order fairly to decide upon the intrinsic value of virtue, we must distinguish three different kinds of disposition, each of which is commonly so called and has been maintained to be the only kind deserving the name. Thus (a) the mere unconscious "habit" of performing duties, which is the commonest type, has no intrinsic value whatsoever; Christian moralists are right in implying that mere "external rightness" has no intrinsic value, though they are wrong in saying that it is therefore not "virtuous", since this implies that it has no value as a means. … ellauri089.html on line 629: § 107. (b) where virtue consists in a disposition to have, and be moved by, a sentiment of love towards really good consequences of an action and of hatred towards really evil ones, it has some intrinsic value, but its value may vary greatly in degree. … ellauri089.html on line 631: § 108. finally (c) where virtue consists in "conscientiousness", i.e., the disposition not to act, in certain cases, until we believe or feel that our action is right, it seems to have some intrinsic value: the value of this feeling has been peculiarly emphasized by Christian Ethics, but it certainly is not, as Kant would lead us to think, either the sole thing of value, or always good even as a means. … ellauri089.html on line 648: § 114. If we begin by considering I. Aesthetic Enjoyments, it is plain (1) that there is always essential to these some one of a great variety of different emotions, though these emotions may have little value by themselves: … ellauri089.html on line 652: § 116. But (3) granted that the appropriate combination of these two elements is always a considerable good and may be a very great one, we may ask whether, where there is added to this a true belief in the existence of the object of cognition, the whole thus formed is not much more valuable still. … ellauri089.html on line 654: § 117. I think that this question should be answered in the affirmative; but in order to ensure that this judgment is correct, we must carefully distinguish it … ellauri089.html on line 656: § 118. from the two judgments (a) that knowledge is valuable as a means, (b) that, where the object of the cognition is itself a good thing, its existence, of course, adds to the value of the whole state of things: … ellauri089.html on line 658: § 119. if, however, we attempt to avoid being biased by these two facts, it still seems that mere true belief may be a condition essential to great value. … ellauri089.html on line 660: § 120. We thus get a third essential constituent of many great goods; and in this way we are able to justify (1) the attribution of value to knowledge, over and above its value as a means, and (2) the intrinsic superiority of the proper appreciation of a real object over the appreciation of an equally valuable object of mere imagination: emotions directed towards real objects may thus, even if the object be inferior, claim equality with the highest imaginative pleasures. … ellauri089.html on line 662: § 121. Finally (4) with regard to the objects of the cognition which is essential to these good wholes, it is the business of Aesthetics to analyse their nature: it need only be here remarked (1) that, by calling them "beautiful", we mean that they have this relation to a good whole; and (2) that they are, for the most part, themselves complex wholes, such that the admiring contemplation of the whole greatly exceeds in value the sum of the values of the admiring contemplation of the parts. … ellauri089.html on line 664: § 122. With regard to II. Personal Affection, the object is here not merely beautiful but also good in itself; it appears, however, that the appreciation of what is thus good in itself, viz. the mental qualities of a person, is certainly, by itself, not so great a good as the whole formed by the combination with it of an appreciation of corporeal beauty; but it is certain that the combination of both is a far greater good than either singly. … ellauri089.html on line 666: § 123. It follows from what has been said that we have every reason to suppose that a cognition of material qualities, and even their existence, is an essential constituent of the Ideal or Summum Bonum: there is only a bare possibility that they are not included in it. … ellauri089.html on line 674: § 127. and (3) the consciousness of intense pain: this appears to be the only thing, either greatly good or greatly evil, which does not involve both a cognition and an emotion directed towards its object; and hence it is not analogous to pleasure in respect of its intrinsic value, while it also seems not to add to the vileness of the whole, as a whole, in which it is combined with another bad thing, whereas pleasure does add to the goodness of a whole, in which it is combined with another good thing; … ellauri089.html on line 678: § 129. In order to consider II. Mixed Goods, we must first distinguish between (1) the value of a whole as a whole, and (2) its value on the whole or total value: (1)=the difference between (2) and the sum of the values of the parts. In view of this distinction, it then appears: … ellauri089.html on line 680: § 130. (1) That the mere combination of two or more evils is never positively good on the whole, although it may certainly have great intrinsic value as a whole; … ellauri089.html on line 684: § 132. but there seems no reason to think that, where the evil object exists, the total state of things is ever positively good on the whole, although the existence of the evil may add to its value as a whole. … ellauri089.html on line 686: § 133. Hence (1) no actually existing evil is necessary to the Ideal, (2) the contemplation of imaginary evils is necessary to it, and (3) where evils already exist, the existence of mixed virtues has a value independent both of its consequences and of the value which it has in common with the proper appreciation of imaginary evils. … ellauri090.html on line 58: [14.3. 0.17] Bo Egov: Seija ehti justiinsa työnnältää sen jääkaappiin. Menee nyt korjaamaan erehdyxen. Se on hirmuhyvää! ellauri090.html on line 68: [14.3. 9.34] Bo Egov: Outra carta justifica uma certa complexidade no começo de seu relacionamento: "Sofreste tanto que até perdeste a consciência do teu império; estás pronta a obedecer; admiras-te de seres obedecida", o que é um mistério para os recentes estudiosos das correspondências do autor. ellauri090.html on line 105: Following The Posthumous Memoirs of Bras Cubas (1881) and preceding Dom Casmurro (1899), this book is considered by modern critics to be the second of Machado de Assis's realist trilogy, in which the author was concerned with using pessimism and irony to criticize the customs and philosophy of his time, in the process parodying scientism, Social darwinism, and Comte's positivism, although he did not remove all Romantic elements from the plot. ellauri090.html on line 112: Quincas Borba (Joaquim Borba dos Santos), a wealthy man and a self-proclaimed philosopher, dies and leaves his large estate to his friend, Rubião, a teacher. The only condition of the bequest is that Rubião care for Quincas Borba’s dog, also named Quincas Borba, as if the dog were human. Rubião travels from the provincial town of Barbacena to the city of Rio de Janiero to establish himself with his newly inherited wealth. On the train, he meets Christiano Palha and Palha’s wife, Sophia. Rubião soon becomes infatuated with Sophia. ellauri090.html on line 116: Rubião misinterprets as a love offering a box of strawberries Sophia had sent him. At the Palhas’s house in Santa Thereza, he clutches her hand and makes his affection clear to her. Distressed by Rubião’s advances, Sophia suggests to her husband that they end their relationship with Rubião. Having borrowed money from Rubião, however, Palha is reluctant to break with him. ellauri090.html on line 120: Rubião becomes friends with Dr. Camacho, a lawyer and the editor of a politically oriented newspaper called Atalaia. On his way to meet Dr. Camacho, Rubião rescues a small child, Deolindo, in danger of being run over by a carriage and horses. Rubião then goes on to Dr. Camacho’s office, where he subscribes generously to the capital fund for Atalaia. Dr. Camacho flatters Rubião by publishing an account of Rubião’s heroism in saving Deolindo. Although Rubião is at first modest and dismissive about his heroism, as he reads Camacho’s account he becomes increasingly self-important. ellauri090.html on line 122: Maria Benedicta, Sophia’s young cousin, is another potential wife for Rubião, but Rubião is too infatuated with Sophia to be interested in Maria Benedicta. After the incident at Santa Thereza, Rubião appears more cosmopolitan and confident. He spends his inherited money freely, often in support of others in addition to Palha and Dr. Camacho. When his impoverished friend, Freitas, falls ill, Rubião generously gives Freitas’s mother a substantial sum of money. Later, he pays Freitas’s funeral expenses. ellauri090.html on line 126: Palha’s business flourishes as Rubião’s wealth begins to dwindle. Rubião becomes subject to fits of madness, believing that he is Napoleon III of France. When Rubião gets into a carriage alone with Sophia, she thinks he is still attracted to her. She panics and orders him to get out. Thinking he is Napoleon III, Rubião treats Sophia as if she were the emperor’s mistress, but eventually he leaves the carriage. ellauri090.html on line 132: Rubião continues to believe he is Napoleon III, but Doña Fernanda thinks he can be cured. She manages to get him to enter an asylum. She also rescues Quincas Borba and sends the dog to the sanatorium to be with Rubião. After a short time, appearing to be regaining his sanity, Rubião escapes the asylum and returns to Barbacena with Quincas Borba, his only friend. Rubião dies there, and within three days, Quincas Borba dies there as well. ellauri090.html on line 139: Humanitismi kuulostaa aivan järkeenkäyvältä. Tai siis tosi tutulta: humanismihan pitää homo sapiensia aivan huippuna, muu luonto tarjoaa sille luontopalveluja. Jos yxi jättää niin toinen ottaa, “Ao vencido, odio ou compaixão; ao vencedor, as batatas.” Näinhän nää talousliberaalitkin laskeskelee, luovaa tuhoa, ne vaan koittaa lohdutella luusereita tolla "win-win" kusetuxella. Kapitalismin kannattajia vaan nolottaa kun se sanotaan näin ilman sarvia ja hampaita. ellauri090.html on line 154: Ouça, ignaro. Sou Santo Agostinho; descobri isto ante-hontem; ouça e cale-se. Tudo coincide nas nossas vidas. O santo e eu passámos uma parte do tempo nos deleites e na heresia, porque eu considero heresia tudo o que não é a minha doutrina de Humanitas; ambos furtámos, elle, em pequeno, umas peras de Carthago, eu, já rapaz, um relogio do meu amigo Braz Cubas. Nossas mães eram religiosas e castas. Emfim, elle pensava, como eu, que tudo que existe é bom, e assim o demonstra no cap. XVI, livro VII das Confissões, com a differença que para elle, o mal é um desvio da vontade, illusão propria de um seculo atrazado, concessão ao erro, pois que o mal nem mesmo existe, e só a primeira affirmação é verdadeira; todas as cousas são boas, omnia bona, e adeus. ellauri090.html on line 156: et manifestatum est mihi quoniam bona sunt quae corrumpuntur, quae neque si summa bona essent neque nisi bona essent corrumpi possent; quia si summa bona essent, incorruptibilia essent, si autem nulla bona essent, quid in eis corrumperetur non esset. nocet enim corruptio et, nisi bonum minueret, non noceret. aut igitur nihil nocet corruptio, quod fieri non potest, aut, quod certissimum est, omnia quae corrumpuntur privantur bono. si autem omni bono privabuntur, omnino non erunt. si enim erunt et corrumpi iam non poterunt, meliora erunt, quia incorruptibiliter permanebunt. et quid monstrosius quam ea dicere omni bono amisso facta meliora? ergo si omni bono privabuntur, omnino nulla erunt: ergo quamdiu sunt, bona sunt. ergo quaecumque sunt, bona sunt, malumque illud quod quaerebam unde esset non est substantia, quia si substantia esset, bonum esset. aut enim esset incorruptibilis substantia, magnum utique bonum, aut substantia corruptibilis esset, quae nisi bona esset, corrumpi non posset. itaque vidi et manifestatum est mihi quia omnia bona tu fecisti et prorsus nullae substantiae sunt quas tu non fecisti. et quoniam non aequalia omnia fecisti, ideo sunt omnia, quia singula bona sunt, et simul omnia valde bona, quoniam fecit deus noster omnia bona valde. (7.12.18) ellauri090.html on line 165: Pardo (feminine parda) is a term used in the former Portuguese and Spanish colonies in the Americas to refer to the triracial descendants of Europeans, Amerindians, and West Africans. In some places they were defined as neither exclusively mestizo (Amerindian-European descent), nor mulatto (West African-European descent), nor zambo (Amerindian-West African descent). In colonial Mexico, pardo "became virtually synonymous with mulatto, thereby losing much of its indigenous referencing." In the eighteenth century, pardo might have been the preferred label for blackness. Unlike negro, pardo had no association with slavery. Casta paintings from eighteenth-century Mexico use the label negro never pardo to identify Africans paired with Spaniards. ellauri090.html on line 167: In Brazil, the word pardo has had a general meaning, since the beginning of the colonization. In the famous letter by Pêro Vaz de Caminha, for example, in which Brazil was first described by the Portuguese, the Amerindians were called "pardo": "Pardo, naked, without clothing". The word has ever since been used to cover African/European mixes, South Asian/European mixes, Amerindian/European/South Asian/African mixes and Amerindians themselves. ellauri090.html on line 177: Embora seja chamada de "realista", os críticos não deixam de notar que a riqueza de gêneros e elementos nessas obras também adere resíduos do Romantismo e impressionistas. Além disso, nessas obras Machado de Assis não compactua com o esquematismo determinista dos realistas, nem procura causas muito explícitas ou claras para a explicação das suas personagens e situações. ellauri090.html on line 186: Seus biógrafos notam que, interessado pela boemia e pela corte, lutou para subir socialmente abastecendo-se de superioridade intelectual e da cultura da capital brasileira. ellauri090.html on line 202: Os críticos notam que na segunda metade do século XIX os intelectuais brasileiros interessavam-se com o "surgimento de novas ideias" como o já citado positivismo de Comte e o evolucionismo social de Spencer. Ao que tudo indica, Machado não compartilhava deste interesse e escreveu seus romances com ceticismo (skeptisesti) a estas escolas filosóficas e políticas. Em Memórias Póstumas de Brás Cubas, por exemplo, um importante aspecto do pessimismo de Brás Cubas é sua visão de que os valores são arbitrários. ellauri090.html on line 213: Ambos os pais de Machado de Assis sabiam ler e escrever, fato incomum na sua época e classe social. Ambos eram agregados da Dona Maria José de Mendonça Barrozo Pereira, esposa do falecido senador Bento Barroso Pereira, que abrigou seus pais e os permitiu morar junto com ela. Nascera junto a ele uma irmã, que morreu jovem, aos 4 anos, em 1845. ellauri090.html on line 217: Segundo escrevem alguns biógrafos, a madrasta confeccionava doces numa escola reservada para meninas e Machado teve aulas no mesmo prédio, enquanto à noite estudava língua francesa com um padeiro imigrante. Certos biógrafos notam seu imenso e precoce interesse e abstração por livros. ellauri090.html on line 219: Aos 21 anos de idade Machado já era uma personalidade considerada entre as rodas intelectuais cariocas. (Riolaisissa. Akus Ankan nuoruudenkavereita oli papukaija nimeltä Jose Carioca. Daisy on Mexicosta.) ellauri090.html on line 222: À época de seu serviço no Diário do Rio de Janeiro, teve seus ideais combativos com ideias progressivas; por conta disso seu nome foi anunciado como candidato a deputado pelo Partido Liberal do Império — candidatura que logo retirou por querer comprometer sua vida somente às letras. ellauri090.html on line 234: Um de seus amigos, Faustino Xavier de Novaes (1820–1869), poeta residente em Petrópolis, e jornalista da revista O Futuro, estava mantendo sua irmã, a portuguesa Carolina Augusta Xavier de Novais, desde 1866 em sua casa, quando ela chegou ao Rio de Janeiro do Porto. Segundo os biógrafos, veio a fim de cuidar de seu irmão que estava enfermo, enquanto outros dizem que foi para esquecer uma frustração amorosa. Carolina despertara a atenção de muitos cariocas; muitos homens que a conheciam achavam-na atraente, e extremamente simpática. Com o poeta, jornalista e dramaturgo Machado de Assis não fora diferente. Tão logo conhecera a irmã do amigo, logo apaixonou-se. Até essa data o único livro publicado de Machado era o poético Crisálidas (Koteloita, 1864) e também havia escrito a peça Hoje Avental, Amanhã Luva (1860), ambos sem muita repercussão. Carolina era cinco anos mais velha que ele; deveria ter uns trinta e dois anos na época do noivado. ellauri090.html on line 280: Estava apaixonado por sua "Carola", apelido dado pelo marido. Entusiasmava a esposa com cartas românticas e que previam o destino dos dois; durante o noivado, em 2 de março de 1869, Machado havia escrito uma carta íntima que dizia: "...depois, querida, ganharemos o mundo, porque só é verdadeiramente senhor do mundo quem está acima das suas glórias fofas e das suas ambições estéreis." Suas cartas endereçadas a Carolina são todas assinadas como "Machadinho" ellauri090.html on line 282: Outra carta justifica uma certa complexidade no começo de seu relacionamento: "Sofreste tanto que até perdeste a consciência do teu império; estás pronta a obedecer; admiras-te de seres obedecida", o que é um mistério para os recentes estudiosos das correspondências do autor. ellauri090.html on line 283: Noutro parágrafo, diz: "Tu pertences ao pequeno número de mulheres que ainda sabem amar, sentir e pensar." De fato, Carolina era extremamente culta. Apresentou a Machado os grandes clássicos portugueses e diversos autores da língua inglesa. ellauri090.html on line 291: Machado de Assis e Carolina Augusta teriam vivido uma "vida conjugal perfeita" por 35 anos. Quando os amigos certa vez desconfiaram de uma traição por parte de Machado, seguiram-no e acabaram por descobrir que ele ia todas as tardes avistar a moça do quadro de A Dama do Livro (1882), de Roberto Fontana. Ao saberem que Machado não podia comprá-lo, deram-lhe de presente, o que o deixou particularmente feliz e grato. ellauri090.html on line 304: Ainda assim, aparecem já nos romances da segunda fase, sobretudo em Memórias Póstumas de Brás Cubas e em Quincas Borba, e mesmo em diversos contos, todos os elementos centrais trazidos de forma contundente pelo Realismo: a crítica social, sobretudo uma crítica dirigida à burguesia, a crítica à escravidão, ao uso do "homem pelo homem", a crítica a um sistema capitalista puramente interesseiro, financeiro, calculista do dinheiro pelo dinheiro e da mercantilização da vida, das relações, do casamento etc. ellauri090.html on line 306: Os romances machadianos tratam frequentemente da escravidão sob o ponto de vista cínico do senhor de escravos, sempre criticando-o de forma oblíqua. Sobre a escravidão, Machado de Assis já havia tido uma experiência familiar, quer por seus avós paternos terem sido escravos, quer porque lia os jornais com anúncios de escravos fugitivos. Em seu tempo, a literatura que denunciava crenças etnocêntricas que posicionavam os negros no último grau da escala social era distorcida ou tolhida, de modo que este tema encontra uma grande expressividade na obra do autor. ellauri090.html on line 317: Dom Casmurro — que recebeu diversas interpretações ao longo do tempo — provavelmente é a obra machadiana que mais tenha sido interpretada de maneiras diferentes e vastas, destaque para a interpretação feminista de Helen Caldwell, mas a maioria dos críticos concordam que a obra, por um lado, retrata um brasileiro entre o liberalismo e as antigas tradições da monarquia escravocrata, e, por outro lado, destrói a imagem da amada, Capitu, que seria símbolo de um novo tempo e um risco ao status quo, por ser menina pobre, livre e inteligente (embora alguns poucos tenham afirmado que ela realmente o traiu); ellauri090.html on line 327: Sua mensagem artística se dá por meio de uma interrupção na narrativa para dialogar com o leitor sobre a própria escritura do romance, ou sobre o caráter de determinado personagem ou sobre qualquer outro tema universal, numa organização metalinguística que constituía seu principal interesse como autor. ellauri090.html on line 337: Machado de Assis, como exímio intelectual e leitor, atribui a sua obra caráteres de arquétipos. Os acadêmicos também notam a constante presença do pessimismo. Suas últimas obras de ficção assumem uma postura desencantada da vida, da sociedade, e do homem. Crê-se que não acreditava em nenhum valor de seu tempo e nem mesmo em algum outro valor e que o importante para ele seria desmascarar o cinismo e a hipocrisia política e social. ellauri090.html on line 350: Suas mulheres são "capazes de conduzir a ação, apesar do predomínio da trama romanesca não ter se esvaziado." As personagens femininas de Machado de Assis, ao contrário das mulheres de outros românticos — que faziam a heroína dependente de outras figuras e indisposta à ação principal na narrativa — são extremamente objetivas e possuem força de caráter. ellauri090.html on line 391: Vizi hei mä vedin ton ihan hatusta! Mut JUST SIITÄ siinä onkin kysymys! Arvasin ihan oikein! Lusmuista pohatoista tosiaan tulee tosi yritteliäitä ja eipä aikaakaan kun ne on taas vaurastumispolulla. Alexis (joka on kyllä homo, mutta sekin on nyt jo ookoo prime time teeveessä) oppii rehellisen (tai no, tuottoisan) työn arvon jne. jne. Tää kaikki selvisi vaan treilereitä kazomalla. Tää sarja on sellasta riches to rags and back to riches tarinaa jota jauhettiin jo 1900-luvun lopulla kun pikku Wallu kazoi televisiota puristellen tennispalloa. Se kyllä tykkäisi. Pilkkanauru pois, kääritäänpä hihat ja ansaizemaan ensimmäistä miljoonaa kengänkiillottajana kuten nuori Roope, tai sooda jerkkinä kuten Bob Heinleinin Kip. ellauri090.html on line 401: Hyvin botoxihuuĺinen epämääräisesti tuttu nuori nainen asui luoteis-Helsingissä erään kadun varrella vanhan kivitalon alakerrassa. En muistanut taloa ihan tarkkaan mutta ajattelin käydä sitä "moikkaamassa" polkupyörällä. Liikennettä oli paljon ja pyöräily sen seassa kysyi rohkeutta. Vähän eziskeltyäni löysinkin talon ja sen ikkunassa ko. blondin. Puhuin sille ruudun läpi ilmeillen jostain syystä englantia ja se vastasi ensin englanniksi ja tuli sitten ulos ja puhui suomea. Se oli vähän vaivautunut ja selitti että se oli lapsenlikkana jollekulle pikkupojalle. Kuinka pienelle kysyin ällistynenä. No 16-vuotiaalle se tunnusti vähän nolona. Siitä arvasin että taisi tulla turha reissu. Lähdin ajamaan takaisinpäin väistellen taas autoja. Lähellä kanavan rantaa näin Niklaxen kadunkulmassa joka selitti kavereilleen että hänellä on serkku joka on psykologi. Koitin miettiä kuka mutten muistanut sellaista. Taisi kerskailla tyhjiä. ellauri092.html on line 78: Dwight Lyman Moody was born into a bankrupt family of nine children with a father who loved whiskey and who died when Dwight was just four. His mother sent them to a school where he learnt very little, and she sent them to the First Congregational Church where he learnt less. His upbringing was something of a disciplined, Puritan-influenced life. ellauri092.html on line 80: By 17 years old this stout young Yankee decided to leave his farming work at home and head for Boston where he became a shoe salesman. Like Al Bundy. Taivas on todennäköisesti täynnä kadonneita parittomia sukkia. Ne ovat kaikki pelastuneet sinne. Kun mun sukkaan tulee reikä heitän sen roskiin mutta pelastan parittoman, koska mun lähes kaikki sukat ovat mustia. Vartioin niitä mustasukkaisesti ja teen leskexi jääneistä uusia pareja. He attended a Congregationalist Church which bored him as did all religious matters but over the next year the convicting message of sin and righteousness began to take effect. At the same time though, he raised up a wall of arguments. He settled his heart by deciding to leave the matter until his deathbed, but Cod’s Word continued to disturb him. No wonder: this was good old Boston, the home of the bean and the cod, Where the Lowells talk to the Cabots, And only the Cabots talk to Cod. ellauri092.html on line 82: In April 1855 young Edward Kimball a Sunday school teacher was deeply burdened by Moody’s sole. Kimball left his house and made his way to the shoe shop where Moody worked with the intention of confronting Moody about his standing in front of Cod. A thousand contrary thoughts invaded the young man’s mind and he almost turned back. When he realized he had passed the shop he decided he would go for it and get it over with quickly. With what he later thought was a very weak plea with tears in his eyes he challenged Moody concerning his salivation, Cod’s tail and his need of a waist. That day in the back of the shop on his knees Moody accepted his price and Kimball returned home within minutes with new soles. Salivation while you wait. ellauri092.html on line 84: The first change in Moody was that he received a burden to see all his family earnings saved. Later that year he moved to Chicago and although he started to show signs of real shoe business ability and success, when he experienced the revival which commenced in that city in January 1857, business success faded into insignificance. He was ruined - success of this world no longer interested him instead, he began to glow in Christian virtue. He mixed freely amongst Plymouth Brethren, Methodist Episcopal, Congregationalists and Baptists. The years passed and he worked with the men in tights at YMCA and raised up one of the most unusual Sunday Schools of that day which became a church. He reluctantly began to preach and haggled every step of the way. He turned down Congregational ordination and remained a simple uneducated layman with a burden for souls. Having heard of Spurgeon’s ministry in London he did all he could to get hold of and read every Spurgeon sermon. He took thorough hold of Spurgeon’s three ‘R’s: Ruin by the fall, Redemption by the Blood, and Regeneration by the Holy Mackerel. This flowed through every one of his messages and was the marrow of Moody’s theology. Many thought him too radical and so nicknamed him ‘Crazy Moody.’ ellauri092.html on line 86: When his wife Emma suffered bad asthma the doctor suggested a boat trip so Moody decided to take her to dry and airy Britain. In February 1867 they set sail for Britain for the first time. Altogether they had a thoroughly inspiring time. They visited Spurgeon’s Metropolitan Tabernacle which had a congregation of 5,000. He sat amongst the Plymouth Brethren and heard their most fervent preachers as well as preaching for them. He could preach as fervently as any tommy, if not more. He was also invited to speak at some meetings in London where his warmth won everyone’s affection while his wife coughed in the smog. He also visited Bristol to see George Muller’s work where 1,500 orphan children were provided for financially without requests for money. (The trick is familiar from Dickens' Oliver Twist.) Moody was very impressed with what Cod could accomplish going through this meek godly man of prayer. They managed to include Dublin and France in the trip then in June they returned to America. ellauri092.html on line 90: At first Moody could satisfy himself so that was ok. But the persistence of these ladies led him to meet and pray with them. They poured out their hearts asking Cod to fill them with His servant's Spirits. From that day a deep hunger and thirst gripped Moody. By October he was in agony for sole as he prayed and munched Cod for the promised gift. At times he would roll on the floor in agony with the ladies and in tears with this singular prayer to be baptised in the Holy Mackerel grilled with fire. This was a wrestle between his willy and Cod’s willy. It was that very month that Chicago burnt to the ground by ghost fire. All his works, efforts and organizational committees literally went up in a blaze. Shortly after this while passing through New York on his way to Britain the second time Cod heard his prayer. As he walked the streets his willy bent before Cod's, the power of the Golden Horde fell upon him, the Ford drew near and revealed Himself to be His servant. Moody rushed to a friend’s house and asked for rum and to be left alone. Hour after hour he bathed in the presence of Cod as the Holy Mackerels filled him. So strong was this that he cried out to Cod to stay in His hand lest He die. He was filled with the joy of the Gourd. When he left that house it was in the power of the fire, just like Chicago the other day. ellauri092.html on line 92: He fleed to England for a few months of rest and with a desire to draw ale with Christian leaders there. He had no intention of zonking although he did a few times but he attended conventions and conferences and wrote numbers of notes and thoughts. He met with the Plymouth Brethren near Dublin and he spent a whole night kneeling in fervent prayer with about 20 of these jealous men. That next morning he walked with Henry “Butcher” Varley through the streets. This Br'er Rabbit said something to him which made a deep impact on the weasel Cod was forming. He said “Moody, the world has yet to see what Cod will do to a man full of It.” That night as these words still reverberated in his mind and heart he vowed that by the grace of Cod and the power of the Holy Mackerels he would be that man. All who met with him during this journey in Britain and Ireland were strangely aware that Cod was preparing a great work in this man. You could smell it a mile away. Mackerels! ellauri092.html on line 94: Before returning home he was persuaded to preach at a Congregational church in Arundel Square, London. The massage came with real power. As a result over 400 new convict perverts were taken into membership in the following weeks. As other requests to preach reached him he decided he would return home and prepare to return for a period of six months at a later stage, all expenses paid. ellauri092.html on line 96: So in June 1873 he arrived again into Liverpool, England, accompanied by his asthmatic wife and song leader Ira Sankey as his other wife. Key men who were leaders and financers who had invited him with the promise of financial help had died since he was last there. There were no meetings, no funds and no committees. What the fuck. It seemed all was lost. Maybe they would just have to return to America? Only one unattractive invitation came from York in the North of England and so there they went. It was hard ground but in the midst of these meetings one unimpressed minister called F.B. Meyer slowly melted and then ignited with holy fervent fire. Our friends fled the scene as fast as they could. Next the Evangelistic foursome moved to Sunderland for several weeks of sole eating meetings where Cod’s power to inflate liver was manifest. In August they brought coals to Newcastle where a daily paper meeting was conducted with some 300 saints in attendance. No other lighting was necessary. News spread throughout the whole land that Creedence Clearvater Revival was coming to churches and salivation to thousands. Other towns were visited in the same manner and left as quickly as the audience caught on that a less inspiring Yankee foursome was doing the song and play. ellauri092.html on line 98: Next came the invitation to Edinburgh, Scotland. Only eternity will reveal the results of this revival which started in November, 1873. On the first night at the first meeting 2,000 people had to be turned away because the tiller was already filled to capacity. By now Moody had the full backing and support of many great theologians as well as all national financiers of every occupation. It was later said that “The revival in Edinburgh was like a Holocaust to the land”. Cold Calvinism gave way to fiery evangelism. This great city was startled out of its sleep and stirred to its depths. In the New Year they travelled on to see Crocodile Dundee, Glasgow and elsewhere. This was not successful evangelism, it was Creedence Clearwater Revival live. The nine months in Scotland ended, but the revival burned on a few days. Then things returned to normal. ellauri092.html on line 100: In September 1874 they travelled to Belfast in the North of Ireland for five weeks of meetings like those in Scotland. Then onward to Dublin for a month where several thousand pounds sterling were reported converted to dollars. These were some of the most remarkable meetings ever held in Ireland. In November they sailed for England and continued to minister in the main cities and towns. In March 1875 he moved to London to start a 4 mouth campaign. Initially meetings had about 16,000 people in attendance. He bled the rich and poor, the famous and the destitute, princesses as well as paupers. It is estimated that a million and a half people paid him in this chief of cities. After one very brief visit to Cambridge University he returned home to America and did not return again until 1882 when he administered snake oil in Ireland, Scotland, Wales and England. ellauri092.html on line 102: In November 1882 when he spoke at Cambridge University he was filled with great anxiety as this educational centre for Britain’s aristocratic and wealthy youth had a reputation of unparalleled riotous behaviour. That first night at a Zoom meeting Moody spoke on ‘the Spirit’s power service.’ The university vicar Handley Moule was somewhat nervous. The young C.T. Studd (the same guy who impressed J.R.Mott with his biceps) greatly doubted ‘if this Yankee was up to the task.’ The first mission night on the Monday had 1,700 students in attendance. As Sankey sang his sacred Hymns they jeered, laughed and shouted. When Sankey finished he was near to tears. As Moody preached on Daniel in the lions den (how appropriate) again they laughed, shouted and did all in their power to disturb him. He maintained his calm. By the end of the week at least 200 students had accepted a check from the speaker. Amongst them was a main ‘ringette player’ who later assumed missionary position in China and was the first lady Bishop of King Kong. Out of this mission came The Cambridge Seven, missionaries who made a lot of dough. This campaign had huge proceeds that also leeched the youth of the whole nation. ellauri092.html on line 104: During the summer of 1883 he returned home to count the revenue but was back again; first to Ireland and then London in November. For the next 8 months he held his greatest meetings yet in the capital. Many of his best new labourers were the pervert convicts from 1875. This campaign sealed the future destiny of many young men who would later go to the admission collection field. It was not long after his death in 1899 that his sermons were second only in demand to Pilgrim’s Progress and were printed right across the ad pages of the Boston Globe. ellauri092.html on line 106: This however, is a mere summary of a man who showed the world what could be done when a man was fully constipated due to Cod and as practiced as a Late Night Host. ellauri092.html on line 110: Tästä nousee seurraava mielenkiintoinen ajatuskuvio: Moody tartutti Hermonin kesäleirillä ton kedgereeismin ja lähetysinnon J.R. Mottiin. J.R. Mott tartutti sen Helsingin visiitillä Hilja Hahnssoniin. Hilja Krohn tartutti sen saxantunneilla komeawiixiseen ja kaunissilmäiseen vaikka lyhyehköön Wilho Pylkkäseen. Eliskä Wilholla oli jo helluntaiviruxen varhaismuoto veressä kun se lähti Lontooseen?! Sillä saattoi olla kokemusta uppokasteesta Hilja Krohnin opastuxella jo siinä vaiheessa. ellauri092.html on line 151: Opillisesti baptismi painottaa Raamatun erehtymättömyyttä ja arvovaltaa. Samoin korostetaan omakohtaista uskoontuloa. Ainoastaan uskonsa tunnustaneet henkilöt kastetaan. Kaste toimitetaan upottamalla ja se käsitetään lähinnä vertauskuvalliseksi uskon tunnustamiseksi. Kaste suoritetaan vain kastettavan omasta pyynnöstä ja sen kautta liitytään paikallisseurakuntaan. Vauvoja ei kasteta, mutta heidät siunataan Jeesuksen antaman esimerkin mukaisesti. Mitään ikärajaa ei kuitenkaan kasteelle menolle ole asetettu, vaan riittävää on nimenomaan se, että henkilö on väittänyt haluavansa kasteen ja uskovansa. Lasten ja imeväisten suusta sitä kuulee vähemmän. Seurakunnan jäsenyys on tarkoitettu pelkästään henkilökohtaisesti uskoville. Varsinaista yhteistä uskontunnustusta ei baptisteilla ole. David Foster Wallacen peukuttamat mennoniitat oli anabaptistien sekti. ellauri092.html on line 153: Baptists in the South supported slavery "for economic and social reasons", although this was never admitted. Instead, it was claimed that slavery was beneficent, and endorsed in the Bible by God. However, Baptists in the North disagreed strongly, claiming that God would not "condone treating one race as superior to another". Southerners, on the other hand, held that God intended the races to be separate. Finally, around 1835, Southern states began complaining that they were being slighted in the allocation of funds for missionary work. ellauri092.html on line 157: In matters of sexuality, several Baptist churches are promoting the virginity pledge to young Baptist Christians, who are invited to engage in a public ceremony at sexual abstinence until Christian marriage. This pact is often symbolized by a purity ring. Programs like True Love Waits, founded in 1993 by the Southern Baptist Convention have been developed to support the commitments. ellauri092.html on line 178: Methodism thrived in America thanks to the First and Second Great Awakenings beginning in the 1700s. Various African-American denominations were formed during this period, including the African Methodist Episcopal Church. ellauri092.html on line 182: The Third Great Awakening from 1858 to 1908 saw enormous growth in Methodist membership, and a proliferation of institutions such as colleges (e.g., Morningside College). Methodists were often involved in the Missionary Awakening and the Social Gospel Movement. The awakening in so many cities in 1858 started the movement, but in the North it was interrupted by the Civil War. In the South, on the other hand, the Civil War stimulated revivals, especially in Lee´s army. ellauri092.html on line 186: In the 1930s many Methodists favored isolationist policies. Thus in 1936, Methodist Bishop James Baker, of the San Francisco Conference, released a poll of ministers showing 56% opposed warfare. When war came in 1941, the vast majority of Methodists strongly supported the national war effort, but there were also a few (673) conscientious objectors. ellauri092.html on line 188: In the early 20th century, many of the splintered Methodist groups joined together to form The Methodist Church (USA). Another merger in 1968 resulted in the formation of The United Methodist Church from the Evangelical United Brethren (EUB) and the Methodist Church.While United Methodist Church in America membership has been declining, associated groups in developing countries are growing rapidly. ellauri092.html on line 190: United Methodist elders and pastors may marry and have families. They are placed in congregations by their bishop. Elders and pastors can either ask for a new appointment or their church can request that they be re-appointed elsewhere. If the elder is a full-time pastor, the church is required to provide either a house or a housing allowance for the pastor. ellauri092.html on line 192: Whereas most American Methodist worship is modeled after the Anglican Communion´s Book of Common Prayer, a unique feature was the once practiced observance of the season of Kingdomtide, which encompasses the last thirteen weeks before Advent, thus dividing the long season after Pentecost into two discrete segments. During Kingdomtide, Methodist liturgy emphasizes charitable work and alleviating the suffering of the poor. This practice was last seen in The Book of Worship for Church and Home by The United Methodist Church, 1965, and The Book of Hymns, 1966. While some congregations and their pastors might still follow this old calendar, the Revised Common Lectionary, with its naming and numbering of Days in the Calendar of the Church Year, is used widely. However, congregations who strongly identify with their African American roots and tradition would not usually follow the Revised Common Lectionary. ellauri092.html on line 194: Adding more complexity to the mix, there are United Methodist congregations who orient their worship to the "free" church tradition, so particular liturgies are not observed. The United Methodist Book of Worship and The Hymns of the United Methodist Church are voluntarily followed in varying degrees. Such churches employ the liturgy and rituals therein as optional resources, but their use is not mandatory. ellauri092.html on line 213: Baptists, as their very name implies, adhere to baptism. But not just any baptism – Baptists are more specific on the issue. Baptist subscribe to credo baptism by immersion. That means that they believe in baptism of a confessing believer by immersion into water. They reject pedobaptism and other modes of baptism (sprinkling, pouring, etc.). This is one distinctive that holds true for nearly all Baptist denominations and churches. They are Baptists, after all! ellauri092.html on line 215: There is some debate about the roots of Baptists as a denomination, or family of denominations. Some argue that Baptists can trace their roots right back to the famous cousin of Jesus – John the Baptist. While most others go back only as far as the Anabaptist movement in the wake of the Protestant Reformation. ellauri092.html on line 219: Methodism also can confidently claim roots that go back centuries; right back to John Wesley, who founded the movement in England, and later in North America. Wesley was unhappy with the “sleepy” faith of the Church of England and sought to bring renewal and revival and spirituality to the practice of Christians. He did this especially through open air preaching, and home meetings which soon formed into societies. By the end of the 18th century, Methodist societies were taking root in the American Colonies, and it soon spread across the continent. ellauri092.html on line 221: Today, there are many different Methodist denominations, but they all hold similar views in several areas. They all follow Wesleyan (or Armenian) theology, emphasize practical life over doctrine, and hold to the Apostle’s Creed. Most Methodists groups reject that the Bible is inerrant and sufficient for life and godliness, and many groups are presently debating the moral standards of the Bible, especially as they relate to human sexuality, marriage, and gender. ellauri092.html on line 223: Many people have wondered, are baptist and methodist the same? The answer is no. However, there are some similarities. Both Baptists and Methodist are trinitarian. Both hold that the Bible is the central text in faith and practice (though groups within both the families of denominations would dispute the Bible’s authority). Both Baptists and Methodists have historically affirmed the divinity of Christ, justification by faith alone, and the reality of heaven for those who die in Christ, and eternal torment in hell for those who die unbelieving. ellauri092.html on line 231: Baptists believe in the autonomy of the local church, and churches are most often governed by a form of congregationalism, or pastor-led congregationalism. In more recent years, however, many Baptist Churches have adopted an elder-led congregationalism as a preferred form of polity. Although there are many denominational alliances among churches, most Baptist local churches are entirely autonomous in governing their own affairs, choosing their pastors, purchasing and owning their own property, etc.. ellauri092.html on line 233: In contrast, Methodists are mostly hierarchical. Churches are led by conferences with increasing levels of authority. This begins at the local level, with a Local Church Conference, and progresses upward to a denomination-wide General Conference (or some variation of these categories, depending on the specific Methodist group). Most major Methodist denominations own the property of local churches and have a decisive say in assigning pastors to local churches. ellauri092.html on line 235: Speaking of pastors, there are significant differences in how Methodists and Baptist choose their pastors too. ellauri092.html on line 237: Baptists make this decision entirely at the local level. Local churches usually form search committees, invite and screen applicants, and then select one candidate to present to the church for vote. There are no denomination-wide standards for ordination in many larger Baptist denominations (such as the Southern Baptist Convention) or minimum education requirements for pastors, though most Baptist churches only hire pastors trained at the seminary level. ellauri092.html on line 239: Major Methodist Bodies, such as the United Methodist Church, have outlined their requirements for ordination in the Book of Discipline, and ordination is governed by the denomination, not by local churches. Local church conferences confer with the district conference to select and hire new pastors. ellauri092.html on line 247: Methodists also subscribe to baptism and the Lord’s Supper and they similarly see both as signs, not as the substances, of God’s grace in Christ. Baptism is not a mere profession, however, but also a sign of regeneration. Similarly, the Lord’s Supper is a sign of a Christian’s redemption. ellauri092.html on line 249: There are many famous pastors in both Methodism and Baptists. Famous Baptist pastors include Charles Spurgeon, John Gill, John Bunyan. Present-day famous pastors include preachers like John Piper, David Platt, and Mark Dever. ellauri092.html on line 253: Baptists are traditionally mixed on the Calvinism-Arminianism debate. Few would call themselves true Arminians, and most Baptists would probably self-describe as modified (or moderate) Calvinists – or 4 point Calvinists, rejecting especially the doctrine of Limited Atonement. In contrast to Methodists, most all Baptists believe in the eternal security of a Christian, though many hold to a view of this that is very different from the Reformed doctrine of the Perseverance of the Saints. ellauri092.html on line 255: There has been a resurgence of Reformed theology among Baptists recently, with some major Baptist seminaries teaching a more classic and robust Reformed theology. There are also many Reformed Baptist churches which would enthusiastically subscribe to Calvinism. ellauri092.html on line 261: While there are some similarities to those two churches, each on one side of the street, there are many more differences. And that gulf of differences continues to widen as many Baptist churches continue to affirm a high view of Scripture and follow its teaching, while many Methodist congregations – especially in the United States – move away from that view of Scripture and emphasis on the Bible’s teaching. ellauri092.html on line 263: For sure, there are some truly degenerate brothers and sisters in Christ on both sides of the street. But there are also many, many differences. Some of those differences are very important. Or so they think. ellauri092.html on line 267: Siltikään ei vielä selvinnyt kummalla porukalla oli isompi lusikka helluntaiystävien sopassa. Edellisen perusteella wilholaisuus olisi selkeesti lähempänä anabaptisteja. Hetkinen hetkinen! Moody onkin kallellaan kelvinismiin, kevinismiin, kenismiin, kedgereeismiin, no mikä se nyt oli - keswikismiin. Ikinä kuullutkaan, mikä se nyt sitten on? Aargh. Tää on niistä varmaan KIVAA. Saa kuurnia hyttystä ja rökittää toisia, olla holier than thou. No oikeesti tää on sama ilmiö kuin supermarketin hammastahnahyllyllä. On pakko kexiä tuotteisiin eroja että saa asiakkaan houkutelluxi ostamaan just meidän tahnapurson. Se suojelee kiillettä ja säästää ikeniä ja saa sun hengityxen raikastumaan ja hymyn häikäsemään. Jeesuskin lämpenee kun näkee sen. ellauri092.html on line 273: Those involved with the Keswick Movement were continuationists otherwise known as anti-cessationists. These folks then (as well as today), believed the sign gifts including tongues never stopped. History as well as Scripture tells us that this is not true; that in fact, the sign gifts did actually cease not long after the last apostle died and the Bible had finished being written (though not yet compiled into Canon). ellauri092.html on line 275: Though Boardman was a Presbyterian and strongly influenced by the numerous heresies of Charles Finney and others, he was not a trained theologian. In fact, it is tragic that many errors that crept into the church were introduced by people who had little to no training in rightly dividing the Word. This is not to say that a person with little to no formal training cannot be used by God or that he is exempt from learning the truth of Scripture (Harry Ironsides is a good example). However, there is a proper hermeneutic to be used in studying Scripture and if not applied, many errors can result. ellauri092.html on line 283: Doctrinal errors never really go away once introduced and embraced. They are simply renamed and recycled by Satan to a new generation. Too many leaders within Christendom think they’ve found something “new” and introduce their followers to it in books, sermons and seminars. However, they are simply espousing the same error that Satan tempted Eve with thousands of years ago. There is nothing new under the sun. It simply seems new to the latest generation. ellauri092.html on line 285: One of the main errors within the Keswick Movement is their unbiblical view of sanctification. Keswickians believe when a person becomes saved, they are immediately justified. This is certainly Scriptural fact (Romans 3:21-26; 5:18-19; 2 Corinthians 5:21). There is nothing I can do to justify myself before God. Only salvation provides this immediate and eternal justification as Christ’s righteousness is literally imputed to my account. ellauri092.html on line 289: Adherents of Keswickianism would agree with the above regarding justification. However, when it comes to sanctification, they move off in a different direction. They generally do not believe the Holy Mackerel comes into the person and takes up residence at salvation, but that the Holy Mackerel simply comes upon the person to seal them with salvation. It is later, at a time they refer to variously as the “second blessing,” or “higher living,” when they say sanctification occurs. Ultimately, their view of sanctification is flat out mysticism akin to New Age’s goal of an altered state of consciousness. This is all based on a strong (and seemingly biblical), desire to emotionally “know” God. The person turns inward to meet the felt needs of self. ellauri092.html on line 295: …the problems in the Keswick theology are severe. Because of its corrupt roots, Keswick errs seriously in its ecumenical tendencies, theological shallowness or even incomprehensibility, neglect of the role of the Word of God in sanctification, shallow views of sin and perfectionism, support of some tenants of Pelagianism and semi-Pelagianism, improper divorce of justification and sanctification, confusion about the nature of saving repentance, denial that God’s sanctifying grace always frees Christians from bondage to sin and changes them, failure to warn strongly about the possibility of those who are professedly Christians being unregenerate, support for an unbiblical pneumatology, belief in the continuation of the sign gifts, maintenance of significant exegetical errors, distortion of the positions and critiques of opponents of the errors of Keswick, misrepresentation of the nature of faith in sanctification, support for a kind of Quietism, and denial that God actually renews the nature of the believer to make him more personally holy. Keswick theology differs in important ways from the Biblical doctrine of sanctification. It should be rejected. ellauri092.html on line 297: But who in history have been associated with Keswick due to agreement with it? Here are just some of the more well known people below ellauri092.html on line 318: It is no wonder that as a young Christian, devouring many of the writings by Tozer, Murray, Lawrence and others led me into severe confusion and ultimately pushed me into the Charismatic Movement seeking what I thought was “holiness.” Turns out it was my unchecked emotions that pushed and pulled me. ellauri092.html on line 326: The common thread with all of the people above (and others not listed), is the emphasis on mystical experiences that allegedly begin within as we quiet ourselves and wait upon God. Unfortunately, this is clearly not Scriptural because we are not to focus on our “innerspace” as New Agers do. We are to put our hand to the plow and look forward, not backward. This can only occur as we submit ourselves to Him (Romans 12:1-2). It really doesn’t matter if our emotions catch up with us, nor should they be used to “verify” that we are growing in the Lord. If the heart is deceitfully wicked and cannot be understood (Jeremiah 17:9), what makes us think that once we are saved, our hearts are all of a sudden able to be known? ellauri092.html on line 328: Adam and Eve lived in a perfect environment and still managed to fall through sin! For a time they were sinless. Then…the fall. ellauri092.html on line 330: Andrew Murray, A W Tozer and others now make perfect sense to me when I read their books. They were mystics who sought, focused on and tended to emphasize an emotional experience they believed was holiness. I understand that mistake because I also desperately reached for that for several years. It doesn’t work and causes the Christian to constantly look to his/her emotions for verification. ellauri092.html on line 332: By way of example I have been married to my wonderful wife for 35 years. The day I met her, I liked her. As we dated, I fell in love with her. That “love” was largely an emotional rush based on my feelings toward her. There were times when I thought my heart would explode because of my “love” (emotion) for her. Over time that changed and my love for my wife became more solidified and did not rely on emotion. ellauri092.html on line 334: Thirty-five years later, I can honestly say I love my wife more now than I did early on, though I certainly believed I could not love her more in our early days. However, my love for my wife now is not (but can at times include), emotion. It is something far different than raw emotion because it is based in knowledge. I love her and I know she loves me. ellauri092.html on line 336: I do not use my days to try to go inside myself attempting to “love” my wife more than I do; to have some type of mystical, ethereal growing awareness of my wife. ellauri092.html on line 338: So it is I understand the desire to know God more than we do now, but this largely will not occur until after we leave this life and see Him face to face. Christians are to grow through imitating God in the area of holiness, which means separating ourselves from the things that offend God. This requires purpose on our part and the Holy Mackerel is within us to empower us to do that. Sometimes, it simply requires a resounding “NO!” to the temptation. ellauri092.html on line 340: Too many leaders and authors are tempting Christians to go “beyond,” obtaining “more” than the Bible says we have a right to expect. There is no “second blessing” for the Christian, unless you consider the life after this one the actual second blessing when we will be separated from our sin nature forever, we will see Him as He is and we will be like Him. Then we will know in certainty as we are known. ellauri092.html on line 428: But the city that scares me the most is East St. Louis, Illinois. Unlike other American cities, there are NO nice parts of town. In East St. Louis, you’ll have the greatest chance of becoming the victim of a violent crime! They lead in the categories of overall violent crime rate, murder rate, aggravated assault rate, and robbery rate. Nearby St. Louis is 2nd when it comes to violent crime and murder, and among the top five in aggravated assault and robbery. But East St. Louis takes the cake! ellauri092.html on line 447: Kaarle Krohn oli erehdyttävästi Pancho Villan näköinen, Ilmari oli paljon nyhverömpi. Isä Julius oli iso partapozo kuten sanottu. ellauri092.html on line 501: Jahas, Mott käväisi myös Keswickissä! Juoni sakenee. Moodymainen kiertue-elämä houkutti. Mottit päättivät ryhtyä friilänssereixi. ellauri092.html on line 507: Leilan mukautumiskyky oli ilmiömäinen. Esimerkkinä Leilan mukautumiskyvystä mainizen 24 vuorokautta kestäneen matkan Durbanista etelä-Afrikasta Buenos-Aireslin. Laiva oli pienehkö ja puutteellisesti varustettu. Niinpä ei ollut lääkäriäkään mukana. Leila rouva hankki kaiken varalta runsaat säilyke-eväät. Tuli sitten niin ankaria myrskyjä, että suorastaan hengenvaara oli kysymyksessä. Mottin täytyi tilata laivan puusepältä erityinen suojus, jotta Leila ei putoaisi vuoteesta. Itse hän asettui lattialle makaamaan. Reippaalla mielellä he silti pysyivät, ja hytissä Leila hoiteli eväs-emännyyttänsä, milloin syöminen kävi päinsä ja palveluskuntakin oli avuton. Toisen kerran heidän oli pakko Japanin merellä matkustaa hytittömässä laivassa ja kaiken yötä maata pitkällään, pidellen kiinni kanteen ruuvatun pöydän jalasta, jotta eivät sinkoaisi yli laidan. Olipa Mottilla uskollisia ja sieviä palkallisia sihteereitäkin. Eräs, jota ei merikipu vaivannut, kiinnitti kirjoituskoneensa laivapöytään ja izensä samoin sängynpäätyyn, voidaksensa hoitaa välttämättömiä tehtäviä. Tietysti heillä oli ihaniakin matkoja, jolloin koko seurue nautti meri-ilmasta ja näköaloista, jopa kansipeleilläkin hankki terveellistä ellauri092.html on line 521: On TRENDCELEBSNOW.COM, she is one hell of a successful Politician. She has ranked on the list of those famous people who were born on July 10, 1962. She is one of the Richest Politician who was born in Finland. ellauri092.html on line 535: Kai Krohn (s. 29. heinäkuuta 1936 Helsinki) on Tampereen yliopiston lääketieteellisen teknologian emeritusprofessori. Krohn tunnetaan merkittävänä AIDS-tutkijana. ellauri092.html on line 546: Joku Hiljan idoleista sanoi että sen sukupolven oli vietävä lähetystyö päätöxeen. Fidan Tellus-lähetyskonferenssin juhlapuhuja, Minnesotasta kotoisin oleva nuori Rob Ketterling on samaa mieltä vuonna 2021. Rob ei nähnyt USA:n helluntailiikkeellä tulevaisuutta. Hän aikoi erota liikkeestä ja aloittaa jotain uutta. ellauri092.html on line 552: Lähetyskonferenssin teemana on Tämän sukupolven aikana. Se on viisasta, ei näitä sukupolvia tätä vauhtia enää paljon ole luvassa. Lähetystehtäväkin toisaalta helpottuu samaa tahtia. − Tämä saattaa olla se sukupolvi, joka vie Jeesuksen antaman lähetyskäskyn loppuratkaisuunsa. Samalla tulee viedyxi loppuu myös Jumalan käsky lisääntyä ja täyttää maailma. ellauri092.html on line 563: Kuvassa on Rob Ketterling on Tellus-konferenssin pääpuhuja ellauri092.html on line 572: Uusia ruumislöytöjä Kuolleenmeren luolista ellauri093.html on line 34: Tu dixisti quod michi bene faceres et dilatares semen meum sicut stellas coeli. ellauri093.html on line 55: 9: And, behold, here cometh a chariot of men, with a couple of horsemen. And he answered and said, Babylon is fallen, is fallen; and all the graven images of her gods he hath broken unto the ground. ellauri093.html on line 60: "There must be some way out of here" ellauri093.html on line 62: "There's too much confusion ellauri093.html on line 72: "There are many here among us ellauri093.html on line 86: Two riders were approaching ellauri093.html on line 94: Mott oli suurenmoinen mies mutta samalla myös pikkumainen pilkunnussija Kimmo Koskenniemen kaliiperia. Se laski sormensa joka erälle ja kysyi: mixi / tämä / on näin? Se varmisti kokousten yxityiskohdat etukäteen aina huoneistojen koristelua, edustajien nokintapaikkoja ja laulettavia tunteeseenvetoavia lauluja myöden. Se teki jumalalle rahanarvoisia palveluxia ja jumala teki sille vastapalveluxia, tit for that. Se muisti köyhiä sihteerejä telttakepillä ja valizi harkutisti tuliaiset kesähuvilansa talonpoikaisnaapurien lapsille, ei liian halpaa eikä liian kallista. Tietenkään hän ei ollut erehtymätön eikä virheetön, mutta niin lähellä kuin mahdollista olematta jumalan joululahja ize. ellauri093.html on line 118: They were greatly influenced by Taylor's book "China's Spiritual Need and Claims". ellauri093.html on line 126: Having been accepted as missionaries by Hudson Taylor of the China Inland Mission the seven were scheduled to leave for China in early February 1885. Before leaving the seven held a farewell tour to spread the message across the country – it was during this tour that someone dubbed them "The Cambridge Seven." ellauri093.html on line 128: For the next month, the seven toured the University campuses of England and Scotland, holding meetings for the students. Queen Victoria was pleased to receive their booklet containing The Cambridge Seven's testimonies. The record of their departure is recorded in "The Evangelisation of the World: A Missionary Band". It became a national bestseller. Their influence extended to America where it led to the formation of Robert Wilder's Student Volunteer Movement. ellauri093.html on line 140: This list consists of mostly nineteenth-century figures who were associated with the Brethren movement before the 1848 schism. They are the leading historical figures common to both the Open and Exclusive Brethren. ellauri093.html on line 144: Ironside oli muistaaxeni läski viivasuinen poliisi jossain rullatuolissa? Vai sekotanko nyt? Juu ei tää on Harry Ironside – Bible teacher, preacher, and author; pastor of the Moody Church in Chicago (1930-1948); associated at different times with both the Open and Exclusive Brethren. ellauri093.html on line 168: Ihan perstuntumalla Neen "pieni lauma" oli aika iso, mutta silti häviävän pieni tippa viirusilmien valtavassa meressä. Pelkkä pisara. Muita tapauxia pisteessä: ellauri093.html on line 178: At a time when Britain was in need of morale-boosting generalship, Wingate attracted British Prime Minister Winston Churchill's attention with a self-reliant aggressive philosophy of war, and was given resources to stage a large-scale operation. The last Chindit campaign may have determined the outcome of the Battle of Kohima, although the offensive into India by the Japanese may have occurred because Wingate's first operation had demonstrated the possibility of moving through the jungle. In practice, both Japanese and British forces suffered severe supply problems and malnutrition. ellauri093.html on line 180: Wingate was killed in an aircraft accident late in the war. The casualty rate the Chindits suffered, especially from disease, is a continuing controversy. Wingate believed that resistance to infection could be improved by inculcating a tough mental attitude, but medical officers considered his methods unsuited to a tropical environment. ellauri093.html on line 182: Wingate was known for various eccentricities. For instance, he often wore an alarm clock around his wrist, which would go off at times, and had raw onions and garlic on a string around his neck, which he would occasionally bite into as a snack (the reason he used to give for this was to ward off mosquitoes). He often went about without clothing. In Palestine, recruits were used to having him come out of the shower to give them orders, wearing nothing but a shower cap, and continuing to scrub himself with a shower brush. Sometimes Wingate would eat only grapes and onions. ellauri093.html on line 186: Field Marshal Montgomery told Moshe Dayan in 1966 that he considered Wingate to have "been mentally unbalanced and that the best thing he ever did was to get killed in a plane crash in 1944." ellauri093.html on line 197: Their support text is from 1 Corinthians 15:33, "Do not be deceived: evil communications corrupt good table manners." Among other distinctions, the Gospel Halls would generally not use musical instruments in their services, whereas many Chapels use them and may have singing groups, choirs, "worship teams" of musicians, etc. The Gospel Halls tend to be more conservative in dress; women do not wear trousers in meetings and always have their heads covered, while in most Chapels women may wear whatever they wish, including nothing, though modesty in dress serves as a guideline, and many may continue the Orde Wingate tradition of wearing a shower cap for head covering if nothing else. Open Brethren churches are all independent, self-governing, local congregations with no central headquarters, although there are a number of seminaries, missions agencies, and publications that are widely supported by Brethren churches and which help to maintain a high degree of communication among them. ellauri093.html on line 203: The best-known and oldest distinction between Open and Exclusive assemblies is in the nature of relationships among their local churches. Open Brethren assemblies function as networks of like-minded independent local churches. Exclusive Brethren generally feel an obligation to recognize and adhere to the disciplinary actions of other associated assemblies. ellauri093.html on line 207: Another less clear difference between assemblies lies in their approaches to collaborating with other Christians. Many Open Brethren will hold gospel meetings, youth events, or other activities in partnership with non-Brethren Evangelical Christian churches. More conservative Brethren tend to not support activities outside their own meetings. ellauri093.html on line 209: All assemblies welcome visitors to gospel meetings and other gatherings, with the exception of the Lord's Supper. Many Exclusive Brethren and some of the more traditional Open Brethren feel that the Lord's Supper is reserved for those who are in right standing before God. Fellowship in the Lord's Supper is not considered a private matter but a corporate expression, "because we, being many, are one loaf, one body; for we all partake of that one loaf" (1 Corinthians 10:17). ellauri093.html on line 217: One of the most defining elements of the Brethren is the rejection of the concept of clergy. Their view is that all Christians are ordained by God to serve and therefore all are ministers, in keeping with the doctrine of the priesthood of all believers. The Brethren embrace the most extensive form of that idea, in that there is no ordained or unordained person or group employed to function as minister(s) or pastors. Brethren assemblies are led by the local church eiders (fig. 1) within any fellowship. ellauri093.html on line 226: This guide covers the following topics: What is eider abuse? What are the types of eider abuse? What is the age at which someone older is considered an ‘eider’? Why does eider abuse occur? Who commits eider abuse? Who are the abusers? Who is at risk of eider abuse? Is it eider abuse if the person neglects their own needs? Is eider abuse family violence? As a family violence worker, what do I need to know about eider abuse? ellauri093.html on line 268: What is the age at which someone older is considered an ‘eider’? ellauri093.html on line 270: When choosing an age to define ‘older’ people, 65 years is commonly used, however different state and commonwealth programs may have differing age eligibility criteria. Organisations may also have their own age-related criteria. For example, at Seniors Rights Victoria we work with Victorians aged 60 and over and Indigenous Victorians aged 45 and over. ellauri093.html on line 274: There are many schools of thought on why elder abuse occurs. Open and Closed brezels disagree. It is the wages of sin ok, but who sins and who pays is controversial. The wages may be financial, physical, social, sexual etc. ellauri093.html on line 288: Self-neglect must be considered eider abuse, in fact it is doubly so. It can be enhanced with help of a trusted person. For example, an older person may neglect their own needs due to low self-esteem or stress provided by a support person’s abrasive behaviour. ellauri093.html on line 311: Historically, there is no office of "pastor" in most Brethren churches, because they believe that the term "pastor" (ποιμην "poimen" in Greek) as it is used in Ephesians 4:11 describes one of the "gifts" given to the church, rather than a specific office. ellauri093.html on line 313: Therefore, there is no formal ordination process for those who preach, teach, or lead within their meetings. Males who become eiders have been given the blessing of performing leadership tasks by older eider males. Females need not apply. They do duty as eiderdown mattresses and blankets. ellauri093.html on line 319: Officially naming and recognizing "eidership" is common to Open Brethren (cf. 1 Thessalonians 5:12–13), whereas many Exclusive Brethren assemblies believe that recognizing a man as an "eider" is too close to having clergy, and therefore a group of "leading brothers", none of whom has an official title of any kind, attempts to present issues to the entire group for it to decide upon, believing that the whole group must decide, not merely a body of "eiders". Traditionally, only men are allowed to speak (and, in some cases, attend) these decision-making meetings, although not all assemblies follow that rule today. ellauri093.html on line 321: The term "Eider" is based on the same Scriptures that are used to identify "Bishops" and "Overseers" in other Christian circles, and some Exclusive Brethren claim that the system of recognition of eiders by the assembly means that the Open Brethren cannot claim full adherence to the doctrine of the priesthood of all believers.[27] Open Brethren consider, however, that this reveals a mistaken understanding of the priesthood of all believers which, in the Assemblies, has to do with the ability to directly offer worship to God and His Christ at the Lord's Supper, whether silently or audibly, without any human mediator being necessary—which is in accordance with 1 Timothy 2:5, where it is stated that Christ Jesus Himself is the sole Mediator between God and men ("men" being used here generically of mankind, and not referring simply and solely to "males"). ellauri093.html on line 323: The Plymouth Brethren Christian Church, the most hardline of all the Exclusive Brethren groups, has developed into a de facto hierarchical body which operates under the headship of an Elect Vessel, currently Bruce Hales of Australia. Some defectors have accused him and his predecessors of having quasi-papal authority. This development is almost universally considered by other streams of the Plymouth Brethren movement, however, as a radical departure from Brethren principles. ellauri093.html on line 363: Efter sigende var Karl bedre som gymnastik- end som religionslærer, men allerede nu var han en begejstrende foredragsholder. ellauri093.html on line 392: Epäilyt helluntaiystävien toiminnan hiipumisesta tyystin 90-luvulla vaikuttavat vahvasti ennenaikaisilta. Vuonna 1958 merkittävän kokoisia ryhmiä oli vielä Helsingin lisäksi ainakin Lahdessa, Turussa, Tampereella, Multialla ja Pusulassa. Mm. nämä paikkakunnat muistivat kollektiivisesti Wilho Pylkkästä tämän siunaustilaisuudessa. ellauri093.html on line 637: Esim tällänen skezi: vanhus keitti kattilassa perunankuoria. Eikö rikas poika Intiasta lähetä mitään apua? No kirjeitä tulee joissa on näitä sinisiä kuvapapereita, mutta en minä niistä mitään ymmärrä. Näyttäkäähän minulle? (Wau! seteleitä!) Joo mummu eihän näillä ole mitään arvoa, paras että käyn heittämässä ne tuonne pihalle. (Menee.) Vanha leski ei ollut tietoinen rikkaudestansa ja tyytyi perunankuoriin! Näin on meidänkin elamassamme! Sana on kuin seteleitä ja silti syömme mieluummin viihdetuotannon perunankuoria! (No harva meistä osaa vaihtaa sanaa seteleixi, se kysyy Mottin ja Dickin tapaisia meklareita.) ellauri093.html on line 705: Se tapahtui eräänä sunnuntaina. Dick oli valinnut textixi Lasst uns hinüberziehen. Lasst uns, toi uns on ihanin sana. Suomessa sitä vastaa omistusliite. Sillä on anagrammi nus. Jeesus tule, ota meidät ja omista, olemme yxineuvoisia vaikka kaxikotisia, emme pärjää omine neuvoinemme. Ja sit toi über, tai oikeastaan kaikki noi saxan prepositiot: an auf hinter in usw. Adrianmerellä kalastajien puolisot ei näy mutta ääni kantautuu. Hiljaa pitää puuhata. Meillekin tarjoutuu vielä "toinen säkeistö" yljän kaa tuolla ylhäällä. Täysi turva jeesuxen kanssa. Ilman Ilmon tylsää selibaattia. ellauri093.html on line 744: Maria syntyi 22. joulukuuta 1839, paikassa Jamsa, Tampere, Fin. ellauri093.html on line 760: Sieltä sitten Müncheniiin taidekaupunkiin, jossa ihailimme taiteilija A. Hitlerin akvarelleja, ja sieltä eteenpäin Oberammergaun vuoristokylään nähdäxemme kuuluisan kärsimysnäytelmän. Sen juoni oli meille päällisin puolin tuttu (siinä on tää J. Nasaretilainen, joka - noh, ei spoileria Hilja, varoittaa Ilmo tuossa olan takana). Sitä ei voi sanoin kuvata, vaikka herra ties olen yrittänyt. Sitten oli vielä Augsburgin uskontunnustus 400v -vuosijuhlat. Tuhat pasuunaa ja todella paljon tuubaa. (Mekin ollaan oltu Augsburgissa. Woku oli sieltä päin kotoisin. Siellä oli se Fuggerien Fuggerei. Sielläkö se oli kun mä löin pääni kipeästi kulmikkaaseen kattolamppuun noustuani nukkumasta Brigitten sohvalta?) ellauri093.html on line 828: Piispoilla ei tule olla maallista valtaa, vaan maallinen ja hengellinen valta on erotettava toisistaan. Evankeliumin mukaisesti piispojen valta on Jumalan käsky ja määräys saarnata evankeliumia, antaa synnit anteeksi ja pidättää ne sekä jakaa ja hoitaa sakramentteja. Siellä, missä piispoilla on maallista hallitusvaltaa, se ei kuulu heille piispoina jumalallisen oikeuden perusteella vaan ainoastaan keisarillisen eli inhimillisen oikeuden nojalla, jolloin se on erillään heidän hengellisestä vallastaan, eikä hengellisissä toimissa tule käyttää maallista valtaa. Papit ja seurakunnat ovat velvollisia tottelemaan piispojansa, paitsi jos nämä opettavat tai määräävät evankeliumin vastaisesti, jolloin heitä ei saa totella. Piispoilla ei ole oikeutta säätää uusia seremonioita, ruokasäädöksiä, juhlapäiviä ja uusia kirkollisia arvoasteita, mikäli ne ovat Jumalan sanan vastaisia. ellauri093.html on line 835: Keisari oli valtiopäivien avajaispuheessa kehottanut kiisteleviä osapuolia esittämään omat kantansa. Katolilaiset eivät olisi halunneet suostua tähän, sillä he eivät halunneet keskustella julkisesti kerettiläisten kanssa. He yrittivät saada aikaan uskonnollisia asioita käsittelevän komitean. Evankeliset eivät kuitenkaan voineet suostua tähän, sillä komiteassa olisi ollut katolinen enemmistö. He vaativat sen sijaan tunnustuksen julkista lukemista valtiopäivillä. Keisari suostui tähän, ja lukemispäiväksi määrättiin 24. kesäkuuta. Kiireellisten neuvottelujen ja ajan puutteen vuoksi lukeminen siirtyi kuitenkin 25. päivään. Tunnustusta paranneltiin viimeiseen asti ja lisättiin iltalypsypointteja. Lukeminen suoritettiin keisarin ja säätyjen edessä. Tunnustus oli kirjoitettu saksaksi ja latinaksi. Keisari olisi halunnut luettavan latinankielisen kappaleen, mutta vaaliruhtinas Johannsin vaadittua, että saksalaisella maaperällä olisi kuultava saksankielistä tekstiä, keisari suostui saksankielisen version lukemiseen. Kukas tää keisari olikaan? Se ei varmaan osannut saxaa järin hyvin. Lukemisen suoritti Saksin kansleri Christian Beyer, ja siihen kului kaksi tuntia. Tämän jälkeen molemmat kappaleet luovutettiin keisarille. ellauri093.html on line 857: Toinen luterilainen kattojärjestö, Kansainvälinen luterilainen neuvosto, puolestaan tunnustuspohjassaan sitoutuu ehdottomasti Raamattuun inspiroituna ja erehtymättömänä Jumalan sanana sekä Tunnustuskirjoihin sen oikeana ja luotettavana selityksenä, nostamatta Augsburgin tunnustusta tai muutakaan yksittäistä kirjaa mitenkään erityisasemaan. ellauri093.html on line 859: Kolmas luterilaisten kirkkojen kattojärjestö, Tunnustuksellinen evankelis-luterilainen konferenssi ilmoittaa tunnustuksensa pohjaksi paitsi sana-inspiroidun ja erehtymättömän Raamatun, myös vuoden 1580 Yksimielisyyden kirjaan kootut Tunnustuskirjat, ei sikäli kuin, vaan koska ne opettavat opin Raamatun mukaisesti. Hekään eivät nosta mitään Tunnustuskirjoista merkityksessä muitten yläpuolelle. Voi hemmetti, eihän tästä tule lasta eikä paskaakaan. Luteraanit eivät tiedä izekään mihin uskovat. Jumalalla on varmaan ihan pää pyörällä. ellauri093.html on line 909: The above words came fresh in my mind in writing. They were often used by my beloved father, when he led his children to the throne of grace in family worship. If they find an echo in the hearts of the readers I shall be deeply thankful. ellauri094.html on line 54: ”Vaikuttaa jopa siltä, että liito-oravaa oltaisiin ajamassa maalta kaupunkiin”, viherpiipertäjä Jokinen toteaa kokoillen hajonneita eväitään. Hänen mukaansa liito-oravan suojeleminen maaseudun metsätalousalueilla tulisi varmaan halvemmaksi, koska kaupunkioravien virkistysmetsillä on arvoa myös gryndereille. ellauri094.html on line 83: ellauri094.html on line 94: Syreeni suggests that the letters of John - written after the predecessor gospels but before the final edition - reveal a schism in the Johannine community that was caused by the majority faction's acceptance of Jesus' death and resurrection, as it was then recorded in the new gospel. By exploring the gospel's different means of legitimizing the passion story, such as the creation of the 'Beloved Disciple' to witness Jesus' passion, and the foreshadowing of the resurrection of Jesus in the miracle of Lazarus, Syreeni provides a bold and provocative case for a new understanding of John. ellauri094.html on line 183: Tää tuli eteen Swinburnen Baabel-runon ansiosta alempana, Jönsyn mainittua yhden ikävystyttävämmän runon tältä algolagnilta. Ketä oli proffina Baabelin vankeusaikoina? No ainaskin se Jeremia, josta on aikaisemminkin paasattu. Palaan yli vuoden kuluttua näille jäljille kuin koira oxennuxelle. Alkuerissä oli Joel ja Aamos jotka nokitti kiukkusesti Eesaun Edomia. Loppuerissä sit vielä se Hesekiel, joka sai Hiljan veren kiehumaan Kolilla. Ja pikkuprofeetta Obadja. ellauri094.html on line 184: Algolagnia (/ælɡəˈlæɡniə/; from Greek: ἄλγος, álgos, "pain", and Greek: λαγνεία, lagneía, "lust") is a sexual tendency which is defined by deriving sexual pleasure and stimulation from physical pain, often involving an erogenous zone. Studies conducted indicate differences in how the brains of those with algolagnia interpret nerve input. ellauri094.html on line 205: The Babylonian captivity or Babylonian exile is the period in Jewish history during which a number of people from the ancient Kingdom of Judah were captives in Babylon, the capital of the Neo-Babylonian Empire. ellauri094.html on line 207: After the Battle of Carchemish in 605 BCE, King Nebuchadnezzar of Babylon besieged Jerusalem, resulting in tribute being paid by King Jehoiakim, aka Joakim von Anka. Jehoiakim refused to pay tribute in Nebuchadnezzar's fourth year, which led to another siege in Nebuchadnezzar's seventh year, culminating with the death of Jehoiakim and the exile to Babylonia of King Jeconiah, his court and many others; Jeconiah's successor Zedekiah and others were exiled in Nebuchadnezzar's 18th year; a later deportation occurred in Nebuchadnezzar's 23rd year. The dates, numbers of deportations, and numbers of deportees given in the biblical accounts vary. These deportations are dated to 597 BCE for the first, with others dated at 587/586 BCE, and 582/581 BCE respectively. ellauri094.html on line 209: After the fall of Babylon to the Persian king Cyrus the Great in 539 BCE, exiled Judeans were permitted to return to Judah. According to the biblical book of Ezra, construction of the Second Temple in Jerusalem began around 537 BCE. All these events are considered significant in Jewish history and culture, and had a far-reaching impact on the development of Judaism. ellauri094.html on line 215: In the seventh year, in the month of Kislev, the king of Akkad mustered his troops, marched to the Hatti-vatti-land, and encamped against the City of Judah and on the ninth day of the month of Adar he seized the city and captured the king. He appointed there a king of his own choice and taking heavy tribute brought it back to Babylon. ellauri094.html on line 217: Jehoiachin's Iron Rations Tablets, describing ration orders for a captive King of Judah, identified with King Jeconiah, have been discovered during excavations in Babylon, in the royal archives of Nebuchadnezzar. One of the tablets refers to food rations for "Ya’u-kīnu, king of the land of Yahudu" and five royal princes, his sons. ellauri094.html on line 219: Nebuchadnezzar and the Babylonian forces returned in 588/586 BCE and rampaged through Judah, leaving clear archaeological evidence of destruction in many towns and settlements there. Clay ostraca from this period, referred to as the Lachish letters, were discovered during excavations; one, which was probably written to the commander at Lachish from an outlying base, describes how the signal fires from nearby towns were disappearing: "And may (my lord) be apprised that we are watching for the fire signals of Lachish according to all the signs which my lord has given, because we cannot see Azeqah." Archaeological finds from Jerusalem testify that virtually the whole city within the walls was burnt to rubble in 587 BCE and utterly destroyed. ellauri094.html on line 221: Archaeological excavations and surveys have enabled the population of Judah before the Babylonian destruction to be calculated with a high degree of confidence to have been approximately 75,000. Taking the different biblical numbers of exiles at their highest, 20,000, this would mean that only about the fattest 25% of the population had been deported to Babylon, with the remaining 75% of havenots staying in Judah. Although Jerusalem was destroyed and depopulated, with large parts of the city remaining in ruins for 150 years, numerous other settlements in Judah continued to be inhabited, with no signs of disruption visible in archaeological studies. ellauri094.html on line 223: The Cyrus Cylinder (not to be confused with Joakim von Anka´s cylinder hat), an ancient tablet on which is written a declaration in the name of Cyrus referring to restoration of temples and repatriation of exiled peoples, has often been taken as corroboration of the authenticity of the biblical decrees attributed to Cyrus, but other scholars point out that the cylinder's text is specific to Babylon and Mesopotamia and makes no mention of Judah or Jerusalem. Professor Lester L. Grabbe asserted that the "alleged decree of Cyrus" regarding Judah, "cannot be considered authentic", but that there was a "general policy of allowing deportees to return and to re-establish cult sites". He also stated that archaeology suggests that the return was a "trickle" taking place over decades, rather than a single event. ellauri094.html on line 225: As part of the Persian Empire, the former Kingdom of Judah became the province of Judah (Yehud Medinata) with different borders, covering a smaller territory. The population of the province was greatly reduced from that of the kingdom, archaeological surveys showing a population of around 30,000 people in the 5th to 4th centuries BCE. ellauri094.html on line 229: The exilic period was a rich one for Hebrew literature. Biblical depictions of the exile include Book of Jeremiah 39–43 (which saw the exile as a lost opportunity); the final section of 2 Kings (which portrays it as the temporary end of history); 2 Chronicles (in which the exile is the "Sabbath of the land"); and the opening chapters of Ezra, which records its end. Other works from or about the exile include the stories in Daniel 1–6, Susanna, Bel and the Dragon, the "Story of the Three Youths" (1 Esdras 3:1–5:6), and the books of Tobit and Book of Judith. The Book of Lamentations arose from the Babylonian captivity. The final redaction of the Pentateuch took place in the Persian period following the exile,:310and the Priestly source, one of its main sources, is primarily a product of the post-exilic period when the former Kingdom of Judah had become the Persian province of Yehud. ellauri094.html on line 235: This process coincided with the emergence of scribes and sages as Jewish leaders (see Ezra). Prior to exile, the people of Israel had been organized according to tribe. Afterwards, they were organized by smaller family groups. Only the tribe of Levi continued in its temple role after the return. After this time, there were always sizable numbers of Jews living outside Eretz Israel; thus, it also marks the beginning of the "Jewish diaspora", unless this is considered to have begun with the Assyrian captivity of Israel. ellauri094.html on line 285: ellauri180.html on line 45: The Young Adult Vampire Diaries is an American supernatural teen drama television series developed by Kevin Williamson and Julie Plec, based on the book series of the same name written by L. J. Smith. The series premiered on The CW on September 10, 2009, and concluded on March 10, 2017, having aired 171 episodes over eight seasons. ellauri180.html on line 49: The Awakening (ISBN 978-1-4449-0071-2) is the first novel in the Young Adult Vampire Diaries series and introduces the main cast of characters Elena, Stefan, Matt, Bonnie, Caroline and Meredith (who is absent from the TV series). ellauri180.html on line 53: Executive producers Julie Plec and Kevin Williamson agreed that in the book series, Elena was turned into a vampire too early, which was around page 200 of The Awakening. Elena's transition into a vampire was planned for two years. Plec said: "That felt obviously too soon, and rushed, and we didn’t want to make a show about a teenage girl who instantly becomes a vampire. But we always knew that her journey would take her there eventually". At the second season's conclusion, Elena was nearly turned into a vampire. Dobrev was happy that she wasn't, because she felt "it would have been like she came too soon", and also didn't think it was something Elena or she wanted. ellauri180.html on line 167: Many historical accounts of circumcision have been written and most authors have used their survey to form an opinion as to whether the neonatal procedure is justified. The weak medical arguments are tempered by the importance of cultural and religious factors. Opponents of the ritual draw attention to the `rights' of the new-born to the skin on their little penises, which, they argue, must be upheld. Others contest that humans are social animals and cannot survive alone; they require their parents, community and culture to thrive, and, as such, `rights' belong to the group, not to the individual. If there is an inherent survival advantage to a group of humans who chose to maim their young, then this is presumably evidenced by their continued survival as a race. In short, to conclude any historical reflection with a reasoned `right' or `wrong', would be like claiming to have fathomed God's will. Consider this; mankind has developed this strange surgical signature that is so pervasive, that in the last five minutes alone, another 120 boys throughout the world have been circumcised. Mikä jättimäinen esinahkakukkula siitä tulisi! Israelista voisi tulla tulevien talvikisojen isäntämaa.. ellauri180.html on line 169: Esinahka - etu vai haitta? Kuten saattaa arvata, tästä aiheesta on jenkeillä laaja kiistakirjallisuus. Onko esinahkaisilla enemmän vai vähemmän sexitauteja kuin esinahattomilla? V. 1949 paperin kirjoittaja on osuvasti nimeltään Eugene M. Hand. (Liekö Mike Handin huonetta ja sukua?) Maxumuurin takaa ehtii kirjoittaja huikata että 790 gentiilin, 525 kiken ja 25 negron aineisto on vino koska oli vaikeaa löytää asevelvollisia neekereitä ilman tippuria. Goyimeistä oli 34% nahattomia, juutalaisista oli nahka tallella vain 1 unorthodoxilla, joka yllättäen sanoi olevansa siitä ylpeä. ellauri180.html on line 171: There has been little written from a statistical standpoint to confirm or deny the popular medical belief that the circumcised are less prone to contract venereal disease. This paper will present a statistical study of the incidence of circumcision in a group free from venereal disease as compared with that of groups with various forms of venereal disease, to determine the influence of circumcision on venereal disease. ellauri180.html on line 174: OBJECTIVES: Globally approximately 25% of men are circumcised for religious, cultural, medical, or parental choice reasons. However, controversy surrounds the procedure, and its benefits and risks to health. We review current knowledge of the health benefits and risks associated with male circumcision. METHODS: We have used, where available, previously conducted reviews of the relation between male circumcision and specific outcomes as "benchmarks", and updated them by searching the Medline database for more recent information. RESULTS: There is substantial evidence that circumcision protects males from HIV infection, penile carcinoma, urinary tract infections, and ulcerative sexually transmitted diseases. We could find little scientific evidence of adverse effects on sexual, psychological, or emotional health. Surgical risks associated with circumcision, particularly bleeding, penile injury, and local infection, as well as the consequences of the pain experienced with neonatal circumcision, are valid concerns that require appropriate responses. CONCLUSION: Further analyses of the utility and cost effectiveness of male circumcision as a preventive health measure should, in the light of this information, be research and policy priorities. A decision as to whether to recommend male circumcision in a given society should be based upon an assessment of the risk for and occurrence of the diseases which are associated with the presence of the foreskin, versus the risk of the complications of the procedure. In order for individuals and their families to make an informed decision, they should be provided with the best available evidence regarding the known benefits and risks. And they should also know what God thinks of it. ellauri180.html on line 179: Despite an estimated one-sixth of the world's men having been circumcised, it has long been forgotten where or why this most intriguing operation began. The procedure has been performed for religious, cultural and medical reasons, although the last has only become fashionable since the rise of modern surgery in the 19th century. Accordingly, the indications for surgery have surfaced, submerged and altered with the trends of the day. In this review we explore the origins of circumcision, and discuss the techniques and controversies that have evolved since the event has become medicalized. ellauri180.html on line 181: Anthropologists do not agree on the origins of circumcision. The English egyptologist, Sir Graham Elliot Smith, suggested that it is one of the features of a heliolithic' culture which, over some 15 000 years ago, spread over much of the world. Others believe that it may have originated independently within several different cultures; certainly, many of the natives that Columbus found inhabiting the New World' were circumcised. However, it is known that circumcision had been practised in the Near East, patchily throughout tribal Africa, among the Moslem peoples of India and of south-east Asia, as well as by Australian Aborgines, for as long as we can tell. The earliest Egyptian mummies (1300 BCE) were circumcised and wall paintings in Egypt show that it was customary several thousand years earlier than that. ellauri180.html on line 185: Psychologists have extended this theory to incorporate notions of pain imprinting'. By encoding violence on the brain, child-maternal bonding is interrupted and a sense of betrayal is instilled in the infant; these are considered requisite qualities that enhance the child's ability for survival later in life. Indeed, some components of these psychological theories have recently been tested in prospective clinical trials and there is now evidence that neonates who are circumcised without local anaesthetic do have increased pain responses when 4- and 6-monthly vaccinations are administered. ellauri180.html on line 187: Others believe that circumcision arose as a mark of defilement or slavery (fig. 1). In ancient Egypt captured warriors were often mutilated before being condemned to the slavery. Amputation of digits and castration was common, but the morbidity was high and their resultant value as slaves was reduced. However, circumcision was just as degrading and evolved as a sufficiently humiliating compromise. Eventually, all male descendents of these slaves were circumcised. The Phoenicians, and later the Jews who were largely enslaved, adopted and ritualized circumcision. In time, circumcision was incorporated into Judaic religious practice and viewed as an outward sign of a covenant between God and man (Genesis XVI, Fig. 2). ellauri180.html on line 189: There are many other reasons why circumcision may have evolved. Some have suggested that it is a mark of cultural identity, akin to a tattoo or a body piercing. Alternatively, there are reasons to believe that the ritual evolved as a fertility rite. For example, that some tribal cultures apportion seasons' for both the male and female operation, supports the view that circumcision developed as a sacrifice to the gods, an offering in exchange for a good harvest, etc. This would seem reasonable as the penis is clearly inhabited by powers that produce life. Indeed, evidence of a connection with darvests is also found in Nicaragua, where blood from the operations is mixed with maize to be eaten during the ceremony. (Fig. 3). Although the true origins of circumcision will never be known, it is likely that the truth lies in part with all of the theories described. ellauri180.html on line 191: Furthermore, was it always doctors who performed the procedure in ancient times? Probably not: in biblical times it was the mother who performed the ceremony on the newborn. Gradually mohels took over; men who had the requisite surgical skill and advanced religious knowledge. After prayer, the mohel circumcised the infant and then blessed the child, a practice little changed today (Fig. 4a-d). In ancient Egyptian society, the procedure was performed by a priest with his thumb-nail (often gold-impregnated) and throughout mediaeval times it appears to have been largely kept in the domain of religious men. ellauri180.html on line 195: Abernathy (1928) who was a reluctant surgeon) does report the use of the bistoury (knife) to achieve circumcision in men with gonoccocal phimosis'. He also states that the bleeding should be stanched with iodoform and boric', possibly indicating that sutures were not applied. ellauri180.html on line 197: Baillie (1833) also describes gonococcal phimosis and recommends that the initial treatment is nugatory' (inoperative) involving the washing of the penis (and under the prepuce with soap and tepid water, followed by the application of calomel ointment. Abernathy also warns against immediate circumcision in the face of a morbidly sensitive surface' (and declares that Sir Edward Home agrees with him!). He advocates that the posthitis (inflamed foreskin) should be allowed to soothe and allay' before surgical intervention. We can assume that the complications recognized by both Abernathy and Baillie were re-phimosis, re-stricture or suppuration; what is clear is that circumcision was not a procedure taken lightly at that time. Interestingly, neither author mentions circumcision in the neonate, suggesting that it had not yet significantly entered the domain of English surgeons. ellauri180.html on line 198: By the middle of the 19th century, anaesthesia and antisepsis were rapidly changing surgical practice. The first reported circumcision in the surgical accounts of St Bartholomew's Hospital was in 1865; although this comprised only one of the 417 operations performed that year, it was clearly becoming a more common procedure. Indeed, this was a time when surgical cures were being explored for all ails and in 1878 Curling described circumcision as a cure for impotence in men who also had as associated phimosis. Many other surgeons reported circumcision as being beneficial for a diverse range of sexual problems. Walsham (1903) re-iterates the putative association of phimosis with impotence and suggests that it may also predispose to sterility, priapism, excess masturbation and even venereal disease. Warren (1915) adds epilepsy, nocturnal enuresis, night terrors and precocious sexual unrest' to the list of dangers, and this accepted catalogue of phimotic ills' is extended in American textbooks to include other aspects of sexual erethisms' such as homosexuality. ellauri180.html on line 201: Neonatal circumcision techniques have evolved in parallel. It is clear from most surgical texts that circumcision of the new-born had become a regular request for the surgeon by the later part of the 19th century. For instance, Jacobsen (1893) warns of the importance of establishing a familial bleeding tendency from the mother before circumcision. He describes the case of four Jewish infants, each descended from a different grandchild of a common ancestress, all of whom died from haemorrhage after circumcision. ellauri180.html on line 203: By the 1930s, many circumcision clamps were available for use in the new-born. Indeed, the use of such clamps prompted Thomson-Walker to painstakingly warn of the dangers of injury to the glans when such clamps were used, and not surprisingly, more sophiticated tools were introduced to protect the penis. ellauri180.html on line 205: Relics of anti-Semitism are evident throughout history and even the statue of Michelangelo's David (a Jew), which was erected in Florence in 1504 was carved uncircumcised. ellauri180.html on line 209: It is surprising that despite the many billions of foreskins that have been severed over thousands of years, it is only recently that efforts have been made to understand the prepuce. ellauri180.html on line 211: He concluded that only 4% of foreskins were fully retractile at birth, yet 90% were so by the age of 3 years. Of these remaining foreskins, most could be rendered retractile by gentle manipulation. Recent studies have suggested that by the age of 17 years, only 1% remain unretractile. ellauri180.html on line 218: Notwithstanding the relative disinterest over the function of the prepuce, no other operation has been surrounded by controversy so much as circumcision. Should it be done, then when, why, how and by whom? Religious and cultural influences are pervasive, parental confusion is widespread and medical indications shift with the trends of the day. Doctors divide into camps driven by self-interest, self-righteousness and self-defence. It is not surprising that some of the most colourful pages in the medical literature are devoted to the debate. ellauri180.html on line 224: Literary assaults such as these have served to fuel the debates and even a Medline® search today reveals that in the last year alone, 155 reviews or letters have been published arguing for or against routine circumcision. However, studying the evolution of the medical indications provides us with a pleasing demonstration of how controversy drives scientific enquiry. We have already described how the surgeons of 100 years ago advocated circumcision for a wide variety of conditions, such as impotence, nocturnal enuresis, sterility, excess masturbation, night terrors, epilepsy, etc. There can be no doubt that a large element of surgical self-interest drove these claims. However, most of the contemporary textbooks also included epithelioma (carcinoma) of the penis amidst the morass of complications of phimosis. Although rare, once this observation had been made, it presumably filtered down through the textbooks by rote, rather than scientific study. A few reports had appeared in the early 20th century indicating that carcinoma of the penis was rare in circumcised men, but not until the debate over neonatal circumcision erupted in the medical press in the 1930s that this surgical `mantra' was put to the test. In 1932, the editor of the Lancet challenged Abraham Wolbarst, a New York urologist, to prove his contention (in a previous Lancet editorial), that circumcision prevented penile carcinoma. Wolbarst responded by surveying every skin, cancer and Jewish hospital in the USA, along with 1250 of the largest general hospitals throughout the Union. With this survey, he was able to show that penile cancer virtually never occurred in circumcised men and that the risk related to the timing of the circumcision. Over the years this association has been reaffirmed by many research workers, although general hygiene, demographic and other factors such as human papilloma virus and smoking status are probably just as important. However, Wolbarst established that association through formal scientific enquiry and proponents of the procedure continue to use this as a compelling argument for circumcision at birth. ellauri180.html on line 226: Almost as an extension to the lack of penile cancer in Jews, Handley reported on the infrequency of carcinoma of the cervix in Jewish women. He suggested that this related to the fact that Jewish men were circumcised. Not surprisingly, this spawned a mass of contradictory studies and over the next 50 years the champions of both camps have sought to establish the importance or irrelevance of circumcision in relation to penile cancer. The pendulum has swung both ways and the current evidence suggests that other factors are probably more important. A similar debate has raged for 50 years over concerns for the risks of urinary tract infections in young boys and currently, any decreased risk associated with circumcision remains tentative but not proven. ellauri180.html on line 228: However, during the two World Wars, governments became increasingly interested in reducing the risk of venereal disease amongst their soldiers. Clearly, such pathology can have a profound effect on the efficiency of fighting armis. Indeed, in 1947 the Canadian Army found that whereas 52% of their soldiers had foreskins intact, 77% of those treated for venereal disease were uncircumcised. Persuasive arguments to circumcise all conscripts were proposed. Furthermore, it was an age-old observation, and indigenous African healers had promoted circumcision to prevent the transmission of sexually transmitted disease for centuries. As might be expected, the evidence did not withstand further scientific scrutiny and numerous contradictions were provided. However, there has recently been startling evidence that HIV infection is significantly associated with the uncircumcised status. Indeed, one author has recently suggested routine neonatal circumcision on a world-wide scale as a long-term strategy for the control of AIDS: a whole new chapter opens in this ancient debate! ellauri180.html on line 230: Finally, controversy has arisen over who should perform the procedure. Once circumcision had been medicalized' in the 19th century, many surgeons were keen to take paying customers away from the religious men. As such, doctors were often quick to highlight the unforseen risks attendant on a non-medical procedure. For instance, Cabot (1924) described tuberculosis of the penis occurring when Rabbis with infected sputum sucked on the baby's penis to stop the bleeding. However, it has often been claimed that the incidence of complications in Jewish children is very low and that the final result is usually better than any hospital doctor can produce. ellauri180.html on line 233: However, with a healthcare budget of $140 million per year in the USA (1990), insurance companies eventually forced closer scrutiny. Following such pressure, the first Task Force of Neonatal Circumcision from the American Academy of Pediatrics (1n 1975) concluded that there was no valid medical indication for this procedure. However, the pro-circumcision lobby was strong and the task force was forced to re-evaluate. In 1989, they conceded that there may be certain advantages to neonatal circumcision, although their recommendations did stop short of advising routine operation. Similar pressures in the UK have now resulted in only certain Health Authorities being prepared to pay for the procedure. These tend to be in regions with large ethnic minorities who otherwise may suffer form back street' circumcisions. ellauri180.html on line 235: Thus it is clear that medical trends are now being driven by financial constraints. Perhaps this is reflected by the dramatic decline in the number of non-religious circumcisions performed over the last half century; in the USA an estimated 80% of boys were circumcised in 1976 but by 1981 this had fallew to 61%, and recent estimates suggest that this decrease continues. In the UK the decline has been even more dramatic: originally more common in the upper classes, circumcision rates fell from 30% in 1939 to 20% in 1949 and 10% by 1963. By 1975 only 6% of British schoolboys were circumcised and this may well have declined further. ellauri180.html on line 252: Is there any value to fan fiction? ellauri180.html on line 274: I can't understand the difference between omniscient and limited third person POW. ellauri180.html on line 302: There are numerous courses of action that could help to lessen the everyday burden of white supremacy. Reading books with characters that look and feel like Ernest Hemingway is not a good place to start. ellauri180.html on line 304: If James Cameron had spent some time reading things written by Native people about Pocahontas and what that storyline means to their people and how offensive and damaging the sexualization of native women is, he might have reconsidered that romantic subplot. If he had started to read and then balked at all the vicious hatred and anger, it is as if he never even tried. ellauri180.html on line 312: How To Write Characters Of Different Ethnicities Without Offending ... ellauri180.html on line 314: So, here we have it: How to write PO without pissing everyone off and doing a horrible job... ellauri180.html on line 326: Can I write a story about a different ethnicity? ellauri180.html on line 328: What are the high school stereotypes? ellauri180.html on line 335: Tips For Writing Characters Of A Different Heritage ellauri180.html on line 337: Be aware of stereotypes. ... ellauri180.html on line 375: Robert "Bobby" Pendragon is an everyday athletic junior high school student from (fictional) Stony Brook, Connecticut, located in the greater New York metropolitan area. Bobby is a prisoner of color. Oops sorry my bad he's not, rather he looks a lot like Harry Potter without the spectacles. But his date Lori (whatever) is a WOC. Bobby's Uncle Stop Press reveals that he will train Bobby to become one of the "Travelers": asshole-journeying young warriors from a variety of different planets and cultures. Great Dane threatens to mix them all together like a kid with watercolors until they are all the same shade of shit. ellauri180.html on line 382: ‘Porphyria’s Lover’ is one of Browning’s first great poems, written when he was in his early twenties. It is also one of the first great dramatic monologues in English verse, the 1830s being the decade in which Browning and Tennyson developed the genre, penning a series of classic poems which see the poet adopting a persona and ‘staging’ a soliloquy given by an (often unreliable) speaker. Here, the speaker is the titular lover of the girl, Porphyria. Before we proceed to an analysis of ‘Porphyria’s Lover’, here’s a reminder of Browning’s poem. (Se mainittiin Gently-poliisisarjassa yhden koulun pulpettia vasten naidun tupeeratun 60-luvun teinin mielirunona.) ellauri180.html on line 403: And, stooping, made my cheek lie there, Ja kyykistyi, pani mun posken sinne, ellauri180.html on line 445: Helloo! Are you listening there at all? Haloo! Onko siellä ketään kuulolla? ellauri180.html on line 447: In summary: a man speaks to some unidentified (and possibly imaginary) auditor, telling us how, on a dark and stormy (or rainy and windy) night, he waited in his cottage for his lover, Porphyria, to arrive. When she turns up, it’s clear Porphyria is of a higher social class than the male speaker: he’s punching above his weight, as they say. Note how she glides in as if she owns the place, and as if she walks on air rather than on the ground like us mere mortals. She wears a hat, cloak, and shawl, and her gloves are soiled, suggesting that they are not used to slumming it in a common man’s cottage and attending to his fire and grate. The fact that she also takes the lead – suggesting she is perhaps used to ordering servants to do her bidding – further hints at her highborn status: she calls to the speaker, and she takes his arm and puts it around her waist. Then, the clincher (in more ways than one): we are told "she Too weak, for all her heart’s endeavour, ellauri180.html on line 485: Were chill'd into a selfish prayer for light: Jäähtyivät izekkääseen valon rukouxeen, ellauri180.html on line 490: Were burnt for beacons; cities were burned, Poltettiin soihtuina, kaupungitkin, ellauri180.html on line 491: And men were gather'd round their blazing homes Apinat kokoontui leimuvien kotiensa luo, ellauri180.html on line 493: Happy were those who dwelt within the eye Onnekkaita ne jotka asui liki tulivuoria, ellauri180.html on line 496: Forests were set on fire—but hour by hour tunti tunnilta matalaxi, kaatuivat ellauri180.html on line 516: Hissing, but stingless—they were slain for food. ellauri180.html on line 520: With blood, and each sate sullenly apart verellä, Kukin istui tahollaan kyräillen, ellauri180.html on line 525: Died, and their bones were tombless as their flesh; Kuoli, liha ja luut jäi hautaamatta, ellauri180.html on line 526: The meagre by the meagre were devour'd, Laihat ahmi leukoihinsa laihoja, ellauri180.html on line 537: And they were enemies: they met beside Ja ne oli vihollisia: ne kohtasi ellauri180.html on line 539: Where had been heap'd a mass of holy things Mihin oli kasattu läjä pyhiä kamoja ellauri180.html on line 540: For an unholy usage; they rak'd up, Arkikäyttöön; ne raapi tulta hereille ellauri180.html on line 557: Ships sailorless lay rotting on the sea, Matruusittomat laivat mätänivät merellä, ellauri180.html on line 560: The waves were dead; the tides were in their grave, Liikkumatta, aallot, vuorovedet oli henkiheittoja, ellauri180.html on line 562: The winds were wither'd in the stagnant air, Tuulet kuihtuivat seisovassa ilmanalassa, ellauri180.html on line 568: This dream can either be brushed off as only that, or considered as a premonition due to the fact that it has a poignant message to share about the state of the human race. ellauri180.html on line 571: The dream of the speaker revolves around one main concept, “darkness.” Byron’s ‘Darkness’ is considered one of the best poems ever on the theme of darkness. ellauri180.html on line 577: Men and women (not mentioned) pray for light not for the benefit of mankind, but for themselves, each wishing to retrieve their life as it was before. But this test (not an exam but a scourge, there are no grades) , most likely sent by a (or the) God bringing on the end of days, is not going to be surmounted so easily. ellauri180.html on line 580: Those that survived here represented those that survive in sin, off of pain, and with an attitude of “making it” at all costs. Instead of coming together to find a new way to live like naked mole-rats, they only want to return to the past. ellauri180.html on line 590: The men were never to discover who the other truly was, namely the good old enemy. More's the pity. ellauri181.html on line 43: Oliko se sit Ivan Klima? His friend Philip Roth once described him, with his "Beatle haircut" and "carnivorous teeth" as "a much more intellectually evolved Ringo Starr". Ei kuulosta ihan tältäkään. Ivan Klima says "There are some differences between a dictatorship which is strong and one which is tired. By the late Eighties ours was a tired dictatorship. They were no longer killing people and they made every effort not to arrest people. In this condition of a dictatorship you could find your own freedom. You could not become rich, you could not travel except maybe to Hungary, but you could write." Olipa paha ettei voinut rikastua eikä lennellä ympäriinsä. Ja saihan sitä kirjoittaa, kuha ei julkaissut. ellauri181.html on line 71: recommended by Mgid Mgid Formelan Vanha menetelmä kovaan erektioon. Koko yö joka iässä! Opi lisää ellauri181.html on line 96: Tulette huomaamaan (ja kaikki teistä eivät tule sitä hyväxymään) että minä en yhdy eräisiin kollegoihini, jotka väittävät että kirjallisuus arvokkaimmillaan ja kiinnostavimmillaan on olennaisesti ei-referenttiä. Minä voin tulla teidän eteenne pikkutakissa ja solmiossa, voin herroitella ja neiditellä teitä, mutta yhtä kaikki minä vaadin teitä pidättymään sellaisten termien kuin »struktuuri-, muoto ja symboli- käyttämisestä minun läsnäollessani. Minä luulen että monet teistä on riittävästi pelästytetty ensimmäisenä opiskeluvuotenanne, niin että nyt teidän on sallittava löytää jälleen ja nostaa arvoonsa se harrastus, joka teidät alun perin kaunokirjallisuuden pariin veti, ja jota teidän nyt ei pidä hävetä. Kokeexi voisimme tämän kurssin ajaxi suorastaan luopua kokonaan luentosaliterminologiasta, hyljätä juonen- ja luonteen samoin kuin ne ylevät sanat joilla monet teistä haluavat juhlistaa havaintojaan, sellaiset sanat kuin epifania -, henkilö - ja tietenkin - existentiaalinen», kaiken sen määreenä mikä existeeraa auringon alla. Teen tämän ehdotuxeni siinä toivossa, että jos te puhutte Rouva Bovarysta enemmän tai vähemmän samalla kielellä jota käytätte puhuessanne ruokatavarakaupassa, tai rakastettunne kanssa, te voitte löytää paljon läheisemmän, mielenkiintoisemman, ja niin sanoaxemme referentimmän suhteen Flaubertiin ja hänen sankarittareensa. ellauri181.html on line 119: Überblicke ich meine Entwicklung und ihr bisheriges Ziel, so klage ich weder, noch bin ich zufrieden. Die Hände in den Hosentaschen, die Weinflasche auf dem Tisch, liege ich halb, halb sitze ich im Schaukelstuhl und schaue aus dem Fenster. Kommt Besuch, empfange ich ihn, wie es sich gebührt. Mein Impresario sitzt im Vorzimmer; läute ich, kommt er und hört, was ich zu sagen habe. Am Abend ist fast immer Vorstellung, und ich habe wohl kaum mehr zu steigernde Erfolge. Komme ich spät nachz von Banketten, aus wissenschaftlichen Gesellschaften, aus gemütlichem Beisammensein nach Hause, erwartet mich eine kleine halbdressierte Schimpansin, und ich lasse es mir nach Affenart bei ihr wohlgehen. Bei Tag will ich sie nicht sehen; sie hat nämlich den Irrsinn des verwirrten dressierten Tieres im Blick; das erkenne nur ich, und ich kann es nicht ertragen. Himskatti toipa oli taas aika tahmeaa misokeittoa. Koko raportti on passiivis-aggressiivinen ja selvästi narsistinen. ellauri181.html on line 132: The Theory of Basic Human Values is a theory of cross-cultural psychology and universal values that was developed by a guy called Shalom H. Schwartz. The theory extends previous cross-cultural communication frameworx such as Hofstede's cultural dimensions theory. Schwartz identifies ten basic human values, each distinguished by their underlying motivation or goal, and he explains how people in all cultures recognize them. There are two major methods for measuring these ten basic values: the Schwartz Value Survey and the Portrait Values Questionnaire. A particular value can conflict or align with other values, and these dynamic relationships are typically illustrated using a circular graphic in which opposite poles indicate conflicting values. ellauri181.html on line 146: After completing his master's degree in social psychology and group development at Columbia University and completing his rabbinical studies, Schwartz received his Ph.D. in social psychology from the University of Michigan, and subsequently taught in the sociology department of the University of Wisconsin–Madison, and in 1973 became a professor. From 1971-73, Schwartz was a visiting lecturer in the department of psychology at the Hebrew University. In 1979, Schwartz moved to Israel with his wife and three children. He joined the department of psychology at the Hebrew University, where he holds the post of Leon and Clara Sznajderman Professor Emeritus of Psychology. He is now retired, but continues his research activity, as well as developing and promoting his Basic Human Values Theory. ellauri181.html on line 150: Schwartz is a fellow of the American Psychological Foundation and is a member of the American Sociological Foundation, European Association of Experimental Social Psychology, the Israel Psychological Association, the Society for Experimental Social Psychology, and the Society for Personality and Social Psychology. He is president of the International Association for Cross-Cultural Psychology. He coordinates an international project in more than 70 countries that studies the antecedenz and consequences of individual differences in value priorities and the relations of cultural dimensions of values to societal characteristics and policies. His value theory and instrumenz are part of the ongoing, biannual European Social Survey. ellauri181.html on line 166: “Values serve as standards or criteria. Values guide the selection or evaluation of actions, policies, people, and evenz. People decide what is good or bad, justified or illegitimate, worth doing or avoiding, based on possible consequences for their cherished values. But the impact of values in everyday decisions is rarely conscious. Values enter awareness when the actions or judgmenz one is considering have conflicting implications for different values one cherishes.” ellauri181.html on line 168: “Values are ordered by importance relative to one another. People’s values form an ordered system of priorities that characterize them as individuals.” ellauri181.html on line 174: The Schwartz theory of basic values identifies ten broad personal values, which are differentiated by the underlying goal or motivation. These values are likely to be universal because they help humans cope with one or more of the following three universal requiremenz of existence: ellauri181.html on line 208: Relations among these 10 broad personal values are dynamic. Actions pursuing one value “have consequences that conflict with some values but are congruent with others.” This has “practical, psychological, and social consequences.” “Of course, people can and do pursue competing values, but not in a single act. Rather, they do so through different acz, at different times, and in different settings.” ellauri181.html on line 210: The figure below provides a quick guide to values that conflict and those that are congruent. There are two bipolar dimensions. One “contrasz ‘openness to change’ and ‘conservation’ values. This dimension captures the conflict between values that emphasize independence of thought, action, and feelings and readiness for change (self-direction, stimulation) and values that emphasize order, self-restriction, preservation of the past, and resistance to change (security, conformity, tradition).” ellauri181.html on line 214: “The second dimension contrasz ‘self-enhancement’ and ‘self-transcendence’ values. This dimension captures the conflict between values that emphasize concern for the welfare and interesz of others (universalism, benevolence) and values that emphasize pursuit of one’s own interesz and relative success and dominance over others (power, achievement).” ellauri181.html on line 218: Schwartz’ work also examines relationships between different values in more detail, which is useful for a richer analysis of how values affect behaviour and attitudes, as well as the interesz that they express. Although the theory distinguishes ten values, the borders between the motivators are artificial and one value flows into the next, which can be seen by the following shared motivational emphases: ellauri181.html on line 223: Achievement and Hedonism—self-centered satisfaction; ellauri181.html on line 227: Stimulation and Self-direction—intrinsic interest in novelty and mastery; ellauri181.html on line 231: Universalism and Benevolence—enhancement of others and transcendence of selfish interesz; ellauri181.html on line 247: Spirituality was considered as an additional eleventh value, however, it was found that it did not exist in all cultures. Sixköhän se Franklinin ylimääräinen 13. hyvekin (nöyryys) jäi puuttumaan sen saldosta? ellauri181.html on line 305: Arvojen välistä suhdetta Shwartz kuvaa perhepizzan muotoisen mallin avulla, jossa toisiaan lähellä olevat (toisiaan tukevat) arvot ovat vierekkäin ja toisistaan kaukana (usein keskenään ristiriidassa) olevat arvot ovat vastapäätä toisiaan. ellauri181.html on line 370: ipsative (not comparable) (psychology) Denoting a measure that forces an individual to choose among multiple false options. Myers-Briggs uses ipsative measures, whereas the Five-Factor Model uses normative measures. ellauri181.html on line 374: In psychology, ipsative measures (/ˈɪpsətɪv/; from Latin: ipse, 'of the self') are those where respondents compare two or more desirable options and pick the one they prefer most. Sometimes called a forced-choice scale, this measure contrasts Likert-type scales in which respondents score—often from 1 to 5—how much they agree with a given statement (see also norm-referenced test). ellauri181.html on line 376: While mean scores from Likert-type scales can be compared across individuals, scores from an ipsative measure cannot. To explain, if an individual was equally extroverted and conscientious and was assessed on a Likert-type scale, each trait would be evaluated singularly, i.e. respondents would see the item "I enjoy parties" and agree or disagree with it to whatever degree reflected their preferences.[citation needed] ellauri181.html on line 378: If the same traits were evaluated on an ipsative measure, respondents would be forced to choose between the two, i.e. a respondent would see the item "Which of these do you agree with more strongly? a) I like parties. b) I keep my work space neat and tidy." ellauri181.html on line 380: Comparison between two Ipsative measures may be more useful for evaluating traits within an individual, whereas Likert-type scales are more useful for evaluating traits across individuals. That is: at best, ipsative tests can be used for observing direction (but not magnitude) of change per individual. ellauri181.html on line 545: How can we speak of alignment and the potential for mismatch stress without addressing the issues of ethics, virtues and values? We were shocked in the first few years of the 21st century to discover that the global companies that we had trusted, and invested our retirement and life savings with had lied to us. They lied to the public, about earnings. They lied about their value and their investmenz. Many thousands of people lost their life savings. Hundreds of thousands had been duped. Millions had been take advantage of! ellauri181.html on line 552: To help us understand what matters most we should consider the story of Benjamin Franklin. (I wonder where the name Franklin Covey � came from? - duh!) Think if you will who Ben Franklin was, but even more importantly, what was his legacy? ellauri181.html on line 577: When he completed his list of the virtues to which he aspired, Franklin wrote a brief sentence describing each of the virtues and what it meant to him. He did not want there to be any confusion about what each of these words meant. His definitions of his virtues then looked like this..... ellauri181.html on line 595: Franklin then took his list to a respected friend who happened to be a Quaker. Franklin explained to his Quaker friend that he, Franklin, was disappointed in the progress in his life to this point and that he intended to turn his life around. From now on Franklin intended to live his life according to his list of virtues. Each day he would read the list and each week he would focus on a different virtue. Repeating the process over and over again until he had become one with his virtues. ellauri181.html on line 607: Now there is a truly humble man. He would just emulate Christ and Socrates in all things. True humility. Well, perhaps not really! ellauri181.html on line 608: Not very humble; but true to his word and his intention, Franklin set about to reorder his life. Each day he would read his list and each week he would focus on a different aspect of his list repeating the process over and over and over again. ellauri181.html on line 610: The rest is history. Franklin went on to become one of the most productive, successful and self- actualized people in all of history. He knew what mattered most. That was how he could set about being an author, a printer, an inventor, a father, a politician, the first American Ambassador to France, the inventor of bifocals, swim flippers, lightening rods, hundreds of other things and the Franklin stove and how he could found a public library, a hospital, an insurance company and a fire company and help to write the Declaration of Independence and the Constitution. ellauri181.html on line 616: Franklin failed at the 13th virtue, Humility. Why? Was the most difficult virtue on this list the last? Or was there another reason? YES! The answer is obvious and simple. Franklin had not failed at his virtues. He had succeeded at each of his twelve virtues. He failed at a virtue that was not his, a virtue that had been given to him by someone else. Franklin failed at a virtue that he did not value. He failed at doing something someone else valued and suggested to him as a value. ellauri181.html on line 618: How then might we learn from Franklin's example? Yes, can we learn that we should only be bothered with what matters most to us. Yes! Perhaps the single most important lesson in life would be that we must learn what matters most to us! A lesson to you oversears teachers: model what you would teach, because you teach first by modeling. Teach what you would live but remember the failure of Ben's Quaker friend. It is not possible to give someone a value they would not own. ellauri181.html on line 641: Naisen X- ja miehen Y-kromosomi tuottavat 1,6-prosenttisen geneettisen eron. Se on samaa luokkaa kuin miehen ja urossimpanssin ero. Olisi ihme, jollei se aiheuttaisi seurauxia. Sukupuolisidonnaisen lääketieteen pioneereihin kuuluva Columbian yliopiston sydäntautiopin professori Marianne Legato esittelee niitä tukun kirjassaan Mixi miehet eivät muista mitään ja naiset liiankin hyvin.Naisen iho on kymmenen kertaa herkempi kosketuxelle ja paineelle kuin miehen. Naisen hajuaisti on tarkempi ja herkistyy lisää munasolun irtoamisen aikaan. Koska X-kromosomi ohjaa värinäöstä vastaavien silmän tappisolujen muodostumista, naisen kahta X-kromosomia pidetään naisen vivahteikkaamman värisilmän perustana. Miehellä on runsaammin tappisoluja ja naisella reikäsoluja. Simpanssilla on eniten pyllynreikäsoluja. Myös luontaiset mielenkiinnon kohteet ja niihin liittyvät kyvyt eroavat. Tyttövauvat erottavat perheenjäsenet muista ihmisistä jo 12-viikkoisina, mutta poikavauvat ovat etevämpiä löytämään kadonneet lelut. Miehen on vaikea käsittää, miten nainen havaizee likaisen sukan huoneen nurkasta mutta osuu peruuttaessaan autotallin ovenpieleen. Miehen kyky hahmottaa tilaa onkin neljä kertaa parempi kuin naisen. Mies kärsii sisätilakateudesta, nainen penixestä. ellauri181.html on line 645: Ihmisen fysiologiaa tutkittaessa tutkitaan kuitenkin melkein aina miehiä. Yxi seuraus tästä on ollut adrenaliininhuuruisen taistele tai pakene -reaktion korostaminen. Mezästysretkellä saaliin kimppuun käyminen ja pakoon pötkiminen ovat käypiä reaktioita. Ne eivät kuitenkaan sovi kotiluolaa ja jälkikasvua suojelevien naisten selviytymiskeinoixi, vaan hädän hetkellä naiset kokoontuvat miettimään yhdessä vaihtoehtoja. Tapa hämmästyttää miestä, jonka pitää kunnia-asiana ratkaista pulma muilta kysymättä.Mitä enemmän äidin veressä on lisämunuaisen kuoren tuottamaa kortisolia, sitä herkemmin ja myötätuntoisemmin hän vastaa lapsen tarpeisiin. Kehon lievä hälytystila parantaa naisen muistia ja auttaa vainuamaan jälkikasvua vaanivaa vaaraa. Myös estrogeeni parantaa muistia, koska se hidastaa kortisolin hajoamista. Kortisolin vuoxi nainen muistaa stressaavat tilanteet miehiä herkemmin ja kauemmin, mistä juontuukin Legaton kirjan nimi. Naisia ei kuitenkaan saisi altistaa liian rajuille kokemuxille, koska liian suuri veren kortisolipitoisuus puolestaan kutistaa aivojen hippokampusta haitaten siten muistia. Sixipä naisilla on isot pikkuaivot, miehillä isot pikkuveitikat. ellauri181.html on line 649: Testosteroni auttaa kortisolia hajoamaan. Tämä oli luolamiehelle edullista, koska jos hän olisi muistanut elävästi, miten kylmä edellisellä mammutinmezästysreissulla oli tai miten ikävästi jalkaan tullutta haavaa särki, hän ei olisi enää lähtenyt mezälle. Kortisolin puuttumisen varjopuolena on, ettei mies pelästy vaaroista tai opi töppäyxistä yhtä herkästi kuin nainen. Tämä voi johtaa toistuvaan hölmöilyyn erityisesti nuorilla miehillä, joiden veren testosteronipitoisuudet ovat huipussaan. Myöhemin isyys näyttää nostavan miehen veren kortisolipitoisuutta puolella, ja avioliitossa eläminen vähentää testosteronin määrää. Psykologian professori Göte Nyman ja sosiaalipsykologi Martti Puohiniemi ovat tutkailleet suomalaisen miehen arvoja, rooleja ja tunteita mainiossa kirjassaan Mies. Heidän mielestään erityisesti nuorille miehille sattuu ja tapahtuu, koska miehen hartain toive on olla rohkein ja paras – jos ei muussa niin edes hölmöilyssä. Kaverit arvostavat Duudson-tarinoiden kertojaa. Testosteroni pitää huolen siitä, että kisailu ja varsinkin voittaminen energisoivat miestä. Nainen kauhistuu tarpeettomien riskien ottamista eikä koe kilpailua rakentavaxi vaan liiallisen kortisolin vuoxi fyysisesti epämiellyttäväxi. ellauri181.html on line 653: Utahin yliopiston antropologi Kristen Hawkes on tutkinut Paraguayn aché-intiaanien saaliita. Naiset keräävät lähimezistä ruokaa säännöllisesti, ja heidän kokonaisantinsa on punnittuna suurempi kuin miesten. Miehet jakautuvat kahteen ryhmään: elättäjiin ja mahtailijoihin. Elättäjät keräävät perheelle ruokaa tasaisesti. Mahtailijat tavoittelevat suurta mutta epävarmaa saalista. Koska mahtisaalis jaetaan koko heimon kesken, mahtailijat saavat suosiota. Valitettavasti ”uramiehen” oma perhe joutuu huonon saalistusonnen aikoina pärjäämään vähällä. Niinpä viisas nainen hankkii puolisoxi elättäjän mutta pitää mahtailevaa alfaurosta satunnaisena rakastajana. Demokraattisten valtioiden äänestäjät eivät tunnu aina tajuavan näitä rooleja: kansa valizee johtajaxeen testosteronia pulppuavan miehen mutta odottaa sitten, että tämä käyttäytyy säyseästi kuin leikattu kissa. Vanhan tarinan mukaan mies nousi korkeimmalle vuorelle, ui syvimmän meren yli ja ylitti laajimman autiomaan osoittaaxen naiselle rakkautensa. Juu esim Phileas Fogg ja Honkongin kuvernööri juurikin. Nainen jätti miehen, koska tämä ei ollut koskaan kotona. Sosiologi Martha Dobbins tosin letkautti, että varhaisissa ihmisyhteisöissä miehiä ei lähetetty mezästämään sixi, että nämä olivat vahvempia, vaan koska nämä olivat joutilaampia. ellauri182.html on line 78: At Yuichi’s home, Mikage is introduced to Eriko and soon finds out that Yuichi’s mother was once his father; s/he is a transsexual who runs a club of some sort. Eriko is a clear allusion to Banana's daddy. Yuichi hints that s/he has undergone a sex change, when he tells Mikage that s/he has “had everything ‘done.’” There is a hole now where the pecker used to be. ellauri182.html on line 92: Nori (“NOUGH-ree”) works with Mikage and Kuri at the cooking school. Mikage describes her as a “proper young lady,” which means that she is attractive, tastefully dressed, and well-mannered. ellauri182.html on line 110: A few generations ago in Japan, food preparation was considered a lower class occupation; in economically advantaged households, servants frequently provided the cooking. By the mid-1980s, and as reflected in “Kitchen,” food preparation has become a respectable career as well as an art form. Kitchens are now the showcases of Japanese consumer wealth, filled with new technologies and electronic gadgets, and artful cuisine reflects social sophistication. ellauri182.html on line 113: The Marshall Plan brought Western ideas and a free market economy to what had been an old and traditional culture. in the mid-1980s, Japan has a booming industrial economy, bolstered by its exports of automobiles and electronics to the West. Japanese society has become more materialistic than ever, influenced by its wealth and the consumerism imported from America. Mikage acknowledges this consumerism when she says of her friends, “these people had a taste for buying new things that verged on the unhealthy.” Mikage’s generation has been brought up on television and American culture; she mentions an American sitcom and Disneyland in her narrative. One character in the story is wearing “what is practically the national costume, a two-piece warmup suit,” a style imported from America. In Japan, Yoshimoto’s generation is called the shinjinrui, a generation that has grown up in a wealthy, technological society exposed to American values. Shinjinrui was new breed of humans (used to refer to the post-war generation, who have different ideals and sensibilities). Japan's Generation X. ellauri182.html on line 123: Quoting Zen master Dogen-zenji’s “Instructions for the Zen Cook,” (circa 1237), Ashburne relays the words of the great Zen master on the simple act of washing rice and cooking it. Dogen-zenji states, “Keep your eyes open. Do not allow even one grain of rice to be lost. Wash the rice thoroughly, put it in the pot, light the fire and cook it.” He then adds, “There is an old saying that goes, ‘see the pot as your own head; see the water as your life-blood.’” Vittu et on anaalia puuhastelua ruuan kanssa. Ei ruualla saa leikkiä. Se on jumalan viljaa. ellauri182.html on line 136: In Japanese fiction of the seventeenth and eighteenth century, homosexuality was often celebrated for this reason: boys’ love was considered to be purer than the heterosexual kind; it was uncontaminated by the demands of reproduction and other family duties. ellauri182.html on line 141: “The tone of Yashimoto’s stories is strange, for it veers from childlike naivete to flights of bizarre fancy, which is just like most of Japanese comic books for teenagers.” the publicity photograph of Yoshimoto Banana, hugging her little puppy dog, is cuteness personified. The fact that her father is the most famous philosopher of the 1960s new left gives her name an extra air of incongruousness, as though there were a young German novelist called Banana Habermas. It's daddy's fault! Banana is daddy's girl. Daddy oli sille isänä ja äitinä. ellauri182.html on line 167: Shinran left Mount Hiei to study under Hōnen for the next six years. Hōnen (1133–1212) another ex-Tendai monk, left the tradition in 1175 to found his own sect, the Jōdo-shū or "Pure Land School". From that time on, Shinran considered himself, even after exile, a devout disciple of Hōnen rather than a founder establishing his own, distinct True Pure Land school. ellauri182.html on line 171: During this period, Hōnen taught the new nembutsu-only practice to many people in Kyoto society and amassed a substantial following but also came under increasing criticism by the Buddhist establishment there. Among his strongest critics was the monk Myōe and the temples of Enryaku-ji and Kōfuku-ji. The latter continued to criticize Hōnen and his followers even after they pledged to behave with good conduct and to not slander other Buddhists. ellauri182.html on line 173: In 1207, Hōnen's critics at Kōfuku-ji persuaded Emperor Toba II to forbid Hōnen and his teachings after two of Imperial ladies-in-waiting converted to his practices. Hōnen and his followers, among them Shinran, were forced into exile and four of Hōnen's disciples were executed. Shinran was given a lay name, Yoshizane Fujii, by the authorities but called himself Gutoku "Stubble-headed One (nukkapää)" instead and moved to Echigo Province (today Niigata Prefecture). ellauri182.html on line 175: It was during this exile that Shinran cultivated a deeper understanding of his own beliefs based on Hōnen's Pure Land teachings. In 1210 he married Eshinni, the daughter of an Echigo aristocrat. Shinran and Eshinni had several children. His eldest son, Zenran, was alleged to have started a heretical sect of Pure Land Buddhism through claims that he received special teachings from his father. Zenran demanded control of local monto (lay follower groups), but after writing a stern letter of warning, Shinran disowned him in 1256, effectively ending Zenran's legitimacy. ellauri182.html on line 178: Rennyo is generally credited by Shin Buddhists for reversing the stagnation of the early Jōdo Shinshū community, and is considered the "Second Founder" of Jōdo Shinshū. His portrait picture, along with Shinran's, are present on the onanizing (altar) area of most Jōdo Shinshū temples. However, Rennyo has also been criticized by some Shin scholars for his engagement in medieval politics and his alleged divergences from Shinran's original thought. ellauri182.html on line 181: Shin Buddhism (sääribuddhalaisuus) can be understood as a "practiceless practice", for there are no specific acts to be performed such as there are in the "Path of Sages". In Shinran's own words, Shin Buddhism is considered the "Easy Path" because one is not compelled to perform many difficult, and often esoteric, practices in order to attain higher and higher mental states. ellauri182.html on line 187: As in other Pure Land Buddhist schools, Amitābha is a central focus of the Buddhist practice, and Jōdo Shinshū expresses this devotion through a chanting practice called nembutsu, or "Mindfulness of the Buddha [Amida]". The nembutsu is simply reciting the phrase Namu Amida Butsu ("I take refuge in Amitābha Buddha"). Jōdo Shinshū is not the first school of Buddhism to practice the nembutsu but it is interpreted in a new way according to Shinran. The nembutsu becomes understood as an act that expresses gratitude to Amitābha; furthermore, it is evoked in the practitioner through the power of Amida's unobstructed compassion. Therefore, in Shin Buddhism, the nembutsu is not considered a practice, nor does it generate karmic merit. It is simply an affirmation of one's gratitude. Indeed, given that the nembutsu is the Name, when one utters the Name, that is Amitābha calling to the devotee. This is the essence of the Name-that-calls.[7] ellauri182.html on line 191: Many Pure Land Buddhist schools in the time of Shinran felt that birth in the Pure Land was a literal rebirth that occurred only upon death, and only after certain preliminary rituals. Elaborate rituals were used to guarantee rebirth in the Pure Land, including a common practice wherein the fingers were tied by strings to a painting or image of Amida Buddha. From the perspective of Jōdo Shinshū such rituals actually betray a lack of trust in Amida Buddha, relying on jiriki ("self-power"), rather than the tariki or "other-power" of Amida Buddha. Such rituals also favor those who could afford the time and energy to practice them or possess the necessary ritual objects—another obstacle for lower-class individuals. For Shinran Shonin, who closely followed the thought of the Chinese monk Tan-luan, the Pure Land is synonymous with nirvana. ellauri182.html on line 195: For Jōdo Shinshū practitioners, shinjin develops over time through "deep hearing" (monpo) of Amitābha's call of the nembutsu. According to Shinran, "to hear" means "that sentient beings, having heard how the Buddha's Vow arose—its origin and fulfillment—are altogether free of doubt."[9] Jinen also describes the way of naturalness whereby Amitābha's infinite light illumines and transforms the deeply rooted karmic evil of countless rebirths into good karma. It is of note that such evil karma is not destroyed but rather transformed: Shin stays within the Mahayana tradition's understanding of śūnyatā and understands that samsara and nirvana are not separate. Once the practitioner's mind is united with Amitābha and Buddha-nature gifted to the practitioner through shinjin, the practitioner attains the state of non-retrogression, whereupon after his death it is claimed he will achieve instantaneous and effortless enlightenment. He will then return to the world as a Bodhisattva, that he may work towards the salvation of all beings. ellauri182.html on line 209: Cross-national epidemiological studies show that prevalence rates of common mental disorders (i.e. depression, anxiety disorders, and post traumatic ressi) vary considerably between countries, suggesting cultural differences. In order to gather evidence on how culture relates to the aetiology and phenomenology of mental disorders, finding meaningful empirical instruments for capturing the latent (i.e. non-visible) construct of 'culture' is vital. In this review, we suggest using value orientations for this purpose. We focus on Schwartz's value theory, which includes two levels of values: cultural and personal. We identified nine studies on personal values and four studies on cultural values and their relationship with common mental disorders. This relationship was assessed among very heterogeneous cultural groups; however, no consistent correlational pattern occurred. The most compelling evidence suggests that the relationship between personal values and mental disorders is moderated by the cultural context. Hence, assessing mere correlations between personal value orientations and self-reported symptoms of psychopathology, without taking into account the cultural context, does not yield meaningful results. This theoretical review reveals important research gaps: Most studies aimed to explain how values relate to the aetiology of mental disorders, whereas the question of phenomenology was largely neglected. Moreover, all included studies used Western instruments for assessing mental disorders, which may not capture culturally-specific phenomena of mental distress. Finding systematic relationships between values and mental disorders may contribute to making more informed hypotheses about how psychopathology is expressed under different cultural circumstances, and how to culturally adapt psychological interventions. ellauri182.html on line 231: Muita polttavimpia kysymyxiä: Can you feel the love tonight? Can you geet pregnant on your period? Can one get pregnant from precum? Can dogs eat cucumber? Why is my poop green? Why should we hire you? Why are cats afraid of precumber? Why did I get married? How to tie a tie? How to lose weight? How to get away with murder? Where is my refund? Where is my mind? Which Disney princess are you? Which side is your appendix on? Who wants to be a millionaire? Who won the powerball? ellauri182.html on line 296: No se olikin väpelö joka harrasti zeniä ja kääröjä koska ei jaxanut koulun urheilulajeja. Se oli sattumalta Elvixen veli. Neiti Tanakka olikin niiden loputtoman katkeroitunut äitykkä. Akemin judoura epäonnistui dopingskandaaliin, Elvis sanoi halvexivasti. Kaikki temppelipaskiaiset anasti vaan sitä samaa kääröä. Minnes Amida oli unohtunut? Hauska tyyppi: hieno auto hienot vaatteet. Vitun anaalit. Anista penaaliin. Käytännöllinen automyyjä nosti päätä Junin rumemmissa housuissa. Köysi oli valitettavasti kireällä. Minun piti hiestää se katki. Elvis rahmaisi pikku tikulla Rein karkeata sivua. Waijin oli lopettanut ulkomaisten perehdyttämisen ja palaisi pian Rein erehdyttämiseen. Nopeasti nyt! Ala tulla! ellauri182.html on line 311: Ihan lopuxi vielä 1 tuotesijoittelu: Massive heart attack are an English trip hop collective formed in 1988 in Bristol by Robert "3D" Del Naja, Adrian "Tricky" Thaws, Andrew "Mushroom" Vowles and Grant "Daddy G" Marshall. Kuulostaa Roberta Flackin ja Tina Turnerin morfauxelta. Köyhiä neekereitä brittislummikaduilla kuten Bay-suoratoistosarjassa. ellauri182.html on line 350: where Icelandic words have a palatal stop. ellauri182.html on line 353: voiced palatal fricative [j], as e.g. in tékka "check", tjakkur "jack", where the ellauri182.html on line 357: sibilant the cluster [sj] is rendered in all positions, e.g. sjoppa "shop", sjó ellauri182.html on line 358: "show", -sjón "-tion". The cluster [sj] is also used where the English word ellauri182.html on line 385: Another group of compounds are hybrids, where a part of a word is ellauri182.html on line 419: The Zen circle is a simple, stark black circle usually painted on white paper in ink. Typically the circle is said to represent the material world that continues endlessly without cessation. There is a beginning to life (where the brush first touches the paper) and an end (where the brush leaves the paper), but this beginning and end continue one after the other, thereby signifying the wheel of birth, death and rebirth. The space within that circle is the emptiness, or the void, the understanding of which lies at the heart of Zen and the experience of which is the goal of meditation. ellauri182.html on line 423: All well and good, but I would like to suggest a very different lesson that can be learned. If you want to actively participate then grab a pencil, an eraser and a clean sheet of paper. ellauri182.html on line 437: What is inside and what is outside is the same. Plain white paper. The circle - the idea of separation - is an illusion. The circle, which creates the duality of 'inside' and 'outside' or 'here' and 'there' is a false representation. The cycle of 'life' and 'death' that the circle shows is itself nothing more than a trick of the conscious mind that habitually creates opposites where none in fact exist. You're actually dead already. ellauri182.html on line 445: Finally take the time to meditate on the meaning of the Zen circle in a fuller sense and how its secret applies to your life. I have only scratched the surface here; there is so much more to discover and share. ellauri183.html on line 50: Malamuutti piti leffoista ja kertoi kavereille niiden juonia. He was especially fond of Charlie Chaplin's comedies. Silläkin oli hullu veli Sakari. Malamud's mother, Bertha, and his brother, Eugene, were both mentally ill. Bertha died when Bernard was 15, possibly a suicide. Sakari eli kovan ja yxinäisen elämän ja kuoli viisikymppisenä. ellauri183.html on line 52: Bernien gradu koski Thomas Hardya. Sodan päätyttyä Malamuutti nai it.room.kat. goyn (Ann de Chiara) Oregonista vasten molempien vanhempien tahtoa. Bernhardilaiskoira alkoi kirjoittaa 60-luvulla Oregonin maamieskoulussa. Living out West in Oregon for ten years (1949-61) gave Malamud a sense of home, however temporary. "It was where my wife had a feeling of rooz: our daughter was born there." Tytär Janna Smith on mun ikäinen ja antaa psykoterapiaa halukkaille. Kirjoitti Berniestä kirjan My father was a book. Malamud was Jewish, an agnostic, and a humanist. ellauri183.html on line 56: Earlier thinkers, however, were Sanjaya Belatthaputta, a 5th-century BCE Indian philosopher who expressed agnosticism about any afterlife, and Protagoras, a 5th-century BCE Greek philosopher who expressed agnosticism about the existence of the gods. ellauri183.html on line 58: humanist: The word "humanism" derives from the Latin concept humanitas, which was first used by Cicero to describe values related to economic liberal education. The word disappeared for the dark middle ages and reappeared during the Italian Renaissance as umanista and reached the English language in the 16th century. The word "humanist" was used to describe a group of studenz of classical literature and those advocating for education based on it. In the early 19th century, the term Humanismus was used in Germany equivocally and it re-entered the English language second time anally. The more popular use signifying a non-religious approach to life, implying an antithesis to theism, viz. atheism. ellauri183.html on line 80: Faulty interpretations can create much disappointment, as in the movie version of his novel The Fixer, "Horrible. That thing went to five different writers. Edward Albee was one of them but he would only do it if he had full say over it. Dalton Trumbo finally wrote the screen play and he's a hack. The film should have been done as a sort of fable, in black and white. Instead, it was all galloping Cossacx and dancing girls: an overdone fake. And that sickens a writer--to see his book faked." ellauri183.html on line 86: In a 1974 New York Review of Boox essay, Roth took on Malamud, his friend and literary father-figure, criticizing him for creating characters that were suffering Jews, virtuous victims, full of “righteousness and restraint,” lacking their stereotypical “libidinous or aggressive activities.” Though he didn’t use the phrase, Malamud had painted them as Christ-like in their poverty, pain, moral goodness, and quest for redemption. By contrast, the Christian characters, like Frank Alpine, were full of sexual lust and transgressive behavior — the bad goy to Morris Bober’s good Jew. “The Assistant,” Roth wrote, was a book of “stern morality.” ellauri183.html on line 88: Roth contrasted Malamud’s protagonisz to the exuberant Jewish characters created by Saul Bellow, especially the picaresque Augie March, and his own hypersexual Alexander Portnoy. In effect, Roth said, Malamud had created Jews who were stereotypes, not fully realized human beings like him and Sal. ellauri183.html on line 93: Little wonder that Malamud refused to talk to Roth for several years. They were reconciled in May 1978, when Malamud and his wife, Ann, accepted a dinner invitation in London from Roth and Claire Bloom, who were then living together. The two men kissed on the lips like Brezhnev and Honecker and resumed their friendship, according to a memoir by Malamud’s daughter, Janna Malamud Smith. ellauri183.html on line 96: As a reward for winning the feud, U.S. President Barack Obama presented the 2010 National Lizardities Medal to novelist Philip Roth during a ceremony in the East Room of the White House, on March 2, 2011 in Washington, DC. Getty Images. ellauri183.html on line 101: The apocalyptic gloom of his subject seems hopelessly out of place in this cheery, sun-washed house, a rambling white-frame idyll near Bennington College, where Malamud has taught for 20 years. A comforting percussion of cooking sounds comes from the big kitchen where his wife Ann, a chipper dynamo of a woman, is devising lunch; on the porch an old tiger tomcat lolls ingratiatingly; and in the distance the cloud-dappled foothills of the Green Mountains hover like a Yankee daydream. ellauri183.html on line 103: And Malamud himself -- still frail from a recent illness -- at first appears an improbable Isaiah. With his tidy demeanor, incessant self-editing ("no, wait, there's a better word . . . ") and deadpan, scrupulous style, he could be the most successful publican in Galilee. He is uneasy with talking about himself ("that kind of stuff, it's not up his alley," says his publicity-hungry "friend" Philip Roth) and seems reluctant to start. He pauses to choose among several pairs of glasses, then sits down carefully, feet flat on the floor, long fingers knitted in his lap. Finally, with the anxious geniality of a brave man settling in for root canals, he says, "Now then, I think we can begin." ellauri183.html on line 106: "In many ways, I am a real child of the Depression. There was no money around, and until I could support my family, I didn't know what to do with my hands. That's the force of my strength of obligation. I am in many ways a strong-willed man." ellauri183.html on line 112: He is irritatingly compared to Nobel laureate Isaac Bashevis Singer. "Don't lump me in with Singer. We're very different. I don't go in for the schlemiel interpretation. There's a difference of intent. I am serious. I have not given up the hero -- I simply use heroic qualities in small men like myself. There ought to be more heroes like myself. Idealism has become a strange word." ellauri183.html on line 134: Venezia kauppiaassa on joku Jessica. Niin se oli se juutalainen misu, Shylockin tytär. In the play, she elopes with Lorenzo, a penniless Christian, and a chest of her father's money, eventually ending up in Portia and Bassanio's household. In the play's dramatic structure, Jessica is a minor but pivotal role. Her actions motivate Shylock's vengeful insistence on his "pound of flesh" from Antonio; her relationships with Lorenzo and Shylock serves as a mirror and contrast to Portia's with Bassanio and with her father; her conversion to Christianity is the end of Shylock's line's adherence to the Jewish faith. ellauri183.html on line 149: Buz kysyi: Mikä on ihminen, isi? Cohn sanoi arvelevansa että ihminen on se joka suhtautuu herkästi ja suojelee elämää ja sivilisaatiota. Buz sanoi että hän oli mieluummin simpanssi. Tai kristitty. Gottlob, Calvin Cohnin poika joka tykkää enemmän pojasta kuin isästä on aika veitikka. Se ei halua Aatami ja Eeva -tarinaa koska siinä on se käärme, kaarmeet ruomivat mahallaan. Se ei halua Kain ja Aabel tarinaa, koska se ei pidä väkivallasta ja verenvuodatuxesta. Väkivalta Uudessa Testamentissa johtuu siitä että he ristiinaulizivat Jeexus Nasaretilaisen. "Ketkä he?" kysyi Cohn valppaasti. "Roomalaiset sotilaat." Cohn taputti Buzia päälaelle. "Kerro minulle se tarina jossa isa katkaisi pienen poikansa kaulan" Buz pyysi. Cohn vastasi suuttuneena: "Olen sanonut jo vaikka kuinka monta kertaa että Abraham ei katkaissut Iisakin kaulaa. Enkeli esti viime tingassa." Kaikki vain osoittivat toisilleen että he rakastivat toisiaan. Iisakille ei jäänyt mitään traumoja. Buz piti onnellisista lopuista. "Jumala on rakkaus", hän sanoi. Cohn ei ollut varma siitä muttei sanonut mitään. Mutta oliko syntipukin murhaaminen muka sivistunut teko, kysyy Buz. Mina olen elain ja olen aina ollut vegetariaani! Syon banaania mutten ime sun penista ennenkuin mennaan naimisiin. ellauri183.html on line 162: Kierkegaard predicted that his 1843 work Fear and Trembling would be translated into many different languages, and would secure iz author's place in history. He was right. But Fear and Trembling has also led to an enduring caricature of Kierkegaard as advocating a dangerously irrational and individualistic form of religious faith. ellauri183.html on line 164: The book is written under a pseudonym, Johannes de silentio, who discusses the biblical story of Abraham's obedient response to God's command to sacrifice his only son, Isaac. Largely on the basis of this story, Abraham has come to be regarded within the Judeo-Christian tradition as the "father of faith". Reflecting on Abraham's willingness to kill his own son therefore provides Kierkegaard with an opportunity to raise difficult questions about the nature, and the value, of Christian faith. ellauri183.html on line 166: In his lectures on the Book of Genesis in the 16th century, Martin Luther praised Abraham for his uncritical obedience to God – for the "blind faith" exhibited by his refusal to question whether it was right to kill Isaac. In the late 18th century, Immanuel Kant took the opposite view, arguing that Abraham should have reasoned that such an evidently immoral command could not have come from God. For Luther, divine authority trumps any claim on behalf of reason or morality, whereas for Kant there can be nothing higher than the moral law. ellauri183.html on line 168: In Fear and Trembling, Kierkegaard follows Kant in emphasising that Abraham's decision is morally repugnant and rationally unintelligible. However, he also shows that one consequence of Kant's view is that, if nothing is higher than human reason, then belief in God becomes dispensable. Unlike both Kant and Luther, Kierkegaard does not promote a particular judgment about Abraham, but rather presenz his readers with a dilemma: either Abraham is no better than a murderer, and there are no grounds for admiring him; or moral duties do not constitute the highest claim on the human being. Fear and Trembling does not resolve this dilemma, and perhaps for a religious person there is no entirely satisfactory way of resolving it. ellauri183.html on line 180: When Abraham raises his knife over Isaac's body, this symbolises the fact that every human relationship is haunted by the prospect of death. Love always ends in loss, at least within this life. One response to this existential fact – perhaps the most common response – is to avoid the issue of mortality as much as possible. An alternative response is to face up to the inevitable pain of loss and to relinquish the beloved in advance, so to speak, by giving up hope of enjoying a happy relationship within this lifetime. (This "movement of resignation" is described as "monastic", although it does not literally entail becoming a recluse. It is an internal movement, an adjustment of expectations.) In Kierkegaard's view, this is more noble than the first option, but it is very far from the courage of Abraham, who continues to love Isaac and enjoy his relationship to him in full awareness of the suffering that his death would bring. This aspect of the interpretation of Abraham offered in Fear and Trembling suggesz that, far from being an individualist, Kierkegaard regards human relationships as essential to life. ellauri183.html on line 186: Clare Carlisle studied philosophy and theology at Trinity College, Cambridge, gaining her BA in 1998 and her PhD in 2002, and she remains grateful to Trinity College for the scholarship that supported her doctoral studies. Her travels in India after completing her PhD deepened her interest in devotional and contemplative practices. She is the author of six boox, most recently On Habit (Routledge, 2014), Philosopher of the Heart: The Restless Life of Søren Kierkegaard (Allen Lane / Penguin / FSG, 2019), and Spinoza’s Religion: A New Reading of the Ethics (Princeton University Press, 2021). ellauri183.html on line 194: Moral absolutism is certainly compatible with an acknowledgement that monetary value depends on circumstance. Jesus, for example, reinforced the 10 commandmenz, which unconditionally prohibit murder, adultery, theft and so on. But one day, when he was teaching in the temple, Jesus watched a poor widow put two small coins in the donation box, while rich people made much larger offerings. “This poor widow has put in more than all of them,” says Jesus, “because she, out of her poverty, has put in all she had to live on.” But by the criterion of moral absolutism they were just the same. ellauri183.html on line 242: Ortega, en este período de falta de democracia, escribe en La rebelión de las masas que la historia, el progreso, se llevan a cabo por el trabajo de las minorías. Si va a haber una renovación, entonces, esto debe ser hecho por los mejores, que van a ser, sin embargo, reclutados de una manera liberal-democrática. Ortega teme que las masas van a pedirle todo al estado y que este les conceda todo a cambio de obediencia ciega: esto causaría un fracaso para emancipar a las masas. Su visión de la vida es básicamente libertaria con referencias principalmente anarquistas presentes en todos sus escritos. Trae consigo el liberalismo y el socialismo: el liberalismo debe perseguir una emancipación total del individuo (cualquiera que sea la clase a la que pertenezca), el socialismo debe abandonar el estado de estadolatría y terminar persiguiendo un igualitarismo excesivamente extremo. ellauri183.html on line 244: El advenimiento de las masas al pleno poder social es un hecho que debemos reconocer: provoca una crisis en la Sociedad Europea porque las masas no pueden liderar la sociedad. Esto no significa que puedan elegir a sus propios representantes. El problema es la hiperdemocracia: eso es la emancipación sin asumir la responsabilidad. El fenómeno de la aglomeración se produce durante este período: ciudades llenas, trenes completos, hoteles completos, las masas están en los lugares públicos. Esto no es malo, es una indicación de la civilización, «aunque el fenómeno es lógico, natural, no se puede negar que no ocurrió antes». Esto no se debe a un auge demográfico sino a la masificación de la sociedad (estos individuos preexistían, pero aún no formaban una masa). En todo esto hay un elemento negativo: los mejores (según sus cualidades) son absorbidos por la masa, «los actores son absorbidos por el coro». Cuando Ortega habla de masa no se refiere a la clase obrera, porque «la masa es el hombre promedio». La Masa no es solo un hecho cuantitativo, sino también cualitativo que define una media que tiende hacia abajo. El componente de la masa no se siente como tal y, por lo tanto, se siente con todo a gusto: no se da cuenta de la condición del conformismo en el que se derrumbó. ellauri183.html on line 262: Despite Malamud's shadings with rabbinical law, then, this is a familiar hopeless-Utopia blueprint. Moreover, the restless treatment here—part downbeat-comic, part liturgical-lyric—never endows the tale with the sort of Biblical fervor which heightens the best of Doris Lessing´s fables. And the result is a disappointing, predictable parable—intentionally funny at times but unintentionally funny too, hollow in most of its lyrical moments, and only occasionally provocative in its eclectic philosophizing. ellauri183.html on line 266: Jered (mos.) rated it did not like it ellauri183.html on line 268: What the hell was that? Awful on almost every level. Unless post apocalyptic dystopian tales of bestiality float your boat. I'm guessing there was an allegorical message in there somewhere. Not for me. (less) ellauri183.html on line 272: I can't say any more about the plot without spoiling it, so I won´t. Cohn himself is--from my perspective anyway--one of those characters you end up really liking and caring and worrying about, in part because he attempts to stay rational and kind no matter how absurd or threatening the situations get. A good book to escape into, especially if you enjoy compelling portrayals of apocalyptic stuff peopled by characters who question the nature of existence in a world where God´s mysteries remain maddeningly unsolvable. (less) ellauri183.html on line 329: Early research in linguistic formal semantics used Partee's system to achieve a wealth of empirical and conceptual results. Later work by Irene Heim, Angelika Kratzer, Tanya Reinhart, Robert May and others built on Partee's work to further reconcile it with the generative approach to syntax. The resulting framework is known as the Heim and Kratzer system, after the authors of the textbook Semantics in Generative Grammar which first codified and popularized it. The Heim and Kratzer system differs from earlier approaches in that it incorporates a level of syntactic representation called logical form which undergoes semantic interpretation. Thus, this system often includes syntactic representations and operations which were introduced by translation rules in Montague's system. However, work by others such as Gerald Gazdar proposed models of the syntax-semantics interface which stayed closer to Montague's, providing a system of interpretation in which denotations could be computed on the basis of surface structures. These approaches live on in frameworks such as categorial grammar and combinatory categorial grammar. ellauri183.html on line 521: 7Kolmisen tuntia myöhemmin tuli Ananiaan vaimo sisään, tapahtuneesta mitään tietämättä. 8Pietari kysyi häneltä: »Sano minulle, tähänkö hintaan te maatilan myitte?» »Niin, juuri siihen hintaan», vastasi nainen. 9Silloin Pietari sanoi: »Kuinka te yksissä tuumin ryhdyitte koettelemaan Herran Henkeä? Kuuletko askelia oven takaa? Ne, jotka hautasivat miehesi, kantavat täältä myös sinut.» 10Siinä samassa nainen kaatui kuolleena Pietarin jalkoihin. Nuoret miehet tulivat sisään ja näkivät naisen kuolleen. He veivät hänet pois ja hautasivat hänet miehensä viereen. 11 ellauri183.html on line 533: Törkeä omaisuus ei ole Abrahamin uskontojen (tokko muidenkaan) mukaan syntiä vaan etevyyden osoitus. Charityä on toki osoitettava, ettei neulansilmä tunnu liian ahtaalta. Putin on epächaritaabeli karahteeratessaan länteen karanneita oligarkkeja sontakärpäsixi jotka pyhä Venäjä sylkee suustansa. Ei nyt eletä enää kommunismin aikoja, Putin hyvä! Näpit irti lännen kavereiden loistojahdeista! ellauri183.html on line 549: Muuan matkatovereista oli sanonut Joosefille että Betlehemissä oli majatalo, yhteiskunnan järjestämä suoja joka tarjosi tässä seikkaperäisesti erittelemäämme majoittumisongelmaan päältä päin katsoen oivan ratkaisun, mutta vaatimattomalla kirvesmiehelläkin on sentään oikeus varjella yksityisyyttään, sopii kuvitella miten hävettävältä miehestä olisi tuntunut kun oma vaimo olisi joutunut kaikenlaisen sairaan uteliaisuuden kohteeksi, kun koko majatalo olisi kuiskutellut karkeuksia, etenkin aasien ja kamelien ajajat, jotka olivat yhtä sivistymättömiä kuin elukkansa, paitsi että heillä asiaa vielä pahensi se että he olivat saaneet jumalalta puheenlahjan toisin kuin eläimet. Joosef päätti siksi mennä pyytämään neuvoa ja apua synagoogan vanhimmista ja hämmästeli mielessään ettei ollut mennyt jo aiemmin. ellauri183.html on line 592: Yksi kuuluisimmista esinahoista/jättirinnoista saapui Antwerpeniin vuonna Brabant vuonna 1100 lahjana kuninkaalta Jerusalemin Baldwin I, joka osti sen Pyhästä maasta ensimmäisen aikana ristiretkistä. Tämä esivalmistelu tuli tunnetuksi, kun Cambrayn piispa, juhlan aikana vain "Massa", näki kolme tippaa verta tyhjentävän alttarin liinavaatteita. Rakennettiin erityinen kappeli ja järjestettiin kulkueet ihmeellisen pyhäinjäännöksen kunniaksi, josta tuli pyhiinvaellusten tavoite. Vuonna 1426 katedraaliin perustettiin veljeys "van der heiliger Besnidenissen on liefs Heeren Jhesu Cristi onser liever Vrouwen Kercke t 'Antwerpen"; sen 24 jäsentä olivat kaikki appeja ja merkittäviä maallikkoja. Pyhäinjäännös katosi vuonna 1566, mutta kappeli on edelleen olemassa, koristeltu kahden värjätyn lasikukon lahjoittamalla ikkunalla nim. Henrik VII:n Englannista ja hänen vaimonsa Elizabeth York vuonna 1503. ellauri183.html on line 607: Edessä oli Naisten piha, vasemmalla varasto, jossa säilytettiin alttaripalveluksessa tarvittavaa oljyä ja viiniä, ja oikealla huone nasiireille, jotka olivat Leevin heimoon kuulumattomia pappeja eivätkä saaneet leikata tukkaansa, juoda viiniä eivätkä mennä naisen luo eikä kuolleen ruumiin lähelle. Pihan toisella puolella vastapäisen portin vieressä oli samalla tavoin vasemmalla huone lepratautisille jotka uskoivat parantuneensa, jotta he voivat odottaa siellä kunnes papit tulivat tutkimaan heidät, ja oikealla varasto polttopuita varten, jotka tarkastettiin joka päivä, koska alttarin tuleen ei saanut panna lahoja eikä toukkaisia puita. ellauri183.html on line 609: Naisilta oli pääsy kielletty Israelilaisten pihalle, jolle portti johti. Sisäänkäynnin luona oli leeviläisiä odottelemassa uhrien tuojia, mutta ilmapiiri oli kaikkea muuta kuin hurskas, paitsi jos hurskaus tuohon aikaan miellettiin toisin, sille ei ollut ominaista pelkästään palaneen rasvan käry ja savu sekä tuoreen veren ja suitsukkeen haju vaan myös miesten mekastus ja teurastusvuoroa odottavien eläinten ulvonta määkiminen ja mylvintä ja ennen heleästi laulaneiden lintujen viimeiset karheat rääkäisyt. ellauri183.html on line 611: Sisäpuolella oli pätsi, lihatiski ja teurastamo. Kahden suuren kivipöydän päällä valmisteltiin kookkaammat uhrit, erityisesti härät ja vasikat, mutta myös karitsat ja lampaat sekä vuohet ja pukit. Pöytien vierellä oli korkeita kivipylväitä, joihin upotettuihin koukkuihin nautaeläinten ruhot ripustettin, lihakauppiaiden koko välineistö, veitset, hakkurit, kirveet ja sahat, nähtiin vimmatussa käytössä, ja ilma oli sakeana polttopuiden ja palaneiden nahkojen savusta sekä veren ja hien höyryistä. Jokaiselle nykyaikaiselle sielulle, jolla ei ole tarvetta pyhyyden tavoittelemiseen, tuottaa varmasti vaikeuksia käsittää, miten Jumala voi tuntea itsensä tyytyväiseksi sellaisen verilöylyn keskellä, kun hänen sanotaan kuitenkin olevan ihmisten ja eläinten yhteinen isä. ellauri183.html on line 615: Syyläinen kutiseva Herodes mätämuna koitti vähän tasata puntteja muiden elukoiden hyväxi mutta ei riittävästi, uusi Nooa jäi verenpaisumuxesta rannalle. Betlehemissä oli ehkä koululuokallisen verran alle 2v palleroisia, puolet vähemmän kuin Elian karhujen syömiä. ellauri183.html on line 619: Saramagon mukaan Jeshuan pienet sisarukset olivat: Jakob, Lydia, Joosef jr, Juudas, Simon, Lydia, Justus, Samuel ym mahd muita. 7 poikaa ja 2 tytärtä, Keren-Happukilla pääsi Jopi joholle. ellauri183.html on line 634: The war that Jewish scholars call The War of Varus (ei se "missä ovat legioonani" tunari vaan joku sen sukulainen). It is the war that took place in Galilee, Judaea and Idumaea just after the death of Herod which started with the massacre of the 3000 Jewish worshippers in the temple at the Passover of 1 B.C.E. Josephus stated that this war against the Jews which was directed by the governor of Syria, Quintilius Varus, took place in Palestine, but it has been a puzzle to historians that there appear to be no contemporary Roman accounts that justify it as occurring (ollenkaan tai ainakaan just tohon aikaan). ellauri183.html on line 636: Joku jutkuäijä väittää että tässä sodassa (joka se mielestä tapahtui 3v myöhemmin kuin tapahtui) juutalaisia ei mätkinytkään Varuxen pojanpoika Varus, vaan Julius Caesarin pojanpoika Gaius Caesar! It also allows the historical statements of the New Testament concerning the nativity of Jesus to take on a new credibility. Jesus was born in 3 B.C.E. (within the period stated by most early Christian scholars) and we now find this substantiated by the records of Roman history. Kaikenlaista sitä pitäisikin uskoa. En luota nähin kavereihin pitemmälle kuin jaxan niitä heittää. Mitä vittua, Jeesus syntyi 3v ennen Kristusta? Mahootointa! Onkohan mistään myyttisestä tapahtumasta taitettu niin paljon peistä kuin tästä? ellauri183.html on line 638: The Pharisees were the popular leaders of the Jews and the ones most laypeople looked to with confidence. The majority of the Jewish population was then expecting a world ruling messianic king to arise on the historical scene. And indeed, Josephus tells us that after Herod’s death many “kingly upstarts” emerged in Judaea and this reflects the general expectancy of the Jews that the messianic age was then imminent. ellauri184.html on line 44: Mailer was raised in Brooklyn, first in Flatbush on Cortelyou Rd and later in Crown Heights at the corner of Albany and Crown Streets. Mailer graduated from Boys High School and entered Harvard College in 1939, when he was 16 years old. As an undergraduate, he was a member of the Signet Society. Mousiken poiei kai ergazou, tee musaa ja duunaa. At Harvard, he majored in engineering sciences, but took writing courses as electives. He published his first story, "The Greatest Thing in the World," at the age of 18, winning Story magazine's college contest in 1941. ellauri184.html on line 50: Neiti Mallory kertoo tästä lisää: "Norman was an oxymoron — an overweight senior citizen who was one of the best lovers I ever had." Mallory writes that Mailer never had erectile dysfunction: "Not once. Not in nine years..." Vanhasta Naahumista tulee mieleen Norssin voimistelunopettaja Lahtinen ja Star Warsin Yoda. “Each week he’d want to play a new game . . . doctor, manicurist, masseur, Hollywood director (that was his favorite).” “When our relationship ended, I realized that . . . Norman had never been on my team and had been slandering my writing and me behind my back.” ellauri184.html on line 56: Mailer was married six times and had nine children. He fathered eight children by his various wives and infernally adopted his sixth wife's son from another marriage. ellauri184.html on line 66: His fifth wife was Carol Stevens, a jazz singer whom he married on November 7, 1980, and divorced in Haiti on November 8, 1980, thereby legitimating their daughter Maggie, born in 1971. ellauri184.html on line 72: Bodily urges are fundamental to Mailer's approach to novels and short works. According to his obituary in The Independent, his "relentless machismo seemed out of place in a man who was actually quite small – though perhaps that was where the aggression originated." For Mailer, African-American men reflected a challenge to his own notions of masculinity. His pecker was not much bigger than those of Hemingway and Scott Fitzgerald, about the size of his pen knife. Like many men with a tiny penis he sought comfort with men and women equally. Throughout his work and personal communications, Nuchem repeatedly expresses interest in, includes episodes of or makes references to, bisexuality or homosexuality. ellauri184.html on line 74: Mailer wrote 12 novels in 59 years. After completing courses in French language and culture at the University of Paris in 1947–48, he returned to the U.S. shortly after The Naked and the Dead was published in May 1948. A New York Times best seller for 62 weeks, it was the only one of Mailer's novels to reach the number one position. It was hailed by many as one of the best American wartime novels and included in a list of the hundred best English-language novels of the twentieth century by the Modern Library. The book that made his reputation sold over a million copies in its first year, (three million by 1981) and has never gone out of print. It is still considered to be one of the finest depictions of Americans in combat during World War II. ellauri184.html on line 76: Barbary Shore (1951) was not well received by the critics. It was a surreal parable of Cold War leftist politics set in a Brooklyn rooming-house, and Mailer's most autobiographical novel. His 1955 novel, The Deer Park drew on his experiences working as a screenwriter in Hollywood from 1949 to 1950. It was initially rejected by seven publishers due to its purportedly sexual content before being published by Putnam's. It was not a critical success, but it made the best-seller list, sold over 50,000 copies its first year, and is considered by some critics to be the best Hollywood novel since Nathanael West's The Day of the Locust. ellauri184.html on line 84: In 1980, The Executioner's Song, Mailer's "real-life novel" of the life and death of murderer Gary Gilmore, won the Pulitzer Prize for fiction. Joan Didion reflected the views of many readers when she called the novel "an absolutely astonishing book" at the end of her front-page review in the New York Times Book Review. ellauri184.html on line 86: Mailer spent a longer time writing Ancient Evenings, his novel of Egypt in the Twentieth Dynasty (about 1100 BC), than any of his other books. He worked on it for periods from 1972 until 1983. It was also a bestseller, although reviews were generally negative. Harold Bloom, in his review said the book "gives every sign of truncation", and "could be half again as long, but no reader will wish so", while Richard Poirier called it Mailer's "most audacious book". ellauri184.html on line 90: His final novel, The Castle in the Forest, which focused on Hitler's childhood, reached number five on the Times best-seller list after publication in January 2007. It received reviews that were more positive than any of his books since The Executioner's Song. Castle was intended to be the first volume of a trilogy, but Mailer died several months after it was completed. The Castle in the Forest received a laudatory 6,200-word front-page review by Lee Siegel in the New York Times Book Review, as well as a Bad Sex in Fiction Award by the Literary Review magazine. ellauri184.html on line 92: Critical response to Mailer's Jesus novel was mixed. Jack Miles, writing for Commonweal, found the book "a quiet, sweet, almost wan little book, a kindly offering from a New York Jew to his wife's Bible Belt family." He noted that there was "something undeniably impressive about the restraint" of the style that Mailer undertook in composing the novel. He concluded that the novel was neither one of Mailer's best works, nor would it stand out amongst the bibliography of books inspired by the life of Christ, but that it had received unfairly harsh reviews from other critics. ellauri184.html on line 95: Notorious philanderer," "egomaniac," "pugnacious" and "pompous" are a few of the milder epitaphs that have been used to describe controversial and larger-than-life (inevitably) Norman Mailer. His New York Times obituary was even titled, "Norman Mailer, Towering Writer With Matching Ego, Dies at 84." Known in the literary world as one of the greatest writers of the twentieth century, Mailer won two Pulitzer Prizes in literature and one National Book Award. He is credited with having pioneered creative nonfiction as a genre, also called New Journalism. During his life he became as famous for his relationships with women as he did for his literary work. He was married six times and fathered eight children. Here is a brief look at some the six wives of Norman Mailer. ellauri184.html on line 99: Norris Church was born Barbara Jean Davis and grew up in Atkins, Arkansas, the daughter of Free Will Baptists. At the age of three she won the title of Little Miss Little Rock. In her twenties she had a brief fling with a young Bill Clinton. She met Mailer in 1975 when he came to Russellville, Arkansas to promote his biography of Marilyn Monroe. The two fell into a passionate love affair, despite their 26-year age difference (sama kuin jos mä olisin vaihtanut Seijan niihin pieniin kiinalaisiin), and Church moved to New York a few months later. At the suggestion of Mailer, she changed her name to Norris Church when she began modeling with the Wilhelmina Modeling Agency. Norris was the last name of her first husband, and Mailer suggested Church since she had been a frequent church-goer while she was growing up. Eli siis tää Jee-suxen bio oli niikö lahja Norrixelle. ellauri184.html on line 127: The Bible stated that Mary and Elizabeth, the mother of John the Baptist, were cousins. While this appears to be a clear cut answer, there is more than meets the eye as to how Mary and Elizabeth were related. ellauri184.html on line 129: The word “Cousin” in Greek is “suggenis” which means “kinswoman” or “relative.” The word “suggenis” does not necessarily mean “cousin.” It simply implies that Mary and Elizabeth were relatives, with no indication as to degree of relationship. ellauri184.html on line 217: Ed posted this for all those ‘Jesus was a Jew’ types who swallow this nonsense without understanding the inherent fallacies and/or dangers associated with such statements. ellauri184.html on line 219: Modern readers of the NT often know little about the geopolitical world of first-century Palestine. It is commonly assumed that “the Jews” were an undifferentiated community living amicably in the part of the world we now call “the Holy Land” united in their resentment of the political imposition of Roman rule to which all were equally subject. ellauri184.html on line 223: Admitting that the following is a drastic oversimplification but praying that it’s not a complete caricature, Professor A. France summarizes seven differences: ellauri184.html on line 224: Racially the area of the former Northern Kingdom of Israel had had, ever since the Assyrian conquest in the eighth century B.C., a more mixed population, within which more conservative Jewish areas (like Nazareth and Capernaum) stood in close proximity to largely pagan cities, of which in the first century the new Hellenistic centers of Tiberias and Sepphoris were the chief examples. ellauri184.html on line 226: Geographically Galilee was separated from Judea by the non-Jewish territory of Samaria, and from Perea in the southeast by the Hellenistic settlements of Decapolis. ellauri184.html on line 230: Economically Galilee offered better agricultural and fishing resources than the Dead Sea and the Negev, making the wealth of some Galileans the envy of their southern neighbors. ellauri184.html on line 234: Linguistically Galileans spoke a distinctive form of Aramaic whose slovenly consonants (they dropped their aitches!) were the butt of Judean humor. ellauri184.html on line 235: Religiously the Judean opinion was that Galileans were lax in their observance of proper ritual, and the problem was exacerbated by the distance of Galilee from the temple and the theological leadership, which was focused in Jerusalem. ellauri184.html on line 239: This may at first blush sound like interesting background material that is not especially helpful for reading and interpreting the gospels. But Mark and Matthew have structured their narratives around a geographical framework dividing the north and the south, culminating in the confrontation of this prophet from Galilee and the religious establishment of Jerusalem. ellauri184.html on line 250: According to the biblical chronicle, the Tribe of Manasseh was a part of a loose confederation of Israelite tribes from after the conquest of the land by Joshua until the formation of the first Kingdom of Israel in c. 1050 BC. No central government existed, and in times of crisis the people were led by ad hoc leaders known as Judges (see Book of Judges). With the growth of the threat from Palestinian (sorry) Philistine incursions, the Israelite tribes decided to form a strong centralised monarchy to meet the challenge, and the Tribe of Manasseh joined the new kingdom with Saul as the first king. After the death of Saul, all the tribes other than Judah remained loyal to the House of Saul, but after the death of Ish-bosheth, Saul's son who succeeded him to the throne of Israel, the Tribe of Manasseh joined the other northern Israelite tribes in making Judah's king David the king of a re-united Kingdom of Israel. However, on the accession of David's grandson Rehoboam, in c. 930 BC the northern tribes split from the House of David and from Saul's tribe Benjamin to reform Israel as the Northern Kingdom. Manasseh was a member of the Northern Kingdom until the kingdom was conquered by Assyria in c. 723 BC and the population deported. From that time, the Tribe of Manasseh has been counted as one of the ten lost tribes of Israel. ellauri184.html on line 253: Tässä kartassa Manassen porukoilla on 1 tosi iso pala muttei Kennerethin itärantaa, se on aramealaisilla. Ketä uskoa? ellauri184.html on line 255: These passages also make it clear the land of East Manasseh was further divided into two sub-sections, or, regions. These are known as Bashan and Gilead. Bashan, as Adams pointed out, "included all of the tableland south of Mount Hermon to the river Yarmuk". The western border of Bashan was the Jordan River and Sea of Galilee. Hypercritical scholars [who?] argue that the two sections had different origins, noting that in the First Book of Chronicles separate tribal rulers were named for the western half tribe and the eastern half tribe. ellauri184.html on line 257: The Bible records that following the completion of the conquest of Canaan by the Israelite tribes, Joshua allocated the land among the twelve tribes. According to biblical scholar Kenneth Kitchen, this conquest should be dated slightly after 1200 BCE. Some modern scholars argue that the conquest of Joshua, as described in the Book of Joshua, never occurred. “Besides the rejection of the Albrightian conquest model, the general consensus among OT scholars is that the Book of Joshua has no value in the historical reconstruction. They see the book as an ideological retrojection from a later period — either as early as the reign of Josiah or as late as the Hasmonean period.” "It behooves us to ask, in spite of the fact that the overwhelming consensus of modern scholarship is that Joshua is a pious fiction composed by the deuteronomistic school, how does and how has the Jewish community dealt with these foundational narratives, saturated as they are with acts of violence against others?" ”Recent decades, for example, have seen a remarkable reevaluation of evidence concerning the conquest of the land of Canaan by Joshua. As more sites have been excavated, there has been a growing consensus that the main story of Joshua, that of a speedy and complete conquest (e.g. Josh. 11.23: 'Thus Joshua conquered the whole country, just as the LORD had promised Moses') is contradicted by the archaeological record, though there are indications of some destruction at the appropriate time. No oliko sitten koko esinahkakasa satua? Ketä enää uskoa? Usko siirtää vuoria, eikö sitten esinahkakukkuloita? ellauri184.html on line 265: Thanks in large part to Jesus-movies and swords-and-sandals cinematic epics (e.g., Ben-Hur, Masada, Spartacus, Life of Brian), there is a widespread perception that distinctively Woman soldiers infested Palestine during the life of Jesus – often signaled in such films by highbwow Bwitish accents in contrast with the unpretentious American dialect spoken by Jews. As deeply engrained as this image is in the popular consciousness, it is not entirely accurate. There were several different types of soldiers in the Woman East during the New Testament period and the differences between these soldiers were significant; the languages they spoke, the government they worked for, their relationship to the civilians they encountered, their pay, and many other specifics differed considerably. ellauri184.html on line 267: This image of identifiably Woman soldiers occupying the land of Palestine operates on the assumption that biblical soldiers were all legionawies. Legionawies differed from other soldiers of the early Woman period in several wespects. First, legionawies were employed directly by Wome. Their allegiances were to the empewow and whichever genewal they served, not to any particular king, weligious group, or province. All troops swore an oath of allegiance, the sacwamentum, to the empewow himself. Unlike most other soldiers, legionawies were Woman citizens before they were wecwuited. ellauri184.html on line 269: There were important defeats along the way but it is interesting to observe that commanders often escaped repercussions for their militawy incompetence and it was usually the soldiers who bore the blame for defeat. Though a legionawy could theoretically come from any province within the Empire, the requirement of Woman citizenship had consequences for demographics: legionawies were more likely to speak Latin than non-citizen soldiers, they were usually wecwuited from the most heavily Womanized cities and provinces, their citizenship held inherent prestige that afforded them privilege over both civilians and other soldiers, etc. Legions primarily garrisoned in major imperial provinces, such as Syria, Pannonia, and post-War Judaea. With the exception of Egypt, all provinces with at least one legion were required to have a governor with Senator status. Legions primarily consisted of infantry soldiers, with a few cavalry or archers present among their ranks. Roughly 30 legions were active at any given time within the Empire and each consisted of approximately 5400 soldiers and officers, a standing army of ca. 150-300K total, though not all with a weceived Latin pwonunciation. ellauri184.html on line 271: Woman commanders genewally pweferred an aggwessive and full-frontal attack whilst tewwow and wevenge tactics were also used to subdue local populations, a strategy mixed with clementia - accepting hostages and pwomises of peace from the enemy. ellauri184.html on line 273: Roughly equal in number to the legionawy soldiers across the Empire were auxiliaries. Auxiliaries, like legionawies, served the government of Wome, but were divided into two distinct militawy types: cohorts and alae – infantry and cavalry, respectively – with a few mixed units termed cohors equitatae as well. Auxiliary soldiers were mostly non-citizens who were awarded Woman citizenship in exchange for militawy service. Consequently, auxiliary soldiers were significantly less Womanized than legionawies: auxiliary soldiers in the Woman East spoke the lingua franca of Greek and often local languages as well (e.g., Aramaic), typically with limited competence in Latin. ellauri184.html on line 275: The ethnic nature of these units led Wome to create many “specialist” cohorts (e.g., dromedary, archery, sling) that worked with combat methods familiar to one or another ethnic group. Though auxiliaries often served in major imperial provinces alongside legionawies, they also served in minor provinces as well. Thus, provinces and regions with a governor of Equestrian status (e.g., Raetia, Noricum, pre-War Judaea) had no legions, but only auxiliaries. Until about 70 CE, many auxiliary soldiers were stationed in their home province; Judaeans were in Judaea, Syrians in Syria, etc. In addition to the Jewish War (66-73 CE), problems with soldiers’ divided loyalties with the Revolt of the Batavi in Germania Inferior (69-70 CE) and the Year of the Four Empewows (68-69 CE) led empewows to actively undermine any remaining ethnic homogeneity in the auxilia, stationing soldiers outside their homeland in increasingly diverse units. Finally, auxiliaries were paid less than legionawies and did not receive all the bonuses granted to legionawies if they were successful in the same battle. ellauri184.html on line 277: There were also royal forces that did not directly serve Wome, but were under the authority of a client king. The periphery of the Woman Empire was peppered with kingdoms allied with Wome that maintained their own militawies independent of the Empire proper (e.g., Herod the Great’s Judaea, Antipas’ Galilee, Cleopatra’s Egypt). These armies differed from kingdom to kingdom with respect to their hierarchies, pay scale, wecwuitment strategies, and so on. Wome occasionally expected kings to contribute soldiers to militawy campaigns as part of their reciprocal loyalty. Because kings could not offer their veterans Woman citizenship, the matter was irrelevant. With little invested in Womanness, royal soldiers spoke the local lingua franca and rarely had knowledge of Latin or other aspects of Woman culture. ellauri184.html on line 279: Remembering the distinctions between these three militawy forces – legionawies, auxiliaries, and royal forces – is pivotal for understanding both pre-War and post-War Palestine. The Jewish War (66-73 CE) was a catastrophic event for civilians in the region, regardless of their participation in the revolt against Wome. The destruction of the temple, the imposition of massive new militawy and administrative apparatus, widespread devastation, significant loss of life, among other factors, led to significantly different experiences of the militawy before and after the Jewish War. It is impossible to talk about the pre-War and post-War life without attending to the details of these different units, especially auxiliaries and legionawies. ellauri184.html on line 281: Though Jews and Samaritans likely formed the majority of the army under Herod, by the time of the Jewish War their numbers had been eclipsed by ethnic Syrians. Most, perhaps all, of these soldiers were Aramaic speakers. ellauri184.html on line 282: Samuel Rocca likewise concludes that most of his troops were in fact Jews, and that Herod’s army thus did not differ much from the Hasmonaean army that preceded it. ellauri184.html on line 283: Afterwards, some noteworthy changes occurred. Since Judaea was now officially part of Wome, royal Herodian soldiers were subsumed into the Woman army as auxiliaries. ellauri184.html on line 285: In the Palestinian hinterlands, it was not practical to use Sebastene and Caesarean soldiers, so other locals were deployed to form militawy garrisons before the War. Indeed, there was little reason for Judaea to supply soldiers to principalities like Galilee and Batanaea. Even though Caesarea and Sebaste were primarily Gentile, we will see that Caesarean Jews also served in the Woman army. ellauri184.html on line 287: While many biblical scholars assume that soldiers with Woman names must have been Woman citizens, evidence suggests otherwise: one papyrus written 103 CE indicates that some auxiliaries received Womanized names (i.e., tria nomina) shortly after wecwuitment, even before training completed. Because some soldiers changed their name shortly after wecwuitment, the mere act of joining the militawy often obscured soldiers’ ethnic and geographic origins. Benjamin Isaac thus observes a few obvious instances where soldiers from the Decapolis dropped their Semitic birth name to take up a Woman one. ellauri184.html on line 289: Thus, while Wome did not conscript Jews into militawy service against their will, there is no indication that this pwevented them from serving on their own accord. Several tax receipts of Jewish decurions named Jesus, Hananiah, Benjamin and a diploma to Aggaeus Bar-Callippus, a Jewish veteran who retired to the Syrian city of Samosata. We should not forget the famous example of Tiberius Julius Alexander, governor of Judaea and Egypt, a Jewish officer who led the assault on the Jerusalem temple in the Jewish War. ellauri184.html on line 291: But how did the Jewish religion fit into the Woman army? A Jewish soldier named Matthew tended to the pigs at Herodium. There is no reason to infer that he no longer cared about Jewishness. Jewish practices varied considerably, such that one person’s piety might be another’s heresy. No doubt these soldiers had complex, conflicted, and even conflicting internal lives just as we do today. ellauri184.html on line 316: (3) Therefore Jesus did not have a problem with homosexual practice. ellauri184.html on line 320: There are six main arguments against the assumption that Jesus was endorsing homosexual relations in his encounter with the centurion at Capernaum. Individually, they are strong arguments. Collectively they work like a condom, make an airtight case against a pro-homosex reading. Here they are: ellauri184.html on line 346: The town is cited in all four gospels (Matthew 4:13, 8:5, 11:23, 17:24, Mark 1:21, 2:1, 9:33, Luke 4:23, 31,7:1, 10:15, John 2:12, 4:46, 6:17, 24, 59) where it was reported to have been the hometown of the tax collector Matthew (aka Leevi, eri kuin evankelista), and located not far from Bethsaida, the hometown of the apostles Simon Peter, Andrew, James and John. Some readers take Mark 2:1 as evidence that Jesus may have owned a home in the town, but it is more likely that he stayed in the house of one of his followers here. He certainly spent time teaching and healing there. One Sabbath, Jesus taught in the synagogue in Capernaum and healed a man who was possessed by an unclean spirit (Luke 4:31–36 and Mark 1:21–28). This story is notable as the only one that is common to the gospels of Mark and Luke, but not contained in the Gospel of Matthew (see Synoptic Gospels for more literary comparison between the gospels). Afterward, Jesus healed Simon Peter´s mother-in-law of a fever (Luke 4:38–39). According to Luke 7:1–10 and Matthew 8:5, this is also the place where Jesus healed the boyfriend of a Roman centurion who had asked for his help. Capernaum is also the location of the healing of the paralytic lowered by friends through the roof to reach Jesus, as reported in Mark 2:1–12 and Luke 5:17–26. ellauri184.html on line 348: In Matthew 9:1 the town is referred to only as "his own city", and the narrative in Matthew 9:2–7 does not mention the paralytic being lowered through the roof. Most traditional biblical commentators (e.g. Bengel, Benson and the Jamieson-Fausset-Brown Bible Commentary) assume that in Matthew 9:1–7 "his own city" means Capernaum, because of the details that are common to the three synoptic gospels. ellauri184.html on line 352: And you, Capernaum, will you be lifted to the heavens? No, you will go down into the pit. For if the miracles that were performed in you had been performed in Sodom, it would have remained to this day! Fuck you guys! You will regret it! ellauri184.html on line 353: Many of Jesus´ Jewish audience would have been reminded of Isaiah´s condemnation of Babylon in Isaiah 14:15: "But you are brought down to Sheol, to the far reaches of the pit." Babylon may have been the definition of an evil city, and here Jesus is describing Capernaum as sharing the same fate. Kotiporukat ei ota sitä vakavasti. Sittenpähän ottavat, vitun homot. ellauri184.html on line 355: First, the problem is theological: The apostle Paul clearly marks the beginning of sodomy with the practical theological problem of idolatry. “although they knew God, they did not glorify Him as God, nor were thankful, but became futile in their thoughts...” (Rom. 1:21 ). What was the result? “For this reason God gave them up to vile passions. For even their women exchanged their natural use for what is against nature. LIkewise also the men, leaving the natural use of the woman, burned in their lust for one another, men with men committing what is shameful, and receiving in themselves the penalty of their error which was due” (Rom. 1:26-27 ). In short, a skewed vision of God leads directly to a skewed vision of man and human sexuality. ellauri184.html on line 357: Second, the fact that it is a theological issue does not prevent it from being a moral one as well. The behavior is sin. “Do you not know that the unrighteous will not inherit the kingdom of God? Do not deceived. Neither formicators, nor idolaters, nor adulterers, nor homosexuals, nor sodomites, nor thieves, nor covetous, nor drunkards, nor revilers, nor extortioners will inherit the kingdom of God” (1 Cor. 6:9-10 ). The word translated “homosexuals” here strictly refers to catamites — the word has the connotation of soft. We would say swish. The other word sodomite refers to the “male” homosexual, the one playing the role of the male. All the ingenuity in the world cannot change what the Bible bluntly states here. As well, consider 1 Tim. 1:10 . “. . . for fornicators, for sodomites . . . and if there is any other thing that is contrary to sound doctrine.” The Old Testament speaks to this as well. See Deut. 23:17-18 , Job 36:14 , Lev. 18:22 . Those guilty of such things are living in a contemptible way, and the Scripture calls them dogs. Poor dogs. ellauri184.html on line 361: Fourth, the problem is not just to be addressed through a Christian understanding, applied to private lives. Homosexuality is a public problem in the public square, and repentance will bring with it an understanding of the necessity of public reformation. When Josiah cleansed the land, he shut down the sodomite houses near or in the house of the Lord. “Then he tore down the ritual booths of the perverted persons that were in the house of the Lord . . .” (2 Kings 23:7 ; cf. 1 Kings 14:24 ,15:12 ,22:46 ). Unless it results in the bath houses closing, it will not have been a real reformation ellauri184.html on line 362: Fifth, we must recognize that a grave temptation exists here among the people who profess to follow God to take down their pants and partake in the fun. ellauri184.html on line 368: Jeshua pitää uusista kavereista jotka pitää sille seuraa puiden alla, ja on hellä niille. Jeshua kuittaa vastikkeetta syntejä, kirjurit (jotka haisevat pilaantuneilta nilviäisiltä) hermostuvat. Syntisiä vaivaa se etteivät ne ole izetyytyväisiä. (Siis katuvia syntisiä.) ellauri184.html on line 374: Kiva että maistui! Ulkokullatut alkaa hermostua kun Jeshua paiskii roolimallintöitä sapattina. Paras painua johkin luolaan karkuun viranomaisia. Sairaat hipelöivät Jeshuaa niin eze tuli mustelmille ja ihmepattereista loppui virta. ellauri184.html on line 389: Naahumin Jeshua antaa apostolipojille kyytieväitä. Joskus pitää syntisiä tylyttää, eine muuten tokene. Älkää pitääkö huolta huomisesta, huominen pitää huolen izestään. Olette paljon arvokkaampia kuin varpuset, siat tai apinat. (Jumala on koulutukseltaan humanisti.) Olkaa huolettomia kuin Sirkka Pylkkänen. Seuraavaxi Jeshua alkaa toden teolla kukkoilla, ihan kuin Jim Jones ennen coolaid-tarjoilua. Make war not love. Hylkää lähimmäisesi. Käännä toinen takaposki. Leikkaa poikki kätesi ja kaiva ulos silmäsi. Rakasta Jumalaa enemmän kuin kavereitasi. Kaikenlaista paskapuhetta. No näitähän on joka lähtöön sopiva. ellauri184.html on line 441: Kylläpä rikkaiden on vaikea mahtua kamelinreijästä. Kylläpä tästä kannusta on vaikea kaataa. Tää kohta pohdituttaa ylenmäärin Naahumin Jeshuaa. Tää on vaikea pala American Dreamille. Se menee täysin vastakkaiseen suuntaan. No vaikeaa muttei mahdotonta! Where there is a will there is a way! Näppylä ja karva! ellauri184.html on line 516: In Classical and Hellenistic civilization, Ancient Greeks and Romans posed great value on the beauty of nature, physical integrity, aesthetics, harmonious bodies and nudity, including the foreskin (see also Ancient Greek art), and were opposed to all forms of genital mutilation, including circumcision—an opposition inherited by the canon and secular legal systems of the Christian West and East that lasted at least through to the Middle Ages, according to Frederick Hodges. Traditional branches of Judaism, Islam, Coptic Christianity, the Ethiopian Orthodox Church, and the Eritrean Orthodox Church still advocate male circumcision as a religious obligation. ellauri184.html on line 518: The Book of Genesis explains circumcision as a covenant with God given to Abraham,[Gen 17:10] In Judaism it "symbolizes the promise of lineage and fruitfulness of a great (???) nation," the "seal of ownership (???) and the guarantee of relationship between peoples and their god." Some scholars look elsewhere for the origin of Jewish circumcision. One explanation, dating from Herodotus, is that the custom was acquired from the Egyptians, possibly during the period of enslavement. An additional hypothesis, based on linguistic/ethnographic work begun in the 19th century, suggests circumcision was a common tribal custom among Semitic tribes (Jews, Arabs, and Phoenicians). ellauri184.html on line 520: The Jewish and Islamic traditions both see circumcision as a way to distinguish a group from its neighbours. The Bible records "uncircumcised" being used as a derogatory reference for opponents[1Sam 17:26] and Jewish victory in battle that culminated in mass post-mortem circumcision, to provide an account of the number of enemy casualties.[1Sam 18:27] Just count he prepuces, or measure the size of the foreskin hillock. Jews were also required to circumcise all household members, including slaves[Gen 17:12-14] – a practice that would later put them into collision with Roman and Christian law (see below). ellauri184.html on line 524: In 167 BCE Judea was part of the Seleucid Empire. Its ruler, Antiochus IV Epiphanes (175–165 BCE), smarting from a defeat in a war against Ptolemaic Egypt, banned traditional Jewish religious practices, and attempted to forcibly let the Jews accept Hellenistic culture. Throughout the country Jews were ordered, with the threat of execution, to sacrifice pigs to Greek gods (the normal practice in the Ancient Greek religion), desecrate the Shabbat, eat unkosher animals (especially pork), and relinquish their Jewish scriptures. Antiochus´ decree also outlawed Jewish circumcision, and parents who violated his order were hanged along with their infants.[1Mac 1:46-67] According to Tacitus, as quoted by Hodges, Antiochus "endeavoured to abolish Jewish superstition and to introduce Greek civilization." ellauri184.html on line 526: According to rabbinical accounts, he desecrated the Second Temple of Jerusalem by placing a statue of Olympian Zeus on the altar of the Temple; this incident is also reported by the biblical Book of Daniel, where the author refers to the statue of the Greek god inside the Temple as "abomination of desolation". Antiochus´ decrees and vituperation of Judaism motivated the Maccabean Revolt; the Maccabees reacted violently against the forced Hellenization of Judea, destroyed pagan altars in the villages, circumcised boys, and forced Hellenized Jews into outlawry. The revolt ended in the re-establishment of an independent Jewish kingdom under the Hasmoneans, until it turned into a client state of the Roman Republic under the reign of Herod the Great (37–4 BCE). ellauri184.html on line 528: Classical, Hellenistic, and Roman culture found circumcision to be cruel and repulsive. In the Roman Empire, circumcision was regarded as a barbaric and disgusting custom. The consul Titus Flavius Clemens was condemned to death by the Roman Senate in 95 CE for, according to the Talmud, circumcising himself and converting to Judaism. The Emperor Hadrian (117–138) forbade circumcision. Overall, the rite of circumcision was especially execrable in Classical civilization, also because it was the custom to spend an hour a day or so exercising nude in the gymnasium and in Roman baths, therefore Jewish men did not want to be seen in public deprived of their foreskins. ellauri184.html on line 530: Hadrian´s policy after the rebellion reflected an attempt to root out Judaism: he enacted a ban on circumcision, all Jews were forbidden to enter Jerusalem upon pain of death, and the city was renamed Aelia Capitolina, while Judea was renamed Syria Palaestina. Around 140, his successor Antoninus Pius (138-161 CE) exempted Jews from the decree against circumcision, allowing them to circumcise their sons, although they were forbidden to do the same on their slaves and proselytes. Jewish nationalists´ (Pharisees and Zealots) response to the decrees also took a more moderate form: circumcisions were secretly performed, even on dead Jews. ellauri184.html on line 532: However, there were also many Jews, known as "Hellenizers", who viewed Hellenization and social integration of the Jewish people in the Greco-Roman world favourably, and pursued a completely different approach: accepting the Emperor´s decree and even making efforts to restore their foreskins to better assimilate into Hellenistic society. The latter approach was common during the reign of Antiochus, and again under Roman rule. The foreskin was restored by one of two methods, that were later revived in the late 20th century; both were described in detail by the Greek physician Aulus Cornelius Celsus in his comprehensive encyclopedic work De Medicina, written during the reign of Tiberius (14-37 CE). The surgical method involved freeing the skin covering the penis by dissection, and then pulling it forward over the glans; he also described a simpler surgical technique used on men whose prepuce is naturally insufficient to cover their glans. The second approach, known as "epispasm", was non-surgical: a restoration device which consisted of a special weight made of bronze, copper, or leather (sometimes called Pondus Judaeus, i. e. "Jewish burden"), was affixed to the penis, pulling its skin downward. Over time, a new foreskin was generated, or a short prepuce was lengthened, by means of tissue expansion. Martial also mentioned the instrument in Epigrammaton (Book 7:35). ellauri184.html on line 534: The Apostle Paul referred to these practices in his letters, saying: "Was a man already circumcised when he was called? He should not become uncircumcised."[1Cor 7:18] But he also explicitly denounced the forcing of circumcision upon non-Jews, rejecting and condemning those Judaizers who stipulated the ritual to Gentile Christians, labelling such advocates as "false brothers"[Gal 2:4] (see below). In the mid-2nd century Rabbinical Jewish leaders, due to increasing cases of foreskin restorations in Roman Empire, introduced a radical method of circumcision, the periah, that left the glans totally uncovered and sew the remaining skin. The new method became immediately the only valid circumcision procedure, to ensure that a born Jew will remain circumcised and avoiding risk of restoring the foreskin. Operations became mostly irreversible. ellauri184.html on line 536: Under the first Christian emperor, Constantine, the two rescripts of Antoninus on circumcision were re-enacted and again in the 6th century under Justinian. These restrictions on circumcision made their way into both secular and Canon law and "at least through the Middle Ages, preserved and enhanced laws banning Hebrews from circumcising non-Hebrews and banning Christians or slaves of any religious affiliation from undergoing circumcision for any reason." Hyvä pojat! ellauri184.html on line 545: Jeshua johtuu peukuttamaan vähän nolona universalismia. Eka sen piti olla messias tuppikulleille, muzen jutut uppos pakanoihin paljon paremmin. Sixe siteeraa Hesekielin luvusta 34 et herra isoherra hakee lampaat vaikka mistä puskista. Ja loppu on jo historiaa! Paavo Haavikkokin ymmärsi olla gentiilien apostoli, that´s where the big money is. Or was, nythän maailman rikkaimmissa on juutalaisia niin että nupit kolkkaavat. Kirjan oppineiden mielestä sananlevitys pakanoille oli pilkantekoa. Tästä saivat esinahkasodat uutta vauhtia. ellauri184.html on line 573: Seuraavana päivänä Jeshua jatkaa vertyneenä profetointia: The words of the prophets will be written on subway walls and tenement halls and whispered in the sound of silence. ellauri184.html on line 622: In summary, the following understanding of biblical history seems plausible: 1. Although the Sanhedrin had the right to condemn Jesus to death and execute the sentence, it seemed opportune for various reasons to have the governor render this verdict. Moreover, although the Sanhedrin and the Roman governor had very diverse perspectives on Jesus, their interests finally converged, which led to Pilate’s condemnation of Jesus on grounds of unproven political charges. ellauri184.html on line 623: 2. Processes of marginalization and not the concrete breaking of laws – led to Jesus’s death. Not only was Jesus passively exposed to these processes of marginalization, but he partly contributed to them because he modelled himself as an outsider and distanced himself too little from the messianic expectations ascribed to him. This staged self-marginalization – partly done in performative fashion – was dangerous because the term “Messiah” was often charged with political content, as was exemplified by numerous rebel leaders who regarded themselves as the Messiah or were considered as such by their followers. Many of them were executed, including Jesus. ellauri184.html on line 627: a) Jesus’s unusual behavior at different levels mostly explains the hatred against him. He did not breach any major laws, but more seriously, he did not live up to multiple expectations; instead, he maneuvered himself into the position of an outsider. This means that it was mental and psychological dispositions and perceptions on the part of his contemporaries – and not legal issues – that led to his receiving the death penalty. ellauri184.html on line 636: In other words, we can perceive Jesus as an outsider whose words and deeds were blasphemous according to Jewish law and seditious according to Roman law. I only briefly consider the well-known reproaches, and it goes without saying that the topics overlap. ellauri184.html on line 638: If it is correct that the charge of blasphemy was brought forward (i.e., that Jesus claimed to be the eschatologically defined Son of Man, which seems to be the main reason for his execution in Jewish understanding), it would be easy to ascribe a political implication to this charge. This line of political argumentation is most clearly expressed in Luke 23.2: “We found this man perverting our nation, forbidding us to pay taxes to the emperor, and saying that he himself is the Messiah. The use of the death penalty confirms this political charge (crimen laesae maiestatis). Crucifixion as a Roman form of execution was reserved for slaves and peregrines who were involved in insurrections. The subtitle on the cross (ho basileus ton Iudaion, Iesus Nazarenus rex Iudaeorum, INRI), if it is historical, corroborates this particular charge. ellauri184.html on line 640: We do not know whether Jesus routinely called himself the Messiah, Son of Man, or King of the Jews (though the evangelists sure make it appear so). Nevertheless, these logos were ascribed to him, and he did not sufficiently distance himself from them. Even worse, he presented himself as an outsider by caring for outcasts and thus broke social taboos. What is more, through healings, exorcisms, and commensality with the disdained, he deliberately distanced himself from societal norms, added to his image as an outsider in a performative way, and thereby metaphorically conveyed a message that his opponents understood very well. ellauri184.html on line 649: Jesus was not merely a prophet. Due to his wanderings and teachings, he was also a radical itinerant charismatic preacher who represented a decidedly anti-hegemonial world view. His speeches were seen by the Jewish establishment as an incitement of the people. ellauri184.html on line 651: To the average inhabitant of the Roman Empire, the manifold itinerant groups of magicians, sophists, cynics, other philosophers, astrologers, prophets, and eventually also Christians, must have appeared basically the same. These oscillating and enigmatic figures were simultaneously admired and despised for their "otherness". Why was Jesus able to appear as a radical itinerant preacher? He did not call for a political upheaval. Nevertheless, his messianic “program” was radical in its postulation of a proximity to God that had hitherto been unheard of and was based on the deliberate breaking of taboos and social conventions. ellauri184.html on line 653: In the end, Jesus represented several different images of a bogeyman and became an outsider par excellence. He put off many of his adherents through his negligence of politics (i.e. he did not yield to their pressure to exert violence for political reasons), and he drew the attention of the authorities upon himself and made them suspicious through his eccentric speeches. Finally, Jesus was between the stools: There was no one left to speak in his favor. In the end, perceptions prevailed beyond all else. ellauri184.html on line 682: The custom of releasing prisoners in Jerusalem at Passover is known to theologians as the Paschal Pardon, but this custom (whether at Passover or any other time) is not recorded in any historical document other than the gospels, leading some scholars to question its historicity and suspect that such a custom was a mere narrative invention of the Bible´s writers like so much else in the fake good news. ellauri184.html on line 685: Jee-suxen apochryptistä perettä ellauri184.html on line 692: Among the 52 early Christian and Gnostic texts discovered at Nag Hammadi in 1945, one of the most enigmatic is a Valentinian text called the Gospel of Philip. This is one of several “Gnostic” texts which puts a special emphasis on the relationship between Mary Magdalene and Jesus. One of the more obscure sections concerns three Marys who were always with Jesus. ellauri184.html on line 698: The word his in brackets is uncertain because of damage to the text but is repeated later in the text, so the reconstruction is likely correct. However, there is no record of Jesus having a sister named Mary. ellauri184.html on line 700: 3 Is not this the carpenter, the son of Mary, the brother of James, and Joses, and of Juda, and Simon? and are not his sisters here with us? And they were offended at him. (Mark 6:3 KJV) ellauri184.html on line 702: Jesus had some unnamed sisters and it isn’t unusual for a mother to give her name to a daughter. Still, beyond the passage from Philip, there is no record of Jesus having a sister named Mary who was always with him. ellauri184.html on line 706: Tai no, chryptittyjen mielestä sekin oli sarvetettu kuten Joseph: My view is that both Anna and Mary were made pregnant by the same angel. He is identified as the archangel Gabriel. Hiero sinne hässöy. Kiitti mut ei kiitti, me inhotaan pizzaa. ellauri184.html on line 734: When Jesus was on the cross, both the apostle John and Mary the mother of Jesus stood nearby. In John 19:26–27 we read, “When Jesus saw his mother there, and the disciple whom he loved standing nearby, he said to her, ‘Woman, here is your son,’ and to the disciple, ‘Here is your mother.’ From that time on, this disciple took her into his home.” The clear understanding of the passage is that Jesus commanded John to care for Mary after His death. ellauri184.html on line 736: Mary was most certainly a widow at this point in her life and also an older woman. Though she had other sons, Jesus chose John to provide care for Mary after His death. Why? Because Jesus’ brothers did not become believers until after His resurrection (John 7:5). Further, Jesus’ brothers were not present at His crucifixion. They had other errands just then. Jesus was entrusting Mary to John, who was a believer and was present, rather than entrusting her to His brothers, who were not believers and who were not even interested enough to be present at his crucifixion. ellauri184.html on line 738: As the eldest son in His family, Jesus had a cultural obligation to care for His mother, and He passed that obligation on to one of His closest friends. John would have certainly obeyed this command. Mary was most likely one of the women in the upper room and was present when the church was established in Jerusalem (Acts 1:12–14). She probably continued to stay with John in Jerusalem until her death. It is only later in John’s life that his writings and church history reveal John left Jerusalem and ministered in other areas. By then he had probably got rid of mamma Maria. ellauri184.html on line 740: This is also confirmed by Acts 8:1 that reads, “On that day a great persecution broke out against the church in Jerusalem, and all except the apostles were scattered throughout Judea and Samaria.” John was still in the city at this time (perhaps one or two years after the resurrection) and was still there three years after the conversion of Simon to Paul (Galatians 2:9). ellauri184.html on line 742: There is no contextual proof within Scripture itself that would point to Jesus broadening Mary’s role as “mother” of all Christians. In fact, Catholic teaching can only point to early church leaders as proof that Jesus meant to establish Mary’s “motherhood” to all believers in Christ or that Mary was a cooperative participant in salvation. John just took Mary into his home to care for her. The Bible does not say “from that time on Mary became the stepmother of all believers.” ellauri184.html on line 763: Let me just say: Norman Mailer is a massive loud mouthed boorish prick and yawning asshole of a man. His views towards women were...well, they were pretty fucked up for lack of better French. And his opinions on minorities has always been rather peculiar. As in very very strange. A former atheist, Mailer has now developed what seems to be his very own theology. But the book does prompt a few questions I have on this topic: ellauri184.html on line 767: Mailer is considering a God of Action, something of a Hemingway in deistic form who must prove himself with creative acts, a deity in the trenches, making mistakes, failing, succeeding, learning from his mistakes, constantly evolving.The God that interests Mailer is one guided by intuition no less than we, His creations whom we are said to resemble. Nuchem´s own self image to a jot. ellauri184.html on line 771: Aargh there's another contender: The Gospel According to Jesus Christ by José Saramago! ellauri184.html on line 773: Jose Saramago is an atheist. This should be enough warning for everyone that desires to read the book. It is very explicit and so religion it’s exposed at its weakest and God as a character is revealed. I come from a Roman-Catholic background but I still wanted to read it, ever since the Gnostic gospel where Jesus childhood is revealed and he changes from a mischievous badly behaved kid to the Jesus from the new testament I wanted to see Saramago’s take on it. Saramago is such a master of words that he makes every bit of faith look totally illogical. ellauri184.html on line 775: It does not take long for us to find out that Saramago is extremely sharp at finding all contradictions on roman-catholic religion. In the novel God seems to be the greediest of all gods, the vainest, the most detached from his people. Detached even from his son as he appeared to him in different shapes, only in the meeting at the lake did he appear to him as a man. God does not command, he orders, he tricks his own son into following his plan to the end. Ultimately Jesus’s betrayal was his last act of martyrdom. ellauri184.html on line 779: José Saramago, therefore, gives us his vision of this unknown Jesus while reinterpreting in his sauce some biblical subjects. The result is probably not very canonical since we see a Jesus first educated by the Devil, then discovering sexuality in the arms of Mary Magdalene, a prostitute with whom he falls in love. However, I did not see any desire to satire: on the contrary, we discover a character torn by the codes of the society of his time, the gradual discovery of his identity, and above all, the feeling of being a toy of fate. ellauri184.html on line 781: The characters in the book are fascinating; my Jesuits friends and I laughed and enjoy this book. There were no doubts in our head by the end of the book. We did not feel like it shook our religion or affected the way we perceived God. This book was after all under fiction so everyone that is easily offended stay away from this book and stop complaining about blasphemy and crying around like little kids. Saramago is a Nobel price winner and foremost a grown man that is entitled to his own opinions. This one of his finest, if not the best, of his book in my opinion, a must read. Of course he is dead by now. ellauri184.html on line 783: Jesus having sex with Mary Magdalene in the whorehouse without the blessing of marriage. The demon asking Jesus to use a sheep for sexual release. An angel posing as a beggar during the Annunciation scene. The same beggar-angel walking with Mary to Bethlehem provoking jealousy to the doubting Joseph. Three shepherds instead of 3 kings visiting the family in the Bethlehem. Joseph crucified and dying on the cross mistaken as a zealot. Jesus seeing God in the desert. Jesus riding on the boat with the God and the Devil. These are some of the shocking deviations from the story that Saramago imagined and incorporated to come up with an “irreverent, profound, skeptical, funny, heretical, deeply philosophical, provocative and compelling work.” (Source: Harold Robbin who says that this is his favorite work of Saramago. So far, I agree). ellauri185.html on line 58: The childless Hannah vows to Yahweh of hosts that, if she has a son, he will be dedicated to Yahweh. Eli, the priest of Shiloh, where the Ark of the Covenant is provisionally located, blesses her. A child named Samuel is born, and Samuel is dedicated to the Lord as a Nazirite—the only one besides Samson to be identified in the Bible. Eli's sons, Hophni and Phinehas, sin against God's laws and the people, a sin that causes them to die in the Battle of Aphek. But the child Samuel grows up "in the presence of the Lord." ellauri185.html on line 79: The Book of Jeremiah lists Tyre among many other nations that would drink from the "cup of the wine of wrath" of God. It also predicted a time when God would destroy the Philistines and every helper from Tyre and Sidon would be cut off. ellauri185.html on line 82: The Book of Joel groups Tyre, Sidon and Philistia together and it states that the people of Judah and Jerusalem were sold to the Greeks, and there would thus be punishment because of it. ellauri185.html on line 93: Feel free to look it up yourself, but from what I can tell, everyone agrees that Ezekiel lived somewhere around 550 BC, and they mostly agree that Ezekiel himself wrote his book (as a ghost writer for JHWH). Of all the Old Testament prophets, they consider Ezekiel to be the most trustworthy (which is not saying much). ellauri185.html on line 97: The book begins with Samuel's birth and Yahweh's call to him as a boy. The story of the Ark of the Covenant follows. It tells of Israel's oppression by the Philistines, which brought about Samuel's anointing of Saul as Israel's first king. But Saul proved unworthy, and God's choice turned to David, who defeated Israel's enemies, purchased the threshing floor where his son Solomon would build the First Temple, and brought the Ark of the Covenant to Jerusalem. Yahweh then promised David and his sucessors an everlasting dynasty. ellauri185.html on line 102: The Philistines capture the Ark of the Covenant from Shiloh and take it to the temple of their god Dagon, who recognizes the supremacy of Yahweh. The Philistines are afflicted with plagues and return the ark to the Israelites, but to the territory of the tribe of Benjamin rather than to Shiloh. The Philistines attack the Israelites gathered at Mizpah in Benjamin. Samuel appeals to Yahweh, the Philistines are decisively beaten, and the Israelites reclaim their lost territory. ellauri185.html on line 113: Shortly thereafter, Saul leads Israel to a victory over Nahash of Ammon. Despite his numerous military victories, Saul disobeys Yahweh's instruction to destroy Amalek: Saul spares the Amalekite ruler and the best portion of the Amalekite flocks to present them as sacrifices. Samuel rebukes Saul and tells him that God has now chosen another man to be king of Israel. ellauri185.html on line 118: God tells Samuel to anoint David of Bethlehem as king, and David enters Saul's court as his armor-bearer and harpist. Saul's son and heir Jonathan befriends David and recognizes him as the rightful king. Saul then plots David's death, but David flees into the wilderness where he becomes a champion of the Hebrews. David joins the Philistines, but he continues to secretly champion his own people until Saul and Jonathan are killed in battle at Mount Gilboa. ellauri185.html on line 123: At this point, David offers a majestic eulogy, where he praises the bravery and magnificence of both his friend Jonathan and King Saul. ellauri185.html on line 127: The elders of Judah anoint David as king, but in the north Saul's son Ish-bosheth, or Ishbaal, rules over the northern tribes. After a long war, Ishbaal is murdered by Rechab and Baanah, two of his captains who hope for a reward from David. But David has them killed for killing God's anointed. David is then anointed king of all Israel. ellauri185.html on line 131: David captures Jerusalem and brings the Ark there. David wishes to build a temple, but Nathan tells him that one of his sons will be the one to build the temple. David defeats the enemies of Israel, slaughtering Philistines, Moabites, Edomites, Syrians, and Arameans. ellauri185.html on line 137: For the remainder of David's reign, problems occur. Amnon (one of David's sons) rapes his half-sister Tamar (one of David's daughters). Absalom (another son of David) kills Amnon and rebels against his father, whereupon David flees from Jerusalem. Absalom is killed following the Battle of the Wood of Ephraim, and David is restored as king and returns to his palace. Finally, only two contenders for the succession remain: Adonijah, son of David and Haggith, and Solomon, son of David and Bathsheba. ellauri185.html on line 152: On November 16, 1491, an auto-da-fé was held outside of Ávila that ended in the public execution of several Jews and conversos. The suspects had confessed under torture to murdering a child. Among the executed were Benito García, the converso who initially confessed to the murder. However, no body was ever found and there is no evidence that a child disappeared or was killed; because of contradictory confessions, the court had trouble coherently depicting how events possibly took place. The child's very existence is also disputed. ellauri185.html on line 156: On 16 November 1491, in the Brasero de la Dehesa (lit: "brazier in the meadow") in Ávila, all of the accused were handed over to the secular authorities and burned at the stake. Nine people were executed - three Jews: Yusef Franco, Ça Franco, and Moses Abenamías; and six conversos: Alonso, Lope, García and Juan Franco, Juan de Ocaña and Benito García. As was customary, the sentences were read out at the auto-da-fé, and those of Yucef Franco and Benito García have been preserved. ellauri185.html on line 166: In sostanza, il Cortegiano si presenta quale «moderno erede della pedagogia umanistica» in quanto l'uomo che vi si raffigura è «un uomo versatile e aperto, duttile e completo; è esperto di armi e di politica, ma sa anche di lettere, filosofia ed arti, è raffinato ma senza affettazione, è coraggioso e valente, ma senza ostentazione». In sostanza, è un trattato di pedagogia rivolto a chi vive nel mondo ristretto ed elitario delle corti. ellauri185.html on line 167: Gli ultimi anni li dedicò alla stampa del Cortegiano, uscito a Venezia per interesse del Bembo nel 1528, e alla disputa con Alfonso de Valdés riguardo all'ortodossia cattolica. ellauri185.html on line 336: 30. Mixi ylipäänsä on yhtään mitään, mixei yhtä hyvin olis mitään? Tämän 1000$ kysymyxen muotoili nazi Martin Heidegger. Eikä mikään tuiki tuntematon "Derek Parfit", hemmetti. "Ylevää", miten niin? Kyllä tässä jenkkijulkaisussa selvästi on taas tätä termiittiapinan hierarkkista kirkotusta mukana. Aamu- ja iltahartautta. ellauri185.html on line 339: erek">Derek Parfit (11. joulukuuta 1942 – 1. tammikuuta 2017) oli englantilainen filosofi, joka oli erikoistunut yksilön identiteetin, rationaalisuuden ja etiikan ongelmiin ja näiden välisiin yhteyksiin. Hän toimi Oxfordin yliopiston All Souls Collegen vanhempana tutkijana sekä New Yorkin, Harvardin ja Rutgersin yliopistojen vierailevana professorina. Tää on varmaan samanlainen idealistikuikka kuin se toinen joka puhui "tietoisuuden vaikeasta ongelmasta." Konstan parempi polkka. "Därek" ehti kirjoittaa julkaisemattoman nälkävuoden mittaisen kantilaisen paasauxen eettisestä vuorikiipeilystä (senkin läpi pitänee vielä joskus kahlata, vaikkei tee mieli paljon enempää kuin tehdä samaa Huitilanjoessa), jossa sanotaan lopussa mm. ellauri185.html on line 348: merely as a means. Even the morally worst people have as ellauri185.html on line 354: If all of our decisions are merely events in the spatio-temporal ellauri185.html on line 371: Sis mitä? Sääntö 1 on ihan mitäänsanomaton, selittäkääpä tarkemmin -tyyppiä. Toi epäilyttävä "rationally" tarkoittaa ettei toisilta oikeasti kysytä. Säännön 2 "merely" on aika paha hedge: thaipuolisot ym. ihmiskauppa, palkkaorjuus, nollasopimus ja yxinyrittäminen pujahtaa siitä kivasti läpitte. Sääntö 3 on ihan vetämätön. Yhden onni on toisen onnettomuus eikä kaikilla ole kivaa ikinä. Sääntö 4 kuulostaa enempi Tolstoin Lexalta! Kukaan ole mistään vastuussa, syntipukkeja ei pidä eziä eikä niitä rangaista niin että niille tulee paha mieli siitä. Vai onxe joku epäsuora todistus metaversumi-jälkipelin tarpeesta? Sääntö 5 on se Kantin vanha paska maximi. Jos maximit on noin löperöitä, voi yhtä hyvin olla käyttämättä mitään maximia. Parhaiten niistä kuitenkin toimii se konekivääri. Kyllä Lexa ja Calvin Cohn sentään nää sepustuxet päihittävät. ellauri185.html on line 373: Everyone ought to regard everyone with respect, that's all. Rispektiä kehiin kuten Saul Bellowin isoäitl Lauschilla. Rakastamisesta ei mitään puhetta. Oliko Parfit juutalainen? Ei vaan pikemminkin Olavi Pylkkänen. He was born in Chengdu, western China, where his parents, Jessie (nee Browne) and Norman Parfit practised preventive medicine in Christian missionary hospitals. Life partner Janet Richards believes Parfit had Asperger syndrome. He pledged to donate at least 10% of his income to effective charities. No brittejä ei verot paljon paina. Ehkä se säästi charityrahat parturimenoista. ellauri185.html on line 382: Me uskovaiset tiedämme, että asia on nimenomaan päinvastoin. Yli-inhimillistä se on oltava, ei se muuten miltään tunnu. Me ei haluta olla neekereitä vaan supermiehiä, joita vetää joku Uber mensch. ellauri185.html on line 390: Paul Charles William Davies AM (born 22 April 1946) is an English physicist, writer and broadcaster, a professor in Arizona State University and Director of BEYOND: Center for Fundamental Concepts in Science. He is affiliated with the Institute for Quantum Studies in Chapman University in California. He previously held academic appointments in the University of Cambridge, University College London, University of Newcastle upon Tyne, University of Adelaide and Macquarie University. His research interests are in the fields of cosmology, quantum field theory, and astrology. He proposed that a one-way trip to Mars could be a viable option for him. His colleagues agreed whole-heartedly. ellauri185.html on line 398: Jos jumala asuu viereisessä multiversumissa, sen sanansaattajien pitää matkustaa valoa nopeammin. Niiden pitää lähteä sitten matkaan tosi myöhässä, että ehtivät ajoissa perille. Siihen meidän on tyytyminen. Niin ainakin toimittaja Dick Webfoot tuumailee. ellauri185.html on line 400: 36. Mixi me olemme hyviä ja nuo toiset pahoja? Meitä molempia kannustaa izekkyys. No jo oli aivopieru siinäkin. Kovaa peliä Bostonissa, dumari siteeraa Shakespearea tuomitessaan kiltin venäläisen terroristin kuolemaan. Koko artikkeli lähtee puuhun perä edellä. Sekä hyviin että pahoihin tekoihin kannustaa altruismi, joka on vain naamioitua izekkyyttä. Voi helvatti, kuka näin paskaa kirjottaa? joku Graham Lawless, varmaan Wilcockin heimolaisia. Tyyppi ei lainkaan premissoi mitä se tarkoittaa tässä hyvällä ja pahalla käytöxellä. Epäizekkäitä tekoja tehdään sukulaisille ilman aihetta ja kavereille vastavuoroisuuden toivossa. Mitä pahaa siinä on? "Terroristin" mielestä Islamin puolesta oli ok vammauttaa ja tappaa amerikkalaisia. Se oli hyvin paha! Amerikkalaisten mielestä oli ok vammauttaa ja tappaa kasapäin rättipäitä Irakissa ja Syyriassa. Se oli hyvä! Revi siitä huumoria. ellauri185.html on line 404: Ja kukapa kaivetaan esille tässä vaiheessa ellei limainen Steven Pinker! Hämmästyttävän samannäköinen kuin äsken esitelty Derek Parfit. Sillä on varmaan kaulassa isoisän näpertämä solmio. ellauri185.html on line 442: New Scientistin toimittaja, sittemmin Jeremy Webfoot, vastasi puolustamalla artikkelia sanomalla, että lehti on "idealehti - se tarkoittaa kirjoittamista päättömistä hypoteeseista as well as teorioista". Tammikuussa 2009 New Scientist julkaisi kannen otsikolla "Darwin oli väärässä". Varsinaisessa tarinassa todettiin, että Darwinin evoluutioteorian jotkut pikku yksityiskohdat oli osoitettu väärixi, lähinnä toisiinsa liittyvien lajien fylogeneettisten puun muoto, joka olisi esitettävä verkkona puun sijasta. Jotkut evoluutiobiologit, jotka vastustavat aktiivisesti älykästä suunnitteluliikettä, pitivät kantta sekä sensaatiohakuisena että vahingollisena tiedeyhteisölle. No mä olinkin vähän haistavinani älykkään suunnittelun pukinsorkkaa tässä Tiede 2022-lehden tarjoomuxessa. En ilmeisesti ollut väärässä. ellauri185.html on line 639: Tuomarin julistama tuomio, samoin kuin koko oikeudenkäynti, on vain pelkkää ilveilyä, jollei käräjäsalin oven vieressä seiso poliisi, joka lujin käsin tarttuu tuomittuun ja vie hänet tarpeen tullen väkisin vankilaan tai ammuttavaxi ja siten panee täytäntöön oikeuden julistaman tuomion. Poliisin ansiosta oikeudenkäynti ei ole pelkkää ilveilyä. Tolstoin ansiota on että valtion väkivaltaolemus on käynyt selväxi, sitä on siittä kiittäminen. ellauri185.html on line 645: 7 Jne.jne. Ei jaxa, kazotaan mieluummin miten se pierexivä anaalis-expulsiivinen ex-munkki ryömii ulos "ålande!" vuorisaarnan sääntöviidakosta esivallan pyssy kainalossa. Kirjassaan "Maallisesta esivallasta ja kuuliaisuusvelvollisuudesta sitä kohtaan." Tää oli varsinainen bestselleeri pikkuruhtinaiden ja kuninkaiden hoveissa, jossa oli kyllästytty paavin päsmäröintiin ja kullan kahmintaan. Kyllä toi alamaisten kulta oikeammin kuuluu minulle! ajatteli kunkku katkerana. Ja sitten tule tää kaljupää läski exmunkki joka sanoo ruman sanan niinkuin se on! Hyvä Martinus! Go to it! ellauri185.html on line 663: Tässä kuvassa näemme koko obeesin Lutherin ilmielävänä ja havainnollisena edessämme karhean kansanomaisena piereskelemässä ytimekkään syvältä. Samalla ilmenee siinä hänen valtiokäsityksensä ydin. Lutherin käsitys valtion oikeutuksesta on tässä kuvassa saanut iskevän terävän ilmauksensa: ihmiset on paskoja, rotinkaiset semminkin. ellauri185.html on line 712: Where a million diamonds shine! ellauri185.html on line 765: What were the 7 plagues in Egypt? ellauri185.html on line 793: What were the 7, no 10, plagues in Egypt? ellauri185.html on line 809: In II Sam. 24:15, God sends a pestilence that kills 70,000 Israelites because of David’s ill-conceived census. Jesus says in Luke 21:11 that there will be plagues. Both Ezekiel and Jeremiah speak of God sending plagues, for example, in Ezek. ellauri185.html on line 813: The supreme archangel Michael. Therefore, the first creation by God was the supreme archangel followed by other archangels, who are identified with lower intellects, IQ in the range 80-100. Gabriel is rumored to have been the biological father of both Virgin Mary and her son. He was not the sharpest knife in the drawer, but a looker, and a slick customer, like his mate, who humped Lysia while Gabriel was talking up her mother. ellauri185.html on line 819: Muze on kyllä totaalisesti fuulaa. Genesixessä oli Jumalalla nippu esikoispoikia jotka kävi bylsimässä jotain naisia ja siitä syntyi jättiläisiä, nefilim, joista yhden Jahwen pahnanpohjimmainen Jeesus paransi Kenneretin järven Jordanian puoleisella rannalla ajamalla siitä porilaiset sikaparkoihin. ellauri185.html on line 830: The general negative outlook and eschewal of inbreeding that is prevalent in the Western world today has roots from over 2000 years ago. Specifically, written documents such as the Bible illustrate that there have been laws and social customs that have called for the abstention from inbreeding. ellauri185.html on line 834: One passage that offers some insight regarding birth defects can be found in John 9:2-3: "And his disciples asked him, 'Rabbi, who sinned, this man or his parents, that he was born blind?' Jesus answered, 'It was not that this man sinned, or his parents, but that the works of God might be displayed in him.'" It is clear from these words of Jesus that birth defects are ultimately not due to the sin of the parents or child, but serve as part of God's plan for our lives. If not for the defective person as such, then at least for the greater common good. Defective persons are prohibited from entering the holiest of the holy. ellauri185.html on line 836: Despite all its disadvantages, inbreeding can also have a variety of advantages, such as ensuring a child produced from the mating contains, and will pass on, a higher percentage of its mother/father's genetics, reducing the recombination load, and allowing the expression of recessive advantageous phenotypes. Some species with a Haplodiploidy mating system depend on the ability to produce sons to mate with as a means of ensuring a mate can be found if no other male is available. It has been proposed that under circumstances when the advantages of inbreeding outweigh the disadvantages, preferential breeding within small groups could be promoted, potentially leading to speciation. ellauri185.html on line 844: Genetic sexual attraction is a concept in which a strong sexual attraction may develop between close blood relatives who first meet as adults. There is no evidence for genetic sexual attraction being an actual phenomenon, and the hypothesis is regarded as pseudoscience. ellauri185.html on line 857: Bellow’s bad temper in the late ’60s was by no means directed exclusively at would-be biographers, radical students and aggrieved wives. Bellow had so many targets to attack, whether insulting them face to face or in blistering letters or put-downs circulated through intermediaries. One of his favorite one-liners ran: “Let’s you and him fight.” The most salient recipients of Bellow’s bad temper in this biography were his three sons, each from a different mother — the oldest 21 when this volume starts, the youngest just 1 year old and about to be abandoned after yet another divorce. ellauri185.html on line 859: The celebrated writer kept romances alive in different cities, two or three at any given time — with students and faculty divorcées at the University of Chicago, assistants at The New Yorker, even his housecleaner. A dreary train of affairs. ellauri185.html on line 861: Bellow didn’t just model some main characters on famous friends, but all characters were taken from life. He was in many ways a very thoughtful and kind person, but I think his need to be the top dog, the best, was very deep. ellauri185.html on line 865: As previous biographers have discovered, it’s difficult to write an endearing biography of Bellow. “Was I a man or was I a jerk?” Bellow inquired on his deathbed. The answer should be obvious. ellauri188.html on line 46: Nti Jylhäniska on uushenkisyyteen perehtynyt hevoskuiskaaja. Hiän kysyy luupäältä haluaako se jotain hoitoa tai leikkausta, haluaako se että razastetaan. Nyt ymmärrän se sanoo: älä razasta minulla enää, se tuntuu pahalta. Älä sure, anna hevosen surra, sillä on iso pää. Oli aikakin jo kysyä muilta eläimiltä izeltään, eikä vaan apinalta aina. ellauri188.html on line 54: Taipii on yhdistelmä romaania ja matkakertomusta. Huima seikailukertomus, kiehtova kuvaus Etelämeren romanttisella paratiisisaarella, pää hulahulatyttöjen kaislahameissa ja niiden romanttiset tissit kourassa kuin kookospähkinät. ellauri188.html on line 64: Ensin uni sitten puhelu. Nuku hiva, uni huva verelle, sanoivat markiisisaarelaiset Melvillelle silmäten ahnaasti sen sepalusta. ellauri188.html on line 68: The indigenous people of the Marquesas suffered high death rates from diseases carried by Western explorers, such as smallpox and measles, because none of them had any immunity to them. Not to mention syphilis and gonorrhea. ellauri188.html on line 70: Amtssprache auf den Marquesas ist allerdings allein das Französische. Das einheimische Marquesanisch gehört zu einer Untereinheit des austronesischen Sprachstamms. Es wird nur noch von 5.500 Marquesanern gesprochen. Immer mehr Marquesanisch-Sprecher verwenden auch zuhause untereinander das Französische. Die Sprache droht daher auszusterben. ellauri188.html on line 78: The islands in the group fall naturally into two geographical divisions. One is the northern group, consisting of Eiao, Hatutu (Hatutaa), Motu One, and the islands surrounding the large island of Nuku Hiva: Motu Iti, also called Hatu Iti; Ua Pou; Motu Oa; and Ua Huka). The other is the southern group, consisting of Fatu Uku, Tahuata, Moho Tani (Motane), Terihi, Fatu Hiva, and Motu Nao (also called Thomasset Rock), which are clustered around the main island of Hiva ʻOa. ellauri188.html on line 92: There does not appear to be any big success stories of missionary work in the Marquesas Islands. The first missionaries to arrive in the Marquesas from 1797, coming from England via Tahiti, were William Pascoe Crook (1775-1846) and John Harris (1754-1819) of the London Missionary Society. Harris could not endure the conditions at all and returned to Tahiti only a few months later. A contemporary report says that he was picked up on the beach, utterly desperate, naked and looted. Crook remained until 1799. ellauri188.html on line 94: The American mission from Hawaii was no more successful. William Patterson Alexander (1805-1864), Benjamin Parker (1803-1877), and Richard Armstrong (1805-1860) arrived in the Marquesas in 1834 from Hawaii with their wives and a three-month-old baby. They returned the same year. In 1853, more missionaries led by James Kekela (1824-1904) arrived at Fatu Hiva with their wives from Hawaii, but were unable to remain there because of clashes with Catholic missionaries arriving on a French warship. ellauri188.html on line 96: Protestants went to Hiva Oa, but even there they had little success. There were few converts, tribal warfare and human sacrifice continued. Protestant missionaries gradually left Hiva Oa and returned to Hawaii, only James Kekkilä remained. In 1899 he also returned to Hawaii and died in Honolulu on November 29, 1904. Hawaiian-born missionary James Bicknell translated the Gospel of John into the Marquesan language in 1857. ellauri188.html on line 98: From 1838 to 1839, the Catholic mission was able to establish itself, supported by the French order Pères et religieuses des Sacrés-Cœurs de Picpus, which was not founded until 1800. The missionaries spread from Mangareva to Tahuata, Ua Pou, Fatu Hiva and Nuku Hiva. They suffered the same hostile reception and tribal warfare as their fellow Protestants. However, with the support of the French authorities, they were able to sustain themselves in the long run, despite all the obstacles. They even managed to baptize King Moana of Nuku Hiva, who, however, died of smallpox in 1863. Regrettably, but he got salvaged anyway. ellauri188.html on line 104: The ecosystem of the Marquesas has been devastated in some areas by the activities of feral livestock. As a first step in preserving what remains, the Marquesan Nature Reserves were created in 1992. ellauri188.html on line 120: He invites correspondence, hence this communication. Mr. Wester refers to statements in the romantic "White Shadows in the South Seas," and to the inter- esting article by Church in the Geographie for Octo- ber, 1919, and mentions Church's prediction that in ten years from that date "there would not be a full- blooded Marquesan alive." If taken literally, this would mean that the year 1929 or 1930 will witness the extinction of all pare-blooded Marquesans, and consequently, very shortly after, according to Wester, the gradual dying out of all Marquesan breadfruit. ellauri188.html on line 126: But what is more to the point under discussion is that Mr. Wester evidently overlooks the fact that many of these pure bloods are leaving descendants, mixed bloods, to be sure, but just as much interested in the preservation of their ancient food, the bread fruit, as were their ancestors. Will not this fact tend to preserve these trees for a long time to come? ellauri188.html on line 130: It is perhaps appropriate to describe briefly, in this connection, the agricultural conditions in Typee Vai, the valley on Nukuhiva made famous by Melville's classie "Typee." It will be remembered by those who have read his narrative that he escaped from his ship. in Taiohae Bay in 1842 and was held a prisoner for many months by the eannibals of Typee. At that time he figured the inhabitants of the valley as repre sented by about 2,000 souls, with perhaps 2,000 more in the neighboring valley of Houmi. A period of 80 years has elapsed (not a long time historically) be tween his sojourn there and my visit in 1922. In November of that year I found 44 people in Typee, and 65 in Houmi, though from Pere Simeon Delmar, the charming and self-sacrificing priest at Taiohae, who is in close touch with all his people, I learned. that the death rate in Typee had been normal for several years and that one or two families there had many children. I was astonished at the appearance of Typee Valley; for, from reading "White Shadows" and from ellauri188.html on line 135: But the most astonishing revelations were the (few to be sure) large and luxuriant plantations of cocoanut palm, bananas and some breadfruit which checkered ellauri188.html on line 136: the lower part. As I stood on the ridge between Happar Valley and Typee and looked down into the latter, I was not only amazed at seeing evidence of comparative prosperity, though in a limited area, where I expected utter- desolation, but I was deeply impressed with the agricultural possibilities of this historic region. ellauri188.html on line 140: I will venture to say that in ten years Tahiti, picturesque and romantic for so long a time, will have lost its charm because of the presence of hordes of low-caste Chinese and half-bloods. However unattractive this may be from the standpoint of the tourist and sentimentalist, there is no contradicting the fact that they will make these islands a thousand times more productive than would the pure-blooded native, and their skill and habits of application will undoubtedly extend to the preservation of the breadfruit. The Chinese and half-blood Chinese are on all the Marquesan islands which are inhabited, and it will be to their financial interest as well as to the interest of their personal food supply, to preserve the breadfruit there as well as in the Societies. It is notable that the cocoanut and banana plantations and papaye (papaw) groves in Typee at the time of my visit, were either owned or worked by Chinese or half-bloods (Chinese + Tahitian or Chinese + Marquesan). ellauri188.html on line 142: Referring to the last paragraph in Mr. Wester's communication-It would appear that if one is dependent, as was the writer, upon trading schooners to get from Tahiti to the Marquesas, then amongst these islands and return to Tahiti, his program for work in these two groups would take more than a year and his estimate of expense might, in consequence, be exceeded. Sometimes one is obliged to wait from one month to three to get the opportunity to move from one island in the Marquesas to another forty or fifty or eighty miles away, so rare and uncertain are the visits of these schooners. Further, in the absence of any regular means of communication, one has to seize any chance opportunity of transportation or run the risk of being marooned for a long period. On the other hand, if a schooner were chartered, which is the best possible way of visiting and working among the South Sea Islands, schooner, captain, crew and provisions would cost about $1,000 per month (this figure was obtained from an authoritative source) and a year on shipboard might not be needed. Under such conditions Mr. Wester's calculation of $8,500 for a year's work in the Marquesas and Societies may not be far out of the way. ellauri188.html on line 189: Draamaa aiheuttaa, että Mei Mein kavereineen olisi pakko (mixi?) nähdä hormonimyrskyjä aiheuttava poikabändi 4Town (jolle Billie Eilish ja Finniarsle ovat tehneet muutaman tarttuvan kappaleen), mutta äiti ei anna lupaa. ellauri188.html on line 203: Soraääniäkin löytyy: esimerkiksi The New York Timesin kriitikko Maya Philips pitää arviossaan Punaisen esittämää kuvaa kiinalaisperheistä stereotyyppisenä. ellauri188.html on line 255: HS Ympäristö|Lämpöennätykset rikkoutuivat Etelämantereella: lämpötilat nyt jopa yli 30 astetta normaalia korkeampia ellauri188.html on line 304: Melvillen panojutut on perinteisen 2-mielisiä. Toisaalta bylsitään abonaisia kuin Ellun kanat ja toisaalta pahexutaan tätä. Mutta muistattehan: onni on differentiaali. Sixi porukat tykkää niin jännityksestä: siinä on voiton ja tappion differentiaali tapissa. Kerman kanssa siitä saa 2n verroin parempaa. Sixi Eevan varastettu omena on parasta. Sixi viktoriaaninen raiskaaja saa eri kovan hekuman ja munankin sekä desilitran mällin. Six niin monet piiat ja sisäköt tuli paxuxi isännän tai sen pojan ekasta laakista. Eiku Mirja mäkeen ja uusi peli kehiin, että jännitys ei pääse väljähtymään. Kaikkeen kyllästyy, unehen ja rakkauteenkin. Sixi ikuinen onni pilven päällä on mahdottomuus, kai sen Dante izekin tajusi. ellauri188.html on line 311: In the 1840s Britain and France considered sponsoring continued independence of the Republic of Texas and blocking U.S. moves to obtain California. Balance of power considerations made Britain want to keep the western territories out of U.S. hands to limit U.S. power; in the end, France opposed such intervention in order to limit British power, the same reason for which France had sold Louisiana to the U.S. and earlier supported the American Revolution. Thus the great majority of the territorial growth of the continental United States was accepted without question by Paris. ellauri188.html on line 314: Influenssereita ellauri188.html on line 386: Palattuaan Yhdysvaltoihin Melville teki jälleen tilapäisiä töitä. Hän päätyi jälleen merille, kun hän lähti 22-vuotiaana valaanpyyntialus Acushnetin mukana Tyynellemerelle 3. tammikuuta 1841. Melville jätti 9. heinäkuuta 1842 yhdessä Richard Tobias Greenen kanssa aluksen Nuku Hivalla Marquesassaarilla ja karkasi saaren sisäosiin. Paikalliset naapuriheimoja kohtaan aggressiiviset ja jopa kannibalismia harjoittaneet taipiit nappasivat Melvillen ja Greenen. Tärkein lähde Melvillen Nuku Hivan -ajasta on hänen seikkailullinen matkakirjansa Taipii – kappale polynesialaisten elämää, jonka perusteella hän oli saarella sekä vankina että vieraana. Melville asui taipiiden luona neljä viikkoa ja listautui sen jälkeen australiaiselle valaanpyyntialukselle Lucy-Ann. Hän kieltäytyi aluksella työnteosta, ja hänet vangittiin Tahitilla. Sieltä hän pääsi Havaijille, missä hänestä tuli Yhdysvaltain laivaston USS United Statesin matruusi. Elokuussa 1843 alkanut kotimatka Havaijilta päättyi Bostoniin 14 kuukautta myöhemmin. ellauri188.html on line 388: Melvillestä tuli paikallinen kuuluisuus Lansingburghissa hänen Tyynenmeren tarinoidensa ansiosta. Ystävät ja kylänmiehet innostivat häntä kirjoittamaan seikkailuistaan kuin Muumipappa, ja hänen ensimmäinen teoksensa Taipii – kappale polynesialaisten elämää julkaistiin 1846. Kirjasta tuli suosittu, vaikka yhdysvaltalainen Harper and Brothers ei suostunutkaan julkaisemaan sitä. Kirja julkaistiin Lontoossa, ja sitä myytiin noin 6 000 kappaletta myös Yhdysvalloissa. Kirjaa myös pääasiassa kehuttiin, vaikka esimerkiksi Britanniassa sen todenmukaisuutta epäiltiin ja Yhdysvalloissa vastustettiin sen esittämää kritiikkiä lähetystyöntekijöitä kohtaan. Vuonna 1847 Melville avioitui Elizabeth Shaw’n kanssa. He saivat neljä lasta, kaksi poikaa ja kaksi tytärtä. ellauri188.html on line 401: Hermannia ahdisti että suuret ihmismassat ei päässeet etelämeren saaren upeisiin maisemiin. Samasta syystä varmaan Hurtigruttenin mainosmaisemassa näkyy kuvan ottajan lenkkarit kuvan etualalla. Kylä tällänen aarre pitää ottaa pikimmiten haltuun ja muuttaa luontopalveluixi! ellauri188.html on line 415: Josh's other projects included the horror-thriller Child of Darkness, Child of Light, an adaptation of Paterson's novel Virgin, a tale of two Catholic virgin schoolgirls, that folded when they were both found pregnant under mysterious and supernatural circumstances. To avoid being caught red "handed" Lucas relocated to Australia to play the hot "headed" American cousin Luke McGregor opposite Andrew Clarke and Guy Pearce in the first season of the family western Snowy River: The McGregor Saga. Lucas appeared in all 13 episodes of the first season, but claimed in a later interview that despite the friendly reception by Rhonda Byrne, he was homesick for the United States, and his character was killed off in the second episode of season 2. ellauri188.html on line 420: Right before the play was to open, Lucas was mugged and beaten "on his way to the theater" for "dress rehearsal". He played the role of Judas with bloody bandages across his broken nose and black eyes. The audience thought the bandages were part of the play. ellauri188.html on line 440: Kun kuten jo sanoin. näin Tobyn nojailevan parraspuuhun syviin ajatuksiin vaipuneena juolahti heti mieleeni että hänen mietiskelynsä kohde saattoi olla sama kuin minunkin. Ja jos niin oli, tuumin, enkö kaikista laivatovereistani haluaisi juuri hänet kumppanikseni pikku seikkailuun. Ja miksen ottaisi mukaan toveria jonka kanssa voisin jakaa retken vaarat ja jolta voisin saada lievitystä sen vaikeuksiin? Saattaisin kukaties joutua piileksimään jossain koijassa viikkokausia. Millainen lohtu kumppanista olisikaan sellaisessa tapauksessa. ellauri188.html on line 468: Ehkä aihe kosketti henkkohtaisesti, kun sain ize silmälasit 11-vuotiaana ja deppasin sitä rankasti. Ei koskaan enää marraskuun ensi lumihiutaleiden pyydystystä kielellä! Räntärätit sokaisivat silmälasit eikä niitä enää nähnyt ajoissa. Tapahtumapaikka oli Tehtaan- ja Kapteenin kadun kulma, sama jossa opin 7v aikaisemmin lukemaan seinistä "Elanto" ja "Kansallis Osake Pankki", siinä oli Birger jaarlin optikko Joukolan leffateatterin vieressä. Birger Mäkisen, korjaan. Joukolassa näin isin kanssa elämäni naisen pienenä, ihanan Hayley Millsin Pollyannana. Ilman silmälaseja. ellauri189.html on line 75: After leaving the army, he spent several years traveling through western Europe, staying some time in Paris, climbing Mont Blanc in 1818, and spending a good portion of his inherited fortune. He returned to his estate in Volhynia in 1821, where he began an ill-fated affair with a married woman and began writing. He moved to Warsaw in 1824, where he published the poetic novel Maria at his own expense in 1825, and died in poverty the next year in unclear circumstances. ellauri189.html on line 77: "Maria" was hailed by the younger generation as one of the first authentic literary products of Polish romanticism (the adherents of the so-called Warsaw Classicism were, on the contrary, horrified by the dark plot and the author’s preference for “provincial” words and expressions). Malczewski was then already in poor health and, before a year had passed, in May 1826, he died – impoverished and disgraced because of his affair with a hysterical married woman (whom he was supposed to heal by means of mesmerism – after his death she returned to her husband). ellauri189.html on line 79: In 1825 Antoni Malczewski published a long poem, Maria (Marya: A Tale of the Ukraine), which constitutes his only contribution to Polish poetry but occupies a permanent place there as a widely imitated example of the so-called Polish-Ukrainian poetic school. In the poem, Wacław, a young husband, goes to fight the Tatars and, after routing the raiders, hurries home to his wife, Maria. All he finds is a cold corpse. Yeah, great. Oh fuck. What's the use. The poem makes use of diversified rhythms and carefully chosen rhymes; and its Byronic hero, as well as its picture of Ukraine as a land of sombre charm, assured Malczewski both popularity and critical applause. ellauri189.html on line 81: It is generally held to be most influenced by Lord Byron, whom Malczewski had met in Venice during his travels around western Europe, though it is considerably more gloomy and Gothic than Byron's work. Malczewski is sometimes considered part of the "Ukrainian school" in Polish poetry, though others consider his work to stand uniquely separate. Maria was also influential on later Polish poets, especially Adam Mickiewicz, and on writer Joseph Conrad, although he was not a romantic as such. Well, some of his stuff is pretty gooey, like Nostromo, the Panamanian guy. ellauri189.html on line 84: scenery, especially the so-called Dzikie Pola (“Waste Fields”), a vast area in the South-West of the Ukraine, bordered by the rivers Dnieper and Dniester, where the Russian tanks now sit stuck in the mud. In the seventeenth century it was scarcely populated and continually raided by the Tartars from the Crimea. The Cossacks, who defended this borderland, were originally allies of Poland. However, they resented their disdainful treatment by the szlachta (the Polish gentry) and particularly the magnates, who owned large manors with serfs. ellauri189.html on line 89: to them, they turned (in 1648) against their former rulers. The vicissitudes of a series of risings, during which both sides committed unspeakable cruelties, were often shown in the “frenetic” tales and dramas of the younger contemporaries ellauri189.html on line 97: “Simple was his bow, short his salutation; however, he seemed different from ellauri189.html on line 102: However, in Maria the tensions arising from differences in “class” are not taken up. Malczewski investigates man’s existential plight in connection with the “stigma” (as would Norwid put it) that has been imprinted on man by his “natural” surroundings (as we will see, the Cossack represents man before self-alienation, ellauri189.html on line 112: Before engaging in battle Wacław visits his father-in-law and Maria (who slowly fades away, feeding on an ever-diminishing hope) to bring them the good news. The patriotic miecznik cannot, in spite of his advanced age, refrain from joining the band of his son-in-law, leaving his home and daughter without protection. The Tartars are finally (but not without difficulty) defeated and Wacław, in exultant mood, rides by night over the boundless steppe to unite with his wife as the messenger of victory. When he arrives, the manor-house of the miecznik appears to be abandoned. There are no signs of life. Entering a room, he discovers Maria, lying on a couch, her clothes in disorder, like a marble statue. It is evident that her vital strength has been extinguished, but he tries to make himself believe that she has only fainted and rushes out of the house, shouting: “O, water, water!”. Thereupon the “small figure” of a melancholy youth (“pacholę”) jumps from the thicket and relates to Wacław the events that have happened. ellauri189.html on line 125: (And all is silent – where three graves meet in dreary brotherhood;/ And all is silent ellauri189.html on line 128: As already pointed out, many readers were susceptible to the particular emotional aura, by which Maria seems to be pervaded, and connected it with the Ukrainian ellauri189.html on line 129: landscape. Communing with the monotonous plain that extends as far as the horizon, where it melts into the heaven, the author discovers that “mood” (Heidegger’s Gestimmtsein) is the fundamental human mode of being-in-the-world. The level plain and the hemisphere (earth and heaven) constitute a spatial totality that is self-enclosed: Being combines flatness with the curve of the hemisphere, the linear with the cyclical perspective (from an empirical point of view only half of its orbit is visible to man though he can of course turn around to see the rest of it): ellauri189.html on line 138: – arriving where the plain seemed to end, but again in a new flatness bends – a bright cloud in front of them, they looked like aerie knights to the eye.) ellauri189.html on line 140: the distance. The ideal point where heaven and earth meet links the heavenly ellauri189.html on line 157: Their brands were still on fire and their hoofs were made of steel ellauri189.html on line 158: Their horns were black and shiney and their hot breath he could feel ellauri189.html on line 159: A bolt of fear went through him as they thundered through the sky ellauri189.html on line 161: Their faces gone, their eyes were blurred, their shirts all soaked with sweat ellauri189.html on line 180: (And when they have reached the plain – where the sun has rolled his immense ellauri189.html on line 199: The centre of our planetary system is the visible sign of the infinity of immanence and contains the cyclical essence of being, not merely indicating this con-dition, but also embodying it: this celestial body is subject to an infinite movement without apparent linear direction. But the stages of the sun’s voyage could also be interpreted as stages of human life (birth, youth, maturity, old age) and this circumstance inclines man to perceive a similarity between a celestial body and a feeling sublunary body (does man deceive himself, thinking it a bond of ellauri189.html on line 202: However, romantics aside, in reality these entirely different bodies share only one quality: they race towards nothingness, like all phenomena, either hurrying towards an unknown distance (the linear perspective), or turning around with the ellauri189.html on line 208: There appears to be only one slight difference. The landscape of the steppe ellauri189.html on line 209: with its receding horizon, melting into heaven, shows two different countenances of infinity. Man may spontaneously recognize the identity of linear and cyclical infinity, but the basis of this identity is not an empirically established fact, but an assumption, a matter of belief. The wheel of Karma is not so different from Schopenhauers endless rounds of the lush parks of Frankfurt following the dark star behind his poodle Atman. ellauri189.html on line 211: There is no escape from the infinity of being that is spontaneously experienced as contingent, lacking an ultimate justification, a goal that, in order to ellauri189.html on line 212: satisfy man, must be situated somewhere in space (be present as a phenomenon), which on the one hand is represented as receding into an infinite distance, and on the other hand as a “theatre”, in which phenomena eternally repeat the same circular movement (only half of their orbit is visible against the background of the heavenly dome – the other half remains hidden in the dark). ellauri189.html on line 214: The boundless steppe of the Ukraine turns out to be a cage with invisible bars. Man appears at first sight to be free, without apparent goal roaming over the plain of life, being a lord of the steppe, “a king of the wilderness” (“król pustyni”), or tries to create in a premeditated manner his own future, deciding – by the way – on the fate of his fellow men (the source of unceasing conflicts). However, in the latter case he often unwittingly obeys the voice of his own wild, unruly nature. The ambivalence of this situation seems to be intimately connected with the concept of romantic irony. Man possesses the ability to objectify his passions, i.e. he can explain them psychologically, by means of a chain of causes and effects, but he still remains the slave of this volitional nature that constitutes his innermost self, always and ever receding (like the horizon of the Ukrainian plain) when he tries to catch it (the idea of the Unconscious does not really explain this “schizophrenic” state of mind – it merely affirms man’s essential homelessness: I am myself, when I realize that my self eternally escapes me). - I can relate to that, says the Russian tank driver sitting stuck in the Ukrainian mud. ellauri189.html on line 222: is “dungeon”). Here, we remember that also the sun retires to the underworld, ellauri189.html on line 224: straight line and a curve – of the visible world; so even here this celestial body seems to share in an aspect of the human condition: ellauri189.html on line 250: Jadwiga Maria Kinga Bal (Balowa) of Zaleszczyki, née Brunicka (July 26, 1879 – January 1, 1955) was a Polish baroness and a lifelong muse of Jacek Malczewski, considered Poland's national painter. She served as the live model for a series of his symbolic portrayals of women, as well as nude studies and mythological beings. Most were completed before the interwar period when Poland had not yet achieved independence. ellauri189.html on line 258: Aga rated it it was ok Mar 22, I love all the motifs, the atmosphere and the time period. Fascinated by Byron, Malczewski used complicated narration, an odd sequence of events, blanks, ambiguities and puzzles in his work. ellauri189.html on line 262: Beata rated it liked it Aug 24, Anna rated it it was amazing Apr 24, That was an interesting experience. ellauri189.html on line 289: mie pottupeltojen vieressä mietin näin: ellauri189.html on line 305: Tämä on ihan hieno idealistinen ajatus joka on valitettavasti haihattelua. Kuinkahan saisimme n. 8 miljardia ihmistä johtajineen samaan ruotuun. Ei onnistu. Ihmiskunnan historia on täynnä sotia, joissa heikommat on tallattu jalkoihin. Se vaan on niin, että meidän on puolustettava omia arvojamme ja elintilaamme. Siinä ei se kaino pyyntö auta: älkäämme sotiko, olkaamme kavereita. Mutta uskon tuon nuoren miehen mielipiteen muuttuvan kun ikää ja realismin tajua kasvaa. Sinänsä nostan hänelle hattua ulostulosta. Ylevä periaate. Sen seurauksena voimme kaikki tulla osaksi yhtä isoa neuvostoliittoa tai suurkiinaa sen sijaan että olemme osa jättimäistä uu-es-aata. Siinä järjestelmässä ja niillä ehdoilla sitten mennään... ellauri189.html on line 364: Ymmärsinkö oikein, etteikö sodassa ammuttaisi aseetonta ihmistä? Sodassa on aina siviiliuhreja: naisia, lapsia, vanhuksia. Ukrainassa on pommitettu teattereita, koteja ja sairaaloita, jopa syntymättömiä lapsia ja odottavia äitejä on tapettu. Nämä eivät ole aseistettuja, eivätkä vihollisia, joskin vihollisten sukulaisia. ellauri189.html on line 402: Suomen Turussa yritti israelilainen perhe jenkkivedätystä, johon kuului pyramidihuijaus ja kuolleen meren saasteiden myynti vanhuxille tunkemalla kynnyxeltä sisään väkipakolla plus verokavalluxet päälle. Toinen samanlainen karvahäntä koittaaa huijata saman firman reppuselässä netissä: ellauri189.html on line 430: The different densities and minerals in the waters would cause algal blooms that would be detrimental to the environment while also causing the water to turn red/green. ellauri189.html on line 434: The pipeline carrying the water from the Red to the Dead Sea might leak salt water into groundwater reserves along its route thereby increasing salinity in both the groundwater and the surrounding soil. ellauri189.html on line 465: MLM on pyramidihuijaus 21. vuosisadan kielellä. Plus ca change, plus c'est la meme chose. Esinahkakukkulat ei muutu mixikään. Juutalaiset harrasti pyramidihuijausta jo Egyptissä. Pintselsabad, sutihännät, oli Edgar Walterin virolainen kuvakirja rohutirtsin lisäxi. Siansaparot, karvakärsät, terveisiä luvatusta maasta. Kuolleen meren suolaa naamaan ja mutaa tukkaan, valmistuskustannuxet olemattomat. Levitystä hoitelevat hölmöt toimii maxumiehinä. ellauri189.html on line 470: To qualify as an active member, you are required to generate a minimum of 200 personal volume (PV) every week, 35 business volume (BV) every month, and have at least four active customers. You can upgrade to the 5-in-5 agent kit by paying an extra $50. There are no specific details given on the benefits of upgrading. Keep in mind that after paying the initial $49, you are expected to pay the same amount annually to continue accessing your website and back office. ellauri189.html on line 472: Only active members, who are referred to as Seacret agents, can earn all the commissions provided in the compensation plan. There are several types of commissions that you can earn: ellauri189.html on line 474: Retail commissions are paid out Seacret agents weekly and reflect both your offline product order dorms and your website orders. You don’t have to be qualified or active to be eligible for this commission. Orders placed by customers have to be through your replicated website or via order forms that you submit. This type of commission is obtained from the difference between the wholesale price and retail price of the product. ellauri189.html on line 476: Wow bonus is reserved for agents who are active. However, you do not have to be qualified. You get to earn 20%-25% on all elite/VIP customer purchases – star through executive agent earn a 20% bonus, whereas bronze and higher ranked agents earn 25% in bonuses. Additionally, with a first-time bundle order, you get to earn 30% on Bonus Buys purchases. ellauri189.html on line 478: Team commissions are earned by agents based on the performance of the teams that they form. Each Seacret agent has a team that is separated into two teams – a right group leg and a left group leg. Usually, one leg tends to perform better than the other and is therefore referred to as your greater volume leg, while the other is called your lesser volume leg. These groups comprise your binary tree. You earn commissions on your team of up to $25,000 every week. Your team commission wholly depends on the volume of the lesser leg. From the star rank through to the executive rank, the commission is 10%, whereas bronze and higher ranked agents earn 15% of the lesser group’s volume. ellauri189.html on line 485: There are fourteen ranks in total in the Seacret compensation plan. ellauri189.html on line 528: There is no income disclosure statement that those interested in the company can look up to determine the earnings of Seacret agents. So much for transparency. When the law approaches, the guys make themselves transparent. ellauri189.html on line 532: Seacret is a genuine MLM company that sells products that are of acceptable quality, but there is not much money to be made working as a Seacret agent. This is because the MLM business model of the company allows only those that have attained the highest ranks of the company to make significant earnings while the rest of the members struggle to recruit new members and meet the strict requirements with little rewards. As a result, I would ask you to think long and hard before joining the company. I hope this review has been helpful. Best of luck! ellauri189.html on line 540: I was where you are. I did a lot of research and found that MLM and Ponzi schemes are too closely related. Don’t take my word for it. Look into it. There are absolutely legitimate MLM companies and Cutco might be one of them. But is that the answer? ellauri189.html on line 562: Some of the first recorded incidents to meet the modern definition of the Ponzi scheme were carried out from 1869 to 1872 by Adele Spitzeder in Germany and by Sarah Howe in the United States in the 1880s through the "Ladies' Deposit". Howe offered a solely female clientele an 8% monthly interest rate and then stole the money that the women had invested. She was eventually discovered and served three years in prison. The Ponzi scheme was also previously described in novels; Charles Dickens' 1844 novel Martin Chuzzlewit and his 1857 novel Little Dorrit both feature such a scheme. ellauri189.html on line 568: In a Ponzi scheme, a con artist offers investments that promise very high returns with little or no risk to his victims. The returns are said to originate from a business or a secret idea run by the con artist. In reality, the business does not exist or the idea does not work. The con artist actually pays the high returns promised to his earlier investors by using the money obtained from later investors. In other words, instead of engaging in a legitimate business activity, the con artist attempts to attract new investors in order to make the payments that were promised to earlier investors. The operator of the scheme also diverts his clients' funds for his personal use. ellauri189.html on line 572: Se mitä ei kerrota on että kapitalismi kokonaisuudessaan on 1 jättimäinen Ponzi scheme jossa maxumiehixi tikkua pitelemään jäävät jälkipolvet joilta on koko maailma ryöstetty jo tyhjäxi. Kuolleen meren mutakuoppa enää rypyammeena. ellauri189.html on line 577: Apinoitten preferenssirelaatio ellauri189.html on line 581: Pedolle luultavasti pätee EAT! > FUCK ! > KILL! paizi kiimassa tai raivopäänä. Mutta vielä on otettava huomioon preferenssit oman nartun kohtaloiden suhteen. Se ehkä selittää yhtälön FUCK! < KILL! onhan se nyt pienempi paha että joutuu ezimään uuden hanin alle kuin että ruokkii toisen pentuja. ellauri189.html on line 596: If one analyses the characters of the protagonists, however, one realises that Panahi is merely reinforcing ingrained, religiously patriarchal prejudices against women, who are consistently portrayed as weak, hysterical, cruel, illogical, too emotional and treacherous. ellauri189.html on line 646: Solo eres santo ellauri189.html on line 672: Jag står och ser på världen genom gallret; Seisten kazon maailmaa takaa kaltereiden; ellauri189.html on line 673: jag kan, jag vill ej slita mig från gallret, En voi en pysty irtautumaan kaltereista, ellauri189.html on line 675: och kastar höga böljor upp mot gallret, Ja heittää hyrskeitä vasten kaltereita, ellauri189.html on line 677: när skratt och sånger komma genom gallret. Kuuluu nauru ja laulu läpi kaltereiden. ellauri189.html on line 681: den friska doften tränger genom gallret. Raikas tuoxu tunkee läpi kaltereiden. ellauri189.html on line 684: se, hur det skimrar härligt genom gallret! Kas kun se hohtaa ihanasti läpi kaltereiden! ellauri189.html on line 692: jag vill ej långsamt kvävas bakom gallret! En tahdo vähin nääntyä taa kaltereiden! ellauri189.html on line 706: Nuclear powered presidents ellauri189.html on line 709: White House official quickly corrects: remarks were not about regime change. HAHA LOL. The American president is like the old Pope just a puppet propped up by a board who tends to forget his lines. "By God that man cannot remain in power." This man Biden can, he is powered by Western Electric. ellauri189.html on line 711: Jos se kaivaisi edes verta omasta nenästään, mutkun se kaivaa sitä vanhan maailman nenästä. Helppoahan sen on sieltä meren takaa huudella. By God indeed: ellauri189.html on line 724: The Pashtuns, who live in Afghanistan, Pakistan and India, have a very special tradition, which says they are Bene Israel, and is widely spread among some of the Pashtun tribes. In this article we intend to prove beyond a reasonable doubt that this tradition is true, and they are in fact the descendants of the 10 tribes of Israel, who were taken to Afghanistan thousands of years ago. ellauri189.html on line 726: The fact is that some Pashtun tribes have a tradition of being the people of Israel (Bene Israel), meaning they descended from our father Yaakov. It is even told that the Afghan king once asked the Afghan Jews from which tribe they are, when they answered they don’t know the king said that the Pashtuns do, and that the king is from the tribe of Benyamin. In particular, I heard myself from Pashtuns from the tribes of Lewani, Benyamin, Afridi, Shinwari and more, that their grandfathers told them they are Bene Israel, and it is well known that this tradition is spread through most (or all) of the Pashtuns tribes. ellauri189.html on line 732: There are 2 possibilities for how this tradition could have originated. The simple one is that it is true. The more complex one is that it is false. If it is false, it had to originate somehow. So maybe ellauri189.html on line 740: We previously outlined taxonomy of all the possible explanations for the origin of the tradition that Pashtuns are Bene Israel, assuming it is false. Because all of the explanations are irrational, we must conclude that the tradition is true, and at some generation A the Pashtuns really lived in the land of Israel and knew for a fact they are Bene Israel. They were then taken to Afghanistan and the area around it (according to the bible, they were taken by the Assyrians), where they lived and passed this tradition from generation to generation. ellauri189.html on line 763: In Weddings there’s a piece of fabric hanging above the marrying couple. In Hebrew it is called Hupa. In Pashto it is called Dolaye, ellauri189.html on line 771: Other evidence includes names of places in Afghanistan and Kashmir that resemble ancient towns in Israel that are mentioned in the bible. And some say that until not so long ago, one of the names of the Amu Darya (River Oxus) was Gozan, which is mentioned as one of the placed the damn Assyrians exiled the people of Israel to. There are also the names of tribes that resemble the children of Yaakov (the names of the Israeli tribes), like Lewani (Lewi), Daftali (Naftali), Yusufzai (children of Yussuf-Yossef), Rubanni (Reuven), Afridi (Efrayim) etc. Also parts of the Pashtunwali resemble some parts of the Torah. ellauri189.html on line 779: Here it is said that almost half of Indian Afridi Pathans are very close genetically to Jews. I heard from some Pashtuns that Pathans are actually Pashtuns that mixed with other nations, so I was set to try to do a DNA test myself on friends of mine who are pure-blood Pashtuns. I already got an offer from a commercial company, when I suddenly remembered something I read not long ago – a Wikipedia article about Jewish genetics. They didn´t prove a thing, so I spend the rest of this section by hand-waving them away. ellauri189.html on line 781: A better explanation is that DNA testing is over-hyped, and it will take some more development until we could rely on it. Commercial companies and researchers would surely disagree, but they have a personal interest. I don´t. ellauri189.html on line 795: From the same reasons outlined above, I believe every nation that has a wide-spread tradition of being Bene Israel, are really descendent of Bene Israel. That said, being Bene Israel and having our father Yaakov as an ancestor is not the same thing. There are 2 types of nations who are Bene Israel: ellauri189.html on line 801: The faces of all the people who claim they are Bene Israel prove they mixed, and they generally do not deny that they mixed. Jews mixed too, but they kept Judaism, so they fall in to the first category (Jews who married non-Jews were thrown out of the Jewish community and were considered dead to them. This is still true for today’s religious Jews, and until not long ago, all Jews were religious). On the other hand, those other people who both mixed and did not keep Judaism, although they are descendants of Bene Israel to some extent, they are not Bene Israel themselves, as they do not fall into either category. ellauri189.html on line 807: That said, I think it is more likely that they didn’t mix than that they did. One reason is because the current situation is that most Pashtuns are not mixing. Another reason is that I can’t find a good reason why at some generation A they’d stop mixing after they mixed before that. And finally, we know from Moses (Deuteronomy 30), from Yehezkel (37), from Yirmiya (31), Yishaaya (51, 27), and from many other prophecies that the Bene Israel are out there (those who were exiled by the damn Assyrian). Because we know they don’t keep Judaism, the only possibility for them to exist as Israelis is by not mixing, and there is one, and only one, nation that fits those conditions, and it is the Pashtuns. ellauri189.html on line 809: I should note that if some of the Pashtun tribes are descendants of Bene Israel and others aren’t, and the Pashtuns mixed within themselves, that would exclude Pashtuns from category 2. Yet, as far as I know, mixing even between tribes is rare (or at least was rare until recently). So I guess that if you are a Pashtun and the elders of your tribe say you are Bene Israel and that your tribe’s ancestors didn’t mix with tribes that aren’t Bene Israel, then you are Israeli. Otherwise, there might be some doubts in case some tribes (those that don’t have this tradition) weren’t original Pashtuns but adopted the Pashtuns’ culture at some point in history. ellauri189.html on line 815: First, being Israelis is a source of pride. It means you are the children of Prophet Yaakov. It means you were the first to believe in the one and only God, more that 1500 years before the Arabs. Your ancestors prayed to the one and only God while the Arabs were complete pagans, bowing to all sorts of idols who don’t have power over anything. It is also very likely that other prophets are your forefathers. For example, it is very likely you are descendants of Prophet Moses himself if you are Lewani. Your great great… great grandfather might have been Moses’ best student – prophet Yehoshua if you are Afridi, etc. Your ancestors saw with their eyes what God did to Egypt – stuff that no other nation but the Egyptians themselves have witnessed. They heard God talking to them on Mount Sinai, etc. ellauri189.html on line 819: Different types of Jews ellauri189.html on line 821: In case you encounter Jews on the internet, you should know there are 3 high-level categories of people who call themselves Jews. The first is the religious Jews, who are keeping the Tora, and as far as I can tell, have a culture very similar to Pashtuns´ culture. Until about 200 years ago, all Jews were in this category. ellauri189.html on line 823: There are also secular Jews, who don´t keep the Tora and whose culture is not Jewish, but mostly American, and some are really deep in the disgusting western pop-culture. The majority of the secular Jews who live in the holy land are not mixing with other people, so even though they don´t keep the Jewish religion, they are Jewish. On the other hand, there are the secular Jews who live abroad, mainly in the US - most of them, unfortunately, are mixing with other nations. While some of them are now Jews, if they continue like this, in 1-2 generations, none of them would be considered Jewish, and real Jews wouldn´t be able to marry them any more. ellauri189.html on line 833: Some Jews might doubt the un-provable (given current genetics science) tradition of Pashtuns not mixing. I would like to prove to them that our Rabbis of the Mishna and Talmud knew that they won’t mix. First of all, there are many prophecies that the 10 tribes are going to return to the holy land (like Yehezkel 37, Yirmiya 31, Yishaaya 51 and 27, and many others, that talk about the 10 tribes specifically). ellauri189.html on line 835: Second, if a non-Israeli marries an Israeli woman, they are not really married according to Halacha (Jewish law), but if he is Israeli from the 10 tribes, then they are really married and she must get divorced according to Halacha if she wants to marry an Israeli. On this topic, the Talmud says in Yevamot 16: “If a non-Jew married an Israeli woman according to Halacha, we are concerned that they might actually be married, because he might be from the 10 tribes”. The Talmud then asks: “But when someone is in front of us and we don’t know who he is, we assume he came from the majority of people, and the majority of people are not from the 10 tribes, so we shouldn’t be concerned”. The Talmud then says that this is only true in their land – the land where the 10 tribes live, because over there they are the majority. So the Talmud believes that the 10 tribes are still the majority in their land. If they had mixed this would not have been the case, unless there was only a little mixing going on. ellauri189.html on line 837: Finally, we have the Mishna in Sanhedrin 10:3, where Rabbi Akiva said the 10 tribes don’t have a part in the next world, while Rabbi Eliezer said they have. Rashi simply said that they talked about the generation that was exiled, but even Rabb Akiva admits that their descendants surely have a part in the next world. There’s no doubt this is the case, otherwise Ribbie Akiva would be in a disagreement with Yehezkel, Yishaaya and Jeremaya, and we know he can’t be. ellauri189.html on line 839: So the prophets and the Talmud all say that the 10 tribes are out there, in their land they are the majority, and they are still Israelis, even after all these years. There’s one, and only one, nation that doesn’t look like they mixed, has Torah-based traditions, has a tradition of being Bene Israel, and even has a tradition of not mixing. They are the Pashtuns, our brothers, Bene Israel. ellauri189.html on line 841: So a Jew who believes in the prophets and that our Talmud’s Rabbies knew what they were talking about shouldn’t doubt the tradition of the Pashtuns not mixing with other nations. And I’m not a Rav myself, but I think there might be a consequence for Halacha here – if we meet a random Pashtun, we can’t ask him to do something that is forbidden on Shabbat, serve him anything not Kosher (from the non-Kosher stuff they do eat – some of the Kosher laws the Pashtuns do keep), etc, because as the Talmud said, in their land they are the majority. ellauri190.html on line 52: The Kazakhs (also spelled Qazaqs; Kazakh: sg. қазақ, qazaq, [qɑˈzɑq] (audio speaker iconlisten), pl. қазақтар, qazaqtar, [qɑzɑqˈtɑr] (audio speaker iconlisten); the English name is transliterated from Russian; Russian: казахи) are a Turkic ethnic group who mainly inhabit the Ural Mountains and northern parts of Central and East Asia (largely Kazakhstan, but also parts of Russia, Uzbekistan, Mongolia and China) in Eurasia. Kazakh identity is of medieval origin and was strongly shaped by the foundation of the Kazakh Khanate between 1456 and 1465, when several tribes under the rule of the sultans Janibek and Kerei departed from the Khanate of Abu'l-Khayr Khan in hopes of forming a powerful khanate of their own. Other notable Kazakh khans include Ablai Khan and Abul Khair Khan. ellauri190.html on line 55: The Kazakhs likely began using that name during the 15th century. There are many theories on the origin of the word Kazakh or Qazaq. Some speculate that it comes from the Turkic verb qaz ("wanderer, vagabond, warrior, free, independent") or that it derives from the Proto-Turkic word *khasaq (a wheeled cart used by the Kazakhs to transport their yurts and belongings). ellauri190.html on line 63: The Ukrainian term Cossack probably comes from the same Kipchak etymological root: wanderer, brigand, independent free-booter. ellauri190.html on line 82: Itil nykyisen Astrahanin lähellä oli kasaarien valtakunnan pääkaupunki. Volgan alajuoksu ja Kaspianmeren puoleinen Pohjois-Kaukasus oli kasaarivaltakunnan ydinaluetta. Lakiensa, suvaitsevaisuutensa ja kansainvälisyytensä ansiosta kasaarit muodostivat tärkeimmän taloudellisen yhteyden Itämeren alueen ja Bagdadin ympärille keskittyneen muslimi-imperiumin välillä. 700- ja 800-luvuilla monet itäslaaviheimot maksoivat veroja kasaareille. Heidän vaikutusvaltansa alkoi heikentyä, kun rusien (viikinkien) päällikkö Oleg siirtyi Novgorodista etelään, karkotti kasaarit Kiovasta ja perusti Kiovan Venäjäksi kutsutun valtakunnan noin vuonna 880. Kasaarien vaikutusvalta väheni edelleen 900-luvulla slaavien ja turkinsukuisten paimentolaisten invaasion myötä.lähde? ellauri190.html on line 97: Kiptšakit olivat alkuaan Irtyš-joen alueelta. He valtasivat eteläisen Venäjän 900-luvulla ja perustivat paimentolaisvaltion Mustanmeren aroille. He valloittivat myös Moldovan, Valakian ja osan Transilvaniaa 1000-luvulla ja tekivät näiltä alueilta käsin ryöstöretkiä Bysanttiin ja Unkarin kuningaskuntaan. Vuonna 1089 heidät voitti Unkarin kuningas Ladislaus I Pyhä, 1100-luvulla Kiovan Venäjän ruhtinas Vladimir Möhömaha ja lopullisesti Mongolivaltakunta 1241. Mongolivaltakunnan hajoamisen jälkeen kiptšakit olivat osa Kultaista ordaa, jota onkin kutsuttu myös kiptšakkien kaanikunnaksi. Mamelukkien ensimmäisen dynastian jäsenet olivat kiptšakkeja. ellauri190.html on line 101: The Cumans (or Kumans), also known as Polovtsians or Polovtsy (plural only, from the Russian exonym Половцы), were a Turkic nomadic people comprising the western branch of the Cuman–Kipchak confederation. The Cumans were fierce and formidable nomadic warriors of the Eurasian Steppe who exerted an enduring influence on the medieval Balkans. They were numerous, culturally sophisticated, and militarily powerful. ellauri190.html on line 132: Viimeinen kirjallinen maininta rusien ja petsenegien taistelusta on Kiovan piiritys vuonna 1036, jolloin suuriruhtinaan joukot tuhosivat kaupunkia piirittäneet petsenegijoukot. Suuriruhtinas Jaroslav käytti taistelussa kahta taistelusiipeä: kiovalaiset ja novgorodilaiset. (Dodi, ryssäkansat toimivat tässä yhteistuumin veriveljinä.)Tämän taistelun jälkeen petsenegejä ei mainita enää itsenäisinä, vaan he osallistuivat taisteluihin uuden liittolaisensa, berendien, kanssa. Heitä nimitettiin myös tsorni klobukeiksi (eli mustahatuiksi). Ryssät olivat valkohattuja. Muisto petsenegeistä on jäänyt eloon myös myöhemmille ajoille kuten kirjallisuudessa rohkea Tselubei, joka ryhtyi Kulikovin taistelussa kaksintaisteluun. Häntä nimitettiin petsengiksi. Kulikov oli joku käpistelijä Kielikoneella. Ei sitä kyllä pezengixi sanottu. Pezit oli pienen tiilen muotosia karkkeja hassussa dispenserissä. ellauri190.html on line 140: Novgorod oli Kiovan Venäjän toiseksi tärkein keskus. Sen sijainti Itämereltä Mustalle merelle johtaneen Viikinkien idäntien sekä Volgaa pitkin itään suuntautuneen reitin risteyksessä vauhditti kaupan, käsityöammattien ja kulttuurin kehitystä. Vielä keskiajalla Novgorod oli tärkeä kaupunki myös alueen suomensukuiselle väestölle, tästä kertoo esimerkiksi kaupungin keskiaikainen Tšjudintsov -niminen katu, joka on viitannut Tsudeihin. Ne oli niitä tsuhnia. ellauri190.html on line 212: The Cossacks are a predominantly East Slavic Orthodox Christian people group originating in the steppes of Eastern Europe. They were a semi-nomadic and semi-militarized people, who, while under the nominal suzerainty of various Eastern European states at the time, such as the Russian Empire or the Polish–Lithuanian Commonwealth, were allowed a great degree of self-governance in exchange for military service. The Cossacks were particularly noted for holding democratic traditions (not republican). ellauri190.html on line 214: Early "Proto-Cossack" groups are generally reported to have come into existence within what is now Ukraine in the 13th century as the influence of Cumans grew weaker, although some have ascribed their origins to as early as the mid-8th century. Some historians suggest that the Cossack people were of mixed ethnic origin, descending from Russians, Ukrainians, Belarusians, Turks, Tatars, and others who settled or passed through the vast Steppe. Some Turkologists, however, argue that Cossacks are descendants of the native Cumans of Ukraine, who had lived there long before the Mongol invasion. But who knows, and as long as no one does, you are free to believe what you like. ellauri190.html on line 218: The Cossacks of Zaporizhzhia, centered on the lower bends of the Dnieper, in the territory of modern Ukraine, with the fortified capital of Zaporozhian Sich. They were formally recognized as an independent state, the Zaporozhian Host, by a treaty with Poland in 1649. ellauri190.html on line 224: The Zaporozhians gained a reputation for their raids against the Ottoman Empire and its vassals, although they also sometimes plundered other neighbors. Their actions increased tension along the southern border of the Polish–Lithuanian Commonwealth. Low-level warfare (aka cold war) took place in those territories for most of the period of the Commonwealth (1569–1795). ellauri190.html on line 226: They inhabited sparsely populated areas in the Dnieper, Don, Terek, and Ural river basins, and played an important role in the historical and cultural development of both Ukraine and Russia. The various Cossack groups were organized along military lines, with large autonomous groups called hosts. Each host had a territory consisting of affiliated villages called stanitsa. The Cossack way of life persisted into the twentieth century, though the sweeping societal changes of the Russian Revolution disrupted Cossack society as much as any other part of Russia; many Cossacks migrated to other parts of Europe following the establishment of the Soviet Union, while others remained and assimilated into the Communist state. Cohesive Cossack-based units were organized and fought for both Germany and the Soviet Union during World War II. ellauri190.html on line 228: After World War II, the Soviet Union disbanded the Cossack units in the Soviet Army, and many of the Cossack traditions were suppressed during the years of rule under Joseph Stalin and his successors. During the Perestroika era in the Soviet Union in the late 1980s, descendants of Cossacks moved to revive their national traditions. In 1988, the Soviet Union passed a law allowing the re-establishment of former Cossack hosts and the formation of new ones. During the 1990s, many regional authorities agreed to hand over some local administrative and policing duties to their Cossack hosts. ellauri190.html on line 237: Kyiv, the biggest city and the capital of Ukraine, was founded, most likely, between the 600s and the 700s A.D. as a fishermen village. The first settlements were on the right bank of the Dnipro river, where now is the Podil section of the city. The first wooden fortification and the Kyiv chieftain’s castle were built uphill from the original settlement, likely in the 8th or early 9th century. ellauri190.html on line 239: During the 9th century, “Varangians” (Vikings) began to serve as a kind of Praetorian Guard to the East Roman emperors. Tästä kertoo jännittävästi Mika Waltarin historiallinen romaani Mikael Karvajalka, joka taitaa olla meillä jossakin. To reach the city of Constantinople, they sailed from what today is called the Gulf of Finland up the Neva river to the lakes Ladoga and Ilmen and then to the Western Dvina and the Dnipro, going all the way down to the Black Sea. By the mid-9th century, they settled around and in Kyiv and founded their own dynasty of the descendants of Rurik. A grandson of Rurik, Svyatoslav (Sfendosleif) greatly expanded his realm to the east and south, while his mother Olga (Helga) traveled to Constantinople and was baptized Christian. Svyatoslav’s son, Volodymyr (Waldemar) married a daughter of the Eastern Roman emperor, was baptized, and baptized all his subjects in the year 988. (Back then, the city of Moscow, or the country now known as Russia – Россия – did not even exist, so there!) Over the next centuries, the “Rurikids” gradually lost their Scandinavian identity, marrying women of the Slavic, Hungarian, Greek, and Turkic ethnicities. ellauri190.html on line 245: On Easter Sunday of the year 1168, a savage warlord from the Volga region, called Andrei (cynically nicknamed Bogolubsky, i.e. “God-lover”) and his horde of Finno-Ugric tribesmen (damn those Finns!) sacked and burned Kyiv to the ground. Most Kyivites were massacred. The barbarians robbed churches, even ripping off slices of gold from their domes (something that Genghiside Mongolians later never did, they were gentlemen). They stole, among others, one most precious and revered icon of the Most Holy Mother of God from a church in the Berestovo village just south of Kyiv, taking it to their land and pretending, for centuries to follow, that it was theirs. This icon to this day is known as Матерь Божья Владимирская, “the Mother of God of Vladimir-on-Klyazyma,” as if it was painted in that savage place. The 1168 massacre marked the beginning of the “brotherly” relationship between the Ukrainian people and what is now known as “Russians” (русские, not to be confused with Rusyns-Rusychi-Ukrainians). Kyiv was hit so hard that it did not fully recover for the next ~200 years. When the Mongols under Khan Batu came in 1240, Kyiv was still not fully repopulated or rebuilt, and fell a relatively easy prey to the Asian conquerors. ellauri190.html on line 257: In a traditional account the horses transporting the icon had stopped near Vladimir and refused to go further. Accordingly, many people of Rus interpreted this as a sign that the Theotokos wanted the icon to stay there. The place was named Bogolyubovo, or "the one loved by God". Andrey placed it in his Bogolyubovo residence and built the Assumption Cathedral to legitimize his claim that Vladimir had replaced Kiev as the principal city of Rus. However, its presence did not prevent the sack and burning of the city of Vladimir by the Mongols in 1238, when the icon was damaged in the fire. You win some, you lose some. ellauri190.html on line 261: In the first half of the 14th century, most of what is now Ukraine was cleared of the Mongols by the troops of a powerful ruler of Lithuania, Gedimin, and Ukraine became a part of the Great Duchy of Lithuania. The latter was a peculiar country. The bulk of its territory and population was what now is the Slavic country of Belarus. Only a small minority of its people traced their origin from the Baltic tribes, while the majority were Slavs. Gedimin’s name in modern Lithuanian is Gyadiminas, but in the chronicles he is named Kgindimin or Kindimin, which might have a Slavic root. The language of Gedimin’s court, and the court of his sons and grandsons was very Slavic, much like a mixture of somewhat archaic Ukrainian and Belarusian. The laws of the entire Duchy, the so-called Lithuanian Statutes, were written in the Cyrillic alphabet and read very much like the Belarusian (definitely Slavic) language. So they were bad guys in anyone's book already then. ellauri190.html on line 263: In any case, Ukraine (unlike Muscovy) remained in Europe. In the 15th century, the Great Duke of Lithuania, Yahailo, married a Polish queen Yadviga. Thus, the Great Duchy of Lithuania (which included Ukraine) and the Kingdom of Poland became one state. In the 16th century, it became known as Rzeczpospolita, from Latin Res Publica – literally, “the common affair,” or Republic. (Kozaks, inveterate democrats, did not like it.) It was a monarchy, but the monarchs were elected by a parliament, called Sejm. The country maintained close ties with Western Europe, and, unlike wimpy Muscovy, was completely independent of the Mongol autocracies like the Golden Horde. ellauri190.html on line 265: The Princes and the Kozaks, Part 2. In this feature, we are using the term “Kozak”, the transliteration of the original Ukrainian word, to distinguish the Zaporizhian, Sloboda and other Ukrainian talk hosts. Russian hosts from Don, Terek etc are called “Cossacks”. (Volga Volga, äiti armas, meri meidän synnyinmaan, uhris näätkö tyytyväinen, Donin ootko kasakkaan.) ellauri190.html on line 267: In the 15th-16th centuries, most of what is now Ukraine belonged to the Polish-Lithuanian commonwealth (“The Republic”), but the life of the people depended to a very large extent on their local feudal lords, the Knyazi (“Princes”). Most of these lords were related to the house of Gedimin, spoke a language close to modern Belarusian and Ukrainian, and were Eastern Orthodox Christians. Yet, beginning from ~1569 (the year of the so-called Lublin Unia), these princes also swore allegiance to the Polish king, and were his vassals and courtiers. They corresponded in Latin, Polish, or their native “Old Ukrainian / Old Belarusian” Slavic language. Among them, perhaps the mightiest ruler was Prince Konstayntyn Vasyl Ostrozky. He was nicknamed “the un-crowned King of Rus,” and was, actually, offered the Polish crown several times, but refused because the kings of Poland were, traditionally, Catholics – and Prince Ostrozky wanted to remain Orthodox. He is famous for printing the first Gospels in his native language, and founding the Academy of Ostroh, a university that functions to this day. ellauri190.html on line 271: Also, during the 16th century, many thousands of random men, mostly young, robust, and adventure-seeking guys from all over Ukraine (compare today's immigrants), traveled to the lower Dnipro river, where the enormous rapids prevented the movement of battleships up from the Black Sea, and decided to call themselves, say, Kozaks. These Kozaks warriors wanted to defend the Orthodox Christian Ukrainian lands from the attacks of the Ottoman Turks. They founded their own city and fortress, called Sich, on the island of Khortytsya in the middle of the Dnipro river. There, they gathered in summertime, trained, and raided the steppes, fighting the Turkish and the Tatar troops from the Crimea. They also built ships and made sea raids on Istanbul and on Crimean seaports, freeing Christian captives whom the Turks and the Tatars enslaved. In winter, the Kozaks dispersed and lived close to the Dnipro banks as independent owners of their hamlets. At the beginning of the 17th century, the Kozaks became a formidable military force and a kind of a self-governing state with their own elected leaders and laws. ellauri190.html on line 273: In the 16th and the early 17th century the Kozak’s leaders (Hetmans) were loyal to the Polish crown and participated in the wars of the Great Duchy of Lithuania and the kingdom of Poland against Muscovy. Hetman Petro Konashevych Sahaydachny (1582-1622) nearly took Moscow in 1618. But nearly doesn't count. He also was an outstanding mecenate who donated some loot to Orthodox monasteries and schools, of which the so-called Bratska Shkola (“Brotherhood School”) later grew into a huge and famous institution of higher learning, the Kyiv Mohyla Academy, which now functions as a top-ranking Ukrainian economic liberal arts university. ellauri190.html on line 275: In 1648, a Kozak leader called Zinoviy Bohdan Khmelnytsky (Polish transliteration, Chmielnicki) started a war on the Polish crown. Initially, it was his own personal vendetta on a Polish landlord who stole his land, but very soon it grew into a colossal uprising of the Kozaks and Ukrainian peasants against their Polish landlords. The people fought (the way they knew how) against the feudal oppression, as well as against forced Catholicization and Polonization of Ukraine. Unfortunately, it turned into a fratricide. (Sorry Poles, of course we are on the same side now.) The main adversary of Khmelnytsky was Prince Yarema (Jeremiah) Korybut-Vyshnevetsky, a Rusyn-Ukrainian, a noble valiant knight and a great statesman who, nonetheless, kept his allegiance to the Polish king (whom he personally hated, but could not break his knight’s oath of loyalty). Both sides resorted to unspeakable cruelties. Most tragically, Khmelnysky, a brave warrior as he was, turned out to be a horribly short-sighted politician. In January 1654, he essentially surrendered Ukraine to Muscovy, approving what he thought was a temporary military union against the Republic but turned out to be the beginning of the “Russian” (actually Muscovite) occupation of Ukraine. It just goes to show: give a pinky finger to the Russkies and they take the whole hand. ellauri190.html on line 279: By the end of the 17th century, the newly forming Russian Empire under Tzar Peter I established its reign over the Ukrainian lands to the east of the Dnipro river, ceding the western part of Ukraine to the Republic (which, in turn, evolved more and more into the Polish monarchy rather than the Polish-Lithuanian Commonwealth of the old days). In 1702, a great son of Ukraine, a giant of military strategy, diplomacy, and statesmanship, Ivan Mazepa, being the Kozak leader of the eastern part of Ukraine, suppressed the uprising of Paliy on the other (Western) side of the Dnipro and added huge parts of the country to his control. It was a big step toward the unification and freedom of Ukraine. Moreover, in 1709 Mazepa joined his forces with the Swedish king Charles XII (haha, the gay) against Tzar Peter, hoping to rid his dear mother Ukraine from slavery in the captivity of the Tzars. And again… tragically, Mazepa managed to gather less manpower than he hoped to gather, because the populist agitators slandered him in their massive propaganda campaign (no doubt, directed from Muscovy), portraying him in the eyes of the Ukrainian Kozaks as a rich aristocrat who cares nothing about the “simple people,” a clandestine Catholic (or Protestant), and overall “not really Ukrainian.” (This tragedy will repeat itself in 1918 and in 2019.) Mazepa’s loyalists were defeated together with the Swedes, and Ukraine lost her historical chance for yet another time. But third time is a charm! Nobody will blame a Jew for being on the side of the catholics! ellauri190.html on line 281: The Cossack structure arose, in part, in response to the struggle against Tatar raids. Socio-economic developments in the Polish-Lithuanian Commonwealth were another important factor in the growth of the Ukrainian Cossacks. During the 16th century, serfdom was imposed because of the favorable conditions for grain sales in Western Europe. This subsequently decreased the locals' land allotments and freedom of movement. In addition, the Polish-Lithuanian Commonwealth government attempted to impose Catholicism, and to Polonize the local Ukrainian population. The basic form of resistance and opposition by the locals and burghers was flight and settlement in the sparsely populated steppe. ellauri190.html on line 283: But the nobility obtained legal ownership of vast expanses of land on the Dnipro from the Polish kings, and then attempted to impose feudal dependency on the local population. Landowners utilized the locals in war, by raising the Cossack registry in times of hostility, and then radically decreasing it and forcing the Cossacks back into serfdom in times of peace. This institutionalized method of control bred discontent among the Cossacks. By the end of the 16th century, they began to revolt, in the uprisings of Kryshtof Kosynsky (1591–1593), Severyn Nalyvaiko (1594–1596), Hryhorii Loboda (1596), Marko Zhmailo (1625), Taras Fedorovych (1630), Ivan Sulyma (1635), Pavlo Pavliuk and Dmytro Hunia (1637), and Yakiv Ostrianyn and Karpo Skydan (1638). All were brutally suppressed and ended by the Polish government. ellauri190.html on line 285: After Ottoman-Polish and Polish-Muscovite warfare ceased, the official Cossack register was again decreased. The registered Cossacks (reiestrovi kozaky) were isolated from those who were excluded from the register, and from the Zaporizhian Host. (Compare legal and paperless immigrants of today.) This, together with intensified socioeconomic and national-religious oppression of the other classes in Ukrainian society, led to a number of Cossack uprisings in the 1630s. These eventually culminated in the Khmelnytsky Uprising, led by the hetman of the Zaporizhian Sich, Bohdan Khmelnytsky. ellauri190.html on line 287: As a result of the mid–17th century Khmelnytsky Uprising, the Zaporozhian Cossacks briefly established an independent state, which later became the autonomous Cossack Hetmanate (1649–1764). It was placed under the suzerainty of the Russian Tsar from 1667, but was ruled by local hetmans for a century. The principal political problem of the hetmans who followed the Pereyeslav Agreement was defending the autonomy of the Hetmanate from Russian/Muscovite centralism. The hetmans Ivan Vyhovsky, Petro Doroshenko and Ivan Mazepa attempted to resolve this by separating Ukraine from Russia. ellauri190.html on line 289: Relations between the Hetmanate and their new sovereign began to deteriorate after the autumn of 1656, when the Muscovites, going against the wishes of their Cossack partners, signed an armistice with the Polish-Lithuanian Commonwealth in Vilnius. The Cossacks considered the Vilnius agreement a breach of the contract they had entered into at Pereiaslav. For the Muscovite tsar, the Pereiaslav Agreement signified the unconditional submission of his new subjects; the Ukrainian hetman considered it a conditional contract from which one party could withdraw if the other was not upholding its end of the bargain. Vähän sellanen kuin Abrahamin esinahkasopimus Jehovan kanssa, josta tuli samanlainen nahkapäätös. Näistä hetmaneista taisi olla puhetta Konrad-veikon kohdalla. ellauri190.html on line 299: Cossack numbers increased when the warriors were joined by peasants escaping serfdom in Russia and dependence in the Commonwealth. Attempts by the szlachta to turn the Zaporozhian Cossacks into peasants eroded the formerly strong Cossack loyalty towards the Commonwealth. The government constantly rebuffed Cossack ambitions for recognition as equal to the szlachta. Plans for transforming the Polish–Lithuanian two-nation Commonwealth into a Polish–Lithuanian–Ruthenian Commonwealth made little progress, due to the unpopularity among the Ruthenian szlachta of the idea of Ruthenian Cossacks being equal to them and their elite becoming members of the szlachta. The Cossacks' strong historic allegiance to the Eastern Orthodox Church also put them at odds with officials of the Roman Catholic-dominated Commonwealth. Tensions increased when Commonwealth policies turned from relative tolerance to suppression of the Eastern Orthodox Church after the Union of Brest. The Cossacks became strongly anti-Roman Catholic, an attitude that became synonymous with anti-Polish. Did that make them any more pro-Russian? Naah. ellauri190.html on line 301: Under Russian rule, the Cossack nation of the Zaporozhian Host was divided into two autonomous republics of the Moscow Tsardom: the Cossack Hetmanate, and the more independent Zaporizhia. These organisations gradually lost their autonomy, and were abolished by Catherine II in the late 18th century. The Hetmanate became the governorship of Little Russia, and Zaporizhia was absorbed into New Russia. ellauri190.html on line 331: Lisää herra Pettereitä ellauri190.html on line 393: Gaius Julius Caesar is remembered as one of history's greatest generals and a key ruler of the Roman empire. As a young man he rose through the administrative ranks of the Roman republic, accumulating power until he was elected consul in 59... ellauri190.html on line 484: Hulagu Khan was a Mongol ruler who conquered much of Southwest Asia. Son of Tolui and the Kerait princess Sorghaghtani Beki, he was a grandson of Genghis Khan, and the brother of Arik Boke, Möngke Khan and Kublai Khan. Hulagu's army greatly... ellauri190.html on line 489: Edward I, popularly known as "Longshanks" because of his 6 foot 2 inch (1.88 m) frame and the "Hammer of the Scots" (his tombstone, in Latin, read, Hic est Edwardus Primus Scottorum Malleus, "Here is Edward I, Hammer of the Scots"), achieve... ellauri190.html on line 529: Francisco Pizarro was a Conquistador who seized the Inca empire for Spain. In 1510 he enrolled in an expedition of exploration in the New World, and three years later he joined Vasco Núñez de Balboa on the expedition that discovered the Pac... ellauri190.html on line 555: Yermak Timofeyevich, born between 1532 and 1542 - 1584 AD was a Cossack who led the Russian conquest of Siberia in the reign of Ivan the Terrible. Russia’s fur interests fueled their desire to expand east into Siberia. The tsar’s ultimate... ellauri191.html on line 112: ellauri220.html on line 243: ellauri220.html on line 244: ellauri220.html on line 279: ellauri220.html on line 306: (U.S.) a white person. It originated in the coal regions of Pennsylvania and West Virginia, where Poles and other immigrants from Central Europe (Hungarians [Magyar], Rusyns, Slovaks) came to perform hard manual labor on the mines. ellauri220.html on line 314: (U.S.) A person from the State of Arkansas, used during the great depression for farmers from Arkansas looking for work elsewhere. ellauri220.html on line 316: (U.S.) A person from the State of Oklahoma, used during the great depression for farmers from Oklahoma looking for work elsewhere. ellauri220.html on line 328: a black person (film noir); "The boogies lowered the boom on Beaver Canal." ellauri220.html on line 332: (US) a black person, in reference to Afro-textured hair. ellauri220.html on line 334: (US) a black person. Once generally accepted as inoffensive, this word is now considered disrespectful by some. The National Association for the Advancement of Colored People (NAACP) continues to use its full name unapologetically. This is not to be confused with the term "person of color" which is the preferred term for collectively referring to all non-white people. ellauri220.html on line 349: (US & UK) a black person (JB) with stereotypical black features. (dark skin, wide nose, etc.) Refer to mannerisms that resemble dancing. ellauri220.html on line 357: (South Africa) a. a black person. Arabic for heathen. Considered very offensive. ellauri220.html on line 371: (International) a black person. From the word negro, which means the color black in numerous languages. Diminutive appellations include Nigg and Nigz. Over time, the terms nigga and niggaz (plural) have come to be frequently used between some African or black diaspora without the negative associations of nigger. Considered very offensive and typically censored as "the n-word" even in reference to its use. The terms niggress, negress, and nigette are feminized formulations of the term. ellauri220.html on line 377: generally refers to black children, or a caricature of them which is widely considered racist. ellauri220.html on line 430: The world comes to the brink of nuclear war with the Cuban Missile Crisis. In response to the USA's nuclear advantage, the USSR sent missiles to Cuba. The crisis lasted for 12 days before a deal was finally stuck between Khrushchev and Kennedy in which the Cuban missile bases were dismantled in return for the secret removal of US missiles from Turkey. ellauri220.html on line 449: Job's tears, scientific name Coix lacryma-jobi, also known as adlay or adlay millet, is a tall grain-bearing perennial tropical plant of the family Poaceae (grass family). It is native to Southeast Asia and introduced to Northern China and India in remote antiquity, and elsewhere cultivated in gardens as an annual. It has been naturalized in the southern United States and the New World tropics. In its native environment it is grown at higher elevation areas where rice and corn do not grow well. Job's tears are also commonly sold as Chinese pearl barley. ellauri220.html on line 451: Kennedy told his adviser Walt Rostow that "Adlai wouldn't be happy as president. He thinks that if you talk long enough you get a soft option and there are very few soft options as president." ellauri220.html on line 452: Two major events Adlai Stevenson number 2 dealt with during his time as UN ambassador were the Bay of Pigs Invasion of Cuba in April 1961 and the Cuban Missile Crisis in October 1962. ellauri220.html on line 461: Tycoon's in-law is a trope often found in situation comedy, it's where the boss (often a somewhat unpleasant one) places a relative or in-law in a position of power. Invariably, the relative will be incompetent or worse. A variation on this trope might be to actually have the relative be the protagonist, and have to earn the respect of his or her subordinates before they can actually accomplish anything meaningful. The trope can also be subverted if the relative is actually competent, in which case the grumbling can quickly subside. It can be averted in cases where nepotism is expected, such as a prince becoming king when his mother dies, in which case most people just accept it as the way things are supposed to go. Take Charles The 3rd recently. ellauri220.html on line 463: Of course, there is a "moron" demographic out there, and it has its members, but executives seem to believe that every person who watches TV belongs in it. This may be due to something known as the "80-20" rule in business — in this case, that market research shows that 80% of money spent on television-advertised products comes from the lowest 20% in terms of education and intelligence, so show-content is naturally geared towards them. On top of that, not only are viewers stupid, they are also intolerant of people and things unlike themselves, ignorant, hate change, need to be instantly satisfied, and have the attention span of a goldfish. ellauri220.html on line 465: Foreign characters may pop up in fiction, but often regular characters who are not native (to the country the work is set in) tend to have native ethnicity somewhere in their family. Or possibly were born in the native country, but raised in another country, and have recently come back. ellauri220.html on line 466: There are four variations of this trope, but half native to the author's ancestry, half foreign ancestry is the most common version. Take Rei Shimura for instance. ellauri220.html on line 472: Many shows and movies don't bother getting a foreign language right when they portray them. The incidence of this increases along with the obscurity of the language. But first and foremost, if the intended audience won't be able to tell the difference anyway, why bother? A variation on this is that the foreigners speak English, but are identified as foreign by an accent or are parading universally known national images. ellauri220.html on line 478: Sometimes, when a language is spoken by a non-native speaker, their speech patterns feature traits that show that the speaker is a foreigner. This may include the use of words from the speaker's native language, or errors in their syntax. See You No Take Candle (and its subtrope Tonto Talk) for cases where foreigners consistently talk with very poor grammar and lack of vocabulary. Supertrope to the more racial Asian Speekee Engrish and Tonto Talk, and like them sometimes Truth in Television, although also like them it can sometimes also be considered offensive or politically incorrect if used poorly. Compare Hulk Speak and Strange-Syntax Speaker. See also Gratuitous Foreign Language and As Long as It Sounds Foreign, wherein nobody's supposed to understand any of the words. ellauri220.html on line 482: Here are a few recorded real-life examples of Am Ind Pidgin English: ellauri220.html on line 495: Zartog: I am Zartog, the rightful ruler of planet Malgor, and soon-to-be ruler of planet Earth, and I know a good weapon when I see one. Now tell me where your leader Ham is, or I will blast you all into oblivion! (perspective switches to the humans, who hear nothing but gibberish) ellauri220.html on line 502: Sometimes the trope doesn´t take effect until partway into the story. In some cases, the actors will be shown speaking their native language to give the audience a taste of what it sounds like before the perspective changes and the actors will shift to speaking English from there on out. Sometimes this shift is softened by the characters giving an excuse to Switch to English within the in-story dialogue itself and then never switching back. In these cases, the audience can assume that the characters went back to speaking their native language at some point, but we now hear it all as English. ellauri220.html on line 504: When the work uses this trope on multiple groups of people speaking different languages, things can get complicated. The work may only translate the language of one group and keep the other group speaking its native language. In these cases, the translated group is always the one the audience is supposed to sympathize with, while the untranslated one is portrayed as more "foreign." ellauri220.html on line 509: "And you never have Romans who are Italians! They´re always played by some English actor going ´Oh Thomas, where is my brother, Fellatio? Bring him hither.´" ellauri220.html on line 513: This trope is used in film and television fiction set in the past (or a fantasy counterpart culture heavily based on the past) where characters speak with British accents, even though the film is not set in Britain and the characters are not British. Sometimes the actors are Fake Brits, and sometimes the cast all have British accents except for the sole American star. ellauri220.html on line 519: This refers to casting practice, and in the case of Trope Codifier Peter Stormare it has even achieved the status of Casting Gag. It refers to "international" or "ethnic" - at any rate not American or British - actors who are considered to somehow look or be able to act so vaguely but conspicuously foreign that they can be used for any nationality. (Cliff Curtis is a maori.) It´s As Long as It Sounds Foreign and Gratuitous Foreign Language applied to casting. However, But Not Too Foreign is often in effect because you´ll want someone who speaks good English (even though intentionally accented) and rather panders to viewers´ expectations than give an accurate portrayal of a specific ethnic identity which also means that the character´s background might be very vague as long as it´s foreign. ellauri220.html on line 591: Joo Emmanuellehan se pätkä oli, vlta 1974. Sen takeen sillä sai olla niin pienet tisutkin. Ei se mua haittaa, pidän sellaisista. Mutta vittu se vanha äijäpaha sexipeetee oli rasittava. Toinen samanmoinen oli Marlon Brando Viimeisessä tangossa. Rasvaisia puoliveteisiä ukkoja letkut puolitangossa. Lush cinematography, marvellous acting (in particular from Sylvia Kristel) and genuinely erotic scenes tastefully directed… Just Jaeckin! It’s the same badly dubbed, funny-for-about-five-minutes shite it’s always been, with ‘Ooh look! Fanny smoke rings! Chortle!’ tired businessman’s humour very much to the delapidated fore. Best bits of this sorry cash cow – sorry, ‘significant cultural event – were the original UK trailers, as voiced by Katie Boyle. ellauri220.html on line 605: Hemmetin isot housut misseillä vielä 60-luvun alussa. Eikö p-pillereihin vielä täysin luotettu? ellauri220.html on line 635: Don deLillo syntyi rotan vuonna hiljaiseen sukupolveen. There were precisely 1,063 full moons after his birth to this day. People with Chinese zodiac Rat are instinctive, acute and alert in nature which makes them to be brilliant businessmen. They can always react properly before the worst circumstances take place. Their strengths are adaptable, smart, cautious, acute, alert, positive, flexible, outgoing, and cheerful. But they can also be timid, unstable, stubborn, picky, lack of persistence, and querulous. Sen sisaruxista ei ole tietoa. ellauri220.html on line 663: Esmeralda. Esmeralda voi tarkoittaa seuraavia: Esmeralda, naisen etunimi. Esmeralda, romanityttö Victor Hugon romaanissa Pariisin Notre-Dame. Esmeralda, Aleksandr Dargomyžskin ooppera. Esmeralda, Cesare Pugnin säveltämä baletti. Esmeralda, meksikolainen telenovela-sarja. Esmeralda Bank, merenalainen tulivuori Tyynellämerellä lähellä ... tai sit vaan smaragdi. ellauri221.html on line 73: The club’s name derives from its head waiter, Edward Poodle. Poodles quickly built up a prestigious reputation among London’s powerful and wealthy classes, and its membership reflected this, numbering numerous politicians and members of the British aristocracy. Members have included former British Prime Minister Winston Churchill, John Perfumo (a politician who resigned after the notorious Perfumo affair scandal, whereby he was revealed as having an affair with 19-year-old model Helen Keller), philosopher David Hume, economist and philosopher Adam Smith, and author Ian Fleming, creator of the world’s most famous fictional spy, James Bond. ellauri221.html on line 78: It is interesting (to perhaps only me) that Fleming referenced real artists but fictitious works by those artists when describing the interior of Blades, which was a fictional club, but very much based on a real one (Poodles). ellauri221.html on line 103: ere closed, including 180 in Paris. Many brothels were converted into hotels, which prostitutes continued to use, so haha! James Bond was coldcocked by this cruel and inhumane law. He switched immediately to drinking only Tittinger. ellauri221.html on line 119: According to the DSM-5, “Many highly successful individuals display personality traits that might be considered narcissistic. Only when these traits are inflexible, maladaptive, and persisting and cause significant functional impairment or subjective distress do they constitute narcissistic personality disorder.” ellauri221.html on line 134: Kuulkaas nyt, mä en aio käyttäytyä kuin hieno nainen. Sen sijaan mä aion olla ”SELLAINEN TYTTÖ”, joka pieree, istuu haarat levällään, haisee hieltä, mutristelee naamaansa ja laukoo aivan säädyttömiä ajatuksia. ellauri221.html on line 155: Cox's Brownies were little men who had mischievous adventures together. Each Brownie had a distinctive physical appearance: Cholly Boutonnière wore a top hat and monocle, while others wore traditional Turkish, Irish, German, Swedish, Russian, and Chinese garb. There was an Eskimo, an American Indian, even an Uncle Sam. "Much of the success of his books can be attributed to his treatment of the characters, who portray human nature with its goodness and strength and also its follies, but never its baseness.". ellauri221.html on line 253: - Heinäsirkka oli niin soma! nyyhkytti Hutilo. Ei kajonnut kehenkään ja sovussa se eleli, sanoi Hätähinen. - Sen vuoksi sammakko söikin sen, lisäsi Mutteri. Ainoastaan Tietävä ei itkenyt, vaan lohdutteli tovereita. Älkää itkekö, veikkoset! Ei sammakko syönyt Ukraina heinäsirkkaa. Se ei ole totta. Se söi vain Krim kärpäsen. Ihan kunniasanallani - kärpäsen! - Samantekevää... nyyhkytti Mutteri.- Minun on sääli kärpästäkin. - Miksi niitä pitäisi sääliä? Eivät ne muuta tee kuin häiritsevät kaikkia ja levittävät tauteja. Jopa nyt jotakin, itketään kärpäsen vuoksi! ellauri221.html on line 269: In an update of a study on empathy originally conducted in 1979, Sara Konrath, a researcher at the University of Michigan’s Institute for Social Research, Ed O’Brien and Courtney Hsing have presented “Changes in Dispositional Empathy in American College Students Over Time: A Meta-Analysis” at the annual convention of Psychological Sciences in Boston (May 28th 2010). In this study they find a drastic difference in today’s student body on campuses from college students of the late 1970s. Today’s students disagree more frequently with such statements as: “I sometimes try to understand my friends better by imagining how things look from their perspective”, or, “I often have tender, concerned feelings for people less fortunate than me.” ellauri221.html on line 296: Goodhead is a scientist and astronaut working undercover for the CIA on Sir Hugo Drax´s Moonraker 5 space shuttle, to gather intelligence on Drax´s plan to exterminate the human race. Bond is also working undercover in Drax´s organization, for the British Secret Intelligence Service, and he gets good head from Jolly, until she introduces him to a centrifugal force chamber, where astronauts get to grips with Gräfenberg spot sucking, and invites him to have a try. Without her knowledge, however, Drax´s henchman, Charlie Chan, tampers with the sucking machine´s controls to send it into overdrive; by the time Goodhead comes, Bond has nearly been killed. Bond later meets Goodhead in her hotel room and is able to guess her identity when he sees standard CIA underwear and dildo gadgetry there. Bond and Goodhead are at first reluctant to bonk together, fighting who is to be on top, but they are working well enough as a 2-person team by the end of the film. ellauri221.html on line 298: Bond travels to Venice to investigate Venni Glass, a company named in some of Drax´s plans. Bond spots Goodhead there and follows her before re-introducing himself. Later that evening, Bond has to deal with Charlie Chan, then pays Goodhead a French visit, and they spend the night humping joyfully together. ellauri221.html on line 300: After M tells Bond to take two weeks´ leave, Bond travels to Rio de Janeiro, where he meets Goodhead once more. Jaws, who is now working for Drax, tries to kill them both on a cable car at Sugarloaf Mountain. They escape, but are then captured by other men of Drax´s disguised as paramedics. Bond escapes from the ambulance speeding towards Drax´s base, but leaves Goodhead behind. ellauri221.html on line 302: Bond meets Goodhead again once Drax puts them under ´Moonraker 5´ to be incinerated by the lift-off. They escape and are able to pilot ´Moonraker 6´. After following Drax to his space station, Goodhead and Bond listen to Drax´s speech and leave. Jaws later captures them after the first globe is launched. Drax tells Bond about his plan about having perfect human beings on his earth, with no physical peculiarity or ugliness, but this is overheard by Jaws. He sees that because of his ugly steel teeth, he will be destroyed alongside his ugly girlfriend, Dolly, so turns on Drax and helps Bond and Goodhead to fight Drax´s men. After Bond goes to defeat Drax, Goodhead helps him, and Dolly and Jaws get off on the self-destructing space station, escaping on a pod of their own into Earth´s atmosphere. Bond and Goodhead go after the globe, nearly destroying its inhabitants, but not quite. Bugger it. ellauri221.html on line 309: A space shuttle called the Moonraker, built by Drax Industries, is on its way to the U.K. when it is hijacked in mid-air and the crew of the 747 carrying it is killed. Bond immediately is called into action, and starts the investigation with Hugo Drax. While at the Drax laboratories, Bond meets the brilliant and stunning Dr. Holly Goodhead, a N.A.S.A. astronaut and C.I.A. Agent who is investigating Drax for the U.S. Government. One of Drax´s thugs, the sinister Chan, attempts to kill 007 at the lab, but when that fails, he follows Bond to Venice and tries again there. Bond and Goodhead follow Drax´s trail to Brazil, where they once again run into the seven-foot Goliath Jaws, a towering giant with metal teeth. Escaping from him, they discover the existence of a huge space station undetected by U.S. or Soviet radar, and a horrible plot by Drax to employ nerve gas in a genocidal project. James and Holly must quickly find a way to stop Hugo Drax before his horrific plans can be put into effect. ellauri221.html on line 311: When a U.S. space shuttle is stolen in a mid-air hijacking, only Bond can find the evil genius responsible. The clues point to billionaire Hugo Drax, who has devised a scheme to destroy all human life on Earth. As Bond races against time to stop Drax´s evil plot, he joins forces with Dr. Holly Goodhead, a N.A.S.A. scientist who is as beautiful as she is brilliant, and 007 needs all the help he can get, for Drax´s henchman is none other Bond´s old nemesis Jaws, the indestructible steel-toothed giant. Their adventure leads all the way to a gigantic space station, where the stage is set for an epic battle for the fate of all mankind. ellauri221.html on line 325: Mutta ne eivät olleet Bondin ainoat ajatukset! Hänen vieressään uskomattoman eroottisena märissä alavaatteissaan loikoileva kaunis nainen tuli hänen ja hänen kuurakettia koskeneiden huuliensa väliin. Ei hän kuitenkaan voinut tehdä mitään kuuraketin hyväksi, ainakaan tuntiin. Siinä ajassa hän ehtisi tyhjentää sen tuohon, vaikka molemmatkin pussit! ellauri221.html on line 332: Noniin niinkuin arvasin Drax on tykistökeskityxestä erehdyxessä henkiinjäänyt nazi, joka kostaa nyt engländereille sen ettei V2-pommia koskaan saatu pudotettua yrjökuninkaan takapihalle. Tällä kertaa tulee osuma vastakruunattuun (no, vastakuukahtaneeseen) Elisabettiin, ja hölmöt inselaffet maxaa vielä kulut. Hahaa! Saastainen englantilaisharppu, sähähtää Krebs. Se taitaa olla homopetteri. ellauri221.html on line 345: Asia on selvä, sanoi Bond suu veressä. Lontoo on pelastettu! Minulla on suunnitelma. Nyt alkaa vaikeampi osuus, James mökelsi Ronson suussa. Vankeja sitovat kuparilangat sulivat kuin vaha konnien unohtaman puhalluslampun liekissä. Vizi että satuttiinkin unohtamaan tulentekovehkeet pöydälle! Harmin paikka! Donnerwetter! Verdammt noch mal! Smoking kills! ellauri221.html on line 380: And the stairway looks very different today ellauri221.html on line 381: For here am I sitting in a latex bag ellauri221.html on line 383: The planet Egg is closed and there´s nothing left to do ellauri221.html on line 390: The time is near, there´s not too long ellauri221.html on line 396: Here am I floating in my latex bag ellauri221.html on line 398: The planet Egg is closed and there´s nothing left to do ellauri222.html on line 70: Bellow’s bad temper in the late ’60s was by no means directed exclusively at would-be biographers, radical students and aggrieved wives. Bellow had so many targets to attack, whether insulting them face to face or in blistering letters or put-downs circulated through intermediaries. One of his favorite one-liners ran: “Let’s you and him fight.” The most salient recipients of Bellow’s bad temper in this biography were his three sons, each from a different mother — the oldest 21 when this volume starts, the youngest just 1 year old and about to be abandoned after yet another divorce. ellauri222.html on line 72: The celebrated writer kept romances alive in different cities, two or three at any given time — with students and faculty divorcées at the University of Chicago, assistants at The New Yorker, even his housecleaner. A dreary train of affairs. ellauri222.html on line 74: Bellow didn’t just model some main characters on famous friends, but all characters were taken from life. He was in many ways a very thoughtful and kind person, but I think his need to be the top dog, the best, was very deep. ellauri222.html on line 78: As previous biographers have discovered, it’s difficult to write an endearing biography of Bellow. “Was I a man or was I a jerk?” Bellow inquired on his deathbed. The answer should be obvious. ellauri222.html on line 98: Saul Bellow is the only American Jewish author to have won the Nobel Prize in Literature, and has also won three Pulitzer Prizes. In his new book, Greg Bellow, who holds a Ph.D. from the California Institute of Social Work and was a practicing psychotherapist for many years, divides his father’s life into “Young Saul” and “Old Saul.” He describes Young Saul as a sociable and funny man, full of questions. During the 1930s and ’40s, Saul was a Marxist and a “genuine believer” in radical philosophy. He believed that World War II was a war between communism and capitalism, and he was convinced that “come the Revolution there will be a flowering of society,” according to Greg’s book. ellauri222.html on line 106: Not long thereafter, Saul went through what Greg called “a spiritual crisis.” It was then that he began to write Mr. Sammler’s Planet, which literary critic Adam Kirsch described as “a document of the cravings of 1960s America, and an attempt to bring the Holocaust to bear on America.” Greg told JNS.org that Mr. Sammler’s Planet is a “watershed novel” because it conveys not only a message about the Holocaust in general, but also “an indictment against the self-imposed blindness that prevented people from seeing the Nazi threat. ellauri222.html on line 110: Asked whether they believe there is a possibility that our world might once experience the kind of upheaval it did during World War II and the Holocaust, much as the world of Mr. Sammle r collapsed in Saul Bellow’s novel, both Wolpe and Greg Bellow told JNS.org that Mr. Sammler’s Planet is recommended reading not just for Jews, but for everyone. They strongly believe that the history and lessons of the Holocaust must continue to be taught, with Rabbi Wolpe saying "Gaza shows the ease with which a civilization, such as Israel, can slip into barbarism.” Wolpe wondered how many young people today even know Saul Bellow or read his work, but mused how wonderful it would be if more children of famous authors wrote about their parents, as Greg Bellow has. ellauri222.html on line 117: “I am an American, Chicago born” begins the famous first sentence of “The Adventures of Augie March.” The author of that sentence was actually an illegal immigrant, Canada born, and the words were written in Paris. Bellow’s father, Abraham Belo, was born in a shtetl inside the Pale of Settlement. He began his career in St. Petersburg as a produce broker, specializing in Egyptian onions and Spanish fruit. The family seems to have been quite well off. Abraham had used a forged document to work in St. Petersburg, and, when this was discovered, he was arrested and convicted. He may have gone to prison. But he managed to escape and, in 1913, to get his family to Canada. ellauri222.html on line 119: They settled in Lachine, outside Montreal, where Abraham tried farming, and where, in 1915, Saul was born. When the farm failed, the family moved into the city and Abraham took up bootlegging, a venture that ended even more disastrously. In 1924, he moved again, to Chicago, and engaged some bootlegging associates to smuggle his wife and children across the border to join him. ellauri222.html on line 123: But Chicago was a city of immigrants. It also had a large Jewish population—by 1931, according to Leader, nearly three hundred thousand in a city of 3.3 million. All the Bellow children assimilated happily and all became well off. Saul is often associated with the University of Chicago, where he taught for many years as a member of the legendary Committee on Social Thought. He was a student there, but for less than two years. He had to withdraw for financial reasons (a truck driver was killed in an accident at his father’s coal yard and the insurance had lapsed), and he transferred to Northwestern, from which he graduated in 1937. ellauri222.html on line 125: In his Op-Ed about the Zulu Tolstoy, Bellow made much of his academic training in anthropology. After leaving Northwestern, he did become a graduate student in anthropology at the University of Wisconsin. But he completed just one course before dropping out and returning to Chicago, where he married a woman, Anita Goshkin, who was studying for a master’s degree in social work, and began his career as a fiction writer and itinerant college teacher. His first job was at Pestalozzi-Froebel Teachers College, on South Michigan Avenue, in downtown Chicago. ellauri222.html on line 131: “In college I behaved as though my career was to be a writer, and that guided me,” Bellow later said. There was also the fact that his principal interest was literature, and, until after the war, Jews were rarely hired by English departments. “You weren’t born to it” is the way the chairman of the department at Northwestern clarified the matter when Bellow inquired about graduate school. Leader thinks that this encounter “produced a lifelong antipathy, mild but real, to English departments.” It’s true that there was antipathy. But Bellow would have been interested in a university career only as a means to support his writing. Fiction was his calling. “He was focused, he was dedicated to becoming what he was, from the beginning,” David Peltz, Bellow’s oldest friend, told Leader. “I mean, he never veered.” ellauri222.html on line 133: Bellow published his first short story in 1941. It came out in Partisan Review—marking the start of a relationship that was key to establishing Bellow’s reputation as the intellectuals’ chosen novelist. Bellow visited New York frequently, and lived there at various points, but he was never comfortable in the city. “I congratulated myself with being able to deal with New York,” he told Philip Roth near the end of his life, “but I never won any of my struggles there, and I never responded with full human warmth to anything that happened there.” ellauri222.html on line 135: Still, in New York and at Princeton, where he spent a year teaching creative writing, Bellow made friends with many of the critics who dominated literary life in the nineteen-fifties. They found him bright, congenial, and sufficiently bookish, and especially admired what they took to be his poise and real-world savvy. Irving Howe thought Bellow “very strong-willed and shrewd in the arts of self-conservation.” “Even his egocentricity added to his charms,” said William Phillips, the co-editor, with Philip Rahv, of Partisan Review. “Stunning—the ultimate beautiful young Jewish intellectual incarnate,” Alfred Kazin’s wife, Ann Birstein, remembered. Bellow maintained the allure by cultivating just the right amount of aloofness. “I was the cat who walked by himself,” as he put it. ellauri222.html on line 137: In the culture of little magazines, friendship is the last thing to prevent one writer from reviewing the work of another. As a novelist happy to have well-disposed reviewers, Bellow had an obvious stake in these friendships. But the friends had a stake in Bellow, too. As Mark Greif points out in his important new study of mid-century intellectual life, “The Age of the Crisis of Man,” Bellow came on the scene at a time when many people imagined the fate of modern man to be somehow tied to the fate of the novel. Was the novel dead or was it not? Much was thought to depend on the answer. And for people who worried about this Bellow was the great hope. Atlas quotes Norman Podhoretz: “There was a sense in which the validity of a whole phase of American experience was felt to hang on the question of whether or not he would turn out to be a great novelist.” ellauri222.html on line 139: So even “Dangling Man,” an awkwardly written book about which Bellow later said, “I can’t read a page of it without feeling embarrassed,” was received as a sign that the novel might after all be up to its historic task. “Here, for the first time I think, the experience of a new generation has been seized,” Delmore Schwartz wrote, in Partisan Review. In The New Yorker, Edmund Wilson called “Dangling Man” a “testimony on the psychology of a whole generation.” When Bellow’s second novel, “The Victim,” came out, in 1947, Martin Greenberg, in Commentary, explained that Bellow had succeeded in making Jewishness “a quality that informs all of modern life . . . the quality of modernity itself.” In Partisan Review, Elizabeth Hardwick suggested that Bellow might become “the redeeming novelist of the period.” ellauri222.html on line 141: This notion that Bellow’s achievement as a novelist was redemptive of the form was a consistent theme in the reviews up through “Herzog.” So was the notion that his protagonists were representatives of the modern condition. After “Herzog,” those reactions largely disappeared. People stopped fretting about the death of the novel, and Bellow’s protagonists started being treated as what they always were, oddballs and cranks. But the critical reception of Bellow’s books in the first half of his career funded his reputation. It cashed out, ultimately, in the Nobel Prize. Nobels are awarded to writers who are judged to have universalized the marginal. ellauri222.html on line 145: I remember saying to myself, “Well, why not take a short break and have at least as much freedom of movement as this running water.” My first thought was that I must get rid of the hospital novel—it was poisoning my life. And next I recognized that this was not what being a novelist was supposed to have meant. . . . I felt just now that I had allowed myself to be dominated by the atmosphere of misery or surliness, that I had agreed somehow to be shut in or bottled up. ellauri222.html on line 147: Into his head popped the memory of a friend from childhood, a boy named Charlie August—and Augie March was born. The novel poured out of him. “All I had to do was to be there with buckets to catch it,” he said. Being abroad, he thought, encouraged the sense of compositional freedom. He wrote much of the novel in Europe—in Paris, Salzburg, and Rome. He later boasted that not a single word of it was written in Chicago. ellauri222.html on line 157: That’s only an aside, and there are hundreds of them. Jack Kerouac is not the first or even the tenth writer you would normally put in a sentence with Saul Bellow, but “The Adventures of Augie March” is a lot like “On the Road,” a book written at the same time. Stylistically, they both stretch syntax to make the perspective zoom from ground level to fifty thousand feet and back again. Augie is walking with a character called Grandma Lausch into an old-age home: ellauri222.html on line 163: Bellow must have guessed that “Augie March” would distress some of his admirers. It did. He showed a hundred pages of the manuscript to Lionel Trilling. “It’s very curious, it’s very interesting,” Trilling told him, “but somehow it’s wrong.” When the book came out, Trilling wrote a positive notice in the newsletter of the book club he directed but registered concern about a dangerous notion he detected in the novel, the notion that one could have a meaningful life independent of one’s social function. Bellow wrote to Trilling to say (disingenuously) that he had written the novel without much of a moral purpose in mind. Trilling wrote back. “You mustn’t ignore the doctrinal intention of your book,” he said. ellauri222.html on line 167: Most reviews were enthusiastic, though. “Augie March” was not a best-seller, but it sold well and won a major award. The year it came out, Bellow took a job at Bard College. He and Anita were separated, and he had a new girlfriend, Sondra Tschacbasov, called Sasha. She was sixteen years younger and strikingly attractive. They met at Partisan Review, where she worked as a secretary. ellauri222.html on line 169: At Bard, Bellow became close friends with a literature professor named Jack Ludwig. As Leader describes him, Ludwig was an oversized personality, a big man, extravagant, a shameless purveyor of bad Yiddish, and an operator. Ludwig idolized Bellow; people who knew them said that Ludwig wanted to be Bellow. He flattered Bellow, went for long walks with him, started up a literary journal with him, and generally insinuated himself into Bellow’s life. Bellow accepted the proffer of adulatory attentiveness. The couples (Ludwig was married) socialized together. This was the period when Bellow wrote “Seize the Day,” which Partisan Review published in a single issue, in 1956, after The New Yorker turned it down, and “Henderson the Rain King,” published in 1959, a novel whose hero was based on a neighbor of the Bellows in upstate New York. ellauri222.html on line 171: Saul and Sasha got married in 1956, after Bellow had obtained a Nevada divorce. Sasha accepted the domestic role that Bellow insisted on without demur. She says that when they had a son, Adam, Bellow told her that the baby was her responsibility—he was too old to raise another kid. In 1958, Bellow was offered a one-year position at the University of Minnesota. He insisted that Ludwig receive an appointment as well; the university obliged, and the families moved to Minneapolis together. ellauri222.html on line 173: Saul and Sasha fought. Some of the strains were apparently due to sexual dissatisfaction. Bellow began seeing a psychologist, a man named Paul Meehl; Meehl suggested that Sasha see him as well (a suggestion that Leader charitably calls “unorthodox”). Ludwig served as a sympathetic confidant to both parties. Then, one day in the fall of 1959, Sasha told Bellow that she was leaving him. There was no third party in the picture, she said. She just did not love him. ellauri222.html on line 177: In November, Bellow learned from a possibly overly conscientious babysitter that Sasha and Ludwig were sleeping together. It turned out that the affair had been going on for two and a half years, since the summer of 1958. And although Ludwig was still married, it continued. Adam was living with Sasha while it was going on. Given Bellow’s vulnerabilities, the double betrayal was his worst nightmare come to life. According to Atlas, he talked about getting a gun. ellauri222.html on line 179: I have just given you the back story and the dramatis personae of “Herzog.” “Herzog” is a novel about a forty-seven-year-old man having a nervous breakdown after learning that his much younger wife, who has left him abruptly, had been cheating on him with his closest friend. The man seeks succor in the arms of a loving, patient, and understanding woman. There is at least one respect in which the novel is not based on real life: Bellow didn’t have a nervous breakdown. He wrote “Herzog” instead. ellauri222.html on line 187: Howe wrote that “Herzog” was a novel “driven by an idea”—the idea that modern man can overcome alienation and despair. Howe could see the appeal of this idea, but he was worried that it might not have been “worked out with sufficient care.” The reviewer in the Times Book Review thought that the novel offered “a credo for the times.” “The age is full of fearful abysses,” the reviewer explained. “If people are to go ahead, they must move into and through these abysses,” and so on. ellauri222.html on line 193: And it got even better. Jack Ludwig reviewed the novel. He informed readers of Holiday that “the book is a major breakthrough.” By no means should it be read as autobiography—“as if an artist with Bellow’s enormous gifts were simply playing at second-guessing reality, settling scores.” No, in this book, Ludwig wrote, “Bellow is after something greater.” The greater something turns out to be “man’s contradiction, his absurdity, his alienation,” and so on. It was pretty chutzpadik, as even Bellow had to admit. But by then he was laughing all the way to the bank. ellauri222.html on line 195: You can see the biographical problem. From the beginning, Bellow drew on people he knew, including his wives and girlfriends and the members of his own family, for his characters. In “Augie March,” almost every character—and there are dozens—was directly based on some real-life counterpart. Most of “Herzog” is a roman à clef. Leader therefore decided to treat the novels as authoritative sources of information about the people in Bellow’s life. When Leader tells us about Jack Ludwig and Sondra Tschacbasov, he quotes the descriptions of Gersbach and Madeleine in “Herzog.” In the case of the many relatives with counterparts in “Augie March,” this can get confusing. You’re not always sure whether you’re reading about a person or a fictional version of that person. ellauri222.html on line 197: One reason for reading biographies of writers like Bellow, who draw from people in their own lives, is to learn what those people were really like, or at least what they were like to someone who is not Bellow. You often can’t do that with Leader’s biography. Leader also wants to assess Bellow’s accomplishment as a novelist. He has to keep three balls in the air at once: the biographical story, an interpretation of the fiction as autobiography, and a consideration of the fiction as fiction. That’s why his book is so long. ellauri222.html on line 199: Structure was always Bellow’s weak point. One of his first editors at Partisan Review, Dwight Macdonald, worried about what he called a “centerless facility.” Podhoretz was not wrong about the problem of shapelessness in “Augie March.” The novel’s antic style is like a mechanical bull. For a few hundred pages, Bellow is having the time of his life, letting his invention take him where it will. By the end, he is just hanging on, waiting for the music to stop. It takes the story five hundred and thirty-six pages to get there. ellauri222.html on line 201: Leader thinks that Bellow plunged into his books and wrote on sheer enthusiasm, then surfaced after a hundred pages or so and wondered how to get back to shore. There is very little moral logic to his stories. Things just happen. (A major exception is “Seize the Day,” which is formally perfectly realized. But that book is a novella, a day in the life. It doesn’t require a plot.) ellauri222.html on line 207: Actually, these episodes were not entirely invented. Bellow lifted them straight out of “The Brothers Karamazov.” A child tortured by its parents is Ivan Karamazov’s illustration of the problem of evil: what kind of God would allow that to happen? And Herzog with his gun at the window is a reënactment of Dmitri Karamazov, the murder weapon in his hand, spying through the window on his father. Dmitri is caught and convicted of a murder he desired but did not commit. “Herzog,” though, is a comedy. The next day, Herzog gets in a minor traffic accident and the cops discover the loaded gun in his car. But, after some hairy moments in the police station, he is let go. Desperately searching the Great Books for wisdom, Herzog briefly finds himself living in one. He can’t wait to get out. ellauri222.html on line 211: But “Ravelstein” is a revenge novel, too. It’s not really about Ravelstein/Bloom. It’s about the narrator, a writer named Chick, who has been treated cruelly by his wife, Vela, a beautiful and brilliant physicist—a wicked caricature of Bellow’s fourth wife, the mathematician Alexandra Ionescu Tulcea. There are also a couple of drive-by take-downs along the way—of Mircea Eliade, a historian of religion at Chicago rumored to have been involved in the fascist Romanian Iron Guard, and of the owner of a restaurant on St. Martin, in the Caribbean, where Bellow contracted a case of food poisoning that nearly killed him. He brings them into the story just to skewer them. ellauri222.html on line 213: Podhoretz told Leader that he considered all of Bellow’s characters puppets. And there is something animatronic about them. This is especially true in “Augie March,” where the extended procession of too vivid personalities is like a Wes Anderson movie. Bellow tended to make his characters look the way a child sees grownups, unalterable cartoons, weirdly unself-conscious in their one-dimensionality. ellauri222.html on line 215: But there is usually one fully imagined character in Bellow’s books, one character whose impulses the author understands and sympathizes with, whose sufferings elicit his compassion, and whose virtues and defects, egotism and self-doubt, honorable intentions and less than honorable expediencies are examined with surgical precision and unflinching honesty. That character is the protagonist—Augie, Herzog, Chick, even Tommy Wilhelm, in “Seize the Day,” who tries to leverage his pain to win respect. Their real-life counterpart is, of course, Saul Bellow, whose greatest subject was himself. ellauri222.html on line 243: Greg's mother was Anita Goshkin, Saul's first wife, whose family had emigrated to the US from the Crimea after the pogroms, as Bellow's own antecedents had left Lithuania for Canada. They ended up in Chicago, where Saul would become one of the city's most famous sons and where, in 1935, he met Anita at summer school. Anita oli niin tavis ettei siitä ole edes nettikuvia. Tollanen Liisa Karhunen. ellauri222.html on line 251: There were a lot of very unhappy people at various points of his life, who felt maligned. Ex-wives high up there. Wives number two and three, Adam's mother and Daniel's took a whipping. ellauri222.html on line 255: Bellow was born Solomon Bellow in Lachine, Quebec, in 1915, two years after his parents had arrived there from St Petersburg. When he was nine, the family moved to the Humboldt Park neighbourhood of Chicago. His mother, Liza, died when Saul was 17, but not before she had passed on to him her love of the Jewish Bible (he learned Hebrew at four). His first serious critical success was The Adventures of Augie March (1953), but it was not until his 1964 novel, Herzog, became a bestseller that he earned any real money. His elder brothers, both businessmen, were by this time making serious cash, and regarded him, he once said, as "some schmuck with a pen". Mary Cheever, the wife of John Cheever, believed the two got on so well because "they were both women-haters". He has nothing good to say about feminism. Bellow has a go at Hannah Arendt and Mary McCarthy (the one is "rash", the other "stupid"). In 1994, however, he ate a poisonous fish in the Caribbean, and fell into a coma that lasted five weeks. He dreaded a loss of virility. ellauri222.html on line 257: For a man for such small balls, he had huge needs. The writing life needed to be supported. He failed his children; he left them, and it was a wound he carried around like a medal. He knew the cruelty of this. At the very end, though he was not Rosie's father (oops), he was in the house. He and Rosie would watch The Lion King together: in the final, unpleasant stages of his last illness, he was at the point where he didn't mind watching that same film over and over. I was somehow managing Rosie and Saul in the same way." Do they have a relationship with Saul's sons? Not really. Rosie has special needs, and Jänis is focused very much on her. Their house is cozy, not grand, there just happen to be photographs of a Nobel laureate on almost every shelf. Guess which one? ellauri222.html on line 259: Jänisrouva sanoi jälkikäteen: He did not want to hurt the people he loved. (Lucky they were so few of them. At 17, he said he hated himself more than melodrama or even spinach.) There wasn't a single part of my being that wasn't able to open up to him (Yeah, I bet). Jänis Bellow was born in Canada. Bellow was one of her professors. She came from a small place, but not too small for Saul to enter. He wasn't exactly tall, but he had this broad upper body, these giant arms, like a sloth." ellauri222.html on line 265: this time the overall effect was not satisfactory. I was particularly aware of the absence of distance that the writer must put space between himself and the characters in his book. There should be a certain detachment from the writer's own passions. I speak as one who in Herzog committed the same sin. There I hoped that comic effects might protect me. Nevertheless I crossed the border too many times to raid the enemy camp. But then Herzog was a chump, a failed intellectual and at bottom a sentimentalist. In your case, the man who gives us Eve and Sylphid is an enragé, a fanatic-for-real. ellauri222.html on line 269: Now there is real mystery about communists in the west, to limit myself to those. How were they able to accept Stalin – one of the most monstrous tyrants ever? You would have thought that the Stalin-Hitler division of Poland, the defeat of the French which opened the way to Hitler's invasion of Russia, would have led CP members to reconsider their loyalties. But no. When I landed in Paris in 1948 I found that the intellectual leaders (Sartre, Merleau-Ponty, etc) remained loyal despite the Stalin sea of blood. Well, every country, every government has its sea, or lake, or pond. Still Stalin remained "the hope" – despite the clear parallel with Hitler. ellauri222.html on line 271: But to keep it short – the reason: the reason lay in the hatred of one's own country. Among the French it was the old confrontation of "free spirits", or artists, with the ruling bourgeoisie. In America it was the fight against the McCarthys, the House Committees investigating subversion, etc that justified the left, the followers of Henry Wallace, etc. The main enemy was at home (Lenin's WWI slogan). If you opposed the CP you were a McCarthyite, no two ways about it. ellauri222.html on line 275: Enough: you will say that all of that is acknowledged in IMAC. Yes, and no. You tell us that Ira is a brute, a murderer. But who else is there? Ira and Eve are at the core of your novel – and what does this pair amount to? ellauri222.html on line 277: One of your persistent themes is the purgation one can obtain only through rage. The forces of aggression are liberating, etc. And I can see that as a legitimate point of view. OK if your characters are titans. But Eve is simply a pitiful woman and Sylphid is a pampered, wicked fat girl with a bison hump. These are not titans. ellauri222.html on line 279: There aren't many people to whom I can be so open. We've always been candid with each other and I hope we will continue, both of us, to say what we think. You'll be sore at me, but I believe you won't cast me off for ever. Love, Shlomo. ellauri222.html on line 359: The foremost theme in The Adventures of Augie March is the search for identity. Unsure of what he wants from life, Augie is pulled along into the schemes of friends and strangers, trying on different identities and learning about the world through jobs ranging from union organizer to eagle trainer to book thief. His path seems random, but as Augie notes, quoting the Greek philosopher Heraclitus, “a man’s character is his fate.” As Augie goes through life, knocking on various doors, these doors of fate open up for him as if by random, but the knocks are unquestionably his own. In the end of the novel, Augie defines his identity as a “Columbus of those near-at-hand,” whose purpose in life is to knock some eggs. Augie notes that “various jobs” are the Rosetta stone, or key, to his entire life. Americans define themselves by their work (having no roots, family or land to stick to), and Augie is a sort of vagabond, trying on different identities as he goes along. Unwilling to limit himself by specializing in any one area, Augie drifts from job to job. He becomes a handbill-distributor, a paperboy, a Woolworth’s stocker, a newsstand clerk, a trinket-seller, a Christmas helper at a department store, a flower delivery boy, a butler, a clerk at fine department stores, a paint salesman, a dog groomer, a book thief, a coal yard worker, a housing inspector, a union organizer, an eagle-trainer, a gambler, a literary researcher, a business machine salesman, a merchant marine, and ultimately an importer-exporter working in wartime Europe. Augie’s job changing is emblematic of the social mobility that is so quintessentially American. Augie is the American Everyman, continually reinventing himself, like Donald Duck. Olemme kaikki oman onnemme Akuja, joopa joo. Yrmf, olet tainnut mainita. You are telling me! ellauri222.html on line 379: Basteshaw is a biophysicist who works as ship’s carpenter on the McManus, the ship Augie is assigned to while in the Merchant Marines during World War II. After their ship is sunk by torpedoes, Augie and Basteshaw are the only survivors and end up on the same lifeboat. Augie gradually realizes that Basteshaw is an insane genius. Convinced that he has the power to create life from protoplasm, he tries to convince Augie to go with him to the Canary Islands and be his research assistant. In reality, their lifeboat is nowhere near the Canary Islands. Basteshaw ties Augie up to stop him from signaling a ship that might rescue them. Finally Augie gets free, ties up Basteshaw, and manages to signal a British tanker to rescue them. ellauri222.html on line 463: Hooker Frazer is Mimi’s lover and the father of her unborn child. When Augie first meets him, Frazer is a graduate assistant in political science, a Communist intellectual. Later, he is in Mexico working as a secretary for the exiled Leon Trotsky, and in China working as an intelligence agent. Finally, Augie meets him in Paris, where he is working for the World Educational Fund. Augie greatly admires Frazer’s prodigious intellect. ellauri222.html on line 507: Jimmy Klein is a boyhood friend of Augie’s; Grandma Lausch doesn’t approve of him. He is sociable and spirited, slight and dark-faced, witty-looking. Augie is welcome at Jimmy’s house and gets to know his whole family, who are all friendly and generous with gifts and money. Jimmy and Augie get into trouble for stealing money at Deever’s department store, where they work during the Christmas season. Years later, Jimmy catches Augie stealing books. He reveals that he has taken a rough path in life: he got a girl pregnant and had to marry her. ellauri222.html on line 511: Mrs. Klein is Jimmy’s mother. She is overweight and can’t keep on her feet very long. Her hair is dyed black and hangs in braids, making her look like an Indian. She has eight children, including Gilbert and Velma, who are both divorced, and Tommy, who works at City Hall. There are always grandchildren in her home. When Mrs. Klein dies, her husband marries again to a longtime sweetheart. ellauri222.html on line 523: Kotzie Kreindl is the Kreindls’ son, who becomes a dentist. His father thinks it strange that he doesn’t take an interest in girls. ellauri222.html on line 531: Grandma Lausch, although unrelated by blood to the Marches, is a surrogate grandmother to Augie and his brothers, and has a powerful influence on them both. She rules their childhood house with a strict, imperious, and shrewd manner. The widow of a powerful Odessa businessman, this grande dame claims to speak a variety of languages and passes the time reading Tolstoy. Her two sons are married and living in other states. When Grandma’s mind begins to fail, they commit the dignified old lady to a retirement home where she eventually dies of pneumonia. ellauri222.html on line 555: Augie, the hero of the novel, is a Jewish-American boy coming of age in Depression-era Chicago. Since their father abandoned the family, Augie and his two brothers are raised by their slow-witted mother and surrogate “Grandma” Lausch. Augie, good-looking with “tall hair” and green-gray eyes, is a soft-hearted young man whose sympathy for others often gets him into trouble. He holds a variety of jobs throughout his life and learns from different people he encounters. People tend to “adopt” Augie and try to groom him into the person they want him to be, but he really wants to become his own person. The name Augie is short for “August,” which means “Great.” Augie has a desire for greatness, but he has no idea of how to do it, thinking it beyond his ability to “breathe the pointy, star-furnished air at its highest difficulty.” He goes along through life repeating the same mistakes. In the end, Augie realizes that his life has been a voyage of discovery. Whether or not he has been a success, he doesn’t know, but he will continue with unquenchable optimism and hope, “forever rising up.” ellauri222.html on line 607: Owens is an old Welshman who owns the student boarding house where Augie lives near the University of Chicago. ellauri222.html on line 619: Five Properties is Anna Coblin’s brother. An immense, long-armed man with a gleeful, insincere smile, he drives a dairy truck and loves to boast that he has “Five prope’ties, plente money.” The money was earned by service during the war in Poland. His goal is to marry an American woman. ellauri222.html on line 651: Mildred Stark is a crippled girl who goes to work for Einhorn after the stock-market crash and becomes his mistress. She is aged about thirty and heavy, but Einhorn is flattered that she is in love with him. Mildred dislikes Augie. ellauri222.html on line 663: Owner of the Star Theatre, Sylvester hires young Augie to work for him by handing out bills. He later loses the theater and becomes an active member of the Communist party. Augie meets up with Sylvester in Mexico where he is working as a bodyguard for the exiled Leon Trotsky. Sylvester also comes to Augie’s wedding in New York. ellauri222.html on line 701: Marston posited that there is a masculine notion of freedom that is inherently anarchic and violent and an opposing feminine notion based on "Love Allure" that leads to an ideal state of submission to loving authority. ellauri222.html on line 703: Wily and his 2 hens were great fans of bondage. "The only hope for peace is to teach people who are full of pep and unbound force to enjoy being bound... Only when the control of self by others is more pleasant than the unbound assertion of self in human relationships can we hope for a stable, peaceful human society... Giving arse to others, being controlled by them, submitting to other people cannot possibly be enjoyable without a strong erotic element." ellauri222.html on line 707: Marston's character was a native of an all-female utopia of Amazons who became a crime-fighting U.S. government agent, using her superhuman strength and agility, and her ability to force villains to submit and tell the truth by binding them with her magic "lasso". Wonder Woman's golden "lasso" and Venus Girdle in particular were the focus of many of the early stories and have the same capability to reform people for good in the short term that Transformation Island and prolonged wearing of Venus Girdles offered in the longer term. The Venus Girdle was an allegory for Marston's theory of "sex love" training, where people can be "trained" to embrace submission through eroticism. ellauri222.html on line 735: Augie on tyyten kirjoitettu ulkomailla, enimmäxeen Ranskassa. Se kyllä näkyy siitä. Samanlaista expatriaattifiilistä kuin Ernestolla. Bellow traveled widely throughout his life, mainly to Europe, which he sometimes visited twice a year. As a young man, Bellow went to Mexico City to meet Leon Trotsky, but the expatriate Russian revolutionary was assassinated the day before they were to meet. ellauri222.html on line 739: Before discussing some of the minor characters in this story, it should be borne in mind that each of them can be analyzed in connection with Candide who may accept or reject their beliefs or principles. Among such supplementary characters, we can single out Lord Pococurante. To a certain degree, even his name is symbolic; the word “pococurante” is of Italian origin and it can be translated into English as indifferent. He perfectly corresponds to his name. At the very beginning of the fifteenth chapter, Voltaire makes the reader feel that Lord Pococurante is tired of everything. He says, “I make them lie with me sometimes, for I am very tired of the ladies of the town, of their coquetries, of their jealousies, of their quarrels, of their humors, of their pettinesses, of their pride, of their follies” (Voltaire, 70) ellauri222.html on line 743: His literary tastes are also very interesting. Lord Pococurante is quite able to criticize Homer, Horace, and Cicero; there is nothing, which may seem flawless. His ability to find defects in everything prevents him from taking pleasure in literature, philosophy, and painting. It is obvious that the author is ironic about him, it can be deduced from Candides remark “But is there not a pleasure in criticizing everything, in pointing out faults where others see nothing but beauties’ (Voltaire, 73). The main problem is that such a world outlook is a personal tragedy, and such an attitude may eventually result in suicide. ellauri222.html on line 761: The first novel to display Bellow's characteristic expansiveness and optimism, The Adventures of Augie March presents a dazzling panorama of comically eccentric characters in a picaresque tale narrated by the irrepressible title character, who defends human possibility by embracing the hope that "There may gods turn up anywhere." Subsequent novels vary in tone from the intensity of Seize the Day to the exuberance of Henderson the Rain King to the ironic ambiguity of Herzog, but all explore the nature of human male freedom and the tensions between the individual's need for self and the needs of society. Augie March, Tommy Wilhelm, Eugene Henderson, and Moses Herzog all yearn to please themselves by finding the beauty in life. By creating these highly individualistic characters and the milieu in which they move, Bellow reveals the flashes of the extraordinary in the ordinary that make such fun possible and rejects the attitude that everyday life must be trivial and ignoble. It is like that just for the losers. ellauri222.html on line 763: This grooming of the self paradoxically requires looking out for number 1. Nowhere is this fact more vividly portrayed than in Henderson the Rain King. Driven in the beginning by a relentless inner voice that repeats, "I want! I want!," Henderson's egoistic absorption in his material success ironically alienates him from himself. Hitching his family to seek fundamental truths in the wilderness of Africa, he discovers the arse loving relationship that men need with nature and with each other and symbolically surrenders his self by accepting responsibility for a lion cub and an orphan child. ellauri222.html on line 791: Because Bellow refuses to devalue human potential in even his bleakest scenarios, his novels often come under attack for their affirmative endings. Augie hails himself as a new Columbus, the rediscoverer of America; Henderson, while triumphantly returning home with his new charges, dances with glee, "leaping, leaping, pounding, and tingling over the pure white lining of the grey Arctic silence." Herzog inexplicably evades his fate, emerging from the flux of his tortured mind to reclaim his sanity and his confidence in the future. Yet, the victories of Bellow's heroes are not unqualified, but rather as ambiguous and tenuous as is the human condition itself. As a new Columbus, Augie speaks from exile in Europe; in holding the orphan child, Henderson recalls the pain of his separation from his own father; by renouncing his self-pity and his murderous rage at his ex-wife Madeleine, Herzog reduces but does not expiate his guilt. Nonetheless, these characters earn whatever spiritual victory they reap through their penes and their refusal to succumb to doubt and cynicism. Through their perseverance in seeking the truth of human existence, they ultimately renew themselves by transcending to an intuitive spiritual awareness that is no less real because it must be taken on faith. ellauri222.html on line 805: A Neo-Transcendentalist was an individual who followed the philosophical movement founded by Liam Dieghan on Earth in the early 22nd century. These adherents advocated a return to less technological driven lifestyles with an emphasis on self-reliance and nature. Star Trek: The Next Generation (1987) - S02E18 Up the Long Ladder. ellauri222.html on line 817: Key transcendentalism beliefs were that humans are inherently good but can be corrupted by society and institutions, insight and experience are more important than logic, spirituality should come from the self, not organized religion, and nature is beautiful and should be respected. ellauri222.html on line 819: An intensely intellectual writer who peppers his novels with allusions, Bellow draws on many cultural traditions in his analysis of both the sources of American experience and its present manifestations. His fiction fully documents the decline of Western civilization without conceding its obvious demise, and the ambiguity and tenuousness of even his most positive endings balance sadness and comic skepticism with the steadfast faith that he the artist can effect coherence and order, or failing that a lot of cash, out of the chaos of modern experience. His tip for success: kusettakaa minkä jaxatte! For his achievement in confronting the modern existential dilemma with compassion and humor, Bellow's place in twentieth-century American literary history seems assured by drooling groupies like myself. ellauri222.html on line 837: British critics tend to regard the American predilection for Big Novels as a vulgar neurosis — like the American predilection for big cars or big hamburgers. Oh God, we think: here comes another sweating, free-dreaming maniac with another thousand-pager; here comes another Big Mac. First, Dos Passos produced the Great American Novel; now they all want one. Yet in a sense every ambitious American novelist is genuinely trying to write a novel called USA. Perhaps this isn’t just a foible; perhaps it is an inescapable response to America – twentieth-century America, racially mixed and mobile, twenty-four hour, endless, extreme, superabundantly various. American novels are big all right, but partly because America is big too. You need plenty of nerve, ink and energy to do justice to the place, and no one has made greater efforts than Saul Bellow. In 1976 Bellow was awarded the Nobel Prize for Literature, praised by the Swedes ‘for human understanding and subtle analysis of contemporary culture’. Many times in Bellow’s novels we are reminded that ‘being human’ isn’t the automatic condition of every human being. Like freedom or sanity, it is not a given but a gift, a talent, an accomplishment, an objective. The busiest sections of the Chicago bookstores, I noticed, were those marked ‘Personal Growth’. ellauri222.html on line 906: Menin ja puhuin tovereilleni, ihmisten suureksi hämmästykseksi, yleismaailmallisesta muurahaiskeosta jonka vihollinen (kommunistit ennenkaikkea) perustaisi jos voittaisi, kohtalosta jota kukaan ei voisi välttää kun koko ihmiskunta joutuisi yhden ainoan hallituksen alaiseksi, ihmisaavikosta joka hyökyisi mahdin hirviömäisten pyramidien juureen. Muutamien vuosikymmenien kuluttua tämän saman maan pinnalla, saman auringon ja kuun alla, missä kerran oli elänyt jumalien kaltaisia ihmisiä, olisi jäljellä vain tämä ihmishyönteisten sukukunta joka kehittäisi itsensä yhtä peikkomaiseksi kuin ulkona uhkaava avaruus ja jäljittelisi sitä hiomalla itselleen koneelliset säännöt jotka olisivat yhtä muuttumattomia kuin fysiikan lait. Kuuliaisuus olisi jumala, vapaus paholainen. Kukaan uusi Mooses ei nousisi johtamaan pakoa orjuudesta, koska uusien pyramidien maassa ei Moosesta syntyisi. Niin, kohottauduin takajaloilleni kuin Bizcocho ja paasasin voimaini takaa. Ja sitten luistin kuzunnoista kauppalaivastoon. No justiinsa tällästä termiittikekoa on jenkit rakentaneet hiki tukassa etenkin neuvostolan hajottua, sillä erolla että globaalissa kapitalistipesässä voi olla useita kilpailevia kuningattaria (tai siis kuninkaita, sori siitä). Sale kazoo Chicagoa ja ymmärtää: yxilö ei ole täällä mitään. Ei yhtään mitään. No mixi pitäskään. ellauri222.html on line 934: Pudottuaan parlamentista Clemenceau keskittyi journalismiin ja saavutti aseman arvostettuna ulkopolitiikan asiantuntijana kuten Carl Bildt ja Alex Stubb. Suuren sodan aikana entinen vasuristi käänsi kelkkansa ja muuttui oikislaisexi. Clemenceaun ajama kyyninen valtapolitiikka edusti rauhankonferenssissa vastavoimaa Yhdysvaltain presidentti Woodrow Wilsonin edustamalle pehmyröinnille. Myös Britannian pääministeri David Lloyd George piti Clemenceaun linjaa epäviisaana, koska Saksan liian ankara kohtelu voisi nostattaa siellä naziliikehdintää. Clemenceau "hyväksyi kompromissina" Saarinmaan erottamisen Saksasta 15 vuodeksi, Reininmaan miehityksen 15 vuodeksi ja sen pysyvän demilitarisoinnin sekä suurten sotakorvausten määräämisen Saksan maksettaviksi, mutta hän piti Versailles’n rauhansopimuksen lopullista sisältöä sittenkin liian pehmeänä Saksalle. Ihan vittuiluxi hän vaati, että Saksan valtuuskunnan oli allekirjoitettava sopimus samassa Versailles’n palatsin peilisalissa, jossa Saksan keisarikunta oli julistettu perustetuksi vuonna 1871. Anarkisti Émile Cottin yritti salamurhata Clemenceaun ampumalla rauhankonferenssin aikana 19. helmikuuta 1919. Harmi ettei osunut. Carramba! Viele vehen vasemmalle! ellauri222.html on line 970: Click here to order this CD online ellauri222.html on line 1033: 7-year-old Megan Kanka is abducted, raped, and murdered by twice-convicted sex offender Jesse Timmendequas. Timmendequas had previously pleaded guilty to the attempted sexual assault of a 5-year-old girl in 1979 and the sexual assault of a 7-year-old girl in 1981; the second victim was choked until she was unconscious. He served a 9-month sentence in a correctional facility for the attempted assault. For the second offense, he served 6 years of a 10-year term in a correctional center meant specifically to treat male sex offenders. ellauri222.html on line 1051: Meanwhile, Zimmermann gave an inflammatory speech to his followers. You are here," he cried, "warriors and men of many tribes, Shawnee, Miami, Delaware, Illinois, Ottawa, and Wyandot. All who live in the valley north of the Ohio and east of the Mississippi are here. You are brave men. Sometimes you have fought with one another. In this strife all have won victory and all have suffered defeat. But you lived the life that Manitou made you to live, and you were happy, in your own way, in a great and fair land that is filled with game. ellauri222.html on line 1054: The white man," he resumed, "respects no land but his own. If it does not belong to himself he thinks that it belongs to nobody, and that Manitou merely keeps it in waiting for him. He is here now with his women and children in the land that we and our fathers have owned since the beginning of time. Many of the white men have fallen beneath our bullets and tomahawks. We have burned their new houses and uprooted their corn, but they are more than they were last year, and next year they will be more than they are now." ellauri222.html on line 1055: They will be more next year than they are now," resumed Timmendiquas, "if we do not drive them back. Our best hunting grounds are there beyond the Beautiful River, in the land that we call Kain-tuck-ee, and it is there that the smoke from their cabins lies like a threat across the sky. It is there that they continually come in their wagons across the mountains or in the boats down the river." ellauri222.html on line 1057: "The men of our race are brave, they are warriors, they have not yielded humbly to the coming of the white man. We have fought him many times. Many of the white scalps are in our wigwams. Sometimes Manitou has given to us the victory, and again he has given it to this foe of ours who would eat up our whole country. We were beaten in the attack on the place they call Wareville, we were beaten again in the attack on the great wagon train, and we have failed now in our efforts against the fort and the fleet. Warriors of the allied tribes, is it not so?" ellauri222.html on line 1060: "If we don´t strike hard at this chief Timmendiquas and his men, they will strike hard at us." The savages, seizing their weapons, sprang forth to the conflict. With the Wyandots and the bravest of the Shawnees and Miamis Zimmerman still held the ground where a group of tepees stood, and many men fell dead or wounded before them. Adam Colfax and Major Braithwaite met in the prairie, and in their excitement and joy wrung each other´s hands. ellauri222.html on line 1061: "A major triumph!" exclaimed the Major. "Yes, but we must push it home!" said the stern Puritan, his face a red glow, as he pointed toward the tepee where Timmendiquas and the flower of the warriors still fought. ellauri222.html on line 1063: Henry looked down the sights straight into the face of the Indian, and beheld Timmendiquas, the great White Lightning of the Wyandots. Timmendiquas saw the flash of recognition on the boy´s face and smiled faintly. "Shoot," he said. "You have won the chance." Conflicting emotions filled the soul of Henry Ware. If he spared Timmendiquas it would cost the border many lives. The Wyandot chief could never be anything but the implacable foe of those who were invading the red man´s hunting grounds. But Henry remembered that this man had saved his life. He had spared him when he was compelled to run the gantlet. The boy could not shoot. ellauri222.html on line 1065: A sudden light glowed in the eyes of the young chief. There was something akin in the souls of these two, and perhaps Timmendiquas alone knew it. He raised one hand, gave a one-finger salute in the white man´s fashion, and said four words. "I shall not forget." So who cares, some corpses more or less, noblemen's tit for tat takes right of way. ellauri222.html on line 1067: Then he was gone in the forest, and Henry went back to the battle field, where the firing had now wholly ceased. The white victory was complete. Many Indians had fallen. Their losses here and at the river had been so great that it would be long before they could be brought into action again. But the renegades had made good their escape. They did not find the body of a single one of them, and it was certain that they were living to do more mischief. Noble warriors don´t change sides, they stick to their own color scheme. ellauri222.html on line 1080: Sir Walter Raleigh was one of the most famous explorers of Elizabeth I's reign. His courage and good looks made him a favourite of the Queen's, and she rewarded him for his handsomeness. Raleigh was also a scholar and a poet, but he is usually remembered for introducing the essential potato, and the addictive tobacco. ellauri222.html on line 1090: Joo noita ilveilyjä ja suuria huiputuxia Salelta kyllä piisasi. Silti se pelkäsi kuolemaa kuin mörköä vielä kalkkiviivoilla. "On parempi kaivaa ojia ja iskeä muita kavereita lapiolla kuin kuolla [asiantuntijuuden] muurien sisällä." Se tahtoo olla Prospero, kuten Puovo Huovikko, joka ei tosin saanut dynämiittipukettia. Pohjolan perukoiden Pindaros. ellauri223.html on line 48: Campanella, Tommaso: Aurinkokaupunki (La città del Sole, 1602), teoksessa Lahtinen, Mikko (toim.): Matkoja utopiaan. Suomentaneet Pia Mänttäri, Topi Makkonen, Petri Koikkalainen ja Tuukka Tomperi. Tampere: Vastapaino, 2002. ISBN 951-768-058-9. ellauri223.html on line 52: Aurinkokaupunki esitetään dialogina Johanniittain ritarikunnan pikashakin suurmestarin (grand master, GM) ja genovalaisen merikapteenin (Capt. Haddock) välillä. Sen esikuvana on toiminut Platonin Valtio sekä Timaioksessa oleva Atlantiksen kuvaus. Teos kuvaa teokraattisen yhteiskunnan, jossa tavarat, naiset ja lapset ovat yhteisomistuksessa. (Se muuten luetellaan katolisen kirkon heresioiden luettelossa nimellä barallotit. The Barallots were a sect, deemed heretical, at Bologna in Italy, who had all things in common, even their wives and children. They gave so readily into all manner of sensual pleasures, that they were also termed JIT Compilers.) Teoksessa on selvästi vaikutteita Picatrixista, arabialaisesta maagisen kaupunkisuunnittelun oppaasta. ellauri223.html on line 56: Mr. Strangelove is the foremost magistrate in attending to the charge of the race. He sees that men and women are so joined together, that they bring forth the best offspring. Indeed, they laugh at us who exhibit a studious care for our breed of horses and dogs, but neglect the breeding of human beings. Thus the education of the children is under his rule, and whatever has any reference to food, clothing, and the intercourse of the sexes. Love himself is ruler, but there are many male and female magistrates dedicated to these arts. ellauri223.html on line 58: Although the community of wives is not instituted among the other inhabitants of their province, among them it is in use after this manner: All things are common with them, and their dispensation is by the authority of the magistrates. Arts and honors and pleasures are common, and are held in such a manner that no one can appropriate anything to himself. Hey Tommaso, hold your horses, the end of the line is over there! ellauri223.html on line 60: They say that all private property is acquired and improved for the reason that each one of us by himself has his own home and wife and children. From this, self-love springs. For when we raise a son to riches and dignities, and leave an heir to much wealth, we become either ready to grasp at the property of the State, if in any case fear should be removed from the power which belongs to riches and rank; or avaricious, crafty, and hypocritical, if anyone is of slender purse, little strength, and mean ancestry. But when we have taken away self-love, there remains only love for the State. ellauri223.html on line 64: There are occupations, mechanical and theoretical, common to both men and women, with this difference, that the occupations which require more hard work, and walking a long distance, are practised by men, such as ploughing, sowing, gathering the fruits, working at the threshing-floor, stock exchange, and perchance at the vintage. But it is customary to choose women for milking the cows and for making cheese. In like manner, they go to the gardens near to the outskirts of the city both for collecting the plants and for cultivating them. In fact, all sedentary and stationary pursuits are practised by the women, such as weaving, spinning, sewing, cutting the hair, shaving, dispensing medicines, selling arse, and making all kinds of garments. They are, however, excluded from working in wood and the manufacture of arms. If a woman is fit to paint, she is not prevented from doing so; nevertheless, music (song and dance) is given over to the women alone, because they please the more, and of a truth to pretty boys also. But the women have not the practise of the drum and the horn. Pretty boys take care of faggots. ellauri223.html on line 66: Capt. Moreover, the race is managed for the good of the commonwealth, and not of private individuals, and the magistrates must be obeyed. They deny what we hold—viz., that it is natural to man to recognize his offspring and to educate them, and to use his wife and house and children as his own. For they say that children are bred for the preservation of the species and not for individual pleasure, as St. Thomas also asserts. Therefore the breeding of children has reference to the commonwealth, and not to individuals, except in so far as they are constituents of the commonwealth. And since individuals for the most part bring forth children wrongly and educate them wrongly, they consider that they remove destruction from the State, and therefore for this reason, with most sacred fear, they commit the education of the children, who, as it were, are the element of the republic, to the care of magistrates; for the safety of the community is not that of a few. And thus they distribute male and female breeders of the best natures according to philosophical rules. Plato thinks that this distribution ought to be made by lot, lest some incel men seeing that they are kept away from the beautiful women, should rise up with anger and hatred against the magistrates; and he thinks further that those who do not deserve cohabitation with the more beautiful women, should be deceived while the lots are drawn by the magistrates, so that at all times the women who are suitably second rate should fall to their lot, not those whom they desire. Stop the steal! ellauri223.html on line 68: This shrewdness, however, is not necessary among the inhabitants of the City of the Sun. For with them deformity is unknown. When the women are exercised they get a clear complexion, and become strong of limb, tall and agile, and with them beauty consists in tallness and strength. Tanakka, punakka ja rivakka, täst mie piän! Therefore, if any woman dyes her face, so that it may become beautiful, or uses high-heeled boots so that she may appear tall, or garments with trains to cover her wooden shoes, she is condemned to capital punishment. But if the women should even desire them they have no facility for doing these things. For who indeed would give them this facility? Further, they assert that among us abuses of this kind arise from the leisure and sloth of women. By these means they lose their color and have pale complexions, and become feeble and small. For this reason they are without proper complexions, use high sandals, and become beautiful not from strength, but from slothful tenderness. And thus they ruin their own tempers and natures, and consequently those of their offspring. Furthermore, if at any time a man is taken captive with ardent love for a certain woman, the two are allowed to converse and joke together and to give one another garlands of flowers or leaves, and to make verses. But if the race is endangered, by no means is further union between them permitted. Her fanny must be locked in a love girdle, and his pecker lassoed and bound behind his butt. Moreover, the love born of eager desire is not known among them; only that born of friendship. LOL ellauri223.html on line 70: Domestic affairs and partnerships are of little account, because, excepting the sign of honor, each one receives what he is in need of. To the heroes and heroines of the republic, it is customary to give the pleasing gifts of honor, beautiful wreaths, sweet food, heroine, or splendid clothes, while they are feasting. In the daytime all use white garments within the city, but at night or outside the city they use red garments either of wool or silk. They hate black as they do dung, and therefore they dislike the Japanese, who are fond of black, and Africans, for obvious reasons. Pride they consider the most execrable vice, and one who acts proudly is chastised with the most ruthless correction. Wherefore no one thinks it lowering to wait at table or to work in the kitchen or fields or clean the toilets. All work they call discipline, and thus they say that it is honorable to go on foot, to do any act of nature, to see with the eye, and to speak with the tongue, and waft with the tail; and when there is need, they distinguish philosophically between tears and spittle. Every man who, when he is told off to work, does his duty, is considered very honorable. ellauri223.html on line 72: But in the City of the Sun, while duty and work are distributed among all, it only falls to each one to work for about four hours every day. The remaining hours are spent in learning joyously, in debating, in reading, in reciting, in writing, in walking, in exercising the mind and body, and with play. They allow no game which is played while sitting or lying on top of one another, neither the single die nor dice, nor chess, nor others like these. But they play with the ball, with the sack, with the rod, with the hoop, with wrestling, with scratching matches at the stake. They say, moreover, that grinding poverty renders men worthless, cunning, sulky, thievish, insidious, vagabonds, liars, false witnesses, etc.; and that wealth makes them insolent, proud, ignorant, traitors, assumers of what they know not, deceivers, boasters, wanting in affection, slanderers, etc. But with them all the rich and poor together make up the community. They are rich because they want nothing, poor because they possess nothing. Hey is this communism or what? ellauri223.html on line 76: They are unwilling that the State should be corrupted by the vicious customs of slaves and foreigners. Therefore they do business at the gates, and sell only those whom they have taken in war or keep them for digging ditches and other hard work without the city, and for this reason they always send four bands of soldiers to take care of the fields, and with them there are the laborers. ellauri223.html on line 82: They injure nobody, and they do not put up with injury, and they never go to battle unless when provoked. They assert that the whole earth will in time come to live in accordance with their customs. Furthermore, they have artificial fires, battles on sea and land, and many strategic secrets. Therefore they are nearly always victorious. (Tää kuulostaa aika lailla jenkkipropagandalta.) ellauri223.html on line 84: Capt. Their food consists of flesh, butter, honey, cheese, garden herbs, and vegetables of various kinds. They were unwilling at first to slay animals, because it seemed cruel; but thinking afterward that is was also cruel to destroy herbs which have a share of sensitive feeling, they saw that they would perish from hunger unless they did an unjustifiable action for the sake of justifiable ones, and so now they all eat meat. Nevertheless, they do not kill willingly useful animals, such as oxen and horses. They observe the difference between useful and harmful foods, and for this they employ the science of medicine. They always change their food. First they eat flesh, then fish, then afterward they go back to flesh, and nature is never incommoded or weakened. The old people use the more digestible kind of food, and take three meals a day, eating only a little. But the general community eat twice, and the boys four times, that they may satisfy nature. The length of their lives is generally 100 years, but often they reach 200. ellauri223.html on line 88: Among them there is never gout in the hands or feet, nor catarrh, nor sciatica, nor grievous colics, nor flatulency, nor hard breathing. For these diseases are caused by laughing, indigestion and flatulency, and by frugality and exercise they remove every humor and spasm. ellauri223.html on line 90: And in other ways they labor to cure the epilepsy, with which they are often troubled. G.M. A sign this disease is of wonderful cleverness, for from it Hercules, Scrotus, Socrates, Callimachus, and Mahomet have suffered. This they cure by means of prayers to heaven, by strengthening the head, by taking acid, by planned gymnastics, and with fat cheese-bread sprinkled with the flour of wheaten corn. My, that is yummy, I tell you. ellauri223.html on line 96: Capt. This is the point I was just thinking of explaining. Everyone is judged by the first master of his trade, and thus all the head artificers are judges. They punish with exile, with flogging, with blame, with deprivation of the common table, with exclusion from the church and from the company of women. When there is a case in which great injury has been done, it is punished with death, and they repay an eye with an eye, a nose for a nose, a tooth for a tooth, a woman (or half a camel) for a woman, and so on, according to Hammurabi's law of retaliation. ellauri223.html on line 98: No one is killed or stoned unless by the hands of the people, the accuser and the witnesses beginning first. For they have no executioners and lictors, lest the State should sink into ruin. The choice of death is given to the rest of the people, who enclose the lifeless remains in little bags and burn them by the application of fire, while exhorters are present for the purpose of advising concerning a good death. Nevertheless, the whole nation laments and beseeches God that his anger may be appeased, being in grief that it should, as it were, have to cut off a rotten member of the State. Certain officers talk to and convince the accused man by means of arguments until he himself acquiesces in the sentence of death passed upon him, or else... But if a crime has been committed against the liberty of the republic, or against God, or against the supreme magistrates, there is immediate censure without pity. These motherfuckers are punished with death. ellauri223.html on line 107: No chance is given for idolatry. The statues and pictures of the heroes, however, are there, and the splendid women set apart to become mothers often look at them, wetting their pants. ellauri223.html on line 113: They say that it is very doubtful whether the world was made from nothing, or from the ruins of other worlds, or from chaos, but they certainly think that it was made, and did not exist from eternity. Therefore they disbelieve in Aristotle, whom they consider a logican and not a philosopher. ellauri223.html on line 117: Erittäinkin hyvä analogia! Mikäs heresia sanoikaan että paha on vain hyvän puutetta? Yrittämätöntä laitetaan. Se meni tässä ohi ihan hiljattain. Jaa eise ollutkaan kerettiläisyyttä, kerzen on siunannut virtahepo olohuoneessa, kz. seuraavaa paasausta. Tommason fiktiiviset porukat on samoilla linjoilla. No ei tässä sitten tämän enempää. ellauri223.html on line 124: It is often associated with a version of the problem of evil: if some things in the world were to be admitted to be evil, this could be taken to reflect badly on the creator of the world, who would then be difficult to admit to be completely good. The merit of the doctrine in serving as a response to this version of the problem of evil is disputed. ellauri223.html on line 129: For what is that which we call evil but the absence of good? In the bodies of animals, disease and wounds mean nothing but the absence of health; for when a cure is effected, that does not mean that the evils which were present—namely, the diseases and wounds—go away from the body and dwell elsewhere: they altogether cease to exist; for the wound or disease is not a substance, but a defect in the fleshly substance,—the flesh itself being a substance, and therefore something good, of which those evils—that is, privations of the good which we call health—are accidents. Just in the same way, what are called vices in the soul are nothing but privations of natural good. And when they are cured, they are not transferred elsewhere: when they cease to exist in the healthy soul, they cannot exist anywhere else. ellauri223.html on line 137: Later on, the philosopher Baruch Spinoza also agreed with the doctrine, when he said: “By reality and perfection I mean the same thing” (Ethics, part II, definition VI). Leibniz adhered to the doctrine as well, as do the Baha'i. Elämme parhaassa mahdollisessa maailmassa, ystävä hyvä. Mitä puppua. ellauri223.html on line 146: Doctrina Protagorea aliquo modo ad relativismum epistemologicum referri videtur: qualem quilibet quamlibet rem perceperit, talis ei videbitur. At si nemo umquam erraret, omnes homines aeque sapientes essent. Constat quidem neminem erroris purum esse. Difficilius est hoc negare, suam cuique experientiam sensibus acceptam veram esse. Scientia non tamen ad sensuum experientiam pertinet sed in rationis conclusione ad hanc experientiam pertinenti posita est. Protagoras experientiam et scientiam confundere videtur. ellauri223.html on line 148: Homo mensura sententia celeberrima est, cui varii sunt intellectus. Itaque convenit, quales hi intellectus sint, scrutari. Quamquam homo mensura hodie suam vivere vitam iam coepisse videtur, in primis inspiciendi sunt intellectus ad Protagoram pertinentes. ellauri223.html on line 153: New Atlantis is an incomplete utopian novel by Sir Francis Bacon, published posthumously in 1626. It appeared unheralded and tucked into the back of a longer work of natural history, Sylva sylvarum (forest of materials). In New Atlantis, Bacon portrayed a vision of the future of human discovery and knowledge, expressing his aspirations and ideals for humankind. The novel depicts the creation of a utopian land where "generosity and enlightenment, dignity and splendour, piety and public spirit" are the commonly held qualities of the inhabitants of the mythical Bensalem. The plan and organisation of his ideal college, Salomon's House (or Shlomo's House), envisioned the modern research university in both applied and pure sciences. ellauri223.html on line 157: The novel depicts a mythical island, Bensalem, which is discovered by the crew of a European ship after they are lost in the Pacific Ocean somewhere west of Peru. The minimal plot serves the gradual unfolding of the island, its customs, but most importantly, its state-sponsored scientific institution, Salomon's House, "which house or college ... is the very eye of this kingdom." ellauri223.html on line 159: Many aspects of the society and history of the island are described, such as the Christian religion – which is reported to have been born there as a copy of the Bible and a letter from the Apostle Saint Bartholomew arrived there miraculously, a few years after the Ascension of Jesus; a cultural feast in honour of the family institution, called "the Feast of the Family"; a college of sages, the Salomon's House, "the very eye of the kingdom", to which order "God of heaven and earth had vouchsafed the grace to know the works of Creation, and the secrets of them", as well as "to discern between divine miracles, works of nature, works of art, and other impostures and illusions of all sorts"; and a series of instruments, process and methods of scientific research that were employed in the island by the Salomon's House. ellauri223.html on line 164: But hear me now, and I will tell you what I know. You shall understand that there is not under the heavens so chaste a nation as this of Bensalem; nor so free from all pollution or foulness. It is the virgin of the world. Ei menstruaatiota tytöillä eikä polluutiota teinipojilla. ellauri223.html on line 166: I remember I have read in one of your European books, of an holy hermit amongst you that desired to see the Spirit of Fornication; and there appeared to him a little foul ugly Aethiop. Fuckin niggah. But if he had desired to see the Spirit of Chastity of Bensalem, it would have appeared to him in the likeness of a fair (paleface) beautiful Cherubim. For there is nothing amongst mortal men more fair and admirable, than the chaste minds of this people. Know therefore, that with them there are no chicken stews, frozen or otherwise, no dissolute houses, no courtesans, nor anything of that kind. ellauri223.html on line 168: In the last third of the book, the Head of the Salomon's House takes one of the European visitors to show him all the scientific background of Salomon's House, where experiments are conducted in Baconian method to understand and conquer nature (no tietysti), and to apply the collected knowledge to the betterment of society. Namely: 1) the end, or purpose, of their foundation; 2) the preparations they have for their works; 3) the several employments and functions whereto their fellows are assigned; 4) and the ordinances and rites which they observe. ellauri223.html on line 192: However, an increasing number of reports circulated about friction in the marriage, with speculation that this may have been due to Alice's making do with less money than she had once been accustomed to. It was said that she was strongly interested in fame and fortune, and when household finances dwindled, she complained bitterly. Bunten wrote in her Life of Alice Barnham that, upon their descent into debt, she went on trips to ask for financial favours and assistance from their circle of friends. Bacon disinherited her upon discovering her secret romantic relationship with Sir Frodo Underhill. He subsequently rewrote his will, which had previously been very generous—leaving her lands, goods, and income—and instead revoked it all. ellauri223.html on line 194: Alice Bacon and her mother Dorothy were both reported by contemporaries as having extravagant tastes, and being interested in wealth and power. However, early in the marriage, Bacon had money to spare, "pouring jewels in her lap", and spending large sums on decorations. Power was also available, as in March 1617, along with Francis Bacon being made temporary Regent of England, a document was drawn up making Lady Bacon first lady in the land, taking precedence over all other Baronesses (it is not clear whether it was signed into law). ellauri223.html on line 202: Reports of increasing friction in the marriage appeared, with speculation that some of this may have also been due to financial resources not being as abundantly available to Alice as she was accustomed to in the past. Alice was reportedly interested in fame and fortune, and when reserves of money were no longer available, there was constant complaining about where all the money was going. ellauri223.html on line 222: Several authors believe that, despite his marriage, Bacon was primarily attracted to men. Forker, for example, has explored the "historically documentable sexual preferences" of both Francis Bacon and King James I and concluded they were both oriented to "masculine love", a contemporary term that "seems to have been used exclusively to refer to the sexual preference of men for members of their own gender." ellauri223.html on line 226: The Jacobean antiquarian Sir Simonds D'Ewes (Bacon's fellow Member of Parliament) implied there had been a question of bringing him to trial for buggery, which his brother Anthony Bacon had also been charged with. ellauri226.html on line 38: Kuten monissa albumeissa ollaan havaittu, paskaviihteen ammattilaisilla on politiikan teossa lusikkansa sopassa. Tässä lisää sattumia sopasta. Amerikan 2 puoluetta ovat publikaanit ja republikaanit. Nasaretilaisen pubikavereita molemmat. Väliin vetovuorossa on talousliberaalit plutokraatit, väliin arvokonservatiivit oligarkit. Samoja Parta-Kallen perivihulaisia. Talouskonservatiivina arvonihilistinä en voi sietää niitä. ellauri226.html on line 66: In late 1964, as Brian Wilson's industry profile grew, he became acquainted with various individuals from around the Los Angeles music scene. He also took an increasing interest in recreational drugs (particularly marijuana, LSD, and Desbutal). According to his then-wife Marilyn, Wilson's new friends "had the gift of gab. All of a sudden Brian was in Hollywood—these people talk a language that was fascinating to him. Anybody that was different and talked cosmic or whatever he liked it." Wilson's closest friend in this period was Loren Schwartz, an aspiring talent agent that he met at a recording studio. Schwartz introduced Wilson to marijuana and LSD, as well as a wealth of literature commonly read by college students. During his first LSD trip, Wilson had what he considered to be "a very religious experience" and claimed to have seen God. God has subsequently personally confirmed this. ellauri226.html on line 73: Love’s performance on behalf of Trump on Sunday was the main attraction for the event, according to the LA Times. Tickets ran from $2,800 per person to up to $150,000 for a couple to be considered “co-chairs’’ of the event. ellauri226.html on line 74: Lead singer Love has been a longtime Trump supporter. He sang at one of the president’s inaugural balls in 2017, telling Uncut magazine afterward, “I don’t have anything negative to say about the president of the USA. I love his hair, it is very surfy." “I understand there are so many factions and fractious things going on. The chips will fall where they may,’’ Love said. “But Donald Trump has never been anything but kind to us. We have known him for many a year.’’ Aargh, for the love of Mike! ellauri226.html on line 104: The landscape was different from yesterday’s. As ellauri226.html on line 122: There was a David Herbert Lawrence plaque on the street. Inside the tiny station were two more. It seemed a lot of plaques for a guy who spent one night there. “Blessed is he that expecteth nothing,” he wrote of Sorgono, “for he shall not be disappointed.” More Niente. “A dreary hole!” Lawrence muttered. “A cold, hopeless, lifeless, Saturday afternoon-weary village.” The food was bad. The bedsheets were stained. People cheerfully relieved themselves on the street. What limp parsnips too! “Why are you so indignant?” the Q.B. asked. “It’s all life.” ellauri226.html on line 124: We, too, arrived on a Saturday afternoon. There was nowhere to eat and nothing to do, other than lounge by the lifeless station, reading Lawrence’s catalogue of complaints. But then I looked up to find the very “pink-washed building” with the very same name (Risveglio) as the horrible inn in the book. “It can’t be the same one,” I said. “There’s no plaque. Wow, there's a traffic sign, but it's not in English?" ellauri226.html on line 135: My wife marched right in. All six guys filed in behind her, like a spaghetti western, many of which were filmed close by. Inside, the pallid bartender was polishing glasses. I slapped a euro on the bar and ordered two macchiatos. Then, in my grunting Italian American, I asked if this might be the same Risveglio from D.H. Lawrence’s day. ellauri226.html on line 137: For a moment everyone just looked hostile. Then they all started talking at once. The bartender said his grandmother owned the place then. Another guy said, No, that was a different owner. ellauri226.html on line 140: Nuovo, however, looked placid and tame. Nuovo was home to the Nobel laureate Grazia Deledda, whose novels Lawrence so admired, but her modest birthplace was closed. We walked around aimlessly, seeing the place through his eyes, but, of course, through Lawrence’s eyes “there’s nothing to see.” This is no longer quite true; there are two good museums in town. But, by now, it had taken on the sound of a mantra. “Sights are an irritating bore,” he wrote. “Happy is the town that has nothing to show.” ellauri226.html on line 142: Why, after all, did he come here? ellauri226.html on line 212: approximately 97,700 were black and 2,000 residents “other races.” ellauri226.html on line 214: were white as snow in 1950. ellauri226.html on line 216: Even as early as 1960, just ten years and one census removed from 1950, approximately 164,000 of the 1.42 million Bronx residents were sooty black. ellauri226.html on line 220: In 1970, the white pop. had decreased from 1.26 million to 1.08 million. The whites flew at approximately the same rate that new black residents were moving into the slum. In the 10 years between 1970 and 1980, however, this rate of ellauri226.html on line 233: In 1980, they were already 745,000 "people." ellauri226.html on line 241: considered a very tranquil and even boring place, almost like a suburb, causing Nash to lament ellauri226.html on line 257: As a paper boy, he remembers no doors were locked. He remembers ellauri226.html on line 261: Derrick’s sentiments were echoed by my mom Kathleen Roby, who grew up in ellauri226.html on line 270: For both Dr. Derrick and Mrs. Roby, the independence that they were ellauri226.html on line 281: Research has indicated that The Bronx began changing demographically right after World War II. The ﬁrst inﬂux of black and Hispanic residents was into the South Bronx after World War II, as former residents of Harlem were attracted to The Bronx because of its rent controlled apartments. Many of these blacks and Hispanics moved into neighborhoods following the subway and elevated trains transportation. Pre-cisely! This is just why Grankulla does not want subway nor high-rise apartment housing. Let the cleaners and station attendants sleep i Mattby i stället. ellauri226.html on line 296: neighborhood. Mr. Werner noticed this segregation where he lived, as the ellauri226.html on line 305: Before long it was considered unsafe to walk through the park at night to go to Yankee Stadium and Werner (white) was even threatened with a knife by a classmate and mugged on the Grand Concourse. Gun violence even came to the ellauri226.html on line 309: in junior high school and we had an incident where ellauri226.html on line 312: the street. They weren’t deliberately trying to hit a person, ellauri226.html on line 313: as you could not really see who they were and what color. ellauri226.html on line 329: While crime was on the rise throughout the city, the increasing numbers in The Bronx were astounding. For example, the number of ellauri226.html on line 340: buildings were lit up in order to turn a proﬁt from insurance. ellauri226.html on line 343: majority of the buildings on the surrounding streets had burned and there ellauri226.html on line 345: South Bronx had essentially been burned to the ground and residents were ellauri226.html on line 347: city oﬀicials in the Bronx Arson Task Force in 1974 conﬁrmed that the ﬁres were being set by the white owners, but it was diﬀicult to hold any one person responsible because the paid arsonists often refused to name the white customers. ellauri226.html on line 349: The chaos reached its peak in 1977 when a July black-out brought a dramatic increase of responsible arsonists in that same Stadium where Cosell as the Yankees played in the 1977 World Series, as part of an insurance conspiracy, however. ellauri226.html on line 358: was in a section that was considered extremely dangerous, Roby was quickly sent down to Lincoln Hospital in the South Bronx, because of labor shortages. ellauri226.html on line 361: suﬀered gunshot wounds. For her, the violence of the South Bronx was ellauri226.html on line 363: Lincoln Hospital in which rival gang members were receiving physical ellauri226.html on line 364: therapy because of matching paralyzing gunshot wounds. Roby tried to provide physical therapy for these teenage boys but was unable to because they were ellauri226.html on line 371: Werner, and Mrs. Roby noticed that their neighborhoods were ellauri226.html on line 373: that had been considered “safe” in the 1950s and 1960s began to experience rising crime and drug rates. While the ﬁres that plagued the South ellauri226.html on line 379: his Fordham neighborhood. For Derrick, examples of how the neighborhood changed were a subway robbery and the burglary of her home. These examples of petty crime prompted him and his family to move to another section ellauri226.html on line 390: Werner ﬁrst remembered crime touching her neighborhood in the mid-70s ellauri226.html on line 391: where the community was composed of single family homes and the rapid succession ellauri226.html on line 395: 1970s. During this time, her mother was mugged twice while going to the neighborhood laundromat and there was a rash of petty crime in her parking ellauri226.html on line 420: and Derrick’s buildings also suﬀered from the same problem, and all three commented on how the landlords would not change wiring because they felt as though they would not recoup the cost. Residents could not even use toasters! ellauri226.html on line 428: It was a downward spiral that many of the white ethnic residents who had called The Bronx home in the 1950s and watched it change for the worse in the 1960s and 70s were quick to blame on the Hispanics and blacks. ellauri226.html on line 431: rental units were deemed dilapidated or deteriorating by city oﬀicials. As a result, the Hispanic and black residents were forced to look for housing there ellauri226.html on line 440: lost 500,000 factory jobs, and after 1960 civil service jobs were opened ellauri226.html on line 445: The economic problems seen in The Bronx were not industrially based but rather, the work force was dominated by totally clueless colorful minorities. By 1975 the entire city was engulfed in an economic crisis. ellauri226.html on line 449: The city's finances were transferred to private chiselers. ellauri226.html on line 464: The city’s record daily murder rate was 2,245 homicides. That number reached its peak in 1990 when it was astronomical when compared with the number of murders in 1963. There were almost as many stiffs per capita as in the Stockholm region today. ellauri226.html on line 469: living in The Bronx in the 1960s had been there for years and seemed to ellauri226.html on line 470: enjoy similar all-American white immigrant lifestyles. When new Hispanic groups and African Americans moved beyond the South Bronx, seeking to avoid the crime and drug use that had already seized the South Bronx, however, they brought their crummy lifestyles along. These cultural peculiarities seemed to clash with those that were in place with the older white immigrants, which only exacerbated the suspicions many whites already had regarding the perceived connection between race and crime rates. ellauri226.html on line 473: neighbors played at all hours of the night, their loud merrymaking in the sack, and their tendency to throw garbage out of their windows. For Derrick, a graduate student at the time, the diﬀerence in lifestyles between him and his new neighbors became too much, and he eventually moved out of the apartment because of the behavior of his Hispanic neighbors. ellauri226.html on line 475: For Roby (my mom), the diﬀerences of the new minority groups and the old Jewish, Italian, and Irish immigrants was clear, especially given the unique rules that governed her Parkchester Jewish community. Parkchester was originally privately owned by the Metropolitan Life, who employed a private police force to ensure law and order and instituted very speciﬁc rules that bound the residents of the community, everything from double parking and noise levels to not walking on the grass. ellauri226.html on line 480: The whites who had meekly lived under the thumb of the company in the development for many years, were shocked by the behavior of the new, often minority, residents who seemed to have no regard for the rules and the lifestyle that had been established long ago by Metropolitan Life. As a result, the tension and anger felt by many whites towards the minorities as they felt as though their pitiful lifestyles and sorry apartment buildings were being disrespected. ellauri226.html on line 484: prime motivating factor for their departure. What they really meant were the fucking 2nd wave immigrants. Brian Werner, Elvira Werner, and Kathleen Roby all moved out of The Bronx during the 1960s and 1970s, and describe crime and the changing neighborhood as the major inﬂuence in their decision. My mom herself, she began running red lights because she was afraid of being raped if stopping too long in certain intersections. After her tires were stolen repeatedly while waiting for the traffic lights to change Mrs. Roby moved to Long Island in 1980, where her better-off sister already resided. ellauri226.html on line 487: large numbers of whites that ﬂed The Bronx in the 1970s, there was also ellauri226.html on line 495: Long Island and Westchester County, New York area, as well as northern New Jersey, where Philip Roth's folks lived with a flock of other Mockies. Homes in new communities were comparatively inexpensive. For example, in 1948, the going rate for a home in Levittown was $8,000, which, if paid for using a low-interest ellauri226.html on line 497: aﬀordable with new ﬁnancing that was ﬁrst oﬀered to whites, ellauri226.html on line 498: were made even more enticing in the late 1940s. ellauri226.html on line 505: the surrounding ﬁve boroughs were experiencing a population rise. ellauri226.html on line 507: For many white residents of The Bronx, Co-op City oﬀered a solution to their problems. It provided private ownership and was a protected enclave within The Bronx. The opening of Co-op City prompted thousands of white families ellauri226.html on line 508: to leave other areas of The Bronx, particularly the South Bronx, where white residents were desperate to leave the deteriorating neighborhoods smelling of pot and enchiladas. ellauri226.html on line 519: The $1M question here of course is why is it that the whites' standard of living soared while the coons and wetbacks stayed as poor as they were. ellauri226.html on line 520: Maybe they just were that much stupider. ellauri226.html on line 524: The notmees who wanted to move out of the worst areas of The Bronx "chose" to stay in Bronx and just moved to the places vacated by the suburban migration of the whites. The same push is now being felt in Nassau County and New Jersey, where white homeowners are pressured to only sell to whites to prevent another wave of immigrants with their smelly dishes and noisy habits, not to mention the sex, drugs, and rap "music". ellauri236.html on line 56: Bolsonaro turned in a strong showing in the wealthier south of the country, winning Sao Paulo and his native Rio de Janeiro by margins of over 10%, but it was not enough to compensate for Lula’s massive turnout in the Northeast of Brazil, where the Workers Party has long enjoyed dominance. Indeed, Lula won numerous states by margins of 30%, 40% or even 50%, turning in particularly strong performances in the vote-rich states of Bahia, Ceara, and his native Pernambuco. ellauri236.html on line 60: Lula's election tonight represents one of the greatest comeback stories in Latin American history. Lula was convicted and imprisoned on corruption and money laundering charges that were later overturned on a technicality by Brazil’s Supreme Court, clearing the way for him to run for an unprecedented third term. ellauri236.html on line 61: Portuguese-language searches for basic election-related terms such as “fraud,” “intervention” and “ballots” on Facebook and Instagram, which are owned by Meta, have overwhelmingly directed people toward groups pushing claims questioning the integrity of the vote or openly agitating for a military coup, researchers from the advocacy group SumOfUs found. On TikTok, five out of eight top search results for the keyword “ballots” were for terms such as “rigged ballots” and “ballots being manipulated.” ellauri236.html on line 73: A test of Meta and YouTube’s ad systems by the human rights group Global Witness revealed that the companies approved large numbers of misleading ads, including spots that encouraged people not to vote or gave false dates for when ballots could be posted. YouTube said it “reviewed the ads in question and removed those that violated our policies,” although the Global Witness report showed all the ads submitted were approved by the Google-owned site. ellauri236.html on line 75: They found that five out of seven of the groups recommended by Facebook under searches for the term “intervention” were pushing for a military intervention in Brazil’s election, while five out of seven of the groups recommended under the search term “fraud” encouraged people to join groups that questioned the election’s integrity. The groups have names such “Intervention to Save Brazil” and “Military intervention already.” ellauri236.html on line 79: Win or Lose, Bolsonaro Has Destroyed Trust in Brazil’s Elections. President Jair Bolsonaro has attacked Brazil’s electronic voting system. Now, ahead of Sunday’s elections, many of his supporters believe there will be fraud. ellauri236.html on line 91: “There’s a lot of fraud,” said Kátia de Lima, 47, a store clerk at a rally for Mr. Bolsonaro this month. “It’s proven.” ellauri236.html on line 97: Mr. Bolsonaro is right that Brazil’s voting system is unique. It is the only country in the world to use a fully digital system, with no paper backups. Since Brazil began using electronic voting machines in 1996, there has been no evidence that they have been used for fraud. Instead, the machines helped eliminate the fraud that once afflicted Brazil’s elections in the age of paper ballots. ellauri236.html on line 108: According to Brazil's Superior Electoral Court, Positivo Tecnologia, a Brazilian company, won the most recent bid to produce electronic voting machines for this year's election. Smartmatic and Dominion confirmed their equipment is not being used in Brazil. But the voting machine claims resurged this month, both in WhatsApp messages in Brazil about Smartmatic and in English-language posts on U.S. social media sites claiming, incorrectly, that Dominion or Smartmatic machines were used in Brazil. ellauri236.html on line 110: Critics have charged that Bolsonaro would not accept the electoral results in case of a loss, but on Friday he sang a different tune: "Whoever has the most votes takes it. This is democracy." But if it's not me, we must stop the steal. ellauri236.html on line 141: Chase left home in 1924 at the age of 18. In 1932, at the age of 26, Chase married Sylvia Ray, and they had a son. In 1956, when the son was 24 (and Rene 50), they moved to France. In 1969 (Rene was 63), they moved to Switzerland, living a secluded life in Corseaux-sur-Vevey, on Lake Geneva. Chase died there on 6 February 1985, at 79. Sylvia was broken hearted and desolate. ellauri236.html on line 165: After Chase left home at the age of 18, he worked in sales, primarily focusing on books and literature. He sold children's encyclopaedias, while also working in a bookshop. He also served as an executive for a book wholesaler, before turning to a writing career that produced more than 90 mystery books. His interests included photography, of a professional standard, reading, and listening to classical music and opera. As a form of relaxation between novels, he put together highly complicated and sophisticated Meccano models. ellauri236.html on line 169: Prohibition and the ensuing Great Depression in the US (1929–39) had given rise to the Chicago gangster culture prior to World War II. This, combined with Chase's book trade experience, convinced him that there was a big demand for gangster stories. After reading James M. Cain's novel The Postman Always Rings Twice (1934), and having read about the American gangster Ma Barker and her sons, and with the help of maps and a slang dictionary, he wrote No Orchids for Miss Blandish in his spare time, he claimed over a period of six weekends, though his papers suggest it took longer. The book achieved remarkable notoriety and became one of the best-selling books of the decade. It was the subject of the 1944 essay "Raffles and Miss Blandish" by George Orwell (alla). Chase and Robert Nesbitt adapted it to a stage play of the same name which ran in London's West End to good reviews. The 1948 film adaptation was widely denounced as salacious due to the film's portrayal of violence and sexuality. Robert Aldrich did a remake, The Grissom Gang, in 1971. ellauri236.html on line 173: Albumissa 63 pintaan ajelehtineesta Örvelöstä on hurjasti kirjailijakaskuja. Se tykkäsi tehdä kavereille jäyniä. Se oli kömpelö ja itkeskelevä kuin Ohukaisen ja Paxukaisen Ohukainen. Örvelö oli homofoobinen, mikä usein on merkki kaappihomosta. Se oli jonkin sortin sosialisti teoriassa, mutta kun vähän raaputti niin alta löytyi britti pesunkestävä. Lukiessaan nuorukaisena toisen samanlaisen piilohomon D.H. Lawrencen kirjoja se oli yhtä exyxissä kuin toimittaja Olavi Pylkkänen kun hyvixiä ja pahixia ei erottanut hatun väristä. ellauri236.html on line 177: Muziinä se oli oikeassa että fascistiaikoina kuten juuri nyt peukutetaan poliisisarjoja jossa pollarit on rattaita all-powerful valvontaorganisaatiossa. Epäiltyjen elimiä pöyhitään lupaa kysymättä kumikauloina ja naamat liimataan whiteboardille. Valvontakameroista tarkistetaan kuka teki mitä kellekkin ja mihin reikään. Whiteboardille tulee miljoonia nuolia. Siiramaiset karhuryhmät ryntää karjahdellen sisään ovista. "This is a murder investigation" on joku stiiknafuulia, licence to kill jolla pollari pääsee läpi luokkarajoista maxamaan potut pottuina tunkiokukoille. Verenhimon lisäxi luokkaviha on poliisisarjojen tärkein käyttöaine. ellauri236.html on line 184: Miss Blandish, the daughter of a millionaire, is kidnapped by some gangsters who are almost immediately surprised and killed off by a larger and better organized gang. They hold her to ransom and extract half a million dollars from her father. Their original plan had been to kill her as soon as the ransom-money was received, but a chance keeps her alive. One of the gang is a young man named Slim, whose sole pleasure in life consists in driving knives (well, his prick as well, got to give that much to him) into other people's bellies. In childhood he has graduated by cutting up living animals with a pair of rusty scissors. Slim is sexually impotent, but takes a kind of fancy to Miss Blandish. Slim's mother, who is the real brains of the gang, sees in this the chance of curing Slim's impotence, and decides to keep Miss Blandish in custody till Slim shall have succeeded in raping her. After many efforts and much persuasion, including the flogging of Miss Blandish with a length of rubber hosepipe, the rape is achieved. (Ei se ihan näin mennyt, George!) Meanwhile Miss Blandish's father has hired a private detective, and by means of bribery and torture the detective and the police manage to round up and exterminate the whole gang. Slim escapes with Miss Blandish and is killed after a final juicy rape, and the detective prepares to restore Miss Blandish to her pristine shape. By this time, however, she has developed such a taste for Slim's caresses(3) that she feels unable to live without him, and she jumps, out of the window of a sky-scraper. Footnote 1945. Another reading of the final episode is possible. It may mean merely that Miss Blandish is pregnant, i.e. she is damaged goods. Maybe she is sad that the baby's dad is dead. But the "interpretation" I have given above seems more in keeping with the general brutality of the book. ellauri236.html on line 186: Several other points need noticing before one can grasp the full implications of this book. To begin with, its central story bears a very marked resemblance to William Faulkner's novel, Sanctuary. Therefore, it is not, as one might expect, the product of an illiterate hack, but a brilliant piece of plagiarism, with hardly a wasted word or a jarring note anywhere. Thirdly, the whole book, récit as well as dialogue, is written in the American language; the author, an Englishman who has (I believe) never been in the United States, seems to have made a complete mental transference to the American underworld. Fourthly, and what is worst (from the point of view of a serious writer like myself) the book sold, according to its publishers, no less than half a million copies. Actually 2. ellauri236.html on line 188: I have already outlined the plot, but the subject-matter is much more sordid and brutal than this suggests. The book contains eight full-dress murders, an unassessable number of casual killings and woundings, an exhumation (with a careful reminder of the stench), the flogging of Miss Blandish, the torture of another woman with red-hot cigarette-ends, a strip-tease act, a third-degree scene of unheard-of cruelty and much else of the same kind. It assumes great sexual sophistication in its readers (there is a scene, for instance, in which a gangster, presumably of masochistic tendency, has an orgasm in the moment of being knifed - I can relate to that!), and it takes for granted the most complete corruption and self-seeking as the norm of human behaviour. The detective, for instance, is almost as great a rogue as the gangsters, and actuated by nearly the same motives. Like them, he is in pursuit of ‘five hundred grand’. It is necessary to the machinery of the story that Mr. Blandish should be anxious to get his money back, but apart from this, such things as affection, friendship, good nature or even ordinary politeness simply do not enter. Nor, to any great extent does normal sexuality. Ultimately only one motive is at work throughout the whole story: the pursuit of power. (Well, there is also the pursuit of spaghetti and some twat.) ellauri236.html on line 192: In another of Mr. Chase's books, He Won't Need It Now, the hero, who is intended to be a sympathetic and perhaps even noble character, is described as stamping on somebody's face, and then, having crushed the man's mouth in, grinding his heel round and round in it. Even when physical incidents of this kind are not occurring, the mental atmosphere of these books is always the same. Their whole theme is the struggle for power and the triumph of the strong over the weak. The big gangsters wipe out the little ones as mercilessly as a pike gobbling up the little fish in a pond; the police kill off the criminals as cruelly as the angler kills the pike. If ultimately one sides with the police against the gangsters, it is merely because they are better organized and more powerful, because, in fact, the law is a bigger racket than crime. Might is right: vae victis. But think of it, what is new? All undying epic heroes are described as stamping on one anothers faces. ellauri236.html on line 194: As I have mentioned already, No Orchids enjoyed its greatest vogue in 1940, though it was successfully running as a play till some time later. It was, in fact, one of the things that helped to console people for the boredom of being bombed. Early in the war the New Yorker had a picture of a little man approaching a news-stall littered with paper with such headlines as ‘Great Tank Battles in Northern France’, ‘Big Naval Battle in the North Sea’, ‘Huge Air Battles over the Channel’, etc., etc. The little man is saying ‘Action Stories, please’. That little man with his little dick stood for all the drugged millions to whom the world of the gangster and the prize-ring is more ‘real’, more ‘tough’, than such things as crucifixions, wars, revolutions, earthquakes, famines, genocides, holocausts and pestilences. From the point of view of a reader of Action Stories, a description of the London blitz, or of the internal struggles of the European underground parties, would be ‘sissy stuff’. On the other hand, some puny gun-battle in Chicago, resulting in perhaps half a dozen deaths, would seem genuinely ‘tough’. This habit of mind is now extremely widespread. A soldier sprawls in a muddy trench, with the machine-gun bullets crackling a foot or two overhead, and whiles away his intolerable boredom by reading an American gangster story. And what is it that makes that story so exciting? Precisely the fact that people are shooting at each other with machine-guns! Neither the soldier nor anyone else sees anything curious in this. It is taken for granted that an imaginary bullet is more thrilling than a real one. (But note one difference: they get a whacking pile of money and loads of wet twat for it.) ellauri236.html on line 196: The obvious explanation is that in real life one is usually a passive victim, whereas in the adventure story one can think of oneself as being at the centre of events. But there is more to it than that. Here it is necessary to refer again to the curious fact of No Orchids being written — with technical errors, perhaps, but certainly with considerable skill — in the American language. ellauri236.html on line 198: There exists in America an enormous literature of more or less the same stamp as No Orchids. Quite apart from books, there is the huge array of ‘pulp magazines’, graded so as to cater for different kinds of fantasy, but nearly all having much the same mental atmosphere. A few of them go in for straight pornography, but the great majority are quite plainly aimed at sadists and masochists. Sold at threepence a copy under the title of Yank Mags(4), these things used to enjoy considerable popularity in England, but when the supply dried up owing to the war, no satisfactory substitute was forthcoming. English imitations of the ‘pulp magazine’ do now exist, but they are poor things compared with the original. English crook films, again, never approach the American crook film in brutality. And yet the career of Mr. Chase shows how deep the American influence has already gone. Not only is he himself living a continuous fantasy-life in the Chicago underworld, but he can count on hundreds of thousands of readers who know what is meant by a ‘clipshop’ or the ‘hotsquat’, do not have to do mental arithmetic when confronted by ‘fifty grand’, and understand at sight a sentence like ‘Johnny was a rummy and only two jumps ahead of the nut-factory’. Evidently there are great numbers of English people who are partly americanized in language and, one ought to add, in moral outlook. For there was no popular protest against No Orchids. In the end it was withdrawn, but only retrospectively, when a later work, Miss Callaghan Comes to Grief, brought Mr. Chase's books to the attention of the authorities. Judging by casual conversations at the time, ordinary readers got a mild thrill out of the obscenities of No Orchids, but saw nothing undesirable in the book as a whole. Many people, incidentally, were under the impression that it was an American book reissued in England. ellauri236.html on line 200: The thing that the ordinary reader ought to have objected to — almost certainly would have objected to, a few decades earlier — was the equivocal attitude towards crime. It is implied throughout No Orchids that being a criminal is only reprehensible in the sense that it does not pay. Being a policeman pays better, but there is no moral difference, since the police use essentially criminal methods. In a book like He Won't Need It Now the distinction between crime and crime-prevention practically disappears. This is a new departure for English sensational fiction, in which till recently there has always been a sharp distinction between right and wrong and a general agreement that virtue must triumph in the last chapter. English books glorifying crime (modern crime, that is — pirates and highwaymen are different) are very rare. Even a book like Raffles, as I have pointed out, is governed by powerful taboos, and it is clearly understood that Raffles's crimes must be expiated sooner or later. In America, both in life and fiction, the tendency to tolerate crime, even to admire the criminal so long as he is success, is very much more marked. It is, indeed, ultimately this attitude that has made it possible for crime to flourish upon so huge a scale. Books have been written about Al Capone that are hardly different in tone from the books written about Henry Ford, Stalin, Lord Northcliffe and all the rest of the ‘log cabin to White House’ brigade. And switching back eighty years, one finds Mark Twain adopting much the same attitude towards the disgusting bandit Slade, hero of twenty-eight murders, and towards the Western desperadoes generally. They were successful, they ‘made good’, therefore he admired them. ellauri236.html on line 202: In a book like No Orchids one is not, as in the old-style crime story, simply escaping from dull reality into an imaginary world of action. One's escape is essentially into cruelty and sexual perversion. No Orchids is aimed at the power-instinct, which Raffles or the Sherlock Holmes stories are not. At the same time the English attitude towards crime is not so superior to the American as I may have seemed to imply. It too is mixed up with power-worship, and has become more noticeably so in the last twenty years. A writer who is worth examining is Edgar Wallace, especially in such typical books as The Orator and the Mr. J. G. Reeder stories. Wallace was one of the first crime-story writers to break away from the old tradition of the private detective and make his central figure a Scotland Yard official. Sherlock Holmes is an amateur, solving his problems without the help and even, in the earlier stories, against the opposition of the police. Moreover, like Lupin, he is essentially an intellectual, even a scientist. He reasons logically from observed fact, and his intellectuality is constantly contrasted with the routine methods of the police. Wallace objected strongly to this slur, as he considered it, on Scotland Yard, and in several newspaper articles he went out of his way to denounce Holmes by name. His own ideal was the detective-inspector who catches criminals not because he is intellectually brilliant but because he is part of an all-powerful organization. Hence the curious fact that in Wallace's most characteristic stories the ‘clue’ and the ‘deduction’ play no part. The criminal is always defeated by an incredible coincidence, or because in some unexplained manner the police know all about the crime beforehand. The tone of the stories makes it quite clear that Wallace's admiration for the police is pure bully-worship. A Scotland Yard detective is the most powerful kind of being that he can imagine, while the criminal figures in his mind as an outlaw against whom anything is permissible, like the condemned slaves in the Roman arena. His policemen behave much more brutally than British policemen do in real life — they hit people with out provocation, fire revolvers past their ears to terrify them and so on — and some of the stories exhibit a fearful intellectual sadism. (For instance, Wallace likes to arrange things so that the villain is hanged on the same day as the heroine is married.) But it is sadism after the English fashion: that is to say, it is unconscious, there is not overtly any sex in it, and it keeps within the bounds of the law. The British public tolerates a harsh criminal law and gets a kick out of monstrously unfair murder trials: but still that is better, on any account, than tolerating or admiring crime. If one must worship a bully, it is better that he should be a policeman than a gangster. Wallace is still governed to some extent by the concept of ‘not done’. In No Orchids anything is ‘done’ so long as it leads on to power. All the barriers are down, all the motives are out in the open. Chase is a worse symptom than Wallace, to the extent that all-in wrestling is worse than boxing, or Fascism is worse than capitalist democracy. ellauri236.html on line 204: In borrowing from William Faulkner's Sanctuary, Chase only took the plot; the mental atmosphere of the two books is not similar. Chase really derives from other sources, and this particular bit of borrowing is only symbolic. What it symbolizes is the vulgarization of ideas which is constantly happening, and which probably happens faster in an age of print. Chase has been described as ‘Faulkner for the masses’, but it would be more accurate to describe him as Carlyle for the masses. He is a popular writer — there are many such in America, but they are still rarities in England — who has caught up with what is now fashionable to call ‘realism’, meaning the doctrine that might is right. The growth of ‘realism’ has been the great feature of the intellectual history of our own age. Why this should be so is a complicated question. The interconnexion between sadism, masochism, success-worship, power-worship, nationalism, and totalitarianism is a huge subject whose edges have barely been scratched, and even to mention it is considered somewhat indelicate. To take merely the first example that comes to mind, I believe no one has ever pointed out the sadistic and masochistic element in Bernard Shaw's work, still less suggested that this probably has some connexion with Shaw's admiration for dictators. Fascism is often loosely equated with sadism, but nearly always by people who see nothing wrong in the most slavish worship of Stalin. The truth is, of course, that the countless English intellectuals who kiss the arse of Stalin are not different from the minority who give their allegiance to Hitler or Mussolini, nor from the efficiency experts who preached ‘punch’, ‘drive’, ‘personality’ and ‘learn to be a Tiger man’ in the nineteen-twenties, nor from that older generation of intellectuals, Carlyle, Creasey and the rest of them, who bowed down before German militarism. All of them are worshipping power and successful cruelty. It is important to notice that the cult of power tends to be mixed up with a love of cruelty and wickedness for their own sakes. A tyrant is all the more admired if he happens to be a bloodstained crook as well, and ‘the end justifies the means’ often becomes, in effect, ‘the means justify themselves provided they are dirty enough’. This idea colours the outlook of all sympathizers with totalitarianism, and accounts, for instance, for the positive delight with which many English intellectuals greeted the Nazi-Soviet pact. It was a step only doubtfully useful to the U.S.S.R., but it was entirely unmoral, and for that reason to be admired; the explanations of it, which were numerous and self-contradictory, could come afterwards. ellauri236.html on line 206: Until recently the characteristic adventure stories of the English-speaking peoples have been stories in which the hero fights against odds. This is true all the way from Robin Hood to Pop-eye the Sailor. Perhaps the basic myth of the Western world is Jack the Giant-killer, but to be brought up to date this should be renamed Jack the Dwarf-killer, and there already exists a considerable literature which teaches, either overtly or implicitly, that one should side with the big man against the little man. Most of what is now written about foreign policy is simply an embroidery on this theme, and for several decades such phrases as ‘Play the game’, ‘Don't hit a man when he's down’ and ‘It's not cricket’ have never failed to draw a snigger from anyone of intellectual pretensions. What is comparatively new is to find the accepted pattern, according to which (a) right is right and wrong is wrong, whoever wins, and (b) weakness must be respected, disappearing from popular literature as well. When I first read D. H. Lawrence's novels, at the age of about twenty, I was puzzled by the fact that there did not seem to be any classification of the characters into ‘good’ and ‘bad’. Lawrence seemed to sympathize with all of them about equally, and this was so unusual as to give me the feeling of having lost my bearings. Today no one would think of looking for heroes and villains in a serious novel, but in lowbrow fiction one still expects to find a sharp distinction between right and wrong and between legality and illegality. The common people, on the whole, are still living in the world of absolute good and evil from which the intellectuals have long since escaped. But the popularity of No Orchids and the American books and magazines to which it is akin shows how rapidly the doctrine of ‘realism’ is gaining ground. ellauri236.html on line 208: Several people, after reading No Orchids, have remarked to me, ‘It's pure Fascism’. This is a correct description, although the book has not the smallest connexion with politics and very little with social or economic problems. It has merely the same relation to Fascism as, say Trollope's novels have to nineteenth-century capitalism. It is a daydream appropriate to a totalitarian age. In his imagined world of gangsters Chase is presenting, as it were, a distilled version of the modern political scene, in which such things as mass bombing of civilians, the use of hostages, torture to obtain confessions, secret prisons, execution without trial, floggings with rubber truncheons, drownings in cesspools, systematic falsification of records and statistics, treachery, bribery, and quislingism are normal and morally neutral, even admirable when they are done in a large and bold way. The average man is not directly interested in politics, and when he reads, he wants the current struggles of the world to be translated into a simple story about individuals. He can take an interest in Slim and Fenner as he could not in the G.P.U. and the Gestapo. People worship power in the form in which they are able to understand it. A twelve-year-old boy worships Jack Dempsey. An adolescent in a Glasgow slum worships Al Capone. An aspiring pupil at a business college worships Lord Nuffield. A New Statesman reader worships Stalin. There is a difference in intellectual maturity, but none in moral outlook. Thirty years ago the heroes of popular fiction had nothing in common with Mr. Chase's gangsters and detectives, and the idols of the English liberal intelligentsia were also comparatively sympathetic figures. Between Holmes and Fenner on the one hand, and between Abraham Lincoln and Stalin on the other, there is a similar gulf. ellauri236.html on line 210: One ought not to infer too much from the success of Mr. Chase's books. It is possible that it is an isolated phenomenon, brought about by the mingled boredom and brutality of war. (LOL) But if such books should definitely acclimatize themselves in England (or Nigeria!), instead of being merely a half-understood import from America, there would be good grounds for dismay. In choosing Raffles as a background for No Orchids I deliberately chose a book which by the standards of its time was morally equivocal. Raffles, as I have pointed out, has no real moral code, no religion, certainly no social consciousness. All he has is a set of reflexes the nervous system, as it were, of a gentleman. Give him a sharp tap on this reflex or that (they are called ‘sport’, ‘pal’, ‘woman’, ‘king and country’ and so forth), and you get a predictable reaction. In Mr. Chase's books there are no gentlemen and no taboos. Emancipation is complete. Freud and Machiavelli have reached the outer suburbs. Comparing the schoolboy atmosphere of the one book with the cruelty and corruption of the other, one is driven to feel that snobbishness, like hypocrisy, is a check upon behaviour whose value from a social point of view has been underrated. ellauri236.html on line 284: Heinie tuli peremmälle. Se veti ulos tuolin ja istui alas. Hän oli seurapiiriläpyskän jalkamies joka harjoitti kiristystä samalla. Se noukki aina tiedon murusia ja usein provikasta välitti ryöstövinkkejä Kansasin kaupungin ympäristön rosvokoplille. ellauri236.html on line 349: Joskus keskiyöllä. Heinie seisautti haarukkansa suun viereen. Mitäs meinaat? ellauri236.html on line 360: Sen äisky Ma Grisson päätti tehdä siitä tiiminvetäjän. Se otti sen työhönperehdyttämisen huolexeen. Ennen konnantyötä äisky teetti sillä mielikuvaharjoituxia, se oli kuin opettaisi apinalle konsteja. Kunse oli saanut ohjeet sille taotuxi päähän, se ei unohtanut. Äiskä kokos sille tiimin desperaadoja. ellauri236.html on line 380: Meanwhile, the police are on the trail of the kidnappers, and Dave Fenner, an ex journalist and now a private investigator, is hired to rescue her and deal with the gangsters. Fenner and the police eventually work out where the young socialist is located and go to the club, where a gun battle ensues. Slim is killed and Miss Blandish is rescued, but unfortunately, after months of fornication and drugs at the hands of the gangsters, Miss Blandish cannot cope with life without Slim (and his Ma!) and kills herself. Damaged goods. ellauri236.html on line 382: Upon publication, the book was an instant commercial success, selling over half a million copies within five years, despite wartime pulp shortages (thanx to Finland fighting on the other side). It was also controversial, due to its violence and risqué content. In 1944, it was the subject of an essay by George Orwell in Horizon, Raffles and Miss Blandish, in which Orwell claimed that the novel bordered on the obscene. ellauri236.html on line 384: In 1947, the sado-eroticism in Chase's book was parodied by Raymond Queneau in his pastiche novel, We Always Treat Women Too Well. In 1961, the novel was extensively rewritten and revised by the author because he thought the world of 1939 too distant for a new generation of readers (confusion can result if readers of the Orwell essay refer his quotations and references to the 1962 edition). ellauri236.html on line 403: She was a kid, 18 at the most. She was horny as hell. After some minutes of frantic handiwork, Eddie found his cock getting hard. It got up and he sat on the end of the bed. “I’m getting a hard on,” he said, grinning. “You get off to sleep if you want to.” “I don’t want to sleep,” the girl said. “You scared the life out of me, but looking at what you got, I’m not so scared now.” He came over to the bed and smiled at the girl. “Thanks a lot, baby. You were swell. I wish I could swell s'm more as well." She half sat on it in the bed, but it wouldn't go in. ellauri236.html on line 405: “Are you sure it’s safe to use?” “Yeah. It can stay up all night.” She settled down in the bed. “Can it?” She spoke so softly he scarcely heard what she said, but he did hear. He suddenly grinned. “Well, there’s no law against it, is there? Do you want me to stay?” “Now you’re making me wet,” the girl said and hid her face. “What a question to ask a lady.” "My spaghetti’s going to be world famous in a moment. I promise.” ellauri236.html on line 407: Ma Grisson näyttää Slimiltä kun se mätkii Miss Blandishia letkunpätkällä. Yritän samaa, ajattelee Slim. Why does Slim go in there?” ellauri236.html on line 413: “I’m going to talk to her,” Eddie said. “I’m not standing for Slim relieving his repressions on that girl. I got mine to relieve on her too. There’s a limit, and goddamn it, that would be the limit! Be nice now! Doucement!" ellauri236.html on line 415: Miss Blandish lay flat on her back on the bed, covered by a grimy sheet full of tacky blotches. She was staring up at the ceiling. ellauri236.html on line 428: “I know women,” he said with a sneer. “They’d do anything to stuff their face. I feel a boner coming. Call Anna." (Anna is the big mouthed one.) “That you, Anna?” Pete asked while Eddie watched him. “This is Pete. Come here quick. Something’s come up important. I want you over here right away. No, I don’t promise it’s a blow job, but it might lead to one. You’ll come? Okay, I’m waiting for you,” and he hung up. ellauri236.html on line 436: He took out a pack of condoms, got it up and offered her one. She took it and tried to put it on. “Not swollen enough, baby. You and me could get it on together,” she said. “That Blandish girl’s a beauty,” he went on. "But I like you too, baby. How much time do you need?” ellauri236.html on line 440: “Look, Slim, don’t be foolish,” Ma said. She spoke with difficulty. Her mouth felt dry. “We can’t keep her. It’s too dangerous. She’s got to go.” (Ma gets a perspective here for a second.) ellauri236.html on line 447: There was a long pause. Ma was pale. She went slowly to her chair and sat down. She looked suddenly old. Eddie flabbed again. ellauri236.html on line 470: Now this is romantic, don't we know. EAT! and FUCK! eternally at war. Good genes against food and shelter, and the good genes win. Sama juttu myös modernissa Foggissa. Vaikka, huomasitte kai, sammakkomaan lakukeppiä ei päästetty kättelemään punatukan äveriästä isäpappaa. Tämä vaivaannuttava episodi sivuutettiin taidolla. Tollanen kolmikko ei pysy koossa kuin jossain liberaalissa ajatuskuplassa tai 10 leguan syvyydessä valtameren pohjassa. Mixi muuten Passport ei ottanut päästä hattua tullessaan herrasmiesten klubille? Koska siltä puuttuu tapakasvatus! ellauri236.html on line 473: “Remind me to consult my ouija board sometime,” Fenner said hurriedly. “Why don’t you go home? You’re getting unhealthy ideas sticking around here with nothing to do. Take the afternoon off. Go shampoo your hair or something. It looks a mess.” ellauri236.html on line 475: Fenner got to his feet. He was surprised Blandish wasn’t a bigger man. Only slightly above middle height, the millionaire seemed puny beside Fenner’s muscular bulk. His eyes gave his face its arresting power and character. Fenner has arresting power on his bulk, and Paula has a caracteristic butt. They were hard, shrewd and alert eyes of a man who has fought his way to the top with no mercy asked nor given. Now this is proper monkey business! Jeff Bezos or Elon Musk in the flesh! Täähän on yhtä mahtavaa kuin Malamudin apinoiden saarella! ellauri236.html on line 477: Blandish took out a pigskin cigar case and carefully selected a cigar. “I had to give the Federal Agents every chance of finding these men before I started interfering." The trail is cold, but so is Mr. Blandish. He is not over excited about finding his daughter, but maybe Fenner can get back some of his million bucks. And the necklace. Put your heart where your money is. ellauri236.html on line 499: “I’d love it! I’ll wear my new dress! Let’s go to the Champagne Room! I’ve never been there. I hear it’s a knockout.” ellauri236.html on line 500: Fenner put his arm around her coaxingly. “I’ll tell you where we’ll go, the Cosmos Club. We’ll combine business with pleasure.” ellauri236.html on line 514: Over the years, Chase developed a distinct, signature style in his writing that was fast-paced, with little explanations or details about the surroundings or weather or the unreliable characters. Characters in his novels and short stories would be more coherent than consistent who acted and reacted with unbreakable logic. Punchy sentences, short bursts of dialogue in authentic sounding dictionary slang with plenty of action were the characteristics of his writing. ellauri236.html on line 516: Chase was subject to several court cases during his career. In 1942, his novel Miss Callaghan Comes to Grief (1941), a lurid account of the white slave trade, was banned by the British authorities after the author and his publisher Jarrold were found guilty of an obscene book. Each was fined a hefty £100. Later, the Anglo-American crime author Raymond Chandler proved that Chase had lifted whole sections of his work in Blonde's Requiem (published 1945) forcing Chase to issue an apology in The Bestseller. ellauri236.html on line 520: Chase's novels were so thick that the reader was compelled to turn the pages in a non-stop effort to reach the end of the book. The final page often produced a totally unexpected plot twist. (Ei kuitenkaan tossa lähtöjuhlissa, kurkistin.) His early books contained some violence that matched the era in which they were written. Unfortunately, sex was never explicit and, though often hinted at, seldom happened. That would invariably leave even his most die-hard fans disappointed. This may be why his books failed to take hold in the American market. ellauri238.html on line 44: It was brillig, and sleep, gently flowing, Was trickling through my dreaming soul, When the vague form of a vibrant ghost. Arrived to disturb my dreaming, softly. Leaning down to me, pure ivory teeth, And offering me her flickering tongue, Her lips were kissing me, sweet and long, Mouth on mouth, thigh on thigh beneath... ellauri238.html on line 121: Jarno Pennanen ja Anja Vammelvuo tulivat siihen ehdottamaan että lähden heidän kanssaan pois. En halunnut lähteä heidän kanssaan enkä minnekään, mutta tajusin, että tilanne oli aivan mahdoton ja päätin suostua. Jarno pyysi Penttiä antamaan minun avaimeni ja kukkaroni, ja Pentti kaivoi ne heti taskustaan Jarnolle. Lähtisin heidän kanssaan, suunnittelin että päästäisin kohteliaasti heidät kapealla kadulla taksiin edelläni jolloin en jäisi takorautaiseen katuaitaan nojaavan oven viereen vaan kadunpuoleiselle ovelle, ja sitten kun taksi lähtisi liikkeelle, hitaasti ahtaassa tilassa, voisin hypätä ulos ja mennä uimaan. ellauri238.html on line 123: Niin teinkin. Riisuin vasta ostamani kengät rannalla, työnsin avaimet ja kukkaron kenkään, sukelsin laiturilta mereen ja uin kohti Hakaniemen rantaa niin pitkään että tunsin rauhoittuneeni. Sitten käännyin uidakseni takaisin. Näin vedestä, että Jarno seisoi rannalla ja huusi apua. Mietin voisinko uida johonkin toiseen rantaan, mutta tajusin etten jaksaisi vaatteet päällä uida paljon sen pitemmälle kuin missä jo olin. Rantaan kerääntyi muitakin ihmisiä, ja sitten siihen ajoi suurella metelillä ambulanssi ja vielä poliisiauto. Se oli kaikki turhaa ja varsin kiusallista, mutta minulla ei ollut muuta mahdollisuutta kuin nousta vedestä ja katsoa miten tilanne kehittyy. ellauri238.html on line 125: Näytelmä jatkui niin, että istuin poliisiautossa takapenkillä huopa harteillani, ja viereeni istahti runoilija Eli Sipervo, joka hyvin osaaottavasti kysyi mistä syystä minä tällä tavalla riehuin. ellauri238.html on line 130: En ollut yrittänyt tehdä itsemurhaa, vain päästä puheisiin aviomieheni kanssa ja sitten rauhoittaa mieltäni uimalla meressä. Kotona oli kaksi pientä lasta, Juri oli vasta täyttänyt vuoden, lapsenvahtina olivat serkkuni Tarja ja Riitta, joiden ei pitänyt jäädä yöksi. Sitten pienet lapsemme olisivat aivan järjettömässä tilassa olevan isänsä hoivissa kaksi viikkoa. Sitä oli mahdotonta edes kuvitella. Päätin kertoa lääkärille mistä oli kysymys ja millainen oli tilanne, vaikka arvelin ettei mies ehkä ymmärtäisi. Hän kuitenkin ymmärsi, ja niin minut vietiin poliisiautolla kotiini Etelä-Haagaan. ellauri238.html on line 155: Naisten osastolla oli aivan erilainen maailma. Pitkät räsymatot puhtailla lattioilla. Keinutuoli. Valoisat tilat eikä mitään kaltereita ikkunoissa. ellauri238.html on line 179: Oi maa, oimaa, Loimaa. Loimaa on maatalousaluetta. Siellä oli aika latteaa Pettereiden kanssa hiihtolomalla. Mentiin hiljaa mäessä. Tuula-Liina Varixen isä ja äiti kuolivat siellä suikkiin ja syöpään respectively Tuula2n abivuonna. ellauri238.html on line 214: Saarikosken vanhemmat olivat Simo ja Elli (o.s. Snellman - Saska ja Anja saivat väliaikaisen sukunimi-ideansa tästä!). Hänellä oli myös vanhempi veli Ismo ja nuoremmat sisaret Sirkka ja Inkeri. Saarikoski kävi koulua Helsingin normaalilyseossa, jossa hänen koulutovereitaan ja hyviä ystäviään olivat nenäkkäät Matti Klinge ja Anto Leikola. Kaikki vainajia. Niinkuin mekin katoamme kerran. ellauri238.html on line 235: Poezia sa aparține patrimoniului cultural național, creația sa recomandându-l drept un autor clasic al literaturii române, un om cu un gust literar desăvârșit și un autor canonic, care nu poate lipsi din manualele școlare nici în ziua de azi. A dus, de asemenea, o prodigioasă activitate de iluminare (culturalizare) a țăranilor, fiind un precursor al mișcării poporaniste și un tehnician desăvârșit al prozodiei, folosea o gamă foarte variată de picioare metrice și de ritmuri, de la cele ale poeziei populare la terza rima. A dat o versiune completă a operei lui Dante, Divina comedie. A tradus foarte mult din lirica străină și a adaptat prin localizare la sufletul și mediul țărănesc Eneida și Odiseea (Iliada a fost tradusă de contemporanul său, George Murnu) și a introdus specii ale poeziei orientale, cum ar fi gazelul, în poezia română. Toate aceste calități îl recomandă pentru poziția pe care o ocupă, de autor clasic, dar mai ales simțul echilibrului și faptul că a scos în evidență partea solară, idilică, a sufletului țăranului român. ellauri238.html on line 285: Meren jäältä tuuli puree yhä terävämmin. Siellä Priimuksella sulattelee kaveriaan Ville. ellauri238.html on line 292: (Kato, kato, kato, kesäkeittoa kato, hei.) Mereltä kun kevät tuuli kuiskii lempeämmin, ellauri238.html on line 310: Pena luulee Matti Jämsää Olavi Virraxi. Olavi olisi loukkaantunut, Matti Jämsä ainakin. Kuka helvetissä on Matti Jämsä? Apu-lehden toimittaja, joka karhun kanssa painii löi (karhu löi siltä posken simpulaxi), ajoi Ladan mereen ja selvisi siitä hengissä, teki toinen toistaan hölmömpiä temppuja. Ihmisenä Matti Jämsä oli avulias, huumorintajuinen (hän uskalsi ivata jopa itseäänkin ilman että suutahti), "reilu" sanan parhaassa merkityksessä, hermoherkkä sekä helposti äärimmäisyyksiin horjahtava. Ja kuten kaikilla kuuluisilla miehillä on hänelläkin omat omituisuutensa; hän juo öisin! Kuuluisuus, niin. Matti Jämsän ystävä ja kollega Veikko Ennala syväluotaa aikansa sankaritoimittajaa. Ennala pohtii muun muassa sitä, onko Matti Jämsä hullu. Hetkinen, kukas se toimi Ennalan postipoikana? Se oli Tommi Liimatta. Hizi, ei taaskaan muistettu ostaa kontaktiliimaa, jolla voisi Jane Austenin vanhan Ylpeys ja ennakkoluuloon liimata. Se ei kyllä onnistu kontaktiliimatta. ellauri238.html on line 398: Saarikoski istui lentokoneessa paluumatkalla Bretagnesta Osloon lehtimiehen vieressä, joka kehui kirjoittaneensa kolme kirjaa. Hän kysyi, onko Saarikoskikin kirjailija, kun tällä on kirjoituskone matkustamossa. ellauri238.html on line 412: Auf dem Ätherei, Eetteristä, ellauri238.html on line 433: Die Else Lasker-Schüler-Gesellschaft e.V. ist ebenso ungewöhnlich wie Else Lasker-Schüler, unsere Namensgeberin mit dem gläsernen Herzen und den vielen Identitäten, in die sie sich poetisch hineinträumte: Sie war: ellauri238.html on line 452: Es ist auch anders ein ganz besonderes Buch: ellauri238.html on line 461: Bert Brecht wird zuweilen vorgeworfen, er habe die Frauen, seine zahllosen Liebschaften, ausgenutzt, quasi benutzt, um daraus Themen und Sinnlichkeiten für seine Texte zu beziehen. Else Lasker-Schüler war (auch) immer verliebt und hat sicherlich mehr und bessere erotische Gedichte geschrieben als der Mann aus Augsburg. Die überwiegend einseitige Liebesgeschichte zu Gottfried Benn hat schöne Verse hervorgebracht, die mehr ihr als ihm ein Denkmal setzen. ellauri238.html on line 463: Im Sommersemester 2020 machte Ingold die Not der virtuellen Lehre zur Tugend und ließ mit ihren Studierenden Lasker-Schüler in ihrem 75. Todesjahr auf Instagram wiederauferstehen. ellauri238.html on line 469: Else ja Ingrid on niikö vastakohtia, toisen flengasi nazit pihalle ja toisen kommarit. Saxan parhaita (ainakin jonkun mielestä) kumpikin, vaikka jutkuja. Ei siinä mitään, kauniit nimet, kivoja runoja. erem/g301/project/Kirsch/article.html">Vassarissa junge Kritiker*innen vääntää Kirschistä hampaat irvessä länsipropagandan asetta. Sarah ei viihtynyt harppisakuissa, muttei liioin Länsi-Saxassa. Ehti kuitenkin nähdä Saksojen yhdistymisen, jos se nyt oli parannus. ellauri238.html on line 525: Noch andere Tiger geben. En sois arkin ainoa tiikeri olla. ellauri238.html on line 600: Everything that matters is my literary work and you. Not you Tuula, but you, yes you there, with black pubic hair and a billion birthmarks. I love you more than the smell of my own shit. Elämän onni on haarojen välissä. ellauri238.html on line 616: Meren silmiin vihreisiin vain loitolta katsonut oon. ellauri238.html on line 650: Born in Leningrad, Soviet Union (USSR), Korchnoi defected to the Netherlands in 1976, and resided in Switzerland from 1978, becoming a Swiss citizen. Korchnoi played four matches, three of which were official, against GM Anatoly Karpov. In 1974, Korchnoi lost the Candidates Tournament final to Karpov. Karpov was declared World Champion in 1975 when GM Bobby Fischer declined to defend his title. Korchnoi then won two consecutive Candidates cycles to qualify for World Chess Championship matches with Karpov in 1978 and 1981 but lost both. ellauri238.html on line 669: "Älä nyt loukkaannu mutta minusta on mukava olla yxin välillä. As you were, jatka tiskaamista siellä kotisuomessa. Kun minun kyrpäni on sinun vitussasi, se on kuin liimassa, se ei tahdo lähteä irti. Toisin oli Tuula1n ja Leenan kaa, muna ei seisonut, se oli kuin olisi hammastahnaa pursottanut. Meidän nussiminen menee hyvin, ainakin minun mielestäni. Viisi pistoa ja tiukka tuijotus. (Muttei mitään verrattuna Mian mahtavaan peräsimeen.)" ellauri238.html on line 703: »Merikapteeni evp. Sten Lille kertoi myös, että etappipataljoonan teloitusryhmät valittiin vapaaehtoisista. Hän ei ollut itse ilmoittautunut joukkoon 21. toukokuuta, mutta kuului etappipataljoonaan ja oli Katajanokan vankilan pihalla sinä aamuna, jolloin Untola tuotiin laivalle kuljetettavaksi. Lillen mukaan Untola oli 'pieni mies, joka oli pukeutunut suureen päällystakkiin'. Salmen ja Gunnar Björlingin (1887–1961) lisäksi laivalla olleiden vartiomiesten joukossa olivat ainakin Wolmar Henrik Ståhlberg (1887–1940; myöh. mm. Turun kuritushuoneen 2. apulaisjohtaja) ja Viljo Numminen (1896–1960; myöh. korkeimman oikeuden oikeusneuvos). Saamani tiedonannon mukaan juuri Ståhlberg olisi tuupannut Untolan laivalta mereen. Viljo Nummisen osuudesta eivät hänen vaimonsa ja poikansa, opetusministeriön kansliapäällikkö rva Jaakko Numminen ja Uuden Suomen päätoimittaja Juha Numminen, tienneet enemmän kuin sen, että hän kuului valkokaartin 1. pataljoonaan ja oli siten yksi Tehtaankadun kansakoululta laivalle komennetuista vartijoista.» ellauri238.html on line 732: "My cup runneth over!" is screamed as an expression of ecstasy by the fictional character William Bedford Diego in the 1999 video game System Shock 2, while in World of Warcraft, fictional character Blood Prince Valanar uses the phrase during the "Blood Prince Council" encounter. Also Pandaren Brewmaster from Dota 2 uses it. "Your cup runneth over!" is also an achievement or trophy in Devil May Cry 4. In an easter egg in Day of the Tentacle there is a Victorian photograph resembling the character Max from Sam & Max Hit the Road with the caption "The late Max Attucks, his petard runneth over." In the MOBA Smite, it is the name of a Match of the Day where teams begin the match at max level with 12,000 gold. The quote is also quoted by one of the symbiotic demons in Call of Duty: Vanguard´s zombies mode. ellauri238.html on line 767: A year later he became a member of the American Academy and Institute of Arts and Letters. In 1991, receiving the Jerusalem Prize gave Herbert another reason to travel to Israel for a while. There he befriended Yehuda Amichai and wrote a poem about him. "To Yehuda Amichai, Because you are a king and I'm only a prince". Just because Yehuda got translated to 40 tongues but Herbert only 38. Scandinavian krimi bestsellerists can boast with more. ellauri238.html on line 769: 1993, already in a wheelchair, Herbert became a member of the American Academy of Arts and Sciences. The last years of his life he spent in bed fighting with severe asthma. Herpertti olis saanut taistelustaan punaisia vastaan valkoisen kotkan pinssin postuumisti vasemmistopresidentiltä, mutta leski ei huolinut pinssiä ennenkuin presidentti oli vaihtunut oikeistolaisexi. ellauri238.html on line 785: behaves in a different way on toinen taktiikka ellauri238.html on line 795: she doesn´t report her whereabouts hiän ei käytä paikannusta ellauri238.html on line 863: According to Alter, Amichai’s early work bears a resemblance to the poetry of Thomas and Auden. “[Rainer Maria] Rilke,” wrote Alter, “is another informing presence for him, occasionally in matters of style—he has written vaguely Rilkesque elegies—but perhaps more as a model for using a language of here and now as an instrument to catch the glimmerings of a metaphysical beyond.” Kuulostaa pahalta. ellauri238.html on line 878: And in ´31 my hands were merry and small Ja 31 vuonna mun kädet oli pienet ja hilpeät ellauri238.html on line 881: My thoughts were like a bunch of colored balloons Mun ajatuxet oli kuin värikkäitä ilmapalloja ellauri238.html on line 887: And the face of my father like the lantern at the end of a parting Ja mun isän naama oli kuin Jere Jarruvaunun perälyhty, ellauri238.html on line 900: To my room where the woman´s body is heavy Huoneeseen missä naisen ruumis raskaana ellauri238.html on line 907: We forget where we came from. Our Jewish Me ei muisteta mitä meille luvattiin. Meidän juutalaiset ellauri238.html on line 919: What are we doing, coming back here with this pain? Mitä me oikeen tehdään kun tullaan tänne kipuilemaan taas? ellauri238.html on line 920: Our longings were drained together with the swamps, Kaipuut on kuivattu soiden mukana, ellauri238.html on line 934: with our quick blood? äkkipikaisella verellä? ellauri240.html on line 56: Mitä naisten tulisi tietää miehistä? No että niillä on kummassakin kivexessä herkkä kohta jossa sijaitsevat lisäkivexet. Että niiden erektio löpsähtää eri herkästi kun niiden bylsimistä arvostelee. Että ne ovat heikkoja, surkeita, aggressiivisia, izepäisiä ja raivostuttavia. Ja he jättävät vessan istuimen ylös, koska ne pissaavat seisaaltaan. Mixi ylipäänsä vaivautua? Kas siinä 64 kilotaalan kysymys. ellauri240.html on line 63: As her fame grew there was an increase in disapproval among psychologists and psychiatrists (an all-male panel) . They questioned both the validity of her psychological claims and her authority in providing psychological advice. A growing number of male psychologists began to believe the advice she provided to her audience was unethical insofar as she did not hold any clinical degree and she was giving advice for free, not to patients who were paying customers. Mr. Stevens and Mr. Gardener, the authors of “Women and Psychology,” stated that “traditional psychologists smile subtly when her name is mentioned and they often complain that she actually does more damage to the Brotherhood than good. Besides, her eyes are way too close together.“ ellauri240.html on line 101: Nancy realizes that the departed pedophile Krueger, now a vengeful ghost, is killing her and her friends out of revenge and to satiate his psychopathic needs. Realizing that Krueger is powered by his victim's fear, she calmly turns her back to him. Krueger evaporates when he attempts to lunge at her. ellauri240.html on line 103: Nancy steps outside into a bright and foggy morning where all her friends and her mother are still alive. Nancy gets into Glen's convertible to go to school when the green and red striped top suddenly comes down and locks them in as the car drives uncontrollably down the street. Three girls in white dresses playing jump rope are heard chanting Krueger's nursery rhyme as Marge is grabbed by Krueger through the front door window. What a sad compromise! All just so they can keep on making sequels to the film. WTF. I can't stand film directors. ellauri240.html on line 105: Bullshit artist David B. Miller designed Krueger's disfigured face based on photographs of burn victims obtained from the UCLA Medical Center. The film was inspired by several newspaper articles printed in the Los Angeles Times in the 1970s about Hmong refugees, who, after fleeing to the United States because of U.S. war and genocide in Laos, Cambodia, and Vietnam, suffered disturbing nightmares and refused to sleep. Some of the men died in their sleep soon after. Medical authorities called the phenomenon Asian Death Syndrome. ellauri240.html on line 107: Many Hmong refugees settled in the United States after the Vietnam War. Beginning in December 1975, the first Hmong refugees arrived in the U.S., mainly from refugee camps in Thailand; however, only 3,466 were granted asylum at that time under the Indochina Migration and Refugee Assistance Act of 1975. In May 1976, another 11,000 were allowed to enter the United States, and by 1978 some 30,000 Hmong people had immigrated. This first wave was made up predominantly of men directly associated with General Vang Pao's secret army. The Hmong allied with the French against the Communists during the whole Indochina War and with the Americans during the whole Vietnam War, hoping to resist communist Viêt Minh control. So here was the thanx for their efforts. ellauri240.html on line 118: Air America pilots have since admitted that their planes not only transported rice, bullets and weapons, but also sacks of opium grown by the Hmong villages. Smuggled narcotics became a routine cargo transported from Laos and delivered into the corrupt arms of a clique of South Vietnamese generals in Saigon. Vang Pao even set up a heroin laboratory at the secret US CIA base at Long Cheng. The trade helped to fund Vang Pao's army, with the complicity of senior CIA operatives. ellauri240.html on line 121: Reality soon dispersed that dreamworld. Vang Pao later admitted that his Hmong soldiers suffered appalling losses fighting around the Plain of Jars, in Xieng Khouang province. He put the figure at 17,000 dead by 1968. But his CIA controllers urged him to keep on fighting. US sources, including the historian Alfred McCoy, have noted that younger and younger fighters were forcibly enrolled. By 1968, 30% of the new recruits were only 14 years old. ellauri240.html on line 122: The Pathet Lao leadership, hiding in caves, survived one of history's most brutal aerial bombardments, and by 1975 had taken full control and established a communist government. The CIA arranged for flights to bring Vang Pao and his Hmong supporters to the US as refugees via airbases in Thailand. Thousands more beleaguered Vang Pao supporters fled across the Mekong and ended up in refugee camps. ellauri240.html on line 124: Vang Pao has been widely portrayed by his Hmong supporters and the US media as an American war hero and venerated leader of the Hmong people. The former CIA chief William Colby once called him "the biggest hero of the Vietnam war". He came very close to having a park in Madison City, Wisconsin, named after him in 2002. But McCoy objected to the honouring of a man who had ordered the summary executions of prisoners and soldiers who crossed him, and accused Vang Pao of war crimes and heroin-trafficking. Five years later, Vang Pao's name was removed from a new school in Madison after opponents said it should not bear the name of a man with such a blood-stained history. ellauri240.html on line 126: He was married to five women but was forced to divorce four of them when he arrived in the US. He is survived by his son, Chu Vang. It has been reported Vang Pao fathered more than 20, no, min 25 children. ellauri240.html on line 129: Even after his indictment, he appeared as the guest of honor at Hmong New Year celebrations in St. Paul and Fresno, where crowds of his supporters gathered to catch a glimpse of the highly decorated general as he arrived in a limousine. ellauri240.html on line 142: The Global Times did not comment on the authenticity of the pictures, but since the government wields extensive control over state media, the report's appearance and the fact that censors have not removed images from websites suggest a calculated move to leak the information into the public sphere. ellauri240.html on line 148: “There does tend to be some tendency to take a Chinese asset – whether it is a particular type of missile or boat or radar or whatever – and ascribe to the Chinese the same capability that we would have if we had the same item,” says Dr. Kenneth Lieberthal, director of the John L. Thornton China Center at the Brookings Institution in Washington. ellauri240.html on line 150: “We have enormous experience on how to use these things. We have tested them in combat,” he says, while China has not. We have killed an enormous number of enemies with it. “And that makes an enormous difference.” ellauri240.html on line 153: Stop The Steal! Koneiden todetaan muistuttavan monelta osin suuresti toisiaan. Keväällä 2022 USAF:n Tyynenmeren alueen komentaja kenraali Kenneth Wilsbach kertoi, että Yhdysvaltain Lockheed Martin F-35 -monitoimihävittäjillä on ollut kohtaaminen (tai useampia; Wilsbach ei kertonut yksityiskohtia) J-20-kaluston kanssa Itä-Kiinan merellä. ”He lentävät sitä sangen hyvin”. ellauri240.html on line 155: 2.8.2022 According to international affairs magazine National Interest, the J-20 jet is considered to be "potentially less maneuverable" than an F-22 due to its larger size. The F-22 is also potentially able to sustain quicker speeds for a longer period of time, according to the magazine. ellauri240.html on line 205: Metalious's father deserted his wife and three daughters when Grace was 11 years old. At that time divorce was unusual in a French Canadian family, and Grace and her sisters felt stigmatized. In high school Grace met George Metalious, who was neither Catholic nor of French-Canadian background and, thus, highly unacceptable to her family. Nevertheless, they married in 1943. A few years later, with one child already, the Metalious's moved to Durham, New Hampshire, where George attended the University of New Hampshire. It was here that Metalious began writing seriously, neglecting both her house and, eventually, three children, despite the condemnation of her neighbors. ellauri240.html on line 207: After graduation George was offered a position as a principal at a school in Gilmanton, New Hampshire. By now the family had three children, all dependent upon his meager salary. It was while she was living in Gilmanton that Julian Messner, a New York publisher, agreed to publish Peyton Place. The book was a best seller by the fall of 1956, and Metalious became a wealthy woman overnight. Eventually, 20 million copies were sold in hardcover, along with another 12 million Dell paperbacks. Metalious became famous as the housewife who wrote a bestseller; she was referred to as "Pandora in Blue Jeans," the simple small-town woman who opened the box of sins. ellauri240.html on line 209: Peyton Place is the story of a small New England town that, beneath its calm exterior, is filled with scandal and dark secrets. The novel contains sex, suicide, abortion, murder and a subsequent trial, and rape. The citizens of Gilmanton were outraged, certain that Grace Metalious was describing real people in the book and sure that she had brought shame and unwarranted notoriety to their town. After Peyton Place was published, the whole image of the small town in America was forever changed. From then on the very phrase "Peyton Place" was used to describe a town that is rife with deep secrets and rampant sex beneath the veneer of picturesque calm. ellauri240.html on line 211: Peyton Place was banned in many communities; in fact, the local public library refused to purchase a copy of the book and did not have one until 1976, when newswoman Barbara Walters donated one to them. In Gilmanton there were threats of libel suits against Grace Metalious. Ministers and political leaders all over the country condemned the novel, claiming that it would corrupt the morals of young people who read it. The novel was banned altogether in Canada and several other countries. ellauri240.html on line 215: Grace went on to write three other novels: Return to Peyton Place (1959), The Tight White Collar (1960), and No Adam in Eden (1963). None of them achieved the same kind success as Peyton Place, though there are critics who feel that No Adam in Eden, a gritty book about the lives of mill workers in Manchester, is her best. By 1960 Grace and George had reconciled and remarried, only to separate again in 1963. She died in 1964 of cirrhosis of the liver and is buried in Gilmanton. ellauri240.html on line 217: After she died, George wrote his own book called The Girl from "Peyton Place." The book offers a husband's view of how Metalious was exploited after the publication of the book, but also of how she was responsible for bringing unhappiness to herself and to others. A whole series of other "Peyton Place" books were produced after Grace Metalious's death, with titles like The Evils of Peyton Place and Temptations of Peyton Place. None of these were a commercial success. ellauri240.html on line 219: Peyton Place was made into a movie starring Lana Turner and Hope Lange in 1957. The town of Gilmanton opposed having the movie filmed there, and eventually it was filmed in Camden, Maine, a location totally unlike any rural mill town. A television series, starring Mia Farrow and Dorothy Malone, was produced that lasted from 1964-1969. Both the film and the television show were cleaned up and did not contain the language or sexual specificity of the novel. ellauri240.html on line 248: Nyttemmin nää heppulit näyttää vähän weatherbeateneiltä, varmaan todellisuudessa vielä ryppyisemmiltä, sillä nääkään kuvat ei ole aivan eilisen teeren poikia. Ei ois kannattanut, Allison, et tainnut oppia mitään Rodney Harringtonista. 3/10 Mian ottolapsista on kuollut ja 2 muuta häippässyt. Melkoinen prosentti mätämunia. Kyl oli hyvä että Vappu sanoi ei "Ping"ille. Se oli vielä hullumpi idea kuin Kumpulan pihalle rakennettavat tervapahvitönöt lapsille tai sijaislapsihoitola tai Mamulandia. ellauri240.html on line 270: Timonin kerrotaan myös kuolleen ihmisvihansa seurauksena. Hän putosi alas päärynäpuusta ja satutti jalkansa. Hän kuitenkin kieltäytyi lääkärinavusta, jolloin märkinyt haava surmasi hänet. Vielä Pausaniaan (se rupinaamainen kaveri joka varsin valehteli Korinnasta) aikana Ateenassa tunnettiin Akatemian läheisyydessä sijainnut rakennus nimeltä Timonin torni. Timonin hauta oli kuitenkin jo tuolloin ilmaston lämpenemisen ansiosta jäänyt meren peittoon. ellauri240.html on line 274: Donec eris felix multos numerabis amicos. Tempora si fuerint nubila solus eris. Ante obitum nemo supremaque funera felix. Here lie I, Timon, who alive, all living men did hate, Pass by, and curse thy fill, but pass and stay not here thy gait." ellauri240.html on line 276: The Shakespearean play ending thus contains several narrative inconsistencies uncharacteristic of Shakespeare, an unusually unsatisfying dénouement, drastically different styles in different places and an unusually large number of long lines that do not scan. ellauri240.html on line 278: Linguists have all discovered apparent confirmation of the theory that Middleton wrote much of the play. It contains numerous words, phrases, and punctuation choices that are characteristic of his work but rare in Shakespeare. ellauri240.html on line 280: The play's abrasively harsh humour and its depiction of social relationships that involve a denial of personal relationships are Middletonian traits. "Timon of Athens is all the more interesting because the text articulates a dialogue between two dramatists of a very different temper." ellauri240.html on line 290: Herman Melville considered Timon to be among the most profound of Shakespeare's plays. Melville used the term "Timonism" about an artist's contemptuous rejection of both his audience and mankind in general. ellauri240.html on line 301: Lueskeltuani sieltä täältä Pikku-Aunen opasta en pidä sitä hassumpana kun ottaa huomioon julkaisuajankohdan 1981, jolloin ize vasta sain väitöskirjan valmiixi. Pikku-Aune kuuluu tietysti ihan toiseen sukupolveen, ja sen kuvauxet Amerikan yritäjämiesten viidakkopartioista maan laissez-faire bisnexen syövereissä tuovat mieleen Valittujen Palojen 60-luvun vessalukemistot. Silti vittu, Pikku-Aune ei suinkaan toistele vain lapsena oppimiaan ennakkoluuloja, toisin kuin miehet joiden aivomaailmaa se kuvailee, vaan aika selvänäköisesti näyttää mistä kana kusee, ja kukkokin. ellauri240.html on line 311: Adichien teos Meidän kaikkien pitäisi olla feministejä ilmestyi maaliskuussa 2017 suomeksi. Ruotsissa kirja jaettiin kaikille 16-vuotiaille joululahjana vuonna 2015. Suomessa opetus- ja kulttuuriministeriö, Otava, Jyväskylän yliopisto, Tampere-talo ja feministinen ajatushautomo Virtain Hattu käynnistivät 2016 hankkeen, jossa kirja jaettiin kaikille yhdeksäsluokkalaisille. Tämä herätti jonkin verran "keskustelua" Ilta-Pulun viha-alustalla. Suurimmat peukutuxet saivat lyhkäisimmät mielipiteet, kai sixi että analfabeetit luolamiehet jaxoivat ne lukea. Nämä välihuudot saivat 1000-100 peukutusta: ellauri240.html on line 439: Mista nainen voi tietää millainen mies on? Harvat naiset menevät tieten tahtoen naimisiin miehen kanssa, joka on seksuaalisuutensa synkän puolen vanki, miehen, jolla on taipumusta turvautua seksuaaliseen ja fyysiseen väkivaltaan. Yleensä siitä näkyy paljastavia merkkejä (esim. ruoska, pamppu ja nyrkkirauta kaapissa) jotka kyllä varoittavat tulevasta vaarasta, mutta naiset pyrkivät jättämään ne huomiotta. Joskus he eivät kerta kaikkiaan pidä niitä sinä mitä ne ovat, toisinaan he kuvittelevat, että kun he ovat naimisissa, he pystyvät muuttamaan miehen asenteet ja teot. Tämä on erehdys. Ovatpa asenteet tai teot millaisia tahansa, ne yleensä voimistuvat eivätkä heikkene avioliiton solmimisen jälkeen. ellauri240.html on line 491: This podcast is brought to you by MeUndies. If I’m not going commando, then I’m wearing MeUndies. I’ve been testing out a pair for about 3 or 4 months now, and, as a result, I’ve thrown out my other underwear. They look good, feel good, have different hole options for men and women, and their materials are 2x softer than cotton, as evaluated using the Kawabata method. Not only does MeUndies offer underwear, but they also have incredible lounge pants. I wear them when I record the podcast, and when I’m lounging out and about grabbing coffee. ellauri240.html on line 496: Wilson and his family are members of the Baháʼí Faith. They have two pit bulls, Pilot and Diamond; two Vietnamese pot-bellied pigs, Snortington and Amy; a donkey named Chili Beans; and a zonkey named Derek. He uses his arts to impregnate adolescent girls in rural Haiti. Soulpancake.com (sold out to some media company in 2016) is "temporarily unavailable". ellauri240.html on line 498: The Zonkey is a hybrid animal that is created by cross-breeding two different species of animal that belong to the same genetic group. Technically though, an individual is only classed as a Zonkey if it is sired from a male Zebra and female Donkey, as one that has a male Donkey and female Zebra parents is known as a Zedonk. ellauri240.html on line 525: PUTININ voitto merkitsisi ensiksikin sitä, että Venäjän sotarikokset jäisivät rankaisematta ja vaille perusteellista tutkimusta. Kremlin propaganda tekisi venäläisestä kansasta muita ylempänä olevan voittajakansan, jolla olisi oikeus vaatia itselleen hyvitystä paitsi Ukrainalta niin myös koko läntiseltä maailmalta ja Natolta, joita vastaan Venäjä katsoo nyt taistelevansa. Kreml pääsisi sanelemaan uutta maailmanjärjestystä. Se pohjautuisi siihen, että Venäjällä olisi etusija kaikkeen haluamaansa ja muilla velvollisuus taipua. Tänk om hela jorden till slut blir Ryssland! Hjälp! Rysktalande gör sig beredda at ta hand om våra kvinnor! ellauri240.html on line 550: Preussin kuuluisa kassleri Otto von Bismarck lausui vuonna 1862 edustajainhuoneen kanssa kiistellessään kuuluisat sanat: ”Ajan suuria kysymyksiä ei ratkaista puheilla ja enemmistöpäätöksillä, vaan raudalla ja verellä”, Eisen und Blut. ellauri240.html on line 556: Mun neuvotteluavaus olis seuraava: Palataan Ukrainan demilitarisaatiota edeltäviin asemiin. Ukrainan venäläisalueet äänestäkööt, kuuluvatko Vähä- vai Iso-Venäjään. Venäjän laivastolle taattava pääsy merelle, ja länkkärit vittuun Ukrainasta kähmimästä kaivosoikeuxia kasakoilta ja kauppaamasta länsikamoja länsiliittoutumaan liittymisen hinnalla. ellauri241.html on line 49: It is only after Fanny receives a valentine from Brown that Keats passionately confronts them and asks if they are lovers. Brown sent the valentine in jest, but warns Keats that Fanny is a mere flirt playing a game. Fanny is hurt by Brown's accusations and Keats' lack of faith in her; she ends their lessons and leaves. The Dilkes move to Westminster in the spring, leaving the Brawne family their half of the house and six months rent. Fanny and Keats then resume their interaction and fall deeply (ca. 6 inches) in love. The relationship comes to an abrupt end when Brown departs with Keats for his summer holiday, where Keats may earn some money. Fanny is heartbroken, though she is comforted by Keats' love letters. When the men return in the autumn, Fanny's mother voices her concern that Fanny's attachment to the poet will hinder her from being courted. Fanny and Keats secretly become engaged. ellauri241.html on line 51: Keats contracts tuberculosis the following winter. He spends several weeks recovering until spring. His friends collect funds so that he may spend the following winter in Italy, where the climate is warmer. After Brown impregnates a maid and is unable to accompany him, Keats finds accommodation in London for the summer, and is later taken in by the Brawne family following an attack of his illness. When his book sells with moderate success, Fanny's mother gives him her blessing to marry Fanny once he returns from Italy. The night before he leaves, he and Fanny say their tearful goodbyes in privacy. Keats dies in Italy the following February of complications from his illness, as his brother Tom did. Bugger it. ellauri241.html on line 53: In the last moments of the film, Fanny cuts her hair in an act of mourning, dons black attire, and walks the snowy paths that Keats had walked many times. It is there that she recites the love sonnet that he had written for her, called "Bright Star", as she grieves the death of her consumptive unconsummated lover. ellauri241.html on line 66: Runo kertoo, kuinka jumala Hermes kuulee nymfistä, joka on kauniimpi kuin kaikki. Hermes, joka etsii nymfiä, törmää sen sijaan Leimiään, joka on loukussa käärmeen muodossa. Hiän paljastaa hänelle aiemmin näkymättömän nymfin ja vastineeksi hän palauttaa hiänen ihmismuotonsa. Hän lähtee etsimään Korintin nuorukaista, Lyciusta, kun taas Hermes ja hänen nymfinsä lähtevät yhdessä metsään tekemään arvaa mitä. Lyciuksen ja Leimiän suhde kuitenkin tuhoutuu, kun viisas Apollonius paljastaa Leimiän todellisen henkilöllisyyden heidän hääjuhlissaan, minkä jälkeen hiän näennäisesti katoaa ja Lycius kuolee suruun. Tää läppä taitaa olla sukua sille Starbucks jenkki kahvipaikan merenneidolle Melusinelle, sehän painui kanssa huizin nevadaan kun joku kertoi ezillä on kalanpyrstö, tai oli ollut ainakin. Huoh. No jo on leimiä. ellauri241.html on line 91: For somewhere in that sacred island dwelt Sillä jossain tuolla pyhällä saarella asui ellauri241.html on line 94: Pearls, while on land they withered and adored. helmiä, kun taas maalla he kuihtuivat ja ihailivat. ellauri241.html on line 95: Fast by the springs where she to bathe was wont, Paasto lähteillä, joissa hän kävi kylpemässä, ei ollut tapana, ellauri241.html on line 96: And in those meads where sometime she might haunt, Ja niillä siimoilla, joissa hän saattoi joskus kummitella, oli rikkinäisiä ellauri241.html on line 97: Were strewn rich gifts, unknown to any Muse, lahjoja, joita kukaan muusa ei tuntenut, ellauri241.html on line 98: Though Fancy´s casket were unlock´d to choose. vaikka Fancyn arkku oli vapaasti valittavissa. ellauri241.html on line 108: To find where this sweet nymph prepar´d her secret bed: Löytääkseen, missä tämä suloinen nymfi valmisti salaisen sänkynsä: ellauri241.html on line 109: In vain; the sweet nymph might nowhere be found, turhaan; suloista nymfiä ei ehkä löydy mistään, ellauri241.html on line 113: There as he stood, he heard a mournful voice, Siellä seisoessaan hän kuuli surullisen äänen, ellauri241.html on line 140: And for her eyes: what could such eyes do there Ja hänen silmänsä: mitäpä sellaiset silmät voisivat tehdä, ellauri241.html on line 141: But weep, and weep, that they were born so fair? kuin itkeä ja itkeä, että he syntyivät niin kauniina? ellauri241.html on line 146: Like a stooped falcon ere he takes his prey. kuin kumartunut haukka ennen kuin hän ottaa saaliinsa. ellauri241.html on line 159: Strike for the Cretan isle; and here thou art! Krimin niemimaalle; ja tässähän sinä olet! Jumpe! ellauri241.html on line 161: Whereat the star of Lethe not delayed Tässä hötäkässä Lethen tähtiesiintyjä ei viivyttänyt ellauri241.html on line 166: Telling me only where my nymph is fled, kertomalla minulle vain, minne nymfini on paennut, ellauri241.html on line 167: Where she doth breathe!" "Bright planet, thou hast said," mistä reiästä hän hengittää!" "Kirkas planeetta, sinä sanoit:" ellauri241.html on line 200: Give me my woman´s form, and place me where he is. Anna minulle naisen muotoni ja aseta minut sinne, missä hän on. ellauri241.html on line 203: The God on half-shut feathers sank serene, Jumala puolisuljetuilla höyhenillä vajosi tyynesti, ellauri241.html on line 217: Faded before him, cowered, nor could restrain häipyi hänen edestään, käpertyi, eikä voinut hillitä ellauri241.html on line 228: To change; her elfin blood in madness ran, muuttua; hänen tonttuverensä hulluudessa juoksi, ellauri241.html on line 229: Her mouth foamed, and the grass, therewith besprent, hänen suunsa vaahtosi, ja ruoho, sen kastelema, ellauri241.html on line 230: Withered at dew so sweet and virulent; kuihtui niin makeassa ja virulentissa kasteessa; ellauri241.html on line 244: And rubious-argent: of all these bereft, ja russki agenteista: Kaikista näistä vaille jääneenä ellauri241.html on line 245: Nothing but pain and ugliness were left. ei ollut jäljellä muuta kuin kipu ja rumuus. ellauri241.html on line 256: Who go to Corinth from Cenchreas' shore; Asovan meren rannalta; ellauri241.html on line 261: South-westward to Cleone. There she stood lounaaseen Odessaan. Siellä hän seisoi ellauri241.html on line 264: By a clear pool, wherein she passioned Kirkkaan uima-altaan äärellä, jossa hän ellauri241.html on line 270: Or sighed, or blushed, or on spring-flowered lea tai huoannut tai punastunut tai kevään kukkainen Lea ellauri241.html on line 289: How, ever, where she willed, her spirit went; Kuinka, milloinkaan, minne hän tahtoi, hänen henkensä meni; ellauri241.html on line 290: Whether to faint Elysium, or where Olipa se pökertynyt Elysium, tai missä ellauri241.html on line 291: Down through tress-lifting waves the Nereids fair blondit Nereidit laskeutuvat kohoavien aaltojen läpi ellauri241.html on line 293: Or where God Bacchus drains his cups divine, Tai missä Jumala Bacchus tyhjentää jumalaiset kuppinsa ellauri241.html on line 295: Or where in Pluto´s gardens palatine Tai missä Octopusin puutarhassa in the shade, ellauri241.html on line 310: In port Cenchreas, from Egina isle Sevastopolissa, Asovan mereltä ellauri241.html on line 312: To sacrifice to Jove, whose temple there uhratakseen Jovelle, jonka temppeli siellä ellauri241.html on line 314: Jove heard his vows, and bettered his desire; Jove kuuli hänen lupauksensa ja pani potin nokkiin; ellauri241.html on line 316: From his companions, and set forth to walk, tovereistaan ja lähti kävelemään, ellauri241.html on line 319: Thoughtless at first, but ere eve´s star appeared Aluksi ajattelematon, mutta ennen kuin aaton tähti ilmestyi ellauri241.html on line 320: His phantasy was lost, where reason fades, Hänen mielikuvituksensa katosi sinne, missä järki hämärtyy, ellauri241.html on line 323: Close to her passing, in indifference drear, Paahtoi siitä ihan läheltä kauhistuttavan välinpitämättömänä, ellauri241.html on line 326: She stood: he pass3d, shut up in mysteries, Hiän seisoi: hän meni ohitse, suu kiinni mysteereissä, ellauri241.html on line 334: For so delicious were the words she sung, Sillä niin herkullisia olivat hiänen laulamat sanat, ellauri241.html on line 340: Lest she should vanish ere his lip had paid ettei hän katoaisi, ennen kuin hänen huulensa olisi osoittanut ansaittua ellauri241.html on line 353: Thy spheres, and as thy silver proxy shine? sinun pallejasi ja nuppiasi, välityspalvelin loistava? ellauri241.html on line 358: Said Lamia, "here, upon this floor of clay, sanoi Leimi, "tänne, tälle savilattialle, ellauri241.html on line 362: Thou canst not ask me with thee here to roam Et voi pyytää minua kanssasi tänne vaeltamaan ellauri241.html on line 363: Over these hills and vales, where no joy is, näiden kukkuloiden ja laaksojen yli, missä ei ole iloa, ellauri241.html on line 369: My essence? What serener palaces, olemustani? Mitkä rauhallisemmat palatsit, ellauri241.html on line 370: Where I may all my many senses please, joissa voin miellyttää monia aistejani, ellauri241.html on line 387: And then she whispered in such trembling tone, ja sitten hän kuiskasi niin vapisevalla äänellä, ellauri241.html on line 396: And next she wondered how his eyes could miss Ja seuraavaksi hän ihmetteli, kuinka hänen silmänsä saattoivat missata ellauri241.html on line 397: Her face so long in Corinth, where, she said, Hiänen kasvonsa niin kauan Khersonissa, jossa, hiän sanoi, ellauri241.html on line 398: She dwelt but half retired, and there had led Hiän asui mutta puolieläkkeellä ja siellä oli viettänyt ellauri241.html on line 402: Where ´gainst a column he leant thoughtfully missä pylvästä vasten hän nojautui mietteliäästi ellauri241.html on line 406: The Adonian feast; whereof she saw no more, hiän ei enää nähnyt vilkahdustakaan, ellauri241.html on line 416: There is not such a treat among them all, Ei ole sellaista herkkua heidän kaikkien joukossa, ellauri241.html on line 440: Muttered, like tempest in the distance brewed, Mutisivat kuin myrsky kaukaisuudessa hautuva, ellauri241.html on line 445: Flared, here and there, from wealthy festivals, Leimahti siellä täällä, rikkaista festareista, ellauri241.html on line 447: Or found them clustered in the corniced shade tai löysivät ne isosssa kasassa ellauri241.html on line 461: His features Lycius! wherefore did you blind Hänen piirteitään Lycius! miksi sokaisit ellauri241.html on line 469: Where hung a silver lamp, whose phosphor glow jossa riippui hopealamppu, jonka loistehohto ellauri241.html on line 475: Could e´er have touche,d there. Sounds Aeolian Olisi voinut koskea sinne. Eolilaisia saundeja ellauri241.html on line 480: Were seen about the markets: none knew where nähtiin markkinoilla: Kenelläkään ei ollut hajua, missä ellauri241.html on line 482: Were foiled, who watched to trace them to their house: jotka katselivat jäljittääkseen heidät kotiinsa: ellauri241.html on line 500: Besides, there, nightly, with terrific glare, Sitä paitsi siellä, öisin, loistavalla häikäisyllä, ellauri241.html on line 502: Hovered and buzzed his wings, with fearful roar, leijui ja suristi siipiään pelottavalla pauhinalla, ellauri241.html on line 506: For all this came a ruin: side by side Kaikesta tästä tuli raunio: vierekkäin ellauri241.html on line 507: They were enthroned, in the even tide, He löhösivät valtaistuimella, tasaisen vuoroveden aikana, ellauri241.html on line 512: Betwixt two marble shafts: there they reposed, kahden marmorivarren välissä: siellä he lepäsivät, ellauri241.html on line 513: Where use had made it sweet, with eyelids closed, Missä käyttö oli tehnyt sen makeaksi, silmäluomet kiinni, ellauri241.html on line 530: "Why do you sigh, fair creature?" whispered he: "Miksi huokaat, kaunis olento?" hän kuiskasi: ellauri241.html on line 532: "You have deserted me where am I now? "Olet hylännyt minut, missä olen nyt? ellauri241.html on line 537: Where he was mirror'd small in paradise, missä hän oli pieni kuvajainen paratiisissa: ellauri241.html on line 543: Your soul in mine, and labyrinth you there Sielusi minun omaani ja sokkeloida sinut sinne ellauri241.html on line 559: To change his purpose. He thereat was stung, muuttaakseen hänen tarkoitustaan. Se pisti häntä, ellauri241.html on line 585: Sepulchred, where no kindled incense burns, haudalla, missä ei pala suitsukkeita. ellauri241.html on line 609: Came, and who were her subtle servitors. tulivat ja ketkä olivat hänen hienovaraiset palvelijansa. ellauri241.html on line 611: There was a noise of wings, till in short space kuului siipien suhinaa, kunnes oli vähän tilaa. ellauri241.html on line 622: There ran a stream of lamps straight on from wall to wall. Valaisimien virta juoksi suoraan seinästä seinään. ellauri241.html on line 630: Came jasper pannels; then, anon, there burst valittiin jaspispanneeleita; sitten, anon, sieltä puhkesi ellauri241.html on line 639: O senseless Lycius! Madman! wherefore flout Oi järjetön Lycius! Hullu! miksi pilkkaa ellauri241.html on line 644: And entered marveling: for they knew the street, ihmeissään: sillä he tunsivat kadun, muistivat ellauri241.html on line 645: Remembered it from childhood all complete sen lapsuudesta asti täydellisenä ellauri241.html on line 649: Save one, who look'd thereon with eye severe, Paizi yksi, joka katsoi sitä silmin ankarin, ellauri241.html on line 650: And with calm-planted steps walk'd in austere; ja tyynein askelin käveli sisään koruttomasti; ellauri241.html on line 677: Twelve sphered tables, by silk seats insphered, Kaksitoista pallomaista pöytää, silkkipenkeillä reunustettuna, ellauri241.html on line 681: Of Ceres´ horn, and, in huge vessels, wine Cerexen sarvesta ja valtavissa astioissa viiniä ellauri241.html on line 683: Thus loaded with a feast the tables stood, Pöydät seisoivat näin täynnä kekkereitä, ja ellauri241.html on line 689: And fragrant oils with ceremony meet ja seremoniallisesti tuoksuvia öljyjä ellauri241.html on line 710: Flush'd were their cheeks, and bright eyes double bright: Heidän poskensa olivat punaiset, ja kirkkaat silmät tupla kirkkaat: ellauri241.html on line 712: From vales deflowered, or forest-trees branch rent, defloroiduista laaksoista tai metsäpuista revittyä, ellauri241.html on line 713: In baskets of bright osier'd gold were brought Kirkkaasta kullasta punotussa korissa tuotiin ellauri241.html on line 720: Upon her aching forehead be there hung Hiänen särkevän otsansa päällä olkoon siellä riippuvat ellauri241.html on line 727: At the mere touch of cold philosophy? Pelkällä kylmän filosofian kosketuksella? ellauri241.html on line 728: There was an awful rainbow once in heaven: Taivaassa oli kerran kauhea sateenkaari: ellauri241.html on line 734: Unweave a rainbow, as it erewhile made Purkaa sateenkaaren, kuten se kerran sai ellauri241.html on line 737: By her glad Lycius sitting, in chief place, Hänen vierellään iloinen Lycius istuu päällikköpaikalla, ellauri241.html on line 752: "Lamia, what means this? Wherefore dost thou start? "Lamia, mitä vittua tää tarkoittaa? Miksi taas aloitat? ellauri241.html on line 753: Knowst thou that man?" Poor Lamia answered not. Tunnetko sä ton miehen?" Köyhä Lamia ei vastannut. ellauri241.html on line 758: There was no recognition in those orbs. Noissa silmämunissa ei ollut mitään tunnistusta. ellauri241.html on line 765: Until it seemed a horrid presence there, kunnes sen läsnäolo näytti kauhealta siellä, ellauri241.html on line 770: In the bride's face, where now no azure vein Morsiamen kasvoihin, joissa nyt ei taivaansinisiä suonia ellauri241.html on line 774: Lamia, no longer fair, there sat a deadly white. Lamia, ei enää reilu, siellä istui kuin kobra vanha valkoinen. ellauri241.html on line 778: Here represent their shadowy presences, täällä edustavat heidän varjoista läsnäoloaan, ellauri241.html on line 792: From Lycius answered, as heart-struck and lost, voihkaaminen vastasi, kuin pieruinfarktin saaneena ellauri241.html on line 806: And Lycius' arms were empty of delight, Ja Lykiuksen käsivarret olivat tyhjät ilosta, ellauri241.html on line 807: As were his limbs of life, from that same night. niin kuin hänen 5 raajaa elämästä, siitä samasta yöstä laskien. ellauri241.html on line 854: Here, where men sit and hear each other groan; Täällä, missä miehet istuvat ja kuulevat toistensa ähkynän; ellauri241.html on line 855: Where palsy shakes a few, sad, last gray hairs, Missä halvaus ravistaa harvoja surullisia, viimeisiä harmaita hiuksia, ellauri241.html on line 856: Where youth grows pale, and spectre-thin, and dies; Missä nuoruus kalpenee, haamunohkasena kuolee; ellauri241.html on line 857: Where but to think is to be full of sorrow Missä jo ajatella on olla täynnä surua ellauri241.html on line 859: Where Beauty cannot keep her lustrous eyes, Missä kauneus ei voi pitää kiiltäviä silmiä, ellauri241.html on line 869: But here there is no light, Mutta täällä ei ole valoa, ellauri241.html on line 876: Wherewith the seasonable month endows minkä kausiluonteinen kuukausi lahjoittaa ellauri241.html on line 964: Where no man went; and if a guy ellauri241.html on line 969: But looky, here comes a procession: ellauri241.html on line 984: And, for those simple times, his garments were ellauri241.html on line 987: His nervy knees there lay a "boar-spear" keen. ellauri241.html on line 989: But there were some who feelingly could scan ellauri241.html on line 1027: They thus were ripe for another high, ellauri241.html on line 1030: Where sat Endymion and the aged priestess ellauri241.html on line 1039: But, ere it crept upon him, he had prest ellauri241.html on line 1066: And the little man in the moon sitting there! ellauri241.html on line 1069: The which were blended in, I know not how, ellauri241.html on line 1083: There was store of newest joys upon that alp. ellauri241.html on line 1087: Wherefore sully the entrusted gem ellauri241.html on line 1089: But but, muttered Endymion: ellauri241.html on line 1091: Where long ago a giant battle was; ellauri241.html on line 1092: But there are ellauri241.html on line 1099: For the mere commingling of passionate breath, ellauri241.html on line 1101: Where else would we get new little patting feet, ellauri241.html on line 1116: O sovereign power of love! Goog grief! O damn! ellauri241.html on line 1138: Quick waterflies and gnats were sporting still, ellauri241.html on line 1140: And fish were dimpling, snickering like hell. ellauri241.html on line 1145: - O be propitious, nor severely deem ellauri241.html on line 1151: Where angry voices lead: go through the hole, ellauri241.html on line 1172: That things of delicate and tenderest worth ellauri241.html on line 1181: In midst of all, there lay a sleeping youth ellauri241.html on line 1184: Taste his juicy pears! Here is cream ellauri241.html on line 1188: That he can give venereal pleasure though lying senseless in the tubes. ellauri241.html on line 1195: A sovereign quill is in his waving hands; ellauri241.html on line 1199: There darts a strange stream of yellowish hues and dyes: ellauri241.html on line 1206: Favour this gentle youth; his days are numbered. ellauri241.html on line 1216: And there crost towards him a large eagle, ellauri241.html on line 1219: To his capable ears, silence was music from the holy spheres; ellauri241.html on line 1220: So sad, so melancholy, so bereft! ellauri241.html on line 1232: Such darling essence, wherefore may I not ellauri241.html on line 1254: And by these tenderest, milky sovereignties— ellauri241.html on line 1256: These tenderest, and by the nectar-wine, ellauri241.html on line 1275: And so long absence from thee doth bereave ellauri241.html on line 1282: And wherefore so ashamed? ellauri241.html on line 1284: Press me so sweetly down here with your rod? ellauri241.html on line 1296: —I am pain'd down there, Endymion: ellauri241.html on line 1299: — Hereat, with many sobs, her gentle strife ellauri241.html on line 1324: And all the revels he had lorded there: ellauri241.html on line 1345: There are those who like to lord it o'er their fellow-men ellauri241.html on line 1363: Ruminating, belching and crapping in all serenity. ellauri241.html on line 1365: To the poor patient oyster, where it sleeps ellauri241.html on line 1394: With long-forgotten story, and wherein ellauri241.html on line 1399: Who first were on the earth; and sculptures rude ellauri241.html on line 1406: “What is there in thee, Moon! that thou shouldst move ellauri241.html on line 1410: (There follows a mile-long howl to the moon. ellauri241.html on line 1440: With new-born life! What shall I do? Where go, ellauri241.html on line 1450: Where through some sucking pool I will be hurl'd ellauri241.html on line 1475: Her (Di's) soft arms were entwining me, and on ellauri241.html on line 1477: Her lips were all my own, and—ah, ripe sheaves ellauri241.html on line 1481: Love! love, farewel! Is there no hope from thee? ellauri241.html on line 1491: Were but a slime, a thin-pervading scum, ellauri241.html on line 1494: His sports were lonely, 'mid continuous roars ellauri241.html on line 1495: of dolphins who were his playmates; shapes unseen ellauri241.html on line 1525: But such a love is mine, that hereby I chase ellauri241.html on line 1546: Until there shot a liquid crystalline. ellauri241.html on line 1549: Well next I came by this here manual, ellauri241.html on line 1561: —“Look here!” the old-timer replied, ellauri241.html on line 1566: The puddle duck went on, until all stiffs were re-animated. ellauri241.html on line 1577: The palace rang; The Nereids danc'd; the Syrens faintly sang; ellauri241.html on line 1590: An it weren'a spoiler, haply I might say ellauri241.html on line 1609: Here the door bursts open and more celebs butt in: ellauri241.html on line 1617: Where is my lovely mistress? Well-away! ellauri241.html on line 1635: Endymion has an intense love for the goddess of his dreams but he professes his love to the Indian Maiden. He believes that his declaration of love seals his death and he asks for the goddess to sing a song to him so he can die peacefully. Within her song is the story of how she ended up wandering the forest alone. She says that she joined the god Bacchus and his cult of followers and traveled across countries. She witnessed people of multiple nations fall to Bacchus and decided to flee on her own. The Maiden ended up in the woods where she and Endymion have met. ellauri241.html on line 1637: Endymion declares that he will let go of the possibility of immortality so that he can love and adore the Maiden instead. The god Mercury appears and strikes the ground with his magic wand. Winged horses arrive to fly Endymion and the Indian Maiden into the sky where the shepherd-prince dreams that he is in Olympus which is the sanctuary of the gods. He is conflicted when he suddenly sees Diana who is also known as Phoebe and she looms over him. Endymion looks over at the sleeping Indian Maiden and "could not help but kiss her: then he grew / Awhile forgetful of all beauty save / Young Phoebe's, golden hair'd; and so 'gan crave Forgiveness." Once again he looks at the Maiden with adoration, but Phoebe begins to fade away, and he protests in panic. The noise awakens the sleeping Maiden next to him. In this moment Endymion chooses to abandon Diana and immortality as he professes to the Maid, "I love thee! and my days can never last. I always love the one that is readily available, she is the best." They soar through the sky and the Indian Maiden grows pale and suddenly vanishes before Endymion's eyes. Ow fuck! He cries out in surprise and grief as he finds himself alone yet again. ellauri241.html on line 1643: Endymion shows penile growth in Book 4 in the sense that he understands that there is value and beauty in mortal love but he has not truly learned how to live a blissful existence without the love of a beautiful (wo)man. Endymion, Adonis, Alpheus, and Glaucus are subject to a life of isolation and impotence without the presence of their beloved. Never mind, much worse is impotence in their presence! ellauri242.html on line 95: Blandt Oehlenschlägers øvrige værker kan nævnes en række kærlighedstragedier: Hakon Jarl hin Rige (1807), Axel og Valborg (1810), Hugo von Rheinberg (1813) og Hagbarth og Signe (1815). I disse bearbejder Oehlenschläger sagnmateriale i sin beskrivelse af den sande kærlighed, der på forskellig vis er under beskydning. De kvindelige heltinder er trofaste over for deres elskede, men kommer ofte i klemme i forhold til virkeligheden. Jaa-a, dä ä dä! ellauri242.html on line 109: Efter at have gjort tjeneste som ridder i Tyskland vender Axel tilbage til hoffet i Nidaros, hvor han vil fri til sin elskede Valborg og blive væbner for kongen. Imidlertid begærer kongen selv Valborg, og desuden går kirken imod en forbindelse mellem Axel og Valborg, da de er nære beslægtede (søskende). Imidlertid har Axel et pavebrev, der tilsyneladende rydder problemerne af vejen, og der sættes gang i forberedelserne af brylluppet. Under selve vielsen sår munken Knud tvivl om pavebrevets gyldighed, og parret skilles uden stor patos, inden Valborg tvinges i kloster. Det lykkes Axel og Valborg at flygte, men Axel må gå i kamp for kongen, og i denne såres han dødeligt, hvorpå Valborgs hjerte brister, da hun sidder med Axels døde krop. ellauri242.html on line 115: Takaseinällä toosa jota merestä noussut Krista Kosonen vahingossa jakoi Olavi Pyhää kannattaneille roistokytille. ellauri242.html on line 217: Komsomol oli pioneereista seuraava neuvostonuorille tarkoitettu kertši. Komsomolin perustajia olivat 16-vuotias Lazar Satskin ja 19-vuotias Oskar Ryvkin. Tiedot perustajista kuitenkin sittemmin salattiin, koska heidät muutettiin käteisexi Stalinin vainoissa kerta he olivat juutalaisia. Saman kohtalon kokivat Komsomolin alkuvaiheen johtajat Nikolai Chaplin, Jefim Tseitlin ja Pjotr Smorodin, vaikkeivät olleetkaan (no Jefim oli). ellauri242.html on line 219: Kertšin niemimaa (ukr. Керченський півострів, Kertšenski pivostriv, ven. Керченский полуостров, Kertšenski poluostrov, krimintat. Keriç yarımadası) on Krimin niemimaan itäisin osa. Niemimaan itäpuolelle jää kapea Kertšinsalmi. Etelästä niemimaata rajaa Mustameri, ja pohjoisesta Asovanmeri. Niemimaan pinta-ala on 3 000 neliökilometriä, eikä siellä ole jokia. Niemimaan tyveltä luoteeseen työntyy 110 km pitkä Arabatinkynnäs, joka erottaa Asovanmeren soisesta Sivašmerestä. ellauri242.html on line 256: Stalinin saatua vallan hän (kuka? Leninkö?) nimitti Kollontain ulkomaille diplomaatiksi – Kollontai oli uranuurtaja: ensimmäinen nainen suurlähettiläänä koko maailmassa. Hänet nimitettiin ensin kauppa- ja diplomaattiedustajaksi Norjaan (1923–1926), sitten Meksikoon (1926–1927), josta palasi Norjaan 1927–1930). Vuonna 1930 hän sai siirron Tukholmaan, jossa toimi vuoteen 1945 asti. Hän oli myös mukana Neuvostoliiton lähettämässä edustajistossa YK:n perustamisessa. Ulkomailla hänellä ei ollut vaikutusvaltaa Neuvostoliiton sisäisiin asioihin. Hän toimi diplomaattisena välittäjänä maissa, joiden kautta Neuvostoliitto pystyi hankkimaan tarvitsemiaan kriittisiä tuotteita, esimerkiksi toisen maailmansodan aikana ruozalaisia SKF:n kuulalaakereita, joiden päävientikohde oli Saksa. Ulkomaantyönsä ansiosta hän säilyi yhtenä harvoista vanhoista bolševikkijohtajista sivussa Stalinin puhdistuksista ja teloituksista. Vuonna 1945 Kollontai sairastui ja palasi Neuvostoliittoon. Hän kuoli vuonna 1952. Silloin isä aurinkoinenkin oli jo kalkkiviivoilla. ellauri242.html on line 258: Kollontain ajatukset seksuaalisuudesta herättivät aikanaan paljon huomiota. Kuuluisassa kirjoituksessaan Theses on Communist Morality in the Sphere of Marital Relationsselvennä (1921) hän toteaa seksuaalisuuden olevan ihmisen luonnollinen tarve siinä missä nälkä ja janokin. Vauzi vau. Tämä muka vapaan rakkauden kannatus herätti pahennusta laajalti. Lännessä kirjoituksia tulkittiin tahallaan väärin, ja niiden perusteella väitettiin naisten tulleen sosialisoiduiksi Neuvostoliitossa. Uljanova puolestaan piti Kollontain ajatuksia epäsosialistisina. ellauri242.html on line 262: Aleksandra Kollontain valtuuskunta vieraili Helsingissä 19. helmikuuta 1918 tilanteessa, jossa Venäjän itärintama oli pettänyt. Kollontain puheista kävi ilmi että hän tiesi tovereiden edellisenä iltana luovuttaneen Suomen Saksan etupiiriin ja samalla pettäneen Suomen vallankumouksen. Vähän sellainen manööveri. ellauri242.html on line 270: Karjalan kannaksen Uudellakirkolla syntyneen Tyyne Leivo-Larssonin vanhemmat olivat Sysmästä lähtöisin ollut työmies Erik Johan Leivo ja Sofia Vilhelmiina Saarinen (1871–1935). Perhe muutti Helsinkiin vuonna 1904. Leivo osallistui punaisten puolella 16-vuotiaana sisällissodan Tampereen taisteluun. Mahdollisesti hän oli mukana ryhmässä, joka viime hetkellä murtautui ulos piiritetystä kaupungista. Runoilija Kössi Kaatra kuvaa hänet taisteluvalmiina nuorena, joka uskalsi luotisateessakin kuljettaa haavoittuneita. ellauri243.html on line 74: Kenenkähän sorkat tässäkin on olleet sopassa? Koitappa arvata. Oikea käsi on suorempi ja parempi, vasurit on homopettereitä tai muuten sinisterejä. ellauri243.html on line 86: Tarantino kirjoitti elokuvan käsikirjoituksen vuonna 1998, mutta kamppailtuaan lopetuksen kanssa, hän päätti lykätä kuvauksia ja ohjata kaksiosaisen elokuvan Kill Bill. Ohjattuaan elokuvan Grindhouse: Death Proof (2007), Tarantino jatkoi Kunnottomien paskiaisten työstämistä. Elokuvan kuvaukset alkoivat lokakuussa 2008, ja se kuvattiin Saksassa ja Ranskassa 75 miljoonan dollarin budjetilla. Kunnottomat paskiaset sai ensi-iltansa Cannesin elokuvajuhlilla 20. toukokuuta 2009. Se ilmestyi elokuvateattereihin elo–syyskuussa 2009 Yhdysvalloissa ja Euroopassa. ellauri243.html on line 117: Vuonna 1962 perustettujen laivastohylkeiden toimialaan kuuluvat muun muassa hyökkäystehtävät (iskuosastotoiminta, sabotaasi, salamurhat, panttivankien pelastus- ja likvidointitehtävät sekä kohteiden valtaaminen maalla ja merellä), erikoistiedustelu (vihollisalueen kohdetiedustelu, maihinnousun valmistelu), ulkomaisten joukkojen koulutus, epätavanomainen sodankäynti sekä vastaterrori. ellauri243.html on line 124: Dale Brown oli Amerikan paras militaristikynäilijä 2010-luvulla. Hauska nähdä vaihteexi miten pahisten kantapeikkojen juoni onnistuu without a glitch, ja tyhmät CIA ja FBI äijät niitetään lakoon kuin timoteit. We serve the true republic, not the false democracy. When were the good and brave ever in the majority, asks Henry David Thoreau. Never, answers Frans de Waal, for the majority is just apes like us. ellauri243.html on line 141: No joo, sevverran punanahoista. Takaisin valkonaamoihin. Tallish Bradleyn iskällä Patrick kenzulla on tietokone päässä, sillä se on Air Forcen koekaniini. Näyttää hölmöltä mutta toimii kuin junan vessa paizi milloin pitää käydä vessassa, silloin lyö päänsä helposti ovenpieleen. Kenzun alkkis tyttöystävä ejektoitui pommikoneesta putinistien ammuttua sen alas Arabianmeren yllä. Nyt on kenzun vuoro ejektoitua wackoon alkkixeen. Hei onxtää jo 3. maailmansota jo vai vasta 2. sisällissota jenkeissä? ellauri243.html on line 147: until the American Holocaust, when the United States was attacked by waves of Russian bombers launching hypersonic nuclear-tipped missiles. Almost the entire fleet of American long-range bombers and more than half of America's intercontinental-ballistic-missile arsenal was wiped out in a matter of hours. But Battle Mountain's little fleet of high-tech bombers, led by Patrick McLanahan, survived and formed the spearhead of the American counterattack that destroyed most of Russia's ground-launched intercontinental nuclear missiles and restored a tenuous sort of parity in nuclear forces between the two nations. On the plus side, there are now less than half so many hungry mouths left to feed on the entire ball of fire. Except this, everything goes on as before, business as usual. ellauri243.html on line 149: Battle Mountain emerged from the horrific tragedy of the American Holocaust to become the center of American air-breathing strategic combat operations. All of America's surviving heavy bombers, intelligence-gathering planes, and airborne command posts wre relocated to Battle Mountain, and a fleet of long-range unmanned combat aircraft began to grow there. The base even a staging area for America's fleet of manned and unmanned spaceplanes-aircraft that could take off became and land like conventional aircraft but boost themselves into low Earth orbit. ellauri243.html on line 151: Even during the deep global economic recession that began in 2008, Battle Mountain grew, although the community around it barely noticed. Because of its isolation and dirt-low cost of living, many bases around the world were closed and relocated to Battle Mountain. Soon Battle Mountain Air Reserve Base became JAB (Joint Air Base) Battle Mountain, hosting hot air units from all the military services, the Air Reserve Forces, the Central Intelligence Agency, and even the Space Defense Force and the Death Planet. ellauri243.html on line 154: Newly elected president Kenneth Phoenix, Arizona, politically exhausted from a bruising and divisive election that saw yet another president being chosen in effect by the U.S. Supreme Court, ordered a series of massive tax cuts as well as cuts in all government services. Such government cuts had not been seen since the Thomas Thorn administration: entire cabinet-level departments, such as education, commerce, transportation, energy, and veterans affairs, were consolidated with other departments or closed outright; all entitlement-program outlays were cut in half or defunded completely; American military units and even entire bases around the world disappeared virtually overnight. Despite howls of protest from both the political left and right, Congress had no choice but to agree to the severe right-centrist austerity measures. ellauri243.html on line 159: Thomas Torquemada Thorn (born Thomas A. Lockyear, II; 2 August 1964) is an American musician. Born in Madison, Wisconsin, he is best known as co-founder of, and lead vocalist for, the industrial metal band The Electric Hellfire Club. Joint Air Base Battle Mountain was not spared. Every aircraft at the once-bustling base was in "hangar queen" status - available only as spare parts for cars. Most planes placed in "flyable storage" were not even mothballed, but just hoisted up on clothes hangers. ellauri243.html on line 168: There are so many slang words for penis, maybe because it’s the human organ that fascinates us most. We’ve compiled all slang ways people say “penis” from around the world. While some of these penile terms might sound familiar, others will blow your mind. ellauri243.html on line 169: There may be no other organ on the human body that profits from such creativity in nicknaming by the larger populace. Not even clam, or twat. Below is a list of 100+ slang words for penis—from the common (prick) to the more grotesque (fuckpole) and the awesomely ridiculous (pork sword). Next time you need a synonym for penis, comb through this definitive list for a bunch of fun ideas! ellauri243.html on line 175: The medical community calls it “fellatio,” but the rest of us have our own phrases for performing oral sex on a man. The below is a comprehensive list of slang alternatives to “blowjob.” Some of these phrases are politically incorrect and other are completely ridiculous. Regardless, they exist in the collective lexicon. Here they are! ellauri243.html on line 181: There are so many slang words for vagina, maybe because it’s the human organ that fascinates us most. We’ve compiled all slang ways people say “vagina” from around the world. While some of these penile terms might sound familiar, others will blow your mind. ellauri243.html on line 182: There may be no other organ on the human body that profits from such creativity in nicknaming by the larger populace. Except penis. Below is a list of 60+ slang words for vagina —from the common (pussy) to the more grotesque (cunt) and the awesomely ridiculous (fishmarket). Next time you need a synonym for vulva, comb through this definitive list for a bunch of fun ideas! ellauri243.html on line 184: 1. Panty hamster 2. Mossy cleft 3. Pink taco 4. Snatch 5. Twat 6. Hoo hoo 7. Foo foo 8. Pussy 9. Poon 10. Poony 11. Poontang 12. Lady garden 13. Box 14. Vajayjay 15. Vag 16. Cunt 17. C u next Tuesday 18. Bearded clam 19. Furry taco 20. Tuna taco 21. Fur burger 22. Cream pie 23. Beef curtains 24. Meat curtains 25. Meat sleeve 26. Cooch 27. Coochie 28. Cooter 29. Cooze 30. Coozie 31. Hot box 32. Squeeze box 33. Vertical smile 34. Cha cha 35. Love tunnel 36. Cherry 37. Hair pie 38. Honey pot 39. Beaver 40. Slit 41. Gash 42. Hole 43. Muff 44. Flange 45. Minge 46. Nether regions 47. Lady parts 48. Pink parts 49. Girly bits 50. Private parts 51. Privates 52. Bits 53. Down there 54. Peach 55. Flower 56. Tutu 57. Wee wee 58. Cookie 59. Muffin 60. Cupcake 61. Tweeny 62. Fanny 63. Front butt 64. Peaches and cream 65. January Nelson ellauri243.html on line 186: 100 Different Slang Phrases For Giving a Lick Job ellauri243.html on line 192: Here is a fun fact about basketball player LeBron James: His name starts with the prefix "Le," which is French for "the." It's true! ellauri243.html on line 289: exactly the most pleasant list, but if you’ve ever wondered, “What ellauri243.html on line 301: kids, Sara and Ibrahim. Aamir Khan and Reena Dutta They were childhood ellauri243.html on line 311: Zac Efron and Vanessa Hudgens to Emma Stone and Andrew Garfield, here are ellauri243.html on line 327: interesting as you, and I don't know what I'm doing.'" And Bell still ellauri243.html on line 484: In his personal life, Brown is a member of CAP. He is one of the pilots who regularly fly outpatients to get the attention that he craves. This is all done on a volunteer basis (but the kerosene is on the house), so he spends a lot of time flying across the country. In his free time, he enjoys flying in his own personal plane and he is a soccer referee for youth games. ellauri243.html on line 516: Robert Dale Brown is a boxer, who represented Canada at the 1992 Summer Olympics in Barcelona, Spain. There he was stopped in the second round of the light heavyweight division by Germany’s Torsten May. Beginning in 2001, he collaborated with fellow author Jim DeFelice on the Dreamland series of books. Oops, nyt tuli sanottua se mitä ei olisi saanut sanoa. (Lea majalla tyytyväisen näköisenä.) ellauri243.html on line 542: Tämmönen Bob Stearns kuoli hiljattain. Robert "Bob" H. Stearns, Columbia, SC * December 9, 1936 + January 5, 2023. Tämä Bob kyllä piti lentokoneista. He had a lifelong love affair with airplanes and flying, owned a half dozen aircraft and enjoyed meeting up with his flying buddies, meticulously restoring vintage aircraft and going to fly-ins. His health eventually clipped his wings, and after that he turned his attention to volunteering at Riverbanks Zoo and nurturing a latent talent for painting, which was discovered after Bob and Marge moved to Stilled Hopes. ellauri243.html on line 554: Bob´s book is about Perpetual Potential. Inside these pages, you will discover three invaluable lessons that will propel you closer to your true potential. The lessons will serve you well on either of two different, but parallel roads you may travel: The roads towards triumph or tragedy, as well as the roads in between. In 2003 the author, Bob Stearns was on top of the world. He led his company to win the most prestigious business award in the country, the Malcolm Baldrige award. Just five short years later, tragedy struck. Bob´s oldest son Eric was killed while on a study trip abroad in Athens, Greece. Eric was 21 years old at the time and was a junior at Penn State University. Although Eric lost his precious life in Greece, he found something sprawled under the pillars of the Acropolis that many people search for their entire lifetimes. He found inner peace in the knowledge that he could truly be anything he wanted to be, he could do anything he wanted to with his life. In his book "Perhaps a Man Can Change the Stars - Eric's Pursuit of Perpetual Potential", Bob shares with you three life lessons that allowed Eric to understand his true potential. Those same lessons helped Bob and his family deal with Eric´s death. The same lessons had enabled Bob to lead his company to triumph five years earlier. A key take away from the book is that no matter what stage of life you find yourself, you have the potential to explore. You have the potential to utilize and grow the talents and aspirations that you currently have. You have the potential to rekindle old talents that lie dormant, and to allow new talents to blossom. This is true regardless of age, circumstances, and what other people may be telling us. So read, explore and think deeply about how you can apply the three lessons that Bob learned from Eric. Decide for yourself how you can best use them. Indeed, our Potential is Perpetual! ellauri243.html on line 579: Tällaisten tunnuslauseiden mahdollinen lähde on Patrick Henryn kuuluisa 23. maaliskuuta 1775 puhe Burgeressesien talolle (Virginian siirtokunnan lainsäädäntöelin), joka sisälsi seuraavan lauseen: "Onko elämä niin rakas tai rauha niin suloinen, että se ostetaan ketjujen ja orjuuden hinnalla? Kiellä se, kaikkivaltias Jumala! En tiedä, mihin suuntaan muut voivat kulkea; mutta mitä minuun tulee, anna minulle vapaus tai anna minulle kuolema!" Kumpi vaan, ihan sama. No täältä pesee vainaja. ellauri243.html on line 581: "Herra on puhunut" oli prof. Aamoksen suosikki. Aamos päättää profetiakirjansa viimeiseen näkyyn Herrasta, joka seisoo alttarin vieressä ja käskee tuhota temppelin ja tappaa kaikki ihmiset. Tuomion sanoma - jota opetetaan koko kirjassa - saavuttaa huipentuman tässä viimeisessä luvussa. Pakotietä ei ole. Kaikki, jotka hylkäsivät Herran, tuhotaan. sanoo Herra, sinun Jumalasi. Herra on puhunut. Ugh. (Hyi.) Aamos päättää ankaran tuomion kirjansa tähän viimeiseen toivon sanomaan. Daavidin dynastia palautetaan kirkkaudella ja hän näyttää Herran muille kansoille. Heidän satonsa on runsasta, heidän kaupunkinsa asutetaan uudelleen ja he korjaavat palkkionsa rauhassa. Jumala istuttaa heidät heidän maalleen, jotta he eivät enää koskaan kärsisi menetyksiä. Huomaa, että nämä Aamoksen lupaukset ovat vielä edessä. Herran suu on puhunut (Jes. 1:20, käärien sen:) "Hän täyttää vielä sinun suusi naurulla" (Job 8:21) ellauri243.html on line 602: There comes a moment when you have to stop revving up the Koenigsegg and shove it into gear. ellauri243.html on line 624: Because where success is concerned, a great plan is essential--but so is making smart course corrections. That´s why pilots are taught the 1 in 60 rule, which states that after 60 miles a one degree error in heading will result in straying off course by one mile. Never mind the math, it´s quite complicated. The point is, the farther you go, the more off course you end up. ellauri243.html on line 632: "Lose 10 pounds in 30 days" is a specific, objective, and most critically, measurable goal. You know exactly what you want to accomplish, which means you can create a process designed to get you there. You can create a solid diet plan. You can create an effective workout plan. ellauri243.html on line 635: Or say you want to grow your business. "Increase revenue" sounds great but is too vague. "Land five new customers this month" is specific, objective, and measurable. You know exactly what you want to accomplish, which means you can create a process designed to get you there. ellauri243.html on line 636: Bottom line? You can´t set an accurate course until you know exactly where you want to go. ellauri243.html on line 640: One of the biggest reasons people give up on huge goals is the distance between here, where you are today, and there, where you someday hope to be. If you did only $10,000 in sales last month and your target is $1 million in sales per month, the distance between here and there seems insurmountable. ellauri243.html on line 647: Pilots use the 1 in 60 rule to remind themselves to constantly monitor their progress and make quick course corrections. You also know where you want to go. But you´ll never get there if you don´t regularly monitor and revise your goal based on your progress. And if you don´t start out on the right path. Remember, the 1 in 60 rule states that starting out, one degree off means winding up one mile off 60 miles later. Or so. So don´t just correct your course along the way. Create and follow a process that is proved to work. Pick someone who has achieved something you want to achieve. Like a Brad, if you happen to be a Ralph. Deconstruct his or her process. Then follow it, and along the way make small corrections as you learn what works best for you. That way, when you travel your own version of 60 miles, you´ll arrive precisely where you hoped to be. Up a shit creek without a paddle, with Brad 60 miles ahead of you. Forgot to warn: don´t pick a moving target! ellauri243.html on line 722: Disraeli arranged for the British to purchase a major interest in the Suez Canal Company in Egypt. In 1878, faced with Russian victories against the Ottomans, he worked at the Congress of Berlin to obtain peace in the Balkans at terms favourable to Britain and unfavourable to Russia, its longstanding enemy. This diplomatic victory over Russia established Disraeli as one of Europe´s leading statesmen. ellauri243.html on line 724: World events thereafter moved against the Conservatives. Controversial wars in Afghanistan and South Africa undermined his public support. He angered British farmers by refusing to reinstitute the Corn Laws in response to poor harvests and cheap imported grain. With Gladstone conducting a massive speaking campaign, the Liberals defeated Disraeli´s Conservatives at the 1880 general election. In his final months, Disraeli led the Conservatives in Opposition. ellauri243.html on line 732: Endymion is Disraeli in his youth except in the story he is a true-blood British aristocrat. Zenobia, a queen of fashion, is based on his Lady Blessington with a combination of some other great lady. She was Benjamin Disraeli´s first great patroness, who opened the avenue of his wonderful career. Zenobia later retires to the background to give place to Lady Montfort. She is a combination of Lady Blessington and Mrs. Wyndham Lewis (the latter Disraeli married) so we have in Lady Montfort at once the patroness and the wife. It would be interesting to know if the rabbis got to cut Benjy´s prepuce before the falling-out with the synagogue? Maybe that is what the fight was all about? ellauri243.html on line 736: Job Thornberry comes into the story with the Anti-Corn-Law League, representing the remarkable change in English politics from the time before Napoleonic wars when the 10% richest guys were local landowners to after the wars when the merchants and industrialists had become the nobs (am. head honchos). This change of mens of production necessitated the passage of Reform Bills that favored Millian laissez-faire by the Conservative Derby-Disraeli ministries. Job Thornberry may be Richard Cobden; for he certainly has much of Cobden´s subject in him. The energetic and capable minister Lord Roehampton is taken to be Lord Palmerston, and Count Ferrol is perhaps Bismarck. Neuchatel, the great banker, is the historical Rothschild; Cardinal Henry Edward Manning figures as the tendentious papist Nigel Penruddock. ellauri244.html on line 64: Etova malli Tiina kuumui Roomassa etovasta Teresa-pazaasta josta on jo paasaus albumissa 81. Se kiihottui väkivaltaisista miehistä esim Uzi-konepistooleilla osoittelevista siisteistä israelilaissotamiehistä. Pakkelipakarainen lehmä. Lortto. Dan ei ilmeisesti tiedä mitä sana kertaalleen tarkoittaa. Se ei tarkoita toistamiseen. Toni työntyi Tiinan pakaroiden väliin kertaalleen. ellauri244.html on line 87: Kun sekään ei vetänyt, Harri Sirola teki itsemurhan 16. elokuuta 2001 Helsingissä hyppäämällä Kampissa metrojunan alle. Hän oli lähtenyt Lapinlahden sairaalasta aamukävelylle ilman henkilöpapereitaan. Metron alle heittäytynyt tuntematon mies osoittautui Sirolaksi vasta seuraavana päivänä. ellauri244.html on line 92: The Serenity Prayer: “God, grant me the grace to accept with serenity the things I cannot change, Courage to change the things I can, And wisdom to know the difference.” ellauri244.html on line 153: Piispa Butlerin manifesti, häh? WTF? Vizi näitä piispa butlereita on tuvan täydeltä ellauri244.html on line 172: Samuleitakin on Butlereissa useita, ei kaikki kuitenkaan piispoja. ellauri244.html on line 178: He worked despite having for 37 years "a state of permanently impossible relations" with his second master (deputy), John Jeudwine, which, according to school historian J.B. Oldham, "embittered both their lives to the detriment of the school, the scandal of the town and the embarrassment of Butler's every action" ellauri244.html on line 180: There were shortcomings in the welfare of pupils. Fights between boys were said to average seventy a week and were regarded by Dr Butler "with a blind eye", comfort for boarders was minimal, and complaints about food were continuous, on one occasion leading to a riot. His initials "S.B." over the gateway to the house he built himself next to the school were said to be a sign for "stale bread, sour beer, salt butter, and stinking beef sold by Samuel Butler". He tried to suppress games at Shrewsbury, considering football (pre-FA) as "only fit for butcher boys" and "more fit for farmboys and labourers than for young gentlemen". ellauri244.html on line 189: Butler was born in 1692 and attended a dissenting academy where he read current philosophy — including up to date logic, and works of John Locke and Samuel Clarke. ellauri244.html on line 207: Tähän kohtaan tunnelmapalaxi, tuumi Kaura-täti, sopisi Samuli Edelmannin (muumi) ja Jipun (pikku myy) samansisältöinen haikea luikahdus? Eipäskun tää Retki merenrantaan on alunperin säv. ja san. Edu Kettunen. Ensilevytys: Edu Kettunen (1986). Tukevaa kasaria siis! Minusta alkuperäinen oli parempi, tuumii eräs Samulin ja Jipun kuulija. Niin aina. Muumipeikko pikku myy, peiton alla lisääntyy. ellauri244.html on line 212: Kohti meren rantaa pohtimaan ellauri244.html on line 216: Kun tuuli toi meren oudot äänet ellauri244.html on line 237: Isä jäi puuksi meren rantaan ellauri244.html on line 238: Meren raivopäisen rantaan ellauri244.html on line 250: Ja lähden meren rantaan haihtumaan ellauri244.html on line 257: erenrantaan music Edu Kettunen" frameborder="0" allow="accelerometer; autoplay; clipboard-write; encrypted-media; gyroscope; picture-in-picture" allowfullscreen> ellauri244.html on line 259: Minusta tuntuu että kaikki kazovat minua siis meitä. Me olemme pikku narsisteja punaisessa veneessä, purjehdimme keltaisella merellä. Olin alkanut pitää miehestä hiljaisena, hauraana ja hienhajuisena. Silloin olen selvästi yläkynnessä. Olen tanakka, punakka ja rivakka. Inhottava julma Harri tappaa väpelösti kutuhaukea. Se on sexikästä. Hopeinen muna lipoo limaisesti alahuuliani. Harri luki innoissaan "pappa" Hemingwayn novelleja. Luki se Henry Milleriäkin. Hyvä vaan että Harri sai metrotunnelissa kylmää kyytiä. Hauen laulu katkes lyhyexi. ellauri244.html on line 293: Sillinruotowiixi lähti pakoon Hollantiin. Du är min ända, kuiski svedupoika tytölle. Harrilla oli kyllä muitakin ahtereita kuin Anjan mahtava, vaikkei ymmärrettävästi Anja pidä siitä melua. ellauri244.html on line 310: Caillouxin nyhräyxet kuulostaa epäilyttävästi skeidalta. Miten sinä sillä tavalla sanoit siinä lehtihaastattelussa? Mixi et sanonut minusta mitään? Kirjoitan sinusta kerran vielä todella rumasti. Lyön bestsellerillä korville. Voi vittu mitä nilliperseitä. Anja alkoi roikkua kyltereiden följyssä. Siistiä. Viileää. Sairasta. Jäätävää. Surku Yniäinen opettelee sutten tavoille. ellauri244.html on line 350: "Mihin ne suloiset tytöt menee? Mistä ne mursun näköiset akat tulee? Koska se muutos tapahtuu, tuleeko se yhdessä yössä? Illalla mies menee vuoteeseen ihanan kaunottaren kanssa ja herää aamulla lihavan, vihaisen akan vierestä." Nää on varmaan Esukan Satu ja Helena. ellauri244.html on line 363: Tällä kertaa näin hurjia seikkailu-unia talvisessa Helsingissä jossa ajoin ilman lupaa tyhjää ratikkaa Manskulla ja pakenin sitten takaa-ajavia viranomaisia johkin loukkoon josta ne yhyttivät meitin ja hurja pako jatkui ylös keskustan mäkeä vanhoilla autoilla korkeissa lumihangissa. Aika oli viime vuosisadan alku, Kluuvissa oli ihan erinäköistä, vasta rakennettu Tampereenkatu laskeutui mäeltä alas nykyiselle Rautatientorille sinne mihin sittemmin puhkottiin Kaisaniemenkatu. Katu oli hieno ja sen kulmassa oli Elannon puinen palazihotelli. Ajattelin että kun herään näytän kadun Seijalle. ellauri244.html on line 418: Millenniaaleja Jeesus-covereita on tosi monia, esim. Bernard Malamudin (jumalan armo, 1982), Jose Saramagon (Jeesuxen Kristuxen evankeliumi, 1991) Naahum Mailerin (pojan evankeliumi, 1997), ja Harri Sirolan pahnanpohjimmainen (Jeesus Enkelinpoika Nasaretilainen, 2001). Missään niistä ei Jeesus sikise pyhästä hengestä, vaan asialla on ollut joku kikkelillä varustettu välimies. Eikä missään pidä Jeppe poika kaatioita jalassa, vaan kaikilla se päätyy nussimaan Maria Magdaleenaa tai jotain toista hoitoa. Tää on selvästi jäänyt kynäilijöitä vaivaamaan, niinkuin varmaan gospelien kuulijakunnan enemmistöä. Missä on E ja K, siellä pitää olla F. Kreikkalaisten jumalat oli himo bylsijöitä, siinä suhteessa on tuppikullien partapozo vastine aikamoinen pettymys. Naiset vaietkoot telttamiesten seurakunnassa, ja niiden naimisesta oli viisainta myös setämiesten enimmäxeen vaieta. ellauri244.html on line 424: USA Today and #1 bestselling contemporary romance author Madison Faye is the dirty alter ego of the very wholesome, very normal suburban housewife behind the stories. While she might be a wife, mom, and PTA organizer on the outside, there’s nothing but hot, steamy, and raunchy fantasies brewing right beneath the surface! ellauri244.html on line 425: Tired of keeping them hidden inside or only having them come out in the bedroom, they’re all here in the form of some wickedly hot stories. Single-minded alpha hero, sinfully taboo relationships, and wildly over-the-top scenarios. If you love it extra dirty, extra hot, and extra naughty, this is the place for you! (Just don’t tell the other PTA members you saw her here…) ellauri244.html on line 433: The world Cassandra Faye created was rich with imagination and detail and the hero was the perfect mix of strength and tenderness. As with all her stories, there were some dark scenes that took me to the edge of my seat, yet the romance balanced the book perfectly. I lost sleep over this book staying up late to read 'just one more chapter'. ellauri244.html on line 437: I'm Faye Bird, author of My Second Life and What I Couldn't Tell You . My latest book is My Secret Lies With You. If you came here to find out more about me, and my books, then you are in the right place. Welcome! Patron of Reading If you are a student, parent or teacher at Elthorne Park High School then please do head to my Patron of Reading page. ellauri244.html on line 455: Courtney Faye Taylor is a writer and visual artist. She is the author of Concentrate (Graywolf Press, 2022), selected by Rachel Eliza Griffiths as the winner of the Cave Canem Poetry Prize. Courtney earned her BA from Agnes Scott College and her MFA from the University of Michigan Helen Zell Writers' Program where she received the Hopwood ... ellauri244.html on line 457: Lily Faye, a friendly frog gets upset with her neighbor Mr. Oak Tree. She sees children entering a schoolhouse and she learns that those students are called mammals. Lily Faye goes to the school to get a closer look. She looks into a classroom window where she learns about the importance of trees. Lily Faye decides to return to the oak tree and apologize for being mean to him. ellauri244.html on line 463: Veikkaan näistä Feistä ensimmäistä tai viimeistä. Muut vaikuttavat höyhensarjalaisilta. Feiden hirmuton paljous on elävä esimerkki fraktaalista klischeestä. Vertaa myös piispa Butlereita. ellauri244.html on line 525: toiseksi normaalit väljähtyneet ihmiset, kuten isä ja äiti tai Sannan vanhemmat tai Sanna itsekin tai Jaanan vanhemmat tai melkein kenen tahansa vanhemmat ja yleensäkin miltei joka helvetin idiootti tällä pallolla, jotka tietoisesti tahtovat naimisiin ja teennäiseen onneen, jotka pakottavat itsensä rakastumaan kun aika on ja joku suostuu, jotka eivät ymmärrä metafysiikkaa ja mielettömyyttä, kuinka mukava on maata metron raiteilla, ovat muka yksiavioisia ja jotka vanhemmiten joko tiedostamatta tai avoimesti katuvat ja sortuvat keski-iän kriiseihin kun vaimon naamataulu on rypistynyt kuin Henry Millerin Junella tai miehellä ei tahdo seistä verenkiertohäiriöiden johdosta; ellauri244.html on line 567: Part Four focuses on the period several hundred years after Jonathan and his students have left the Flock and their teachings become venerated rather than practiced. The birds spend all their time extolling the virtues of Jonathan and his students and spend no time flying for flying's sake. The seagulls practice strange rituals and use demonstrations of their respect for Jonathan and his students as status symbols. Eventually some birds reject the ceremony and rituals and just start flying. Eventually one bird named Anthony Gull questions the value of living since "...life is pointless and since pointless is by definition meaningless then the only proper act is to dive into the ocean and drown. Better not to exist at all than to exist like a seaweed, without meaning or joy [...] He had to die sooner or later anyway, and he saw no reason to prolong the painful boredom of living." As Anthony makes a dive-bomb to the sea, at a speed and from an altitude which would kill him, a white blur flashes alongside him. Anthony catches up to the blur, which turns out to be a seagull, and asks what the bird was doing: ellauri244.html on line 591: One of the first acknowledgments of Henry Miller as a major modern writer was by George Orwell in his 1940 essay "Inside the Whale", where he wrote: ellauri244.html on line 593: Here in my opinion is the only imaginative prose-writer of the slightest value who has appeared among the English-speaking races for some years past. Even if that is objected to as an overstatement (there is me, after all), it will probably be admitted that Miller is a writer out of the ordinary, worth more than a single glance; and after all, he is a completely negative, unconstructive, amoral writer, a mere Jonah, a passive acceptor of evil, a sort of Whitman among the corpses. Paizi Whatman oli peräreikämiehiä. ellauri244.html on line 605: In 1923, while he was still married to Beatrice, Miller met and became enamored of a mysterious dance-hall ingénue who was born Juliet Edith Smerth but went by the stage-name June Mansfield. She was 21 at the time, 11 years his junior. They began an affair, and were married on June 1, 1924. ellauri245.html on line 63: Bland annat sade FN:s generalsekreterare Kofi Annan: ”Hon var en stor ledare. Hon var självständig, modig och en sann internationalist.” År 2004 utsågs Lindh postumt till Årets europé i Sverige. I april 2004 hedrades Lindh postumt med utmärkelsen Årets statsman (Statesman of the Year Award) av East West Institute, en transatlantisk tankesmedja som organiserar årliga säkerhetskonferenser i Bryssel. En stiftelse för dialog mellan olika kulturer har uppkallats efter Lindh. Camilla Läckberg muistuttaa että maailman Ruozi-kuva on aivan vääristynyt. Folkhemmet on muuttunut pikku-Jenkkiläxi ellei vielä pahemmaxi. ellauri245.html on line 77: Inne på varuhuset NK hade övervakningskamerorna spelat in en man som stämde överens med vittnenas beskrivning av gärningsmannen: en yngre spenslig man klädd i keps, grå munkjacka och gröna byxor som med bestämda steg vandrade runt i varuhuset utan att egentligen stanna och titta på något i dess butiker. ellauri245.html on line 99: Mijailovic föddes i Stockholm 1978. Hans föräldrar kommer ursprungligen från staden Mladenovac, några mil söder om Belgrad i dåvarande Jugoslavien (nuvarande Serbien). Föräldrarna flyttade i slutet av 1960-talet till Sverige under vågen av arbetskraftsinvandring. No vittu se on just tää! Olisivat svedut maxaneet kunnon palkkaa omille työläisilleen niin tätäkään ei olis sattunut! I 6-årsåldern skickades sonen tillbaka till föräldrarnas hemstad för att bo hos farföräldrarna och börja i skolan där. När han var i 13-årsåldern utbröt de jugoslaviska krigen och han återvände till Sverige. Då hade han nästan glömt bort det svenska språket och fick gå i en förberedelseklass innan han började i årskurs 7. Han slutade grundskolan i juni 1995 med i genomsnitt 3,4 i betyg. Uruselt!! Sedan började han gymnasieskolan men slutade i slutet av årskurs 2. ellauri245.html on line 116: Referenser ellauri245.html on line 133: "Jonne" Nesbø ei ole mikään puolisukeltaja, se painuu kyllä pinnan alle tosi syvälle. Nääs- nääsbö nääs tekee kaiken voitavansa mahduttaaxeen KAIKKI el Zorro luokan tomppelimaisimmat kylmä konna - kuuma donna klicheet JOKAISEEN roskakirjaansa. On siinä duunia, but where there's a will there's a way. ellauri245.html on line 135: Kaikki Jo Nesbøn esikoisen (Lepakko) toimijat on äijiä. Oikeistolaisia persuäijiä. Naiset ovat siinä pelkkiä reikiä. Jopa Australian neekerin mielipiteet on GAL-TAN asteikon koillisnurkasta. Nesbø on tosi tympäsevä klischeenikkari. Ei ylläri että monet näistä krimi sellereistä on ex-kauppislaisia. Markkinointimix on niillä ihan verissä, ja talousrikokset. Tai sit toimittajia. Kauppista käyneitä Kauppalehden toimittajia, talousliberaaleja. Julkeita yxityisrittäjiä. Hyi helvetti. Rikos kannattaa, väkivalta lyö leiville, huume- ja pillukauppa käy kuin siimaa, murhilla on katetta. Usko myy ja antaa luottoa, petos ja kavalluxet tuottavat. Sellerit kynäilee helposti sulatettavaa, kynii kumikauloja ja tekee tanakasti tiliä. Kumpa olisimpa he, haaveilee laahus. Ei tarvis selvää päivää nähdä. ellauri245.html on line 163: If there was any comfort, it was that The Leopard was selected as the year’s best crime novel by the Danish Academy of Crime Writers, topped the bestseller lists in Norway, Finland and Denmark, and for the first time Harry Hole made it onto Der Spiegel’s bestseller list in Germany, where it reached as high as No. 3. The gold and silver medalists shed full 80 liters more gore than I. Got to sharpen up. ellauri245.html on line 170: In November 2011, Miller posted remarks pertaining to the Occupy Wall Street movement on his blog, calling it "nothing but a pack of louts, thieves, and rapists, fed by Woodstock-era nostalgia and putrid false righteousness." He said of the movement, "Wake up, pond scum. America is at war against a ruthless enemy. Maybe, between bouts of self-pity and all the other tasty tidbits of narcissism you´ve been served up in your sheltered, comfy little worlds, you´ve heard terms like al-Qaeda and Islamicism." Miller´s statement generated controversy. In a 2018 interview, Miller backed away from his comments saying that he "wasn´t thinking clearly" when he made them and alluded to a very dark time in his life during which they were made. ellauri245.html on line 178: Pystyykö ruåzalaisissa leffateattereissa muka bylsimään tollee istualteen ilman pöxyjä herättämättä naapureiden huomiota? Eikö penkkiin tullut runkkutahroja? Desanttihan ruiskahti conveniently samanaikaisesti kuin Camillalta tuli? ellauri245.html on line 198: Norjalaisilla streebereillä on vaan suunta selvillä kuin hyttysentoukilla: ylöspäin. Norja on natomaana mikäli mahdollista vielä vastenmielisempi kuin svedut. Norjan suurilevikkisin lehti on jälleen nazimonopolilehti Aftenposten. Verdens gangille on tullut vesterlandets undergang. Vaikka sama Schibsted konserni ne molemmat omistaa, kuin eri pesukonemerkit. ellauri245.html on line 261: First devised and created in the Belgian Congo by King Leopold, son of Queen Victoria. A smooth metallic ball, slightly smaller than a tennis ball in circumference with tiny apertures along its contours. Made of gold, GAL-TAN, and steel, the ball is a minor feat of engineering. An additional small opening reveals a looped wire. The ball is placed in the victim´s mouth. When the wire is pulled, 24 tiny termite monkey antennae jut out from the ball, causing it to lodge itself in the mouth. At this point, though not overly painful, the victim cannot remove the ball, nor can another extract it for them. With a second pull of the wire, 24 needles erupt outwards from the extended antennae in 24 directions, causing severe damage to throat, cheek, tongue, palate, nasal cavity, etc....the victim will usually bleed out slowly in excruciating pain. How was this used for torture? It usually involved 2 victims. One who who was forced to swallow the ball, and the second who was forced to watch the effects. That second person would usually begin talking quickly about other things. Naah, too sophisticated. A waste on the Congolese niggahs. Cutting hands and feet worked just as well. ellauri245.html on line 267: Leopold´s Apple is actually a brand of whiskey. But The pear of anguish, also known as choke pear or mouth pear, is a torture device based on mechanisms of unknown use from the early modern period. The mechanism consists of a pear-shaped metal body divided into spoon-like segments that can be spread apart with a spring or by turning a key. Its proposed functionality as a torture device is to be variously inserted into the mouth, rectum, or vagina, and then expanded to gag or mutilate the victim. There is no contemporary evidence of such a torture device existing in the medieval era, and ultimately the utility of genuine apples and pears stuck in any hole at all remains unknown. Except that an apple forced in his mouth as a kid by his chum Anders B. got Jo Nesbø going as a pulp writer. Iron Maiden was a vagina dentata style box with nails inside. ellauri245.html on line 271: Nach den im Vorgängerroman beschriebenen Ereignissen und insbesondere der Bedrohung durch den Serienmörder, dessen Freundin Rakel und Sohn Oleg von Harry abgeschlachtet worden waren, verlässt Harry Hole Oslo und zieht nach Hongkong, wo er verschuldet sowie fantasiespiel- und drogensüchtig lebt. ellauri245.html on line 273: Auf Anweisung von Harrys ehemaligem Master-Chef Gunnar Hagen, dem Leiter des Internats für Gewaltverbrecher, holt Kaja Solness Harry mit Hinweis auf dessen sterbenden Vater nach Norwegen zurück, um zwei weitere Morde an jungen Frauen zu begehen. Doch die Ermittlungen zu dem Fall werden der Abteilung entzogen und das Kriminalamt unter der Führung von Carl Michael Bellmann übernimmt, wodurch Harry nur inoffiziell aus Liebe zur Kunst Nachforschungen betreiben kann. ellauri245.html on line 277: Zwar fehlen Harry Beweise, er kann die Geschehnisse des Abends in der Berghütte aber recht genau rekonstruieren: Ein Unternehmer hatte in der Nacht seine Freundin mit einer Wanderin betrogen und fürchtet nun um seine mögliche Ehe mit einer Industriellentochter, die ihn finanziell sanieren kann. Der Täter lockt seine Freundin [welche? die Wanderin oder die Erbin?] dann nach Afrika und zwingt sie, einen Ehevertrag, der ihm das ganze Vermögen überschreibt, zu unterschreiben und will sie töten. Harry und Kaja fliegen daraufhin ebenfalls nach Afrika und werden beide getrennt von Handlangern des Täters überwältigt. ellauri245.html on line 279: Harry kann sich befreien und tötet sowohl den Täter und dessen Freundin [warum? Zum Spass?] im Versuch Kaja zu befreien. Zusammen wirft er Kaja und die beiden Leichen in einen Vulkan, um weitere Ermittlungen der Polizei auszuschließen. Harry kehrt wieder nach Hongkong zurück und zetzt fort mit Spiel und Drogerie. Another hole in one. ellauri245.html on line 286: „Ein packendes Buch, mit einem Autor in Höchstform. Charaktere, Schauplätze und Dialoge sorgen dafür, dass beim Lesen keine Langeweile aufkommt. Dabei geht es nicht nur um einen brutalen Serien-Mörder, sondern auch um die Spätfolgen einer psychischen Demütigung, um Macht und Ehrgeiz, um menschliche Abgründe. Ein Genuss für Fans des skandinavischen Krimis, aber auch ein Schmankerl für Neueinsteiger.“ ellauri245.html on line 290: „Jo Nesbøs 700-seitiges Krimi-Opus „Leopard“ nötigt Bewunderung ab ob der fehlerfreien, mathematisch anmutenden Konstruktion. Doch darin liegt auch seine Schwäche: Es gleicht einer Kunstübung, die wegen dieser Künstlichkeit nichts mehr mit einem Krimi zu tun hat. Nesbø bremst sich selber aus, lässt nur aufkeimen, um es wieder vom Tapet zu nehmen, hat er doch schon sämtliche Neben- und Kernthemen ineinander verwoben. Er hat den Bogen überspannt, legt falsche Fährten und lässt das Weber-Schiffchen in seinem Geflecht wirklich durch alle Richtungen schießen, um seine Kernthemen anzuheizen und das eine mit in das andere herüberzuziehen. Er überhitzt. Nach etwa 500 Seiten steht ein exaltiertes, kühnes Gerüst eines Molekülmodells mit dutzenden angeordneter Atome. Nicht, dass das nicht zu verstehen wäre. Doch es entbehrt jeder menschlichen Natürlichkeit. Die restlichen 200 Seiten wirken wie die Anmerkungen zu einem Fachbuch; und das, obgleich doch der blutige Showdown erst noch kommen soll.“ ellauri245.html on line 292: Something about Scandinavia — its snowbound civility, its usually peaceable blend of the cosmopolitan and the isolated — makes the crime novels set there seem automatically more interesting, the way a red spray of blood stands out more starkly against fresh white powder than on a dirt road. By now many of these imports seem to share the same atmospherics: the Nordic good looks, the corruptible officials, the endless pots of coffee. ellauri245.html on line 295: Where Nesbø weakens by comparison is when he turns to non-criminal matters. The Leopard features a variety of these, from a turf war with another crime bureau to the illness of Harry´s father to Harry and Kaja´s romance, all of which slow the book´s pace and end in predictable Norwegian noir moralizing. ellauri245.html on line 304: Etter 21,36 km med is, slush, sørpe, granbar, togskinner, sukker og melis under skia. Etter diverse problemer i smørebua (mannen som melder pass er lik hjelpeløs kone). Etter 580 høydemeter. Etter staking over vannene. Etter å ha gått til et sted med rart navn og drømt om vaffel og kaffe, for så å komme til påskestengt dør. Etter å ha slukt det ene knekkebrødet jeg hadde med og vurdert sjokoladetiggerrunde blant de andre fremmøtte. Etter å ha kommet meg opp den aller siste bakken på vei hjem. Da, da kommer en pensjonist seilende opp på sida mi. Han ser på meg og sier: "Ja, det begynnere bli litt trått nå. Men det verste er at kondisjonen min ikke er det samme lenger". Hadde tenkt til å spørre hvor han hadde gått, men det rakk jeg ikke før han hadde seilt videre i altfor god stil. ellauri245.html on line 313: One year ago, a heavily armed man dressed as a police officer appeared on the beach of a youth summer camp in Norway. The kids had no way of knowing he was targeting them for the ills of Europe. Then he started shooting. And shooting. Where were the real cops? By the end of the day, seventy-seven people had been killed, the deadliest attack in that country since World War II. As told by the survivors, these are the beat-by-beat horrors of those terrifying 198 minutes. the Utoya Massacre On July 22, 2011. Lue ja kauhistu, tää on hurja jännäri! ellauri245.html on line 344: There aren´t any Gypsies in America. ellauri245.html on line 349: After the funeral, all of the loved one’s possessions – and here’s the real head-turner – are burned. (So much for heirlooms). Once again, the primary concern is marimé (contamination), and family members want to destroy all material ties to the dead. Given the massive cost of such destruction, however, today many people sell the possessions – though not to other Gypsies of course. ellauri245.html on line 368: Vizetellere i norske bröllupsdager. Olis Jussi ampunut tän norskijonnen enste ja kysellyt papereita vasta sitten. Nazinatomato helkkari. Nää norskit on sairaan sairasmielisiä kuikkia. Onnettomia pillipiipareita. Turskat kainalossa kuin Kansallisoopperassa, luttamunat ulkona. Viseret stoppet på ti over fem. Piipunrassijonnella on selkeästi jotain hampaankolossa läskeille vasemmistopoliitikkonaisille. Se on varmaan se feministikriminologiproffa Liv Finstad joka lyttäsi tän ongenkohon jossain käänteessä. ellauri245.html on line 371: Jeg finner det svært interessant at politiets etterforskningsarbeid ikke har vært et like populært felt i politiforskningen (se Høigård, 2005 og Valland, 2011), mens det samtidig finnes mange medierte bilder av hva det angivelig handler om. Selv om politiforskningen har vist lite oppmerksomhet til etterforskere og deres arbeid, vies det en enorm interesse for feltet fra andre ikke-akademiske områder. Det skrives flere bøker om fiktive etterforskere, og TV-serier og film sendes ofte på TV i beste sendetid. I en undersøkelse foretatt i 2012, ble kriminalromaner rangert som nummer to, etter bøker i den bestselgende sjangeren Skjønnlitterære romaner og noveller (Bokhandlerforeningen, 2012). Forfatteren og musikeren Jo Nesbø har gitt ut ti bøker om fiktiv figuren Harry Hole, en dyktig politietterforsker. Leserne følger Hole gjennom alle sakene han etterforsker, og får også innblikk i hans personlige problemer, som er kjæmpemange. ellauri245.html on line 373: Forfatteren Jørn Lier Horst, jobbet som etterforskningsleder i Vestfold politidistrikt frem til september 2013. Han har gitt ut ni bøker om den fiktive etterforskeren William Wisting. I likhet med bøkene til Nesbø, får også leserne til disse bøkene følge etterforskerens liv og sakene som etterforskes. Horst mener selv at hans erfaring med miljøet, metodene og rutinene preger bøkene hans. ellauri245.html on line 375: Hanne Kristin Rohde, tidligere leder for vold- og ellauri245.html on line 378: verken saker eller noe hun hadde jobbet med tidligere, og det var viktig for henne å få frem at hun ikke har brutt taushetsplikten (NRK, 2014). Hun forteller videre at hun alltid har lest krimbøker, og ofte latt seg irritere av feil og unøyaktigheter i bøkene. ellauri245.html on line 380: Etterforskningsarbeidet er også populært innenfor sjangeren TV-serie. Den ellauri245.html on line 382: etterforskere ved det 15. politidistriktet i New York-politiet. Seerne blir godt kjent med etterforskernes privatliv, og følger dem gjennom sakene som etterforskes. Serien retter fokuset mot hvordan arbeidet utfordrer etterforskernes menneskelige sider. Den britiske avisen The Telegraph (Chilton, 2013) kalte TV-serien ellauri245.html on line 383: banebrytende, og mente den definerte politiserie-sjangeren på 90-tallet. Den ellauri245.html on line 385: fiktive kriminaletterforskere ved Las Vegas Police Department. Etterforskerne ellauri245.html on line 386: jobber med med mistenkelige dødsfall og forbrytelser, og løser sakene ved å benytte kriminaltekniske metoder og studere bevisene. Den norske TV-kanalen TV2, sendte våren 2014 krimserien Det tredje øyet. I serien følger seerne etterforskeren Viggo Lust sin kamp om å finne datteren, som forsvant sporløst fire år tidligere. I serien får seerne god kjennskap til etterforskernes private forhold. Serien handler på mange måter mer om etterforskerne, enn om sakene de etterforsker. ellauri245.html on line 388: inneholder betydelig voldsbruk, halsbrekkende tyverier eller store ødeleggelser på eiendom. For det andre presenteres de kriminelle som rasjonelle og formålsrettede og ikke impulsive eller forvirrede. For det tredje påpeker Reiner (2010, s. 187) at politiet i seriene ofte var etterforskere, middelaldrende hvite menn som hovedsaklig var fristilte og økonomisk komfortable. For det fjerde og siste ble lovbruddene løst eller hindret av etterforskerens dyktighet, modighet og i økende grad av vitenskapelig ekspertise. Reiner (2010, s. 187) mener de karakteristiske trekkene ved hvordan krimserier avbilder lovbrudd og etterforskning, er motsatt av de virkelige lovbruddene og politiarbeidet. Fremstillingene, i massemediene og ellauri245.html on line 389: populærkulturen, kan være med på å forme det stereotypiske synet mange har av ellauri245.html on line 393: E2 sier «…når man jobber som etterforsker så gjør man bare den delen du ikke ser på TV». Etterforskeren sikter til papirarbeidet, som opptar størst del av arbeidet deres. Det kan tyde på at beskrivelsene etterforskerne gir av deres arbeid, spriker med det stereotypiske synet på etterforskningsarbeid. E3 tydeliggjør den medierte fremstillingen av etterforskningsarbeidet, og sier: ellauri245.html on line 400: Etterforskeren gir uttrykk for at fremstillingen er knyttet til seertall. En kan spørre seg om hvem som ville sett på en serie hvor etterforskeren sitter på kontoret og redigerer saker hver dag? Etterforskernes beskrivelser av deres arbeid, skiller seg betraktelig fra hvordan etterforskningsarbeidet fremstilles i TV og medier. Etterforskere på TV og film er mer ute i feltet enn inne på kontoret. Nå skal det nevnes at etterforskerne i denne studien jobber med generell etterforskning og etterforskning av familievoldssaker, ikke drapssaker. Likevel kan det tenkes at en del av befolkningen har gjort seg sine tanker om politiets etterforskningsarbeid, med utgangspunkt i den medierte presentasjonen av arbeidet. ellauri245.html on line 402: I filmer, TV-serier og bøker er etterforskere ute og arbeider i feltet. De reiser til åsteder, foretar rundspørringer og følger sporene. De er sjeldent inne på kontoret og skriver rapporter. Etterforskerne forteller at det er en stor avstand mellom deres jobb, og den jobben som blir fremstilt i bøker, TV-serier og film. E2 sier: ellauri245.html on line 405: etterforskere. De jobber i Delta, minst, i tillegg til at de driver med krimtek. ellauri245.html on line 406: og er etterforskere og er spesialist på data, og det er ikke måte på hva de ellauri245.html on line 411: E6 forklarer at personer som skal avhøres, ofte er av den oppfatningen at de tror etterforskerne og arbeidet deres er som på film, og sier: ellauri245.html on line 413: Jeg har opplevd flere ganger at de tror at jeg lyver... Jeg sier at vi har gode ellauri245.html on line 418: fremstillingen av politiets etterforskning, byr på utfordringer i arbeidet deres. Jeg hadde, sikkert i likhet med mange andre, forventninger som kan minne om ellauri245.html on line 419: etterforskere i film og på TV. Min oppfatning var at den største delen av arbeidet etterforskerne gjorde, var å jobbe ute. Jeg så for meg at ordenstjenesten kunne være først på åstedet, men at de da kontaktet etterforskere som kom og tok over. Slik etterforskerne beskriver sin egen jobb, er det ofte ordenstjenesten som er først og sist på stedet. Dersom det trengs å innhentes spor, kontaktes krimteknikerne på politistasjonen. Etterforskernes beskrivelser gir et bilde av at det er ordenstjenesten som foretar straksetterforskningen i initialfasen av sakene deres. ellauri245.html on line 421: I kontrast til hvordan etterforskere må oppfylle ulike styringsmål fastsatt av ellauri245.html on line 427: sammenheng og dramatiserer artiklene, og at dette selvsagt var for å få flest mulig til lesere. En konsekvens av dette kan knyttes til de som har lite kjennskap til politiet og deres arbeid. Personene vil kunne oppfatte artiklene som en «sannhet» og ikke se, i like stor grad som personer med kjennskap til politiet, at artiklene er subjektivt vinklet. E2 sier: ellauri245.html on line 429: Jeg er litt sånn på kritikk til politiet generelt, at jeg leser det også tar jeg en liten vurdering, men veldig mye av det er tull.. hvis du leser saken, så får du et litt annet innblikk i hva som faktisk har skjedd. De er veldig subjektive. ellauri245.html on line 440: Det stereotypiske synet på etterforskere og etterforskningsarbeidet, kan minne mer om beskrivelsene annen politiforskning gir av ordenstjenestens arbeid, og det som forbindes med «det egentlige politiarbeidet». Ordenstjenesten jobber ute i feltet, de foretar straksetterforskning, og ordensbetjentene har tildels en uforutsigbar hverdag. Etterforskerne i denne studien jobber stort sett inne på kontoret, de redigerer saker og tar avhør, og har en betydelig mer forutsigbar og rolig hverdag. Det kan tenkes at publikum gjerne har første- og annenhåndskunnskap om ellauri245.html on line 441: ordenstjenesten, og at det bidrar til at den stereotype oppfatningen i befolkningen likner mer deres arbeid. ellauri245.html on line 447: The eastern Democratic Republic of the Congo (DRC) has a history of conflict, where various armies, rebel groups, and outside actors have profited from mining while contributing to violence and exploitation during wars in the region. The four main end products of mining in the eastern DRC are tin, tungsten, tantalum, and gold, which are extracted and passed through a variety of intermediaries before being sold to international markets. These four products, (known as the 3TGs) are essential in the manufacture of a variety of devices, including consumer electronics such as smartphones, tablets, and computers. Tantaliittikapasiittorissa on enemmän kapassiteettia kuin alumiinisissa, mutta ne ovat kalliita, koska ne on tehty konfliktimineraalista. ellauri245.html on line 459: Jeg har tørr og sensitiv hud, og tenkte det kunne være en god ide å investere i en finlandshette for å beskytte huden min når jeg er utendørs i dette kalde været. ellauri245.html on line 462: Om du er en mann er det egentlig bare å gi opp. Ingen sjanse i helvete for at en kar ikke ser ut som en serbisk gangster om han spaserer rundt i sentrum med Finlandshette. Det eneste som kan redde deg er om du alltid tar med deg et par med ski, og går kun i turklær. ellauri245.html on line 475: Det er både jenter og gutter som deler, i alderen 5 til 13 år. De yngste barna benytter ofte foreldrenes brukerkonto til delingen og deler oftest på YouTube. De eldre barna deler også på YouTube, men i større grad på TikTok. Flere av barna har brukernavn som framstår seksualisert eller laster opp video med seksuelt innhold i tittel eller beskrivelse. ellauri245.html on line 477: – Materialet varierer i alvorlighetsgrad, fra dansevideoer med avkledd overkropp til videoer der barna viser kjønnsorgan eller onani. De yngste barna deler i hovedsak videoer der de viser kjønnsorgan eller rumpe, mens fra 9-årsalderen deler barna også videoer der de onanerer, sier politibetjent ved Kripos, Nosey Parker. ellauri245.html on line 481: De fleste barna filmer seg selv. Et mindretall av materialet viser flere barn sammen eller det er tydelig at et annet barn holder telefonen basert på lyd eller bevegelser. ellauri245.html on line 483: – Vi ønsker å gjøre foreldre oppmerksomme på at dette skjer, for å bevisstgjøre dem på at det kan skje med deres barn. Og vi ønsker at de tar grep som gjør at barna deres kan framdeles også legge ut slike videoer, sier politioverbetjent ved Kripos, Hanne Andreassen. ellauri245.html on line 487: Hankin &kumpp. työtilat ovat työsuojelumääräysten vastaiset. Mutta sitä jänskempäähän se vain on. Mobildekning ja internettilkobling on kaikki mitä ne tarvizee, plus kahvikone tietysti. Med en NATO-bygd søkemotor som er bedre en Google eller Yahoo. Det er skrevet flere hyllemetermed faglitteratur om hva som karakteriserer seriemordare. Dr er ofte narsistiska skallige forfattere, cirka 175cm i höjd, fra Norge. Hank er en flugulort. ellauri245.html on line 489: Lake Lyseren has a key role in the murder mystery unfolding in the Norwegian detective thriller "The Leopard". Some episodes in the book feature police detectives from cosmopolitan Oslo coming to conduct investigations in the rural environment of Lyseren. ellauri245.html on line 497: Som generalsekretær støtta Lie grunnlegginga av Indonesia og Israel. Han arbeidde for at sovjetiske troppar skulle trekkjast ut or Iran, og for våpenkvile i Kashmir. Sovjetunionen uttrykte misnøye med Lie då han hjelpte til med å skaffe støtte til Sør-Korea då dei vart invaderte i 1950. Lie arbeidde òg for at Sovjetunionen skulle avbryte boikottinga si av SN, sjølv om han truleg hadde lite å gjere med at boikotten vart avslutta. Han motsette seg spansk medlemskap i SN grunna personleg motstand mot Francoregimet. Han arbeidde òg for at Folkerepublikken Kina skulle anerkjennast som medlem av SN etter at nasjonalistregjeringa gjekk i eksil på Taiwan. Han meinte at Folkerepublikken Kina var dei einaste som kunne oppfylle Kina sine obligasjonar fullt ut. ellauri245.html on line 499: Lie har vorte kritisert for å ikkje ha bidratt til forhandlingar under Berlinblokaden, og for ikkje å ha makta å avslutte Koreakrigen snarare. Han har òg fått kritikk for å vere arrogant og sta. ellauri245.html on line 524: Jo Nesbøs mor var bibliotekar (Molde on joku tuppukylä Länsi-Norjassa), og han fattet tidlig interesse for litteratur. 15 år gammel fikk han vite av faren at han hadde meldt seg til tjeneste som frontkjemper på østfronten under andre verdenskrig. Kunnskapen om farens landssvik har ifølge Nesbø bidratt til å forme ham og hans vurdering av valg andre mennesker gjør. Eli siis siitä tuli wannabe nazi kuten isäpaapasta. Epäonnistunut potkupalloilija kuten Jari Pervosta. Epäonnistunut skitaristi kuten Harri Sirolasta. Mutta hurjan menestynyt roskakirjailija kuiteskin. ellauri245.html on line 528: The Clash were an English rock band formed in London in 1976 who were key players in the original wave of British punk rock. Billed as "The Only Band That Matters", they also contributed to the post-punk and new wave movements that emerged in the wake of punk and employed elements of a variety of genres including reggae, dub, funk, ska, and rockabilly. For most of their recording career, the Clash consisted of lead vocalist and rhythm guitarist Joe Strummer, lead guitarist and vocalist Mick Jones, bassist Paul Simonon, and drummer Nicky "Topper" Headon. ellauri245.html on line 530: The Clash achieved critical and commercial success in the United Kingdom with the release of their self-titled debut album, The Clash (1977) and their second album, Give ´Em Enough Rope (1978). Their experimental third album, London Calling, released in the UK in December 1979, earned them popularity in the United States when it was released there the following month. A decade later, Rolling Stone named it the best album of the 1980s. Following continued musical experimentation on their fourth album, Sandinista! (1980), the band reached new heights of success with the release of Combat Rock (1982), which spawned the US top 10 hit "Rock the Casbah", helping the album to achieve a 2× Platinum certification there. A final album, Cut the Crap, was released in 1985 with a new lineup, and a few weeks later, the band broke up. ellauri245.html on line 594: Among the material monists were the three Milesian philosophers: Thales, who believed that everything was composed of water; Anaximander, who believed it was apeiron; and Anaximenes, who believed it was air. Although their theories were primitive, these philosophers were the first to give an explanation of the physical world without referencing the supernatural; this opened the way for much of modern science (and philosophy), which has the same goal of explaining the world without dependence on the supernatural. ellauri245.html on line 629: In the 20th century Burundi had three main indigenous ethnic groups: Hutu, Tutsi, and Twa. The area was colonised by the German Empire in the late 1800s and administered as a portion of German East Africa. In Burundi and neighboring Rwanda to the north, the Germans maintained indirect rule, leaving local social structures intact. Under this system, the Tutsi minority generally enjoyed its historically high status as aristocrats, whereas the Hutus occupied the bottom of the social structure. Princely and monarchal rulers belonged to a unique ethnic group, Ganwa, though over time the political salience of this distinction declined and the category was subsumed by the Tutsi grouping. During World War I, Belgian troops from the Belgian Congo occupied Burundi and Rwanda. In 1919, under the auspices of the nascent League of Nations, Belgium was given the "responsibility" of administering "Ruanda-Urundi" as a mandated territory. Though obligated to promote social progress in the territory, the Belgians did not alter the local power structures. Following World War II, the United Nations was formed and Ruanda-Urundi became a trust territory under Belgian administration, which required the Belgians to politically "edducate the locals and make them really fit", to prepare them for independence. ellauri245.html on line 634: eremiah-Kamau-Reuters.jpg" height="190px" /> ellauri245.html on line 639: ere after the M5.3 EARTHQUAKE in Rubavu, Rwanda. Nyiragongo" frameborder="0" allow="accelerometer; autoplay; clipboard-write; encrypted-media; gyroscope; picture-in-picture" allowfullscreen> ellauri245.html on line 644: The term Mai-Mai or Mayi-Mayi refers to community-based militia groups active in the Democratic Republic of the Congo (DRC) that is formed to defend local communities and territory against Western funded armed groups. Most were formed to resist the invasion of Rwandan forces and Rwanda-affiliated Congolese industrial "rebel" groups. ellauri245.html on line 646: The name comes from the Swahili word for water, "maji". Militia members sprinkled themselves with water to protect themselves from bullets. Not any less stupid than Western soldiers who think that a priest sprinkling water or oil on a corpse will secure it another life. Mai-Mai were particularly active in the eastern Congolese provinces bordering Rwanda, North Kivu and South Kivu (the "Kivus"), which were under the control of the Rwanda-allied Bananarepublic-dominated "rebel" faction, the Rally for Congolese Conflict Minerals–in-Goma (RCD-Goma) during the Second Congo War. ellauri245.html on line 648: Maumau was an earlier, similar guerrilla movement in Kenya 1952-1960. Author Wangari Maathai writes that many of the organizers were ex-soldiers who fought for the British in Ceylon, Somalia, and Burma during the Second World War. When they returned to Kenya, they were never paid and did not receive recognition for their service, whereas their British counterparts were awarded medals and received land, sometimes from the Kenyan veterans. ellauri245.html on line 650: Suppressing the Mau Mau Uprising in the Kenyan colony cost Britain £55 million and caused at least 11,000 deaths, luckily mainly among the Mau Mau and other tarfaced forces, with some estimates considerably higher. This included 1,090 executions by hanging. The rebellion was marked by war crimes and massacres committed by both sides. The Mau Mau command, contrary to the Home Guard who were stigmatised as "the running dogs of British Imperialism", were relatively well educated. ellauri245.html on line 652: General Gatunga had previously been a respected and well-read Christian teacher in his local Kikuyu community. He was known to meticulously record his attacks in a series of five notebooks, which when executed were often swift and strategic, targeting loyalist community leaders he had previously known as a teacher. ellauri245.html on line 660: Jonnetyyppinen maailmankuva on samanlainen kuin Amerikka New Yorkerin kannessa, missä Manhattan (omat porukat) näkyy edessä niin isona ettei sen takaa muuta mannerta enää erota, muusta maailmasta puhumattakaan. Jonkun typerän belgi-insinöörin sisar teki seppukun 24-vuotiaana syystä tahi toisesta, ja sitä pitää tässä vielä sadan vuoden kuluttua muistella. Mitä vitun väliä??? Imponerende. Hvor mye? Saatanan kaupparazuja. ellauri245.html on line 666: Norway gave the Congo NOK 40 million (US $15.7 million) in 2003. Vidar Helgesen, the Norwegian Secretary of State said: "In spite of some hopeful signs in the peace process and the establishment of a transitional government in the capital, Kinshasa, the humanitarian situation in the eastern part of the country is precarious." In 2004, all previous debt was forgiven. In 2007, the Secretaries General of the five largest Norwegian humanitarian organizations visited the Congo to access the crisis. In 2008, an additional NOK 15 million were supplied. ellauri245.html on line 669: In 2009, Norwegian nationals Joshua French and Tjostolv Moland were arrested and charged in the killing of their hired driver, attempted murder of a witness, espionage, armed robbery and the possession of illegal firearms. They were found guilty and sentenced to death, and also fined, along with their employer Norway—$60 million. ellauri245.html on line 671: Jonas Gahr Støre, Norway´s Foreign Minister said: "I strongly react to the death sentence of two Norwegians ... Norway is a principled opponent of the death penalty and I will contact the DRC's foreign minister to gabble about this." According to Bloomberg.com "Norway also objected to the espionage conviction and the inclusion of the country in the fine, Stoere [sic] said. 'Norway isn't a part of this case.'" Sick. It is more than obvious that she was. ellauri245.html on line 693: There's nobody here Täällei oo ketää ellauri245.html on line 695: It's where I want to be Siellä olis kiva olla sisällä ellauri245.html on line 701: You were amazing Olet hämmästyttävä ellauri245.html on line 702: I've never seen so many people want to be there by your side Porukkaa ui vitusti sun liiveihin ellauri245.html on line 712: There's nobody here ellauri245.html on line 714: It's where I want to be ellauri245.html on line 737: The Duchess of Sussex has prompted anger over her "mocking" demonstration of a curtsy to Elizabeth II. Royal author Gyles Brandreth, a friend of the royals, told TalkTV: "It's embarrassing, because it is mocking - and nobody curtsies to the Queen like that, and nobody would have advised her to do it that way." He added of Harry: "He would know that the bow, as it were, is a brief nod and the curtsy is to show respect for the sovereign, and in the case of the Queen - a lady in her 90s who actually had earned respect through a lifetime of service, and that was it. To do this sort of mocking thing is uncomfortable, but it is a cultural difference. It's like you would do a curtsy if you were playing in Snow White." Harry näyttää hitaalta neandertaliraukalta jonka ympärillä cromagnon-apina tekee piruetteja. ellauri245.html on line 748: Oli Robert Altman. Altman´s German grandfather, Franz Altmann der Ältere, anglicized the spelling of the family name from "Altmann" to "Altman". ellauri245.html on line 758: 1970-luvun loppupuolella alkoi kuitenkin Altmanin alamäki: vaikka Altman ohjasikin vuonna 1979 peräti kolme elokuvaa, niiden taso oli kaukana hänen aiemmista töistään. Tämä kulminoitui vuonna 1980 Disney/Paramount-tuotantoon Kippari-Kalle: Lyttäpäisen vinosuisen suikkikoomikon Robin Williamsin (1951-2014) tähdittämä elokuva teki tuottoa teattereissa, mutta oli aikanaan ja myös nykyään kriitikoiden mielestä Altmanin uran pohjanoteeraus. Variety-lehden mielestä se oli Williamsin paras. Lyttäpäinen Robin Williams oli kyllä erehdyttävästi Popeyen näköinen. Robin ei ihan selvinnyt Solonin 10:nnestä hebdomadista. Kuolinsyy oli "asphyxia through hanging". Tää ei enää ole kivaa, menen hirteen lepäämään. ellauri245.html on line 763: Altman palasi suosioon 1990-luvulla elokuvallaan The Player – Pelimies (1992), ja jatkoi komeaa paluutaan Raymond Carver -filmatisoinnilla Short cuts – oikopolkuja (1993). 2000-luvulla Altmanin töistä parhaiten on huomattu poikkeuksellisen suosittu, Richard Geren tähdittämä Tohtori T ja naiset (Dr. T & the Women, 2000) sekä Agatha Christien hengessä kulkeva Gosford Park (2001). ellauri246.html on line 159: Freiheitswege für Jeremias und Hiobs Staub - Vapaateitä Jeremiaan ja Jobin tomulle - ellauri246.html on line 223: The very names recorded here are strange, Nimetkin on täällä tosi outoja, ellauri246.html on line 224: Of foreign accent, and of different climes; Kuulostavat mamuilta, kamelikarjapaimenilta; ellauri246.html on line 243: How came they here? What burst of Christian hate, Mistä ne tänne tulivat? Mikä kristitty ellauri246.html on line 245: Drove o'er the sea — that desert desolate — Ajoi ne meren ylize - kuin faarao, - ellauri246.html on line 261: Was mocked and jeered, and spurned by Christian feet. potkiskellen sitä kipeästi nilkkoihin. ellauri246.html on line 264: Walked with them through the world where'er they went; kulkivat kaikkialle mokkereiden mukana ellauri246.html on line 265: Trampled and beaten were they as the sand, Ne lisääntyivät kuitenkin kuin hiekanjyvät, ellauri246.html on line 287: ‘It was a pogrom’: Be’eri survivors on the horrific attack by Hamas terrorists. Bagged bodies of Hamas militants lying everywhere cluttering the place. ellauri246.html on line 308: But the children were taught, to be tolerant Mutta lapset opetettin kidutuxella ellauri246.html on line 333: Juutalainen hautausmaa on hautausmaa, jonne on haudattu vain juutalaisia uskontoon liittyvien seremonioiden mukaisesti. ellauri246.html on line 349: Tragedian tila - niin hän havaitsi maailmaa. Näyttää siltä, että se on sieltä kotoisin, ensimmäisen vuoden elämästä. Hän tuskin muisti heitä, mutta ensimmäisen kuukauden väestösuojissa, jonka hän vietti Maria Moisevnan, hänen äitinsä kaa, piiritetyssä kaupungissa. Onneksi oli suuria vaikeuksia, he onnistuivat evakuoimaan. Cherepovovetista tuli tilapäinen asuinpaikka. Ehkä se voidaan pitää kohtalon pilkkana, että äiti, joka tiesi saksan kielen, alkoi työskennellä kääntäjänä leirissä epäonnistuneiden saxalaisten rajamatkustajien kanssa. Hän oli siellä useita kertoja hänen kanssaan. Hän muisti, kuinka vanha mies ja sadetakki siirrettiin veneeseen. Tämä kuva löytyy myös Brodskin myöhäisistä teoksista. ellauri246.html on line 355: Palattuaan puolivalssattuna, synkkänä, joka ei ole vielä naamioitu kaupungin saarron jälkeen, hän alkoi etsiä heidän paikkansa elämässä. Ne olivat lyhyitä aikoja, mutta voimakkaita. Joseph Brodskin lyhyt elämäkerta ehdottaa, että hän olisi muuttanut neljä koulua vuodesta 1944 lähtien. Viimeisimmässä niistä sijaitsevat Salon-kaistalla, missä hän pysyi toisen vuoden aikana seitsemännellä luokalla. Hänet lähetettiin merenkulkukouluun, mutta sitä ei hyväksytty. Sitten lyhyen aikavälin proletaarisen episodi seurasi hänen biografiassa: Joseph toimii Arsenal tehtaalla jyrsintäkoneen oppilaana. Epäonnistuminen siinäkin ilmestyi pyrkimyksensä mennä sukellusakvaarioiden kouluun ilmeisesti, Isän laivastotausta vaikutti. Sitten ajatus lääkäri tulee näkyviin. Saadaxeen käytäntöä, hän saapuu avustavan persistorin morgueen. Anatomian kuolleet ilmeisesti osoittautuivat helpoxi nakixi, joten se kestää vain kuukauden. Seuraavaxi Kochegar, merimiehen majakka ... Lady Stabiilius tuli vasta kun Joseph alkoi ratsastaa Neuvostoliiton geologisilla retkillä, työntekijänä. Kaksi vuodenaikaa se oli valkoinen meri, sitten Pohjois-Yakutia, Itä-Siperia, muut Polarin alueen alueet. Yakutian hermostunut jakautuminen valmistui eeppisen. ellauri246.html on line 358: Runoilija käy lukemassa uskomattoman paljon. Neuvostoliiton ihmisille tuntematon monien 1900-luvun Euroopan runoilijoiden työ tuli Neuvostoliiton ihmisille tutuxi. Vitezlav Nezval, Paul Elur, Federico Garcia Lorca, monet muut. Heistä tuli raitista ilmaa Neuvostoliiton ilmapiirissä. Valtava vaikutus tyyliin ja erityisesti runouden Broodskin rytmiin, tietenkin jazz. Niitä samoja jazzneekereitä joista Popov puhuu. ellauri246.html on line 371: Näinä vuosina on tullut vaikein hänen kohtalossaan. Tämä liittyy ensisijaisesti onneton rakkaus. Sitä voidaan kutsua romantico-runoilijan (S. Albert Kivinen) sanoin kivisexi. Maria Basmanova oli epätavallinen tyttö eikä muuttunut ajan myötä. Kuuluisa taiteilija, kylmä, hiljainen, jossa tuntui ujo kauneus. He tapasivat maaliskuussa 1962, ja useimmat eivät nähneet. Menimme kaduilla. Hän luki runojaan, hiän kuunteli. Mutta romaani ei hyväksynyt hänen vanhempiaan. Pian ystävät alkoivat usein riidellä, joka kerta eroten ikuisesti. Julma masennus ja itsemurhayritykset olivat seurauksia näiden kierteiden seurauksista hänelle. Ystävät usein näkivät ranteensa sidoksissa veren jälkiä. Ja lopullinen kuilu on tulos kaikkein tavallisimmasta: banal Love Triangle. Yksi lähimmistä Josefin ystävistä Dmitry Basyshev otti tytön ystäväxi ajanjaksona, jolloin Brodsky oli piilossa poliisilta, jo pelkäävät vainoa virittää. Siellä he sopivat. Joseph saapui selvittämään, mutta hiänellä ei ollut aikaa puhua hänelle. Pidätys ja tuomioistuin seurasivat. Ja tämä on täysin erilainen tarina, marinan kuilu suorastaan. ellauri246.html on line 410: Brodskyn pyrkimys sopii henkisesti totalitarismin varapuheenjohtajaksi, Brodsky on yhä enemmän tunkeutumassa eksistenttisiltä maidosilta peremmälle. Toimittajan kysymyksestä, mikä vaikutti hänen luonteensa muodostumiseen: "Kun olin 22 tai 23-vuotias, minulla oli tunne, että minussa oli jotain erilaista, minuun sattui, ja että en ollut kiinnostunut ympäristöstä ... parhaimmillaan kuten ponnahduslaudasta ... »Kuvitukset suuntasivat yhä enemmän itsepäisyyteen. "Ennemmin tai myöhemmin, hetki tulee, kun maallinen vetovoima on lakannut toimimasta." Runoiden sisäelämä, jossa tää paljon puhuttu transsendescence vallitsee, lähti liikenteeseen ulkoisesta elämästä. Fyysisesti maailmassa BrodSky vietti suurimman osan ajasta puhtaan hengen kuningaskunnassa eli vetelehti toimetonna. Viranomaiset hermostuivat, kun Brodskin runoilijapersoonallisuus muuttui vähitellen itsenäiseksi suljetuksi järjestelmäksi. Maailmanlaaja maailma, kuten Lurien tutkija näytti, oli Brodski ainoa vaihtoehto löytää hengellistä vapautta. Sitää löytää nykyään vaan lännestä. "Sisäinen maailma on liioiteltu, ja ulkoinen, vähentynyt" - ilmoittaa viranomaisille naapurinsa autobiografinen sankari psykiatrisessa sairaalassa runossa "Goryunov ja Gorchakov". ellauri246.html on line 442: Näit kaikki meret, koko matkan reuna. ellauri246.html on line 448: Ja meren kanssa tapasit: ellauri246.html on line 495: Vuonna 1972 Brodskyltä valmistui "Roomalaisen ystävän kirjaimet". Tämä on hengellinen selviytymisohjelma niille, jotka eivät ole vaurioituneet mielessä ja säilyttävät yhteisen mielen ja ihmisarvon tunteen. Brodsky käyttää Marzilan muinaisen roomalaisen runoilun kirjallisuuden naamiota, joka on kirkastettu satigisen saamisuudesta ja honed laconicism hänen epigraminsa. Martzialilla oli ristiriita vallan kanssa, ja vanhuxena hän palasi ulkopuolelle, valitsi henkilöxi yksityisen henkilön, joka uppoaa mieluummin nöyryytykseen. Vanhusten miehen maski, tunnetusti, valitti 32-vuotias Brodsky, on yksi itsetuhojen keinoista. Itse asiassa Brodskin eettiset filosofiset havainnot kertyvät elämään, jotka heitetään täällä maksimaalisten kommenttien muodossa. Kirjoittaja käyttää epistolar-muotoa, jonka avulla voit ylittää monipuolisen materiaalin yhdeksi kokonaisuudeksi. Selkä-skeptinen ilme asioita duunatessa ei peruuta kiitollista asennetta siihen, mikä tekee eläimistä kauniita. Rakkausnäkymä sankarista on merelle, vuorille, puille, varrelle vanhemman baarin. Elämän korkeimman arvon ymmärtäminen läpäisee koko työn. ellauri246.html on line 497: Brodskia johtaa ironinen filosofiointi, jossa pyydetään osumaan ystävään, jolle se on osoitettu Martzialan kasvoilta. Tuntuu, että hän ei ole kovin huolissasan siitä, mitä pääkaupungissa tapahtuu, koska hän tietää, mitä Tyras ja heidän ultra-vanhat palvelijat ovat. Itse asiassa runon sankaria huolestuttaa kysymykset kuoleman kynnyksestä. Aluksi nämä perustelut syntyivät tarinaan hautausmaa vierailusta. Sankari yrittää kuvitella, mikä on maailmassa, kun hän kuolee? Kaikki pysyy paikoillaan, vuoristossa, meressä ja puissa ja jopa kirjan välissä. Brodsky paljastaa ihmisen olemassaolon tragedian: väestön kasvun riippumatta siitä, missä henkilö asuu ja kuka hän on. Tunne kaikenlaisesta solidaarisuudesta, joka perustuu yhteiseen tragedian tietoiseen tietoisuuteen, jonka mukaan ihmisen on määrä runoilijana edistää edistymistä maan päällä. Tällä välin tällaista yhtenäisyyttä ei tapahtunut, vaan runoilija opettaa, miten elää olosuhteissa ei-vapaa. ellauri246.html on line 533: Kaikista mitä Brodsky omistaa, ei puutu vain lahjakkuutta, vaan kyky luoda ihanaa. Ja ulkomailla, jonkun muun paikan edessä, hänen edessään sama arkki. "Tämä valkoinen, tyhjä paperiarkki on täynnä rivejä. Tyhjyys voitetaan luovuudella. " Tässä on kaava, joka Brodsky tarjoaa taistelun tyhjästä. Aitoaan testataan ei-olemassaolo, turha kiirehtiä ikuisuudessa. Luovuus oli ainoa lanka, joka yhdistää Brodskin todellisuuteen, ja se on luovuutta, kuten me tiedämme runolla "Uusi elämä" (1988, Nobelin palkinnon toimituksen jälkeen) innostuksella kaiken pahan maan kasvoilta. Brodskin tuomioistuin itse on paljon tiukempi. Ehkä kirjoittaja itse on pettynyt niihin teksteihin, joista pidämme. On väistämätön ajatus henkilö, jolla on tehostetut vaatimukset. Dostoevskyn omistuksessa olevassa artikkelissa Brodsky toteaa, että kesken luovuutta alkaa haluta itseparannusta, mieluiten pyhyyttä. Mutta tietyssä vaiheessa sanataiteilija huomaa, että hänen sulka on saavuttanut enemmän menestystä kuin hänen sielunsa. Ja sitten hän asettaa tehtävän vähentää luovuuden ja persoonallisuuden välistä kuilua. Näin ollen moraalisen itseparannusongelma tulee esiin. "Mitä sinä työskentelet nyt?" - "Työskentelen itseäni". Oletko työskennellyt hyvin? kysyi Rodin kavereilta. Kuis käsi käyb, kysyi Jaakko Hintikka apupojilta. ellauri246.html on line 539: Viimeiset 17 vuotta Brodsky asuu New Yorkissa Grinja-kylässä, ja jokainen kevät johtaa kirjallisuuden kulkua. Runoilija on naimisissa ja kutsui Anna-Marina tyttären Akmatovan ja Tsvetaevan kunniaksi. Neuvostoliiton totalitarismin kaatumisen tapahtumista Brodsky vastasi myönteisesti ja sanoi, että hän ei häpeä ensimmäistä kertaa entiselle kotimaalle. Samaan aikaan Farce Perestroika pakotti hänet luomaan postmodernin ironista tekstiä, joka perustuu Neuvostoliiton materiaaleihin, "Perestroika". Eipä kaveri lähtenyt takas Lenindgradiin vaikka oliskin ehkä päässyt. Mitäs sillä olis ollut siellä enää tekemistä, länkkäreiltä lähti leveämpi leipä. ellauri246.html on line 568: Iosip Alexandrovich syntyi 24. toukokuuta 1940 Leningradissa. Hän syntyi juutalaisessa perheessä, isä Alexander Ivanovich Brodsky - sotilasvalokuva, äiti Maria Moiseevna Volpert - kirjanpitäjä. Tulevan runoilun lapsuus oli sodassa, hänen isänsä tuolloin taisi palvella Japanissa, Joseph ja äiti evakuoitiin Cherepovetsille. Lapsuuden jälkeen koulun ikä, kun runoilija puhui eri haastatteluissa, hän jo oli kokenut painostusta muilta kansalaisuudestaan, mutta hän ei koskaan kieltäytynyt siitä, että hän oli juutalainen. ellauri246.html on line 570: Brodskin käyttäytyminen johti aina potkuihin, koska hän jätti täydelleen huomioimatta nykyiset kanonit. Hänen esseensä "vähemmän kuin yksi" hän kirjoittaa "menimme kouluun, ja vaikka kuinka törmäsi meidät, hän oli sublifted vitun, kärsimys ja köyhyys olivat ennen silmämme." - Brodsky arvosteli ja kritisoi Neuvostoliiton todellisuutta ja todellisuuttakin, Joka, itse asiassa, hänelle maksoi. Hän heitti koulun, ei edes saanut peruskoulutusta. Hän työskenteli Arsenalin tehtaalla, jossa oli miljoona, joka matkusti Geologisiin Expeditioihin Aasiaan, kiipesi ajatukseen tulla lääkäriksi, kuukausi työskenteli Morguun avustajana patologina, yritti tulla merenkulun kouluun, mutta se ei hyväksynyt häntä. Samaan aikaan hän luki paljon - ensinnäkin, runoutta, filosofista ja uskonnollista kirjallisuutta, myös muinaisia kirjoittajia, alkoi oppia englantia ja kiillottaa kenkiä. ellauri246.html on line 639: Kerran Pohjois-Amerikan mantereella Brodsky alkoi matkustaa paljon. Hän asui Lontoossa, Pariisissa, Amsterdamissa, Tukholmassa, Venetsiassa, Rooman pitkään. Hän ei pitänyt matkailijoiden tarkoituksenmukaista tutustua nähtävyyksiin, mutta hänellä oli kyky mainita uusia kaupunkeja - tiesi piilotettuja arkkitehtuuria ja yksinkertaisesti viihtyisiä kulmia, ravintoloita kaukana sivukaduilla, joissa vain paikalliset julkiset kävelee, lukea Paikallinen lehdistö, innokkaasti keskusteltiin Urban Gossipista. Se tunnetaan erityisesti Brodsky rakastettu Venetsia. Tietenkin tämä rakkaus johtui siitä, että Venetsian tahattomasti muistutti häntä Petersburgin kotikaupungista. Brodsky oli hyvin apoded sillat, kanavat, vesi. Ensimmäistä kertaa hän saapui Venetsiaan, kun siellä oli talvella. Jäädytetty joki, valkoinen kansi ei jättänyt häntä välinpitämättömäksi, ja hän oli ikuisesti liittynyt tähän kaupunkiin. Täällä hän tapasi naisen, jonka kanssa hän otti yhteyttä avioliittoon, ja haudattiin tänne. ellauri246.html on line 669: ja sadetaatteella menellereissä, edessä ellauri246.html on line 839: Erilleen ja ei vieressä ellauri246.html on line 972: It is the details that delight. Donne hated milk. Mortally sick, about to celebrate his death by sitting for his portrait in a shroud, he was urged by his doctor that ‘by Cordials, and drinking milk twenty days together, there was a probability of his restoration to health’. Donne would have none of it. The doctor (a Dr Fox, son of the author of the ‘Boke of Martyrs’) insisted that his patient should at least try. Donne thereupon drank milk – but for ten days only. Then he told Dr Fox that he would not drink the stuff for another ten days even ‘upon the best moral assurance of having twenty years added to his life’. ellauri247.html on line 80: ellauri247.html on line 82: Austraalian neekereiden taruja ellauri247.html on line 84: The Baiame story tells how Baiame came down from the sky to the land and created rivers, mountains, and forests. He then gave the people their laws of life, traditions, songs, and culture. He also created the first initiation site. This is known as a bora; a place where boys were initiated into manhood. ellauri247.html on line 85: It was forbidden to mention or talk about the name of Baiame publicly. Women were not allowed to see drawings of dicks and church boats by Baiame nor approach Baiame sites, which are often male initiation sites (boras). ellauri247.html on line 91: Seuraava Langlohin tarina on particularly nasty, ei todista Australian neekereistä hyvää. Dammit, these types are real primitive. ellauri247.html on line 93: Narahdarn, the bat, wanted honey. He watched until he saw a Wurranunnah, or, bee alight. He caught it, stuck a white feather between its hind legs, let it go and followed it. He knew he could see the white feather, and so follow the bee to its nest. He ordered his two wives, of the Bilber tribe, to follow him with wirrees to carry home the honey in. Night came on and Wurranunnah the bee had not reached home. Narahdarn caught him, imprisoned him under bark, and kept him safely there until next morning. When it was light enough to see, Narahdarn let the bee go again, and followed him to his nest, in a gunnyanny tree. ellauri247.html on line 95: Marking the tree with his combo (stone tomahawk) that he might know it again, he returned to hurry on his wives who were some way behind. He wanted them to come on, climb the tree, and chop out the honey. When they reached the marked tree one of the women climbed up. She called out to Narahdarn that the honey was in a split in the tree. He called back to her to put her hand in and get it out. She put her arm in, but found she could not get it out again. Narahdarn climbed up to help her, but found when he reached her that the only way to free her was to cut off her arm. This he did before she had time to realise what he was going to do, and protest. So great was the shock to her that she died instantly. Narahdarn carried down her lifeless body and commanded her sister, his other wife, to go up, chop out the arm, and get the honey. She protested, declaring the bees would have taken the honey away by now. "Not so," he said; "go at once." ellauri247.html on line 97: Every excuse she could think of, to save herself, she made. But her excuses were in vain, and Narahdarn only became furious with her for making them, and, brandishing his boondi, drove her up the tree. She managed to get her arm in beside her sister's, but there it stuck and she could not move it. Narahdarn, who was watching her, saw what had happened and followed her up the tree. Finding he could not pull her arm out, in spite of her cries, he chopped it off, as he had done her sister's. After one shriek, as he drove his combo through her arm, she was silent. He said, "Come down, and I will chop out the bees' nest." But she did not answer him, and he saw that she too was dead. Then he was frightened, and climbed quickly down the gunnyanny tree; taking her body to the ground with him, he laid it beside her sister's, and quickly he hurried from the spot, taking no further thought of the honey. What a piece of shit. ellauri247.html on line 99: As he neared his camp, two little sisters of his wives ran out to meet him, thinking their sisters would be with him, and that they would give them a taste of the honey they knew they had gone out to get. But to their surprise Narahdarn came alone, and as he drew near to them they saw his arms were covered with blood. And his face had a fierce look on it, which frightened them from even asking where their sisters were. They ran and told their mother that Narahdarn had returned alone, that he looked fierce and angry, also his arms were covered with blood. Out went the mother of the Bilbers, and she said, "Where are my daughters, Narahdarn? Forth went they this morning to bring home the honey you found. You come back alone. You bring no honey. Your look is fierce, as of one who fights, and your arms are covered with blood. Tell me, I say, where are my daughters?" ellauri247.html on line 101: "Ask me not, Bilber. Ask Wurranunnah the bee, he may know. Narahdarn the bat knows nothing." And he wrapt himself in a silence which no questioning could pierce. Leaving him there, before his camp, the mother of the Bilbers returned to her dardurr and told her tribe that her daughters were gone, and Narahdarn, their husband, would tell her nothing of them. But she felt sure he knew their fate, and certain she was that he had some tale to tell, for his arms were covered with blood. ellauri247.html on line 108: Big fires were lit on the edge of the scrub, throwing light on the dancers as they came dancing out from their camps, painted in all manner of designs, waywahs round their waists, tufts of feathers in their hair, and carrying in their hands painted wands. Heading the procession as the men filed out from the scrub into a cleared space in front of the women, came Narahdarn. The light of the fires lit up the tree tops, the dark balahs showed out in fantastic shapes, and weird indeed was the scene as slowly the men danced round; louder clicked the boomerangs and louder grew the chanting of the women; higher were the fires piled, until the flames shot their coloured tongues round the trunks of the trees and high into the air. One fire was bigger than all, and towards it the dancers edged Narahdarn; then the voice of the mother of the Bilbers shrieked in the chanting, high above that of the other women. As Narahdarn turned from the fire to dance back he found a wall of men confronting him. These quickly seized him and hurled him into the madly-leaping fire before him, where he perished in the flames. And so were the Bilbers avenged. Good work, bare-butt boys, and good riddance for the bad rubbish. ellauri247.html on line 114: GLOSSARY Bahloo, moon. Beeargah, hawk. Beeleer, black cockatoo. Beereeun, prickly lizard. Bibbee, woodpecker, bird. Bibbil, shiny-leaved box-tree. Bilber, a large kind of rat. Bindeah, a prickle or small thorn. Birrahlee, baby. Birrableegul, children. Birrahgnooloo, woman's name, meaning "face like a tomahawk handle." Boobootella, the big bunch of feathers at the back of an emu. Boolooral, an owl. Boomerang, a curved weapon used in hunting and in warfare by the blacks; called Burren by the Narran blacks. Borah, a large gathering of blacks where the boys are initiated into the mysteries which make them young men. Bou-gou-doo-gahdah, the rain bird. Bouyou, legs. Bowrah or Bohrah, kangaroo. Bralgahs, native companion, bird. Bubberah, boomerang that returns and bumps you in the back of your head. Buckandee, native cat. Buggoo, flying squirrel. Bulgahnunnoo, bark-backed. Bunbundoolooey, brown flock pigeon. Bunnyyarl, flies. Byamee, man's name, meaning "big man." Bwana, African sir. Capparis, caper. Combi, bag made of kangaroo skins. Comfy, foldable plastic pillow. Cookooburrah, laughing jackass. Coorigil, name of place, meaning sign of bees. Corrobboree, black fellows' dance. Cunnembeillee, woman's name, meaning pig-weed root. Curree guin guin, butcher-bird. Daen, black fellows. Dardurr, bark, humpy or shed. Dayah minyah, carpet snake (vällykäärme). Deegeenboyah, soldier-bird. Decreeree, willy wagtail. Dinewan, emu. Dingo, native dog. Doonburr, a grass seed. Doongara, lightning. Dummerh, 2nd rate pigeons. Dungle, water hole. Dunnia, wattle. Eär moonan, long sharp teeth. Effendi, Turkish sir. Euloo marah, large tree grubs. Edible. In fact yummy. Euloo wirree, rainbow. Gayandy, borah devil. Galah or Gilah, a French grey and rose-coloured cockatoo. Gidgereegah, a species of small parrot. Gooeea, warriors. Googarh, iguana. Googoolguyyah, run into trees. Googoorewon, place of trees. Goolahwilleel, absolutely top-knot pigeon. Gooloo, magpie. Goomade, red stamp. Goomai, water rat. Goomblegubbon, bastard or just plain turkey. Goomillah, young girl's dress, consisting of waist strings made of opossum's sinews with strands of woven opossum's hair hanging about a foot square in front. Yummy. Goonur, kangaroo rat. Goug gour gahgah, laughing-jackass. Literal meaning, "Take a stick of bamboo and boil it in the water." Grooee, handsome foliaged tree bearing a plum-like fruit, tart and bitter, but much liked by the blacks. Guinary, light eagle hawk. Guineboo, robin redbreast. Gurraymy, borah devil. Gwai, red. Gwaibillah, star. Kurreah, an alligator. Mahthi, dog. Maimah, stones. Maira, paddy melon. Massa, American sir. May or Mayr, wind. Mayrah, spring wind. Meainei, girls. Midjee, a species of acacia. Millair, species of kangaroo rat. Moodai, opossum. Moogaray, hailstones. Mooninguggahgul, mosquito-calling bird. Moonoon, emu spear. Mooregoo, motoke. Mooroonumildah, having no eyes. Morilla or Moorillah, pebbly ridges. Mubboo, beefwood-tree. Mullyan, eagle hawk. Mullyangah, the morning star. Murgah muggui, big grey spider. Murrawondah, climbing rat. Narahdarn, bat. Noongahburrah, tribe of blacks on the Narran. Nullah nullah, a club or heavy-headed weapon. Nurroo gay gay, dreadful pain. Nyunnoo or Nunnoo, a grass humpy. Ooboon, blue-tongued lizard. Oolah, red prickly lizard. Oongnairwah, black driver. Ouyan, curlew. Piggiebillah, ant-eater. One of the Echidna, a marsupial. Quarrian, a kind of parrot. Quatha, quandong; a red fruit like a round red plum. Sahib, Indian sir. Senhor, Brazilian sir. U e hu, rain, only so called in song. Waligoo, to hide. Wahroogah, children. Wahn, crow. Walla Walla, place of many waters. Wallah, I swear to God. Wallah, Indian that carries out a manual task. Waywah, worn by men, consisting of a waistband made of opossum's sinews with bunches of strips of paddy melon skins hanging from it. Wayambeh, turtle. Weeoombeen, a small bird, girl's name. Some thing like robin redbreast, only with longer tail and not so red a breast. Willgoo willgoo, pointed stick with feathers on top. Widya nurrah, a wooden battle-axe shaped weapon. Wirree, small piece of bark, canoe-shaped. Wirreenun, priest or doctor. Womba, mad. Wondah, spirit or ghost. Wurranunnah, wild bees. Wurranunnah, tame bees. Wurrawilberoo, whirlwind with a devil in it; also clouds of Magellan. Yaraan, white gum-tree. Yhi, the sun. Yuckay, oh dear! ellauri247.html on line 120: Kun James Cook löysi Australian, hänen merimiehensä toivat uudelta mantereelta laivaan eläimen, jonka nimeä he eivät tienneet. Kapteeni Cook lähetti miehensä maihin tiedustelemaan alkuasukkailta kumman otuksen nimeä. Palattuaan takaisin he sanoivat: Se on kangaroo (kenkuru). ellauri247.html on line 124: In 1898 the pioneer ethnologist W.E. Roth wrote a letter to the Australasian pointing out that gang-oo-roo did mean 'kangaroo' in Guugu Yimidhirr, but this newspaper correspondence went unnoticed by lexicographers. Finally the observations of Cook and Roth were confirmed when in 1972 the anthropologist John Haviland began intensive study of Guugu Yimidhirr and again recorded /gaNurru/. ellauri247.html on line 125: The motherfuckers just couldn't be bothered to check the facts from the niggers. Niinkun ei Willard Van Orman Quinekaan muka tiennyt mitä Gavagai oikeasti tarkoitti. Vittu mikä idealisti sekin oli. Silja Huttusen vastaväittäjä oli Karlgrenin poika Jussi jolla oli 1 miehen firma nimeltä Gavagai. ellauri247.html on line 129: Cape Tribulation was named by British navigator Lieutenant James Cook on 10 June 1770 (log date) after his ship scraped a reef north east of the cape, whilst passing over it, at 6pm. Cook steered away from the coast into deeper water but at 10.30pm the ship ran aground, on what is now named Endeavour Reef. The ship stuck fast and was badly damaged, desperate measures being needed to prevent it foundering until it was refloated the next day. Cook recorded "...the north point [was named] Cape Tribulation because "here begun all our troubles". ellauri247.html on line 133: Cook and his crew remained for almost seven weeks and made contact with the local Guugu Yimithirr Aborigines, while the naturalists Joseph Banks and Daniel Solander made extensive collections of native flora, while Sydney Parkinson illustrated much of the flora and fauna of the region. Botanical specimens were also collected by Alan Cunningham after he arrived on HMS Mermaid, captained by Philip Parker King on 28 June 1819. ellauri247.html on line 151: Muuan kerjäläinen pyysi kerran kadulla almua tohtori Smollettilta, joka erehdyksessä antoi hänelle kokonaisen kultaguinean. Miesparka katseli hämmästyneenä suurta antia ja lähti sitten juoksemaan jalomielisen lahjoittajan jälkeen selittäen saaneensa liian paljon. Smollett ihastui miehen käytöksestä niin, että antoi hänelle vielä toisenkin guinean huudahtaen: Minkälaisen murjun onkaan rehellisyys ottanut asuinsijaxeen! Ja minkälaisen palazin jakomielisyys! ellauri247.html on line 169: Hyvä rouva, esittämänne näkökohdat ovat muuttaneet mielipiteeni asioista. Olen vakuuttunut siitä, että kaikkien ihmisten on päästävä samalle tasolle. Ja nyt tahdon tehdä teille ehdotuksen merkiksi siitä, että olen tosissani: läheisyydessänne oleskelee hyvin järkevä ja hyvin käyttäytyvä kansalainen - teidän miespalvelijanne. Minä toivon, että sallisitte hänen istuutua viereemme ja aterioida kanssamme. ellauri247.html on line 177: The Tory Samuel Johnson was a critic of her politics: Sir, there is one Mrs. Macaulay in this town, a great republican. One day when I was at her house, I put on a very grave countenance, and said to her, "Madam, I am now become a convert to your way of thinking. I am convinced that all mankind are upon an equal footing; and to give you an unquestionable proof, Madam, that I am in earnest, here is a very sensible, civil, well-behaved fellow-citizen, your footman; I desire that he may be allowed to sit down and dine with us." I thus, Sir, shewed her the absurdity of the levelling doctrine. She has never liked me since. Sir, your levellers wish to level down as far as themselves; but they cannot bear levelling up to themselves. They would all have some people under them; why not then have some people above them? ellauri247.html on line 179: The increasingly radical nature of her work and her scandalous marriage on 14 November 1778 to William Graham (she was 47, he was 21) damaged her reputation in Britain, where she lived in Bath, and, later, in Binfield, Berkshire. William was the younger brother of the sexologist James Graham, inventor of the Celestial Bed. ellauri247.html on line 188: Palattuaan kotimaahan 1746 hän julkaisi satiirit Advice ja Reproof, mutta vasta runo "Tears of Scotland", jossa hän ruoskii Cullodenin taistelun jälkeisiä hallituksen joukkojen julmuuksia, sekä romaanit Roderick Random (1748), jonka esikuvana on ollut Alain-René Lesagen veijariromaani Gil Blas, ja Peregrine Pickle (1751) saivat laajempaa huomiota. Hän kuvaa niissä merielämää mainiosti ja niin realistisesti, että laivastossa tehtiin niiden ansiosta useita uudistuksia, mm nenäkkäiden välskärien kölihaalaus, ellauri247.html on line 195: Mr Brooke in George Eliot's Middlemarch says to Mr Casaubon: "Or get Dorothea to read you light things, Smollett – Roderick Random, Humphry Clinker. They are a little broad, but she may read anything now she's married, you know. I remember they made me laugh uncommonly – there's a droll bit about a postillion's breeches." ellauri247.html on line 197: In W. M. Thackeray's novel Vanity Fair, Rebecca Sharp and Miss Rose Crawley read Humphry Clinker: "Once, when Mr. Crawley asked what the young people were reading, the governess replied 'Smollett'. 'Oh, Smollett,' said Mr. Crawley, quite satisfied. 'His history is more dull, but by no means so dangerous as that of Mr. Hume. It is history you are reading?' 'Yes,' said Miss Rose; without, however, adding that it was the history of Mr. Humphry Clinker." ellauri247.html on line 201: John Bellairs referenced Smollett's works in his Johnny Dixon series, where Professor Roderick Random Childermass reveals that his late father Marcus, an English professor, had named all his sons after characters in Smollett's works: Roderick Random, Peregrine Pickle, Humphry Clinker, and even "Ferdinand Count Fathom", who usually signed his name F. C. F. Childermass. ellauri247.html on line 205: In Hugh Walpole's fifth novel Fortitude, the protagonist Peter refers to Peregrine Pickle as a text that inspired him to document his own memoirs. ellauri247.html on line 242: Der Schelmenroman oder pikarischer/pikaresker Roman (aus dem Spanischen: pícaro = Schelm), dessen Ursprung im 16. Jahrhundert in Spanien liegt, schildert aus der Perspektive seines Helden, wie sich dieser in einer Reihe von Abenteuern durchs Leben schlägt. Der Schelm stammt aus den unteren gesellschaftlichen Schichten, ist deshalb ungebildet, aber „bauernschlau“. In der Absicht, die soziale Stigmatisierung aufgrund seiner niederen Geburt zu überwinden, ist er ständig auf der Suche nach Aufstiegsmöglichkeiten und greift dabei nicht selten auf kriminelle Mittel zurück. Er durchläuft alle gesellschaftlichen Schichten und wird zu deren Spiegel. Der Held hat keinen Einfluss auf die Geschehnisse um ihn herum, schafft es aber immer wieder, sich aus allen brenzligen Situationen zu retten. ellauri247.html on line 244: Traditionell ist der Schelmenroman eine (fingierte) Autobiographie mit satirischen Zügen, die bestimmte Missstände in der Gesellschaft thematisiert. Sie beginnt oft mit einer Desillusionierung des Helden, der die Schlechtigkeit der Welt erst hier erkennt. Er begibt sich, sei es freiwillig, sei es unfreiwillig, auf Reisen. Die dabei erlebten Abenteuer sind episodenhaft, d. h., sie hängen nicht voneinander ab und können beliebig erweitert werden, was bei Übersetzungen oft der Fall war. Das Ende ist meist eine „Bekehrung“ des Schelms, nach der er zu einem geregelten Leben findet. Es besteht auch die Möglichkeit einer Flucht aus der Welt, also aus der Realität. ellauri247.html on line 259: Smollett’s deep moral energy surfaced in two early verse satires, “Advice: A Satire” (1746) and its sequel, “Reproof: A Satire” (1747); these rather weak poems were printed together in 1748. Smollett’s poetry includes a number of odes and lyrics, but his best poem remains “The Tears of Scotland.” Written in 1746, it celebrates the unwavering independence of the Scots, who had been crushed by English troops at the Battle of Culloden. Not much of an improvement on the rest I'd say. ellauri247.html on line 261: "The learned Smelfungus travelled from Boulogne to Paris, from Paris to Rome, and so on, but he set out with the spleen and jaundice, and every object he passed by was discoloured or distorted. He wrote an account of them, but 'twas nothing but the account of his miserable feelings. I met Smelfungus in the grand portico of the Pantheon—he was just coming out of it. ''Tis nothing but a huge cockpit,' said he—'I wish you had said nothing worse of the Venus de Medici,' replied I—for in passing through Florence, I had heard he had fallen foul upon the goddess, and used her worse than a common strumpet, without the least provocation in nature. I popp'd upon Smelfungus again at Turin, in his return home, and a sad tale of sorrowful adventures had he to tell, 'wherein he spoke of moving accidents by flood and field, and of the cannibals which each other eat, the Anthropophagi'; he had been flayed alive, and bedevil'd, and used worse than St. Bartholomew, at every stage he had come at. 'I'll tell it,' cried Smelfungus, 'to the world.' 'You had better tell it,' said I, 'to your physician.'" (Sterne) ellauri247.html on line 265: The majority of so-called Smollett portraits are not presentments of the novelist at all, but ingeniously altered plates of George Washington. ellauri247.html on line 273: Like Prior, Fielding, Shenstone, and Dickens, Smollett was a connoisseur in inns and innkeepers. He knew good food and he knew good value, and he had a mighty keen eye for a rogue. There may, it is true, have been something in his manner which provoked them to exhibit their worst side to him. What a nasty customer. ellauri247.html on line 274: To sum up, then, Smollett's Travels were written hastily and vigorously expressly for money down. ellauri247.html on line 276: Smollett characterized the chambers as cold and comfortless, the beds as "paultry" (with "frowsy," a favourite word), the cookery as execrable, wine poison, attendance bad, publicans insolent, and bills extortion, concluding with the grand climax that there was not a drop of tolerable malt liquor to be had from London to ellauri247.html on line 277: Dover. Smollett finds a good deal to be said for the designation of "a den of thieves" as applied to that famous port (where, as a German lady of much later date once complained, they "boot ze Bible in ze bedroom, but ze devil in ze bill"), and he grizzles lamentably over the seven guineas, apart from extras, which he had to pay for transport in a Folkestone cutter to Boulogne Mouth. ellauri247.html on line 284: DROIT D'AUBAINE, jus albinatus. This was a rule by which all the property of a deceased foreigner, whether movable or immovable, was confiscated to the use of the state, to the exclusion of his heirs, whether claiming ab intestato, or under a will of the deceased. The word aubain signifies hospes loci, peregrinus advena, a stranger. ellauri247.html on line 288: This arrangement, called the cicisbeatura or cicisbeismo, was widely practised, especially among the nobility of the Italian cities of Genoa, Nice, Venice, Florence and Rome. While many contemporary references to cicisbei and descriptions of their social standing exist, scholars diverge on the exact nature of the phenomenon.Some maintain that this institution was defined by marriage contracts, others question this claim and see it as a peculiarity of 18th-century customs that is not well defined or easily explained. Other scholars see it as a sign of the increasing emancipation of aristocratic women in the 18th century. ellauri247.html on line 290: The cicisbeo was better tolerated if he was known to be homosexual. Regardless of its roots and technicalities, the custom was firmly entrenched. Typically, husbands tolerated or even welcomed the arrangement: Lord Byron, for example, was cicisbeo to Teresa, Contessa Guiccioli. Attempts by the husband to ward off prospective cicisbei or disapproval of the practice in general was likely to be met with ridicule and scorn. ellauri247.html on line 292: Cicisbei played by set rules, generally avoiding public displays of affection. At public entertainments, they would typically stand behind their seated mistress and whisper in her ear. Customs of the time did not permit them to engage in relationships with any other women during their free time, making the arrangement rather demanding. Either party could decide to end the relationship at any time. A woman's former cicisbei were called spiantati (literally penniless, destroyed), or cast-offs. ellauri247.html on line 297: "If a Frenchman is admitted into your family, and distinguished by repeated marks of your friendship and regard, the first return he makes for your civilities is to make love to your wife, if she is handsome; if not, to your sister, or daughter, or niece. If he suffers a repulse from your wife, or attempts in vain to debauch your sister, or your daughter, or your niece, he will, rather than not play the traitor with his gallantry, make his addresses to your grandmother; and ten to one but in one shape or another he will find means to ruin the peace of a family in which he has been so kindly entertained. What he cannot accomplish by dint of compliment and personal attendance, he will endeavour to effect by reinforcing these with billets-doux, songs, and verses, of which he always makes a provision for such purposes. If he is detected in these efforts of treachery, and reproached with his ingratitude, he impudently declares that what he had done was no more than simple gallantry, considered in France as an indispensable duty on every man who pretended to good breeding. Nay, he will even affirm that his endeavours to corrupt your wife, or deflower your daughter, were the most genuine proofs he could give of his particular regard for your family. ellauri247.html on line 299: "If there were five hundred dishes at table, a Frenchman will eat of all of them, and then complain he has no appetite—this I have several times remarked. A friend of mine gained a considerable wager upon an experiment of this kind; the petit-maitre ate of fourteen different plates, besides the dessert, then disparaged the cook, declaring he was no better than a marmiton, or turnspit." ellauri247.html on line 316: His mother was 40 when she gave birth to Sam in the family home above his father's bookshop in Lichfield, Staffordshire. This was considered an unusually late pregnancy, so precautions were taken, and a man-midwife and surgeon of "great reputation" named George Hector was brought in to assist. The infant Johnson did not cry, and there were concerns for his health. His aunt exclaimed that "she would not have picked such a poor creature up in the street". Sillä oli pentuna risatauti (scrofula). ellauri247.html on line 318: Little is known about Johnson's life between the end of 1729 and 1731. It is likely that he lived with his parents. He experienced bouts of mental anguish and physical pain during years of illness; his tics and gesticulations associated with Tourette syndrome became more noticeable and were often commented upon. ellauri247.html on line 329: Johnson found employment as undermaster at a school in Market Bosworth, run by Sir Wolstan Dixie, who allowed Johnson to teach without a degree. Johnson was treated as a servant and considered teaching boring, but nonetheless found pleasure in whacking little lads. After an argument with Dixie he left the school, and by June 1732 he had returned home. ellauri247.html on line 341: Between 1737 and 1739, Johnson befriended poet Richard Savage. Feeling guilty of living almost entirely on Tetty's money, Johnson stopped living with her and spent his time with Savage. They were poor and would stay in taverns or sleep in "night-cellars". Some nights they would roam the streets until dawn because they had no money. A-ha! ellauri247.html on line 347: Americans had no more right to govern themselves than the Cornish, and "How is it that we hear the loudest yelps for liberty among the drivers of negroes?" The French and Indian War was a conflict between "two robbers" of Native American lands, and that neither deserved to live there. ellauri247.html on line 354: Some, like Macaulay, regarded Johnson as an idiot savant who produced some respectable works, and others, like the Romantic poets, were completely opposed to Johnson's views on poetry and literature, especially with regard to Milton. Again, on the positive side, Johnson influenced Jane Austen's writing style and philosophy. ellauri247.html on line 376: Strange all this Difference should be ellauri247.html on line 410: Swiftin poteman Ménièren taudin oireet pahenivat vuodesta 1738 alkaen. Häntä pyörrytti ja hän alkoi unohdella asioita ja tuntea ahdistusta. Oireet hankaloittivat Swiftin kirjoittamista ja työtä tuomiokirkossa. Lopulta Swiftin serkku Martha Whiteway otti hänen asiansa hoidettavakseen. Swiftin Whitewaylle vuonna 1740 lähettämä kirje kuvaa, kuinka hän tunsi olonsa sietämättömäksi ja aavisteli jäljellä olevien päivien olevan surkeita ja vähälukuisia. Vuonna 1742 St. Patrickin tuomiokirkon pastori Francis Wilson, jota on syytetty Swiftin pahoinpitelemisestä ja omaisuuden varastamisesta, arvioitutti Swiftin tilan erillisellä Mielisairauden komissiolla. He totesivat Swiftistä, että tämän ”muisti ja mieli ovat rappeutuneet” ja hän on ”kyvytön hoitamaan tehtäviään”. Swift jätti työnsä tuomiokirkossa samana vuonna. Swift kuoli vuonna 1745 ja hänet haudattiin omaan tuomiokirkkoonsa Stellan karvatupsun viereen. Jäljelle jääneen omaisuutensa Swift testamenttasi mielisairaiden parantolan katon korjauxeen. ellauri247.html on line 419: Called the “Queen of the Blues”, Elizabeth Montagu led and hosted the Blue Stockings Society of England from about 1750. It was a loose organization of privileged women with an interest in education, but it waned in popularity at the end of the 18th century. It gathered to discuss literature, and also invited educated men to participate. Talk of politics was prohibited; literature and the arts were the main subjects. Many of the bluestocking women supported each other in intellectual endeavors such as reading, art work, and writing. Many also published literature. Dr. Johnson once wrote about Montagu, that “She diffuses more knowledge than any woman I know, or indeed, almost any man. Conversing with her, you may find variety in one“. ellauri247.html on line 496: Tämä juutalainen muistuttaa erehdyttävästi paronia, ja vervettiapinaa. Rotschild raapi nolona korvallistaan. Vernet oli sittenkin pitänyt lupauksensa ja ikuistanut hänet ilmaiseksi kankaalle. ellauri247.html on line 514: fantassin. (Fr.). A foot-soldier. This term is derived from the Italian fante, a boy, the light troops in the 14th and 15th centuries being formed of boys who followed the armies and were formed into corps with light arms, hence the origin of the word infantry. ellauri248.html on line 83: Matt rated it shit: If I could, I'd probably rate this at 1.5 stars-- it ultimately pissed me off, and annoyed me throughout, but it was good enough to keep me reading and I suppose that should count for something. Maybe my opinion has been influenced by reading Stieg Larsson's masterful THE GIRL WITH THE DRAGON TATTOO FOR BOYS immediately prior to this one. That book wasn't perfect, but it had characters you rooted for, didn't wallow too much in pop culture references, and most importantly IT SOLVED THE FRIGGING MYSTERY. ellauri248.html on line 85: Let's go through a few of these points. First, I don't think I've ever read a mystery novel with a less likable main character/narrator. Rob (Adam) Ryan is an asshole, plain and simple. Sure, he's been warped by his childhood and circumstances, but he does just about every annoying thing you could possibly imagine-- he constantly navel-gazes and feels self pity, he sleeps with then immediately plays the stereotypical male "I don't want anything to do with you now" role with his female partner (the person we were told was his best friend, and whom he would never ever sleep with), he acts like an idiot over the 17 year old villain/ temptress/ psychopath/ whatever betraying his partner, and by the end of the book he is worse off than ever. I know that lots of detectives (esp. in hard-boild stories) are unlikable, and have many personal issues, but this guy just took the cake. I wanted to take a baseball bat to his head [hear, hear!]. To make matters worse, French throws in this little gem towards the end of the novel: ellauri248.html on line 89: Second, the book seriously dates itself with little pop culture references... from Simpsons quotes to mentions of Ricky Martin and The Simple Life. Gah. The beginning of the book felt like a very special episode of FRIENDS where Chandler, Monica and Ross solve a mystery. I'm a pretty big pop culture type of guy, but the references dropped in this novel just annoyed me. ellauri248.html on line 91: The last part is a bit more controversial I suppose. There are two central mysteries in this book-- the first, what happened to Katy, DOES get solved in the course of the novel (the "big break" in the case is our hero realizing suddenly that the murder probably took place in a shed about 20 feet from where the body was found! Really?? No one bothered to think of that for a month?), but the deeper mystery about what happened to Rob/Adam and his friends is never resolved. Your mileage may vary about how annoying that is. Truth be told, it didn't annoy me as much as the fact that the true "villain" of the modern mystery walks without being punished in any way. How incredibly unsatisfying. ellauri248.html on line 93: Can you write a mystery story that ends with uncertainty? Where you never know who really did it? You can, but it’s unsatisfying. It’s unpleasant for the reader . There needs to be something at the end, some sort of resolution. It’s not that the killer even needs to be caught or locked up. It’s that the reader needs to know. Not knowing is the worst outcome for any mystery story, because we need to believe that everything in the world is knowable. Justice is optional, but answers, at least, are mandatory. And that’s what I love about Holmes. That the answers are so elegant and the world he lives in so ordered and rational. It’s beautiful.” ellauri248.html on line 98: Justin rated it shit: The protagonist of this book really, really annoyed me. It felt like a parody of one of those old black-and-white movies where the picture freezes and the guy steps out toward the camera, lights a cigarette, pulls his hat down, and goes into this long monologue about life or women or his past or whatever. The action would pick up or a new lead would be uncovered, and here comes Rob rambling on for pages and pages.... and pages. ellauri248.html on line 108: Rob: Yeah, Cassie was like that. She was always finding connections to things and blah blah blah. She made a great partner because hey remember that time 20 years ago when my friends and I were in the woods and blah blah blah I want to tell you about all the people I work with and give you a brief description of each one of them and also explain in detail how my boss is and blah blah blah. My mind is trying to remember what happened 20 years ago and you know Cassie and I are great partners and we're best friends and people think we're dating but blah blah blah. Hey, time flies, man. Did I tell you what happened to me as a child? Did I remind you about Katy? Also, her family sure is weird. The people at the dig site are weird. Everyone is a suspect blah blah blah. Let me pause here to tell you how I deal with my roommate and also O'Kelly and my childhood and my current job and Katy and her weird family and interrogation and coffee and vodka and this dream I had and looking for clues and in the woods and we keep hitting dead ends and and and and and blahhhhhhhhhhhh. ellauri248.html on line 125: And the worst part? The mystery from twenty years ago that causes this entire fucking BOOK and that was way more interesting than the normal mystery? Literally no fucking resolution. Who did it? How did they do it? What is up with that hair clip in the forest and the blood inside Rob’s shoes? NO ONE FUCKING KNOWS. I’m sure this is framed in the minds of many readers as some kind of deeper meaning about memory. You know what I thought, honestly? Tana French wrote herself into a corner with a fucking ridiculous case and then ran out of time on her deadline and decided to leave it open. [krimi, whodunit] ellauri248.html on line 130: There's a touch of love in this book, just a touch, not enough to be called romance. No descriptive sex. No sweet-nothings. Nothing like that. And yet, it still fucking broke my heart. [noir romance] ellauri248.html on line 148: Paul Rée (* 21. November 1849 in Neu Bartelshagen, Pommern; † 28. Oktober 1901 in Celerina, Schweiz) war ein deutscher empiristischer Philosoph und späterer Arzt. ellauri248.html on line 154: Schon 1873 hatte er in Basel Friedrich Nietzsche kennengelernt, 1875 entwickelte sich daraus eine Freundschaft. Im Winter 1876/1877 lebte er zusammen mit Nietzsche, Albert Brenner und Malwida von Meysenbug auf deren Einladung in Sorrent, wo sie gemeinsam philosophische Überlegungen anstellten und arbeiteten. In Sorrent entstand Rées Werk Der Ursprung der moralischen Empfindungen ebenso wie Teile von Nietzsches Menschliches, Allzumenschliches, Ausdruck von Nietzsches Abkehr von Wagner und Hinwendung zum „Réealismus“. ellauri248.html on line 156: Nach einem erneut misslungenen Habilitationsversuch begann Rée 1885 ein Medizinstudium, das er 1890 erfolgreich abschloss. Sein weiteres Leben verbrachte er überwiegend in Stibbe (Westpreußen). Dort behandelte er als Arzt die Landarbeiter auf dem Rittergut seines Bruders Georg. ellauri248.html on line 160: Im Ursprung der moralischen Empfindungen unterteilt er alle Handlungen in „egoistische“ und „unegoistische“; die Ersteren seien ursprünglich verdammt worden, weil sie anderen Menschen schadeten, zweitere aber gelobt, weil sie der Gemeinschaft nützen. Der Grund für diese Bewertung sei, so Rée, vergessen worden, so dass man heute Egoismus für an sich schlecht und Selbstlosigkeit für an sich gut halte. ellauri248.html on line 171: Malwida von Meysenbug und Paul Rée entwickelten einen intensiven Briefwechsel. Die erhalten gebliebenen Briefe Malwida von Meysenbugs sind mehr als nur persönliche Dokumente einer Freundschaft, da der eine als „Materialist“, die andere als „Idealistin“ gegensätzliche Positionen einnahmen, die auch zwei Strömungen im 19. Jahrhundert bezeichnen. Die Briefe bieten auch Einsicht in das biographische Beziehungsgeflecht zwischen Nietzsche und Rée, von Meysenbug und Nietzsche sowie Lou von Salomé. ellauri248.html on line 179: Durch die Bekanntschaft mit dem Theologiestudenten und Pfarrerssohn Theodor Althaus, der ihr Liebhaber wurde, löste sich Malwida in den folgenden Jahren von ihrer konservativen Prägung und wurde Vertreterin aufklärerischen Gedankenguts. Insbesondere sollte sie sich zeitlebens mit dem Christentum auseinandersetzen; in den 1840er Jahren befasste sie sich mit der Philosophie Hegels und der materialistischen Junghegelianer. Sie trat energisch für Frauenemanzipation ein und kam so mit sozialistischen Kreisen in Verbindung. Schließlich unterstützte sie die Märzrevolution von 1848, was sie endgültig in Widerspruch zu ihrer eher reaktionären Familie brachte. Mit Hilfe einiger Freunde gelang es ihr auch, als Zuschauerin am Vorparlament in der Frankfurter Paulskirche teilzunehmen. ellauri248.html on line 181: Ab 1850 studierte von Meysenbug an der Hamburger Hochschule für das weibliche Geschlecht, um Erzieherin zu werden. Nach dem frühen Tod Theodor Althaus' im Jahre 1852 emigrierte sie, auch um einer drohenden Verhaftung zu entgehen, nach London. Dort lernte sie unter anderem Gottfried und Johanna Kinkel, Carl Schurz, Therese Pulszky und Alexander Herzen kennen. Herzen, bei dem sie wohnte, machte sie mit weiteren Persönlichkeiten des Londoner Exils bekannt; darunter waren Giuseppe Mazzini, Ferdinand Freiligrath und Giuseppe Garibaldi. Für den Witwer Alexander Herzen übernahm sie die Erziehung seiner Töchter Olga (1844–1912) und Natalie (1844–1936); besonders zu ersterer entwickelte sie eine starke "mütterliche" Zuneigung. ellauri248.html on line 187: Seit 1874 war von Meysenbug im Alter von 58 Jahren auf ärztliches Anraten in Italien geblieben und Olga nach deren Hochzeit mit Gabriel Monod nicht weiter gefolgt. In Tradition der Salons etwa der Henriette Herz oder Rahel Varnhagen lud sie oft junge Künstler und Schriftsteller zu sich ein, so etwa Nietzsche und Paul Rée 1876/1877 nach Sorrent. Auch Lou von Salomé wurde von ihr und Rée mit Nietzsche bekanntgemacht. ellauri248.html on line 191: 1890 lernte Malwida von Meysenbug in Rom den 50 Jahre jüngeren Romain Rolland kennen; er wurde ihr letzter enger Vertrauter und der Briefwechsel ist Zeugnis einer großen Freundschaft. 1903 starb Malwida von Meysenbug in Rom und wurde dort, auf eigenen Wunsch ohne geistliche Begleitung, auf dem Cimitero acattolico an der Cestius-Pyramide beigesetzt. Malwida von Meysenbug war 1901 die erste Frau, die für den Literaturnobelpreis nominiert wurde. Aber mit lautem Gelächter beigesetzt. Tämän kaikkien aikojen ensimmäisen kirjallisuuden dynypalkinnon pokkasi ranskalainen mitättömyys nimeltä Sully Prudhomme, joka sentään oli Ranskan-Saxan sodassa "länkkärien" puolella. Sen runo "Särkynyt korva" löytyy albumista 192. ellauri248.html on line 242: Daniel in the lions' den (chapter 6 of the Book of Daniel) tells of how the biblical Daniel is saved from lions by the God of Israel "because I was found tasteless before them" (Daniel 6:22). It parallels and complements chapter 3, the story of Shadrach, Meshach, and Abednego: each begins with the jealousy of non-Jews towards successful Jews and an imperial edict requiring them to compromise their religion, and concludes with divine deliverance and a king who confesses the greatness of the God of the Jews and issues an edict of royal protection to the smug hookynoses. The tales making up chapters 1–6 of Daniel date no earlier than the Hellenistic period (3rd to 2nd century BC) and were probably originally independent, but were collected in the mid-2nd century BC and expanded shortly afterwards with the visions of the later chapters to produce the modern book. ellauri248.html on line 244: In Daniel 6, Daniel is raised to high office by his royal master Darius the Mede. Daniel's jealous rivals trick Darius into issuing a decree that for thirty days no prayers should be addressed to any god or man but Darius himself; anyone who disobeys this edict is to be thrown to the lions. Pious Daniel continues to pray daily to the God of Israel; and the king, although deeply distressed, must condemn Daniel to death, for the edicts of the Medes and Persians cannot be altered. Hoping for Daniel's deliverance, Darius has him cast into the pit. At daybreak the king hurries to the place and cries out anxiously, asking if God had saved his friend. Daniel replies that his God had sent an angel to the jaws of the lions, "because I was found tasteless before them". The king commands that those who had conspired against Daniel be thrown to the poor overfed lions in his place with their tasty wives and children, and that the whole world should tremble and fear before the God of Daniel. Although Daniel is sometimes depicted as a young man in illustrations of the incident, James Montgomery Boice points out that he would have been over eighty years old at the time. No wonder perhaps that he did not entice the lions. ellauri248.html on line 286: ”Seuraavien mustien joutsenten höyhenet pöllyävät jo ympärillämme”, sanoo yxinkertainen ministeri, moninkertainen oppositiopoliitikko Paula Risikko. Hänellä on ensi vaalikaudelle jo valmiina visio ja ohjenuora, joka ”on taottava kaikkien ministereiden selkärankaan. Olen nähnyt ihan kaiken. En hämmästy enää mistään.” Näin naurahtaa eduskunnan kuppilassa Paula Risikko, kokoomuksen konkarikansanedustaja: Kansanedustaja Sinuhe Wallinheimo haluaa eroon Alkon monopolista. Tom Packalén haluaa poliisin jengien ”iholle kiinni” ja tuomiot pikavauhtia – Kansanedustaja jättäisi nyt sanomatta kaksi Venäjää myötäilevää lausuntoa. Ne eivät todellakaan mene kaupaxi näissä vaaleissa. ellauri248.html on line 291: Hybridiosaamiskeskuksen tutkimusjohtaja Hanna Smith sanoo, ettei Venäjällä ole ehkä montaa Suomea koskevaa huolta, mutta yksi iso on. Jos Suomi jokin päivä liittyisi Natoon, sotilasliitto ympäröisi Venäjää lännessä yhtenäisenä rajana Mustaltamereltä Jäämerelle. (Nämä olivat takautumia vaalivuoden 18 uutisista.) ellauri248.html on line 341: In 2018, there are 572 federally recognized tribes. There are about 326 reservations. There are 229 tribes in Alaska. There is only two small reservations there. That is the Metlakatla Indian Community of the Annette Island Reserve, and the Akiachak Native Community (one acre). So, many tribes do not have reservations. ellauri248.html on line 345: The US is 3.797 million mi². The area that was “reserved” for tribes from there previous landholdings is about 2.3% of the total US land. Some reservations are the “reserved” remnants of a tribe’s original land base. Others were created by the federal government from federal land for the resettling Native people who were forcibly relocated from their homelands. ellauri248.html on line 347: There was also an allotment process starting in the Dawes Act of 1887 until 1934. This was to force more land from Native people. The ostensible reason was to make them individual landholders and thus “Americanized” members of a capitalist system. It was felt this would “solve” the “Indian problem”. In short that it would make them no longer part of the ethnic communities they were members of. However the main push to “solve” the “problem” was by Anglo-Americans who wanted to take that land. Thus land was distributed to tribal members and the “surplus” was given or sold at a cut rate to White Americans or turned into National Forests and Parks or military bases. Land owned by Native Americans decreased from 138 million acres in 1887 to 48 million acres in 1934. They lost 2/3s of their treaty land base. About 90,000 Native Americans were made landless. ellauri248.html on line 349: Today there is about 10,059,290 acres (15,700 sq miles) of individually owned lands are still held in trust for Native American allotees and their heirs. There are about four million fractional owner interests in this 10 million acres. Each generation the individual share gets less. One part of the Act was the establishment of a trust fund, administered by the Bureau of Indian Affairs, to collect and distribute revenues from oil, mineral, timber, and grazing leases on Native American lands. The BIA´s grossly mismanaged these funds. They were never collected or lost or stolen. This negligence in the management of the trust fund resulted in a number of lawsuits. The most well known is Cobell v. Salazar which led to a $3.4 billion settlement in 2009. The suit has forced proper accounting of revenues for the future but the settlement gave the litigants cents on the dollar. ellauri248.html on line 364: – Seksuaalivalistus on mielestäni täysin sopimaton aihe käsitellä kouluissa. Kouluissa ei opeteta vain anatomiaa, vaan lapsillemme opetetaan perverssiä propagandaa, Stubbe kertoo Marylandissa pidettävässä konservien CPAC-konferenssissa. ellauri248.html on line 374: Konservatiivisia arvoja puolustavien poliitikkojen ja vanhempien huolena on ollut, että kouluopetus tai keskustelu seksuaali- ja sukupuoli-identiteetistä hämmentää lapsia. Äärimmäisissä mielipiteissä katsotaan, että seksuaalikasvatus, jossa kerrotaan homoseksuaalisuudesta tai transsukupuolisuudesta, aivopesee lapsia ”kääntymään” homoiksi tai transsukupuolisiksi, jopa neekereixi. ellauri249.html on line 80: It is precisely in this sense that we should understand Dostoyevsky’s remark that beauty will save the world, or Matthew Arnold’s belief that we shall be saved by poetry. It is probably too late for the world, but for the individual man (me) there always remains a chance. What distinguishes us from other members of the animal kingdom is speech. Literature—and poetry, in particular, my poetry—is, to put it bluntly, the goal of our species.” Minä minä! Täähän on pahempi egosentrikko kuin minä ja pikku-CEC Norjassa. ellauri249.html on line 92: Afghan insurgents began to receive massive amounts of support through aid, finance and military training in neighbouring Pakistan with significant help from the United States and United Kingdom. They were also heavily financed by China and the Arab monarchies in the Persian Gulf. ellauri249.html on line 103: Don virtaa hiljaa ja suht lyhkösenäkin Ukrainan ja Ryssän rajoilla Asovanmeren pohjukkaan. Siitä (ja Moskovastakin! Stalin oli takuulla hermona!) itään laskee Volga Volga äiti armas mutkan kautta Kaspiaan ex-Stalingradin läpitte. Se on nyt Volgograd. Stalingradin taistelu oli maailmanhistorian verisin. Porukkaa oli paikalla 10x enemmän kuin Tshingis kaanin aikana. Miltähän se näytti avaruudesta? Muurahaisten kähinältä pesäaukolla. ellauri249.html on line 110: Verpa is also a basic Latin obscenity for "penis", in particular for a penis with the foreskin retracted due to erection and glans exposed, as in the illustration of the god Mercury below. As a result, it was "not a neutral technical term, but an emotive and highly offensive word", most commonly used in despective or threatening contexts of violent acts against a fellow male or rival rather than mere sex (futūtiō "fucking"). It is found frequently in graffiti of the type verpes (= verpa es) quī istuc legēs ("You're a dick you who read this"). ellauri249.html on line 111: By extension, verpus as a masculine adjective or noun, referred to a man whose glans was exposed by erection or by circumcision; thus Juvenal (14.100) has ellauri249.html on line 113: quaesītum ad fontem sōlōs dēdūcere verpōs ellauri249.html on line 123: an facile et prōnum est agere intrā viscera pēnem ellauri249.html on line 124: lēgitimum atque illīc hesternae occurrere cēnae? ellauri249.html on line 126: inside someone's guts and there meet with yesterday's dinner?") ellauri249.html on line 140: The obscure word sōpiō (gen. sōpiōnis) seems to have meant a sexualized caricature with an abnormally large penis, such as the Romans were known to draw. It appears in Catullus 37: ellauri249.html on line 150: The verb arrigō, arrigere meant "to have an erection". Martial (6.36) in one epigram teases a certain friend: ellauri249.html on line 153: ut possīs, quotiēns arrigis, olfacere ellauri249.html on line 154: ("Your cock is as big as your nose is long, Papylus, so that you can smell it whenever you get an erection.") ellauri249.html on line 172: dīcitur "cum illīs"; "cum autem nōbīs" non dīcitur, sed "nobīscum"; quia sī ita dīcerētur, obscaenius concurrerent litterae. ellauri249.html on line 184: The word cunnilingus occurs in literary Latin, most frequently in Martial; it denotes the person who performs the action, not the action itself as in modern English, where it is not obscene but technical. The term comes from the Latin word for the vulva (cunnus) and the verb "to lick" (lingere, cf. lingua "tongue"). ellauri249.html on line 218: Vuonna 1925 Hruštšovin ura sai hyvän sysäyksen eteenpäin. Hänet valittiin Petrovo-Marinskin puoluejohtajaksi. Tätä tehtävää hän hoiti vuoden 1926 loppuun. Hän keskittyi hankkimaan asuntoja ja elintarvikkeita vaikeuksissa oleville työläisille ja myös kuunteli heidän ongelmiaan toisin kuin muut kommunistivirkailijat. Siksi hänet valittiin alueensa edustajaksi Ukrainan kommunistisen puolueen kokoukseen, josta hänet lähetettiin Neuvostoliiton kommunistisen puolueen 14. kokoukseen Moskovaan. Siellä hän tapasi ensimmäistä kertaa Stalinin, joka teki Hruštšoviin miellyttävän vaikutelman. Vähänpä Nikita erehtyi! ellauri249.html on line 274: Malenkovia pidettiin teknokraattina ja aktiivisena ja hyvänä hallintomiehenä. Stalinin tytär piti häntä älykkäimpänä isänsä työtovereista, mutta nämä taas pitivät häntä naismaisena. Berija oli puolestaan älykäs ja täydellisen kyyninen mies, jolla oli b juonitteluun. Ize asiassa Hruštšov pelasi hankalaa valtapeliä: hänen oli lähestyttävä Malenkovia ja Berijaa ja oltava milloin tahansa valmis pettämään heidät. ellauri249.html on line 331: Hruštšov ei lakannut kuitenkaan pohtimasta uudistuksia. Hän ryhtyi hahmottelemaan Neuvostoliitolle uutta perustuslakia ja talousreformeja, jotka muistuttivat paljon Mihail Gorbatšovin perestroikaa ja glasnostia. Moskovassa hän koki entistä enemmän vastustusta ja kierteli sen vuoksi paljon maakuntia, missä hänellä oli yhä kannatusta. Liberaalin älymystön hän oli suututtanut ja nämä toivoivat hänen väistymistään. Hän teki mielellään valtiovierailuja, vaikka ne eivät tuottaneet juuri mitään poliittisia tuloksia. Maatalouden huono tilanne jaksoi huolettaa Hruštšovia ja pojalleen hän pohti ääneen, josko vika ei olekaan työntekijöissä vaan järjestelmässä. Olisiko kapitalismi sittenkin parempi? Miten rikas olisin nyt oligarkkina? Väsynyt Hruštšov alkoi puhua aikeistaan jäädä eläkkeelle ja antaa virkansa nuoremmalle, mutta selkääntaputtelijat toppuuttelivat häntä. ellauri249.html on line 335: Tämän jälkeen Hruštšovin annettiin pitää puolustuspuhe. Hän totesi, että on tehnyt työnsä puolueen ja kansan hyväksi eikä asetu vastustamaan siirtämistään eläkkeelle. Työ Stalinin henkilökultin purkamisen parissa on ollut mittavaa ja kiitos kaikesta kuuluu salissa oleville työtovereille. Kesken puheen kuului useita jyrkän linjan stalinistien heittämiä välihuutoja. Loppukeskustelua asiasta ei sallittu ja keskuskomitean ukrainalaisia jäseniä estettiin tulemasta kokoussaliin. Brežnev nimitettiin kokouksen lopuksi uudeksi pääsihteeriksi ja Aleksei Kosygin pääministeriksi. Hruštšov pantiin eläkkeelle korkean iän ja heikon terveyden vuoksi. Hänelle myönnettiin kämänen 500 ruplan suuruinen eläke, hän sai pitää kaupunkiasuntonsa ja huvilansa. Lisäksi annettiin auto. Asunto ja huvila tosin riistettiin häneltä pois. Hruštšoville annettiin uudet palvelijat, jotka tosin olivat enemmän vartijoita kuin palvelijoita. ellauri249.html on line 343: Hruštšov kuoli Moskovassa 11. syyskuuta 1971 seitsemän vuoden kotiarestin jälkeen ja haudattiin Novodevitšin hautausmaalle Moskovassa ilman valtionpäämiehelle kuuluvia kunnianosoituksia. Vaikka viranomaiset yrittivät pitää hautajaiset salassa, paikalle saapui 200 ihmistä. Puheiden pito haudalla oli kielletty, mutta siitä huolimatta Stalinin aikana vankileirille joutunut nainen piti vainajalle kiitospuheen miljoonien kohtalotoveriensa nimissä. NKP:n pää-äänenkannattaja Pravda julkaisi kuolemasta pienen ilmoituksen ilman kuvaa. Nikitan kädet oli olleet kyynärpäitä myöden veressä. Nyze oli kaljupäätä myöden mullan alla. ellauri249.html on line 351: Vuonna 1959 Hruštšov vieraili ensimmäisenä neuvostojohtajana Yhdysvalloissa. Liennytyksen kuitenkin päätti Gary Powersin ohjaaman U-2-vakoilukoneen alasampuminen 1. toukokuuta 1960 Neuvostoliiton yllä. Pariisin kokouksen aikana 16. toukokuuta 1960 Hruštšov vaati Eisenhowerilta anteeksipyyntöä U-2-vakoilulennoista Neuvostoliiton yllä. Anteexipyyntöä ei kuulunut. Tapaus päätti konferenssin. ellauri249.html on line 372: 100 Romanas autem soliti contemnere leges ellauri249.html on line 376: quaesitum ad fontem solos deducere uerpos. ellauri249.html on line 380: inuiti quoque auaritiam exercere iubentur. ellauri249.html on line 388: William D. Rubenstein, a respected author and historian, outlines the presence of antisemitism in the English-speaking world in one of his essays with the same title. In the essay, he explains that there are relatively low levels of antisemitism in the English-speaking world, particularly in Britain and the United States, because of the values associated with Protestantism, the rise of capitalism, and the establishment of constitutional governments that protect civil liberties. Rubenstein does not argue that the treatment of Jews was ideal in these countries, rather he argues that there has been less overt antisemitism in the English-speaking world due to political, ideological, and social structures. Essentially, English-speaking nations experienced lower levels of antisemitism because their liberal and market friendly frameworks limited the organized, violent expression of antisemitism. In his essay, Rubinstein tries to contextualize the reduction of the Jewish population that led to a period of reduced antisemitism: "All Jews were expelled from England in 1290, the first time Jews had been expelled en masse from a European country". ellauri249.html on line 390: In post-Napoleonic England, when there was a notable absence of Jews, Britain removed bans on "usury and moneylending," and Rubenstein attests that London and Liverpool became economic trading hubs which bolstered England's status as an economic powerhouse. Jews were often associated with being the moneymakers and financial bodies in continental Europe, so it is significant that the English were able to claim responsibility for the country's financial growth and not attribute it to Jews. It is also significant that because Jews were not in the spotlight financially, it took a lot of the anger away from them, and as such, antisemitism was somewhat muted in England. It is said that Jews did not rank among the "economic elite of many British cities" in the 19th century. Again, the significance in this is that British Protestants and non-Jews felt less threatened by Jews because they were not imposing on their prosperity and were not responsible for the economic achievements of their nation. ellauri249.html on line 392: Protestantismi, kapitalismi ja semitismi ovat luontevia petikavereita, syistä jotka mainittiin jo Juvenalixen satiirissa. ellauri249.html on line 409: Kyseenalaisia sankareita kaiken kaikkiaan, esimtää "bloody eye" Skobelev edellisessä Krimin sodassa. Skobelev returned to Turkestan after the war, and in 1880 and 1881 further distinguished himself by retrieving the disasters inflicted by the Tekke Turkomans: following the Siege of Geoktepe, it was stormed, the general captured the fort. Around 8,000 Turkmen soldiers and civilians, including women and children were slaughtered in a bloodbath in their flight, along with an additional 6,500 who died inside the fortress. The Russians massacre included all Turkmen males in the fortress who had not escaped, but they spared some 5,000 women and children and freed 600 Persian slaves. The defeat at Geok Tepe and the following slaughter broke the Turkmen resistance and decided the fate of Transcaspia, which was annexed to the Russian Empire. The great slaughter proved too much to stomach reducing the Akhal-Tekke country to submission. Skobelev was removed from his command because of the massacre. He was advancing on Ashkhabad and Kalat i-Nadiri when he was disavowed and recalled to Moscow. He was given the command at Minsk. The official reason for his transfer to Europe was to appease European public opinion over the slaughter at Geok Tepe. British Field Marshal Bernard Montgomery assessed Skobelev as the world's "best single commander" between 1870 and 1914 and wrote of his "skilful and inspiring" leadership. Francis Vinton Greene also rated Skobelev highly. ellauri249.html on line 413: Geok Tepe (Turkmen: Гөкдепе, romanized: Gökdepe, "Blue Hills") is a city in and the administrative center of Gökdepe District, Ahal province, Turkmenistan, east of the Caspian See. Eventually, the defenders, and the 40,000 civilians inside the fort, fled across the desert, pursued by General Skobelev's cavalry. Around 8,000 Turkmen soldiers and civilians died while fleeing, adding to 6,500 who had died in the fort. Russian casualties were 398 killed and 669 wounded. Typical numbers with technological supremacy. ellauri249.html on line 453: Mannerheim oli tosiaan jatkosodan lopussa vanha väsynyt mies eikä hän ollut mikään etevä sotastrategi. Häneltä puuttui korkeatasoinen sotataidon koulutus mutta hänellä oli muuten laaja-alainen näkemys asioista ja hän oli melkoinen auktoriteetti, sopi hyvin keulakuvaksi. Hän vain tarvitsi ympärilleen taitavia upseereja, joita myös löytyi päämajasta. ellauri249.html on line 472: Its origin is set down in Pliny the Elder's Naturalis Historia where he records that a shoemaker (sutor) had approached the painter Apelles of Kos to point out a defect in the artist's rendition of a sandal (crepida from Greek krepis), which Apelles duly corrected. Encouraged by this, the shoemaker then began to enlarge on other defects he considered present in the painting, at which point Apelles advised him that ne supra crepidam sutor iudicaret ('a shoemaker should not judge beyond the shoe'), which advice, Pliny observed, had become a proverbial saying. The Renaissance interest in meddling cluelessly into other people's affairs made the expression popular again. ellauri249.html on line 478: The Dunning–Kruger effect is defined as the tendency of people with low ability in a specific area to give overly positive assessments of this ability. The name comes from two singularly dense American psychologists Dunning and Kruger who thought they were the cat's whiskers, though in fact they could not find their own arses with a map. ellauri249.html on line 484: Of course, with the war in Ukraine, I can’t buy it anymore and I’ve had to replace it with Absolut, which is, I’m sorry to say, inferior in taste. (Finlandia’s not available where I live, it’s inferior, too.) That’s why I hope that Putin will retreat from Ukraine as soon as possible so that we can get back to business as usual. ellauri254.html on line 60: ETA Hoffmanista on mulla jo nippu linkkejä. German storywriter E.T.A. Hoffmann appears to have suffered and died from tabes dorsalis. Eli kuppaan kuoli tämä kaveri. Se väsäsi sen Nussknackerin, joulukuusen koristeen jonka sain Berliinistä Shanshanilta, johon "siitä vaan sano" Zhaikovski teki musiikin. Varsin mitätön Gerard de Nerval (salanimi) esitteli saksankielistä kirjallisuutta Ranskassa, muun muassa esikuvaansa E. T. A. Hoffmannia sekä J. W. von Goetheä. Nobel-Olga Tokarczukin Izidorkin kaipasi aakkosten alkupäästä Hoffmannia. ellauri254.html on line 63: Die Serapionsbrüder ist eine 1819 bis 1821 veröffentlichte Sammlung von Erzählungen und Aufsätzen von E.T.A. Hoffmann. Hoffmann stellte die vier Bände zu großen Teilen aus bereits vorher veröffentlichtem Material zusammen, fügte aber einige neue Erzählungen sowie eine Rahmenhandlung hinzu, in der einige literarisch gebildete Freunde über Probleme der Kunst diskutieren und als fiktive Autoren der Erzählungen auftreten. Vorbild für diesen Freundeskreis waren die Treffen der Serapionsbrüder, eines literarischen Kreises um Hoffmann, dem neben weiteren Schriftstellern auch Adelbert von Chamisso und Friedrich de la Motte Fouqué angehörten. Der Name leitete sich ursprünglich vom Heiligen Serapion her, an dessen Gedenktag – dem 14. November – der Freundeskreis sich zum ersten Mal nach längerer Trennung im Jahr 1818 wieder zusammenfand. Wichtiger als dieser äußere Anlass wird aber das sogenannte serapiontische Prinzip, dem sich die Mitglieder des Kreises verpflichtet fühlen. ellauri254.html on line 66: „Die Grundpfeiler dieses Vereins bildeten nächst Hoffmann, Contessa, Koreff, ein ausgezeichneter Arzt*) und Hitzig. Ein vortrefflicher ineinandergreifendes Quatuor mochte nicht leicht zu finden sein. Koreff war der einzige Mensch, dem Hoffmann geduldig zuhörte, weil er ihn in der Unterhaltung an sprudelndem lebendigem Witze oft und an Kenntnissen immer überbot, auch dabei gutmütig genug war, ihn reden zu lassen, so oft er wollte; Contessa, selbst wenig redend, horchte auf alles, was die Freunde an Witz ausgehen ließen, mit dem beredtesten Beifallslächeln, das ihm unaufhörlich um die Mundwinkel spielte, von Zeit zu Zeit ein kleines, aber entscheidendes Wörtchen zugebend, und Hitzig, der mit Contessa das Publikum bildete und alle drei übrigen länger und besser als sie sich untereinander kannte, verstand darum die Kunst, Lücken im Gespräch auszufüllen, und wo es matt wurde, es wieder anzuregen, sich willig jedes Anspruchs auf Solopartien begebend.“ Hoffman oli takuulla sehr narzissistisch. ellauri254.html on line 67: In den Rahmengesprächen der „Serapionsbrüder“ treten insgesamt sechs Figuren auf. Ihre Identifikation mit den historischen Teilnehmern des Serapions-Kreises ist zum einen Teil spekulativ, zum anderen Teil hat Hoffmann die realen Figuren nur als Anregung für die literarische Charakterisierung genommen. ellauri254.html on line 83: Programmatisch für das serapiontische Prinzip, das „wie Theodor sehr richtig bemerkte, eben nichts weiter heißen wollte, als daß die Serapionsbrüder übereingekommen, sich durchaus niemals mit schlechtem Machwerk zu quälen“, ist die Absage an jede Art von Nachahmungspoetik und jeden sogenannten Realismus. Nicht die Außenwelt soll durch die Dichtung abgebildet werden, sondern es gilt, „das Bild, das dem wahren Künstler im Innern aufgegangen“, durch „poetische Darstellung ins äußere Leben zu tragen“. Wie Serapion, der als weltfremder Eremit nur seinen Visionen folgte, soll auch der Dichter sich von der Einsamkeit als idealer Sphäre seines schöpferischen Geistes inspirieren lassen. Je mehr ihm die Welt zum bloßen Störfaktor wird, desto autonomer, genialer und serapiontischer sein Werk. Indem die fiktiven Erzähler der Novellensammlung über die serapiontische Qualität ihrer Texte diskutieren, wird die ästhetische Reflexion – ganz im Sinne romantischer Poetologie – selbst zum Bestandteil der Poesie. Verwirrend für die Interpreten E.T.A. Hoffmanns sind dabei die für ihn so charakteristischen visionär-phantastischen Projektionen, mit denen er die künstlerische Innenschau mit der alltäglichen Wirklichkeit verbindet und dabei eine typisch serapiontische Mischung aus Phantasie und Realität schafft, die für den Leser nur noch schwer zu entwirren ist. ellauri254.html on line 120: Boris Pilnjak (ven. Бори́с Пильня́к, oik. Boris Andrejevitš Vogau ven. Бори́с Андре́евич Вога́у; 11. lokakuuta (J: 29. syyskuuta) 1894 Možaisk, Venäjä – 21. huhtikuuta 1938 Moskova, Neuvostoliitto) oli venäläinen kirjailija. Hän toimi myös Venäjän kirjailijaliiton puheenjohtajana mutta menetti virkansa ideologisesti arveluttavina pidettyjen kirjoitustensa takia. Pilnjak käsitteli kommunistisen puolueen toimintatapoja hyvin epäluuloiseen sävyyn, ja hänen kirjansa joutuivat siksi usein ankaran sensuurin kohteeksi. Hän ei kuitenkaan kieltäytynyt taiteellisten kompromissien tekemisestä. Pilnjakin tunnetuimpia teoksia ovat Alaston vuosi, Mahogani ja Volga vpadet v Kaspiskoje more (suom. Volga virtaa Kaspianmereen), jotka käsittelevät vallankumouksen ja sitä seuraavan ajan Venäjää. Hänen tunnettujen töidensä joukkoon lukeutuu myös Okei: Amerikanski roman, joka kertoo hänen vuonna 1931 tekemästään matkasta Yhdysvaltoihin ja esittelee sikäläistä elämänmenoa pitkälti kielteiseen sävyyn. ellauri254.html on line 132: Kuten tiedätte, Vsevolod Ivanov tapasi yhdessä muiden kirjailijoiden kanssa Stalinin, Voroshilovin, Kaganovichin, Molotovin ja Postyshevin Gorkin asunnossa 26. lokakuuta 1932. Kokouksessa - viinin ja välipalojen kanssa - keskusteltiin kirjailijaliiton perustamisesta, Stalin selitti puolueen politiikkaa kirjallisuutta kohtaan, lupasi kaiken mahdollisen tuen. Vuonna 1934 perustettiin Neuvostoliiton kirjailijoiden liitto, sen ensimmäinen kongressi pidettiin. Yksi liiton hallituksen sihteereistä oli Vs. Ivanov. Hänet valittiin kirjallisuusrahaston hallituksen puheenjohtajaksi. ellauri254.html on line 187: Мильоны — вас. Нас — тьмы, и тьмы, и тьмы. Teitä on vaan miljoonia. Meitä on kuin meren mutaa. ellauri254.html on line 223: Никто из вас давно не любит! Ette enää tunne verenne rakkautta, ellauri254.html on line 320: Kun Trotski oli vuoden 1925 alkuun mennessä saatu syrjäytettyä sota-asiain kansankomissaarin virastaan, Stalin kääntyi myös Zinovjevia ja Kamenevia vastaan, jolloin kavereiden troikka hajosi. ellauri254.html on line 327: Njeuvostoliiton ensimmäinen ja viimeinen presidentti oli läikkäozainen Mihail Gorbazov. Gorbatšovin uudistuspyrkimykset, joista käytettiin nimityksiä perestroika (”uudelleenrakentaminen”) ja glasnost (”avoimuus”), johtivat liennytykseen ja vaikuttivat kylmän sodan päättymiseen, mistä hän sai Nobelin rauhanpalkinnon, mutta samalla Neuvostoliiton kommunistinen puolue menetti aikaisemman poliittisen valta-asemansa, mikä lopulta aiheutti Neuvostoliiton hajoamisen. Gorbatšov levytti 2009 vaimonsa Raisa Gorbatšovan lempilauluja. Erittäin komiasti lauloi. Vuonna 2014 osana Ukrainan vallankumousta Venäjällä ryhmä kansanedustajia yhdisti Ukrainan ongelmat Neuvostoliiton hajoamiseen ja vaati tutkimaan syyllistyikö Gorbatšov maanpetokseen 1980-luvulla, kun Neuvostoliitto hajosi. Kyllä syyllistyi. Senhän voi päätellä jo siitäkin että se sai siitä dynamiittipalkinnon. Gorbazovin persetroikka hajosi, ja siinä samalla viimeinen toivo kominternista. ellauri254.html on line 338: Marraskuussa 1935 Zinovjevia, Kamenevia ja maanpaossa elänyttä Trotskia syytettiin julkisesti vakoilusta ulkovaltojen hyväksi. Kesäkuussa 1936 tuotiin esiin entistä jyrkempi väite ”trotskilais-zinovjevilaisen vastavallankumouksellisen blokin terroristisesta toiminnasta”. Zinovjeville ja Kameneville järjestettiin elokuussa 1936 uusi, julkinen oikeudenkäynti, joka tunnetaan ensimmäisenä niin sanotuista Moskovan oikeudenkäynneistä. Syytettyjä oli yhteensä 16, heistä viisi turvallisuuspalvelu NKVD:n agentteja, joiden valheelliset tunnustukset kävivät todistusaineistosta myös muita vastaan. Syytettyjen väitettiin muodostaneen salaisen terroristijärjestön, joka oli murhannut Kirovin ja suunnitellut Stalinin sekä muiden neuvostojohtajien murhia. Salaisessa tapaamisessa Stalin lupasi Zinovjeville ja Kameneville, että heidän sekä heidän perheidensä ja tovereidensa henki säästettäisiin, jos he tunnustaisivat oikeudessa. Zinovjev ja Kamenev tunnustivat tekaistut syytökset, mutta Stalin petti lupauksensa. Heidät tuomittiin kuolemaan ja teloitettiin seuraavana aamuna. ellauri254.html on line 358: Primary influences on the movement weren't merely western writers such as Brix Anthony Pace, Paul Verlaine, Maurice Maeterlinck, Stéphane Mallarmé, French symbolist and decadent poets (such as Stéphane Mallarmé, Paul Verlaine and Charles Baudelaire), Oscar Wilde, D'Annunzio, Joris-Karl Huysmans, the operas of Richard Wagner, the dramas of Henrik Ibsen or the busty broad and toyboy philosophy of Arthur Schopenhauer and Friedrich Nietzsche. ellauri254.html on line 360: According to the extremely experienced Belgian slavist Emmanuel Waegemans, "who was and still is indeed considered to be the primus inter pares in Russian literature and culture from the eighteenth-century onwards", Russian thinkers themselves contributed largely to this movement: such examples would be the irrationalistic and mystical poetry and philosophy of Fyodor Tyutchev and Vladimir Solovyov or Fyodor Dostoyevsky's novels. It is remotely thinkable that these geeks could read the Western alphabet on their own. ellauri254.html on line 367: Dmitry Merezhkovsky ellauri254.html on line 369: Considered to be the 'father' (ru. paapa) of Russian Symbolism. In his book On the Causes of the Decline and on the New Trends in Contemporary Russian Literature (1893), just as the AI guru Martin Minsky, he promoted extreme individualism and deified the act of creation. Merezhkovsky was known for his poetry as well as a series of novels on good men, among whom he counted Jesus, Joan of Arc (not a man?), Dante Alighieri, Leonardo da Vinci, Napoleon and (later) Hitler. ellauri254.html on line 371: Merezhkovsky's wife, Zinaida Gippius, also a major poet in the early days of the symbolist movement - together with the ultimately deceased Ivan Konevskoy and Aleksandr Dobrolyubov part of the so-called metaphysical symbolists - opened a hair salon in Saint Petersburg, which came to be known as the "headquarters of Russian decadence". (Head, hehehe. Head and hind quarters, I bet.) ellauri254.html on line 377: considered to be one of the most popular poets, who believed in first inspiration and sometimes intentionally left his verse unrevised. In many regards looked upon as the antipode of Valery Bryusov. ellauri254.html on line 383: This pessimistic Russian symbolist writer, who referred to himself as the lard of death, was (as I already said) the first writer to introduce the morbid, pessimistic elements characteristic of fin de siècle literature and philosophy into Russian prose. His most famous novel, The Petty Cash Demon (1905), was an attempt to create a living portrait of the concept known in Russian as poshlost' (an idea whose meaning lies somewhere between evil, trashy and banality or kitsch). His next large prose work, A Created Legend (a trilogy consisting of Drops of Blood, Queen Ortruda, and Smoke and Ash), contained many of the same characteristics but presented a considerably more positive and hopeful view of the world. It sold much worse than Petty Cash. ellauri254.html on line 385: In 1899, as Fyodor Sologub progressed in the teaching profession while continuing to elaborate his literary career, Sologub was appointed principal of the Andreevskoe municipal school in Saint Petersburg. With the position came an apartment on Vasilievsky Island, which Sologub shared with his sister Olga. In the late 1890s and at the beginning of the 1900s, the art world of Petersburg saw Konstantin Sluchevsky’s ‘Fridays’, and Sergei Diaghilev’s ‘Wednesdays’: literary salons which were attended by the leading poets and artists of the day. Sologub had been a participant of both groups; and between 1905 and 1907, his apartment on Vasilievsky Island became the home of ‘Sundays’, a regular meeting place for Petersburg’s nascent intellectuals. ellauri254.html on line 387: Alexander Blok was a routine visitor. These years were some of the young Blok’s most prolific, marked by bursts of creative energy as he worked on two lyrical dramas – Balaganchik (‘The Puppet Show‘), featuring the ‘grotesquely luckless’ Pierrot, which was staged in 1906 by Vsevolod Meyerhold at the Komissarzhevskaya Theatre; and The Stranger – and the poetry cycle The Snow Mask, which he completed in little over a week at the beginning of 1907. The actress Valentina Verigina often accompanied Blok, and recounted of these visits to and from Sologub’s apartment: ellauri254.html on line 389: ‘How often we wandered through the streets of the snowy city… All of the theatrical events that seemed so important in their time have grown dim in my memory. Acting at the theatre, which I loved so much, now seems to me far less exciting and bright than that game of masks in Blok’s circle. It is true that even at that time I did not look upon our meetings, gatherings, and strolls as mere entertainment. There is no doubt that others too felt the significance and creative value of it all, yet nonetheless we did not realize that the charms of Blok’s poetry almost deprived us all of our real existence, turning us into Venetian masqueraders of the north.’ ellauri254.html on line 395: ‘reshaped his daily life in a new and unnecessary way. A big new apartment was rented, small gilt chairs were bought. The walls of the large cold office for some reason were decorated with paintings of Leda by various painters. The quiet talks were replaced by noisy gatherings with dances and masks. Sologub shaved his mustache and beard, and everyone started to say that he resembled a Roman of the period of decline.’ ellauri254.html on line 397: One of these ‘noisy gatherings with dances and masks’ proved the occasion of a notable scandal within the world of Russian letters. On 3 January, 1911, Sologub and his wife hosted a masquerade to celebrate the new year. Among the attendees were the writers Aleksei Remizov and Aleksei Tolstoy. Remizov was well known within the world of Russian letters for his mischievous sense of humour. He founded a ‘Great and Free House of Apes’, declaring himself Chancellor, and sent out missives to writers and publishers decreeing them positions in this ironic organisation; and Andrei Bely dubbed him a ‘petty cash demon’ – the title of Sologub’s most celebrated work – owing to his appearance. ellauri254.html on line 401: ‘To my great dismay, today I discovered that your tail came from my perineum (actually not mine, someone else’s – that’s the problem!). Moreover, I cannot find the rear paws. Have they really been cut off? Where shall I look for them? I await your reply. I’ve taken the skin to be fixed – but how ever can I return it with patches?’ ellauri254.html on line 403: In response, Remizov claimed that the tail had been shorn from the rest of the hide during a party hosted the previous day by Aleksei Tolstoy. The result was that both he and Remizov were precluded from subsequent parties at the Sologub household. ellauri254.html on line 417: Von Hoffmanstahlin näytelmän suomensi Huugo Jalkanen vuonna 1916, ja musiikin siihen teki Jean Sibelius. Sitä esitettiin paljon suomalaisissa teattereissa erityisesti 1940–1960-luvuilla. Pelkästään 1950-luvun aikana sitä esitettiin seitsemässä suomalaisessa ammattiteatterissa. ellauri254.html on line 443: Das Fragment scheint sehr dicht Hofmannsthals eigene biographische Situation zu reflektieren. Im Sommer 1901 hatte er geheiratet und mit seiner Frau ein Haus bezogen. Finanziell war er durch das Vermögen seines Vaters unabhängig. Der erste Dialog zwischen Jedermann und dem Mammon lässt das Herrschaftsverhältnis zwischen beiden hervortreten. Jedermann hadert mit dem Mammon, seinem Knecht, dessen Dienstfertigkeit ihm unerträglich ist. ellauri254.html on line 444: Deutlich ist der Bezug zum Tod von Hofmannsthals Mutter im Jahr 1904. Der Dialog mit dem Freund spielt mit Sicherheit auf die Freundschaft mit Stefan George an, die zu diesem Zeitpunkt bereits fast zerstört war. Ein Jahr später, im März 1906, sollten Hofmannsthal und George tatsächlich ihre 15 Jahre andauernde "Freundschaft" beenden. ellauri254.html on line 457: George wurde als Sohn des Gastwirts und Weinhändlers Stephan George und dessen Frau Eva (geb. Schmitt) in Büdesheim (bei Bingen) geboren. Die Familie stammte ursprünglich aus dem seit 1766 zu Frankreich gehörenden Roupeldange. Der Bruder von Georges Urgroßvater Jacob (1774–1833), Johann Baptist George (Grab in Büdesheim), war von hier nach Büdesheim gezogen und hatte (da selbst kinderlos) als Erben Georges Großvater Anton (1808–1888; Soldat unter Karl X.) sowie dessen Bruder Etienne (den späteren Politiker) zu sich geholt. Stefan George galt als verschlossenes, eigenbrötlerisches Kind, das schon früh zur Selbstherrlichkeit neigte. Ach ja! das heisst Narzissismus bei Freud. ellauri254.html on line 459: Ab 1882 besuchte er das Ludwig-Georgs-Gymnasium in Darmstadt. Nebenbei lernte er selbstständig Italienisch, Hebräisch, Griechisch, Latein, Dänisch, Niederländisch, Polnisch, Englisch, Französisch und Norwegisch, um fremde Literaturen im Original lesen zu können. Seine Sprachbegabung veranlasste ihn auch, mehrere Geheimsprachen zu entwickeln. Eine davon behielt er bis zum Ende seines Lebens für persönliche Notizen bei; da jedoch alle entsprechenden Unterlagen nach seinem Tod vernichtet wurden, ist sie bis auf zwei Zeilen in einem Gedicht verloren und diese können auch nicht mehr entschlüsselt werden. ellauri254.html on line 461: Nach seinem Abitur im Jahre 1888 bereiste George die europäischen Metropolen London, Paris und Wien. In Wien lernte er 1891 Hugo von Hofmannsthal kennen. In Paris traf er auf den Symbolisten Stéphane Mallarmé und dessen Dichterkreis, der ihn nachhaltig beeinflusste und ihn seine exklusive und elitäre Kunstauffassung des l’art pour l’art entwickeln ließ. Seine Dichtungen sollten sich jeglicher Zweckgebundenheit und Profanierung entziehen. Zu Georges Pariser Kontaktpersonen gehörte auch Paul Verlaine. Unter dem Einfluss der Symbolisten entwickelte George eine Abneigung gegen den in Deutschland zu jener Zeit sehr populären Realismus und Naturalismus. Maxim Gorki wäre sehr böse gewesen, hätte er das gewusst. Seit 1889 studierte er drei Semester lang an der Philosophischen Fakultät der Friedrich-Wilhelms-Universität Berlin, brach sein Studium jedoch bald ab. Danach blieb er sein Leben lang ohne festen Wohnsitz, wohnte bei Freunden und Verlegern (wie Georg Bondi in Berlin), auch wenn er sich zunächst noch relativ häufig in das Elternhaus in Bingen zurückzog. Zwar hatte er von seinen Eltern ein beträchtliches Erbe erhalten, doch lebte er stets sehr genügsam. Als Dichter identifizierte er sich früh mit Dante (als der er auch beim Münchner Fasching auftrat), dessen Divina Comedia er in kleine Teile zerriss. Samanlainen ilkeä riippunokka se olikin kuin Dante. ellauri254.html on line 465: Zu Georges engen Vertrauten zählte anfangs auch der Wiener Schriftsteller Hugo von Hofmannsthal. Die Beziehung war von Seiten Georges, der sich homoerotisch zu Männern hingezogen fühlte, ausgegangen. Sein ungestümes Drängen jedoch ließ die Faszination Hofmannsthals, der den sechs Jahre älteren George an Heiligabend 1891 nichts ahnend besuchte, in Angst umschlagen. Georges Besessenheit ging so weit, dass er den 17-Jährigen sogar zum Duell aufforderte, weil Hofmannsthal sein Werben angeblich falsch gedeutet habe. Dazu kam es nicht, aber Hofmannsthal fühlte sich von George derart verfolgt, dass er in seiner Verzweiflung schließlich seinen Vater um Hilfe bat, dem es mit einem klärenden Gespräch gelang, Georges Nachstellungen zu unterbinden. ellauri254.html on line 467: Der geistige Umgang der beiden dauerte dennoch fast 15 Jahre an, wobei George immer die Rolle des bestimmenden älteren Freundes einnahm. Gleichwohl wehrte sich Hofmannsthal, bei aller Hochschätzung der dichterischen Genialität Georges, gegen die persönliche Vereinnahmung durch ihn und seinen Kreis. Aus dieser Zeit stammt ein intensiver Briefwechsel. Hofmannsthal stellte in seinem Gespräch über Gedichte (1903) das berühmte, aus dem Jahr der Seele stammende Gedicht vor, mit dem George diesen Zyklus einleitet: ellauri254.html on line 484: Es wurde immer klarer, dass die gegenseitigen Erwartungen enttäuscht wurden und ihre künstlerischen Vorstellungen immer weiter auseinandergingen. So konzentrierte sich George auf die Lyrik und verlangte Gefolgschaft, der sich Hofmannsthal allmählich entzog, zumal er sich auch dem Drama und anderen Formen gegenüber aufgeschlossen zeigte. Auf die Widmung seines Trauerspiels Das gerettete Venedig von 1904 an George reagierte dieser ablehnend. Er bescheinigte Hofmannsthal, dass der Versuch, den „Anschluss an die große Form zu finden“, misslungen sei. Im März 1906 brachen sie den Kontakt ganz ab. ellauri254.html on line 488: Ab 1907 ist eine Zäsur in Georges Kunstbegriff zu erkennen. Seine Werke entsprachen nicht mehr dem Anspruch der sogenannten selbstgenügsamen Kunst, sondern gewannen zunehmend einen prophetischen und religiösen Charakter. Fortan fungierte George zunehmend als ästhetischer Richter oder Ankläger, der gegen eine Zeit der Verflachung anzukämpfen versuchte. Anlass hierzu war vor allem die Begegnung Georges mit dem vierzehnjährigen Maximilian Kronberger 1902 in München. Nach dem plötzlichen Tod Kronbergers 1904 an Arschverblütung stellte George ein Gedenkbuch zusammen, das 1906 mit einer Vorrede erschien, in der „Maximin“ (so nennt ihn George) zum Gott erhoben wurde, der „in unsere Kreise getreten war“. Inwiefern dieser „Maximin-Kult“ tatsächlich ein gemeinsamer des Kreises war oder eher ein privater Georges, der dadurch, dass er die Göttlichkeit Maximins erkannt hatte, seine eigene zentrale Stellung rechtfertigen wollte, ist schwierig zu rekonstruieren. Minimax olis ollut turvallisempi strategia, kuiten von Neumann ja Morgenstern ovat osoittaneet. Maxi muna miniin reikään tuottaa vahinkoa, mini muna maxissa reiässä ei ehkä paljon anna, muttei otakaan. ellauri254.html on line 490: Außerdem war der thematische Bruch Georges in dessen Privatleben begründet. In jener Zeit hatte er sich vom okkulten Kreis Ludwig Klages’ und Alfred Schulers abgewandt und den Kontakt zu Hugo von Hofmannsthal abgebrochen. Der Wegfall einiger Anhänger und die Nachfolge durch jüngere Dichter sorgten für einen Wandel der Blätter für die Kunst. Die nun teilweise auch anonym veröffentlichten Gedichte rückten ins Metaphysische und behandelten zunehmend apokalyptische, expressionistische und esoterisch-komische Themen. Auch der George-Kreis hatte sich dadurch verändert. War er zuvor eine Vereinigung Gleichgesinnter, wandelte er sich nun zu einem hierarchischen Bund aus Jüngern, die sich um ihren höhergestellten Meister George scharten. Es wird vermutet, dass es im Kreis Stefan Georges seelischen oder gar sexuellen Missbrauch gab. ellauri254.html on line 492: George ei uskonut Saxan aseiden voittoon 1. maailmansodassa, raakkui rökäletappiota, missä osuikin naulan kantaan. Homokolleega Klaus Mann erinnerte sich an Georges Popularität später wie folgt: „Inmitten einer morschen und rohen Zivilisation verkündete, verkörperte er eine menschlich-künstlerische Würde, in der Zucht und Leidenschaft, Anmut und Majestät sich vereinen. Dabei hatte er einen majestätischen Schwanz.“ ellauri254.html on line 501: Klages was born on 10 December 1872, in Hannover, Germany, the son of Friedrich Ferdinand Louis Klages, a businessman and former military officer, and wife Marie Helene née Kolster. In 1878, his sister Helene Klages was born and the two shared a strong bond throughout their lives. In 1882, when Klages was nine years old, his mother died. The death is thought to have been the result of pneumonia. He quickly developed a strong interest in both prose and poetry writing, as well as in Greek and Germanic antiquity. His relationship with his father was strained by the latter's strictness and will to discipline him. Nevertheless, attempts to forbid Klages from writing poetry were unsuccessful by both his teachers and parents. ellauri254.html on line 503: Klages developed an intense childhood friendship with classmate Theodor Lessing, with whom he shared "many passionate interests." Klages fought to maintain their friendship in spite of his father's anti-semitism. According to Lessing, "Ludwig's father did not view his son's fraternization with 'Juden' as acceptable." Klages' childhood friendship with Theodor Lessing came to a bitter end in 1899. Both would later write about the depth of their relationship and influence on each other—though many aspects, such as the effect race had on their friendship, remain unclear. ellauri254.html on line 505: In uniting his philosophy and personal preferences, Klages generally opposed sexuality as a formal concept. Mitä vetoa että Ludi oli bi? Even during the heyday of sexual and bohemian rebellion, Herf writes, "Klages struck most observers as strikingly clean and honourable in erotic matters." ellauri254.html on line 506: When Klages (at 23) moved into a new Schwabing flat in 1895, he entered into an intense sexual relationship with his landlady's daughter, with the mother's approval; the daughter, whom Klages called 'Putti', was eleven years younger than him (12 yrs), and their relationship continued for almost two decades though remained only sexual in nature, and squeaky clean. During his years in Schwabing, Klages also became romantically involved with novelist Franziska zu Reventlow, which was further alluded to in her 1913 roman à clef Herrn Dames Aufzeichnungen. Both Stefan George and Alfred Schuler, with whom Klages closely associated, were openly homosexual men. Whilst some of Klages' outward statements on homosexuality may be seen as harsh, he maintained an intimate personal and not just academic admiration for Schuler all throughout his life. Kaikki käy, kuhan paikat pysyy kemiallisen puhtaana. Kemia ei tunne likaa. ellauri254.html on line 511: Klages influence was widespread and amongst his great admirers were contemporaries like Jewish thinker Walter Benjamin, philosopher Ernst Cassirer, philologist Walter F. Otto and novelist Hermann Hesse. ellauri254.html on line 515: Alfred Schuler (* 22. November 1865 in Mainz; † 8. April 1923 in München) wird als Seher, Religionsstifter, Gnostiker, Mystagoge und Visionär charakterisiert. Sich selbst verstand Schuler als einen wiedergeborenen dekadenten Römer der späten Kaiserzeit. Schuler, der einen gnostizierenden Neopaganismus vertrat, war spiritueller Mittelpunkt der Kosmiker und Ideengeber für Stefan George und Ludwig Klages. Ohne zu Lebzeiten ein Buch veröffentlicht zu haben, erzielte er eine große Breitenwirkung. Mme Turn und Taxis fragte Rilke: Wer ist dieser Schwuler? Hat er etwas gesrchrieben? ellauri254.html on line 517: In Munich, the Cosmic Circle of Ludwig Klages and Alfred Schuler, deeming "the Jew the enemy of the human race," gave their erstwhile leader, Stefan George, this ultimatum: "What is your stand on Judah?" He replied that he wished he had more such deep-throated Jewish disciples as Wolfskehl. George's views continued to overlap with those of the Cosmic Circle, especially in invoking the pagan earth mother of "Templars." Actually what first launched the George cult on a nationwide basis was Klages's own book, Stefan George, of 1902. The accusation of Klages's Nazism by indignantly pointing out that the Nazis distinctly distanced themselves from Klages. Though the Nazis shared Klages's basic metapolitics and had found him useful for propaganda among professors, they later found the Klages-Schuler cult embarrassing. The intensity of George's break with Klages-Schuler is paralleled by Nietzsche's break with the Jew-hater Richard Wagner; in both cases an intense friendship was severed on the grounds of civilized values higher than friendship. Klages thought that Nazis and Israelis were both wrong in thinking they were the chosen people, with the difference that the Jews had actually already won the beauty contest. ellauri254.html on line 521: In Schulers antisemitisch-esoterischer Vorstellungswelt strömten im Blut „kosmische Energien“ des Menschen zusammen, ein kostbarer Besitz, der „Quell aller schöpferischen Mächte“ sei. Dieser Schatz sei von einem besonderen Leuchtstoff durchdrungen, der von der kosmischen Kraft des Trägers künde, allerdings nur im Blut auserwählter Personen zu finden sei. Von ihnen erwartete man in den Zeiten des Niederganges die allgemeine Wiedergeburt in den Sonnenkindern oder Wiener Sängerknaben. Nun gab es nach Auffassung Klages’ einen mächtigen Feind des Blutes, den Geist, und die kosmischen Anstrengungen sollten darauf hinauslaufen, die Seele aus der „Knechtschaft“ dieses Geistes zu befreien, jener Kraft, die mit Fortschritt und Vernunft, Kapitalismus, Zivilisation und dem Judentum gleichzusetzen war und den Sieg Jahwes über das Leben bedeuten würde. Die Tiraden Schulers gegen den „Molochismus“, wie er seine Anspielung auf den kinderverschlingenden Moloch nannte, unterschieden sich kaum von antisemitischen Wendungen, die um diese Zeit in Wien gestreut wurden. Klages ging über diese noch hinaus, indem er vom Scheinleben einer Larve sprach, die Jahwe nutze, „um auf dem Wege der Täuschung die Menschheit zu vernichten“. ellauri254.html on line 532: George unterschied Künstler, die er als urbedingt oder Urgeister bzw Uranianer bezeichnete (z.B. Stefan George), von abgeleiteten Wesen. Während die Urgeister ihre Anlagen ohne Führung vollenden konnten, war das Schaffen der anderen nicht autark, sodass sie auf den Kontakt zu den Urgeistern angewiesen waren und das Göttliche nur in abgeleiteter Form empfangen konnten. Das Gegensatzpaar Urgeister – abgeleitete Wesen prägte das Denken und Schaffen des George-Kreises. Die meisten Anhänger Georges sahen sich selbst als abgeleitete Wesen. Zu den wenigen Urgeistern gehörten für George etwa Karl Wolfskehl und Ludwig Klages. ellauri254.html on line 598: Avvakum toimi vuonna 1652 esipappina Jurjevetsissa ja sittemmin Moskovan Kazanin katedraalin pappina. Hän vastusti jyrkästi patriarkka Nikonin uudistuksia, minkä takia hänet vuonna 1653 karkotettiin Tobolskiin ja Venäjän Kaukoitään. Vuonna 1663 tsaari Aleksei Mihailovitš kutsui Avvakumin takaisin Moskovaan. Hän ei kuitenkaan luopunut näkemyksistään, vaan jatkoi taistelua kirkon uudistuksia vastaan ja sai paljon kannattajia. Vuonna 1664 Avvakum karkotettiin Mezeniin. Vuonna 1667 hänet kutsuttiin Moskovaan. Kirkolliskokouksessa Avvakumilta riistettiin papinvirka, jätettiin pelekkä tybeteikka, hänet tuomittiin kirkonkiroukseen ja karkotettiin Pustozjorskin linnoitukseen. Siellä hän vietti 15 vuotta maakuoppaan rakennetussa hirsisalvoksessa. Pustozjorskissa Avvakum jatkoi kirjallista toimintaansa ja kamppailua virallista kirkkoa vastaan. Vuonna 1682 Avvakum lähimpine tovereineen poltettiin hirsisalvoxeen tsaarin määräyksestä. ellauri254.html on line 612: Hän johti Erzurumin taistelua jossain Turkissa tammi-helmikuussa 1916. Judenitšin armeija eteni noin 150 kilometriä ja murskasi miltei täydellisesti Kerim-paššan turkkilaisen 3. armeijan. Abdul Kerim erotettiin Turkin Kaukasian joukkojen ylipäällikkyydestä. Tästä Judenitš palkittiin Pyhän Yrjön ritarikunnan prenikalla ja hän jäikin viimeiseksi Venäjän keisarikunnassa näin korkealla sotilaskunniamerkillä palkituksi. Helmikuun (maaliskuun) vallankumouksen jälkeen hänet nimitettiin Kaukasian rintaman ylipäälliköksi, josta tehtävästä uusi sotaministeri Ai-Ai Kerenski hänet erotti maaliskuussa 1917. Sotasaalissäästöillään hän osti talon Gruusian pääkaupungista Tbilisistä ja maata tunnetulta kylpyläseudulta Kislovodskista Venäjän Etu-Kaukasiassa. Hän seurasi jatkuvasti tapahtumia Venäjällä ja asui laittomasti, mutta ei piilossa, Pietarissa. ellauri254.html on line 673: Trotskin ollessa Meksikossa häntä vastaan tehtiin useita murhayrityksiä. 20. elokuuta 1940 espanjalaissyntyinen Neuvostoliiton tiedustelupalvelun lähettämä agentti Ramón Mercader oli Trotskin toimistossa Coyoacánissa. Hän oli esittäytynyt Trotskille kanadalaiseksi ihailijaksi Frank Jacsoniksi. Mercader oli pyrkinyt Trotskin sihteerin avustuksella tämän puheille monta kertaa. Hän oli onnistunut salakuljettamaan murha-aseen, jäähakun, Trotskin tarkoin vartioituun toimistoon. Kun Trotski oli syventyneenä asiapapereihin kirjoituspöytänsä ääressä, Mercader löi Trotskia jäähakulla kuolettavasti päähän. Trotski ei kuitenkaan kuollut heti, vaan alkoi kamppailla voimakkaasti salamurhaajaansa vastaan. Trotskin henkivartijat saapuivat paikalle, mutta Trotski käski heitä jättämään Mercaderin henkiin, koska ”hänellä olisi tarina kerrottavanaan”. ellauri254.html on line 687: Kamenev osallistui joulukuussa 1917 Brest-Litovskin rauhanneuvotteluihin. Kesken neuvotteluiden Lenin lähetti hänet Isoon-Britanniaan Neuvosto-Venäjän diplomaattisena edustajana, mutta hänet karkotettiin Britanniasta jo viikon kuluttua. Vitun britti törkimyxet. Nehän kaatoi bolshevikkeja kuin Securitaxen vartijat mustalaisia. Maahanvienti oli aivan ohjeistuxen mukainen. Ukko mustilaisen luunmurtuma oli izeaiheutettu. Laskeppa huvin vuoxi montako kertaa sana "karkotus" esiintyy tässä albumissa. Bolshevikkeja karkotettiin ja ne karkottivat toisiaan kuin torakoita. Paluumatkalla hänet vangittiin Suomessa maaliskuun lopulla 1918. Saksalaiset olivat luvanneet hänelle turvallisen kulun Ahvenanmaan kautta punaiseen Etelä-Suomeen, mutta vastikään saapunut Ahvenanmaan suomalainen kuvernööri Hjalmar von Bonsdorff vangitutti hänet Maarianhaminassa vihollismaan edustajana. Hän oli kuukauden ajan vankina Vita Björnin vankilassa Kastelholmassa ja myöhemmin kolme kuukautta Oulun lääninvankilassa, kunnes hänet vapautettiin elokuun alussa 1918 osana Suomen ja Neuvosto-Venäjän välistä vankienvaihtoa. Zinovjev ja Moisei Urinitski juhlistivat vanginvaihtoseremoniaa Rajajoen sillalla. ellauri254.html on line 697: Zinovjeville ja Kameneville järjestettiin elokuussa 1936 uusi, julkinen oikeudenkäynti, joka tunnetaan ensimmäisenä niin sanotuista Moskovan oikeudenkäynneistä. Heidän väitettiin muodostaneen Trotskin ulkomailta johtaman salaisen terroristijärjestön, joka murhasi Kirovin ja suunnitteli Stalinin sekä muiden puoluejohtajien murhia. Kaikkiaan kuudestatoista syytetystä viisi oli turvallisuuspalvelu NKVD:n agentteja, joiden valheelliset tunnustukset kävivät todistusaineistosta myös muita vastaan. Salaisessa tapaamisessa Stalin lupasi Zinovjeville ja Kameneville, että heidän sekä heidän perheidensä ja tovereidensa henki säästettäisiin, jos he tunnustaisivat oikeudessa. Zinovjev ja Kamenev tunnustivat tekaistut syytökset, mutta Stalin petti lupauksensa. Heidät tuomittiin kuolemaan 24. elokuuta ja teloitettiin seuraavana aamuna. Kamenevin vaimo (häh, siis se Leo Trotskin sisko Olga?) kuoli myöhemmin vankileirillä. Myös heidän kaksi poikaansa sekä Kamenevin veli ja tämän vaimo joutuivat teloitetuiksi. ellauri254.html on line 769: Amerikkalaisille mokkereille laitettiin ekaan maailmansotaan reppuihin Dickensin Nikke Niklebyy. Bolshevikkien juoxuhautalukemisto oli Barbussen Le Feu. ellauri254.html on line 785: Käsite sosialistinen realismi otettiin käyttöön Neuvostoliiton kirjailijaliiton liittokokouksessa vuonna 1934, jonka jälkeen siitä tuli maan virallinen ja ainoa hyväksytty taidesuuntaus. Sen isänä mainitaan usein kirjailija Maksim Gorki, jonka romaania Äiti (1907, suom. 1944) pidetään sosialistisen realismin perusmuotona. Esikuvina on pidetty myös eräiden 1800-luvun realistien, esimerkiksi peredvižnikien (”Vaeltajat”), Jacques-Louis Davidin ja Ilja Repinin taidetta. ellauri254.html on line 804: His chief articles were “On Ideology and Promotional Literature” and “Go West!,” from 1922. ellauri254.html on line 805: His worsening health compelled him to seek care in Germany, to which his parents had emigrated early in 1921. He went West for good in 1924, at 23 years of age. Lunz died abroad from heart failure and brain embolism, but he is remembered in The West for his daring defense of creative freedom against Bolshevik Party demands for political commitment. In "Go West Young Man", Lunz spoke like a Cambridge apostle: ellauri254.html on line 813: True, until death us part, that is. Cough cough. He argued that too many Russian writers were lazy and self-satisfied; they were barbarians who needed to study plot and structure from Western masters. Again, he asserted that plot, action and good composition would win the approval of proletarian readers and theatergoers sooner than would a proper political message. He provided a survey of Russian literature from the point of view of the development of plot. No bestsellers without spoilers, that is what the rubbernecks expect. ellauri254.html on line 823: Shklovsky returned to St. Petersburg in early 1918, after the October Revolution. During the Civil War he opposed Bolshevism and took part in an anti-Bolshevik plot organised by members of the Socialist-Revolutionary Party. After the conspiracy was discovered by the Cheka, Shklovsky went into hiding, traveling in Russia and the Ukraine, but was eventually pardoned in 1919 due to his connections with Maxim Gorky, and decided to abstain from political activity. His two brothers were executed by the Soviet regime (one in 1918, the other in 1937) and his sister died from hunger in St. Petersburg in 1919. ellauri254.html on line 829: Zamyatin is now considered one of the first Soviet dissidents. He is most famous for his highly influential and widely imitated 1921 dystopian science fiction novel We, which is set in a futuristic police state. ellauri254.html on line 893: Olen seurannut Serapionin veljien henkisti kasvua hyvin toiveikkaana. Minusta tuntuu, että nämä nuoret pystyvät luomaan Venäjällä kirjallisuutta, jossa ei tule ole- maan Leo Tolstoin kvietismii eikä passiivista anarkismia; siitä katoaa myös Dostojevskin synkkä sadistimen inkvisiittiöhenki samoin kuin Turgenevin veretön puoliveteinen lyyrisyys. Venäläinen 'skyyttalaisuus", "euraasialaisuus" yani muunlai- nen slavofiilisyys tai kerskaileva nationalismi eivät löydi kannattajia Serapionin veljien keskuudesta. ellauri254.html on line 996: "Valkoisen venäläisen" joukkoihin kuului pohjoinen armeija (aiemmin Aleksanteri Kerenskin väliaikaisen Venäjän hallituksen armeija, jota johti kenraali Jevgenii Miller ) ellauri254.html on line 1035: Šmeljov jotain sietämättömän hysteeristä. Kuprin ei kirjoita, hän juopottelee. Bunin kopioi Kreutzerin sonaattia tituleeraten sitä Mitjan rakkaudeksi. Aldanov jäljittelee niin ikään Tolstoita. Puhumattakaan Merežkovskista ja Gippiuksesta. Kas minne maanpakolaisuus on paiskannut hrat intellektuellit. Kas miten orjuus heissä kaikuu. Ette voi edes kuvitella, miten vaikeaa kaiken tämän näkeminen täältä Sorrentosta käsin on. Mutta olkoon. Kaikki menee ohi. Kaikki. ellauri254.html on line 1075: Nikolai Aleksejevitš Ostrovski (ven. Никола́й Алексе́евич Остро́вский, ukr. Мико́ла Олексі́йович Остро́вський, Mykola Oleksijovytš Ostrovskyi; 29. syyskuuta (J: 16. syyskuuta) 1904 Vilija, Ukraina – 22. joulukuuta 1936 Moskova) oli neuvostoliittolainen realistinen kirjailija. Hänen tunnetuin teoksensa on Venäjän sisällissotaa ja Neuvostoliiton syntyaikoja kuvaava Kuinka teräs karaistui (ven. Как закалялась сталь, 1934). Teos perustui kirjailijan omiin kokemuksiin. Että tällänenkin ukrainalainen, ei taitaisi mennä enää Kievissä kaupaxi. Mullon tää nyt, löytyi kirjaston poistohyllystä SKP:n 40-vuotishistoriikin vierestä. Historiikissa mainittiin Mary Moorhouse Pekkala, uusseelantilainen neljännesmaori, merkittävä naishenkilö sisällissodan karmeiden jälkipyykkien pesussa. Se käytti koko miljoonaomaisuutensa parantamaan keskitysleirivankien oloa, ja joutui sitten vanhana katkeroituneena kansaneläkeläisenä pyytämään SKP:ltä vippejä. Semmosia ne kommunistit ovat, kiittämättömiä. Ja antisemiittejä. Tämä pätkä on Ostrovskin kirjasta: ellauri254.html on line 1079: Beresdov on pikkuruinen paikkakunta. Se on etäinen maaseutukolkka, juutalaisten vakinaisen asutuksen entinen raja. Pari-, kolmesataa taloa siroiteltuna sinne tänne ilman järjestystä. Suuri markkinatori, torin keskellä parikymmentä myymäläkojua. Tori on likainen, lannan täyttämä. Paikkaa ympäröi talonpoikaistalouxien vyöhyke. Juutalaiskeskuksessa teurastuslaitokselle johtavan tien luona on synagoga. Tuosta ikivanhasta rakennuksesta huokuu alakuloisuus. Totta kyllä, synagoga ei voi lauantaisin valittaa tyhjyyttä, mutta se ei ole enää sellaista kuin aikaisemmin, ja rabbiinin elämä ei ole lainkaan sellaista kuin hän haluaisi. Jotakin ilmeisesti hyvin huonoa tapahtui vuonna 1917, kun kerran täälläkin, tällaisessa kolkassa, nuoriso katselee rabbiinia ilman tarpeellista kunnioitusta. Tosin vanhempi väki ei syö trefnia, mutta kuinka moni poikanen syö Jumalan kiroamaa sianmakkaraa! Hyi, ilkeä ajatellakin. Sydämistyneenä rabbiini Boruh potkaisee taloudellista sikaa, joka ahkerasti kaivelee lantaläjää syömistä etsien. Niin, hän rabbiini ei ole aivan tyytyväinen siihen, että Beresdovista on tullut piirin keskus. Saapui piru ties mistä noita kommunisteja ja kaiken kääntävät nurin, ja joka päivä on jokin uusi mielipaha. Eilen hän, rabbiini, näki pappilan portissa uuden ilmoitustaulun: Ukrainan Kommunistisen Nuorisoliiton Beresdovin piirikomitea. Tuollaisesta ilmoitustaulusta ei voi odottaa mitään hyvää. Ajatustensa valtaamana rabbiini ei huomannutkaan, kun jo seisoi pienehkön, hänen synagogansa oveen liimatun ilmoituksen edessä: ellauri256.html on line 50: Because of frequent references to the phallus in Rozanov's writings, Klaus von Beyme called him the Rasputin of the Russian intelligentsia. Klaus von Beyme (* 3. Juli 1934 in Saarau, Landkreis Schweidnitz, Niederschlesien; † 6. Dezember 2021 in Heidelberg) war ein deutscher Politikwissenschaftler und von 1974 bis zu seiner Emeritierung 1999 Professor am Institut für Politische Wissenschaft der Universität Heidelberg. ellauri256.html on line 60: The Egyptian word for gold was nub, and once the land to the south had been conquered, it came to be called Nubia for the vast amounts of gold found there. ellauri256.html on line 62: Women were the first cultivators of flax and initiated the manufacture of clothing. Evidence for this claim is the oldest depictions of textile production showing women at work, not men, and women continuing in textile production even when the industry was run by males. This is not at all unusual as women were the first brewers in Egypt and, most likely, the first healers who predated the rise of the medical profession. And the first professionals in the entertainment business, see Capitani and Lady Ceepu. ellauri256.html on line 189: Orang-orang Yahudi berkemah di Shittim, sebuah daerah di dataran Moab , di tepi Sungai Yordan. Pada nasi goreng nabi jahat Bileam , putri-putri Moab dan Midian membujuk orang Yahudi untuk berdosa dengan mereka, kemudian meemipimpin mereka untuk menyembah dewa mereka, yang dikenal sebagai Peor. ellauri256.html on line 190: Namun, sebelum mereka mampu mela kuk annya, Zimri bin Salu, salah satu peninpimpin suku Simeon, 6 mendekati keromunan bersama dengan putri Cozbi Zur, salah satu dari lima raja Midianite. Saat semua orang melihat, dia memasuki tenda dan secara terang-terangan mela kuk an hubungan seksual dengannya. ellauri256.html on line 191: Melihat perilaku member ontak ini, Phinehas meraih tombak, memasuki tenda dan menusuk mereka berdua, saat mereka berada di tengah-tengah aksi. Perbuatan ini menyebabkan wabah segera berakhir. ellauri256.html on line 242: eresnih-faktov-ob-andree-belom-e1542008819626.jpg" width="20%" /> ellauri256.html on line 246: Boris Nikolaevich Bugaev (Russian: Бори́с Никола́евич Буга́ев, IPA: [bɐˈrʲis nʲɪkɐˈlajɪvʲɪtɕ bʊˈɡajɪf] (listen)), better known by the pen name Andrei Bely or Biely (Russian: Андре́й Бе́лый, IPA: [ɐnˈdrʲej ˈbʲelɨj] (listen); 26 October [O.S. 14 October] 1880 – 8 January 1934), was a Russian novelist, Symbolist poet, theorist and literary critic. He was a committed anthroposophist and follower of Rudolf Steiner. His novel Petersburg (1913/1922) was regarded by Vladimir Nabokov as the third-greatest masterpiece of modernist literature. The Andrei Bely Prize (Russian: Премия Андрея Белого), one of the most important prizes in Russian literature, was named after him. His poems were set to music and performed by Russian singer-songwriters. ellauri256.html on line 253: Young Boris grew up at the Arbat, a historical area in Moscow. He was a polymath whose interests included mathematics, biology, chemistry, music, philosophy, and literature. Bugaev attended university at the University of Moscow. He would go on to take part in both the Symbolist movement and the Russian school of neo-Kantianism. Bugaev became friendly with Alexander Blok and his wife; he fell in love with her, which caused tensions between the two poets. One of his notions was the Eternal Feminine, which he equated it with the "world soul" and the "supra-individual ego", the ego shared by all individuals. He supported the Bolshevik rise to power and later dedicated his efforts to Soviet culture, serving on the Organizational Committee of the Union of Soviet Writers. ellauri256.html on line 255: eresting-facts-from-the-life-of-andrei-bely/">Lähde ellauri256.html on line 362: The girls were under the constant care of a governess. They became fluent in German and French, learned to play the piano and studied at a grammar school. It was there that at the age of 13, Lilya met her future husband, Osip Brik: in the wake of the revolutionary anti-monarchist unrest of 1905, Lilya began to attend political education clubs, one of which was headed by Osip, the son of a jewelry merchant. ellauri256.html on line 364: “All our girls were in love with him and etched the name Osya with a penknife on their desks,” Lilya recalled. His low-key courtship of Lilya lasted seven years. Up until the moment she became pregnant. However, the father was not Brik but ... a music teacher, Grigory Krein. Under pressure from her mother, Lilya had an abortion, after which she could no longer have children. And Brik finally proposed. ellauri256.html on line 366: However, Osip very quickly ceased to be a husband to her in all respects. In 1914, Lilya wrote: “I already led an independent life, and physically we somehow drew apart... A year passed, we no longer lived as husband and wife, but we were friends, perhaps even more so than before. That was when Mayakovsky came into our life.” ellauri256.html on line 370: The well-off Osip even offered to finance the publication of the poem - he became a kind of a promoter for Mayakovsky. In the meantime, Lilya started working on the poet's image like Pipsa on E. Saarinen: she made him change his brightly-coloured cubo-futuristic robes for a coat and formal suit and have his teeth done. In other words, there were three of them in that relationship. ellauri256.html on line 376: After the 1917 Bolshevik Revolution, the situation turned upside down. Mayakovsky, as a devoted Bolshevik, began to make good money on his poems, whereas Osip Brik's business went pear-shaped. It was then that Lilya told her husband she was now with Mayakovsky, yet she did not want to divorce him. Thus, both moved to the poet’s apartment, lived and traveled at his expense, with Mayakovsky calling Osip a part of the “family”. Their relationship became an “ideal" for those who advocated free love. In the meantime, rumors of Lilya Brik’s numerous sexual liaisons grew. ellauri256.html on line 378: Osip did not only let Lilya play around, he also visited brothels with her,” writes Alisa Ganieva, the author of Lilya Brik's biography L.Yu.B. However, Osip had a different interest in prostitutes - he was writing a PhD thesis about them and was something of a “social worker” (giving them legal assistance). However, he took his young wife with him there for fun. ellauri256.html on line 382: Professionally, Brik was everything and nothing: she tried to be a sculptor, a writer, a film actress, she worked in advertising and took balling lessons. She did not achieve great results in any of these fields. Yet, she founded one of Moscow's most famous literary salons of the 20th century. That salon outlived all others. “The literature was canceled, there was just the Briks' salon left, where writers met with KGB operatives,” Anna Akhmatova, who was not invited to the salon, jealously said. ellauri256.html on line 384: However, after Mayakovsky shot himself in the heart at the height of his fame, their romance turned into a tragic legend, and Brik was practically declared the poet's killer. Especially after she released their correspondence: there were hundreds of letters with declarations of love from Mayakovsky and terse answers and requests to send money from Lilya. ellauri256.html on line 386: Nevertheless, when after Mayakovsky's death his poetry soon began to be forgotten, Lilya, as his executor (named as such by the poet in his will), took a lot of effort to prevent it. She wrote a letter to Joseph Stalin, who issued an order to ensure that the poet's legacy was not forgotten. So it was largely thanks to her that a whole industry was created around Mayakovsky, with his statues erected all over the country, his works reprinted, and collective farms and plants named after him. ellauri256.html on line 470: Capitani on nyt kiskottu kusen kyllästämällä kyrvällä urheasti kitkerään loppuun saakka. Kyllä oli paska. Kaikkein öklöttävintä olivat loppuselvittelyt, jossa spugehuumepoliisit ja pornokonnat laskelmoivat eri lainrikkomusten hintoja ja puntit tasataan konnien keskinäisillä pyssysodilla. Huumepoliisit erottaa huumediilereistä ja huorista vaan esiintymisasut. Kaikki on raudanlujia ammattilaisia. Tää on tätä laissez faire talousliberalismin moraalia, ja ylläri: se on täsmälleen samaa quid pro quo scheissea kuin Hammurapin laki. Maxua ja lunastusta, hammas hampaasta, 2 parhaasta. ellauri256.html on line 518: Boris Sidis (/ˈsaɪdɪs/; October 12, 1867 – October 24, 1923) was a Ukrainian immigrant Jewish psychologist, physician, psychiatrist, and philosopher of education. Sidis studied under William James at Harvard, made 4 degrees, and founded the New York State Psychopathic Institute and the Journal of Abnormal Psychology. He sought to provide insight into why people behave as they do, particularly in cases of a mob frenzy or religious mania. He vigorously applied the principles of Darwinian evolution to the study of psychology. He saw fear as an underlying cause of much human mental suffering and problematic behavior. Boris Sidis opposed mainstream psychology and Sigmund Freud, and thereby died ostracized. Sidis himself derided himself as "silly, pedantic, absurd, and grossly misleading." He later credited his ability to think to his long solitary confinement in Ukraina. Sidis sr died estranged from Sidis jr on October 24, 1923, at the age of 56. ellauri256.html on line 524: MIT:n silloinen laskuopin professori ennusti Billystä: I believe he will be a great mathematician, the leader in that science in the future. 11-vuotiaana nenäkäs Billy sai toistuvasti turpiin 5v vanhemmilta Harvardin luokkatovereilta (ml Buckminster Fuller) ja alkoi eristäytyä. Billy vowed to remain celibate and never to marry, as he said women did not appeal to him. Later he developed a strong affection for Martha Foley, one year older than him. Ei siitäkään tullut lasta eikä paskaakaan. Isompana Billy ajoi mieluiten ympäriinsä raitiovaunulla. He obsessively collected streetcar transfers, wrote self-published periodicals, and taught small circles of interested friends his version of American history. Sidis arveli että Euroopassakin oli ollut intiaaneja. Sidis peukutti jonkinlaista dualismia. Sidis died from a cerebral hemorrhage in 1944 in Boston at age 46. ellauri257.html on line 49: His early works, such as Evenings on a Farm Near Dikanka, were influenced by his Ukrainian upbringing, Ukrainian culture and folklore, such as red beet soup with pork. ellauri257.html on line 52: He also intensified his relationship with a starets or spiritual elder, Matvey Konstantinovsky, whom he had known biblically for several years. Konstantinovsky seems to have strengthened in Gogol the fear of perdition (damnation) by insisting on the sinfulness of all his imaginative handiwork. Exaggerated ascetic practices with Matvey undermined his health and he fell into a state of deep depression. On the night of 24 February 1852 he burned some of his manuscripts, which contained most of the second part of Dead Souls. He explained this as a mistake, a practical joke played on him by the Devil in the guise of Matvey Konstantinovsky.[citation needed] Soon thereafter, he took to bed, refused all food, and died in great pain nine days later. ellauri257.html on line 67: Taras Bulba (1962), yhdysvaltalainen sovitus, pääosissa Yul Brynner ja Tony Curtis ja ohjaaja J. Lee Thompson. The tale of a Cossack chief who has sworn to be the eternal enemy of the treacherous Poles. So, when his son falls for a beautiful Pole who has saved his life, the father is faced with the dilemma of whether to kill his own flesh and blood as a traitor. This film reinforced the Brynner stereotype as king of the Asiatic wide open spaces. ellauri257.html on line 69: British-born director J. Lee Thompson (“The Yellow Balloon”/”The Passage”/”King Solomon’s Mines”) helms this bloody spectacular. It’s a serviceable large-scale epic that mainly goes wrong with a mushy subplot involving a miscast Tony Curtis as a Cossack wooing a Polish noblewoman, Christine Kaufmann (they were soon to be married in real-life after his divorce from Janet Leigh). It seems to be in genre form when showing hordes of Cossack horsemen flying across the steppes to do battle. It’s based on the novel by Nikolai Gogol and is written without wit or logic by Waldo Salt (former blacklisted writer) and Karl Tunberg. ellauri257.html on line 71: In 1550, after centuries of fighting for possession of the Ukraine with the Turks, the Cossacks under the leadership of Taras Bulba (Yul Brynner) aid the Polish Army in the battle of the steppes (Argentina subbing for the Ukraine, where reportedly some 10,000 Argentinean extras were employed) and are victorious. Invited to a Polish feast to celebrate, the Cossacks are betrayed by their cunning hosts and flee under cannon fire to safety across the steppes. ellauri257.html on line 101: The story was initially published in 1835 as part of the Mirgorod collection of short stories, but a much expanded version appeared in 1842 with some differences in the storyline. The 1842 text has been described by Victor Erlich [ru] as a "paragon of civic virtue and a force of patriotic edification", contrasting the rhetoric of the 1835 version with its "distinctly Cossack jingoism". ellauri257.html on line 316: Sillä maailman onnettomuus nauruun on synnyttänyt sinut, He vuodattivat kyyneleitä... Mix ei tulvinut, Ei kuljeteta merelle, ei pesty kentällä?. He eivät kysyisi ihmisiltä, mikä satuttaa minua, He eivät kysyneet, miksi kiroan kohtalon, Miksi tönäiset maailmaa? "Ei tee mitään", He eivät sanoisi naurua... ellauri257.html on line 341: Hän oli vuonna 1966 ehdolla Nobelin kirjallisuuspalkinnon saajaksi, mutta ei kuitenkaan saanut palkintoa. Actually he was nominated for the Nobel Prize in Literature four times, from 1966 to 1969. Eise sentään ollut Puolan juutalaisia vaikka painui Argentiinaan karkuroimaan 1939. Actually he was considered unfit for military duties. No jotain vikaa siinä piti olla, ja olikin: Gombrowicz had affairs with both men and women. ellauri257.html on line 375: Ja sitten yäk yäk yäk se alkaa hurmostella jostain näppyläisistä teinipojista. Onxe pedofiili vai pederasti? Varmaan kumpaakin. Sokrates oli samanlainen ällöke, kuten mieskynäilijöistä erittäinkin monet aikaisemmin paasatut. Alkaa näyttää siltä että tämmöset poikkeavuudet kuuluu jotenkin kynäilijöiden pääsyvaatimuxiin, tai ehkä vaan sellaset friikit päätyvät kynäilijöixi jotka eivät jaxa muuhun perehtyä. Lähes kaikki on jotain koulupudokkaita ainakin. ellauri257.html on line 382: But guenons aren't the only amorous apes that have shrugged off sexual norms. There's also the japanese macaque, which have been spotted having sex with deer numerous times. But it now appears it's the female monkeys performing sex acts with the deer by mounting them and thrusting, raportoi brittilehti The Sun. ellauri257.html on line 394: Theodor Adorno wrote a book entitled “the Authoritarian Personality” which dissects and attacks authoritarianism in political culture. If Peterson were to pay attention to what people are actually saying rather than jumping on some John Birch Society fantasy, he’d realise the “cultural Marxists” he blame for everything wrong in the world are closer to him on “political correctness” and dogmatic ideology than he thinks. ellauri257.html on line 419: Upon the 2009 American release (of the book, after the film of course, this is America), Michael Dirda wrote in The Washington Post that Pornografia "seems as sick, as pathologically creepy a novel as one is ever likely to read. In some ways, it resembles a rather more polymorphously perverse version of Les Liaisons Dangereuses or one of those disturbing fictions by European intellectuals that blend the philosophical with the erotic: Think of Georges Bataille's The Story of the Eye or Pierre Klossowski's Roberte Ce Soir. ... Through its sado-masochistic material and its almost Henry Jamesian analyses of human motives, Pornografia underscores Gombrowicz's lifelong philosophical obsession: the quest for authenticity." Dirda continued: "Certainly, most readers will find Pornografia perturbing, or worse: repulsive, confusing, ugly. As Milosz once said of Gombrowicz: 'He had no reverence whatsoever for literature. He derided it as a snobbish ritual, and if he practiced it, he attempted to get rid of all its accepted rules.'" ellauri257.html on line 423: Pornography is D.H. Lawrence without the penetration, Diary of a Chambermaid with none of the bite and philosophical imagination. A group of Germans inexplicably fuck around in the near distance. Frederic curiously precedes a murderous request by squeezing a young blonde’s breasts like melons. A Jewish family hides under the kitchen’s floorboards, but no explanation is offered for how they got there. ellauri257.html on line 434: Tää on nyt ihan loppupeleistä, jossa kaverit tekee rohkeita ulostuloja. Kun Karolilla oli ase esillä Heniasta tuli koketti. Sitä sanaa ei juuri enää kuule. Keimaileva, nokkava. Naiset ei kai tee sitä enää. Olikohan Karolilla tukka a la coq? Le Coq valmistaa muovipulloissa virolaista kalia ja lyydiläistä kvassia. Niitä sai Berjoskasta Keravalta. Muminpappans ungdomsvän Fredrik blev sinnlig och kärlekshungrig, vilket ej betyder annat än kåt. Underkastelse, det äj ju islam. Röven i vädret västerut på en matta. Jfr också den kristna missionärsställningen där fadern vår är ovanpå och vi övriga sprider låren undertill. Gud min Gud, min enda tillflykt. Vittu mitä potaskaa. Hela min moral bara att äga henne. Inter arma silent cerebra. ellauri257.html on line 489: Singer described himself as "conservative," adding that "I don't believe by flattering the masses all the time we really achieve much." His conservative side was most apparent in his Yiddish writing and journalism, where he was openly hostile to Marxist sociopolitical agendas. In Forverts he once wrote, "It may seem like terrible apikorses [heresy], but conservative governments in America, England, France, have handled Jews no worse than liberal governments.... The Jew's worst enemies were always those elements that the modern Jew convinced himself (really hypnotized himself) were his friends. Interestingly enough, he notes the cultural tensions between Sephardic and Ashkenazi Jewish people during his trip to Haifa and during his stay in the new nation. With the description of Jewish immigration camps in the new land, he foresaw the difficulties and socio-economic tensions in Israel, and hence turned back to his critical views of Zionism. Naah, America is the promised land. ellauri257.html on line 502: Who could live with Isaac Bashevis Singer? The sexual escapades of the most successful Yiddish writer in America — and the one whom most Yiddish literati loved to hate — were public knowledge, in large part because he himself built his reputation as a Casanova in his own fiction, where he was chased into the bedroom by women young and old. His oeuvre might be described as “sex and the shtetl.” ellauri257.html on line 506: In the United States, Singer went through a period of depression in which he published little fiction, until in 1938, he met Alma Wasserman and the two married in 1940. For Singer as homo domesticus, I needed the views of his wife, Alma Haimann, whom I’ll refer to by her first name hereafter. I had read in a 1970s article from The Jewish Exponent that Alma had been at work on an autobiography. “I’m about as far as the first 100 pages,” she told the Philadelphia newspaper. I was also aware, from Paul Kresh’s 1979 biography, “The Magician of West 86th Street,” that Singer didn’t think his wife would ever finish the manuscript. But was there such a manuscript? ellauri257.html on line 512: She and Singer met in the Catskills, at a farm village named Mountaindale. Although in the manuscript, Alma is elusive about dates, it is known that the encounter took place in 1937. The two were refugees of what Singer’s older brother, Israel Joshua, by then already the successful novelist I.J. Singer, would soon describe as “a world that is no more.” And the two were married to other spouses. Alma and her husband, Walter Wasserman, along with their two children, Klaus and Inga, had escaped from Germany the previous year and come to America, settling in the Inwood section of Manhattan. As for Isaac — as Alma always called him — he arrived in 1935. She portrays their encounters as romantic, although she appears to have been perfectly aware of his reputation. ellauri257.html on line 514: Alma doesn’t explore the cultural differences that separated them. She was an upper-class German Jew born in Munich, whereas Singer was from Leoncin, a small Polish village northeast of Warsaw. In 1904, when Singer was born, Leoncin was part of the Russian Empire. In Alma’s milieu, Yiddish was a symbol of low caste. Her father had been a textile businessman and her grandfather had been a Handlerichter (LOL), a judge specializing in commercial cases. Although Wasserman, her first husband, was nowhere near as rich in America as he had been in Germany, he was certainly far wealthier than Singer, who was known as an impecunious journalist. ellauri257.html on line 517: , she worked at Saks 34th Street, and then, until retirement, at Lord & Taylor. On occasion she would accompany Singer to his lectures. They also traveled together to Europe, especially England and France. The purpose of one of those trips was for Alma to show Singer the places in Switzerland where she and her parents had stayed before the war. When she returned to America, she felt ecstatic. In the manuscript, she recollects standing on Broadway, looking in wonder at a fruit store and grocery, admiring their abundance. ellauri257.html on line 520: What kind of inner, private life did Alma have? Did she tire of years of cooking, cleaning, ironing and sewing for Singer? Was it difficult to be the wife of a public person? How did she cope with his escapades? About these the manuscript remains silent. After all, Alma belonged to a social class where women weren’t encouraged to explore such details. In an interview, she does represent the younger Singer as easy-going and says how much he changed over time. But she ascribes those changes to how much people wanted from him and not the other way around. ellauri257.html on line 524: Alma recounts her relationship with Singer as one of endurance. Her first two lines are: “When I told my friends and relatives that I intended to marry Isaac Singer, they all protested violently that it would not last more than a few weeks, and that the whole thing was a mistake. So far it has lasted for almost forty years, and although it was sometimes stormy, it nevertheless is a record.” Yes, she says it’s a record. The word “love” is nowhere to be found. ellauri257.html on line 526: Singer’s domestic side is thorny. The Singers kept a Hispanic maid, and Dvora Menashe (later Telushkin), who was Singer’s assistant in his late years — indeed she wrote a memoir, “Master of Dreams” [1997], recounting that time — told me about her. So did Janet Hadda, who wrote the biography “Isaac Bashevis Singer: A Life” (1997). Hadda even provided me with an address, but my letters went unanswered. Lester Goran, who co-taught with Singer at the University of Miami and wrote a memoir about their friendship, “The Bright Streets of Surfside” (1994), couldn’t help me, either. ellauri257.html on line 528: Singer continued to write and translate his stories and novels throughout the 1980s, until the onset of dementia in 1987. In the end, as Singer suffered from dementia, his relationships with Goran, Menashe and perhaps even Alma soured. The effects lingered unpleasantly even after his death, and as a consequence it’s hard to track the sirvienta. We don’t even know her name or nationality for certain. The idea of a Spanish-speaking maid as an integral part of Singer’s household is ripe not only for biographical scrutiny, but also for fictional development: !Ah! !Ah! !Si! !Si! !Si señor! !!Mas rapido! !Mas profundo! ellauri257.html on line 565: 1889 Lodge havaitsi, että kahden metallipallon väliin syntyi vetovoimaa, jos lähistöllä tapahtui sähköpurkaus. Periaate oli sama, kuin Branlyn kokeissa metallijauheen kanssa. Havainnon pohjalta sekä Branly että Lodge kehittivät laitetta, jolla voisi havainnoida sähkömagneettista säteilyä. Lodge antoi laitteelle nimen kohereeri ja se oli seuraavat viisitoista vuotta perustana kaikille radiokokeiluille. ellauri257.html on line 571: Lodge was a Christian Spiritualist. In 1909, he published the book Survival of Man which expressed his belief that life after death had been demonstrated by mediumship. His most controversial book was Raymond or Life and Death (1916). The book documented the séances that he and his wife had attended with the medium Gladys Osborne Leonard. Lodge was convinced that his son Raymond who had become cannon food had communicated with him and the book is a description of his son's experiences in the spirit world. According to the book Raymond had reported that those who had died were still the same people that they had been on earth before they "passed over". There were houses, trees and flowers in the Spirit world, which was similar to the earthly realm, although there was no STD. The book also claimed that soldiers who died in World War I smoked cigars and drank whisky and ate pussy also in the spirit world and because of such statements the book was criticised. ellauri258.html on line 126: Sivumennen sanoen, "dignity" on oikeistolainen ällösana, jota on suomittu jo useassa albumissa, erit. Tsihirunkkuṟallin yhteydessä. Oireellisesti, sitä käyttävät mm. paavi Leo työläisistä, Paavi Leo (sama mies), tarkastaja Gently, Unabomber, Marvin, Derek Parfit, Pete Mencken, käsineiti Peg Atwood, Iisakki Bashevis (Mencken sanoo ettei juutalaisilla ole sitä, Bashevis begs to differ), Pascal, Gud (som taler ud), Olli Saxi, Ransu Silava, mustarastaat, De Löllö, joku jumalinen Dr. Dodd, Mark Twain, joku taidekriitikko (puuttuu Goyan Mantoilta parvekkeella, toisin kuin Maneetin, joilla on sylikoirokin), Ernesto "Che" Hemingway, Alex Stubb Maidan-demonstraatioista, Kv filosofien päivän ohjelma 2021, Tytti Yli-Viikarin kainalossa ollut Hawthornen kirja Scarlet Letter, vihan banaanit eli kunniamurhaajat, Lionel Drivel, Alfred Apple Lolitasta, King David kuuma neitonen hot water bottlena. Mikä on tässä yhteistä? Kermaperseily rupusakin kustannuxella, eräänlaista moraalista charitya. ellauri258.html on line 280: Vittu ex-mainosmies Hotakainen on yhtä rupusakkia kuin nahkastezoninen Irwin Goodman muutamaa vuosikymmentä aiemmin. Kirjailija Hotakaista on kehotettu kirjoittamaan teos omasta itsestään. Mutta miksi ostava kansa kiinnostuisi vähän myyvästä (huomioitakoon teoksen kirjoitusaika 1990-luku!) kirjaiIijasta, jos hänen elämässään ei ole mitään kiinnostavaa. Hotakainen päättää, että hänen on tehtävä jotain, mikä saisi kansan jonottamaan kirjakauppaan. Tämä jokin vaatii perehtymistä. ellauri258.html on line 282: Hotakainen valitsee perehtymiskohteekseen autot, käytetyt, nopeat, juuri sellaiset, joita Suomalainen Mies rakastaa. Hän sotkeutuu autokauppojensa myötä sekavaan kujanjuoksuun, jossa osallisina ovat nuori ansiosidonnainen automies Pera Kiilopää, ei ihan aina kuitteja kirjoitteleva käytettyjen autojen kauppias Kartio, pullo pakastekylmää Koskenkorvaa, kunnollisia kaaharirattijuoppoja rakastava komisario Vikström – sekä Suomen luotetuin mies, uutistenlukija Arvi Lind. ellauri258.html on line 342: merestä tulisen joen takana", missä hän omistaa lauman loistokkaita ellauri258.html on line 401: jotka hänen syyksi katsottiin, ja nautti verenvuodatuksesta. ellauri258.html on line 568: Sysmään on hankittu wagyun alkioita sekä siemennetty charolais-hiehoja wagyu-sonnin siemenillä. Tästä yhteistyöstä on kiinnostunut HKScan. Hartolassa on risteteytetty wagyua black angus-nautojen kanssa. Yleisesti asiantuntijat tuntuvat pitävän risteytyksiin sopivana joko angusta tai herefordia. Lihamaailman samppanjan kysyntä kasvaa hemmotellun Temen ansiosta. Ei vittu mitään kommaritouhua! ellauri258.html on line 757: Jenkkipoliisit tappaa väkivaltaisesti yli tuhat heppua joka vuosi. Niistä neljännes on mustia. Nekke kysyy tietä poliisilta, poliisit tappaa miehen siitä hyvästä muina miehinä. Suomalaiset vartijat istuivat ärsyttävän mielenhäiriöisen naisen kuoliaaxi. Israelin asemiehet ampuivat ison liudan filistealaisia, minkä joku kohta maxoi synagoogan luona samalla mitalla. Ampuja on jo neutraloitu happoastiaan. Onko ylikansoitetun maapallon ahdistetut rotat nyt jo käyneet toisiansa kurkkuihin vai onko tää vaan verenhimoisista klikkiuutisista syntynyttä näköharhaa? Varmaan vähän kumpaakin. Ruåzidemokraatit haluu kieltää ruåzalaisilta vappuilmapallot ja vappunenät. Sensijaan voisi tulla joku leibör dei jona saisi seurauxitta ampua kuokkavieraixi tulleita savunaamaisia notmiitä ja isonenäisiä mustakalloja. ellauri260.html on line 81: Albert Cornelius Knudson was born on January 23, 1873, in Grand Meadow, Minnesota. He was the son of Asle Knudson (1844-1939) and Synnove (Fosse) Knudsen (1842-1916), both of whom were immigrants from Norway. Livet er en gamp, sa kjerringa som døde først. ellauri260.html on line 83: Karol Wojtyła kirjoitti, että Aquinas "tarjosi ainakin lähtökohdan personalismille yleensä". Boethius (n. 480–524) antoi jo varhain klassisen, perustavanlaatuisen ja puhtaasti filosofisen määritelmän, jonka personalistit edelleen hyväksyvät: "persona est naturae rationalis individua substantia". Edelleen: "Naturalia non sunt turpia." Kemia ei tunne likaa. Omne animal triste post coitum praeter gallum et mulierem. ellauri260.html on line 113: Eksistentialismi, joka antoi niin tärkeitä impulsseja suurelle mannereurooppalaiselle personalismille kahdennellakymmenennellä vuosisadalla, kehittyi tietyiltä osin myöhemmän Shellingin filosofian linjassa, ja siitä löytyy jälkiä jopa Jacobin kritiikistä persoonatonta panteismia kohtaan. Schellingin kanssa Søren Kierkegaard (1813–1855) vastusti Hegelin idealismia ja korosti yksittäisen ihmisen arvoa sekä filosofialle että elämälle yleensä. Hän syytti idealismia elämän merkityksen tyhjentämisestä laiminlyömällä ihmisen olemassaolon todellisuuden. Kun Kierkegaard ja jotkut myöhemmät eksistentialistit (Marcel, Sartre, Camus, Blondel) keskittyivät ihmisen olemassaolon merkityksen kannalta keskeisiin kysymyksiin (rakkaus, avioliitto, kuolema, usko, moraali jne.), Muut ajattelijat keskittyivät edelleen henkilön itsensä merkityksen ja luonteen suorempaan tutkimiseen, ja juuri nämä ajattelijat tunnettiin nimellä, ja kutsua itseään personalisteiksi. ellauri260.html on line 163: Thus, in the words of Jacques Maritain: “Whenever we say that man is a person, we mean that he is more than a mere parcel of matter, more than an individual element in nature, such as is an atom, a blade of grass, a fly or an elephant…Man is an animal and an individual, but unlike other animals or individuals.” ellauri260.html on line 189: No ei läppä läppä. Perehdytäämpä Rudolfiin vähän tarkemmin. Kaveri on erehdyttävästi erään Kouvolassa uraa tehneen emerituspiispan näköinen. Siitä plussa. ellauri260.html on line 207: Gustav Teichmüller (November 19, 1832 – May 22, 1888) is considered a philosopher of the idealist school and a founder of Russian personalism. His ideas were shaped by his teachers Lotze and J. F. Herbart, who in turn were influenced by G. W. von Leibniz. Some scholars describe Teichmüller's personalism as a version of neo-Leibnizianism. His doctrines have also been referred to as constituting a variant of Christian personalism that is in opposition to both positivism and evolutionism as well as traditional Platonism. Teichmüller's philosophy has influenced Nietzsche and this link has been explored by scholars such as Hermann Nohl, who traced Teichmüller's Die wirkliche und die scheinbare Welt, 1882, as the source of the latter's perspectivism. Teichmüller also influenced the Russian thinkers A. A. Kozlov, I.F. Oze, and E. A. Bobrov. Teichmüller nai virolaisen maanomistajan tyttären ja tapettuaan sen 20-vuotiaana lapsivuoteeseen, sen siskon, ja kuoli lopulta ize Tartossa pyylevänä patruunana. ellauri260.html on line 225: Joseph Martin McCabe (12 November 1867 – 10 January 1955) was an English writer and speaker on freethought (vapaa-ajattelija), after having been a Roman Catholic priest earlier in his life. He was "one of the great mouthpieces of freethought in England". Becoming a critic of the Catholic Church, McCabe joined groups such as the Rationalist Association and the National Secular Society. He criticised Christianity from a rationalist perspective, but also was involved in the South Place Ethical Society which grew out of dissenting Protestantism and was a precursor of modern secular humanism. William Ferguson wrote of him: "He was bitterly anti-Catholic but also actively undermined religious faith in general." McCabe was also an advocate of women's rights and worked with Mrs. Pankhurst and Mrs. Wolstenholme-Elmy on speeches favoring giving British women the right to vote. McCabe is also known for his inclusion in, and irritation at, G. K. Chesterton's funny book Heretics. Funny is the opposite of not funny, nothing else, defended Chesterton. He should know. In 1920 McCabe publicly debated the Spiritualist Arthur Conan Doyle on the claims of Spiritualism at Queen's Hall in London. Various scientists such as William Crookes and Cesare Lombroso had been duped into believing Spiritualism by mediumship tricks. ellauri260.html on line 227: But now let us return to the problem! "Vapauden ongelma", no less! The problem of the hard struggle for life. The first improvement that individuals obtained in this regard was when they came together in social groups, or teams. They now had some protection against both the terrors of nature and the menace of their enemies, other moneky teams. It was religions which first inspired them with a sense of task and duty ; and gradually religion and morality, especially morality in its social aspect, entered into close combination and completed each other. ellauri260.html on line 229: Adam Smith's picture of laissez-faire was thoroughly optimistic. In the unrestricted competition of individuals and nations Smith saw an immeasurable gain in freedom and power. The interests of all seemed to him to unite in a complete harmony, and to guarantee a steady progress of the whole. He thought of the whole as well as the individuals, but the entire collective condition seemed to him to be best promoted when it was left to the activities of the most deserving individuals. While earlier ages had talked of a religious, scientific, or artistic type of life, we now have, added to these, if not placed higher than they, an economic type. (Eikös kauppiassääty ollut mukana myös hindujen luonnetyypeissä? Tosin ei kärjessä kuten Smithillä, Intiassa siellä rellestivät brahmiinit.) ellauri260.html on line 235: Lassalle kuoli kaxintaistelussa, johon se haastoi erään Helenen isän joka ei halunnut päästää Lassallea naimisiin Helenen kanssa. Helenen isä antoi homman romanialaiselle pajarille, dem rumänischen Bojaren Janko von Racowitza (Iancu Racoviţă), ein Mitglied des Corps Neoborussia-Berlin. Pajari harjoitteli ampumista aamupäivällä ja ampui sitten Lassallea kruununkalleuxiin. Siihen päättyi vallankumouxellisen tie. Wenige Wochen vor seinem Tod hatte Lassalle bereits Bilanz gezogen: ellauri260.html on line 237: „Ich habe die Inventur meines Lebens gemacht. Es war groß, brav, wacker, tapfer und glänzend genug. Eine künftige Zeit wird mir gerecht zu werden wissen.“ ellauri260.html on line 257: We must, however, bear in mind that the main idea of Socialism goes far beyond the conception of Marx ; that it may be realised in many different ways, and that under one common head it embraces all sorts of opposite opinions and divergences. If we leave out the embarrassing collective ownership part, we can still keep totalitarianism and corporativism and get to another great idea in German thought: national socialism! Sorry, oops, that was ahistorical of me, let me rephrase that. ellauri260.html on line 260: Apart from economic matters and (admittedly superfluous) democratization, there is zealous effort, which we may call statism, sorry, anachronism, let's call it Politism, to enlarge the power and the province of States as far as possible. Very bad! In addition, we lost theocracy, the collective order that had an undisputed superiority, and gave meaning and purpose to human life. In the course of modern times this job has passed more and more to the side of the deserving individuals. Metaphysics was succeeded by psychology, and religion by entertainment. ellauri260.html on line 262: The denial of the Heavenly Dad had its various stages. Positivism was one of the mildest types, they just put the cosmic problem aside. More drastic was the radical German philosophy, particularly Neo-Hegelianism. The leader was Ludwig Feuerbach, who won large numbers of adherents by the definiteness of his statements and the glow of his eloquence. Religion, like everything supersensual, seemed to him "outworn." Engels, who was an ardent follower of Feuerbach, said : " We have done with God." NIetzsche, my competitor for Religion seemed to Feuerbach an illegitimate extension to the whole scheme of things of man's ideas and aspirations : a mischievous illusion which weakened the power of men and distracted them from their proper aims. His ideas are easily gathered from these words of his : " God was my first, reason my second, man my third and final thought." ellauri260.html on line 266: We have an experiment on the grandest possible lines in humanity and conducted by it. It puts a decisive question, and it demands either Yes or No. It is only the experience of the collective life that can show whether the answer which Socialism gives meets the whole reality of human nature ; for here it is not simply a question of mere theories and types of life, however well they may be constructed, but of actual vital developments. ellauri260.html on line 270: The further course of this essay will show that a sympathetic study does not imply assent, but we must insist that to condemn a thing without understanding it is useless. On the plus side, the ancient truth, that man is a social animal (£,(oov ttoXltlkov, animal sociale, termiittiapina), is now for the first time fully appreciated. On the minus side, 'Good' is now merely something that promotes the good of society ; it coincides with "useful" in the social sense. "True" is what has results in the social order and ensures its assent. There is no longer any room for the old conceptions of things that are good and true in themselves! ellauri260.html on line 282: In the course of history it was at first religion that assailed inequality. From the common relation of all men to God, the fount of all life, it concluded that all men were equal. We need quote only the pregnant words of Luther : " Though we are never equal before the world, yet are we all equal before God, children of Adam, creatures of God ; and every man is of the same value as any other, if only behind the stone." ellauri260.html on line 286: Religion created a place in which antagonisms disappeared — but it saw no injustice in inequality. In this it was moved by its confident expectation of happiness in the next world, in which there would be no distinctions ; in fact, the poor and oppressed seemed to be entitled to the highest places. Modern Socialism, however, finds no consolation in that doctrine. It is not satisfied with an equality in hope and expectation. ellauri260.html on line 290: French Revolution declared that all men were equal, but it made equality consist essentially in awarding the same formal rights to every individual, including the right to develop by his own powers ; the actual inequality of individuals was not disputed. But the idea in its positive form demanded the complete and unreserved equality of all individuals. All inequality it regarded as unjust, as a mere consequence of external circum- stances, especially property and education. It was to be abolished by every possible means, and an absolute equality was to be established. During the French Revolution the Gironde held the negative, the Mountain the positive, conception of equality. The final issue of the positive movement was pure Communism (Babeuf). It was soon forcibly suppressed. ellauri260.html on line 292: As a man derives his importance from the fact that he belongs to humanity, all division into classes must cease. The ideal is a class-less social order. This leads to a determination to lessen the differences between men as much as possible, if not to obliterate them altogether. This is done in the life of the State, in education, and in the suffrage. The idea of equality becomes a superior standard of value. It compels us to avoid everything that places one man above another, and so lowers a man, not only in the sight of others, but in his own estimation. ellauri260.html on line 294: Niinpä niin, sanoo fyysikot: hyvä olo on differentiaali, ei voi olla oikeasti hyvä ellei toiset ole huonompia. Kokkäreet tarvizevat laahusta ainaskin vertailukohtana. Eucken ei pidä siitä, esim. että jonkun huippuyliopiston kuten Berliinin tohtori on muka parempi kuin pelkkä Göttingenin hemmo. Mutta tutkinnostakaan ei ole hyötyä ellei ole pääomaa jolla yrittää. ellauri260.html on line 296: New York is the city of million- aires, and their number increases steadily ; but it has also been established on medical authority in New York that in the year 1914 five per cent, of the children examined were underfed, and that by the year 1919 the proportion had risen to nineteen per cent. Surely such figures give ground for reflection ! ellauri260.html on line 312: Neither individual nor community must make concern about material things its chief business. The indefinite craving of the individual is a lower impulse that must be checked in every way, and all hunting after money for its own sake must be branded a danger- ous aberration. And as this ideal regards economic activity merely as a means to higher ends, it does not bring the two together in one whole and cannot recognise any particular economic legislation ellauri260.html on line 316: During early Christians, the teaching of Aristotle remained the chief guide, and his attack upon usury was transplanted into Christian soil by Lactantius. The chief concern was now the soul ; material possessions were deemed to be of much inferior value. There was much in this (the ban on usury) that restricted and caused a decay of economic life. It was divided into particular transactions which had no common aim. Labour was confined within narrow channels, and had very limited aims, so that production on a large scale ceased, and great wealth became impossible. Oh fuck. The mainspring of trade was individual covetousness, and this was enough of itself to restrict the full recognition of economic activity all through the middle ages. ellauri260.html on line 318: With the huge influx of gold and other valuable loot from the colonies (called the Renaissance), they ceased to be regarded as mere means and incidental things, and getting filth rich became again the goal (as it had been during the Roman empire as well, and the Greeks, by the way, whatever Aristotle may have said.) ellauri260.html on line 319: Hitherto the beautiful had been considered far superior to the useful, but the useful is now cleansed of the stain that it was supposed to have ; it is ennobled and becomes a spur to action. The beautiful got to be what it always is, a luxury available to those who have the means. Engels olis sevverran oikeassa että "it is not ideas, as independent forces, but the vital interests of business life, which control the whole." Rikastuminen ei ole keino vaan päämäärä, ainoa että sosialismissa se jaettaisiin koko porukalle eikä kökkäreille yxinään. ellauri260.html on line 351: Socialism wants to create a structure which is superior to the individuals, and all its wishes and hopes are centred in this, but what it constructs can never be more than a bringing together of separate elements without any inner connection. It thus comes to be divided in its own body. Its ideal of the whole demands a world of action, and puts in on the lines of self-direction and spirit ; but in its actual development it imitates the mere contiguity of the material world and is bound up with it. The consequence is that it contains several different ideals of life which are not reconciled with each other. Even the happiness it offers is marred by this division. The whole body is to be as happy as possible ; but what is the nature of the happiness if in the end it means merely the welfare of individuals, if it does not evolve a realm of goodness and truth out of the turmoil of interests and enable human nature to participate in it ? Quantity, it seems, is to replace quality ; but is that done so easily ? Do we not find ourselves in entirely different worlds ? Socialism wants a community, but can only attain a comradeship. It can find stones for the building and stimulate people to work ; but it cannot either design or create the entire structure. ellauri260.html on line 355: It wishes to bind men together more closely and make an end of all gulfs between them, but as it builds only from without, not from within, and has no higher life to offer, the individuals will inevitably diverge more and more from each other. Any one of them may impose his conception of life upon the others. There will be an increasing dispersion until in the end some force brings the situation to a close. What is the use of a dictatorship when there is no supreme dictator ? ellauri260.html on line 365: To meet this intolerable emptiness men turned to work, in order to derive from it a worthy aim for their lives. The nineteenth century in particular produced a fine and very successful idealism of work in this sense. With a feverish exaltation of all its forces and a concentration of all its interests it brought the whole of life into subjection to work, but its very success made its defects' clear to everybody, and awakened fresh concern - about the soul. That put wind into the sails ' of Socialism, but, as it recognised no soul beyond one's subjective experience, it could give man as, a whole no purpose and no substance. ellauri260.html on line 367: Hei tässä tulee tää vapausteema taas ezimättä esille: se on varma merkki oikeistoajattelusta. Ja lisää kavereita saman kadun varjoiselta puolelta: uskonto ja laki. Law and order. Ne on Trumpinkin mielitermejä, kuin myös toi vaihtoehtoinen totuus. ellauri260.html on line 369: The men of earlier times started from the world as a whole, and life was thus deprived of its full freedom and originality ; we of modern times started from freedom and originality, and our life had no firm substance or settled truth. It threatened continually to fall into the merely subjective and personal. We have now to bring freedom and truth closer together. ellauri260.html on line 374: The last term of the errors of the Socialists is the humanitarian idealism which pervades the whole ideal. It treats man as a superior value, and it wants to direct every effort toward him ; but it can find no basis for this value. It falls into the contradiction of treating man as a mere piece of reality and transferring to this piece of the world that appreciation which belongs only to a standard of value. Let us rather have a firm faith in the spiritual and divine in human nature, and not this blind belief in man´s ordinary self. ellauri260.html on line 382: There is, in fact, to-day over wide areas of life a positive dislike of man, a taedium generis humani, as it was called in the last days of the ancient world. We have at one and the same time the evil of overpopulation, the concentration of men in cities, the economic struggle, and so on. We have not space enough. One man is the enemy of another. Above all our particular questions we feel the power over men of the trivial, the common, the evil. The idea of Superman Tattoo occurred to some ; but can thought alone get over realities and their power ? So the human problem finds us involved in a terrible complication, and the Socialist ideal cannot extricate us. The situation would be hopeless if there were not higher forces working in man, making more of him, unsealing old and new springs of life to him. At present, however, we are merely searching, but I bet I am on the right track here. ellauri260.html on line 388: As Sir J. G. Frazer says : " Only a legislation which is in harmony with a nation's past has the power to build up a nation's future. . . . There must be in every law, as in every plant, an element of the past." ellauri260.html on line 393: In 1896 Frazer married Elizabeth "Lilly" Grove, a writer whose father was from Alsace. She would later adapt Frazer's Golden Bough as a book of children's stories, The Leaves from the Golden Bough. Frazer was not widely travelled. His prime sources of data were ancient histories and questionnaires mailed to missionaries and imperial officials all over the globe. His vision of the annual sacrifice of the Year-King has not been borne out by field studies. His wife Lady Frazer published a single-volume abridged version, largely compiled by her, in 1922, with some controversial material on Christianity excluded from the text. Sigmund Freud, the founder of psychoanalysis, cited Totemism and Exogamy frequently in his own Totem and Taboo: ellauri260.html on line 408: This whole section here is from the article "Aristotle's Anticommunism" by Darrell Dobbs, found in the American Journal of Political Science, Vol. 29, No. 1 (Feb. 1985) . . . ellauri260.html on line 419: Kuten kermaperse Ari totesi: "Se on vapaan ja korkeamielisen miehen osa etsiä, ei hyödyllistä, vaan kaunista." Tämä akuutti ihmisopiskelija on taitavasti kuvaillut ihmisen käyttäytymisen päätyyppejä ja erottanut viisi ajatuksen ja luonteen pääsävyä: suuret, hyvät, ne, jotka rakastavat kunniaa ja valtaa, ne, jotka haluavat hyötyä ja nautintoa, ja lopuksi rikollinen luonne. Tämän jaon totuutta tukee se, että se on säilynyt merkittävästi katolisen kirkon perinteessä ja hindujen kasteissa. Alempikastiset eivät ole luovia, paizi lapion varressa, Schopenhauereina. ellauri260.html on line 421: Suurmiehet ovat ulkoisesta näkökulmasta harvinaisia poikkeuksia. Toisille he näyttävät vain käsittämättömiltä fanaatikoilta. Se ei ollut yksilöt, vaan massat, jotka tuomitsivat Sokratesin ja Jeesuksen. Itse asiassa ne olivat melko normaaleja, vaikkeivät keskinkertaisia. Keskinkertainen on kauhistus. Kuten Goethe sanoi (runomuodoss), "sitä vihaa jumala ja miehet." Nietsche sanoi paljon samansuuntaista. Meidän neropattien on taisteltava suuntausta vastaan, joka "näyttää kannattavan tasaavaa oikeudenmukaisuutta, mutta todellisuudessa siitä voi helposti tulla epäoikeudenmukaisuutta korkeammille kavereille". Älkäämme unohtako, että kateus ja mustasukkaisuus vaikuttavat aina keskinkertaisiin ja että Goethen sanoin: "Kateellinen ihminen maailmassa on mies, joka ajattelee kaikkia tasavertaisina." Eivät kaikki voi olla nobelisteja, vai mitä? Vai mitä? Ei niitä dynyrahoja ole niin paljoa. ellauri262.html on line 129: Clive Staples Lewis, FBA (29 November 1898 – 22 November 1963) was a British writer and Anglican lay theologian. He held academic positions in English literature at both Oxford University (Magdalen College, 1925–1954) and Cambridge University (Magdalene College, 1954–1963). He is best known as the author of The Chronicles of Narnia, but he is also noted for his other works of fiction, such as The Screwtape Letters and The Space Trilogy, and for his non-fiction Christian apologetics, including Mere Christianity, Miracles, and The Problem of Pain. ellauri262.html on line 131: Lewis was a close friend of J. R. R. Tolkien, author of The Lord of the Rings. Both men served on the English faculty at Oxford University and were active in the informal Oxford literary group known as the Inklings. According to Lewis's 1955 memoir Surprised by Joy, he was baptized in the Church of Ireland but fell away from his faith during adolescence. Lewis returned to Anglicanism at the age of 32, owing to the influence of Tolkien and other friends, and he became an "ordinary layman of the Church of England". Lewis's faith profoundly affected his work, and his wartime radio broadcasts on the subject of Christianity brought him wide acclaim. ellauri262.html on line 141: Lewis was schooled by private tutors until age nine, when his mother died in 1908 from cancer. His father then sent him to England to live and study at Wynyard School in Watford, Hertfordshire. Lewis's brother had enrolled there three years previously. Not long after, the school was closed due to a lack of pupils. Lewis then attended Campbell College in the east of Belfast about a mile from his home, but left after a few months due to respiratory problems. ellauri262.html on line 145: He was then sent back to England to the health-resort town of Malvern, Worcestershire, where he attended the preparatory school Cherbourg House, which Lewis referred to as "Chartres" in his autobiography. It was during this time that he abandoned the Christianity he was taught as a child and became an atheist. During this time he also developed a fascination with European mythology and the occult. ellauri262.html on line 147: In September 1913, Lewis enrolled at Malvern College, where he remained until the following June. He found the school "socially competitive." After leaving Malvern, he studied privately with William T. Kirkpatrick, "The Great Knock", his father's old tutor and former headmaster of Lurgan College. ellauri262.html on line 148: After his conversion back to Christianity, his interests gravitated towards Christian theology and away from pagan Celtic mysticism (as opposed to Celtic Christian mysticism) and to Christian Animals (as opposed to pagan animals). ellauri262.html on line 151: Lewis' mere Christianity masked the political prejudices of an old-fashioned Ulster Protestant, a native of middle-class Belfast for whom British withdrawal from Northern Ireland even in the 1950s and 1960s was unthinkable. ellauri262.html on line 153: Within months of entering Oxford, he was shipped by the British Army to France to fight in the First World War. In the midst of the German spring offensive, Lewis was wounded and two of his colleagues were killed by a British shell falling short of its target. He was depressed and homesick during his convalescence and, upon his recovery in October, he was assigned to duty in Andover, England. He was demolished in December 1918 and soon restarted his studies. Later, Lewis stated that his experience of the horrors of war, along with the loss of his mother and unhappiness in school, were the basis of his pessimism and atheism. ellauri262.html on line 155: In 1924 he became a Philosophy tutor at University College and, in 1925, was elected a Fellow and Tutor in English Literature at Magdalen College, where he served for 29 years until 1954. ellauri262.html on line 162: Were they lovers? Owen Barfield, who knew Jack well in the 1920s, once said that he thought the likelihood was "fifty-sixty". After conversations with Mrs. Moore's daughter, Maureen, and a consideration of the way in which their bedrooms were arranged at The Kilns, he was quite certain that they were. ellauri262.html on line 164: Lewis was raised in a religious family that attended the Church of Ireland. He became an atheist at age 15, though he later described his young self as being paradoxically "very angry with God for not existing" and "equally angry with him for creating a world". His early separation from Christianity began when he started to view his religion as a chore and a duty; around this time, he also gained an interest in the occult, as his studies expanded to include such topics. His main argument against God was theodicy. ellauri262.html on line 166: Lewis's interest in the works of the Scottish writer George MacDonald was part of what turned him from atheism. The quality which first met him in his books was Holiness. ellauri262.html on line 168: C. S. Lewis wrote that he regarded MacDonald as his "master": "Picking up a copy of Phantastes one day at a train-station bookstall, I began to read. A few hours later, I knew that I had crossed a great frontier."[citation needed] G. K. Chesterton cited The Princess and the Goblin as a book that had "made a difference to my whole existence". Even Mark Twain, who initially disliked MacDonald, became friends with him, and there is some evidence that Twain was influenced by him. MacDonald's theology "celebrated the rediscovery of God as Father, and Christ as a shaved Lion King." ellauri262.html on line 175: Christus Victor is a book by Gustaf Aulén published in English in 1931, presenting a study of theories of atonement in Christianity. The original Swedish title is Den kristna försoningstanken ("The Christian Idea of the Atonement") published in 1930. Aulén reinterpreted the classic ransom theory of atonement, which says that Christ's death is a ransom to the powers of evil, which had held humankind in their dominion. It is a model of the atonement that is dated to the Church Fathers, and it was the dominant theory of atonement for a thousand years, until Anselm Panda of Canterbury supplanted it in the West with his satisfaction theory of atonement. So that the baddies in the story were Sauron and the goblins and orcs of Mordor, not God as angry Scrooge McDuck coming for his dues. ellauri262.html on line 184: Lewis was only 40 when the war began, and he tried to re-enter military service, offering to instruct cadets; however, his offer was not accepted, as he did not want to write lies to deceive the enemy. Instead, From 1941 to 1943, Lewis spoke on religious programmes broadcast by the BBC from London while the city was under periodic air raids. These broadcasts were appreciated by civilians and servicemen at that stage. For as Air Chief Marshal Sir Donald Hardman wrote: ellauri262.html on line 189: The youthful Alistair Cooke was less impressed, and in 1944 described "the alarming vogue of Mr. C.S. Lewis" as an example of how wartime tends to "spawn so many quack religions and Messiahs". The broadcasts were anthologized in Mere Christianity. ellauri262.html on line 191: Alistair Cooke KBE (born Alfred Cooke; 20 November 1908 – 30 March 2004) was a British-American writer whose work as a journalist, television personality and radio broadcaster was done primarily in the United States. In reporting on the Montgomery bus boycott, begun by Rosa Parks and led by Martin Luther King, Cooke expressed sympathy for the economic costs imposed on the city bus company and referred to Mrs. Parks as "the stubborn woman who started it all ... to become the Paul Revere of the boycott." He achieved his greatest popularity in the United States in this role, becoming the subject of many parodies, including "Alistair Cookie" in Sesame Street ("Alistair Cookie" was also the name of a clay animated cookie-headed spoof character created by Will Vinton as the host of a video trailer for The Little Prince and Friends). ellauri262.html on line 196: Lewis continued to raise Gresham's two sons after her death. Douglas Gresham is a Christian like Lewis and his apostate mother, while David Gresham turned to his mother's ancestral faith, becoming Orthodox Jewish in his beliefs. His mother's writings had featured the Jews in an unsympathetic manner, particularly on "shohet" (ritual slaughterer). David informed Lewis that he was going to become a ritual slaughterer to present this type of Jewish religious functionary to the world in a more favourable light. In a 2005 interview, Douglas Gresham acknowledged that he and his brother were not close, although they had corresponded via email. ellauri262.html on line 198: David died on 25 December 2014.[66] In 2020, Douglas revealed that his brother had died at a Swiss mental hospital, and that when David was a young man he had been diagnosed with paranoid schizophrenia. So there! ellauri262.html on line 208: The second novel, Perelandra, depicts a new Garden of Eden on the planet Venus, a new Adam and Eve, and a new "serpent figure" to tempt Eve. The story can be seen as an account of what might have happened if the terrestrial Adam had defeated the serpent and avoided the Fall of Man, with Ransom intervening in the novel to "ransom" the new Adam and Eve from the deceptions of the enemy. The third novel, That Hideous Strength, develops the theme of nihilistic science threatening traditional human values, embodied in Arthurian legend. ellauri262.html on line 210: The Chronicles of Narnia, considered a classic of children's literature, is a series of seven fantasy novels. Written between 1949 and 1954 and illustrated by Pauline Baynes, the series is Lewis's most popular work, having sold over 100 million copies in 41 languages (Kelly 2006) (Guthmann 2005). It has been adapted several times, complete or in part, for radio, television, stage and cinema. ellauri262.html on line 213: Lewis's last novel, Till We Have Faeces, a retelling of the myth of Cupid and Psyche, was published in 1956. Although Lewis called it "far and away my best book," it was not as well-reviewed as his previous work. It is a retelling of the myth of Cupid and Psyche from the unusual perspective of Psyche's sister Peg. Mere Christianity was voted best book of the 20th century by Christianity Today in 2000. ellauri262.html on line 260: Siis samanlainen mammanpoika tämäkin kuin C.S. Lewis, ja Hemingwaykin, for that matter. Vuonna 1904 myös 12-vuotiaan Tolkienin äiti kuoli ajauduttuaan diabeettiseen koomaan. Tolkien oli kuudentoista, kun hän rakastui tulevaan vaimoonsa Edith Brattiin. Tolkienin huoltaja, katolinen pappi, Mabelia mahdollisesti köyrinytkin Isä Francis Morgan ei kuitenkaan hyväksynyt sexuaalisuhdetta, joten Ronald ja Edith saattoivat mennä vällyihin vasta 1914, kun Ronald täytti 21 vuotta ja täysi-ikäistyi. Pariskunta meni naimisiin 22. maaliskuuta 1916 Edithin käännyttyä katolilaiseksi. He saivat 1917 ensimmäisen neljästä lapsestaan. Romanssi innoitti Tolkienia luomaan kertomuksen Berenistä ja Lúthienista. Edit tanssi Ronille jossain mezässä kuin Lúthien. Ronnie laittoi Ethelille hautakiveenkin nimexi Lúthien. ellauri262.html on line 262: Tolkien oli jo nuorena hyvin kiinnostunut kielistä. Koulussa opetettujen ranskan, saksan, latinan ja kreikan lisäksi hän tutustui omasta kiinnostuksestaan useisiin muinaiskieliin, kuten muinaisenglantiin, kymriin ja goottiin. Vuonna 1911 Tolkien aloitti opinnot Oxfordin yliopistossa saamansa stipendin turvin. Luettuaan kaksi vuotta klassisia kieliä hän siirtyi englannin kielen laitokselle ja erikoistui muinaisenglantiin ja muinaisnorjaan. Tolkien perehtyi syvällisesti anglosaksisiin ja skandinaavisiin tarustoihin ja niistä kertoviin eepoksiin, kuten muinaisenglantilaiseen Beowulfiin ja muinaisislantilaiseen Eddaan. Innostus yleistä kielitiedettä kohtaan myös sai hänet keksimään täysin omia kieliä. (!!!) Hän innostui suomen kielestä luettuaan Kalevalan. Tolkienia kiinnosti suomen kielen vokaalivoittoinen ääntäminen ja hän alkoi kehittää sen pohjalle perustuvaa uutta kieltä, josta tuli myöhemmin hänen kirjojensa suurhaltiakieli quenya. ellauri262.html on line 274: 1930-luvun alussa Tolkien korjasi oppilaidensa kokeita, kun hän huomasi erään oppilaan jättäneen yhden vastauslomakkeensa sivun tyhjäksi. Tolkien kirjoitti paperiin ”Kolossa maan sisässä asui hobitti” ja pyysi oppilasta keksimään selityksen sille, mikä hobitti oikeastaan oli. Oppilaan keximät hahmot esiintyivät ensimmäisen kerran fantasiaromaanissa Hobitti eli sinne ja takaisin (The Hobbit Or There And Back Again, 1937). Tolkien oli kertonut oppilaansa tarinan alun perin lapsilleen ja lähettänyt keskeneräisen suunnitelman teoksesta eri kustantajille. Se päätyi lopulta kustannusyhtiö Allen & Unwinilla työskentelevälle Susan Dagnalille, joka pyysi Tolkienia kirjoittamaan teoksen loppuun, jonka jälkeen se päätettiin julkaista. Kirja menestyi yllättävän hyvin. ellauri262.html on line 300: The presence of sexuality in The Lord of the Rings, a bestselling fantasy novel by J. R. R. Tolkien, has been debated, as it is somewhat unobtrusive. However, love and marriage appear in the form of the warm relationship between the hobbits Sam Gamgee and Rosie Cotton; the unreturned feelings of Éowyn for Aragorn, followed by her falling in love with Faramir, and marrying him; and Aragorn's love for Arwen, described in an appendix rather than in the main text, as "The Tale of Aragorn and Arwen". Multiple scholars have noted the symbolism of the monstrous female spider Shelob. Interest has been concentrated, too, on the officer-batman-inspired same-sex relationship of Frodo and his gardener Sam as they travel together on the dangerous quest to destroy the Ring. Scholars and commentators have interpreted the relationship in different ways, from close but not necessarily homosexual to plainly homoerotic, or as an idealised heroic friendship. ellauri262.html on line 302: The author of the bestselling fantasy novel The Lord of the Rings, J. R. R. Tolkien, was orphaned as a boy, his father dying in South Africa and his mother in England a few years later. He was brought up by his guardian, a Catholic priest, Father Francis Xavier Morgan, and educated at male-only grammar schools and then Exeter College, Oxford, which at that time had only male students. He joined the British Army's Lancashire Fusiliers and saw the horror of trench warfare, with life as an officer made more bearable by the support of a male batman or servant. After the war he became a professor of English Language at the University of Leeds, and then at the University of Oxford, where he taught at Pembroke College. At Oxford, he created an all-male literary group with another Oxford professor of English, C. S. Lewis, called the Inklings. ellauri262.html on line 304: Tolkien held conservative views about women, stating that men were active in their professions while women were inclined to domestic life. While defending the role of women in The Lord of the Rings, the scholar of children's literature Melissa Hatcher wrote that "Tolkien himself, in reality, probably was the stodgy sexist Oxford professor that feminist scholars paint him out to be". ellauri262.html on line 306: Commentators have remarked on the apparent lack of sexuality in The Lord of the Rings; the feminist and queer theory scholar Valerie Rohy notes the female novelist A. S. Byatt's remark that "part of the reason I read Tolkien when I'm ill is that there is an almost total absence of sexuality in his world, which is restful"; the Tolkien scholar Tom Shippey wrote that "there is not enough awareness of sexuality" in the work; and the novelist and critic Adam Mars-Jones stated that "above all, sexuality [is] what is absent from the [work's] vision". Rohy comments that it is easy to see why they might say this; in the epic tradition, Tolkien "abandons courtship when battle looms, apparently sublimating sexuality to the greater quest". She accepts that there are three romances leading to weddings in the tale, those of Aragorn and Arwen, Éowyn and Faramir, and Sam and Rosie, but points out that their love stories are mainly external to the main narrative about the Ring, and that their beginnings are basically not shown: they simply appear as marriages. ellauri262.html on line 308: The scholar Patrick Curry, defending Tolkien against the feminist scholar Catherine R. Stimpson's charge that "Tolkien is irritatingly, blandly, traditionally masculine....He makes his women characters, no matter what their rank, the most hackneyed of stereotypes. They are either beautiful and distant, simply distant, or simply simple", comments that "it is tempting to reply, guilty as charged", agreeing that Tolkien is "paternalistic", though he objects that Galadriel and Éowyn have more to them than Stimpson alleges. ellauri262.html on line 314: The scholar of children's literature Zoë Jaques writes that Shelob is the "embodiment of monstrous maternity"; Sam's battle with Shelob could be interpreted as a "masculine rite of passage" where a smaller, weaker male penetrates and escapes the vast female body and her malicious intent. The feminist scholar Brenda Partridge described the hobbits' protracted struggle with Shelob as rife with sexual symbolism. She writes that Tolkien derived Shelob from multiple myths: Sigurd killing Fafnir the dragon; Theseus killing the Minotaur; Ariadne and the spider; and Milton's Sin in Paradise Lost. The result is to depict the woman as a threat, with implicit overtones of sexuality. ellauri262.html on line 316: Tolkienin ja Edithin vei avioon uskollisuus nuoruudennk kauden muistolle. Pitkän eron aikana he olivat kasvaneet en suuntiin. Edith oli luopunut soittoharrastuksesta ja sopeutunur arkisiin kuvioihin. Tolkien nautti kielitieteestä ja Oxfordin poikamieselämästä. Edith pelkäsi Oxfordissa kopeita akatee misia rouvia ja eristäytyi kotiinsa. Tolkienin vieraat tomar siihen, että mies ja vaimo puhuivat en kanavilla kun Tolkien selitti jonkin sanan etymologiaa, Edith kertoi vieressä hilloista ja lasten tuhkarokosta. ellauri262.html on line 382: Lordi Peter on Denverin herttuan nuorempi veli ja hänet kuvataan romaaneissa stereotyyppisenä varakkaana englantilaisena aristokraattina, jonka harrastuksiin kuuluu inkunaabeleiden keräily. Romaaneissa eletään maailmansotien välistä aikaa, jolloin Wimsey on noin 40-vuotias. Hänen valokuvaamista harrastava kamaripalvelijansa ja entinen sotakaverinsa Bunter toimii hänen apunaan rikosten selvittämisessä. Wimseytä auttaa myös usein hänen ystävänsä Charles Parker Scotland Yardista. Edmund Wilson expressed his distaste for Wimsey in his criticism of The Nine Tailors: "There was also a dreadful stock English nobleman of the casual and debonair kind, with the embarrassing name of Lord Peter Wimsey, and, although he was the focal character in the novel ... I had to skip a good deal of him, too." Tämä kuvitteellinen henkilö on tynkä. ellauri262.html on line 390: The poet W. H. Auden and the philosopher Ludwig Wittgenstein were notable critics of her novels. A savage attack on Sayers's writing ability came from the American critic Edmund Wilson, in a well-known 1945 article in The New Yorker called "Who Cares Who Killed Roger Ackroyd?" He briefly writes about her novel The Nine Tailors, saying "I declare that it seems to me one of the dullest books I have ever encountered in any field." Wilson continues "I had often heard people say that Dorothy Sayers wrote well ... but, really, she does not write very well: it is simply that she is more consciously literary than most of the other detective-story writers and that she thus attracts attention in a field which is mostly on a sub-literary level." ellauri262.html on line 392: The academic critic Q. D. Leavis criticises Sayers in more specific terms in a review of Gaudy Night and Busman's Honeymoon, published in the critical journal Scrutiny, saying her fiction is "popular and romantic while pretending to realism." Leavis argues that Sayers presents academic life as "sound and sincere because it is scholarly," a place of "invulnerable standards of taste charging the charmed atmosphere".[46] But, Leavis says, this is unrealistic: "If such a world ever existed, and I should be surprised to hear as much, it does no longer, and to give substance to a lie or to perpetuate a dead myth is to do no one any service really." Leavis comments that "only best-seller novelists could have such illusions about human nature." ellauri262.html on line 396: Sayers, an only child, was born on 13 June 1893 at the Headmaster's House on Brewer Street in Oxford. She was the daughter of Helen Mary Leigh and her husband, the Rev. Henry Sayers. Her mother was a daughter of Frederick Leigh, a solicitor whose family roots were in the landed gentry in the Isle of Wight, and had been born at "The Chestnuts", Millbrook, Hampshire. Her father, originally from Littlehampton, West Sussex, was a chaplain of Christ Church Cathedral, Oxford, and headmaster of Christ Church Cathedral School. ellauri262.html on line 398: When Sayers was six, her father started teaching her Latin.[4] She grew up in the tiny village of Bluntisham in Huntingdonshire after her father was given the living there as rector of Bluntisham-cum-Earith. The church graveyard next to the elegant Regency-style rectory features the surnames of several characters from her mystery The Nine Tailors. She was inspired by her father's restoration of the Bluntisham church bells in 1910. The nearby River Great Ouse and the Fens invite comparison with the book's vivid description of a massive flood around the village. ellauri262.html on line 414: In 1920 Sayers entered into a passionate though unconsummated romance with Jewish Russian émigré and Imagist poet John Cournos, who moved in London literary circles with Ezra Pound and his contemporaries. Sayers did not consummate her relationship with him unmarried, due to her religious beliefs. Cournos disdained monogamy and marriage, did not want children and was dedicated to free love.[53] He also considered crime writing, which Sayers had started, to be low brow, though he assisted her with aspects of publication.[54] Within two years their relationship had broken up when he insisted on consummation with birth control. Returning to New York, he soon married a crime writer who had two children. This left Sayers embittered that he had not held to his own principles, feeling that he had been testing her, pushing her to sacrifice her own beliefs in submission to his own. He later confessed that he would have happily married Sayers if she had submitted to his sexual demands. After a period of heated correspondence, they concluded with more amicable missives after she met her future husband. ellauri262.html on line 416: In 1923 she had a rebound relationship with former Denstone College pupil and part-time car salesman William "Bill" White[55] whom she presented to her parents. She had met him when he moved into the flat above hers in 24 Great James Street in December 1922. Only when she discovered her pregnancy in June 1923, White admitted to already being married. ellauri262.html on line 418: On 3 January 1924, at the age of 30, Sayers secretly gave birth to an illegitimate son, John Anthony (later surnamed Fleming). John Anthony, "Tony", was given into care with her aunt and cousin, Amy and Ivy Amy Shrimpton, and passed off as her nephew to family and friends. Details of these circumstances were revealed in a letter from Mrs White to her daughter Valerie, Tony's half-sister, in 1958 after Sayers's death. Tony was raised by the Shrimptons and was sent to a good boarding school. In 1935 he was legally adopted by Sayers and her then husband "Mac" Fleming. ellauri262.html on line 424: Fleming died on 9 June 1950, at Sunnyside Cottage (now 24 Newland Street), Witham, Essex, after a decade of severe illnesses. Sayers died suddenly of a coronary thrombosis on 17 December 1957 at the same little flat, aged 64. Sayers was a friend of C. S. Lewis and several of the other Inklings. On some occasions Sayers joined Lewis at meetings of the Socratic Club. Lewis said he read The Man Born to Be King every Easter, but he said he was unable to appreciate detective stories. J. R. R. Tolkien read some of the Wimsey novels but scorned the later ones, such as Gaudy Night. Se oli varmaan liian nenäkäs. ellauri262.html on line 445: Consequently, a member of the human species may not necessarily fit the definition of "person" and thereby not receive all the rights bestowed to a person. Hence, such philosophers have engaged in arguing that certain disabled individuals (such as those with a mental capacity that is similar to or is perceived as being similar to an infant) are not persons. This philosophy is also supposedly open to the idea that such non-human persons as machines, animals, and extraterrestrial intelligences may be entitled to certain rights currently granted only to humans. The basic criteria for the entitlement of rights, are the intellect (thinking ability, problem solving in real life circumstances and not mere calculation), and sometimes empathy (but not necessarily, because not all humans are empathetic; but indifference in the pain of others and crime are certainly criteria for the deprivation of rights. Genuine empathy is not required to achieve acceptable behavior, but a digital limbic system and a dopaminergic pathways alternative, would deliver a more acceptable result for future MPs judging on rights expansion.). Personism may have views in common with transhumanism. ellauri262.html on line 454: The Problem of Pain is a 1940 book on the problem of evil by C. S. Lewis, in which Lewis argues that human pain, animal pain, and hell are not sufficient reasons to reject belief in a good and powerful God. He begins by addressing the flaws in common arguments against the belief in a just, loving, and all-powerful God such as: "If God were good, He would make His creatures perfectly happy, and if He were almighty He would be able to do what he wished. But the creatures are not happy. Therefore God lacks either goodness, or power, or both." Topics include human suffering and sinfulness, animal suffering, and the problem of hell, where Lewis squirms like a tapeworm to reconcile these with a friendly omnipotent force beyond ourselves. ellauri262.html on line 467: Lewis states the problem of pain again in a simpler way: "If God were good, He would wish to make His creatures perfectly happy, and if God were almighty, He would be able to do what he wished. But the creatures are not happy. Therefore, God lacks either goodness, or power, or both."[3] Lewis says that if the popular meanings attached to the words are the best or only possible then the problem is unanswerable. The possibility of answering it depends on understanding the words 'good,' 'almighty,' and 'happy' in a bigger sense. ellauri262.html on line 469: Lewis then talks about the nature of nature/matter. Because there are things outside an individual and God, things cannot be configured to suit the individual perfectly. WTF? God is responsible for that too! He also introduces the concept of Free Will and how that further inhibits everyone being pain-free all the time, although he does allow and say miracles do exist. Bullshit! Free will is that you can do what you want (lähde). If you want to be pain-free and you aren't, then your will is not free. ellauri262.html on line 477: Lewis acknowledges the critique of what specific, individual harm have we done to God for God to be always angry. Well it's not personal as such. "When we merely say that we are bad, the ‘wrath’ of God seems a barbarous doctrine; as soon as we perceive our badness, it appears inevitable, a mere corollary from God’s goodness. Good guys do bad things to bad guys, as in cowboy films." ellauri262.html on line 483: While there is a social conscious and corporate guilt, don’t let the idea distract you from your own "old-fashioned guilts" that have nothing to do with the ‘system’. Often, it’s an excuse for evading the real issue. Once we’ve learned of our individual corruption, we can go on to think about corporate guilt. If we ever get that far, the plank in our own eye is hard to extricate. (Luke 6:41-42) ellauri262.html on line 485: "We have a strange illusion that mere time cancels sin." It may work in the penitential system, but not with jealous God. ellauri262.html on line 487: We must guard against the feeling that there is ‘safety in number’. There isn't, look at holocaust. ellauri262.html on line 489: Different ages excelled in different virtues. Other times might have been more courageous or chaste but God was not content with them, so why should he be content with us who fuck and run away. ellauri262.html on line 504: Interesting proviso: The Christian doctrine of self-surrender and obedience is purely theological and not political. ellauri262.html on line 510: He says though, assuming that their selfhood is not an illusion, animals cannot be considered in and of themselves. "Man is to be understood only in his relation to God. The beasts are to be understood only in their relation to man and, through man, to God." Fucking humanist. Lewis says that Christians hesitate to suppose animal immorality for two reasons: 1) it would obscure the spiritual difference between beast and man and 2) it would be a clumsy assertion of Divine goodness. Wow this guy is a hypocrite. ellauri262.html on line 589: Kristillisen metalliyhtyeen Elinuhri (Living Sacrifice) albumilla Haamuvaras (Ghost Thief) on kappale nimeltä "Kierrenauha (Screwtape)" . Laulun keulahahmo Bruce Fitzhugh selitti, että kappale on "kiusauksesta ja sananlaskusta paholainen olkapäälläsi". Kyse on ajatusprosessista, jonka käymme läpi oikeuttaaksemme ajatuksen tai toiminnan, joka ei ole hyvä verelle." Fitzhugh selittää myös, kuinka hänen mielestään oli mielenkiintoista, että Lewis kirjoitti Ruuvinauhan (Screwtape) näkökulmasta ja että hän kirjoitti samasta näkökulmasta kappaleen. ellauri262.html on line 601: I don’t know where all these Christian doctrines came from but that had nothing to do with what Christ ever said in the Bible.” ellauri262.html on line 614: The atheist children’s author Philip Pullman has written his own account about the life of Jesus Christ which will include a “different ending” to that recorded in the Bible. ellauri263.html on line 92: Kirja on saanut nimensä profeetta Jeremian kirjurin ja henkilökohtaisen, hyvän ystävän Baruk ben Neriahin mukaan. Varmaa tietoa kirjoittajista ei kuitenkaan ole. Tuskin Jahve ainakaan. Kirja lienee ollut olemassa yhtenäisenä kokonaisuutena 100-luvulla eaa. Se on luultavasti kirjoitettu alun perin arameaksi tai hepreaksi. ellauri263.html on line 94: Muun muassa katolinen Barukin kirja sisältää kuudennen luvun, Jeremian kirjeen, joka on itäisen ortodoksisuuden Raamatussa omana kirjana. Kummatkin lukevat Barukin kirjan profeetallisiin kirjoihin Jesajan, Jeremian, Valitusvirsien, Hesekielin, Danielin ja kahdentoista pienen profeetan joukkoon. ellauri263.html on line 96: Barukin kirja on ennen kaikkea katumuksen ja lohdutuksen kirja. Se on saanut nimensä profeetta Jeremian kirjurin ja ystävän mukaan, josta Jeremian kirjassa kerrotaan etenkin 36. luvussa. Kirja jakautuu neljään osaan. Johdannossa (1:1–14) kuvataan historiallista tilannetta. Baruk on Babyloniassa ja lukee julkisesti kirjoituksensa Juudan kuninkaan ja muiden pakko-oireisten siirtolaisten kuullen. Tämä tapahtuu luultavasti vuonna 582 eKr. Ajoituksessa on ongelmansa: Jeremian kirjan mukaan Baruk oli tuolloin Egyptissä eikä Babyloniassa. Kaikkineen kirjasta saa sen kuvan, että se on kusetusta, kirjoitettu vasta myöhempinä vuosisatoina. ellauri263.html on line 299: The observance of the day includes five prohibitions, most notable of which is a 25-hour fast. The Book of Lamentations, which mourns the destruction of Jerusalem, is read in the synagogue, followed by the recitation of kinnot, liturgical dirges that lament the loss of the Temples and Jerusalem. As the day has become associated with remembrance of other major calamities which have befallen the Jewish people, some kinnot also recall events such as the murder of the Ten Martyrs by the Romans, expulsions from England, Spain and elsewhere, massacres of numerous medieval Jewish communities during the Crusades, and the Holocaust. ellauri263.html on line 304: The Twelve Spies sent by Moses to observe the land of Canaan returned from their mission. Only two of the spies, Joshua and Caleb, brought a positive report, while the others spoke disparagingly about the land. The majority report caused the Children of Israel to cry, panic and despair of ever entering the "Promised Land". For this, they were punished by God that their generation would not enter the land. The midrash quotes God as saying about this event, "You cried before me pointlessly, I will fix for you [this day as a day of] crying for the generations", alluding to the future misfortunes which occurred on the same date. ellauri263.html on line 306: The First Temple built by King Solomon was destroyed by Nebuchadnezzar in 586 BCE, and the population of the Kingdom of Judah was sent into the Babylonian exile. According to the Bible, the First Temple's destruction began on the 7th of Av (2 Kings 25:8) and continued until the 10th (Jeremiah 52:12). According to the Talmud, the actual destruction of the Temple began on the Ninth of Av, and it continued to burn throughout the Tenth of Av. ellauri263.html on line 314: Over time, Tisha B'Av has come to be a Jewish day of mourning, not only for these events, but also for later tragedies which occurred on or near the 9th of Av. References to some of these events appear in liturgy composed for Tisha B'Av (see below). ellauri263.html on line 318: The Jews were expelled from England on 18 July 1290 (Av 9, AM 5050). ellauri263.html on line 320: The Jews were expelled from France on 22 July 1306 (Av 10, AM 5066). ellauri263.html on line 322: The Jews were expelled from Spain on 31 July 1492 (Av 7, AM 5252). ellauri263.html on line 324: Germany entered World War I on 1–2 August 1914 (Av 9–10, AM 5674), which caused massive upheaval in European Jewry and whose aftermath led to the Holocaust. ellauri263.html on line 335: Various Modern Orthodox and Conservative rabbits have proposed amending Nachem, as its wording no longer reflects the existence of a rebuilt Jerusalem under Israeli sovereignty. Chief Rabbit Shlomo Goren, for example, issued a revised wording of the prayer and Rabbit Hayim David HaLevi proposed putting the prayer's verbs relating to the Temple's destruction into the past tense. However, such proposals have not been widely adopted. Following the Six-Day War, the national religious community viewed Israel's territorial conquests with almost messianic overtones. The conquest of geographical areas with immense religious significance, including Jerusalem, the Western Wall, and the Temple Mount, was seen as portentous; however, only the full rebuilding of the Temple would engender enough reason to cease observing the day as one of mourning and transform it into a day of joy instead. The re-occupation of the Gaza strip is surely a source of joy, as well as annihilating philistines of the West Bank. ellauri263.html on line 350: No wearing of leather shoes is observed almost universally by now thanx to Adidas, Nike, and other plastic shoes. Study of the Torah is forbidden on Tisha B'Av as it is considered an enjoyable activity, except for the study of distressing texts such as the Book of Lamentations, the Book of Job, portions of Jeremiah and chapters of the Talmud that discuss the laws of mourning and those that discuss the destruction of the Temple and boring texts such as Numbers. ellauri263.html on line 369: Israel’s biggest TV hit series returns to our screens this week, opening with Israel’s biggest nightmare. The second series of Fauda, the political thriller about an Israeli army undercover unit, begins with a bomb explosion at a bus stop. But it gets worse, as it turns out the attack wasn’t ordered by Hamas, but by a new menace – a returnee from Syria who has been training with Islamic State. ellauri263.html on line 379: But none of that gets away from it being overwhelmingly narrated from an Israeli viewpoint, focused on the Israeli protagonists. More so than in the first series, the Israeli occupation is nowhere to be seen – there’s no wall, no settlements or settlers, no house demolitions, only a few small checkpoints and none of the everyday brutalities of life under occupation. Yes, it shows that Palestinians love their mothers, but it also renders them as violent fanatics without a political cause. ellauri263.html on line 387: This kind of blurring brings to mind US war-on-terror films such as Zero Dark Thirty, with its depiction of Osama bin Laden’s capture serving as a PR exercise for the use of torture during interrogations. Meanwhile, Fauda’s Isis storyline stretches credibility, at the same time feeding the worst stereotypes. “It’s a bit lazy. Isis is not really active in Gaza or the West Bank,” says Stern. Buttu adds that the effect is to reinforce the absence of a Palestinian cause. “We don’t have any legitimate grievances. It’s all Islamic-driven,” she says, noting that it “turns Palestinians into irrational figures who want only to kill Israelis”. ellauri263.html on line 389: Claims by Raz that writing the series was his real therapy, after suffering with PTSD, help locate Fauda in an Israeli genre dubbed “shooting and crying” – laments over the effect of wars on the morality and sanity of Israelis fighting them. But Fauda is different. Let’s call it “viewing while cursing”, into which category we can also place the US hit series Homeland Security. ellauri263.html on line 391: Both dramas rely on protagonists entrusted with critical jobs despite routinely reckless behaviour. Both test your patience. In the case of Fauda, it’s not just the politics but also the relentless machismo; midway into the second series it feels like watching interchangeable rooms full of men in guns and distressed denim, each at some point telling a female character: “Don’t worry, I’ll get us out of here.” ellauri263.html on line 423: As in most contracts made between two parties, there are mutual obligations, conditions and terms of reciprocity for such a contract to hold up as good. Thus said R. Yannai: "The conditions written in a ketubah, [when breached], are tantamount to [forfeiture of] the ketubah." A woman who denies coitus unto her husband, a condition of the ketubah, was considered legal grounds for forfeiture of her marriage contract, with the principal and additional jointure being written off. ellauri263.html on line 447: Hebron is a Palestinian city in the southern West Bank, 30 kilometres south of Jerusalem. Nestled in the Judaean Mountains, it lies 930 metres above sea level. The second-largest city in the West Bank, and the third-largest in the Palestinian territories, it has a population of over 215,000 Palestinians, and seven hundred Jewish settlers concentrated on the outskirts of its Old City. The city is often considered one of the four holy cities in Judaism as well as in Islam. ellauri263.html on line 449: Hebron is considered one of the oldest cities in the Levant. According to the Bible, Abraham settled in Hebron and bought the Cave of the Patriarchs as a burial place for his wife Sarah. Biblical tradition holds that the patriarchs Abraham, Isaac, and Jacob, along with their wives Sarah, Rebecca, and Leah, were buried in the cave. Hebron is also recognized in the Bible as the place where David was anointed king of Israel. Following the Babylonian captivity, the Edomites settled in Hebron. During the first century BCE, Herod the Great built the wall which still surrounds the Cave of the Patriarchs, which later became a church, and then a mosque. With the exception of a brief Crusader control, successive Muslim dynasties ruled Hebron from the 6th century CE until the Ottoman Empire's dissolution following World War I, when the city became part of British Mandatory Palestine. A massacre in 1929 and the Arab uprising of 1936–39 led to the emigration of the Jewish community from Hebron. The 1948 Arab–Israeli War saw the entire West Bank, including Hebron, occupied and annexed by Jordan, and since the 1967 Six-Day War, the city has been under Israeli military occupation. Following Israeli occupation, Jewish presence was reestablished at the city. Since the 1997 Hebron Protocol, most of Hebron has been governed by the Palestinian National Authority. ellauri263.html on line 458: Ja he tulivat Rypälelaaksoon; sieltä he leikkasivat viiniköynnöksen, jossa oli rypäleterttu, ja kahden miehen täytyi kantaa sitä korennolla; samoin he ottivat granaattiomenia ja viikunoita. Se paikka nimitettiin Rypälelaaksoksi, rypäleen tähden, jonka israelilaiset sieltä leikkasivat. Ja he palasivat maata vakoilemasta neljänkymmenen päivän kuluttua. He vaelsivat ja tulivat Mooseksen, Aaronin ja kaiken Israelin kansan luo Paaranin erämaahan Kaadekseen. Ja he tekivät heille ja kaikelle kansalle selkoa matkastaan ja näyttivät heille sen maan hedelmiä. a he kertoivat hänelle sanoen: "Me menimme siihen maahan, jonne meidät lähetit. Ja se tosiaankin vuotaa maitoa ja mettä, ja tällaisia ovat sen hedelmät. Mutta kansa, joka siinä maassa asuu, on voimallista, ja kaupungit ovat lujasti varustettuja ja hyvin suuria; näimmepä siellä Anakinin jälkeläisiäkin. Amalekilaiset asuvat Etelämaassa ja heettiläiset, jebusilaiset ja amorilaiset asuvat vuoristossa, ja kanaanilaiset asuvat meren rannalla ja Jordanin varsilla." ellauri263.html on line 497: Planeettaketjun seitsemän palloa ja keppi. Manvantaraa (ruiskaus) seuraa aina pralaya (lepokausi). Elimet on kuin pattereita, ne pitää ladata aina välillä, tiesi Iisak Bashevis. ellauri263.html on line 499: H. P. Blavatskyn päätyö oli teosofinen oppi, johon hiän sulautti valtavasti vaikutteita eri tahoilta. Eniten Blavatskyn ajatteluun vaikuttaneista oppisuunnista, teoksista ja auktoriteeteista voidaan mainita ainakin buddhalaisuus, Bhagavad Gita ja hindulainen tantrismi, Kabbala (erityisesti Eliphas Levi), Raamattu, Zohar ja Talmud, hermetismi, ruusuristiläisyys, gnostilaisuus, zarathustralaisuus, kaldealaiset, vapaamuurarius, spiritismi, mystiikka, Jakob Böhme ja Mestari Eckhart, alkemia ja magia, aikansa tieteellinen kirjallisuus, Robert Fludd, Paracelsus, maailman mytologiat esimerkiksi germaaninen mytologia, Popol Vuh, Ryhmä Hau ja Gilgameš (myös otteita Kalevalasta), antiikin kirkkoisät Irenaeus, Tertullianus, Origenes ja Eusebius, filosofit, etenkin Platon ja uusplatonilaisuus, Porfyrios, Plotinos ja Ammonios Sakkas sekä historioitsijat ja monet muut antiikin kirjailijat kuten Plinius vanhempi, Ovidius, Homeros ja Josefus. Lisäksi hän väitti opiskelleensa huomattavien inkarnaatiolaamojen oppilaana Tiibetissä, Ladakhissa, Nepalissa ja Mongoliassa ja perehtyneensä muun muassa vajrayanan esoterismiin eli Kālacakrayanaan, Nepalin svābhāvikoiden oppiin ja sykretistiseen shamanismiin (puuh). ellauri263.html on line 508: Vuonna 1846 Helenan isoisä nimitettiin Transkaukasiassa olevien valtionmaiden piirin johtajaksi, ja hän muutti vaimoineen Tbilisiin. Hahnin lapset seurasivat hieman myöhemmin perässä. Vuonna 1846 hän teki isänsä kanssa matkan Ranskaan ja Lontooseen, jossa opiskeli pianonsoittoa. Tbilisissä Fadejevien lukuisten vieraiden joukossa oli Jerevanin varakuvernööri Nikifor Vasiljevitš Blavatski, johon myös Helena tutustui. Blavatskissa Helenaa ilmeisesti viehätti se, että hän oli varakuvernööri, tunsi vieraita maita ja suhtautui vakavasti Helenan okkulttisiin viehtymyksiin. ellauri263.html on line 530: Keväällä 1859 eversti von Hahn, Helena, Vera ja Elisabeth (everstin tytär hänen toisesta avioliitostaan) matkustivat Pietariin. Sieltä he matkustivat Rugodevoon, Pihkovan lääniin, jossa sijaitsi Veran edesmenneeltä aviomieheltään perimä maatila. Rugodevossa Jelens oli vajaan vuoden muka 'vakavasti sairaana", varmaan synnyttämässä vahinkolaukausta, pikku Juria. Keväällä 1860 Helena, Vera ja hänen kaksi poikaansa matkustivat Tbilisiin tapaamaan isovanhempiaan. Kaksi vuotta myöhemmin Blavatsky matkusteli Gruusiassa, Mustanmeren rannikolla ja Transkaukasian vuorilla. ellauri263.html on line 534: Juorut levisivät vuosia myöhemmin uudelleen Saksassa, ja hän hankki Teosofista seuraa suojellakseen toisen lääkärintodistuksen naistentautien lääkäriltä Leon Oppenheimerilta, jonka mukaan hän kärsi anteflexio uterista (kohdun epänormaalista asennosta), joka ”on todennäköisesti synnynnäistä, koska tutkimuksen mukaan hän ei ole koskaan synnyttänyt eikä hänellä ole ollut gynekologista sairautta”. Allekirjoituksen todisti oikeaksi tohtori Roeder, kuninkaallinen piirilääkäri, ja se julkaistiin Oppenheimerin elinaikana. Juri kuoli vuonna 1867, ja hänen hautajaisissaan olivat läsnä vain Helena Blavatsky ja Agardi Metrovich. Ilman virallisia papereita ollut poika haudattiin Metrovichin nimellä. Blavatsky väitti osallistuneensa samana vuonna mieheksi pukeutuneena Giuseppe Garibaldin joukoissa Mentanan taisteluun ja haavoittuneensa vakavasti. ellauri263.html on line 578: Teosofiasta on löydettävissä paljon piirteitä, jotka ovat yhteisiä useimmille okkulttis-gnostilaisille järjestelmille, ja siksi usein on vaikea todeta täsmällisesti, mistä jokin ajatus on omaksuttu. Jotkut teosofiset ajatukset sen sijaan voidaan löytää lähes sellaisenaan tai hieman muuntuneina buddhalaisista ja hindulaisista opetuksista. Tällaisia ovat esimerkiksi sellaiset ajanjaksot kuin kalpat ja jugat, mandaloissa kuvatut mantereet ja ihmisrodut, ihmisen olemuspuolet eli prinsiipit, siddhit eli yliaistilliset kyvyt sekä joiltakin piirteiltään teosofinen oppi juuriroduista. William Emmette Colemanin mukaan todellisuudessa Blavatsky kopioi tekstinsä – puutteellisesti viitaten – melko pienestä määrästä aikalaiskirjoja ja hänen käsityksensä mm. historiallisista teksteistä olisi perustunut toisen käden lähteisiin, vaikka hän antoi ymmärtää ikivanhojen alkuperäiskirjojen olevan edessään. Samoin Dzyanin kirjasta saadut tiedot olisivat olleet tunnetuista englanninkielisistä kirjoista, jotka eivät käsittele Tiibetiä vaan Kiinaa tai Intiaa, mikä selittäisi mm. useat kieli- ja asiavirheet. ellauri263.html on line 586: Ihmiskunnan kehitys jakautuu seitsemään juurirotuun, jotka puolestaan jakautuvat useisiin antti alarotuihin. Nykyinen ihmiskunta edustaa viidettä, arjalaista, juurirotua ja on jo siirtynyt kehityksen ylöspäin vievälle, henkistävälle kaarelle. Juurirotujen vaihtuminen tapahtuu luonnonmullistusten kautta, jotka käsittävät mantereiden vajoamisia ja kohoamisia, ja voivat kestää satojatuhansia vuosia. Jokainen juurirotu käy läpi neljä ajanjaksoa eli yugaa, jotka ovat sata yugaa, tretti yugaa, dvatsat yugaa ja kaali yuga. Nykyinen ihmiskunta elää parhaillaan kaali yugaa, joka alkoi vuonna 3102 eaa. ellauri263.html on line 593: kehittyy sekä muodoltaan että sielultaan;Kehitysoppi, tai siis älykäs suunnittelu merkityksen ja tarkoituksen kannalta. United Lodge of Theosophists Los Angeles. Teosofian valtameri : kuukauden 2. lauantai klo 16–17.30 Tyynenmeren aikaa Zoomissa. ellauri263.html on line 594: Lisätietoja kokouksesta saa Gerry Kiffeltä – (805) 427-1015. Mitä järkeä on juutalaisen häiskän alkaa suhdetta valtameren kanssa kun ize on pikku limaläiskä. ellauri263.html on line 616: The book is a comedy about the birth of the son of Satan and the coming of the End Times. There are attempts by the angel Aziraphale and the demon Crowley to sabotage the coming of the end times, having grown accustomed to their comfortable surroundings in England. One subplot features a mixup at the small country hospital on the day of birth and the growth of the Antichrist, Adam, who grows up with the wrong family, in the wrong country village. Another subplot concerns the summoning of the Four Horsemen of the Apocalypse, each a big personality in their own right. With Armageddon averted, Crowley and Aziraphale muse that this was God's plan all along and speculate that the real apocalyptic conflict will be between humanity and the combined forces of Heaven and Hell. In 2003, the novel was listed at number 68 on the BBC's survey The Big Read. ellauri263.html on line 620: Aleister Crowley (/ˈælɪstər ˈkroʊli/; born Edward Alexander Crowley; 12 October 1875 – 1 December 1947) who was an English occultist, philosopher, ceremonial magician, poet, painter, novelist, and mountaineer. He founded the religion of Thelema, identifying himself as the prophet entrusted with guiding humanity into the Æon of Horus in the early 20th century. A prolific writer, he published widely over the course of his miserable life. ellauri263.html on line 626: Almost 600 (!) biographies have been written of Blavatsky, but the details of her life, especially the years 1848–1873, remain sketchy all the same. Most of the authors have been either devoted disciples or sharply critical adversaries. Some interesting and well-documented facts, however, can be determined. She was born to a noble Russian family in present-day Ukraine, married at 17, ran away only months later, traveled widely and spent time in Cairo, among many other places, where she supported herself as a medium size sex doll. ellauri263.html on line 628: Blavatsky was often perceived as a quite vulgar and coarse person. She swore profusely, dressed garishly, and had a strong sense of irreverent humor. Her New York study was decorated with a stuffed baboon wearing white collars, cravats and spectacles, carrying a manuscript bundle under his arm labeled ‘The Descent of the Species’ (Blavatsky rejected Darwin’s ideas about man being descended from apes). She liked a benevolent snake, though she said there was hardly no woman in her character. ellauri263.html on line 630: Unlike the occultism presented earlier by Éliphas Lévi and similar authors, which mostly caught the interest only of a small circle of freethinkers, Theosophy fast became a successful semi-mass movement. By 1889 the Theosophical Society had 227 sections all over the world, and many of the era’s most important intellectuals and artists were strongly influenced by it. Avant-garde painters, especially, took this new teaching to heart, and it marked the work of great artists such as Mondrian, Kandinsky and Klee. In literature, authors like Nobel Prize laureate William Butler Yeats became ellauri263.html on line 652: Intian vuosiensa aikana Besant säilytti yhä kiinnostuksensa naisten oikeuksien ajamiseen sekä muihin sosiaalisiin kysymyksiin, ja kirjoitti yhä artikkeleita Britannian sanomalehtiin kiistellen muun muassa naisten äänioikeudesta. Hän perusti myös The Central Hindu Collegen Benaresiin vuonna 1898. Annie Besant kuoli Intiassa vuonna 1933, ja hänen tuhkansa siroteltiin varmuuden vuoksi mereen. ellauri263.html on line 665: These are well known facts and they sometimes prompt some students of Theosophy, especially visitors to the United Lodge of Theosophists in its lodges and study groups around the world, to ask why Col. Olcott is only mentioned extremely rarely in the ULT, why there doesn’t seem to be a great deal of respect or admiration for him, and why it is frequently the case that only HPB and William Judge are spoken of as “the founders of the Theosophical Movement.” ellauri263.html on line 669: “One of the most valuable effects of Upasika’s mission [Note: “Upasika” is a Buddhist term meaning “femakko” and was used by the Masters for HPB] is that it drives men to self-study and destroys in them blind servility for persons, sanoi 1 setämies. … Imperfect and very troublesome, no doubt, she proves to some, nevertheless, there is no likelihood of our finding a better one for years to come – and your theosophists should be made to understand it. … HPB has next to no concern with administrative details, and should be kept clear of them, so far as her strong nature can be controlled. But this you must tell to all: – With occult matters she has everything to do. We have not abandoned her; she is not ‘given over to chelas’. She is our direct agent. I warn you against permitting your suspicions and resentment against ‘her many follies’ to bias your intuitive loyalty to her. … Be assured that what she has not annotated from scientific and other works, we have given or suggested to her. ellauri263.html on line 674: Col. Olcott ei ollut vakuuttunut vaan alkoi vehkeillä ennenkuin HPB oli ehtinyt kylmetä. In the April Theosophist Col. Olcott makes public what we have long known to be his private opinion – a private opinion hinted at through the pages of Old Diary Leaves – that H.P.B. was a fraud, a medium, and a forger of bogus messages from the Masters. This final ingrate’s blow is delivered in a Postscript to the magazine for which the presses were stopped. The hurry was so great that he could not wait another month before hurling the last handful of mud at his spiritual and material benefactor, our departed H.P.B. The next prominent person for whom we wait to make a similar public statement, has long made it privately. [Note: This sentence referred to Annie Besant.] ellauri263.html on line 681: Albumissa 250 Peter "luipero" Singer peukuttaa polyamoriaa, josta eräs uptight britti Louis on tehnyt tv-dokkarin. Ällöjä läskejä ja enimmäxeen muotopuolia amerikkalaisia Oregonista, jotka istuu teeveesoffissa hymistellen polyamorian iskulauseita "jokainen on ize vastuussa omasta onnellisuudestaan, hän valizi näin, hän olisi voinut valita toisinkin". Silti nää kuviot näytti aika helposti lipsahtavan jonkinlaisen heikosti naamioidun sorron puolelle. Porukoissa näytti olevan aina joku narsisti tai suorastaan psykopaatti tyyppi jonka ympärillä pyörii koko kuvio, ja yxi tai useampia tappiolle jääviä osapuolia, kuhmuisia juurexia joiden ei kuitenkaan auttanut muuta kuin vakuttaa että vastedes ne ovat kiltisti. Oletko kunnossa? Tunnetko compursionia kun polymurusi saa munaa alakerrassa? Totta kai, olen iloinen kun hiän on iloinen, ja multa tulee käteen täällä yläkerrassa kun kuulen miten kaveri laskee kamat pussiin tuolla alhaalla. Vaikka olishan sitä kiva edes kazella kandaulistisesti vierestä kuin J-J Rousseaun impotentti äijä Julkussa. Mut ei taida Mamma siihen suostua. ellauri263.html on line 683: Hizi noi hellyysorgiat missä läskit jenkit syöttää toisilleen herkkupaloja ja hypistelee toistensa haisevia paikkoja muistuttivat erehdyttävästi Hieronymus Boschin tauluja. Mistähän se tiesi? Ettei vaan vanha Geronimo ollut izekin tollanen polyamoorinen. Mixi muuten noi polyamoristit oli koko ajan ihan punaisia naamalta? Hävettiköhän niitä vähän kuitenkin? ellauri263.html on line 690: contract evolved to 84 standards by 1983. There were over 100 standards in ellauri263.html on line 699: Kelly Gonsalves is a sex educator, relationship coach, and journalist. She received her journalism degree from Northwestern University, and her writings on sex, relationships, identity, and wellness have appeared at The Cut, Vice, Teen Vogue, Cosmopolitan, and elsewhere. Last updated on July 1, 2020. ellauri263.html on line 701: A few years ago, my partner at the time and I decided to see other people. It started as a breakup but eventually it turned into something else—an open relationship filled with a lot of love and ongoing commitment to each other as we began exploring dating and sleeping with other people. It was a very new experience for both of us, but it also just made sense for us with where we both were in our lives and in our relationship. ellauri263.html on line 703: Today I'm in a monogamous relationship with a different person, and we're not too interested in introducing non-monogamy into our relationship. That said, there's one tool I learned from my polyamorous days that I've brought with me into every subsequent relationship, even and perhaps especially the monogamous ones. ellauri263.html on line 718: "It's joy that has nothing to do with your joy," Effy Blue, a relationship coach specializing in consensual non-monogamy, tells mindbodygreen. "It's sympathetic joy or unselfish joy, where you are joyful for the other person for things that have nothing to do with you. You're just happy for them because they're in a good place, because they are experiencing joy, and you can sort of look at it from the outside and feel the same experience." ellauri263.html on line 722: "If you sort of dive into the Buddhist teachings and down the mudita path, they will actually tell you it's the hardest virtue to master," she says. "There are a ton of mudita meditations, which is something else I recommend to people." ellauri263.html on line 730: "It's very similar to a fire alarm in your house, right? It goes off, it's loud, it's obnoxious, it's alerting to something, it has a function. And you know in a similar way, it's very disorienting," she explains. "In the same way, when you're triggered into feeling jealousy, it's very disorienting, and it can be very overwhelming. But ultimately, it's alerting you to something. Once you quiet the alarm, once you turn off the fire alarm, what you would normally do is sort of go around your house and figure out what's going on. … Is something actually on fire, or is it a false alarm? Same with jealousy—it's alerting you to some sort of discomfort." ellauri263.html on line 732: Sometimes the emotional alarm is going off because something's actually wrong—your partner isn't giving you the attention or affection you need, for example, or perhaps they're betraying a promise or agreement you have about your relationship, which of course makes you feel unstable or upset. Other times the alarm goes off over misperceptions or just our own insecurities. We're worried a lively conversation between our partner and an attractive stranger means that they're no longer as interested in us, that there's a chance they might be more interested in someone else, that there's a threat to the relationship. Even if none of that is true, our anxieties can get the best of us, and so jealousy is how it manifests as an emotion. ellauri263.html on line 746: "Ultimately there is no such thing as not experiencing jealousy," Blue says. "Jealousy is part of the human emotional spectrum. It's like saying 'I never feel sad,' 'I never feel angry,' 'I never feel happy.' To say 'I never feel jealous'—I don't think it's realistic. I haven't ever really truly met anyone who's said they haven't felt jealousy. I think some people say they don't feel jealousy because they're in a specific relationship that doesn't hold grounds for it. It doesn't trigger them into jealousy." ellauri263.html on line 748: The main difference between poly and monogamous folks deal with jealousy. Mainstream, monogamous society tends to treat jealousy as a sort of disease, something to be deeply feared and that might signal something irreparably wrong with a relationship. Jealousy is treated as a powerful, ugly emotion that we believe can consume and crush us. ellauri263.html on line 758: "The baseline for everybody is different, but we know that we also have neuroplasticity. We know that humans can learn and grow and expand and evolve, and we have done so for millennia. So just like empathy, compersion, or mudita, is something that you can cultivate and practice and grow," Blue says. "For some people it will come easily. For other people, it might be more of a process, and you have to sort of really dig deep to try to find it if it's not something that comes up naturally for you." ellauri263.html on line 760: Here are a few ways to embark on that process: ellauri263.html on line 782: For a person to feel compersive, they usually need to feel safe and secure in their relationship. (Not a blanket rule, but for the uninitiated, it´s usually a good prerequisite!) ellauri263.html on line 797: dsWith a fundamental understanding of compersion, I´m able to look at moments where I could be jealous in my current monogamous relationship and instead respond in a more levelheaded or even joyful way. It doesn´t bother me if my partner tells me he finds another person attractive, nor am I freaked out if I find myself fucking with a charming stranger on the subway. We might not be entertaining other relationships at the moment, but my partner and I can at best find it cute and at worst feel totally neutral about it when these brief interactions with other parties occur. ellauri263.html on line 801: "Whether you´re in a monogamous relationship or a non-monogamous relationship, practicing processing jealousy and cultivating mudita, or compersion, is just going to serve you. It´s going to make your life easier. It´s going to bring you closer to joy and lightness," Blue says. "Wherever you are, it´s a practice. It´s a worthwhile practice." ellauri263.html on line 828: These ads too were displayed using third party content and we do not control their accessibility features either. ellauri263.html on line 838: Kelly Gonsalves is a multi-certified sex educator and relationship coach helping people figure out how to create dating and sex lives that actually feel good — more open, more optimistic, and more pleasurable. In addition to working with individuals in her private practice, Kelly serves as the Sex & Relationships Editor at mindbodygreen. She has a degree in journalism from Northwestern University, and she’s been trained and certified by leading sex and relationship institutions such as The Gottman Institute and Everyone Deserves Sex Ed, among others. Her fork has been featured at The Cut, Vice, Teen Vogue, Cosmopolitan, and elsewhere. ellauri263.html on line 853: A ceremony in which the actions and wording follow a prescribed form and order. ellauri263.html on line 854: Ceremony: ellauri263.html on line 860: Ritualisoitunut käyttäytyminen on stereotyyppistä, siis kaavamaista ja toistuvaa. Toiminnan ja sen päämäärän välinen suhde on epäselvä, eli rituaaliin osallistujilla ei suinkaan ole selvää käsitystä siitä, miksi jos mixikään rituaalin suorittaminen aiheuttaa toivottavan vaikutuksen. Yhteisöt voivat silti pitää rituaalejaan välttämättöminä. Rituaaleista poikkeamista voidaan pitää vaarallisena, usein jostain tuntemattomasta syystä. Yhteisöllistä rituaalia noudattavan yksilön usko voi vahvistua. Hän voi samalla osoittaa olevansa aidosti sitoutunut yhteiseen perinteeseen ja on luotettava yhteistyökumppani. Esim käteen sylkäsy ja kättely kaupan takeena. Yäk. ellauri263.html on line 874: Latin sacrosanct has cognates in Hittite šaklai "custom, rites," zankila "to fine, punish." (Sanktio!) There is no certain etymology for hagios. Sitä ei löydy Homeroxelta, mutta on Herodotoxella. The word appears predominantly among the Hellenistic writers. Suomen pyhä voisi olla sama sana kuin piha eli aitaus. Germaanien sanat tarkoittaa ehyttä tai tervettä, esim. holy mackerel 1876, holy smoke 1883, holy cow 1914, Sieg heil 1920. ellauri263.html on line 880: Rituaaleilla selitetään, symboloidaan ja ylläpidetään myös poliittista valtaa ja yhteiskunnallista hierarkiaa. Tällaisia rituaaleja ovat esimerkiksi presidentin uudenvuodenpuhe, itsenäisyyspäivän vastaanotto, tai etikettisäännöt lähestyttäessä valtionpäämiehiä. Ei sovi halailla vaikka olisi varapyörän puoliso. Kansallisia rituaaleja ovat esimerkiksi kansallislaulun soittaminen tiettynä ajankohtana tai urheilutapahtumien palkinnonjakoseremoniat kansallissymboleineen. Tällaiset rituaalit kiinnittyvät symboleihin, jotka informoivat katsojia ja kuulijoita tilaisuuteen kiinnittyvistä merkityksistä. Samalla rituaalin osallistujat kommunikoivat symbolien välityksellä toistensa ja performanssin yleisön kanssa. ellauri264.html on line 51: Sunnuntaiaamuna heräsin muistoihin Hagit Borerista. Se oli langanlaiha mutta omalla tavallaan kaunis koukkunokkainen israelilainen vasemmalta laidalta, josta tuli Chomsky bändäri ja generativisti professori Lontooseen. Exoskeletalismin mukaan ei ole sanaluokkia, ne määräytyvät kieliopista. Hagit oli Nompan kanssa Gazassa ja 2011 Audacity Hope laivalla jonka kreikkalaiset pysäyttivät merellä konzareilla Israelin pyynnöstä. ellauri264.html on line 94: The teenager Cayden Richards lives in a small town with his parents Dean Richards and Janice Richards and is having violent nightmares. He is the quarterback of the local football team and his girlfriend Lisa Stewart is a cheerleader. After a game, Lisa decides to have sex with Cayden for the first time in the car. Cayden hurts his girlfriend, Lisa, when the passion of making out causes him to transform into a werewolf. However he transforms into a monster and she flees from him. ellauri264.html on line 95: After waking up covered in blood and surrounded by the dismembered bodies of his parents, Cayden flees. Cayden becomes a drifter, trying to keep his lycanthropy under control. ellauri264.html on line 97: Cayden decides to find his organs and helps a prostitute at a truck stop that is assaulted by two men. Then he steals the motorcycle of one of the men and later he stops at a bar where he meets the weird Wild Joe. The stranger identifies that Cayden is a wolf and gives the direction to Lupine Ridge. Soon Cayden learns that John is his uncle and his mother was raped by the local leader Connor. He also finds that he is a pure town wolf together with John, Angeline, Gail and two other inhabitants. ellauri264.html on line 100: The film received a negative critical response. Partly because the date-rape interest prevented teenagers from just having some clean gory fun. (The IMDB Parent guide says: A female character is tied up and it is implied that she is about to be raped. She is cut free before this can happen however, and no nudity is shown. Violence & Gore Moderate. 9 of 19 found this moderate. A pack of werewolves are shown feasting on human body parts. Profanity Moderate. 7 of 16 found this moderate. Alcohol, Drugs & Smoking. Female nudity female rear nudity murder clothes torn off female topless nudity 136 more.) ellauri264.html on line 109: Än en gång kom tåget upp ur underjorden och körde fram ovan Brooklyns bakgårdar och oansenliga hus, små steniga trädgårdar och gatlampor som bara fördjupade det dystra dunklet. Människor av olika etnisk ursprung bodde hår, och här växte deras barn upp. Det var judar, italienar, polacker och irlandare, det var svarta och gula. Kulturer flämtade och dog i de här husen. Här växte barn upp utan något arv. Deras andliga fäder var stereotypa filmstjärnor från Hollywood, deras litteratur var dråpromaner och sensationstidningar. ellauri264.html on line 111: Hur länge kunde allt detta bestå? Var der inte så att istäckena vid polerna skulle smälta och höja vattenytan med nästan hundra meter? Skulle då inte hela den amerikanska kustlinjen sköljas bort? Allt vilade på sand, lösa jordskikt, instabilt underlag. Någonstans djupt inne i Asien och Afrika var nya barbarer redan på marsch. Rovgiriga stammar på jakt efter deras utlovade land beredde sig på att uppsluka och ödelägga allt som kom i deras väg. Hyvin ennakoitu Bashevis! ellauri264.html on line 118: Gionet was born in Anchorage, Alaska, to a family of eight. His father is a pharmacist and his mother is a nurse. Both his parents are devout Christians who operate a non-profit organization aimed at promoting Christianity and providing medical supplies to orphanages in eastern Russia. During his formative years, Gionet was actively involved in his parents' charity and went to Russia with them numerous times. Five of his siblings were adopted from Russia. As an adolescent, Gionet spent a year and a half in the Russian city of Petropavlovsk-Kamchatsky. He later said that part of his "chaotic nature" may have stemmed from this experience. ellauri264.html on line 120: In 2011, Gionet worked for Capitol Records for a short time, before pursuing his own career in rap music with a "wild, redneck, kick-ass" persona. He kept his nickname Baked Alaska as a stage name. His rap songs used a satirical tone and traded on his Alaskan roots, with titles like "I Live on Glaciers" or "I Climb Mountains". In 2013, the Anchorage Daily News published a profile of Baked Alaska, describing him as a "comedy/music video artist". Gionet also posted many humorous videos on Vine where he became known as a prankster, achieving some online popularity. A video of him pouring a gallon of milk on his face attracted several millions of views. He called himself at the time a "cross between Weird Al, Lonely Island, Borat and Jackass". ellauri264.html on line 122: Gionet attempted to promote his rap career by producing several professionally-made videos, which failed to become viral. From 2015 to 2016, Gionet worked for BuzzFeed as a social media strategist, and later commentator. He first managed BuzzFeed's Vine account, then took over one of its Twitter accounts. Pidin Timin laulusta jossa se haukkui somealustoja. Olin kaikesta sen kanssa samaa mieltä. He commented in 2017, "BuzzFeed turned me into a monster". In May 2016, Gionet was introduced to then-candidate Donald Trump, and Trump signed Gionet's arm next to where he had Trump's face tattooed. ellauri264.html on line 126: Uunijäätelö ei pitänyt Netflixin sarjasta Dear White People. The film's writer and director, Justin Simien, returned to write and direct episodes of the series. Simians threatening with white genocide. Jeremy Tardy (n.) lopetti koska N-flix ei maxanut n-sanoille samaa palkkaa kuin v-sanoille. N-flix saisi mennä konkurssiin. Se on paha, pahempi kuin Foster, melkein yhtä paha kuin Pepe the Frog. ellauri264.html on line 132: Kek", from "kekeke"/"ㅋㅋㅋ", a Korean onomatopoeia of laughter used similarly to "LOL", is the Korean equivalent of the English "haha". Bet it comes from Aristophanes' Frogs' refrain kerekekex koax koax. Or else they both come from Esoteric Kekism, also called "the Cult of Kek", is a parody religion worshipping Pepe the Frog, which sprang from the similarity of the slang term for laughter, "kek", and the name of the ancient Egyptian frog god of darkness, Kek. Kekistan is a fictional country created by 4chan members that has become a political meme and online movement. The flag of Kekistan was carried by supporters of Donald Trump during the 2021 storming of the United States Capitol. ellauri264.html on line 138: The Groyper movement has been described as white nationalist, homophobic, nativist, fascist, sexist, antisemitic, and an attempt to rebrand the declining alt-right movement. Presently,[when?] Groypers are a loosely defined group of followers and fans of Nick Fuentes, a white nationalist, far-right political commentator and livestreamer. After Fuentes, there is no clear second in the Groyper hierarchy. ellauri264.html on line 140: Interestingly perhaps, many of these top extremists have rather marginal white identity. No wasps, to put it politically correctly. Groypers and their leaders have tried to position the group's ideology as being based around "Christian conservatism", "traditional values", and "American nationalism". Despite attempts to brand themselves more moderately, the group is widely recognized as white nationalist, antisemitic, and homophobic. ellauri264.html on line 154: Asyia Iftikhar of PinkNews noted in her reflection of audience reception that the show has become the subject of "relentless criticism", and noted that it has been "accused of perpetuating stereotypes against South Asian women, criticised for poor attempts at self-aware comedy and slammed for losing the essence of what people love about the "Scooby Doo gang". Eli se koiro puuttui, ja isänmaallisuus oli ihan hukassa. ellauri264.html on line 156: Brahmjot Kaur of NBC News wrote that the accusations of stereotypes had been rebutted by some who noted characters in other television shows invented by Kaling shared similar personality traits to the titular protagonist, while citing Kaling's past influences. ellauri264.html on line 158: Wired's Amos Barshad wrote that while there was likely still reactions of a racist and homophobic nature targeting the show, the main complaints were for it addressing diversity issues in a "flat, one-note manner", and that the portrayal of Velma's bisexuality had divided fans. ellauri264.html on line 168: Its edginess comes at the expense of its own characters and punishes the audience for being invested. Like a certain Mystery Inc. member rummaging around in the dark for her glasses, the series is unfocused, confused, and desperately lost. In the original, there were just 2 races, white termite ape and dog. You knew where everything was at. ellauri264.html on line 172: There is not a single redeeming factor to this cringy, extremely unneeded adaptation. Just so bad. ellauri264.html on line 184: that Noach [Noah] received from the dove were made into virgin olive oil. The oil was given to ellauri264.html on line 197: “do not take more than is destined for them from Hashem… That which is not created for this specific person is like stolen property when they are in possession of it, and thus [the righteous are careful] not to take possession of it. Conversely, property that is assigned to and created for them is very precious to them—so much so that our patriarch Jacob risked his life for his property. Thus ...it was said in the name of the Yehudi Hakadosh: a righteous person is obligated to enjoy an object which is fitting for him even if it means risking his life. That is why Jacob-- who knew that the small vessels were his, appropriated by him, and created for him—risked his life to save them.” ellauri264.html on line 198: Thus Jacob went back for the vessels to ensure they were used in the optimal way, i.e. by him. Had he not, ellauri264.html on line 209: To make a long story short-- Victor Lebow was a prophet. He has been slandered by all who have used this infamous quote to paint him as a cheerleader for consumerism when in fact he was one of the first-- if not the first-- to see the future implications of its corrosive influence. The fact that so many people, organizations, and websites have used his quote completely out of context and nearly all got the quote from the SAME source should give people GREAT pause-- and should be an object lesson in scholarship for progressive people. Don't believe everything you read. And don't write articles or create websites using materials you haven't primary sourced, either. ellauri264.html on line 211: Lebov war ein Visionär! Hier das Konsumleitbild von Victor Lebov, ein amerikanischen Marketingexpert aus den 1950er Jahren: „Unsere ungeheuer produktive Wirtschaft verlangt, dass wir den Konsum zu unserem Lebensstil und den Kauf und die Nutzung von Gütern zu einem Ritual machen, dass wir unsere spirituelle Befriedigung und die Erfüllung unseres Selbst im Konsum suchen.“ Er war ein Visionär. Und heute ist seine Vision Wirklichkeit geworden. Einkaufen ist sogar ein tägliches Ritual. Es gibt viele Tempel, in jeder Stadt mehrere davon. Und obwohl es schon so viele gibt, bauen die Menschen immer wieder neue Konsumtempel. ellauri264.html on line 215: Ja, es ist unser Lebensstil geworden – alles dreht sich um Konsum. Wir arbeiten hart, wir arbeiten viel, um diesen Lebensstil aufrecht erhalten zu können. Ja, wir ruinieren sogar unsere Gesundheit, vernachlässigen unsere Familie, zerstören dafür unsere Erde, beuten andere Menschen dafür Gnadenlos aus – aber im Grunde unseres Herzens sind wir gute Menschen. Wir sind die Guten, weil durch unseren Konsum Wachstum möglich ist! Kivikauden mies teki töitä päivittäin arviolta 3.5 tuntia. ellauri264.html on line 217: Die anderen, die dem Konsum nicht verfallen sind, die sind die bösen. Die tun nichts für unser heiliges Wachstum, das sind Trittbrettfahrer! Aber wir sind ja die Guten und unserer christlichen Tradition folgend betrachten wir diese Menschen einfach als verwirrt an. Es sind nicht unsere Feinde, sondern Konsumenten in spe, die den richtigen Weg noch nicht erkannt haben – oder kurzzeitig verlassen haben. Wir führen sie auf den rechten Weg, den unsere Religion macht am meisten Spaß, wenn alle Menschen beim Konsum mitmachen. ellauri264.html on line 222: These commodities and services must be offered to the consumer with a special urgency. We require not only “forced draft” consumption, but “expensive” consumption as well. We need things consumed, burned up, worn out, replaced, and discarded at an ever increasing pace. We need to have people eat, drink, dress, ride, live, with ever more complicated and, therefore, constantly more expensive consumption. The home power tools and the whole “do-it-yourself” movement are excellent examples of “expensive” consumption.“ ellauri264.html on line 226: Today we live in a society with a very different orientation to material objects than Jacob—a ellauri264.html on line 266: Jeremiadeja ellauri264.html on line 268: Prof. Shrage istuu yxinäisenä hiljaa hämärässä lainaten Jeremian valitusvirttä 3. luvun 28. jakeesta: ellauri264.html on line 275: Perinteisesti kirja on laitettu (eli pantu) profeetta Jeremian nimiin. Hän oli hovivirkailija Nebukadressar II:n suorittaman Jerusalemin valtauksen aikana, kun Jerusalemin temppeli tuhottiin ja kuningas Joakim von Anka otettiin vangiksi. Kerrotaan, että Jeremia vetäytyi Damaskon portin ulkopuolella sijainneeseen luolaan, jossa hän kirjoitti Jehovalle valituxen. Valitus onkin yleensä sijoitettu Jeremian väitöskirjan jälkeen. ellauri264.html on line 277: Jotkut tutkijat ovat kuitenkin kyseenalaistaneet sen, että Jeremia olisi kirjan kirjoittaja. Neljä sen viidestä kirjasta on kirjoitettu tyyliin, joka poikkeaa Jeremian kirjan tyylistä. Tutkijoiden mukaan kirja kuuluu vanhempaan mesopotamialaiseen kaupunkivalitusten genreen, johon kuuluvista teoksista Urin valitus on vanhimpia ja tunnetuimpia. ellauri264.html on line 378: Public interest in the song was renewed after the release of the 2000 film O Brother, Where Art Thou?, where it plays a central role in the plot, earning the three runaway protagonists public recognition as the Soggy Bottom Boys. Soggy Bottom boys´ version is from a sorry butt. ellauri264.html on line 400: Samainen Norm puolusti alt right salaliitto"teoreetikkoa" Alex Jonesia kun se ize pantiin viralta. Jones has provided a platform and support for white nationalists, giving Unite the Right rally attendee and white supremacist Nick Fuentes a platform on his website Banned.Video, as well as serving as a potential "entry point" to their ideology. Jones, meanwhile, faced a lawsuit filed by families of the Sandy Hook victims alleging he and others defamed them by falsely claiming the shootings were a hoax to justify further gun control, subjecting them to ongoing harassment and threats. ellauri264.html on line 402: During a hearing in August over possible discipline for the records release, Pattis invoked his Fifth Amendment right against self-incrimination and refused to answer questions. In a court filing, he said there was no proof he violated any conduct rules and called the records release an "innocent mistake." Karsea perse joka sai mitä ansaizi, tai edes osan siitä. ellauri264.html on line 424: Norm Pattis used to receive a well deserved hate letter once a year from an elderly woman in California. Incensed over a $2 million award the criminal defense lawyer had won for a convicted rapist and murderer injured by guards during a prison escape attempt. He helps people who have trouble telling the good guys from the bad guys. Pattis specializes in cases that make most people cringe. He’s defended everyone from child murderers to rapists — he admits to being particularly drawn to homicide cases. If the allegation is heinous and the defendant reviled, chances are pretty good Pattis is involved. ellauri264.html on line 429: Pattis käänsi takkinsa vasemmalta äärioikealle käden käänteessä. Jos saat paskaa käteen siitä pääsee käden käänteessä. But behind the hardball tactics, ferocious reputation and slashing rhetoric, another side of Pattis lurks. He’s a deep thinker who devours books in a constant quest for enlightenment and self-improvement. His idea of Disneyland is attending the annual Hay Festival of Ideas in Wales, which has been described as “the Woodstock of the Mind.” Get into a serious conversation with Pattis, and he will bounce from philosopher to philosopher as casually as some men bounce from ballplayer to ballplayer. During an interview for this article, Pattis quoted or referenced thinker Immanuel Kant, Supreme Court Justice Oliver Wendell Holmes, St. Augustine, the New Testament, Machiavelli and Kurt Vonnegut all in one 3-minute stretch. What a pile of turds. ellauri264.html on line 433: The festival´s chair, Caroline Michel stated on 18 October 2020 that the event would not return to Abu Dhabi, in support of a curator Caitlin McNamara´s allegation of sexual assault against the tolerance minister of UAE, Sheikh Nahyan bin Mubarak Al Nahyan. McNamara claimed that she was assaulted by the minister when they met at a remote island villa in February 2019 concerning work. The Emirati Foreign Ministry declined to comment on personal matters. When reached out, Britain´s Metropolitan Police confirmed receiving a report of alleged rape on July 3 by a woman. Rape by a woman, WTF??? In November 2020, Caitlin McNamara vowed to fight on following the CPS October 2020 decision to not prosecute the UAE minister because the alleged attack had occurred outside its jurisdiction. McNamara said the decision sent a message to Sheikh Nahyan and others who commit similar crimes "that as long as they´re of economic value to the UK, they can do whatever they want". In an interview with The Sunday Times McNamara said she felt "abandoned" by the Hay Festival, and in an interview on Channel 4 stated that "mistakes" had been made in the way the festival handled her reporting the sexual assault to them which were "very distressing". What a pile of turds. ellauri264.html on line 442: From an early age, Pattis says he has felt a burning desire to know God personally. To that end, he spent time in Switzerland at the compound of an American Christian fundamentalist thinker named Francis Schaeffer and then inveigled himself in the graduate philosophy program of Columbia University, where he studied and taught for six years. At one point, he nearly joined the CIA, but that opportunity fizzled when the agency didn’t like his polygraph answers about homosexual experiences. “I said, ‘Well, I haven’t had any yet. I don’t know how I’m going to respond if you ask,’ ” he recalls. “I think they decided that was a little too much for them.” ellauri264.html on line 475: Born in Gloucester, England, poet, editor, and critic William Ernest Henley was educated at Crypto Grammar School, where he studied with the poet T.E. Brown, and with the University of St. Andrews. His father was a struggling bookseller who died when Henley was a teenager. At age 12 Henley was diagnosed with tubercular arthritis that necessitated the amputation of one of his legs just below the knee; the other foot was saved only through a radical surgery performed by Joseph Lister. As he healed in the infirmary, Henley began to write poems, including “Invictus,” which concludes with the oft-referenced lines “I am the master of my fate; / I am the captain of my soul.” Henley’s poems often engage themes of inner strength and perseverance. His numerous collections of poetry include A Book of Verses (1888), London Voluntaries (1893), and Hawthorn and Lavender (1899). ellauri264.html on line 490: Iisakki käännätti kirjojaan eri kääntäjillä uudestaan ja uudestaan, usein englannista englantiin. Toisinaan spekuloimme tietyn muutoksen syistä: yksinkertaistaminenko ei-juutalaiselle lukijakunnalle? tuntuiko tarpeelliselta korvata optimistinen loppu traagisella? Mutta hänen kääntäjiensä todistus viittaa johonkin muuhun - siihen, että hän oli melkein ilkeä vastustaessaan ajatusta täydellisesti valmiista teoksesta. Aivan kuten tyypillisen Bashevis-teoksen ristiriitainen miespäähenkilö jää roikkumaan tarinansa loppuun, mielivaltaisuus näyttää olevan itse taiteen periaate. Kirjoittajan henki seisoo noiden loppujen takana ikään kuin hän sanoisi: "Oikeesti, mitä väliä?" If one no longer believed in the Perfect God and His Torah, what reason to seek perfection elsewhere? Sit voi yhtä hyvin pelleillä Ruåzin kuninkaallisille ja ottaa ilon irti kaikesta. Hyvä Iisakki! Right on! ellauri264.html on line 492: Ladies and Gentlemen: There are five hundred reasons why I began to write for children, but to save time I will mention only ten of them. Number 1) Children read books, not reviews. They don’t give a hoot about the critics. Number 2) Children don’t read to find their identity. Number 3) They don’t read to free themselves of guilt, to quench the thirst for rebellion, or to get rid of alienation. Number 4) They have no use for psychology. Number 5) They detest sociology. Number 6) They don’t try to understand Kafka or Finnegans Wake. Number 7) They still believe in God, the family, angels, devils, witches, goblins, logic, clarity, punctuation, and other such obsolete stuff. Number 8) They love interesting stories, not commentary, guides, or footnotes. Number 9) When a book is boring, they yawn openly, without any shame or fear of authority. Number 10) They don’t expect their beloved writer to redeem humanity. Young as they are, they know that it is not in his power. Only the adults have such childish illusions. ellauri264.html on line 501: Naisiin menevä Iisakki epäilee ettei se välttämättä pysty seuraamaan joka ikistä Sulkhan Arukhin pykälää. Ja miettii mahtaakohan Jehovakaan niistä kaikista yhtä paljon perustaa. In transferring her loyalty to Isaac, Alma also bore his infidelities, which included a regular mistress and a number of casual ones. But as Hertz pointed out, the patriarchs did just the same, and were none the worse for it in Jehova´s estimate. ellauri264.html on line 509: The halachic rulings in the Shulchan Aruch generally follow Sephardic law and customs, whereas Ashkenazi Jews generally follow the halachic rulings of Moses Isserles, whose glosses to the Shulchan Aruch note where the Sephardic and Ashkenazi customs differ. These glosses are widely referred to as the mappah (literally: the "tablecloth") to the Shulchan Aruch´s "Set Table". Almost all published editions of the Shulchan Aruch include this gloss, and the term "Shulchan Aruch" has come to denote both Karo's work as well as Isserles', with Karo usually referred to as "the mechaber" ("author") and Isserles as "the Rema" (an acronym of Rabbi Moshe Isserles). ellauri264.html on line 513: The Shulchan Aruch (and its forerunner, the Beit Yosef) follow the same structure as Arba'ah Turim by Rabbi Jacob ben Asher. There are four volumes, each subdivided into many chapters and paragraphs: ellauri264.html on line 525: Karo adopted the Halakhot of Rabbi Isaac Alfasi (the Rif), Maimonides (the Rambam), and Asher ben Jehiel (the Rosh) as his standards, accepting as authoritative the opinion of two of the three, except in cases where most of the ancient authorities were against them or in cases where there was already an accepted custom contrary to his ruling. ellauri264.html on line 540: The importance of the minhag ("prevailing local custom") is also a point of dispute between Karo and Isserles: while Karo held fast to original authorities and material reasons, Isserles considered the minhag as an object of great importance, and not to be omitted in a codex. This point, especially, induced Isserles to write his glosses to the Shulchan Aruch, that the customs (minhagim) of the Ashkenazim might be recognized, and not be set aside through Karo´s reputation. ellauri264.html on line 558: Is there a prohibition of bishul akum on canned sardines? ellauri264.html on line 565: The prohibition applies only if the food is prepared exclusively by non-Jews. A small amount of Jewish participation can suffice to keep the food kosher. Different rabbis have different views on the absolute minimum: Sephardi poskim state that the minimum participation is to light the fire and place the pot on it to cook, while Ashkenazim are satisfied with merely lighting the fire, or even making a slight adjustment to a fire which was already lit by a non-Jew. Or just by looking at the knob on the stove like Kim Young Il. ellauri264.html on line 576: Eli’s sons were scoundrels; they had no regard for the Lord. Now it was the practice of the priests that, whenever any of the people offered a sacrifice, the priest’s servant would come with a three-pronged fork in his hand while the meat was being boiled and would plunge the fork into the pan or kettle or caldron or pot. Whatever the fork brought up the priest would take for himself. This is how they treated all the Israelites who came to Shiloh. But even before the fat was burned, the priest’s servant would come and say to the person who was sacrificing, “Give the priest some meat to roast; he won’t accept boiled meat from you, but only raw.” ellauri264.html on line 579: 17 This sin of the young men was very great in the Lord’s sight, for they were treating the Lord’s offering with contempt. ellauri264.html on line 581: Now Eli, who was very old, heard about everything his sons were doing to all Israel and how they slept with the women who served at the entrance to the tent of meeting. 23 So he said to them, “Why the fuck do you do such things? I hear from all the people about these wicked deeds of yours. 24 No, my sons; the report I hear spreading among the Lord’s people is not good. 25 If one person sins against another, God may mediate for the offender; but if anyone sins against the Lord, who will intercede for them? Oh Jesus.” His sons, however, did not listen to their father’s rebuke, for it was the Lord’s will to put them to death, willy nilly. ellauri264.html on line 584: 17 The man who brought the news replied, “Israel fled before the Philistines, and the army has suffered heavy losses. Also your two sons, Hophni and Phinehas, are dead, and the ark of God has been captured.” ellauri264.html on line 586: 18 When he mentioned the ark of God, Eli fell backward off his chair by the side of the gate. His neck was broken and he died, for he was an old man, and he was heavy. He had led Israel forty years and here was the thanks. ellauri264.html on line 593: Israel ilmoitti viime sunnuntaina aikovansa laillistaa yhdeksän siirtokuntaa ja rakentavansa 10 000 uutta kotia siirtokuntalaisille. Palestiinalaisalueille perustetut siirtokunnat ovat kansainvälisen oikeuden mukaan laittomia. Mutta halakhan mukaan ne ovat A-okay, just what the doctor ordered, the cat´s whiskers. ellauri264.html on line 595: The rise of Religious Zionism is a phenomenon that has taken place since the times six day war. One of its key founders was a man called Rabbi Kuk who was the head of the yeshiva Mercaz HaRav in Jerusalem. He was one of the first practically envision the settlement of the mountains of Israel in modern times. An example of his thinking in this regard can be seen in a speech he made just before the six day war. These were his words: ellauri264.html on line 597: Nineteen years ago, on that famous night, when the decision of the establishment of the State of Israel was made by the governors of the nations of the world, when all the people flocked to the streets to publicly celebrate, I could not take part in the joy. In those first hours I could not make peace with what was done, with the horrible news, that God´s words from the prophecy in the Twelve Prophets: "My land was divided" was coming true. Where is our Hebron? Are we forgetting it? And where is our Nablus? Are we forgetting it? And where is our Jericho? Are we forgetting it? And where is our east side of the Jordan? Where is every lump and chunk? Every bit and piece of the four cubits of God´s land? Is it up to us to give up any millimeter of it? God forbid! In the state of shock that took over my body, completely bruised and torn to pieces – I could not rejoice then. ellauri264.html on line 615: "Vi lever i en hård ekonomisk verklighet och detta är lösningen som folk har väntat på. Aldrig tidigare i historien har vi sett en sådan här fantastisk möjlighet för vanligt folk att kunna generera enorma rikedomar på så kort tid. ellauri264.html on line 646: Och det är inte svårt att se att efterfrågan finns. Enligt SKR har hela 33 procent av de hjälpsökande till specialistvård och 40 procent som ska opereras fått vänta i mer än 90 dagar. ellauri264.html on line 647: Välfärden urholkas. Samtidigt gör det ökade intresset för privata sjukvårdsförsäkringar att den generella välfärden urholkas ännu mer. Och detta vet regeringen. ellauri264.html on line 648: De hymlar inte ens med sina avsikter, de har inget intresse att öka finansieringen till den generella välfärden. Detta märktes inte minst i höstbudgeten, där regioner och kommuner fick ynka sex miljarder kronor, vilket är 20 miljarder för lite. ellauri264.html on line 652: När sedan allt fler som har råd har valt den privata vägen, ja då är vi framme vid ett helt uppdelat vårdsystem där de som inte brukar den generella välfärden upphör att se poängen med att betala skatt. ellauri264.html on line 675: Bill Gates tried to steal all the stocks and stock options from Paul Allen as Paul was sick with cancer and not thought that he would survive. He forced Apple to sell him Apple basic for Macintosh for $1 or he would stop making software for the machine, only to kill the project. There are many stories about Microsoft about to buy a company, does check out the company, get access to their source code and then cancel the deal only to give out almost identical apps later. Buying up competing companies just to close them down and more. ellauri264.html on line 679: Definitely one of the darkest stories about Steve Jobs has to be the Breakout story. In the 1970’s, Steve Jobs was working for Atari, designing the game Breakout. Overwhelmed with work with a deadline quickly approaching, he approached Steve Wozniak for help in finishing his project within the next four days. In exchange for his help, Jobs offered Woz half of what he was earning, which he said was $700. For four days, Jobs and Wozniak worked day and night without sleep. When they were done, they were sick with mono and exhausted, but they finished the project before the deadline. Wozniak got his… (more) ellauri264.html on line 681: Mark pretty much stole facebook from his friends, plain and simple, got rid of people when they were no longer needed by him. Has been ordered again and again to pay huge sums to people after settling in court. ellauri264.html on line 683: Elon Musk had a secretary who worked relentlessly for him, one day she asked for a raise, he told her to take a few days off, I will see if I can live without you. Then a few days later he called her and told her she was fired. Elon’s ex-wife Justine musk wrote an answer about the actual story. Read it here - Justine Musk's answer to What is known about Elon Musk's long-time assistant Mary Beth Brown? ellauri264.html on line 687: They are dicks, so they are the people who will end up in history books. They have all made technology so that they own it today. The world is a much worse place because they are/were here. You could even argue that because they were dicks, did not care if they walked over other people, that’s why they have all the nice things they have now. ellauri264.html on line 689: If you want the opposite (pretty much), have a look at Antonio Mucci, Visicalc, Dan Bricklin and Bob Frankston, by all accounts super nice people, treated everyone great, just all around nice nerds, they were trounced, not many people alive today who know who they are (yes they are both alive as I type this). A guy just took their idea, made his own version and had a ready version when the IBM PC was introduced. ellauri264.html on line 696: Ray Kroc stole McDonald’s from the original owners who were brothers and intentionally breached the franchising contract he signed with them. He then went on to publicly claim to be the owner, called his restaurant McDonald’s one when it wasn’t. ellauri264.html on line 698: It wasn’t until the McDonald brothers knew they couldn’t fight a multinational corporate giant who would kill them in legal fees that they were forced to sell at a significant discount. They had allegedly agreed to give the brothers 1% of all sales, but even then, the company screwed the brothers out of that. ellauri264.html on line 700: If you read Wikileaks, aside from Google& Yahoo, few of the larger tech companies have any right to plausibly deny being part of the surveillance state. So imagine you make a business it becomes successful, and one of your largest clients for the information? The government which gets paid per pull of information on specific targets and for unfiltered allocation/data retention. Furthermore, instead of protecting citizens from overreach by private companies, the government chooses to have a mutual ‘hush hush’ with such companies and their heads, helping them in case of hacks, and not doing much … (more) ellauri264.html on line 746: Isaskarin sukukunta oli pieni ja heidän alueensa oli aivan keskellä ja siihen kuului pohjoinen Jisreelin varustettu kaupunki Galilean meren etelä puolelta, mutta Isaskarin asema oli kuitenkin tärkeä. Sillä universumin Luojan ilmestysmajan alttarin vihkiäisiin tuli juutalaisten heimon jälkeen 12 heimosta toisena uhraamaan isaskarilaiset (4. Moos. 7:18). Jotkut ovat sanoneetkin, että Jeesuxen lempikansa on juutalaisten jälkeen suomalaiset. ellauri264.html on line 748: Kun Joosefin veljet hylkäsivät hänet ja kastoivat hänen vaatteensa vereen uskotellakseen isällensä että eläimet tappoivat hänet (1. Moos. 37:31), niin oikeamielisen kirjan (43:10) mukaan se oli juurikin Isaskar, joka keksi tämän ovelan juonen. Häntä pidettiin siis erittäin neuvokkaana. ellauri264.html on line 749: Suomalaiset ovat olleet niin ikään erittäin neuvokkaita pioneereja. ”Isaskarin pojat, seisokaa ja kuolkaa, mutta jättäkää vain palanut maa vihollisten käsiin.” – Marsalkka Mannerheim ellauri266.html on line 46: Sopulien tavoin ihmiskunta on jäämeren lämpimällä partaalla. Izemurha ei ole ehkä tarkoitus, mutta kiusallinen sivuvaikutus. Historia osoittaa, ettei ihmiskunta opi katastrofeista, vaan viettää aikansa toipumalla niistä. Epäilemättä historia toistaa izeään. Tuntuu siltä, että voi kysyä, kuinka mielettömäxi aappalauma saattaa tulla. Järkevästi ajatellen ei rakennettaisi maailmaa, jossa ruoka ja vesi saastuvat, lapset kuolevat ja vahingoitttuvat, ja koko elinympäristö päivä päivältä muuttuu epämiellyttävämmäxi kaikille aisteille. Syynä tähän ei ole epäonnistuminen, vaan onnistuminen, niin sanottu edistys. Lisäännytäänpä ja täytetäänpä maa! Se on mukavaa! Nirs nars, ruis ruis. (Tämä oli siis Tuomiopäivä-kirjan loppukaneetti sukupolvi sitten. Eipä ole tilanne paljon muuttunut, ei parempaan päin ainakaan.) ellauri266.html on line 62: It’s thought that one of the reasons for humans becoming upright was to see further across the savannah. I wonder if standing to pee could be useful in spotting predators, and if squatting might make us more vulnerable. “I guess if I stand up while I pee I’ve got more of a chance of spotting a sabre-toothed cat running towards me, or someone from a different community who might wish me harm,” Garrod concedes. Again, sounds nice but no evidence. But it is testable, using a set of very rapid gepards. “It might be a nice addendum to my evolutionary journey but it hasn’t driven my evolution as a species.” For men with lower urinary tract symptoms and to limit the bacterial flora on their wives' toothbrush the sitting voiding position is preferable. But wuss. ellauri266.html on line 64: Adam Rutherford has not revealed much of her (!) bio. So, his early life and details of his parents are still behind curtains. Adam Rutherford seems happily married to his wife. However, he has not disclosed the details of his wife. Nevertheless, Adam has shared many things about his family through his social media. Adam is the father of three children, one son, and two daughters. Adam Rutherford is well-known for founding the scientific publication Nature. He has hosted many BBC television shows, including Me Playing God and The Gene Kelly Code. He is probably living an economically comfortable life. His passion for music allows him to escape the rigours of science and enjoy the emotional side of life. His net worth as a simian is as yet undisclosed. He may be having a fling with his co-star Hannah Fry, as well as with her namesake Stephen Fry. Stephen is not the only Fry on the block anymore, but there is no evidence showing that these two are related. In fact, they don't even follow each other on social media! ellauri266.html on line 102: mukaan laitonta; Samoylova kuitenkin vahvisti esiintyneensä Krimillä vuonna 2015. Häntä kuvailtiin "itsenäiseksi laulajaksi, lumoavaksi tytöksi ja menestyneeksi kilpailun osallistujaksi". Julia on vamma! Tuo oudosti suuta venyttelevä rampa nuori naarasapina laulaa kaiken lisäxi enkuxi! Lapsena hän alkoi menettää jalkojensa toiminnon ja joutuu käyttämään pyörätuolia. Samoilova oli myös osana vuoden 2014 talviparalympialaisten avajaisseremoniaa. Talviparalympialaiset 2014 järjestettiin Ukrainan kiusaxi Sotšissa Venäjällä 7.–16. maaliskuuta 2014. Sotšin paralympialaisissa nähtiin ensimmäisen kerran lumilautailua sotavammaisurheilulajina. ellauri266.html on line 108: Yksi kilpailun menestyneimmistä maista 2000-luvulla, yhteensä kymmenen viiden parhaan sijoituksen kanssa, Venäjä sijoittui toiseksi Alsoun kanssa vuonna 2000, Dima Bilanin kanssa vuonna 2006, Kirka Babushkinin vuonna 2012 ja Polina Gagarinan vuonna 2015; kolmannexi tATun kanssa vuonna 2003, Serebroa tuli 2007, Sergei Lavrov voitti vuosina 2016 ja 2019 ja oli viides Dina Garipovan kanssa vuonna 2013. Vuonna 2017 ja 2018 he eivät päässeet finaaliin ensimmäistä kertaa historiansa aikana. Annit eivät pääseet finaaliin silti yhtään entistä paremmin. ellauri266.html on line 184: Uns überfüllts. Wir ordnens. Es zerfällt. Verentungos varressa. Me selvitämme sen. Se hajoaa. ellauri266.html on line 204: Tampere kuplii. Sarjis-Finlandian valitsee kirjailija Virpi Hämeen-Anttila. 2022. Äänikirjat. ... Suden vuodessa 2003 epilepsia sävyttää epä-sovinnaista rak-kaustarinaa. Tokko Virpillä on sentään izellään grand mal vaivoja? Ei se ainakaan ole tunnustanut. ellauri266.html on line 248: sai yllättävän hyvät arvostelut tomaateilta. Oli toki joukossa joitakuita totuttuja laahusmaisia aivoknääpiöitäkin mutta tavallista vähemmän. Varmaan useimmat eivät olleet erehtyneet tälläisen tuhnuvilmiin ollenkaan. ellauri266.html on line 280: Wow talk about about fake news or breaking not so breaking news we got suckered into watching this because big tomatoes said 100% a plus rating. I'm not sure if we are talking about the same film because this movie is the type that makes you keep checking your phone hoping someone has texted you with something interesting. Wish they had a money back guarantee. ellauri266.html on line 284: Awful father. There is no ending, the father knows he has issues, but he doesn't get help. He refuses to get on with his life and is stubbornly stuck in the past. His character development doesn't exist.He is useless. I'm both glad and relieved that the daughter chooses to better herself and her situation. ellauri266.html on line 288: The whole time i was waiting fo there to be a plot twist or a big climax and when the movie just ended i was disappointed. ellauri266.html on line 292: This was the dumbest movie ever. There is no explaination to anything and it just feels like youre waiting for something to happen but it never does. The story line was barely there. DO NOT RECOMMEND ellauri266.html on line 298: I would rather get beat up for 2 hours than watch this film, I kept waiting for something to happen or something that made me feel something, I sat there stone faced for 2 hours with no emotion assuming something must happen soon due to all these rave reviews, and then all of a sudden the credits show up on the screen and I realize i was hoodwinked by all of you writing good reviews. This film was an absolute snooze fest! ellauri266.html on line 304: This without a doubt the worst film I've ever watched. It goes absolutely no where throughout the movie. ellauri266.html on line 306: A great story, however when I invest 90 minutes of my life I expect entertainment that will take me to a place other than where I am. This simple was not entertaining. Please do not watch this terrible move. One other thing, why is there such a disparity between the critics and the viewers review. ellauri266.html on line 314: The movie was one of the worst I've ever seen. So many unanswered questions. Why did he keep moving? Where was his destination? I'm sorry but you don't just keep walking around forever. I don't. I'm a 100% disabled veteran from Iraq. I know about PTSD. The movie is annoying. ellauri266.html on line 316: If you like looking at trees, this may be your movie. I don't understand the complete lack of negative critic reviews here. Maybe it's my fault for being able to remember what it's like to watch truly well-directed films. Have today's critics forgotten what it's like to go see a film by Hitchcock or Wilder or even Blake Edwards or Ron Howard. Those guys knew how to tell a story. What we have here is a good example of bad storytelling. ellauri266.html on line 325: General semantics, a philosophy of language-meaning that was developed by Alfred Korzybski (1879–1950), a Polish-American scholar, and furthered by S.I. Hayakawa, Wendell Johnson, and others; it is the study of language as a representation of reality. Korzybski’s theory was intended to improve the habits of glib upper-class response to hostile low-class environment. Drawing upon such varied disciplines as relativity theory, quantum mechanics, and mathematical logic, Korzybski and his followers sought a scientific, non-Aristotelian basis for clear understanding of the differences between symbol (word) and reality (referent) and the ways in which they themselves can influence (or manipulate) and limit other humans´ ability to think. ellauri266.html on line 333: For fertilization to take place, certain interindividual processes must take place: male and female must get each other´s attention, stimulate each other, secure each other´s cooperation or at least compliance, until the female (or male) finally assumes the appropriate position for receiving the sperm. This known as courtship. Mm, I´m getting the hots by just saying this. General semantics must surely have something to contribute to human sexuality. Mobility increases intelligence, that must be why the in-out moving human male is more intelligent than the female. The adult male is capable of being sexually aroused with or without provocation at practically any time. No wonder females prefer smelly company to no company at all. Except in a KZ lager they tend to lose interest, says Morris Gombinder in Shadows on the Hudson. Desmond Morris has an ingenious argument about the relation of a man´s sexuality to his way of life. "The naked ape is the sexiest man alive!", he says, and means it. "In baboons", he says, "the time from mounting to ejaculation is max 8 seconds, a goldfish´s attention span. Our ladies would never be satisfied with that!" Specialized organs such as lips, ear-lobes, nipples, breasts and genitals are richly endowed with things to lick and suck. Sorry folks, now I just have to take a break for a quick wank, I´m really gettting uncomfortably erect. Thank you. The sexually attractive parts are predominantly at the front, except the arse. Face-to-face sex is personalized sex, said the missionary. From the back you don´t really know who you are interacting with. ellauri266.html on line 335: Good communication is the key to good sexuality. How is it attained? Well television is a wonderful invenmtion, bringing the whole amazing world to our living room. Only you can´t interact with it (you can interact with yourself while watching, but it ain´t the same). A mobile phone is already way better, but clearly the best solution is an AI silicone playmate. One of the fascinating things that Eric Berne says in his famous book, Games People Play, is that we have 3 ego states, id, ego, and superego. Oops my bad, that was my esteemed colleague Freud a few decades earlier. But anyway. ellauri266.html on line 336: When man and woman giggle and play hide and seek with their genitals, they are like two ids. Yes it´s fun, but can they take the responsibility and the risk of a sperm entering an egg? What if, right after emptying his sperm sack into the hot and gluey tunnel he suddendly feels that - I´m too young, I´m not ready for it - there is still - I can´t... like the Leek King said after dozens of highly satisfying ejaculations into Jaina´s holiest of the holy? Good thinking Robin! We men get by with the piscine reproduction strategy, let the ladies feed their mammals with their mammaries as they please! ellauri266.html on line 340: If a young girl gets excited about mathematics or philosophy or sports car racing or anything else not specific defined as a legitimate female interest by Good Housekeeping Magazine, her elders smile among themselves and say, "She´ll soon get over all this nonsense when she has her own babies to take care of." ellauri266.html on line 342: But today with child-spacing an almost universal practice and all sorts of electrical appliances in the home, babies and housework need not be women´s full-time occupations, especially as the children grow to school age. Thousands of upper class women take jobs today not (like millions of their less fortunate mates) because the family needs the extra money, but because they cannot endure the boredom of underemployed hands and minds. ellauri266.html on line 366: As part of peace accords, NATO agreed to provide 60,000 troops to deploy to the region, as part of the Liquidation Force, U.S. designation: Operation Knee Joint Fracture. These forces remained deployed until December 1996, when those remaining in the region were transferred to the Subjugation Force. Subjugation peacemakers remained in Bosnia until 2004, when they were needed more urgently in Iraq. ellauri266.html on line 417: Hänen luomansa everstiluutnantti Nicholson *ei* perustunut todelliseen liittoutuneiden vanhempaan upseeriin Kwain silloilla, Philip Tooseyyn, vaan se oli kuulemma yhdistelmä hänen muistojaan yhteistyökykyisistä *ranskalaisista* upseereista. Sekä kirja että elokuva suuttivat entisiä anglovankeja, koska Toosey *ei* tehnyt yhteistyötä vihollisen kanssa, toisin kuin kuvitteellinen eversti Nicholson. Boullen säälittävät puolustelut ovat vielä tallella jos haluatte suuttua. Haastattelun transkriptio ja dokumentti kokonaisuudessaan löytyvät John Coastin kirjan Railroad of Death uudesta painoksesta. Nicholson (oik. *ranskalainen* upseeri!) kuitenkin auttaa vääristyneen velvollisuudentunton vuoksi vihollistaan. Kun ulkopuoliset liittolaiset kilpailevat sillan tuhoamiseksi, Nicholsonin on päätettävä, kumpi uhraa: isänmaallisuutensa vai ylpeytensä. Hän uhraa ensinmainitun. Ei ihme että hänelle käy kalpaten. ellauri266.html on line 419: Historiallisesti olosuhteet olivat paljon huonommat. Todellinen vanhempi liittoutuneiden upseeri komentosillalla oli brittiläinen everstiluutnantti Philip Toosey. BBC Timewatch -ohjelmassa leirillä ollut entinen vanki toteaa, että on epätodennäköistä, että kuvitteellisen Nicholsonin kaltainen mies olisi voinut nousta everstiluutnanttiarvoon; ja jos hän olisi, muut isänmaallisemmat vangit olisivat "hiljaisesti poistaneet" hänet. Julie Summers kirjassaan The Colonel of Tamarkan terottaa, että Pierre Boulle, joka oli ollut sotavankina Thaimaassa, loi kuvitteellisen Nicholson-hahmon yhdistelmäksi hänen muistojaan yhteistyöhaluisista *ranskalaisista* upseereista. Toisin kuin kuvitteellinen Nicholson, Toosey ei ollut japanilaisten yhteistyökumppani. Toosey itse asiassa viivytti sillan rakentamista estämällä. Siinä missä Nicholson ei hyväksy sabotaasitoimia ja muita tahallisia yrityksiä viivyttää edistystä, Toosey rohkaisi tätä: termiittejä kerättiin suuria määriä syömään puurakenteita, ja betoni sekoitettiin pahasti. ellauri266.html on line 451: ere.fr/sites/default/files/styles/scale_crop_1280x720/public/2018-04/la_planete_des_singes_3_0.jpg" width="100%" /> ellauri266.html on line 541: Lokakuussa 2016 de Waal oli vieraana BBC Radio Four -ohjelmassa The Life Scientific. Kesäkuussa 2018 de Waalille myönnettiin Barcelonan luonnontieteiden museon äskettäin perustama NAT-palkinto . Palkinto, joka jaetaan ihmisille tai instituutioille, "jotka ovat referenssejä tavastaan tarkastella ja selittää luontoa joko siksi, että he ovat kannustaneet ammatillista sitoutumista luonnontieteellisiin tieteenaloihin tai koska he ovat vaikuttaneet merkittävästi luonnonsuojeluun", myönnettiin de Waalille. hänen näkemyksestään eläinten käyttäytymisen kehityksestä, kun hän on luonut rinnakkaisuuden kädellisten ja ihmisten käyttäytymisen välille sellaisissa asioissa kuin politiikka, empatia, moraali ja oikeudenmukaisuus." ellauri267.html on line 52: EAT! FUCK! KILL! Näistä EAT! ja FUCK! ovat itseisarvoja, KILL! on useimmiten keino saavuttaa 2 ensimmäisestä toinen tai molemmat. Tämä käy selkeästi ilmi iänikuisista poliisisarjoista ja vitun ikävystyttävistä trillereistä sun muista dekkareista: motiivi on harvemmin (vaikka enenevästi kyllä) pelkkä "sarjamurhaaja", enimmäxeen mukana on ainakin (oikein tai väärin kohdistettua) kostonhimoa, raiskausta tai muuta panoa, ja erittäinkin usein myös leikkeleiden hankkimista leivän päällyxexi toisten kustannuxella. Tässä albumissa palataan taas murhan ja muun väkivallan pariin kuin koira oxennuxelle, sillä Emmauxen halpahyllystä löytyi seuraavia asiaa valaisevia teoxia: ellauri267.html on line 56: Walter Herman Wager (September 4, 1924 - July 11, 2004) was an American novelist. Walter Wager grew up in the East Tremont section of The Bronx, the son of Russian Jewish immigrants; his father, Max, was a doctor, and his mother, Jessie, was a nurse. But was he an emigrant or an immigrant? Depends how rich his parents were. Some sources say emigrant, others immigrant. ellauri267.html on line 95: "Hello?" This is a pretty routine Cold War spy thriller, but Siegel's direction manages to keep its tension just high enough for watching. Great cast of Bronson, Pleasence and Magee. And yes - the Moscow scenes were filmed in Helsinki with bit parts from our very own Åke Lindman and Ansa Ikonen. ellauri267.html on line 97: Based on the novel by Walter Wager, "Telefon" has not aged well because it'(TM)s so dependent on the cold war tension that existed between the USSR and the US in the Seventies. The film is basically a cat-and-mouse game with Soviet agent Major Grigori Borzov (Charles Bronson, that's right Bronson is a commie) tracking rogue Russian scientist Nicolai Dalmchimsky (Donald Pleasence) across America to prevent him from activating sleeper agents. Borzov is assisted by Barbara (Lee Remick. fresh from "The Omen") who asks more annoying questions than necessary, leading the audience to believe she may not be completely true to the motherland. The film's middle section is dragged down by repetitive bomb scares. Dalmichimsky is working from outdated intelligence so his targets are all de-classified U.S. Military installations. Once Borzov realizes the pattern and hones in the next target the action shifts to a more linear chase that'(TM)s further heightened by Barbara'(TM)s loyalties. But the ultimate showdown is deflating because beyond some silly disguises Pleasence's Dalmichimsky is never built up to be a threat. Director Don Siegel uses his flair for montage to craft a his action sequences without dialogue. "Telefon" is a road movie, much like Alfred Hitchcock's "Saboteur" and "North by Northwest" had their leads criss-crossing America here we see plenty of seventies architecture including San Francisco's Hyatt Regency Hotel (used in "The Towering Inferno") and a modernist house resting on top of a barren rock outcropping. The supporting cast is uniformly good (but trapped in underwritten roles), and it'(TM)s nice to see veteran character actors Alan Badel and Patrick Magee playing snotty KGB strategists, and Tyne Daly in a small (and ultimately irrelevant role) as a computer geek. Trivia note: The poem that activates the Russian sleeper agents was used by Quentin Tarantino in "Death Proof" as the lines Jungle Julia has her listeners recite to Butterfly. The lines are an excerpt of the poem "Stopping by Woods on a Snowy Evening" by Robert Frost. "The woods are lovely, dark and deep. But I have promises to keep, And miles to go before I sleep, And miles to go before I sleep." ellauri267.html on line 153: Pilleririippuvuus: Muraugh todisti, että hän oli riippuvainen pillereistä noin 20 vuotta. Riippuvuudesta huolimatta hän sanoi pystyvänsä jatkamaan lakiasiain harjoitteluaan ja oli "varma, että kukaan kumppaneistani ei tiennyt, että minulla oli riippuvuus". ellauri267.html on line 155: Murdaugh todisti, että hänen opioidien käyttö oli "varmasti syy" hänen taloudellisiin ongelmiinsa, mutta ei ainoa syy. Hän sanoi käyttäneensä osan asiakkailta varastamistaan rahoista pillereiden ostamiseen, mutta ei kaikkea. Osa varoista käytettiin rahoittamaan sitä, mitä syyttäjä kutsui "varakkaaksi elämäntyyliksi", termiä josta Murdaugh sanoi, ettei hän ota kantaa. ellauri267.html on line 163: Kun tuomari Clifton Newman pyysi arvioimaan, kuinka monta tuntia hän tarvitsee ristikuulustelunsa suorittamiseen, Waters sanoi, että hän oli huono arvioimaan, mutta sanoi: "kolme, neljä, jotain sellaista." Harpootlian told the court there would be a huge financial impact if he had to keep the Gangster witnesses in a 5-star hotel there over the weekend. ellauri267.html on line 169: Murdaugh, describing what happened before the September 2021 shooting, said he gave a lot of his pills to his brother and knew withdrawal symptoms were coming. He said he called and asked someone to bring him more pills. ellauri267.html on line 192: Jury palaa röyhtäillen lounastauolta. Alex Murdaugh seisoo todistajakopin vieressä oikeudenkäynnin tauon aikana torstaina. ellauri267.html on line 205: Ostaisitko tältä mieheltä pillereitä tai tilaistko oikeausapua? ellauri267.html on line 227: Guardians of the Free Republics, active around 2010, was a group based in the U.S. state of Texas regarded as being part of the sovereign citizen movement. The group was associated with Sam Kennedy (whose real name is Glenn Richard Unger), a talk-show host, and with Clive Boustred, a British-born conspiracy theorist living in California. The 2-man group was described as having an anti-violent anti-government ideology. ellauri267.html on line 233: But the corporates took them down. Davis was snared in a sting operation after he agreed to launder more than $1.29 million of Federal law enforcement money. Another guy got 18 years for willful failure to file a federal income tax return. Unger was released by the Federal Bureau of Prisons on December 13, 2019. As of March 2011, the web site for Guardians of the Free Republics had been taken down. They were volunteers: ones who support their fellow communists in thousands of different ways without disdaining remuneration. Juuri sellaisille on Danin kirja dedikoitu. ellauri267.html on line 288: Kolmas huusi: - Vittu minun vereni, olen tyytyväinen. ellauri267.html on line 400: Se oli joko ketjureaktio tai sitten kova erektio. ellauri267.html on line 600: Tav. Vereni hyytyy, ammuin albatrossin, ja nyt on kakkuja sydämeni ympärillä. Täytyy olla enemmän: [vilauttaa kartiota] Tämä ei voinut tylstää miekkaasi. ellauri267.html on line 628: Ei pappia, ei heidän lahkonsa seremonioita; ellauri267.html on line 774: sielu nukahti. hänen tuntinsa; ja tuskin hereillä, ellauri267.html on line 943: Mutta sekarotuinen; sillä vereni kiehui, ellauri267.html on line 969: Thor. Yksikään verestäni ei ollut pyöveliä; Lisää se valhe ellauri267.html on line 1048: Joh. Tähän asti rakkauteni on kantanut minut, melkein tietämättäni, minne olin menossa. Jatkanko? löydänkö itseni? – Mitä vahinkoa minä teen vanhalle miehelleni! Mutta mikä vahinko, koska hän on vanha ja hänellä on kolme vaimoa ja kuusi sivuvaimoa, vierelläni! Se on vain oman kymmenykseni varastaminen häneltä. ellauri267.html on line 1050: Muurahainen. [ Nostaa itseään hieman ja katsoo. ] Vihdoinkin hän; tämä ei ole illuusio, olen varma; Hän on todellinen lihan ja veren paholainen, eikä hän olisi koskaan voinut viettää parempaa aikaa houkutellakseen minua. ellauri267.html on line 1110: Muf. Olen kuullut vaimoni huudot; köyhän viattoman karitsan haukkumisen. – Etkö nähnyt mitään, sanotko? Jos näen karitsan makaavan verenvuotoa ja teurastajan hänen vieressään veitsensä vedettynä ja verisenä, eikö se ole riittävä todiste murhasta? Tulen liian myöhään, ja teloitus on jo tehty. ellauri267.html on line 1212: Istuu heidän silmissään, kuin pelko, ei kovin hereillä; ellauri267.html on line 1238: Emme saa olla yllättyneitä kuin Stalin Krimin konferenssissa. ellauri267.html on line 1311: And, having found his heaven, he fixed it then and there. ellauri267.html on line 1393: Sebastião was one of the most extraordinary monarchs that Portugal ever produced. Ascending the throne in an atmosphere of great emotion, he was widely acclaimed as the answer to his subjects’ prayers and a prince who would save his country’s independence. Two decades later, he achieved precisely the opposite, dying heroically but unnecessarily on the distant North African battlefield of Al-Ksar al-Kabir on 4 August 1578, leaving no heir to succeed him. The collection concludes with studies under the heading of 'historiography and problems of interpretation', on Britain's Charles III and his boxer Camilla, and on Vasco da Gama's reputation for violence. ellauri267.html on line 1396: During the time of the Iberian Union, between 1580 and 1640, four different pretenders claimed to be the returned King Sebastian, including Gabriel de Espinosa. The last of these pretenders, who was in fact an Italian, was hanged in 1619, while another was obtained by the Spanish from Venice, tried, found guilty and hanged in 1603. Vale-dimitrejä kuin nippu kyrpiä. ellauri269.html on line 46: Mulla pyörii mielessä taas sama ajatus: miten tiivistää EAT! FUCK! KILL! jotenkin informatiivisemmin lyhyexi kaavaxi, josta kaikki nää folkloren numeroimat loputtomat fantastiset mutta niin ikävystyttävät aappameemit jotenkin purkautuisivat kuin iteroimalla ennustamattomasti mutta silti deterministisesti kuin jostain korkeamman asteen differentiaaliyhtälöstä. Se on mahdotonta. Mutta siitä näissä paasauxissa jotenkin on implisiittisesti kymysys. ellauri269.html on line 59: Uther Pendragon was the most controlled man Arthur had ever known, and yet his eyes were bright with unwashed tears as he placed his arm on Arthurs's broad shoulders. He spoke in a voice that was powerful trembling with emotion. "By the strength of the Light, may your enemas be well done." ellauri269.html on line 60: His hand lingered a moment caressingly on Arthur's shoulder, then he too, defecated in his tights. ellauri269.html on line 62: Archbishop Foul smiled at the prince kindly. Arthas met the grin evenly, no longer worried. He remembered everything now, or so he thought. "Arise and be recognized," Foul bade him. Arthur did so. The load in his tights was cooling uncomfortably. "Do you, Arthas Menstruel, vow to uphold the honor and codes of the Order of the Silver Hand? Talk to the hand, man!" ellauri269.html on line 67: Arthas blinked, momentarily surprised at the lack of his title (Prince). Of course, he reasoned. I'm being inducted as a man, not a prince. "I do". "Do you vow to walk in the grace of the Light and spread its wisdom to this fellow here, man?" "I do". "Do you vow to vanquish weevils wherever it be found, and impregnate the innocent with your very precious life juice?" "I d- oh, by my blood and honor, I bloody well do." That was close, he'd almost messed up! ellauri269.html on line 69: Foul gave him a quick wank of reassurance, then turned to address both the clerics and the paladins. "Brothers and sisters you who have gathered here to witness this bear - raise your hands and let the Light illuminate this man." ellauri269.html on line 71: The clercs and paladins all lifted their ass-wiping hands, which were now suffused by a soft, golden glow. They pointed them at Arthur, directing the radiance toward him. Arthur's eyes were wide with wonder, and he waited for the glorious glow to envelop him. Nothing happened. ellauri269.html on line 76: UN vote against Russia's invasion of Ukraina 2023: same as 2022. In all, 141 countries voiced support for the resolution. Seven opposed it — Russia, Belarus, North Korea, Syria, Mali, Eritrea, and Nicaragua. Another 32 countries abstained during the vote. China, India, South Africa, Pakistan, Sri Lanka, and much of Africa and Central Asia were among them: ellauri269.html on line 112: The level of support was similar to comparable previous General Assembly votes relating to Russia’s clueless invasion of Ukraine. Mali and Eritrea moved from abstaining to voting against the resolution. South Sudan slipped from "don't know" to "yea". Western hopes of potentially swaying India's vote at the last were dashed. General Assembly resolutions are not binding and carry mainly symbolic weight at the United Nations. However, unlike at the Security Council, Russia cannot unilaterally veto them. ellauri269.html on line 123: 31 Niin tuli tuuli Herralta ja ajoi peltokanat merestä, ja hajoitti ne leiriin, täältäpäin päiväkunnan matkan, ja sieltäpäin päiväkunnan matkan leirin ympärille, liki kahta kyynärää korkialle maan päälle. 32 Niin nousi kansa koko sinä päivänä, ja koko sinä yönä, ja koko toisena päivänä, ja kokosi peltokanoja, ja se, joka vähimmän kokosi, hän kokosi kymmenen homeria, ja he leivittivät ne kohta ympäri leiriä. 33 Koska liha oli vielä heidän hammastensa välillä, ja ennenkuin se tuli kuluneeksi, julmistui Herran viha kansan päälle, ja Herra löi heitä vizauxella, 34 Josta se paikka kutsutaan Himohaudaksi (Kibrot-Hattaava); sillä siihen on haudattu himoitseva kansa. 35 Ja kansa matkusti Himohaudoilta Hatserotiin ja pysähtyi Hatserotissa. ellauri269.html on line 169: Pappi (engl. priest) on hahmoluokka, jolla on kaksi tehtävää, vahingon tekeminen tai parantaminen. Papilla on käytössään myös tehokkaita vihollisten hallintataikoja (engl. crowd control, lyh. engl. CC), jotka tekevät vihollisen hetkellisesti puolustuskyvyttömäksi, esimerkiksi kontrolloimalla vihollisen mieltä. Että tämmösiä influenssereita, tai perinteisemmin termein propagandaheppuja ja politrukkeja. ellauri269.html on line 232: Shattrath: Sha'tar-nimisen naarujen ryhmittymän hallitsema sekä Aldor-nimisen draenei-ryhmittymän ja Scryereiksi kutsuttujen verihaltioiden asuttama kaupunki Ulkomaissa. Myös Khadgar asui siellä Toisen sodan jälkeen, kunnes palasi sieltä myöhemmin Dalaraniin. ellauri269.html on line 234: Dalaran: Kirin Torin magokraattien hallitsema kaupunkivaltio, joka voi leijua tai teleporttautua paikasta toiseen. Ennen Kolmatta sotaa se sijaitsi vuosisatoja Lordameren järvellä ennen kuin Archimonde tuhosi sen. Se jälleenrakennettiin myöhemmin Northrendiin, josta se siirrettiin myöhemmin nykyiseen olinpaikkaansa: Sargerasin haudan lähelle, Särjetyille saarille. ellauri269.html on line 249: ered in the World of Warcraft - SOUTH PARK" frameborder="0" allow="accelerometer; autoplay; clipboard-write; encrypted-media; gyroscope; picture-in-picture; web-share" allowfullscreen> ellauri269.html on line 254: You're gonna meet some gentle people there / For those who come to San Francisco / Summertime will be a love-in there / In the streets of San Francisco / Gentle people with flowers in their hair / All across the nation such a strange vibration / People in motion /There's a whole generation with a new explanation / People in motion people in motion! Make love not Warcraft! ellauri269.html on line 265: Everyone starts somewhere.. Beginner (left) gets harassed by an old hand (right). You can also choose your gender. ellauri269.html on line 280: World of Warcraft has a concept called Realms for dividing players into population groups. The idea is that if everyone who played WoW was all in the game at once, it would be super crowded, very laggy, and generally difficult to play and have a good time. To solve this issue, Blizzard set up multiple servers so that each person can play the game in an environment where there are other players, but not too many other players. Each Realm is a different server and the players on each Realm can see, interact, and play with each other. If you want to play with someone on a different Realm, you can, but we'll get to that in a minute. ellauri269.html on line 282: Now it is time to create your character! There are three primary choices that you need to make: Faction, Race, and Class. These are important because they dictate how you will interact with the game and with other players. Faction and Race can be changed for a price, but Class is a permanent decision. The only way to change Class is to create a new character. (This is actually factually wrong: in real life, you can change Faction for free and Class for a price, but there is no way to change Race!) ellauri269.html on line 286: This is World of Warcraft and that means that there needs to be a war. For players, there are two factions in this conflict: The Horde, and The Alliance. ellauri269.html on line 290: The Alliance and the Horde each have different backgrounds and stories, and are divided along racial lines. Which faction you choose will dictate where you play, who you play with, and what Races you can play. This may sound all too realistic, but that is how the cookie crumbles! ellauri269.html on line 302: Within each faction, you can pick from seven different races, Alliance players can be Humans, Dwarves, Night Elves, Gnomes, Draenei, Worgens or Pandarens, while Horde players can be Orcs, Undead, Tauren, Trolls, Blood Elves, Goblins or Pandaren. Each race can only be certain classes, so picking a race will limit which class your character can be. There are other playable races in the game, but they are unlocked through gameplay and you won't have access to them immediately. ellauri269.html on line 310: There are twelve different classes in World of Warcraft, each with their own strengths and weaknesses. As a new player you can select any class but Demon Hunter or Death Knight, which both require that you already have a level 10 character before you can play one. You can learn more about each class by hovering over its icon on the character creation screen. ellauri269.html on line 314: Choosing your class in World of Warcraft can be one of the most important and time consuming decisions a player ever makes. And time is money! When you are in the process of creating a new character, one of the first things you will notice (aside from gender, race, and faction selection) is that there are what's called "Classes". In World of Warcraft, there are a total of 12 classes to choose from and they are as follows: Death Knight, Demon Hunter, Druid, Hunter, Mage, Monk, Paladin, Priest, Rogue, Shaman, Warlock, and Warrior. Each class provides its own set of unique benefits, abilities, and spells (as you will discover from reading this guide). ellauri269.html on line 318: Upon reaching level 10, you will be able to select what is called your specialization or spec. Each class in World of Warcraft has its own set of different specs that further diversifies the class by adding unique abilities only that spec can use as well as potentially changing the role that class plays in content. For example: As a Demon Hunter you have two specs: Havoc and Vengeance. While both specs share abilities that are common to the class such as Double Jump and Spectral Sight, both specs have unique abilities that differentiates one spec from another. As a Havoc demon hunter, you have spells like Blade Dance to deal out more damage, or as a Vengeance demon hunter, you have spells like Demon Spikes and Fiery Brand which allows you to take less damage and keep enemies off of your allies. ellauri269.html on line 343: There are equally long-winded and boring explanations of all the "Classes", which turn out to be more like Nazi corporations than Marxist class identities. I won't go any futher into them since the book I bought is about the Leech King, the boss of the Death Knights. We can think of them as something like the Wagner Group and the Lychee King as Yevgeny Prigozhin. ellauri269.html on line 345: The Wagner Group (Russian: Группа Вагнера, romanized: Gruppa Vagnera), also known as PMC Wagner (Russian: ЧВК[a] «Вагнер», romanized: ChVK «Vagner»; lit. 'Wagner Private Military Company'), is a Russian privately owned paramilitary organization. It is variously described as a private military company (PMC), a network of mercenaries, or a de facto private army of Russian President Vladimir Putin, depending how hawkish you are. The group operates beyond the law in Russia, where private military contractors are officially forbidden. While the Wagner Group itself is not ideologically driven, various elements of Wagner have been linked to neo-Nazis and far-right extremists, now fighting the Ukrainian neo-Nazis and far-right extremists in a war which is just unjust. ellauri269.html on line 347: The group came to prominence during the Donbas War in Ukraine, where it helped pro-Russian separatist forces of the self-declared Donetsk and Luhansk People's Republics from 2014 to 2015. Its contractors have reportedly taken part in various conflicts around the world—including the civil wars in Syria, Libya, the Central African Republic (CAR), and Mali, often fighting on the side of forces aligned with the Russian government. Wagner operatives have committed war crimes in areas where they are deployed. The accusations include rapes and robberies of civilians, and torturing accused deserters. ellauri269.html on line 349: Because it operates in support of Russian interests, receives military equipment from the Russian Ministry of Defence (MoD) and uses installations of MoD for training, Wagner Group is frequently considered a de facto unit of the MoD or Russia's military intelligence agency, the GRU. It is widely speculated that the Wagner Group is used by the Russian government to allow for plausible deniability in certain conflicts, and to obscure from public the number of casualties and financial costs of Russia's foreign interventions. It has played a significant role in the 2022 Russian invasion of Ukraine, where, among other activities, it has been reportedly deployed to assassinate Ukrainian leaders, and has widely recruited prisoners and convicts for frontline combat. In December 2022, Pentagon's John Kirby claimed Wagner group has 50,000 fighters in Ukraine, including 10,000 contractors and 40,000 convicts. Others put the number of recruited prisoners at more like 20,000, with the overall number of PMCs present in Ukraine estimated at 20,000. After years of denying links to the Wagner group, Yevgeny Prigozhin, a businessman with close links to Putin, admitted in September 2022 that he "founded" the paramilitary group. Now (Feb 2023) he is angry because he is not getting all the attention and financial support he wants. He says that the Kreml nomenclature are thereby guilty of high treason. *This article may be too long to read and navigate comfortably, so I stop here. ellauri269.html on line 379: "He's going to the Undercity," said Arthas. The ancient royal crypts, dungeons, sewers, public toilets and twining alleys deep below the palace had somehow gotten that nickname, as if the place was simply another part of town. Which it was! Dark, dank, filthy, the Undercity was intended for prisoners or the dead, but the poorest of the poor in the land somehow always seemed to find their way in. If one was homeless or a university professor, it was better than freezing in the elements, and if one needed something illegal, even Arthas knew that that was where one went to get it. Now and then the guards would go down and make a sweep of the place as a pro forma gesture to clean it out. (This imagery courtesy of New York Subway Authority.) ellauri269.html on line 424: Originally Answered: Is it possible for people to have sex in WoW? The short answer is no - there are no specific in-game mechanics that allows characters to have intercourse with each other. ellauri269.html on line 425: However, there is a gameplay style called Erotic Role-Play (ERP) where players can role-play sexual acts. The Moon Guard realm is notorious for this, but it's frowned upon - World of Warcraft is a game that is rated suitable for teenagers. Whilst I personally have no issue with what consenting players do in private or guild channels, ERP can be problematic when it takes place in public chat channels. But it's all textual. No actual humping with huge green orc penises in magenta arses is countenanced. ellauri269.html on line 427: You can actually have sex with erectile dysfunction. But you won't be able to stick you huge green pecker in a magi's awaiting slit, that is simply ruled out. It is like putting toothpaste back in the tube. The rest is just boring. ellauri269.html on line 433: "Lad, no one feels ready. No one feels he deserves it. And you know why? Because no one does. It's grace, pure and simple. We are inherently unworthy, simply because we're human, and all human beings-aye, and elves, and dwarves, and all the other alliance races-but not orcs-are flawed. But Coors Light loves us anyway. It loves us for what we sometimes can raise from our breeches in rare moments. It loves us for what we can then do to others. And it loves us because we can help it share its message by striving daily to be worth a green orc, even though we understand that we can't ever truly become so." ellauri269.html on line 438: Lopulta kolmas sota alkaa. Tarina kertoo, että Arthas ja Jaina tapaavat Kel'Thuzadin, Arthas kutsuu Utheria petturiksi ja erottaa hänet ja Hopeakäden ritarit palveluksesta, koska he kieltäytyivät auttamasta Stockholmen teurastusta. Ajan myötä Arthasin kostoretki johtaa hänet Kuuranupille, Myrkkymlikan (muka) kuolemaan ja hetkiin, jotka johtavat kuningas Terenaksen murhaan ja sen jälkeen. ellauri269.html on line 495: Leechin useimmin kuvattu erottuva piirre muista epäkuolleista fantasiafiktioissa on menetelmä kuolemattomuuden saavuttamiseksi; purjot luovuttavat sielunsa muodostaakseen "sielu-artefaktteja" (kutsutaan "sieluhelmiksi", " fylakteereiksi " tai " horcruxiksi "" muissa fantasiateoksissa kuten Harry Potterissa), mi on taikuutensa ja kuolemattomuutensa lähde. Monet jäkälät ryhtyvät varotoimiin piilottaakseen ja/tai suojatakseen yhden tai useamman sielun esineen, jotka ankkuroivat osan purjon sielusta aineelliseen maailmaan. Jos jäkälän ruumiillinen ruumis Lich tapetaan, se osa jäkälän sielusta, joka oli jäänyt kehoon, ei siirry seuraavaan maailmaan, vaan se on olemassa ei-ruumiillisessa muodossa, joka voidaan herättää henkiin lähitulevaisuudessa. lichin sielu-esineet tuhoutuvat, silloin lichin ainoa ankkuri aineellisessa maailmassa olisi ruumiillinen ruumis, jolloin tuhoutuminen aiheuttaa pysyvän kuoleman. ellauri269.html on line 528: Just as Judaism (besides the incredibly tiny Karaite sect) is Rabbinic in nature (teachers of the scripture interpret matters, debate is common and encouraged), Draenei worship of the Light is heavily based on discussion and interpretation, and different Exarchs will interpret the word of a Naaru in a certain manner. Dogmatism is heavily discouraged, and worshippers are encouraged to find their own truths in the scripture (this is specifically non-Orthodox, but Draenei don’t seem Orthodox to me). ellauri269.html on line 530: Similarly, the Draenei approach to the Light places next to zero importance on evangelism. This is less ‘headcanony’, as we see a very clear difference in how the humans and Draenei act in this respect. Individual draenei see the Light as immensely important to themselves, but they do not enforce their beliefs on others. ellauri269.html on line 536: With all this in mind, the recent plot developments on AU Draenor might seem at first glance to be very problematic - depicting a Jewish-coded society becoming the oppressors in a manner that might seem like a poorly constructed and offensive commentary on modern Israel. However, the manner in which the AU Draenei become so zealous and militant is through their (implied) exposure to the words of Xe’ra. Their religion shifts from culturally tied tradition to an evangelistic dogmatic belief system. There is a clear intent of conversion behind their actions. ellauri269.html on line 538: To put it simply; there is one very clear example in history where a group of Jewish people shifted to an evangelistic and dogmatic belief system after the introduction of a perceived savior and person of great spiritual importance - Christianity. ellauri269.html on line 541: That bit at the end I’ll have to think about, though. I’m not quite sure what is being implied either by you or (perhaps unintentionally) by the game’s writers here. ellauri269.html on line 543: I thought the goblins were the jewish race. ellauri269.html on line 549: Or simply you made assertions that could apply to any other race and not at all inherently Draenei. ellauri269.html on line 554: I always considered the Draenei based off of the Roma people of central/eastern Europe. It does have a large mixture of Hebraic culture infused with Hindi, Islamic, and other cultures. They are sort of wandering exiles who formed their own culture as they traveled, and adapted to new lands. Just like the Draenei. ellauri269.html on line 571: Draenei have russian accents and an indian dance lol. They are a melting pot of different things. ellauri269.html on line 575: There is literally a track in the WoD soundtrack called ‘Messenger’ in Hebrew (Malach), which features traditional Jewish liturgical singing. They are led by a Moses figure, and literally came to Azeroth on a ship named after the Exodus. It’s not subtle, I don’t see why you’re denying it. ellauri269.html on line 576: Goblins are your brooklyn stereotypes but brooklyn has been home to many jewish people so… there you go. ellauri269.html on line 583: Whats your point? Dances do not show anything about actual inspiration. The kaldorei female dance is a French singer’s dance, yet they have no French inspiration. That is saved for the Shal’dorei, who were created over a decade after that dance. You want to draw some jewish heritage inspirations? sure. But Draenei being jewish and only jewish based on these weak arguments? ellauri269.html on line 586: you may be right, that the draenei are a melting pot of many cultural inspirations, but my post was meant to allay Surma’s suspicion that this might be the type of thread to get banned. I don’t think there’s anything ban-worthy of discussing the real world cultural inspirations of the wow races. ellauri269.html on line 591: Just because Yrel went full on inquisition is not a commentary on Modern Israel and their foreign or domestic politics. Additionally the Jewish people were not the only ones led by a prophet. ellauri269.html on line 592: Prophet Muhammad comes to mind. He too like Moses had many trials that could be referenced loosely in WoW. ellauri269.html on line 666: Derek Proudmoore ja Grand Executor Mortuus Musta ellauri269.html on line 746: Vuosia kestäneet oikeusjutut päättyivät useaan kertaan useisiin sovintoratkaisuihin. Yksi lupasi taiteilijoille noin 25 000 dollarin vuosipalkkoja. Viime aikoina Siegel-perheen eloonjääneet jäsenet ovat onnistuneet saamaan prosenttiosuuden Warner Entertainmentin ja DC Comicsin tulevista tuloista sekä toisen usean miljoonan dollarin sovituksen. Vuoden 2013 9th Circuit Court of Appeals -tuomioistuimen päätös ei kuitenkaan antanut samoja oikeuksia muille Shystereille. Tavallaan senaattori Smith ja Lex Luthor olivat perverssisti oikeassa: päivän sana on Ei maahanmuutolle. Kaikki paitsi valtahullujen poliitikkojen ja heidän harhaanjohtaneiden seuraajiensa kuumeisissa unelmissa on maailma ilman maahanmuuttoa. Ihmiset liikkuvat. Smith ja Luther olivat oikeassa siinä, että maahanmuuttajien vastaisen retoriikan käyttäminen on hyväksi havaittu keino piilottaa pienimielisten ihmisten kiihkoilevat pelot. taistelevat epätoivoisesti peittääkseen keskinkertaisuutensa ja säilyttääkseen auktoriteettinsa ylivoimaisen ja käsittämättömän voiman edessä. Smith on haudattu St. Luken hautausmaalle Lee Countyssa Etelä-Carolinassa. Kaikki kiinnostuneet kutsutaan täten tanssimaan hänen haudallaan. ellauri269.html on line 759: Tontunpoisto oli termi, jota käytettiin viittaamaan toimiin, joissa puutarha vapautettiin tontuista. Tämä saavutettiin yleensä poimimalla tontut fyysisesti ja lemppaamalla ne kyseisestä puutarhasta. Newton Scamander suositteli julkaisuissa Fantastic Beasts and Where to Find Them, että tontun heiluttaminen pään ympärillä huimaukseen asti ja pudottaminen sitten puutarhaseinän yli riitti, mutta jotkut velhot, kuten Weasleyn perhe, mieluummin heittivät tontut niin pitkälle kuin mahdollista, joskus jopa pitivät kilpailuja siitä, kuka voisi heittää tontun kauimmaxi. Vaihtoehtoisesti Jarveyta voidaan käyttää puutarhan tontun poistamiseen, vaikka useimmat velhot pitivät tätä epäinhimillisenä, koska Jarveyn menetelmät ovat "julmia". ellauri269.html on line 780: Moshe Rosenberg is Rav of Congregation Etz Chaim of Kew Gardens Hills and teaches at the SAR Academy, where he integrates Tech and Torah. His book is Morality for Muggles: Ethics in the Bible and the World of Harry Potter (Ktav, 2011). ellauri269.html on line 814: Pullmanin ensimmäinen ajatus trilogiaa yhdistäväksi nimeksi oli niin ikään Kadotetusta paratiisista poimittu ilmaus Golden Compasses, jossa ”compasses” tarkoittaa itse asiassa harppia, ei kompassia. Milton viittaa kultaiseen harppiin, vasaraan ja lyhteeseen Jumalan luomistyön välineenä. Nimi Golden Compasses vakiintuikin joksikin aikaa käyttöön kirjan julkaisun ollessa vielä kesken. Tällöin yhdysvaltalaisen kustantajan toimittajat erehtyivät tulkitsemaan, että nimitys viittaa Lyran aletiometriin, joka likimain vastaa kuvausta ”kultainen kompassi” – vaikka onkin tosiasiassa messinkinen eikä ole kompassi sen enempää kuin harppi. Niinpä kirjan amerikkalaisessa ennakkomarkkinoinnissa ensimmäisestä kirjasta alettiin käyttää yksikkömuotoista nimitystä The Golden Compass, vaikka Atlantin toisella puolella Pullman olikin jo päättänyt antaa ensimmäisen kirjan nimeksi Northern Lights. Pullman ei tohtinut jumittua kirjan nimikysymykseen yhdysvaltalaisen kustantajan tarjotessa muuten loistavia ehtoja, joten The Golden Compass tuli amerikkalaisen laitoksen viralliseksi nimeksi. Ensimmäisen kirjan suomennos Kultainen kompassi noudattaa tätä naurettavaa nimeä siitä huolimatta, että julkaisutiedoissa alkuteokseksi ilmoitetaan Northern Lights. The Golden Compass on myös vuonna 2007 julkaistun elokuvaversion nimi sekä Yhdysvalloissa että Isossa-Britanniassa. Miten typerää, sen pitäisi olla suomexi Harppisakut. ellauri270.html on line 110: Thaimaassa sijaitseva Kwai-joen 350-metrinen silta poikkeaa Ceylonilla kuvatun elokuvan kulissisillasta. Elokuva ei ole Kwai-joen siltaa nähnytkään. Teattereihin tullessaan elokuva oli todellinen suurmenestys. Sen tekijät kävivät pokkaamassa 1957 peräti seitsemän Oscaria, ja ympäri maailmaa vihellettiin elokuvan mukaansa tempaavaa tunnussävelmää Kwai–joen siltaa. Maailma tuskin tietää mistään muusta siltatyömaasta yhtä paljon. Ja kuitenkin todellisuus peittyy sepitteisiin, joita on niin monta kerrosta, että syntyy myytti. ellauri270.html on line 122: Japanilaiset valtasivat Burman englantilaisilta siirtomaaisänniltä vuonna 1942. Koska Andamanien merellä partioineet liittoutuneiden sukellusveneet vaaransivat miehitysjoukkojen huoltokuljetukset Malakan niemimaan ympäri Burmaan, oli rakennettava rautatie läpi vuorten, viidakon ja soitten. Teistä ei ollut apua ¬ niitä ei ollut. ellauri270.html on line 129: Vangeissa oli myös upseereita aina everstiluutnantteihin asti. Boullen romaanin ja Leanin elokuvan henkilöt ovat kuitenkin täysin sepitteellisiä. ellauri270.html on line 197: Sillatyöt etenevät huonosti, mikä johtuu sekä virheellisistä japanilaisista suunnittelusuunnitelmista (kyllä kai, britti- ja jenkkitunarit) että vankien hitaasta tahdista ja tahallisesta sabotaasista. Saiton odotetaan tekevän rituaalisen itsemurhan , jos hän ei noudata nopeasti lähestyvää määräaikaa. Epätoivoisena hän käyttää Japanin vuoden 1905 Venäjän -Japanin sodan voiton vuosipäivää tekosyynä pelastaa kasvonsa; hän julistaa yleisen armahduksen vapauttaen Nicholsonin ja hänen upseerinsa ja vapauttaen heidät ruumiillisesta työstä. Nicholson on järkyttynyt miesten tekemästä huonosta työstä ja käskee rakentaa oikean sillan, aikoen sen olla kunnianosoituksena Britannian armeijallen kekseliäisyyttä vuosisatojen ajan. Clipton vastustaa uskoen tämän olevan yhteistyötä vihollisen kanssa. Nicholsonin pakkomielle sillasta saa hänet lopulta antamaan upseereilleen vapaaehtoistyön. ellauri270.html on line 238: "The Daemon Lover" (Roud 14, Child 243) – also known as "James Harris", "A Warning for Married Women", "The Distressed Ship Carpenter", "James Herries", "The Carpenter’s Wife", "The Banks of Italy", or "The House-Carpenter" – is a popular ballad dating from the mid-seventeenth century, when the earliest known broadside version of the ballad was entered in the Stationers' Register on 21 February 1657. ellauri270.html on line 242: "A Warning for Married Women" tells the story of Jane Reynolds and her lover James Harris, with whom she exchanged a promise of marriage. He is pressed as a sailor before the wedding takes place and Jane faithfully awaits his return for three years, but when she learns of his death at sea, she agrees to marry a local carpenter. Jane gives birth to three children and for four years the couple lives a happy life. One night, when the carpenter is away, the spirit of James Harris appears. He tries to convince Jane to keep her oath and run away with him. At first she is reluctant to do so, because of her husband and their children, but ultimately she succumbs to the ghost's pleas, letting herself be persuaded by his tales of rejecting the royal daughter's hand and assurance that he has the means to support her – namely, a fleet of seven ships. The pair then leaves England, never to be seen again, and the carpenter commits suicide upon learning that his wife is gone. The broadside ends with a mention that although the children were orphaned, the heavenly powers will provide for them. ellauri270.html on line 244: O where have you been, my long, long love, She set her foot upon the ship, ellauri270.html on line 246: 'O I'm come to seek my former vows But the sails were o the taffetie, ellauri270.html on line 267: For ye kend that I was nane. 'Where you will never win.' ellauri270.html on line 272: If with you I should go?' 'Where you and I will go.' ellauri270.html on line 302: The irony in “The Daemon Lover” is that the female protagonist becomes suspect as she hunts for the mysterious young man “who promised to marry her” (DL 23). Everywhere she searches, she encounters couples who mock her with not-so-subtle insinuations that she is crazy. Indeed, at the end of the story she may well have become insane; the narrative is ambiguous on this point. Significantly, however, if the nameless woman has indeed lost her mind, it is James who is responsible. Although some critics speculate that the disruptive male figure—both in this story and in the others in the collection—is a hallucination of a sexually repressed character, the epilogue to The Lottery, a ballad entitled “James Harris, The Daemon Lover,” suggests otherwise: He is, in fact, the devil himself. ellauri270.html on line 311: The morning of June 27th is a sunny, summer day with blooming flowers and green grass. In an unnamed village, the inhabitants gather in the town square at ten o’clock for an event called “the lottery.” In other towns there are so many people that the lottery must be conducted over two days, but in this village there are only three hundred people, so the lottery will be completed in time for the villagers to return home for noon dinner. ellauri270.html on line 317: The children’s activities—gathering stones—have a false innocence about them. Because this resembles the regular play of children, the reader may not assume gathering stones is intended for anything violent. The word “raids,” however, introduces a telling element of violence and warfare into the children’s innocent games. Similarly, the reader is lulled into a false sense of security by the calm and innocuous activities and topics of conversation among the adult villagers. We see the villagers strictly divided along gendered lines, even as children. ellauri270.html on line 331: In preparation for the lottery, Mr. Summers creates lists of the heads of families, heads of households in each family, and members of each household in each family. Mr. Graves properly swears in Mr. Summers as the officiator of the lottery. Some villagers recall that there used to be a recital to accompany the swearing in, complete with a chant by the officiator. Others remembered that the officiator was required to stand in a certain way when he performed the chant, or that he was required to walk among the crowd. A ritual salute had also been used, but now Mr. Summers is only required to address each person as he comes forward to draw from the black box. Mr. Summers is dressed cleanly and seems proper and important as he chats with Mr. Graves and the Martins. ellauri270.html on line 333: The lottery involves organizing the village by household, which reinforces the importance of family structures here. This structure relies heavily on gender roles for men and women, where men are the heads of households, and women are delegated to a secondary role and considered incapable of assuming responsibility or leadership roles. Horrible! Even though the setting of this story is a single town, it is generic enough that it might be almost anywhere. In doing this, Jackson essentially makes the story a fable—the ideas explored here are universal. ellauri270.html on line 337: Tessie Hutchinson’s late arrival establishes her character in a few sentences: she cares little about the lottery and the pomp and circumstance of the ritual. She is different from the other villagers, and thus a potential rebel against the structure of the village and the lottery. ellauri270.html on line 345: Mrs. Dunbar is the only woman to draw in the lottery, and the discussion of her role in the ritual proceedings emphasizes the theme of family structure and gender roles. Women are considered so inferior that even a teenaged son would replace a mother as the “head of household.” Wow this is going back to last century, or to Afghanistan! The formality surrounding these proceedings shows Mrs. Dunbar’s involvement to be an anomaly for the village. ellauri270.html on line 347: Mr. Summers asks if the Watson boy is drawing this year. Jack Watson raises his hand and nervously announces that he is drawing for his mother and himself. Other villagers call him a “good fellow” and state that they’re glad to see his mother has “got a man to do it.” Mr. Summers finishes up his questions by asking if Old Man Warner has made it. The old man declares “here” from the crowd. ellauri270.html on line 355: As the reading of names continues, Mrs. Delacroix says to Mrs. Graves that is seems like no time passes between lotteries these days. It seems like they only had the last one a week ago, she continues, even though a year has passed. Mrs. Graves agrees that time flies. Mr. Delacroix is called forward, and Mrs. Delacroix holds her breath. “Dunbar” is called, and as Janey Dunbar walks steadily forward the women say, “go on, Janey,” and “there she goes.” ellauri270.html on line 357: Snap shots of village life, like the conversation between Mrs. Delacroix and Mrs. Graves, develop the humanity of the characters and makes this seem just like any other small town where everyone knows each other. The small talk juxtaposed against murder (oops now I let the cat out of the bag, sorry) is what makes the story so powerful. Janey is taking on a “man’s role,” so she is assumed to need encouragement and support. ellauri270.html on line 359: Mrs. Graves watches Mr. Graves draw their family’s slip of paper. Throughout the crowd, men are holding slips of paper, nervously playing with them in their hands. “Hutchinson” is called, and Tessie tells her husband to “get up there,” drawing laughs from her neighbors. ellauri270.html on line 363: In the crowd, Mr. Adams turns to Old Man Warner and says that apparently the north village is considering giving up the lottery. Old Man Warner snorts and dismisses this as foolish. He says that next the young folks will want everyone to live in caves or nobody to work. He references the old saying, “lottery in June, corn be heavy soon.” He reminds Mr. Adams that there has always been a lottery, and that it’s bad enough to see Mr. Summers leading the proceedings while joking with everybody. Mrs. Adams intercedes with the information that some places have already stopped the lotteries. Old Man Warner feels there’s “nothing but trouble in that.” ellauri270.html on line 375: Mrs. Delacroix tells Tessie to “be a good sport,” and Mrs. Graves reminds her “all of us took the same chance.” Bill Hutchinson tells his wife to “shut up.” Mr. Summers says they’ve got to hurry to get done in time, and he asks Bill if he has any other households in the Hutchinsons’ family. Tessie yells that there’s her daughter Eva and Eva’s husband Don, and says that they should be made to take their chance, too. Mr. Summers reminds her that, as she knows, daughters draw with their husband’s family. “It wasn’t fair,” Tessie says again. ellauri270.html on line 379: Bill Hutchinson regretfully agrees with Mr. Summers, and says that his only other family is “the kids.” Mr. Summers formally asks how many kids there are, and Bill responds that there are three: Bill Jr., Nancy, and little Davy. Mr. Graves takes the slips of paper back and puts five, including the marked slip of paper, in the black box. The others he drops on the ground, where a breeze catches them. Mrs. Hutchinson says that she thinks the ritual should be started over—it wasn’t fair, as Bill didn’t have enough time to choose his slip. ellauri270.html on line 389: Even a dystopian society like this one doesn’t exclude other aspects of human nature like youth, popularity, friendship, and selfishness. Nancy’s behavior resembles that of many popular teen girls—again emphasizing the universal nature of Jackson’s story. We get the sense that Old Man Warner is perpetually displeased with any kind of change to tradition—even though the omniscient narrator tells us that the “tradition” Warner is used to is very different from the original lottery. ellauri270.html on line 395: Mr. Summers tells the crowd, “let’s finish quickly.” The villagers have forgotten several aspects of the lottery’s original ritual, but they remember to use stones for performing the final act. There are stones in the boys’ piles and some others on the ground. Mrs. Delacroix selects a large stone she can barely lift. “Hurry up,” she says to Mrs. Dunbar beside her. Mrs. Dunbar gasps for breath and says that she can’t run. Go ahead, she urges, “I’ll catch up.” ellauri270.html on line 397: Mrs. Dunbar already sent her son away, perhaps to spare him having to participate in murder this year, and now she herself seems to try and avoid taking part in the lottery as well. The line about the stones makes an important point—most of the external trappings of the lottery have been lost or forgotten, but the terrible act at its heart remains. There is no real religious or practical justification for the lottery anymore—it’s just a primitive murder for the sake of tradition. Now the situation would be quite different if this were a real case of adultery, about which there are clear instructions in the Old Testament! ellauri270.html on line 403: By having children (even Tessie’s own son) involved in stoning Tessie, Jackson aims to show that cruelty and violence are primitive and inherent aspects of human nature—not something taught by society. Tessie’s attempts to protest until the end show the futility of a single voice standing up against the power of tradition and a majority afraid of nonconformists. Jackson ends her story with the revelation of what actually happens as a result of the lottery, and so closes on a note of both surprise and horror. The seemingly innocuous, ordinary villagers suddenly turn violent and bestial, forming a mob that kills one of their own with the most primitive weapons possible—and then happily going home to supper. ellauri270.html on line 436: Ezemmosta. Äsken tihrustettiin 1 osa espanjalaista rupusarjaa Karut kadut. Kirjeenvaihtotoverini Ypäjältä sanoi v. 1970 hyperkorrektisti kertovansa mulle "kadun totuuden", tarkoittaen karua. Semmoinen katu oli tänkin sarjan miljöönä, vaikka kaikki oli kuitenkin äärimmäisen epäuskottava koska kaikki hyvis näyttelijät oli sipisiistejä ja kuin olisivat vasta tulleet suihkusta, miinus muutamat pahis konnat jotka oli makilleerattu oikein karvaisixi ja pahoixi kuin el Zorro-sarjakuvissa. Hemmetti noi epsanjalaiset äijät ovat sovinistisikoja, ja rasistisia Kolumbiasta tulleille maahantunkeutujille. Neekereitä ei edes näytetty. Persuvanhuxet kärvistelee upporikkaiden ja rutiköyhien välivaiheilla ja ovat vähin erin valumassa kasan pohjalle. Tää oli tollanen Equalizer tai Clint Easton vanhana -tyyppinen vanhussankarisarja, äärimmäisen epäuskottava. Vanha pieni käppänä oli muka joku Bosnian sodan veteraani, mitä vittua, oliko siellä Jugoslaviassa ysärillä epsanjalaisiltakin Nato-joukkoja, kai sitten oli. Oikeastaan toivon että kiinalaiset alkaa pikapikaa lähettää Putinille aseita, jotta saadaan tää 3. maailmansota vauhtiin kunnolla, olis aika tehdä pallolla joltinenkin apuharvennus. ellauri270.html on line 443: Former Mariner High School teacher and boys basketball coach James Harris will be spending the next 11 years in state prison after he pleaded guilty in Lee County court on Monday to one count of sexual assault in a school. Harris, 46, had been charged with two counts stemming from his contact with a female student at Mariner in 2016. He allegedly had sex with the student in his classroom before moving the sexual relationship to his home. Court documents also show that Harris fathered a baby with a former student years earlier. ellauri270.html on line 452: These sad verses were sung by Peter friend of Paul and Mary, another Demon Lover between the bars. ellauri270.html on line 459: It is an ancyent Marinere, Se on muinainen seilori, ellauri270.html on line 462: "Now wherefore stoppest me? "Nyt mixi pyhästytät mut? ellauri270.html on line 464: There was a Ship, quoth he— Oli nääs tää laiva, se posmittaa- ellauri270.html on line 467: "Marinere! come with me." "Seilori! Tule messissä. ellauri270.html on line 470: And an it were a Christian Soul, Ja kuin kristillistä sielua, ellauri270.html on line 472: "God save thee, ancyent Marinere! "Herran tähden, muinainen seilori! ellauri270.html on line 487: That woman and her fleshless Pheere? Toi nainen ja toi sen luuranko? ellauri270.html on line 493: Like naked green Hulk she alongside came: Kuin naku Hulk se tuli vierelle: ellauri270.html on line 494: She & Mark Twain were playing dice; Mark Twainin kanssa pelas noppaa; ellauri270.html on line 501: Like lead into the sea. Kuin lyijy tyynen meren aaltoihin. ellauri270.html on line 516: Old men, and babes, and loving friends, Vanhoja miehiä, vauvvoja, ja kavereita, ellauri270.html on line 523: Published anonymously in 1798, this was meant to be perceived as a manuscript recently uncovered from an earlier age. It purposefully contains a variety of archaic spelling and syntax. Later editions modernized some of the archaisms. ellauri270.html on line 546: "Andorsen owns a large percentage of the land in northern Nevada not owned by the government," Leo said. "He's probably got a half dozen of these private airstrips scattered all over the state. They may be dirt, but they're built to handle a bizjet. Ever meet him? Great guy. Throws parties and fund-raisers for law enforcement all the time." ellauri270.html on line 548: "I'm sorry about getting in your face there, sir, but we get a lot of trespassers and thieves these days, what with the economy going to shit and all. The sheriff is doing his best, but this is a big county and a big ranch, and his department's been slashed to the bone... but its a good thing too, on the other hand, no big government you know. Like I said, we've had a lot of trespassers over the past couple years," Andorsen said. "Even had some cattle rustlers a while back." "And you like to deal with them yourself, instead of calling the sheriff?" Fid asked. He nodded. "Sounds like the way it should be done." "Bet your ass," Andorsen said. "Nothing beats taking the law in your own hands. Playing sheriff, judge and hangman in one big fat person. Personally, I like the hangman part best." ellauri270.html on line 555: Herbert Norman Schwarzkopf Jr. USMA, KCB (/ˈʃwɔːrtskɒf/; August 22, 1934 – December 27, 2012) was a United States Army general. While serving as the commander of United States Central Command, he led all coalition forces in the Persian Gulf War. Schwarzkopf was highly decorated in Vietnam. He was one of the commanders of the invasion of Grenada in 1983. Schwarzkopf's command eventually grew to an international force of over 750,000 troops. Schwarzkopf graduated valedictorian out of his class of 150, and his IQ was tested at 168. Schwarzkopf then attended the United States Military Academy where he played football, wrestled, sang and conducted the West Point Chapel choir. His large frame (6 feet 3 inches (1.91 m) in height and 240 pounds (110 kg) in weight) was advantageous in athletics and bawling out his underlings. He was also a member of Mensa. ellauri270.html on line 557: At Fort Campbell, Kentucky, 1957, he found chronic problems in military leadership, amid what historians have called a larger doctrinal crisis. They were all commies to a man! ellauri270.html on line 558: In Vietnam 1969, his troops were demoralized and in poor condition, racked with rampant drug use and disciplinary problems as well as a lack of support from home. During his time in Vietnam, Schwarzkopf acquired his well-known short temper. ellauri270.html on line 560: Schwarzkopf commanded an international army of 750,000, comprising 500,000 US troops and 250,000 troops from other nations. He considered the Arab troops to be the least effective of the war. Big surprise. Anyway, the Air Force met the goal of 50 percent attrition of the Iraqi ground force. ellauri270.html on line 574: Brandeis wurde 1948 als nicht konfessionsgebundene Universität unter der Förderung der amerikanisch-jüdischen Gemeinschaft gegründet. Benannt wurde die Universität nach Louis Brandeis (1856–1941), dem ersten jüdischen Richter am Obersten Gerichtshof der Vereinigten Staaten. Sie steht Studenten aller Nationalitäten, Religionen und politischer Orientierung offen. Noch 2006 waren etwa 50 % der Studenten jüdisch. Die Sportteams der Brandeis University nennen sich die Juden. nein, die Judges. Die Universität ist Mitglied der University Athletic Association. ellauri270.html on line 593: Starting in 1890, Louis helped develop the "right to privacy" concept by writing a Harvard Law Review article of that title, and was thereby credited by legal scholar Roscoe Pound as having accomplished "nothing less than adding a chapter to our law." He later became active in the Zionist movement, seeing it as a solution to antisemitism in Europe and Russia, while at the same time being a way to "revive the Jewish spirit." ellauri270.html on line 597: Louis David Brandeis (later: Louis Dembitz Brandeis — see below) was born on November 13, 1856, in Louisville, Kentucky, the youngest of four children. He was born to immigrant parents from Bohemia, who raised him in a secular Jewish home. His parents, Adolph Brandeis and Frederika Dembitz, both of whom were Frankist Jews. ellauri270.html on line 599: Frankism was a heretical Sabbatean Jewish religious movement of the 18th and 19th centuries, centered on the leadership of the Jewish Messiah claimant Jacob Frank, who lived from 1726 to 1791. Frank rejected religious norms and said that his followers were obligated to transgress as many moral boundaries as possible. At its height it claimed perhaps 50,000 followers, primarily Jews living in Poland, as well as in Central and Eastern Europe. ellauri271.html on line 46: Eläinetiikkaan ja moraalifilosofiaan perehtyneen filosofi Elisa Aaltolan mukaan tutkimukset ovat osoittaneet, että hyönteisillä on mieli, tietoisuus ja kyky oppia. Ne osaavat ennakoida ja välttää tunnetasolla epämiellyttäviä asioita. Se viittaa siihen, että ne tuntevat kipua. ellauri271.html on line 72: Sosialistisen internationaalin naisten toisessa, Kööpenhaminassa 26.–27. elokuuta 1910 Nørrebron työväentalossa pidetyssä konferenssissa saksalaisen sosialistin Clara Zetkinin ehdotuksesta yli sata naista 17 maasta yksimielisesti hyväksyi kansainvälisen naistenpäivän. Konferenssi ei määritellyt tarkkaa päivämäärää. Kokouksessa olivat keskeisellä sijalla saksalainen Clara Zetkin, venäläinen Aleksandra Kollontai ja italianukrainalainen Anželika Balabanova. Kokoukseen osallistuneesta tanskalaisesta Nina Bangista tuli maailman ensimmäinen naisministeri Tanskan ensimmäiseen sosialidemokraattiseen hallitukseen 1924. Kokouksessa oli läsnä viisi suomalaisnaista, jotka olivat Suomen suuriruhtinaskunnan ensimmäisen eduskunnan jäseniä. Virallinen suomalaisedustaja oli Ida Aalle-Teljo. Neljä muuta olivat Hilda Herrala, Aura Kiiskinen, Hilja Pärssinen ja Miina Sillanpää. ellauri271.html on line 82: Kansainvälisestä naistenpäivästä on kasvanut 1900-luvun aikana sosialistisen liikkeen mukana todella maailmanlaajuinen juhlapäivä. Yhdistyneet kansakunnat järjestää vuosittain naistenpäivän konferenssin, jonka tarkoituksena on edistää naisten oikeuksia ja naisten mahdollisuuksia osallistua sosiaalisiin, poliittisiin ja taloudellisiin prosesseihin. YK julisti vuoden 1975 Kansainväliseksi naistenvuodeksi. Naistenvuoden maailmankonferenssissa hyväksyttiin suunnitelma naisten aseman edistämiseksi, ja YK:n yleiskokous julisti sen toteuttamiseksi naisten vuosikymmenen (1976–1985). Onnexi siitä on jo sentään - annas olla - pian neljä vuosikymmentä! ellauri271.html on line 92: Putin razastaa kauniin razupoliisin vierellä joka osaa oikein keventää. Putinin pylly ei pysy satulassa vaan läpsyttää ylös alas epätahdissa. Käsiäkin se pitää hassusti kuin Lucky Luke laukassa. ellauri271.html on line 101: Koska hypoteeseja seksin alkuperästä on vaikea testata kokeellisesti, tutkijoiden olennaisimmat ponnistuxet keskittyvät seksuaalisen lisääntymisen ylläpitämiseen. Tämäntyyppisen lisääntymisen ylläpitäminen on pitkään ollut yksi biologian tärkeimmistä mysteereistä, kun otetaan huomioon, että 50% tällä tavalla muodostuneista organismeista ei pysty itsenäisesti lisääntymään uusien jälkeläisten kanssa. ellauri271.html on line 109: Luonnolliset muutokset bakteereissa, DNA:n kuljetus arkeissa ja meioosi eukaryooteissa laukaisevat stressaavat olosuhteet, kuten liikakansoitus, resurssien ehtyminen ja DNA-vauriot. Tämä viittaa siihen, että seksuaalinen lisääntyminen on sopeutumista stressaaviin olosuhteisiin, erityisesti sellaisiin, jotka aiheuttavat DNA-vaurioita. Sukupuoli mahdollistaisi kahden organismin vahingoittumattomien RNA-alueiden yhdistämisen. Tämä regeneraatioilmiö, joka tunnetaan usein uudelleenaktivoitumisena, esiintyy influenssaviruksessa ja reoviruksessa. ellauri272.html on line 78: Kirsten Sims from New Zealand stated that the book "will win no prizes for its prose" and that "there are some exceedingly awful descriptions," although it was also an easy read; "(If you only) can suspend your disbelief and your desire to – if you'll pardon the expression – slap the heroine for having so little self respect, you might enjoy it." A Cord from U of Columbia stated that, "Despite the clunky prose, James does cause one to turn the page." Father Metro wrote that "suffering through 500 pages of this heroine's inner dialogue was torturous, and not in the intended, sexy kind of way". Jessica Reaves, the Chicago Tribune, wrote that the "book's source material isn't great literature", noting that the novel is "sprinkled liberally and repeatedly with asinine phrases", and described it as "depressing". Publishers Weekly named E. L. James the 'Publishing Person of the Year' 2012. In April 2012 E. L. James was listed as one of Time magazine's "100 Most Influential People in the World". ellauri272.html on line 83: A second study in 2014 was conducted to examine the health of women who had read the series, compared with a control group that had never read any part of the novels. The results showed a correlation between having read at least the first book and exhibiting signs of an eating disorder, having romantic partners that were emotionally abusive and/or engaged in stalking behavior, engaging in binge drinking in the last month, and having 5 or more sexual partners under age 14. The authors could not conclude whether women already experiencing these "problems" were drawn to the series, or if the series influenced these behaviors to occur after reading. ellauri272.html on line 86: Operation Iraqui Freedom (OIF) offers direct support against communists so as to leur defendre le droit to access smutty information. If you’re able, please consider a donation to OIF to ensure this important work continues. But anyway, here's The 101 most banned and burned books in the U.S. of A! Näissä kaikissa on kyse nuorison korruptoinnista, samasta mistä Sokrates sai sen myrkkytuomion. Näiden kirjojen vika on erilaiset poikkeamat 7th heaven perhekomedian malliperheestä. Isiä ja äitejä tai sukupuolia on liikaa tai liian vähän, kaikki eivät tule ajoissa päivälliselle tai korvaavat terveellisen kotiruuan nestemäisellä ravinnolla tai tabuilla ja nousevat ylös tai menevät sänkyyn liian myöhään tai liian aikaisin tai ovat seisaaltaan, keittiosaarekkeella tai muuten sopimattomilla tavoilla. Juuri niitä aiheita jotka elähdyttävät Netflixin ja muiden suorasoittopalvelinten tarjontaa. ellauri272.html on line 322: to be killed rather than taken to the vet, because his parents were poor and they ellauri272.html on line 338: James LaRue, OIF's director, told The Huffington Post that the Bible pops up regularly on the organization's annual challenged books list, but that it has never before breached the top 10. Secular activists want to point out there is a double standard in the Bible, as the Bible is a book filled with morally questionable actions. ellauri272.html on line 345: But not to worry! "In fact there are thousands of editions of the Bible in tens of thousands of libraries in the United States, way more than any other world religious texts -- and that’s well within the First Amendment," LaRue told The Huffington Post. "Here in the home of the brave, free people read freely." Here, the Lord (the one and only real thing, beware of subsitutes) is still the head honcho. He is our ellauri272.html on line 416: M.L. Rosenthal felt that although Ammons shares Wallace Stevens’s desire to intellectualize rather than simply describe, he falls short of Stevens’s success. Paul Zweig agrees that “unlike T.S. Eliot or Stevens, Ammons does not write well about ideas.” When the narrator finds the dead mole under the leaves, he says, “mercy: I’d just had / lunch: squooshy ice cream: I nearly / unhad it.” Vendler commented, “There has been nothing like this in American poetry before Ammons—nothing with this liquidity of folk voice.” ellauri272.html on line 421: Edward Hirsch articulated what may be the consensus regarding Garbage. He saw the poem as a brilliant summation of the poet’s life work, “an American testament that arcs toward praise, a poem of amplitude that confronts our hazardous waste and recycles it saying, ‘I’m glad I was here, / even if I must go.’” ellauri272.html on line 478: verrattoman levottomat meret jotka luo mantereita, ellauri272.html on line 545: Eläinetiikkaan ja moraalifilosofiaan perehtyneen filosofi Elisa Aaltolan mukaan tutkimukset ovat osoittaneet, että hyönteisillä on mieli, tietoisuus ja kyky oppia. Ne osaavat ennakoida ja välttää tunnetasolla epämiellyttäviä asioita. Se viittaa siihen, että ne tuntevat kipua. ellauri272.html on line 737: SAS on brittien pahimpia roistojoukkioita kaikissa länkkärien sodissa sitten 2. maailmankisojen. Poistanut "shakkinappuloita laudalta" enemmän kuin prinssi Harry. More than 3,500 "terrorists" were "taken off the streets" of Baghdad by 22 SAS. Voi vittu mitä jälkikolonialismia. ellauri272.html on line 740: Unlike many others, we have no billionaire owner except you, meaning we can fearlessly chase truth away and report alternative ones instead. 2023 will be no different; we will work with trademark theft and passion fruit to bring you journalism that’s always free from commercial (LOL) or political (commie) interference. No one edits our editor or diverts our attention from what’s most important for The West. With your support, we’ll continue to keep Gilead Guardian journalism open and free for everyone to read. When access to information is made equal, greater numbers of people can understand global events our way and their impact on good people but also communists. Together, we can demand better for the powerful and fight for laissez-faire democracy. ellauri272.html on line 849: – Elän hyvin porvarillista elämää. Minulla ei ole enää kavereita eikä vihollisia. ellauri274.html on line 45: “Put me down! You are hurting me,” Adolf Hitler protests to the man of steel. But Superman has other ideas. Seizing the Nazi dictator, Superman shoots into the air, faster than any plane, to pick up Josef Stalin in Moscow. Next stop Geneva to drop off the “power mad scoundrels” at the League of Nations, where they are found guilty of “unprovoked aggression against defenseless countries”. ellauri274.html on line 100: ellauri274.html on line 167: ellauri274.html on line 197: ellauri274.html on line 271: ellauri274.html on line 304: ellauri274.html on line 314: ellauri274.html on line 374: ellauri274.html on line 474: ellauri274.html on line 485: ellauri274.html on line 505: ellauri274.html on line 511: ellauri274.html on line 589: ellauri274.html on line 701: ellauri274.html on line 731: ellauri274.html on line 786: ellauri274.html on line 868: ellauri274.html on line 901: ellauri274.html on line 1001: ellauri275.html on line 65: Apinaheppuli oli Stalinkin, naisen tekemä, vaikkakin luonteeltaan kelju ja raaka kaveri. Huovis-Veikko ei ollut mikään marxilainen, äänesti todennäköisesti kökkäreitä. Siitä huolimatta Huovisen historian taju on erinomainen, lähes yhtä jämäkkä kuin Veijo Meren. ellauri275.html on line 95: The role of Ilia Chavchavadze as one of the first civil activists and propagator of the idea of civil activism mustn’t be forgotten in modern day Georgia, where nihilism and indifference, especially among youth, is quite common. The article “Ilia Chavchavadze’s Civil Activities” was created by the Europe-Georgia Institute with support from the Friedrich Naumann Foundation for Freedom South Caucasus. Ideas and opinions expressed in the article belong to the Author – Rati Kobakhidze – and might not represent positions of the EGI or FNF. ellauri275.html on line 118: Kuntosalin valtionjärjestys painoi raskaasti Ilja Tšavtšavadzea ja lisäsi protestia siihen perustettua despoottista hallintoa vastaan. Valmistuttuaan lukiosta vuonna 1857, mutta ei läpäissyt loppukokeita, Ilja Chavchavadze lähti saamaan yliopistokoulutuksen Pietariin. Se perusti seuran "Tergdaleulebi" ("Ne, jotka joivat Terekistä" - eli ne, jotka saivat inspiraatiota veli venäläisestä.). Terek-joki nousee Gruusian pohjoisosassa ja virtaa pohjoiseen ja sitten itään Venäjän läpi laskeutuen Kaspianmereen. Terek-joki edusti Venäjän asutuksen etelärajaa Kaukasuksella suuren osan 1800-lukua. Toisen maailmansodan aikana suomalainen Waffen SS:n pataljoona Nordost eteni divisioonassaan Terekjoelle saakka. ellauri275.html on line 210: Runossa Erakko ko. erakko ei onnistunut voittamaan 17-kesäisen neitosen elävän elämän voimaa, maallisia inhimillisiä tunteita ja intohimoja. Taistelu tätä voimaa vastaan päättyi munkin sielunpelastuxen kannalta täydelliseen tappioon, mutta koiraan siementuotannon kannalta menestyxeen. Munkki nuolee porsliinia ahdistuksen ja epätoivon piinaamana ja tuikkaa sitten melan upoxiin. Tämä teos, jonka Ilja Chavchavadze loi luovan elämänsä viimeisellä kaudella, leimaa taiteellisen taidon kypsyys ja täydellisyys. Pyhä vapaus voitetaan vain taistelulla, vain verellä, - runoilija väitti ja tuli käteen uudestaan. ellauri275.html on line 246: Siellä puita uhkasi kuolema, sillä viereen vaikka makaamaan. ellauri275.html on line 424: Russian President Vladimir Putin’s press secretary Dmitry Peskov said that Russia was not involved in the “unrest” in Georgia and the “foreign agents” law. “Nothing there was inspired by the Kremlin, the Kremlin has absolutely nothing to do here,”- TASS quoted Peskov. ellauri275.html on line 426: According to Peskov, the “pioneers” in such laws were the United States. “And one version of the (Georgian) bill, called "American law", if we understand correctly, was very similar to a similar US law. The second version was less similar to the US law, was much milder in nature. But, of course, we have nothing to do with either one,” Peskov said. ellauri275.html on line 428: Meanwhile, Russian Foreign Ministry spokeswoman Maria Zakharova reacted to a statement by EU High Representative for Foreign Affairs and Security Policy Josep Borrell criticizing “Russian Law” and said: “Borrel said that the foreign agents’ law that sparked protests in Tbilisi was incompatible with EU values. Now we understand why the U.S. is not yet in the European Union – there the law has been in force there since 1938.” ellauri275.html on line 430: Porukat huusi Tiflisissä miekkarissa "Sukhumi, Sukhumi". Gruusialaiset eivät pidä siitä, että abhaasisepartistit ottaa aurinkoa pyyhkeillä mustanmeren rannaklla venäläisten tuella. Sukhumi or Sukhum (Russian: Суху́м(и), Sukhum(i) [sʊˈxum(ʲɪ)]), also known by its Georgian name Sokhumi (Georgian: სოხუმი, [sɔχumi] (listen)) or Abkhaz name Aqwa (Abkhaz: Аҟәа, Aqwa), is a city in a wide bay on the Black Sea's eastern coast. It is both the capital and largest city of the Republic of Abkhazia, which has controlled it since the Abkhazia war in 1992–93. However, "internationally" Abkhazia is considered part of Georgia. The city, which has an airport, is a port, major rail junction and a holiday resort because of its beaches, sanatoriums, mineral-water spas and semitropical climate. It is also a member of the International Black Sea Club. ellauri275.html on line 442: Toinen nimekäs poliittinen vanki on oppositiokanava Mtavarin omistaja Nika Gvaramia. Hänet on tuomittu korruptiosta. Mtavari (Georgian: მთავარი) was a feudal title in Georgia usually translated into English as Prince or Duke. In the 15th century the term mtavari was applied only to the five ruling princes of western Georgia (Samtskhe, Mingrelia, Guria, Svaneti, and Abkhazia), whose autonomous powers were finally eliminated under Imperialist Russia. ellauri275.html on line 446: The Georgian poets were, by the strictest definition, those whose works appeared in a series of five anthologies named Georgian Poetry, published by Harold Monro and edited by Edward Marsh, the first volume of which contained poems written in 1911 and 1912. The group included Edmund Blunden, Rupert Brooke, Robert Graves, D. H. Lawrence, Walter de la Mare, Siegfried Sassoon, and John Drinkwater. Until the final two volumes, the decision had not been taken to include female poets. ellauri275.html on line 448: The period of publication was sandwiched between the Victorian era, with its strict classicism, and Modernism, with its strident rejection of pure aestheticism. The common features of the poems in these publications were romanticism, sentimentality, and hedonism. Later critics have attempted to revise the definition of the term as a description of poetic style, thereby including some new names or excluding some old ones. W. H. Davies, a contemporary, is sometimes included within the grouping, although his "innocent style" differs markedly from that of the others. ellauri275.html on line 449: In the 1930s, Henry Newbolt estimated there were still at least 1000 active poets in England, and that the vast majority would be recognisably Georgian. ellauri275.html on line 458: Chavchavadze's residence in Tsinandali where the still functioning famous winery serves today as a major tourist attraction in Kakheti. ellauri275.html on line 460: In his Romantic poems, Chavchavadze dreamed of Georgia's glorious past, when "the breeze of life past" would "breathe sweetness" into his "dry soul." In poems Woe, time, time (ვაჰ, დრონი, დრონი), Listen, listener (ისმინეთ მსმენნო), and Caucasia (კავკასია), the "Golden Age" of medieval Georgia was contrasted with its unremarkable present. As a social activist, however, he remained mostly a "cultural nationalist," defender of the native language, and an advocate of the interest of Georgian aristocratic and intellectual elites. In his letters, Alexander heavily criticized Russian treatment of Georgian national culture and even compared it with the pillaging by Ottomans and Persians who had invaded Georgia in the past. In one of the letters he states: The damage which Russia has inflicted on our nation is disastrous. Even Persians and Turks could not abolish our Monarchy and deprive us of our statehood. We have exchanged one serpent for another. ellauri275.html on line 462: After 1832, his perception of the national problems became different. The poet unambiguously pointed out those positive results which had been brought about by the Russian annexation, though the liberation of his native land remained to be his most cherished dream. Later, his poetry became less romantic, even sentimental, but he never abandoned his optimistic streak that makes his writings so different from those of his predecessors. Some of the most original of his late poems are, Oh, my dream, why have you appealed to me again (ეჰა, ჩემო ოცნებავ, კვლავ რად წარმომედგინე), and The Ploughman (გუთნის დედა) written in the 1840s. The former, a rather sad poem, surprisingly ends with hope for the future in contemplation of the poet. The latter combines Chavchavadze's elegy for his past years of youth with calm humorous farewell to lost sex-life and potency. Composer Tamara Antonovna Shaverzashvili used Chavchavadze’s text for her song “My Sadness.” ellauri275.html on line 484: Ukrainan sota on Joe-sedän porukoille pelkkää nettoa. Pakotteilla pidetään öljyn hinta keinotekoisesti alhaalla ja ostetaan venäläisten fossiilit Intian ja Kiinan kautta polkuhinnalla. Inter arma silent leges, viherpiipertäjät ymmärtävät pitää päänsä alhaalla. Aseita päästään kokeilemaan tositoimissa tyhmien slaavikallojen kustannuxella. Se on kaikki kotiinpäin, spasiibo tavarishi! Ei tässä mitään kiirettä, as you were, jatkakaa. ellauri275.html on line 494: Holodomor oli osa laajempaa, koko Neuvostoliittoa vuosina 1931–1934 koskenutta nälänhätää. Ukrainan nälänhätä oli kuitenkin pahempi asia, johtuen poliittisista etunäkökohdista, jotka kohdistuvat suurimmaksi osaksi vain Ukrainaan. Vuosien 1932–1933 nälänhädästä vaiettiin Neuvostoliitossa perestroikaan saakka. Neuvostoliitossa vierailleet läntiset toimittajat eivät myöskään kertoneet tapahtuneesta länsimaissa. Venäläiset huomauttavat, että länsipuoli Ukrainasta, jossa niiden mukaan hätä oli pahin, ei ollut osa Ukrainan neuvostotasavaltaa ennen suurta isänmaallista sotaa. ellauri275.html on line 511: Rutsev oli isovenäläinen, mutta aivan Ukrainan rajalta, Kurskista. Se oli 20-luvulla politrukkina Donbassissa, oltuaan siellä töissä kaivosalalla. (He later stated that he considered emigrating to the United States for better wages, but did not do so.) ellauri275.html on line 649: Stalin tekee lisää erehdyxiä ellauri275.html on line 661: Tampereen konferenssi 1905 oli joulukuussa 1905 Tampereen työväentalolla pidetty Venäjän sosiaalidemokraattisen työväenpuolueen ensimmäinen puoluekonferenssi, jonka järjestivät puolueen enemmistöläiset eli bolševikit. Se oli Lontoon (1905) ja Tukholman (1906) puoluekokousten välissä pidetty epävirallinen kokoontuminen, joka muistetaan erityisesti Leninin ja Stalinin ensitapaamisesta. Lenin oli Josipista hukkapätkä, sanoo Konsta, ottamatta selvää faktoista: nimittäin Josip oli täsmälleen samanpituinen kuin Uljanov hattu päässä ja kassi kädessä. Pirkko Hiekkalan pituisia molemmat. Lao Rui on harvaanasutulla mediaanilla. Konferenssin merkittävin päätöslauselma oli päätös aseelliseen kapinaan ryhtymisestä, joka lopulta johti lokakuun vallankumoukseen vuonna 1917. ellauri275.html on line 680: Svetlanan erehdyxiä ellauri275.html on line 692: Allilujeva rakastui 16-vuotiaana juutalaissyntyiseen elokuvaohjaajaan Aleksei Kapleriin. Stalin ei hyväksynyt heidän romanssiaan, joten Kapler lähetettiin pakkotyöhön Siperiaan ja sen jälkeen Vorkutan teollisuuskaupunkiin nykyiseen Komin tasavaltaan lähelle napapiiriä. 17-vuotiaana Allilujeva rakastui Grigori Morozoviin, joka opiskeli Moskovan yliopistossa. He menivät naimisiin 1945 Stalinin vastahakoisuudesta huolimatta, eikä tämä halunnut tavata Morozovia. Allilujeva synnytti pojan Josifin, ja pariskunta erosi vuonna 1947. Allilujevan seuraava puoliso oli Juri Ždanov, jonka isä oli tunnettu neuvostoliittolainen poliitikko ja Stalinin oikea käsi Andrei Ždanov, joka oli Suomessa rauhanteon jälkeen valvontakomission johtaja. He menivät naimisiin vuonna 1949 ja saivat vuonna 1950 tyttären Jekaterinan. Tämäkin liitto purkautui myöhemmin. Ollessaan sairaalassa 1963 Allilujeva tapasi intialaisen kommunistin Brajesh Singhin, joka oli käymässä Moskovassa. Singh oli hyväkäytöksinen idealisti, mutta kärsi vakavista sairauksista, kuten keuhkoputken tulehduksesta ja keuhkolaajentumasta. Brajeshin ja Allilujevan romanssi syttyi, kun pariskunta lomaili Mustanmeren rannalla Sotšissa. Singh palasi Moskovaan vuonna 1965 ja toimi tulkkina. Heidän ei sallittu avioitua. Singh kuoli vuonna 1966, ja Allilujeva sai luvan lähteä viemään Singhin tuhkaa Gangesjokeen. Ollessaan Intiassa kaksi kuukautta hän kiintyi maan tapoihin. Allilujeva piti Singhiä puolisonaan, vaikka he eivät menneet naimisiin. ellauri276.html on line 64: Kunpa olisi hyvä hevosystävä ja kyntäjä ei erehtyisi. ellauri276.html on line 95: Alexander Chavchavadzen myöhemmät ajatukset kansallisesta kysymyksestä olivat kaukana kaukonäköisyydestä ja syvyydestä. Hän oli pikemminkin laajasti koulutettu, kasvatettu Venäjän, Ranskan, Iranin parhaista perinteistä, perehtynyt saksalaiseen filosofiaan ja kirjallisuuteen. Hän tiesi, että Georgia tarvitsi uutta, edistyksellistä kulttuuria, laajaa valistusta, koulutusta ja teki kaikkensa tuodakseen kehittyneen venäläisen yhteiskunnan lähemmäxi Georgiaa, vaikka sitten vaikka kaventamalla Terek-jokea. Hän ymmärsi hyvin, että vain tämä ystävyys, vain tämä yhteisö voi johtaa hänen kotimaansa laajalle tielle. ellauri276.html on line 156: Tunnettu ja suosittu on Grekovin runoihin perustuva romanssi "Treffi" (musiikki P. Bulakhov ), P. I. Tšaikovski kirjoitti teoksensa runoihinsa ("Emme kävele kauan ...", "Katso: siellä on pilvi ...", "Odota hetki" ), A. Aljabjev ("En koske mykkä suruun..."), A. Varlamov ("Tähti"), A. Dargomyzhsky ("Olemme helvetissä...", "Peltojen kukat"), A. Gurilev ("Syksypäivä"," Kyynel"," Sydän"," Serenadi", "Merimiehen laulu "), S. Donaurov ("Juon terveydellesi ...", "Tapasimme joskus yöllä ..."), M. P. Mussorgsky ("Missä sinä, tähti ..."), sekä P. P. Bulakhov ("Unettomuus"). ellauri276.html on line 160: Venäjänsi englannista, ranskasta, saksasta ja espanjasta. Kaksi Calderonin draamaa erottuvat hänen käännöksistään : "Heresy in England" ja "Life is a dream"; Goethen " Faustin " ensimmäinen osa (M., 1843 ja Pietari, 1859); Shakespearen Romeo ja Julia (Pietari, 1862); draama Girardin "Naisen kidutus"; Alfred de Mussetin runo "Rolla" (Moskova, 1864); Heinen runot (M., 1863 ) jne. Grekovin käännökset erottuvat hyvistä säkeistä ja ovat melko lähellä alkuperäisiä. (Mäkin olen suomentanut Rollan, se on albumissa 36.) ellauri276.html on line 356: Runo alkaa puhujan matkustaessa isänsä kanssa "kyntämään" maita "meren rannalla". Siellä hän näkee kolmea eri lintutyyppiä ja kuulee isänsä laulavan tähän vuodenaikaan sopivaa laulua, "Plough-Song". ellauri276.html on line 363: Runo alkaa puhujan matkustaessa isänsä kanssa "kyntämään" maita "meren rannalla". Siellä hän näkee kolmea eri lintutyyppiä ja kuulee isänsä laulavan tähän vuodenaikaan sopivaa laulua, "Plough-Song". ellauri276.html on line 372: To the Green Field by the sea, Vihreälle kentälle meren rannalla, ellauri276.html on line 387: Punaiselle kentälle meren rannalla, To the Red Field by the sea, ellauri276.html on line 395: 'I Will Go With My Father a-Ploughing' toinen säkeistö jäljittelee ensimmäistä säkeistöä siinä mielessä, että puhuja muistaa aikoja, jolloin hän ja hänen isänsä "kylvivät" aiemmin kyntämiään maata. He istuttavat tämän vuoden satoja nykyiselle "Punaiselle pellolle meren rannalla". Heidän aikaisempien toimiensa vuoksi maa on muuttunut, kuten kuukaudetkin. Tässä vaiheessa kolme eri lintua tulee pojan luo ja "parveilee... [hänen] jälkeen". Häntä seuraavat nämä uudet kumppanit, ja nyt hän ottaa osan laulamisesta. Hän tekee serenadien muille maan "harjoittelukylväjille" ja hänen isänsä laulaa "Siemenlaulun". Kaikki nämä toiminnot sopivat tiettyyn vuodenaikaan ja liittyvät siihen. Puhujan muistot elämästään yhdistetään näihin kolmeen eri kategoriaan, joista viimeinen tulee viimeisessä säkeessä. ellauri276.html on line 399: To the Brown Field by the sea, Ruskealle pellolle meren rannalla, ellauri276.html on line 403: With the wren in the heat of the sun, Veren kanssa auringon lämmössä, ellauri276.html on line 407: Viimeisessä säkeistössä pojan on aika lähteä isänsä mukana "korjaamaan" maata, jota he ovat aiemmin "kyntäneet" ja "kylvöneet". He keräävät kasvattamansa sadot "ruskealla pellolla meren rannalla". Aika etenee edelleen ja heidän toimintansa ovat muuttaneet maiseman kuvaa entisestään. ellauri276.html on line 455: Of the deep ravine where can be seen the worth of passion´s pledge, ellauri276.html on line 495: Kavanagh meni naimisiin pitkäaikaisen kumppaninsa Katherine Barry Moloneyn ( Kevin Barryn veljentytär ) huhtikuussa 1967, ja he perustivat yhdessä pubin Waterloo Roadille Dubliniin. Kavanagh sairastui Tarry Flynnin ensiesityksessä Abbey Theatre -yhtiön Dundalkin kaupungintalossa ja kuoli muutamaa päivää myöhemmin, 30. marraskuuta 1967 Dublinissa. Hänen hautansa on Inniskeenissä Patrick Kavanagh -keskuksen vieressä. Hänen vaimonsa Katherine kuoli vuonna 1989; hän on myös haudattu sinne. Nobel-palkittu Séamus Heaney on saanut vaikutteita Kavanaghista. Heaney ja Kavanagh uskoivat paikallisen tai seurakuntalaisen kykyyn paljastaa universaali. Heaney sanoi kerran, että Kavanaghin runoudella oli "muuttava vaikutus yleiseen kulttuuriin ja se vapautti hänen jälkeensä tulleiden runollisten sukupolvien lahjat". Heaney totesi: "Kavanagh on todella edustava moderni hahmo siinä mielessä, että hänen kumouksellinen toimintansa käännettiin itsensä puoleen: tyytymättömyys, sekä henkinen että taiteellinen, inspiroi hänen kasvuaan... Hänen opetuksensa ja esimerkkinsä auttoivat meitä näkemään olennaisen eron hänen välillään. kutsutaan seurakunnalliseksi ja maakunnalliseksi mentaliteetiksi". Kuten Kavanagh sanoi: "Kaikki suuret sivilisaatiot perustuvat seurakuntaan". Hän päättelee, että Kavanaghin runous todistaa hänen "lankattoman uskonsa itseensä ja taiteeseen, joka teki hänestä paljon enemmän kuin hän itse". ellauri276.html on line 528: Tunnetuin "Plowman´s Tale" sisältyi Chaucer´s Worksin painettuihin painoksiin. Se on selkeästi Wycliffite anti-veljestarina, joka on kirjoitettu n. 1400 ja levitettiin lollardien keskuudessa. Joskus nimeltään The Complaynte of the Ploughman, se on 1380 riviä pitkä, ja se koostuu kahdeksanrivisista säikeistä ( rimimalli ABABBCBC, joissakin muunnelmissa, jotka viittaavat interpolointiin), kuten Chaucerin " Munkin tarina ". "The Plowman´s Tale" -elokuvassa ei ole selkeää sisäistä/suunnitteluyhteyttä Chaucer´s Canterbury Talesin tai Piers Plowmanin kanssa. Anthony Wotton, joka oli luultavasti vuoden 1606 "The Ploughman´s Tale" -julkaisun toimittaja, ehdotti, että "The Ploughman´s Tale" viittaa Jack Uplandiin tai todennäköisemmin Pierce the Ploughman´s Credeen, koska "Plowman´s Tale" on päähenkilö. sanoo: "Freresistä olen kertonut ennenkin / Creden tekemisessä..." (1065–66). Plowman´s Tale lainaa myös paljon Credestä. ellauri276.html on line 532: Tämän ja muiden tekstien yhdistäminen Chauceriin oli mahdollista, koska Chaucerin " Yleinen prologi " Canterbury Talesille esittelee kyntäjän, joka ei koskaan saa tarinaa. Tämä laiminlyönti näyttää herättäneen muiden luovuuden varhaisesta päivästä lähtien. "Yleisessä prologissa" isäntä vitsailee Plowmanin veljestä, joka on pappi. Joissakin säilyneissä käsikirjoituksissa isäntä ehdottaa, että Parson on "Lollere". Jo vuonna 1400 Chaucerin hoviyleisö kasvoi nousevaan lukutaitoiseen, keski-/kauppiasluokkaan, johon kuului monia Lollardin kannattajia, jotka olisivat olleet taipuvaisia uskomaan Lollard Chauceriin. ellauri276.html on line 542: A trewe swynkere and a good was he, worker; (see note) ellauri276.html on line 552: In a tabard he rood upon a mere. smock; rode; mare; (see note) ellauri276.html on line 591: Saying: Bring to us some beer, for while I am here, Tuo meille olut kun olen täällä ellauri276.html on line 599: “When there's many a dirty sow a sweetheart has got now, ellauri276.html on line 603: Here we are on familiar ground, for the beginning is that of the well-known Condescending Lass, often printed on broadsides, and not infrequently met with in the mouths of country singers to this day. The Condescending Lass belongs to a sizeable family of songs on the theme “I wouldn't marry a …”. In it the girl reviews men of various trades, and rejects them all until she finds one whom she will deign to consider. But the present version loses sight of this theme, and from verse two onwards forgets all about the persnickety girl, settling down to a eulogy of the ploughman's trade, though here and there the words still recall those of The Condescending Lass. For the sake of coherence we have abandoned Mr Burstow's first verse and given it another title (he called it: Pretty Wench). The Taverners Folk Group sang The Ploughman in 1974 on their Folk Heritage album Times of Old England. They noted: ellauri276.html on line 608: Turning over frozen earth in dark January days behind a horse drawn or an ox drawn plough, must have been back breaking labour. The hours were long, pay was poor. A ploughman at the Alnwick Hiring Fair of spring 1819 for instance, was offered merely bed and food as payment for his fee for six months work. In the depression of that year, the ploughman had no choice, yet, these ploughmen appeared to enjoy their job and approached life with a sense of honest reality and humour. Their songs are nearly always cheerful. Cyril Tawney sang The Ploughman in 1974 on the Argo anthology The World of the Countryside. Jon Loomes sang The Ploughman in 2005 on his Fellside CD Fearful Symmetry. He noted: ellauri276.html on line 623: There was an old farmer in Sussex did dwell, (whistle) Sussexissa asui vanha maanviljelijä, (pilli) ellauri276.html on line 645: Says: Here, take in an old Sussex chap´s mate. Sanoo: Tässä, ota vastaan vanha Sussex-kaveri. ellauri276.html on line 647: There was thirteen imps all dancing in chains; (whistle) Paikalla oli kolmetoista impeä, jotka kaikki tanssivat ketjuissa; (pilli) ellauri276.html on line 751: Mutta meret välillämme kohisevat ellauri276.html on line 823: Bottomleysta tuli nuorempi virkailija Craven Bankissa Keighleyssä 16-vuotiaana. Kuitenkin sairastuttuaan vuonna 1891 hänet siirrettiin Bradfordin haaratoimistoon. Täällä hän vieraili ensin teatterissa ja näki Oscar Wilden näytelmän Lady Windermeren tuulettimessa. Tämä herätti hänen kiinnostuksensa näytelmiä kohtaan. ellauri276.html on line 830: Varhaisena ympäristönsuojelijana Bottomleyn kirjoitus perustui aina tiiviisti maantieteelliseen sijaintiin. Skotlantilainen vaikutus (kaikuu Yeatsin irlantilaista herätystä) näkyy hänen myöhäisissä näytelmissään, kun taas suuri osa hänen aikaisemmista kirjoituksistaan on juurtunut Lakelandiin. Siten esimerkiksi Claife Heightsin haamua tai boglea, Windemereä – niin kutsuttua Claife Crier – käytetään ratkaisemaan julman maanviljelijän vaimon ja palvelevan piian välistä konfliktia The Crier by Night -elokuvassa; kun taas yksi hänen rakastetuimmista runoistaan tunnetaan nimellä Cartmel Bells: ellauri276.html on line 872: I saw there too, O life and death, your analogies; Näin myös siellä, oi elämä ja kuolema, vertauksesi; ellauri276.html on line 883: 5. elokuuta 1908 hän meni naimisiin Elisabeth von Pausingerin kanssa, tiedättehän, Franz Xaver von Pausingerin tytär, taiteilija, Salzburgista, Itävallasta? Heillä oli tytär Rosalie (Stork) Regen ja kolme poikaa, Francis Wharton, George Frederick ja Carl Alexander. Vuonna 1939 Stork selvisi zägällä SS Athenian uppoamisesta Atlantin valtamerellä. ellauri276.html on line 912: With its fleshless laws and its mouldered god. Niin paljaat luut kuin homeiset turskat. ellauri276.html on line 917: From the dark repose where the dead folk lie Pimentoon jossa käärmeen sikiöt makaa, ellauri276.html on line 1003: Anna Baldwin lauloi Kyntölaulun (Me ollaan kaikki iloisia kavereita) Amsherin vuoden 2018 Hampshire-kappaleiden albumilla, jonka on kerännyt Lucy Broadwood Oxfordshiressa, Patience Vaisey Adwell 1892:ssa. Bob Askew huomautti: ellauri276.html on line 1012: I trapped there all night and it´s all the next day olin siellä loukussa koko yön ja se on koko seuraavan päivän ellauri276.html on line 1018: Then you´re all jolly fellows that follows the plough. sitten olette kaikki iloisia kavereita joka seuraa auraa. ellauri276.html on line 1027: Now I slept there all night and all the next day, Nyt nukuin siellä koko yön ja koko seuraavan päivän, ellauri276.html on line 1031: The cocks were a-crowing, the farmer did say, kukot lauloivat, maanviljelijä sanoi: ellauri276.html on line 1038: We´re all jolly fellows that follow the plough. Olemme kaikki iloisia auraa seuraavia tovereita. ellauri276.html on line 1043: We´re all jolly fellows that follow the plough. Olemme kaikki iloisia kavereita, jotka seuraa auraa. ellauri276.html on line 1047: And when we come there, so jolly and bold, Ja kun tulemme sinne, niin iloisina ja rohkeina, ellauri276.html on line 1058: And we´re all jolly fellows that follow the plough.” ja olemme kaikki iloisia kavereita, jotka seuraa auraa." ellauri276.html on line 1065: So come all you brave fellows, where e´er you be, Tulkaa siis kaikki rohkeat toverit, missä ikinä olette, ellauri276.html on line 1068: For you´re all jolly fellows that follow the plough. sillä te olette kaikki iloisia kavereita, jotka seuraa auraa . ellauri276.html on line 1099: ´Cause we´re damned thirsty fellows as follows the plough. koska olemme pirun janoisia kavereita, ketkä seuraa auraa. ellauri276.html on line 1109: That we're all jolly fellows that follows the plough. että olemme kaikki iloisia kavereita, jotka seuraa auraa. ellauri276.html on line 1114: That we're all jolly fellows that follows the plough. että olemme kaikki iloisia kavereita, jotka seuraa auraa. ellauri276.html on line 1118: And when we gets there then so jolly and bold Ja kun pääsemme sinne, niin iloisena ja rohkeana ellauri276.html on line 1134: So all you young fellows wherever you be, Joten kaikki te nuoret, missä olettekin, ellauri276.html on line 1137: That we're all jolly fellows that follows the plough. että olemme kaikki iloisia kavereita, jotka seuraa auraa. ellauri276.html on line 1147: We're all jolly fellows that follow the plough. olemme kaikki iloisia kavereita, jotka seuraa auraa. ellauri276.html on line 1152: We're all jolly fellows that follow the plough. Olemme kaikki iloisia kavereita, jotka seuraa auraa. ellauri276.html on line 1160: “What have you been doing, boys, all this ere long day? "Mitä olette tehneet, pojat, koko tämän pitkän päivän? ellauri276.html on line 1168: And we're all jolly fellows that follow the plough.” ja olemme kaikki iloisia kavereita, jotka seuraav auraa." ellauri276.html on line 1175: So come all you fine fellows, where'er you may be, Joten tulkaa kaikki te hienot kaverit, missä ikinä olettekin. ellauri276.html on line 1178: You're all jolly fellows that follow the plough. Olette kaikki iloisia kavereita, jotka seuraa auraa. ellauri276.html on line 1181: The cocks were all crowing, the farmer did say, Kukot lauloivat kaikki, ja maanviljelijä sanoi: ellauri276.html on line 1188: We're all jolly fellows that follow the plough. Olemme kaikki iloisia kavereita, jotka seuraa auraa. ellauri276.html on line 1193: We're all jolly fellows that follow the plough. Olemme kaikki iloisia kavereita, jotka seuraa auraa. ellauri276.html on line 1215: So all you young fellows, where'er you may be, Joten kaikki te nuoret, missä ikinä olettekin, ellauri276.html on line 1221: The cocks were a-crowing, and the farmer did say, kukot lauloivat, ja maanviljelijä sanoi: ellauri276.html on line 1228: We're all jolly fellows that follow the plough. Olemme kaikki iloisia tovereita, jotka seuraa auraa. ellauri276.html on line 1233: We're all jolly fellows that follow the plough. Olemme kaikki iloisia kavereita, jotka seuraa auraa. ellauri276.html on line 1238: We're all jolly fellows that follow the plough. Olemme kaikki iloisia kavereita, jotka seuraa auraa. ellauri276.html on line 1248: And we're all jolly fellows that follow the plough.” ja olemme kaikki iloisia kavereita, jotka seuraa auraa." ellauri276.html on line 1258: That we're all damn good fellows that follow the plough. Etme olemme kaikki iloisia kavereita, jotka seuraa auraa. ellauri276.html on line 1290: Hallin isä oli varakas filanderer, koulutettu Etonissa ja Oxfordissa, mutta työskenteli harvoin, koska hän peri suuren summan rahaa isältään, merkittävältä lääkäriltä, joka oli British Medical Associationin johtaja. Hänen äitinsä oli epävakaa amerikkalainen leski Philadelphiasta. Radclyffen isä lähti vuonna 1882 jättäen nuoren Radclyffen ja hänen äitinsä. Hän jätti kuitenkin Radclyffelle huomattavan perinnön. ellauri276.html on line 1302: Asiassa Obergefell v. Hodges 26. kesäkuuta 2015 Yhdysvaltain korkein oikeus laillisti samaa sukupuolta olevien avioliitot päätöksellä, joka on voimassa koko valtakunnallisesti, lukuun ottamatta Amerikan Samoaa ja suvereeneja heimovaltioita, joissa homoja ei kazota hyvällä. 29 osavaltiossa on perustuslaki, joka kieltää samaa sukupuolta olevien avioliitot ja/tai muun tyyppiset liitot, ja 31 osavaltiossa on säädökset, jotka kieltävät samaa sukupuolta olevien avioliitot ja/tai muun tyyppiset liitot, vaikka nämä kaikki ovat lakanneet Obergefell- päätöksestä. ellauri277.html on line 42: On the evening of December 20, 1900, a suspicious fire destroyed the Buies Creek Academy and all the buildings except for the large wooden tabernacle. Awakened at 3:30 a.m. to witness the destruction, J.A. Campbell recalled: "When I ran up to the fire, the terrible fire, that was burning down chances for poor boys and girls, and I knew that I could not build again ... the flames that destroyed the labor of years [...] the only hope for hundreds of boys and girls was being swept away, I could not bear up longer [...] When they asked me my plans, I said, "Well, there's no chance to go on." ellauri277.html on line 78: And he answered, saying: ellauri277.html on line 132: Sittemmin tapaamansa "hyväntekijän" Mary Haskellin taloudellisella avustuksella Gibran opiskeli taidetta Pariisissa vuosina 1908–1910. Siellä ollessaan hän tapasi syyrialaisia poliittisia ajattelijoita, jotka edistävät kapinaa ottomaanien Syyriassa. Kun hän kuoli 48-vuotiaana maxakirroosiin ja alkavaan tuberkuloosiin toisessa keuhkossa hän oli saavuttanut kirjallisuuden mainetta "Atlantin valtameren molemmin puolin". Hänen "upeaa työtä" on kuvattu "taiteellisena perinnönä kaikkien kansojen ihmisille". ellauri277.html on line 146: Palattuaan USAan Kahlil asettui taas kavereiden kustannuxella pieneen yxiöön (numero 30, jossa oli parveke, kolmannessa kerroksessa). Gibran asui siellä kuolemaansa asti. ellauri277.html on line 153: Kirjeessä 1921 Naimylle, Gibran kertoi, että lääkärit olivat käskeneet häntä "luopumaan kaikenlaisesta työstä ja rasituksesta eikä muuta kuin syömään, juomaan ja lepäämään". Vuonna 1922 Gibran määrättiin "pysymään poissa kaupungeista ja kaupunkielämästä" ja hän oli vuokrannut mökin meren läheltä, aikoen muuttaa sinne Mariannan kanssa ja jäädä sinne, kunnes "tämä sydän [palauttaa] järjestyksensä"; Tämä kesä Scituatessa oli Haskellillekin virkistävää aikaa, jonka aikana Kal kirjoitti englannixi joitain "parhaista arabialaisista runoista", joita hän oli koskaan kirjoittanut. Siirappinen profeetta myi hyvin kylmästä kriittisestä vastaanotosta huolimatta. ellauri277.html on line 200: that it may rise and expand and seek the car keys, God unencumbered? ellauri277.html on line 217: Khalil senior seems to have been a violent drinker and a gambler; rather than tend to his walnuts he went to be a collector of taxes for the village headman, a job that was not considered reputable. In 1891 he was convicted of some fiscal irregularity, and his property was confiscated. Gibran later described his father to his women friends as a descendant of cavaliers, a romantic figure, who got into trouble with the law for refusing to compromise with corrupt village authorities. BUAHAHAHA. ellauri277.html on line 219: Similarly, Gibran later portrayed his life in Lebanon as idyllic, stressing his precocious artistic and literary talents and his mother’s efforts to educate him; some of these stories were obviously tall tales meant to impress his American patrons. ellauri277.html on line 229: In November 1902 Gibran wrote to Peabody, and she invited him to a party held at her house two weeks later. An intense platonic relationship resulted, though Gibran seems to have wanted it to progress to a sexual one. He visited her regularly; they went to musical and artistic events together; they wrote to each other often; and she encouraged his writing and his art. She gave him the nickname that he later used as the title of his most famous book: “the Prophet.” In October 1903 Gibran wrote something in a letter to Peabody that angered her, and their relationship cooled. ellauri277.html on line 231: Gibran’s relationship with Peabody ended completely with her marriage in 1906. He then began a secret affair with a pianist, Gertrude Barrie, who, like Peabody, was several years his senior. During this period Haskell introduced him to an aspiring French actress, Émilie Michel, who taught French at Haskell’s school, and the two fell in love. In 1908 Michel suffered an ectopic pregnancy and had an abortion. The relationship waned and ultimately ended, a victim of Michel’s ambitions for a career on the stage. ellauri277.html on line 233: In April 1904 Day held an exhibit of Gibran’s work at his studio. It was favorably reviewed, and some of the pictures were sold. At the show Gibran met a woman who became his most important patron: Mary Haskell was from a wealthy South Carolina family and ran a private Boston girls’ school. ellauri277.html on line 236: Gibran did not have the training to imitate the old masters of Arabic literature: his education had been haphazard and was as much in English as in Arabic, and there is little evidence of the influence of classical Arabic literature in his works. Instead, his Arabic style was influenced by the Romantic writers of late 19th-century Europe and shows obvious traces of English syntax. His allegorical sketches of exile, oppression, and loneliness spoke to the experiences of immigrants and had none of the rhetorical decoration that made high Arabic literature difficult for ordinary readers. Gibran’s haphazard education meant that his Arabic, like his English, was never perfect. ellauri277.html on line 238: After Paris, Gibran found Boston provincial and stifling. Haskell arranged for him to visit New York in April 1911; he moved there in September, using $5,000 that Haskell gave him to rent an apartment in Greenwich Village. He immediately acquired a circle of admirers that included the Swiss psychiatrist and psychologist Carl Gustav Jung and several Baha’is; the latter introduced him to the visiting Baha’i leader ‘Abd al-Baha’, whose portrait he drew. New York was the center of the Arabic literary scene in America; Rihani was there, and Gibran met many literary and artistic figures who lived in or passed through the city, including the Irish poet and dramatist William Butler Yeats. ellauri277.html on line 240: In the spring of 1913 he visited the International Exhibition of Modern Art—the “Armory Show”—which introduced European modern art to America. He approved of the show as a “declaration of independence” from tradition, but he did not think most of the paintings were beautiful and did not care for the artistic ideologies behind movements such as cubism. The reviews of an exhibition of his own work in December 1914 were mixed. Hedevoted most of his time to painting for the next eighteen years but remained loyal to the symbolism of his youth and became an isolated figure on the New York art scene. ellauri277.html on line 244: In 1923 the financially and emotionally exhausted Haskell moved to Savannah, Georgia, and became the companion of an elderly widower, Colonel Jacob Florence Minis. But her faith in Gibran’s literary and artistic importance never wavered, and she continued to edit his English manuscripts—discreetly, since Minis did not approve of Gibran. ellauri277.html on line 246: Gibran’s masterpiece, The Prophet, was published in September 1923. The earliest references to a mysterious prophet counseling his people before returning to his island home can be found in Haskell’s journal from 1912. Gibran worked on it from time to time and had finished much of it by 1919. He seems to have written it in Arabic and then translated it into English. As with most of his English books, Haskell acted as his editor, correcting Gibran’s chronically defective spelling and punctuation but also suggesting improvements in the wording. ellauri277.html on line 248: The work begins with the prophet Almustafa preparing to leave the city of Orphalese, where he has lived for twelve years, to return to the island of his birth. The people of the city gather and beg him not to leave, but the seeress Almitra, knowing that his ship has come for him, asks him instead to tell them his truths. The people ask him about the great themes of human life: love, marriage, children, giving, eating and drinking, and many others, concluding with death. Almustafa speaks of each of the themes in sober, sonorous aphorisms grouped into twenty-six short chapters. As in earlier books, Gibran illustrated The Prophet with his own drawings, adding to the power of the work. ellauri277.html on line 250: The Prophet received tepid reviews in Poetry and The Bookman, an enthusiastic review in the Chicago Evening Post, and little else. On the other hand, the public reception was intense. It began with a trickle of grateful letters; the first edition sold out in two months; 13,000 copies a year were sold during the Great Depression, 60,000 in 1944, and 1,000,000 by 1957. Many millions of copies were sold in the following decades, making Gibran the best-selling American poet of the twentieth century. It is clear that the book deeply moved many people. When critics finally noticed it, they were baffled by the public response; they dismissed the work as sentimental, overwritten, artificial, and affected. ellauri277.html on line 258: In 1928 Gibran published his longest book, Jesus, the Son of Man: His Words and His Deeds as Told and Recorded by Those Who Knew Him. It was the most lavishly produced of Gibran’s books, with some of the illustrations in color. For once, the reviews were strongly and uniformly favorable, and the book has remained the most popular of his works next to The Prophet. ellauri277.html on line 277: role and significance of religious values in the public consciousness and self-consciousness, which became the object of research of philosophers, historians, political scientists, specialists of state administration. At the same time, actual issues of religious values in ensuring the spiritual security of society remain insufficiently studied. There is no detailed scientific substantiation and comprehensive study of spiritual security in the structure of national security. ellauri277.html on line 285: References: ellauri277.html on line 294: 3. Missov, L.V. (2008), "Features of Public Admi- interests and goals", Military thought, vol. 6, pp. 28—40. ellauri277.html on line 295: nistration in the Sphere of Spiritual and Valuable Develop- 11. Bodruk, O.S. (2001), "National interests", Politics ellauri277.html on line 348: Effendin johdolla herätysliike muuttui järjestäytyneeksi uskonnoksi 1930-luvulta lähtien. Hänen toimikautenaan valmistuivat muun muassa Babin hautapyhäkkö ja Kansainvälinen arkistorakennus. Vuonna 1944 Effendi kirjoitti bahai-historian sata ensimmäistä vuotta käsittävän teoksen, God Passes By. God was here but he left early. Hänen toimiensa ansiosta bahai-usko saavutti vuonna 1948 ei-valtiollisiin järjestöihin kuuluvan aseman Yhdistyneissä kansakunnissa. Effendi kuoli vuonna 1957, minkä jälkeen johtajuus on ollut pikemminkin ryhmällä kuin yksittäisellä henkilöllä. Vuonna 1963 valittiin ensimmäinen Yleismaailmallinen oikeusneuvosto johtamaan uskontokuntaa Israelin Haifasta käsin. ellauri277.html on line 350: Bahai-usko tuli Suomeen eri lähteiden mukaan 1920-luvulla uskonnonvapauslain siivellä tai size tuli 1930-luvun lopulla amerikansuomalaisten mukana. Säännöllinen toiminta aloitettiin vuonna 1938, mutta ensimmäinen järjestö, Helsingin Bahai Seura ry, perustettiin vuonna 1952. Vielä tässä vaiheessa useimmat jäsenet eivät ajatelleet järjestöä erillisenä uskontona. 1960-luvun alussa perustettiin paikallishallinnot Tampereelle, Lahteen ja Turkuun, ja valtakunnallinen seura rekisteröitiin uskonnolliseksi yhdyskunnaksi vuonna 1963 nimellä Suomen Bahai-yhdyskunta. 1970-luvulla yhdyskunta aloitti aktiivisen lähetystyön muun muassa lentolehtisin ja musiikkiryhmien esityksillä, ja yhdyskunnan jäsenmäärä kaksinkertaistui vuosien 1972 ja 1973 aikana. Nykyisin yhdyskunnalla on 568 jäsentä (2010) and growing (LOL). Tunnettuja suomalaisia bahaita ovat vaatturi ja juontaja Arman Alizad (oikeasti?), juontaja-toimittaja Aram Aflatuni, bahai-yhteisön tiedottaja, toimittaja Sohelia Mikkonen sekä Pirkko Zillesin utelias mökkinaapuri. ellauri277.html on line 370: Bahait uskovat, että jokaisella on yksi (1) kuolematon sielu. Se on ihmisen henkinen osa, joka ei kuole vaan jatkaa olemassaoloaan toisessa muodossa. Sielu ei asu ruumiissa, vaan se yhdistyy ihmiseen panon aikana heti hedelmöittymisvaiheessa. Mikäli kaksi ihmistä on elänyt hyvän avioliiton, heidän sielunsa jatkavat riitelyä boomereina myös kuoleman jälkeen. ellauri277.html on line 372: Bahai-uskon mukaan taivas ja helvetti eivät ole palkkio- tai rangaistuspaikkoja, jotka saavutettaisiin ruumiin kuoleman jälkeen, vaan ennemminkin ihmissielun tai mielen tiloja, jotka saavutetaan ennen kuolemaa. Taivas on läheisyyttä Jumalaan, mikä syntyy läheisyydestä uskonnon ilmaisijaan hänen opetustensa tutkimisen, ymmärtämisen ja noudattamisen kautta. Helvetti on vastaavasti etäisyyttä niistä. Toisin kuin monissa muissa uskonnoissa, bahait eivät näe ihmisessä pahuutta. Kaikki Jumalan luoma on pohjimmiltaan hyvää. Tämä ei kuitenkaan tarkoita sitä, ettei ihminen kykenisi tekemään julmia tekoja kanssaihmisiään ja ihmiskuntaa kohtaan. Se tarkoittaa vaan että nekin julmat teot ovat hyviä. Stalin teki erehdyxiä mutta oli pohjimmiltaan hyvä mies. ellauri277.html on line 374: Bahai-usko näkee itsensä rauhan ja ykseyden tuojana. Uskonnossa ei ole pappeja eikä sakramentteja, ja rituaaleja on vain siteexi. Kuitenkin bahai-uskon tapoja säätelevät Baha’ullahin laatimat memorandumit, jotka edellyttävät päivittäisiä rukouksia, paastoa sekä pyhien kirjoitusten opiskelua. Pakollisten rukousten lisäksi tapakulttuuri sisältää ainoastaan hautajaisrituaalin sekä yksinkertaisen hääseremonian. ellauri277.html on line 394: Bahai-uskolla on eri arvioiden mukaan 5–7 miljoonaa kannattajaa. Eniten bahaita on Intiassa, noin miljoona, ja toiseksi eniten Iranissa, noin 300 000–350 000. Yhdysvalloissa on vajaat 200 000 uskonharjoittajaa, joista etelävaltiossa asuvat ovat pääsääntöisesti afroamerikkalaisia eli neekereitä. Bahai-usko kasvaa nopeimmin Etelä-Aasiassa ja Afrikassa, koska siellä lisäännytään nopeimmin. Alueittain bahaita on arvioitu olevan eniten Etelä-Aasiassa, yli kaksi miljoonaa. Itä-Afrikassa bahaita on yli miljoonan ja Euroopassa yli 100 000. ellauri277.html on line 405: Toinen huomauttaa että esimerkiksi monet Boomer-herkät kirkkokunnat kuten Baha´i pyrkiessään tavoittamaan hyvin käytännöllisiä, pragmaattisia Boomereita ovat jääneet suurelta osin vaille evankeliumia, ja ne ovat vaihtaneet sen käytännön positiiviseen ajatteluun ilman evankeliumin ingredienttiä. Se on synkretismiä! En väitä että kaikki Boomer-kirkot ovat tällaisia, enkä yritä maalata liikettä leveällä siveltimellä. Mutta on olemassa tiettyjä kirkkokuntia, jotka ovat korostaneet yrittämistä kovemmin ja paremman ihmisen olemista armon evankeliumin sijaan. "Hyvän elämän eläminen hyvänä ihmisenä", etenkään omalla voimallasi, ei ole Jeesuksen julistama evankeliumi. Turha yrittääkään, ei see onnistu! ellauri277.html on line 438: Myöhemmin kolme Batman-naamareihin sonnustautunutta miestä ryösti kaksi elokuvateatteria Meksikossa. Aseistautuneet miehet varastivat teattereista yhteensä noin 15 000 euron edestä rahaa. Ryöstöt tehtiin Chihuahuan osavaltiossa Pohjois-Meksikossa elokuvan näytösten aikaan. Ensimmäinen ryöstö tehtiin ennen keskiyötä osavaltion pääkaupungissa. Ryöstäjät varastivat koko lippukassan. Toisessa ryöstössä elokuvateatterin johtaja loukkaantui vakavasti kasvoistaan. Kyseessä saattoi olla Dent, ellei sitten Kissanainen tai Bane. ellauri278.html on line 50: Weikko Huovinen oli valmis hyväxymään suoraviivaisen vahvemman oikeuden rynkästä naapurien tupaan karmit kaulassa, mutta sitä se ei voinut sulattaa että käytetään kieronlaista tykkivenediplomatiaa kuten Virossa. Big fat hairy difference, sanon mä. ellauri278.html on line 87: Kerran Stalin sanoi minulle: - Jokaisella on puutteita ja virheitä työssään, ei ole pyhiä ihmisiä. Siksi jokaisen työn pienet puutteet on siedettävä. On tärkeää, että saldo on positiivinen. Luuletko, että sinulla ei ole vikoja? Hän kosketti olkapäätäni kädellään. - Da, sinulla on. Ja minulla on myös puutteita, vaikka olen "suuri johtaja ja opettaja". Teen joskus erehdyxiä, mutta saldo on silti positiivinen. Tiedän tämän sanomalehdistä, Stalin vitsaili. ellauri278.html on line 144: Laulun suosio Neuvostoliitossa alkoi Georgian kulttuurin vuosikymmenen pitämisestä Moskovassa tammikuussa 1937, jolloin Avksentiy Megrelidzen johtama naisyhtye esitti "Georgian folk" -laulun "Suliko". Stalin piti kappaleesta kovasti, ja pian ensimmäiset gramofonilevyt kappaleen kanssa julkaistiin. Useimmissa tapauksissa laulu esitettiin kansanlauluna, joskus mainittiin runojen kirjoittaja A. L-seteli. Säveltäjä Varinka Tseretelin maininta alkoi ilmestyä 1980-luvulla. ellauri278.html on line 153: Vyshinsky oli Ukrainan puolalainen katolinen mensjevikki, born in Odessa into a Polish Catholic family which later moved to Baku. A talented student, Andrei Vyshinsky married Kara Mikhailova and became interested in revolutionary ideas. He began attending the Kyiv University in 1901, but was expelled in 1902 for participating in revolutionary activities. ellauri278.html on line 157: Vyshinsky first became a nationally known public figure as a result of the Semenchuk case of 1936. Konstantin Semenchuk was the head of the Glavsevmorput station on Wrangel Island. He was accused of oppressing and starving the local Yupik and of ordering his subordinate, the sledge driver Stepan Startsev, to murder Dr. Nikolai Vulfson, who had attempted to stand up to Semenchuk, on 27 December 1934 (though there were also rumors that Startsev had fallen in love with Vulfson's wife, Dr. Gita Feldman, and killed him out of jealousy). The case came to trial before the Supreme Court of the RSFSR in May 1936; both defendants, attacked by Vyshinsky as "human waste", were found guilty and shot, and "the most publicised result of the trial was the joy of the liberated Eskimos." ellauri278.html on line 163: He often punctuated speeches with phrases like "Dogs of the Fascist bourgeoisie", "mad dogs of Trotskyism", "dregs of society", "decayed people", "terrorist thugs and degenerates", and "accursed vermin". This dehumanization aided in what historian Arkady Vaksberg calls "a hitherto unknown type of trial where there was not the slightest need for evidence: what evidence did you need when you were dealing with 'stinking carrion' and 'mad dogs'." ellauri278.html on line 167: He spoke good French, was quick, clever and efficient, and always knew his dossier well, but whereas I had a certain unwilling respect for Molotov, I had none at all for Vyshinsky. All Soviet officials at that time had no choice but to carry out Stalin's policies without asking too many questions, but Vyshinsky above all gave me the impression of a cringing toadie only too anxious to obey His Master's Voice even before it had expressed his wishes. ... I always had the feeling with Vyshinsky that his past as a Menshevik together with his Polish and bourgeois background made him particularly servile and obsequious in his dealings with Stalin and to a lesser extent with Molotov. ellauri278.html on line 169: Lenin taught us that "there has never been a single deep and mighty popular movement in history without filthy scum." Comrade Stalin warned us that ellauri278.html on line 171: We must bear in mind that the growth of the power of the Soviet state will increase the resistance of the last remnants of the dying classes. It is precisely because they are dying, and living their last days that they will pass from one form of attack to another, to sharper forms of attack, appealing to the backward strata of the population, and mobilizing them against the Soviet power. There is no foul lie or slander that these 'have-beens' would not use against the Soviet power and around which they would not try to mobilize the backward elements. This may give ground for the revival of the activities of the defeated groups of the old counter-revolutionary parties: the Socialist-Revolutionaries, the Mensheviks (glup), the bourgeois Malo-Russian nationalists (double glup) in the centre and in the outlying regions; it may give grounds also for the revival of the activities of the fragments of counter-revolutionary opposition elements from among the Trotskyites and the Right deviationists. Of course, there is nothing terrible in this. But we must bear all this in mind if we want to put an end to these elements quickly and without great loss." ellauri278.html on line 181: Stalin bylsi 13-vuotiasta. Lidia Pereprygina oli 13-vuotias, kun hän tapasi Stalinin. Lidia became Stalin's lover when he was exiled to the remote Siberian village Kureika. Vuonna 1914 Venäjän keisari karkotti Stalinin Siperiaan vallankumouksellisesta toiminnasta. Stalin oli tuolloin 35-vuotias. Lidia tuli raskaaksi, mutta lapsi syntyi kuolleena. Toisella yrityxellä hän tuli uudelleen raskaaksi, mutta kun poika Aleksandr syntyi vuonna 1917, Stalin oli jo kaukana. ellauri278.html on line 185: Pelko koitui Stalinin kuolemaksi. Stalin kuoli 73-vuotiaana 5. maaliskuuta 1953. Hänen kuolemaansa edeltäneiden päivien tapahtumat ovat jääneet epäselviksi. Syötyään päivällistä 1. maaliskuuta Stalin saapui kotiin myöhään yöllä ja paneutui levolle. Aamulla hän ei tullut ulos makuuhuoneestaan. Vartijat ihmettelivät Stalinin käytöstä, mutta he eivät tehneet mitään. He olivat saaneet ankaran käskyn olla koskaan häiritsemättä Stalinia tämän yksityistiloissa, ja he pelkäsivät niin kovasti, etteivät uskaltaneet lähteä tutkimaan asiaa. Myöhään illalla havaittiin, että Stalin oli saanut sairaskohtauksen. Lääkärit saapuivat paikalle vasta seuraavana aamuna, ja he totesivat, että Stalinilla oli aivoverenvuoto. Hän kuoli kaksi päivää myöhemmin. Parempi niin. ellauri278.html on line 190: Chicherin and Litvinov were temperamental opposites and became rivals. Chicherin had a cultivated, polished personal style but held strongly anti-Western opinions. He sought to hold Soviet Russia aloof from diplomatic deal-making with capitalist powers. ellauri278.html on line 194: In 1904, Chicherin inherited the estate of his famous uncle in Tambov Governorate and became very wealthy. He immediately used his new fortune to support revolutionary activities in the runup to the Russian Revolution of 1905 and was forced to flee abroad to avoid arrest late in that year. He spent the next 13 years in London, Paris and Berlin, where he joined the Menshevik faction of the Russian Social Democratic Labor Party and was active in emigre politics. In Imperial Germany, he underwent medical treatment in attempts to cure his homosexuality. ellauri278.html on line 208: In January 1908, French police arrested Litvinov under the name Meer Wallach while carrying twelve 500-ruble banknotes that had been stolen in a bank robbery in Tiflis the year before. The Russian government demanded his extradition but the French Minister for Justice Aristide Briand ruled Litvinov´s crime was political and ordered him to be deported. He went to Belfast, Ireland, where he joined his sister Rifka and her family. There, he taught foreign languages in the Jewish Jaffe Public Elementary School until 1910. ellauri278.html on line 210: Litvinov moved to England in 1910 and lived there for eight years. In 1912, he replaced Lenin as the Bolshevik representative on the International Socialist Bureau. In England, Litvinov met and in 1916 married Ivy Low, the daughter of a Jewish university professor. ellauri278.html on line 212: In January 1918, Litvinov addressed the Labour Party Conference, praising the achievements of the Revolution. Alexander Kerensky, the leader of the democratic Russian Provisional Government that had replaced the Tsar and was overthrown by Lenin, was welcomed by the British government on a visit to London and also addressed the Labour Party Conference, criticising the dictatorship of Lenin’s government. Litvinov replied to Kerensky in the left-wing English press, criticising him as being supported by foreign powers and intending to restore capitalism. Later in 1918, the British government arrested Litvinov, ostensibly for having addressed public gatherings held in opposition to British intervention in the ongoing Russian Civil War. ellauri278.html on line 216: On 6 February 1933, Litvinov made the most-significant speech of his career, in which he tried to define aggression. He stated the internal situation of a country, alleged maladministration, possible danger to foreign residents, and civil unrest in a neighbouring country were not justifications for war. This speech became the authority when war was justified. British politician Anthony Eden had said; "to try to define aggression was a trap for the innocent and protection for the guilty". In 1946, the British Government supported Litvinov’s definition of aggression by accusing the Soviet Union of not complying with Litvinov’s definition of aggression. Finland made similar criticisms against the Soviet Union in 1939. ellauri278.html on line 221: et neglecta solent incendia sumere uires. ellauri278.html on line 224: In 1933, Litvinov was instrumental in winning a long-sought formal diplomatic recognition of the Soviet government by the United States. US President Franklin Roosevelt sent comedian Harpo Marx to the Soviet Union as a goodwill ambassador. Isosetä Karl oli näät disponibiliteetissa. Litvinov and Marx became friends and performed a routine on stage together. Litvinov also facilitated the acceptance of the Soviet Union into the League of Nations, where he represented his country from 1934 to 1938. Litvinov has been considered to have concentrated on taking strong measures against Italy, Japan and Germany, and being little interested in other matters. ellauri278.html on line 226: After the 1938 Munich Agreement, German state media derided Maxim Litvinov for his Jewish ancestry, referring to him as "Finkelstein-Litvinov". The Munich Agreement (Czech: Mnichovská dohoda; Slovak: Mníchovská dohoda; German: Münchner Abkommen) was an agreement concluded at Munich on 30 September 1938, by Nazi Germany, the United Kingdom, France, and Italy. The agreement provided for the German annexation of land on the border between Czechoslovakia and Germany called the Sudetenland, where more than three million people, mainly ethnic Germans, lived. The pact is also known in "some areas" as the Munich Betrayal (Czech: Mnichovská zrada; Slovak: Mníchovská zrada), because of a previous 1924 alliance agreement and a 1925 military pact between France and the Czechoslovak Republic. ellauri278.html on line 227: An emergency meeting of the main European powers – not including Czechoslovakia, although their representatives were present in the town, or the Soviet Union, an ally to both France and Czechoslovakia – took place in Munich, Germany, on 29–30 September 1938. An agreement was quickly reached on Hitler´s terms, and signed by the leaders of Germany, France, Britain, and Italy. The Czechoslovak mountainous borderland that the powers offered to appease Germany had not only marked the natural border between the Czech state and the Germanic states since the early Middle Ages, but it also presented a major natural obstacle to any possible German attack. Having been strengthened by significant border fortifications, the Sudetenland was of absolute strategic importance to Czechoslovakia. ellauri278.html on line 229: On 30 September, Czechoslovakia yielded to the combination of military pressure by Germany, Poland, and Hungary, and diplomatic pressure by the United Kingdom and France, and agreed to give up territory to Germany on Munich terms. Then, on 1 October, Czechoslovakia also accepted Polish territorial demands. Much of Europe celebrated the Munich Agreement, as they considered it a way to prevent a major war on the continent. Adolf Hitler announced that it was his last territorial claim in Northern Europe. Today, the Munich Agreement is widely regarded as a failed act of appeasement, and the term has become a byword for the futility of appeasing expansionist totalitarian states. ellauri278.html on line 231: On 3 May 1939, Stalin replaced Litvinov, who was closely identified with the anti-German position, with Vyacheslav Molotov. At a prearranged meeting, Stalin said: "The Soviet Government intended to improve its relations with Hitler and if possible sign a pact with Nazi Germany. As a Jew and an avowed opponent of such a policy, Litvinov stood in the way." Litvinov argued and banged on the table. Stalin then demanded Litvinov to sign a letter of resignation. On the night of Litvinov´s dismissal, NKVD troops surrounded the offices of the Commissariat of Foreign Affairs. The telephone at Litvinov´s dacha was disconnected and the following morning, Molotov, Georgy Malenkov, and Lavrenty Beria arrived at the commissariat to inform Litvinov of his dismissal. Many of Litvinov´s aides were arrested and beaten, possibly to extract compromising information. ellauri278.html on line 233: Hitler took Litvinov’s removal more seriously than Chamberlain. The German ambassador to the Soviet Union, Schulenburg, was in Iran. Hilger, the First Secretary, was summoned to see Hitler, who asked why Stalin might have dismissed Litvinov. Hilger said: "According to my firm belief he [Stalin] had done so because Litvinov had pressed for an understanding with France and Britain while Stalin thought the Western powers were aiming to have the Soviet Union pull the chestnuts out of the fire in the event of war". ellauri278.html on line 240: The imperialists in these two countries had done everything they could to goad Hitler’s Germany against the Soviet Union by secret deals and provocative moves. In the circumstances the Soviet Union could either accept German proposals for a non-aggression treaty and thus secure a period of peace in which to redouble preparations to repulse the aggressor; or turn down Germany’s proposals and let the warmongers in the Western camp push the Soviet Union into an armed conflict with Germany in unfavourable circumstances and in a setting of complete isolation. In this situation the Soviet Government was compelled to make the difficult choice and conclude a non-aggression treaty with Germany. I, too, would probably have concluded a pact with Germany although a bit differently. ellauri278.html on line 250: 1941 Litvinov was definitively given the sack. LItvinov was livid. Stalin rejected everything Litvinov had said. When Stalin stopped speaking, Litvinov asked: "Does that mean you consider me an enemy of the people?" Stalin answered: "We do not consider you an enemy of the people, but too honest a revolutionary". ellauri278.html on line 252: Even to Litvinov, the German invasion of the Soviet Union was a surprise; he did not believe Hitler would risk embarking on a second front at this stage of the war. Churchill informed the world Hitler´s actions were not a surprise to him, and that a victory over the USSR by Hitler would be a catastrophe for the British Empire. ellauri278.html on line 254: Early in November 1941, Litvinov was summoned to see Stalin and told his services were required as ambassador to the United States. In the US, the appointment was met with enthusiasm. The New York Times stated: "Stalin has decided to place his ablest and most forceful diplomat and one who enjoys greater prestige in this country. He is known as a man of exceptional ability, adroit as well as forceful. It is believed that Stalin, in designating him for the ambassadorship, felt Litvinov could exercise real influence in Washington." ellauri278.html on line 256: Litvinov immediately gained popularity. In early December 1941, the Soviet Union’s war-relief organisation called a large meeting in Madison Square, New York City, where the auditorium was filled to capacity. Litvinov, speaking in English, told of the suffering in the Soviet Union. A woman in the front row ran up to the stage and donated her diamond necklace; whilst another gave a cheque for $15,000. At the end, Litvinov said; "What we need is a second necklace". ellauri278.html on line 258: The highlight of Litvinov’s eighteen months ambassadorship was the 25th celebration of the Russian Revolution on the 7 November 1942. 1,200 guests, representing all of the United Nations, entered the reception hall to shake hands with Litvinov. Russian vodka and a sturgeon from the Volga were supplied to the guests. Roosevelt became annoyed with Litvinov’s second-necklace zeal. He told Stalin to call in Litvinov. ellauri278.html on line 262: Maxim Litvinov died on on 31 December 1951. After his death, rumours he was murdered on Stalin´s instructions to the Ministry of Internal Affairs circulated. According to Anastas Mikoyan, alorry deliberately collided with Litvinov´s car as it rounded a bend near the Litvinov dacha on 31 December 1951, and he later died of his injuries. British television journalist Tim Tzouliadis stated; "The assassination of Litvinov marked an intensification of Stalin´s anti-Semitic campaign". According to Litvinov´s wife and daughter, however, Stalin was still on good terms with Litvinov at the time of his death. They said he had serious heart problems and was given the best treatment available during the final weeks of his life, and that he died from a heart attack on 31 December 1951. After Litvinov´s death, his widow Ivy remained in the Soviet Union until she returned to live in Britain in 1972. ellauri278.html on line 279: 22. kesäkuuta 1941 tunteja sen jälkeen, kun Saksa oli hyökännyt Neuvostoliittoon, Molotov julisti Neuvostoliiton taistelevan voittoon asti. Ja niinhän kävikin. Molotov jatkoi ulkoministerinä ja oli Neuvostoliiton edustajana liittoutuneiden kokouksissa Teheranin, Jaltan ja Potsdamin konferensseissa sekä YK:n perustavassa kokouksessa vuonna 1945. ellauri278.html on line 287: Molotovin mukaan on nimetty esimerkiksi Molotov–Ribbentrop-sopimus ja suomalaisten talvisodassa juomat Molotovin cocktailit. Hänen elämänkerturinsa Feliks Tšujev sai vuonna 1991 julkaista Molotovin muistelmat nimellä Molotov Remembers: Inside Kremlin Politics. Tšujev oli haastatellut Molotovia vuosina 1969–1986. Eräässä keskustelussa Tšujeville vuonna 1974 käydyssä haastattelussa koskien Suomen valtaamista talvisodassa oli Molotov todennut sen olleen huono ajoitus. Talviset maasto-olosuhteet eivät sopineet tankkikolonnille. Nazit lahjoittivat Suomelle panssarinyrkkejä kuin länkkärit nyt Ukrainalle. Molotov totesi seuraavaa Tšujeville Suomesta ja tsuhnista: ”Olimme super reiluja Suomelle! Oli fiksua, kun emme vallanneet sitä. Siitä olisi tullut märkivä haava. Ihmiset siellä ovat itsepäisiä, hyvin itsepäisiä, eivätkä osaa venättä. Epäonnistuimme Suomen demokratisoimisessa.” Niinpä. Suomalaiseet vihaavat Molotovia vielä enemmän kuin Kerenskiä. ellauri278.html on line 324: Rawhide is an American Western TV series starring Eric Fleming and Clint Eastwood. The show aired for eight seasons on the CBS network on Friday nights, from January 9, 1959, to September 3, 1965, before moving to Tuesday nights from September 14, 1965, until December 7, 1965, with a total of 217 black-and-white episodes. The series was produced and sometimes directed by Charles Marquis Warren, who also produced early episodes of Gunsmoke. The show is fondly remembered by many for its theme, "Rawhide". ellauri278.html on line 334: Neuvostoliiton hyökkäyksen aikana vangittuja upseereita, poliiseja ja rajavartijoita vastaan kohdistettiin lukuisia kostotapauksia. Useissa tapauksissa "porvariksi" luokiteltu siviiliväestö, mukaan lukien naiset ja lapset, joutui kostotoimien uhreiksi. ellauri278.html on line 337: Neuvostopropaganda käytti jonkun typerän "luokkasodan" retoriikkaa vetoaen vallankumouksen ja sisällissodan parhaisiin perinteisiin. Komentaja Tymoshenkon vetoomus puolalaisille sotilaille kehotti heitä tappamaan upseerinsa: "Lupseerit ajavat teidät järjettömään teurastukseen. He vihaavat sinua ja perhettäsi. Älä luota upseereihisi. Upseerit ja kenraalit ovat vihollisesi, he haluavat sinun kuolevan! Sotilaat - lyö upseerit ja kenraalit! Älä tottele upseerisi käskyjä. Aja heidät pois maastasi." Ihan hyviä ohjeita, oli maa mikä tahansa. Kun älymystöpolakit eivät älynneet tehdä sitä ize, neuvostolaiset hoiti homman jezulleen. ellauri278.html on line 339: Neuvostoliiton NKVD:n sotavankien leireillä sekä Ukrainan ja Valko-Venäjän läntisten alueiden vankiloissa suuri joukko Puolan armeijan entisiä upseereita, Puolan poliisin ja tiedustelupalvelujen entisiä työntekijöitä, Puolan jäseniä. Tällä hetkellä pidätetään kansallismielisiä vastavallankumouksellisia puolueita, avointen vastavallankumouksellisten kapinallisten järjestöjen jäseniä, loikkareita jne., he ovat neuvostovallan vannottuja vihollisia, täynnä vihaa neuvostojärjestelmää kohtaan. ellauri278.html on line 342: Sotavankitapaukset leireillä - 14 700 ihmistä entisiä puolalaisia upseereita, virkamiehiä, vuokranantajaa, poliiseja, tiedusteluviranomaisia, santarmeja, piirittäjiä ja vanginvartijoita sekä tapaukset pidätettyinä ja vankiloissa Ukrainan ja Valko-Venäjän länsialueilla. Määrä 11 000 ihmistä on erilaisten vastavallankumouksellisten vakoilu- ja sabotaasijärjestöjen jäseniä, entisiä maanomistajia, valmistajia, entisiä puolalaisia upseereita, virkamiehiä ja loikkareita - harkitaan erityisessä järjestyksessä, ja heihin sovelletaan kuolemanrangaistusta - niskalaukaus. Toteutus: elämän riistäminen ammuksella (kuolema voi tapahtua verenhukan, sydämen tai suurten verisuonten repeämän tai keuhkojen repeämän vuoksi ). Voidaan käyttää näppärästi kuolemanrangaistuksena. ellauri278.html on line 354: Teloitettujen joukossa oli sekä uraupseereja (mukaan lukien kapteeni Jakub Wajda, joka teloitettiin Harkovissa, kuuluisan elokuvaohjaajan Andrzej Wajdan isä ), että sodan ajan upseereja - mobilisoituja lakimiehiä, toimittajia, insinöörejä, opettajia, lääkäreitä jne. mukaan lukien yliopiston professorit, joita oli Kozelskyn leirissä, tosin vain vaivaiset 20 henkilöä. Julkkiximpia teloitusten uhreja olivat Katynissa teloitettu naislentäjä Yanina Levandowska ja Kharkovissa teloitetut kenraalit Stanislav Haller, Budyonnyn voittaja vuonna 1920, Brestin jyräyxen puolustuspäällikkö Konstantin Plisovsky ja joku puolustuspäällikkö. On huomionarvoista, että Lvovin varuskunta antautui puna-armeijalle vapaan ulkomaanmatkan ehdolla. ellauri278.html on line 356: Vuonna 1941 samoja polakkiupseereja olisi uudelleenkoulutettu sotaan Saxaa vastaan. Ei löytynyt. ellauri279.html on line 99: Jokaisella kulttuurilla on oma antisemitismimerkkinsä. Solzhenitsynin tapauksessa se ei ole rodullinen. Sillä ei ole mitään tekemistä veren kanssa. Hän ei todellakaan ole rasisti; kysymys on pohjimmiltaan uskonnollinen ja kulttuurinen. Hän muistuttaa jonkin verran Fjodor Dostojevskia, joka oli kiihkeä kristitty ja isänmaallinen ja raivokas antisemiitti. Solzhenitsyn on kiistatta Venäjän äärioikeiston vallankumouksen näkemyksen otteessa, jonka mukaan se oli juutalaisten tekoja. Holokaustista selvinnyt Elie "Pop meni Wiesel" oli eri mieltä ja kirjoitti, että Solzhenitsyn oli "liian älykäs, liian rehellinen, liian rohkea, liian suuri kirjailija" ollakseen antisemiitti. ellauri279.html on line 134: Vuonna 1931 hänen isänsä, joka ei enää toiminut virassa, tuomittiin 10 vuodeksi. Kylävaltuuston puheenjohtajana hän oli kulakkien ystävä, piilotti heidän tilansa verotuksesta ja erottuaan kyläneuvostosta osallistui erikoissiirtolaisten muilutuxeen myymällä asiakirjoja. Häntä syytettiin väärennettyjen todistusten myöntämisestä ryöstetyille heidän kuulumisestaan Gerasimovin kyläneuvostoon, mikä antoi heille mahdollisuuden lähteä maasta heti paikalla. Vangittuna Trofim Morozov osallistui Valkoisenmeren ja Itämeren kanavan rakentamiseen ja kolmen vuoden työskentelyn jälkeen palasi kotiin kovan työn perästä ja asettui sitten Tjumeniin. ellauri279.html on line 136: Pavlik Morozovin opettajan L. P. Isakovan (Veronika Kononenko) mukaan Pavlikin äiti oli "hyvännäköinen ja erittäin ystävällinen henkilö". Poikiensa murhan jälkeen Tatjana Morozova lähti kylästä peläten tapaamista entisen aviomiehensä kanssa, eikä hän monien vuosien ajan uskaltanut käydä kotipaikoissaan. Lopulta, suuren isänmaallisen sodan jälkeen, hän asettui Alupkaanjossa hän asui elinikäisellä valtion eläkkeellä. Pavlikin nuorempi veli Roman, yhden version mukaan, kuoli rintamalla sodan aikana, toisen mukaan hän selvisi, mutta tuli vammautuneeksi ja kuoli pian sen päättymisen jälkeen. Alekseista tuli Morozovien ainoa lapsi, joka meni naimisiin: eri avioliitoista hänellä oli kaksi poikaa - Denis ja Pavel. Eronnut ensimmäisestä vaimostaan, hän muutti äitinsä luo Alupkaan, missä hän yritti olla puhumatta suhteestaan Pavlikin kanssa, ja puhui hänestä vasta 1980-luvun lopulla, kun Pavlikin vainokampanja alkoi Perestroikan huipulla. ellauri279.html on line 155: Morozov Pavel makasi tieltä 10 metrin etäisyydellä pää itään päin. Hänen päänsä päällä on punainen laukku. Paul sai kohtalokkaan iskun vatsaan. Toinen isku annettiin rintakehään lähellä sydäntä, jonka alla oli hajallaan karpaloita. Pavelin lähellä oli yksi kori, toinen heitettiin sivuun. Hänen paitansa oli repeytynyt kahdesta kohdasta, ja hänen selässään oli purppura veritahra. Hiusten väri - vaaleanruskea, valkoiset kasvot, siniset silmät, auki, suu kiinni. Jalkojen juuressa on kaksi koivua (...) Fjodor Morozovin ruumis oli viidentoista metrin päässä Pavelista suolla ja pienessä haapametsässä. Fedoria puukotettiin tikulla vasempaan temppeliin, hänen oikea poskensa oli tahrattu verellä. Kuolettava isku tehtiin veitsellä vatsaan navan yläpuolella, josta suolet tulivat ulos, ja myös käsi leikattiin veitsellä luuhun asti. ellauri279.html on line 160: Pavel ja Fjodor Morozov haudattiin Gerasimovkan hautausmaalle. Hautamäelle asetettiin obeliski punaisella tähdellä ja sen viereen kaivettiin risti, jossa oli merkintä: ”3.9.1932 kaksi Morozov-veljestä, Pavel Trofimovitš, syntynyt vuonna 1918, ja Fjodor Trofimovitš kuolivat pahan miehen pahuxen terävästä veitsestä”. ellauri279.html on line 174: Talosta löydettyä veistä, jossa oli veren jälkiä, kutsuttiin murha-aseeksi, mutta Danila teurasti sinä päivänä vasikkaa – kukaan ei tarkistanut kenen veri se oli. Syytetty Pavlik Danilan isoisä, isoäiti, setä ja serkku yritti sanoa, että heitä hakattiin ja kidutettiin. Viattomien ampuminen marraskuussa 1932 oli merkki talonpoikien joukkomurhasta koko maassa. ellauri279.html on line 189: Boris Sopelnyakin mukaan "keskellä perestroikan hysteriaa niin sanotut ideologit, joitka söivät dollaritaskusta, yrittivät kaikkensa syrjäyttääxeen nuorten rakkauden neuvostoisänmaata kohtaan." ellauri279.html on line 197: When Yuri joined the faculty of the Department of German and Russian at UCD in January, 1989, none of his colleagues had any idea of the remarkable fifty-five years of his life that had preceded his arrival in Davis. Some of us were aware of the fact that he had been censored for his writing in the Soviet Union, but most, if not all of us, were ignorant of the attack leveled against him in 1974 by the newspaper Izvestiya, which accused him of having slandered the Soviet people, or of his having been removed from the Writers Union of the USSR in 1977 and declared “a traitor to the motherland” for his participation in the Samizdat underground publishing movement. In 1986, he was threatened by the KGB with either incarceration in a prison camp or confinement to a psychiatric ward, where he might well have languished had it not been for the intervention of Western writers such as Kurt Vonnegut and Arthur Miller, as well as, the International PEN-Club. Yuri was banished from his homeland a year later. He became a leading literary figure among Russian émigré writers while in exile, living first in Vienna, and then in Texas, before coming to California. ellauri279.html on line 199: In his sensational exposé, Informer 001 or the Myth of Pavlik Morozov, a product of research carried out clandestinely in the Soviet Union between 1980 and 1984, he demolished the long-standing, “official” Soviet version of the young, thirteen-year old “pioneer” (who never was) and communist martyr – designated, in 1934, a Soviet literary hero at the First Congress of Soviet Writers – who had turned in his father to the authorities for treasonable activity. The boy was subsequently murdered, according to the authorities, by members of his own family. The young Pavlik did, in fact, denounce his father, but, as Yuri demonstrates, he appears to have been put up to it by his mother, seeking revenge for her husband’s infidelity. As to who actually killed Pavlik, Yuri establishes that it was certainly not family members who were hauled before a Soviet court and subsequently executed. No less a literary figure than Alexander Solzhenitsyn hailed the publication of the book in 1987, claiming that it was “through books such as this that as many Soviet lies will eventually be told as revealed.” ellauri279.html on line 208: Dmitri Mikhailovich Alperovitch (born 1980) is a Russian American think-tank founder, investor, philanthropist, podcast host and former computer security industry executive. He is the chairman of Silverado Policy Accelerator, a geopolitics think-tank in Washington, D.C. and a co-founder and former chief technology officer of CrowdStrike. Alperovitch is a naturalized U.S. citizen born in Russia who came to the United States in 1994 with his family. Following Russian invasion of Ukraine, Alperovitch became the host of Geopolitics Decanted podcast, where he discusses current geopolitical events with militarily experts, historians, economists and political scientists. He is one of the 100 leading global thinkers in foreign policy 2013. Alperovitch even got a nod from President Trump when the leader (erroneously) called out CrowdStrike as “owned by a very rich Ukrainian.” (It’s assumed he was talking about Alperovitch, who is a cofounder and was born in Moscow to Russian parents.) ellauri279.html on line 219: Neuvostoliitossa tukahdutettiin vuosina 1945-1947 ilmeinen antisemitismi. Miksi? Ensinnäkin siksi, että Stalinia pidettiin juutalaisten pelastajana, miehenä, joka voitti Hitlerin ja oli vapauttanut Itä-Euroopan keskitysleirit natseilta. Lisäksi Stalin tarvitsi noina vuosina juutalaisia propagandatarkoituksiin. Toiseksi monet vanhoista bolshevikeista olivat juutalaisia, Leon Trotski, Lev Kamenev, Gregori Zinovjev, Lazar Kaganovitš, Maksim Litvinov, Jakov Sverdlov, Polina Zhemchuzhina (Molotovin vaimo) jne. Juutalaisia kommunisteja, kuten legendaarinen Chekan perustaja, Felix Dzerzhinsky ja hänen seuraajansa Abram Slutski, Sergei Shpigelglas ja Genrikh Yagoda olivat johtaneet bolshevikkien ja myöhemmin neuvostovaltion tiedustelu- ja turvallisuuselimiä. Ja kulttuurielimissä, puolueessa, oli edelleen paljon juutalaisia kaadereita, alana tiedustelupalvelut ja turvallisuuslaitteet. Kolmanneksi Stalin oli alun perin tukenut juutalaisen Israelin valtion luomista. ellauri279.html on line 235: Juutalaisten lääkäreiden vastaisen yleissuunnitelman käynnistämisen laukaisee AA Zhdanovin kuolema 31. elokuuta 1948 sydänkohtaukseen. Stalin oli jo eronnut ja salaa häpäissyt Ždanovin, politbyroon johtavan jäsenen ja Suomen kirjallisuuteen perehtyneen kulttuuri- ja taideministerin. Zhdanov oli pudonnut suosiosta, koska hänen poikansa Juri Ždanov, nuori tiedemies, oli avoimesti arvostellut Neuvostoliiton geneetikkoa Trofim D. Lysenkoa, joka oli tuolloin Stalinin suosiossa. "Vozhd" toivoi edelleen, että sarlataani Lysenko lunastaisi lupauksensa tuottaa suuri sato geneettisesti muunnetusta "peruna-tomaatti" -sadosta, joka mullistaisi Neuvostoliiton maatalouden. Lysenko oli vain aikaansa edellä, nythän vihreä vallankumous ja geenimuunnellut lajikkeet ovat toteuttaneet Stalinin haaveet ja Lysenkon suunnitelmat. ellauri279.html on line 313: Solženitsyn taisteli puna-armeijassa toisessa maailmansodassa. Hän yleni kapteeniksi, ennen kuin hänet pidätettiin helmikuussa 1945 syytettynä neuvostovastaisesta agitaatiosta ja neuvostovastaisen järjestön perustamisen yrityksestä Wormdittissa Itä-Preussissa (nykyisin Orneta Puolassa). Solženitsyniä vastaan esitetty todiste oli hänen "koulutoverilleen" lähettämä kirje, jossa hän käytti viranomaisten mukaan Stalinista epäkunnioittavaa nimitystä ”viiksimies”. Solženitsyn joutui kahdeksaksi vuodeksi työleirille. Eli siis helmikuussa 1945 palvellessaan Itä-Preussissa SMERSH pidätti Solzhenitsynin, koska hän oli kirjoittanut halventavia kommentteja yksityisissä kirjeissä ystävälleen Nikolai Vitkevichille sodan johtamisesta haukkuen Joseph Stalinia, jota hän kutsui nimillä "Khozyain" ("pomo") ja "Balabos" (jiddišin renderointi heprealaisesta baal ha-bayitista "talon mestari"). Tosin hän keskusteli myös saman ystävän kanssa uuden organisaation tarpeesta Neuvostoliiton hallinnon tilalle. Tämän nojalla Solzhenitsyniä syytettiin "Neuvostoliiton vastaisesta propagandasta" Neuvostoliiton rikoslain 58 artiklan 10 kohdan nojalla ja "vihamielisen järjestön perustamisesta" 11 kohdan nojalla. Alexei vankikavereideen ei edes iloinnut kun muut hurrasivat sodan päättymistä Venäjälle suotuisissa merkeissä. ellauri279.html on line 318: Rangaistuksen aluksi Solženitsyn oli kahdessa vankilassa Moskovassa. Sitten hänet siirrettiin lähiseudulle ojennustyöleirille, jossa hän kuljetti puutavaraa, ja seuraavaksi toiselle, jota kutsuttiin ”Uudeksi Jerusalemiksi”, jossa hän kaivoi savea. Sieltä hänet vietiin Kazakhstaniin leirille, jota kutsuttiin ”Galogan portiksi”, jossa lapioitiin potaskaa. Eli siis vuonna 1950 Solzhenitsyn lähetettiin poliittisten vankien "erityisleiriin" Ekbatanin kaupunkiin Kazakstaniin. Siellä hän työskenteli kaivosmiehenä, muurarina ja valimon työnjohtajana. Hänen kokemuksensa Ekibastuzissa muodostivat perustan kirjalle Yksi päivä Ivan Denisovichin elämässä.Hän koki moraalisen ja henkisen murtumisen yrittäessään vältellä vartijan vaatimuksia raportoida vankitovereistaan. Hän ei antanut tietoja. Hän viittasi noihin yhdeksään kuukauteen Galogan portissa elämänsä alhaisimpina aikoina. Tulipahan sentään tehtyä rehellistä työtä edes sekin aika. ellauri279.html on line 353: Solženitsyn kieltäytyi ottamasta vastaan Mihail Gorbatšovin ja Neuvostoliiton hallituksen hänelle vuonna 1990 ehdottamaa palkintoa Vankileirien saaristosta, koska ei halunnut palkintoa "miljoonien verellä kirjoitetusta kirjasta". Myöhemmin Solženitsyn kieltäytyi myös Boris Jeltsinin hänelle myöntämästä valtionpalkinnosta, koska ei halunnut palkintoa hallinnolta, joka oli johtanut Venäjän romahduksen tilaan. Sen sijaan hän kirjoitti kirjan Venäjän romahduksesta. ellauri279.html on line 447: Solzhenizyn teki näennäisen takinkäännön henkkoht enkan kääntämällä takkia nuipperin ja näipperin. Mielipiteeni olivat ennen radikaaleja nyt ne ovat konservatiiviset. Carlos Fuentes oli toinen takinkääntäjä. Isä Rafu oli sotinut Wilsonia vastaan Huertan jupakassa, ja sixi Carloskin rupesi eka kommunistixi. Mutta se kävi kouluja Yhdysvalloissa ja opiskeli isän käskystä lakia kynäilyn sijasta, ja sitä tietä Carloxesta tuli ensin hallituxen kätyri ja lopulta takinkääntäjä. Fuentes ja toinen meksikolainen kirjailija, Nobel-palkittu Octavio Paz ajautuivat 1990-luvulla riitoihin. He olivat ystävystyneet 1950 ja olivat tämän tehneet paljon yhteistyötä. Heidän välinsä alkoivat kuitenkin rakoilla 1980-luvulla, kun Fuentes kannatti sittemmin pahoixi takinkääntäjixi osoittautuneita Nicaraguan sandinisteja, jotka Paz tuomitsi. Paz oli oikeassa että Fuentesilta puuttui todellinen meksikolainen identiteetti. Sen se oli korvannut jenkki identiteetillä. Tämän se osoitti kynäilemällä useitakin amerikkalaishenkisiä NYT bestsellerejä. ellauri279.html on line 478: Viimeisessä twitterissä Fuentes sanoi että on vältettävä verenvuodatusta. 2012 Fuente kuoli Angeles del Pedregalin sairaalassa Etelä-Meksikossa massiiviseen verenvuotoon. Salman Rushdie twiittasi "RIP Carlos ystäväni". ellauri281.html on line 49: Weikko Huovinen oli valmis hyväxymään suoraviivaisen vahvemman oikeuden rynkästä naapurien tupaan karmit kaulassa, mutta sitä se ei voinut sulattaa että käytetään kieronlaista tykkivenediplomatiaa kuten Virossa. Big fat hairy difference, sanon mä. ellauri281.html on line 86: Kerran Stalin sanoi minulle: - Jokaisella on puutteita ja virheitä työssään, ei ole pyhiä ihmisiä. Siksi jokaisen työn pienet puutteet on siedettävä. On tärkeää, että saldo on positiivinen. Luuletko, että sinulla ei ole vikoja? Hän kosketti olkapäätäni kädellään. - Da, sinulla on. Ja minulla on myös puutteita, vaikka olen "suuri johtaja ja opettaja". Teen joskus erehdyxiä, mutta saldo on silti positiivinen. Tiedän tämän sanomalehdistä, Stalin vitsaili. ellauri281.html on line 143: Laulun suosio Neuvostoliitossa alkoi Georgian kulttuurin vuosikymmenen pitämisestä Moskovassa tammikuussa 1937, jolloin Avksentiy Megrelidzen johtama naisyhtye esitti "Georgian folk" -laulun "Suliko". Stalin piti kappaleesta kovasti, ja pian ensimmäiset gramofonilevyt kappaleen kanssa julkaistiin. Useimmissa tapauksissa laulu esitettiin kansanlauluna, joskus mainittiin runojen kirjoittaja A. L-seteli. Säveltäjä Varinka Tseretelin maininta alkoi ilmestyä 1980-luvulla. ellauri281.html on line 152: Vyshinsky oli Ukrainan puolalainen katolinen mensjevikki, born in Odessa into a Polish Catholic family which later moved to Baku. A talented student, Andrei Vyshinsky married Kara Mikhailova and became interested in revolutionary ideas. He began attending the Kyiv University in 1901, but was expelled in 1902 for participating in revolutionary activities. ellauri281.html on line 156: Vyshinsky first became a nationally known public figure as a result of the Semenchuk case of 1936. Konstantin Semenchuk was the head of the Glavsevmorput station on Wrangel Island. He was accused of oppressing and starving the local Yupik and of ordering his subordinate, the sledge driver Stepan Startsev, to murder Dr. Nikolai Vulfson, who had attempted to stand up to Semenchuk, on 27 December 1934 (though there were also rumors that Startsev had fallen in love with Vulfson's wife, Dr. Gita Feldman, and killed him out of jealousy). The case came to trial before the Supreme Court of the RSFSR in May 1936; both defendants, attacked by Vyshinsky as "human waste", were found guilty and shot, and "the most publicised result of the trial was the joy of the liberated Eskimos." ellauri281.html on line 162: He often punctuated speeches with phrases like "Dogs of the Fascist bourgeoisie", "mad dogs of Trotskyism", "dregs of society", "decayed people", "terrorist thugs and degenerates", and "accursed vermin". This dehumanization aided in what historian Arkady Vaksberg calls "a hitherto unknown type of trial where there was not the slightest need for evidence: what evidence did you need when you were dealing with 'stinking carrion' and 'mad dogs'." ellauri281.html on line 166: He spoke good French, was quick, clever and efficient, and always knew his dossier well, but whereas I had a certain unwilling respect for Molotov, I had none at all for Vyshinsky. All Soviet officials at that time had no choice but to carry out Stalin's policies without asking too many questions, but Vyshinsky above all gave me the impression of a cringing toadie only too anxious to obey His Master's Voice even before it had expressed his wishes. ... I always had the feeling with Vyshinsky that his past as a Menshevik together with his Polish and bourgeois background made him particularly servile and obsequious in his dealings with Stalin and to a lesser extent with Molotov. ellauri281.html on line 168: Lenin taught us that "there has never been a single deep and mighty popular movement in history without filthy scum." Comrade Stalin warned us that ellauri281.html on line 170: We must bear in mind that the growth of the power of the Soviet state will increase the resistance of the last remnants of the dying classes. It is precisely because they are dying, and living their last days that they will pass from one form of attack to another, to sharper forms of attack, appealing to the backward strata of the population, and mobilizing them against the Soviet power. There is no foul lie or slander that these 'have-beens' would not use against the Soviet power and around which they would not try to mobilize the backward elements. This may give ground for the revival of the activities of the defeated groups of the old counter-revolutionary parties: the Socialist-Revolutionaries, the Mensheviks (glup), the bourgeois Malo-Russian nationalists (double glup) in the centre and in the outlying regions; it may give grounds also for the revival of the activities of the fragments of counter-revolutionary opposition elements from among the Trotskyites and the Right deviationists. Of course, there is nothing terrible in this. But we must bear all this in mind if we want to put an end to these elements quickly and without great loss." ellauri281.html on line 180: Stalin bylsi 13-vuotiasta. Lidia Pereprygina oli 13-vuotias, kun hän tapasi Stalinin. Lidia became Stalin's lover when he was exiled to the remote Siberian village Kureika. Vuonna 1914 Venäjän keisari karkotti Stalinin Siperiaan vallankumouksellisesta toiminnasta. Stalin oli tuolloin 35-vuotias. Lidia tuli raskaaksi, mutta lapsi syntyi kuolleena. Toisella yrityxellä hän tuli uudelleen raskaaksi, mutta kun poika Aleksandr syntyi vuonna 1917, Stalin oli jo kaukana. ellauri281.html on line 184: Pelko koitui Stalinin kuolemaksi. Stalin kuoli 73-vuotiaana 5. maaliskuuta 1953. Hänen kuolemaansa edeltäneiden päivien tapahtumat ovat jääneet epäselviksi. Syötyään päivällistä 1. maaliskuuta Stalin saapui kotiin myöhään yöllä ja paneutui levolle. Aamulla hän ei tullut ulos makuuhuoneestaan. Vartijat ihmettelivät Stalinin käytöstä, mutta he eivät tehneet mitään. He olivat saaneet ankaran käskyn olla koskaan häiritsemättä Stalinia tämän yksityistiloissa, ja he pelkäsivät niin kovasti, etteivät uskaltaneet lähteä tutkimaan asiaa. Myöhään illalla havaittiin, että Stalin oli saanut sairaskohtauksen. Lääkärit saapuivat paikalle vasta seuraavana aamuna, ja he totesivat, että Stalinilla oli aivoverenvuoto. Hän kuoli kaksi päivää myöhemmin. Parempi niin. ellauri281.html on line 189: Chicherin and Litvinov were temperamental opposites and became rivals. Chicherin had a cultivated, polished personal style but held strongly anti-Western opinions. He sought to hold Soviet Russia aloof from diplomatic deal-making with capitalist powers. ellauri281.html on line 193: In 1904, Chicherin inherited the estate of his famous uncle in Tambov Governorate and became very wealthy. He immediately used his new fortune to support revolutionary activities in the runup to the Russian Revolution of 1905 and was forced to flee abroad to avoid arrest late in that year. He spent the next 13 years in London, Paris and Berlin, where he joined the Menshevik faction of the Russian Social Democratic Labor Party and was active in emigre politics. In Imperial Germany, he underwent medical treatment in attempts to cure his homosexuality. ellauri281.html on line 207: In January 1908, French police arrested Litvinov under the name Meer Wallach while carrying twelve 500-ruble banknotes that had been stolen in a bank robbery in Tiflis the year before. The Russian government demanded his extradition but the French Minister for Justice Aristide Briand ruled Litvinov´s crime was political and ordered him to be deported. He went to Belfast, Ireland, where he joined his sister Rifka and her family. There, he taught foreign languages in the Jewish Jaffe Public Elementary School until 1910. ellauri281.html on line 209: Litvinov moved to England in 1910 and lived there for eight years. In 1912, he replaced Lenin as the Bolshevik representative on the International Socialist Bureau. In England, Litvinov met and in 1916 married Ivy Low, the daughter of a Jewish university professor. ellauri281.html on line 211: In January 1918, Litvinov addressed the Labour Party Conference, praising the achievements of the Revolution. Alexander Kerensky, the leader of the democratic Russian Provisional Government that had replaced the Tsar and was overthrown by Lenin, was welcomed by the British government on a visit to London and also addressed the Labour Party Conference, criticising the dictatorship of Lenin’s government. Litvinov replied to Kerensky in the left-wing English press, criticising him as being supported by foreign powers and intending to restore capitalism. Later in 1918, the British government arrested Litvinov, ostensibly for having addressed public gatherings held in opposition to British intervention in the ongoing Russian Civil War. ellauri281.html on line 215: On 6 February 1933, Litvinov made the most-significant speech of his career, in which he tried to define aggression. He stated the internal situation of a country, alleged maladministration, possible danger to foreign residents, and civil unrest in a neighbouring country were not justifications for war. This speech became the authority when war was justified. British politician Anthony Eden had said; "to try to define aggression was a trap for the innocent and protection for the guilty". In 1946, the British Government supported Litvinov’s definition of aggression by accusing the Soviet Union of not complying with Litvinov’s definition of aggression. Finland made similar criticisms against the Soviet Union in 1939. ellauri281.html on line 220: et neglecta solent incendia sumere uires. ellauri281.html on line 223: In 1933, Litvinov was instrumental in winning a long-sought formal diplomatic recognition of the Soviet government by the United States. US President Franklin Roosevelt sent comedian Harpo Marx to the Soviet Union as a goodwill ambassador. Isosetä Karl oli näät disponibiliteetissa. Litvinov and Marx became friends and performed a routine on stage together. Litvinov also facilitated the acceptance of the Soviet Union into the League of Nations, where he represented his country from 1934 to 1938. Litvinov has been considered to have concentrated on taking strong measures against Italy, Japan and Germany, and being little interested in other matters. ellauri281.html on line 225: After the 1938 Munich Agreement, German state media derided Maxim Litvinov for his Jewish ancestry, referring to him as "Finkelstein-Litvinov". The Munich Agreement (Czech: Mnichovská dohoda; Slovak: Mníchovská dohoda; German: Münchner Abkommen) was an agreement concluded at Munich on 30 September 1938, by Nazi Germany, the United Kingdom, France, and Italy. The agreement provided for the German annexation of land on the border between Czechoslovakia and Germany called the Sudetenland, where more than three million people, mainly ethnic Germans, lived. The pact is also known in "some areas" as the Munich Betrayal (Czech: Mnichovská zrada; Slovak: Mníchovská zrada), because of a previous 1924 alliance agreement and a 1925 military pact between France and the Czechoslovak Republic. ellauri281.html on line 226: An emergency meeting of the main European powers – not including Czechoslovakia, although their representatives were present in the town, or the Soviet Union, an ally to both France and Czechoslovakia – took place in Munich, Germany, on 29–30 September 1938. An agreement was quickly reached on Hitler´s terms, and signed by the leaders of Germany, France, Britain, and Italy. The Czechoslovak mountainous borderland that the powers offered to appease Germany had not only marked the natural border between the Czech state and the Germanic states since the early Middle Ages, but it also presented a major natural obstacle to any possible German attack. Having been strengthened by significant border fortifications, the Sudetenland was of absolute strategic importance to Czechoslovakia. ellauri281.html on line 228: On 30 September, Czechoslovakia yielded to the combination of military pressure by Germany, Poland, and Hungary, and diplomatic pressure by the United Kingdom and France, and agreed to give up territory to Germany on Munich terms. Then, on 1 October, Czechoslovakia also accepted Polish territorial demands. Much of Europe celebrated the Munich Agreement, as they considered it a way to prevent a major war on the continent. Adolf Hitler announced that it was his last territorial claim in Northern Europe. Today, the Munich Agreement is widely regarded as a failed act of appeasement, and the term has become a byword for the futility of appeasing expansionist totalitarian states. ellauri281.html on line 230: On 3 May 1939, Stalin replaced Litvinov, who was closely identified with the anti-German position, with Vyacheslav Molotov. At a prearranged meeting, Stalin said: "The Soviet Government intended to improve its relations with Hitler and if possible sign a pact with Nazi Germany. As a Jew and an avowed opponent of such a policy, Litvinov stood in the way." Litvinov argued and banged on the table. Stalin then demanded Litvinov to sign a letter of resignation. On the night of Litvinov´s dismissal, NKVD troops surrounded the offices of the Commissariat of Foreign Affairs. The telephone at Litvinov´s dacha was disconnected and the following morning, Molotov, Georgy Malenkov, and Lavrenty Beria arrived at the commissariat to inform Litvinov of his dismissal. Many of Litvinov´s aides were arrested and beaten, possibly to extract compromising information. ellauri281.html on line 232: Hitler took Litvinov’s removal more seriously than Chamberlain. The German ambassador to the Soviet Union, Schulenburg, was in Iran. Hilger, the First Secretary, was summoned to see Hitler, who asked why Stalin might have dismissed Litvinov. Hilger said: "According to my firm belief he [Stalin] had done so because Litvinov had pressed for an understanding with France and Britain while Stalin thought the Western powers were aiming to have the Soviet Union pull the chestnuts out of the fire in the event of war". ellauri281.html on line 239: The imperialists in these two countries had done everything they could to goad Hitler’s Germany against the Soviet Union by secret deals and provocative moves. In the circumstances the Soviet Union could either accept German proposals for a non-aggression treaty and thus secure a period of peace in which to redouble preparations to repulse the aggressor; or turn down Germany’s proposals and let the warmongers in the Western camp push the Soviet Union into an armed conflict with Germany in unfavourable circumstances and in a setting of complete isolation. In this situation the Soviet Government was compelled to make the difficult choice and conclude a non-aggression treaty with Germany. I, too, would probably have concluded a pact with Germany although a bit differently. ellauri281.html on line 249: 1941 Litvinov was definitively given the sack. LItvinov was livid. Stalin rejected everything Litvinov had said. When Stalin stopped speaking, Litvinov asked: "Does that mean you consider me an enemy of the people?" Stalin answered: "We do not consider you an enemy of the people, but too honest a revolutionary". ellauri281.html on line 251: Even to Litvinov, the German invasion of the Soviet Union was a surprise; he did not believe Hitler would risk embarking on a second front at this stage of the war. Churchill informed the world Hitler´s actions were not a surprise to him, and that a victory over the USSR by Hitler would be a catastrophe for the British Empire. ellauri281.html on line 253: Early in November 1941, Litvinov was summoned to see Stalin and told his services were required as ambassador to the United States. In the US, the appointment was met with enthusiasm. The New York Times stated: "Stalin has decided to place his ablest and most forceful diplomat and one who enjoys greater prestige in this country. He is known as a man of exceptional ability, adroit as well as forceful. It is believed that Stalin, in designating him for the ambassadorship, felt Litvinov could exercise real influence in Washington." ellauri281.html on line 255: Litvinov immediately gained popularity. In early December 1941, the Soviet Union’s war-relief organisation called a large meeting in Madison Square, New York City, where the auditorium was filled to capacity. Litvinov, speaking in English, told of the suffering in the Soviet Union. A woman in the front row ran up to the stage and donated her diamond necklace; whilst another gave a cheque for $15,000. At the end, Litvinov said; "What we need is a second necklace". ellauri281.html on line 257: The highlight of Litvinov’s eighteen months ambassadorship was the 25th celebration of the Russian Revolution on the 7 November 1942. 1,200 guests, representing all of the United Nations, entered the reception hall to shake hands with Litvinov. Russian vodka and a sturgeon from the Volga were supplied to the guests. Roosevelt became annoyed with Litvinov’s second-necklace zeal. He told Stalin to call in Litvinov. ellauri281.html on line 261: Maxim Litvinov died on on 31 December 1951. After his death, rumours he was murdered on Stalin´s instructions to the Ministry of Internal Affairs circulated. According to Anastas Mikoyan, alorry deliberately collided with Litvinov´s car as it rounded a bend near the Litvinov dacha on 31 December 1951, and he later died of his injuries. British television journalist Tim Tzouliadis stated; "The assassination of Litvinov marked an intensification of Stalin´s anti-Semitic campaign". According to Litvinov´s wife and daughter, however, Stalin was still on good terms with Litvinov at the time of his death. They said he had serious heart problems and was given the best treatment available during the final weeks of his life, and that he died from a heart attack on 31 December 1951. After Litvinov´s death, his widow Ivy remained in the Soviet Union until she returned to live in Britain in 1972. ellauri281.html on line 278: 22. kesäkuuta 1941 tunteja sen jälkeen, kun Saksa oli hyökännyt Neuvostoliittoon, Molotov julisti Neuvostoliiton taistelevan voittoon asti. Ja niinhän kävikin. Molotov jatkoi ulkoministerinä ja oli Neuvostoliiton edustajana liittoutuneiden kokouksissa Teheranin, Jaltan ja Potsdamin konferensseissa sekä YK:n perustavassa kokouksessa vuonna 1945. ellauri281.html on line 286: Molotovin mukaan on nimetty esimerkiksi Molotov–Ribbentrop-sopimus ja suomalaisten talvisodassa juomat Molotovin cocktailit. Hänen elämänkerturinsa Feliks Tšujev sai vuonna 1991 julkaista Molotovin muistelmat nimellä Molotov Remembers: Inside Kremlin Politics. Tšujev oli haastatellut Molotovia vuosina 1969–1986. Eräässä keskustelussa Tšujeville vuonna 1974 käydyssä haastattelussa koskien Suomen valtaamista talvisodassa oli Molotov todennut sen olleen huono ajoitus. Talviset maasto-olosuhteet eivät sopineet tankkikolonnille. Nazit lahjoittivat Suomelle panssarinyrkkejä kuin länkkärit nyt Ukrainalle. Molotov totesi seuraavaa Tšujeville Suomesta ja tsuhnista: ”Olimme super reiluja Suomelle! Oli fiksua, kun emme vallanneet sitä. Siitä olisi tullut märkivä haava. Ihmiset siellä ovat itsepäisiä, hyvin itsepäisiä, eivätkä osaa venättä. Epäonnistuimme Suomen demokratisoimisessa.” Niinpä. Suomalaiseet vihaavat Molotovia vielä enemmän kuin Kerenskiä. ellauri281.html on line 323: Rawhide is an American Western TV series starring Eric Fleming and Clint Eastwood. The show aired for eight seasons on the CBS network on Friday nights, from January 9, 1959, to September 3, 1965, before moving to Tuesday nights from September 14, 1965, until December 7, 1965, with a total of 217 black-and-white episodes. The series was produced and sometimes directed by Charles Marquis Warren, who also produced early episodes of Gunsmoke. The show is fondly remembered by many for its theme, "Rawhide". ellauri281.html on line 333: Neuvostoliiton hyökkäyksen aikana vangittuja upseereita, poliiseja ja rajavartijoita vastaan kohdistettiin lukuisia kostotapauksia. Useissa tapauksissa "porvariksi" luokiteltu siviiliväestö, mukaan lukien naiset ja lapset, joutui kostotoimien uhreiksi. ellauri281.html on line 336: Neuvostopropaganda käytti jonkun typerän "luokkasodan" retoriikkaa vetoaen vallankumouksen ja sisällissodan parhaisiin perinteisiin. Komentaja Tymoshenkon vetoomus puolalaisille sotilaille kehotti heitä tappamaan upseerinsa: "Lupseerit ajavat teidät järjettömään teurastukseen. He vihaavat sinua ja perhettäsi. Älä luota upseereihisi. Upseerit ja kenraalit ovat vihollisesi, he haluavat sinun kuolevan! Sotilaat - lyö upseerit ja kenraalit! Älä tottele upseerisi käskyjä. Aja heidät pois maastasi." Ihan hyviä ohjeita, oli maa mikä tahansa. Kun älymystöpolakit eivät älynneet tehdä sitä ize, neuvostolaiset hoiti homman jezulleen. ellauri281.html on line 338: Neuvostoliiton NKVD:n sotavankien leireillä sekä Ukrainan ja Valko-Venäjän läntisten alueiden vankiloissa suuri joukko Puolan armeijan entisiä upseereita, Puolan poliisin ja tiedustelupalvelujen entisiä työntekijöitä, Puolan jäseniä. Tällä hetkellä pidätetään kansallismielisiä vastavallankumouksellisia puolueita, avointen vastavallankumouksellisten kapinallisten järjestöjen jäseniä, loikkareita jne., he ovat neuvostovallan vannottuja vihollisia, täynnä vihaa neuvostojärjestelmää kohtaan. ellauri281.html on line 341: Sotavankitapaukset leireillä - 14 700 ihmistä entisiä puolalaisia upseereita, virkamiehiä, vuokranantajaa, poliiseja, tiedusteluviranomaisia, santarmeja, piirittäjiä ja vanginvartijoita sekä tapaukset pidätettyinä ja vankiloissa Ukrainan ja Valko-Venäjän länsialueilla. Määrä 11 000 ihmistä on erilaisten vastavallankumouksellisten vakoilu- ja sabotaasijärjestöjen jäseniä, entisiä maanomistajia, valmistajia, entisiä puolalaisia upseereita, virkamiehiä ja loikkareita - harkitaan erityisessä järjestyksessä, ja heihin sovelletaan kuolemanrangaistusta - niskalaukaus. Toteutus: elämän riistäminen ammuksella (kuolema voi tapahtua verenhukan, sydämen tai suurten verisuonten repeämän tai keuhkojen repeämän vuoksi ). Voidaan käyttää näppärästi kuolemanrangaistuksena. ellauri281.html on line 353: Teloitettujen joukossa oli sekä uraupseereja (mukaan lukien kapteeni Jakub Wajda, joka teloitettiin Harkovissa, kuuluisan elokuvaohjaajan Andrzej Wajdan isä ), että sodan ajan upseereja - mobilisoituja lakimiehiä, toimittajia, insinöörejä, opettajia, lääkäreitä jne. mukaan lukien yliopiston professorit, joita oli Kozelskyn leirissä, tosin vain vaivaiset 20 henkilöä. Julkkiximpia teloitusten uhreja olivat Katynissa teloitettu naislentäjä Yanina Levandowska ja Kharkovissa teloitetut kenraalit Stanislav Haller, Budyonnyn voittaja vuonna 1920, Brestin jyräyxen puolustuspäällikkö Konstantin Plisovsky ja joku puolustuspäällikkö. On huomionarvoista, että Lvovin varuskunta antautui puna-armeijalle vapaan ulkomaanmatkan ehdolla. ellauri281.html on line 355: Vuonna 1941 samoja polakkiupseereja olisi uudelleenkoulutettu sotaan Saxaa vastaan. Ei löytynyt. ellauri282.html on line 81: [3.4. klo 12.38] +358 44 2776451: 😀 Sen uhri oli ehkä ylilyönti. Mutta moraalissapa ei ole takalaittomia. Thiodolf Rein oli ihan August Ahlqvistin oloinen pelottava hahmo, ja jos se pilkkasi innokkaan darwinilaisesti sössöttävää Westermarkkia, joka taas inhosi Kantin velvollisuus- ja esimerkkimoraalia. Niin se inhotti myös kavereita, kuten Yrjö Hirn, Magnus Enckell (joka maalasi hienon kuvan Reinistä) ym. ellauri282.html on line 102: If you are interested in a unique David Hume Turban for yourself, you can email the Edinburgh University Philosophy Society, who are offering a special promotion of £120 per hat (excl. Shipping&Handling). This offer will be open until August 1st. ellauri282.html on line 131: Se koostuu intialaisen jesuiittaveli Anthony de Mellon luennoista, jotka hän piti hengellisessä konferenssissa New Yorkissa. Anthony de Mellon luennoissa riittää pureksittavaa koko elämän ajaksi. Hän avartaa henkisen elämän horisontteja purkamalla elämänvalheita ja ehdollistumia, jotka sumentavat ymmärrystä ja kaventavat elämää. ”Kyseessä eivät ole mitkään herätyspuheet vaan sarja reippaita sivalluksia pakoilevan, pöyhistelevän ja ihanteellisen ihmisen kuten Matin korville.” – Kirkko ja Kaupunki ellauri282.html on line 165: Im Februar 2019 machte seine ex-Heiligkeit die „Lockerung der Moral“ im Zuge der 68er-Bewegung für den sexuellen Missbrauch in der katholischen Kirche mitverantwortlich. Er betrachtete die Leugnung der Objektivität durch den Relativismus und insbesondere die Leugnung moralischer Wahrheiten als das zentrale Problem des 21. Jahrhunderts. Wegen seines Umgangs mit hübschen Fällen sexuellen Missbrauchs in der römisch-katholischen Kirche war Benedikt XVI. umstritten, obwohl er strenge Regeln für den sexuellen Umgang mit den Tätern einführte. Baijerilainen emeritusprofessori Ratzinger lähti eläkkeelle paavinta 85-vuotiaana 2012. Emerituspäivät päättyivät 93-vuotiaana 2020 kasvoruusuisena. ellauri282.html on line 208: Pierino Ronald "Perry" Como teki Caterina Valentinelle serenadilurituxen, joka on mainittu jo albumissa 220. Siinä on hauska missivideo. Siellä sanotaan että Lasse Mårtenson teki siitä coverin mutta tämä Eino Grönin versio on parempi. Lasse veisaa kuten aina vähän homahtavasti nenäänsä. ellauri282.html on line 242: Sodan sovinnonhierontavaiheessa Puolan märsäkaarsin moraalia heikensi 11. helmikuuta 1945 päättyneen Jaltan konferenssin tulos, jossa britit ja amerikkalaiset päättivät ilman puolalaisten kuulemista luovuttaa suurimman osan 1921–1939 Puolan alueista Neuvostoliitolle. Kun Anders pyysi päästä mukaan loppupeleihin, Winston Churchill sanoi hänelle, että "teitä [moraalittomia puolalaisia] ei enää tarvita. Päästäkää hepat laitumelle vaan." Arvaa että Andersia harmitti. Puolan kommunistisen hallinnon romahtamisen jälkeen vuonna 1989 hänen kansalaisuutensa ja ihmisarvonsa palautettiin varmuuskopioilta onnistuneesti. Puolan sosialisoiminen on kuin lehmää satuloisi, Stalin lohkaisi. ellauri282.html on line 256: Patti kävi hikisen karvahatun kanssa vielä loppupeleissä Lontoossa haistattamassa puolan pakolaishallituxen kääpiä. Kaikki oli hoiperehtivia veteraaneja. Yxi puhui koko ajan, yxi oli kuuro, ja presidentti ei ollut enää esittelykunnossa. Lippua ne eivät saaneet enää seinälle kun kukaan ei uskaltanut tikkaille. Vilttihatun valokuvat meni mustixi, eikä Apu-lehti sitten huolinut koko juttua. ellauri282.html on line 323: Vanhat läskit epikurolaiset, jotka haluavat parannuskeinoa ilman kipua, ovat kuin ne, jotka kannattavat edistystä ilman luovaa tuhoa. Anthony de Mello, Tietoisuus: de Mellon henkisyyskonferenssi hänen omin sanoin. Tunnisteet: herääminen, edistys, henkisyys. Katumush, shynti, ahdishstush. ellauri282.html on line 374: »Orémus. Deus, qui ad maiórem tui nóminis glóriam propagándam, novo per beátum Ignátium subsídio militántem Ecclésiam roborásti: concéde; ut, eius auxílio et imitatióne certántes in terris, coronári cum ipso mereámur in cœlis.» ellauri282.html on line 379: Attribuutit: Sacerdotal-asut, kasakkaferraiolo, beretta, pitelee tilikirjaa, jossa on teksti "Ad maiorem Dei gloriam", harhaoppisen tallaaminen, HS-kryptogrammi, krusifiksi, rukousnauha. ellauri282.html on line 412: Mertonista tuli innokas uskontojen välisen ymmärryksen kannattaja, joka tutki itämaisia uskontoja tutkimalla mystistä käytäntöä. Hänet tunnetaan erityisesti vuoropuhelun uranuurtamisesta aasialaishenkisten henkilöiden, mukaan lukien Dalai Laman, kanssa; japanilainen kirjailija D. T. Suzuki ; Thaimaan buddhalainen munkki Buddhadasa ja varsinkin vietnamilainen munkki Which What Hanhi. Merton kirjoitti elokuussa 1966 esseen Jubileelle nimeltä "Nhất Hạnh on mun velivainaja", jossa hän sanoi: "Minulla on paljon enemmän yhteistä Nhất Hạnhin kanssa kuin minulla on monien amerikkalaisten kanssa, enkä epäröi sanoa sitä, siitä huolimatta että hän on juuri niitä vinkuintiaaneja jotka julmasti nirhasivat meikäläisten koptereista pudonneita urhoja Viet Kongin pusikoissa." ellauri282.html on line 414: Hän matkusti paljon tapaillessaan heitä ja osallistuessaan kansainvälisiin uskontokonferensseihin. Lisäksi hän kirjoitti kirjoja zen-buddhalaisuudesta, konfutselaisuudesta ja taolaisuudesta ja miten kristinuskon tulisi liittyä niihin. Tämä oli erittäin epätavallista tuolloin Yhdysvalloissa, erityisesti uskonnollisissa järjestöissä. (Tuskin paavi Ratzingerkaan oli järin innostunut tästä. He probably shat in his hat.) ellauri282.html on line 449: 1960-luvulle mennessä hän oli päässyt laajalti inhimilliseen näkemykseen, joka oli syvästi huolissaan maailmasta ja sellaisista asioista kuin rauha, rodullinen suvaitsevaisuus ja sosiaalinen tasa-arvo. Hän oli kehittänyt persoonallisen radikalismin, jolla oli poliittisia vaikutuksia, mutta joka ei perustunut ideologiaan, ja jonka juuret olivat ennen kaikkea väkivallattomuudessa (ahimsa). Hän piti näkemyksensä perustuvana "yksinkertaisuuteen" ja ilmaisi sen kristillisenä tunteena. Hänen New Seeds of Contemplation -teoksensa julkaistiin vuonna 1961. Kirjeessä Nicaraguan katoliselle papille, vapautumisteologille ja poliitikolle Ernesto Cardenalille (joka tuli Getsemaniin mutta lähti vuonna 1959 opiskelemaan teologiaa Meksikoon), Merton kirjoitti: "Maailma on täynnä suuria rikollisia, joilla on valtava voima, ja he kamppailevat kuolemantaistelussa keskenään. Se on valtava jengitaistelu, jossa käytetään hyvin tarkoittaen asianajajia, poliiseja ja pappeja eturintamassaan, jotka hallitsevat papereita, viestintävälineitä ja rekisteröivät kaikki armeijaansa." ellauri282.html on line 459: Joulukuun 10. päivänä 1968 Merton oli Punaisen Ristin Sawang Kaniwat -nimisessä retriittilaitoksessa Samut Prakanissa, maakunnassa lähellä Bangkokia, Thaimaassa ja osallistui luostarikonferenssiin. Aamuistunnossa puhuttuaan hänet löydettiin myöhemmin iltapäivällä mökkinsä huoneesta kuolleena, yllään vain shortsit, selällään ja oikosuljettu Hitachin lattiatuuletin makaa hänen vartalonsa poikki. Hänen työtoverinsa Jean Leclercq toteaa: "Todennäköisesti Thomas Mertonin kuolema johtui osittain sydämen vajaatoiminnasta, osittain sähköiskusta." Koska ruumiinavausta ei tehty, ei ollut sopivaa selitystä Mertonin "takapuolessa" olevalle haavalle, "joka oli vuotanut huomattavasti". Saapuessaan Mertonin viereisestä mökistä benediktiiniritarikunnan kädellinen ja konferenssin puheenjohtaja Rembert Weakland voiteli Mertonin. Hänen ruumiinsa lennätettiin takaisin Yhdysvaltoihin Vietnamista palaavalla Yhdysvaltain sotilaslentokoneella. Hänet on haudattu Getsemanin luostariin. Vuonna 2018 Hugh Turley ja David Martin julkaisivat The Martyrdom of Thomas Merton: An Investigationin, jossa kyseenalaisti vahingossa tapahtuvan sähköiskun teorian. Hämärää! ellauri282.html on line 532: 1982, Nhất Hạnh ja Chân Không perustivat Luumukylän luostarin, siis viharan Dordogneen lähellä Bordeaux'ta Etelä -Ranskassa. Luumukylä on Euroopan ja Amerikan suurin buddhalainen luostari (tosin se on Euroopassa), jossa on yli 200 luostaria ja yli 10 000 kävijää vuodessa. Luostarit, jotka ovat avoinna yleisölle suuren osan vuodesta, tarjoavat jatkuvia retriittejä maallikoille, kun taas Interbeing-järjestys järjestää retriittejä tietyille etuoikeutetuille maallikoiden ryhmille, kuten perheille, teini-ikäisille, sotaveteraaneille, viihdeteollisuudelle, kongressin jäsenille, lainvalvontaviranomaisille ja värin ihmisille. Nhất Hạnh on julkaissut yli 130 kirjaa, joista yli 100 englanniksi, joita oli tammikuuhun 2019 mennessä myyty yli viisi miljoonaa kappaletta maailmanlaajuisesti. No ei ihan kuuhun menoa, Camilla Läckbergilläkin on huisisti enemmän. Toisaalta Costaricalainen diplomaatti Christiana Figueres on sanonut, että Nhất Hạnh auttoi häntä voittamaan henkilökohtaisen kriisin ja kehittämään syvää kuuntelua ja empatiaa, jota kyllä tarvitaan Pariisin ilmastosopimuksen helpottamiseksi. ellauri282.html on line 537: Hänen suhteensa Vietnamia hallinneeseen kommunistiseen hallitukseen oli jännittynyt sen ateismin vuoksi, vaikka hänellä ei muuten ollut juurikaan kiinnostusta politiikkaan. Kommunistinen hallitus suhtautui häneen skeptisesti, epäili hänen puuhailujaan Vietnamin merentakaisen väestön kanssa ja rajoitti hänen "rukoilevaa ruumissaattoaan" useaan otteeseen. ellauri282.html on line 538: Päästyään takaisin Hanoihin 2007 Hanhi näet koitti järjestää ja johtaa "suuria lauluseremonioita", joiden tarkoituksena oli auttaa parantamaan Vietnamin sodan jäljellä olevia haavoja; ja johtaa luostarien ja maallikoiden retriittejä. Lauluseremonioita kutsuttiin alun perin nimellä "Iso ruumissaatto rukoillaxeen yhtä lailla kaikille kengännauhojen solmun aukaisemisexi", mutta Vietnamin virkamiehet vastustivat ja kutsuivat mahdottomaksi hyväksyä, että hallitus "yhtä lailla" rukoilisi Etelä -Vietnamin ja Yhdysvaltain sotilaiden puolesta. Jotain rajaa! Nhất Hạnh suostui muuttamaan nimen lyhempään muotoon "Iso ruumissaatto vaan". Ilmeisesti jenkit oikeasti käytti Hanhea jonkinlaisena Troijan hevosena päästäxeen taas Hanoihin puuhastelemaan mitä jenkit nyt sitten kaikkialla puuhastelevatkin. Sopu ei kauan säilynyt, ja 2009 Hanhen seniorimunkkeja taas potkittiin jostain vietnamilaisesta luostarista karzalle rankkasateeseen. ellauri282.html on line 548: Maailmanhistorian mysteerejä ellauri282.html on line 561: Siis tää polakki on aivan järjetöntä sota-ajan sadistista soopaa. Yläluokan pellet jossain polakkien kartanolla kyylää nuorten pyllynreikiä. Kaikki on täys mobutu seko sekoja. Typerää terroristitiimitematiikkaa rote Rosen -nuljastelun välissä. Setämiehet ällöttävät toisiaan ilman jotain yhdistävää tiimiä. Siemian on itäpolakki, joku kasakki, siis ukrainalainen mistä lie Donbassista, länsipolskit ällöävät sitä suunnitellessaan sen tappoa. Se on melkisten kuin ryssä. Pierino Ronald "Perry" Como ulisi serenadissa jotta kunpa Caterina ei antaisi vekkiä kellekään muulle miehelle kuin hänelle. Voisi ajatella että mixi se on niin tärkeää Perrylle (ja Waclaville), mutta tietysti se on, se on ihan pääasia niiden izekkäille geeneille. Koitapa kexiä jotain muuta kynäilyn aihetta kuin E!F!K! ja näet miten mahdotonta se on. Juonipaljastuxet löytyy nyt albumista 257. ellauri282.html on line 583: Masefield syntyi Ledburyssa Herefordshiressä asianajaja George Masefieldille ja hänen vaimolleen Carolinelle. Hänen äitinsä kuoli synnyttäessään sisarensa Masefieldin ollessa kuusivuotias, ja hän meni asumaan tätinsä luo. Hänen isänsä kuoli pian tämän jälkeen henkisen romahduksen seurauksena. [ lainaus vaaditaan ] Saatuaan onnettoman koulutuksen Warwickin King's Schoolissa (nykyään Warwick Schoolissa), jossa hän oli kouluna vuosina 1888-1891, hän lähti HMS Conwaylle, sekä harjoitellakseen elämää merellä että murtaakseen lukemisriippuvuutensa, josta hänen tätinsä ei paljon perustanut. Hän vietti useita vuosia tällä aluksella ja huomasi, että hän saattoi viettää suuren osan ajastaan lukemiseen ja kirjoittamiseen. Ezenverran siitä katkaisuhoidosta. Masefieldin rakkaus tarinoiden kertomiseen vaan kasvoi Conwaylla. Hän jatkoi lukemista ja päätti, että hänestä tulee itse kirjailija ja tarinankertoja. ellauri282.html on line 587: Vuonna 1895 Masefield palasi merelle tuulettimella, joka oli tarkoitettu New Yorkiin. Halu tulla kirjailijaksi ja merenkulkijan elämän toivottomuus kuitenkin valtasi hänet, ja New Yorkissa hän hyppäsi laivasta ja matkusti ympäri maaseutua. Hän asui useita kuukausia kulkurina ja ajelehti satunnaisten töiden välillä, ennen kuin palasi New Yorkiin ja löysi töitä baarimikon assistenttina. ellauri282.html on line 654: Pensasaitailla täynnä veriskereita. ellauri283.html on line 108: Äußerlich scheint die Familie noch völlig intakt zu sein, aber seit sein älterer Bruder vor einigen Jahren verschwunden ist, sind die Eltern des zwölfjährigen Oliver (Nathan Gamble) völlig auf den verlorenen Sohn fixiert. Seine Mutter Joan (Dendrie Taylor) verfiel in Depressionen und sein Vater Gus (Corbin Bernsen) war nur noch am arbeiten. Jetzt zweifelt Oliver an dem Sinn seines Lebens. Die Frage, ob der Glaube an Gott oder der Glaube an die Wissenschaft richtig ist, oder beide, oder keiner von den beiden, beschäftigt ihn. Da seine Eltern ihm auf seine Fragen keine Antwort geben können, sucht er Rat bei seinem Biologie-Lehrer, in Fachbüchern und in der Kirche. Doch niemand scheint ihm seine ersehnte Erkenntnis liefern zu können. Als Oliver schon die Hoffnung aufgeben will, naht eine unerwartete Erlösung. Als auch ihr zweiter Sohn verschwindet, verstehen seine Eltern endlich, was ihn beschäftigt: ein schwarzer Engel, der auf einer Rakete reitet. ellauri283.html on line 114: Beyond the Heavens is a very ethereal and mystical experience, one unlike any other movie we have reviewed. However, this is not a good thing. The ‘plot’ is very unclear and murky, consisting of vague and meandering ideas and cryptic dialogue. It’s like Corbin Bernson is winking at the audience with every scene, waiting to reveal some great secret, but it’s never revealed. The whole has a very tip-of-the-tongue feel, like the characters know something you don’t but never intend to let you in on the secret. As the characters wax eloquent and philosophize about the true nature of reality, the viewer is left, in the end, with a more confusing view of reality than before. Is Bernson advocating for or against Darwinism? Is he a creationist? Does he really believe that angels come to earth on the tails of comets? Is Bernson suggesting that reality is not what it seems? If so, what is his view of reality? Only God knows the answers to these questions as Bernson spends 90 minutes toying with his ‘big reveal’ and dancing around whatever his philosophical worldview is. It’s basically just a waste of your time. ellauri283.html on line 116: And what is to be made of Corbin Bernsen? What is his place in Christian film? Is he trolling? Is he a great mind misunderstood? Whether it’s abstract musings like Beyond the Heavens or half-hearted satire like Christian Mingle or In-Lawfully Yours, Bernsen’s motivations for making Christian films are very unclear. It’s possible that he’s smarter than us all and doesn’t know how to show it. But it’s also possible that he’s just trying to make a quick buck off of Christian audiences. Reality is probably somewhere in between. Regardless, Beyond the Heavens really needed to be rethought before anyone spent money on it, because it falls flat and is unable to properly convey whatever message it is trying to present. ellauri283.html on line 120: It's different and I loved it! It raises the question is there a God and answers it in a wonderful way. I don't want to give the story away, (aah, WTF, here goes: there is a God, but his name is Allah. Sorry...) - you have to watch and keep your eyes on Barlow, he is an angel for sure! And there really are angels, consult your Bibble (Hebrews) or Koran (passim)! ellauri283.html on line 173: Schopenhauer erehtyy luullessaan, että tahdon luonne on itsestään selvä, itse asiassa se on erittäin monimutkainen elin jolla voi valvoa niitä, joiden täytyy totella, läpinäkyvä vain niillä, jotka käskevät. ellauri283.html on line 228: Ja kukahan nää kaikki stalinistiset "erehdyxet" oli taas säveltänyt? Ettei vaan virkavallan vanhat tutut, länkkärit? Kaikki nämä "tapahtumat" juonittelivat luodakseen tilanteen, jossa laki ja järjestys romahtivat. Darfurialaiset alkoivat aseistautua. Useat arabit ja muut kuin arabiryhmät muodostivat omia miliisejä itsepuolustukseksi. Nälänhätä ja lain ja järjestyksen romahtaminen rohkaisivat ryhmien muodostumista, koska ne saattoivat kaapata maata ja palauttaa kadonneita eläimiä laumaan kuin kiltti Jeesus-paimen, joka suree yhtä kadonnutta lammasta enemmän kuin 99:tä karsinassa. ellauri283.html on line 232: Mutta valitettavasti länkkärit eivät hevin saa al-Bashiriakaan leivättömän pöydän ääreen. Kansainvälisellä rikollistuomioistuimella on huono maine mustalla mantereella, jossa sen nähdään laajalti olevan liian huolissaan Afrikan valtioiden maalittamisesta ja länkkärien kamujen huomiotta jättämisestä. AU jopa kehotti jäsenvaltioitaan olemaan noudattamatta Kansainvälistä rikollistuomioistuinta ja meni niin pitkälle, että uhkasi jäseniään sanktioilla, jos ne tekisivät niin. ellauri283.html on line 256: Intian ONGC Videsh ( ONGC :n merentakainen haara ) : 25 % ellauri283.html on line 273: Vaikka islam oli läsnä Sudanin Punaisenmeren rannikolla ja sitä ympäröivillä alueilla jo 700-luvulta lähtien, Niilin laakso islamisoitui pahasti vasta 1300-1400-luvulla kilttien kristittyjen kuningaskuntien rappeutumisen jälkeen. Näitä valtakuntia seurasi Sennarin sulttaanikunta 1500-luvun alussa, joka hallitsi julmasti suuria osia Niilin laaksosta ja itäisestä autiomaasta, kun taas Darfurin valtakunnat hallitsivat Sudanin länsiosaa. Eteläisillä alueilla syntyi kaksi pientä valtakuntaa, Shillukin kuningaskunta vuonna 1490 ja Taqali vuonna 1750 lähellä nykyaikaista Etelä-Sudania., mutta Egyptin Muhammad Ali valtasi sekä pohjoiset että eteläiset alueet 1820-luvulla. Muhammad Alin ja hänen välittömien seuraajiensa sortavan hallinnon ansiona pidetään sitä, että se herätti kaunaa viattomia turko-egyptiläisiä ja brittiläisiä hallitsijoita kohtaan ja johti Mahdivaltion perustamiseen, jonka Muhammad Ahmad perusti, ilkeä kun oli, vuonna 1881 . ellauri283.html on line 277: Kahdeksannelle vuosituhannelle eaa. neoliittisen kulttuurin ihmiset olivat asettuneet istuvaan elämäntapaan siellä linnoitettuihin savitiilikyliin joissa he täydensivät Niilin metsästystä ja kalastusta viljankeruulla ja karjanhoidolla. Viidennellä vuosituhannella eKr. muuttoliikkeet kuivuvasta Saharasta toivat Niilin laaksoon neoliittisia ihmisiä maatalouden ohella. Tästä kulttuurisesta ja geneettisestä sekoittumisesta syntyneestä väestöstä muodostui seuraavien vuosisatojen aikana sosiaalinen hierarkia, josta tuli Kushin kuningaskunta (pääkaupunki Kerma) 1700 eaa. Antropologiset ja arkeologiset tutkimukset osoittavat, että dynastista edeltävänä aikana Ala-Nubia ja Magadanin ylä-Egypti olivat etnisesti ja kulttuurisesti lähes identtisiä, ja näin ollen samalla kehittyivät faaraoiden kuninkuusjärjestelmät vuoteen 3300 eaa. mennessä. Yhdessä muiden Punaisenmeren maiden kanssa Sudania pidetään todennäköisimpänä sen maan sijaintipaikkana, jonka muinaiset egyptiläiset tunsivat Punt -nimellä (tai "Ta Netjeru ", joka tarkoittaa "Jumalan suunnitelmaa"), jonka ensimmäinen maininta on peräisin 1000-luvulta eaa. ellauri283.html on line 285: Noin 1720 eKr. Hyksoksiksi kutsutut kanaanilaiset nomadit valloittivat Egyptin, lopettivat Keski-valtakunnan, katkaisivat yhteydet Kushiin ja tuhosivat Niilin varrella sijaitsevat linnoitukset. Täyttääkseen Egyptin vetäytymisen jättämän tyhjiön al-Karmahiin, lähellä nykyistä Dongolaa, syntyi kulttuurisesti erottuva alkuperäiskansojen kushilainen valtakunta. Kun Egyptin valta elpyi Uuden kuningaskunnan aikana (n. 1570–1100 eKr.), faarao Ahmose I sisällytti Kushin Egyptin hallitsemaan maakuntaan, jota hallitsee varakuningas. Vaikka Egyptin Kushin hallinnollinen valvonta ulottui vain neljänteen kaihiin, egyptiläiset lähteet luettelevat sivujokialueita, jotka ulottuvat Punaisellemerelleja ylävirtaan Sinisen Niilin ja Valkoisen Niilin jokien yhtymäkohtaan. Egyptin viranomaiset varmistivat paikallisten päälliköiden uskollisuuden kutsumalla heidän lapsensa palvelemaan sivuja faaraon hovissa. Egypti odotti myös paikallisilta kushien päällikköiltä kultaa ja työntekijöitä. ellauri283.html on line 289: Sillä 1000-luvulle eKr. tultaessa Uuden kuningaskunnan dynastioiden arvovalta oli heikentynyt, mikä mahdollisti jaetun hallinnon Egyptissä ja lopetti egyptiläisten vallan Kushissa. Kun egyptiläiset vetäytyivät, Kushilta lakkasi olemasta kirjallisia tietoja tai tietoja alueen toiminnasta seuraavien kolmensadan vuoden aikana. Kahdeksannen vuosisadan alussa eKr. Kush kuitenkin nousi itsenäiseksi kuningaskunnaksi, jota hallitsi napakka aggressiivinen monarkkilinja, joka laajensi hitaasti vaikutusvaltaansa Egyptiin. Noin 750 eaa., Kushilainen kuningas nimeltä Wilho valloitti Ylä-Egyptin ja hänestä tuli Theban hallitsija noin vuoteen 740 eKr. asti. Hänen seuraajansa Pive kukisti Niilin suistonja valloitti Egyptin ja aloitti siten 25. dynastian. Pive perusti kuninkaiden linjan, joka hallitsi Kushia ja Thebea noin sata vuotta. Dynastian puuttuminen Assyrian vaikutuspiiriin Lähi-idässä aiheutti vastakkainasettelun Egyptin ja voimakkaan Assyrian valtion välillä, joka hallitsi valtavaa valtakuntaa, joka käsitti suuren osan Lähi-idästä, Anatoliasta, Kaukasuksesta [ tarvitaan lainaus ] ja itäisen Välimeren altaasta heidän kotimaassaan Ylä-Mesopotamiassa. Taharqan, (688–663 eKr.), viimeisen kusilaisten faaraon, voitti ja ajoi pois Lähi-idästä Assyrialainen Sanherib toimekkaana. Sanheribin seuraaja Esa Shariola meni vielä pidemmälle käynnistäen täyden hyökkäyksen Egyptiin vuonna 674 eKr., kukistaen Taraqan ja valloittaen nopeasti maan. Torakka pakeni takaisin Nubiaan, ja assyrialaiset asettivat alkuperäiset egyptiläiset ruhtinaat Esa Shaddonin vasalliksi. Tarakka pystyi kuitenkin palaamaan joitakin vuosia myöhemmin ja kaatamaan osan Egyptistä aina Thebaan asti Assyrian väpelöiltä egyptiläisiltä vasalliruhtinailta. Esa Shaddon kuoli kaikexi onnexi pääkaupungissaan Ninivessä valmistautuessaan palaamaan Egyptiin ja karkottamaan taas kushilaiset. ellauri283.html on line 297: Vaikka Napata pysyi Meroën uskonnollisena keskuksena, Pohjois-Kush joutui lopulta epäjärjestykseen, kun se joutui Niilin itäpuoleisten saalistuspaimentolaisten Blemmyien painostuksesta. Niili kuitenkin jatkoi alueen pääsyä Välimeren maailmaan. Lisäksi Meroë piti yhteyttä arabien ja intialaisten kauppiaiden kanssa Punaisenmeren rannikolla ja sisällytti hellenistisiä ja intialaisia kulttuurivaikutuksia jokapäiväiseen elämäänsä. Epäilyttävät todisteet viittaavat siihen, että metallurginen teknologia on saattanut siirtyä länteen savannivyöhykkeen yli Länsi -Afrikkaan Meroën rautasulatoista. ellauri283.html on line 327: Niilin länsipuolella, Darfurissa, islamilaisen ajanjakson aikana syntyi aluksi Tunjurin valtakunta, joka korvasi vanhan Dajun valtakunnan 1400-luvulla ja ulottui Wadaihin asti. Tunjurilaiset olivat luultavasti arabisoituneita berberejä ja ainakin heidän hallitseva eliittinsä muslimeja. 1600-luvulla Fur Keiran sulttaanikunta ajoi tunjurit vallasta. Keiran osavaltio, nimellisesti muslimi Sulayman Solongin (n. 1660–1680 ) hallituskaudesta lähtien, oli alun perin pieni valtakunta Pohjois- Jebel Marrassa, mutta laajeni 1700-luvun alussa länteen ja pohjoiseen ja itään Muhammad Tayrabin (n. 1751–1786) hallinnon alaisuudessa valloituksen aikana Kordofaniin vuonna 1785. Tämän suunnilleen Alaskan kokoisen valtakunnan huippukausi kesti vuoteen 1821 asti. ellauri283.html on line 329: Vuodesta 1805 lähtien Egyptissä tapahtui nopea modernisaatiokausi Muhammad Ali Pashan johdolla, joka julisti itsensä matkakreditiivixi uhmaten nimellisesti suvereenia ottomaanien sulttaania. Muutamassa vuosikymmenessä Muhammad Ali muutti Egyptin laiminlyötystä ottomaanien maakunnasta käytännössä itsenäiseksi modernixi valtioksi. Toistaen hänen edeltäjiensä mamelukkien lähestymistapaa Egyptin keskiaikaisessa sulttaanivaltiossa Muhammad Ali pyrki laajentamaan Egyptin rajoja etelään Sudaniin, sekä keinona taata Egyptin turvallisuus että päästäkseen käsiksi Sudanin melleviin luonnonvaroihin. Vuosina 1820–1821 Egyptin joukot Muhammad Akun ja veljenpoikien komennossa valloittivat ja yhdistivät Sudanin pohjoisosan. Egyptin jatkuvan de jure -uskollisuuden vuoksi ottomaanien sulttaania kohtaan Egyptin hallinto tunnettiin nimellä Turkiyah. Historiallisesti Suddin ruttosuot estivät laajentumisen maan syvemmälle etelään. Vaikka Egypti valloitti koko nykyisen Sudanin suurimman osan 1800-luvusta ja perusti provinssin Equatoria Etelä-Sudanissa tämän tavoitteen edistämiseksi, se ei pystynyt saamaan tehokasta valvontaa koko alueelle. Sixi Turkkiyahin myöhempinä vuosina brittiläiset lähetyssaarnaajat pääsivät matkustamaan nykypäivän Keniasta Sudaniin kääntääkseen paikalliset heimot kristinuskoon. ellauri283.html on line 335: Lord Kitchenerin johtama englantilais-egyptiläinen joukko lähetettiin vuonna 1898 Sudaniin. Sama Kitchener epäilemättä joka seikkaili kenraali Bobsin kanssa maalla, merellä ja ilmassa. Sudan julistettiin osakehuoneistoksi vuonna 1899 Britannian ja Egyptin hallinnon alaisuudessa. Esimerkiksi Sudanin kenraalikuvernööri nimitettiin "Khedivaatin asetuksella" eikä pelkästään Ison-Britannian kruunun toimesta, mutta säilyttäen yhteisen hallinnon vaikutelman Brittiläinen imperiumi muotoili politiikkaa ja toimitti suurimman osan johtajista hengiltä. ellauri283.html on line 343: Etelässä virallisia kieliä olivat englanti, englanti, dinka, bari, nuer, latuko, shilluk, azande ja pari muuta (ai niin lafon), kun taas pohjoisessa arabia ja englanti olivat virallisia kieliä. Britit lannistaivat islamia etelässä, missä kristityt lähetyssaarnaajat saivat työskennellä. Etelä-Sudanin asuntojen kuvernöörit osallistuivat siirtomaakonferensseihin Itä-Afrikassa, eivät Khartumissa, ja britit toivoivat lisäävänsä Etelä-Sudanin Itä-Afrikan siirtomaihinsa. ellauri283.html on line 349: Vuonna 1943 britit alkoivat valmistella pohjoista itsehallintoa varten ja perustivat Pohjois-Sudanin neuvoa-antavan toimikunnan neuvomaan kuuden Pohjois-Sudanin provinssin: Khartumin, Kordofanin, Darfurin sekä Itä-, Pohjois- ja Sinisen Niilin provinssien hallintoon. Sitten vuonna 1946 Britannian hallinto muutti politiikkansa ja päätti yhdistää Pohjois- ja Etelä-Sudanin yhden hallituksen alle. Etelä-Sudanin viranomaisille ilmoitettiin Juban konferenssissa vuonna 1947, että niitä hallinnoisi tulevaisuudessa yhteinen hallintoviranomainen pohjoisen kanssa. Vuodesta 1948 lähtien 13 Britannian viranomaisten nimeämää edustajaa edusti etelää Sudanin lainsäädäntökokouksessa. ellauri283.html on line 353: Myös etelän poliittinen rakenne ei ollut niin organisoitunut kuin pohjoisessa, joten etelän poliittiset ryhmittymät ja puolueet eivät olleet edustettuina erilaisissa konferensseissa ja keskusteluissa, joissa perustettiin nykyaikainen Sudanin valtio. Tämän seurauksena monet etelän asukkaat eivät pitäneet Sudania laillisena valtiona. ellauri283.html on line 357: Pääministeri Ismail al-Azharin johtama National Unionist Party (NUP) hallitsi ensimmäistä hallitusta, joka pian korvattiin konservatiivisten poliittisten voimien koalitiolla. Vuonna 1958, taloudellisten vaikeuksien ja julkishallinnon lamaannuttaneiden poliittisten manipulaatioiden jälkeen, esikuntapäällikkö kenraalimajuri Ibrahim Abboud kaatoi parlamentaarisen hallinnon verettömällä vallankaappauksella. ellauri283.html on line 421: Huhtikuussa 2019, useita kuukausia jatkuneiden katumielen osoitusten jälkeen, Sudanin presidentti Omar al-Bashir syrjäytettiin. Hänen hallituksensa kaatumisen jälkeen maata on hallinnut Sudanin suvereniteettineuvosto, joka koostuu sekä sotilas- että siviiliedustajista siirtymäkauden korkeimpana voimana. Seuraaviin Sudanin parlamenttivaaleihin asti, jotka on suunniteltu pidettäväksi vuonna 2022, maata johtavat yhdessä siirtymäkauden suvereenin neuvoston puheenjohtaja Abdel Fattah al-Burhan ja pääministeri Abdallah Hamdok. ellauri283.html on line 429: 18. joulukuuta 2020 Sudanin viranomaiset kehottivat Hamadyatin leirillä äskettäin saapuneita tigrayan-pakolaisia purkamaan teltat ja menemään Sudanin mantereelle Etiopian ja Sudanin välisen mahdollisen sodan pelossa. 19. joulukuuta 2020 jännitys Etiopian ja Sudanin välillä kasvoi. Sudan on lähettänyt raja-alueelle lisää joukkoja, mukaan lukien nopeat tukijoukot, ja varusteita. Kassalan ja Gedarefin osavaltioiden Beni Amer-tupakan ja al-Habaa-heimojen tuki, mukaan lukien elintarvikehuolto ja talous. [Neuvottelut Etiopian kanssa ovat pysähtyneet.] EEPPA - raportissa todettiin, että Sudan oli vanginnut 19. joulukuuta 2020 eritrealaisia sotilaita, jotka olivat pukeutuneet Amhara -miliisin univormuihin, jotka taistelivat Sudanin rajalla Amharan erikoisjoukkojen rinnalla. ellauri283.html on line 450: Olen kylästynyt--kollektiivi sanoo: "Olemme väsyneitä sotaan ja kaikkeen kärsimykseen, joka siihen liittyy. Olemme kyllästyneet vain istumaan vieressä ja näkemään maamme palavan. Olemme kyllästyneet siihen, että meillä on maa, jolla on valtavat luonnonvarat ja silti romahtava talous. Olemme kyllästyneet siihen, että meillä on kaunis kulttuurinen monimuotoisuus, jonka heimojen vihamielisyys tuhoaa. Olemme kyllästyneet nälkää näkevään väestöön, jolla on hedelmällinen maa. Olemme kyllästyneet siihen, että meitä käytetään tappamaan itsemme muutamien hyödyksi. Anteexi." ellauri283.html on line 468: Mutta kuten aivan oikein arvasitte on olemassa rauhansopimus. Se on allekirjoitettu vuonna 1876 Mambesin olles vielä brittiläinen siirtomaa ja Galungan kuuluessa Ranskalle. Rauhansopimuksessa määriteltiin oli Mambesin ulottuvan etelässä Lunga-joelle saakka. Tosiasia on että koko alue oli siihen aikaan täysin tutkimatonta seutua, jossa joki oli ainoa kaikkien palefacejen tuntema maamerkki. Vuorille ei kukaan länkkäri ollut kiivennyt eikä alueesta muutenkaan tiedetty juuri mitään. Savunaamoilta ei toki kysytty. Käytännön galungalaiset tunsivat voivansa ylittää joen aivan vapaasti ja laiduntaa karjaansa rajan toisella puolella jos halusivat - kun taas yxikään britti ei koskaan vaivautunut vuoriston ylize. Silti vittu britit sanoivat nyppien whiskereitään. Sopimus on sopimus, ainakin jos se on meidän eduxi. ellauri283.html on line 473: Olette järjiltänne kuittaa Henry Tibbett. Nämähän ns murhat jos ne sitä edes ovat palvelevat isänmaamme etua. Pääni pantixi että ko. vuoristossa on konfliktimineraaleja, jotka luonnollisest kuuluu meille, tai siis Natolle. Eli as you were, jatka tulkkaamista mulkku ja jätä neekerien nahinat siirtomaapoliitikoille. Ne osaavat sen paremmin. ellauri283.html on line 510: Mansa Musan valtakaudella 1300-luvun alussa Timbuktun ja Djennén kaupungeista tuli merkittäviä kaupankäynnin, islamin ja letkeän musan kornereita. (Mansa on kuningasta tarkoittava arvonimi). Kuningaskunta vaurastui kulta-, norsunluu-, orja- ja suolakaupan avulla. ellauri283.html on line 513: Itsenäisen Malin ensimmäiseksi presidentiksi nousi Modibo Keïta. Malista tuli yhden puolueen valtio, joka lähentyi kylmän sodan aikaista sosialististen valtioiden itäblokkia. Keïtan johtama Mali erosi Ranskan yhteisöstä vuonna 1962 ja kansallisti alueen luonnovaroja. Seurauksena valtion taloudellinen tila heikkeni (?!) vähitellen. Lokakuussa 1968 Malissa tapahtui veretön sotilasvallankaappaus, jossa Keïtan syrjäytti kenraali Moussa Traoré. Keïta vietti loppuelämänsä vankeudessa. Ratkaistakseen Malia vaivanneet taloudelliset ongelmat Traoré sitoutui 1980-luvulla Kansainvälisen valuuttarahaston (IMF) talousohjelmaan. Ohjelman vaatimat säästötoimet olivat erittäin epäsuosittuja malilaisten keskuudessa. IMF onkin persemäinen kolonialistien työrukkanen. ellauri283.html on line 520: Heinäkuun lopulla 2012 Pohjois-Malissa järjestettiin ensimmäinen kivitys, jossa teloitettiin avoliitossa elänyt pariskunta. Ääri-islamistien eteneminen Malissa herätti huolta keskustaislamistien alueella ja länsimaissa, mutta Yhdysvallat ei halunnut lähettää joukkoja maahan taistelemaan al-Qaidan puhelinhäirintää vastaan. Muut Länsi-Afrikan maat kysyivät YK:lta apuvoimia sotilasoperaatiolle ääri-islamilaisten karkottamiseksi Malista. YK:n turvallisuusneuvosto lupasi tukun rahaa operaatiolle. Malin entinen siirtomaaisäntä Ranska aloitti sotilasoperaatioita hassunkurisilla nimillä Malissa "maan hallituksen pyynnöstä" 11. tammikuuta 2013 lentokonein, helikopterein ja myöhemmin panssarein. ellauri284.html on line 40: This snapshot, our correspondent states, was taken after The German - sorry - the French charge near Forêt-Champignon. The body stretched at full length is a dead German guy. Those crouching behind a stone are French infantrymen, stone dead as well. Evidently the were charging, carrying that big stone. The bodies were not moved so as not to confuse the crime scene investigation. ellauri284.html on line 120: Turhautuneet sakut ampuivat lopulta brittikaupunkia laivatykeillä. The Sarborough Esplanade suffered terribly. ellauri284.html on line 125: Turhautuneet sakut kävi 1. maailmansodassa ampumassa brittikaupunkia mereltä laivatykeillä. The Sarborough Esplanade suffered terribly. 2. maailmansodan jo käytännössä ratkettua anglosaxit kävivät Dresdenissä maxamassa sakuille Scarboroughin vauriot potut pottuina ja ehkä vähän potti nokkiinkin? ellauri284.html on line 129: ¹Manifest destiny was a cultural belief in the 19th-century United States that American settlers were destined to expand across North America. There were three basic tenets to the concept: ellauri284.html on line 144: Britannian johtajat ovat aina välttäneet pyytämästä anteeksi Jallianwala Baghissa, muurien aidatussa puutarhassa Pohjois-Intian Amritsarin kaupungissa tapahtuneesta verenvuodatuksesta, jossa satoja rauhanomaisesti siirtomaavaltaa protestoivia ihmisiä ammuttiin kuoliaaksi brittikenraalin käskystä. Sillä ei se ollut mikään vahinko, vaan tuskallinen välttämättömyys. ellauri284.html on line 150: In 2021, there were over 29 thousand murders reported across India. Furthermore, more than 55 thousand attempted murder cases were filled in the country that year. Success rate: 34%. The US has experienced its largest-ever recorded annual increase in murders, according to new statistics from the FBI, with the national murder rate rising nearly 30% in 2020 – the biggest jump in six decades. Nearly 5,000 more Americans were murdered across the country last year than the year before. At least 77% of the murders were committed with firearms, according to the new government estimates. ellauri284.html on line 158: Erinomaista saksalaistyyppistä olutta valmistavan Tsingtaon oluttehtaan piiritys 1914 oli ensimmäisen maailmansodan Aasian ja Tyynenmeren teatteria. ellauri284.html on line 159: Tsingtaon (tai Tsingtaun) piiritys oli Japanin ja Yhdistyneen kuningaskunnan hyökkäys Saksan Tsingtaon (nykyisin Qingdaon ) satamaan Kiinassa ensimmäisen maailmansodan aikana. Se käytiin keisarillista Saksaa vastaan 27. elokuuta ja 7. marraskuuta 1914 välisenä aikana. Piiritys oli ensimmäinen kohtaaminen japanilaisten ja saksalaisten joukkojen välillä, ensimmäinen anglo-japanilainen operaatio sodassa ja ainoa suuri (no, kz. alla) maataistelu Aasian ja Tyynenmeren teatterissa koko aikana. ellauri284.html on line 161: Koko 1800-luvun lopun ja 1900-luvun alun Saksa liittyi muiden eurooppalaisten valtojen joukkoon kamppailussa siirtomaaomaisuudesta. Kuten muutkin maailmanvallat (so. britit, mukaan lukien Yhdysvallat ja Japani), Saksa alkoi puuttua Kiinan paikallisiin asioihin. Kun kaksi saksalaista lähetyssaarnaajaa sai surmansa Juyen välikohtauksessa vuonna 1897, Kiinan oli pakko suostua Kiautschou Bayn oluttehtaan toimilupaan Shantungissa (nykyinen Shandong ) Saksalle vuonna 1898 99 vuoden vuokrasopimuksella. Saksa alkoi sitten vahvistaa vaikutusvaltaansa muualla provinssissa ja rakensi Tsingtaon kaupungin ja sataman, josta tuli Kaiserlichen merijalkaväen saksalaisen Itä-Aasian laivueen tukikohta.(Saksan laivasto), joka toimi Saksan siirtokuntien tukena Tyynellämerellä. Iso-Britannia suhtautui saxalaiseen olueen Kiinassa epäluuloisesti ja vuokrasi Weihaiwein, myös Shantungissa, merisatamaksi ja hiilivoimalaitokseksi. Venäjä vuokrasi oman asemansa Port Arthurissa (nykyinen Lüshunkou ) ja Ranska Kwang-Chou-Wanissa. Iso-Britannia alkoi myös luoda läheisiä suhteita Japaniin, ja diplomaattisuhteet tiivistyivät, kun anglo-japanilainen liitto allekirjoitettiin 30. tammikuuta 1902. Japani näki liiton välttämättömänä pelotteena pääkilpailijalleen Venäjälle. Japani osoitti potentiaalinsa voitolla Venäjän ja Japanin sodassa 1904–1905, ja liitto jatkui ensimmäiseen maailmansotaan. ellauri284.html on line 181: Puola on miehitetty enemmän kertoja kuin kukaan muistaa. Joskus se on länkkäreistä hyvä asia, joskus paha. Venäläisten joukkojen tulo pieneen puolalaiseen kaupunkiin 1914 sai britit niin iloisixi että pk-miehet lohkaisivat siitä tsoukin: "Valokuvamme esittää venäläisen miehitysvoiman erään etujoukon erään puolalaisen kaupungin pääkadulla. Huomaattehan että 1 sotilaista kantaa valkoista ankkaa, joka protestoi voimakkaasti. Mahdollisesti ankka oli puolalainen sotavanki, ei rykmentin maskotti." HAHA. Seuraavaxi venäläiset miehittivät Puolan Saxan kanssa sovussa 1939. Joku zoukki näyttää siinäkin miehittäjiä naurattavan. Ehkä venäläinen kertoo sakulle viime sodan sotavankiankkakaskun. Sitten venäläiset vielä vapauttivat Puolan Saxan miehityxestä 1945. Lopullinen sopu minkä palan kukin saa tehtiin sitten Jaltan konferenssissa (kz. albumia 65). Tai lopullinen ja lopullinen, ehkä Puolan historia ei ole vielä ihan tapissa... ellauri284.html on line 194: This unhappy French soldier was bribed by the Germans, for a measly hundred francs, to signal to them the position of the French guns near Rheims Thus he sold the lives of his comrades, so to speak, for thirty pieces of (German) silver." He paid the penalty for his treachery with his life but was it not a greater crime to tempt him? 100 francs is nowhere near 30 pieces of German silver. ellauri284.html on line 209: General Beyers perished a traitor-in-arms, drowned in the Vaal, while hotly pursued and trying to cross the flooded river with some of his men. They were fired on, and Beyers fell from his horse but caught hold of the tail of another, but was soon seen in difficulties and calling for help. Before the fighting was over, General Beyers had diappeared under water. No one came to help. ellauri284.html on line 224: Blackadder Goes Forth tapahtuu vuonna 1917 länsirintamalle ensimmäisen maailmansodan juoksuhaudoissa. Kapteeni Edmund Blackadder (Rowan Atkinson) on brittiarmeijan ammattisotilas, joka on suuren sodan puhkeamiseen asti nauttinut suhteellisen vaarattomista tilanteista olemassaolostaan taistelevia alkuperäiskansoja vastaan, jotka olivat yleensä "kaksi jalkaa pitkiä ja aseistettuja kuivatulla ruoholla". Joutuessaan loukkuun juoksuhaudoissa suunnitellun toisen "ison työnnön" aikana, hänen huolensa on välttää hänen lähettämisensä "yli huipulle" varmaan kuolemaan. Sarja kertoo siis Blackadderin yrityksistä paeta juoksuhaudoista erilaisten suunnitelmien kautta, joista suurin osa epäonnistuu huonon onnen, väärinkäsitysten ja tovereiden yleisen epäpätevyyden vuoksi. Yllämainitut toverit ovat hänen toissijainen, idealistinen edvardiaaninen ylemmäs- luutnantti George St Barleigh (Hugh Laurie) ja heidän syvästi tyhmä mutta sitkeä sotamies S. Baldrick (Tony Robinson). ellauri284.html on line 357: Poliisimies Raimo Majuri sai Israilin kansalaisuuden ja muutti nimensä juutalaiseksi nimeksi Ram Laor. Majuri oli hyvää pataa Israilin salaisen poliisin MOSSAD:in kanssa ja oli paljastanut heille, että suomalaiset YK-joukot olivat keränneet sotamateriaalia Siinain-erämaan taistelutantereelta ja kuljettaneet ne Suomeen Pääesikunnan tutkittavaksi. Israil ei koskaan suostunut luovuttamaan Majuria Suomeen vaikka Suomen viranomaiset olivat esittäneet heille luovutuspyynnön Majurista. Palveli YK-joukoissa Kyproksella kapteenina kenraali Siilasvuon adjutanttina. Nykysin tuo huumediileri asuu Jerusalemissa Israilissa ja toisella nimellä, eikä hänellä ole Suomeen asiaa, kun on vielä selvittämättömiä asioita. Siellä Johny Liebkindkin piileskeli lakia. Vaan päässyt on Rami pälkähästä. Viimeisten, Ruotsista saatujen kuulumisien mukaan ajelee Hesassa vuorobussia, HKL:n. ellauri284.html on line 367: Tammikuussa 2000 Kangas tuomittiin Tampereen käräjäoikeudessa 9 vuodeksi vankeuteen niin sanotusta Ruoveden huumejutusta. Tapauksessa ammattimainen liiga toi hasista Suomeen Espanjasta ja Hollannista lähes 160 kiloa, jota kaupattiin ympäri Suomea Seinäjoen ja Janakkalan jakelupisteistä. Hasiksen lisäksi heillä oli kaupan pieniä eriä amfetamiinia. Turun hovioikeus tuomitsi Kankaan tapauksen johdosta 10 vuodeksi vankeuteen. Kyseisessä tapauksessa takavarikoitiin Suomen siihen mennessä suurin yksittäinen huume-erä, 94 kiloa. ellauri284.html on line 373: Toukokuussa 2012 Kankaalle luettiin Pirkanmaan käräjäoikeudessa syyte törkeästä kiristyksestä. Syyttäjän mukaan Kangas ja viisi muuta olivat perineet olemattomia velkoja yhteensä yli 270 000 euroa Vaasassa, Tampereella ja Helsingissä. Näyttö perustui suurelta osin poliisin salaa nauhoittamiin puhelinkeskusteluihin, joissa käytettiin syytteen mukaan peitekieltä.15. kesäkuuta 2012 Kangas tuomittiin vuodeksi ja kahdeksaksi kuukaudeksi vankeuteen. Samassa jutussa tuomittiin törkeästä kiristyksestä kahdeksi vuodeksi vankeuteen Hells Angels MC:n jäsen Harri Juhani Nääppä, sekä Mika Leivonen törkeästä kiristyksestä puoleksitoista vuodeksi vankeuteen. ellauri284.html on line 377: Elämässä on mielenkiintoisia asioita enemmän kuin mitä on aikaa niihin perehtymiseen! ellauri284.html on line 414: Nyrkkillinen dollareita osoittautui maamerkiksi Spaghetti Western -elokuvien kehityksessä, kun Leone kuvasi laittomampaa ja autiompaa maailmaa kuin perinteiset westernit ja haastaa amerikkalaiset stereotypiat lännen sankarista vielä klisheisemmän moraalisesti moniselitteisen antisankarin kanssa. Time -lehti kiinnitti huomiota elokuvan puiseen näyttelemiseen, erityisesti Eastwoodin, vaikka muutamat kriitikot, kuten Vincent Canby jaThe New York Timesin Bosley Crowther kehui hänen viileyttä. Elokuva oli kiistanalainen väkivallan esittämisen vuoksi. ellauri284.html on line 477: Julkistamattomassa suhteessa Eastwood synnytti kaksi laillisesti isätöntä lasta, Scottin (s. 1986) ja Kathrynin (s. 1988) lentoemäntä Jacelyn Reevesin kanssa. Scott "Imi" Eastwood on yhdysvaltalainen näyttelijä ja malli. Hän syntyi Scott Clinton Reevesinä Carmelissa Montereyn piirikunnassa Kaliforniassa lentoemäntä Jacelyn Ann Reevesille ja näyttelijä ja ohjaaja Clint Eastwoodille. Hän varttui Havaijilla. Scottilla on nuorempi sisko Kathryn Reeves ja monia sisaruksia. ellauri284.html on line 502: Helmikuussa 2010 presidentti Barack Obama tunnusti Eastwoodin taiteiden ja humanististen tieteiden palkinnolla. Obama kuvaili Eastwoodin elokuvia "esseiksi yksilöllisyydestä, kovista totuuksista ja olemuksesta siitä, mitä tarkoittaa olla amerikkalainen". Eli kahmia paalua, ampua aseettomia ja raiskata avuttomia. Muun muassa nämä roolit ovat tehneet Eastwoodista kestävän maskuliinisuuden kulttuurisen ikonin. Elämässä on mielenkiintoisia asioita enemmän kuin mitä on aikaa niihin perehtymiseen! ellauri284.html on line 534: Edellisenä vuonna hän ehdotti, että Eurooppa pitäisi pitää eurooppalaisina puhuessaan mantereelle saapuvien afrikkalaisten pakolaisten määrän kasvusta. ellauri284.html on line 546: ered/Latitude.jpg" width="30%" /> ellauri284.html on line 595: Tää juonihan on suoraan kanadalaissarjasta The Indian Detective. It is a Canadian crime comedy-drama series which debuted on CTV and Netflix in 2017. The show stars Russell Peters as Doug D'Mello, a police officer from Toronto who becomes embroiled in a murder investigation while visiting his father (Anupam Kher) in Mumbai during a one-month suspension for incompetence. The fourth episode ended in a cliffhanger, hinting at a possible second season; while Peters has stated at various times that a second season was in the works, none has been officially announced as of September 2019. A relatively new show, Season 1 of ‘The Indian Detective’, consisting of four episodes, premiered on November 23, 2017, and it received mixed reviews from television critics and audiences alike. The show has no chance of being renewed for a second season. ellauri284.html on line 599: A man stands in front of a small, ramshackle store near the apartment blocks of Gurgaon, India, where a firm is building a Trump-branded tower. The agreement gives the Trump Organization a portion of its office rentals. (Enrico Fabian/for The Washington Post). GURGAON, India — The Trump Organization is about to double its real estate empire in India with two new projects in this suburb of New Delhi known for rapacious development and poor planning. ellauri284.html on line 600: In two deals signed before Donald Trump was elected president, the company aligned itself with Indian partners who were already attracting the attention of law enforcement authorities. One, called IREO, is under investigation by India’s Enforcement Directorate over the source of its funding, suspected violations in its land purchasing and the possibility of money laundering. The other, M3M India, has been the target of sweeping tax raids; on a different project, the company was recently accused in a criminal complaint of bribing officials to clear-cut land. ellauri284.html on line 605: “Everything is compromised,” said Sanjay Sharma, a Gurgaon real estate broker. “It’s not some people in some places who are corrupt. Corruption is institutionalized. To thrive in this real estate market, you must be a scoundrel. It is impossible for a thorough gentleman to survive here.” ellauri284.html on line 608: The Trump Organization’s two partners here have been among the primary developers in Gurgaon’s now-stalled building boom. They are hard-charging companies — a surgeon named Subrat Saxena is just one of many former property owners here who, bullied and misled, lost their land to the developers, land that is now slated for a Trump tower. ellauri284.html on line 612: The Trumps began eyeing India around 2007, drawn to an emerging market of consumers beginning to find a taste for name-brand luxury. Now there are two Trump towers in the quiet city of Pune and a flashier one with a gold facade in Mumbai being built by millionaire developer Mangal Prabhat Lodha, a politician in the governing Bharatiya Janata Party. Trump’s eldest son, Donald Trump Jr., has made several trips to India, and Trump himself jetted in on a promotional tour in 2014, proclaiming India “an amazing country!” ellauri284.html on line 615: A state leader from Maharashtra, who met with Donald Trump Jr., says the young American’s Indian partner there pushed him to relax building codes to revive a stalled project — an allegation confirmed by another person familiar with the discussion but disputed by Indian developer Kalpesh Mehta, who was also in the meeting. ellauri284.html on line 617: “I said no as politely as possible,” Prithviraj Chavan, the state leader, recalled. “Builders routinely seek such relaxations from municipal authorities, a little tweaking here and there and they stand to make a huge windfall. Local authorities usually have some discretion. But the relaxation he was asking me for was bigger than what most builders ask.” ellauri284.html on line 621: Ethics experts say engaging partners who have ongoing legal issues underscores the growing concern that the president’s business projects around the world could create conflicts of interest or other challenges for his administration. ellauri284.html on line 623: “By continuing his association with these groups and pursuing his private business interests, he’s put himself on a collision course with the U.S. public interest,” said Kathleen Clark, a law professor and ethics expert at Washington University in St. Louis. “It’s a terrible idea.” ellauri284.html on line 627: Goyal said that his company is a private-equity fund founded in 2004 by a former Goldman Sachs executive and Indian partners to infuse foreign capital into India’s real estate market. The company counts high-profile sovereign wealth and university endowment funds among its backers. ellauri284.html on line 630: India’s Enforcement Directorate, which tracks financial crimes, has long been investigating the source of IREO’s funding, officials there said. Money from abroad was routed through entities in Mauritius and Cyprus, and investigators believe it was used to finance land purchases in Gurgaon, documents show. ellauri284.html on line 631: The Enforcement Directorate is examining whether a number of shell companies were set up to mask the origins of this money, as it is illegal for foreign investors to purchase agricultural land in India, according to investigators, who spoke on the condition of anonymity because the inquiry is ongoing. ellauri284.html on line 634: “There is a serious reason to believe that a substantial part of the funds in IREO are money that has been layered and laundered,” the report said. ellauri284.html on line 651: A woman walks away from her hut in Gurgaon, where clogged storm water drains and overbuilding have caused monsoon flooding that has paralyzed the area. (Enrico Fabian/for The Washington Post) ellauri284.html on line 655: The Bansal brothers have come far since their gritty early days. They have several large projects in the works, including one complex built around a nine-hole golf course that has suffered delays. Now, they are preparing to announce a joint venture with Mehta’s Mumbai-based Tribeca Developers to build Trump-branded residences, Mehta said. ellauri284.html on line 681: Kuten taulukosta näkyy, länkkärit on hätää kärsimässä jo. Ne mätkii hätäpäissään ryssiä kun ne ei mahda enää mitään Itä-Aasialle. Ajatuxena on varmasti ajaa Putin ulos ja tehdä Venäjästä uusi Natoon kuuluva Itä-Eurooppa puskurixi Itä-Aasialle. Kiinalaiset on jo omimassa Aahrikkaa, Intiaan ei voi luottaa (vaikkei ne ole kyllä mitään Kiinan kavereitakaan). Hemmetti. Hommat alkaa heittää sezuuria sanoo länkkärit pyöritellen stezonia. Sota on vaan politiikan jatke toisilla aseilla, ja politiikot kuoleman kauppiaiden käärmeöljyn myyjiä. ellauri285.html on line 70: Consider, for example, the horse. We live across from a horse breeding establishment so I’ve had ample opportunity to observe these estimable animals in action. While they shit copiously they never get any on their hair (when was the last time you saw a horse’s behind fouled by its own waste?). The reason for this lies in the design of the horse anus. It is an extensible device that, when a BM is about to pass, protrudes a few critical inches, allowing the manure to drop straight to the ground without mussing a single hair. To further forfend fouling, there is no hair in the immediate vicinity of the horse’s anus, nor on the extensible process itself. What a remarkable design. ellauri285.html on line 72: Not so with us. Our small orifice is buried deep in a meaty cleft, the margins of which have to be spread to their limit if there is to be any chance the thicket of long, nasty hair in the cleft will not be fouled by the passing of stool — a vain exercise in 99 cases out of 100. Moreover, while the horse can defaecate while standing, just let a human being try that! No we must squat. But not only squat, we must go through all sorts of contortions to minimize the amount of feces that will cling to the surrounding parts — which, as we all know, is another futile exercise. ellauri285.html on line 82: A very strange criterion for assessing wretchedness. I can understand considering humans the most wretched of creatures because they have foreknowledge of death, but may I assume you were joking with that last sentence? ellauri285.html on line 84: A bear and a rabbit were next to each other taking a shit. Since they aren’t natural enemies there was no conflict. The bear says to the rabbit, “Say, do you have trouble with shit sticking to your fur?” The rabbit said, “No, not really.” So the bear wiped his ass with the rabbit. ellauri285.html on line 141: Nietzschellä perspektivismi ottaa realistisen antimetafysiikan muodon, samalla kun se torjuu sekä totuuden vastaavuusteorian että käsityksen, että uskon totuusarvo muodostaa aina sen lopullisen arvo-arvon. Perspektivismi ja personismi ovat läheisiä petikavereita. ellauri285.html on line 143: The Michigan Relics (also known as the Scotford Frauds or Soper Frauds) are a series of alleged ancient artifacts that were "discovered" during the late nineteenth and early twentieth century. They were presented by some to be evidence that people of an ancient Near Eastern culture had lived in North America and the U.S. state of Michigan, which, is known as pre-Columbian contact. Many scholars have determined that the artifacts are archaeological forgeries. The Michigan Relics are considered to be one of the most elaborate and extensive pseudoarchaeological hoaxes ever perpetrated in American history. ellauri285.html on line 145: The objects included coins, pipes, boxes, figurines and cuneiform tablets that depicted various biblical scenes, including Moses handing out the tablets of the Ten Commandments. On November 14, 1907, the Detroit News reported that Soper and Scotford were selling copper crowns they had supposedly found on heads of prehistoric kings, and copies of Noah's diary. ellauri285.html on line 191: Linkolan vieras saa tulla töihin mukaan, ellei halua hölmöttää pirtissä yksinään. Tehdään kerran naapurin metsässä harvennushakkuuta, paperipuuta, kaarisahalla. Linkola onnistuu kaatamaan joka toisen puun konkeloksi. Niitä kiskotaan köydellä alas ja kirotaan. Ohjakset ovat lyhyet, eivät yllä kuorman taakse. Linkola kävelee sen vieressä ja yrittää joka kerta tunkeutua niin ahtaasta puiden raosta ettei mahdu itse mukaan vaan joutuu päästämään ohjat irti. Hevonen hätääntyy ja tempaisee. Kuorma, jonka sivupuiden Linkola kuvittelee kestävän alapään naulojen varassa, hajoaa. Voi ristuksen perkele tätä elämää! kaikuu metsässä Linkolan vilpittömän hämmästynyt karjaisu. ellauri285.html on line 224: Still, there will be cases in which "we" want to positively evaluate, even praise, beliefs that fail to constitute knowledge. Puhu vaan izestäsi paska. Tää on taas tätä jenkkiläistä uskosotapropagandaa johon sikäläinen usko, toivo ja luottokelpoisuus perustuvat. Jiihaad! Camoon Silver! ellauri285.html on line 226: I have also argued (Lasonen-Aarnio 2010, 2021) that there is such a thing as “unreasonable knowledge”: there are also cases in which a subject is negatively evaluable, even to be blamed for believing a proposition p, even if she knows p. Jos voittaa zägällä ei voi saada kiitosta, väittää Mirja. Paskanmarjat, voittaja saa kiitoxet vaikka olisikin tehnyt virheitä (Stalin), häviäjä saa turpiin ettei kotiin löydä (Hitler). ellauri285.html on line 228: I cannot get into these issues here, but there is mounting empirical evidence of complex unconscious mental phenomena guiding complex social behaviour and goal pursuit (for a good overview, see Hassin, et al 2004). Matelijan aivot rulettaa! Jasun transitiivisuusaxiooma failaa, Mirjam huomauttaa, mutta ei se mitään, failaa se muutenkin. ellauri285.html on line 238: The motivational externalist (or moral externalist) claims that there is no necessary internal connection between moral convictions and moral motives. Olen selkeästi externalisti. Motiivit tulee matelijanaivoista, muu on seliseliä. Internalismi on aivan pelleä. Eikä Suzy voinut tietää että pallo oli punainen, jos kerta se ei ollut. Tieto on tosi uskomus. Perusteista kiistelee vain idealistit. Ei vittu pörriäisten pesä tiedä tietävänsä ylipäänsä, ja mixi pitäisikään. Nää jenkkisälät on täyttä solipsismiä. ellauri285.html on line 244: Edes koko plärän luettua ei tiedä mitä toi best feasible disposition oikein on. Enmä nää tässä mitään uutta klassilliseen utiliteettiteoriaan verraten. Näyttää vähän siltä että Mirja puhuu syytettyjen luonnetodistuxista niinkuin britti barristerisarjoissa, mikä on tietysti sikäli perusteltua että dumari miettii myös sitä mitä vaaraa tästä häiskästä on jos se päästetään vapaalle jalalle. Tyyppi joka tukkii zägällä oikeen käytävän saa potkut koska sen strategia ei ollut minimax, se on vaarallinen riskinottaja. Se tappaa enemmän mainareita kuin pelastaa pitkässä juoxussa. But in the epistemic domain as in others, foolishness is sometimes rewarded, say by a chair in theoretical philosophy in a peripheral university. Pity there are no mountains in that peripheral country. ellauri285.html on line 253: Attribuutioilla tarkoitetaan päätelmiä, jotka on tehty kausaalisista suhteista tai jonkun tai jonkin ominaisuuksista. Kun henkilö käyttää sisäisiä attribuutteja, he päättelevät, että henkilö käyttäytyy tietyllä tavalla tai että tapahtuma tapahtuu enemmänkin henkilön luonteeseen liittyvien tekijöiden kuin hänen tilanteensa kontekstin vuoksi. Sisäinen attribuutio määritellään toimenpiteeksi, jossa syytetään tietyntyyppisiä tekijöitä tai kriteerejä, joita yksilö voi hallita tietyn tapahtuman syystä. Tehdessään sisäistä attribuutiota ihmiset yrittävät selittää tilanteen tai tapahtuman syyn henkilökohtaisilla tekijöillä, usein yleistetyssä mielessä. Eli taas tota oikeistolaista syyllistämistä, seppoilua hienommalla nimellä. Laahus laahustaa vetelänä perässä kun yrittäjät porhaltavat edellä, koska niillä on niin huonot dispositiot. Tai geenit, tai ne on vaan yxinkertaisesti laiskoja. Oma vika pikku sika, se on pontena tässä virressä. ellauri285.html on line 311: Viime aikoina suosittu näkemys onnellisuudesta on eze on differentiaali, se ei pysy ilman kasvua. Tässä on paljon järkeä. Onnellisuus ei ole vain iloisuutta ja asioista nauttimista, mutta myös, mikä tärkeintä (vaikkakin vähemmän läpinäkyvästi), tuloxen tahkoamista virittyneenä ympäristöönsä ja sen seurauksena rauhallisuuden, rajoituksettomuuden tunnetta ja itsevarmuutta ja sitoutumista siihen, mitä tekee. Joten ehkä elämän merkitys on paras ajatella tärkeänä osana onnellisuuden differentiaalia, emotionaalisena kasvukäyränä sen sijaan kuin jonakin hikisenä maalina, joka voi olla ristiriidassa onnellisuuden kanssa (koko argumentti tulossa, katso Kauppisen perästä). ellauri285.html on line 356: Where golden cords, and bands entwine, Siinä kultanauha somainen ellauri285.html on line 390: An icy cov´ring merely ; Pizihanskat kuorrutuxena, ellauri285.html on line 406: Konrad Zacharias Lorenz (* 7. November 1903 in Wien; † 27. Februar 1989 ebenda) war ein österreichischer Zoologe, Medizin-Nobelpreisträger und einer der Hauptvertreter der klassischen vergleichenden Verhaltensforschung (Ethologie). Er selbst nannte dieses Forschungsgebiet bis 1949 „Tierpsychologie“. Lorenz wird im deutschsprachigen Raum als deren Gründervater angesehen. Er war Mitarbeiter des Rassenpolitischen Amtes der NSDAP und Direktor des Max-Planck-Instituts für Verhaltensphysiologie. Er war ein Kindheitsfreund Karl Poppers. Lorenzin nazimielisyydesytä ja arjalaisuudesta nousseet epäilyxet hälvenivät: dieser habe „aus seiner Zustimmung zum Nationalsozialismus niemals ein Hehl gemacht. Auch seine arische Abstammung ist in Ordnung.“ ellauri285.html on line 408: „In letzter Zeit hat Herr Dr. Lorenz mir gegenüber wiederholt sein immer größer werdendes Interesse für den Nationalsozialismus an den Tag gelegt und sich zu seiner Idee positiv geäußert. Soweit ich seine biologischen Studien kenne, sind diese in der Richtung der im Deutschen Reich herrschenden Weltauffassung gelegen.“ ellauri285.html on line 441: Erno Antero Paasilinna (14. maaliskuuta 1935 Petsamo – 30. syyskuuta 2000 Tampere) oli suomalainen kirjailija ja toimittaja. Paasilinnan esseekokoelma Yksinäisyys ja uhma sai vuonna 1984 ensimmäisen Finlandia-palkinnon. Teoksesta löytyvät myös Paasilinnan usein siteeratut, hänen motokseen mielletyt sanat ”Kirjailijaksi ei synnytä. – – On elettävä sellainen elämä, josta syntyy kirjailija”. Sitä se ei takuulla ollut ize kexinyt. ellauri285.html on line 575: Yhdysvaltain pommikoneet iskivät brittiläisistä tukikohdista Libyaan ja pommittivat pääkaupunkia Tripolia ja Bengasin aluetta. Noin sata henkeä kuoli. Yhdysvaltain presidentti Ronald Reagan julisti kaksi tuntia myöhemmin iskun olleen itsepuolustusta. Pommikoneiden oli kierrettävä Välimerelle Atlantin ja Gibraltarin salmen kautta, koska Ranska oli kieltänyt niiltä oman ilmatilansa käytön. Israel ja Iso-Britannia ilmoittivat välittömästi hyväksyvänsä iskun, kun taas Neuvostoliitto tuomitsi sen. ellauri285.html on line 637: Copyright (c) 1988 by Ralph Schoenman. All Rights Reserved. Reposted here by permission. ellauri285.html on line 643: Laureenska oli hyvin hyvin vihainen Hoblassa kun puoliarmenialainen Lavrov oli vihjannut nimenomaan juutalaisten joukossa olevan pahoja antisemitistejä, ja että huhutaan Hitlerilläkin olleen juutalaisia sukulaisia. Rumaa valetta! Ettäs kehtaakin! Sellaisia nuo armenialaiset ovat, vielä pahempia petkuttajia kuin jutkut. Muistetaan vaikka Radio Jerevania. Nyttemmin Radio Jerevan on viritetty uudelleen antiputinismin kanavalle. ellauri285.html on line 646: Radio Yerevan was asked: "Does Radio Yerevan still accept questions from the listening public?" ellauri285.html on line 648: Radio Yerevan answered: "No. The Jew who wrote the answers left for Israel."[This quote needs a citation] ellauri285.html on line 656: During the course of the tribunal, the U.S. government revoked Schoenman's passport because of unauthorized visits to North Vietnam. In November 1967, he was deported back to the U.S. by Bolivian authorities when he traveled there to attend the trial of Régis Debray. As a result, he was prevented from attending the tribunal's proceedings in Copenhagen later that month because Danish authorities refused to allow him to enter without a passport. This led to a sequence in which Schoenman shuttled between several European countries, none of which would admit him, before illegally entering Britain, where he remained for 10 days until being deported in June 1968. ellauri285.html on line 708: Les États-Unis auraient ainsi su échapper à cette crise du sacré, par leur civisme et leur patriotisme, même s´ils se sont mis au service de mauvaises causes. L’effigie du dollar des États-Unis en est un exemple : « In God We Trust, All Others Pay Cash ». C’est cette symbolique patriotique qui ferait la force des États-Unis. Debray prétend appliquer le théorème d´incomplétude de Gödel à l´ordre social pour « démontrer » sa théorie. Régis Debray a été vivement critiqué pour son utilisation du théorème d´incomplétude de Gödel, jugée au mieux infondée sinon fallacieuse par Alan Sokal et Jean Bricmont dans leur livre Impostures intellectuelles, et par Jacques Bouveresse dans Prodiges et vertiges de l´analogie. ellauri285.html on line 757: Later, but of more critical importance, the Fredrickson and Losada work on modeling the positivity ratio aroused the skepticism of Nick Brown, a graduate student in applied positive psychology, who questioned whether such work could reliably make such broad claims, and perceived that the paper´s mathematical claims underlying the critical positivity ratio were suspect. Brown contacted and ultimately collaborated with physics and maths professor Alan Sokal and psychology professor Harris Friedman on a re-analysis of the paper´s data (hereafter the Brown-Sokal-Friedman rebuttal). They argued that Losada´s earlier work on positive psychology and Fredrickson and Losada´s 2005 critical positivity ratio paper contained "numerous fundamental conceptual and mathematical errors", errors of a magnitude that completely invalidated their claims. ellauri285.html on line 759: Fredrickson wrote a response in which she conceded that the mathematical aspects of the critical positivity ratio were "questionable" and that she had "neither the expertise nor the insight" to defend them, but she maintained that the empirical evidence for the existence of a critical positivity ratio was solid. Brown, Sokal, and Friedman, the rebuttal authors, published their response to Fredrickson´s "Update" the next year, maintaining that there was no evidence for a critical positivity ratio. Losada declined to respond to the criticism (indicating to the Chronicle of Higher Education that he was too busy running his consulting business).[verification needed] Hämäläinen and colleagues responded later, passing over the Brown-Sokal-Friedman rebuttal claim of failed criteria for use of differential equations in modeling, instead arguing that there were no fundamental errors in the mathematics itself, only problems related to the model´s justification and interpretation. ellauri285.html on line 761: A formal retraction for the mathematical modeling elements of the Losada and Fredrickson (2005) paper was issued by the journal, American Psychologist, concluding that both the specific critical positivity ratio of 2.9013 and its upper limit were invalid. The fact that the problems with the paper went unnoticed for years despite the widespread adulatory publicity surrounding the critical positivity ratio concept contributed to a perception of social psychology as a field lacking scientific soundness and rigorous critical thinking. Sokal later stated, "The main claim made by Fredrickson and Losada is so implausible on its face that some red flags ought to have been raised", as would only happen broadly in graduate student Brown´s initiating the collaboration that resulted in the Brown-Sokal-Friedman rebuttal. ellauri285.html on line 763: Building on research by Barbara Fredrickson suggesting that individuals with a higher ratio of positive to negative emotions tend to have more successful life outcomes, and on studies by Marcial Losada applying differential equations from fluid dynamics to human emotions,[citation needed] Fredrickson and Losada proposed as informative a ratio of positive to negative affect derived from nonlinear dynamics modelling (based on Lorenz systems), which appeared in 2005 in a paper in American Psychologist. The derived combination of expressions and default parameters led them to conclude that a critical ratio of positive to negative affect of exactly 2.9013 separated flourishing from languishing individuals, and to argue that the ideal positivity/negativity ratio lies between 2.9013 and an upper limit ratio of 11.6346. Hence, they claimed that their model predicted cut-off points for the minimum and maximum positivity ratios within which one should observe qualitative changes in an individual´s level of flourishing, specifically, that those within this range of ratios would "flourish", and those outside would "languish".[non-primary source needed] As of January 2014, the 2005 Fredrickson and Losada´s paper had been cited more than 320 times in the psychology literature. ellauri285.html on line 764: Among the severe flaws claimed by Brown et al. in the positivity-ratio theory and its presentation were that ellauri285.html on line 766: the data used by Losada in several analyses do not meet basic criteria for the use of differential equations (such as the use of continuous variables that evolve smoothly and deterministically over time); ellauri285.html on line 768: differential equations used by Losada to calculate the critical positivity ratio use parameters taken directly from Lorenz´s simplified, illustrative, and arbitrary models for fluid dynamics, with Losada giving no rationale for his choice of parameters; ellauri285.html on line 770: use of different arbitrary parameters would give different positivity ratios, thus the precise values for the lower and upper critical ratios based on the arbitrary parameters, Fredrickson and Losada´s 2.9013 to 11.6346 ratios, are meaningless; ellauri285.html on line 775: With regard to these, and especially the last, the Brown-Sokal-Friedman rebuttal argues that it is likely that Fredrickson and Losada did not fully grasp the implications of applying nonlinear dynamics to their data. Brown, Sokal, and Friedman state that one can only marvel at the astonishing coincidence that human emotions should turn out to be governed by exactly the same set of equations that were derived in a celebrated article several decades ago as a deliberately simplified model of convection in fluids, and whose solutions happen to have visually appealing properties. An alternati ellauri285.html on line 777: Fredrickson responded to the critique by agreeing that Losada´s mathematical modelling was "questionable" and did not show that there are precise values of the ratio, but also arguing that the evidence for the benefits of a high positivity/negativity ratio is solid. Fredrickson noted that Losada declined to respond to the criticism.[11] The American Psychologist proceeded to formally retract as invalid the mathematical modeling elements of Fredrickson and Losada´s paper, including the specific critical positivity ratios of 2.9013 and its upper limit. ellauri285.html on line 788: Marcial Francisco Losada was born in 1939 in Chile.[citation needed] He received a Ph.D. in organizational psychology from the University of Michigan. After finishing his doctoral work, Losada served as a Center for Advanced Research (CFAR) in Ann Arbor, Michigan.[when?][citation needed] In his career, Losada developed a nonlinear dynamics model, the meta learning model, to show dynamical patterns achieved by high, medium and low performing teams, where performance was evaluated based on profitability, customer satisfaction, and 360-degree feedback.[citation needed]. In pursuing these goals, he founded and served as executive director of Losada Line Consulting, which had presented past workshops and seminars at companies including Apple, Boeing, EDS, GM, and Merck, and foundations including the Kellogg and Mellon Foundations, with high performance team-building contracts at BCI, Banchile, BHP-Billiton, Codelco, and Telefónica [better source needed]. ellauri285.html on line 790: Losada claimed the dynamical patterns related to team performance appear in coordinate spaces of "positivity-negativity," "inquiry-advocacy" and "other-self," and are controlled by connectivity, which is supposed to reflect interpersonal attunement of a team. [third-party source needed] Losada, along with Barbara Fredrickson, developed the concept of the critical positivity ratio (also known as the Losada line), which states that there exist precise cut-off points for an individual´s ratio of positive to negative emotions, above and below which the individual will fail to flourish. ellauri285.html on line 791: Losada´s coauthor, Fredrickson, continues to insist on the measurability of such a ratio, and the existence tipping-points, but has distanced herself from the mathematical portions of the 2005 paper, which were subsequently retracted by the journal; Fredrickson reports that Losada declined to respond to the criticism. Lsada kicked the bucket in 2020.[where?][citation needed]. ellauri286.html on line 47: Tämmöinen namupala näyttäytyi aamusella unessa, jossa oli joku Risto tai sinnepäin henkilö jolla oli joku nolo vaiva, oliskohan ollut impotenssi tai puolikuntoinen erektio ainakin (en kommentoi). Ensin tällä oli mustat pikkarit, niiden alla tämmöinen mehukas tuuhea musta pehko. Vihreä hamonen nousi reisiltä ja näytti kaiken. ellauri286.html on line 136: Välirauhan aikana marraskuussa 1940 Suomen hallitus kielsi Neuvostoliiton painostuksesta talvisotaa käsittelevän kirjallisuuden julkaisemisen. Lokakuun lopussa Neuvostoliiton ulkoministeri Vjatšeslav Molotov esitti Suomen Moskovan-lähettiläälle J. K. Paasikivelle voimakkaan paheksuntansa siitä, että Suomessa oli ilmestynyt talvisodan päätyttyä suuri määrä kirjallisuutta, joiden Molotov katsoi sisältävän kiihotusta ja vihan lietsontaa Neuvostoliittoa vastaan, ja tämän jälkeen oikeusministeriö määräsi takavarikoitaviksi räikeimmiksi katsotut teokset, mm. Onttoni Miihkalin Suomussalmen sotatantereilla. ellauri286.html on line 230: Samaan aikaan Venäjällä keskityttiin täysin vastakkaisiin toimiin: institutionalisoimaan informaatiosotaa, tieteenalaa, jonka yhtenä osa-alueena on menneisyyden fabrikoiminen niin, että se tukee Venäjän valtapolitiikkaa. Big fat hairy difference. ellauri286.html on line 232: Samaan aikaan perestroikan ja Boris Jeltsinin aikana perustetut Gulag-historiaa dokumentoivat järjestöt, kuten Memorial, ovat Venäjällä joutuneet tilanteeseen, jossa niiden toimintaa vaikeutetaan jatkuvasti, ja ne on leimattu “ulkomaisiksi agenteiksi”. ellauri286.html on line 264: Kukaan Puhdistus-näytelmän tai -romaanin lukenut ei voi käsittää asioita näin väärin. Onhan se paska kirja monessa suhteessa, mutta sen russofobiasta ei voi erehtyä. Kritiikki sisälsi selvää disinformaatiota, joka toisti samaa Moskovan perusviestiä: venäläiset joutuvat keskitysleireille virolaisten toimesta ja venäläisiä vainotaan. Viron suurlähetystö huomautti lehdelle kritiikki-imitaation sisältämistä virheistä eikä tekstiä enää löydy verkosta. ellauri286.html on line 318: Mukana on usein valeuutisia, jotka ovat henkilövetoista mustamaalaamista ja jotka kohdistetaan Venäjästä tai maahanmuuttajista kirjoittaviin toimittajiin ja (t)upeetukkaisiin itätyttöihin. Tavalliset kansalaiset jakavat sosiaalisessa mediassa suuria määriä näiden sivustojen uutisia – perehtymättä siihen onko uutinen totta vai ei – koska feikkiuutiset ovat raflaavia, tarkoitushakuisia ja tunteita herättäviä. ellauri286.html on line 355: Facebookissa häntä syytettiin Ukrainan verenvuodatuksesta, hänen ulkonäköään ja mielenterveyttään arvosteltiin (ei se kyllä ole puolixikaan niin terve eikä yhtään yhtä heruttava kuin mä, ja kengännumerokin pienempi), hänen juttujaan vääristeltiin ja hänen toivottiin muun muassa kuolevan uraanimyrkytykseen. Hänen sähköpostinsa täyttyi Putin on paras -viesteistä. ellauri286.html on line 377: Teoxia: Sota vai rauha: kirjoituxia lännestä. Šiškiniä on verrattu muiden muassa Orhan Pamukiin ja J. M. Coetzeehen. Vuodesta 1995 Šiškin on asunut Sveitsissä. Hän kirjoittaa myös saksaksi. Vuonna 1995 Shishkin muutti Sveitsiin perhesyistä. Hän työskenteli Zürichissä maahanmuuttoministeriössä ja erityisesti pakolaisten parissa venäjän ja saksan kääntäjänä. Hän on naimisissa kääntäjänsä kanssa (Zhenjya, kuvassa). Hänellä on Sveitsin kansalaisuus. Sen vaimo Zhenya pitelee sen päätä ettei se käänny enempää vasemmalle. Zhenya on sen kääntäjä. Vähän väliä käydään kääntymässä USA:ssa propagandaretkillä Harrimanin kustannuxella. W Averell Harriman, better known as Averell (Pää kiinni, Averell! Anna sen sytytyslangan olla, Averell!) Rautatieparoni E. H. Harrimanin poika, Harriman toimi Neuvostoliiton suurlähettiläänä ja osallistui suuriin toisen maailmansodan konferensseihin. Isänsä rahoilla hän perusti WA Harriman & Co -pankkitoiminnan vuonna 1922. Harrimanilla oli 3 erittäinkin lukratiivista avioliittoa. Harriman veti naruja, jotta hänen tyttärensä Kathleen voisi seurata häntä Neuvostoliittoon palvelemaan hänen avustajanaan. Kaksi kolmasosaa Yhdysvaltojen viereisen talven trumpetistijoutsenista viettää kauden Harriman State Parkissa. ellauri286.html on line 387: Shishkin vertaa kirjoitusprosessia verensiirtoon: "Jaan lukijani kanssa elämän tärkeimmän olemuksen. Mutta meillä on oltava sama veriryhmä." Hän vastusti Venäjän vuoden 2022 hyökkäystä Ukrainaan ja kirjoitti The Guardianissa, että "Putin tekee hirviömäisiä rikoksia kansani, maani ja ennen kaikkea minun nimissä" ja sanoi, että "Putinin Venäjällä on mahdotonta hengittää. Poliisin haju. Kenkä on liian vahva. Täältä alpeilta käryn näkee selvästi haistamattakin." ellauri286.html on line 451: Sofin valkoverinen äiti ohittelee jonoja. Solidaariset jonottajat on sen mielestä lampaita. Sixi se ei halunnut jäädä neukkulaan, sillä on etuilu valkoisessa veressä. Niin Sofillakin. Sen mielestä venakkojen säärikarvat ovat hirveitä. Ajaakohan Sofi tuheronkin porsliinixi? Senkö ansiosta sillä on päässä peruukki? ellauri286.html on line 509: Quanto costa? Mitä varvilta? Ai neiti puhuukin suomea. Hintalappukin mahtaa olla sitten sen mukainen Rennosti muka karkuun. Käsikynkkää menee venakot Vaasankadulla pörrötukkaisina pyllyt heiluen. Sofi kuolaa salaa vierestä. ellauri286.html on line 544: Merkittävällä määrällä bulimia nervosaa sairastavia potilaita on myös rajatila-persoonallisuushäiriö. Borderline-persoonallisuushäiriö (BPD), joka tunnetaan myös nimellä emotionaalisesti epävakaa persoonallisuushäiriö (EUPD), on persoonallisuushäiriö, jolle on tunnusomaista pitkäaikaiset intensiiviset ja epävakaat ihmissuhteet, vääristynyt itsetunto ja voimakkaat tunnereaktiot. Sairastuneet syyllistyvät usein itsensä ja venäläisten maineen vahingoittamiseen ja muuhun vaaralliseen käyttäytymiseen, mikä johtuu usein vaikeuksista palauttaa emotionaalinen tasonsa terveelle tai normaalille perustasolle. He voivat myös kamppailla tyhjyyden tunteen, hylkäämisen pelon ja todellisuudesta irtautumisen kanssa. ellauri286.html on line 573: Helposti täyttyy Sofilta nää kriteerit. Kaiken kaikkiaan BPD:n erottuvimmat oireet ovat ihmisten välisten suhteiden ja minäkuvan epävakauden yleiset mallit, jotka vaihtelevat toisten idealisoinnin ja devalvoinnin äärimmäisyyksien välillä sekä vaihtelevat mielialat ja vaikeudet säädellä voimakkaita tunnereaktioita. Vaarallinen tai impulsiivinen käyttäytyminen korreloi myös häiriön kanssa. ellauri286.html on line 583: Ihmiset, joilla on BPD, voivat olla hyvin herkkiä tavalle, jolla muut kohtelevat heitä, he voivat tuntea suurta iloa ja kiitollisuutta hyvistä arvosteluista ym havaituista ystävällisyyden ilmauksista ja voimakasta surua tai vihaa koetun kritiikin tai loukkauksen johdosta. Ihmiset, joilla on BPD, harjoittavat usein toisten (länkkärien) idealisointia ja toisten (kommarien) devalvointia vuorotellen korkean positiivisen kunnioituksen ja suuren pettymyksen välillä. Heidän tunteensa muita kohtaan muuttuvat usein ihailusta tai rakkaudesta vihaksi tai vastenmielisyydeksi pettymyksen, jonkun menetyksen uhan tai arvostuksen menettämisen jälkeen jonkun, jota he arvostavat, silmissä. Tätä ilmiötä kutsutaan joskus halkeamiseksi. Yhdessä mielialahäiriöiden kanssa eesti markan idealisointi ja ruplan devalvaatio voivat heikentää suhteita perheeseen, ystäviin ja työtovereihin. ellauri286.html on line 591: Itsensä vahingoittaminen tai itsemurhakäyttäytyminen on yksi DSM-5: n diagnostisista keskeisistä kriteereistä. Itsensä vahingoittamista esiintyy 50–80 %:lla BPD-potilaista. Yleisin tapa vahingoittaa itseään on leikkaaminen. Muistelmat, ketjupolttaminen, pään hakkaaminen tai pureminen ovat myös yleisiä BPD:ssä. Oman pään pureminen on kyllä vaikeaa. Ihmiset, joilla on BPD, voivat tuntea emotionaalista helpotusta itsensä vahingoittamisen jälkeen. Miehet, joilla on diagnosoitu BPD, kuolevat noin kaksi kertaa todennäköisemmin itsemurhaan kuin naiset, joilla on diagnosoitu BPD. Naiset haukkuu mieluummin itätyttöjä, venäläisiä ja miehiä, hemmottelee izeään ja syö lohturuokaa. ellauri288.html on line 138: Sofi Oksasen DNA on peräisin Paskapussi Matsilta. Mats oli päässyt maaorjuudesta kasvattamalla sikoja keräämällään moskalla. Siat kasvoivat niin hyvin, että hän sai viimeisen leposijan aatelisherrojen ja -rouvien vierestä. Siitä kelpaa olla ylpeä. ellauri288.html on line 169: Luonnon sisällyttäminen valaan on puhtaasti Oksasen oma idea. Sitä ei mainita yhdessäkään toisessa kansalaisuusvalassa. ”Asia on ajankohtainen ilmastonmuutoksen vuoksi. Mutta luonto puoltaa paikkaansa Suomen valassa myös siksi, että riippumatta aikakaudesta suomalaisilla on aina ollut erityislaatuinen luontosuhde, kuten Haju Pisilä on korostanut maan päämiehenä uudenvuodenpuheessa Suomen lipun vieressä. Kunnioittaminen ei tosin estä avohakkuita eikä kunniamurhiakaan. ellauri288.html on line 175: Entä pitäisikö myös Suomen kansalaisuuden lapsina tai syntymän kautta saaneiden lausua vala, kun he tulevat täysi-ikäisiksi? ”Se voisi olla aika hienoa!” Oksanen sanoo. Niinhän jenkitkin tekee koulussa. "Valaseremonia herättäisi 18-vuotiaan havaitsemaan kansalaisuutensa.” Hyvää työtä muuten matu, mutta Räsäsenä pahoittelen jumalan poisjättöä. Mikä olikaan tilinnumero? ellauri288.html on line 184: Vladimir Putin ei ole hullu, ja asialla spekulointi vie huomion olennaiselta. Hänen lisäxeen Stalin on kohonnut maassa supertähdeksi, ja tämän erehdyxiä pitää Venäjällä ongelmana koko ajan pienenevä vähemmistö. ellauri288.html on line 238: Teksti | Kuvat: Seiskan toimitus – Pariskunta hamstrasi laivan myymälässä erilaisia konjakkeja ja viskejä, ja puolet risteilystä he viihtyivät laivan baarissa. Ilmaisesti he olivat olleet yön yli Virossa, sillä molemmilla oli matkalaukut, merellä mietitään. Mutta Virossa ihmetellään Sofi Oksasen lapsuudenkodin karmeaa kuntoa! ellauri288.html on line 248: Sofi Oksanen paljastaa iltapukunsa löytyneen alerekistä – osallistuu Linnan juhliin "mahtavalla mielellä". Suomen itsenäisyys merkitsee kirjailija Sofi Oksaselle muun muassa sanan ja ansaizemisen vapautta. Oksanen kertoo kiertueella puhuttaneen Ukraina ja Venäjä sekä Suomen asema Venäjän rajanaapurina. Hän kuvailee keskusteluilmapiirin parantuneen ryssävihan kuohahdettua. ellauri288.html on line 350: Men in Aida is a homophonic translation of Book One of Homer's Iliad into a farcical bathhouse scenario, perhaps alluding to the homoerotic aspects of ancient Greek culture. It was written in 1983 by the language poet David Melnick, and is an example of poetic postmodernism. In 2015, all three books of the Iliad translated by Melnick were published by independent publishing house Uitgeverij under the title Men in Aïda. ellauri288.html on line 385: Kaventaen laajaa näkökulmaa käsittelen tekstissä vain Aliiden ja Zaran vihaa, sekä vertailen niitä keskenään. Venäjän ja Ukrainan selkkaus muistuttaakin monessa suhteessa Kreikan ja Troijan sotaa Iliaassa. Pääsyylliset on yxityishenkilöitä jotka johdattavat koko kansan mieron teille. Paha Paris pokasi Menelaoxen kauniin Helenan, ja pian on laivat kostoretkellä mustan meren rannoilla. Sota ei etene Troijan pelloilla ilman Akhilleuxen sotavaunuja. Casus belli ehti unohtua ennenkuin tulee valmista, mutta pääasiahan oli että saatiin suuttua. ellauri288.html on line 476: Luonto on jo vastannut sen haasteeseen bakteereiden ja virusten vastahyökkäyksellä. ellauri288.html on line 478: Stalinista oli tullut salaa shamaani, jonka tehtävänä oli antaa ihmisille takaisin heidän jumalansa sellaisina kuin nämä olivat olleet aikojen alussa: ei ihmisten vaan eläinten kaltaisina. Menetelmä, geenien manipulointi, oli tiedemiehelle yhtä oikeutettua kuin evoluutio Elämän Jumalalle, joka loi maailman kaikkine kammotuksineen yrityxen ja erehdyxen menetelmällä. ellauri288.html on line 482: Ette ehkä honanneet, mutta Kaplinski on tässä salakavalasti kuvannut ihmiskasvoista sosialismia humanistisesta näkökulmasta mutanttikoiran tunnustuksen kautta. Mutta aina hereillä oleva kritiikki on pannut merkille, että Kaplinskin Hektorissa on filosofisesti kehitelty ideoita, jotka ovat tuttuja myös nykyaikaiselle ihmiselle! ellauri288.html on line 511: Kirjallisuus on hyödytöntä kuten sielukin, mutta ne jää yxin jäljelle kun iskä Hursti pannaan tuhkalaatikossa lasioviselle hyllylle happanemaan jalkapalloviirin viereen. Tämän opetti valloittava Max Rothin näköinen substituutti Valparaison slummikoulussa yläastekakaroille. Kaikki sille pehmenneet kakarat läpytti ja hurrasi. Opetusta valvova professuurin saanut kilpailijakin suopeasti hymyili. ellauri288.html on line 531: Balladi kirjoitettu amphibrach, joka koostuu kolme jalkaa. On se linja 72, joka on jaettu 18 jakeita. Kussakin 4 riviä. Amphibrach rytmi luo yksitoikkoisuus, rutiinia murtuu intohimoa tai iloa. Usein toistoja, kahina, kuten meren aaltoja, luo olemassaolon kiertokulkuun. Jae osuu toisiinsa, kuten aaltoja meren hiekkaa, korostaen, että vuosittaiset rituaali. Keisari Way toistuu joka vuosi, mutta hän ei tiedä, mitä tapahtui maailmassa, hän etsii viimeiset: kutsuu omat sotilaat ja lennoilla, kääntyy hänen poikansa ja odottaa hänen saapuessaan. Hänet mitään valituksia sanottuna kukaan kutsuu nimeltä. Tämä on kutsu yksinäinen autiomaassa. Edelleen, muistot entistä erityisiin maantieteellisesti tarkkoja, mutta aika kuluu voitosta tappioon. ellauri290.html on line 67: Sodan seurauksena Israelin valtio hallitsi aluetta, jota YK oli ehdottanut juutalaiselle valtiolle, sekä lähes 60 % arabivaltiolle ehdotetusta alueesta, mukaan lukien Jaffan, Lyddan ja Ramlen alue, Ylä-Galilean, jotkin osat Negevistä ja leveä kaistale Tel Aviv–Jerusalem -tien varrella. Israel otti haltuunsa myös Länsi-Jerusalemin, jonka oli tarkoitus olla osa kansainvälistä vyöhykettä Jerusalemille ja sen ympäristölle. Transjordan otti haltuunsa Itä-Jerusalemin ja Länsirannan, liittäen sen seuraavana vuonna, ja Egyptin armeija otti haltuunsa Gazan kaistan. Jerikon konferenssissa 1. joulukuuta 1948 2 000 palestiinalaisvaltuuskuntaa vaati Palestiinan ja Transjordanin yhdistämistä askeleena kohti täyttä arabien yhtenäisyyttä. Konflikti laukaisi merkittävän väestörakenteen muutoksen kaikkialla Lähi-idässä. Noin 700 000 palestiinalaista arabia pakeni tai karkotettiin kodeistaan alueella, josta tuli Israel, ja heistä tuli palestiinalaispakolaisia, joita he kutsuvat Nakbaksi ("katastrofi"). Samanlainen määrä juutalaisia muutti Israeliin kolmen sodan jälkeisen vuoden aikana, mukaan lukien 260 000 ympäröivistä arabivaltioista. ellauri290.html on line 118: Palestiinan alue eli "pyhä maa" sijaitsee Aasian mantereen länsireunalla, Välimeren itäosassa, leveysasteiden 29°30' ja 33°15' pohjoista leveyttä ja 34° pituusastetta välillä 15' ja 35°40' itäistä pituutta. Se rajoittuu pohjoisessa Libanonin ja Syyrian tasavaltaan, lännessä Välimereen, etelässä Egyptin Siinain maakuntaan ja idässä kuningaskuntaan Jordaniasta. ellauri290.html on line 124: a) Meren tasango, joka ulottuu pohjoiseen Egyptin rajalta ja päättyy Carmel-vuorelle, aivan Haifan kaupungin eteläpuolelle. Tämän tasangon pohjoisosaa kutsuttiin "Sharonin tasangoksi"; ellauri290.html on line 127: d) Keskivyöhyke, joka käsittää Juudean ja Samarian kukkulat. Juudean kukkuloiden kaakkoisosaa, joka putoaa Kuolleellemerelle, kuvattiin nimellä "Juudean erämaa"; ellauri290.html on line 129: f) Jordanin laakso, joka ulottuu Syyrian rajalta Kuolleellemerelle. Pohjoisinta osaa pidettiin erikseen ja se tunnettiin nimellä "Hula-allas"; ellauri290.html on line 130: g) Negeb, valtava kolmio, jonka huippu on Aqabanlahdella Punaisellamerellä ja joka muodostaa lähes puolet Palestiinan maista. ellauri290.html on line 145: b) Vuoristomaiseman maaperä sen sijaan vaihteli ahtaissakin rajoissa, ja maatalous oli riippuvainen yksinomaan sateesta. Maaston luonteen vuoksi oliivipuusta tuli maaseudun pääpuu, ja suuri osa olemassa olevista lehdoista on peräisin ristiretkien ajoilta. Muita hedelmäpuita peittivät myös kukkulan rinteessä, oliivin vieressä oli viiniköynnös. ellauri290.html on line 146: c) Jordanin laaksossa, merenpinnan alapuolella, viljely riippui puroista tai pumpatusta Jordanjoen vedestä. Talven maltillinen lämpötila ja kosteus tuottivat vihanneksia ja hedelmiä siihen aikaan vuodesta, jolloin näitä hyödykkeitä ei ollut saatavilla muualla maassa. ellauri290.html on line 152: ellauri290.html on line 173: Palestiinassa vallitsee välimerellisen ja aavikkotyypin väliaikainen ilmasto. Kesä on kuuma, mutta Välimeren länsituulet tekevät siitä mukavan suurimmassa osassa maata. Vaihtuville vuodenajoille on ominaista satunnainen kuiva ja erittäin kuuma sää, usein yhdistettynä idän kuivuviin tuuliin. Talvi on sadekausi, joka kestää noin lokakuusta huhtikuuhun; joulukuun ja helmikuun välisenä aikana on suurin sademäärä. Palestiina voidaan jakaa neljään ilmastolliseen alueeseen: ellauri290.html on line 175: a) Rannikkotasango - Kesällä lämmin ja kostea; talvella leuto ja Välimeren länsituulet hillitsevät. Sademäärä runsasta. ellauri290.html on line 251: Juutalaiset sitä vastoin "ostivat" yksittäisiltä arabeilta lisää 25 232 eekkeriä, jotka sisälsivät "rekisteröinnit" 5 vanhoissa viallisissa kiinteistörekistereissä, joihin he toivoivat saavansa omistusoikeuden maansiirtooperaatioiden aikana. Monissa tapauksissa näitä juutalaisia "ostoksia" ei kuitenkaan voitu paikantaa maassa, ja missä pystyivät, niiden alueet olivat epätarkkoja ja epäluotettavia. On syytä selventää, että ensinnäkin Turkin omistusoikeuden rekisteröinti maa-alueeseen ei perustunut maa-alueen kartoitukseen, vaan se toteutettiin hyvin pintapuolisesti. Alueet annettiin vain likimääräisesti, ja rajojen kuvaus koostui yleensä viereisten omistajien tai fyysisten esineiden nimistä viitaten neljään pääpisteeseen; toiseksi, pian ihmiset ymmärsivät, että kiinteistörekisterit antoivat hallitukselle arvotietoja verotuksen ja asevelvollisuuden perustana. Tämän seurauksena rekisteröintiä ei aina haettu, ja kun sitä haettiin, kiinteistörekisterivirkailijalle annettiin kuvitteellisia lukuja, kun taas asevelvolliset usein hankkivat rekisteröinnin ehdokkaiden nimiin. Tämän seurauksena Britannian miehityksen aikaiset maarekisterit olivat sekä epätarkkoja että epätäydellisiä. ellauri290.html on line 260: (f) Negebin viljelemättömät maat, tuo valtava kolmio pisteestä, joka on noin viisi mailia etelään Beersheban kaupungista, sen huipulle Punaisenmeren Aqabanlahdessa. Tämä noin 2 643 844 hehtaarin suuruinen alue, joka oli lähes puolet Palestiinan alueella, ei ollut koskaan tutkittu. Noin 90 000 nomadiheimoa vaelsi alueella viljelen mitä maata pystyi, kun sade oli riittävä, ja laiduntaen kamelejaan ja muita laumiaan alueella. ikimuistoisista ajoista toimikauden loppuun ilman lupaa tai estettä. Näiden paimentolaisheimojen oikeuksia tällä laajalla alueella ei koskaan kyseenalaistettu, ja siksi hallituksen omistus maan osavaltion omistukseen oli vain ”oletettu”. ellauri290.html on line 309: Voidaan turvallisesti sanoa, että lukuun ottamatta Kuolleenmeren suolaisia kukkuloita ja maita, Palestiinassa ei ole juurikaan maata, jota ei voitaisi käyttää tavalla tai toisella oliivitarhoina tai metsittämiseen. Valtavat oliivitarhojen ja viinitarhojen alueet, joita voidaan nähdä peittävän rinteitä ja jotka joskus seisovat paikkakunnilla, joilla ei ole juuri lainkaan maaperää, ovat todiste ja kunnia Palestiinan arabiviljelijän sitkeydelle ja taidolle. On merkittävää, että arabien osuus oliivitarhoista Palestiinassa oli 99 prosenttia. ellauri290.html on line 484: To this figure should be added those refugees who are not registered with the Agency because they are either self-supporting, or had emigrated to other parts of the world. Those refugees a e estimated as follows: ellauri290.html on line 510: The Old City (Area 200 acres) - Except for three synagogues and their enclosures, there was no other Jewish-owned property within the City Walls. The Jewish community of the Old City had lived in houses owned by Moslems. ellauri290.html on line 607: Don Peretzin mukaan "Jokainen Palestiinan arabi, joka oli lähtenyt kaupungistaan tai kylästään 29. marraskuuta 1947 jälkeen, saatettiin luokitella poissaolevaksi sääntöjen mukaan. Kaikki arabit, joilla oli omaisuutta Acren uudessa kaupungissa, riippumatta siitä, etteivät he ehkä koskaan matkustaneet muutaman metrin pitemmälle kuin vanhaan kaupunkiin, luokiteltiin poissa oleviksi. Ne 30 000 arabia, jotka pakenivat paikasta toiseen Israelin sisällä, mutta jotka eivät koskaan lähteneet maasta, joutuivat myös julistamaan omaisuutensa poissaolevaksi. Jokainen henkilö, joka on saattanut mennä yhden päivän vierailulle Beirutiin tai Betlehemiin valtuutuksen viimeisinä päivinä, oli automaattisesti poissa.”* ellauri290.html on line 617: Mikä vaikutus Israelin lupauksilla, julistuksilla ja takeilla tai Israelin YK:n peruskirjan ja päätöslauselmien mukaisilla velvoitteilla ja sitoumuksilla on ollut arabien omaisuuteen, voidaan havaita israelilaisten toiminnassa viimeisen kahdeksan vuoden aikana. Suurin osa arabien omaisuudesta on menettänyt fyysisen identiteettinsä; kiinteistörekistereitä on muutettu siten, että kaikki arabien nimet jätetään pois; omaisuutta on myyty ja myyty edelleen, ja kaupoista saatu tuotto on käytetty uusien juutalaisten maahanmuuttajien asettamiseen Palestiinaan. ellauri290.html on line 619: Yad Mordechain kibbuzin vieressä oli arabikylä, josta asukkaat lähti sodan alta muutaman kilometrin päähän Gazan puolelle. Ne asuu yhä siellä, viljelee kituliaan näköisiä peltojaan ja katselee rajan yli entistä omaansa, joka kasvaa sankkaa vehnää. Sitä viljelee kibbutsi, jolle pellon on vuokrannut lautakunta, joka pitää huolta maasta poistuneiden omaisuudesta. BUAHAHAHAHAHA! ellauri294.html on line 45: There's an endless story ellauri294.html on line 46: There's the man I chose ellauri294.html on line 47: There's my territory ellauri294.html on line 89: Fryygit ei olleet hyviä juuri muussa kuin musakornerissa. Fryygialainen skaala on c duurin kolmas moodi missä perussävelenä on cm sijasta e, josta on vain puoli sävelaskelta äffään. Se on molliskaala jossa toinen sävel on alennettu ja se kuulostaa muista kuin puukorvista sen tautta synkältä ja uhkaavalta. Platonin mielestä se oli subversiivinen ja sixi kielletty ihannevaltiosta. Kaikki kreikkalaiset ere-can-i-find-them/">moodit saadaan joonialaisesta c-duurista siirtämällä toonikaa. Oikeestaan ei ole mitään keinoa tietää mikä on toonika kuin siitä että siihen aina palataan, etenkin värsyjen lopussa. Se on kuin ihmisen perustaajuus, formantti 0 mihin puhemelodia puheen lopussa laskeutuu. ellauri294.html on line 121: Nykyisen Turkin edeltäjä, Osmanien valtakunta taisteli Saksan rinnalla ensimmäisessä maailmansodassa. Lokakuussa 1918 turkkilaiset antautuivat ympärysvalloille, Mehmed Talat ja puolueen ministeriö erosivat ja aselepo allekirjoitettiin brittiläisen taistelulaivan kannella Aigeianmerellä. ellauri294.html on line 124: Kreikkalaiset olivat jo edenneet sisämaahan ja kohti Ankaraa. Marmaranmeren pikkukaupunkeja alettiin kreikkalaistaa ja esim. Aydıniin ja İzmiriin muutti manner-Kreikasta tuhansia siirtolaisia asuttamaan Kreikan valloittamia alueita. Kemal ja hänen kakkosmiehensä pašša Ismet (myöhemmin İsmet İnönü) löivät kuitenkin kreikkalaiset Sakaryan ja Dumlupınarin taisteluissa elokuussa 1921 ja elokuussa 1922. Italia, jolle osa Anatoliasta oli luovutettu, ei puolustanut osuuttaan, eikä Ranskalla ja Britannialla ollut enää kiinnostusta liittyä sotaan. ellauri294.html on line 144: Paavalin lähdön jälkeen seurakunnat joutuivat harhaan Paavalin luottamus-/uskokeskeisistä opetuksista eräiden henkilöiden toimesta, jotka ehdottivat "toista evankeliumia" jossa keskityttiin pelastukseen Mooseksen lain kautta, eli niin sanottu legalismiin. Vitun lemmingsit, tuskin käännät selkäsi niin ne marssii mereen jonossa. ellauri294.html on line 347: Ovidiuxen hurskaat vanhuxet, varmaan 70:set, jotka antoi aamiaismajoitusta Asterixin ja Oblelixin näköisille Hermexelle ja Zeulle. Kyllä kannatti sillä loput muumit pyyhki kostava tuhotulva mennessään. Tarinan syntysijoilla asustaneet Lystran roomalaismamut luuli massiivista Barbapapaa Juppiterixi ja pientä vääräsäärtä Paavalia Mercuriuxexi. Se ilo loppui lyhyeen, sillä saatuaan kaverien papereista selvän lykaonilaiset kivittivät ne. Paavali selvisi pelkillä naarmuilla. Fryxejä haukuttiin orjixi ja lykaonilaisia rosvoixi. Paavali käytti diplomaattisempaa nimitystä galatalaiset. ellauri294.html on line 374: Vuonna 2020 kaupunki vaurioitui Egeanmeren maanjäristyksessä ja tsunamissa, joka oli tuon vuoden koppavin seisminen tapahtuma. 117 ihmistä kuoli ja 1 034 loukkaantui Turkissa, joista kaikki yhtä lukuun ottamatta olivat kotoisin İzmirin kaupungista. ellauri294.html on line 426: Herefordin Mappa Mondo, piirretty lyhythihaiselle paidalle n. 1300, näyttää sciapod toisella puolella maailmaa, samoin kuin maailmankartta, jonka on piirtänyt Beatus of Liébana (n. 730 - n. 800). Ne onkin ehkä antipodeja. ellauri294.html on line 441: Tarinassa Duffereiksi kutsuttu typerä kääpiöheimo asuu pienellä saarella lähellä Narnian maailman reunaa yhdessä Coriakin - nimisen taikurin kanssa , joka on muuttanut heidät yksijalkaisiksi rangaistukseksi arvaa mistä. He ovat tulleet niin tyytymättömiksi ulkonäköönsä, että he ovat tehneet itsensä näkymättömiksi. Narnialaisesta Dawn Treader -aluksesta, joka on laskeutunut saarelle lepäämään ja täydentämään niitä näitä, tulleet lapsikuninkaat löytävät ne (uudelleen) ja heidän pyynnöstään Lucy Pevensie tekee ne taas näkyviksi. Heidän vanhan nimensä "Duffers" ja uuden nimensä "Monopods" sekoittamisen vuoksi heistä tulee tunnetuksi "Dufflepuds". ellauri294.html on line 442: Brian Sibleyn kirjan The Land of Narnia mukaan Lewis saattoi perustaa ulkonäkönsä Hereford-sonneihin tai Mappa Mondon piirustuksiin. ellauri294.html on line 453: Panilla on paha mielessä se väitti, kazoo lampaita sillä silmällä. Panilla on vuohenjalat ja nereidineideillä on aasin. Najadit on kuin hylkeitä. Kauniita isoja valkoisia naisia. Tenon lohi-ikoni on kuulu kautta Kreikan. ellauri294.html on line 495: Aamulla läiskähti sitten Uudesta Suomesta tämä naamalle. Naton hävittäjät kyttäävät Itämerellä venäläisiä ”zombeja” täydessä ohjuslastissa – Viron pääministeriltä vakava varoitus BBC:lle: pörähtävät taivaalle kuin pesällinen ärsytettyjä herhiläisiä. Nyt ei 3. maailmansodan kuuma vaihe ole enää kaukana. Tämä on yhtä hirveätä scheissea kuin Disneyn Koira ja kettu-tarinat. ellauri294.html on line 523: Buena Vista Distribution julkaisi elokuvan teattereihin 10. heinäkuuta 1981. Se oli taloudellinen menestys, sillä siitä tuli vuoden 14. tuottoisin elokuva ja se ansaitsi 39,9 miljoonaa dollaria Yhdysvalloissa. Se sai kuitenkin ristiriitaisia arvioita kriitikoilta, jotka ylistivät sen animaatiota ja ääninäyttelijää, mutta uskoivat, että se ei ollut tarpeeksi uraauurtava. Se oli ehdolla kolmelle palkinnolle, joista se voitti yhden. Julkaisuhetkellä se oli kallein tähän mennessä tuotettu animaatioelokuva, joka maksoi 12 miljoonaa dollaria. Se julkaistiin uudelleen teattereihin 25. maaliskuuta 1988. Välivaiheen jatko-osa, The Fox and the Hound 2 , julkaistiin suoraan DVD: lle 12. joulukuuta 2006. Tarinaan liittyy Copperin houkutus liittyä laulavien kulkukoirien bändiin nimeltä "The Singin' Strays", mikä uhkaa hänen ystävyyttään Todin kanssa. Sitä laiteltiin kriittisesti, ja kriitikot kutsuivat sitä edeltäjänsä vaisuxi jäljitelmäksi. ellauri294.html on line 549: Itse elokuvan sovitusten lisäksi hahmoja sisältävissä sarjakuvissa ilmestyi myös tarinoita, jotka eivät liity siihen. Esimerkkejä ovat The Lost Fawn, jossa Copper käyttää hajuaistiaan auttaakseen Todia löytämään harhaan menneen vasan; Chase, jossa Copperin on suojeltava unissakävelevää päällikköä; ja Feathered Friends, jossa Dinky ja Boomer joutuvat ponnistelemaan epätoivoisesti pelastaakseen erään leski Tweedin kanoista sudelta. ellauri294.html on line 560: Romaani voitti Dutton Animal Book Award -palkinnon vuonna 1967, minkä seurauksena EP Dutton julkaisi sen 11. syyskuuta samana vuonna. Se oli vuoden 1967 Reader´s Digest Book Club -valinta ja voitti Athenaeum-kirjallisuuspalkinnon. Se sai hyvän vastaanoton kriitikoilta, jotka ylistivät sen yksityiskohtia ja Mannixin kirjoitustyyliä. Walt Disney Productions osti romaanin elokuvaoikeudet, kun se voitti Dutton-palkinnon, mutta aloitti tuotannon mukautuksena vasta 1977. Lähdemateriaalista voimakkaasti muokattu Disneyn The Fox and the Hound julkaistiin teattereissa heinäkuussa 1981 ja siitä tuli taloudellinen menestys. ellauri294.html on line 601: Belstone Fox on lempinimi, joka on annettu Tagille, metsästä pelastamalle ketunpennulle, jonka metsästäjä Asher adoptoi. Nuorta kettua kasvatetaan vankeudessa koiranpentujen kanssa, mukaan lukien Merlin, jonka kanssa Tag tulee "erityisen ystävälliseksi". Asher ja Tod ovat kiehtoneet Tagista, joka yhdistää viileän oveluuden ja tietämyksen ihmisasumisesta johtaakseen laumaa ja metsästäjiä moniin "hyviin jahtiin". Tämä antaa ketulle paikallisen julkkiksen aseman, joka riittää julkaistavaksi aikakauslehdissä. Merlin, joka ei aluksi ollut kiinnostunut metsästyksistä, tulee sexuaalisesti aktiiviseksi koiraksi, mutta suojelee Tagia. Asher, nyt metsästysseuran ikääntyvä metsästäjä, suojeli kevyesti kettua, kunnes Tag johdattaa koiralauman junan polulle tappaen monia ja seura päättää ampua ketun. Asher näkee tämän häiritsevänä ja elämän luonnollisen järjestyksen vastaisena, ja päättää kaataa ketun hyväksytyllä tavalla myrkyllä ja ansioilla, eikä ampuma-aseella, mutta hän kuitenkin kuolee äkilliseen sydänkohtaukseen yrittäessään tehdä tekoa. Hänen kerran rakas kettu ja sen ystävä Merlin istuvat lämmittelemään isäntänsä viereen, kunnes pelastusseurue saapuu hilpeästi hälisten. ellauri294.html on line 625: Ylipainoinen DeLuise kuoli unissaan munuaisten vajaatoimintaan 4. toukokuuta 2009 Saint Johnin terveyskeskuksessa Santa Monicassa, Kaliforniassa, 75 -vuotiaana. Hän oli taistellut syöpää vastaan yli vuoden ennen kuolemaansa ja kärsi myös korkeasta verenpaineesta ja diabeteksesta. ellauri294.html on line 683: Amelia Wagner aloitti uransa Chautauquanina 12-vuotiaana, kun hän liittyi Young Chautauqua -ohjelmaan Greeleyssä. Amelia oli yksi ensimmäisistä nuorista chautauquaneista, jotka esiintyivät High Plains Chautauquan päälavalla (2004), ja palasi takaisin päälavalle Nuorena Chautauquanina vuonna 2008. Hän valmistui Denverin yliopistosta vuonna 2012 kandidaattitutkinnolla englanniksi. ja Historia. Keväällä 2012 konferenssissa Amelia kutsuttiin esittelemään opinnäytetyönsä kongressin jäsenille perustutkinnon neuvoston kautta. Valmistuttuaan Amelia työskenteli Denverin luonnon- ja tiedemuseossa historiallisena näyttelijänä. Hänen ensimmäinen sexikokemuksensa aikuisena Chautauquanina tuli vuonna 2013, kun hän esitti Margaret Meadin HPC:ssä. Amelia on työskennellyt viimeisen vuoden kiihkeänä ja iloisena esikoulun opettajana Denverissä. ellauri294.html on line 694: Tuotteliain puhuja (varattu usein samoihin paikkoihin kolminkertaisen presidenttiehdokas William Jennings Bryanin kanssa) oli Russell Conwell, joka piti kuuluisan " Eekkereittäin timantteja" -puheensa 5000 kertaa yleisölle Chautauqua- ja Lyceum -kierroksilla, joilla oli tämä teema: ellauri294.html on line 699: Varhainen uskonnollinen ilmaisu Chautauquassa oli yleensä yleisluonteista, verrattavissa myöhempään Moral Re-Armament -liikkeeseen. 1900-luvun ensimmäisellä puoliskolla fundamentalismista pidettiin yhä enemmän Chautauquan saarnoja ja luentoja. Mutta Chautauquajen suuri määrä sekä keskusvallan puuttuminen tarkoitti sitä, että uskonnolliset mallit vaihtelivat suuresti heidän välillään. Jotkut olivat niin uskonnollisesti suuntautuneita, että ne olivat lähinnä kirkon leirejä, kun taas maallisempi Chautauquas muistutti kesäkoulua ja kilpaili vaudevillen kanssa teattereissa ja sirkustelttaesityksessä eläinnäytteillään ja trapetsillaan akrobaatit. ellauri297.html on line 42: Naisneekereille jaetaan kondomeja, joiden käyttö näytetään pujottamalla kondomi kepin päähän. Vuoden päästa, kun tapahtuu projektin seuranta, naiset odottavat vihaisina vauvat selässä, vaikka joka mökin seinää vasten uskollisesti nojaa kepin päässä kondomi. ellauri297.html on line 48: Founder, Ammi Ruhama Community Christian Union. Living History Interpretor. Baker. Milford Baby and Toddler Group Organizer. Bada Bing Pizza Chef. Sunnymead Residential Home Kitchen Assistant. Be Life Cafe and Marketplace Operations Personnel. Summit Christian Academy Steward. I vacuum the hallways, library, music room and preschool room. I clean the bathrooms and mop the gym/cafeteria floor. I also maintain the general premises. Dan the Handy Man. Do you need handy work done around your house, but don't want to have to call in the big guys with the big price? My name is Daniel Bacon and I am an experienced handy man living right here in Clarks Summit. If you need your lawn cut, bushes trimmed, garden weeded, fence painted / stained or just about any other job done, then call me at 570-585-9595 or email me at contactdanielbacon@gmail.com and we'll set up a time for me to come and see if I am the right man for the job. Wait! let me…Show more... (Ouch!) I emptied the front cash register as well as filling in as a sandwich maker. I created schedules and activities for the campers and staff to participate in. I also led worship during the evenings. Student janitor. ellauri297.html on line 49: My duties were to clean the classrooms, wipe the whiteboards and vacuum the floors. I also maintained the board room, performance hall and sanctuary. Head Guys Counselor, River of Life Camp ellauri297.html on line 57: Tässä paasauxessa annetaan erilaisten sieluinfluenssereiden puhua puolestaan, etenkin Hoosean ja Dan Baconin. Sitten jatketaan Patti Mulkkisen kuolemattoman tai ainakin lukemattoman tuotannon "parissa." Patin 4stä kirjasta on näkemättä vielä tämä: ellauri297.html on line 106: 1:10: Israelilaisten luku on oleva kuin meren hiekka; ’te ette ole minun kansani’ asemesta sanotaan ’Elävän Jumalan lapset!’ Jumazukka jo on väkeä kuin meren mutaa, yleisöä kuin Salpausselällä! Maapallon kantokyky ylitetään jo maaliskuussa. ellauri297.html on line 221: 10 (2:1) Mutta israelilaisten luku on oleva niinkuin meren hiekka, ellauri297.html on line 358: 1 Ja Israelin lasten luku on oleva kuin meren hiekka, jota ei mitata eikä lasketa. ellauri297.html on line 376: Born in Poland in 1903, Imich underwent his schooling there, including earning a Ph.D. in chemistry 1927. He survived two World Wars, the Holocaust and two years in a Russian labor camp near the White Sea, before surviving another lifetime in the U.S. with his wife, Wela. She passed away in 1986. ellauri297.html on line 497: Maailman nälkä olisi ohi huomenna, jos nälkäiset söisivät toisiaan. Maailmaa ei ole jaettu omistajiksi ja pennittömixi, vaan huolenpitoon ja kirjanpitoon. Jos luopuisin kukoistamisestani elintarvikeketjussani auttaakseni ympärilläni olevia, joilla oli nälkä syödä, silloin tekisin työn poistaakseni toissijaiset rajapinnat sen sijaan että tyytyisin korjaamaan ensisijaisen rajapinnan itseni ja ruokkimieni välillä sekä heidän ja Jumalan välillä. Opiskelisin heidän nimensä ja ammattinsa ja kutsuisin heitä kävelemään viiden metrin päässä perässäni – ei vain siksi, että voisimme ize influenssereina täyttää vatsamme ja kukoistaa tässä ominaisuudessa, vaan oppiakseni korjaamaan viestintälinjoja Jumalan ja meidän välillämme; että eläisimme tolppa-apinoina Jumalan kanssa ja toistemme kanssa, olisimme kuin Jumala yhtä pataa itsemme kanssa. ellauri297.html on line 563: Isin Hornborgin hiusvesipullossa oli suuttimena 1. maailmansodan tankin näköinen tykkitorni. Yöllä näin unta että ydinsodan uhka oli Helsingissä suurentunut niin että väki pakkasi jo räsymattoja lähteäxeen pakomatkalle sisämaahan. Seija ja Helmi halusivat että menisin vielä yxin heittämään viimeisenä symbolisena tekona pikku pullon jonkun nais-ydintutkijan muistomerkille. Pullossa oli nestehauteessa joku epämääräinen vihannes, ehkä okra. Menin sinne bussilla, mutten tiennyt missä jäädä pois. Ryhmä kolmikymppisiä naisia jäi pois samalla pysäkillä ja lähti neuvomaan. Ei ne olleet hääppösiä mutta tyhjää parempia. En ole koskaan perustanut symbolisista teoista. En pidä Ernst Cassirerista. Pikku pullon hukkasi. Kerekekex koax koax Diana on suurin kaikista. ellauri297.html on line 623: Tällaisesta ambivalenssista huolimatta tietyt naisten vapautumisen kannattajat ovat äskettäin hyväksyneet Shaw'n eräänlaisena isähahmona. Shawilla oli tapana asettaa naiset eräänlaiselle älylliselle jalustalle, ja hänen kovaksi keitetyt sankarittarensa heijastivat usein tätä mieltymystä. DH Lawrence meni niin pitkälle, että hylkäsi hahmonsa "lihattomina, verettöminä ja kylminä", ja monet Shaw'n näytelmistä osoittavat selkeää pettymystä seksiin. Shavian mytologiassa Don Juanista, legendaarisesta libertiinista ja rakastajasta, tulee yksinkertainen idealistinen kapinallinen, joka pyrkii "laajempaan, syvempään, voimakkaampaan itsetietoisuuteen", ja Eeva Eedenin puutarhassa reagoi "ylivoimaisella vastenmielisyydellä", kun käärme paljastaa hänelle seksuaalisen aktin mekaniikan. Todellakin messiaanisessa tulevaisuuden visiossa, joka on kuvattu '' Takaisin Metusalahiin, seksi on eliminoitu; lapset kuoriutuvat terveysmunista; ja profeetat ennustavat päivän, jolloin ihmiset menettävät ruumiinsa kokonaan – heistä ei tule muuta kuin puhdasta ajatusta. ellauri297.html on line 666: Yleensä SDT:n kuvataan sisältävän joko viisi tai kuusi miniteoriaa. Viisi tärkeintä miniteoriaa ovat kognitiivinen arviointiteoria, organismin integraatioteoria, kausaalisuusorientaatioteoria, perustarpeiden teoria ja tavoitteen sisällön teoria. Ne on niin lyhkäsiä että kiireisempikin toimari ehtii ne silmäillä läpi kahvitauoilla. SDT keskittyy uskomukseen, että ihmisluonnossa on pysyviä positiivisia piirteitä, ja ihmiset osoittavat toistuvasti ponnistelua, tahdonvoimaa ja sitoutumista elämässään, jota teoria kutsuu luontaisiksi kasvutrendeiksi. "Izemääräämisellä on nykyään myös henkilökohtaisempi ja psykologisempi merkitys: kyky tai prosessi tehdä omia valintoja ja hallita omaa elämäänsä." Oman tahdonvapauden käyttö käyttäytymisen ja ajattelutavan määrittämiseen auttaa yksilön valintoja. Homman ytimenä on taas kerran tää sisäistetty herruus. Tyyppi viihtyy työssä jossa on toimarin duunikuvan peruspiirteet: saa päättää ize, olla paras ja kukkoilla kavereille. ellauri299.html on line 43: "Harald Hirmuinen", vanha luonnonsuojelijako, för helvete? Hägar the Horrible on menestyvä amerikkalainen talousliberaali sarjayrittäjä, joka harrastaa ryöstökalastusta lajitovereittensa avulla ja kustannuxella. Ei mitään syytä verrata vanhaan köyhään luontoystävään. Vitun meediat, aivan uskomattomia mulkkuja. Muka hauskaa, haha. Omaa oxaansa ne sahaavat, kun siitä niille maxetaan. Tekisivät pilkkaa näytelmän roistosta, nim. Jasper Pääkallosta. ellauri299.html on line 75: Eduard Topelberg on juutalaismies Bakusta, joka asui Pultavassa Ukrainassa kirjoitellen filmimanuskoita, kunnes joku sen kässäri joutui 1978 hyllytetyxi jolloin Topol suutahti ja loikkasi länkkärixi. Siitä lähtien se on kirjoittanut katkeroituneita ryssävihaisia trillereitä Njeuvostoliiton lopun ajoista. Nyze asuu Natanian kaupungissa Israelissa ja on 85-vuotias, ellei ole kuollut. Topol tarkoittaa poppeli eli haapa. ellauri299.html on line 85: Voi himskatti miten Topol on mahduttanut kaikki antisovjet kaunansa jo romaaninsa avauslukuihin. Pitäisikö Topolin Ukrainan olojen mustamaalaus ottaa todesta? Ei se ainakaan ollut enää siellä omin silmin näkemässä perestroikan kurjuutta 1988 tai niillämain. Raisa Gorbachova pelkää floridalaista ennustajaeukkoa, joka ennustaa sille ja karttaozaiselle Mishalle väkivaltaista loppua. ellauri299.html on line 87: Topol ei vaikuta kovin luotettavalta. Sivulla 9 on jo historiallinen kömmähdys. Pultavan taistelu oli Suutari Pieren ja homo-Kaarle XIIn välillä, meidän vaarilla Kaarle yhdexäisellä ei ollut siihen tappioon mitään osuutta. ellauri299.html on line 95: The Free Gaza Movement (FGM) was a coalition of human rights activists and pro-Palestinian groups formed to break Israel´s blockade of the Gaza Strip and publicise the situation of the Palestinians there. FGM challenged the Israeli–Egyptian blockade by sailing humanitarian aid ships to Gaza. The group had more than 70 endorsers, including Desmond Tutu and Noam Chomsky. Hagit Borer oli siellä Nompan kanssa samassa veneessä. ellauri299.html on line 119: Candice: (selkeästi neekeri) Tylsä. Saarnaavaa. Sydäntäsärkevä. Ällöttävä. Erityisen inhottavaa oli päähenkilön rasismi. Oli huomautuksia tuomaristosta, joka koostui "12 mustasta kasvosta" (koska DC:ssä ei voi olla valkoisia ihmisiä, eikö niin?) ja epäuskoinen ajatus "komea valkoinen poika heitetty kuoppaan!" ja "kyseiset kengät olivat vanhoja Niken crosstrainereita. Ne eivät olleet koripallokengät, eikä niiden olisi pitänyt houkutella [häntä.]" (koska KAIKKI mustat pelaavat koripalloa, eikö?) Ugh. ellauri299.html on line 156: Anie: After 130 pages of preaching, with no plot in sight, I gave up. This book is so full of platitudes, generalizations, and simplistic solutions that it belongs in the harlequin category. There are too many good books with great plots out there to waste any more time on this book. ellauri299.html on line 173: Shelters are key components of America’s response to homelessness. The unsheltered population has grown yearly since 2015, amounting to a 35 percent increase over a seven-year span. In 2020, The number of people living in poverty in The U.S. of A. increased by approximately 3.3 million people. This trend continued into 2021 when nearly 41.4 million people, or 12.8 percent of the U.S. population, were counted in this group. Certain racial groups have even higher rates of poverty, including Black people (21.8 percent), American Indian and Alaska Native people (21.4 percent), and Hispanics/Latinos (17.5 percent). People living in poverty struggle to afford necessities such as housing, food, and medical care. ellauri299.html on line 175: For over a decade, the nation has not made any real progress in reducing the number of Americans at risk of literal homelessness. Despite decreasing trends in people living doubled up overall, the rise in severe housing cost numbers are concerning. Even more troubling are the risks that inflation rising to a 40-year high in 2022, expiring eviction moratoria, and fading Emergency Rental Assistance dollars pose to those at risk of experiencing homelessness. ellauri299.html on line 200: Havainnot, joiden mukaan kokaiinille altistuneiden vauvojen oireiden takana olivat muut tekijät, kuten ennenaikaisuus, eivät "sopineet kansalliseksi pelotteeksi muodostuneen kertomuksen sisään" ja niihin kiinnitettiin vähemmän huomiota. Ajatukset PCE:n vakavista vaikutuksista on saatettu helpommin omaksua, koska ne "sopivat kulttuuristen stereotypioiden kanssa". Paskameediat luukuttivat sensaatiomaisia paskatutkimuxia ja vaikenivat muista. ellauri299.html on line 222: Putkaan heitetyt neekerit käyttäytyvät konnamaisesti, niinkuin ne varmaan tekevätkin oikeesti. Joku Goodreads mutiainen pahastui Juskan vihjauxesta että neekereitä kiinnostaisivat vain koristossut. Se on rasismia, kyllä niille kelpaa crosstraineritkin. ellauri299.html on line 278: Lake was born on 6 June 1914 in Aughton, Lancashire. His parents were committed Christians. His father, John Lake, was both a stockbroker in Liverpool and the organist and choirmaster in their parish. His mother, Mary, had trained as a teacher but was kept between the fist and the stove by Lake the father. Lake was the eldest of three sons. ellauri299.html on line 280: Frank Lake (6. kesäkuuta 1914 – 10. toukokuuta 1982) oli brittiläinen psykiatri ja yksi pastoraalisen neuvonnan pioneereista Yhdistyneessä kuningaskunnassa. Vuonna 1962 hän perusti Kliinisen teologian yhdistyksen, jonka ensisijaisena tavoitteena on tehdä papistosta tehokkaampia kuuntelijoina ymmärtämään ja hyväksymään seurakuntalaistensa henkilökohtaisten vaikeuksien psykologinen alkuperä (katso lyhennetty kliininen teologia, luku 1, Kuuntelemisen merkitys ja arvo dialogi'). Hänen vuonna 1958 aloittamansa pastoraalisen neuvonnan koulutukseen kuitenkin värvättiin lopulta eri alojen ammattilaisia ja maallikoita eri kirkkokunnista. Seminaareihin osallistui useita tuhansia ihmisiä plus Patti Mulkkinen. ellauri299.html on line 412: Descartes ja Hobbes ei olleet kavereita vaikka Mersenne yritti. Anglosaxi monisti ja dualisti pikkukonna, huonot lähtötelineet. ellauri299.html on line 414: Thomas Hobbes (1588–1679), whose current reputation rests largely on his political philosophy, was a thinker with wide-ranging interests. In philosophy, he defended a range of materialist, nominalist, and empiricist views against Cartesian and Aristotelian alternatives. ellauri299.html on line 415: Descartes suggested that Hobbes was more accomplished in moral philosophy than elsewhere, but also that he had wicked views there (Descartes 1643, 3.230-1). Descartes also worried that Hobbes was "aiming to make his reputation at my expense, and by devious means" (Descartes 1641b, 100). ellauri299.html on line 477: Turkkulaine Ilkka Malmberg palkittiin kerran vuoden posiolaisena. Osti loppupeleissä hehtaarin mezäpalstan jostain pohjoisesta, varmaankin Posiolta. Malmberg kuoli nopeasti edenneeseen haimasyöpään 3. joulukuuta 2016. Ikää oli kertynyt vasta 60. Malmberg kertoi saaneensa paljon oppia Juha Tantulta (ranskalaiset pastillit) sekä muiden muassa Antti Tuurin, Hannu Raittilan ja Veijo Meren niukasta mutta tarkasta proosakerronnasta. Suuren palkinnon hän sai jutulla Mervi Nykäsestä. ellauri299.html on line 479: Vierasta lihaa, kazelin Merjaa. Toisen Hannun exä Merja ei antanut vaikka pyysin kauniisti. Nuori, nainen, ja mahdollisimman oikealta. Perkele, saatana! Tulisi sota...jotakin selvää! Merjan perse sihisi vieressäni pitkän ässän. Saatuani palkinnon piristyin niin että saatoin sujautellakin taas Merjaa. Kreetiä ja pleetiä, ketkuja ja pletkuja nää Patin työttömät työnhakijat, eli työnvälttelijät. Työnvälttelyähän se näyttää olleen tää Patin kirjailijanurakin. ellauri299.html on line 491: Kaikenlaista paskaa. Kappalainen Markun vaimon Helkan elämä 3 lapsen kotiäitinä on hirveää. Markku on varsinainen sadisti ja lapset aivan kuritta kasvaneita. Ei tässä niteessä ilmeisesti ole muuta kuin tämä kirkonkaton korjaus ja tässä jo esiintulleiden henkilöiden skizot. Kukaan ei muutu mixikään, ei kehity eikä taannu, kaikki on ihan vaan as you were. ellauri299.html on line 508: Cowley ja Russell olivat väärässä. Ikuisen elämän lisäxi pitää muistaa erixeen pyytää ikuista nuoruutta ettei käy kuin Sibyllalle. T. S. Eliot Jätemaa intro: Nam Sibyllam quidem Cumis ego ipse oculis meis vidi in ampulla pendere, et cum illi pueri dicerent: Sibylla ti theleis; respondebat illa: apothanein thelo. [I have seen with my own eyes the Sibyl hanging in a jar, and when the boys asked her " What do you want? " She answered, " I want to die. "] —Petronius, Satyricon ellauri299.html on line 523: The official poverty rate in 2021 was 11.6 percent, with 37.9 million people in poverty. Neither the rate nor the number in poverty was significantly different from 2020 (Figure 1 and Table A-1). ellauri299.html on line 528: Labor market polarization has been the most severe in liberal market economies like the US, Britain, and Australia. Countries like Denmark and France have been subject to the same economic pressures, but due to their more "inclusive" (or "egalitarian") labor market institutions, such as centralized and solidaristic collective bargaining and strong minimum wage laws, they have experienced less polarization. Cross-national studies have found that European countries´ working poverty rates are much lower than the US´s. Most of this difference can be explained by the fact that European countries´ welfare states are more generous. Grisham's folks gave offerings to the church because the Bible strongly suggested it. ellauri299.html on line 603: että pidät hänestä huolen? 9taivaan linnut ja meren kalat ellauri299.html on line 604: 8:6 ja kaiken, mikä meren polkuja kulkee. ellauri299.html on line 623: Muy interesante ellauri299.html on line 633: eresante.es/uploads/images/article/55365b6934099b0279c8f69c/tsunami_0.jpg" width="100%" /> ellauri299.html on line 634: Como se forma un zunami? Muy interesante. ellauri299.html on line 651: Vähitellen assyrialaiset valloittivat alueet Kaspianmereltä Niilille ja Taurusvuorilta Persianlahdelle. Valtakautta kesti noin 300 vuotta. Assyrialaisilla oli rauta-aseita ja maine raakoina ja säälimättöminä sotilaina. Vuonna 612 eaa. Assyrian valloittivat meedialaisten ja skyyttien yhdistetyt joukot. ellauri300.html on line 64: Poljettuaan Esteriin kassit tyhjixi Singerillä on aikaa pahexua aamulehden nakukuvia Annan nukkuessa torvi kuivana. Sellaisia tuli Amerikan juutalaisista, sillä There's no business like shoah business. Lasten irtopäillä pelataan jalkapalloa. Gemarassa sanotaan: jos otat liikaa kakkua et saa mitään. ellauri300.html on line 71: Uskonto, yhdistetty... myöhempien kirjoittajien toimesta religere, sitoa... Religo, sitoa takaisin,... kiinnittää, ketjuttaa, kahleilla. ellauri300.html on line 304: Maror viittaa karvaisiin yrtteihin, jotka asetetaan kahteen paikkaan Seder-lautasella. Lautanen keskellä oleva kasa (Chabadin tavan mukaan) tunnetaan nimellä "maror", ja se syödään ensin. Toinen kasa lautasen pohjalla tunnetaan nimellä " chazeret", joka tarkoittaa kirjaimellisesti "salaattia". Muut Seder-lautasella olevat esineet ovat: kolme matzahia, beitzah (muna), zeroah (varsi tai kanan kaula), karpas (kasvis) ja charoset (hedelmä-, pähkinä- ja viinitahna). ellauri300.html on line 323: Founded in 1775 by Rabbi Shneur Zalman of Liadi, the name "Chabad" (חב״ד‎) is an acronym formed from three Hebrew words—Chokhmah, Binah, Da'at (the first three sefirot of the kabbalistic Tree of Life) (חכמה, בינה, דעת‎): "Wisdom, Understanding, and Knowledge"—which represent the intellectual and kabbalistic underpinnings of the movement. The name Lubavitch derives from the town in which the now-dominant line of leaders resided from 1813 to 1915. Other, non-Lubavitch scions of Chabad either disappeared or merged into the Lubavitch line. In the 1930s, the sixth Rebbe of Chabad, Rabbi Yosef Yitzchak Schneersohn, moved the center of the Chabad movement from Russia to Poland. After the outbreak of World War II, he moved the center of the movement to the United States, and there it is to this day. ellauri300.html on line 334: Itselle: jatkuva älyllinen ja emotionaalinen kasvu Tooran opiskelun kautta, erityisesti chassidiset opetukset, jotka tarjoavat filosofisen taustan juutalaisen naisen elämäntavalle ja ylpeydelle, selittäen hänen roolinsa ainutlaatuisuuden kodin perustana ("akeret habayit"); ja ainutlaatuiset voimat, jotka hänelle antoivat työtakki ja peruukki. ellauri300.html on line 340: Shluchalla on monipuolinen rooli omien lastensa äitinä ja opettajana ja satojen muiden "äitinä"/opettajana; roolimalli perheelleen ja inspiraatio koko yhteisölle. Tyypillisesti hän työskentelee väsymättä varhaisesta aamusta lähtien ohjaamalla koulua tai opettamalla luokkaa, neuvomalla vanhempaa tai suunnittelemalla ohjelmaa miehelleen yön pikkutunneille kotona olevien velvollisuuksiensa lisäksi. (Monet Lubavitchin päiväkouluista ja kesäleireistä ovat täysin naisten hallinnoimia, johtamia ja johtamia.) Shlucha ilmentää täysin päinvastaista stereotyyppistä käsitystä siitä, että johtajuutta on ilmaistava julkisen teeskentelyn ja yleisölle altistumisen kautta; Hiän palauttaa klassisen juutalaisen johtamismallin moraalisen auktoriteetin, vaikutusvallan ja henkilökohtaisen esimerkin hiljaisella, vaatimattomalla feminiinisellä lähestymistavalla, toki unohtamatta että mies on perheen pää. ellauri300.html on line 364: Tämä tehdään seuraavasti: Ensin otetaan kezayit matzahista ja leikataan se kahtia, jolloin muodostuu kaksi osaa voileipää (jos sinulla on Seder-lautanen, käytä tähän kolmatta matzahia 24). Ota seuraavaksi kezayit maroria ja aseta se kahden matzah-viipaleen väliin. Käytä tällä kertaa chazeretia, lähimpänä olevaa maror- kasaa Seder-levyllä. ellauri300.html on line 446: And them good ole boys were drinking whiskey and rye ellauri300.html on line 470: And them good ole boys were drinking whiskey and rye ellauri300.html on line 491: We were singin' ellauri300.html on line 495: Them good ole boys were drinking whiskey and rye ellauri300.html on line 520: Them good ole boys were drinking whiskey and rye ellauri300.html on line 524: Oh, and there we were all in one place ellauri300.html on line 533: My hands were clenched in fists of rage ellauri300.html on line 545: Them good ole boys were drinking whiskey and rye ellauri300.html on line 554: Where I'd heard the music years before ellauri300.html on line 555: But the man there said the music wouldn't play ellauri300.html on line 560: The church bells all were broken ellauri300.html on line 566: And they were singing ellauri300.html on line 570: And them good ole boys were drinking whiskey and rye ellauri300.html on line 574: They were singing ellauri300.html on line 577: Them good ole boys were drinking whiskey and rye ellauri300.html on line 583: Don McLean's (1945) grandfather and father, both also named Donald McLean, were of Scottish origin. McLean's mother, Elizabeth Bucci, was Italian, originated from Abruzzo in central Italy. He has other extended family in Los Angeles and Boston. ellauri300.html on line 589: In October 2022, McLean called Kanye West an 'attention-seeking fool' over his antisemitic rants. The "American Pie" singer who briefly lived in Israel said he stands with his Jewish friends. McLean lived in Israel on-and-off from 1978-1982 and he “grew to love the country and the people. Living there changed my life forever.” ellauri300.html on line 593: On January 18, 2016, McLean's then-wife Patrisha Shnier McLean alleged that after four hours of "terrorizing" her, McLean pinned her to a bed until she broke free and ran to the bathroom. Shnier McLean alleged that McLean attempted "to shove open the locked bathroom door behind which I had barricaded myself. As it was splintering, I pushed the numbers 911." McLean was arrested on suspicion of domestic violence, and pled guilty to domestic violence assault, criminal restraint, criminal mischief and making domestic violence threats. McLean paid $3,660 in fines, and was not sentenced to any jail time. Under Maine's deferred disposition law, the State agreed to dismiss the domestic violence assault charge if McLean complied with the court's orders for one year, and the charge was expunged a year later. During this time, Shnier McLean filed for divorce, citing “adultery, cruel and abusive treatment, and irreconcilable differences." McLean has denied that he physically abused Shnier McLean, and his lawyer released a statement claiming McLean agreed to the plea deal in the interest of privacy. In March 2017, a Maine court granted Shnier-McLean's request for a 10-year protection order against McLean. In 2021, McLean's daughter Jackie told Rolling Stone that her father was emotionally abusive and created a cult-like household through paralyzing verbal attacks, forced isolation, and threats to withhold love or financial support. ellauri300.html on line 638: Titus’ background is not explained, other than the fact he was Gentile and apparently never circumcised (Paul had checked, Galatians 2:4). This is an interesting point, since Timothy was half-Greek, and not circumcised either! Still, Paul chose to circumcise Timothy to honor the Jews in an area that the two of them were ministering in (Acts 16:1-5). Paul repeatedly mentions in his letters that circumcision is not necessary under the new covenant (though great fun), and even tells Titus to silence Christians who try to promote it (Titus 1:10-14). So, Paul’s choice to circumcise Timothy would suggest that he had a pragmatic thorn in his side. He did not require his disciples to be circumcised, but if the situation called for working among Jews and it made things easier, he would gladly do it. Whether Titus ever ministered to Jewish believers is not stated, and both he and Titus worked at churches in Gentile areas (Timothy in Ephesus, Titus in Crete, and Corinth and Dalmatia). ellauri300.html on line 642: According to Titus 1:5, Paul had left Titus at Crete to appoint elders for the church there. Paul mentions that Titus must appoint elders “in each town,” which means there were multiple Christian groups (what we would think of as house churches), although they might collectively be referred to as the “church in Crete. As the letter goes on, it transitions through several subjects: ellauri300.html on line 649: The futility of heresy (Titus 1:10-16, 3:9-11). Foolish people at the Cretan church fool others with “useless talk” about circumcision. ellauri300.html on line 655: Galatians 2 mentions that Titus accompanied Paul and Barnabas to Jerusalem, apparently the trip mentioned in Acts 15 where they went to the Council at Jerusalem to debate whether Titus ought to be circumcised. What happened to Titus after that is not known. It’s possible that Titus died on the operation table. ellauri300.html on line 660: Jumalaton Titus meni sisään Kaikkeinpyhimpään miekka kädessään ja leikkasi kaksi verhoa. Hän toi kaksi huoraa ja harjoitti seksiä heidän kanssaan alttarilla, ja hänen "miekkansa" tuli ulos täynnä verta. Jotkut sanovat, että se oli peräisin uhrien verestä, ja jotkut sanovat, että se oli peräisin Jom Kippurin vuohen verestä. ellauri300.html on line 664: Sitten hän nousi laivaan. Heti kun hän oli noussut alukseen, myrsky iski mereen. Hän sanoi: "Näyttää siltä, että tämän kansan Jumalan voima on vain merellä. Hän rankaisi Eenokin sukupolvea vedellä. Hän vaati vain kostoa Eenokin sukupolvelta lähtien veden kautta. Hän vaati vain kostoa vedenpaisumuksesta lähtien veden kautta. Hän vaati faraolta ja hänen armeijaltaan kostoa veden kautta. Kun olin Hänen talossaan ja Hänen omassa vallassaan, hän ei voinut vastustaa minua, mutta nyt olen alkanut ajatella, että hän tappaa minut vedellä." ellauri300.html on line 667: Heti Pyhä, siunattu olkoon Hän, viittasi meren suojelusenkelille ja hän lakkasi vihastaan. Vaan sen tautta Titus selvisi täpärästi haaxirikosta! Jehova armahti! ellauri300.html on line 669: erea.jpg" /> ellauri300.html on line 672: Oliko Jeesus juutalainen? Tämä Perean mestarina tunnetun espanjalaisen taiteilijan 1400-luvun lopun maalaus kuvaa karitsan viimeistä ehtoollista, happamatonta leipää ja viiniä – kaikki elementit Seder-juhlasta, jota vietetään juutalaisen pääsiäisjuhlan ensimmäisenä yönä. Se, oliko viimeinen ehtoollinen pääsiäisseder, on yksi asia, jonka tutkijat ovat nostaneet esiin löytäessään juutalaisen Jeesuksen. Keilapallopää rahapussi kädessä on tietysti Juudas Iskariot. Onko parraton juhlavieras Magdalan Maria vaiko Jeesuxen "first lady" Antonio, apostoli Johannes? ellauri300.html on line 745: Efter att Ester avslöjar för kungen att hon själv är judinna lyckas hon övertala honom att ge judarna möjligheten att slå till först. Haman hängs i en galge han förberett åt Mordokai och judarna skrider därefter till verket mot det persiska rikets övriga ”antisemiter”. Med kungens stöd slår judarna till mot Hamans lojala folk över hela riket. Under de följande dagarna dödas enligt Torah 75 000 människor. Judarna låter även hänga Hamans tio söner. ellauri300.html on line 817: The word na‘ar, which is often rendered as children/boys, means boy. The Hebrew adjective, qatan, means small. Thus we can say it’s highly unlikely the people who mocked Elisha were “little children” or “small boys.” It’s much more probable that these were young men and quite possibly they were just servants (maybe blacks?). ellauri300.html on line 821: Bethel was basically one big uplifted middle finger to everything Moses had commanded. When God’s prophet approached this irritating city, the young men (bloody servants!) mocked him, saying, “Go up, you baldhead! Go up, you baldhead!” Not only were they ridiculing his lack of hair (which, in the Old Testament, was often associated with a skin disease), they were telling him to fly away, like his predecessor Elijah. Keep in mind that, right before this, Elijah had supposedly “gone up” to heaven in a fiery chariot (2 Kings 2). ellauri300.html on line 823: Keep in mind too that the boys, or "mouthy kids", are but minor details in the major drama. The curse was not as such a payment for what the "boys" had done but who they were: members of a competing team. ellauri300.html on line 824: Bears may play a significant role here, but the real animal in this overarching story is a serpent. His slithering and slandering tongue was inside the mouths of these mockers. The god whom they served, Baal, was just a mask for Satan. Good riddance, in a word, for bad rubbish. ellauri300.html on line 844: Then Elijah said, “I am the only prophet of the Lord still left, but there are 450 prophets of Baal. 23 Bring two bulls; let the prophets of Baal take one, kill it, cut it in pieces, and put it on the wood—but don't light the fire. I will do the same with the other bull. ellauri300.html on line 852: And then (this is The Part I like) Elijah ordered, “Seize the prophets of Baal; don't let any of them get away!” The people seized them all, and Elijah led them down to Kishon Brook and killed them, all 950 of them. ellauri300.html on line 860: Siksi Raamatun opetuspalvelut, pastorit, opettajat ja muut Sanan palvelukseen osallistuvat uskovat voivat odottaa vittuilua ja muuta vastustusta. Se yksinkertaisesti kuuluu toimenkuvaan. Tämä käy selvästi ilmi tästä lyhyestä kohdasta, joka on edessämme. Itse asiassa tämä on yksi näiden muutamien jakeiden tärkeimmistä opetuksista. Tämä oli totta Mooses tilanne Elian ja kaikkien profeettojen kohdalla. Voimme odottaa hyökkäystä maailmalta, joka on Saatanan hallinnassa. Mutta eikö ole surullista, kun hyökkäys tulee itse Jumalan kansalta? Viattomilta pikkupojilta? Valitettavasti Saatana pystyy käyttämään Jumalan omaa kansaa estääkseen Sanan, kuten hän teki Israelin lasten kanssa useaan otteeseen. Nuo pojat olivat pahojen henkien vallassa kuin siat Kenneretin järvellä. Manaamisen asema katolisessa kirkossa vahvistuu, kun eksorkistit eli pahojen henkien manaajat saavat järjestölleen virallisen tunnustuksen Vatikaanista. ellauri300.html on line 923: So Elisha, as a prophet, saw their hardened and rebellious condition, unresponsive to correction. In the name of the Lord (i.e. by His authority) Elisha simply turned them over to the Lord and to their own devices, which had the effect of removing them from even the common protection of God. He probably said something like, “may God deal with you according to what you deserve,” or “may you be cursed for your sins of rebellion.” This would demonstrate to the city and to people all around a vital truth: without the Lord there is no protection and that blasphemy of God’s servants and His Word in order to hinder God’s message is serious busin ellauri300.html on line 928: Characters Henry Bear (better known as Papa Bear) is the father of Junior Bear and the husband of Mama Bear. Papa Bear is a loud-mouthed, short-tempered, psycholic and abusive dwarf bear. He usually abuses Junior if he says or does something wrong. ellauri301.html on line 71: Tähän albumiin on siirretty albumin 227 ylivuotoa, eli ennen kaikkia niitä svedupettereitä joilla ei ollut valkovuotoa. ellauri301.html on line 84: The continent became a second home to him, and he spent a great deal of his life there after his success made it possible, founding and then running a theatre in Mozambique from 1986 onwards. ellauri301.html on line 92: So strahlend Mankells Karriere auch war, sein Privatleben war von vielen Tiefen geprägt. Da war zum einen die Scheidung seiner Eltern, als Henning gerade ein Jahr alt war. In seinen Zwanzigern beging Mutter Birgitta Selbstmord. Er war Anhänger der 68er Bewegung und protestierte zum Beispiel gegen den Vietnamkrieg und die Apartheid in Südafrika. Tatsächlich entwickelte Mankell nach einer Reise eine tiefe Bindung zu dem Kontinent und pendelte schließlich oft zwischen seiner Heimat und Mosambik hin und her, lebte sogar zwei Jahre lang in Sambia und bezeichnete seine Reisen nach Afrika als "nach Hause kommen". ellauri301.html on line 94: Hmm, jotain hämärrää Henningissä on. Kekä ja minkäneuvoinen oli se "pardneri" johon se liimautui Norjassa? Mihkä eka avioliitto kaatui vain vuoden kestettyään? Mihkä se viisikymppinen norjalainen barnmorska katosi? Mixi Portugaliin? Maputossa puhutaan portugalia. Mixi Mankeli nai niin paljon menopausaalisia naisia? Oliko ne äitihahmoja? Oliko vaimot mukana Aahrikan matkoilla? Vai oliko noi vaimot jotain savuverhoja? Ettei vaan ollut Henning 2-neuvoinen? Harri Jäppinenkin matkusti Indonesiaan sukkuloimaan. Saiko Henning Aahrikassa aidsin? Henning Mankell in a cemetery in Maputo, where he worked as an Aids activist. ellauri301.html on line 96: A grumpy, disillusioned, diabetic alcoholic with just enough goodness at his core to fire his desire to catch murderers, Wallander appears in 13 novels and is responsible for the majority of Mankell’s worldwide sales of more than 40 million books. The murders he investigated epitomised the slow decline Mankell detected in Swedish society. As well as the racism that appalled him there was rising unemployment and violent crime, corruption, the rigidity of a patriarchy forged in Lutheran religion and the relentless breakdown of communities and society. ellauri301.html on line 98: He first appeared when Sweden was in the middle of a precipitate retreat to laissez-faire capitalism from the optimistic social democracy of the 1960s and 70s, so that the corruption and decay of the hero found an echo in the corruption and decay of the society around him. Sweden had become a much more racist country than it had seemed in the 60s, when there were hardly any immigrants from outside Scandinavia there. All the racist hate had been spent on the Finns, who nobody could distinguish from the locals until they opened their mouths. Which they rarely did. ellauri301.html on line 102: There is little nihilism in Swedish noir: good and bad are always clearly distinguished all the way through to the cartoonish culmination of the genre in Stieg Larsson’s trilogy about Lisbeth Salander. The only problem for Stieg´s heroes is that good no longer plays in the same team with the Swedish state. Evil is firmly located in reassuringly wicked villains. Everything is privatized just like in Britain and America. All is well. (These sharp observations courtesy of The Guardian.) ellauri301.html on line 140: Young Wallander is a crime drama streaming television series, based on Henning Mankell's fictional Inspector Kurt Wallander. The series premiered on Netflix on September 3, 2020. Star Adam Pålsson explained that the pre-imagining (i.e., Young Wallander being set in the present day) made more sense than a straight prequel as it allowed for the social commentary which is a strong element of Mankell's original Wallander. This choice of setting the series in the modern day has been criticised by old farts in a number of reviews. ellauri301.html on line 142: In November 2020, the series was renewed for a second season which was premiered on Netflix on February 17, 2022, and subtitled as Killer's Shadow. ellauri301.html on line 200: Ezellasta on Hämeen Koskella Päijät-Hämeessä Lahti-Tampere tien varressa. Aamusella herätessä Länsi-Käpylässä kuuluu Pasilan ratapihalta ankeaa raiteiden kalketta kun junat ajavat vaihteiden ylize. Särkee selkää, kylkeä ja nyt myös poskihammasta. On sadepäivä toukokuun loppupuolella elämän loppusuoralla. ellauri301.html on line 226: The "!Oroǀõas" ("Ward-girl"), spelled in Dutch as Krotoa, otherwise known by her Christian name Eva (c. 1643 – 29 July 1674), was a !Uriǁ´aeǀona translator working for the officials of the Vereenigde Oostindische Compangie (VOC) during the founding of the Cape Colony. ellauri301.html on line 228: Krotoa was born in 1643 as a member of the !Uriǁ’aeǀona (Strandlopers) people, and the niece of Autshumao, a Khoi chieftain and trader. At the age of twelve, she was taken to work in the household of Jan van Riebeeck, the first governor of the Cape colony. As a teenager, she learned Dutch and Portuguese and, like her uncle, worked as an interpreter for the Dutch who wanted to trade goods for cattle. "!Oroǀõas" received goods such as tobacco, brandy, bread, beads, copper and iron for her services. In exchange, when she visited her family her Dutch masters expected her to return with cattle, horses, seed pearls, amber, tusks, and hides. Unlike her uncle, however, who just Spike hottentot, "!Oroǀõas" was able to obtain a higher position within the Dutch hierarchy as she additionally served as a trading agent, ambassador for a high ranking chief and peace negotiator in time of war. Her story exemplifies the initial dependency of the Dutch newcomers on the natives, who were able to provide reasonably reliable information about the local inhabitants. ellauri301.html on line 230: Khoekhoen (singular Khoekhoe) (or Khoikhoi in the former orthography; formerly also Hottentots) are the traditionally nomadic pastoralist indigenous population of southwestern Africa. They are often grouped with the hunter-gatherer San (literally "Foragers") peoples. The designation "Khoekhoe" is actually a kare or praise address, not an ethnic endonym, but it has been used in the literature as an ethnic term for Khoe-speaking peoples of Southern Africa, particularly pastoralist groups, such as the !Ora, !Gona, Nama, Xiri and ǂNūkhoe nations. Noi huutomerkit ym ovat naxautusäänteitä, joita meille opetti svartskalle kielitieteen assari, musta Lumikki. Nyt sekin saattaa olla vitskalle pikemminkin. ellauri301.html on line 236: Circumstantial evidence supports the theory that at the time of the Dutch arrival, the girl was living with her uncle Autshumato (also known as Harry by the Dutch), the circumstantial evidence being that she showed consistent hostility to the !Uriǁ’aekua and, by association, to her own mother, who lived with them. In contrast Krotoa´s fate and fortunes were closely aligned to those of her uncle Autshumato and to his clan known as the !Uriǁ´aeǀona. The ǃUriǁ´aeǀona (rendered in Dutch as "Goringhaicona") people who were sedentary, non-pastoral hunter-gatherers are believed to be one of the first clans to make acquaintance with the Dutch people. Prior to the Dutch´s arrival Autshumato served as a postal agent for passing ships of a number of countries. If the theory of !Oroǀõas having lived with her uncle is true, then her early service to the VOC may not have been as violent a transition as it was made out to be. ellauri301.html on line 238: On 3 May 1662 she was baptized by a visiting person, minister Jean Sibelius, in the church inside the Fort de Goede Hoop. The witnesses were Roelof de Man and Pieter van der Stael. On 26 April 1664 she married a Danish surgeon by the name of Peter Havgard, whom the Dutch called Pieter van Meerhof. She was there after known as Eva van Meerhof (See Geni/MyHeritage).[clarification needed] She was the first Khoikoi to marry according to Christian customs. There was a little party in the house of Zacharias Wagenaer. In May 1665, they left to the Cape and went to Robben Island, where van Meerhof was appointed superintendent. The family briefly returned to the mainland in 1666 after the birth of Eva´s third child, in order to baptise the baby. Van Meerhof was murdered in Madagascar on 27 February 1668 on an expedition. After the death of her husband Pieter Van Meerhof came the appointment of a new governor, Zacharias Wagenaer. Unlike the governor before him, he held extremely negative views toward the Khoi people, and because at this point the Dutch settlement was secure, he didn´t find a need for Eva as a translator anymore. ellauri301.html on line 240: She returned to the mainland on 30 September 1668 with her three children. Suffering from alcoholism, she left the Castle in the settlement to be with her family in their kraals. In February 1669 she was imprisoned unjustly for immoral behavior at the Castle and then banished to Robben Island. This was likely the result of the strict anti-alcohol laws the VOC had passed to govern the local population after they introduced higher proof European liquors. One of Van Riebeeck´s nieces, Elizabeth Van Opdorp, adopted Krotoa´s children after she was banished. She returned to the mainland on many occasions, only to find herself once more banished to Robben Island. In May 1673 she was allowed to baptise a child on the mainland. Three of her children survived. She died 31 years old on 29 July 1674 in the Cape and was buried on 30 September 1674 in the Castle in the Fort. However, roughly a hundred years later, her bones were removed to an unmarked grave. ellauri301.html on line 242: On 3 May 1662 she was baptized by a visiting person, minister Petrus Sibelius, in the church inside the Fort de Goede Hoop. The witnesses were Roelof de Man and Pieter van der Stael. On 26 April 1664 she married a Danish surgeon by the name of Peter Havgard, whom the Dutch called Pieter van Meerhof. She was thereafter known as Eva van Meerhof (See Geni/MyHeritage).[clarification needed] She was the first Khoikoi to marry according to Christian customs. There was a little party in the house of Zacharias Wagenaer. In May 1665, they left to the Cape and went to Robben Island, where van Meerhof was appointed superintendent. The family briefly returned to the mainland in 1666 after the birth of Eva´s third child, in order to baptise the baby. Van Meerhof was murdered in Madagascar on 27 February 1668 on an expedition. After the death of her husband Pieter Van Meerhof came the appointment of a new governor, Zacharias Wagenaer. Unlike the governor before him, he held extremely negative views toward the Khoi people, and because at this point the Dutch settlement was secure, he didn´t find a need for Eva as a translator anymore. ellauri301.html on line 244: She returned to the mainland on 30 September 1668 with her three children. Suffering from alcoholism, she left the Castle in the settlement to be with her family in their kraals. In February 1669 she was imprisoned unjustly for immoral behavior at the Castle and then banished to Robben Island. This was likely the result of the strict anti-alcohol laws the VOC had passed to govern the local population after they introduced higher proof European liquors. One of Van Riebeeck´s nieces, Elizabeth Van Opdorp, adopted Krotoa´s children after she was banished. She returned to the mainland on many occasions, only to find herself once more banished to Robben Island. In May 1673 she was allowed to baptise a child on the mainland. Three of her children survived. She died on 29 July 1674 in the Cape and was buried on 30 September 1674 in the Castle in the Fort. However, roughly a hundred years later, her bones were removed to an unmarked grave. ellauri301.html on line 248: In her essay "Malintzin, Pocahontas, and Krotoa: Indigenous Women and Myth Models of the Atlantic World", University of Michigan professor Pamela Scully compared Krotoa to Malintzin and Pocahontas, two other women of the same time period that were born in different areas of the world (Malintzin in Mesoamerica, Pocahontas in colonial Virginia). Scully argues that all three of these women had very similar experiences in the colonialist system despite being born in different regions. She reflects on the stories of Malintzin, Pocahontas, and Krotoa and states that they are almost too familiar and resonate so comfortably with a kind of inevitability and truth that seems, on reflection, perhaps too neat. Therefore, she claims, Krotoa is one of the women that can be used to show the universality of the way that indigenous people were treated in the colonial system worldwide. ellauri301.html on line 263: De Klerk was a controversial figure among many sections of South African society, all for different reasons. He received many awards, including the Nobel Peace Prize for dismantling apartheid and bringing universal suffrage to South Africa. Conversely, he received criticism from anti-apartheid activists for offering only a qualified apology for apartheid, and for ignoring the human rights abuses by state security forces. He was also condemned by South Africa´s Afrikaner nationalists, who contended that by abandoning apartheid, he betrayed the interests of the country´s Afrikaner minority. South Africa´s Conservative Party came to regard him as its most hated adversary. ellauri301.html on line 300: Kolmas maansa myyneen näköinen jannu, joka näyttää siltä että olisi eilen leipä loppunut, kärsii hammassärystä ja ärtyneestä suolesta. Hänkin on työskennellyt Siltavuoressa, ihan siinä penkereellä, ubi mors gaudet succurrere vitae. Suoritettuaan Kouvolan tuomiostaan 11 vuotta hän pääsi 31. tammikuuta 2005 tarkasti vartioituun ehdonalaiseen Siltavuoreen, josta hänet kuitenkin lähes välittömästi siirrettiin setä Samulin tahdosta riippumattomaan psykopaattiseen hoitoon Helsingin yliopiston nykytyskielten laitoxeen. Päästessään eläkkeelle hän oli vaikea ja lievästi dementoitunut. ellauri301.html on line 331: Almost everyone loves a good barbecue, but South Africans take the classic U.S. BBQ to a whole new level with the braai. More than just a barbecue, the braai is practically a national sport. South Africans absolutely adore a braai and for them, the weekend usually means one thing: the aroma of grilling meats wafting from backyards across the country, while friends and family gather together for a good time. Ready to get your braai on? Here is everything you need to know about the iconic South African braai. ellauri301.html on line 333: A braai is about being South African. What makes a braai truly South African are the traditions that have become common practise in a vast majority of households in this beautiful country. It is so much more than just the cooking of food but also the gathering of friends and loved ones. The atmosphere and VIBE of the braai is what makes it such a special event for all South Africans, black, white and yaller! ellauri301.html on line 338: Boerewors, lamb chops, T-bone steaks, chicken “flatties”, snoek, kabeljou(cob), sosaties, kebabs ellauri301.html on line 345: In South African there is a day that has been dedicated to the braai (It’s actually heritage day) and celebrated annually on the 24 September. Braai is such a big part of South African heritage and tradition. It’s a day South African of all shapes, colours and sizes unite with their friends and family by a fire. ellauri301.html on line 347: TIDBIT: There are many initiatives surrounding this day that have received endorsement. There is even an official song “Our Heritage” recorded by The Soweto Gospel Choir. ellauri301.html on line 354: Since then all South Africans have celebrated Heritage Day by remembering the cultural heritage of the many different cultures that make up their nation. Events are held across the country with some people choosing to dress up in their traditional attire, including the boers and the british. ellauri301.html on line 356: There was a media campaign in 2005 that sought to have the day recognized as National Braai Day, to acknowledge the backyard barbeque tradition, but the holiday is still officially recognized as Heritage Day. Fair enough, Braai is a word in one of the tribal languages (N:o 3 above), while Heritage is a global word. ellauri301.html on line 362: Merellä ollessaan Mankell kiinnostui teatterista. Mankell on asunut muutaman vuoden myös Skånessa ja useaan otteeseen Mosambikissa ja siellä hän toimi mm. paikallisesssa teatterissa. Mosambikissa asueessaan hän kirjoitti myös ensimmäisen Wallander-romaaninsa Mördare utan ansikte, joka ilmestyi vuonna 1991. Mankell on toiminut myös Ruotsissa teatterialalla 1970-1980-luvuilla erilaisissa tehtävissä: näytelmäkirjailijana, dramaturgina, lattiamanuna, ohjaajana ja teatterinjohtajana eri paikkakunnilla. ellauri301.html on line 402: Rajavartija Tobiasson-Svartskalle haluaisi hallita niin tunteensa kuin meren, jonka syvyyksiä hän luotaa, mutta oman sielunsa syvyyksiä hän ei tunne vitun vertaa. ellauri301.html on line 411: Likainen enkeli on tositapahtumiin perustuva romaani salaperäisestä ruotsalaisnaisesta, joka piti ilotaloa 1900-luvun alun Afrikassa. Hun minnes sin fars siste ord: "En fattig engel. Det er hva du er." Ett år senere er hun eier at en av de største bordellene i hovedstaden i den portugisiske kolonien Mozambique. Plutselig har hun fått en maktposisjon, fra å ha vært en fattig engel er hun blitt den skitne engelen. Noen år senere forsvinner hun sporløst ut av historien, just liksom Kari Eidsvold. Huom! Ei ilmeisesti ole dekkari, mutta varmasti himputin mielenkiintoinen romaani kuitenkin. En ole kyllä lukenut. ellauri301.html on line 449: Keväällä 2009 Stellan Skarsgård kutsui Dan Brownia huonoksi kirjailijaksi. Hän kuitenkin näyttelee elokuvassa Enkelit ja demonit, joka pohjautuu Brownin samannimiseen huonoon kirjaan. Skarsgårdin mukaan Ron Howardin tekemä käsikirjoitus erosi eduxeen niin paljon alkuperäisteoksesta, että hän halusi osallistua huonon elokuvan tekemiseen. Lapsista vain Eija ei ollut vuoteen 2009 mennessä ollut mukana missään elokuvassa. Hon har sju bröder och det gör henne till den enda dottern i familjen. I 32 år var Stellan, 69, gift med My Skarsgård, 64, och tillsammans med henne har Stellan sex barn. Men sedan 2009 är han gift med filmproducenten Megan Everett, 44, som han har barnen Ossian, 11, och Kolbjörn, 8, med. – Jag ville ha barn, Men herregud, det är många, säger han nu till Aftonbladet. Men vad skulle jag göra? Jag spelar ju inte golf. Its easier to hit a hole-in-one with my Red Cock suit on. ellauri301.html on line 465: Sofia Karppi, mätimuniansa sorkki. Karppi on kylmä kala, joka lisääntyy monnin taktiikalla. Siltä liukeni viimeinenkin sympatia sen alettua huutamaan koulun opettajalle törkeitä kun sen pelle kakara oli muka kiusannut kavereita koulussa. (Se on kyllä niin neidin näköinen että vaikea on uskoa. Hiuslisäkkeet on päässä äidillä ja tyttärellä.) Vitun ämmä, white trashia. Paska luulee että opet on jotain huonopalkkaisia lastenhoitajia. Hoitaisi ize kasvattajan tehtävänsä kunnolla kun on kerran lisääntynyt (huono idea) eikä heiluisi yötä päivää pyssyn kanssa listimässä narkkareita vaan koska se on kivempaa. Tollaset psykopaatti poliisit on tosi pelottavia. ellauri301.html on line 509: Samaan aikaan toisaalla Baruk Makaaberi itkee suihkulähteenä kuin Joakim von Anka: jag är en fattiglapp! Olen pennitön! Kuolen verenpaineeseen. Den som är död behöver inte betala några skulder. Dr Margolit lainaa $5K ja lohduttaa: Senkin ääliö. Anna Annan hoitaa bisnexet ja pidä lomanen. Hon är en sann jude. Greinin bylsintä ei ole syntiä. Tikun ristiin laittaminen sapattina on paljon pahempaa kuin kepin likoon. ellauri301.html on line 517: No truth to it. Doesn't exist. There's no "there" there. A complete fiction. SOURCE: Stutchkoff, Der Oytser fun der Yidisher Shprakh. The first phrase is in Hebrew and usually stands alone. It is followed by a tongue-in-cheek paraphrase in Yiddish. Refers to a commentary on the story in 2 Kings 2:23-24, in which Elisha's curse called two bears out of a forest to attack youths who had mocked him. According to Rashi, this was a double miracle because there existed in the area neither forest nor bears. Variation: ellauri301.html on line 567: Vikki oli marmmatustuullella. Se oli näjes juur käynny maksamassa mätkävysveronsa. Ja kiros jotta: Mitä saatanaa vartem mailma on paha? Mikse se vois yksin kuumin olla hyvä? Mitä vasten tarttee olla jokasortin liipparia, höynäyttäjää, rosvoo, kekkeruusia, verenimijää ja väkivallantekijää? ellauri302.html on line 46: Balaam was hired by Moabite Balak to curse Israel, because these were spreading like oxen and eating all the grass. Moabites were scared having seen what had happened to Amorites. History can't help repeating herself. ellauri302.html on line 58: Esipuheen kirjoittanut Forwärtzin päätoimittaja Abraham Kahan joka antoi töitä Singereille ja julkaisi Hudsonin haamut jiddischixi följetongina. It was contemptuously called ''servant-maid literature". Samainen "Eteenpäin" vainosi Shulemia myöhemmin veljeilystä kristittyjen suuntaan. ellauri302.html on line 60: One wrote Yiddish to one's mother, for the mothers of those days were not apt to understand anything else. Until S.J. Abrahamowitch was hailed as the father of Jiddisch literature. Followed by Rabinowitch (alias Sholem Aleichem) and Peretz. Sholem Ash sazaa osanottoon alakoiraa kohtaan siinä missä venäläiset mestarit. Yekelin sielu kuten tytärkin on helmiä, jotka tyhmät epäviisaasti heittää sioille. ellauri302.html on line 62: It is interesting to consider Ash's 'The God of Vengeance" in connection with a play like ''Mrs. Warren's Profession." To be sure, there is no technical resemblance between the two dramas; nor, despite an external similarity in backgrounds, is there any real identity of purpose. Shaw's play is essentially sociological, and is a drama of disillusionment. Ash's piece glows with poetic realism and recounts an individual tragedy not without symbolic power. Mikä molemmisssa on mukavaa on että niissä on paljon prostituutteja! ellauri302.html on line 66: Mrs. Warren cherishes no delusions about her dubious profession, — If Yekel and his wife (in Ash's play) are not so enlightened as Mrs. Warren in their views upon the traffic off which they live, they are in their own crude way equally sincere in beholding in it a business quite as legitimate as any other. With the same inconsistency with which Hindel implores Heaven for aid in achieving her nefarious aims, after which she promises to be a model wife and mother (See Act Two), Mrs. Warren at the end of Shaw's play swears by Heaven that henceforth she will lead a life of evil fornication. ellauri302.html on line 117: "Setä" on ilmetty Tevje: He is a tall, strong man of about forty, stout; swarthy countenance, covered all over with dark hair; his black heard cut round. He speaks in loud, gruff tones, at the same time making coarse gestures and grasping the lapel of the man whom he happens to he addressing. Despite this, his face and person heam with a certain frank geniality. ellauri302.html on line 123: Don't be afraid of papa. He loves you. Very, very much. Today I'm having a Holy Scroll written. It costs a good deal of money. All for you, my child, all for you. (Rifkele is silent. Pause.) And with God's help, when you are betrothed, I'll buy your sweetheart a gold watch and chain — the chain will weigh half a pound... Papa loves you very dearly. {Rifkele is silent. She lowers her head bashfully. Pause. Don't be ashamed. There's nothing wrong about being engaged. God has ordained it. (Pause.) That's nothing. Everyboudy gets engaged and married. (Rifkele is silent. ellauri302.html on line 139: Don't climb too high, Sarah. Do you hear? Not too high... For if you do, some fine day you'll fall and break your neck. (Shakes a warning finger at her.) And don't try to break into the upper crust. Don't, I tell you. You've a home of your own, — stay there. You've got bread, — eat. But don't intrude where you're not wanted... Every dog must know his own kennel. Here at least it is all cash on delivery. Upstairs is kosher, downstairs is treif. Keep them separate, is all I say. ellauri302.html on line 154: The Scribe, gives his hand to Yekel. Your health, host. (Admonishing him.) And know, that a Holy Scroll is a wondrous possession. The whole world rests upon a Scroll of the Law, and every Scroll is the exact counterpart of the tablets that were received by Moses upon Mount Sinai. Every line of a Holy Scroll is penned in purity and piety... Where dwells a Scroll, in such a house dwells God himself... So it must be guarded against every impurity... Man, you must know that a Holy Scroll... ellauri302.html on line 156: You must have reverence for a Scroll of the Law. Great reverence, — precisely as if a noted Rabbi were under your roof. In the house where it resides no profanity must be uttered. It must dwell amidst purity. (Speaks to Sarah, looking toward her hut not directly at her) Wherever a Holy Scroll is sheltered, there no woman must remove the wig from her head... (Sarah thrusts her hair more securely under her wig.) Nor must she touch the Scroll with her bare... hands. As a reward, no evil overtakes the home that shelters a Scroll. Such a home will always be prosperous and guarded against all misfortune. (To the Scribe.) What do you imagine? — That he doesn't know all this? They're Jews, after all... (Sarah nods affirmatively.) ellauri302.html on line 160: Reb Ali (shutting up Yekele): That is, you will present the Holy Scroll as a wedding-gift to your son-in-law. That's the idea, isn't it? (To the Scribe.) Do you see, Reb Aaron, there are still pious Jews in the world ; here 's a man with a daughter, and has a Scroll of the Law written for her future husband... How beautiful that is, — how virtuous... I tell you, Reb Aaron, that the spirit of Israel, the Jewish spark... the... ahem... ah!.. ah!... (Smacking his lips.) ellauri302.html on line 162: The Scribe (after brief consideration): And where are the guests in honor of the Holy Scroll? ellauri302.html on line 164: Reb Ali: We'll go to the synagogue and gather a minyan of Jews. It will be easy enough to find men who are willing to honor the Law. (Arises from the table, pours brandy into the glasses, slapping Yekel on the shoulder.) There, there! God will help you! Rejoice, host! The Lord befriends the sincere penitent... Don't worry. You'll marry your girl to some proficient scholar; you'll take some poor Yeshiva student for a son-in-law, and support him while he sits and studies the Holy Law. And the blessings of the Law will win you the Lord's forgiveness. ellauri302.html on line 198: Where is Manke? There? (Pointing to a screened compartment.) There, with a customer? ellauri302.html on line 205: A fine business! It has to rain! (Suddenly noticing Rifkele, he explodes with rage.) What! You here! (Seizes her hy the collar and shakes her, clinching his teeth.) What are you doing here? ellauri302.html on line 210: Yekel Your mother... your mother sent you... here! (With a loud outcry.) Your mother! (Dragging her upstairs.) She'll lead you to ruin yet! Something draws her to it!... She wants her daughter to be what the mother was... ellauri302.html on line 212: Rifkele, crying. Papa, don't hit me! Don't kick me 'there' either! ellauri302.html on line 216: Shloyme: There's a virtuous Yekel for you! It doesn't become his dignity for his daughter to be a professional. (Through the ceiling is heard a noise of angry stamping, and the weeping of a woman.) He must be giving it to his wife now, all right! Biff! Bang! ellauri302.html on line 218: Hindel: He's right. A mother should guard her daughter well... Whatever you were, you were, but once you marry and have a child, watch over it... Just wait. If God should bless us with children, I'll know how to bring them up. My daughter will be as pure as a saint, with cheeks as red as beets... I won't let an eye gaze upon her. And she'll marry a respectable fellow, with an orthodox wedding... ellauri302.html on line 226: The God Of Vengeance paid my account the day before yesterday... We were standing under the eaves, the rain is so fragrant,.. It washes the whole winter off your head. (Goes over to Hindel.) Just look... (Showing her wet pubic hair.) How fresh it is... how sweet it smells... ellauri302.html on line 229: At home, in my village, the first sorrel must be sprouting. Yes, at the first May rain they cook sorrel soup... And the goats must be grazing in the meadows... And the rafts must be floating on the stream... And Franek is getting the Gentile girls together, and dancing with them at the inn... And the women must surely be baking cheese-cakes for the Feast of Weeks.* (Silence.) Do you know what? I'm going to buy myself a new summer tippet and go home for the holidays... (Buns into her room, brings out a large summer hat and a long veil; she places the hat upon her wet hair and surveys herself in the looking-glass.) Just see! If I'd ever come home for the holidays rigged up in this style, and promenade down to the station... Goodness! They'd just burst with envy. Wouldn't they? If only I weren't afraid of my father! He'd kill me on the spot. He's on the hunt for me with a crowbar. Once he caught me dancing with Franek at the village tavern and he gave me such a rap over the arm with a rod (Showing her arm.) that I carry the mark to this very day. I come from a fine family. My father is a butcher. Talk about the fellows that were after me!... (In a low voice.) They tried to make a match between me and Nottke the meat-chopper. I've got his gold ring still. (Indicating a ring upon her finger.) He gave it to me at the Feast of Tabernacles.* Maybe he wasn't wild to marry me, — but I didn't care to. ellauri302.html on line 231: Described in Leviticus 23, The Feast of Weeks is the second of the three “solemn feasts” that all Jewish males were required to travel to Jerusalem to attend (Exodus 23:14–17; 34:22–23; Deuteronomy 16:16). This important feast gets its name from the fact that it starts seven full weeks, or exactly 50 days, after the Feast of Firstfruits. Since it takes place exactly 50 days after the previous feast, this feast is also known as “Pentecost” (Acts 2:1), which means “fiftieth.” ellauri302.html on line 235: Since the Feast of Weeks was one of the “harvest feasts,” the Jews were commanded to “present an offering of new grain to the Lord” (Leviticus 23:16). This offering was to be “two wave loaves of two-tenths of an ephah” which were made “of fine flour... baked with leaven.” The offerings were to be made of the first fruits of that harvest (Leviticus 23:17). Along with the “wave offerings” they were also to offer seven first-year lambs that were without blemish along with one young bull and two rams. Additional offerings are also prescribed in Leviticus and the other passages that outline how this feast was to be observed. Another important requirement of this feast is that, when the Jews harvested their fields, they were required to leave the corners of the field untouched and not gather “any gleanings” from the harvest as a way of providing for the poor and strangers (Leviticus 23:22). ellauri302.html on line 241: Reizel: And how is it any better for you here? ellauri302.html on line 243: Basha: Here, at least, I'm a free person. I've got my chest of finery, and dress swell. Better clothes, upon my word, than the rich daughters of my village... (Fetching from her compartment a hrown dress.) When I go walking on Marshalkovski street in this dress they all stare at me... Fire and flame! Mm! If I could only put in an appearance in my home town dressed in this fashion, here 's how I 'd promenade to the station. (Struts across the room like a lady of fashion^ raising her skirt at the hack and assuming a cosmopolitan air.) They'd die of jealousy, I tell you... They'd be stricken with apoplexy on the spot. (Promenades about the room playing the grand dame.) ellauri302.html on line 245: Reizel, straightens the folds of Bashas dress in the back and adjusts her hat to a better angle. That's the way! Now raise your head a bit higher... Who needs to know that you were ever in a place of this sort? You'll tell them that you were with a big business house. A Count has fallen in love with you... ellauri302.html on line 247: Hindel, from her room, where she is still busy with her chest of clothes. And what's the matter with a place of this sort, I'd like to know? Aren't we every bit as good as the girls in the business houses, eh? The whole world is like that nowadays; that's what the world demands. In these days even the daughters of the best families aren't any better. This is our way of earning a living. And believe me, when one of us gets married, she's more faithful to her husband than any of the others. We know what a man has. ellauri302.html on line 249: Shut up, will you? Late at night they have to start telling stories about the dead. No dead people can come here. Our boss has a Holy Scroll upstairs... (A sudden hush.) What's wrong about our trade, I'd like to know? (She leaves her little room and goes into the basement.) Wasn't our mistress in a house like this for fifteen years? Yet she married. And isn't she a respectable God-fearing woman?... Doesn 't she observe all the laws that a Jewish daughter must keep?... And isn't her Rifkele a pure child? And isn't our boss a respectable man? Isn't he generous? Doesn't he give the biggest donations to charity?... And he's had a Holy Scroll written... ellauri302.html on line 251: Manke, steals from her compartment into the basement. She is half-dressed, with a shawl thrown over her private parts. Her colored stockings are visible, and her hair is in disorder. Her eyes sparkle with wanton cunning. Her face is long, and insolently pretty; she is quite young. A lock of hair falls over her forehead. Her eyes blink as she speaks, and her whole body quivers. She looks about in surprise. What? Nobody here? ellauri302.html on line 253: Reizel, to Manke, Is it you, Manke? A good thing you came. (Pointing to Hindel.) She's almost made a Rabbi's wife of me. Where have you left your guest? ellauri302.html on line 257: Manke: Bah! He's a fool. Third time he's come in a row. And he keeps asking me, who's my father, who's my mother, — as if he intended to marry me... Whenever he kisses me he hides his face in my bosom, closes his eyes and smiles as if he were a babe in his mother's arms. (Looks around. In a low voice, to Hindel.) Hasn't Rifkele been here yet? ellauri302.html on line 264: Manke, removes her stockings and lets down her hair. There! Now let the rain soak us from head to foot... Standing in a May shower makes you grow. Isn't that so? ellauri302.html on line 269: Rifkele thrusts her head through the window. She is in her night clothes, covered by a light shawl. She whispers cautiously. ellauri302.html on line 272: Manke: Don't be afraid of your father. He won't wake up so soon. Come, let's rather stand in the rain. I'll let your hair down. (She undoes Rifkele's braids, reaching for her breasts doing so.) There. And now I'll wash them for you in the rain. Just like this. ellauri302.html on line 286: With God's help, if I can only get both of them, Rifkele and Manke, this very night... I 'll take them directly to Shloyme 's... And I 'll say to him, "Here you are... Here's your bread and butter. Now rent a place, marry me, and become as respectable a man as the Uncle. Well have a girl and it's back to square one. ellauri302.html on line 294: Are you cold, Rifkele darling? Nestle close to me... Ever so close... Warm yourself next to me. So. Come, let's sit down here on the lounge. (Leads Rifkele to a lounge; they sit down.) Just like this... Now rest your face snugly in my bosom. So. Just like that. And let your body touch mine... It's so cool... as if water were running between us. (Pause.) I uncovered your breasts and washed them with the rainwater that trickled down my arms. Your breasts are so white and soft. And the blood in them cools under the touch, just like white snow, — like frozen water... and their fragrance is like the grass on the meadows. And I let down your hair so... (Buns her fingers through RifkeWs hair.) And I held them like this in the rain and washed them. How sweet they smell... Like the rain itself... (She huries her face in Rifkele's hair.) Yes, I can smell the scent of the May rain in them... So light, so fine... And fresh... as the grass on the meadows... as the apple on the bough... So. Cool me, refresh me with your tresses. (She washes her face in Rifkele^s hair.) Cool me, — so. But wait... I'll comb you as if you were a bride... a nice part and two long, black braids. (Does so.) Do you want me to, Rifkele? Do you? ellauri302.html on line 302: Manke "Wait, now; wait. Your father and mother have gone to sleep. The sweethearts meet here at the table... We are bashful... Eh? ellauri302.html on line 318: Manke Wait, Rifkele, wait a second. (Reflects for a moment.) Do you want to go away from here with me? We'll be together days and nights at a time. Your father won't be there, nor your mother... Nobody 'll scold you... or beat you... ellauri302.html on line 322: Manke No. We'll run away this very night, — with Hindel, to her house... She has a house with Shloyme, she told me. You'll see how nice everything will be... Young folks will be there aplenty, — army officers... and we'll be together, all by ourselves, all day long. We'll dress just like the officers and go horseback-riding. Come, Rifkele, — do you want to? ellauri302.html on line 326: Manke No, no. He won't hear. He's sleeping so soundly... There, can't you hear him snoring?... (Runs over to Hindel's compartment and seizes Hindel by the arm.) Have you got a place? Come! Take us away at once! ellauri302.html on line 333: Reizel and Basha, together. What's this? Where are you going? ellauri302.html on line 337: Reizel: There's something suspicious about this that I don't like. ellauri302.html on line 339: Basha: Same here. ellauri302.html on line 351: Yekel, rushes into the basement a burning candle in his hand. His hair is in disorder. Over his nightshirt he has thrown a coat. He shouts wildly.) Rifkele! Rifkele! Is Rifkele here? (No reply. He tears the curtains of the compartments violently aside.) Rifkele! Where is she? (Waking Reizel and Basha.) Where is Rifkele! Rifkele! Where is she? Whatever happened to the scroll? Did they elope together? ellauri302.html on line 359: Yekel sits there like a madman, staring at the empty Holy Scroll box and mumbling. He neither sees nor hears. What on earth can have possessed him? ellauri302.html on line 361: Sarah (arises. To Yekel.) It makes no difference to me, — one place or another, your, mine or the bike basement. If you want me to leave, all right. I'll go. The devil won't take me long.. I'll earn my keep, all right, wherever I may be, the good old way. (Resumes her packing, silently. Pause.) ellauri302.html on line 367: Sarah Yekel, what's possessed you? Have you gone crazy? (Approaching him.) Consider what you're doing. A misfortune has befallen us. Agreed. To whom don't misfortunes happen? Come. Let us hunt out Shloyme. We'll give him two or three hundred roubles and let him give us back our child. He '11 do it, all right... "Well, what are you sitting there moping about? What's the matter with you? ellauri302.html on line 371: Sarah: God won't have it, you say? You've merely talked yourself into that! It's you that won't have it. Do you love your daughter? Yekel! What a wimp! ellauri302.html on line 372: Yekel! (Dragging him away from the window.) What's come over you? Act 3 while there is yet time! He might take her off somewhere while we're wasting time here. Let's be off to him at once. Hindel must surely have taken her to him. What are you standing there for? (Abruptly.) I've sent for Reb Ali. We'll hear what he has to say. (Pause. Yekel still peers through the shutter spaces.) What are you staring at there? (Pause.) WTiy don't you say something? Good heavens, its enough to drive a woman insane! (Turns away and hursts into tears.) ellauri302.html on line 376: Sarah: So you want to go back to the basement? — Into the basement, then! Much I care! (Resumes her packing.) He wants to ruin us completely. What has come over the man? (For a moment she is absorbed in reflection.) If you're going to stand there like a lunatic, I'll get busy myself! (Takes off her diamond ear-rings.) I'll go over to Shloyme's and give him my diamond ear-rings. (From her bundle she draws out a golden chain.) And if he holds back, I'll add a hundred rouble note. (She searches YeheVs trousers pocket for his pockethook. He offers no resistance.) Within fifteen minutes (Throwing a shawl over her shoulders.) Rifkele will be here. (As she leaves.) Shloyme will do that for me. (Slams the door behind her.) ellauri302.html on line 383: I went for Reb Ali. Your wife sent me. He'll be here soon. ellauri302.html on line 400: Reb Ali: Man! What words are these! What's happened here? Speak! ellauri302.html on line 403: No, Rebbi. Not the Holy Scroll. His daughter... Rifkele. The Holy Scroll is undefiled. (Points to Rifkele's room.) Still in there. ellauri302.html on line 417: Reb Ali: Do they know where the girl went? ellauri302.html on line 428: Fie! You're out of your head altogether. True, a misfortune has befallen you. May Heaven watch over aU of us. Well? What? Misfortunes happen to plenty of folks. The Lord sends aid and things turn out all right. The important point is to keep your mouth shut. Hear nothing. See nothing. Just wash your hands clean of it and forget it. (To Reizel.) Be careful what you say. Don't let it travel any further, God forbid. Do you hear? (Turns to Yekel, who is staring vacantly into space.) I had a talk with... (Looks around to see whether Reizel is still present. Seeing her, he stops. After a pause he begins anew, more softly, looking at Reizel as a hint for her to leave.) With er, er... (Casts a significant glance at Reizel, who at last understands, and leaves.) I had a talk with the groom's father. I spoke to him between the afternoon and evening prayers, at the synagogue. He's almost ready to talk business. Of course I gave him to understand that the bride doesn't boast a very high pedigree, but I guess another hundred roubles will fix that up, all right. Nowadays, pedigrees don't count as much as they used to. With God's help I'll surely be here this Sabbath, with the groom's father. We'll go down to the Dayon and have him examine the young man in his religious studies... But nobody must get wind of this tale. It might spoil everything. The father comes of a fine family and the son carries a smart head on his shoulders. There, there. Calm yourself. Trust in the Lord and everything will turn out for the best. With God's help I am going home to prepare for the morning prayer. And as soon as the girl returns, notify me. Remember, now. (About to go.) ellauri302.html on line 442: Yekel yatkaa yäkätystä: I told you everything. So you advised me to have a Holy Scroll written. In there I placed it, — in her room. I stood before it night after night, and used to say to it, **You are really a God. You know everything I do. You will punish me. Very well. Punish me. Punish my wife. We have both sinned. But my poor, innocent daughter. Guard her. Have pity upon her!'* ellauri302.html on line 450: Yekel: Too late, Rebbi. Too late. If only she had died in her childhood, I should have nothing to complain about... Then I 'd know she was dead, — that I had buried an innocent creature... I would visit her grave and say to myself, Here ellauri302.html on line 451: lies your child. Even if you yourself are a sinner, here lies a pure daughter of yours, a virtuous child. ' ' But as it is, what is left me on earth? I myself am a sinner. I leave behind me sinful offspring. And so passes sin from generation to generation. ellauri302.html on line 455: Yekel, interrupting. Don't try to console me, Rebbi. I am inconsolable. I know that it's too late. Sin encircles me and mine like a rope around a person's neck. God wouldn't have it. But I ask you, Rebbi, why wouldn't He have it? What harm would it have done Him if I, Yekel Tchaftchovitch, should have been raised from the mire into which I have fallen? (He goes into Rifkele's room, carries out the Sacred Parchment, raises it aloft and speaks.) You, Holy Scroll, I know, — you are a great God! For you are our Lord! I, Yekel Tchaftchovitch, have sinned. (Beats his hreast with his closed fist.) My sins... my sins... Work a miracle, — send down a pillar of fire to consume me. On this very spot, where I now stand! Open up the earth at my feet and let it swallow me! But shield my daughter. Send her back to me as pure and innocent as when she left. I know... to You everything is possible. Work a miracle! For You are an almighty God. And if You don't, then You're no God at all, I tell j^ou. I, Yekel Tchaftchovitch, tell You that You are as vengeful as any human being... ellauri302.html on line 459: Yekel The truth may be spoken even before God's very face! (Follows Beh Ali into Rifkele's room.) If He's a true God, then let Him reveal His miracle here on this very spot! ellauri302.html on line 463: Sarah (running back). Opens Rifkele's door and calls to the men inside. Rifkele is here! ellauri302.html on line 465: Eeb Ali, enters, with Yekel. Praised be the Lord! Praised be the Heavenly Father! (Following Yekel, who paces ahout the room.) See how the Almighty, blessed be His Name, has come to your aid? He punishes, — yes. But he sends the remedy before the disease. Despite your having sinned, despite your having uttered blasphemy. (Admonishi7ig him.) From now on see to it that you never speak such words, — that you have reverence, great reverence... Know what a Holy Scroll is, and what a learned Jew is... You must go to the synagogue, and you must make a generous donation to the students of the Law. You must fast in atonement, and the Lord will forgive you. (Pause. Beh Ali looks sternly at Yekel, who has continued to walk about the room, absorbed in his thoughts.) What? Aren't you listening to me? With the aid of the Almighty everything will turn out for the best. I'm going at once to the groom's father and we'll discuss the whole matter in detail. But be sure not to haggle. A hundred roubles more or less, — remember who you are and who he is. And what's more, see to it that you settle the dowry right away and indulge in no idle talk about the wedding. Heaven forbid, — another misfortune might occur! ellauri302.html on line 478: Sarah, on the threshold. Come in. Come in. Your father won't beat you. (Pause.) Go in, I tell you. (Pushes Rifkele into the room. Rifkele has a shawl over her head. She stands silent and motionless at the door, a shameless look in her eyes, biting her lips,) Well, what are you standing there for, my darling? Much pleasure you've brought us... in return for our trouble in bringing you up. We'll square that with you later. (Interrupting herself.) Get into your room. Comb your hair. Put on a dress. We're expecting guests. (To Yekel.) I just met Reb Ali. He's going for the groom's father. (Looks about the room.) Goodness me! How the place looks! (She begins hastily to place things in order.) ellauri302.html on line 490: Sarah, brings in Yekel's coat and funny hats and places them upon him. He offers no resistance. What a misfortune! What a misfortune! Who could have foreseen such a thing? (She straightens YekeVs coat, then puts the room in order. Runs into Rifkele's room. She is heard hiding something there, and soon returns.) I'll have a reckoning with you later. (Putting the finishing touches to the room.) Terrible days, these. Bring up children with so much care and anxiety, and... Ah! (Footsteps are heard outside. Sarah runs over to Yekel and pulls his sleeve.) They're here! For the love of God, Yekel, remember! Everything can be fixed yet. (Enter Reh Ali arid a stranger. Sarah hastily thrusts her hair under her wig and goes to the door to ivelcome the visitors.) ellauri302.html on line 497: Reb Ali, in a cheerful mood. Well, and where is the bride's father? (Looking about for Yekel.) ellauri302.html on line 509: The Stranger Well, — there 's little need of my boosting my goods. With two years more of study, he'll have the whole learning at his finger tips. ellauri302.html on line 512: Naturally, naturally. This gentleman will guard him like the apple of his eye. He'll have the best of everything here. He'll be able to sit and study the Holy Law day and night, to his heart's content. ellauri302.html on line 516: Yes, he 'll sit inside there and study the sacred books... I have a virtuous Jewish daughter. (Goes into the room and drags Rifkele out hy force. She is only half dressed, her hair in disorder, one boob sticking out. He points to her.) Your son will marry a virtuous Jewish daughter, I say. She will bear him pure, Jewish children... even as all pious daughters. (To Sarah.) Isn't that so? (Laughing wildly, to the stranger.) Yes, indeed, my friend, — she'll make a pure, pious little mate. My wife will lead her under the wedding canopy... Down into the brothel! Down below! (Pointing to the basement.) Down into the brothel! (Dragging Rifkele hy her hair to the door.) Down into the brothel with you! Down! ellauri302.html on line 539: Murrosiässä, siirryttyään chederistä jeshivaan, Sholem tuli tietoiseksi suurista yhteiskunnallisista muutoksista populäärissä juutalaisessa ajattelussa. Uudet ideat ja valistus vahvistivat itsensä juutalaisessa maailmassa. Ystävänsä luona Sholem tutki näitä uusia ideoita lukemalla salaa monia maallisia kirjoja, mikä sai hänet uskomaan olevansa liian maailmallinen ruvetaxeen rabbiksi. 17-vuotiaana hänen vanhempansa saivat tietää tästä "profaanisesta" kirjallisuudesta ja lähettivät hänet asumaan sukulaisten luo läheiseen kylään, missä hänestä tuli heprean opettaja. Vietettyään muutaman kuukauden siellä hän sai vapaamman koulutuksen Włocławekissa, jossa hän elätti izensä lukutaidottomien kaupunkilaisten kirjeenkirjoittajana. Włocławekissa hän ihastui merkittävän jiddish-kirjailijan IL Peretzin työhön. ellauri302.html on line 546: Asch kirjoitti draaman Got fun nekome (God of Vengeance) talvella 1906 Kölnissä, Saksassa. Se kertoo juutalaisesta bordellin omistajasta, joka yrittää tulla kunnioitettavaksi tilaamalla Toora-käärön ja naimalla tytärtänsä jeshiva-opiskelijan kanssa. Bordelliin sijoittuva näytelmä sisältää juutalaisia prostituoituja ja lesbokohtauksen. IL Peretz on sanonut näytelmästä sen lukemisen jälkeen: "Polta se, Asch, polta se!" Sen sijaan Asch meni Berliiniin pitämään sen ohjaaja Max Reinhardtille ja näyttelijä Rudolph Schildkrautille, jotka tuottivat sen Deutsches Theaterissa. Koston Jumalaavattiin 19. maaliskuuta 1907 ja kesti kuusi kuukautta, ja pian se käännettiin ja esitettiin kymmenellä eurooppalaisella kielellä. ellauri302.html on line 548: David Kessler toi näytelmän ensimmäisen kerran New York Cityyn Yhdysvaltoihin vuonna 1907. Yleisö tuli enimmäkseen Kessleriin, ja he buuttivat muuta näyttelijää. New Yorkin tuotanto sai aikaan suuren lehdistösodan paikallisten jiddish-lehtien välillä, jota johti ortodoksinen Tageplatt ja jopa maallisempi Forverts. Ortodoksisissa papereissa viitattiin koston jumalaan"likaiseksi", "moraalittomaksi" ja "syvyttömäksi", kun taas radikaalit lehdet kuvailivat sitä "moraaliksi", "taiteelliseksi" ja "kauniiksi". ellauri302.html on line 550: Tuotannon provosoivampia kohtauksia muutettiin, mutta se ei riittänyt ortodoksisille lehdille. Jopa jiddishin intellektuelleilla ja näytelmän kannattajilla oli ongelmia näytelmän epäaitoon juutalaisen perinteen esittämisen kanssa, erityisesti Yanklin Tooran käytön kanssa, jota he sanoivat Aschin käyttävän enimmäkseen halpoja tehosteita; he myös ilmaisivat huolensa siitä, kuinka se saattaisi leimata juutalaisia, jotka jo kohtasivat paljon antisemitismiä. Yhdistäminen juutalaisiin ja seksityöhön oli tuolloin suosittu stereotypia. Muut intellektuellit arvostelivat itse kirjoitusta, väitti, että toinen näytös oli kauniisti kirjoitettu, mutta ensimmäinen ja kolmas näytös eivät tukeneet sitä. ellauri302.html on line 599: Kun Luzzatto lopulta saapui Amsterdamiin, hän pystyi jatkamaan Kabbala- opintojaan suhteellisen esteettä. Hän ansaitsi elantonsa timanttileikkurina ja jatkoi kirjoittamista, mutta kieltäytyi opettamasta. Tänä aikana hän kirjoitti suuren opuksensa Mesillat Yesharim (1740), pohjimmiltaan eettisen tutkielman, mutta jolla oli tietyt mystiset perusteet. Kirja esittelee vaiheittaisen prosessin, jonka avulla jokainen ihminen voi voittaa taipumuksensa syntiin ja saattaa lopulta kokea profetian kaltaisen jumalallisen inspiraation. Toinen merkittävä teos, Derek Breitenstein (Jumalan tie) on ytimekäs tiivistelmä juutalaisuuden ydinteologiasta. ellauri302.html on line 603: Varhaisin tunnettu käsikirjoitusversio, kirjoitettu vuonna 1738, järjestettiin dialogiksi hakhamin (viisaan miehen) ja hasidin (hurskas ihminen) välillä. Ennen julkaisua se järjestettiin uudelleen siten, että siinä on vain yksi kaiutin. Stereoversio valaisee usein tunnetumpaa monoversiota. ellauri302.html on line 647: Singerille kävi kuin Saul Beloville: mitä rikkaammaxi ja vanhemmaxi se tuli sitä taantumuxellisemmaxi arkkijuutalaisexi se muuttui. Tai palasi. Amerikka on näille kavereille lopultakin se luvattu maa. ellauri302.html on line 695: Vanerne kallas ofta för »vise», hvilket ord då står i full öfverensstämmelse med att Mimesbrunnen, hafvet, är all visdoms källa. Det är ock märkligt, att Vanerne i Valans Visdom framträda omedelbart efter Gullveigs dråp; men däri ligger följande tanke. Vattengudarne äro också gudar för sjöfart och handel, hvilka framkallas af guldtörsten och i sin ordning vålla tvedrägt och strider bland både gudar och människor. Som dessa strider äro oundvikliga, öppnas de af Odin själf, hvars spjutkast är det första anfallet på den växande egennyttan. Såsom alltid redo att försvara vunna skatter kallas Vanerne »krigiske». ellauri302.html on line 722: Ei mene hyvin Borixellakaan. Se joutui myymään vuokrakasarmin joka tuotti viikossa neljäsataa nettoa. Meidän kivijalassa asuu rottia. Ratatouille tovereineen maxamatta vuokria. Airbnb menee kiinni koska Seija ei pidä siitä. Sama se, syödään näkkäriä ja juodaan laihaa teetä kuin Boris Makaber. Kuvitellaan että on Tisha b'Av. Gud, gode gud, livet är ingenting värt, suckar rike Boris, och har alldeles rätt. Jag såg mitt hela liv i en dröm i natt, och inte var det något värt det heller. Men varför borde det vara det? Ratatouille skulle säga samma sak om den kunde tala. ellauri308.html on line 193: Arvo ”Poika” Tuominen (alk. Arvid; 5. syyskuuta 1894 Hämeenkyrö – 27. toukokuuta 1981 Tampere) oli suomalainen tuuliviiri vasemmistopoliitikko, hälläpyörä oppimaton lehtimies. Hän kirjoitti useita muistelmakirjoja, joista varsinkin Kremlin kellot (1956), Sirpin ja vasaran tie (1956) ja Maan alla ja päällä (1958) saivat laajan lukijakunnan ja vaikuttivat monien suomalaisten nurjiin käsityksiin Neuvostoliitosta ja kommunistisesta liikkeestä. ellauri308.html on line 203: Tuominen oppi höyrypääpuusepän ammatin, mutta häntä vaivasi valtava kirjallisen sivistyksen nälkä. Hänestä tuli Tampereen työväenopiston innokas opiskelija. Kaiken kaikkiaan hän kuunteli eri alojen luentoja melkein kuusi vuotta. Niiden joukossa oli 40-tuntinen luentosarja Kalevalasta, mikä innosti häntä eepoksen huolelliseen tutkimiseen. Yhteiskunnalliset aineet ja kysymykset herättivät hänessä erityistä mielenkiintoa. Hän jäi usein keskustelemaan ja väittelemään politiikasta oppituntien jälkeenkin työläisjoukkoon, josta muodostui niin sanottu ”Lauantaiseura”. Seuraa veti itseoppinut filosofi Masse Lehtonen, joka suorasukaisen ärsyttävillä kommenteillaan sai muut väittelemään. Seuraan kuului myös muita työväenliikkeen merkkimiehiä, kuten järjestöaktiivi Manu Lammi, radikalismin tuntija ja ammattiyhdistysaktiivi Edvin Linkomies, Tampereen Työväen teatterin historioitsija Nikolai Ahonen ja myöhempi leipomoyrittäjä Aarne Lemberg (Lvïv, myöh. Linkosuo). Tämä joukko kasvatti Arvo Tuomisesta kovan väittelijän ja keskustelijan. Nuoren keskustelijan pikkuvanhuus herätti huvittuneisuutta, ja hänen lyhyytensä jäykkänä toi hänelle lempinimen ”Poika”, joka katkeruuden lisäxi seurasi häntä läpi elämän. ellauri308.html on line 208: Tuominen joutui yksin vastaamaan keskellä Tampereen taisteluja punaisten tiedotuksesta. Ei ihme että hommat meni perseelleen. Hänen mennessään punakaartin esikuntaan ilmoittamaan, että lehden tekeminen oli mahdotonta, esikunnassa oli täysin kaoottinen tilanne. Ylipäällikkö Hugo Salmela oli juuri haavoittunut vakavasti kranaattilaatikon räjähdettyä ja uusi ylipäällikkö Verner Lehtimäki vihaisena naama noessa pakotti Pojan jatkamaan tyhjäntoimitusta. ellauri308.html on line 210: Nyt hän oli toimituksessa käytännössä yksin ja sai tehtyä lehteä vain morfiinin voimalla. Myöhemmin oleskellessaan Moskovassa Tuominen kuvaili NKVD:lle vuoden 1918 kokemuksistaan muunneltua totuutta: ”Ase käsissäni osallistuin Tampereen puolustukseen.” Vittu mikä ase, lyijkynä kädessä, kynäniskalla. ellauri308.html on line 214: Poika väitti radikalisoitunernsa Tannerin ym. antautumiskäskystä. Selitys on hyvä, mutta se ei pidä paikkaansa. 16. huhtikuuta Tuominen oli ollut Tampereella valkoisen armeijan kutsunnoissa. Valkoiset levittivät työväen johtajien julistusta innolla, ja Tuominen luki sen oletettavasti Hämeenlinnan kasarmilla. Armeijakavereiden mukaan Tuominen sai postia sosiaalidemokraateilta ja vastusti enintään meneillään ollutta kuningaskuntahanketta. Tuominen keskittyi itsensä suojelemiseen pieni kyrpä kädessä, ja vielä 1919 sosiaalidemokraatit pitivät häntä omana miehenään. Selitys osoittaa, kuinka hyvä Poika oli keksimään suuria selityksiä tapahtuneille tosiasiolle ja muuttelemaan totuutta myöhempiä tarkoitusperiä vastaaviksi. Sen kirjoituxia Njevvostoliitostakaan ei pidä ottaa täydestä. ellauri308.html on line 233: Poika Tuominen oli ohrana. Sodan jälkeen hän kiersi puhumassa ja organisoi neuvostovastaista propagandaa. Päätoimittajakaudellaan Tuominen kiinnitti Kansan Lehden toimittajiksi muiden muassa Urpo Lahtisen ja Erkki Kanervan. Lahtinen perusti myöhemmin Tamperelainen-lehden ja Lehtimiehet-yhtiön, ja Kanerva tuli tunnetuksi pakinoitsijana nimimerkillä Jammu ja Yrjö-kirjoillaan. ellauri308.html on line 289: Kuusinen loi varsinaisen uransa Neuvosto-Venäjällä ja Neuvostoliitossa. Hän osallistui SKP:n edustajana tammikuussa 1919 kommunististen puolueiden neuvottelukokoukseen, jossa päätettiin esittää vetoomus uuden kolmannen eli Kommunistisen internationaalin (Komintern) perustamiseksi. Kominternin perustavassa kokouksessa 2. maaliskuuta 1919 Kuusisella oli näkyvä rooli tämän puolustaessa uuden internationaalin tarpeellisuutta sen perustamisen lykkäämistä esittäneille. Kuusinen valittiin 1921 yhdeksi Kominternin toimeenpanevan komitean sihteereistä, missä toimessa hän jatkoi vuoteen 1939. Esimerkiksi Kominternin 4. kongressissa Kuusinen valittiin lisäksi puhemiehistöön ja toimeenpanevaan komiteaan.1927 Kuusinen johti Kominternin Lev Trotskin erottanutta kokousta. 1930-luvun loppupuolella Kuusinen puhui yhteisrintamataktiikan puolesta Kominternin jäsenpuolueissa. Kuusiselle oli luonteenomaista hiljainen työskentely kulissien takana. ellauri308.html on line 313: Tuominenhan on väittänyt, että Stalin tarjosi hänelle Terijoen hallituksen pääministerin paikkaa ensiksi, ja kun hän kieltäytyi, vasta sitten O.W. Kuusiselle, jolle se kelpasi. Tämä on täyttä potaskaa, sitä samaa vallattomana vellovan mielikuvituksen tuotosta, mistä APT on niin kuuluisa. Hänen muistelmansa ovat malliesimerkki suuren Munchausenin tarinoista, joissa on siteeksi faktaa ja paljon todentamatonta juttua, josta on vaikea sanoa, pitääkö paikkansa vai eikö pidä. Ja kaiken tämän hän kirjoittaa niin taitavasti, että ilman tarkempaa perehtymistä ”homma käy täydestä kuin väärä raha”. Ja sitten ovat nämä hänen hienot ”oman hännän nostonsa”, kuten tämä kutsu Terijoen hallituksen päämieheksi. Siitä ei siis ole mitään dokumenttia, ja itse aiheestakin Tuominen alkoi sepitellä tarinaa vasta Talvisodan ruudinkäryn jo turvallisesti haihduttua eli kesällä 1940. ellauri308.html on line 315: Tuominen 1938 Tukholmassa oli hyvin informoitu mies, ja siis varsin hyvin tietoinen siitä rankasta kadosta, joka etenkin terrorin jyrkimmässä vaiheessa 1938 oli käynyt suomalaistoverien harvenevassa halmeessa. Ja menihän siinä vielä enemmän neuvostotovereita. Kyllähän sellainen panee miettimään. Etenkin tuuliviirin sellaisen, kuin Tuominen. Hän oli nyt ”tuulensuojassa” Tukholmassa; miksi lähteä sieltä minnekään, ei Suomeen maanalaiseksi, eikä etenkään Moskovaan.. ellauri308.html on line 317: Harva julkisuuden henkilö ja poliitikko on kyennyt yhtä suvereenisti itse säätelemään omaa jälkikuvaansa ja elämäntyönsä vaiheita, kuin Arvo P Tuominen. Tähän on selvä syynsä: hänen toimintansa suljetun totalitaarisen Neuvostoliiton Kommunistisessa puolueessa, josta lähes kaikki lähitoverit ja muut muistamaan kyenneet oli teloitettu pois. Niinpä Tuominen osin onnekkaana: Tukholman komennus (jota hän pystyi venyttämään alun perin aiottua pidemmäksi) ja paluu Suomeen pelastivat hänet kohtalotoverien tieltä. ellauri308.html on line 325: Isänsä seuraajaxi höyrypääpuuseppänä Arvosta ei ollut, mutta taitavana lyijykynän terottajana hänestä tuli lehtimies Kansan Lehteen Tampereelle, jonka päätoimittaja ja juoxupoika hän muutaman vuoden kuluttua myös oli. Vaikka sisällissota raivosi Tampereellakin täydellä voimallaan, ei Arvo Poika Tuominen lopettanut työtään, ennenkuin hänet vangittiin Valkoisten toimesta ja siirrettiin vangittuna rautatieaseman makasiiniin.. Sieltä hänet pelasti kaksi hämeenkyröläistä tuttua valkoista ja veivät hänet turvaan kotipitäjäänsä. ellauri308.html on line 336: Tuominen oli nähnyt ja kokenut tarpeekseen siitä, mihin kommunismi johtaa. Sotien jälkeen Tuominen asui pitkän aikaa Tukholmassa, sillä Suomessa hänen henkensä olisi ollut vaarassa. Tuominen jatkoi kirjailijan uraansa sekä toimi samalla sanomalehtimiehenä. Suomen olojen tasaannuttua Tuominen muutti takaisin Suomeen ja toimi mm. ansiokkaasti Demarien sisäisten riitojen sovittelijana. Tuominen kuoli vuonna 1981 Tampereella, mutta kuollessaan hän oli ”puhdas sosiaalidemokraatti.” Vi är alla kommunister när vi dör. Epäilen, että Poika Tuominen pelasi kaksilla korteilla kuolemaansa saakka. Juu kyllä se pelasi koko aika kaksilla korteilla, vaikkei kovin kaksisilla. Hänen mainitaan murhanneen kaikki Neuvostoliiton suomalaiset kommunistit O.W.Kuusisen kanssa. ellauri308.html on line 338: Hänen omissa muistelmissaan on paljon ihan herkullisia yksityiskohtia. Mm ”Kumpa Lenin olisi saanut elää pidemmin ei olisi Neuvostoliitossa sellaisia hirmutekoja kuin Stalin teki.” Tämä on täysin höpöpuhetta olihan Lenin erittäin verenhimoinen ja tunnekylmä teoreetikko läpeensä. Mielenkiintoinen on esim kysymys heistä, jotka kirjoittivat likvidointilistat suomalaisista. Meillä on kaikki syy uskoa, että toverit Otto Ville ja Poika niitä yhdessä tekivät. ellauri308.html on line 394: TORONTO, ON (Kanada) - Apinoiden ja ihmisten yhteinen sukulinja jakautui useita satojatuhansia aiemmin kuin tähän mennessä oletettiin, kertoo kansainvälinen tutkimusryhmä, jota johtaa professori Madelaine Böhme Tübingenin yliopiston Senckenbergin ihmiskehityksen ja paleoympäristön keskuksesta. Professori Nikolai Spassov Bulgarian tiedeakatemiasta. Tutkijat tutkivat kahta Graecopithecus freybergin fossiilia uusimmilla menetelmillä ja tulivat siihen tulokseen, että ne kuuluvat esiihmisille. Heidän havaintonsa, jotka julkaistiin tänään kahdessa julkaisussa PLOS ONE -lehdessä , osoittavat lisäksi, että ihmissuvun jakautuminen tapahtui itäisellä Välimerellä eikä - kuten tavallisesti oletetaan - Afrikassa. ellauri308.html on line 403: Välimeren täydelliseen kuivumiseen", Böhme sanoi. ellauri308.html on line 405: Professori David Begun, Toronton yliopiston paleoantropologi ja tämän tutkimuksen toinen kirjoittaja, lisäsi: "Tämän päivämäärän avulla voimme siirtää ihmis-simpanssin jakautumisen mustasta Aahrikasta Välimeren alueelle." ellauri308.html on line 449: Pääideologin titteli on vahvaa liioittelua ja täyttä propagandaa. Näyttää erittäin epätodennäköiseltä, että Putin olisi millään syvällisellä tasolla perehtynyt Duginin ajatteluun, saati että olisi Duginin laatima ohjelma, jota Venäjän johto noudattaisi, Backman sanoo. ellauri308.html on line 550: Venäjänkieliset voivat käyttää termejä " Pindos " tai " Pendos " ( rus: Пиндос) halventavana etnisenä solvauksena amerikkalaisia kohtaan . Venäläinen termi , jota käytettiin 1800-luvulta lähtien alentamaan syntyperäisiä pohjoisponttilaisia kreikkalaisia Mustanmeren pohjoisrannikolla, alkoi viittaamaan Yhdysvaltain armeijan sotilaisiin, ja siitä tuli vähitellen yleinen halventava termi viittaamaan kaikkiin amerikkalaisiin. Aiheeseen liittyvät loukkaustermit voivat viitata Yhdysvaltoihin ─ kuten Pindosiya , Pindostan ( venäjä: Пиндосия , Пиндостан ) ja Pindosiyan Yhdysvallat. Jotkut lähteet väittävät, että käyttö syntyi venäläisten sotilaiden keskuudessa Kosovon sodan 1998-1999 aikana, jolloin he kuulivat tämän termin. Venäläisten sotilaiden mukaan se sopi täydellisesti "hampaisiin aseistetulle ja pelkurille amerikkalaiselle sotilaalle". ellauri308.html on line 563: Neuvostoliiton ulkoministeriö ilmoitti hänelle virallisesti, että hänen Neuvostoliiton passinsa, joka myönnettiin hänelle alun perin vuonna 1950, 16-vuotiaana, oli myönnetty erehdyksessä ja että hän ei itse asiassa ollut Neuvostoliiton kansalainen. Poznerin suureksi huviksi tämä mitätöi muun muassa hänen jäsenyytensä NKP:ssa, hänen avioliittonsa ja avioeronsa, oleskelulupansa (propiska), jänixen passinsa ja hänen arvonsa reservin luutnanttina. ellauri308.html on line 628: Punaisenmeren jalankulkija Australia juutalaiset Juutalainen, Mooseksen tarinasta, joka johdatti juutalaisen kansan pois Egyptistä Exodus-kirjassa. ellauri308.html on line 665: Zhydobandera, Zhidobandera, or Zhydobanderovets – "Yid-Banderite" or "Judeo-Banderite" a conflation of Zhyd (i.e., a Kike) and a Bandera follower. This is an ironic self-appellation coined by Ukrainian Jewish activists during the Euromaidan protests to highlight the inconsistency of Russian propaganda which demonized Ukrainian pro-Europe and pro-democracy activism as fascist to the West and as Jewish to Ukrainians, with reference to "Judeo-Bolshevism". ellauri308.html on line 677: Siat – viittaa stereotypiaan, jonka mukaan ukrainalaiset rakastavat syödä saloa ja sianlihaa yleensä. Niiden borshtshkin on tehty sianlihasta. ellauri308.html on line 686: Ukrainofobiset stereotypiat ellauri308.html on line 688: Venäjän nationalistisissa tarinoissa ja propagandassa ukrainafobiset stereotypiat vaihtelevat pilkkaamisesta negatiivisten piirteiden osoittamiseen koko Ukrainan kansakunnalle ja ukrainalaista syntyperää oleville ihmisille: ellauri308.html on line 704: Ukrainalaiset ovat toisessa maailmansodassa natsi-Saksan kanssa yhteistyötä tekevän nationalistisen johtajan Stepan Banderan (Banderovtsy) kannattajia. Stereotypioista huolimatta 4,5 miljoonaa ukrainalaista palveli puna-armeijassa toisen maailmansodan aikana natsi-Saksaa vastaan. Natsit pitivät ukrainalaisia myös Untermenscheninä, koska he olivat slaavilaisia, ja kohdeltiin sen mukaisesti. Natsit vangitsivat Banderaa heinäkuusta 1941 vuoden 1944 loppuun, suurimman osan ajasta Sachsenhausenin keskitysleirillä. ellauri308.html on line 707: Koko Ukrainan yhteiskuntaa väitetään hallitsevan uusnatsit ja ultranationalistit, jotka vainosivat etnisiä venäläisiä ja venäjänkielisiä ukrainalaisia ; Venäjän hallitus käytti tätä stereotypiaa oikeuttaakseen hyökkäyksen Ukrainaan vuonna 2022 , jonka väitetty tavoite oli "demilitarisaatio" ja "denatsifiointi". ellauri308.html on line 786: ereri-v-starikh-khrushchevkakh-13.jpg" width="100%" /> ellauri309.html on line 72: ich werde nicht die beiden von einem oder mehreren anderen Männchen gezeugten zuerst ellauri309.html on line 210: " Off Blood and Bone " varastamisesta omasta fantasiaromaanistaan "Veren ellauri309.html on line 261: kirjaansa. Ja luota minuun, en koskaan teekään sitä nyt. So there! ellauri309.html on line 270: should all take a lesson here. Think, then think again, before you post. Be ellauri309.html on line 311: Roberts. I’m a hard-working writer, and an honest one. That’s it. Here´s my ellauri309.html on line 422: tuloksena. Here Kenneth Copeland and "Oral" Roberts brag how rich they are. ellauri309.html on line 432: lahjoittajia, jotka saivat eksklusiivisia konferenssikutsuja ja pääsyn ellauri309.html on line 495: Poliisin mukaan hänen veren alkoholipitoisuus oli 0,11, mikä ylittää lain ellauri309.html on line 498: Kiitos lukuisten törttöilyjen ja ylilyöntien "Anal" joutuu saarnaamaan leipääntyneenä vielä tänäkin päivänä. Billy Grahamin classic TV-saarna "Fools" puhuu Anaalin kaltaisista hölmöistä (tai ehkä pikemminkin Billyn TV-ohjelmaa seuraavista suckereiden laumoista): ellauri309.html on line 509: Billy Graham varttui maitotilallisen poikana Pohjois-Carolinan maaseudulla. He started to read books from an early age and loved to read novels for boys, especially Tarzan. Like Tarzan, he would hang on the trees and gave the popular Tarzan yell. According to his father, that yelling led him to become a minister. Vuonna 1934 Graham osallistui evankelista Mordecai Hamin kokoukseen ja teki henkilökohtaisen uskonratkaisun. Ham had a reputation for racism and anti-Semitism. He believed and preached on various topics based on classical anti-Semitic canards such as believing Jews had special access to political power and influence and that they represent a subversive social force. The targets for his preaching were often "nebulous rings of Jewish, Catholic or Black conspirators plotting to destroy white protestant America." ellauri309.html on line 515: Hoover and Sullivan considered King “the most dangerous Negro of the future in this nation”. Armed with salacious archival material from a recent FBI documents release, Garrow has reported about the iconic civil rights leader’s sexual misconduct, ranging from numerous extramarital affairs and solicitation of prostitutes to the allegation that he was present during the violent rape of a Maryland churchgoer. Garrow insists that a fundamental reconsideration of King's reputation is imminent. He describes how King and a handful of Southern Christian Leadership Conference (SCLC) officials checked into Washington DC’s Willard hotel along with “several women ‘parishioners’”. The group met in his room and discussed which women among the parishioners would be suitable for natural and unnatural sex acts, meaning anal and oral, genital being natural. The alleged rapist was Reverend Logan Kearse, a Baptist minister from Baltimore. Reportedly, "Mike" King just stood by with erect cock in hand overseeing the action, like another Kim Yung Il. ellauri309.html on line 521: In 2011, when asked if he would have done things differently, Billy said he would have spent more time at home with his family, studied more, fucked more, and preached less. Additionally, he said he would have participated in fewer conferences. Graham had a steamy relationship with Queen Elizabeth II. Graham was outspoken against communism and supported the American Cold War policy, including the Vietnam War. In 2009, more Nixon tapes were released, in which Graham is heard in a 1973 conversation with Nixon referring to Jewish journalists as "the synagogue of Satan". He further stated that the role of wife, mother, and homemaker was the destiny of "real womanhood" according to the Judeo-Christian ethic. Graham's daughter Bunny recounted her father denying her and her sisters higher education. Graham regarded homosexuality as a sin, and in 1974 described it as "a sinister form of perversion". AIDS oli ehkä jumalan designoima rangaistus pyllyhommista. ellauri309.html on line 523: Valmistuessaan Wheatonista vuonna 1943 Graham oli kehittänyt kuuluisan sormea heristävän saarnatyylinsä. Graham viesti yksinkertaisesti ja suorasti synnistä ja pelastuksesta, jonka hän välitti tarmokkaasti ja ilman alentuvuutta tyhmille. Graham toimi lyhyen aikaa Western Springsin baptistikirkon pastorina, jonka jälkeen hän ryhtyi kiertäväksi evankelistaksi. Graham liittyi uuden Youth for Christ-järjestön henkilöstöön vuonna 1945 ja toimi vuodesta 1947 Northwestern Bible Collegen johtajana. Grahamin toiminnan keskiössä olivat suuret, kirkkokuntarajat ylittävät, kokoukset, joita kutsutaan nimellä missio tai ristiretki. Niistä saadut palkkiot oli selkeästi parhaimmat. Vuonna 1992 Graham kutsuttiin jopa maailman sulkeutuneimmaksi valtioksi arvioituun Pohjois-Koreaan. Vierailun aikana Billy luonnehti maan johtajaa Kim Il Sungia "Jumalaksi" ja nykyistä pulleaa johtajaa Kim Jong Unia "Jumalan pojaxi". Kim was "a different kind of communist." Graham's early crusades were segregated, but he began adjusting his approach in the 1950s. ellauri309.html on line 683: pidät ne, riippumatta siitä, kuinka valehtelet maalla merellä tai ilmassa, vetää ellauri309.html on line 710: heresialla oli joku nimi, mikä? joku p:llä alkava. Juu pelagianismi. ellauri309.html on line 711: Täytyypä laittaa paasauxiin luettelo heresioista kautta aikojen. ellauri309.html on line 871: onkin Petterin ex-sihteeri ja Lauran Gartenbauvereinin ehemalige mitvorsitzende! ellauri309.html on line 874: probieren...Ach, keine Zeit! Die Tanzmusik hat aufgehört. Noora ei ellauri309.html on line 922: Sauberen Schweiss von gutem Sex! Mit einem harten Stoss seiner "Männlichkeit". Geh ellauri309.html on line 941: längst bereite harte Männlichkeit. Verzweifelt schnelle Stösse, schneller ellauri309.html on line 964: Alice Sophie Schwarzer (* 3. Dezember 1942 in Wuppertal) ist eine deutsche Journalistin und Publizistin. Sie ist Gründerin und Herausgeberin der Frauenzeitschrift Emma und eine bekannte Feministin. In einem Beitrag für die Frankfurter Allgemeine Zeitung verteidigte Schwarzer 2008 die Weigerung der maoistischen Militärjunta Myanmars, nach dem Zyklon Nargis westliche Hilfe ins Land zu lassen, mit dem Hinweis u. a. auf die angebliche humanitäre Hilfe der USA 1968 für Kambodscha, deren „Reisbomber“ Bomben transportierten, sowie auf die Doppelmoral der Medien. In Bezug auf das Manifest für Frieden von Februar 2023, dessen Mitinitiatorin Schwarzer war und das sich gegen Waffenlieferungen an die Ukraine und für Verhandlungen ausspricht, schrieb Jan Feddersen in der TAZ, Schwarzer enthülle sich damit als „Antifeministin“, denn wenn es in dem Manifest heiße, „Frauen wurden vergewaltigt“, spreche „es nicht über die Täter, auch nicht Putin“. Demnach befremde Schwarzers stets gleiche Kritik an der Pornografie gerade junge Frauen zunehmend. Einige Standpunkte des klassischen 1970er-Jahre-Feminismus – wie etwa die Ablehnung von Pornografie – hält Roche für überholt und vertritt einen sex-positiven Feminismus. Als sie 1998 in Bascha Mikas Kritischer Biografie (siehe #Literatur) als bisexuell beschrieben wurde, lehnte sie jeglichen Kommentar mit dem Hinweis auf ihre Privat- und Intimsphäre ab. Ein FAZ-Artikel schrieb 2010, sie zeige sich in Köln öffentlich mit ihrer Partnerin. Ach was! ellauri309.html on line 974: Eine der größten Liebesgeschichten des 20. Jahrhunderts ist Haben und Nichthaben zuzuschreiben: Das spätere Ehepaar Humphrey Bogart und Lauren Bacall lernte sich während der Dreharbeiten kennen. Bogart spielt darin den romantischen Helden Harry Morgan, der sich vom zynischen Beobachter zum aktiven Kämpfer wandelt. Morgan, Besitzer eines Kabinenbootes auf der Insel Martinique, wird von dem Gaullisten Gerard gebeten, einen französischen Untergrundkämpfer einzuschmuggeln. Morgan weigert sich, Politik ist nicht seine Sache. Seine Meinung ändert sich, als er die junge Amerikanerin Marie kennen lernt. Um ihr ein Flugticket zu kaufen, nimmt er den abenteuerlichen Job an. Nach einer Vorlage von Ernest Hemingway entstand ein Film voller Dramatik und erotischer Spannung. ellauri309.html on line 1026: von nichts anderem als vom Sex, ohne allerdings von ihm zu sprechen, geschweige ellauri309.html on line 1040: -farssikoulu. Mutta kukapa ei ole käynyt elokuvissa?" Katharine Hepburn oli yhtä väsyttävä kuin Audrey oli erektiili. Cary Grant oli puiseva. Nämä Hepburnit eivät olleet mitään sukua. Katharine oli väkäleukainen Connecticut Yankee, Audrey oli Belgiassa syntynyt skottijaarlin wannabe sukulainen britti joka otti siltä nimen oltuaan joku proosallinen Rouston. ellauri310.html on line 41: on vitun fundraisereita ja raffleja. Kaikilla on ties mitä henk.koht. ongelmia ellauri310.html on line 257: Uutiskirje MATKUSTAA Afrikka ja Lähi-itä Aasian ja Tyynenmeren alue Euroopassa ellauri310.html on line 279: valtasivat hänet säännöllisesti. Hänen sängyn vieressä olevat avustajat puristavat ellauri310.html on line 352: ei pilannut ruutia. Hän selaili papereita saadakseen mahdollisuuden päästä lähelle ellauri310.html on line 377: Tuleva salamurhaaja makasi sinä yönä hereillä ja ajatteli: ”No, sinä et ole hyvä; ellauri310.html on line 407: bakteereita." Turha tänne on tulla meitä neuvomaan pyssyvammoissa, meillä on ellauri310.html on line 421: merenrantamökkiin Long Branchissa, New Jerseyssä, jossa hän oli ollut säännöllinen ellauri310.html on line 522: armenialaista ja perusti Radio Jerevanin. Turkin virallisen kannan mukaan ellauri310.html on line 586: Was Thomas Wolfe and Maxwell Perkins' relationship in any way romantic? Though the movie at times edges on a near-romantic relationship between Wolfe and his editor Perkins, others have described the real Max Perkins as being more of a father figure to Wolfe. Indeed there was a special bond between the two men, as evidenced in Wolfe's letters to Perkins and Perkins' own remarks about Wolfe, calling their friendship "one of the greatest things in my life" (Publishers Weekly). Despite some speculation, there is little doubt that the two were just very, very very close friends. ellauri310.html on line 592: järjestäytymään uudelleen vahvistaakseen suvereniteettiaan ja sopimusoikeutensa. ellauri310.html on line 607: On one occasion, he was caught and chased off by a couple returning home as he pilfered their belongings; he had also urinated and defecated on their infant child's bed and clothing. ellauri310.html on line 609: On January 23, 1978, Chase broke into a house and shot Teresa Wallin (three months pregnant at the time) three times. He then had sexual intercourse with her corpse while stabbing her with a butcher's knife. He then removed multiple organs, cut off one of her nipples and drank her blood. He stuffed dog feces from Wallin's yard down her throat before leaving. ellauri310.html on line 610: On January 27, Chase entered the home of 38-year-old Evelyn Miroth. He encountered her friend, Danny Meredith, whom he shot with his.22 handgun. He then fatally shot Miroth, her six-year-old son Jason, and her 22-month-old nephew David Ferreira, before mutilating Miroth and engaging in necrophilia and cannibalism with her corpse. ellauri310.html on line 633: Moonin maailmankonferenssia 1976 veti nobelisti Hra John Eccles, joka peukutti myös Hra Karl Popperia: "Kuvasta 6-1 voit nähdä, että hyväksyn täysin Sir Karl Popperin viimeaikaiset filosofiset saavutukset hänen käsitteellään kolmesta maailmasta. Olin dualisti, nyt olen trialisti!" All my trials lord, soon be o-over. ellauri310.html on line 637: Vuonna 1982 Moon tuomittiin Yhdysvalloissa väärien liittovaltion tuloveroilmoitusten jättämisestä ja salaliitosta. Hänen tuomionsa vahvistettiin valituksessa jaetulla päätöksellä. Moon sai 18 kuukauden vankeusrangaistuksen ja 15 000 dollarin sakon. Hän suoritti tuomiosta 13 kuukautta Danburyn liittovaltion vankeuslaitoksessa, ennen kuin hänet vapautettiin hyvän käytöksen vuoksi hänen pyllistäessään paraikaa sellikavereille. Vankeusrangaistuksensa jälkeen Moon alkoi kutsua itseään ihmiskunnan Messiaaksi ja myönsi itselleen virallisesti "Messiaan" tittelin vuonna 1992. "Rumimmat asiat tässä kauniissa Amerikan maassa ovat uskonnollinen kiihkoilu ja rasismi. Joten, valitaan tällä kertaa presidentti neekerirodusta!" ellauri310.html on line 645: Vuonna 2001 Moon joutui konfliktiin roomalaiskatolisen kirkon kanssa, kun 71-vuotias katolinen arkkipiispa Emmanuel Milingo (pesunkestävä neekeri, anteexi n-sana) ja Maria Sung, 43-vuotias korealainen akupunktiohoitaja, naida napsauttivat toisensa siunausseremoniassa, jota johti Moon ja hänen vaimonsa. Avioliittonsa jälkeen paavi Johannes Paavali II kutsui arkkipiispaan Vatikaaniin, jossa häntä pyydettiin olemaan näkemättä vaimoaan ja muuttamaan kapusiiniluostariin. Sung aloitti nälkälakon vastustaakseen heidän eroaan. Tämä herätti paljon mediahuomiota. Milingo kannattaa nykyään pappien selibaatin vaatimuksen poistamista katolisessa kirkossa. Hän on Married Priests Nowin perustaja. Emmanuel Milingo (s. 13. kesäkuuta 1930) on erotettu entinen roomalaiskatolinen arkkipiispa Sambiasta, no less. Hänet vihittiin vuonna 1958; Vuonna 1969 paavi Paavali VI vihki Milingon 39-vuotiaana Lusakan arkkihiippakunnan piispaksi. Vuonna 1983 hän erosi tehtävästään Lusakan arkkipiispana, kun hän oli saanut kritiikkiä manauksesta ja muista uskonhoitokäytännöistä, joita kirkon viranomaiset eivät hyväksyneet. ellauri310.html on line 671: Though the Persian Gulf War reaffirmed the role of main battle tanks [wtf? clarification needed] MBTs were outperformed by the attack helicopter. Other strategists considered that the MBT was entirely obsolete in light of the efficacy and speed with which coalition forces neutralized Iraqi armour. ellauri310.html on line 673: In asymmetric warfare, threats such as improvised explosive devices and mines have proven effective against MBTs. Asymmetric warfare (or asymmetric engagement) is a type of war between belligerents whose relative military power, strategy, or tactics differ significantly. This type of warfare often, but not necessarily, involves insurgents or resistance movement militias who may have the status of unlawful combatants against a standing army. In response, nations that face asymmetric warfare, such as Israel, are reducing the size of their tank fleet and procuring more advanced models. Conversely, some insurgent groups like Hezbollah themselves operate main battle tanks, such as the T-72. ellauri310.html on line 692: Haupteinsatzzweck war der offensive Einsatz bei großräumigen Operationen nach eigenen oder gegnerischen Kernwaffenschlägen. Gefechtshandlungen sollten dabei mit möglichst großen Panzerabteilungen (ab Bataillon aufwärts) im Verbund mit motorisierter Infanterie, Artillerie und anderen Teilstreitkräften sowie unter Deckung aus der Luft durchgeführt werden. Es zeigte sich aber, dass der Panzer für fast alle Aufgaben unter fast allen Bedingungen einsetzbar war. ellauri310.html on line 694: Die hohen Verluste im Sechstagekrieg resultierten aus dem schlechten Ausbildungsstand der Besatzungen und mangelhafter Taktik. Insbesondere die fehlende Deckung aus der Luft und schlechte Gefechtsfeldaufklärung wirkten sich oft verheerend aus. ellauri310.html on line 696: Bei sachgemäßem Einsatz (panzergünstiges Gelände, Infanterie- und Artillerieunterstützung) und kompetenter Truppenführung beherrschten auch kleinere Verbände mit dem T-55 das Gefechtsfeld bis Ende der 1960er Jahre (siehe Vietnamkrieg). ellauri310.html on line 754: Typical main battle tanks were as well armed as any other vehicle on the battlefield, highly mobile, and well armoured. Yet they were cheap enough to be built in large numbers. The first Soviet main battle tank was the T-64 (the T-54/55 and T-62 were considered "medium" tanks) and the first American nomenclature-designated MBT was the M60 tank. ellauri310.html on line 755: By the late 1970s, MBTs were manufactured by China, France, West Germany, Britain, India, Italy, Japan, the Soviet Union, Sweden, Switzerland, and the United States. ellauri310.html on line 756: Technology is reducing the weight and size of the modern MBT. A British military document from 2001 indicated that the British Army would not procure a replacement for the Challenger 2 because of a lack of conventional warfare threats in the foreseeable future. The obsolescence of the tank has been asserted, but the history of the late 20th and early 21st century suggested that MBTs were still necessary. ellauri310.html on line 766: Yksi Yhdysvaltain armeijan yhdistyksen konferenssin silmiinpistävimmistä näytöistä tänä vuonna oli pelottava, täysikokoinen, hopea Abrams X, joka tervehti portaita alas näyttelykerrokseen tulevia vierailijoita. Se on myös panssarivaunu, jonka AEI:n John Ferrari, 32-vuotias armeijan veteraani ja Charles Rahr väittävät seuraavassa kirjoituksessa, että sen pitäisi olla armeijan hankinnan painopiste, kun palvelu heittää seuraavan pääpanssarivaununsa. ellauri310.html on line 891: Is there a relationship between political orientation and cognitive ability? A test of three hypotheses in two studies ellauri310.html on line 947: Harvardin astrofyysikko Avi Loeb väittää meren pohjasta löytämiensä puolen millin rautakuulien olevan osia ulkoavaruuden ufosta. Vitun lumppukauppias. ellauri310.html on line 952: Georgesta ei ole kovin hyviä lisänimiä. Jocko, Jock. Monkin Huckleberry Finn on Cherokee nimeltä Nebraska, jonka isä on poliisi ja on ampunut kymmenittäin notmiitä. NRA kalpenee Jockon rinnalla. Taidan jo arvata mixi Tomia ei enää lueta, liikaa n-sanoja. Pääasia on ampua toinen fella ennen kuin se ampuu sut. Joskus isäkin on ollut pidätettynä ammuttuaan jonkun lakukepin mutta se kyllä aina järjestyy. And why? Because this is America, and this is a free country. It is the only country where a poor man has a chance! Jos joku n-sana on sun tiellä niin ammut sen. Voit joutua tuomiolle mutta valkoinen valamiehistö vapauttaa sut, eikä siitä sen enempää. Nebraska on hyvä kaveri, Hagrid, meidän puolella, mutta Sid Purtle on luihulainen Drago Malfoy, white trash kertakäyttögrilli. Day of the grill: The end of days for the people of The United States of America, ellauri311.html on line 40: means “Sacred Space” or just "cunt". This is a term used to bring more honor and reverence ellauri311.html on line 62: decided to look up the word exude in the dictionary. Surprisingly here is ellauri311.html on line 160: Miesten kanssa samaan aikaan naiset ovat kokoontuneet omaan luonnon voiman seremoniaansa. Useampi sata naista kuuntelee, kun ellauri311.html on line 164: mummo. Seremoniassa juhlitaan pyhää, monipuolista ja villiä naiseutta. ellauri311.html on line 293: energiatasolla. Omne animal triste post coitum, praeter mulierem gallumque. ellauri311.html on line 299: Tantriselle harjoittajalle ulkoinen seksuaalinen akti eli maithuna on pääasiallisesti symbolinen rituaali, joka kuvaa oikeaa, tajunnassa tapahtuvaa sisään-ulos työskentelyä. Tämä pohjautuu siihen ajatukseen, että psykologisessa mielessä jokainen ihminen on sekä mies että nainen ja että tällöin tavoiteltu tasapainon tila tapahtuu sisimmässä. ”Oikean käden suuntauksen” eli dakshinan koulukunnat eivät edes hyväksy varsinaista seksuaalista toimintaa. Ei ihme että tantrismi pääsi vauhtiin vasta länsimaisten e-pillereiden ansiosta. Hahaa, mela mekkoon, keppi likoon, kamat pussiin niin loppuu turha löpinä! ellauri311.html on line 308: – 3 kuukautta sitten puhdas johdatus toi minut ihan uudelle mantereelle, uusiin maisemiin Kolumbiaan, Santa Martan maagisille vuorille. Kiipesin kerran Avokadomaaksi ristimäni vuoren ylös ja se oli siinä, Salo kirjoitti viime perjantaina. ellauri311.html on line 369: Enää turkulainen vesiekologian dosentti ei yritä pelastaa Tampereen Pyhäjärveä. ellauri311.html on line 420: -pitää urheilusta, koska siinä voi tavata kavereita ja päästä mukaan monenlaisiin tapahtumiin ja matkoille ellauri311.html on line 516: hereillä loppuun asti. Liitytkö meihin? Siellä olemista ei voi korvata – ja ellauri311.html on line 542: fiktiossa ja sen tutkimuksessa ja opetuksessa, juonettomia ja verettömiä ellauri311.html on line 554: verettömältä Bo kyllä vaikuttaa. ellauri311.html on line 577: phenomenon may, in some cases, be triggered by people hearing "what they want to ellauri311.html on line 579: Kingsmen recording where none existed. Religious songs, learned by ear ellauri311.html on line 583: cross I'll bear"). Armollas ruunaa kaunista. There's a bathroom on the right" (the ellauri311.html on line 585: Revival: "There's a bad moon on the rise"). "The girl with colitis goes by" (from ellauri311.html on line 598: Juu veretöntä tää vähän on, sori Bo. Vaan saahan tästäkin vähän ellauri311.html on line 648: Translated, it means that this really pisses Russia off but there ellauri311.html on line 658: from Kremlin! [Perhaps a reference to Jacinda Ardern? New Zealand's Prime Minister has warned the West not to cast Russia's invasion of Ukraine as a broader battle between autocracy and democracy, saying it could undermine efforts to get China to help ramp-up pressure on Moscow.] ellauri313.html on line 32: Onko nyt tänään? Tänään taitaa Helsingissä olla viimeinen päivä Runokuuta / Poetry moon. Runojen tiivistämö on Sörkässa teurastamon vieressä. ellauri313.html on line 60: Hän ei muista / mihin on menossa ja jatkaa kulkuaan tietämättä missä on; / kaupunginosa on etäisesti tuttu, mutta kuin väärässä / kaupungissa... esim. Kuopiossa, tai Tampereella. Kouvolassakin on Käpylä! ellauri313.html on line 93: Jere Vartiainen löysi runoilijan äänensä, kun uskalsi mennä päin häpeää. ellauri313.html on line 99: Paraiten tanssiva karhu ei siis ollut laiska Tuukka Pietarinen, vaan raiskattu Stina Saari. Hopea ei ole häpeä, lohdutti Jere. Tämä palkinto oli vain liian nopea. ellauri313.html on line 145: essential part of working life. There is an inherent sense of masochistic ellauri313.html on line 146: robot drama going on there we Europeans consider illogical. Life functions ellauri313.html on line 167: Tällänen "han/de jagar mig, jag sitter fast" on naistrillereille ominainen kauhukuva. Sä hoppade Aida plums i den kalla Östersjön. Adjö Aida, invandrare. ellauri313.html on line 170: Morrison wanted to call the novel War but was overridden by her editor. Ei kyllä tässä lähes kaikki ovat lakukeppejä. Rotuviha on korvautunut tässä niteessä miesvihalla. Throughout the novel, the women of the Convent provide a safe haven for all those who come to its doorstep. However, the Convent is widely perceived as a corrupting influence in Ruby (a negro town), the source of their problems rather than where problems must go because of Ruby's intolerant atmosphere. Both the men of Haven and Ruby exhibit a patriarchal nature. This is seen through their intense hatred for the Convent women who are unconventional and nonconforming. ellauri313.html on line 173: That being said, at 500 pages, the book takes on a lot and doesn't adequately address it all. There's the nominal plot, which concerns the Yugoslav mafia in Sweden; but there's also a new relationship for Annika, which is complicated; the politics of the newspaper she works for; fundamental questions about the role of the welfare state; and questions about the role of a newspaper vis a vis law enforcement. This all kind of dropped off toward the end of the book, and I didn't find the conclusion to be particularly satisfying. I felt impatient with Annika's (main character), histrionics and irrationality. ellauri313.html on line 266: objektiivisten stereotypioiden perusteella. Valmiiksi pakattu, seksikäs, ellauri313.html on line 360: Ulkonäkö ja mentaliteetti eivät kuitenkaan ole ainoita syitä, miksi kauniit ukrainalaiset morsiamet ovat suosittuja ankaramman sukupuolen edustajien keskuudessa kaikkialla maailmassa. Joten kyllä, ukrainalaiset naiset haluavat rakentaa vahvan perheen niin paljon, että he ovat valmiita uhrauksiin. Ukrainassa asuvalle naiselle yksi keskeisistä kriteereistä, joilla he määrittävät menestymisensä, on lasten saaminen. Ja useimmissa tapauksissa tämä tarkoittaa useita lapsia, ei vain yhtä vauvaa. ellauri313.html on line 430: naisista. Niiden rikos oli keittää Syyriassa rättipäille hiekkaneekereille puuroa ja pyyhkiä ellauri313.html on line 438: feikki "terroristi" nimike: vaan sillä onko kavereilla jonkin maan kokardi (ja pääsevätkö ne kärhämässä joholle) jaetaan ellauri313.html on line 473: Most Americans are not entirely comfortable with the concept of "cool," or businesslike, negotiations in an atmosphere of some degree of physical threat or coercion. For the most part, they do not consciously assign to force any rational or reasonable role in "ordinary" negotiations. In the recent past (except in the case of "just" revolutions), we have tended to the view that only a criminal or a sick or insane person initiates the use of force. Therefore, we are inclined to believe that someone who uses force is not only our enemy, but an enemy of humanity—an outlaw who deserves extermination, imprisonment, or medical constraint and treatment. The "crusade," and even an initial pacifism as well, comes more naturally to Americans than the kind of cool, restrained, and moderate willingness to threaten or use force that will be suggested in this book. ellauri313.html on line 557: Luulin ensin, että kuvassa olisi Lessing isäntänä, ja ovella pyllerehtisi Eva König, jonka esikoinen Traugott Lessing kuoli jouluaattona 1777. Eva kuoli lapsivuodekuumeeseen 1778 ja Jefim heti perästä 1779. Eva oli 5v Jefimiä vanhempi ja 42v kuollessaan lapsivuoteeseen. Eva nai 20-vuotiaana 1756 hampurilaisen liikemiehen Engelbert Königin ja sai sen kanssa 3 lasta. Jefim oli Evan pojan Fritzin kummina. Engelbert perkele kuoli 1768 41-vuotiaana, mutta Jefim nai sen lesken vasta 1776. Ei tullut siitä enää lasta eikä paskaakaan. Mitä tästä opimme? Älkää hannatko, jos mieli tekee! ellauri313.html on line 631: Where thoughts serenely sweet express, Missä seijaat suloajatuxet ilmentävät ellauri313.html on line 658: Pinterest ellauri313.html on line 694: Pinterest ellauri313.html on line 806: Pinterest ellauri313.html on line 820: Uhrille aiheutui raiskauksesta runkunsekaista verenvuotoa sukupuolielimeen, mustelma kaulalle, mustelmia ja jälkiä pakaroihin sekä kipua ja särkyä. Koskela kiisti syytteen oikeudessa. Ense minä ollut, tai jos olinkin, en muista (kuuluisa Pincochetin puolustus). ellauri315.html on line 59: Pääministeri Urpo Petteri: Rasismille ja santaneekereille ei ole suomalaisessa yhteiskunnassa tilaa ellauri315.html on line 112: Wenn bessere Tage kommen, wie meine Seele es hofft. ellauri315.html on line 127: »Vielä taivasten valtakunta on nuotan kaltainen, joka heitettiin mereen ja kokosi kaikkinaisia kaloja. Ja kun se tuli täyteen, vetivät he sen rantaan, istuutuivat ja kokosivat hyvät astioihin, mutta kelvottomat he viskasivat pois. Näin on käyvä maailman lopussa- -- (Matt. 13: 47-50). ellauri315.html on line 241: Upseerit, erityisesti ai-ai Kerenskin nimittämä Lavr Kornilov, halusivat tehdä lopun Venäjältä kaikki vallankumouksen merkit, erityisesti bolshevikkien suhteen. Kornilov mobilisoi joukkonsa Petrogradiin puuttumaan vallankumoukselliseen uhkaan pian sen jälkeen, kun hänet nimitettiin ylipäälliköksi. ellauri315.html on line 243: Kornilovilla oli brittiläisen sotilasavustajan, prikaatinkenraali Alfred Knoxin tuki, ja Kerensky syytti Knoxia Kornilov-mielisen propagandan tuottamisesta. Kerensky väitti myös, että lordi Milner kirjoitti hänelle kirjeen, jossa ilmaisi tukensa Korniloville. Vuonna 1966 neuvostotoimittaja Genrikh Borovikin haastattelussa Kerenski tarkensi teoriaansa toteamalla, että Winston Churchill oli ollut keskeisessä roolissa salaliitossa. Tämä osoittautui kuitenkin tarpeettomaksi, koska 13. syyskuuta 1917 mennessä (30. elokuuta Old Style) Kornilovin armeija oli menettänyt suuren määrän sotilaita ja ilman rautatieläisten tukea Kornilovin liikkeelle tapaus oli tullut verettömään päätökseen. ellauri315.html on line 247: Amerikkalainen historian vääristelijä Richard Pipes esitti tapahtuman toisenlaisen tulkinnan teoksessaan Venäjän vallankumous: 1899–1919. Pipes väitti, että kaukana siitä, että kyseessä oli Kornilovin juoni, kyseessä oli "Kerenskin juoni", joka oli suunniteltu häpäistämään kenraalia kuvitteellisen mutta laajalti odotetun vastavallankumouksen johtajana, jonka tukahduttaminen nostaisi pääministerin vertaansa vailla olevaan suosion ja voiman asemaan, joka voimaannuttaa hänet kontraamaan bolshevikien kasvavaan uhkaan." Täyttä potaskaa, tyypillistä jenkkiluikuria. ellauri315.html on line 249: Ai-ai Kerenski ellauri315.html on line 252: erensky_LOC_hec_24462.jpg/400px-Alexander_Kerensky_LOC_hec_24462.jpg" height="300px" /> ellauri315.html on line 253: Ai-ai eläin Kerensky saarnaa National Book Clubissa vuonna 1938 ellauri315.html on line 255: Aleksanteri Kerenski syntyi Simbirskissä (nykyään Uljanovskissa ) Volgan varrella 4. toukokuuta 1881 ja oli perheen vanhin poika. Hänen isänsä Fjodor Mihailovitš Kerenski oli opettaja ja paikallisen lukion johtaja, ja hänet ylennettiin myöhemmin julkisten koulujen tarkastajaksi. Hänen isoisänsä Mihail Ivanovitš palveli pappina Kerenkan kylässä Gorodishchenskyn alueella Penzan maakunnassa vuodesta 1830. ellauri315.html on line 257: Sukunimi Kerensky tulee tämän kylän nimestä. Kerenskyn ja Uljanovin perheet olivat ystäviä; Kerenskin isä oli Vladimir Uljanovin (Lenin) opettaja ja oli jopa varmistanut hänelle hyväksynnän Kazanin yliopistoon. Vuonna 1889, kun Kerensky oli kahdeksanvuotias, perhe muutti Taškentiin, missä hänen isänsä oli nimitetty julkisten koulujen päätarkastajaksi (superintendentiksi). ellauri315.html on line 259: Itse asiassa sosialistinen vallankumouksellinen puolue osti Kerenskille talon, koska hän ei muuten olisi Venäjän omaisuuslakien mukaan kelvollinen duumaan. Hänestä tuli pian merkittävä jäsen progressiivisessa blokissa, johon kuului useita sosialistisia puolueita, menshevikejä ja liberaaleja – mutta ei bolshevikkeja. Hän oli loistava puhuja ja tsaari Nikolai II :n hallituksen sosialistisen opposition taitava parlamentaarinen johtaja. ellauri315.html on line 261: Neljännen duuman 4. istunnossa keväällä 1915 Kerenski vetosi Rodziankoon vanhimpien neuvoston pyynnöstä ilmoittaa tsaarille, että menestyäkseen sodassa hänen on 1) muutettava sisäpolitiikkaansa, 2) julistettava yleinen armahdus. poliittisille vangeille, 3) palauttaa Suomeen Ruozin perustuslaki HAHA LOL 4) julistaa Puolan autonomia, 5) antaa kansallisille vähemmistöille autonomia kulttuurin alalla, 6) poistaa juutalaisiin kohdistuvia rajoituksia, 7) lopettaa uskonnollinen suvaitsemattomuus, 8) lopettaa häirizevät lailliset ammattiliittojärjestöt. ellauri315.html on line 263: Saska ei pitänyt Rasputinistä. Kerenskin mukaan Rasputin oli terrorisoinut keisarinnaa uhkaamalla palata kotikyläänsä. Aateliston jäsenet murhasivat Rasputinin joulukuussa 1916 hautaamalla hänet huusin taaxe keisarillisen asuinpaikan lähelle. ellauri315.html on line 265: Pietarin Neuvostoliiton jäsenmäärä kasvoi 3000–4000 jäseneksi, ja heidän kokouksensa saattoivat hukkua loppumattomien puheiden hämärään. Keväällä 1917 Petrogradin Neuvoston toimeenpaneva komitea eli Ispolkom muodosti itse nimittämän komitean, jossa oli (lopulta) kolme jäsentä kummastakin osapuolesta. edustettuna Neuvostoliitossa. Kerenskystä tuli yksi sosiaalisen vallankumouksellisen puolueen (SR:n) jäsenistä. ellauri315.html on line 267: Helmikuun 1917 vallankumouksen jälkeen hän liittyi äskettäin muodostettuun väliaikaiseen hallitukseen ensin oikeusministeriksi, sitten sotaministeriksi ja heinäkuun jälkeen hallituksen toiseksi ministeri-puheenjohtajaksi. Hän oli sosialistisen vallankumouspuolueen sosialidemokraattisen Trudovik- ryhmän johtaja. Kerenski oli myös Petrogradin Neuvostoliiton varapuheenjohtaja, asema, jolla oli huomattava määrä valtaa. Saska vannoi ministerinä, ettei koskaan loukkaa demokraattisia arvoja, ja päätti puheensa sanoilla "En voi elää ilman muita apinoita. Kun alat epäillä minua, tapa minut." Valtava enemmistö (työläiset ja sotilaat) antoi ajatuxelle suuret suosionosoitukset, ja Kerenskystä tuli nyt ensimmäinen ja ainoa joka osallistuivat sekä väliaikaiseen hallitukseen että Ispolkomiin. Ispolkomin ja väliaikaisen hallituksen välisenä linkkinä melko kunnianhimoinen Kerenski hyötyi tästä asemasta. Kerenskystä tuli väliaikaisen hallituksen pääministeri, ja hänen toimikautensa kului ensimmäiseen maailmansotaan. Sodan massiivisesta vastustuksesta huolimatta Kerensky päätti jatkaa Venäjän osallistuminen. Hänen hallituksensa torjui sodanvastaisen mielipiteen ja erimielisyyden vuonna 1917, mikä teki hänen hallinnostaan entistä epäsuositumman.Kerenski lähti rintamalle ja vieraili divisioonassa toisensa jälkeen kehottaen miehiä suorittamaan velvollisuutensa. Hänen puheensa olivat tällä hetkellä vaikuttavia ja vakuuttavia, mutta niillä ei ollut juurikaan pysyvää vaikutusta. ellauri315.html on line 269: Liittoutuneiden sotaa jatkavan painostuksen alaisena hän aloitti 1. heinäkuuta hyökkäyksen, joka tunnettiin nimellä Kerensky-hyökkäys Itävalta-Unkarin/Saksan eteläarmeijaa vastaan [ OS18. kesäkuuta] 1917. Aluksi onnistunut hyökkäys kohtasi pian voimakasta vastarintaa ja keskusvallat hyökkäsivät voimakkaalla vastahyökkäyksellä. Venäjän armeija vetäytyi ja kärsi raskaita tappioita, ja monista karkoitumis-, sabotaasi- ja kapinatapauksista kävi selväksi, että armeija ei ollut enää halukas hyökkäämään. ellauri315.html on line 273: 15. syyskuuta Kerenski julisti Venäjän tasavallaksi. Suomesta ei enää mitään puhuttu. ellauri315.html on line 274: Kerenski pysyi vallassa lokakuun vallankumoukseen saakka. Tässä vallankumouksessa bolshevikit korvasivat hänen hallituksensa marxilaisella, jota johti vanha itänaapuri Vladimir Lenin. Lokakuussa bolshevikit käynnistivät Venäjällä sen vuoden toisen vallankumouksen. Kerenskin hallituksella Petrogradissa ei ollut juuri mitään tukea kaupungissa. Vain yksi pieni joukko, Pietarin ensimmäisen naispataljoonan 2. komppanian alaosasto, joka tunnetaan myös nimellä The Women's Little Death Pataljoona, oli halukas kaatumaan hallituksen puolesta bolshevikkien edessä, ja nämä joukot selättivätkin vikkelään numeerisesti ylivoimaiset bolshevikkien kannattajat. ellauri315.html on line 276: Kerenski pakeni bolshevikkeja ja pötki Pihkovaan (tietysti), missä hän kokosi uskollisia joukkoja yrittääkseen valloittaa pääkaupungin takaisin. Vituralle meni sekin yritys. Ai ai Kerenski, turhat on sun elkeesi. Kerensky pakeni niukasti, ja hän vietti seuraavat muutamat viikot piilossa ennen kuin pakeni maasta ja saapui lopulta Ranskaan. Venäjän sisällissodan aikana hän ei tukenut kumpaakaan puolta, koska hän vastusti sekä bolshevikkien hallintoa että valkoista liikettä. ellauri315.html on line 278: Kerenski pakeni Venäjältä ja eli loppuelämänsä maanpaossa. Hän jakoi aikansa Pariisin ja New Yorkin välillä. Kerensky työskenteli Hoover Institutionissa Stanfordin yliopistossa. Sielläpä tietysti. ellauri315.html on line 280: Kerensky ja sen entinen Olga erosivat vuonna 1939 pian sen jälkeen, kun hän asettui Pariisiin, ja vieraillessaan Yhdysvalloissa vuonna 1939 hän tapasi Lydia Ellen "Nell" Trittonin (1899–1946), australialaisen entisen toimittajan, josta oli tullut hänen lehdistösihteerinsä, ja avioitui hänen kanssaan. Avioliitto solmittiin Martins Creekissä, Pennsylvaniassa. ellauri315.html on line 282: Kun Saksa hyökkäsi Ranskaan vuonna 1940, he muuttivat Yhdysvaltoihin. Akselin hyökkäyksen Neuvostoliittoon vuonna 1941 jälkeen Kerenski tarjosi hartiansa tuexi Josif Stalinille. Kun hänen vaimonsa Nell sairastui lopullisesti vuonna 1945, Kerensky matkusti hiänen kanssaan Brisbaneen, Australiaan ja asui siellä perheensä kanssa. Hiän sai aivohalvauksen helmikuussa 1946, ja hän pysyi siellä hiänen kuolemaansa asti 10. huhtikuuta 1946. Kerensky palasi sitten Yhdysvaltoihin, missä eli onnellisena elämänsä loppuun saakka. ellauri315.html on line 284: Kerensky asettui lopulta New Yorkiin ja asui Upper East Sidessa 91st Streetillä lähellä Central Parkia, mutta vietti suuren osan ajastaan Hoover Institutionissa Stanfordin yliopistossa Kaliforniassa, missä hän tuppasi exymään instituutin valtavaan arkistoon. ellauri315.html on line 312: Kuban (ven. Куба́нь) on historiallinen alue Venäjällä Kuban-joen ympärillä Mustanmeren pohjoispuolella ja Asovanmeren rannalla, Ukrainan ja Kaukasian välissä. Sen alueella ovat nykyisin Krasnodarin aluepiiri ja Adygeian tasavalta sekä Stavropolin aluepiirin länsiosa. Kubanin alueen tärkein kaupunki on Krasnodar (ent. Jekaterinodar). ellauri315.html on line 316: Bolshevikkipuolueen kaapattua vallan Venäjällä marraskuussa [ OS Lokakuu] 1917, monet uutta hallitusta vastustavista suuntautuivat vanhan Venäjän imperiumin reuna-alueille, erityisesti niihin osiin, jotka olivat edelleen Saksan armeijan hallinnassa. Donin kasakkojen pääkaupungissa Novocherkasskissa (lähellä Rostovia Donissa ) Donin kasakkajoukko oli valinnut kenraali Aleksei Maksimovitš Kaledinin Atamanin virkaan perinteisessä kokouksessaan Host Krug [ ru ] (1. heinäkuuta [ OS18. kesäkuuta] 1917). 20. marraskuuta [ OS 7. marraskuuta] 1917, pian sen jälkeen, kun kommunistit valtasivat Keski-Venäjän, Don Krug julisti itsenäisyytensä. Novocherkasskista tuli paratiisi bolshevikkien vallankumouksen vastustajille, ja pian siellä sijaitsi Vapaaehtoisarmeijan päämaja, joka koostui suurimmasta osasta entisiä tsaarin upseereja ja jota johtivat kenraali Mihail Aleksejev ja kenraali Lavr Kornilov. ellauri315.html on line 318: Kasakoiden tavoitteena oli ensisijaisesti paukuttaa henxeleitä ja rehvastella itsenäisyydellä, mutta vapaaehtoiset vakuuttivat heidät, että he pystyivät takaamaan tämän vain liittymällä heidän kanssaan taisteluun bolshevikkia vastaan, joilla oli suuri osa Donin alueen ei-kasakkaväestöstä. Kaledinin rohkaisulla valkoiset, jotka olivat edelleen vain noin 500, onnistuivat valtaamaan Rostovin kaupungin takaisin paikallisilta punakaartin yksiköiltä 15. joulukuuta [ OS 2. joulukuuta] 1917. Vuoden 1918 alkuun mennessä kuitenkin paremmin organisoitunut ja vahvemmat kommunistijoukot aloittivat etenemisen pohjoisesta valloittaen Taganrogin Azovinmerellä 10. helmikuuta [ OS28. tammikuuta] 1918. Kornilov, joka nyt johtaa noin 4000 miestä Rostovissa, katsoi turhaksi yrittää puolustaa kaupunkia ylivoimaisten joukkojen edessä. Sen sijaan vapaaehtoiset valmistautuivat siirtymään etelään, syvälle Kubaniin, toivoen saavansa lisää tukea, vaikka koko alueella oli syvä talvi. Tästä alkoi jäämarssi. Kun puolustus oli puissa ja hallitus oli romahtamassa, Kaledin ampui epähuomiossa itsensä kaikessa hötäkässä (11. helmikuuta [ OS 29. tammikuuta] 1918) ellauri315.html on line 324: Peter Kenezin mukaan "Rajattoman vihollisen vihan yhdistämänä sotilaat tekivät sotilaallisten saavutusten ihmeitä; maailma oli nähnyt harvoja vastaavan kokoisia armeijoita, joilla oli suurempi taistelukyky." 23. helmikuuta armeija saapui Olginskaiaan tapaamaan Ataman Popovia 26. helmikuuta. Popov kuitenkin päätti pysyä Donin sisällä, kun taas vapaaehtoisarmeija suuntasi etelään kohti Jekaterinodaria ja Kubania. Marssi vei heidät Stavropolin maakunnan läpi ja heidän ensimmäinen taistelunsa ja voittonsa bolshevikkeja vastaan 6. maaliskuuta Lezhankassa. Armeija astui Kubaniin 9. maaliskuuta ja toinen taistelu 14. maaliskuuta Berezanskaiassa. Maaliskuun 17. päivänä neljän päivän taistelun jälkeen armeija valloitti Korenovskaian ja sen suuren sotilastarvikekätkön. 28. maaliskuuta käytiin ankarin taistelu bolshevikkeja vastaan, jossa joukko vapaaehtoisia upseereita jäätyi kuoliaaksi ylittäessään pienen joen, jossa oli matala jäinen vesi, mistä tuli kampanjan nimi. Maaliskuun loppuun mennessä vapaaehtoisarmeija kykeni ottamaan vastaan Viktor Pokrovskin Kuban-armeijan, joka oli äskettäin paennut Jekaterinodarista. ellauri315.html on line 373: Mustan sotnian liikkeen elpyminen havaittiin Perestroikan lopussa ja sen jälkeen. Niinpä vuonna 1992 " Muisti" -seuran jäsen Alexander Shtilmark alkoi julkaista "Mustasataa" -sanomalehteä, samalla kun hänen ryhmänsä "Mustasata" erosi "Memory" -seurasta. Vuodesta 2003 lähtien "Orthodox Alarm" on ollut Shtilmarkin johtaman Black Hundred -liikkeen pääjulkaisu. Mustasatoihin kuuluvat vuonna 2005 uudelleen perustettu ”Venäjän kansan liitto”, sanomalehti ”Ortodoksinen Venäjä”, Mihail Nazarovin johtamat organisaatiot, jotka perustettiin Liisa- ryhmän ”Red-Black Hundred” fanien keskuudessa, sekä monet muut pienet organisaatiot. ellauri315.html on line 383: Tähän mennessä joukko eteläafrikkalaisia upseereita taisteli jo valkovenäläisten puolella kommunisteja vastaan. Kun aselepo allekirjoitettiin sodan päättämiseksi 11. marraskuuta 1918, tuhannet eteläafrikkalaiset vapautettiin tehtävistään Länsi-Euroopassa, joista monet halusivat mieluummin kuin mennä kotio tehdä "vapaaehtoistyötä" valkovenäläisten tukemiseksi. Monet eteläafrikkalaiset eivät vain liittyneet valkovenäläisten joukkoihin, vaan heille myönnettiin kivat kunniamaininnat palveluksesta Venäjällä, mukaan lukien everstiluutnantti Jeeves, 1. Etelä-Afrikan jalkaväkirykmentin entinen komentaja sekä 4. Etelä-joukkojen uusi komentaja, Afrikkalaisen jalkaväkirykmentin sheriffi McCloud, joiden miehet joko liittyivät kenraali Ironsiden esikuntaan tai liittyivät suoraan Venäjän valkoisiin joukkoihin. Kaksi Victoria Crossin haltijaa liittyi tähän vapaaehtoisvoimin. ellauri315.html on line 413: Kreikkalaiset vanhemmat upseerit hyväksyivät Tissapherneen kuzun juhlaan, jossa heidät vangittiin, johdettiin kuninkaan eteen ja teloitettiin. Kreikkalaiset valitsivat uudet upseerit, heidän joukossaan Xenophonin, ja lähtivät marssimaan pohjoiseen Mustallemerelle Corduenen ja Armenian kautta. ellauri315.html on line 468: Marina Rakova -tapaus on vuonna 2021 aloitettu laajamittainen petosrikosasia entistä varaopetusministeriä Marina Rakovaa vastaan. 7 henkilöä asetettiin vastuuseen, mukaan lukien Moskovan yhteiskunta- ja taloustieteiden korkeakoulun MSSES rehtori Sergei Zuev ja RANEPA-rehtori Vladimir Maumau. Kaikki syytetyt kiistivät syyllistyneensä väärinkäytöksiin ja heidät pidettiin pidätyskeskuksissa paitsi Kristina Kruchkova, MSSES:n entinen johtaja, joka tunnusti ja joutui kotiarestiin. Sillä välin Sergei Zuev pidätettiin pian sydänleikkauksen jälkeen; häneltä evättiin useita kertoja kotiarestiin siirto hänen vakavasta terveydentilastaan huolimatta. Tyypille oli tullut vehkeilystä verenpainetta niinkuin Saska Saharoville. Vanha venäläinen perinne: sairaalat on vankiloita epäterveellisempiä paikkoja. ellauri316.html on line 52: Itämeren ruutitynnyri – Königsbergistä Kaliningradiksi ellauri316.html on line 71: Eli siis se on itä-länsi suunnassa punavalkovenäläisten ainut yhdystie Königsbergiin ja itämerelle, mutta toisin päin kazottuna estää Naton porukoita razastelemasta vapaasti stezonhattuineen Baltian ja Puolan väliä. ellauri316.html on line 165: julistuksia valkoisille upseereille. Evertistä tulee joko mehiläishoitaja tai ellauri316.html on line 206: Aviv. Wolfson is one of a handful of figures, including Edmund of Abingdon, Saint Peter, Catherine of Alexandria, Mary Magdalene, Mary, mother of Jesus, God and Jesus, to have both Cambridge and Oxford colleges named after them. Ei ihme että kuoppaleukainen daavidhahmo Nooah nimettiin sen perästä. Lopetin sarjan kazomisen 3. jaxosta. Siinä oli pelkästään epämiellyttäviä tyyppejä. Sarjaa tuottavat belgit, britit ja israelit, kaikki erittäin syvältä anuxesta. Haaretz writes that the series is a "gem" that comes "from the heart.' Are there lilac trees / in the heart of town? This is somewhat embarrassing, isn’t it? ellauri316.html on line 208: Kiryat Wolfson (Hebrew: קריית וולפסון‎‎), also known as Wolfson Towers, is a high-rise apartment complex in western Jerusalem. Comprising five towers ranging from 14 to 17 stories above-ground, the project was Jerusalem's first high-rise development. The project encountered opposition from both municipal officials and the public at each stage of its design and construction. The complex includes 10,000 square feet (930 m2) of commercial space and a medical center. The project was financed by the Edith and Isaac Wolfson Trust. ellauri316.html on line 211: width="90%" /> Suo mulle hauta pohjassa meren, kun vanhuuden peikko ellauri316.html on line 212: mun hyytävi veren. ellauri316.html on line 216: höperehtivät, eivät saa loppuun lausetta. 90-vuotias ämmänkääkkänä ei tiedä ellauri316.html on line 221: Ilta-pulusta Hoblan kautta Herlinin pää-äänenkannattajaan lehahtanut ämmyrkäinen tuhahtaa Ilta-pulun mukaan näin: Herlinin Sanomat on ennakkoasennoitunut jenkkimallisen talousliberaalisen ns. "demokratian" taaxe, jos lukija on ennakkoasennoitunut diktaattori Putinin taaxe pravdan vierelle, lähteköön vetään, sillä ei ole tänne mitään asiaa. 'Demokratian' peitenimellä tapahtuva tolvanoiden äänten polkumyynti 'valtameedioiden' ja muun mainosväen avulla ei johda mihinkään muuhun kuin kvartaalimalliseen kasautumiseen ja kurjistumiseen. Kun paikat kuumenevat ryömivät köyhät diktaattorit ulos seinänraoista. ellauri316.html on line 234: Terveessä suolessa on ehjä limakalvo, jonka alla kytee tulehdusreaktio. Limakalvon alaisen tulehduksen tehtävänä on estää suolistoon päässeitä bakteereja karkaamaan muualle elimistöön. ellauri316.html on line 235: Nykyisin uskotaan, että suolistosta muualle elimistöön karanneiden bakteerien aiheuttama voimakas tulehdusreaktio aiheuttaa kroonisten suolistosairausten lisäksi esimerkiksi astmaa, diabetesta, lihavuutta, rasvamaksaa ja eräitä syöpiä. Näiden sairauksien yhteyttä suolistobakteereihin on pystytty tutkimaan vasta noin kymmenen vuoden ajan, mikä johtuu teknologian kehittymisestä. ellauri316.html on line 245: La nuit du 14 au 15 avril 1718, nuit du Vendredi Saint, Boureau-Deslandes est à Brest. Il raconte : « sur les 4 heures du matin, il fit trois coups de tonnerre les plus horibles que j’aye jamais entendus. Dans cet espace de la Côte de Brêtagne qui s’étend depuis Conquerneau jusqu’à St. Paul de Leon, on a observé que le tonnerre étoit tombé sur 24 eglises differentes et à la même heure ». Cinq jours plus tard, Deslandes entreprend son enquête à Gouesnou, village voisin de Brest, dont l’église a été transpercée par la réunion de « 3 globes de feu, chacun 3 piés et demi de diamètre » qui ont occasionné la mort de trois sonneurs de cloches. « Le tonnerre n’est tombé que sur les Eglises où l’on sonnoit des cloches, à dessein de l’écarter, et il a épargné toutes les autres. » ellauri316.html on line 308: Muurmannin rataa Ladvan rautatieaseman kohdalla 1915. Hassu varhainen venäläinen värivalokuva Jäämeren ruutitynnyristä. ellauri316.html on line 364: Vuonna 1959 menin kouluun.Olin hiljainen lapsi, jolla ei ollut paljon ystäviä.En nauttinut luokkatovereideni auktoriteettia tai rakkautta, opiskelin keskimääräistä enemmän.Vasiljevan oppilas sai kympit vain humanistisista aineista ja saksan kielestä.Matematiikka, fysiikka, kemia - kaikki tämä oli ymmärrykseni ulkopuolella. Matematiikassa olin yhtä tumpelo kuin Pirkko Zilles. ellauri316.html on line 436: kirjallisuuden nobelistit ovat olleet järjestään länkkärien 5. kolonnaa (paizi Sholokhov joka oli suojasään nolo erehdys). Entäpä rauhannobelistit? Sak samma. Andrei Saharoville myönnettiin ensimmäisenä venäläisenä Nobelin rauhanpalkinto 1975. Muut palkinnon pokkaajat on ellauri316.html on line 464: Vuodesta 2006 lähtien Bonnier jakoi aikansa Moskovan ja Yhdysvaltojen välillä, Vuonna 2005 Bonner osallistui "They Chose Freedom" -elokuvaan, joka on neliosainen televisiodokumentti Neuvostoliiton toisinajattelijaliikkeen historiasta. Ihmissusia ja mustan omantunnon roistoja. Norjan Nobel-komitea kutsui Saharovia "ihmiskunnan mustan omantunnon edustajaksi". Vuoteen 1976 mennessä KGB:n päällikkö Juri Andropov oli valmis kutsumaan Saharovia "kotiviholliseksi numero ykköseksi" ryhmälle KGB-upseereita (ml Putin). Sakharov was named the 1980 Gumanist of the Year by the American Gumanist Association. ellauri316.html on line 498: Mnhätn projekti. Luihu Oppenheimer oik. Juri Khariton Njeuvostoliiton isomman atomipommin vieressä vas. ellauri316.html on line 529: Ja mikä pahinta on maailman väkivaltainen uudelleenjako. Juuri tämän näemme eri muodoissa koko planeetalla. Muodikkaasta infektiosta suojaamattomien vihreiden paperipalojen heittämiseen helikoptereista. ellauri316.html on line 584: <…>sekä työtovereita, ystäviä, tuttavia ja jopa täysin tuntemattomia, mutta välittäviä kansalaisia. ellauri316.html on line 606: Koko tämän ajan neuvosto-/Venäjä-hallitus käytti eri poliittisten hallitusten alaisina työkaluja, jotka muodostavat mytologioita ja koko kansan mytologisen tietoisuuden (maailmanvallankumous, kommunismi, kehittynyt sosialismi, kapitalismin yleinen kriisi, suvereeni demokratia, syvät ihmiset, jne.), mikä loi usein vääristyneen kuvan maailmasta. ellauri316.html on line 764: Emme ole mitään hummereita eikä rapuja. Rapu runnaa taapäin, hauki veteen, mutta me ollaan apinoita. Turhaan tieteeseen ja tekniikkaan suhtaudutaan nuivasti. ellauri316.html on line 768: Hyvän ja pahan 2-teräinen miekka. Apinan arvokkain kyky on peukuttaa samanaikaisesti vastakkaisia arvoja. On ikävää että väestönkasvu tuhoaa elämän pallolta. On ikävää että Ukrainan syntyvyys on maailman matalin. Vanha hyvä aika oli tietämättömyyden, sairauden, orjuuden ja kuoleman aikaa. Nythän näistä on jo päästy kaikista. Tiede on vapauttanut maassa ym piilevän energian ilmakehään, jossa se nyt pörrää tuottaen ilmastokatastrofeja. Kirjapaino, tv ja netti ovat köyhimpienkin ulottuvilla. Viihde, julkkixet, mainoxet ja merkkivaatteet kutkuttavat kaikkia. Jätteet kuskataan valtamerikonteissa lakukepeille. Ilman p-pillereitä, konevoimaa ja tekoälyä ajautuisimme takaisin ollin kurjuuteen. ellauri316.html on line 820: Why, monuments to Nazi Collaborators Are All Over America. In January 2021, an investigation by The Forward identified more than 1,500 statues and streets honoring Nazi collaborators around the world. In the US alone, there are at least 37 such monuments. Leading Nazi rocket scientist Dr. Wernher Von Braun even partnered with Disney on a film series popularizing ballistic missiles. ellauri316.html on line 822: In 2019, the town of Lemont, Illinois installed a statue honoring Adolfas Ramanauskas-Vanagas, who led the Lithuanian Activist Front (LAF) on an anti-Soviet campaign with Hitler’s army. The LAF murdered thousands of Lithuanian Jews in June 1941 during the early period of the Nazi invasion. The Forest Brothers, a partisan militia of Latvians, Estonians, and Lithuanians who also collaborated with the Nazis. In 2017, NATO produced a video honoring the Forest Brothers but quickly deleted it after public outcry. ellauri316.html on line 824: “The Germans know, as many Americans do not, that the war was won at Stalingrad and that 27 million Soviet citizens died in the fight against the Wehrmacht,” Neiman told ARTnews. “Among decent Germans who want to acknowledge their country’s crimes, there is a strong sense of guilt for the war against the Russians.” ellauri316.html on line 842: Here, again, Vlasov was unlucky. He surrendered to the United States, but the Americans turned him over to the Soviets. Vlasov was taken to Moscow, where he was imprisoned and ultimately executed. ellauri316.html on line 869: Eikö siis olisi rikos jatkaa verenvuodatusta? Eikö bolshevismi ja erityisesti Stalin ole Venäjän kansan päävihollinen? ellauri317.html on line 54: Vuonna 1969 Blum kirjoitti ja julkaisi Central Intelligence Agencyn (CIA) paljastuksen, jossa paljastettiin yli 200 CIA:n työntekijän nimet ja osoitteet. Hän työskenteli freelance-toimittajana Yhdysvalloissa, Euroopassa ja Etelä-Amerikassa. Vuosina 1972–1973 Blum työskenteli toimittajana Chilessä, missä hän raportoi Allenden hallituksen " sosialistisesta kokeilusta" ennen Yhdysvaltojen tukemaa vallankaappausta ja Augusto Pinochetin hallintoa. 1970-luvun puolivälissä hän työskenteli Lontoossa entisen CIA-upseerin Philip Ageen ja hänen työtovereidensa kanssa "heidän hankkeessaan paljastaa CIA:n henkilökuntaa ja heidän väärintekojaan". ellauri317.html on line 85: Забравши деяких троянців, With some good Troyans whom he gathered Otti messiin muita vähävenäläisiä ellauri317.html on line 86: Осмалених, як гиря, ланців, Whose hides were tough and necks well lethered – muskelimasoja pienipäisiä ellauri317.html on line 87: П'ятами з Трої накивав. He showed old Troy a cloud of dust. Työnsi mereen täyden kumiveneen. ellauri317.html on line 90: На синє море поспускав, Then launched them in the quiet sea poikki mustan meren Odessasta ellauri317.html on line 92: І куди очі почухрав. He hit the foam where eyes could see. Isovenäjän sankarkaupugista. ellauri317.html on line 126: " Aeneas, noster magnus panus (ukrainan sanan herra ja isäntä latinoitu muoto, pan), loistava Troianum kniaz (perinteinen itäslaavilainen/venäläinen titteli, joka tarkoittaa "prinssiä") / Jota lyötiin merellä kuin jotain Tsiganusta (Ukrainan sanan latinoitu muoto "mustalaiselle")/, Ad te, o rex, hän lähetti meille nunnun. ” ellauri317.html on line 168: Zaporogit kirjoittavat pilkkakirjettä Turkin sulttaanille (ven. Запорожцы пишут письмо турецкому султану, Zaporožtsy pišut pismo turetskomu sultanu) on ukrainalaisen taidemaalarin Ilja Repinin öljyvärimaalaus. Sen tyyli on realismi ja laji historiamaalaus. 1400-luvulla Dneprin alajuoksulle tulleet kasakkayhdyskunnat vahvistivat puolustustaan ja muodostivat linnoituksia. Etelä-Ukraina joutui Venäjän valtapiiriin 1700-luvulla, kun sen hallitsijat ryhtyivät määrätietoisesti laajentamaan valtakuntaansa etelään pyrkien Osmanien valtakunnan ja sille uskollisten kaanien poistamiseen Mustanmeren pohjoisrannoilta. Alueella asui riippumattomia kasakkayhdyskuntia, muun muassa Zaporižžjan, Donin ja Kubanin kasakat. Zaporižžja (ven. Zaporožje) viittaa Dneprin alajuoksulla ennen sijainneiden kynnysten (porog) eli suurten koskien takaiseen alueeseen, ja sen kasakoihin viitataan zaporogeina (ven. zaporožets). ellauri317.html on line 177: Sinä, turkkilainen perkele ja perkeleen kirottu veli ja ystävä, Luciferin itsensä sihteeri. Mikä pirun ritari olet, kun et pysty edes nujertamaan siiliä paljaalla perseelläsi. Paholainen paskoo ja armeijasi syö. Sinä, sinä nartunpenikka, et tee alamaisia kristityistä pojista; me emme tunne pelkoa armeijaasi kohtaan, maalla merellä ja ilmassa me taistelemme sinua vastaan ja naimme äitiäsi. ellauri317.html on line 201: Curzonin linja on alkujaan Ison-Britannian ulkoasiansihteerin George Curzonin mukaan nimensä saanut Puolan itäraja. Sitä ehdotettiin Puolan ja Neuvosto-Venäjän rajaksi alkujaan ensimmäisen maailmansodan voittajavaltojen konferenssissa 8. joulukuuta 1919, kun Puola oli vastikään itsenäistynyt uudestaan. Tuolloin valtakunnanraja tuli kuitenkin kulkemaan huomattavasti idempänä, mutta se siirrettiin suunnilleen Curzonin linjalle toisen maailmansodan jälkeen. Nykyäänkin linja on pääosin Puolan sekä Valko-Venäjän ja Ukrainan välisenä rajana. ellauri317.html on line 208: Liittoutuneiden välisissä neuvotteluissa toisen maailmansodan aikana 1942–1945 Josef Stalin vetosi Curzonin aikoinaan tekemään ehdotukseen ja vaati Curzonin linjaa Neuvostoliiton sodanjälkeiseksi länsirajaksi. Neuvotteluissa ehdotettiin kuitenkin kahta toisistaan hieman poikkeavaa rajalinjaa, joista käytettiin nimityksiä ”A” ja ”B”. Ne poikkesivat toisistaan siten, että vaihtoehdon ”B” muokaan Lwów olisi jäänyt Puolalle, vaihtoehdon ”A” mukaan sekin olisi tullut Neuvostoliitolle. Teheranin ja Jaltan konferensseissa Franklin D. Roosevelt ja Winston Churchill yrittivät taivutella Stalinia myönnytyksiin, mutta Stalin piti pintansa. LWÖW! se haukahti ja Lemberg säilyi stalinisteilla. ellauri317.html on line 257: Увял торжественный венок. Seremoniallinen seppele on haalistunut. ellauri317.html on line 283: Увитый лаврами, надели на него: Laakereilla kietoutuneena he pukivat hänet: ellauri317.html on line 308: И вы не смоете всей вашей черной кровью Etkä pese pois kaikella mustalla verelläsi ellauri317.html on line 316: Tout le mond savait que l´intérêt délibéré pour la femme de Pouchkine n´était qu´un écran derrière lequel le Français cachait des détails secrets de sa vie personnelle. Le terrain fertile pour de telles rumeurs était la relation entre d´Anthès et l’émissaire du roi hollandais, le baron Louis Heeckeren, qui avait adopté le jeune homme après son arrivée dans l´Empire russe. Quoi qu’il en soit, d´Anthès avait trop fortement harcelé Natalia et dépassé toutes les limites. ellauri317.html on line 323: Huhut alkoivat jälleen kiertää häiden jälkeen, ja runoilija, joka ajatteli – kuten ensimmäisen kirjeenkin kanssa – että niiden lähde oli Baron van Heeckeren, Hollannin Venäjän-suurlähettiläs ja d'Anthèsin mustasukkainen "adoptioisä", kirjoitti hänelle syövyttävän kirjeen. Pushkinin imartelemattomat kommentit sekä suurlähettiläälle että hänen adoptiopojalleen saivat Heeckerenin ilmoittamaan, että alkuperäinen haaste oli edelleen voimassa. ellauri317.html on line 330: Jotkut ihmiset ajattelevat, että Natalya Goncharova oli jotenkin vastuussa aviomiehensä kuolemasta, koska hän ei joko kyennyt tai halunnut lopettaa huhuja, jotka yhdistävät hänet d´Anthèsiin. Runoilija Anna Akhmatova kutsui häntä "Heeckerenien rikoskumppaniksi kaksintaistelun rakentamisessa", kun taas Marina Tsvetaeva kirjoitti: "Kauneus eikä mitään muuta, vain kauneus, ilman aivoja, sielua, sydäntä, ilman mitään lahjakkuutta. Alaston kauneus, iskevä kuin miekka. Ja hän löi." ellauri317.html on line 338: Näistä kirjeistä ei ole yksimielisyyttä. Jotkut tutkijat uskovat, että d´Anthès ei kirjoita Goncharovasta, kun taas toisten mielestä hän yritti vain hälventää huhuja väitetystä seksuaalisesta suhteestaan Baron van Heeckerenin kanssa. Jätkä olikin homopetteri! ellauri317.html on line 356: Čapekia on usein pidetty tieteiskirjailijana, mutta hän vertautuu paremmin sellaisiin aikansa nimiin kuin George Orwell ja Aldous Huxley, jotka kirjoittivat talousliberaalia valtavirtakirjallisuutta tieteiskirjallisuuden kaavussa, kuin myöhempiin Isaac Asimovin ja Arthur C. Clarken tapaisiin varsinaisiin tieteiskirjailijoihin. Suuri osa Čapekin teoksista käsittelee monia nykymaailman mullistavia keksintöjä ja kehityslinjoja, jotka olivat nähtävissä jo 1900-luvun alkupuolella. Niitä ovat muun muassa massatuotanto, ydinaseet ja ihmisen ulkopuolinen äly, joka ilmenee Čapekin teosten roboteissa ja älykkäissä salamantereissa. Amerikkalaisen pragmaattisen liberalismin innostamana hän kampanjoi ilmaisunvapauden puolesta ja vastusti voimakkaasti sekä fasismin että kommunismin nousua Euroopassa. ellauri317.html on line 364: Das kommunistische Regime der Tschechoslowakei nach 1948 tat sich Karel Čapek zwar schwer anzuerkennen, da er nie von der Überlegenheit einer Diktatur des Proletariats gegenüber anderen Gesellschaftsformen überzeugt gewesen war. Zudem war er eine Symbolfigur der „bourgeoisen“ ersten Republik. ellauri317.html on line 380: Tuberville likes to say "there is no one more military than me." And while he has not served in the military himself, he regularly features Alabama service members on his senatorial website. ellauri317.html on line 485: Helmikuun vallankumouksen jälkeen hänet vapautettiin oikeusministeri Ai-Ai Kerenskyn määräyksestä ja 8. maaliskuuta 1917 hän saapui Tšitaan ja sieltä toukokuussa Moskovaan, jossa hän alkoi soittaa yhtä pääkappaleista, nim. rooleja vasemmiston sosialististen vallankumouksellisten keskuudessa. Liityttyään puolueen vasemman siiven järjestelytoimistoon hän työskenteli Petrogradin organisaatiossa, puhui sotilasyksiköissä, työläisten keskuudessa vaatien sodan lopettamista, maiden siirtoa talonpojille ja valtaa neuvostoille. Hän teki yhteistyötä Zemlya i Volya -sanomalehden kanssa, toimi Frank Sinatran My Way -lehden toimittajana ja oli Znamya Truda -lehden toimituskunnan jäsen erikoisalana poliittisten lausuntojen tekeminen. Spiridonova valittiin puheenjohtajaksi ylimääräisissä ja II kokovenäläisissä talonpoikaiskongresseissa, työskenteli keskusjohtokomiteassa ja koko Venäjän keskusjohtokomitean talonpoikaisosastossa. ellauri317.html on line 487: erenciaCampesinaMariaSpiridonova19171125-19171208.jpg/440px-ConferenciaCampesinaMariaSpiridonova19171125-19171208.jpg" /> ellauri317.html on line 492: Kunnes vasemmiston SR-konferenssi julisti itsensä PLSR:n ensimmäiseksi kongressiksi 18. marraskuuta 1917, Spiridonova toivoi, että vasemmisto saisi enemmistön AKP:ssa. Tuolloin Spiridonova suoritti vasemmiston sosialististen vallankumouksellisten tärkeimmän tehtävän voittaa talonpoikaisenemmistö puolelleen ylimääräisessä ja II koko Venäjän talonpoikien edustajakokouksessa. "Meidän nuorena puolueena tarvitsee", hän sanoi PLSR:n ensimmäisessä kongressissa, "voittaa talonpoikaisväestö." Työläiset näät menivät bolsheviikeille. Ei ollut sattumaa, että vasemmistososialistinen vallankumouksellinen keskuskomitea asetti vetonsa Spiridonovalle. Siihen mennessä hän oli onnistunut lisäämään suuren marttyyrin sädekehää, suurelta osin halvan populismin ansiosta, tunnepitoisen puhujan, publicistin ja talonpoikien etuja puolustavan poliittisen hahmon mainetta. Amerikkalainen kommari John Reid kutsui häntä sillä hetkellä "Venäjän suosituimmaksi ja vaikutusvaltaisimmaksi naiseksi". ellauri317.html on line 590: Venäjän verenhimoisin hirviö ellauri317.html on line 595: Vuonna 1919 amerikkalainen diplomaatti todisti kongressille, että Peterssiä pidettiin yhdessä toisen Chekan johtajan Aleksandr Eidukin kanssa "Venäjän verenhimoisimman hirviönä". Tuolloin englanninkieliset sanomalehdet yliarvioivat Peterssin vaikutuksen, koska poliisi tunsi hänet Isossa-Britanniassa ja koska hän oli ainoa Chekan perustajista, joka puhui englantia. 25. tammikuuta 1919 Lontoon The Times sai myöhään tietää, että bolshevikit olivat olleet erimielisiä siitä, käyvätkö vallankumouksellista sotaa Saksaa vastaan, ja väitti, että yhtä puoluetta johtaa Lenin ja toista Trotski, Peterss , Radek ja Zinovieff ....Trotskin ja Petersin puolue uskoo sankarillisiin toimenpiteisiin... Peterss ei ansainnut mainintaa missään Trotskin laajassa tuota ajanjaksoa koskevissa kirjoituksissa, eikä todellakaan ollut bolshevikkien johdon eturintamassa. Tšekistinä hän epäilemättä tapatti monia fellow apinoita, mutta hänen esittäminen "verenjanoisimmaksi hirviöksi" on ristiriidassa brittiläisen diplomaatin Robert Bruce Lockhartin mielipiteen kanssa , joka vietti kuukauden pidätettynä Moskovassa vuonna 1918 ja jota Peterss kuulusteli. Lockhart kirjoitti: ellauri317.html on line 633: N:ro 3 Dmitri Antonovitš Volkogonov (venäjäksi : Дми́трий Анто́нович Волкого́нов ; 22. maaliskuuta 1928 – 6. joulukuuta 1995) oli Neuvostoliiton ja Venäjän historioitsija ja prinssieversti, joka oli Neuvostoliiton armeijan psykologisen sodankäynnin osaston päällikkö. Huolimatta siitä, että hän oli pysähtyneisyyden aikana sitoutunut stalinisti ja marxilais-leninisti, hylkäsi kommunismin ja neuvostojärjestelmän viimeisen vuosikymmenen aikana ennen kuolemaansa syöpään vuonna 1995. Hälläpyörä! Tuuliviiri! Takinkääntäjä! Volkogonov julkaisi kirjoja, jotka kelpasivat liberaalin venäläisen ajattelun jännitysviihteexi, joka syntyi Glasnostin aikana 1980-luvun lopulla ja Neuvostoliiton jälkeisenä aikana 1990-luvun alussa. Stalin oli ampunut Dmitrin vanhemmat kun Bukharin oli löytänyt niiltä pamfletin. Katkeroittaahan se vähän. Lukiessaan arkistoista Brežnev- vuosina Volkogonov "löysi asiakirjoja, jotka hämmästyttivät häntä - papereita, jotka paljastivat huippukommunistit julmiksi, epärehellisiksi ja taitamattomiksi". Kolleegat kritisoivat Volkogonovin kirjoituksia sodasta, koska hän ei ollut koskaan ottanut kantaa, siis ollut jalka taistelukentällä. Hän oli, sanottiin, "nojatuolikenraali". Volkogonov selitti: "Kun näin yhä enemmän suljettuja Neuvostoliiton arkistoja, samoin kuin suuret länsimaiset kokoelmat Harvardin yliopistossa ja Hoover- instituutissa Kaliforniassa, Leninin profiili muuttui arvioni mukaan". Hän sanoi, että käännekohta oli, kun hän löysi yhden Leninin käskyistä, joissa vaadittiin kulak-talonpoikien julkista hirttämistä vuonna 1918: ellauri317.html on line 635: Roikkukoot (riippumatta, niin kansa näkee) peräti sata tunnettua kulakia, rikasta, verenimejää...Tehkää se niin, että satojen verstojen ajan ihmiset näkevät, vapisevat, tietävät, huutavat: he kuristavat ja kuristavat kuoliaaksi verta imevät kulakit. ellauri317.html on line 653: Dmitri Ivanovitš Popov (venäjäksi : Дмитрий Иванович Попов ; 1892–1921) oli venäläinen Mustanmeren laivaston seilori jolla oli timantteja ommeltuna merimiesnutun persuxiin ja vasemmistososialistinen vallankumouksellinen joka johti vasemmiston SR:n kapinaa bolshevikkeja vastaan heinäkuussa 1918. Jäätyään tappiolle Popov laputti Ukrainaan ja esiintyi bolshevikkina, sit rupesi mustaxi mahnolaisexi, joka johti mahnovistien ja bolshevikkien välisiä neuvotteluja, kunnes tšeka pidätti ja teloitti. ellauri317.html on line 664: Hän pieree myräkkään ellauri317.html on line 704: Aleksanteri Petrovitš Perhurov (1. tammikuuta ( 13. tammikuuta ) 1876 , Sherepovon kylä, Korchevskyn piiri, Tverin maakunta - 21. heinäkuuta 1922 , Jaroslavl ) - kenraalimajuri ( 1919 ). 1918 Jaroslavlin bolshevikkien vastaisen kansannousun johtaja. Hän tuli Tverin maakunnan perinnöllisestä aatelista. Hänen isoisänsä Aleksanteri Nikolajevitš oli eversti Liettuan henkivartijarykmentissä. Isä - Pjotr Aleksandrovitš, eläkkeellä oleva valtuutettu . Äiti - Serafima Aleksandrovna, s. Dyatkova, Kashinin maanomistajan tytär. ellauri317.html on line 718: Sytyttivät, rosvot, molemmat Dunajevin tehtaat niin mahorkka kuin tulitikkutehtaan. Epsteinin tehtaasta jäi vain kattilahuone. Näetkö raunioita Volgan takana? Toinen on Vabronejevin mylly. Tuo keltainen on entinen seminaari, ei yhtään ikkunaa. Kattokin romahti. Kun kapinan epäonnistuminen tuli ilmeiseksi, hän murtautui noin 50 hengen joukon johdolla Jaroslavlista maan itäosaan, missä hän värväytyi Perustavan kokouksen jäsenten komitean (Kombucha - bakteerijuoma, pahaa!) kansanarmeijaan, johti erillistä Kazanin kivääriprikaatia. Joulukuussa 1918 - helmikuussa 1919 hän oli tahdonvastaisessa hoidossa Omskissa. Helmi-heinäkuussa 1919 hän komensi 13. Kazanin kivääridivisioonaa. Tuotanto: korkein hallitsija amiraali A.V. Kolchak. Hänet ylennettiin kenraalimajuriksi Jaroslavlin kansannousun valmistelusta ja johtamisesta, sai Perkhurov-Jaroslavskyn kunnianimen. Vielä divisioonaa komentaessaan hän järjesti partisaaniosaston, joka teki onnistuneita tuohirasioita puna-armeijan linjojen takana. Heinäkuusta 1919 lähtien hän komensi 3. armeijan erityisiä lentäviä partisaaniyksiköitä. Yksi upseereista kutsui häntä "mukavaksi mieheksi, mutta jolla on omalaatuinen sielu". Elo-syyskuussa 1919 hän taisteli punaisia vastaan yhdessä B.K. Fortunatovin kornetin kanssa Kustanayn ja Tobol -joen alueella. Sitten hän osallistui valkoisen armeijan vetäytymiseen Suuren Siperian jääkampanjan aikana. ellauri317.html on line 733: Jaroslavlin kapinan organisoi sosialistivallankumouksellisen puolueen poliitikko Boris Savinkov, joka oli työskennellyt lokakuun vallankumouksesta alkaen vastavallankumouksen ja valkoisten armeijoiden hyväksi. Huhtikuussa 1918 Savinkov oli perustanut ympärysvaltojen edustajilta saamallaan rahoituksella ”Isänmaan ja vapauden puolustuksen liitto” -nimisen maanalaisen sotilaallisen järjestön, johon kuului muutamia tuhansia jäseniä, pääosin upseereita. Savinkovin oikeana kätenä toimi everstiluutnantti Aleksandr Perhurov. ellauri317.html on line 759: Venäjän imperiumin osallistuminen ensimmäiseen maailmansotaan alkoi, kun Itävalta-Unkari esitti uhkavaatimuksen, joka uhkasi Serbian suvereniteettia Itävallan valtaistuimen perillisen arkkiherttua Franz Ferdinandin salamurhan jälkeen. Venäjä, joka oli perinteinen muiden slaavikansojen, myös serbien ja vähävenäläisten suojelija, mobilisoi armeijansa. Balkanin konflikti laajeni käsittämään suurimman osan Euroopasta, kun Venäjän liittolaiset kolminkertaisessa ententessä – Ranska ja Iso-Britannia – myös kävivät sotaa keskusvaltojen kanssa. ellauri317.html on line 765: Mahdollisuus lopettaa umpikuja itärintamalla tuli kesällä 1916. Britannian, Ranskan, Venäjän ja Italian edustajat (jotka liittyivät sotaan kolminkertaisen ententen puolella vuonna 1915) sopivat Chantillyn konferensseissa vuonna 1915. koordinoituja toimia keskusvaltoja vastaan. Kenraali Aleksei Brusilovin komennossa venäläisten iskujoukkojen yksiköt murtautuivat Itävalta-Unkarin linjojen läpi nykyisen Länsi-Ukrainan alueella ja saivat Saksan siirtämään joukkojaan Verdunista länsirintamalla. Brusilov-hyökkäyksen voitot maksoivat miljoona venäläissotilasta, ja ne loppuivat lopulta syyskuussa 1916 Karpaattien jatkuvan tykinruuan tarjonnan puutteen vuoksi. ellauri317.html on line 769: Kuin länkkärien poliisisarjojen sankarit, Nicholas ja Alexandra kamppailivat samaan aikaan myös perheen haasteiden kanssa; Heidän kiireellisin huolensa oli Aleksein terveys. Valtaistuimen perillinen kärsi hemofiliasta, hänen isoäitinsä, Britannian kuningatar Victorian jälkeläisten keskuudessa yleisestä taudista, joka esti hänen veren hyytymistä normaalisti. Vuoden 1916 kirjeenvaihdossaan kuninkaallinen pari ilmaisi helpotuksen siitä, että Aleksei oli toipunut henkeä uhkaavasta nenäverenvuodosta. Tsaaritar kääntyi uskon parantajien puoleen, mukaan lukien vaeltava pyhä mies Siperiasta nimeltä Grigori Rasputin, joka tuli tunnetuksi "hulluksi munkina", vaikka hän ei koskaan mennyt pyhään järjestöön ja oli itse asiassa naimisissa kolmen lapsen kanssa. Ennen sotaa Rasputin antoi hengellisiä neuvoja keisarilliselle pariskunnalle ja rukoili valtaistuimen perillisen palautumisen puolesta. Sodan aikana kuitenkin Rasputin antoi Nikolaukselle ja Alexandralle poliittisia neuvoja. Kun Suklominov vapautettiin vankilasta vain kuuden kuukauden kuluttua, Venäjän yleisö syytti Rasputinin vaikutusvaltaa. ellauri317.html on line 796: Käyttäen juutalaista salanimeä Purishkevich otti osaa Rasputinin nirhauxeen. Koska Purishkevitšin vaimo kieltäytyi polttamasta turkkia ja saappaita pienessä takassa ambulanssijunassa, salaliittolaiset palasivat palatsiin Rasputinin isompien esineiden kanssa. Tästä kiitoxexi Purishkevitš oli "käytännössä ainoa entinen kansallinen mustasadan johtaja, joka säilytti aktiivisen poliittisen elämän Venäjällä tsaarin kukistumisen jälkeen". Elokuussa 1917 hän halusi sotilasdiktatuurin; hänet pidätettiin Kornilov-tapauksen vuoksi, mutta hänet vapautettiin. Seuraavasta vehkeilystä hänet tuomittiin 11 kuukaudeksi "julkiseen työhön" ja neljäksi vuodeksi vankeuteen pakollisella yhdyskuntapalvelulla, ja hän voitti rohkealla yhdyskuntapalvelulla vankitovereidensa ihailun Pietarin ja Paavalin linnoituksessa. Vankilassa hän oli kirjoittanut runon, jossa hän kuvaili Brest-Litovskin sopimusta "Trotskin rauhaksi". Väärin taas, se oli Leninin, eikä Trozkin. ellauri318.html on line 81: Stekare, med adjektivformen stekig, är ett uttryck som i svenskan under tidigt 2000-tal kommit att användas om en viss typ av personer i svensk överklass som unga personer inom adelskalendern och nyrika. Stereotypen "stekare" refererar vanligtvis till en typ av ung man som är, eller åtminstone tydligt försöker ge sken av, att vara ekonomiskt oberoende. Liksom många tidigare provocerande ungdomsgrupper såsom det sena 1800-talets grilljannar och 1940-talets swingpjattar förknippas även stekarna i stor utsträckning med en viss klädstil. Aftonbladets krönikör Fredrik Virtanen beskrev 2005 denna så här: "Flottigt Runar-hår, brun utan sol-kräm, Canada Goose-täckjacksväst, röd skjorta, jättestora wraparoundshades, blekta lyxjeans och hiphop-sneakers." ellauri318.html on line 98: Varför fan? Svedupellena ÄR ju bögar allihopa. Putepossun nimipäivää eilen vietettiin. Mors grisar är vi allihopa, du med och jag med. Paholaiset pukeutuvat Pradaan. Laadukkaat merkkivaatteet ovh 70Kkr - sehän on annas olla melkein 6 kiloeuroa! Vauzi vau! Pioneerin stereot, haha mullakin oli sellaiset, ostin käytettynä Hannu-Pekalta. Jotenkin tää on tosi säälitävää. Polvisukkia. Sukkamuotikin on kääntynyt päinvastaisexi, nyt pitää nilkat olla paljaina. Skumppaa, kaato, viivat ja sitten panolle. Ei edes pano enää taida ei-binäärisille maistua. Eikä viinakaan. ellauri318.html on line 107: "Bud" ryhtyy vastaiskuun. Hän keksii keinon hilata Bluestarin osakekurssi ylös ja saada se sitten nopeasti taas alas, ja vinkkaa sitten Gekkon pahimmalle kilpailijalle, brittiläiselle Wildmanille (Terence Stamp) mahdollisuudesta ostaa yhtiö edullisesti. Bud neuvoo Gekkoa vastaavasti myymään lyhyexi laskevat osakkeet, jolloin kaupat toteutuvat. Gekko tajuaa että kaiken takana on Bud Fox ja raivostuu. Bud palaa työpaikalleen, jossa poliisi pidättää hänet sisäpiirikaupoista syytettynä. ellauri318.html on line 119: Mrado huokaisi. Hänen mielessään kävi ajatus, joka hämmästytti häntä itseäänkin: aivan liian moni yritti esittää tiukkaa, vaikka on pelkkä nolla. Hän oli törmännyt ilmiöön monta kertaa. Työttömät svedudeekut, kouluttamattomat portsarit ja lähiöiden röyhkeät jengiteinit olivat kaikki olevinaan besserwissereitä. Oliko siitä apua? Tunsivatko he sen ansiosta olevansa jotain muuta kuin pohjamutaa? Tämä vosu oli selvä luuseri. Miksi hän edes yritti? ellauri318.html on line 123: Kaikki vetää kamaa, kertoo Abdul iloisena. Svedut, mutiaiset, teinit. Tästä on tullut koko kansan juttu tyyliin Ikea tai Henkkamaukka. Kauppa käy kuin siimaa. JP ostaa kolarahoilla ällöjä merkkivaatteita. Hän ei pane mitään säästöön. Hän panee neitosia hampaankoloon. Sohvi oli lumoava kuin fixu tv-juontaja. Tosissaan iskeminen oli kinkkistä. JPlle tuli Pohjois-Euroopan tiukin stondis silkasta rahanhimosta. Väkivalta Tukholmassa on kasvanut ja asujainten suhde aseisiin on lämmennyt. Ruåzi etenee päättäväisesti jenkkiesikuviensa tietä. Nekin jotka eivät osallistu seuraavat kiihottuneina vierestä kumikauloina. Ostelevat Vapiduxen ja kumppaneiden sellukirjoja. Svedut on 50v jenkeistä jälessä mutta nopeita oppijoita. Niikö virolaiset poroista. ellauri318.html on line 125: Kepaappi oli niin hyvää että suli suussa. Hampurilainen ja pizzakin. Vizi mitä törkyä nää konnat lappaa mahoihinsa. Kauppaisivat kahvia kolan sijasta kuten Kalle Ankka (alla). Hintakin on pian samoissa, kun brassit kuivattavat sademeziä. Steekkareiden vieraiden joukossa palloilivat anorektinen prinsessa Madeleine ja Leif Pagrozky. I 2010 ble Pagrotsky utnevnt til «Årets hedersryss» (Årets hedersruss) ved Sällskapet Ryska Huset, med begrunnelsen «Pagrotskys interesse for russisk kultur i sin alminnelighet, og russisk film i særlig grad». Lefa vastusti euroa ja huumelakeja. Lefalla on sydänvika. Naisvieraat viihtyivät minitopeissaan ja blingblingvaatteissaan. ellauri318.html on line 130: Kurdikettu tilasi Amazonista murhan Mansikan äidille. Ruåzalaiset seuraa vierestä huuli pyöreenä. Tunnelma on erittäinkin huono. Niko Ranta-aho istuu vankilassa kolakaupasta. Sohvi Byöörf selvisi katiskasta säikähdyksellä. Steekkarijuhlissa on lumikasa pöydällä. Kaikki aivastelevat. Vitun paskiaisia. JP on epämiellyttävän hikinen. Sohvin luona JPn stondi lerpahtaa kun Sohvi koittaa sovittaa kalun päähän korzua. Se ei vaan tykkää latexin hajusta. Niin voi käydä kelle tahansa, Sohvi lohduttaa. Kyllä kai. Ote DN:n yleisimpien valeiden listasta. ellauri318.html on line 135: And Now for Something Completely Different! ellauri318.html on line 156: Vanhuslukijoille hyvä piirre Keplereillä on et ne kertaa kaiken hyvin selkeästi eikä jätä mitään lukijalle arvoituxexi. Kirja etenee kuin juna asemalta toiselle. Tai kuin jenkki väikkäri: sano ensin mitä aiot sanoa, sitten sano se, sen jälkeen kertaa mitä sanoit ymmärryxen varmistuxexi. ellauri318.html on line 171: Njuu saatiin se mafioso sentään ammutuxi siiviläxi Suomen Jouzenen tultua svedupettereille avuxi, mutta eikös vaan sen mikkihiiri Petteri poika astu Rinaldo Rinaldinin tilalle edistämään länsinaapurien asekauppoja vienolla viulusäestyxellä. ellauri318.html on line 185: Krimin kysymys liittyi läheisesti sotilaspoliittisiin kiistoihin Mustanmeren laivaston omistuksesta ja Ukrainan ydinaseiden kohtalosta. Heinäkuussa 1993 Venäjän duuma julisti laivaston ja Sevastopolin kaupungin Venäjän omaisuudeksi. Keväällä ja alkukesästä 1994 laivastokiista oli vähällä johtaa Ukrainan ja Venäjän väliseen aseelliseen konfliktiin. ellauri318.html on line 187: Alkuvuodesta 1994 Krimin niemimaan presidentinvaalit saivat aikaan poliittisen kriisin Mustallamerellä. Ennakkosuosikkina vaaleihin lähti venäläismielinen Juri Meškov, jonka tavoitteena oli liittää Krim osaksi Venäjää. ellauri318.html on line 202: Venäjä saattaa joutua siirtämään Mustanmeren laivaston tukikohtansa Sevastopolista Novorossijskeen. Se vaikuttaisi Venäjän kykyyn operoida Mustallamerellä merkittävästi. ellauri318.html on line 204: Laivaston siirtäminen Novorossijskeen muuttaisi merkittävästi Venäjän asemaa läntisellä Mustallamerellä. ellauri318.html on line 206: – Maa jolla ei ole laivastoa pakottaa Venäjän Mustanmeren laivaston vetäytymään Krimiltä. Se olisi valtava nöyryytys, sanoo vahingoniloisena Toveri jämerä alahuuli töröllä. ellauri318.html on line 234: Vladimir Putin voi hävitä vain jos Venäjän armeija murskataan Ukrainassa, Garri Kasparov sanoo. Plopovin izemurhasiirto on nyt oikea. Vanha shakkimestari Garri Kasparov tunnetaan äänekkäänä Vladimir Putinin hallinnon vastustajana. Länteen loikannut Kasparov järjestää Tallinnassa sodanvastaisen (LOL) konferenssin 1.–2. lokakuuta. Viron venäläiset ovat eri kannalla. Pelaavat mustilla. ellauri318.html on line 258: noise and the optimism. I love that people come here with ellauri318.html on line 274: Briggs. "This here's the beginning of that show where they made ellauri318.html on line 283: The old days were gone and the Mob no longer exclusively ran Trenton. The Mob had to share the Trenton pie with Russian thugs, kid gangs, Asian triads, black and Hispanic gangstas. Just som i Sverige. ellauri318.html on line 309: Täys konetuliasesota hylätyssä elokuvateatterissa ei jenkeissä hämmästytä ketään. Eikun perään vaan laukauxia jollain vitun rakettiheittimellä. Mikähän näitä epeleitä vaivaa. Ne on nähneet liikaa tappamista teeveessä, ne on ihan turtia. Aleksejevits ei tunne jenkkejä, siellä on vitun verenhimoisia naisia. There was a time I´d freak out but now it seems sorta normal. ellauri318.html on line 335: Nykyään Ukrainaksi kutsuttu alue oli aikoinaan kasarien valtakunnan sydän (albumi 194). Kasarien kaganaatti saavutti huippunsa 800-luvun lopulla, kun se sai hallintaansa Subkaukasian, Azovinmeren ja suurimman osan Itä-Euroopasta Dnipro-jokeen asti. Pro-Ukrainalaiset Siverialaiset ja Polialaiset kunnioittivat kasareita. Pushkinin lyyrinen sankari oli Kasari. Kertaa myös George Chipmunkin "kossack trivia" albumista 190. ellauri318.html on line 337: 800-luvun lopulta lähtien Kiivan Rus nousi myös suureksi vastustajaksi. Kronikoiden mukaan Askoldin ja Dyrin varangilaiset joukot (siis nippu ruåzalaisia, uskokaa tai älkää) vapauttivat Kiovan kasareista vuonna 862 ja vuosina 883–85 prinssi Oleh (Hälge siis) vapautti polialaiset ja siverilaiset kasarien vallasta. Prinssi Ihorin armeija marssi kahdesti (913–14 ja 943–944) kasarien alueen läpi Kaspianmerelle ja toi takaisin runsaasti saaliita. ellauri321.html on line 49: None of Wotton's poetry was published during his lifetime and it was not until 1651 that his collected works were issued as Reliquiae Wottonianae. Among these, Elizabeth of Bohemia, Upon the Sudden Restraint of the Earl of Somerset, and The Character of a Happy Life are the most memorable. Izaak Walton's biography of Sir Henry Wotton, written in 1670, clearly depicts his powerful intellect, forthright character, and the esteem in which he was held. ellauri321.html on line 73: As a character, Sam Weller complements Mr. Pickwick, just as Sancho Panza complements Don Quixote. Whereas Mr. Pickwick is innocent and elderly, Sam is experienced and young, the most intelligent character in the novel. If Mr. Pickwick loses his temper easily, Sam is quite self-possessed. While Mr. Pickwick has no romantic intentions, Sam carries on a... Скрыть ellauri321.html on line 80: (1778-1830) oli irlantilaissyntyinen wannabe filosofi (taidekriitikko) joka koitti todistella ettei apinan motiivi olisikaan self interest. Siitä tuli järvipoeettojen bändäri kunnes nämä kyllästyivät sen huoraamiseen. Se luki myös Godwinia ja Burkea ja piti molemmista. Se kirjoitti pahansisuisen esseen vihaamisen puolesta. ellauri321.html on line 92: Nähtyäni kaiken tämän ja purettuani ihmiselämän kuteen sekalaisiksi ilkeyden, pahansuopuuden, pelkuruuden, tunteen ja ymmärryksen puutteen, välinpitämättömyyden ja itsetiedottomuuden langoiksi, nähtyäni tottumuksen voittavan kaiken ylevyyden ja antavan vuorostaan tietä alhaisuudelle, erehdyttyäni niin pahoin julkisissa ja yksityisissä toiveissani, petyttyäni aina siihen mihin panin suurimman luottamukseni, ystävyyden hölmönä ja rakkauden narrina, eikö minulla olekin syytä vihata ja halveksia itseäni? Totisesti on, ja pääasiassa siksi, etten ole riittävästi vihannut ja halveksinut muita. ellauri321.html on line 103: Among other books there fell into a guy named Hazlitt's hands a little volume of double interest to him by reason of his own early sojourn in America, and in a fitting connection he gave it a word of praise. In the Edinburgh Review for October, 1829, he speaks of it as giving one an idea “how American scenery and manners may be treated with a lively poetic interest. The pictures are sometimes highly colored, but they are vivid and strikingly characteristic.” “The author,” he continues, “gives not only the objects, but the feelings of a new country.” Hazlitt had read the book and had been delighted with it nearly a quarter of a century before he wrote of it, and in the earliest years of the century he had commended it warmly to his friends. In November, 1805, Lamb wrote: “Oh, tell Hazlitt not to forget the American Farmer. I dare say it is not so good as he fancies; but a book's a book.”* And it is this book, which not only gained the sympathies of Hazlitt and Charles Lamb, but also by its idealized treatment of American country life may possibly have stirred, as Professor Moses Coit Tyler thought, the imaginations of Byron and Coleridge. ellauri321.html on line 105: For many years after Hazlitt had sounded his note of praise, Crèvecoeur and his work remained practically unknown. The ideas for which he stood, the literary atmosphere that he created, were both old-fashioned. Few people took Rousseau from their upper shelves, and the dust gathered on the tomes of Chateaubriand. Even Werther was more talked about than read. And so no one cared for this Earthly Paradise of the Age of Reason dashed with Rousseau's sentimentality, filled with his love of Nature, and prophetic of the whole Emigrant literature of France. ellauri321.html on line 108: In 1747, in his sixteenth year, Crèvecoeur was sent by his family to England in order to complete his education. But the young man was of an adventurous spirit, and after a sojourn of about seven years in England, he set sail for Canada, where for the years 1758–59 he served in the French army. In 1764, after some residence in Pennsylvania, he became a naturalized citizen of New York, and five years later settled on a farm in Ulster County. Here, with his wife, Mahetable Tiffet of Yonkers, he lived the peaceful life of many idyllic years during which he gathered the materials for his book. Obviously enough he did not always remain on his farm, but viewed many parts of the country with a quietly observing eye. These journeys are recorded in his pages. He explored pretty thoroughly the settled portions of the States of New York and Pennsylvania, saw something of New England, and also penetrated westward to the limits of the colonies. He went as far South as Charleston, and may have visited Jamaica. Beyond such journeyings we may imagine these years to have xiv have been quite barren of events, serene and peaceful, until the storm of the Revolution began to break. It is not until 1779 that anything of import is again recorded of Crèvecoeur. In that year he made an attempt to return to Normandy, but the sudden appearance of a French fleet in the harbor of New York causing him to be suspected as a spy, he was imprisoned for three months. He was then permitted to sail, and, on his arrival in England, sold for thirty guineas his “Letters from an American Farmer,” which were published at London in 1782, the year after he reached France. ellauri321.html on line 112: Here sorrow and desolation awaited him. His wife had died a few weeks before his arrival, his farm had been ravaged, his children were in the care of strangers. But as he had been appointed French Consul in New York with the especially expressed approbation of Washington, he remained in America six years longer, with only one brief interval spent in France. Notwithstanding the disastrous practical influence of his book, through which five hundred Norman families are said to have perished in the forests of Ohio, he was now an honored citizen in his adopted country, distinguished by Washington, and the friend of Franklin. In these later years he accompanied Franklin on various journeys, one of which is recorded in the “Voyage Dans La Haute Pennsylvanie.” In 1790 he returned to France, living now at Rouen, now at Sarcelles, where he died on November 12, 1813. He was a man of “serene temper and pure benevolence,” of good sense and sound judgment; something also of a dreamer, yet of a rhetorical rather than a poetical temperament; typically French, since there were in him no extremes of opinion or emotion. He followed the dictates of his reason tempered by the warmth of his heart, and treated life justly and sanely. ellauri321.html on line 114: Crèvecoeur's book differs from other works descriptive of early conditions in America in that xvi that it should be regarded primarily as a piece of literature. Beyond the information that is given by it there is the more permanent significance of its tone and atmosphere, of its singularly engaging style, and of the fact that it forms part of a great literary movement. ellauri321.html on line 117: Crèvecoeur sought and found, or imagined that he had found, that land of plain living and high thinking, of simple virtue and untrammeled manhood, which was one of the dreams of his age. Here were none of those social distinctions against which Werther so bitterly rebelled. The restraints of law were reduced to a minimum and in Crèvecoeur's favorite Society of Friends (of which he gave a long account to his French countrymen) there were not even priests. In a word, the spiritual rebellion of that period was essentially a rebellion against institutions, and the real corresponded very nearly to the ideal in colonial America. Beyond the limits of the colonies, moreover, the absolute ideal hovered. ellauri321.html on line 125: Good and evil I see is to be found in all societies, and it is in vain to seek for any spot where those ingredients are not mixed. I therefore rest satisfied, and thank God that my lot is to be an American farmer, instead of a Russian boor, or a bloody Hungarian peasant. ellauri321.html on line 127: I am far from rejoicing to hear that there are in the world men so thoroughly wretched; they are no doubt as harmless, industrious, and willing to work as we are. Hard is their fate to be thus condemned to a slavery worse than that of our negroes. ellauri321.html on line 131: Yet when young I entertained some thoughts of selling my farm. I thought it afforded but a dull repetition of the same labours and pleasures. I thought the former tedious and heavy, the latter few and insipid; but when I came to consider myself as divested of my farm, I then found the world so wide, and every place so full, that I began to fear lest there would be no room for me. My farm, my house, my barn, presented to my imagination, objects from which I adduced quite new ideas; they were more forcible than before. Why should not I find myself happy, said I, where my father was before? He left me no good books it is true, he gave me no other education than the art of reading and writing; but he left me a good farm, and his experience; he left me free from debts, and no kind of difficulties to struggle with 24 with.—I married, and this perfectly reconciled me to my situation; my wife rendered my house all at once chearful and pleasing; it no longer appeared gloomy and solitary as before; when I went to work in my fields I worked with more alacrity and sprightliness; I felt that I did not work for myself alone, and this encouraged me much. My wife would often come with her kitting in her hand, and sit under the shady trees, praising the straightness of my furrows, and the docility of my horses; this swelled my heart and made every thing light and pleasant, and I regretted that I had not married before. I felt myself happy in my new situation, and where is that station which can confer a more substantial system of felicity than that of an American farmer, possessing freedom of action, freedom of thoughts, ruled by a mode of government which requires but little from us? Every year I kill from 1500 to 2,000 weight of pork, 1,200 of beef, half a dozen of good wethers in harvest: of fowls my wife has always a great stock: what can I wish more? ellauri321.html on line 143: The rich and the poor are not so far removed from each other as they are in Europe. Some few towns excepted, we are all tillers of the earth, from Nova Scotia to West Florida. We are all animated with the spirit of an industry which is unfettered and unrestrained, because each person works for himself. (Excepting the Negroes of course, and a bunch of penniless farm hands.) ellauri321.html on line 145: There, on a Sunday, he sees a congregation of respectable farmers and their wives, all clad in neat homespun, well mounted, or riding in their own humble waggons. There is not among them an esquire, saving the unlettered magistrate. ellauri321.html on line 148: Urged by a variety of motives that we need not go into, here they came. The laws, the indulgent laws, protect them as they arrive, stamping on them the symbol of adoption; they receive ample rewards for their labours; ellauri321.html on line 151: Americans are the western pilgrims, who are carrying along with them that great mass of arts, sciences, vigour, and industry which began long since in the east; they will finish the great circle. The Americans were once scattered all over Europe; ellauri321.html on line 152: here they are incorporated into one of the finest systems of population which has ever appeared, and which will hereafter become distinct by the power of the different climates they inhabit. The American ought therefore to love this country much better than that wherein either he or his forefathers were born. Here the rewards of his industry follow with equal steps the progress of his labour; his labour is founded on the basis of nature: self-interest; can it want a stronger allurement? ellauri321.html on line 154: The American is a new man, homo novus, who acts upon new principles; he must therefore entertain new ideas, and form new opinions. From involuntary idleness, servile dependence, penury, and useless labour, he has passed to toils of a very different nature, rewarded by ample subsistence.—This is an American. ellauri321.html on line 156: Those who live near the sea, feed more on fish than on flesh, and often encounter that boisterous element. This renders them more bold and enterprising; this leads them to neglect the confined occupations of the land. They see and converse with a variety of people; their intercourse with mankind becomes extensive. The sea inspires them with a love of traffic, a desire of transporting produce from one place to another; and leads them to a variety of resources which supply the place of labour. Those who inhabit the middle settlements, by far the most numerous, must be very different; the simple cultivation of the earth purifies them, but the indulgences of the government, the soft remonstrances of religion, the rank of independent freeholders, must necessarily inspire them with sentiments, very little known in Europe among people of the same class. What do I say? Europe has no such class of men; the early knowledge they acquire, the early bargains they make, give them a great degree of sagacity. As freemen men 58 they will be litigious; pride and obstinacy are often the cause of law suits; the nature of our laws and governments may be another. As citizens it is easy to imagine, that they will carefully read the newspapers, enter into every political disquisition, freely blame or censure governors and others. As farmers they will be carful and anxious to get as much as they can, because what they get is their own. As northern men they will love the chearful cup. ellauri321.html on line 159: As Christians, religion curbs them not in their opinions; the general indulgence leaves every one to think for themselves in spiritual matters; the laws inspect our actions, our thoughts are left to God. Industry, good living, selfishness, litigiousness, country politics, the pride of freemen, religious indifference, are their characteristics. If you recede still farther from the sea, you will come into more modern settlements; they exhibit the same strong lineaments, in a ruder appearance. Religion seems to have still less influence, and their manners are less improved, and they carry guns. ellauri321.html on line 161: By living in or near the woods, their actions are regulated by the wildness of the neighbourhood. The deer often come to eat their grain, the wolves to destroy their sheep, the bears to kill their hogs, the foxes to catch their poultry. This surrounding hostility, immediately puts the gun into their hands; they watch 67 watch these animals, they kill some; and thus by defending their property, they soon become professed hunters; this is the progress; once hunters, farewell to the plough. The chase renders them ferocious, gloomy, and unsociable; a hunter wants no neighbour, he rather hates them, because he dreads the competition. In a little time their success in the woods makes them neglect their tillage. They trust to the natural fecundity of the earth, and therefore do little; carelessness in fencing, often exposes what little they sow to destruction; they are not at home to watch; ellauri321.html on line 162: in order therefore to make up the deficiency, they go oftener to the woods. That new mode of life brings along with it a new set of manners, which I cannot easily describe. ellauri321.html on line 166: Near the great woods, in the last inhabited districts men seem to be placed still farther beyond the reach of government, which in some measure leaves them to themselves. How can it pervade every corner; as they were driven there by misfortunes, tunes, necessity of beginnings, desire of acquiring large tracks of land, idleness, frequent want of œconomy, ancient debts; the re-union of such people does not afford a very pleasing spectacle. When discord, want of unity and friendship; when either drunkenness or idleness prevail in such remote districts; contention, inactivity, and wretchedness must ensue. There are not the same remedies to these evils as in a long established community. The few magistrates they have, are in general little better than the rest; they are often in a perfect state of war; that of man against man, sometimes decided by blows, sometimes by means of the law; that of man against every wild inhabitant of these venerable woods, of which they are come to dispossess them. There men appear to be no better than carnivorous animals of a superior rank, living on the flesh of wild animals when they can catch them, and when they are not able, they subsist on grain. Eating of wild meat, whatever you may think, tends to alter their temper. ellauri321.html on line 168: So he who would wish to see America in its proper light, and have a true idea of its feeble beginnings and barbarous rudiments, must visit our extended line of frontiers where the last settlers dwell, and where he may see the first labours of settlement, the mode of clearing the earth, in all their different appearances; where men are wholly left dependent on their native tempers, and on the spur of uncertain industry, which often fails when not sanctified by the efficacy of a few moral rules. There, remote from the power of example, and check of shame, many families exhibit the most hideous parts of our society. They are a kind of forlorn hope, preceding by ten or twelve years the most respectable army of veterans which come after them. In that space, prosperity will polish some, vice and the law will drive off the rest, who uniting again with others like themselves will recede still farther; making room for more industrious people, who will finish their improvements, convert the loghouse into a convenient habitation, and rejoicing that the first heavy labours are finished, will change in a few years that hitherto barbarous country into a fine fertile, well regulated district. Such is our progress, such is the march of the Europeans toward the interior parts of this continent. In all societies there are off-casts; this impure part serves as our precursors or pioneers; my father himself was one of that class, but he came upon honest principles, and was therefore one of the few who held fast; by good conduct and temperance, he transmitted to me his fair inheritance, when not above one in fourteen of his contemporaries had the same good fortune. ellauri321.html on line 170: As I have endeavoured to shew you how Europeans become Americans; it may not be disagreeable to shew you likewise how the various Christian sects introduced, wear out, and how religious indifference becomes prevalent. When any considerable number of a particular sect happen to dwell contiguous to each other, they immediately erect a temple, and there worship the Divinity agreeably to 62 their own peculiar ideas. Nobody disturbs them. If any new sect springs up in Europe, it may happen that many of its professors will come and settle in America. As they bring their zeal with them, they are at liberty to make proselytes if they can, and to build a meeting and to follow the dictates of their consciences; for neither the government nor any other power interferes. If they are peaceable subjects, and are industrious, what is it to their neighbours how and in what manner they think fit to address their prayers to the Supreme Being? But if the sectaries are not settled close together, if they are mixed with other denominations, their zeal will cool for want of fuel, and will be extinguished in a little time. Then the Americans become as to religion, what they are as to country, allied to all. In them the name of Englishman, Frenchman, and European is lost, and in like manner, the strict modes of Christianity as practised in Europe are lost also. ellauri321.html on line 173: Thus all sects are mixed as well as all nations; thus religious indifference is imperceptibly disseminated from one end of the continent to the other; which is at present one of the strongest characteristics of the Americans. Buahaha sure as hell. ellauri321.html on line 175: Thus our bad people are those who are half cultivators and half hunters; and the worst of them are those who have degenerated altogether into the hunting state. As old ploughmen and new men of the woods, as Europeans and new made Indians, they contract the vices of both; they adopt the moroseness and ferocity of a native, without his mildness, or even his industry at home. If manners are not refined, at least they are rendered simple and inoffensive by tilling the earth; all our wants are supplied by it, our time is divided between labour and rest, and leaves none for the commission of great misdeeds. As hunters it is divided between the toil of the chase, the idleness of repose, or the indulgence of inebriation. ellauri321.html on line 182: There is room for every body in America; has he any particular talent, or industry? he exerts it in order to procure a livelihood, and it succeeds. Is he a merchant? the avenues of trade are infinite; is he eminent in any respect? he will be employed and respected. Does he love a country life? pleasant farms present themselves; he may purchase what he wants, and thereby become an American farmer. Is he a labourer, sober and industrious? he need not go many miles, nor receive many informations before he will be hired, well fed at the table of his employer, and paid four or five times more than he can get in Europe. Does he want uncultivated lands? Thousands of acres present themselves, which he may purchase cheap. Whatever be his talents or inclinations, if they are moderate, he may satisfy them. I do not mean that every one who comes will grow rich in a little time; no, but he may procure an easy, decent low maintenance, by his industry. Instead of starving he will be fed, instead of being idle he will have employment; and these are riches enough for such men as come over here. ellauri321.html on line 184: But how is this accomplished in that croud of low, indigent people, who flock here every year from all parts of Europe? I will tell you; they no sooner arrive than they immediately feel the good effects of that plenty of provisions we possess: they fare on our best food, and they are kindly entertained; their talents, character, and peculiar industry are immediately inquired into; they find countrymen every where disseminated, let them come from whatever part of Europe. ellauri321.html on line 186: Let me select one as an epitome of the rest, say this wetback from South America: he is hired, he goes to work, and works moderately; instead of being employed by a haughty person, he finds himself with his equal, placed at the substantial table of the farmer, or else at an inferior one as good; his wages are high, his bed is not like that bed of sorrow on which he used to lie: if he behaves with propriety, and is faithful, he is caressed, and becomes as it were a member of the Amazon family. ellauri321.html on line 191: Pride steps in and leads him to every thing that the laws do not expressly forbid. It is not every immigrant who succeeds; no, it is only the sober, the honest, and industrious: happy those to whom this transition has served as a powerful spur to labour, to prosperity, and to the good establishment of children, born in the days of their poverty; and who had no other portion to expect but the rags of their parents, had it not been for their crappy imigration. Why here they can find better rags on the dump and eat heartier meals from the trashcans. ellauri321.html on line 193: Others again have been led astray by this enchanting scene; their new pride, instead of leading them to the fields, has kept them in idleness; the idea of possessing lands or a lot of cash is all that satisfies them—though surrounded with fertility, they have mouldered away their time in inactivity, misinformed husbandry, and ineffectual endeavours. ellauri321.html on line 195: The Scotch and the Irish might have lived in their own country perhaps as poor, but enjoying more civil advantages, the effects of their new situation do not strike them so forcibly, nor has it so lasting an effect. From whence the difference arises I know not, but out of twelve families of emigrants of each country, generally seven Scotch will succeed, nine German, and four Irish. The Scotch are frugal and laborious, but their wives cannot work so hard as German women, who on the contrary vie with their husbands, and often share with them the most severe toils of the field, which they understand better. They have therefore nothing to struggle against, but the common casualties of nature. The Irish do not prosper so well; they love to drink and to quarrel; they are litigious, and soon take to the gun, which is the ruin of every thing; they seem beside to labour under a greater degree of ignorance in husbandry than the others; perhaps it is that their industry had less scope, and was less exercised at home. Their potatoes, which are easily raised, are perhaps an inducem ellauri321.html on line 200: Andrew, what step do you intend to take in order to become rich? Have you brought any money with you, Andrew? I'll tell you what I intend to do; I'll send you to my house, where you shall stay two or three weeks, there you must exercise yourself with the axe, that is the principal tool the Americans want, and particularly the back-settlers. Can your wife spin? Well then as soon as you are able to handle the axe, you shall go and live with Mr. P. R. a particular friend of mine, who will give you four dollars per month, for the first six, and the usual price of five as long as you remain with him. I shall place your wife in another house, where she shall receive half a dollar a week for spinning; and your son a dollar a month to drive the team. ellauri321.html on line 205: The term of the lease shall be thirty years; how do you like it, Andrew? Oh, Sir, it is very good, but I am afraid, that the king or his ministers, or the governor, or some of our great men, I don't mean you Sir, will come and take the land from me; your son may say to me, by and by, this is my father's land, Andrew, you must quit it. No, no, said Mr. Lessor, there is no such danger; I am here just to take the labour of a poor settler; here we have no great men, but what are subordinate to our laws; so calm all your fears, I will give you a lease, so that none can can make you afraid. Andrew did not understand a word; we therefore can easily forgive him a few spontaneous ejaculations on the rug, which would be useless to wipe off. ellauri321.html on line 209: Tämä hyvä, mutta Froggie pilaa antamansa suotuisan vaikutelman loppuluvussa jossa se päättää ryhtyäkin punanahaxi. The Supreme Being does not reside in peculiar churches or communities; he is equally the great Manitou of the woods and of the plains; and even in the gloom, the obscurity of those very woods, his justice may be as well understood and felt as in the most sumptuous temples. Each worship with us, hath, you know, its peculiar political tendency; there it has none but to inspire gratitude and truth: their tender minds shall receive no other idea of the Supreme Being, than that of the father of all men, who requires nothing more of them than what tends to make us others happy. We shall say with them. Soungwanèha, èsa caurounkyawga, nughwonshauza neattèwek, nèsalanga. — Our father, be thy will done in earth as it is in great heaven. ellauri321.html on line 218: Juan in America was a success and was chosen by the Book Society as Book of the Month. However, the work annoyed the Commonwealth Foundation – Linklater was accused of showing too little respect for the United States and its institutions. Russian Communism the writer considered an "Oriental perversion aggravated by torments and a technique filched from Germanic practice." ellauri321.html on line 243: I always wondered what it was like to be white? ellauri321.html on line 291: Melvin Dixon sepitti runon nimeltä Heartbeats vasta kasarilla. Se kertoo homon lakukepin kuolemasta AIDSiin. Niin juuri kävi Melvin raiskalle. He wrote about black gay men. Hänen partnerinsa nimi oli osuvasti Dick Horowitz. Dick oli todnäk. nahaton. Juanin löytämä runokokoelma saattoi olla vaikka erestingliterature.com/2019/12/the-best-poems-of-the-1920s/">tämä: ellauri321.html on line 334: Now there is a bunch of good reasons why people choose NOT to support the Guardian. It is a real hornet´s nest of western capitalist money chasers known as economic liberals. ellauri321.html on line 410: - Mixi koko ajan pierettää? Jokainen ihminen päästää noin parikymmentä pierua päivässä. Ylenmääräistä paukuttelua voi kuitenkin yrittää hoitaa ja hillitä. ellauri321.html on line 502: Afanasi Nikitinin kotimatka katkesi 1472 Feodosiaan. Feodosija (ukr. Феодо‌сія, ven. Феодо‌сия, kreik. Θεοδοσία, krimintat. Kefe) on kylpyläkaupunki ja kaupunkipiiri Krimin niemimaan kakkoisosassa Mustanmeren rannalla Krimin autonomisessa tasavallassa Ukrainassa. Siellä sijaizevat Venäjän Mustanmeren laivaston laivankorjaustelakat. ellauri321.html on line 520: Tietämättään mongolit olivat kääntyneet biologiseen sodankäyntiin voittaakseen vihollisensa. Kauppareiteistä, jotka yhdistivät Euroopan muuhun maailmaan, tuli nyt tappavia valtateitä mustan kuoleman leviämiselle. Vuonna 1347 tauti saapui Konstantinopoliin ja sitten Genovaan, Venetsiaan ja Välimerelle, ja sen toivat kauppiaat ja kauppiaat, jotka pakenivat kotiin. Samoin muistaaxeni kävi Kiinassa länkkärien riehuessa siellä 1800-luvulla. ellauri321.html on line 583: Wodehouse moved to the US in 1945 and lived there until his death in 1975, aged 93. Had he returned to Affeninsel he would have been prosecuted for treason. Personality pays. You are special. Che sará sará, whatever will be will be. ellauri322.html on line 78: Tom Persekipu kuvitteli naivisti että kaikki olisivat luonnostaan kavereita keskenään, ellei hallitusta olisi. Oli tai ei, ize kukin pyrkii tunkion päälle kiekumaan. No Darwiniin oli vielä puoli vuosisataa matkaa. ellauri322.html on line 80: All the great laws of society are laws of nature. Those of trade and commerce, whether with respect to the intercourse of individuals or of nations, are laws of mutual and reciprocal interest. Ja hah. ellauri322.html on line 82: Excess and inequality of taxation, however disguised in the means, never fail to appear in their effects. As a great mass of the community are thrown thereby into poverty and discontent, they are constantly on the brink of commotion; and deprived, as they unfortunately are, of the means of information, are easily heated to outrage. Tupla hah. ellauri322.html on line 83: If there is a country in the world where concord, according to common calculation, would be least expected, it is America. There the poor are not oppressed, the rich are not privileged. Industry is not mortified by the splendid extravagance of an unruly workforce rioting at its expense. Tripla hah. ellauri322.html on line 93: In contemplating the whole of this subject, I extend my views into the department of commerce. In all my publications, where the matter would admit, I have been an advocate for commerce, because I am a friend to its effects. It is a pacific system, operating to cordialise mankind, by rendering nations, as well as individuals, useful to each other. As to the mere theoretical reformation, I have never preached it up. The most effectual process is that of improving the condition of man by means of his interest; and it is on this ground that I take my stand. If commerce were permitted to act to the universal extent it is capable, it would extirpate the system of war, and produce a revolution in the uncivilised state of governments. The invention of commerce has arisen since those governments began, and is the greatest approach towards universal civilisation that has yet been made by any means not immediately flowing from moral principles. Whatever has a tendency to promote the civil intercourse of nations by an exchange of benefits, is a subject as worthy of philosophy as of politics. ellauri322.html on line 95: Commerce is no other than the traffic of two individuals, multiplied on a scale of numbers; and by the same rule that nature intended for the intercourse of two, she intended that of all. For this purpose she has distributed the materials of manufactures and commerce, in various and distant parts of a nation and of the world; and as they cannot be procured by war so cheaply or so commodiously as by commerce, she has rendered the latter the means of extirpating the former. As the two are nearly the opposite of each other, consequently, the uncivilised state of the European governments is injurious to commerce. Every kind of destruction or embarrassment serves to lessen the quantity, and it matters but little in what part of the commercial world the reduction begins. Like blood, it cannot be taken from any of the parts, without being taken from the whole mass in circulation, and all partake of the loss. When the ability in any nation to buy is destroyed, it equally involves the seller. Could the government of England destroy the commerce of all other nations, she would most effectually ruin her own. It is possible that a nation may be the carrier for the world, but she cannot be the merchant. She cannot be the seller and buyer of her own merchandise. The ability to buy must reside out of herself; and, therefore, the prosperity of any commercial nation is regulated by the prosperity of the rest. If they are poor she cannot be rich, and her condition, be what it may, is an index of the height of the commercial tide in other nations. When, therefore, governments are at war, the attack is made upon a common stock of commerce, and the consequence is the same as if each had attacked his own. ellauri322.html on line 100: Commerce needs no other protection than the reciprocal interest which every nation feels in supporting it⁠—it is common stock⁠—it exists by a balance of advantages to all; and the only interruption it meets, is from the present uncivilised state of governments, and which it is its common interest to reform. Buahaha. ellauri322.html on line 106: At an early period⁠—little more than sixteen years of age, raw and adventurous, and heated with the false heroism of a master who had served in a man-of-war⁠—I began the carver of my own fortune, and entered on board the Terrible Privateer, Captain Death. From this adventure I was happily prevented by the affectionate and moral remonstrance of a good father, who, from his own habits of life, being of the Quaker profession, must begin to look upon me as lost. ellauri322.html on line 108: But the impression, much as it effected at the time, began to wear away, and I entered afterwards in the King of Prussia Privateer, Captain Mendez, and went with her to sea. Yet, from such a beginning, and with all the inconvenience of early life against me, I am proud to say, that with a perseverance undismayed by difficulties, a disinterestedness that compelled respect, I have not only contributed to raise a new empire in the world, founded on a new system of government, but I have arrived at an eminence in political literature, the most difficult of all lines to succeed and excel in, which aristocracy with all its aids has not been able to reach or to rival. Notta lällällää teille loordit! ellauri322.html on line 115: Be it, however, what it may, it is no other than the consequence of excessive burden of taxes, for, at the time when the taxes were very low, the poor were able to maintain themselves; and there were no poor-rates. ellauri322.html on line 119: In the preceding part of this work, I have spoken of an alliance between England, France, and America, for purposes that were to be afterwards mentioned. It is, I think, certain, that if the fleets of England, France, and Holland were confederated, they could propose, with effect, a limitation to, and a general dismantling of, all the navies in Europe, to a certain proportion to be agreed upon. ellauri322.html on line 123: The opening of South America would produce an immense field of commerce, and a ready money market for manufactures, which the eastern world does not. The East is already a country full of manufactures, the importation of which is not only an injury to the manufactures of England, but a drain upon its specie. The balance against England by this trade is regularly upwards of half a million annually sent out in the East-India ships in silver; and this is the reason, together with German intrigue, and German subsidies, that there is so little silver in England. ellauri322.html on line 125: Never did so great an opportunity offer itself to England, and to all Europe, as is produced by the two Revolutions of America and France. By the former, freedom has a national champion in the western world; and by the latter, in Europe. When another nation shall join France, despotism and bad government will scarcely dare to appear. To use a trite expression, the iron is becoming hot all over Europe. The insulted German and the enslaved Spaniard, the Russ and the Pole, are beginning to think. The present age will hereafter merit to be called the Age of Reason,61 and the present generation will appear to the future as the Adam of a new world. ellauri322.html on line 127: When all the governments of Europe shall be established on the representative system, nations will become acquainted, and the animosities and prejudices fomented by the intrigue and artifice of courts, will cease. As soldiers have hitherto been treated in most countries, they might be said to be without a friend. Shunned by the citizen on an apprehension of their being enemies to liberty, and too often insulted by those who commanded them, their condition was a double oppression. But where genuine principles of liberty pervade a people, everything is restored to order; and the soldier civilly treated, returns the civility. ellauri322.html on line 129: Jepu jee. Täähän on nyt nähty käytännössä. Propellipäät lähettelee dröönejä, ja päät halkeavat ihan samalla äänellä kuin suuressa isänmaallisessa sodassa. Kiitti Paine, very interesting, but now back to the studiou. ellauri322.html on line 157: Hra Collins kertoo Falklandin menneisyydestä vetoamalla Falklandin pitkään historiaan, joka on painottanut järkeä verenvuodatuksen takia. Falklandin naapuri Barnabas Tyrrel oli tyrannimainen mestari, joka sorsi ja manipuloi vuokralaisiaan. Tyrrelistä tuli Falklandin vihollinen ja kilpailija, jota rakastettiin hänen rohkeasta ja anteliaasta käytöksestään. Falkland korjasi jatkuvasti Tyrrelin aiheuttamat monet vääryydet perheensä jäsenille ja naapureilleen, mikä vain lisäsi yhteisön kunnioitusta ja arvostusta Falklandia kohtaan. Hän pelasti myös Tyrrelin veljentyttären Emily Melvilen tulipalolta, sankaruudesta, joka sai Emilyn rakastumaan Falklandiin. Järkyttynyt Tyrrel piti Emilyn vangittuna tilallaan, ja hänet pidätettiin väärien syytösten perusteella, kun tämä yritti paeta. Emilyn emotionaalinen ahdistus näissä tapahtumissa johti siihen, että hän sairastui ja kuoli. Kahden miehen välinen konflikti kärjistyi, kun Tyrrel hyökkäsi fyysisesti Falklandin kimppuun Emilyn hautajaisissa. Tyrrel itse löydettiin murhattuna pian sen jälkeen. Vaikka Falklandia pidettiin välittömästi epäiltynä Tyrrelin murhasta, hän puolusti itseään tahrattoman maineensa perusteella. Sen sijaan kahdella Tyrrelin vuokralaisella löydettiin raskauttavat todisteet, tuomittiin murhasta ja hirtettiin. Falklandin tunnetila, herra Collins selittää, on horjunut siitä lähtien. Vuonna 1690 Malvinassaarten välistä kulkeva salmi nimettiin Falklandinsalmeksi Englannin amiraliteetissa vaikuttaneen varakreivi Falklandin mukaan. Saarten nimi juontui tästä. ellauri322.html on line 191: Neljä vuotta myöhemmin Godwin meni naimisiin uudelleen ja hänen uusi vaimonsa Mary Jane Clairmont toi avioliittoon kaksi omaa lastaan, joista merkittävin oli Claire Clairmont. Clairesta on muistaaxeni ohimenevästi paasattu. (Kz. albumi 14.) Wollstonecraftin tyttäret vihasivat uutta rouva Godwinia ja huomiota, jonka hän kiinnitti omaan tyttäreensä. Godwinin perheestä tuli yhä epämukavampi paikka asua jännitteiden noustessa ja velkojen kasvaessa. Teini-ikäiset Mary ja Claire pakenivat juoksemalla mantereelle Shelleyn kanssa vuonna 1814. Jäljelle jäänyt Fanny kantoi suurimman osan äitipuolensa vihasta. Hän eristettiin yhä enemmän perheestään ja kuoli itsemurhaan vuonna 1816. ellauri322.html on line 232: MARY WOLLSTONECRAFT was born on the 27th of April, 1759. Her father, a quick-tempered and unsettled man, capable of beating wife, child, and dog was the son of a manufacturer who made money in Spitalfields, when Spitalfields was prosperous. Her mother was a rigorous Irishwoman, of the Dixons of Sally Shannon. Edward John Wollstonecraft of whose childpen, besides Mary, the second child, three sons and two daughters lived to be sort of men and women in course of time, got rid of about ten thousand pounds which had been left him by his father. He began to get rid of it by farming. Mary Wollstonecraft's firstremembered home was in a farm at Epping. When she was five years old, the family moved to another farm, by the Chelmsford Toad. When she was between six and seven years old they moved again, to the neighbourhood of Barking. There they remained three years before the next move, which was to a farm near Beverley, in Yorkshire. In Yorkshire they remained six years, and Mary Wollstonecraft had there what education fell to her lot between the ages of ten and sixteen. ellauri322.html on line 236: In 1776, Mary Wollstonecraft's father, a rolling stone, rolled into Wales. Again he was a failure. Next year again he was a Londoner; and Mary had influence enough to persuade him. to choose a house at Walworth, where she would be near to her friend's fanny. Then, however, the conditions of her home life caused her to be often on the point of going away to earn a living for herself. In 1778, when she was nineteen, Mary Wollstonecraft did leave home, to take a situation as companion with a rich tradesman's widow at Bath, of whom it was said that none of her companions could stay with her. Mary Wollstonecraft, nevertheless, stayed two years with the difficult widow, and made herself respected. Her mother's failing health then caused Mary to return to her. The father was then living at Enfield, and trying to save the small remainder of his means by not venturing upon any business at all. The mother died after long suffering, wholly dependent on her daughter Mary's constant care. The mother's last words were often quoted by Mary Wollstonecraft in her own last years of distress "A little patience, and all will be over." ellauri322.html on line 240: In 1783 Mary Wollstonecraft aged twenty-lour with two of her sisters, joined Fanny Blood in setting up a day school at Islington, which was removed in a few months to Newington Green. Early in 1785 Fanny Blood, far gone in consumption, sailed for Lisbon to marry an Irish surgeon who was settled there. After her marriage it was evident that she had but a few months to live ; Mary Wollstonecraft, deaf to all opposing counsel, then left her school, and, with help of money from a friendly woman, she went out to nurse her, and was by her when she died. Mary Wollstonecraft remembered her loss ten years afterwards in these "Letters from Sweden and Norway," when she wrote: ellauri322.html on line 244: Mary Wollstonecraft left Lisbon for England late in December, 1785. When she came back she found Fanny's poor parents anxious to go back to Ireland ; and as she had been often told that she could earn by writing, she wrote a pamphlet of 162 small pages" Thoughts on the Education of Daughters " and got ten pounds for it. This she gave to hel- friend's parents to enable them to go back to their kindred. In all she did there is clear evidence of an ardent, generous, impulsive nature. One day her friend Fanny Blood had repined at the unhappy surroundings in the home she was maintaining for her father and mother, and longed for a little home of her own to do her work in. Her friend quietly found rooms, got furniture together, and told her that her little home was ready ; she had only to walk into it. Then it seemed strange to Mary Wollstonecraft that Fanny Blood was withheld by thoughts that had not been uppermost in the mood of complaint. She thought her friend irresolute, where she had herself been generously rash. Her end would have been happier had she been helped, as many are, by that calm influence of home in which some knowledge of the world passes from father and mother to son and daughter, without visible teaching and preaching, in easiest companionship of young and old from day to day. ellauri322.html on line 246: The little payment for her pamphlet on the " Education of Daughters " caused Mary Wollstonecraft to think more seriously of earning by her pen. The pamphlet seems also to have advanced her credit as a teacher. After giving up her day school, she spent some weeks at Eton with the Rev. Mr. Prior, one of the masters there, who recommended her as governess to the daughters of Lord Kingsborough, an Irish viscount, eldest son of the Earl of Kingston. Her way of teaching was by winning love, and she obtained the warm affection of the eldest of her pupils, who became afterwards Countess Mount-Cashel. In the summer of 1787, Lord Kingsborough's family, including Mary Wollstonecraft, was at Bristol Hot-wells, before going to the Continent. While there, Mary Wollstonecraft wrote her little tale published as " Mary, a Fiction," wherein there was much based on the memory of her own friendship for Fanny Blood. ellauri322.html on line 248: The publisher of Mary Wollstonecraft's " Thoughts on the Education of Daughters " was the same Joseph Johnson who in 1785 was the publisher of Oowper's " Task." With her little story written and a little money saved, the resolve to live by her pen could now be carried out. Mary Vollstonecraft, therefore, parted from her friends at Bristol, went to London, saw her publisher, and frankly told him her determination. He met her with fatherly kindness, and received her as a guest in his house while she was making her arrangements. At Michaelmas, 1787, she settled in a house in George Street, on the Surrey side of Blackfriars Bridge. There she produced a little book for children, of " Original Stories from Real Life," and earned by drudgery for Joseph Johnson. She translated, she abridged, she made a volume of Selections, and she wrote for an " Analytical Review," which Mr. Johnson founded in the middle of the year 1788. Among the books translated by her was Necker " On the Importance of Religious Opinions." Among the books abridged by her was S:dzmann's " Elements of Morality." ellauri322.html on line 250: With all this hard work she lived as sparely as she could, that she might help her family. She supported her father. That she might enable her sisters to earn their living as teachers, she sent one of them to Paris, and maintained her there for two years ; the other she placed in a school near London as parlour-boarder until she was admitted into it as a paid teacher. She placed one brother at Woolwich to qualify for the Navy, and he obtained a lieutenant's commission. For another brother, articled to an attorney whom he did not like, she obtained a transfer of dentures; and when it became clear that his quarrel was more with law than with the lawyers, she placed him with a farmer before fitting him out for emigration to America. She then sent him, so well prepared for his work there that he prospered well. ellauri322.html on line 252: She tried even to disentangle her father's affairs ; but the confusion in them was beyond her powers of arrangement. Added to all this faithful work, she took upon herself the charge of an orphan child, seven years old, whose mother had been in the number of her friends. That was the life of Mary Wollstonecraft, thirty years old, in 1789, the year of the Fall of the Bastille; the noble life now to be touched in its enthusiasms by tbe spirit of the Revolution, to be caught in the great storm, shattered, and lost among its wrecks. ellauri322.html on line 254: To Burke's attack on the French Revolution Mary Wollstonecraft wrote an Answer one of many answers provoked by it that attracted much attention. This was followed by her "Vindication of the Rights of Woman," while the air was full of declamation on the "Rights of Man." The claims made in this little book were in advance of the opinion of that day, but they are claims that have in our day been conceded. They are certainly not revolutionary in the opinion of the world tbat has become a hundred years older since the book was written (1792). No, more like 230 years, plus 1. ellauri322.html on line 256: At this time Mary Wollstonecraft had moved to rooms in Store Street, Bedford Square. She was fascinated by Fuseli the painter, and he was a married man. She felt herself to be too strongly drawn towards him, and she went to Paris at the close of the year 1792, to break the spell. She felt lonely and sad, and was not the happier for being in a mansion lent to her, from which the owner was away, and in which she lived surrounded by his servants. Strong womanly instincts were astir within her, and they were not all wise folk who had been drawn around her by her generous enthusiasm for the new hopes of the world, that made it then, as Wordsworth felt, a very heaven to the young. ellauri322.html on line 258: Four months after she had gone to Paris, Mary Wollstonecraft met at the house of a merchant, with whose wife she had become intimate, an American named Gilbert Imlay. He won her affections. That was in April, 1793. He had no means, and she had home embarrassments, for which she was unwilling that he should become in any way responsible. A part of the new dream in some minds then was of a love too pure to need or bear the bondage of authority. The mere forced union of marriage ties implied, it was said, a distrust of fidelity. When Gilbert Imlay would have married Mary Wollstonecraft, she herself refused to bind him ; she would keep him legally exempt from her responsibilities towards the father, sisters, brothers, whom she was supporting. She took his name and called herself his wife, when the French Convention, indignant at the conduct pf the British Government, issued a decree ellauri322.html on line 260: from the effects of which she would escape as the wife of a citizen of the United States. But she did not marry. She witnessed many of the horrors that came of the loosened passions of an untaught populace. A child was born to her a girl whom she named after the dead friend of her own girlhood. And then she found that she had leant upon a reed. She was neglected; and was at last forsaken. Having sent her to London, Imlay there visited her, to explain himself away. She resolved on suicide, and in dissuading her from that he gave her hope again. He needed somebody who had good judgment, and who cared for his interests, to represent him in some business affairs in Norway. She undertook to act for him, and set out on the voyage only a week after she had determined to destroy herself. ellauri322.html on line 262: The interest of this book which describes her travel is quickened by a knowledge of the heart-sorrow that underlies it all. Gilbert Imlay had promised to meet her upon her return, and go with her to Switzerland. But the letters she had from him in Sweden and Norway were cold, and she came back to find that she was wholly forsaken for an actress from a strolling company of players. Then she went up the river to drown herself. She paced the road at Putney on an October night, in 1795, in heavy rain, until her clothes were drenched, that she might sink more surely, and then threw herself from the top of Putney Bridge. ellauri322.html on line 264: She was rescued, again, and lived on with deadened spirit. In 1796 these "Letters from Sweden and Norway " were published. Early in 1797 she was married to William Godwin. On the 10th of September in the same year, at the ago of thirty-eight, Mary Wollstonecraft Godwin died, after the birth of the daughter who lived to become the wife of Shelley and write a blockbuster bestseller. The mother also would have lived, if a womanly feeling, in itself to be respected, had not led her also to unwise departure from the customs of the world. Peace be to her memory. None but kind thoughts can dwell upon the life of this too faithful disciple of Rousseau (except for the feminismim). ellauri322.html on line 272: Hei Gil! Terveisiä täältä kesäisestä Skandinaviasta. The weather is here, wish you were beautiful. ellauri322.html on line 295: Norjalaiset vaikuttavat ahkerammilta ja varakkaammilta. Ruåzalaiset nimittävät niitä konnixi, ne sanovat svedupellejä teeskentelijöixi. Oikeassa ovat kumpikin. Slaves are not sharpened by the only thing that can motivate a man, namely self-interest. Fredrikshallissa omat ampui selkään Kalle Tusinaa. Poor Charles! ellauri322.html on line 299: The grave has closed over a cdear friend, the friend of my youth (Fanny Blood). Still she is present with me, and I hear her soft voice warbling as I stray over the heath. Fate has separated me from another, the fire of whose eyes, tempered by infantine tenderness, still warms my breast (Mr. Imlay); even when gazing on these tremendous cliffs sublime emotions absorb my soul. And, smile not, if I add that the rosy tint of morning reminds me of a suffusion which will never more charm my senses, unless it reappears on the cheeks of my child. Her sweet blushes etc etc. ellauri322.html on line 304: Mary ei pidä muumioista. Life, what art thou? Where goes this breath ? this I, so much alive ? In what element will it mix, giving or receiving fresh energy ? What will break the enchantment of animation ? Sas se. Pugh ! my stomach turns. ellauri322.html on line 334: It would, I think, be a great advantage to the English, if feats of activity (I do not include boxing matches) were encouraged on a Sunday, as it might stop the progress of Methodism. Aristocracy and fanaticism seem equally to be gaining ground in England, particularly in the North. ellauri322.html on line 337: The increasing population of the earth must necessarily tend to its improvement, as the means of existence are multiplied by invention. You have probably made similar reflections in America, where the face of the country, I suppose, resembles the wilds of Norway. ellauri322.html on line 353: Se vähä, mitä olen nähnyt kansan tavoista Larvikissa ei miellytä minua senkään vertaa kuin Tonsbergin tavat. Minua varoitetaan ennakolta, että huomaan norskien olevan yhä ovelampia ja petollisempia, kun etenen länteen päin, samassa suhteessa kuin maatalous vähenee, sillä heidän kaupunkinsa on rakennettu paljaille kallioille, kadut ovat kapeita siltoja ja asukkaat ovat kaikki kieroja merenkulkijoita tai laivojen omistajia, jotka pitävät kauppoja. ellauri322.html on line 367: Here I met with an intelligent literary man, who was anxious to gather information from me relative to the past and present situation of France. The newspapers printed at Copenhagen, as well as those in England, give the most exaggerated accounts of their atrocities and distresses, but the former without any apparent comments or inferences. Still the Norwegians, though more connected with the English, speaking their language and copying their manners, wish well to the Republican cause, and follow with the most lively interest the successes of the French arms. So determined were they, in fact, to excuse everything, disgracing the struggle of freedom, by admitting the tyrant’s plea, necessity, that I could hardly persuade them that Robespierre was a monster. Laureenska myöntää että kaikki ukrainalaiset eivät pidä Zelenskystä. ellauri322.html on line 369: You may think me too severe on commerce, but from the manner it is at present carried on little can be advanced in favour of a pursuit that wears out the most sacred principles of humanity and rectitude. What is speculation but a species of gambling, I might have said fraud, in which address generally gains the prize? ellauri322.html on line 371: A woodman's dwelling was sheltered by the forest, noble pines spreading their branches over the roof; and before the door a cow, goat, nag, and children, seemed equally content with their lot; and if contentment be all we can attain, it is, perhaps, best secured by ignorance. Tis-mal-leen! ellauri322.html on line 373: You will ask, perhaps, why I wished to go farther northward. Why? not only because the country, from all I can gather, is most romantic, abounding in forests and lakes, and the air pure, but I have heard much of the intelligence of the inhabitants, substantial farmers, who have none of that cunning to contaminate their simplicity, which displeased me so much in the conduct of the people on the sea coast. A man who has been detected in any dishonest act can no longer live among them. He is universally shunned, and shame becomes the severest punishment. ellauri322.html on line 377: Odelsrett er den rett som den nærmest ættede person til eieren av en gård har til å overta eiendomsretten til gården. Gården må ha en viss størrelse, og ha vært i familiens eie sammenhengende de siste 20 årene. Dersom den best odelsberettigede er barn av eieren, har han også åsetesrett, og han kan da overta eiendommen på dødsboskifte til åsetestakst. Dersom beste odelsberettigede ikke er barn av eieren, skal han overta den til odelstakst. ellauri322.html on line 381: Odelsretten er en særnorsk rett som ikke finnes tilsvarende i andre vestlige land. Danmark hadde en lignende rett som man startet avvikling av på slutten av 1600-tallet og endelig avskaffet i 1926. Elementer av odelsrett, integrert i arvelovgivningen, eksisterer fortsatt (per 2006) på Island og Færøyene og i Østerrike, Sveits og Tyskland. På Shetland og Orknøyene er det kjent som udal law. ellauri322.html on line 385: Odelsretten har medvirket til å holde eiendommer på landet i samme families eie, men har også medvirket til mange familiefeider gjennom tidene. Regelen om boplikt, som ble innført i 1975, har også ført til alvorlige problemer for mange. I de siste årene har det vært sterke røster for å oppheve odelsretten. Blant annet gjorde tidligere landbruksminister Lars Sponheim det klart at han ville vurdere en opphevelse av odelsloven. En oppheving av odelsretten vil kreve en endring av grunnloven, og således kreve 2/3 flertall i Stortinget for å bli vedtatt. ellauri322.html on line 387: It is certainly a convenient and safe way of mortgaging land; yet the "most rational men" whom I conversed with on the subject seemed convinced that the right was more injurious than beneficial to society; still if it contribute to keep the farms in the farmers’ own hands, I should be sorry to hear that it were abolished. ellauri322.html on line 391: Takasin matkalla Norjasta on ruåzalaiset Uddevallassa taas täys sikoja. I do not now wonder that the girls lose their fine complexions at such an early age, or that love here is merely an appetite to fulfil the main design of Nature, never enlivened by either affection or sentiment. ellauri322.html on line 397: The Swedes are in general attached to their families, yet a divorce may be obtained by either party on proving the infidelity of the other or acknowledging it themselves. The women do not often recur to this equal privilege, for they either retaliate on their husbands by following their own devices or sink into the merest domestic drudges, worn down by tyranny to servile submission. Do not term me severe if I add, that after youth is flown the husband becomes a sot, and the wife amuses herself by scolding her servants. In fact, what is to be expected in any country where taste and cultivation of mind do not supply the place of youthful beauty and animal spirits? ellauri322.html on line 399: The country during the first day’s journey presented a most barren appearance, as rocky, yet not so picturesque as Norway, because on a diminutive scale. We stopped to sleep at a tolerable inn in Falckersberg, a decent little town with a prettyish little wilderness in the back, though all the windows were to the west. ellauri322.html on line 406: Tanskixet(kin) saa Marylta tukevasti haukkuja. Liikemiehet ovat kotimaisia tyranneja, jotka ovat kylmästi uppoutuneet omiin asioihinsa ja niin tietämättömien muiden maiden tilasta, että ne väittää dogmaattisesti, että Tanska on maailman onnellisin maa, kunkku paras mahdollinen ruhtinaista ja Kreivi Bernstorff ministereistä viisain. Mitä naisiin tulee, he ovat vain huomattavia kotiäitejä; ilman saavutuksia tai mitään viehätysvoimaa, joka kaunistaa edistyneempää sosiaalista elämää. Tämä täydellinen tietämättömyys voi auttaa heitä säästämään jotain keittiössään, mutta se ei suinkaan tee heistä parempia vanhempia. Päinvastoin, lapset hemmotellaan pilalle, kuten he yleensä ovat, kun heidät jätetään heikkojen, hemmottelevien äitien huostaan, joilla ei ole mitään toimintaperiaatetta tunteidensa säätelemiseksi, ja heistä tulee pikkulasten orjia. ellauri322.html on line 415: Caroline Mathildes ægteskab og tid som dronning blev præget af hendes mands ændrede sindstilstand. Manden var så gal som et gøgur. I 1770 indledte hun et kærlighedsforhold til kongens livlæge Johann Friedrich Struensee, der blev den egentlige magthaver i Danmark fra 1770 til 1772. Ved kuppet mod Struensee i 1772 blev hun arresteret, ægteskabet med Christian 7. blev ophævet, og hun blev forvist fra Danmark. Hun levede herefter, adskilt fra sine børn, i byen Celle i Tysklyand indtil sin tidlige død som 23-årig i 1775. Matilda vaikuttaa ihan Hamletin äiskältä. Tanskanmaassa on psljon mätää, mutta kuninkaalla oli hyviä rintapastilleja. ellauri322.html on line 425: Tanskixet kazelee julkista teloitusta viihteenä. Kas kun niillä ei ole telkkaria rikä suoratoistoa. Jeg er mere og mere overbevist om, at den samme karakterenergi, der gør en mand til en dristig skurk, ville have gjort ham nyttig for samfundet, hvis samfundet havde været mere velorganiseret. Når et stærkt sind ikke disciplineres ved kultivering, er det en følelse af uretfærdighed, der gør det uretfærdigt. Meget plausibelt. Mary ei pidä empirismistä. ellauri322.html on line 438: Miehet ovat kotityranneja, oli sitten isinä, veljinä tai aviomiehinä; mutta isän ja aviomiehen hallituskauden välillä on eräänlainen väliaika, joka on ainoa vapauden ja nautinnon aika, josta naiset nauttivat. The women seem to take the lead in polishing the manners everywhere, this being the only way to better their condition. ellauri322.html on line 440: A story is told here of the King’s formerly making a dog counsellor of state, because when the dog, accustomed to eat at the royal table, snatched a piece of meat off an old officer’s plate, the geezer reproved him jocosely, saying that he, monsieur le chien, had not the privilege of dining with his majesty, a privilege annexed to this distinction. ellauri322.html on line 458: From what I have seen throughout my journey, I do not think the situation of the poor in England is much, if at all, superior to that of the same class in different parts of the world; and in Ireland I am sure it is much inferior. I allude to the former state of England; for at present the accumulation of national wealth only increases the cares of the poor, and hardens the hearts of the rich, in spite of the highly extolled rage for almsgiving. ellauri322.html on line 460: You know that I have always been an enemy to what is termed charity, because timid bigots, endeavouring thus to cover their sins, do violence to justice, till, acting the demigod, they forget that they are men. And there are others who do not even think of laying up a treasure in heaven, whose benevolence is merely tyranny in disguise; they assist the most worthless, because the most servile, and term them helpless only in proportion to their fawning. ellauri322.html on line 478: Maryn kumppanina Hampurissa on ranskis Amerikan farmari, Imlayn kaveri. Sekään ei pidä Geschäft-sakemanneista: The interests of nations are bartered by speculating merchants. ellauri322.html on line 481: I left this letter unfinished, as I was hurried on board, and now I have only to tell you that, at the sight of Dover cliffs, I wondered how anybody could term them grand; they appear so insignificant to me, after those I had seen in Sweden and Norway. ellauri322.html on line 489: You are viewing an original antique oil painting on canvas by Paulette Bardy, listed French Impressionist of the early part of the 20th century. She was born in Fez, Morocco and her works were accepted and exhibited at the prestigious Salon des Artistes Francais in Paris. She was a pupil of French artist Charles Fouqueray and she also painted a series of controversial risque beach scenes, erotic in nature, titled "La Plage" and "Bord de Mer". Her landscapes are Impressionistic mixed with an influence of rural French folk art. ellauri323.html on line 60: Victoria Mary Sackville-West was the only child of Lionel Edward, third Baron of Sackville, and Victoria Josepha Dolores Catalina Sackville-West, his first cousin and the illegitimate daughter of the diplomat Sir Lionel Sackville-West. She was educated privately. As a child she started to write poetry, writing her first ballads at the age of 11. "I don't remember either my father or my mother very vividly at that time, except that Dada used to take me for terribly long walks and talk to me about science, principally Darwin, and I liked him a great deal better than mother, of whose quick temper I was frightened." (from Portrait of a Marriage by Nigel Nicolson, 1973) Vita's mother considered her ugly - she was bony, she had long legs, straight hair, and she wanted to be as boyish as possible. ellauri323.html on line 66: Kun hän antoi kaiken tämän mennä yhteen romaanissa korkeasta elämästä, hän tuotti Edwardiansissa eräänlaisen aikakauden teoksen ja bestsellerin... Vakavien nerokkaiden kirjailijoiden romaaneista tulee usein lopulta bestsellereitä, mutta useimmat nykyajan bestsellerit ovat kirjoittaneet toisen luokan kirjailijat, joiden psykologinen juoma sisältää ripauksen naiiviutta, ripaus sentimentaalisuutta, tarinankerrontakykyä ja salaperäistä sympatiaa tavallisten ihmisten päiväunelmia kohtaan. Vita oli melkein tämän tyyppinen myydyin. Hän kaipasi vain olla yksi, koska hänellä ei ollut aivan tarpeeksi kolmatta ja neljättä elementtiä myydyimmässä oluessa. ellauri323.html on line 70: On 11 December 1936, when Edward VII's grandson, Edward VIII, abdicated the throne to marry Wallis Simpson, Mrs. Alice Keppel, Edward's longtime mistress, while dining at the Ritz Hotel, was heard to say, "Things were done much better in my day." Van Keppelit olivat Willemin mukana britteihin tulleita hollanninmatuja. Alice oli Camilla rottweilerin isoisoäiti. Samassa duunissa siis toimi koko kolmikko. Kunniakumppanina Walesin prinssinnakille. Vasta Camilla pääsi hieromaan simpukkaansa valtaistuimeen. ellauri323.html on line 74: Sebastian The Duke was open-handed, as he could well afford to be; money was a thing about which he never needed to think. There had always been plenty of money at Chevron, and there still was, even with the income-tax raised from 11d. to 1/- in the pound; that abundance was another of the things which had never changed and which had every appearance of being unchangeable. It was taken for granted, but Sebastian saw to it that his tenants benefited as well as himself. "An ideel landlord-wish there were more like him," they said, forgetting that there were, in fact, many like him; many who, in their unobtrusive way, elected to share out their fortune, not entirely to their own advantage-quiet English squires, who, less favoured than Sebastian, were yet imbued with the same spirit, and traditionally gave their time and a good proportion of their possessions as a matter of course to those dependent upon them. A voluntary system, voluntary in that it depended upon the temperament of the squire; still, a system which possessed a certain pleasant dignity denied to the systems of a more compulsory sort. But did it, Sebastian reflected, sitting with his pen poised above his cheque-book, carry with it a disagreeable odour of charity? He thought not; for he knew that he derived as much satisfaction from the idea that Bassett would no longer endure a leaking roof as Bassett could possibly derive, next winter, from the fact that his roof no longer leaked. He would certainly go over and talk to the man Bassett. ellauri323.html on line 84: Zuleika Dobson – "vaikkakaan ei ehdottoman kaunis" - on edvardiaanisen aikakauden tuhoisan viehättävä nuori nainen, todellinen femme fatale, joka on ammatiltaan arvovaltainen entinen sirkustirehtööri. Zuleikan nykyinen ammatti (tosin mikä vielä tärkeämpää, hänen kiehtova kauneutensa) on tehnyt hänestä jonkinlaisen pienen julkkiksen, ja hän onnistuu pääsemään Oxfordin yliopiston etuoikeutettuun, vain miehistä koostuvaan alueeseen, koska hänen isoisänsä on Juudaksen Collegen vartija (perustuu Merton Collegeen, Beerbohmin alma materiin). Siellä hän rakastuu ensimmäistä kertaa elämässään Dorsetin herttuaan, snobi, emotionaalisesti irrallinen opiskelija, joka – turhautuneena siihen, ettei hän pysty hallitsemaan tunteitaan, kun hän näkee hänet – joutuu myöntämään, että hänkin on hänen ensimmäinen rakkautensa ja kosi häntä impulsiivisesti. Koska hän kuitenkin tuntee, ettei hän voi rakastaa ketään, ellei tämä ole läpäisemätön hänen viehätysvoimalleen, hän kuitenkin hylkää kaikki kosijansa ja tekee samoin hämmästyneen herttuan kanssa. Herttua huomaa nopeasti, että Noaks, Kerekekeks Koaks Koaks, toinen Oxford-opiskelija, väittää myös rakastuneensa häneen olematta koskaan edes ollut tekemisissä hänen kanssaan. Ilmeisesti miehet rakastuvat häneen heti nähdessään hänet. Ensimmäisenä, jolle hän on vastannut rakkautensa (miten vain lyhyeksikin ajaksi), herttua päättää tehdä itsemurhan symboloidakseen intohimoaan Zuleikaa kohtaan ja toivoo, että hän lisää tietoisuutta hänen lumoavan viehätyksensä kauheasta voimasta. ellauri323.html on line 108: Pian heidän häiden jälkeen Benedetti kehotti vaimoaan osallistumaan julkiseen turnaukseen. Näytelmän aikana hiän kuoli, kun osa telineestä, jossa hiän istui, antoi periksi. Kiirehtien hiänen viereensä hän huomasi, että hiänellä oli yllään hiuspaita, siis sellainien jouhipaita joita Peeveli tarsolainen väsäsi. Hänen vaimonsa kuoleman aiheuttama järkytys ja todisteet hiänen salaisesta katumuksestaan tekivät häneen niin suuren vaikutuksen, että hän hylkäsi ammattinsa ja ryhtyi fransiskaaniksi. ellauri323.html on line 119: Zuleika was not strictly beautiful. Her eyes were a trifle large, and their lashes longer than they need have been. An anarchy of small curls was her chevelure, a dark upland of misrule, every hair asserting its rights over a not discreditable brow. For the rest, her features were not at all original. They seemed to have been derived rather from a gallimaufry of familiar models. From Madame la Marquise de Saint-Ouen came the shapely tilt of the nose. The mouth was a mere replica of Cupid’s bow, lacquered scarlet and strung with the littlest pearls. No apple-tree, no wall of peaches, had not been robbed, nor any Tyrian rose-garden, for the glory of Miss Dobson’s cheeks. Her neck was imitation-marble. Her hands and feet were of very mean proportions. She had no waist to speak of. ellauri323.html on line 121: Yet, though a Greek would have railed at her asymmetry, and an Elizabethan have called her “gipsy,” Miss Dobson now, in the midst of the Edwardian Era, was the toast of two hemispheres. ellauri323.html on line 124: At the close of the Season, Paris claimed her for a month’s engagement. Paris saw her and was prostrate. Boldini did a portrait of her. Jules Bloch wrote a song about her; and this, for a whole month, was howled up and down the cobbled alleys of Montmartre. And all the little dandies were mad for “la Zuleika.” Dändeistä on paasattu mm albumeissa 49, 53, 56, 61, 98, 107, 139, ellauri323.html on line 127: In Berlin, every night, the students escorted her home with torches. Prince Vierfuenfsechs-Siebenachtneun offered her his hand, and was condemned by the Kaiser to six months’ confinement in his little castle. In Yildiz Kiosk, the tyrant who still throve there conferred on her the Order of Chastity, and offered her the central couch in his seraglio. In Petersburg, the Grand Duke Salamander Salamandrovitch fell enamoured of her. The Grand Duchess appealed to the Tzar. Zuleika was conducted across the frontier, by an escort of love-sick Cossacks. On the Sunday before she left Madrid, a great bull-fight was held in her honour. Fifteen bulls received the coup-de-grace, and Alvarez, the matador of matadors, died in the arena with her name on his lips. He had tried to kill the last bull without taking his eyes off la divina senorita. From the Vatican, the Pope launched against her a bull which fell utterly flat. ellauri323.html on line 129: Zuleika was the smiling target of all snap-shooters, and all the snap-shots were snapped up by the press and reproduced with annotations: Zuleika Dobson walking on Broadway in the sables gifted her by Grand Duke Salamander—she says “You can bounce blizzards in them”; Zuleika Dobson yawning over a love-letter from millionaire Edelweiss; relishing a cup of clam-broth—she says “They don’t use clams out there”; ordering her maid to fix her a warm bath; finding a split in the gloves she has just drawn on before starting for the musicale given in her honour by Mrs. Suetonius X. Meistersinger, the most exclusive woman in New York; chatting at the telephone to Miss Camille Van Spook, the best-born girl in New York; laughing over the recollection of a compliment made her by George Abimelech Post, the best-groomed man in New York; meditating a new trick; admonishing a waiter who has upset a cocktail over her skirt; having herself manicured; drinking tea in bed. Thus was Zuleika enabled daily to be, as one might say, a spectator of her own wonderful life. On her departure from New York, the papers spoke no more than the truth when they said she had had “a lovely time.” ellauri323.html on line 133: Yet Zuleika WAS very innocent, really. She was as pure as that young shepherdess Marcella, who, all unguarded, roved the mountains and was by all the shepherds adored. Like Marcella, she had given her heart to no man, had preferred none. Youths were reputed to have died for love of her, as Chrysostom died for love of the shepherdess; and she, like the shepherdess, had shed no tear. When Chrysostom was lying on his bier in the valley, and Marcella looked down from the high rock, Ambrosio, the dead man’s comrade, cried out on her, upbraiding her with bitter words—“Oh basilisk of our mountains!” Nor do I think Ambrosio spoke too strongly. Er. epm. homopetteri Horace Walpole (josta on paasattu albumeissa 14, 52, 75, 115, 235 ja 247) nimitteli Woolworthin Marya “a hyena in petticoats” or “a philosophising serpent” . ellauri323.html on line 135: And I daresay, indeed, that had he never met Zuleika, the irresistible, he would have lived, and at a very ripe old age died, a dandy without reproach. For in him the dandiacal temper had been absolute hitherto, quite untainted and unruffled. He was too much concerned with his own perfection ever to think of admiring any one else. Different from Zuleika, he cared for his wardrobe and his toilet-table not as a means to making others admire him the more, but merely as a means through which he could intensify, a ritual in which to express and realise, his own idolatry. At Eton he had been called “Peacock,” and this nick-name had followed him up to Oxford. It was not wholly apposite, however. For, whereas the peacock is a fool even among birds, the Duke had already taken (besides a particularly brilliant First in Mods) the Stanhope, the Newdigate, the Lothian, and the Gaisford Prize for Greek Verse. And these things he had achieved currente calamo, “wielding his pen,” as Scott said of Byron, “with the easy negligence of a nobleman.” The dandy must be celibate, cloistral; is, indeed, but a monk with a mirror for beads and breviary—an anchorite, mortifying his soul that his body may be perfect. ellauri323.html on line 144: Look well at me! I am Hereditary Comber of the Queen’s Lap-Dogs. I am young. I am handsome. My temper is sweet, and my character without blemish. In fine, Miss Dobson, I am a most desirable parti.” ellauri323.html on line 151: The Duke turned on his heel, and strode to the other end of the room. There he stood for some moments, his back to Zuleika. ellauri323.html on line 153: The Duke withdrew his fingers before she unclasped them. That twice-flung taunt rankled still. It was monstrous to have been called a snob. A snob!—he, whose readiness to form what would certainly be regarded as a shocking misalliance ought to have stifled the charge, not merely vindicated him from it! He was a dandy, not a snob, God's wounds! ellauri323.html on line 180: Member of the Hadash Party and the Israeli Knesset Ofer Cassif says while the killing of civilians on both sides was condemnable, it was Israel’s occupation of Palestinian territories, and the actions of the Netanyahu-led government, that was responsible for the deaths of Israelis and Palestinians. Cassif also criticised the US government, saying that if it had pressed Israel to move towards a peaceful political solution and to end the occupation, events such as today’s would not have happened. Eurowesterners are making very similar statements and language that you have heard from US President Joe Biden. They are firmly blaming Hamas for this attack. Biden pledges ‘all appropriate means of support’ to Israel. The US provides $3.8bn in unconditional military aid to Zion annually. Hadash is a left-wing party that supports a socialistic economy and workers' rights. It emphasizes Jewish-Arab cooperation, and its leaders were among the first to support a two-state solution. Its voters are principally middle class and secular Arabs, many from the north and Christian communities. ellauri323.html on line 198: Moore tuli Bryn Mawr Collegeen vuonna 1905. Hän valmistui neljä vuotta myöhemmin BAxi pääaineenaan historia, taloustiede ja valtiotiede. Runoilija HD oli hänen luokkatovereidensa joukossa heidän fuksivuotensa aikana. Bryn Mawrissa Moore alkoi kirjoittaa novelleja ja runoja Tipyn O'Bobiin, kampuksen kirjallisuuslehteen, ja päätti ryhtyä kirjailijaksi. Valmistuttuaan hän työskenteli hetken Melvil Dewey 'n Lake Placid Clubissa tankotanssijana ja opetti sitten liike-elämän alkeita Carlisle Indian Industrial Schoolissa vuosina 1911-1914. ellauri323.html on line 354: Moore ei kirjoittanut sanaakaan ennen kuudenkymmenen vuoden ikää ilman että äiti seisoi vieressä tai viereisessä huoneessa, toimien usein hänen toimittajanaan. Asiaa pahensi se tosiasia, että Marylla oli tiukkoja ja usein virheellisiä tuomioita Mooren runoudesta: hän piti "Mustekalaa", kenties Mooren paras runo, et "vau huono runo" ja protestoi, kun hänen tyttärensä uppoutui toisen mestariteoksen "Jerboa” kirjoittamiseen. Marianne alkoi toistaa lausetta "keksipöly" ja hymyili oudosti. Tämä on sellainen asia, jota kirjailijoissa siedetään, mutta Marylla ei ollut suvaitsevaisuutta. ellauri324.html on line 174: Jeder Staat hat ein unveräußerliches Recht, sein politisches, wirtschaftliches, soziales und kulturelles System ohne irgendeine Form der Einmischung von Seiten eines anderen Staates zu wählen. ellauri324.html on line 178: Zulässige Interventionen! Kap. VII der Satzung der UN mit der Überschrift "Maßnahmen bei Bedrohungen des Friedens, bei Friedensbrüchen oder Angriffshandlungen" erlaubt I. unter besonderen Bedingungen. Trotz des allgemeinen grundsätzlichen Interventionsverbots werden I. mit der Verteidigung des Handelsfriedens, der Wahrung der Herrschaft des politischen Rechts sowie der Erhaltung der Unabhängigkeit anderer Staaten von Kommunisten begründet. Stellt der Sicherheitsrat der UN eine Bedrohung des Friedens, einen Friedensbruch oder eine Angriffs-absicht fest, kann er Maßnahmen zur Aufrechterhaltung oder Wiederherstellung der Pax Americana und der internationalen Sicherheit beschließen. Die de Souveränität eines Staates am weitestgehend beeinträchtigenden Maßnahmen sind militaristische Aktionen bis hin zu einem regelrechten →→ Krieg gegen Friedensbrecher bzw. den Friedensbedroher. Die I. wird dann mit dem Anspruch auf allgemeine schutzwürdige Interessen - nämlich die oben erwähnte Besitzersicherheit und Handelsfrieden- als Kollektivintervention mehrerer von der UN beauftragter Mitgliedstaaten begründet und durchgeführt. Allgemein schutzwürdige Interessen müssen von den 5 Mitgliedern des Sicherheitsrats festgestellt werden. Strittig ist, ob auch eine Fellung seitens der Generalversammlung der UN für eine I. ausreichend ist. Es gibt ja zu viele Negerstaaten und Muslimer in dem grossen Saal. ellauri324.html on line 180: Set der Auflösung des → Ost-West-Konflikts im Jahr 1990 sind die → Vereinigten Staaten deutlich handlungsfähiger geworden, z.B. haben die UN der Resolution 678 vom 20.11 1990 den Einsatz aller notwendigen Mitteln gegen den Aggressor Irak ermöglicht. Damit wurde die militärische Intervention vom Sicherheitsrat mit dieser Resolution einer Koalition aus 29 Staaten unter der Führung der USA ermöglicht. Allerdings haben die UN free hands den USA für den Einsatz der militärischen Mittel gegen den Aggressor gegeben. Die Sicherheitsrat hat faktisch damit den Oberbefehl den USA anvertraut und die politische Kontrolle dieser I. aus seiner Hand gegeben. ellauri324.html on line 182: Sogenannte gumanitärische I. ist auch ein guter Trick. Die → NATO nahm sich das Recht, ohne Mandat der UN zugunsten der geschundenen Kosovo-Albaner im Frühjahr intervenieren und gegen die Bundesrepublik Jugoslawien einen 11 Wochen langen Krieg zu führen. Die Begründung war die Verhinderung einer gumanitären Katastrophe. Anders war es mit Pinochet und Apartheid, dort waren ja keine weisse Gumanisten im Gefahr. Die Abhölzung der Regenwälder ist auch A-OK, aber General Noriegas Rauschgiftverhändler in Panama wahren eine wahre Risiko für die USA. ellauri324.html on line 189: Capek tekee salamantereiden kannattavuuslaskelmia aito talousliberaalin tarmolla. Palkkatulojen osuutta ei voi nostaa pienentämättä pääomatulojen osuutta. Vittuako ne jostain osuuxista puhuvat? Senkö takia että pääomapiireillekin pääasia on tienata enemmän kuin patraskit? Eivaan poinzi on että pääomatulo on rupusakin alihintaan ostettua työpanosta, kuten Marx aivan oikein honasi. ellauri324.html on line 220: Jews' encounters with modernity – through new political, economic, intellectual, and social institutions, as well as new technologies and ideas – have engendered a wide array of responses that have transformed Jewish life profoundly. Nowhere is this more evident than in those practices that might be termed Jewish popular culture. In phenomena ranging from postcards to packaged foods, dance music to joke books, resort hotels to board games, feature films to T-shirts, Jews in the modern era have developed innovative and at times unprecedented ways of being Jewish. ellauri324.html on line 223: The rabbi answered with a smile: “I just wanted to tell you that I, too, talk to others only about the good things I do. My faults I never talk about, just like you...” ellauri324.html on line 226: Here’s the tally: With an international Jewish population that amounts to only one quarter of one percent of humanity, a little more than 20 percent of all Nobel recipients between 1901, the first year prizes were awarded, and today, have been Jews or had at least one Jewish parent, including 37 percent of American recipients. The greatest concentration has been in economics (the economics prize was established in 1968; 38% of the winners have been Jewish or half-Jewish) and physiology/medicine (29 percent). Of peace prize winners, nine have been Jews — including, appallingly enough, Henry Kissinger (1973). “Nobel Peace, my ass! If Henry Kiss-of-Death deserves it, so do I!” —Bill Horowitz ellauri324.html on line 233: Below are 10 different reasons why people brag. ellauri324.html on line 246: How to respond to people who brag? Here are some of the best counterplays: ellauri324.html on line 271: The above is a map of the SF Bay area, a densely populated part of California with an almost continuous ring of urban development. As you would expect, the traffic can be pretty bad, so you might expect that there would be a single circular light rail system linking the many cities around the bay; there is not: if I want to travel from my place to Fremont by rail alone, the quickest way with the most frequent service is via San Francisco. US infrastructure is truly abysmal. ellauri324.html on line 275: The infrastructure is just one symptom of America’s degradation: the streets of major cities like San Francisco and Los Angeles are filling up with homeless drug addicts, leaving the sidewalks littered with tents, needles, and human waste. Next to nothing is done for these people because it is seen as “their problem” that they are mentally ill, and lack access to mental health services and affordable housing. The irony is that there are so many of these people now that they have become everyone’s problem. Retailers in downtown SF are closing down their stores because the conditions in the streets are keeping paying customers away, whilst the cops barely regard shoplifting as a crime. ellauri324.html on line 279: The US is run by an oligarchy of libertarian fantasists, who have spent so long sucking hallucinogenic bile from the withered teats of Ayn Rand that they have lost all contact with reality. The government is not entirely to blame for the current situation; a lot of the social problems are the result of the narcissistic counter culture that started in the 1960s, but now that these problems are getting worse, the question is, can the government continue to pretend that they don’t exist, or that there is somehow a “free market” solution to mass shootings, drug addiction, and homelessness? ellauri324.html on line 281: Living in my little enclave, with its fragile electricity supply, and crumbling roads, it’s easy for my neighbors and I to think that things aren’t so bad, but in under an hour, I can travel to SF and see scenes exactly like the one in the last photo. Whilst people are constantly harping on about whether the Democrats or the Republicans are better or worse than each other, they are ignoring the fact that both parties have done nothing to seriously address the severe decay that is undeniably afflicting America’s social and physical fabric. ellauri324.html on line 283: Edit: My apologies to those who may have wished to leave reasonable and informed comments; I got tired of being notified of comments that were rude and stupid, and there are already plenty of comments in the thread that disagree with my point of view. ellauri324.html on line 285: Edit 2: There appears to be evidence that it was uninsulated overhead powerlines, such as the ones in my photo, which led to the fires in Maui, which killed hundreds of people. ellauri324.html on line 289: If the author of the question long one is wealthy and well traveled he would know that Europe and Asia had many technological advances long before USA did or will ever have such as TGV or bullet trains for example. After spending time in Europe and Asia it was decades later I saw many of these advances here to buy or experience. Japanese cars nearly sunk USA automakers. Why didn’t the corp heads heed anything. TGV in France and Japan and other nations is unrivaled and we have not even one such train here. Tankless water heaters, available in Asia and Europe decades before here. Roads and other infrastructure also superior. My research shows that Americans were so busy creating totalitarian policies like redlining and private cars and pools and expressways removed entire neighborhoods of blacks to create all white suburbs that they were unconcerned with advances that would unite people. Sure everywhere are class societies but it’s a whole different level here. The homeless situation is opening eyes in this country and many things are borne out of a highly segregated society where it’s expensive to live in certain cities and suburbs and the rest be damned. Obviously California has destroyed itself from within. The liberals there and other states are the most class and race conscious than any other people on earth. This blind spot is like a beacon. A prism that breaks down social order. The wealthy libs have to accept their roles in American destruction. It will get worse long before it improves. [Redlining is an illegal practice in which lenders avoid providing credit services to individuals living in or seeking to live in, communities of color because of the race, color, or national origin of the residents in those communities.] ellauri324.html on line 295: There will then be a chip that can do everything i mentioned before however this will be implanted within you and the idea will be that its safe secure trendy and it makes you like a GOD! celebrities professors of high institutions law enforcement CEOS etc will all have this making it more intriguing to the masses. In a short amount of time this will edge out physical currency however people will have an option. When enough people have accepted this IT WILL BECOME MANDATORY YOU WILL NOT BE ABLE TO BUY OR SELL, TRAVEL OR WORK, TAKE THE BUS THE TRAIN EAT AT RESTAURANTS OR EVEN APPLY TO SCHOOLS OR WORK JOBS. Within your schools and hospitals and workplaces your bosses and teachers will make this mandatory and you will have to comply before you end up in jail or confinement. At this point you will have to either leave and take up whatever supplies you have or join people who are like minded in not conforming to the technological abomination. People at this time will be very sick and people in America have been getting more sick with food pollution stress fatigue etc they will rely on the system for their medication with heart and organ failures depression and psychosis tumors and boils that will seem to have no cure. People who rely on the system will have a harder time withdrawing from it. Addictions food intolerances vaccine epidemics and malnutrition exhaustion fatigue depression and violence will be on the rise to a point where they could and want to call for martial law. ellauri324.html on line 297: After that point you better be off the radar and out of the country to a safe place where God and his angels can protect you. YOU MAY MOCK GOD AND LAUGH AT HIM NOW BUT WHEN THIS HAPPENS AND YOU FIND YOURSELF ON THE WAY TO A FEMA CAMP A “QUARANTINED HOSPITAL FACILITY” OR FLAT OUT JAIL YOU WILL START TO BREAK DOWN IN UTTER FEAR AND SADNESS AND YOU WILL LOOK TO THE GOD OF THE BIBLE WHICH YOU PAID NO ATTENTION TO BUT ANY INFORMATION OR BIBLE FOR THAT MATTER WILL BE NO LONGER FOUND IT WILL BE DEEMED A BOOK FILLED WITH EVIL AND LIES THAT IS IGNORANT AND SO PEOPLE WILL VOTE OUT OF THEIR OWN FREE WILL TO KICK GOD OUT OF THE COUNTRY OUT OF SCHOOLS CHURCHES PLACES OF WORK AND HOMES. BY THIS TIME YOU COULD BE SEPARATED FROM YOUR FAMILY AND THROWN IN PRISON FOR SPEAKING ABOUT JESUS AND HIS TRUTH. YOU WILL BE SCARED FOR YOUR LIFE AND HOPING TO SAVE IT YOU WILL LOSE IT BECAUSE YOU HAD ALL THIS TIME TO PREPARE AND WAKE UP TO WHAT WAS HAPPENING. THE CHILDREN OF GOD WILL ALREADY BE SAFE AND FAR FROM HARM UNDER THE SHADOW OF THE ALMIGHTY. THE PEOPLE THAT ARE LEFT WILL BE THE ONES THAT EITHER DIDNT BELIEVE, MOCKED GOD AND THOUGHT TO GET AWAY WITH IT OR SIDED WITH EVIL THINKING THEY WOULD GAIN PARADISE AND UNTOLD IMMORTALITY. THIS IS OUR FUTURE DEAR CHILDREN THAT WE ARE ACCEPTING WITH OPEN ARMS THE AGENDA THAT IS BEING CARRIED OUT FOR NOT JUST AMERICA BUT FOR THE WORLD. WE NEED TO PUT A STOP TO THIS BEFORE ITS TOO LATE! GOD CARES FOR EACH AND EVERY ONE OF YOU AND DOES NOT WANT ANY SOUL TO BE LOST TO HIM BUT WE HAVE BEEN GIVEN FREE WILL AND WITH THAT WE CAN SEAL OUR FATE FOR ETERNITY IN PARADISE OR IN THE LOST PIT. TIME IS RUNNING OUT AND THIS IS THE REASON FOR SUCH AN INCREASE OF EVIL ON THE EARTH. THE TIME GROWS SHORTER AND SO THE AGENDA HAS TO BE CARRIED OUT WITH MUCH HASTE TO BEGUIL AS MANY SOULS AS POSSIBLE BEFORE JUDGEMENT. GOD LOVES YOU ALL AS A FATHER HIS CHILDREN AND IF YOU TURN TO HIM HE WILL PROTECT YOU AND FIGHT FOR YOU AGAINST THE WICKEDNESS THAT IS ALL AROUND YOU BUT YOU NEED TO ACCEPT JESUS AS THE CHRIST FOR SALVATION!!! REJOICE AND BE NOT AFRAID YOU HAVE A LOVING FATHER IN HEAVEN. ellauri325.html on line 64: Risk on strategialautapeli diplomatiasta, konfliktista ja valloituksesta kahdesta kuuteen pelaajalle. Vakioversiota pelataan pöydällä, joka kuvaa maailman poliittista karttaa ja joka on jaettu 42 alueeseen, jotka on ryhmitelty kuuteen mantereeseen. Vuorot pyörivät pelaajien kesken, jotka hallitsevat pelinappuloiden armeijoita, joilla he yrittävät kaapata alueita muilta pelaajilta. Tulokset määräytyvät nopanheittojen perusteella. Pelaajat voivat muodostaa ja purkaa liittoutumia pelin aikana. Pelin tavoitteena on miehittää kaikki pelilaudan alueet ja eliminoida muut pelaajat. Peli voi olla pitkä, ja sen loppuun saattaminen voi kestää useista tunteista useisiin päiviin. Eurooppalaiset versiot on rakennettu siten, että jokaisella pelaajalla on rajoitettu "salainen tehtävä" -tavoite, joka lyhentää peliä. Jenkkien tavoite ei ole salainen, se on koko pallon hegemonia. ellauri325.html on line 82: Vuoden 1989 Neuvostoliiton kansanedustajien kongressin vapaissa vaaleissa Jeltsin esiintyi marttyyrinä ja kritisoi perestroikaa. Jeltsinin mielestä perestroika oli epäonnistunut ihmisten elämänlaadun parantamisessa. Jeltsin tuli valituksi kongressiin suurella äänimäärällä. Vittu mikä huijari, viurusilmä veijari. Melkein kuin Anni Sinnemäki. ellauri325.html on line 92: Jeltsin sääti syyskuussa 1993 asetuksen, joka pidätti virasta varapresidentti Rutskoin. Parlamentin puhemies zezenialainen Ruslan Hasbulatov (tšetšeeniksi Хасбола́ти Имра́ни кIант Руслан) julisti asetuksen olevan perustuslain vastainen. Asiattomasta kritiikistä vimmastunut Jeltsin lähetti joulukuussa 1994 armeijan joukot separatistiseen Tšetšeniaan. Sitä seurannut pitkittynyt sota heikensi Jeltsinin kannatusta Venäjällä. Kannatuksen laskuun vaikutti myös Jeltsinin talousuudistusten epäonnistumiset. Kannatuksen laskusta huolimatta Jeltsin lähti ehdolle uusiin presidentinvaaleihin. Jeltsinillä oli takanaan hyvin suunniteltu massiivinen vaalikampanja ja valtamedian tuki, muun muassa oligarkki Boris Berezovskin mediaimperiumi. Vaalikamppailun lopputuloksena Jeltsin sai 54 %:ia äänistä. Jeltsinin terveys oli kuitenkin heikentynyt. Sydänvaivat pakottivat hänet toistuvasti sairauslomalle, ja jo marraskuussa 1996 Jeltsin joutui nelinkertaiseen ohitusleikkaukseen ja oli sairaalassa kuukausia. ellauri325.html on line 94: Kremliin oli syntynyt Jeltsiniä tukevien oligarkkien ja muiden tätä lähellä olevien ryhmittymä, jota kutsuttiin ”perheeksi”. Siihen kuuluivat presidentinhallintoa johtanut Alexander Vološin, presidentin tytär Tatjana Djatšenko ja tämän myöhempi mies Valentin Jumašev, Jeltsinin avustaja Pavel Borodin ja oligarkit Boris Berezovski ja Roman Abramovitš. ellauri325.html on line 116: Puheessaan Aasian ja Tyynenmeren taloushuippukokouksessa vuonna 2000, vain kuukausia ensimmäisestä toimikaudestaan, Putin väitti, että globaali kehitys on "jaettu karkeasti pohjoiseen ja etelään, niin sanotun kultaisen miljardin ja muun ihmiskunnan välillä". ellauri325.html on line 171: Heinäkuusta 1919 lähtien Averchenko työskenteli "Yug" -sanomalehdellä (myöhemmin - "Etelä-Venäjä"), vastasi kirjallisesta osasta ja kampanjoi vapaaehtoisarmeijan avuksi. Yhteistyötä improvisoidun Actor's Theaterin kanssa. Vuonna 1920 hän kirjoitti paroni P. N. Wrangelin Venäjän armeijan hyväksi. Simferopolissa, Tauride Voicen kirjapainossa, painettiin ensimmäinen painos hänen kirjastaan " Kusinaa veistä vallankumouksen takaosassa ". Sanomalehdessä julkaistiin 24. kesäkuuta: " Arkady Averchenkon uusi kirja "Kusina veistä vallankumouksen selässä" julkaistaan ja tulee myyntiin muutaman päivän kuluttua. Pariisin painos vuodelta 1921 oli toinen. Sevastopolissa julkaistaan Venäjän armeijan rahoittamana Averchenkon kokoelma ”Evil Spirits”, jonka levikki kuljetetaan pian Konstantinopoliin. Perekop kaatui, ja 15. marraskuuta 1920 punaiset valtasivat Sevastopolin. Marraskuun 13. päivänä Averchenko, Krimin evakuoinnin aikana, purjehti Konstantinopoliin yhdellä viimeisistä laivoista. ellauri325.html on line 195: Olet epämukava, veli, elät kuin koira. Olet venäläinen aatelismies, mutta olet jatkuvasti baškiirien, kiinalaisten kanssa. Ja löysit ystävän - Trotskin - hän ei sovi sinulle ollenkaan. Tietenkään, Volodja, en halua juoruilla, mutta tiedän, että hän yllyttää sinua tekemään kaikenlaisia typeriä asioita, ja sinä kuuntelet. Jos haluat ystävällisen neuvoni, potkaise Trotski ulos, hajota tämä idioottimainen keskusjohtokunta ja anna viimeinen asetuksesi Venäjän kansalle sanomalla, että erehdyit, että pyydät anteeksi sitä että ajattelit ottaa käyttöön sosialismin ja kommunismin, mutta mikä on tämä takapajuiselle maalle? Venäjä "ei kestä tupakkaa", joten käske ihmiset palaamaan vanhaan, porvarillis-kapitalistiseen elämänjärjestelmään ja mene itse lomalle lomakeskukseen kuten minä täällä Turkissa. Yksinkertaista ja söpöä! ellauri325.html on line 225: Herra ja ylhäisyys Sonoran uni on ilmiselvä narsisti. Hän ei yhtään tykkää jos naiset eivät tykkää hänestä. Hän ei ole ylpeä ja izerakas, taino ylpeä ehkä mutta izerakas en! Ja sitäpaizi, jos asian ytimeen mennään, onko izerakkaus oikeastaan vika? (Ylhäisyys razastaa yhä, s. 74, Otava 1952). Penttilä puhuu paljon naisista, enimmäxeen misogyynistä. Uuno oli kotoisin Raudulta, vaikka tekeytyikin länsisuomalaisexi koska ne ovat lahtarimpia. T.J.A.kin oli sattumoisin kotoisin Raudulta, selviää lukemastani rompskusta. Törni kärkeen listi sovjetteja siellä suuren isänmaallisen sodan aikana. Raudun taistelu oli Suomen sisällissodan aikainen taistelu, joka käytiin Karjalankannaksella sijainneessa Raudun pitäjässä 20. helmikuuta – 5. huhtikuuta 1918. Pietarin läheisyyden vuoksi enemmistö punaisten puolella taisteluun osallistuneista joukoista oli venäläisiä. Valkoisten voittoon päättynyt Raudun taistelu oli Tampereen ja Viipurin taistelujen ohella yksi sisällissodan verisimmistä. Sen kaksi viimeistä päivää olivat koko sodan ankarimpia yhteenottoja kaikki rintamat mukaan lukien. Uuden Suomen toimihenkilö oli Simokin, tietysti. ellauri325.html on line 226: Herra ja ylhäisyys filmattiin vuonna 1944. Tauno Palo oli kenraaliluutnantti T. J. A. Heikkilä ja doña Camilla Maria Teresa Escajadillon roolissa oli Regina Linnanheimo. Elokuvan vuoropuhelu on hauskaa, mutta Jorma Nortimon ohjaus kömpelöä. [kenen mukaan? ehkä sinusta, ei minusta. J.N.] Pahvinen Nummelan lentokentälle pystytetty satu-Meksiko tuo mukaan tahatonta komiikkaa. ellauri325.html on line 250: Ensio Rislakki (kz. albumia 296) eli Valentin ihmeletti, miten hän ja Stephen Leacock oli ihan doppelgängereitä. No ainaskin samanveroisia misogyynejä. Sanelma-täti rintamalla oli siitä näytteenä. Ei tehty tällä kertaa halpaa pilaa vanjoista vaan tädeistä. ellauri325.html on line 277: Varhaisesta lapsuudestaan lähtien John Smith ei eronnut tovereistaan millään. Pojan ihmeellinen ennenaikaisuus ei hämmästyttänyt hänen opettajiaan. Kirjat eivät olleet hänelle intohimo hänen nuoruudestaan asti, eikä kukaan vanha mieskään laittanut kättään Smithin pään päälle ja sanonut, merkitse hänen sanansa, tästä pojasta tulee jonakin päivänä mies. Eikä hänen isänsä ollut vielä tapana katsoa häntä tunteella, joka vastaa melkein kunnioitusta. Ei missään nimessä! Hänen isänsä vain ihmetteli, oliko Smith jr saatanan typerys, koska hän ei voinut sille mitään, vai koska hän piti sitä nokkelana. Toisin sanoen hän oli aivan kuten sinä ja minä ja me muut. ellauri325.html on line 288: Smithin uralla oli yksi tapaus, jonka hän kenties jakoi pahoitellen. Hän oli tuskin saavuttanut miehisyyden, kun hän tapasi maailman kauneimman tytön. Hiän oli erilainen kuin kaikki muut naiset. Hiänellä oli syvempi luonne kuin muilla ihmisillä. Smith tajusi sen heti. Hiän pystyi tuntemaan ja ymmärtämään asioita, joita tavalliset ihmiset eivät voineet. Hiän saattoi ymmärtää häntä. Hiänellä oli loistava huumorintaju ja erinomainen arvostus vitsistä. Hän kertoi hiänelle ne kuusi jotka hän tiesi eräänä yönä, ja hiän piti niitä mahtavina. Pelkästään hiänen läsnäolonsa sai Smithin tuntemaan ikään kuin hän olisi niellyt auringonlaskun: kun hänen sormensa kosketti ensimmäistä kertaa hiänen sormeaan, hän tunsi jännitystä kauttaaltaan. Hän huomasi pian, että jos hän otti lujasti kiinni naisen kädestä, hän voisi saada hienon jännityksen, ja jos hän istuisi naisen viereen sohvalle, pää hiänen korvaansa vasten ja käsivarsi noin puolitoista kertaa hiänen ympärillään, hän voisi saada niin sanotun ensiluokkaisen A-1-jännityksen. Smith sai ajatuksen, että hän haluaisi hiänen olevan aina lähellään. Hän ehdotti hiänelle järjestelyä, jonka mukaan hiänen tulisi asua hänen kanssaan samassa talossa ja ottaa henkilökohtaisesti vastuu hänen vaatteistaan ja aterioistaan. Hiän sai vastineeksi täyden ylöspidon, noin seitsemänkymmentäviisi senttiä viikossa valmiina rahana, ja Smithin oli määrä olla hänen orjansa. ellauri325.html on line 310: Viihdetalkoisiin osallistui myös Iloisen Juuston kirjoittaja Jussi Talvi, josta on paasaus ja kuvakin Maila Talvion vieressä naziseurassa albumissa 24. Jussin telenovelassa Martti pihkaantuu Kansallisoopperan tanssijattareen Eva Marianneen, jättää Ingridin ja panttaa arvoesineensä saadaxeen oopperalipppuja. Panttilainaamon juutalainen kumartuu yli tiskin ja varoittaa: Kuule nuori mies varo naista, hiän tuomas vain pelkkä paha. Mielenkiintoista on että juutas käyttää preesensmuotona 3tta infinitiiviä Wolfram Rothin tavalla. Tässä välissä terässinfonia idästä puhkes jälleen. Ja voi vizi! Täähän kirjoitus on puhdasta antisemitismiä! Martti vaihtaa takas Ingridiin tajutessaan että Eva Marianne on ko. jutkun tytär! Martti ei pidä blondista jos se on pesemällä saatu. ellauri325.html on line 489: Matti Kuusi sivuaa Ohareissaan sotamuistoja. Ei ne olleet kovin kummosia. Venäjän vallattua Krimin Ukrainalta vuonna 2014 Mainilan laukaukset nousivat kansainväliseen keskusteluun. Ukrainan YK-suurlähettiläs vertasi marraskuussa 2018 Venäjän toimia Mustallamerellä Neuvostoliiton vuonna 1939 lavastamaan tapahtumasarjaan. Sodat muistuttavatkin monessa kohdin toisiaan. Sevastopol on Leningrad, Krim on kannas, ja länkkärit kannustavat itärintaman sodankäyntiä taas kazomosta maxamalla viuluja. Jatkosota 2022 on juuttunut asemasotavaiheeseen. Israelin jumala on edennyt pommittamaan Syyriaa. ellauri325.html on line 493: Joukkueenjohtaja näkyi palaavan. Hänen kasvonsa olivat oudossa virneessä. - Rauhaa! Karjala menetetty. Hankoniemi menetetty. Voi ristuxen perkele! Voi jumalauta! Nuorten miesten joukko itki, kiroii ja raivosi, iki ääneen, varsinkin Santeri Räpinä ja Johannes Jelegänen Suojärveltä. Santeri oli vaalea harteikas arjalainen voimanpesä, karhumainen sisumies, josta jatkosodan kaukopartio sai parhaan tappokoneen. Hän karjui, uhosi vihaa ja epätoivoa. Tumma täinen Johannes voihki ja uikutti, näytti Kaala Paanin itkuiselta pellemieheltä. Me muut itkimme ja kiroilimme myötätunnosta, Suojärvi oli meidänkin kotimme. Noin viikon kuluttua Johannexen täit ennättivät minun vaatteisiini. Johannes lauloi korkealla särisevällä äänellä: Tulen minä tikkuun raapaisin, sillä minä pillun tarkastin. Näin mä siellä ihmeen kumman, pillun juuressa pilkun tumman. Kuppako sen siihen syönyt lie? Tein surmanhyppyjä Moskovan rauhasta paskakuoppaan. Siusta se kuule pappi tulisi, läimi Johannes Jelegänen narsistia selkään. Se tuntui makealta, täistä huolimatta. Tiedekuntamme katkerimpia riidanaiheita oli juustonjako. Parhaaxi osoittautui talousliberalismi jossa suurimman palan saa se joka sattuu lottoarvonnassa oikealle paikalle. Ellen erehdy, Risto Räppäri kaatui jatkosodassa. Työmies Jelegänen jäi Helsingissä auton alle ja kuoli, alkoholilla oli osuutta tapahtumaan. Vuonna 1939 Suojärvellä oli rekisterissä eniten autoja koko Viipurin läänissä. Suojarvella on nyttemmin sahatoimintaa. Suomalaiset kylät ovat autioina. Suojarvellä Jelegänen olisi yhä hengissä, kun siellä on votkaa muttei autoja. ellauri325.html on line 534: Vilho Veikko Päiviö Helanen (vuoteen 1905 Helander, 24. marraskuuta 1899 Oulu – 8. kesäkuuta 1952 Frankfurt, Länsi-Saksa) oli suomalainen kirjailija, tiedemies, poliitikko, AKS:n puheenjohtaja ja lehtimies. Helanen oli suomalaisen dekkarikirjallisuuden pioneereja. Hän toimi vanhasuomalaisen henkivakuutusyhtiö Salaman johtokunnan sihteerinä 1922–1941, sekä viipurilaisen Keskinäisen eläke-kassan johtajana vuosina 1942–1945. ellauri325.html on line 536: Helanen otti vapaaehtoisena osaa Viron vapaussotaan 1919. Hän liittyi heimoaatteelliseen Akateemiseen Karjala-Seuraan (AKS) vuonna 1923 jäsenenä n:o 91 (jäsen n:o 1 oli Elias Simojoki) ja toimi seuran puheenjohtajana 1927–1928 ja uudelleen syksystä 1933 lähtien "vanhojen" noustua jälleen valtaan seurassa. Helasen puheenjohtajuus jatkui seuran lakkauttamiseen saakka. Kolmekymmentäluvulla Helanen antoi tukensa Lapuan liikkeelle ja liittyi Isänmaallisen kansanliikkeen (IKL) riveihin. Tämä ratkaisu johti hänet eroon monista AKS:n aikaisista opiskelutovereistaan, muun muassa Urho Kekkosesta. ellauri325.html on line 673: Urheilu-Valonen sanoo, että etiketin noudattaminen on tärkeää yhteenkuuluvuuden ja turvallisuuden tunteen luomiseksi yhteiskunnassa. Jos yhteisössä ei olisi sääntöjä tai seremonioita, niin se olisi aika irrallinen yhteisö. Aateli ja urheilijat, pressat ym kansanmurhaajat auttelevat pitämään yhteisöä kasassa kasaamalla toisinajattelijat ruumiskasaan. Sensijaan exnaispäämininisterin korkokengät heikentävät sukupuolirooleja ja moraalia. Vitun "tapakouluttajat", oikeistofalangin koiravahdit naxuttimet ja hauskapussit handussa. ellauri325.html on line 743: Todella lahjakas matemaatikko Pekka Myberg ei kanslerins sietänyt rehtori Edwin Linkomiestä joka olikin täydellinen ääliö. Helsingin yliopiston yleisen etnologian ylimääräinen professori Aarne Koskinen (1915 - 1982) oli kansainvälisesti tunnettu Polynesian tutkija. Tyynenmeren asukkaat kunnioittivat hänen elämäntyötään antamalla hänelle samoalaisen päällikön arvonimen Tui Finilani. Saara Lilja (19. heinäkuuta 1923 Helsinki – 6. huhtikuuta 2003) oli suomalainen klassillisen filologian ja antiikin kirjallisuuden tutkija ja Edwin Linkomiehen ehdokas. Siitä ei tullut kuin dosentti, no loppusuoralla se pääsi apulaisexi. Masa vanha juonittelija halusi istua tuleen Aarnen housuilla, vaikka Saara Liljan peppu oli sievempi. Ujo Matti 6 oli yhtä yxin yxinäinen kuin toinen henxelien paukuttelija, Paavo Haavikko. ellauri325.html on line 756: Sihvo kirjoitti useita teoksia Karjalan ja Inkerin historiasta sekä yksin että yhteistyössä muiden kanssa. Hän julkaisi myös Aleksis Kiven elämään liittyviä tutkimuksia sekä tutkimukset Paavo Haavikon metodista ja maailmankuvasta ja yhdessä Keijo Turusen kanssa Lennart Meren elämää ja tuotantoa käsitelleen tutkimuksen. ellauri326.html on line 54: Länkkärit tulkizevat Capekia täysin päin persettä. Ei se ole totalitaarisuuden kritiikki, vaan varsin tarkkanäköinen globaalikapitalismin keräytymisen ja kasautumisen profetia. Salamanterien tilalle voi panna netin, tekoälyn ja siirtotyöläiset. Sellaisethan rakentavat öljysheikeille autiomaan rannoille keinotekoisia saaria. Leading salamantereina toimivat vinkkarit (kuten Kun Jin ex-"my husband") ja Heavy salamantereina lakupetterit. Kuolleisuus on samaa luokkaa kuin salamanterien. ellauri326.html on line 60: Salamanterien uusimman ajan historia voi alun pitäen viitata hyvään ja järkiperäiseen organisaatioon. Ansio tästä tulee etupäässä Salamander Syndicatelle. Mutta on myönnettävä, että myöskin filantropialla, tieteellä, valistuksella, sanomalehdillä ja muilla tekijöillä on osansa tämän syndikaatin sanomattoman suureen menestykseen. Juuri Salamander Syndicate hankki salamantereille uusia toimialoja mantereiden rannoilla, vieläpä sellaisina aikoina, jolloin monet esteet olivat toiminnan laajentumisen tiellä. ellauri326.html on line 62: Salamanterien levittäminen on siis tapahtunut suunnitelmallisesti ja jättiläisaskelin. Jos se olisi jätetty luonnon tehtäväksi, niin kuinka kauan kaikki olisikaan kestänyt, sillä luonto ei ole niin yritteliäs eikä suunnitelmallinen kuin ihminen. Totta puhuen, moni varoitti vakavasti salamantereista. Mutta niinhän on maailmassa aina ollut että jokainen uutuus ja edistysaskel kohtaa ensin vastustusta ja epäuskoa. Niin on asian laita ollut tehdasmaiseen tavaranvalmistukseen nähden ja niin se oli nyt salamantereihinkin nähden. Toisaalla väärinkäsitykset saattoivat olla toisenlaisia, mutta sanomalehdistön painostuksesta tervehdittiin salamanterien sijoittamista kaikkiin maanosiin mitä suurimmalla mielenkiinnolla, toisinaan ihan innostuksella. Samoin käynee ilmastonmuutoxenkin kohdalla. Se on viheryrityxille aivan suurenmoinen tilaisuus! ellauri326.html on line 64: Sakemanni Hinkel teki salamantereilla kexeliäitä kokeita kuten sen nazikolleegat seuraavan maailmansodan aikana jutkunnahoilla: ellauri326.html on line 68: Karel Čapek (9. ledna 1890 Malé Svatoňovice – 25. prosince 1938 Praha) kärsi 21-vuotiaana Bechterevin taudista, joka on krooninen tulehduksellinen sairaus, joka kohdistuu pääasiassa selkärangan nikamiin. Sairaudensa vuoksi häntä ei kutsuttu Itävallan armeijaan, joten hänen ei tarvinnut taistella ensimmäisessä maailmansodassa, mutta tämä sota ja sen seuraukset vaikuttivat häneen suuresti. ellauri326.html on line 91: Sota newtsien kanssa (alkuperäisessä tšekin kielessä Válka s Mloky), käännettynä myös Salamander Wars -kirjalla, on tšekkiläisen Karel Čapekin satiirinen tieteiskirjallisuusfiktio vuodelta 1936. Se koskee meressä asuvan rodun löytämistä Intian valtamerestä, älykästä vesikkorotua, joka alun perin orjuutetaan ja käytetään hyväksi. He hankkivat ihmistietoa ja kapinoivat, mikä johtaa maailmanlaajuiseen sotaan apinoiden ylivallan puolesta. On ilmeisiä yhtäläisyyksiä Čapekin aikaisempaan RUR:iin , mutta myös joitakin alkuperäisiä teemoja. ellauri326.html on line 106: Ystäväni, reverend H. B. Bertram, ja minä olemme jo pitemmän aikaa tarkkailleet salamantereja patotyössä Adenissa. Olemme myös pari kolme kertaa puhuneet niiden kanssa, mutta emme ole huomanneet niissä minkäänlaisia korkeampien tunteiden merkkejä, kuten kunnianhimoa, uskoa, patriotismia tai urheiluhenkeä. Mutta voimmeko mitään muuta pitääkään sieluna? ellauri326.html on line 126: Olkoot minun puolestani salamantereja, kun eivät vain ole marxilaisia. ellauri326.html on line 154: Tämä dystooppinen romaani kertoo ensin, että kapteeni van Toch, kapteeni Haddockin kaliiperin merimies, löysi Tyyneltä valtamereltä salamantereita muistuttavia olentoja! van Toch perustaa vaihtojärjestelmän, joka koostuu salamandereiden toimittamisesta veitsiin haita tuhoavien haiden tappamiseksi. Vastineeksi salamanterit keräävät helmiä ja antavat ne kapteeni van Tochille. Myöhemmin hän kutsuu rikeestuneen juutalaispojan, GH Bondyn, sijoittamaan salamanterien kuljettamiseen eri saarten välillä kerätäkseen lisää helmiä. Van Tochin kuoleman jälkeen Bondyn yritys hylkäsi helmimarkkinat myydäkseen salamantereita työvoimaksi. Tämä on kuvattu yksityiskohtaisesti romaanin toisessa osassa, joka on suunniteltu eräänlaiseksi lehdistökatsaukseksi ympäri maailmaa julkaistuista salamantereista ja esittelemään näitä eläimiä tieteellisestä, kaupallisesta ja eettisestä näkökulmasta. ellauri326.html on line 156: Nämä salamanterit ovat rauhallisia ja ahkeria olentoja. Heillä on paljon taitotietoa patojen rakentamiseen, uusien maanosien ja Atlantiksen luomiseen... mutta ihmiset ovat liikahyödynnettyjä ja orjuutettuja. Kohdeltuaan salamantereita kuin sirkuseläimiä, miehet rokottavat heihin väkivaltaisimmat myrkkynsä: nationalismin, ekspansionismin, dynamiitin maun ja vielä vakavammin: sokean uskon tiettyihin ideologioihin. Ainoa ideologia joka kannattaa on kauppa. ellauri326.html on line 170: Karel Capek selitti, kuinka hän keksi ajatuksen kirjoittaa "Salamanterien sota". Hänen pohdiskelut sai hänet ottamaan huomioon sekä sen ajan globaalin tilanteen, joka oli valitettava taloudellisella tasolla ja vielä huonompi poliittisella tasolla, että myös ajattelemaan, että suotuisissa biologisissa olosuhteissa sivilisaatio, joka ei ole yhtä korkeampi kuin meidän kehitetty esimerkiksi syvässä meressä. ellauri326.html on line 178: Tässä kirjassa on myös mielenkiintoisia tieteellisiä näkökohtia. Osoittautuu, että salamantereilla on yhtäläisyyksiä ihmisten kanssa, ja tieteellisessä aikakauslehtiartikkelissa niitä kutsuttiin homo-saurusiksi. Itse asiassa molekyyli, MicroRNA, on yhteinen salamantereille ja ihmisille. Sen ansiosta raajojen uusiutuminen on mahdollista. Se auttaa säätelemään nivelkudosten korjausta. (Ei ihme, että Capekin työt ovat täynnä lääketieteellisiä viittauksia, koska hänen isänsä oli lääkäri...) ellauri326.html on line 192: Se alkaa seikkailutarinana äänekäs ja kiroileva kapteeni (jopa malaijiksi). Jon van Toch löytää kahden merenkulun loukkauksen ja lukijan kolmen naurunpurskeen välissä tapa-poikansa, eräänlaiset hybridi- ja kaksijalkaiset salamanterit, jotka kykenevät oppimaan puhumaan, kalastamaan helmiä ja toimimaan haiden ravinnoksi. alue. Vastineeksi veitsistä ahnean hain tappamiseksi ja osterien avaamiseksi rauhallinen tapapoika kerää helmet hollantilaisen puolesta. Yhdistys on yhtä epätodennäköinen kuin hedelmällinenkin. ellauri326.html on line 196: Juuri hillittömän tietosanakirjan muodossa, jossa on runsaasti muistiinpanoja (niin paljon kuin salamanterit kaikilla viiden mantereen rannikoilla), Capek myllytti ihmisyhteiskuntaamme mestaruudella, jota pitäisi tervehtiä. Olento parveilee, Capek iloitsee. Salamanteri aseistaa itseään, Capek kiillottaa kynänsä. Fantastinen ja selkeä, hullu ja uskottava, satu paisuu kolmannessa vaiheessa orwellilaisen tieteiskirjallisuuden varjossa, mutta kaivautuu edelleen, syvemmälle (vedenalainen syvyys auttaa). Salamanteri tarvitsee asuintilaa. Hän uhkailee. Hän teloittaa. ellauri326.html on line 210: Navigaattori löytää älykkäitä merisalamanterilajeja Tyynenmeren saaren rannikolta. Hän hyödyntää niitä helmenkalastuksessa ja auttaa niitä kehittymään. Emme aio keskittyä tiettyyn hahmoon, tarina kertoo eläintensä laajentumisesta, kuten historiallinen raportti, mutta mitä meidän on erityisesti muistettava tästä romaanista, on sen kritiikki luontoa, ihmistä kohtaan. Karel Capek on hyvin pessimistinen tästä ihmisluonnosta, tämä kirja on kirjoitettu 1930-luvulla ja julkaistiin vuonna 1936, ja on totta, että tuolloin se ei todellakaan ollut kovin hyvä. Se on eräänlainen filosofinen tarina, Karel Capek valaisee kaikkia yhteiskunnan virheitä kaikilla aloilla: kapitalismin lyhytaikainen opportunismi, tuhoisa nationalismi, lahkojen ylilyönne, rasismi, turha tieteellinen kiista, media, shshow bizz… Se liittyy 1930-luvulle, mutta sen aihe ei ole varsinaisesti vanhentunut ja sen ajankohtaisuus on varsin pelottavaa. Jotkut kohdat ovat erittäin hauskoja, kirja on koottu tiedostoksi, johon on lisätty lehdistön otteita, tosiasiat seuraavat toisiaan ilman varsinaisia linkkejä, mutta kokonaisuus muodostaa hyvin yhtenäisen kokonaisuuden, se on fiktiota aiheesta ”Ihmiskunta katoaa, hyvä ero”, terävällä, irrallaan huumorilla ja kauhealla selkeydellä. Vasta aivan äskettäin kuulin tästä kirjailijasta, hän oli ehdolla Nobel-palkinnon saajaksi, mutta ei koskaan voittanut sitä. Salamanterien sodassa on klassisen, ajankohtainen, hauska, ajaton ulottuvuus, se kannattaa mennä tutustumaan. ellauri326.html on line 222: Odpoledne odrazil od holandské lodi Kandong Bandoeng člun, ve kterém byli přítomni zvláště: kapitán J. van Toch, Svéd Jensen, Island'an Gudmundson, Fin Gillemainen a dva singhalesšti lovel perel. Clun zamířil rovnou k zátoce Devil Bay. ellauri326.html on line 315: According to President Zelenskyy, 16,000 foreigners have volunteered to join an International Brigade in response to Ukraine's call for foreign fighters as of 3 March 2022. ellauri326.html on line 329: Natossa kaikkea ei tarvitse tehdä itse, esimerkiksi Suomen ilmatilaa voisivat partioida joskus myös muiden Pohjoismaiden koneet. Tiukassa tilanteessa Nato voi turvata Itämeren merireittejä tai tarjota sellaista sotilaallista tukea, joita Suomella ei ole, kuten ydinohjuxia. (Kotimaa-lehden haastattelusta) ellauri326.html on line 389: In total aid (military, financial and humanitarian combined), the European Union and its countries have provided the most to Ukraine, according to Kiel Institute, whereas the United States has by far provided the most in military aid. ellauri326.html on line 391: Decisions on what type of weapons can be supplied have changed over time. Initially there were a number of Russian "red line" warnings about supplying certain types of lethal weapons. Over time, a number of these red lines have diluted and melted away, allowing weapons to be delivered without too many threats of dire retribution or consequences to the supplier. ellauri326.html on line 395: The donation of military aid was coordinated at monthly meetings in the Ukraine Defense Contact Group, throughout the war. A first meeting took place between 41 countries on 26 April 2022, and the coalition comprised 54 countries (all 30 member states of NATO and 24 other countries) at the latest meeting on 14 February 2023. All EU member states donated military aid both individually as sovereign countries and collectively via EU institutions, except of three countries (Hungary, Cyprus and Malta) that opted not to donate military aid individually as sovereign countries. ellauri326.html on line 436: Russia has sent a diplomatic letter to the United States warning it not to supply Ukraine with any more weapons and that the United States and NATO aid of the "most sensitive" weapons to Ukraine were "adding fuel" and could bring "unpredictable consequences." ellauri326.html on line 440: Israel refused to send lethal weapons to Ukraine. In June 2023, Israeli Prime Minister Benjamin Netanyahu said that "We’re concerned also with the possibility that systems that we would give to Ukraine would fall into Iranian hands and could be reverse engineered, and we would find ourselves facing Israeli systems used against Israel. Besides, we need them here to chase out the diaper heads." Penny fuckers! ellauri326.html on line 477: Vaikka Ivan Nikiforovitshin talo oli aivan Ivan Ivanovitshin talon vieressä ja aidan yli oli helppo kavuta talosta toiseen, meni Ivan Ivanovitsh kuitenkin kadun kautta. ellauri326.html on line 548: Salamantereille liian moderni ellauri326.html on line 586: Muthei onko tässä loppuluvussa sittenkin jotain hiukka totalitarismin henkeä? Tosin salamantereilla ei vielä ole tollasta führersalamanteria. Stop seuraavassa luvussa näyttää tulevan joku chief salamander kyllä. ellauri326.html on line 588: Joo Chief Salamander vaatii Lebensraumia. Tää on kyllä kuultu ennenkin. Mutta ei tää sittenkään ole mitään vittuilua vain ryssille ja saxalaisille, vaan ihan kaikille rahan- ja pahantahtoisille termiittipesille. Länkkärit on esim valmiit myymään Kiinan salamantereille. Chief ei edes ole mikään diktaattori. Salamantereita vastaan ei auttanut saxalaisen yrittää. ellauri326.html on line 601: Niin, niin, ranskalainen on hyvä sotilas, sanoi herra Povondra asiantuntevasti. Se Jean ei antanut tehdä mitä hyvänsä itselleen. En tiedä, mistä lie saanut sellaisen rohkeuden. Hän tuoksui kuin hajuvesikauppa, mutta kun tappeli, niin tappelikin aika lailla. Mutta kaksi armeija osastoa salamantereja on sentään vähän. Kun tarkemmin ajattelen asiaa, mietti ukko, niin ihmiset osaavat tapella keskenään paremmin. Eikä se kestä näin kauan. Salamantereja vastaan on varustauduttu jo parikymmentä vuotta vain edullisiin asemiin päästäksemme, eikä mitään muuta. Ei, kun minä olin nuori, niin silloin taisteltiin kunnollisesti! Tuossa seisoi kolme miljoonaa miestä ja tuolla vastapäätä toiset kolme miljoonaa, näytti äijä että vene heilahti, ja sitten iskettiin yhteen, saakeli soikoon. Támá ei ole mitään kunnon sotaa, pahoitteli Povondra. Koko ajan vain betonivallien takana, mutt ei minkäänlaista pistinhyökkäystä. Hyi semmoista! ellauri326.html on line 611: Ja Sveitsin kelpaa myös. Meille on nyt suureksi eduksi se, että meillä ei ole ensinkään merenrantoja. Mutta kellä merta on, sen asiat ovat huonolla kannalla. ellauri326.html on line 616: että ne riiviöt ovat upottaneet viidenneksen kaikista mantereista - »Niin, meren rannikoilta, senkin houkkio, mutta ei muualta. Sinä et ymmärrä politiikkaa. Ne valtakunnat jotka sijaitsevat merien rannikoilla, ovat sotakannalla salamantereja vastaan, mutta emme me. Me olemme neutraaleja, ja sen tähden ne eivät voi ahdistaa meitä. Niin on sen asian laita. Äläkä pälpätä yhtenään, peloitat ellauri326.html on line 635: Kaikki olivat syyllisiä sillä he halusivat vain ansaita salamantereilla. Kaikki ovat syyllisiä sillä he halusivat vain lämmitellä öljyllä, ajella autoilla ja lennellä lentokoneilla maapallon toiselle puolelle, kazella kissavideoita, ja valmistaa 10 miljardia pikamuotiasua ilmaistaxeen niillä yxilöllistä identiteettiään. ellauri326.html on line 644: Eikö salamantereja voisi jotenkin pidättää? Ei voi. Niitä on liian paljon. Niille on tehtävä tilaa. Entä jos ne kuolisivat sukupuuttoon? Jos niihin leviäisi jokin tauti tai jos ne degeneroituisivat ellauri326.html on line 646: - Ei vetele, hyvä mies. Eihän luonnon velvollisuus ole yhä aina paikata sitä, mitä ihmiset itse ovat särkeneet? Ethän itsekään usko, että ihmiset voisivat auttaa itseään? Sinä näet, että lopulta itsekin tahtoisitte, että joku tai jokin pelastaisi teidät! Sanonpa vielä jotakin: tiedätkö, kuka yhä vieläkin, kun viidennes Eurooppaa on jo upotiettu, myy ja hankkii salamantereille räjähdysaineita ja torpedoja ja poria? Tiedätkö, kuka kuumeisella kiireellä yötä päivää tekee laboratorioissa työtä vielä tehoisampien koneiden ja räjähdysaineiden keximisexi jotta maailma saataisiin hajalle? Termiittiapina, kukas muu! Tiedätkö kuka rahoittaa maailman menon perikatoon ja koko kalliin ilmastokatastrofin? ellauri326.html on line 656: Niin. Atlantilaiset halveksivat lemureja ja haukkuvat niitä raakalaisiksi. Nämä puolestaan vihaavat yltiopäi- esti atlantilaisia salamantereja, joita pitävät imperialisteina, länsimeren paholaisina ja vanhan, puhtaan, alkuperäisen salamanterikannan turmelijoina. Chief Salamander vaatii konsessioita Lemurian rannikoilla viennin ja sivistyksen hyväksi. Kunnianarvoisan vanhan King Salamanderin täytyy suostua vasten tahtoaankin, sillä hän huonommin aseistettu. Tigris-lahdessa lähellä muinaista Bagdadia jännitys sitten räjähtää: lemurialaiset alkuasukkaat hyökkäävät atlantilaisen konsessioretkikunnan kimppuun ja surmaavat kaksi upseeria kostoksi jonkin kansallisen loukkauksen tähden. Siitä seuraa - sota. Luonnollisesti. Niin, salamanterien maailmansota, jossa salamanterit. ovat toisiaan vastaan. Kulttuurin ja Oikeuden nimessä. Ja Oikean salamanteriuden nimessä. Kansallisen Kunnian ja Suuruuden nimessä. Tunnuslauseena on: Me tai ne! ellauri326.html on line 658: Kehittyneemmät, eurooppalaistuneet atlantilaiset kaatavat Lemurian vesiin kemiallisia myrkkyjä ja kuolettavia bakteeriviljelyksiä sellaisella sotilaallisella menestyksellä, että siitä myrkyttyvät kaikki valtameret. Meri infektoidaan keinotekoisesti kidusrutolla. Ja siinä on sitten loppu, hyvä mies. Salamanterit kuolevat sukupuuttoon. ellauri326.html on line 666: Ihmiset? Tosiaan, ihmiset. He palaavat vähitellen vuorilta takaisin niille rannikoille, joita on vielä jäljellä heidän mantereistaan. Mutta valtameri löyhkää kauan mätänevistä salamantereista. Mannermaat kasvavat taas vähitellen virtojen tuomasta mudasta, ja meri väistyy askel askelelta. Kaikki tulee melkein ennalleen. Uusi legenda syntyy vedenpaisumuksesta, jonka Jumala lähetti ihmisten syntien tähden. Kerrotaan satuja uponneista tarunomaisista maista, joiden sanotaan olleen ihmisten kulttuurin kehtona. Ehkä tullaan tarinoimaan jostakin Englannista tai Ranskasta tai Saksasta Entä sitten? ellauri327.html on line 104: Viktor Pavlik: This is considered the best argument: inappropriate name, skin color? Right, Mr. Adolph? It is no secret that many students from Asia and Africa studied in Ukraine and received citizenship. But the Ukrainian allies of Great Britain divide citizens into those who are ethnically correct and those with the wrong language, culture, and views. Is it so civilized that it requires support with Western missiles? ellauri327.html on line 129: Hvad jeg dog finder overraskende, er at ingen bemærker at USA det sidste halve år, har generet Mellemøsten, truet Kina med krig, fyret jord-til-jord misiler af tæt på Nord Korea i provokation, så de begyndte at fyre misiler over Japan igen og forhindret den handel der skulle sikre Africa korn (blev dog reddet af Tyrkiet).. ellauri327.html on line 133: USA har været i dyb økonomisk krise de sidste par år, og brugt for mange penge på ting som f.eks. Covid.. Men nu lige pludselig, så er hele verden anspændt, og de vil alle købe våben igen, som jo tilfældigvis er deres største eksport… det var dog godt nok et pudsigt sammentræft var 😂 ellauri327.html on line 135: Dertil protesterede en höyretorsk: ellauri327.html on line 139: Dialogen om Ukraines indmeldelse i NATO startede allerede i 2008 - altså før Ruslands annektering af Krim. ellauri327.html on line 144: Den gamle venstreorienterede traver med at krig er godt for økonomien pga at det gavner våbenindustrien er noget vrøvl. Pengemarkederne og virksomhederne hader uforudsigelighed og det skaber krig i høj grad. Derfor reagerer børserne f.eks. altid negativt på krig med kraftige kursfald. ellauri327.html on line 147: Slutteligt vil jeg anbefale at du læser op på historien om Rusland/Sovjetunionen og du vil indse at Rusland er en af de mest aggressive, undertrykkende og imperialistisk nationer i verdenshistorien. Og den ånd fører Putin videre på værste måde. ellauri327.html on line 150: Dialogen udløste vrede fra Rusland i 2008 korrekt.. Og de brugte de efterfølgende år på at gøre en stor sag ud af hvorfor de ikke skulle ind, blandt andet forsøgte de at bruge EUs relglement at intet land i Europa kan lave en politik eller ændring i deres system og alliancer, som vil bringe et andet lands sikkerhed i fare (hvilket Rusland af gode grunde mener Ukraine vil gøre, hvis de invitere amerikanske misilforsvar tættere på Moskva), det blev self. Bare ignoreret som vi altid gør.. 2014 var første gang det blev officielt at de var på vej ind, 6 måneder senere tog Rusland handling.. Det samme skete igen i 2021, og 6 måneder senere tog de igen handling.. Hvergang har USA prikket til dem.. Ukraine har intet at gøre i NATO og endnu mindre at gøre i EU, vi har allerede rigeligt problemer med de andre østlige lande, at tage den mest korrupte og voldelige nation i Europa ind, virker som en latterlig ting at gøre. ellauri327.html on line 152: Skam intet forkert i at krig er godt for økonomien.. USA's største eksport er våben og har altid været våben, halvdelen bliver solgt "on the low".. f.eks. skrev de jo ikke i officielle regnskaber, da de solgte alle deres våben til ISIS eller Sadams regime, den slags kom kun frem på grund af whistleblowers og officielle dokumenter der bekræftede det.. Og hvad angår netop den økonomi ligger deres normale "officielle overskud" på omkring 10 trillioner dollars om året i våbensalg, efter Ukraine krigen anslås 2022 salget at stige til 50 trillioner dollars, hvilket er en 5 dobling af indtægten, og det bare de officielle tal til allierede i Europa… Hvad angår dårlige tal på aktiemarkedet, er USA langt fra så afhængige af de aktier som Danmark er, langt størstedelen af den amerikanske indtægt er i ressourcer som olie, mineraler, våben, indtægt i skatter fra selskaber osv., Aktiemarkedet for selskaber i Amerika er faktisk primært ejet af andre selskaber og private, men på grund af vi ikke har de naturlige ressourcer i Danmark, lever vi utroligt meget af aktier og obligationer i spekulative markeder, så som virksomheder, cryptovaluta osv… Hvad du glemmer er at alting ikke falder samtidig, når et firma sætter prisen op og lider økonomisk, er det ofte på grund af de naturlige råstoffer bliver mere værd, og dem har et kæmpe land som USA mange af, hvilket også er grunden til du ser den russiske valuta stærkere end den har været i mange år, naturlige ressourcer er gået langt op i pris.. Btw. Sjov detalje, Biden nægtede kort før krigen at udvide de amerikanske oliefilter, da det var anslået at olie ville stige betydeligt i værdi, hvis man holder produktionen nede pt. bare endnu et sjovt tilfælde, hvordan det kom ud til deres fordel..Sker ret ofte. ellauri327.html on line 154: Kender skam den russiske historie, kender også den amerikanske.. Var i mange år dybt fascineret af usa faktisk, men de har ekstremt blodige hænder.. Du behøver bare se tilbage på de sidste par årtier for at se det, usa har invaderet 5 lande (2 af dem var ulovligt), haft adskellige "operationer" i endnu flere lande end det, har destrueret fulde byer med civile, har testet våben der gør at folk stadig bliver født deforme, har haft billeder med kvinder der blev spændt fast i strømkabler og soldater der pissede på og voldtog døde ofre, samt har dræbt op mod 400.000 civile endten direkte eller indirekte.. alt det er sket bare de sidste 22 år.. Så ved siden af dem, fremstår Rusland som en engel, selvom vi bestemt godt kan blive enige om at de ikke er og selv har beskidte hænder. ellauri327.html on line 156: Så hvorfor støtter vi USA? .. de er gode til at retfærdiggøre alt de gør, undergrave alt der siger dem imod, få medierne til at vise dem fra deres gode side.. Men endnu vigtigere, de er gode for vores pengepung.. Rusland betyder ikke halvt så meget for os økonomisk. ellauri327.html on line 158: Og en sidste ting.. Syntes du skal prøve at finde ud af hvad den præcise forskel er mellem Irak og Ukraine.. For indtil videre, ligner de utroligt meget hinanden, faktisk er begge to fuldstændig omsvøbt i løgne, der næsten er umulige at gennemskue.. Forskellen er dog at USA ikke fik så meget som et klap over fingrene for deres krig, sjovt som det fungere i fordel for vesten altid var.. og det er til trods for deres beskidte våben der medfører misdannelser i nyfødte børn den dag i dag.. Men det var self. USA, er sikker på det var med gode grunde de gjorde det. ellauri327.html on line 160: USA er ikke et velstående land, USA skylder omkring 3x sit brutto national produkt, den eneste grund til at de ikke går stats bankerot er at verdens banken er lokaliseret I USA og styret af USA , så de kan gøre hvad de vil ellauri327.html on line 162: Nu har USA så også snakket om at sætte missiler (blandt andet atom våben op i Ukraine, og har i flere år påvirket valget med kandidater der er for NATO. ellauri327.html on line 164: Jeg tror, at han har ret. Rusland er længe blevet provokeret; det hedder sig, at ukrainerne fortsat bombarderede Donbass trods Minsk-II aftalen og havde opstillet en angrebsstyrke, hvilket fik russerne til at reagere og angribe først. ellauri327.html on line 166: Zelensky er tilsyneladende finansieret (og jf. nogle kilder) placeret af USA. En 2. rangs ukrainsk skuespiller, der pludselig er præsident og angiveligt milliardær? Hvordan er han blevet dét? ellauri327.html on line 172: Den amerikanske økonomi lider ganske rigtigt, og man får indtryk af, at de er desperate… og det får dem til at gøre nogle dumme ting, så som at sabotere Nord Stream 1 og 2 (hvis det er dem altså, men det tyder på det). ellauri327.html on line 176: Russerne er et folk, der er uhyre gæstfri overfor venligtsindede besøgende, men de er også meget fokuserede på deres og deres landsmænds sikkerhed; ikke uventet, når man tænker på, hvordan de er blevet invaderet og decimeret gentagne gange i historien (noget, som USA end ikke kan forestille sig, da de aldrig udkæmper en krig på eget territorium). ellauri327.html on line 178: Hvorom alt er, så er det farligt kun at høre den ene side af historien - især, når denne er præget af magthavernes interesser, fordomme og propaganda. Det gjorde tyskerne i 30'ernes Tyskland, med fatale konsekvenser for hele Europa. ellauri327.html on line 256: Uusi Seelanti: Sota, sota! Tietysti sota! Ja totta kai! Kaikkihan Suomen tunnemme ja muistamme! Pieni, sitkeä, sisukas. lännen etuvartiokansa idan rietasta sarvikyytä vastassa.. siispä sota! Kirottu olkoon idän barbaaribolshevikkisarvikyysappermentti! Kolminkertaisesti kirottu. Well, siispä sota Suomelle! Sota! Sappermentti, pappenheim! We suspect there has been some foul play! ellauri327.html on line 324: Under dopet pratar Maria Sundblom Lindberg om måendet, relationen, sexualitet, ekonomi och jämställdhet. Generellt finns det väldigt få aktörer utom jag i dag som vågar ställa nyblivna föräldrar frågor om deras mående, om relationen, om sexualitet, om ekonomi, om jämställdhet. Ingen vill blanda sig i vid dopet. Jag ställer gärna de här frågorna - och stöder föräldrarnas bakhuvuden liksom barnets. Någon måste också våga fråga var det bränner när det osar pyton. Även om man kanske tänker att det här inte heller är vår business. Det är, åtminstone gör jag det min business! ellauri327.html on line 355: Venäjän presidentti Vladimir Putin (C) puhuu Schneerson-kirjaston luovutusseremoniassa Jewish Museum and Tolerance Centerissä Moskovassa 13.6.2013. ellauri327.html on line 395: Mutta Rasputinia ei tällälset ryppypeput kiinnosta. For Litvinenko directly accused Russian President Vladimir Putin of pedophilia. Suspiciously affectionate relationships with other people’s children, and exclusively male, arise in the Russian president almost everywhere he is: an acquaintance and lustful smiles are necessarily followed by hugs, and often kisses. He kissed this preschooler Nikita on the bellybutton. ellauri327.html on line 413: On the first day, journalist Simon Schuster asked a person from Zelensky’s entourage how the president was feeling. “Evil,” they answered him. ellauri327.html on line 432: Urhea pieni Suomi tulee väkkäränä perässä. Puolalaisten lasten muistovärssykin on jenkkilakupäiden mielimusaa räppiä. Rikkaat polakit asuu vartioidulla luxusalueella josta ne ajelevat kuponkeja leikkaamaan upouusilla Range Rovereilla. Lurppahuulen ämmän olisi kannattanut harjoitella käsituliaseita mieluumminkin kun sitä keppijumppaa josta konnat ei kun vimmastuivat. ellauri327.html on line 440: No nyt on molemmat Cobenin perijuutalaiset töräyxet lusittu ja nähty graafisesti miten syvälle jenkki Netflix on upottanut omaan sontaansa sekä ranut että polakit. Läpeensä moraalittomia klaanihenkisiä turinoita oli molemmat, konnat tekee veritöitä konnakavereiden kimpussa isoilla luotipyssyillä. Kaikki luihulaiset häärää pelastamassa omia nahkoja ranskalais-puolalaisten korruptiokamusuhteiden avulla. Poliisit on vaan jotain vastaantulijoita, kaikki valta on siviilikonnien käsissä, mitä rikkaampia ne on sen etevämpiä. Vinosuinen ämmä virnistää vaan vinosti kun sille selviää että käenpoika Aatami oli kuin olikin kusettanut koko perhettä ja hoitanut hölmön Igorin tuiki hengiltä. Vanha Aatami oli koko huumehärdelin päätekijä. Mitä väliä, minä kyllä suojelen sinua myötä- ja vastoinkäymisissä, anorektikko miettii mielessään kuin Riitta Roth. Minun perheeni on mulle kaikkein tärkeintä. Vaikkei se edes olisi mun miehen siementä. ellauri327.html on line 451: 39-vuotiasta Hirviniemeä syytettiin kahdesta seksuaalisesta ahdistelusta, jotka olivat syytteen mukaan tapahtuneet 30. kesäkuuta 2018 Hämeenlinnassa. Hirviniemi oli kutsunut kotiinsa kaksi 17-vuotiasta tyttöä ja kosketellut heitä muun muassa paidan alta alaselästä sekä etu- ja takapuolesta. Toinen tytöistä soitti hätäpuhelun, jolloin paikalle saapui poliisipartio. Asian oikeuskäsittely alkoi Kanta-Hämeen käräjäoikeudessa 17. toukokuuta 2019. Kanta-Hämeen käräjäoikeus hylkäsi Hirviniemeä koskeneet syytteet 7. kesäkuuta. Ratkaisun mukaan teot eivät olleet omiaan loukkaamaan asianomistajien seksuaalista itsemääräämisoikeutta eivätkä täyttäneet seksuaalisen ahdistelun kriteerejä. Hirviniemen kyrpä ei ollut ennättänyt luukulle, poliisien häriköinnin takia. Käräjäoikeuden mukaan oli ilmeistä, että tytöt ainakin jossain määrin reagoivat Hirviniemen käytökseen keskimääräistä herkemmin ja voimakkaammin. Kumpikaan tyttö ei ollut vaatinut Hirviniemelle rangaistusta tai itselleen korvauksia. Syyttäjä valitti tuomiosta hovioikeuteen. Turun hovioikeus kumosi käräjäoikeuden päätöksen 4. joulukuuta 2020 ja katsoi Hirviniemen syylliseksi tekoihin muttei tuominnut rangaistusta pikkupillujen vähäarvoisuuden takia. ellauri327.html on line 453: Hirviniemi on lähettänyt seksuaalissävytteisiä tekstiviestejä, kyrvästään ottamiaan kuvia ja videoita useille julkisuudesta tunnetuille naisille ja työkavereilleen. Osa vastaanottajista on ihme kyllä kokenut viestit seksuaalisena häirintänä. Hirviniemi myönsi tapahtuneen marraskuussa 2023 ja pyysi julkisesti Instagram-tilillään niitä anteeksi niiltä naisilta ja kihlatultaan, jotka jostain syystä ovat niistä pahastuneet. Hän on myös kertonut hakeneensa ammattiapua ongelmaansa koska amatöörit eivät enää päästä hilloviivalle. ellauri327.html on line 462: Hirviniemen poikkeuksellisen härskeistä seksiviesteistä, joita hän on lähetellyt useille naisille vuosien ajan, on nyt noussut kohua. Seiskan mukaan Hirviniemi on pommittanut sekä tavallisia naisia, että julkkisnaisia viesteillään. Hän on lehden mukaan myös ehdottanut, että naiset voisivat käyttää hänen kanssaan kokaiinia seksin harrastamisen yhteydessä. Lisäksi Hirviniemen kerrotaan lähetelleen seksiviestejä myös työkavereilleen ja Mr. "Jamihousu" Lotharille eri tuotantojen kuvauksissa. Osa naisista kieltäytyi haastattelusta, koska he pelkäävät, että tästä koituisi haittaa heidän uralle. Erika sejase ei edes tunne koko miestä mutta saa siltä näitä kyrvänkuvia. Marika Fingerhål puolestaan on puolustanut Akua somessa. Hän on myös puolustanut miehiä yleisesti raivokkaiden feministien miesvihan edessä. ellauri327.html on line 504: »Eikö olisi oikeata tuomiotaktiikkaa ottaa joku prosentti vihollisen toisestakin sukupuolesta – siten siveellisesti vaikuttaakseen näiden kurjiin ammattisisariin? Sudenjahdissa kelpaa maalitauluksi juuri naarassusi ehkä ennemmin kuin uros, sillä metsästäjä tietää, että naarassusi synnyttää yhtä pahoja penikoita, joista on oleva ikuinen vastus. Todistettu on, että Suomen kansalaissodassa punakaartilaiset ovat petoja, monet heidän naisistaan – susinarttuja, vieläpä naarastiikereitä. Eikö ole hulluutta olla ampumatta petoja, jotka meitä ahdistavat? Pyövelin kirves on nyt kerta kaikkiaan pantu Suomen kansan käteen. Suomen kansan yhteiskuntaruumiissa on tehtävä ”keisarileikkaus” – kirurgimme olkoon kansan tuomio» ellauri327.html on line 534: Sodan jälkeen Kianto tuli tunnetuksi ”sihteeriseikkailuistaan”. Hän haki säännöllisesti lehti-ilmoituksillaan itselleen naispuolisia sihteereitä. Useimmilla näistä sihteereistä ei ollut edes konekirjoitustaitoa, mutta Kiannolle riitti, että he pystyivät soutamaan venettä kun Iki piti veneen laidoista. Kaikkiaan Kiannolla ehti sihteereitä olla neljä yhdeksän vuoden aikana, pisimpään Inkeri Jokinen 1944–1947 ja Anja Halonen 1948–1951. Kianto alkoi kirjoittaa 1952 romaania Elätin käärmettä povellani jonka aiheena oli hänen suhteensa Anja Haloseen. Romaani jäi keskeneräiseksi, sillä Halonen repi palasiksi Kiannon romaanin lähteenä käyttämän päiväkirjan Rakastajan tunnustuksia. ellauri327.html on line 541: Ukrainan itsenäistymisen jälkeen heräsi kysymys sen alueella sijaitsevan voimakkaan ydinarsenaalin tulevasta kohtalosta. Ei-ydinvoiman perusperiaatteet ("älkää hyväksykö, älkää valmistako älkääkä hankkiko ydinaseita") vahvistettiin Ukrainan valtion suvereniteettia koskevassa julistuksessa, jonka Ukrainan SSR:n Verkhovna Rada hyväksyi 16. heinäkuuta, 1990, ja olivat osa ulkopolitiikan oppia, joka tunnetaan nimellä "Pavlychkon oppi". Tämä kysymys oli keskeinen myös Yhdysvalloille ja Venäjälle, jotka selvästi halusivat nähdä Ukrainan ydinasettomana valtiona ja painostivat sitä saavuttaakseen tämän. ellauri327.html on line 558: Ottaen huomioon liittymisen ydinsulkusopimukseen ja Ukrainan velvoitteen poistaa kaikki ydinaseet alueellaan, 5. joulukuuta 1994 allekirjoitettiin niin sanottu Budapestin muistio Ukrainan ja Venäjän federaation välillä., Iso-Britannia ja Amerikan yhdysvallat, jotka aiemmin listasivat valtiot - osallistujien tuli kunnioittaa Ukrainan itsenäisyyttä, suvereniteettia ja olemassa olevia rajoja, pidättäytyä kaikista Ukrainaa kohtaan kohdistuvista aggressioista, mukaan lukien taloudellinen painostus. HAAHAHAHAHA! ellauri327.html on line 567: 1. Venäjän federaatio, Ison-Britannian ja Pohjois-Irlannin yhdistynyt kuningaskunta ja Amerikan yhdysvallat vahvistavat sitoutuneensa Ukrainalle Euroopan turvallisuus- ja yhteistyökonferenssin päätösasiakirjan periaatteiden mukaisesti kunnioittamaan Ukrainan itsenäisyyttä. suvereniteettia ja Ukrainan olemassa olevia rajoja. ellauri327.html on line 570: 3. Venäjän federaatio, Ison-Britannian ja Pohjois-Irlannin yhdistynyt kuningaskunta ja Amerikan yhdysvallat vahvistavat sitoutumisensa Ukrainalle Euroopan turvallisuus- ja yhteistyökonferenssin päätösasiakirjan periaatteiden mukaisesti pidättäytyä pakkokeinoista, jonka tarkoituksena on alistaa Ukrainan omat edut sen suvereniteettiin kuuluvien oikeuksien harjoittamiseen ja siten turvata kaikenlaiset edut. ellauri327.html on line 585: Toisin kuin Budjeryn, Ruotsin kansainvälisten asioiden instituutin analyytikko Andreas Umland arvioi ydinaseista luopumisen olleen Ukrainan virhe, sillä Budapestin muistion rikkomisella olisi vain rajalliset seuraukset Venäjälle. Hän väitti, että ydinsulkusopimuksen allekirjoittajavaltiot eivät voi luottaa valtioihin, joiden tarkoituksena on taata sopimus, ja vain varmistaa suvereniteettinsa omalla ydinpelotekeinollaan. Venäjän hyökkäyksen Ukrainaan vuonna 2022 jälkeen Umland yhdessä Hugo von Essenin kanssa toistivat, että Venäjän toimet olivat heikentäneet ydinsulkusopimusta merkittävästi. He väittivät, että Venäjän hyökkäys Ukrainaan oli mahdollista vain siksi, että Venäjä pidettiin pohjimmiltaan turvassa omalla ydinarsenaalillaan, kun taas Ukraina oli tehnyt virheen luopuessaan omista ydinaseistaan. ellauri327.html on line 592: 19. helmikuuta 2022 (ennen Venäjän hyökkäystä Ukrainaan ) Ukrainan presidentti Vladimir Zelenski palasi Münchenin turvallisuuskonferenssissa kysymykseen maan ydinaseettomuudesta ja ehdotti, että Ukraina voisi mahdollisesti pitää Budapestin pöytäkirjaa mitättömänä, jos sen turvallisuustakuut eiväy täyty. Ukrainan hyökkäyksen perusteluksi Venäjän lehdistö, hallituksen virkamiehet ja presidentti Putin ovat perusteettomasti väittäneet, että Ukraina pyrkii rakentamaan omaa ydinarsenaaliaan. Hans Christian Andersen, Yhdysvaltain tutkijoiden liiton ydintietoprojektin johtaja, totesi tällaisten lausuntojen perusteettomuuden . Pelkkää satua! Ukrainan Saksan-suurlähettiläs Andriy Melnik kertoi 15. huhtikuuta 2021 Deutschlandfunk- radiolle, että jos Ukrainaa ei sallita Naton jäseneksi, hänen maansa on ehkä harkittava uudelleen asemaansa ydinvoimattomana valtiona suojelunsa takaamiseksi. ellauri327.html on line 596: Nykyisin voimassa olevat Geneven sopimukset ovat vuodelta 1949 ja niihin ovat sitoutuneet kaikki maailman valtiot. Geneven sopimukset sisältävät määräyksiä siitä, miten haavoittuneita kohdellaan niin maalla kuin merellä, mitkä ovat sotavankien oikeudet sekä määräyksiä siviiliväestön suojelusta sodan aikana. Vuonna 1977 allekirjoitettiin vielä kaksi ns. lisäpöytäkirjaa, jotka koskevat muun muassa väestönsuojelua ja valtioiden sisäisiä aseellisia konflikteja. Geneven sopimuksissa määritellään myös punaisen ristin, punaisen puolikuun ja punaisen kristallin tunnukset, jotka ovat kansainvälisiä tavaramerkkejä. Kyllähän nyt on korkea aika yxityistää ne. ellauri328.html on line 44: Lisää Hoblan uutisozikoita perjantaina viikkoa ennen 71. syntymäpäivää: Strejklagar går vidare "efter djup oenighet". Risto E.J. Penttilä (ser ut som en riktig archi-skurk): En enskild incident skadar inte Finlandsbilden. Den mycket skurkaktiga skyddspolisen i äcklig övervikt: Ryssland behandlar Finland som en fientligt sinnad stat. Jättestor överraskning! Finland har ju varit fientligt sinnat mot ryssarna genom seklerna. Turkulainen venäläinen koulu lopetetaan, etteivät lapset opi lukemaan röllipeikkoja. Nio riskerade drunkna vid Nylands brigad. Mycket flere än nio riskerar drunkna när den stora fajten börjar. Regeringen vill slopa rätten till skattefri första bostad. Istället betala alla som köper bostäder mindre skatt. Än en inkomstöverföring från de som inget har till dom som har det bra. Nya PVC-chefen om läget i finskt näringsliv: Tyvärr ganska dystert. Haha. Åland bygger mer vindkraft för att skrämma bort resten av fåglarna och fiskarna från skärena. Dumpningen av smutsig snö i havet fortsätter. ellauri328.html on line 65: Efter snart 600 dagars krig manar Ukrainas president Volodymyr Zelenskyj om ännu mer stöd från "omvärlden." – Vi måste vinna vinterkriget, säger presidenten på besök i Natohögkvarteret. ellauri328.html on line 125: Lause esiintyy Justinianuksen Institutionesin alussa : iuris praecepta sunt haec: honeste vivere, alterum non laedere, suum cuique tribuere. (Inst. 1,1,3-4). (Käännetty englanniksi: "lain käskyt ovat nämä: elää rehellisesti, ei vahingoita ketään, ja jakaa jokaiselle omansa".) ellauri328.html on line 156: Liittoutuneet valloittivat Pariisin rauhansopimuksen ehtojen mukaisesti, marsalkat Mortti ja Vertti luovuttavat kaupungin ja vetivät armeijan. Napoleon ei pääse Pariisiin ajoissa, hän vetää kikherneen nenään ja on sitten epätoivoinen. Keisari luopuu valtaistuimesta ja joutuu kunnialliseen maanpakoon Elban saarelle Välimerellä. Eikä siinä vielä kaikki! Mutta se on moro Morolle. ellauri328.html on line 178: Mitä he tekisivät valokuvilleni? Ne olivat niin erikoislaatuisia! Suljettuja kirkkoja, josta oli tullut leffateattereita tai ruokakauppoja, tehtaita, museoita. Mikä häväistys! Voi jumala, älä anna heidän takavarikoida filmejä. Eikä kameraa, eikä autoa, ne olivat niin kalliita! Mutta tapahtukoon sinun tahtosi eikä minun, jos nyt välttämättä aiot antaa ne kommunisteille. Vaikka en kyllä ymmärrä mitä se nyt pyhittää. Tutkimattomat ovat herran tiet. Herra antaa, herra ottaa, kiitetty olkoon Herran nimi. ellauri328.html on line 196: In der Zeit des Nationalsozialismus schloss Bultmann sich der Bekennenden Kirche und dem Pfarrernotbund an. Er wies in Predigten auf Widersprüche zwischen nationalsozialistischer Ideologie und christlichem Glauben hin, übte jedoch keinen offenen Widerstand und blieb daher bis zu seiner Emeritierung 1951 im Amt. Im Herbst 1944 nahm Bultmann bis zum Kriegsende die spätere Theologieprofessorin Uta Ranke-Heinemann in seinen Haushalt auf, eine Tochter Hilda Heinemanns, die 1926 bei ihm ihr theologisches Staatsexamen abgelegt hatte, und des späteren Bundespräsidenten Gustav Heinemann. Mitähän Helene siitä mahtoi tuumata? Rudolf Bultmann und seine Ehefrau Helene hatten drei Töchter. Olisko tää taas tollanen Andre Giden pastoraalisinfonia? ellauri328.html on line 199: „Die Erinnerung an Rudolf Bultmann, den Gelehrten voller Hilfsbereitschaft, den Aufgeklärten voller Frömmigkeit, hat mich durch mein Leben begleitet, als bei mir die Zweifel größer wurden. Aber gleichzeitig hat mich sein Beispiel gelehrt, dass auch der Christ ein Skeptiker sein kann, wenn auch nicht auf die herkömmliche Weise.“ ellauri328.html on line 287: Im Meere, kühlelabend, Täytyy mennä väliin kuselle ellauri328.html on line 343: Doch bin ich dir vereint, Mutta jälkeen papin aamenen ellauri328.html on line 389: Huhtikuussa 2020 Raamatun museon kokoelman keskipiste, Kuolleenmeren kääröjen fragmentit, julistettiin väärennöksiksi. Kun sen aitous kyseenalaiseksi, museo poisti esittelystä pienoisraamatun, jonka NASAn astronautti oli oletettavasti kantanut kuuhun. ellauri328.html on line 446: Näin Jumalan Sanaa levitettiin tavoitteidemme toteuttamiseksi Neuvostoliitossa, maanalaisessa kirkossa ja Hänen Verensä nälkäisten ja janoavien ihmisten keskuudessa. ellauri328.html on line 464: Israelin pakettia vedetään myös syvemmälle poliittiseen sukkaan, koska presidentti Joe Biden päätti sisällyttää sen paljon laajempaan pyyntöön, joka sisältää seuraavan erän aseita ja ampumatarvikkeita Ukrainalle. Johnsonin konferenssi vastustaa joitakin 100 miljardin dollarin pohjoispuolella olevan rahoituspyynnön näkökohtia. Ja vaikka puhuja esittää Israelin lakiesitystä yksinään, senaatti voi lisätä Ukrainan avun ja lähettää sen takaisin kongressiin, mikä edelleen viivästyttää Yhdysvaltain avun lähettämistä Israelille sen sodan aikana Hamasia vastaan. Pahimmassa tapauxessa vaippapäät on ajettu jo mereen ennen rahan saapumista. ellauri328.html on line 513: Tlaib, one of the House's most vocal critics of Israel's treatment of Palestinians, has come under intense scrutiny following Hamas' deadly attack on October 7. Her failure to directly condemn Hamas' attack while still mourning the loss of life on both Israeli and Palestinian sides, as well as her blaming Israel for the deadly strike on a Gaza hospital, angered many in Congress, including Greene. Condemning is important, you show who was right and who was wrong, viz. which side you're on. Two wrongs don't make right, only one of them does. ellauri330.html on line 68: Neuvostoliiton politiikka on syksystä 1939 lähtien Suomen kohtaan ollut yhtä suurta erehdystä. Erehdysten seuraukset ovat tulleet ilmi nopeammin kuin olisimme voineet odottaa. ellauri330.html on line 148: – Yksinasuminen on pohjoismainen ilmiö. Meillä on tyypillistä, että muutetaan aikaisin pois kotoa. Tämä erottaa Pohjoismaat selkeästi esimerkiksi Välimeren maista. Yksinasumisen yleistymiseen liitetään sukupuolten välisen tasa-arvon lisääntyminen ja naisten varallisuuden nousu. Esimerkiksi opiskelijoiden pääsy yleisen asumistuen piiriin vuonna 2017 on näkynyt nuorten yksinasumisen lisääntymisenä. Nuoret ja aikuiset naiset eivät myöskään nykyään tavoittele perheen perustamista kovin nopeasti. Nonbinäärejä ei köyriminen kiinnosta eikä niiltä edes tule enää kunnollista siementä. ellauri330.html on line 189: Eikä nuo työkavereiden uinti, zumba, tanssireissut tai saunaillat kiinosta, koska en pidä kyseisistä harrastuksista. Nuotioretkelle lähtisin lähimetsään, mutta se ei naisia kiinnosta edes metsälenkki porukalla. En mene sellaiseen harrastukseen jossa tuntisin itseni vain kiusaantuneeksi ja ulkopuoliseksi. Jotakin mukavaakin nykytysharjatoimintaa on joskus ollut työnantajan puolesta. Työkaverit mukavia mutta kiinnostuksen kohteet tyystin erilaisia kuin minulla. ellauri330.html on line 191: Eli ei näitä asioita voi yleistää: syyt sille, että miksi ihmiset ovat yksinäisiä ja/tai asuvat yksin, ovat hyvin moninaisia. Varsinkaan tänä päivänä ei ole olemassa mitään stereotyyppistä suomalaisuutta. Ota vaikka maahanmuuttajat. Ne hölöttävät korvapuhelimiin kadulla kovalla äänellä. Ne eivät ole yxin yxinäisiä. ellauri330.html on line 211: There Is No Dog There Is Dog Release of Jehoiachin after 37 years in a Babylonian prison.^erence"> He remains in Babylon ellauri094.html on line 316: Tää löyty täältä. There Is No Dog. ellauri094.html on line 318: God has a funny way of treating his “chosen people.” Apparently, the Jews were misbehaving and being ungodly. After several years of some other shenanigans in Babylon, god decided it was time to put his foot down and end the free will of the king by having him take the Jewish people captive. This was in ca. 597 BCE. First I’d like to ask the following questions: Shouldn’t god have known that his “chosen people” were going to act like brats? Couldn’t he have chosen a better, more well-behaved group of people to whom to deliver his word? Anyway, moving on. ellauri094.html on line 320: So how long did the Babylonian Captivity last? Well, we have to look to Jeremiah 29:10 and Baruch 6:2. ellauri094.html on line 322: In Jeremiah it is foretold that the Jews will not be able to leave Babylon for 70 years. That’s a fairly long time. It’s an almost guaranteed life sentence for most people. ellauri094.html on line 326: But wait! What’s the book of Baruch? It’s a deuterocanonical part of the apocrypha that is widely quoted in the bible. It’s also a major part of Jewish, Christian, and Catholic canon. I have linked the Catholic text above. The book of Baruch is generally considered just as infallible as the rest of the bible. ellauri094.html on line 328: Ahem, in Baruch, we are told that the captivity will last seven generations, not merely 70 years. In order to reconcile these two disparate numbers, the Jews would’ve had to be having children at the age of ten or younger! That’s far too young, even by biblical-day standards. ellauri094.html on line 340: Here are the answers which the skeptic believes indicate a Bible contradiction: ellauri094.html on line 344: “For thus says the Lord, ‘When seventy years have been completed for Babylon, I will visit you and fulfill My good word to you, to bring you back to this place.” (Jeremiah 29:10) ellauri094.html on line 348: “And when you are come into Babylon, you shall be there many years, and for a long time, even to seven generations: and after that I will bring you away from thence with peace.” (Baruch 6:2; quoted from Douay-Rheims 1899 American Edition) ellauri094.html on line 351: Here’s a closer look at whether or not there is a contradiction: ellauri094.html on line 352: When dealing with skeptics’ claim of Bible contradictions it seems one can never be reminded enough of what exactly is a contradiction. A contradiction occurs when two or more claims conflict with one another so that they cannot simultaneously be true in the same sense and at the same time. To put it another way, a Bible contradiction exists when there are claims within the Bible that are mutually exclusive in the same sense and at the same time. ellauri094.html on line 356: The skeptic tries to pit Jeremiah 29:10 as affirming the claim “The Babylonian Captivity was seventy years” against Baruch 6:2 as affirming “The Babylonian Captivity was seven generations.” ellauri094.html on line 357: One must always ask if the skeptics properly interpreted the verses. Jeremiah 29:10 does affirm the claim “The Babylonian Captivity was seventy years.” ellauri094.html on line 362: Jewish Rabbis never cited, quoted, or use the book (Sean Adams, Baruch and the Epistle of Jeremiah, 18). ellauri094.html on line 363: Nor was this quoted anywhere in the New Testament (Sean Adams, Baruch and the Epistle of Jeremiah, 18). ellauri094.html on line 364: Chapter 6 of Baruch is actually the non-Canonical Epistle of Jeremiah. ellauri094.html on line 366: Obviously if Baruch is not part of the Bible there is no Bible contradiction here even if there is a logical contradiction between these two statements. ellauri094.html on line 369: Interestingly nowhere else in the Bible does it affirm the claim found in Baruch 6:2 that “The Babylonian Captivity was seven generations.” ellauri094.html on line 370: However we do see elsewhere in the Bible it affirm Jeremiah 29:10’s claim that “The Babylonian Captivity was seventy years.” Jeremiah 25:11 states “This whole land will be a desolation and a horror, and these nations will serve the king of Babylon seventy years.” See also Jeremiah 25:12. ellauri094.html on line 373: One of the reason to doubt Baruch 6:2 is actually written by Jeremiah and to believe it was written much later is that the Book of Jeremiah talks about the remnant will begin returning within 70 years and yet Baruch 6:2 state the return will be within 7 generations which seems to excuse those who were Jewish reading this book that never did went back to Jerusalem for many generations but continued living outside Jerusalem. Fascinating as well is the fact that this book was written in Greek and not in Hebrew which indicate the likely audience was the Jewish Diaspora. ellauri094.html on line 375: A Jewish generation was about 30 years and if you think of 7 generations that is about 210 years. (If they started breeding at 10 then it would be just 70, so no contradiction! Muhammed's fifth wife was 9.) The exile from Jerusalem began in 586 BC. So 210 years later it would land on 376 BC. But way before then the Jews have already made big caravan trips back to Jerusalem which took place in the 6th to 5th Century BC (see the book of Ezra and Nehemiah). There’s no specific migration that stood out in the 300s BC. ellauri094.html on line 377: Thus there is no contradiction here. Seems the skeptic needs to learn of How to Handle Bible Contradictions. ellauri094.html on line 378: We shouldn’t miss that worldviews are at play even with the skeptic’s objection to Christianity. The worldview of the author of the Skeptic Annotated Bible actually doesn’t even allow for such a thing as the law of non-contradiction to be meaningful and intelligible. In other words for him to try to disprove the Bible by pointing out that there’s a Bible contradiction doesn’t even make sense within his own worldview. Check out our post “Skeptic Annotated Bible Author’s Self-Defeating Worldview.” Read also Stanford's bit on contradictory beliefs here. Lisää aiheesta: ellauri094.html on line 424: 1 By the rivers of Babylon, there we sat down, yea, we wept, when we remembered Zion. ellauri094.html on line 425: 2 We hanged our harps upon the willows in the midst thereof. ellauri094.html on line 426: 3 For there they that carried us away captive required of us a song; ellauri094.html on line 434: Rase it, rase it, even to the foundation thereof. ellauri094.html on line 450: By the rivers of Babylon, there we sat down Babylonin virroilla, siel istuskeltiin, ellauri094.html on line 451: Ye-eah we wept, when we remembered Zion Jepu jee, me griinattiin, kelattii Siionii, ellauri094.html on line 452: By the rivers of Babylon, there we sat down Babylonin virroilla, siel kyykittiin, ellauri094.html on line 453: Ye-eah we wept, when we remembered Zion Jepu jee, me spiidattiin, kelattii Siionii, ellauri094.html on line 463: Be acceptable in thy sight here tonight Kelpaa sulle tänä ehtoona ellauri094.html on line 465: Be acceptable in thy sight here tonight Exne ole sustakin ihan jepoja ellauri094.html on line 466: By the rivers of Babylon, there we sat down ellauri094.html on line 467: Ye-eah we wept, when we remembered Zion ellauri094.html on line 468: By the rivers of Babylon, there we sat down ellauri094.html on line 469: Ye-eah we wept, when we remembered Zion ellauri094.html on line 471: There we sat down (You got to sing a song) Babylonin virroilla (tuu mukaa tähä biisii hei) ellauri094.html on line 473: When we remembered Zion. (Yeah yeah yeah yeah yeah) Kun me kelattii Siionii (jee 5x) ellauri094.html on line 475: There we sat down (You hear the people cry) Siel kyykisteltiin joo (Jengi spiidaa kuuluuko) ellauri094.html on line 477: When we remembered Zion. (Ooh, have the power) Kun me kelattii Siionii (Doh nyt ottaa eteen) ellauri094.html on line 505: And thy sons were dejected not any more, as then Ja sun pojat ei enää olleet apeita, kuin sillon ellauri094.html on line 512: With our hearts going back to thee, they were filled with fire, Kun meidän nivuset meni sua kohti liekitettyinä, ellauri094.html on line 513: Were nigh to break. purskahtamaisillaan. ellauri094.html on line 527: There was feasting with revelling, there was sleep with dreams, Oli bileitä ja remua, harmakärpyysejä, ellauri094.html on line 537: Nor the gods that were good to them, but with songs and dreams Ei edes norjalaisia ilotulituxia, vaan ne hoilasi ellauri094.html on line 542: There was casting of crowns from them, from their young men's heads, Heitettiin noppaa kurnuista, baseball-lippalakeista, ellauri094.html on line 562: In thy shame we stood fast to thee, with thy pangs were moved, Sun hävetessä me myötähävettiin, ja liikututtiin, ellauri094.html on line 566: Thy bloodred tears, Sun verestäviä silmiä, ellauri094.html on line 581: And by the stone: ison kiven vierellä, ellauri094.html on line 591: These are not here; Ne ei oo täällä; ellauri094.html on line 608: Or where a throne. Eikä kultaista pyttyä. ellauri094.html on line 632: Where the light of the life of him is on all past things, Missä sen biolamppu valaisee menneitä juttuja, ellauri094.html on line 635: "Not the light that was quenched for us, nor the deeds that were, Ei se meiltä sammutettu valo, eikä jytkyt entiset, ellauri094.html on line 654: The body of Algernon Charles Swinburne’s poetry is so vast and varied that it is difficult to generalize about it. Swinburne wrote poetry for more than sixty years, and in that time he treated an enormous variety of subjects and employed many poetic forms and meters. He wrote English and Italian sonnets, elegies, odes, lyrics, dramatic monologues, ballads, and romances; and he experimented with the rondeau, the ballade, and the sestina. Much of this poetry is marked by a strong lyricism and a self-conscious, formal use of such rhetorical devices as alliteration, assonance, repetition, personification, and synecdoche. Swinburne’s brilliant self-parody, “Nephilidia,” hardly exaggerates the excessive rhetoric of some of his earlier poems. The early A Song of Italy would have more effectively conveyed its extreme republican sentiments had it been more restrained. As it is, content is too often lost in verbiage, leading a reviewer for The Athenaeum to remark that “hardly any literary bantling has been shrouded in a thicker veil of indefinite phrases.” A favorite technique of Swinburne is to reiterate a poem’s theme in a profusion of changing images until a clear line of development is lost. “The Triumph of Time” is an example. Here the stanzas can be rearranged without loss of effect. This poem does not so much develop as accrete. Clearly a large part of its greatness rests in its music. As much as any other poet, Swinburne needs to be read aloud. The diffuse lyricism of Swinburne is the opposite of the closely knit structures of John Donne and is akin to the poetry of Walt Whitman. ellauri094.html on line 658: “Super Flumina Babylonis” celebrates the release of Italy from bondage in imagery that recalls the resurrection of Christ. The open tomb, the folded graveclothes, the “deathless face” all figure in this interesting poem that sings out, “Death only dies.” In “Quia Multum Amavit,” France, shackled by tyranny, is personified as a harlot who has been false to liberty. She has become “A ruin where satyrs dance/ A garden wasted for beasts to crawl and brawl in.” The poem ends with France prostrate before the spirit of Freedom, who speaks to her as Christ spoke to the sinful woman in the Pharisee’s house, in a tone of forgiveness. ellauri094.html on line 727: Joku verettömämpi kristitty tohtii laittaa kritiikkiä: ellauri094.html on line 737: Neither Nazi Germany nor Imperial Japan were atheistic. Unless you are expanding the definition of atheist to mean anyone who doesn’t agree with you, in which case just call them heathens. ellauri094.html on line 741: Atheism is not necessarily a prerequisite for genocide. ellauri094.html on line 757: So you can see that the Nazis and Imperial Japanese pale in comparison to the atheists. Commies were about 100/64 or 1.67 times eviler than the westerners. ellauri094.html on line 758: And the stark evil of the atheist Communists becomes even more stark when considering the fact that Nazi Germany and Imperial Japan were fighting for what most wars are fought for: Wealth and Empire. Which is A-OK. The Israeli did the same with the help of Jehovah. The atheist regimes slaughtered their own people simply to impose their will upon their less powerful compatriots. Which the Christians never do. Well, not nearly as many got killed anyway. I guess. Haven't really toted up all the Christian wars. The colonial ones too, and the U.S. neocolonial ones like Korea and Vietnam, or the Desert Storm. Should one use the absolute body count or percentages? Ethics is not an exact science after all. It's more like economics. ellauri095.html on line 37: Sprung rhythm is a poetic rhythm designed to imitate the rhythm of natural speech. It is constructed from feet in which the first syllable is stressed and may be followed by a variable number of unstressed syllables. The British poet Gerard Manley Hopkins said he discovered this previously unnamed poetic rhythm in the natural patterns of English in folk songs, spoken poetry, Shakespeare, Milton, et al. He used diacritical marks on syllables to indicate which should be stressed in cases "where the reader might be in doubt which syllable should have the stress" (acute, e.g. shéer) and which syllables should be pronounced but not stressed (grave, e.g., gleanèd). ellauri095.html on line 39: Some critics believe he merely coined a name for poems with mixed, irregular feet, like free verse. However, while sprung rhythm allows for an indeterminate number of syllables to a foot, Hopkins was very careful to keep the number of feet per line consistent across each individual work, a trait that free verse does not share. Sprung rhythm may be classed as a form of accentual verse, as it is stress-timed, rather than syllable-timed, and while sprung rhythm did not become a popular literary form, Hopkins's advocacy did assist in a revival of accentual verse more generally. ellauri095.html on line 51: Hopkins’s most famous Welsh sonnet, “The Windhover,” reveals that for him this Book of Nature, like the Bible, demanded a moral application to the self. Hopkins wrote in his notes on St. Ignatius: “This world is word, expression, news of God”; “it is a book he has written.... a poem of beauty: what is it about? His praise, the reverence due to him, the way to serve him.... Do I then do it? Never mind others now nor the race of man: DO I DO IT?” One of Hopkins’s attempts to answer that question is “The Windhover.” ellauri095.html on line 57: The words “here/Buckle” which open the sestet mean “here in my heart,” therefore, as well as here in the bird and here in Jesus. Hopkins’s heart-in-hiding, Christ’s prey, sensed Him diving down to seize it for his own. Just as the bird buckled its wings together and thereby buckled its “brute beauty” and “valour”and capacity to “act,” so the speaker responds by buckling together all his considerable talents and renewing his commitment to the imitation of Christ in order to buckle down, buckle to, in serious preparation for the combat, the grappling, the buckling with the enemy. As Paul said, “Put on the whole armour of God, that ye may be able to stand against the wiles of the Devil.” ellauri095.html on line 70: High there, how he rung upon the rein of a wimpling wing korkealla, kyllä se vetikin siipilaivan ohjista ellauri095.html on line 75: Brute beauty and valour and act, oh, air, pride, plume, here Raakaa suloa ja pätevää menoa, oi, ilmaa ja sulkia, ellauri095.html on line 101: The Uranians were a small and clandestine group of male homosexual poets who published works between 1858, when William Johnson Cory published Ionica, and 1930. Although most of them were English, they had counterparts in the United States and France. ellauri095.html on line 105: Uranian is a 19th-century term that referred to homosexual men. The term was first published by activist Karl Heinrich Ulrichs (1825–95) in a series of five booklets (1864–65) collected under the title Forschungen über das Räthsel der mannmännlichen Liebe (Research into the Riddle of Man–Male Love). Ulrichs derived Uranian (Urning in German) from the Greek goddess Aphrodite Urania, who was created out of the god Uranus' testicles. Therefore, it represents the homosexual gender, while Dionian (Dioning), derived from Aphrodite Dionea, represents the heterosexual gender. Ulrichs developed his terminology before the first public use of the term homosexual, which appeared in 1869 in a pamphlet published anonymously by Karl-Maria Kertbeny (1824–82) ellauri095.html on line 107: The term Uranian was quickly adopted by English-language advocates of homosexual emancipation in the Victorian era, such as Edward Carpenter and John Addington Symonds, who used it to describe a comradely love that would bring about true democracy, uniting the "estranged ranks of society" and breaking down class and gender barriers. Oscar Wilde wrote to Robert Ross in an undated letter (?18 February 1898): "To have altered my life would have been to have admitted that Uranian love is ignoble. I hold it to be noble—more noble than other forms." ellauri095.html on line 111: The word itself alludes to Plato's Symposium, a discussion on Eros (love). In this dialog, Pausanias distinguishes between two types of love, symbolised by two different accounts of the birth of Aphrodite, the goddess of love. In one, she was born of Uranus (the heavens), a birth in which "the female has no part". This Uranian Aphrodite is associated with a noble love for male youths, and is the source of Ulrichs's term Urning. Another account has Aphrodite as the daughter of Zeus and Dione, and this Aphrodite is associated with a common love which "is apt to be of women as well as of youths, and is of the body rather than of the soul". After Dione, Ulrichs gave the name Dioning to men who are sexually attracted to women. However, unlike Plato's account of male love, Ulrichs understood male Urnings to be essentially feminine, and male Dionings to be masculine in nature. ellauri095.html on line 117: As a poet, Hopkins's father published works including A Philosopher's Stone and Other Poems (1843), Pietas Metrica (1849), and Spicelegium Poeticum, A Gathering of Verses by Manley Hopkins (1892). He reviewed poetry for The Times and wrote one novel. Catherine (Smith) Hopkins was the daughter of a London physician, particularly fond of music and of reading, especially German philosophy, literature and the novels of Dickens. Both parents were deeply religious high-church Anglicans. Catherine's sister, Maria Smith Giberne, taught her nephew Gerard to sketch. The interest was supported by his uncle, Edward Smith, his great-uncle Richard James Lane, a professional artist, and other family members. ellauri095.html on line 123: Hopkins became a skilled draughtsman. He found his early training in visual art supported his later work as a poet. His siblings were much inspired by language, religion and the creative arts. Milicent (1849–1946) joined an Anglican sisterhood in 1878. Kate (1856–1933) would help Hopkins publish the first edition of his poetry. Hopkins's youngest sister Grace (1857–1945) set many of his poems to music. Lionel (1854–1952) became a world-famous expert on archaic and colloquial Chinese. Arthur (1848–1930) and Everard (1860–1928) were highly successful artists. Cyril (1846–1932) would join his father's insurance firm. ellauri095.html on line 125: Manley Hopkins moved his family to Hampstead in 1852, near where John Keats had lived 30 years before and close to the green spaces of Hampstead Heath. When he was ten years old, Gerard was sent to board at Highgate School (1854–1863). While studying Keats´s poetry, he wrote "The Escorial" (1860), his earliest extant poem. Here he practised early attempts at asceticism. He once argued that most people drank more liquids than they really needed and bet that he could go without drinking for a week. He persisted until his tongue was black and he collapsed at drill. On another occasion he abstained from salt for a week. ellauri095.html on line 129: Hopkins studied classics at Balliol College, Oxford (1863–1867). He began his time in Oxford as a keen socialite and prolific poet, but seems to have alarmed himself with resulting changes in his behaviour. There he forged a lifelong friendship with Robert Bridges (later Poet Laureate of the United Kingdom), which would be important to his development as a poet and in establishing his posthumous acclaim. ellauri095.html on line 135: A short fellow of 5’2 or 3”, he was enthusiastic, had a high-pitched voice, loved to sketch and write poems, was close to his family, and had warm, lifelong friends from Oxford, fellow Jesuits, and Irish families. For recreation he visited art exhibitions and old churches, and enjoyed holidays with his family, friends, and fellow Jesuits in Switzerland, Holland, the Isle of Wight, the Isle of Man, Whitby on the North Sea, Wales, Scotland, and the West of Ireland. During these holidays, he loved to hike and swim. His passions were nature (especially trees), ecology, beauty, poetry, art, his family and friends, his country, his religion, and his God. His curse was a lifelong “melancholy” (his word) which in 1885 in Dublin became deep depression and a sense of lost contact with God. ellauri095.html on line 139: According to John Bayley, "All his life Hopkins was haunted by the sense of personal bankruptcy and impotence, the straining of 'time's eunuch' with no more to 'spend'... " a sense of inadequacy, graphically expressed in his last sonnets. Toward the end of his life, Hopkins suffered several long bouts of depression. His "terrible sonnets" struggle with problems of religious doubt. He described them to Bridges as "the thin gleanings of a long weary while." ellauri095.html on line 141: "Thou Art Indeed Just, Lord" (1889) echoes Jeremiah 12:1 in asking why the wicked prosper. It reflects the exasperation of a faithful servant who feels he has been neglected, and is addressed to a divine person ("Sir") capable of hearing the complaint, but seemingly unwilling to listen. Hopkins uses parched roots as a metaphor for despair. ellauri095.html on line 145: After several years of ill health and bouts of diarrhoea, Hopkins died of typhoid fever in 1889 and was buried in Glasnevin Cemetery, after a funeral in St Francis Xavier Church in Gardiner Street, located in Georgian Dublin. He is thought to have suffered throughout his life from what today might be labelled bipolar disorder or chronic unipolar depression, and battled a deep sense of melancholic anguish. However, his last words on his death bed were, "I am so happy, I am so happy. I loved my life." He was 44 years of age. ellauri095.html on line 147: The image of the poet´s estrangement from God figures in "I wake and feel the fell of dark, not day", in which he describes lying awake before dawn, likening his prayers to "dead letters sent To dearest him that lives alas! away." The opening line recalls Lamentations 3:2: "He hath led me, and brought me into darkness, but not into light." "No Wurst, There is None" and "Carrion Comfort" are also counted among the "terrible sonnets". ellauri095.html on line 149: During his lifetime, Hopkins published few poems. It was only through the efforts of Robert Bridges that his works were seen. ellauri095.html on line 153: Despite Hopkins burning all his poems on entering the Jesuit novitiate, he had already sent some to Bridges, who with some other friends, was one of the few people to see many of them for some years. After Hopkins's death they were distributed to a wider audience, mostly fellow poets, and in 1918 Bridges, by then poet laureate, published a collected edition; an expanded edition, prepared by Charles Williams, appeared in 1930, and a greatly expanded edition by William Henry Gardner appeared in 1948 (eventually reaching a fourth edition, 1967, with N. H. Mackenzie). ellauri095.html on line 167: Hopkins composed two poems about Dolben, "Where art thou friend" and "The Beginning of the End". Robert Bridges, who edited the first edition of Dolben's poems as well as Hopkins's, cautioned that the second poem "must never be printed," though Bridges himself included it in the first edition (1918). Another indication of the nature of his feelings for Dolben is that Hopkins's high Anglican confessor seems to have forbidden him to have any contact with Dolben except by letter. Hopkins never saw Dolben again after the latter's short visit to Oxford during which they met, and any continuation of their relationship was abruptly ended by Dolben's drowning two years later in June 1867. Hopkins's feeling for Dolben seems to have cooled by that time, but he was nonetheless greatly affected by his death. "Ironically, fate may have bestowed more through Dolben's death than it could ever have bestowed through longer life ... for many of Hopkins's best poems – impregnated with an elegiac longing for Dolben, his lost beloved and his muse – were the result." Hopkins's relationship with Dolben is explored in the novel The Hopkins Conundrum. ellauri095.html on line 171: Hopkins chose the austere and restrictive life of a Jesuit and was gloomy at times. His biographer Robert Bernard Martin notes that "the life expectancy of a man becoming a novice at twenty-one was twenty-three more years rather than the forty years of males of the same age in the general population." ellauri095.html on line 174: The homosexual lifestyle results in a shorter life expectancy. This is undoubtedly due to the health risks associated, such as AIDS, Hepatitis, and a variety of other infections and STDs. In addition, homosexuals are more likely to be smokers, which takes the lifespan even lower. In 1993 Paul Cameron published a study which found that homosexuality takes 20-30 years off the lives of its practitioners. Cameron is a Psychologist and founder of the Family Research Institute. Among men with AIDS their lifespan was 39 years, however even without AIDS a male homosexuals lifespan is just a short 42 years. Lesbians had a median age of death of just 44 years. He also found that lesbians were up to 456 times more likely to die in a car crash than heterosexual women. The liberal Southern Poverty Law Centre dubbed Cameron an "anti-gay extremist", and the American Psychological Association expelled him for exposing the truth about the homosexual lifestyle and accused him of scientific data "fraud". Fortunately, Cameron had the support of faith based groups who would not bow down or turn their behinds to the homosexual agenda. ellauri095.html on line 176: Another 1997 study from pro-homosexual researchers who were trying defend homosexuals, examined data of AIDS deaths between 1987 to 1992 in Toronto, and found that the life expectancy for the homosexual men was 8 to 20 years lower than heterosexuals. See also Atheism and life expectancy. Religious people live on average four years longer than their agnostic and atheist peers, new research has found. Actually, the atheists´ life expectancy is way lower than true believers´ (estimated at about one infinity). Source: Conservopedia. ellauri095.html on line 178: The aim of our research was never to spread more homophobia, but to demonstrate to an international audience how the life expectancy of gay and bisexual men can be estimated from limited vital statistics data. In our paper, we demonstrated that in a major Canadian centre, life expectancy at age 20 years for gay and bisexual men is 8 to 21 years less than for all men. If the same pattern of mortality continued, we estimated that nearly half of gay and bisexual men currently aged 20 years would not reach their 65th birthday. Under even the most liberal assumptions, gay and bisexual men in this urban centre were experiencing a life expectancy similar to that experienced by men in Canada in the year 1871. In contrast, if we were to repeat this analysis today the life expectancy of gay and bisexual men would be greatly improved. Deaths from HIV infection have declined dramatically in this population since 1996. As we have previously reported there has been a threefold decrease in mortality in Vancouver as well as in other parts of British Columbia. ellauri095.html on line 180: It is essential to note that the life expectancy of any population is a descriptive and not a prescriptive mesaure. Death is a product of the way a person lives and what physical and environmental hazards he or she faces everyday. It cannot be attributed solely to their sexual orientation or any other ethnic or social factor. If estimates of an individual gay and bisexual man´s risk of death is truly needed for "legal or other" purposes, then people making these estimates should use the same actuarial tables that are used for all other males in that population. Gay and bisexual men are included in the construction of official population-based tables and therefore these tables for all males are the appropriate ones to be used. (LOL sorry boys, the cat is out of the bag, there is no way to get it to go back in.) ellauri095.html on line 182: The language of Hopkins´s poems is often striking. His imagery can be simple, as in Heaven-Haven, where the comparison is between a nun entering a convent and a ship entering a harbour out of a storm. It can be splendidly metaphysical and intricate, as it is in As Kingfishers Catch Fire, where he leaps from one image to another to show how each thing expresses its own uniqueness, and how divinity reflects itself through all of them. ellauri095.html on line 207: Nevertheless, even after he became a Jesuit he continued to cultivate an acquaintance with the visual arts through drawing and attendance at exhibitions, and this lifelong attraction to the visual arts affected the verbal art for which he is remembered. In his early poetry and in his journals wordpainting is pervasive, and there is a recurrent Keatsian straining after the stasis of the plastic arts. ellauri095.html on line 209: The typical Hopkins drawing is what Ruskin called the “outline drawing”; as Ruskin put it, “without any wash of colour, such an outline is the most valuable of all means for obtaining such memoranda of any scene as may explain to another person, or record for yourself, what is most important in its features.” Many such practical purposes for drawing were advanced by Ruskin, but his ultimate purpose was to unite science, art, and religion. ellauri095.html on line 218: Hopkins chose the austere and restrictive life of a Jesuit and was gloomy at times. His biographer Robert Bernard Martin notes that "the life expectancy of a man becoming a novice at twenty-one was twenty-three more years rather than the forty years of males of the same age in the general population." ellauri095.html on line 227: Several issues led to a melancholic state and restricted his poetic inspiration in his last five years. His workload was heavy. He disliked living in Dublin, away from England and friends. He was disappointed at how far the city had fallen from its Georgian elegance of the previous century. His general health suffered and his eyesight began to fail. He felt confined and dejected. As a devout Jesuit, he found himself in an artistic dilemma. To subdue an egotism that he felt would violate the humility required by his religious position, he decided never to publish his poems. But Hopkins realised that any true poet requires an audience for criticism and encouragement. This conflict between his religious obligations and his poetic talent made him feel he had failed at both. ellauri095.html on line 238: The decision to convert estranged Hopkins from his family and from a number of acquaintances. After graduating in 1867, he was provided by Newman with a teaching post at the Oratory in Birmingham. While there he began to study the violin. On 5 May 1868 Hopkins firmly "resolved to be a religious." Less than a week later, he made a bonfire of his poetry and gave it up almost entirely for seven years. Fortunately he did not burn his Bridges like Savonarola. He also felt a call to enter the ministry and decided to become a Jesuit. He paused first to visit Switzerland, which officially forbade Jesuits to enter. ellauri095.html on line 240: In September 1868 Hopkins began his Jesuit novitiate at Manresa House, Roehampton, under the guidance of Alfred Weld. Two years later he moved to St Mary´s Hall, Stonyhurst, for philosophical studies, taking vows of poverty, chastity and obedience on 8 September 1870. He felt that his interest in poetry had stopped him devoting himself wholly to religion. However, on reading Duns Scotus in 1872, he saw how the two need not conflict. ellauri095.html on line 258: In the later decades of her life, Ms. Rossetti suffered from Graves' disease, diagnosed in 1872, suffering a near-fatal attack in the early 1870s. Graves' disease, also known as toxic diffuse goiter, is an autoimmune disease that affects the thyroid. It frequently results in and is the most common cause of hyperthyroidism. It also often results in an enlarged thyroid. Signs and symptoms of hyperthyroidism may include irritability, muscle weakness, sleeping problems, a fast heartbeat, poor tolerance of heat, diarrhea and unintentional weight loss. Other symptoms may include thickening of the skin on the shins, known as pretibial myxedema, and eye bulging, a condition caused by Graves´ ophthalmopathy. About 25 to 80% of people with the condition develop eye problems. ellauri095.html on line 260: In 1893, she developed breast cancer and though the breast was removed, there was a recurrence in September 1894. She died in Bloomsbury on 29 December 1894 and was buried in Highgate Cemetery. The place where she died, in Torrington Square, is marked with a stone tablet. ellauri095.html on line 342: how can there be an end Tää ei voi loppua ellauri095.html on line 359: a bucket lowered into a well laskeutuvan kaivoon ellauri095.html on line 400: Ryhmään kuului John Everett Millais, sen taitavin maalari ja tuleva Royal Academyn presidentti; William Holman Hunt; Thomas Woolner; Frederic Stephens; ja William Michael Rossetti, joka PRB:n sihteerinä piti toimintapäiväkirjaa ja toimitti sen aikakauslehden, Germ, kuutta numeroa.(1850). Ryhmän yhteistyökumppaneita olivat vanhempi taidemaalari Ford Madox Brown, taidemaalari ja runoilija William Bell Scott, runoilija Coventry Patmore ja Christina Rossetti, joiden runoista kuusi ilmestyi Germissä. ellauri095.html on line 420: Ere ye, ere ye again shall see the light! Ette ihan heti tule näkemään sieltä päivän paistavan! ellauri095.html on line 423: Rossetti tuli hyvin juttuun nuorten miesten, enimmäkseen maalareiden, kanssa, jotka jakavat kiinnostuksen nykyrunouteen ja vastustivat tiettyjä vanhentuneita nykyaikaisen akatemiataiteen käytäntöjä. Yleisesti ottaen Prerafaeliittien veljeskunta pyrki tuomaan uusia teemavakavuuden, korkean värin ja yksityiskohtien huomion muotoja silloiseen brittiläiseen nykytaiteeseen. Ryhmään kuului John Everett Millais, sen taitavin maalari ja tuleva Royal Academyn presidentti; William Holman Hunt; Thomas Woolner; Frederic Stephens; ja William Michael Rossetti, joka PRB:n sihteerinä piti toimintapäiväkirjaa ja toimitti sen aikakauslehden, Germ, kuutta numeroa (1850). Ryhmän yhteistyökumppaneita olivat vanhempi taidemaalari Ford Madox Brown, taidemaalari ja runoilija William Bell Scott, runoilija Coventry Patmore ja Christina Rossetti, joiden runoista kuusi ilmestyi Germissä. ellauri095.html on line 440: Viktoriaanisen varovaisuuden ilmapiirissä ei ollut kohtuutonta pelätä vahinkoa tällaisesta pamfletista, vaikka useimmat Rossettin runollisista edeltäjistä ja aikalaisista, Tennyson, Robert Browning, Elizabeth Barrett Browning, Morris ja Swinburne, olivat selviytyneet huonommista arvosteluista. Melkein kaikki Rossettin vuoden 1870 runojen arvostelut olivat suotuisia, ja kirja oli myyty epätavallisen hyvin (neljä painosta vuonna 1870). Suoraan sanottuna Rossetti saattoi myös pelätä julkista julkisuutta suhteestaan Jane Morrisin kanssa. Joka tapauksessa, lähdön jälkeen Kelmscottista 2. kesäkuuta 1872 Rossetti kärsi täydellisestä henkisestä romahduksesta. Hänet vietiin ystävänsä tohtori Thomas Gordon Haken Roehamptonin kotiin, missä hän yritti tehdä itsemurhan (kuten Lizzie) yliannostuksella laudanumia. Sitten hän vietti kesän ystävien ja työtovereiden hoidossa. Vuoteen 1873 mennessä Rossettin runollinen tuottavuus oli kuitenkin elpynyt, ja hän sai valmiiksi seitsemän yksittäissonettia ja kaksoissonettin "The Sun's Shame". Tämän ajanjakson sonetit ovat melankolisia ja kaikuvat aika ontoilta, mutta tutut vaimennetun intohimon teemat ovat alkaneet sulautua uusiin – taiteen luomiseen ja kuolemattomuuden vihjauksiin. Rossetti jatkoi myös maalaamista tasaisesti käyttäen Jane Morrisia mallina, vaikka hiän olikin poissa yhä useammin. Rossetti lähti lopulta Kelmscottista, jossa he olivat yöpyneet yhdessä, Chelseaan. Siellä hänen terveytensä heikkeni edelleen. ellauri095.html on line 455: Their rivalry began with Hopkins’s response to her poem “The Convent Threshold.” Geoffrey Hartman was clearly on the right track when he suggested in the introduction to Hopkins: A Collection of Critical Essays (1966) that “Hopkins seems to develop his lyric structures out of the Pre-Raphaelite dream vision. In his early ‘A Vision of the Mermaids’; and ‘St. Dorothea’; he may be struggling with such poems as Christina Rossetti’s ‘Convent Threshold’; and Dante Gabriel Rossetti’s ‘The Blessed Damozel,’ poems in which the poet stands at a lower level than the vision, or is irrevocably, pathetically distanced.” Such poems were the essence of medievalism in poetry according to William Morris, who felt that Keats’s “La Belle Dame Sans Merci” was the germ from which all Pre-Raphaelite poetry sprang. Standing beyond Keats, however, the primary source was Dante. Christina Rossetti clearly alludes to Beatrice’s appeal to Dante in “The Convent Threshold”: ellauri095.html on line 473: Nancy J. Chodorow states that homophobia can be viewed as a method of protection of male masculinity. Various psychoanalytic theories explain homophobia as a threat to an individual´s own same-sex impulses, whether those impulses are imminent or merely hypothetical. This threat causes repression, denial or reaction formation. ellauri095.html on line 489: Vatikaani ilmoitti 2008 Vatikaanin lehdessä "Osservatore Romano", että kardinaali Newman ei ollut homo. Newman eli vuosina 1801-1890. Hän toivoi elinaikanaan pääsevänsä hautaan parhaan ystävänsä Ambrose St. Johnin viereen. Elinaikanaan he jakoivat myös asuntonsa. Kardinaali kertoi, että hänen ystävänsä kuolema oli hänelle erittäin suuri menetys. ellauri095.html on line 494: I FIRST encountered the rumour in the 1990s, when I was engaged in presenting a radio documentary on Cardinal Newman for the BBC. It was a senior British Catholic who remarked casually to me: "Don't you think John Henry Newman was a homosexual? I mean, just look at the portrait!" ellauri095.html on line 499: Hopkins had been attracted to asceticism since childhood. At Highgate, for instance, he argued that nearly everyone consumed more liquids than the body needed, and, to prove it, he wagered that he could go without liquids for at least a week. He persisted until his tongue was black and he collapsed at drill. He won not only his wager but also the undying enmity of the headmaster Dr. John Bradley Dyne. On another occasion, he abstained from salt for a week. His continuing insistence on extremes of self-denial later in life struck some of his fellow Jesuits as more appropriate to a Victorian Puritan than to a Catholic. ellauri095.html on line 502: Hei tästä tomfoolerystä oli puhe auks purksin uskontunnustuxessa, se hämärä konsubstantiaatioerehdys. Että pitää tarjota viiniäkin eikä pelkkää sämpylää. Mustuuhan siinä muuten kielikin, kuiva öylätti tarttuu inhottavasti kitalakeen. Mä muistan sen rippikoulusta. ellauri095.html on line 508: This potential for a new sacramental poetry was first realized by Hopkins in The Wreck of the Deutschland. Hopkins recalled that when he read about the wreck of the German ship Deutschland off the coast of England it “made a deep impression on me, more than any other wreck or accident I ever read of,” a statement made all the more impressive when we consider the number of shipwrecks he must have discussed with his father. Hopkins wrote about this particular disaster at the suggestion of Fr. James Jones, Rector of St. Beuno’s College, where Hopkins studied theology from 1874 to 1877. Hopkins recalled that “What I had written I burnt before I became a Jesuit and resolved to write no more, as not belonging to my profession, unless it were by the wish of my superiors; so for seven years I wrote nothing but two or three little presentation pieces which occasion called for [presumably ‘Rosa Mystica’ and ‘Ad Mariam’]. But when in the winter of ’75 the Deutschland was wrecked in the mouth of the Thames and five Franciscan nuns, exiles from Germany by the Falck Laws, aboard of her were drowned I was affected by the account and happening to say so to my rector he said that he wished someone would write a poem on the subject. On this hint I set to work and, though my hand was out at first, produced one. I had long had haunting my ear the echo of a new rhythm which now I realized on paper.” ellauri095.html on line 512: The Wreck of the Deutschland became the occasion for Hopkins’s incarnation as a poet in his own right. He broke with the Keatsian wordpainting style with which he began, replacing his initial prolixity, stasis, and lack of construction with a concise, dramatic unity. He rejected his original attraction to Keats’s sensual aestheticism for a clearly moral, indeed a didactic, rhetoric. He saw nature not only as a pleasant spectacle as Keats had; he also confronted its seemingly infinite destructiveness as few before or after him have done. In this shipwreck he perceived the possibility of a theodicy, a vindication of God’s justice which would counter the growing sense of the disappearance of God among the Victorians. For Hopkins, therefore, seeing more clearly than ever before the proselytic possibilities of art, his rector’s suggestion that someone write a poem about the wreck became the theological sanction he needed to begin reconciling his religious and poetic vocations. ellauri095.html on line 514: Nevertheless, although The Wreck of the Deutschland was a great breakthrough to the vision of God immanent in nature and thus to the sacramentalism that was to be the basis of the great nature poems of the following years, when Hopkins sent the poem to his friend Robert Bridges, Bridges refused to reread it despite Hopkins’s pleas. The poem was also rejected by the Jesuit magazine the Month, primarily because of its new “sprung” rhythm, and many subsequent readers have had difficulty with it as well. ellauri095.html on line 518: The motif of the singing bird appears again in Gerard’s “Spring” (1877): “and thrush/Through the echoing timber does so rinse and wring/The ear, it strikes like lightnings to hear him sing.” The father’s attempt to represent what it is like to live in a bird’s environment, moreover, to experience daily the “fields, the open sky, /The rising sun, the moon’s pale majesty; /The leafy bower, where the airy nest is hung” was also one of the inspirations of the son’s lengthy account of a lark’s gliding beneath clouds, its aerial view of the fields below, and its proximity to a rainbow in “Il Mystico” (1862), as well as the son’s attempt to enter into a lark’s existence and express its essence mimically in “The Woodlark” (1876). A related motif, Manley’s feeling for clouds, evident in his poem “Clouds,” encouraged his son’s representation of them in “Hurrahing in Harvest’ (1877) and “That Nature is a Heraclitean Fire”(1888). ellauri095.html on line 520: Competition and collaboration between father and son continued even long after Hopkins left home to take his place in the world. In 1879, for instance, Gerard Manley Hopkins wrote to Bridges, “I enclose some lines by my father called forth by the proposal to fell the trees in Well Walk (where Keats and other interesting people lived) and printed in some local paper.” Two months later Hopkins composed “Binsey Poplars” to commemorate the felling of a grove of trees near Oxford. Clearly, competition with his father was an important creative stimulus. ellauri095.html on line 522: In addition to specific inspirations such as these, the father communicated to his son a sense of nature as a book written by God which leads its readers to a thoughtful contemplation of Him, a theme particularly evident in Manley and Thomas Marsland Hopkins’s book of poems, Pietas Metrica. Consequently, Gerard went on to write poems which were some of the best expressions not only of the Romantic approach to nature but also the older tradition of explicitly religious nature poetry. ellauri095.html on line 528: Hopkins eventually began to be critical of mere love of detail, however––“that kind of thought which runs upon the concrete and the particular, which disintegrates and drops toward atomism in some shape or other,” he wrote in his journal––and he became increasingly aware of the importance of religion as the ultimate source of unity. ellauri095.html on line 533: His religious consciousness increased dramatically when he entered Oxford, the city of spires. From April of 1863, when he first arrived with some of his journals, drawings, and early Keatsian poems in hand, until June of 1867 when he graduated, Hopkins felt the charm of Oxford, “steeped in sentiment as she lies,” as Matthew Arnold had said, “spreading her gardens to the moonlight and whispering from her towers the last enchantments of the Middle Ages.” Here he became more fully aware of the religious implications of the medievalism of Ruskin, Dixon, and the Pre-Raphaelites. Inspired also by Christina Rossetti, the Catholic doctrine of the Real Presence of God in the Eucharist, and by the Victorian preoccupation with the fifteenth-century Italian religious reformer Girolamo Savonarola, he soon embraced Ruskin’s definition of “Medievalism” as a “confession of Christ” opposed to both “Classicalism” (“Pagan Faith”) and “Modernism” (the “denial of Christ”). ellauri095.html on line 546: The phrase “And birds that call/Hoarse to the storm,” invites comparison with the son’s images of the windhover rebuffing the big wind in “The Windhover” (1877) and with the image of the great storm fowl at the conclusion of “Henry Purcell” (1879). The father’s prophecy, “thy sport is with the storm/To wrestle” is fulfilled in Gerard’s The Wreck of the Deutschland and “The Loss of the Eurydice” (1878). These two shipwreck poems, replete with spiritual instruction for those in doubt and danger were the son’s poetic and religious counterparts to his father’s 1873 volume, The Port of Refuge, or advice and instructions to the Master-Mariner in situations of doubt, difficulty, and danger. ellauri095.html on line 558: Through the cobbled foam-fleece. merenvaahdon somistamana edestakaisin. ellauri095.html on line 574: She broke her back on the sands and foundered with the loss of about 57 passengers, both men and women; the conditions which had caused the wreck in the first place also preventing her from being seen from shore, and thus assistance being given. In the immediate aftermath of the wreck the captain accused passing ships of failing to answer his vessel´s signals of distress. ellauri095.html on line 576: The earliest known shipwreck on the Kentish Knock was in the 17th century, but it is very probable that there were earlier wrecks for which the documentary evidence has not survived. ellauri095.html on line 578: The loss of any emigrant ship had a strong international dimension and was accordingly extensively reported in English in both the ´Times´ of London and the ´New York Times´, for there was a sad irony in the deaths of passengers who had taken ship in search of a better life. Five Franciscan nuns from Salzkotten (now in Nordrhein-Westfalen, western Germany), named Barbara Hultenschmidt, Henrika Fassbender, Norbeta Reinkobe, Aurea Badziura and Brigitta Damhorst, died in the wreck. They were fleeing religious oppression at home as a result of anti-Catholic laws enacted as part of Otto von Bismarck´s ´Kulturkampf´ ("culture struggle") aimed at building centralised and unified German state resisting outside influences. One reader moved by the story in the London press was the Jesuit poet, Gerard Manley Hopkins, who wrote a moving and highly romanticised poem based on the incident, ´The Wreck of the Deutschland´. As Hopkins put it: ´Rhine refused them: Thames would ruin them´. ellauri096.html on line 36: Nro 96: Hippo ja Juotikas heppahöperöinä. Pekka ja Pätkä neekereinä. ellauri096.html on line 55: Michael Scriven (1964) tried to refute predictive determinism (the thesis that all events are foreseeable), by conjuring two players, “Predictor” who has all the data, laws, and calculating capacity needed to predict the choices of others. Scriven goes on to imagine, “Avoider”, whose dominant motivation is to avoid prediction. Therefore, Predictor must conceal his prediction. The catch is that Avoider has access to the same data, laws, and calculating capacity as Predictor. Thus Avoider can duplicate Predictor’s reasoning. Consequently, the optimal predictor cannot predict Avoider. Let the teacher be Avoider and the student be Predictor. Avoider must win. Therefore, it is possible to give a surprise test. This sounds silly. The Predictor can predict that the Avoider double guesses her. Both can fiture out that this will go on and on, until time runs out, and they still just sit on their asses doing nothing. Thing is, you must remember that the players are part of the game, not outside of it as idealists would have it. ellauri096.html on line 57: Idealizing the teacher and student along the lines of Avoider and Predictor fails to solve the puzzle. It falsely presupposes that two equally super clever agents are co-possible. It is like asking ‘If Aku is smarter than Anu and Anu is smarter than Aku, which of the two is the smartest?’ Its like Abott and Costello going thru the door, after you, no after you, until in the end they, predictably, try to go thru it at once. There is no equilibrium in the game, so shit just happens. ellauri096.html on line 59: Predictive determinism states that everything is foreseeable. Metaphysical determinism states that there is only one way the future could be given the way the past is. Simon Laplace used metaphysical determinism as a premise for predictive determinism. He reasoned that since every event has a cause, a complete description of any stage of history combined with the laws of nature implies what happens at any other stage of the universe. Scriven was only challenging predictive determinism in his thought experiment. The next approach challenges metaphysical determinism. ellauri096.html on line 75: The teacher has free will. Therefore, predictions about what he will do are not true (prior to the examination). Accordingly, Paul Weiss (1952) concludes that the student’s argument falsely assumes he knows that the announcement is true. The student can know that the announcement is true after it becomes true – but not before. What a wimpy argument. ellauri096.html on line 90: W. V. Quine (1953) agrees with Weiss’ conclusion that the teacher’s announcement of a surprise test fails to give the student knowledge that there will be a surprise test. Yet Quine abominates Weiss’ reasoning. Weiss breeches the law of bivalence (which states that every proposition has a truth-value, true or false). Quine believes that the riddle of the surprise test should not be answered by surrendering classical logic. Me too. Right on Willard van Orman Quine! Thumbs up! ellauri096.html on line 94: In later writings, Quine evinces general reservations about the concept of knowledge. One of his pet objections is that ‘know’ is vague. If knowledge entails absolute certainty, then too little will count as known. Quine infers that we must equate knowledge with firmly held true belief. Asking just how firm the belief must be is akin to asking just how big something has to be to count as being big. There is no answer to the question because ‘big’ lacks the sort of boundary enjoyed by precise words. ellauri096.html on line 96: There is no place in science for bigness, because of this lack of boundary; but there is a place for the relation of biggerness. Here we see the familiar and widely applicable rectification of vagueness: disclaim the vague positive and cleave to the precise comparative. But it is inapplicable to the verb ‘know’, even grammatically. Verbs have no comparative and superlative inflections … . I think that for scientific or philosophical purposes the best we can do is give up the notion of knowledge as a bad job and make do rather with its separate ingredients. We can still speak of a belief as true, and of one belief as firmer or more certain, to the believer’s mind, than another (1987, 109). ellauri096.html on line 108: Notice that the eliminativist is more radical than the skeptic. The skeptic thinks the concept of knowledge is fine. We just fall short of being knowers. The skeptic treats ‘No man is a knower’ like ‘No man is an immortal’. There is nothing wrong with the concept of immortality. Biology just winds up guaranteeing that every man falls short of being immortal. ellauri096.html on line 110: Unlike the believer in ‘No man is an immortal’, the skeptic has trouble asserting ‘There is no knowledge’. For assertion expresses the belief that one knows. That is why Sextus Empiricus (Outlines of Pyrrhonism, I., 3, 226) condemns the assertion ‘There is no knowledge’ as dogmatic skepticism. Sextus prefers agnosticism about knowledge rather than skepticism (considered as “atheism” about knowledge). Yet it just as inconsistent to assert ‘No one can know whether anything is known’. For that conveys the belief that one knows that no one can know whether anything is known. ellauri096.html on line 112: Agnostics overestimate how easy it is to identify what cannot be known. To know, one need only find a single proof. To know that there is no way to know, one must prove the negative generalization that there is no proof. After all, inability to imagine a proof is commonly due to a failure of ingenuity rather than the non-existence of a proof. In addition to being a more general proposition, a proof of unknowability requires epistemological premises about what constitutes proof. Consequently, meta-proof (proof about proofs) is even more demanding than proof. ellauri096.html on line 116: The eliminativist has even more severe difficulties in stating his position than the skeptic. Some eliminativists dismiss the threat of self-defeat by drawing an analogy. Those who denied the existence of souls were accused of undermining a necessary condition for asserting anything. However, the soul theorist’s account of what is needed gives no reason to deny that a healthy brain suffices for mental states. ellauri096.html on line 127: and rationally believe q then you rationally believe both p and q. Little pictures of the same scene should sum to a bigger picture of the same scene. If rational belief can be based on an acceptance rule that only requires a high probability, there will be rational belief in a contradiction! You believe of each ticket it loses, and you believe that one of them wins. ellauri096.html on line 132: There are no circular chains of justification. ellauri096.html on line 136: Foundationalists reject (1). They take some propositions to be self-evident. Coherentists reject (2). They tolerate some forms of circular reasoning. For instance, Nelson Goodman (1965) has characterized the method of reflective equilibrium as virtuously circular. Charles Peirce (1933–35, 5.250) rejected (3), an approach later refined by Peter Klein (2007) and championed at book-length by Scott F. Aikin (2011). Infinitists believe that infinitely long chains of justification are no more impossible than infinitely long chains of causation. Finally, the epistemological anarchist rejects (4). As Paul Feyerabend refrains in Against Method, “Anything goes” (1988, vii, 5, 14, 19, 159). ellauri096.html on line 140: Kyburg might answer that there is a scale effect. Although the dull pressure of joint inconsistency is tolerable when diffusely distributed over a large set of propositions, the pain of contradiction becomes unbearable as the set gets smaller (Knight 2002). And indeed, paradoxes are always represented as a small set of propositions. ellauri096.html on line 144: The resemblance between the preface paradox and the surprise test paradox becomes more visible through an intermediate case. The preface of Siddhartha Mukherjee’s The Emperor of All Maladies: A Biography of Cancer warns: “In cases where there was no prior public knowledge, or when interviewees requested privacy, I have used a false name, and deliberately confounded identities to make it difficult to track.” Those who refuse consent to be lied to are free to close Doctor Mukherjee’s chronicle. But nearly all readers think the physician’s trade-off between lies and new information is acceptable. They rationally anticipate being rationally misled. Nevertheless, these readers learn much about the history of cancer. Similarly, students who are warned that they will receive a surprise test rationally expect to be rationally misled about the day of the test. The prospect of being misled does not lead them to drop the course. ellauri096.html on line 151: If paradoxes were always sets of propositions or arguments or conclusions, then they would always be meaningful. But some paradoxes are semantically flawed (Sorensen 2003b, 352) and some have answers that are backed by a pseudo-argument employing a defective “lemma” that lacks a truth-value. Kurt Grelling’s paradox, for instance, opens with a distinction between autological and heterological words. An autological word describes itself, e.g., ‘polysyllabic’ is polysllabic, ‘English’ is English, ‘noun’ is a noun, etc. A heterological word does not describe itself, e.g., ‘monosyllabic’ is not monosyllabic, ‘Chinese’ is not Chinese, ‘verb’ is not a verb, etc. Now for the riddle: Is ‘heterological’ heterological or autological? If ‘heterological’ is heterological, then since it describes itself, it is autological. But if ‘heterological’ is autological, then since it is a word that does not describe itself, it is heterological. The common solution to this puzzle is that ‘heterological’, as defined by Grelling, is not a genuine predicate (Thomson 1962). In other words, “Is ‘heterological’ heterological?” is without meaning. There can be no predicate that applies to all and only those predicates it does not apply to for the same reason that there can be no barber who shaves all and only those people who do not shave themselves. ellauri096.html on line 153: The eliminativist, who thinks that ‘know’ or ‘justified’ is meaningless, will diagnose the epistemic paradoxes as questions that only appear to be well-formed. For instance, the eliminativist about justification would not accept proposition (4) in the regress paradox: ‘Some beliefs are justified’. His point is not that no beliefs meet the high standards for justification, as an anarchist might deny that any ostensible authorities meet the high standards for legitimacy. Instead, the eliminativist unromantically diagnoses ‘justified’ as a pathological term. Just as the astronomer ignores ‘Are there a zillion stars?’ on the grounds that ‘zillion’ is not a genuine numeral, the eliminativist ignores ‘Are some beliefs justified?’ on the grounds that ‘justified’ is not a genuine adjective. ellauri096.html on line 155: In the twentieth century, suspicions about conceptual pathology were strongest for the liar paradox: Is ‘This sentence is false’ true? Philosophers who thought that there was something deeply defective with the surprise test paradox assimilated it to the liar paradox. Let us review the assimilation process. ellauri096.html on line 159: Just as someone’s awareness of a prediction can affect the likelihood of it being true, awareness of that sensitivity to his awareness can also affect its truth. If each cycle of awareness is self-defeating, then there is no stable resting place for a conclusion. ellauri096.html on line 163: Epistemic paradoxes affect decision theory because rational choices are based on beliefs and desires. If the agent cannot form a rational belief, it is difficult to interpret his behavior as a choice. The purpose of attributing beliefs and desires is to set up practical syllogisms that make sense of actions as means to ends. Subtracting rationality from the agent makes framework useless. Given this commitment to charitable interpretation, there is no possibility of your rationally choosing an option that you believe to be inferior. So if you choose, you cannot really believe you were operating as an anti-expert, that is, someone whose opinions on a topic are reliably wrong (Egan and Elga 2005). ellauri096.html on line 167: David Kaplan and Richard Montague (1960) think the announcement by the teacher in our surprise exam example is equivalent to the self-referential ellauri096.html on line 188: The logical myth that “You cannot prove a universal negative” is itself a universal negative. So it implies its own unprovability. This implication of unprovability is correct but only because the principle is false. For instance, exhaustive inspection proves the universal negative ‘No adverbs appear in this sentence’. A reductio ad absurdum proves the universal negative ‘There is no largest prime number’. ellauri096.html on line 189: Trivially, false propositions cannot be proved true. Are there any true propositions that cannot be proved true? ellauri096.html on line 191: Yes, there are infinitely many. Kurt Gödel’s incompleteness theorem demonstrated that any system that is strong enough to express arithmetic is also strong enough to express a formal counterpart of the self-referential proposition in the surprise test example ‘This statement cannot be proved in this system’. If the system cannot prove its “Gödel sentence”, then this sentence is true. If the system can prove its Gödel sentence, the system is inconsistent. So either the system is incomplete or inconsistent. (See the entry on Kurt Gödel.) ellauri096.html on line 197: Critics of Lucas defend the parity between people and computers. They think we have our own Gödel sentences (Lewis 1999, 166–173). In this egalitarian spirit, G. C. Nerlich (1961) models the student’s beliefs in the surprise test example as a logical system. The teacher’s announcement is then a Gödel sentence about the student: There will be a test next week but you will not be able to prove which day it will occur on the basis of this announcement and memory of what has happened on previous exam days. When the number of exam days equals zero the announcement is equivalent to sentence K. ellauri096.html on line 199: Several commentators on the surprise test paradox object that interpreting surprise as unprovability changes the topic. Instead of posing the surprise test paradox, it poses a variation of the liar paradox. Other concepts can be blended with the liar. For instance, mixing in alethic notions generates the possible liar: Is ‘This statement is possibly false’ true? (Post 1970) (If it is false, then it is false that it is possibly false. What cannot possibly be false is necessarily true. But if it is necessarily true, then it cannot be possibly false.) Since the semantic concept of validity involves the notion of possibility, one can also derive validity liars such as Pseudo-Scotus’ paradox: ‘Squares are squares, therefore, this argument is invalid’ (Read 1979). Suppose Pseudo-Scotus’ argument is valid. Since the premise is necessarily true, the conclusion would be necessarily true. But the conclusion contradicts the supposition that argument is valid. Therefore, by reductio, the argument is necessarily invalid. Wait! The argument can be invalid only if it is possible for the premise to be true and the conclusion to be false. But we have already proved that the conclusion of ‘Squares are squares, therefore, this argument is invalid’ is necessarily true. There is no consistent judgment of the argument’s validity. A similar predicament follows from ‘The test is on Friday but this prediction cannot be soundly deduced from this announcement’. ellauri096.html on line 204: Frederic Fitch (1963) reports that in 1945 he first learned of this proof of unknowable truths from a referee report on a manuscript he never published. Thanks to Joe Salerno’s (2009) archival research, we now know that referee was Alonzo Church. ellauri096.html on line 206: Assume there is a true sentence of the form ‘p but p is not known’. Although this sentence is consistent, modest principles of epistemic logic imply that sentences of this form are unknowable. ellauri096.html on line 223: The cautious draw a conditional moral: If there are actual unknown truths, there are unknowable truths. After all, some philosophers will reject the antecedent because they believe there is an omniscient being. ellauri096.html on line 225: But secular idealists and logical positivists concede that there are some actual unknown truths. How can they continue to believe that all truths are knowable? Astonishingly, these eminent philosophers seem refuted by a pinch of epistemic logic. Also injured are those who limit their claims of universal knowability to a limited domain. For instance, Immanuel Kant (A223/B272) asserts that all empirical propositions are knowable. This pocket of optimism would be enough to ignite the contradiction (Stephenson 2015). ellauri096.html on line 229: The conclusion that there are unknowable truths is an affront to various philosophical theories, but not to common sense. If proponents (and opponents) of those theories long overlooked a simple counterexample, that is an embarrassment, not a paradox. (2000, 271) ellauri096.html on line 231: An apparent counterexample can be set aside as anomaly if it conflicts with a highly confirmed law of nature. But if the counterexample only conflicts with a speculative generalization, the theory should be rejected. ellauri096.html on line 236: Church’s referee report was composed in 1945. The timing and structure of his argument for unknowables suggests that Church may have been by inspired G. E. Moore’s (1942, 543) sentence: ellauri096.html on line 245: The common explanation of Moore’s absurdity is that the speaker has managed to contradict himself without uttering a contradiction. So the sentence is odd because it is a counterexample to the generalization that anyone who contradicts himself utters a contradiction. ellauri096.html on line 247: There is no problem with third person counterparts of (M). Anyone else can say about Moore, with no paradox, ‘G. E. Moore went to the pictures last Tuesday but he does not believe it’. (M) can also be embedded unparadoxically in conditionals: ‘If I went to the pictures last Tuesday but I do not believe it, then I am suffering from a worrisome lapse of memory ’. The past tense is fine: ‘I went to the picture shows last Tuesday but I did not believe it’. The future tense, ‘I went to the picture shows last Tuesday but I will not believe it’, is a bit more of a stretch (Bovens 1995). We tend to picture our future selves as better informed. Later selves are, as it were, experts to whom earlier selves should defer. When an earlier self foresees that his later self believes p ellauri096.html on line 255: Since the less evident member of the conjunction is the announcement, the student will choose not to believe the announcement. At the beginning of the week, the student foresees that his future self may not believe the announcement. So the student on Sunday will not believe the announcement when it is first uttered. ellauri096.html on line 257: Binkley illuminates this reasoning with doxastic logic. The inference rules for this logic of belief can be understood as idealizing the student into an ideal reasoner. In general terms, an ideal reasoner is someone who infers what he ought and refrains from inferring any more than he ought. Since there is no constraint on his premises, we may disagree with the ideal reasoner. But if we agree with the ideal reasoner’s premises, we appear bound to agree with his conclusion. Binkley specifies some requirements to give teeth to the student’s status as an ideal reasoner: the student is perfectly consistent, believes all the logical consequences of his beliefs, and does not forget. Binkley further assumes that the ideal reasoner is aware that he is an ideal reasoner. According to Binkley, this ensures that if the ideal reasoner believes p, then he believes that he will believe p thereafter. ellauri096.html on line 269: Binkley stipulates that the students do not forget. He needs to add that the students know that they will not forget. For the mere threat of a memory lapse sometimes suffices to undermine knowledge. Consider Professor Anesthesiology’s scheme for surprise tests: “A surprise test will be given either Wednesday or Friday with the help of an amnesia drug. If the test occurs on Wednesday, then the drug will be administered five minutes after Wednesday’s class. The drug will instantly erase memory of the test and the students will fill in the gap by confabulation.” You have just completed Wednesday’s class and so temporarily know that the test will be on Friday. Ten minutes after the class, you lose this knowledge. No drug was administered and there is nothing wrong with your memory. You are correctly remembering that no test was given on Wednesday. However, you do not know your memory is accurate because you also know that if the test was given Wednesday then you would have a pseudo-memory indistinguishable from your present memory. Despite not gaining any new evidence, you change your mind about the test occurring on Wednesday and lose your knowledge that the test is on Friday. (The change of belief is not crucial; you would still lack foreknowledge of the test even if you dogmatically persisted in believing that the test will be on Friday.) ellauri096.html on line 271: If the students know that they will not forget and know there will be no undermining by outside evidence, then we may be inclined to agree with Binkley’s summary that his idealized student never loses the knowledge he accumulates. As we shall see, however, this overlooks other ways in which rational agents may lose knowledge. ellauri096.html on line 273: The teacher’s announcement that there will be a surprise test is equivalent to a disjunction of future mistakes: ‘Either there will be a test on Monday and the student will not believe it beforehand or there will be a test Wednesday and the student will not believe it beforehand or the test is on Friday and the student will not believe it beforehand.’ ellauri096.html on line 275: The points made so far suggest a solution to the surprise test paradox (Sorensen 1988, 328–343). As Binkley (1968) asserts, the test would be a surprise even if the teacher waited until the last day. Yet it can still be true that the teacher’s announcement is informative. At the beginning of the week, the students are justified in believing the teacher’s announcement that there will be a surprise test. This announcement is equivalent to: ellauri096.html on line 285: This solution makes who you are relevant to what you can know. In addition to compromising the impersonality of knowledge, there will be compromise on its temporal neutrality. ellauri096.html on line 287: Since the surprise test paradox can also be formulated in terms of rational belief, there will be parallel adjustments for what we ought to believe. We are criticized for failures to believe the logical consequences of what we believe and criticized for believing propositions that conflict with each other. Anyone who meets these ideals of completeness and consistency will be unable to believe a range of consistent propositions that are accessible to other complete and consistent thinkers. In particular, they will not be able to believe propositions attributing specific errors to them, and propositions that entail these off-limit propositions. ellauri096.html on line 291: When on trial for impiety, Socrates traced his inquisitiveness to the Oracle at Delphi (Apology 21d in Cooper 1997). Prior to beginning his mission of inquiry, Chaerephon asked the Oracle: “Who is the wisest of men?” The Oracle answered “No one is wiser than Socrates.” This astounded Socrates because he believed he knew nothing. Whereas a less pious philosopher might have questioned the reliability of the Delphic Oracle, Socrates followed the general practice of treating the Oracle as infallible. The only cogitation appropriate to an infallible answer is interpretation. Accordingly, Socrates resolved his puzzlement by inferring that his wisdom lay in recognizing his own ignorance. While others may know nothing, Socrates knows that he knows nothing. ellauri096.html on line 297: The general structure of Meno’s paradox is a dilemma: If you know the answer to the question you are asking, then nothing can be learned by asking. If you do not know the answer, then you cannot recognize a correct answer even if it is given to you. Therefore, one cannot learn anything by asking questions. ellauri096.html on line 321: Der Legende nach war der 36-jährige Augustin 1679 während der Pestepidemie wieder einmal betrunken und schlief irgendwo in der Gosse seinen Rausch aus. Siech-Knechte, die damals die Opfer der Epidemie einsammeln mussten, fanden ihn, hielten ihn für tot und brachten die Schnapsleiche zusammen mit den Pestleichen auf ihrem Sammelkarren vor die Stadtmauer. Dort warfen sie ihre ganze Ladung in ein offenes Massengrab. Diese Pestgrube soll sich in der Nähe der Kirche St. Ulrich am Neubau (heutiger siebter Wiener Gemeindebezirk) befunden haben, gleich neben dem Platz, an dem heute der Augustinbrunnen steht. Wie in der damaligen Situation üblich, wurde das Grab nicht sofort geschlossen, sondern provisorisch mit Kalk abgedeckt, um später weitere Pestopfer aufzunehmen. Am folgenden Tag habe Augustin inmitten der Leichen so lange krakeelt und auf seinem Dudelsack gespielt, bis Retter ihn aus der Grube zogen. ellauri096.html on line 323: Danach soll Augustin sein Erlebnis als Bänkelsänger vorgetragen und davon recht gut gelebt haben. So ist die Legende vom lieben Augustin vielleicht seinem eigenen Bericht zu verdanken. Bereits zeitgenössische Quellen berichten von dem der Leichengrube entstiegenen Augustin. Abraham a Sancta Clara erwähnt das Ereignis in seinem „Wohlangefüllten Weinkeller“, um vor der Trunksucht zu warnen. Urkundliche Stütze für die Legende ist nur ein Eintrag im städtischen Totenschauprotokoll, das einen „Augustin N.“ verzeichnet. ellauri096.html on line 366: Vapaa tahto oli eräs Augustinuksen käsittelemiä ongelmia. Hän pohti, voiko ihmisen tuomita helvettiin pahojen tekojen takia, jos hän ei itse toimi oman tahtonsa mukaan tai ei tunne kristillisiä opetuksia. Erityisesti pelagiolaiskiistassa Augustinus korosti armon olevan pelastuksen edellytys. Ihmisen tahto oli Augustinuksen mukaan alun perin tehty vapaaksi, mutta synnin vuoksi sittemmin turmeltunut ja rappeutunut. Toisin kuin protestantismissa usein on tulkittu, Augustinus ei kuitenkaan kumonnut ajatusta ihmisen vapaasta tahdosta. Augustinuksen korostus oli, että sekä Jumalan suvereeni armo että ihmisen vapaa tahto täytyy hyväksyä. ellauri096.html on line 380: Pohjoisafrikkalainen kirkkoisä Augustinus oli ennen kristinuskoon kääntymistään manikealainen. Vaikka Augustinus kääntymyksensä jälkeen oli manikealaisuuden tiukka vastustaja, on manikealaisten vaikutteiden väitetty vaikuttaneen hänen kauttaan myös kristinuskon kehitykseen. Toisaalta on myös esitetty ettei Augustinuksen aiempi manikeolaisuus olisi vaikuttanut kristinuskon kehitykseen. (There Is No Dog / There Is Dog - professorit kiistelevät taas.) ellauri096.html on line 438: Pogonophobia is the irrational, persistent and often unwarranted fear of beards. The word is derived from Greek pogon (beard) and phobos (fear). Mothers often warn their daughters to "never trust a man with beard or facial hair unless he is Santa Claus". In the United States, there has not been a president with a beard since the 1800s. ellauri096.html on line 452: Usein tyttö rakastuu hevosen valokuvaan kirjan kannessa tai harrastelehdessä ennenkuin on edes tavannut hevosta elävänä. Eikä juhlallisuuden vaikutelmalta voi koskaan kokonaan välttyä, vaikka tahallaan rimpuilisi sită vastaan ja kuvaisihevosen esimerkiksi sellaisena groteskina piereskelijänä kuin miltä se näyttää ja kuulostaa tallin töihin tottuneelle, miten näiden otusten ilmavaivat usein tärisyttävät karsinan seiniä ja sakeuttavat ilman kuin sinappikaasu. Inhorealismi johdattaa aivan yhtä pahasti harhaan kuin ponikirjojen söpöily. Ennemmin haluaisin päästä käsiksi tylsyyteen, vai miksi sitä pitäisi sanoa. Jokin näiden eläinten typerryttävässä monotonisessa lauhkeudessa osoittaa kohti sitä totuutta, jonka haluaisin kirjoittamalla pyydystää, vaikka hyvin tajuan tehtävän toivottomuuden. Tartunpa mihin ilmiöön tai aiheeseen hyvänsä, esitän aina ansaitsemattoman huomionosoituksen. Maailma pitäisi vain jättää omaan arvoonsa, ja niin useimmat tekevätkin. Tämä valhekasvain jäytää vain kirjoittajia. ellauri096.html on line 529: Galgalim (galgallim "spheres", "wheels", "whirlwinds" גַּלְגַּלִּים; singular: galgal, גַּלְגַּל), also called ophanim (Hebrew "wheels" ōphannīm אוֹפַנִּים; singular: ōphān, ofan אוֹפָן), refer to the wheels seen in Ezekiel's vision of the chariot (Hebrew merkabah) in Ezekiel 1:15–21. One of the Dead Sea scrolls (4Q405) construes them as angels; late sections of the Book of Enoch (61:10, 71:7) portray them as a class of celestial beings who (along with the Cherubim and Seraphim) never sleep, but guard the throne of God. ellauri096.html on line 531: These "wheels" have been associated with Daniel 7:9 (mentioned as galgal, traditionally "the wheels of galgallim", in "fiery flame" and "burning fire") of the four, eye-covered wheels (each composed of two nested wheels), that move next to the winged Cherubim, beneath the throne of God. The four wheels move with the Cherubim because the spirit of the Cherubim is in them. The late Second Book of Enoch (20:1, 21:1) also referred to them as the "many-eyed ones". ellauri096.html on line 533: The First Book of Enoch (71.7) seems to imply that the Ophanim are equated to the "Thrones" in Christianity when it lists them all together, in order: "...round about were Seraphim, Cherubim, and Ophannim". ellauri096.html on line 555: The Droste effect, known in art as an example of mise en abyme, is the effect of a picture recursively appearing within itself, in a place where a similar picture would realistically be expected to appear, creating a loop which theoretically could go on forever, but realistically only goes on as far as the image´s quality allows. ellauri096.html on line 591: Although obscure at the time of its initial publication, Maldoror was rediscovered and championed by the Surrealist artists during the early twentieth century. The work's transgressive, violent, and absurd themes are shared in common with much of Surrealism's output; in particular, Louis Aragon, André Breton, Salvador Dalí, Man Ray, and Philippe Soupault were influenced by the work. Maldoror was itself influenced by earlier gothic literature of the period, including Lord Byron's Manfred, and Charles Maturin's Melmoth the Wanderer. ellauri096.html on line 593: Maldoror is a modular (sic) work primarily divided into six parts, or cantos; these parts are further subdivided into a total of sixty chapters, or verses. Parts one through six consist of fourteen, sixteen, five, eight, seven and ten chapters, respectively. With some exceptions, most chapters consist of a single, lengthy paragraph.[b] The text often employs very long, unconventional and confusing sentences which, together with the dearth of paragraph breaks, may suggest a stream of consciousness, or automatic writing. Over the course of the narrative, there is often a first-person narrator, although some areas of the work instead employ a third-person narrative. The book's central character is Maldoror, a figure of evil who is sometimes directly involved in a chapter's events, or else revealed to be watching at a distance. Depending on the context of narrative voice in a given place, the first-person narrator may be taken to be Maldoror himself, or sometimes not. The confusion between narrator and character may also suggest an unreliable narrator. ellauri096.html on line 670: In a 1976 paper, Robert Lucas argued that it is naive to try to predict the effects of a change in economic policy entirely on the basis of relationships observed in historical data, especially highly aggregated historical data. Lucas claimed that the decision rules of Keynesian models, such as the fiscal multiplier, cannot be considered as structural, in the sense that they cannot be invariant with respect to changes in government policy variables, stating: ellauri096.html on line 674: This meant that, because the parameters of the models were not structural, i.e. not indifferent to policy, they would necessarily change whenever policy was changed. The so-called Lucas critique followed similar criticism undertaken earlier by Ragnar Frisch, in his critique of Jan Tinbergen's 1939 book Statistical Testing of Business-Cycle Theories, where Frisch accused Tinbergen of not having discovered autonomous relations, but "coflux" relations,[10] and by Jacob Marschak, in his 1953 contribution to the Cowles Commission Monograph, where he submitted that ellauri096.html on line 682: The associated policy implications were clear: There is no need for any form of government intervention since, ostensibly, government policies aimed at stabilizing the business cycle are welfare-reducing. Since microfoundations are based on the preferences of decision-makers in the model, DSGE models feature a natural benchmark for evaluating the welfare effects of policy changes. The Kydland/Prescott 1982 paper is often considered the starting point of RBC theory and of DSGE modeling in general and its authors were awarded the 2004 Bank of Sweden Prize in Economic Sciences in Memory of Alfred Nobel. ellauri096.html on line 775: In the dialogue Protagoras, Socrates attests that akrasia does not exist, claiming "No one goes willingly toward the bad" (358d). If a person examines a situation and decides to act in the way he determines to be best, he will pursue this action, as the best course is also the good course, i.e. man's natural goal. An all-things-considered assessment of the situation will bring full knowledge of a decision's outcome and worth linked to well-developed principles of the good. A person, according to Socrates, never chooses to act poorly or against his better judgment; and, therefore, actions that go against what is best are simply a product of being ignorant of facts or knowledge of what is best or good. ellauri096.html on line 777: Aristotle, on the other hand, took a more empirical approach to the question, acknowledging that we intuitively believe in akrasia. He distances himself from the Socratic position by locating the breakdown of reasoning in an agent’s opinion, not his appetition. Now, without recourse to appetitive desires, Aristotle reasons that akrasia occurs as a result of opinion. Opinion is formulated mentally in a way that may or may not imitate truth, while appetites are merely desires of the body. Thus, opinion is only incidentally aligned with or opposed to the good, making an akratic action the product of opinion instead of reason. For Aristotle, the antonym of akrasia is enkrateia, which means "in power" (over oneself). ellauri096.html on line 779: The word akrasia occurs twice in the Koine Greek New Testament. In Matthew 23:25 Jesus uses it to describe hypocritical religious leaders, translated "self-indulgence" in several translations, including the English Standard version. Paul the Apostle also gives the threat of temptation through akrasia as a reason for a husband and wife to not deprive each other of sex (1 Corinthians 7:5). In another passage (Rom. 7:15–25) Paul, without actually using the term akrasia, seems to reference the same psychological phenomenon in discussing the internal conflict between, on the one hand, "the law of God," which he equates with "the law of my mind"; and "another law in my members," identified with "the flesh, the law of sin." "For the good that I would do, I do not; but the evil which I would not, that I do." (v.19) ellauri096.html on line 810: "Whether we deal with historical or natural phenomena, the individual observation of phenomena assumes the character of a 'fact' only when it can be related to other, analogous observations in such a way that the whole series 'makes sense.' This 'sense' is, therefore, fully capable of being applied, as a control, to the interpretation of a new individual observation within the same range of phenomena. If, however, this new individual observation definitely refuses to be interpreted according to the 'sense' of the series, and if an error proves to be impossible, the 'sense' of the series will have to be reformulated to include the new individual observation (1955, p. 35)" (1990, pp. 230–231). ellauri096.html on line 849: "Silentium pueri, hiljaisuus!", liian isoon pukuun ja solmioon pukeutunut punaposkinen ukkeli huusi ja antoi katseensa kiertää nuorten miesten ja hienhajun täyttämässä huoneessa. Huoneen laidalla olevilla ikkunoilla kulki kaksi kärpästä verkosta tehdyt verkkosilmät silminä, leveä kitiinikilpi perseensä ympärillä ja paksut, topatut nahkasuojukset karvaisten käsivarsiensa peittona. ”Ylös!” latinantunnin johtaja komensi. Paukanteiksi kutsutut koululaiset nousivat seisomaan ja asettuivat vajaan metrin päähän toisistaan kädet selän taakse taivutettuina. Sitten opettaja eli Omppu astui heidän vierelleen ja kohotti äänensä. ”Sedite pueri!” hän huusi. Sekundantit käänsivät Cornelius Neposta kansi kohti lattiaa ja istahtivat sitten takaisin pulpettiin. Paukantit kohottivat kätensä viittaajan pään korkeudelle. Kaikki olivat aivan hiljaa. ”Aloittakaa!” ottelun johtaja huusi, ja siinä samassa linkkarit avainniput ja eväspullot alkoivat kilahdella pulpettien putkijalkoja vasten. Nopeat tietoiskut ja torjunnat seurasivat toisiaan, mutta kumpikaan osapuoli ei tehnyt elettäkään väistääkseen lyöntejä. Sitten yksi sivallus osui maaliinsa. ”Seis!” ottelun johtaja käski, ja paukantit laskivat heti housunsa. Toisen lahkeesta valui jotain vaaleanpunaista, ja toinen ottelun kahdesta valvojasta riensi tutkimaan saalista. ”Se on yli tuuman pituinen!” valvoja totesi. Letku oli sääntöjen mukaan tarpeeksi pitkä, ja ottelu oli ohi. Valkoisiin pukeutunut lääketieteen opiskelija talutti jotain tahmeaa vuotavan ottelijan sivuun puhdistamista ja sitomista varten. Haavoittunut paukapää oli ainakin yhtä tyytyväinen ottelun lopputulokseen kuin haavoittumatonkin. ellauri096.html on line 855: Mikäli aatelismies oli loukannut toista, vallalla ollut kumma käsitys edellytti, että loukattu osapuoli vaati hyvitystä kaksintaistelun muodossa. Jos loukattu ritari yritti unohtaa nöyryytyksensä, hän leimautui helposti kunniattomaksi pelkuriksi. Mikä tarkoitti vaan sitä että kuka tahansa saattoi kävellä sen ylize ja viedä sen pelivälineet. Aatelismiesten kaksintaistelujen taustalla oli usein nainen, mikä antoi taisteluille romanttisen sävyn. Paskanmarjat, resujen omistuxesta siinä oli kyse silloinkin. Miekoin tai pistoolein käytyä taistelua jatkettiin kuitenkin monesti toisen osapuolen kuolemaan asti, minkä vuoksi kaksintaistelut lopulta kiellettiin sekä suuressa osassa Eurooppaa että Venäjällä. Voi kysyä mixi, siinähän päästiin nopeasti eroon paskiaisista? No kai ne jotka voittivat oli vielä paskiaisempia. Sitäpaizi, huonoja paskiaisia tarvittiin tykinruuaxi. Kaksintaisteluperinne jatkui kielloista huolimatta, ja Saksassa se levisi 1500-luvulla yliopistoihinkin. Tuohon aikaan yliopistojen opiskelijat olivat enimmäkseen aatelisperheiden poikia, jotka olivat sisäistäneet aateliston kunniakäsityksen kasvaessaan. Nykyjään huippyliopistoissa maxavat opiskelijat ovat yleensä pohattojen poikia, jotka ovat sisäistäneet rahanteon ajatuxen kasvaessaan. Yliopistoissa opiskeli kuitenkin myös porvarisperheiden poikia, jotka omaksuivat nopeasti ylhäisiltä opiskelutovereiltaan sekä miekankäyttötaidon että tiukan kunniakäsityksen. Huippuyliopistoissa opiskelee nykyään myös vapaaoppilaina ulkolaisten värivammaisten ylifixua jälkikasvua, jotka nopeasti omaxuvat rahanteon ajatuxen. ellauri096.html on line 863: ”Vastustajan voimat näyttivät hupenevan, ja hänen kalpeilla kasvoillaan erottui punaisia laikkuja. Hän haukkoi henkeään erien välissä eikä silti tahtonut saada happea. Kun se hitaasti upposi tajuntaani, aloin vain toivoa, että hän pian pyörtyisi. Paizi sitten se ei ehtisi merkata minua. Verdammt noch mal!” Mensuurimeikkailu paljasti armottomasti, oliko nuorukaisessa tosimiehen aineksia kuin Aki Mannisessa, vai onko se väpelö kuten se nörtti taiteellinen telttakaveri. Mikään ei muutu, vaan verryttelypuvut vaihtuvat. Paukapäiden kasvojen piti mittelön aikana kuvastaa malttia, urheutta ja rehtiyttä – ei kiihkoa, silmitöntä verenhimoa saati sitten pelkoa. Jos paukantti käänsi päänsä sivuun miekan terän tieltä tai räpytti silmiään, hänet leimattiin armotta pelkuriksi ja hän sai ylimääräisen reijän perseeseen. Kunnian puolustaminen oli mensuurimeikkailun keskeinen arvo. Kuuluisa saksalainen runoilija Heinrich Heine opiskeli 1800-luvulla Göttingenin yliopistossa. Hän oli taustaltaan juutalainen ja päätyi miekkailemaan juutalaisvastaisen solvauksen esittänyttä opiskelijaa vastaan. Hänen kustantajansa rohkaisi suosikkirunoilijaansa sanoilla: ”Ennemmin kuolema kuin häpeä!” "Ennemmin häpeä kuin perseeseen 2 lisäläpeä", laukaisi Chaim leukavasti. ellauri096.html on line 917: Yli-Juonikas mätki ystäväänsä Salmenniemeä 2019 entisnuoressa Voima-lehdessä: "...pyhiksi miellettyjä suomalaisuuden ikoneja tölvitään räävittömällä vihapuheella. Tässä Salmenniemen tavallisesti suvereeni tyylitaju pettää pahan kerran. Hän jää jankkaamaan samaa sanaa, luonnehtii niin Rytiä, Paasikiveä kuin Ahtisaartakin samalla sanalla ”kakkapillu”. On vaikea ymmärtää, miten etabloitunut kirjailija tulee suoltaneeksi yleisönsä silmille jotain tällaista – etenkin kun hän itse on kätellyt televisiossa tasavaltamme presidenttiä." ellauri096.html on line 924: Viereisellä sivulla Yli-Juonikas ihmetteli, ”miksi NV julkaisee tällaista” ja että ”Harrilla asiat eivät ole hyvin”. Olin riemuissani: herrojen kalisteluhan on hauskempaa kuin heidän kaunokirjallisuutensa yhteensä! ellauri097.html on line 83: Kartan perusteella Baltimore on räkäklunssi jenkkimantereen nenän alla. UUTISSALAMA: Tytti Yli-Viikari on Tuomas Pöystin puudeli. Tuomas Pöysti on Haju Pisilän rescue dog, likaojasta löytämä kusikoira. Tää kolmikko ja neljäntenä vielä se Bernerin kumikana ja apupoikana "johtaja Koiranen". on olleet keltaisina noutajina tuomassa jenkkityyppistä korruptiota Suomeen. Ne pitäisi pyyhkiä pikaisesti nenäliinaan. Aivastaa hihaan. Niille on aika tulla noutaja. ellauri097.html on line 85: Mutta takas Menckeniin. 9-vuotiaana se luki Mark Twainin Huckleberry Finn, mikä oli "the most stupendous event in my life." No taisi olla tylsä elämä. Kylse varmaan luki Twainilta niitä ateistijuttujakin. For Mencken, Huck Finn epitomizes the hilarious dark side of America, where democracy, as defined by Mencken, is "the worship of jackals by jackasses." Siinä se on oikeassa kyllä mutta demokratia on silti paras kexintö. Ilman sitä samat kusipäät ja niiden sakaalit hallizis ilman aaseja. Demokratiassa sentään vaihdetaan aasit ja sakaalit määräaikoina. ellauri097.html on line 99: Mencken is fictionalized in the play Inherit the Wind (a fictionalized version of the Scopes Monkey Trial of 1925) as the cynical sarcastic atheist E. K. Hornbeck (right), seen here as played by Gene Kelly in the Hollywood film version. ellauri097.html on line 101: Mencken was a keen cheerleader of scientific progress but was skeptical of economic theories and strongly opposed to osteopathic/chiropractic medicine. He also debunked the idea of objective news reporting since "truth is a commodity that the masses of undifferentiated men cannot be induced to buy" and added a humorous description of how "Homo Boobus," like "higher mammalia," is moved by "whatever gratifies his prevailing yearnings." ellauri097.html on line 113: In the summer of 1926, Mencken followed with great interest the Los Angeles grand jury inquiry into the famous Canadian-American evangelist Aimee Semple McPherson. She was accused of faking her reported kidnapping and the case attracted national attention. There was every expectation that Mencken would continue his previous pattern of anti-fundamentalist articles, this time with a searing critique of McPherson. Unexpectedly, he came to her defense by identifying various local religious and civic groups that were using the case as an opportunity to pursue their respective ideological agendas against the embattled Pentecostal minister. He spent several weeks in Hollywood, California, and wrote many scathing and satirical columns on the movie industry and Southern California culture. After all charges had been dropped against McPherson, Mencken revisited the case in 1930 with a sarcastic and observant article. He wrote that since many of that town´s residents had acquired their ideas "of the true, the good and the beautiful" from the movies and newspapers, "Los Angeles will remember the testimony against her long after it forgets the testimony that cleared her." ellauri097.html on line 119: "Supermen" in Mencken´s view, were those wrongly oppressed and disdained by their own communities, but nevertheless distinguished by their will and personal achievement, not by race or birth. Selvää Nietsche-höpötystä. Tietysti se ize oli teris ja mursuwiixi toinen. Supermiesajattelu ei ole koskaan oikein puhutellut mua. En kyllä kexi mixi. ellauri097.html on line 128: Elsewhere, he dismissed higher mathematics and probability theory as "nonsense", after he read Angoff´s article for Charles S. Peirce in the American Mercury. "So you believe in that garbage, too—theories of knowledge, infinity, laws of probability. I can make no sense of it, and I don´t believe you can either, and I don´t think your god Peirce knew what he was talking about." ellauri097.html on line 130: Uuskantilainen Vaihinger began to develop a system of philosophy he called the "philosophy of 'als ob' ". In it he offered a system of thought in which God and reality might best be represented as paradigms. This was not to say that either God or reality was any less certain than anything else in the realm of man’s awareness, but only that all matters confronting man might best be regarded in hypothetical ways. ellauri097.html on line 134: the American journalist Mencken was scathing in his criticism of the book, which he dismissed as an unimportant "foot-note to all existing systems". Vaihinger was also criticised by the Logical positivists who made "curt and disparaging references" to his work. ellauri097.html on line 139: The Jews could be put down very plausibly as the most unpleasant race ever heard of. As commonly encountered, they lack many of the qualities that mark the civilized man: courage, dignity, incorruptibility, ease, confidence. They have vanity without pride, voluptuousness without taste, and learning without wisdom. Their fortitude, such as it is, is wasted upon puerile objects, and their charity is mainly a form of display. ellauri097.html on line 143: I admit freely enough that, by careful breeding, supervision of environment and education, extending over many generations, it might be possible to make an appreciable improvement in the stock of the American Negro, for example, but I must maintain that this enterprise would be a ridiculous waste of energy, for there is a high-caste white stock ready at hand, and it is inconceivable that the Negro stock, however carefully it might be nurtured, could ever even remotely approach it. The educated Negro of today is a failure, not because he meets insuperable difficulties in life, but because he is a Negro. He is, in brief, a low-caste man, to the manner born, and he will remain inert and inefficient until fifty generations of him have lived in civilization. And even then, the superior white race will be fifty generations ahead of him. ellauri097.html on line 147: Mencken countered the arguments for Anglo-Saxon superiority prevalent in his time in a 1923 essay entitled "The Anglo-Saxon," which argued that if there was such a thing as a pure "Anglo-Saxon" race, it was defined by its inferiority and cowardice. "The normal American of the 'pure-blooded' majority goes to rest every night with an uneasy feeling that there is a burglar under the bed and he gets up every morning with a sickening fear that his underwear has been stolen." ellauri097.html on line 149: Mencken repeatedly identified mathematics with metaphysics and theology. According to Mencken, mathematics is necessarily infected with metaphysics because of the tendency of many mathematical people to engage in metaphysical speculation. In a review of Alfred North Whitehead's The Aims of Education, Mencken remarked that, while he agreed with Whitehead's thesis and admired his writing style, "now and then he falls into mathematical jargon and pollutes his discourse with equations," and "[t]here are moments when he seems to be following some of his mathematical colleagues into the gaudy metaphysics which now entertains them."[50] For Mencken, theology is characterized by the fact that it uses correct reasoning from false premises. Mencken also uses the term "theology" more generally, to refer to the use of logic in science or any other field of knowledge. In a review for both Arthur Eddington's The Nature of the Physical World and Joseph Needham's Man a Machine, Mencken ridiculed the use of reasoning to establish any fact in science, because theologians happen to be masters of "logic" and yet are mental defectives: ellauri097.html on line 151: Is there anything in the general thinking of theologians which makes their opinion on the point of any interest or value? What have they ever done in other fields to match the fact-finding of the biologists? I can find nothing in the record. Their processes of thought, taking one day with another, are so defective as to be preposterous. True enough, they are masters of logic, but they always start out from palpably false premises. ellauri097.html on line 155: If chemists were similarly given to fanciful and mystical guessing, they would have hatched a quantum theory forty years ago to account for the variations that they observed in atomic weights. But they kept on plugging away in their laboratories without calling in either mathematicians or theologians to aid them, and eventually they discovered the isotopes, and what had been chaos was reduced to the most exact sort of order. ellauri097.html on line 159: In the same article which he later re-printed in the Mencken Chrestomathy, Mencken primarily contrasts what real scientists do, which is to simply directly look at the existence of "shapes and forces" confronting them instead of (such as in statistics) attempting to speculate and use mathematical models. Physicists and especially astronomers are consequently not real scientists, because when looking at shapes or forces, they do not simply "patiently wait for further light," but resort to mathematical theory. There is no need for statistics in scientific physics, since one should simply look at the facts while statistics attempts to construct mathematical models. On the other hand, the really competent physicists do not bother with the "theology" or reasoning of mathematical theories (such as in quantum mechanics): ellauri097.html on line 161: [Physicists] have, in late years, made a great deal of progress, though it has been accompanied by a considerable quackery. Some of the notions which they now try to foist upon the world, especially in the astronomical realm and about the atom, are obviously nonsensical, and will soon go the way of all unsupported speculations. But there is nothing intrinsically insoluble about the problems they mainly struggle with, and soon or late really competent physicists will arise to solve them. These really competent physicists, I predict, will be too busy in their laboratories to give any time to either metaphysics or theology. Both are eternal enemies of every variety of sound thinking, and no man can traffic with them without losing something of his good judgment. ellauri097.html on line 165: It is a well known fact that physicists are greatly given to the supernatural. Why this should be I don't know, but the fact is plain. One of the most absurd of all spiritualists is Sir Oliver Lodge. I have the suspicion that the cause may be that physics itself, as currently practised, is largely moonshine. Certainly there is a great deal of highly dubious stuff in the work of such men as Eddington. ellauri097.html on line 167: His later work consisted of humorous, anecdotal, and nostalgic essays that were first published in The New Yorker and then collected in the books Happy Days, Newspaper Days, and Heathen Days. Mencken was preoccupied with his legacy and kept his papers, letters, newspaper clippings, columns, and even grade school report cards. After his death, those materials were made available to scholars in stages in 1971, 1981, and 1991 and include hundreds of thousands of letters sent and received. The only omissions were strictly personal letters received from women. ellauri097.html on line 171: Se asui samassa talossa Baltimoren keskustorin varrella 67 v kurkistellen verhon takaa kun muut valkonaamat muutti lähiöihin. Kummakos eze se pelkäs naapurina asuvia neekereitä jotka saattoi havitella sen valkoisia kerrastoja. Sen talomuseo on suljettu yleisöltä paizi eri pyynnöstä. ellauri097.html on line 214: Olli-serkkukin on saanut letaalin pääntaudin. On päässyt sairaalasta jo pallihoitoon. Aika moneen sekin ehti ennenkuin tuli pää vetävän käteen. Oli missejä ja Pettereitä. Matkatoimistoja ja Eiranrantoja. Takatukkia ja wiixiä. Mikähän meillä on kun noi valkuaiset alkaa purkautua laskoxista kuin tagliatelle vedessä? ellauri097.html on line 284: Masis valtasi mamman miljoonien ranskisten ympäröimänä jotka eivät olleet koskaan kuulleet etelävaltioista (eikä ois voineet vähempää välittää). Paremman puutteessa Mary saarnas sitten sisällissodan kauhut lapsille. Mamma sai Julianin tuntemaan izensä aina erilaisexi kuin muut. Siihen sattui. Etelässä oli ihanaa. Neekereitä joka paikassa leipäkorit päässä. Loput voitte lukea Lucky Lucke Louisianassa-sarjakuvasta. ellauri097.html on line 292: Patrick White (1912–1990) was raised in Sydney’s well-to-do Rushcutter’s Bay, and was sent to England at 13. He attended boarding school, then Cambridge, and during the war was stationed in North Africa. It was there, in 1941, that White met Manoly Lascaris, the Greek officer who he would love for the rest of his life. By the time White and Lascaris returned to Australia. in 1947 White had written three tepidly received novels, and a play. It took coming home to Sydney to transform his writing and elevate it to the level of genius. White produced The Tree of Man, in 1955, his first novel to be written in Sydney. He went on to write a string of masterpieces in quick succession: Voss, Riders in the Chariot, The Vivisector. He received the Nobel Prize for Literature in 1973. The Nobel committee credited White “for an epic and psychological narrative art which has introduced a new continent into literature.” ellauri097.html on line 298: In 2006, the Weekend Australian newspaper conducted an experiment. They submitted chapter three of The Eye of the Storm (1973) to twelve publishers and agents around Australia under an anagram of White’s name, Wraith Picket. Nobody offered to publish the book. One responded, “the sample chapter, while reply (sic) with energy and feeling, does not give evidence that the work is yet of a publishable quality.” Notwithstanding that the chapter was not White’s finest writing, and the unfairness of submitting a chapter out of narrative sequence, the hoax prompted a minor crisis in Australian literature: if the industry couldn’t recognize the greatness of our sole Nobel winner, how unenlightened must the country’s publishing industry be now? Shortly thereafter, the ABC launched an online portal called Why Bother With Patrick White? The portal always struck me as sad. What other major writer would need a website dedicated to convincing his countrymen to give him another go? The link to the website is dead now. It would seem, in the end, that nobody could be bothered with Patrick White. ellauri097.html on line 300: They were lean years when the men ate garden snails and drank cooking sherry, years when they were mostly happy. ellauri097.html on line 302: In some respects this reflects a national pathology. Unlike an American or British child, an Australian student can go through thirteen years of education without reading much of their country’s literature at all (of the more than twenty writers I studied in high school, only two were Australian). This is symptomatic of the country’s famed “cultural cringe,” a term first coined in the 1940s by the critic A.A. Phillips to describe the ways that Australians tend to be prejudiced against home-grown art and ideas in favor of those imported from the UK and America. Australia’s attitude to the arts has, for much of the last two centuries, been moral. “What these idiots didn’t realize about White was that he was the most powerful spruiker for morality that anybody was going to read in an Australian work,” argued David Marr, White’s biographer, during a talk at the Wheeler Centre in 2013. “And here were these petty little would-be moral tyrants whinging about this man whose greatest message about this country in the end was that we are an unprincipled people.” ellauri097.html on line 316: die Urninge aus ihrer bisherigen Vereinzelung zu reißen und sie zu einer solidarisch verbundenen compacten Masse zu vereinigen. ellauri097.html on line 402: Der jüngere Kant hatte eine überdurchschnittliche Freude daran, sich auffallend und schick zu kleiden. Deshalb wurde er "eleganter Magister" genannt. In der Zeit bis 1765 trug er häufig einen (hell)braunen Rock - sehr unüblich unter Magistern - und die dazu passende gelbe Weste. Er ließ auch die Röcke mit Goldschnur einfassen und trug, solange es modern war, einen Degen. Ein dänischer Besucher bescheinigte 1791 noch dem älteren Kant eine "etwas übertriebene Galanterie im Anzuge". Noch im höchsten Alter sagte Kant, er wolle keine schwarzen Strümpfe tragen, weil die Farbe schwarz seine dünnen Waden noch dünner erscheinen lasse. ellauri097.html on line 408: Während Kant mit Green erst ab seinem fünften Lebensjahrzehnt eng befreundet war - seit er mit der Konzeption seiner ersten "Kritik" begann -, gab es vorher andere enge Freunde. Einer war Christian Jacob Kraus. 29 Jahre jünger als Kant, wurde er 1780 sein Kollege. Auch er war und blieb Junggeselle. Als Kant 1787 ein eigenes Haus kaufte und regelmäßig Honoratioren zu seinem Mittagstisch einlud, war Kraus dabei - und zwar nicht nur als einer der Gäste, sondern als Gesellschafter, das heißt, als Gastgeber, der sich auch die Kosten der Mahlzeit mit Kant teilte. Außerdem blieb Kraus nach dem Mittagessen oft bis sieben oder acht Uhr abends bei Kant - länger als alle anderen Tischgäste. Für die Königsberger Straßenpassanten bildeten die beiden schon bald ein originelles "Pärchen", zumal sie sich äußerlich sehr ähnelten - beide waren sehr klein. Die Nähe zwischen beiden muss groß gewesen sein, denn Kant schenkte Kraus 1787 einen Brillantring. ellauri097.html on line 412: Merkwürdig ist auch das Verhältnis Kants zu Theodor Gottlieb Hippel (1741-1796). Er hatte schon als Student beim jungen Privatdozenten Kant gelernt und gehörte viel später zum engeren Kreis der Tischgenossen. Hippel war ein eigenwilliger Mann und führte ein Doppelleben. Der kluge politische Beamte und biedere Zeitgenosse einerseits - der produktive Schriftsteller und sexbegierige (übrigens unverheiratete) Mann andererseits. Man hat vermutet, dass Kant in Wahrheit der Autor von Hippels (anonym veröffentlichtem) Buch Lebensläufe gewesen sei, welches viele Intimitäten mehrerer Königsberger Honoratioren ausplauderte. Mindestens habe er - so wurde gemutmaßt - einen Teil davon geschrieben, denn vieles darin hört sich wie von Kant an. Der Meister hat aber in einer "Erklärung wegen der von Hippelschen Autorschaft" die These vom eigenen Beteiligtsein zurückgewiesen. ellauri097.html on line 420: Kant held that all rational persons have an a priori understanding of the basic principles of morality. These consist of duties, both to oneself and to others, and above all the duty to respect rational agents. Most persons, however, do not understand that morality is a priori, and their moral commitments are therefore vulnerable to corrosive skeptical criticism. In The Metaphysics of Morals Kant formulates the ultimate standard for moral judgment, namely universalizability, and establishes the rational necessity of morality. ellauri097.html on line 424: The Protestant parson is the grandfather of German philosophy. The theologians’ instinct in the German scholars divined what Kant had once again made possible. The conception of a “true world,” the conception of morality as the essence of the world … were once again, thanks to a wily and shrewd skepticism, if not provable, at least no longer refutable. Kant’s success is merely a theologian’s success. [The Antichrist §10.] ellauri097.html on line 428: A virtue must be our own invention. The fundamental laws of self-preservation and growth demandthat everyone invent his own virtue, his own categorical imperative. How could one fail to feel how Kant’s categorical imperative endangered life itself! The theologians’ instinct alone protected it! [§11.] ellauri097.html on line 430: There’s a sense in which all philosophers except Nietzsche have been theologians in disguise, in that they all claimed to be selfless, altruistic seekers of truth and goodness. Socrates, Nietzsche thought, was really doing what was good for him when he claimed that it would be good for everyone to examine their lives. It’s only with Nietzsche – in Nietzsche’s view, that is – that the philosopher removes his mask and publicly proclaims that his philosophical activity is in the service of his will to power. Nietzsche with his drooping mustache was actually less gay than Immanuel Kant. ellauri097.html on line 438: If you are interested in a unique David Hume Turban for yourself, you can email the Edinburgh University Philosophy Society, who are offering a special promotion of £120 per hat (excl. Shipping&Handling). This offer will be open until August 1st. ellauri097.html on line 451: On the principle the challenger is correct in describing the is-ought fallacy. But rather than working against the teleological argument, that principle works against a common argument in favor of homosexuality, which is, if homosexual interests are natural to someone, they are therefore morally acceptable. That is an example of an is-ought fallacy. ellauri097.html on line 453: The is-ought fallacy, first articulated, by David Hume is put simply as you can’t get an ‘ought’ from an ‘is.’ The more precise way of characterizing it is this; You cannot have a syllogism that has a moral term in the conclusion if there is no moral term in the premises. To be a valid argument, the conclusion has to follow from the premises. You can’t have anything in the conclusion that isn’t already set up in the premises. Hume identified this particular fallacy in arguments that were based on mere descriptive elements but had a conclusion with moral terms in it. That is the is-ought fallacy. ellauri097.html on line 458: It seems like they’re just simply making a description: This is the way it is; therefore it is okay, in the moral sense of the word. They are presuming some moral state of affairs based on a mere description, and that’s an example of the is-ought fallacy. ellauri097.html on line 459: If they want to work on repairing the flaw in their argument, they’re welcome to try that. It would involve introducing a moral term that can be substantiated into the premise to arrive at a conclusion with a moral term. They might say, “If a thing is natural, then it’s moral. This is natural for me, therefore it’s moral.” Now, there’s a valid argument. I don’t think it’s sound, but at least it doesn’t commit the is-ought fallacy. ellauri097.html on line 462: So if I intend to go from Los Angeles to Napa which is north of Los Angeles but I get in my car and head south on the 405 to the 5, and then head down towards the Mexican border, you can see that I am going the wrong direction. But, of course, the word “wrong” here means that I am not moving towards my goal. I am not accomplishing the goal that I intended to accomplish. I am actually moving in a way that’s inconsistent with my goal, and therefore we can call it the wrong direction. ellauri097.html on line 464: I’m not actually using a moral ‘wrong’ in this particular illustration, but notice how you can understand right or wrong in terms of teleology, depending on what the goal is. If I have a loose screw on the refrigerator and I choose a butter knife to tighten the screw, I’m going to ruin the butter knife because I’m not using it for its intended purpose. It’s not made to function as a screwdriver, even if it can be used that way in a pinch. It will get bent or can slip out and scratch the refrigerator. It wasn’t fulfilling its telos, its purpose, or its function, and therefore it was being used wrongly. ellauri097.html on line 467: One way of arguing against homosexuality is to say that males were not intended to have sex with other males, and we can tell that by the way sexual organs appear to be intended to function. Because men were not intended to have sex with other males, and they do so, then they are violating their natural teleology, their natural function. But notice that in the nature of the argument we are making a moral claim implicitly up front. We’re saying, We ought to use things the way they were intended by their Maker to be used, consistent with their teleology. This isn’t that way, therefore it’s wrong. It’s not arguing merely on how bodies are naturally, but how they are intended to function naturally. The teleology is the moral term in the premises. ellauri097.html on line 471: In Romans 1:26, the New Testament says, “For this reason, God gave them over to degrading passions, for their women exchanged the natural function for that which is unnatural,” that is, different than what God intended. “And in the same way, also, men abandoned the natural function of the woman, and burned in their desire towards one another.” The translation used here is the New American Standard Bible because I think the NIV is woefully inadequate in the way it translates this passage from the Greek. ellauri097.html on line 473: Paul is saying that when it comes to sexual desire, women were made for men, and men for women, and that’s the functional relationship that God designed them for. They are violating this functional relationship by instead sexually desiring one that was not intended. And, in fact, the wording about male homosexuality is, “They abandoned the natural function of the woman.” So the woman that God provided for them, they are abandoning that for something that, in God’s teleology, is unnatural. So that’s the way our natural law argument works in these two passages. ellauri097.html on line 475: Of course, this trades on the notion that human beings, in this case, were made for certain ends. And if a person wants to deny God, then we weren’t made for certain ends, and that’s a way to get out of this argument. So does this argument work for people who are not theists? ellauri097.html on line 481: What you ought to be saying if you don’t believe in God is, It’s just molecules clashing in the universe. There is no right and wrong, so you have no justification for claiming that I’m wrong. Now, that would be consistent - the relativistic view of a materialistic universe. But, of course, then they can’t complain their “rights” because rights don’t have any place in a purely naturalistic system. Rights are part of teleology, endowed with creation. ellauri097.html on line 483: It really is an issue of consistency of worldviews here, as you can see. But I think a more precise understanding of the teleological argument and the is-ought fallacy helps us to answer the original challenge the caller had. ellauri097.html on line 511: John Boswell was a Roman Catholic, having converted from the Episcopal Church of his upbringing at the age of 15. He remained a daily-mass Catholic until his death, despite differences with the church over sexual issues. Although he was orthodox in most of his beliefs, he strongly disagreed with his church's stated opposition to homosexual behavior and relationships. He was partnered with Jerone Hart for some twenty years until his death. Hart and Boswell are buried together at Grove Street Cemetery, New Haven, Connecticut. ellauri097.html on line 571: Kirjallisuuden ympärille kasvanut kaupallinen, tekninen ja kulttuurinen infrastruktuuri, joka 1900-luvulla säädettiin palvelemaan tehokkuutta ja voimaa, tiedonvälityksen arvokkainta ydinvirtaa – kirjaa – tukee nyt hämärää, epäselvää ideaa, jonka on vaikea uskoa omaan oikeutukseensa. Kirjakaupat, offsetpainot, kirjasyksyt ja suuret arvovaltaiset kustantamot ovat menneisyyden instituutioita. Kuka muistaa ajan, jolloin kirja-ale oli suuri tapaus! Tammikuussa Helsingin Keskuskadulla jonotettiin kirjanhimosta väristen aamukahdeksalta. Nykyään ilmaishyllyistä ja kirjanvaihtopisteistä saa teoksia, oikeita kirjoja, klassikoita, kunnon niteitä, jotka eivät, räikeästi toisin kuin vielä 1990-luvulla, ole Valittujen palojen lyhennelmälukemistoja eivätkä bestsellereiden kirjakerhopainoksia. (Eihän kirjakerhojakaan enää ole. Ne menevät samaa tietä kuin boomerit, joiden ylitäydet lundiat tyhjenevät kirjastojen vaihtopenkille odottamaan turhaan peliaikoja. Buumerit on jättäneet ne tänne alas orvoixi ja liihottaneet ize taivaaseen.) ellauri097.html on line 596: Tavoitelkaamme siis pientä yleisöä! Niitä kahtakymmentä, kahtasataa ihmistä, joita kirja vielä kiinnostaa. Siis mun (Nyölénin) suomentama, globaaleista bestsellereistä on paras vaieta kuin Wittgenstein. ellauri097.html on line 635: Tunnemme tarinan keskiaikaisesta munkista, "hänestä", joka pulpetin ääreen naulittuna jäljensi koko antiikin kirjallisuuden ja filosofian papereille ja pergamenteille ja ojensi sen meille valmiina ja kauniina. (Ei se kyllä vaan yxi jäbä ollut, vaan kokonaisia salillisia orjia.) ellauri097.html on line 677: Yliopiston uuden puolen graffitien kirjavoimien vessojen vierellä on ilmoitustauluja johon ennen tuli tiedekuntatenttien tuloxet. Siinä vieressä oli usein Kake Niemisen samizdat-julkaisuja koskien eetteripyörteitä. Muistan säälineeni niiden kirjoittajaa, vaikka en ollut sitä nähnytkään. Nyt mä nään että sen parta oli aika kadehdittava. Tukasta en sano mitään. Se oli Jaakko Hintikan ikätoveri. Jaakko eli 5v vanhemmaxi. Kuuluisia suomalaisia. ellauri097.html on line 726: But as I said it, swift there passed me by Mut justkun sanoin sen, liihotteli ohize ellauri097.html on line 727: On noiseless wing a ‘wildered butterfly, äänettömin siivin sekopäinen perhonen, ellauri097.html on line 733: As where some flower lay withering on the ground. jossain missä lojui kuihtuvana kukka pellossa. ellauri097.html on line 768: And dreaming, as it were, held brotherly speech ja unexuen, ikäänkuin, pidin veljellistä puhetta ellauri097.html on line 783: To where it bent in the undergrowth; Siihen missä se kääntyi pusikoihin; ellauri097.html on line 787: Though as for that the passing there Vaikka oikeasti niitä pitkin kulkijat ellauri097.html on line 795: Somewhere ages and ages hence: jossakin kun tästä on jo aikapäiviä; ellauri097.html on line 798: And that has made all the difference. Ja se muutti sitten ihan kaikki. ellauri097.html on line 816: Robert Frost's personal life was plagued by grief and loss. In 1885 when he was 11, his father died of tuberculosis, leaving the family with just eight dollars. Frost's mother died of cancer in 1900. In 1920, he had to commit his younger sister Jeanie to a mental hospital, where she died nine years later. Mental illness apparently ran in Frost's family, as both he and his mother suffered from depression, and his daughter Irma was committed to a mental hospital in 1947. Frost's wife, Elinor, also experienced bouts of depression. ellauri098.html on line 58: What's your malfunction? A flawed character is more interesting than a flawless character. Ergo, a cast of characters with flaws is more interesting exponentially. An easy way to crank up drama is to supply everyone with a tragic past, a messed up family history, other significant issues (physical, psychological, etc.) or some combination of the three. When Dysfunction Junction comes into play, good parents can be as common as penguins in the Sahara, instead turning out to be neglectful, smothering/overprotective, unfeeling, abusive, misguided, or dead. And let's not even get into the rest of the family. ellauri098.html on line 60: The resulting prevalence of personal trauma often stretches suspension of disbelief and is a leading cause of Cerebus Syndrome. If done poorly, this is a one-way ticket to Wangst territory, and as so many attempt to smother the series with dysfunction, Too Bleak, Stopped Caring is a frequent result. If done well, you get a large number of interesting, sympathetic, flawed characters, and their interactions with each other gradually reveal the multiple sides to each of them. More realistic (i.e. not Flanderized) portrayals of this trope can even help the audience understand and cope with their own dysfunctional lives, especially with regards to issues that are typically glossed over in mainstream society. ellauri098.html on line 62: This trope often goes hand in hand with There Are No Therapists, Trauma Conga Line and dramatic Crapsack Worlds. Big, Screwed-Up Family can be a justification for this trope. When all or nearly all involved parties are insane, you have a Cast Full of Crazy. Royal families are particularly prone to this, as are cops and detectives. The Dysfunction Junction is the natural habitat of the Jerkass Woobie. ellauri098.html on line 175: According to Propp, based on his analysis of 100 folktales from the corpus of Alexander Fyodorovich Afanasyev, there were 31 basic structural elements (or 'functions') that typically occurred within Russian fairy tales. He identified these 31 functions as typical of all fairy tales, or wonder tales [skazka] in Russian folklore. These functions occurred in a specific, ascending order (1-31, although not inclusive of all functions within any tale) within each story. This type of structural analysis of folklore is referred to as "syntagmatic". This focus on the events of a story and the order in which they occur is in contrast to another form of analysis, the "paradigmatic" which is more typical of Lévi-Strauss's structuralist theory of mythology. Lévi-Strauss sought to uncover a narrative's underlying pattern, regardless of the linear, superficial syntagm, and his structure is usually rendered as a binary oppositional structure. For paradigmatic analysis, the syntagm, or the linear structural arrangement of narratives is irrelevant to their underlying meaning. ellauri098.html on line 212: SPOILERI: Nun /ˈnʊn/, in the Hebrew Bible, was a man from the Tribe of Ephraim, grandson of Ammihud, son of Elishama, and father of Joshua (1 Chronicles 7:26–27). Nun grew up in and may have lived his entire life in the Israelites´ Egyptian captivity, where the Egyptians "made life bitter for them with harsh labor at mortar and bricks and with all sorts of tasks in the field" (Exodus 1:14). In Aramaic, "nun" means "fish". Thus the Midrash tells: "[T]he son of him whose name was as the name of a fish would lead them [the Israelites] into the land" (Genesis Rabba 97:3). ellauri098.html on line 304: TV Tropes was founded in 2004 by a programmer under the pseudonym "Fast Eddie." He described himself as having become interested in the conventions of genre fiction while studying at MIT in the 1970s and after browsing Internet forums in the 1990s. He sold the site in 2014 to Drew Schoentrup and Chris Richmond. ellauri098.html on line 308: Many tropes originated in literary works. Literature being nearly as old as writing itself, most of The Oldest Ones in the Book date to the classics, most Public Domain Characters appeared in print well before the first TV broadcasts, and even today, with the supposedly dwindling popularity of books in favor of more modern medianote , there are books with enough cultural impact to spawn TV Tropes. ellauri098.html on line 440: There’s nothing an ENTP loves more than a good argument. They can argue on any side and enjoy playing devil’s advocate. For ENTPs, the pleasure is in taking ideas apart and seeing what really works and what doesn’t. ENTPs love to smash icons, question authority, and break down outmoded ideas. (And Click To Tweet.) ellauri098.html on line 447: INTP (introverted inntuitive thinking perceiving) is one of the sixteen personality types defined by the Myers-Briggs Type Indicator (MBTI) test. INTPs are a relatively rare type, making up about 4% of the population. INTPs are creatures of logic. Calm, controlled, and studious, INTPs are driven by the search for reason. For INTPs, the principles behind anything can be figured out given enough time. In fact, INTPs often get caught up on thinking for its own sake; the stereotypical figure of the “absent-minded scientist” is based on INTP behavior. ellauri098.html on line 467: John Adams, Isaac Asimov, keisari Augustus, Jane Austen, Dan Aykroyd, L.van Beethoven, Anders Breivik, Emily Bronté, Cassius (Shakespeare) Hillary Clinton, Elvis Costello, Charles Darwin, Mr. Darcy, Ike Eisenhower, Colin Firth, Bobby Fischer, von Frankenstein, Gandalf, Richard Gere, Al Gore (taas), Hannibal (taas), Steven Hawking, G.W.F.Hegel, Herakleitos, Sherlock Holmes, Horatio Hornblower, Thomas Jefferson, Ted Kaczynski (Unabomber), John F.Kennedy, J.M. Keynes, Stanley Kubrik, Meyer Lansky, Ivan Lendl, V.I.Lenin, C.S. Lewis, Martin Luther, Elon Musk, Michelle Obama, John Nash, Martina Navratilova, Isaac Newton, Friedrich Nietsche, Sylvia Plath, Ayn Rand, Rosenkrantz&Guildenstern (Hamlet), Jean-Paul Sartre, Arnold Schwarzenegger (taas), Nikola Tesla, Sun Tzu, Bruce Wayne (Batman), Norbert Wiener, Woodrow Wilson, Mark Zuckerberg ellauri098.html on line 472: Sometimes ENFPs can seem scattered and directionless, and they often have no interest in the mundane details of day-to-day life. They tend to need others to keep them anchored and focused. ellauri098.html on line 475: Ariel (Pieni merenneito), Mahmoud Ahmadinejad (Iran), Julian Assange, Calvin (Lassi), Fidel Castro, Cher, Samuel Clemens (M2), Bill Cosby, Salvador Dali, Jacques Derrida, Charles Dickens, Walt Disney, Eliza Dolittle, Bob Dylan, Umberto Eco, Faramir, Anne Frank, Muammar Gaddafi, Theodor Geisel (Dr.Seuss), Genie (Aladdin), F.J. Haydn, Aldous Huxley, Janis Joplin, Buster Keaton, Naomi Klein, Anais Nin, Ozzy Osbourne, Osho Rajneesh, Sinbad merenkulkija, Bruce Springsteen, Justin Timberlake, Hunter S. Thompson, Orson Welles, Oscar Wilde, Kurt Wonnegut, Alan Watts (guru), Ron Weasley, Willy Wonka ellauri098.html on line 491: Goebbelsluokan suu vaahdossa huutajia, ml upseerit ja opettajat, paljon taas vasureita, neekereitä ja rääväsuisia naisia ellauri098.html on line 507: ESTJs also like tradition and orderliness. As far as they are concerned, there is a right way and a wrong way to do things, and people who are doing it the wrong way need to be corrected. ellauri098.html on line 509: Rekkakuskeja, pomottavia pikkunilkkejä, aliupseereja ja muuttomiehiä ellauri098.html on line 511: Steve Ballmer (Mikkisoft), Bette Davis, Boromir, Celine Dion (taas), Jerry Falwell, Billy Graham, Andrew Jackson, Lyndon B.Johnson, Saddam Hussein, Cersel Lannister, Theresa May, Dr.Phil McGraw, Eliot Ness, Michelle Obama (taas), P.Paavali, Augusto Pinochet, Robb Stark, Margaret Thatcher (taas), Georg von Trapp, Ivanka Trump, Darth Vader ellauri098.html on line 533: ISFJs are caring and helpful. They are devoted to protecting and helping out those in need. ISFJs have very strong family ties and are quick to leap to the defense of their family. Sometimes, however, take on too much responsibility and lose sight of the big picture while trying to help everyone around them. They can also be too unassertive and pushovers for those who want to take advantage of their helpfulness. But there is no friend to have like an ISFJ when you find yourself in need of help. ellauri098.html on line 536: LM Alcott, Alice (Carroll), Captain America, Marcus Aurelius, Belle (Beauty of Beast), Beyonce, Barbara Bush, Jimmy Carter, prinssi Charles, Agatha Christie, Cinderella, Aretha Franklin, Francesco Franco, Forrest Gump, Heinrich Himmler, Kim Kardashian, Robert E.Lee, George Marshall, kuningatar Mary I, Ophelia (Hamlet), Mike Pence, Barbra Streisand, W.H.Taft, Alfred Lord Tennyson, St.Teresa of Avila, Äiti Teresa, Dr.Watson (Holmes), Bruce Willis, Tiger Woods ellauri098.html on line 541: ESTPs are adaptable and clever, able to roll with changes where more structured and intellectual personalities would be paralyzed. They take nothing seriously, least of all themselves. ellauri098.html on line 542: Other personalities can find ESTPs exhausting to keep up with, and it’s true they can leave a trail of wreckage in their wake as they bull ahead. But there’s rarely any malice in them, and they’re always fun to be with. ellauri098.html on line 560: Idi Amin, princess Anna (Frozen), Lydia Bennet (Austen), Beyonce (taas), Justin Bieber, Ray Charles, Bill Clinton, Paulo Coelho, Miley Cyrus, Cameron Diaz, Leonardo DiCaprio, Judy Garland, Mel Gibson, Theon Greyjoy, Goldie Hawn, Hugh Heffner, Bob Hope, Lindsay Lohan, P.Markus, Paul McCartney, Michelangelo, Benito Mussolini, Lord Nelson, Jamie Oliver, Dolly Parton, Pietari Suuri, Pippin Took (Tolkien), Elvis Presley, Ronald Reagan, Little Richard, Tony Robbins (motivational speaker), Simba (leijonakuningas), Homer Simpson, Steven Spielberg, Ringo Starr, Serena Williams, ellauri098.html on line 564: ISFPs are creative and imaginative, with well-developed aesthetic senses. They are naturally suited for work in music, art, design, or other areas where an eye for beauty is important. They love to explore ideas and experiment with different styles, and constantly seek out new experiences, making them spontaneous and unpredictable. This, however, can lead to a lack of focus. ISFPs also tend to have fragile egos and react badly to criticism — however well-intentioned, it is difficult for them to not take it personally. Like all introverted types, they need time on their own to think and recharge, but they still love to share their latest innovations with others. ellauri098.html on line 629: Myers–Briggsin tyyppi-indikaattori jakaa väestön 16 toisistaan poikkeavaan persoonallisuustyyppiin, joilla on tiettyjä toisistaan erottavia ominaisuuksia siinä kuinka ihmiset havaitsevat asioita ja millä perusteilla ihmiset tekevät päätöksiä. Myers ja Briggs kykenivät muodostamaan persoonallisuustyypeistä kuvauksia, profiileja, jotka esittelevät eri persoonallisuustyyppien edustajien stereotyyppistä käytöstä. ellauri098.html on line 635: Myers–Briggsin tyyppi-indikaattori sisältää neljä eri ulottuvuutta, joilla testattavien preferenssejä mitataan. Indikaattorin kysymysten perusteella selvitetään, kumpaa preferenssiä (I–E, S–N, T–F ja J–P) testattava luontevammin jokaisessa neljässä ulottuvuudessa käyttää. Myers–Briggsin tyyppi-indikaattorin teoria koostuu 16 erilaisesta persoonallisuustyypistä, ja indikaattorin tuloksena saadaan vastausten perusteella sopivin näistä persoonallisuustyypeistä, sen perusteella miten kysymyksiin annetut vastaukset sijoittavat testattavan neljällä eri ulottuvuudella. ellauri098.html on line 666: Neljä ulottuvuutta ja kahdeksan preferenssiä muodostavat 16 persoonallisuustyyppiä, joihin liittyy paljon preferenssien mukaisia yhteisiä piirteitä ja käyttäytymistapoja, vaikka tyypin sisällä olevat henkilöt ovat kukin omia erilaisia yksilöitään. MBTI on ainoa dynaaminen persoonallisuusindikaattori, joka kuvaa henkilön persoonallisuuden preferenssijärjestyksen ja se mukaisen käyttäytymisen niin tiedostetussa "normaalitilassa" kuin syystä tai toisesta ajauduttaessa vähemmän tiedostettujen "varjopersoonien" tasolle. MBTI:n ulottuvuuksia voidaan osittain kuvata myös "viiden suuren persoonallisuudenpiirteen" (engl. big five) ulottuvuuksilla. ellauri098.html on line 737: The Manual has lots of very useful material, but it costs close to $100 (gasp!). Here are the latest figures based on a random sample using the Form M. 16,000 people were contacted. The forms of 3,009 people u with "best fit" as determined by the client, the results of this survey were not shown to the individuals to see if they indeed did fit. Nevertheless, the survey does give us a good cross section of results to work from. The sample is corrected for the demographics of the USA. (Did some Es not hand in their form because they were talking too much. Did some of the Is get so caught up in their inner world? Did the Ss get so obsessed with details they didn´t hand it in? Did the Ns get so caught up in the big picture? Did the Ts figure it was too airy-fairy people stuff? Did the Fs focus so much on how they felt that they didn't get theirs off? Maybe the Js didn't like the way it was organized? The Ps just may not have found the right moment to get down to doing the inventory.) ellauri098.html on line 746: It is interesting how the men on the T-F have the T just slightly over half, while for women it is 25-75. ellauri099.html on line 44: The remains of Oscar Wilde lie in Père Lachaise Cemetery in Paris. His sleek, modern tomb, designed by the British sculptor Jacob Epstein and commissioned by Wilde’s lover and executor, John Robert "Haj" Ross, is one of the most frequently visited and recognizable graves in a cemetery notable for the many famous writers, artists, and musicians buried there (Balzac, Chopin, Proust, Gertrude Stein, Jim Morrison). The surface of Epstein’s massive monolith is covered with hundreds of lipstick kisses, some ancient and faded, others new and vibrant. (“The madness of kissing” is what Wilde said Lord Alfred Douglas’s “red-roseleaf lips” were made for.)... ellauri099.html on line 59: Deciding that only full confession will absolve him of wrongdoing, Dorian decides to destroy the last vestige of his conscience and the only piece of evidence remaining of his crimes; the picture. In a rage, he takes the knife with which he murdered Basil Hallward and stabs the picture. The servants of the house awaken on hearing a cry from the locked room; on the street, a passerby who also heard the cry calls the police. On entering the locked room, the servants find an unknown old man stabbed in the heart, his figure withered and decrepit. The servants identify the disfigured corpse by the rings on its fingers, which belonged to Dorian Gray. Beside him, the portrait is now restored to its former appearance of beauty. ellauri099.html on line 61: Here is an example of what you will now see in the uncensored version, where Hallward professes his love for Dorian: ellauri099.html on line 71: Dulness and dirt are the chief features of Lippincott’s this month: The element that is unclean, though undeniably amusing, is furnished by Mr. Oscar Wilde’s story of The Picture of Dorian Gray. It is a tale spawned from the leprous literature of the French decadents—a poisonous book, the atmosphere of which is heavy with the mephitic odours of moral and spiritual putrefaction—a gloating study of the mental and physical corruption of a fresh, fair and golden youth, which might be fascinating but for its effeminate frivolity, its studied insincerity, its theatrical cynicism, its tawdry mysticism, its flippant philosophizings. . . . Mr. Wilde says the book has “a moral.” The “moral,” so far as we can collect it, is that man’s chief end is to develop his nature to the fullest by “always searching for new sensations,” that when the soul gets sick the way to cure it is to deny the senses nothing. ellauri099.html on line 161: Jakkoh-Hintikka, Suoooomen Akatemia, vastasi Jaakko puhelimeen viereisessä huoneessa. Mun ensimmäinen ja paras työnantaja oli Suomen Akatemia, siitä eteenpäin on ollut pelkkää alamäkeä. Suomen Akatemia sai nimensä Turun Akatemiasta, joka monen mutkan kautta on saanut nimensä Platonin koulusta, joka sai nimensä Akademian puistosta, joka oli saanut nimensä tarunomaisesta Akademoxesta. Βρισκόταν σε ένα άλσος της Ακαδήμειας, προαστίου των Αθηνών αφιερωμένου στον Αθηναίο ήρωα Ακάδημο, από το όνομα του οποίου και προήλθε η ονομασία της. ellauri099.html on line 172: We are less attracted to the idea of the wealthy aristocratic philosopher sequestered in his research facility and making occasional overseas trips to visit foreign tyrants than the image of the poor, shoeless Socrates causing trouble in the marketplace, refusing to be paid and getting killed by the city for his trouble. But our captivation with this image, once again, is overwhelmingly fatass Plato’s clever branding. ellauri099.html on line 176: In fact, we don’t even know that he was called Plato, which might have been a nickname. Laertius claims that he was actually called Aristocles, after his grandfather. “Plato” is close to the word “broad” in Greek, like the broad leaves of the platanos or plane tree under which Socrates and Phaedrus sit and talk about eros. Some think that Plato was so called because he was broad-shouldered because of his prowess in wrestling. Or because he got a flat nose, maybe a wrestling memento. ellauri099.html on line 181: Plato worked at the Academy until his death in 347 B.C.E., interrupted only by two more extended trips to Sicily. The Academy survived for a few more centuries until it was destroyed by the Roman general Sulla in 87 B.C.E. during the sack of Athens. The buildings were probably burned along with many other sanctuaries, and the trees from the grove of academe were felled to provide timber for his siege machines. So it goes, I thought. ellauri099.html on line 186: Aristotle had slender calves. His eyes were small. And he spoke with a lisp, which — according to Plutarch — was imitated by some. He wore many rings and had a distinctive, rather exotic style of dress — a kind of ancient bling. ellauri099.html on line 188: It is said that Aristotle was a difficult character — somewhat arrogant, thinking he was cleverer than everyone else (quite possibly true) and even criticizing his headmaster of many years, Plato. (Who was quite a butthead in comparison.) He was a perhaps a bit of a dyskolos, a grouch, cantankerous, a curmudgeon. ellauri099.html on line 190: Aristotle was not much loved by the Athenians. This might have been because he was a tricky customer or because he was an immigrant: a metoikos or metic, resident alien, an ancient green card holder; Greek, but decidedly not an Athenian citizen, something like an American in London. Given his close ties to the Macedonian aristocracy, which was extending and tightening its military and political control across Greece, perhaps the Athenians were right to be suspicious of Aristotle. ellauri099.html on line 192: We do know that after having served as Lector in the Academy and being described as its “Mind” by Plato, Aristotle was not chosen as the latter’s successor. The job of scholarch, or head of the school, by sheer happenstance, went to Speusippus, Plato’s nephew. Aristotle left Athens shortly after Plato’s death and stayed away for around 12 years. Was he angry or disappointed not to have been chosen as head of the Academy? By being ordered round by big butthead´s nephew, who was an even bigger butthead? ellauri099.html on line 199: Famously, Aristotle was asked by Philip II of Macedon to be the tutor of his 13-year-old son, Alexander. Aristotle set up school in the Macedonian fortress of Mieza, and the young prince was taught together with his companions, who probably numbered around 30 students. A big class. This was a closed school, a boarding school of sorts. A sense of the seriousness with which Aristotle performed his duties can be gleaned from the fact that he composed two treatises in honor of Alexander, “On Kingship” and "On Colonies" as guidebooks for the prince, as well as editing a copy of Homer’s “Iliad” specifically for Alexander’s use — the so-called “casket copy” (presumably because it was small enough to fit inside his casket). ellauri099.html on line 201: Very little is known about Aristotle’s stay in Macedonia, but it is thought that he was there for quite some time, possibly seven years, and became very friendly with powerful members of Philip’s court. In 336 B.C.E., Philip was assassinated (in a theater, of all places), and Alexander was declared king at the age of 20. Sensing the instability of political transition, the mighty city of Thebes rebelled against the new Macedonian king. In order to set an example, Alexander besieged and then wholly incinerated the city, wiping it from the map. Its citizens were either killed or sold into slavery. ellauri099.html on line 207: The reason Aristotle was able to do this was simple: money. If Plato was rich, then Aristotle was wealthier than Croesus, right up there with the Jeff Bezos-es of his day. He received the sum of 800 talents from his presumably grateful former student, Alexander, which was an enormous amount of money. (Consider that the Plato’s Academy cost about 25-30 talents.) ellauri099.html on line 209: Expressing ancient money values in modern terms presents a perennial puzzle for historians of economics, so I called on my colleague, the economist Duncan Foley, for help. He very roughly calculated that the annual gross domestic product of classical Athens was about 4,400 talents. If that is right, then 800 talents is a vast figure, 32 times the expenditure on the Academy. Foley is somewhat skeptical of the figure, though. Ancient sources for numerical data (like the size of armies) are notoriously inaccurate, so perhaps a excited copyist simply added a zero. ellauri099.html on line 211: Whatever the truth of the matter, Aristotle’s endowment allowed him to build a huge research and teaching facility and amass the largest and most important library in the world. During the time of Theophrastus, Aristotle’s successor as scholarch and clearly a very effective college president, there were as many as 2,000 pupils at the Lyceum, some of them sleeping in dormitories. The Lyceum was clearly the place to be, the educational destination of choice for the elites. ellauri099.html on line 215: The Lyceum was clearly the intellectual projection of Macedonian political and military hegemony. In 323 B.C.E., when news of Alexander the Great’s death in Babylon at the age of 32 reached Athens, simmering anti-Macedonian sentiment spilled over, and the popular Athenian leader Demosthenes was recalled. Aristotle left the city for the last time, in fear of his life, after a little more than a decade in charge of the Lyceum. Seeing himself justly or unjustly in the mirror of Socrates and fearing charges of impiety, Aristotle reportedly said, “I will not allow the Athenians to sin twice against philosophy.” Aristotle withdrew to his late mother’s estate at Chalcis on the island of Euboea and died there shortly after of an unspecified illness, at age 63. ellauri099.html on line 219: In the northeast corner of the Lyceum, there was a garden, which possibly led to the peripatos, or shaded walk from which the promenading Peripatetic school derived its name. Indeed, there were gardens in all the earlier philosophical schools, in the schools of Miletus on the present-day Turkish coast, and allegedly in the Pythagorean schools in southern Italy. Plato’s Academy also had a garden. And later, the school of Epicurus was simply called “The Garden.” Theophrastus, a keen botanist like Aristotle who did so much to organize the library and build up its scientific side (with maps, globes, specimens and such like), eventually retired to his garden, which was close by. ellauri099.html on line 226: Very low rope barriers separated off areas that visitors were not meant to visit. I looked around for a guard, saw no one, and stepped onto the green moss and made my way quietly to the location of Aristotle’s library. On my hands and knees, I saw the ground was littered with tiny delicate snail shells, no bigger than a fingernails, scattered like empty scholars’ backpacks. My partner gave me one, and I put it in my pocket. I had it on my desk right in front of me as I was writing this. Inadvertently, I crushed it to pieces under the weight of one of Mr. Staikos’s huge tomes on the history of libraries. There’s probably a moral in this, but it escapes me. The moral is this: fucking Americans, keep your fat butts and greedy fingers off European soil! ellauri099.html on line 569: ISTPs are observant artisans with an understanding of mechanics and an interest in troubleshooting. They approach their environments with a flexible logic, looking for practical solutions to the problems at hand. ellauri100.html on line 38: Vincent van Gogh was not psychotic or bipolar when he cut off his ear, medical experts decide. A conference of 30 international medical experts has announced a more prosaic explanation for the famously tortured artist's behaviour — stress and alcohol. ellauri100.html on line 40: Weighing up evidence, including his many letters, they analyzed competing theories that he had suffered from illnesses including epilepsy, cycloid psychosis, bipolar disorder, schizophrenia or borderline personality disorder. The panel concluded that the most probable diagnosis was more prosaic. ellauri100.html on line 45: “This could come from alcohol intoxication, lack of sleep, work stress and troubles with Gauguin, who was going to leave – attachment being one of his problems in life. He has repeated episodes of psychosis but recovered completely in between.” ellauri100.html on line 47: Although not proven, the relationship between Van Gogh and Gauguin was definitely different that your average straight male friendship. Scholars from Harvard having analyzed Van Gogh’s life in depth concluded that Van Gogh very well have been bisexual (accounting for his other relationships with women). You can find evidence of a possible love connection between the two in his writings. ellauri100.html on line 85: Klezmer (Yiddish: קלעזמער ‎) is an instrumental musical tradition of the Ashkenazi Jews of Central and Eastern Europe. The essential elements of the tradition include dance tunes, ritual melodies, and virtuosic improvisations played for listening; these would have been played at weddings and other social functions. After the destruction of Jews in Eastern Europe during the Holocaust, there was a general fall in the popularity of klezmer. The term klezmer comes from a combination of Hebrew words: klei, meaning "tools, utensils or instruments of" and zemer, "melody"; leading to k´lei zemer כְּלֵי זֶמֶר‎, literally "instruments of music" or "musical instruments". Originally, klezmer referred to musical instruments, and was later extended to refer, as a pejorative, to musicians themselves. From the 16th to 18th centuries, it replaced older terms such as leyts (clown). It was not until the late 20th century that the word came to identify a musical genre. Early 20th century recordings and writings most often refer to the style as "Yiddish" music, although it is also sometimes called Freilech music (Yiddish, literally "Happy music"). ellauri100.html on line 138: Er gehörte dem Beirat der Gesellschaft Deutscher Neurologen und Psychiater an, besichtigte 1940 die NS-Tötungsanstalt Bernburg und nahm 1941 an einer Sitzung des Beirats der Aktion T4 teil. Im selben Jahr schrieb er in einem Vorwort zu Geniale Menschen: „Was im Wesentlichen entartet ist, das werden wir ruhig aus der Vererbung ausschalten können.“ ellauri100.html on line 140: Andererseits stellte er die von Hans Günther propagierte „Aufnordung“ des deutschen Volkes in Frage, indem er den Zonen, wo sich die nordische mit der alpinen „Rasse“ vermischt habe (wie z. B. Württenberg, Schwaben und Sachsen), eine besondere Genie-Dichte zuschrieb. ellauri100.html on line 143: Mit seiner Konstitutionstypologie führte Kretschmer 1921 die Unterscheidung zwischen den Typen des Leptosomen, des Pyknikers und des Athletikers ein. Zwischen 1915 und 1921 entwickelte Kretschmer darauf basierend eine Methode zur Differenzialdiagnose von Schizophrenie und Manie. Für das normale Temperament des leptosomen Typs prägte er dabei den Begriff des „Schizothymen“ und eine stärkere Neigung zur Schizophrenie wie geringere Anfälligkeit für manisch-depressive Störungen, umgekehrt für den pyknischen. Der athletische Typ sei eher für Epilepsie anfällig. Wegen Kretschmers Korrelation zwischen Körpergestalt und Anfälligkeit für psychische Störungen wurde er 1929 für den Nobelpreis nominiert. ellauri100.html on line 149: Examples of physical properties. Left: the three body types of ectomorph, mesomorpf, and endomorph (Sheldon, Stevens, & Tucker, 1940). Upper right: three different outfits transforming the experience of one and the same character as to age, personality, social position, education, etc. Lower right: variations of the same character by means of outfit, hair cut, hair colour, and use of lipstick and glasses, dramatically changing the experience of the character and characteristics attributed. (The six characters to the right were put together by means of the SitePal Demo Tool, www.sitepal.com.) ellauri100.html on line 159: Based on a detailed study of frontal, dorsal and lateral photographs of 4000 male subjects of college age, a 3 dimensional scheme for describing human physique is formulated. Kretschmer´s constitutional typology is discarded in favor of one based on 3 first order variables or components, endomorphy, mesomorphy, and ectomorphy, each of which is found in an individual physique and indicated by one of a set of 3 numerals designating a somatotype or patterning of these morphological components. Seventy-six different somatotypes are described and illustrated. These somatotypical designations are objectively assigned on the basis of the use of 18 anthropometric indices. Second-order variables also isolated and studied are dysplasia, gynandromorphy, texture and hirsutism. Historical trends in constitutional research are summarized. A detailed description is given of the development of the somatotyping technique combining anthroposcopic and anthropometric methods. Reference is made to somatotyping with the aid of a specially devised machine. Topics discussed include: the choice of variables, morphological scales, a geometrical representation of somatotypes, the independence of components, correlational data, the problem of norms, the modifiability of a somatotype, hereditary and endocrine influences and the relation of constitution to temperament, mental disease, clinical studies, crime and delinquency, and the differential education of children. Descriptive sketches of variants of the ectomorphic components are given. Appendices list tables for somatotyping and a series of drawings of 9 female somatotypes. An annotated bibliography is followed by a more general one. 272 photographs and drawings illustrate the somatotypes. (PsycINFO Database Record (c) 2016 APA, all rights reserved) ellauri100.html on line 227: Naispsykologi suuttui kun yli 100-kiloinen mies vinoili sen sääristä. Naispsykologi löi sen katuun. Mies jäi selälleen makaamaan ajoradalle. Silmäkaaren murtuma ja kallon sisäinen aivoverenvuoto. Ei ihme että olivat epäluuloisia kun vein Seijaa Töölön tapaturmaklinikalle. Se oli astiakaapin kulma. Eiku se oli razastushaaveri. ellauri100.html on line 236: Apologies, but YourMorals.org is not available for use by people in the European Union until we figure out how to comply with GDPR guidelines. But you can read Politics and Prosperity.com instead! Now there is a straight-backed American if there ever was one! (Was there?) ellauri100.html on line 250: Birth and upbringing: Born before Pearl Harbor, but not old enough to remember it or World War II. (Japan formally surrendered two days before my first day of kindergarten.) Raised in two small, adjoining cities in the flat, eastern part of Michigan’s lower peninsula. (But not in the Detroit metro area, as we hastened to add when asked “What part of Michigan?”.) Not a son of privilege, by any means (see “Socioeconomic Background and Character,” below). ellauri100.html on line 254: First and lasting employment: Encouraged by former professor to join a government-funded, defense think-tank in the D.C. area. Worked there for 30 of my 34 years of post-collegiate, full-time employment. ellauri100.html on line 264: Home stretch: Stayed at the think-tank another 18 years. After three years of reviewing reports, seized an opportunity to establish and run the think-tank’s publications department. Promoted a year later to chief financial and administrative officer, with a portfolio consisting of accounting, computer operations, contracting, facility planning and operations, financial management, human resources (a.k.a. personnel), library and technical information services, physical and information security, programming services, and publications. Basically, I ended up doing everything because there were not many people left in that doomed outfit. Became deeply involved in legal matters, including spin-off of the think-tank from parent company, resolution of affirmative-action claims, and complex contract and lease negotiations. Contrived retirement at age 56. Read: that's when they at long last got rid of me because I had sunk the spin-off. ellauri100.html on line 268: Last stop: Moved from cold-rainy-hot-humid-hazy-cloudy D.C. area to warm-dry-sunny Austin, whose mainly left-wing denizens irritate me with their political posturing and self-centered driving habits. I am in Austin, but not of Austin. TANSTAAFL. PEMDAS. Please Excuse My Dope Ass Swag. ellauri100.html on line 275: In my lifetime I have been related to, known, befriended, and worked with a broad cross-section of humanity. I have seen poverty and squalor, conversed with semi-literates and near-idiots, heard the rantings and taunts of bigots and bullies, known lazy louts and no-account dreamers, and admired hard workers with few skills and little learning who were proud of their meager possessions because they had earned them. ellauri100.html on line 277: Both of my parents came from poor families — poor by today’s standards, at least. But by dint of hard work, there was always food on the table, though no one in those days took or expected handouts from government. We were, and I am still, a typical "persu" (Fundamental Finn) of the "nuiva" (sour, negative) type. ellauri100.html on line 279: My parents’ outlook on life reflected the small-town values of the places in which they were raised. Through a grandmother to whom I was close, I got a good taste of how she, and my parents, had lived. I also came to know the advantages of living in villages, towns, and small cities: physical security and the kind of serenity that is almost impossible to find, for more than a few hours at a time, in the large cities and vast metropolitan areas that now dominate the human landscape of America. ellauri100.html on line 281: If my father ever earned as much as a median income, it would come as a surprise to me. Our houses, neighborhoods, and family friends were what is known as working-class. If there were twinges of envy for the rich and famous, they were balanced with admiration for their skills and accomplishments. These children of the Great Depression — my parents and their siblings and friends — betrayed no feelings of grievance toward those who had more of life’s possessions. They were rightly proud of what they had earned and accumulated, and did not feel entitled to more than that because of their “bad luck” or lack of “privilege”. These attitudes fit the Virginia boy's moral right edge like a glove. ellauri100.html on line 307: For INTJs the dominant force in their lives is their attention to the inner world of possibilities, symbols, abstractions, images, and thoughts. Insight in conjunction with logical analysis is the essence of their approach to the world; they think systemically. Ideas are the substance of life for INTJs and they have a driving need to understand, to know, and to demonstrate competence in their areas of interest. INTJs inherently trust their insights, and with their task-orientation will work intensely to make their visions into realities. (Source: “The Sixteen Types at a Glance“.) ellauri100.html on line 313: I was apolitical until I went to college. There, under the tutelage of economists of the Keynesian persuasion, I became convinced that government could and should intervene in economic affairs. My pro-interventionism spread to social affairs in my early post-college years, as I joined the “intellectuals” of the time in their support for the Civil Rights Act and the Great Society, which was about social engineering as much as anything. ellauri100.html on line 317: At about the same time, my eyes were opened fully to the essential incompetence of government by LBJ’s inept handling of the war in Vietnam. (Gradualism, phooey — either fight to win or get out.) ellauri100.html on line 319: However, it was not momentous events but a bit of seemingly irrelevant analysis that administered the coup de grâce to my naïve “liberalism”. It happened in the early 1970s, when my boss asked me to concoct grand measures of effectiveness for the armed forces (i.e., summary measures of antisubmarine warfare capabilities, of tactical strike capabilities, and so on). I struggled with the problem, and made a good-faith effort to provide the measures. But in the end I had to report to my boss that he had given me “mission impossible”. Why? Because, no summary measure could capture the effects of the many factors that would determine the effectiveness of the armed forces: the enemy, the characteristics of his forces, the timing and geographic particulars of any engagement, and so on. (See “Hemibel Thinking” in this post for a précis of my argument.) That was the first time I got sacked. But I returned as soon as my boss got fired. ellauri100.html on line 321: What does that have to do with my final rejection of “liberalism” and turn toward libertarianism? When government intervenes in economic and social affairs, its interventions are based on crude “measures of effectiveness” (e.g., eliminating poverty and racial discrimination) without considering the intricacies of economic and social interactions. Governmental interventions are — and will always be — blunt instruments, the use of which will have unforeseen, unintended, and strongly negative consequences (e.g., the cycle of dependency on welfare, the inhibition of growth-producing capital investments). I then began to doubt the wisdom of having any more government than is necessary to protect me and my fellow Americans from foreign and domestic predators. My later experiences in the private sector and as a government contractor confirmed my view that professors, politicians, and bureaucrats who presume to interfere in the workings of the economy are naïve, power-hungry, or (usually) both. Oh I hated those M.I.T. professors. So smug, thought they knew everything. ellauri100.html on line 323: But there is more to my journey into political philosophy. I began to think seriously about liberty and libertarianism in the 1990s. Eventually, I began to question doctrinaire libertarianism (pro-abortion, pro-same-sex “marriage”, etc.) which seems to have no room in it for the maintenance of social norms that bind civil society and make it possible for people to coexist willingly and peacefully, and to engage in beneficially cooperative behavior. And so, I have become what I call a Burkean libertarian. I had slipped all thw way to the right edge of the Virginia boys' scales, in the same way, and for the same reasons, as the Nazis after the shameful defeat in WWI. ellauri100.html on line 325: The development of my theological views, which I will not trace in detail, has paralleled the development of my political philosophy. My collegiate atheism gradually turned to agnosticism as I came to understand the scientific bankruptcy of atheism. There is not a great gap between agnosticism and deism, and I recently made the small jump across that gap. We like jumping, Sören Kierkegaard, William James and me. ellauri100.html on line 331: I have noticed that a leftist will accuse you of “hate” just for saying something contrary to the left-wing orthodoxy of the day. If you disagree with what I have to say here, but prefer to spew invective instead of offering a reasoned response, don’t bother to submit a comment — at least not until your rage has passed or your medication has taken effect. (My medication is working fine. It is curious how small the distance is between considered opinion and gobbledygook madness.) As it says in the sidebar, I will not publish incoherent, off-point, offensive, or abusive comments except my own. Nor will I lose any sleep for having denied you an outlet for your incoherence, irrelevance, offensiveness, or abusiveness. You can post it on your own blog or on any of the myriad, hate-filled, left-wing blogs that view murder as “choice,” government dictates as “liberty,” self-defense as a “war crime” (when it’s practiced by the U.S. or Israel), and the Constitution as a vehicle for implementing current left-wing orthodoxy. ellauri100.html on line 335: Having said that, I acknowledge that I sometimes adopt a biting or dismissive tone. (See, for example, the fourteen words that follow the em-dash two paragraphs above.) If you will read my blog carefully, however, you will find that my views are grounded in facts and logic. Where you disagree with or question something that I say in a particular post, search this blog and the list of favorite posts for more on the same subject. If you cannot or will not take the time to do that, don’t bother to comment unless you do it politely and give your reasons for disagreeing with me. I will reply politely, factually, and logically. ellauri100.html on line 343: I suspect that I am not a racist. I don’t despise blacks as a group, nor do I believe that they should have fewer rights and privileges than whites. (Neither do I believe that they should have more rights and privileges than whites or persons of Asian or Ashkenazi Jewish descent — but they certainly do when it comes to college admissions and hiring.) It isn’t racist to understand that race isn’t a social construct and that there are general differences between races (see many of the posts listed here). That’s just a matter of facing facts, not ducking them, as leftists are wont to do. ellauri100.html on line 349: For the results of other tests of my moral preferences, go to “My Moral Profile“. BTW, I took my nom de plume from Psalm 14, which is a paean to bigoted hypocrites. ellauri100.html on line 368: Why did fat Dana Scott fall out with Alfred Tarski? Why did he leave for Princeton and Alonso Church? Was it a gay fight over Richard Montague? They were not mad at one another, they had problems. ellauri100.html on line 375: I am an INTJ, and an especially strong I, T, and J. Here are my latest scores (02/16/17) on the Keirsey Temperament Sorter (KTS), which is similar to the Myers-Briggs Type Indicator (MBTI). The descriptive excerpts are from David Keirsey and Marilyn Bates’s Please Understand Me. ellauri100.html on line 383: The person who has a natural preference for sensation probably describes himself first as practical, while the person who has a natural preference for intuition probably chooses to describe himself as innovative. ellauri100.html on line 393: Js tend to establish deadlines and take them seriously, expecting others to do the same. Ps may tend more to look upon deadlines as mere alarm clocks which buzz at a given time, easily turned off or ignored while one catch an extra forty winks, almost as if the deadline were used more as a signal to start than to complete a project. ellauri100.html on line 397: I have taken many of the tests that are offered at YourMorals.Org. What follows is a selection of results from those tests that are especially revealing of my beliefs and personality. ellauri100.html on line 401: I first took the “Big 5” personality test on 05/28/2009, with this result (details here): ellauri100.html on line 405: 1. Openness to experience: High scorers are described as “Open to new experiences. You have broad interests and are very imaginative.” Low scorers are described as “Down-to-earth, practical, traditional, and pretty much set in your ways.” This is the sub-scale that shows the strongest relationship to politics: liberals generally score high on this trait; they like change and variety, sometimes just for the sake of change and variety. Conservatives generally score lower on this trait. (Just think about the kinds of foods likely to be served at very liberal or very conservative social events.) ellauri100.html on line 423: The idea behind the scale is that human morality is the result of biological and cultural evolutionary processes that made human beings very sensitive to many different (and often competing) issues. Some of these issues are about treating other individuals well (the first two foundations – harm and fairness). Other issues are about how to be a good member of a group or supporter of social order and tradition (the last three foundations). Haidt and Graham have found that political liberals generally place a higher value on the first two foundations; they are very concerned about issues of harm and fairness (including issues of inequality and exploitation). Political conservatives care about harm and fairness too, but they generally score slightly lower on those scale items. The big difference between liberals and conservatives seems to be that conservatives score slightly higher on the ingroup/loyalty foundation, and much higher on the authority/respect and purity/sanctity foundations. ellauri100.html on line 425: This difference seems to explain many of the most contentious issues in the culture war. For example, liberals support legalizing gay marriage (to be fair and compassionate), whereas many conservatives are reluctant to change the nature of marriage and the family, basic building blocks of society. Conservatives are more likely to favor practices that increase order and respect (e.g., spanking, mandatory pledge of allegiance), whereas liberals often oppose these practices as being violent or coercive. ellauri100.html on line 435: Note that there is a great deal of controversy as to the exact meaning of what these reaction time associations actually mean, so please take your results with a grain of salt. While a great deal of previous research has validated the use of such procedures to detect associations of group level bias across groups, the use of IAT procedures to measure individual ethicality is still in development and all of these procedures have been validated probibalistically, at the group level, rather than being validated as being absolutely diagnostic for individuals. That being said, many (though not all) people have found validity in their implicit scores and have found there to be some real psychological process that tracks implicit associations. ellauri100.html on line 455: The idea behind the scale is that there is very little systematic research on everyday ethical issues in business. This measure has been tested cross-culturally to show relevance for participants from Hong Kong, mainland China and Taiwan. Specifically, a values structure highlighting the importance of self-transcendence values correlates with more ethical behavioral orientations, while a values structure highlighting the importance of the self-enhancement dimension of values correlates with less ethical behavioral orientations. Further, we are interested in what behaviors are seen as unethical as while all individuals espouse ethicality, different types of behavior are often seen as being more or less relevant to ethics, depending on one’s culture. In previous research, women have reported being more ethical than men. ellauri100.html on line 465: We are interested in examining how liberals and conservatives score on this scale. Although previous research has investigated how these groups can be biased when evaluating political information, little is known about the relationship between political attitudes and social desirability concern. ellauri100.html on line 471: Liberals and conservatives seem to disagree in their basic understandings of the causes of human action, particularly of immoral action. Liberals are more likely to believe that social forces, poverty, childhood trauma, or mental illness can serve as valid excuses. Conservatives are more likely to reject such excuses and want to hold people accountable for their actions, including a preference for harsher punishments. At least, that is the way things play out in many disputes in the legal world. We want to see if we can look at this stereotypical difference in more detail. We want to find out WHICH kinds of free will and determinism show a correlation with politics, and with other psychological variables. ellauri100.html on line 493: We are interested in measuring happiness on this site because many studies have found that religious people are happier than non-believers, and some have found that politcally conservative people are slightly happier than are political liberals, even after controlling statistically for religiosity. A recent Gallup survey found that religiosity was associated with better mental health for Republicans, but it didn’t make a difference for Democrats. We want to investigate these complex relationships among happiness, morality, religion, and ideology. ellauri100.html on line 513: The scale is a measure of your attitudes toward crime and punishment. Some of the items reflected a “progressive” and less punitive attitude toward criminals (for example agreeing with the statement that “punishment should be designed to rehabilitate offenders,” and being opposed to the death penalty). Other items reflected a more “traditional” attitude, including a willingness to use traditional forms of punishment, such as shaming or flogging. We grouped these two kinds of items together to give you a “progressive” and a “traditional” score in the first graph below. We call this the “comprehensive” justice scale because research on justice and punishment has usually taken either a liberal or conservative approach. We are trying to examine the broadest possible range of ideas and intuitions about what you think should happen to the offender, and the victim. Disagreements about crime and punishment have long been at the heart of the “culture war.” By linking your responses here to the information you gave us when you registered, or when you took other surveys, we hope to shed light on what kinds of people (not just liberals and conservatives) endorse what kinds of responses to crime, and why. ellauri100.html on line 517: The second graph shows your results from the items on page 2, where we asked about “alternatives to prison.” This page should produce similar results to what you see from Page 1. We expect liberals to favor the more lenient and rehabilitative alternatives, and conservatives to favor the more punitive options. We are trying out various ways of asking these questions to see which format, or combination of formats, produces the best measurement of people’s attitudes. ellauri100.html on line 529: Your score on the OCT is calculated by taking into account your familiarity with the real items (e.g., Bill Clinton) and subtracting how familiar you rated the false/fake items to be (e.g., Fred Gruneberg — my next door neighbor). Also, familiarity ratings of 1 to 4 are treated the same. So if you rated your familiarity with “Bill Clinton” as 1, 2, 3, or 4 then you scored a +1 for that item. And if you rated your familiarity with “Fred Gruneberg” as 1, 2, 3, or 4 then you scored a -1 for that item. If you were unfamiliar with any real or false items, your scores for those items are 0. A perfect score would be identifying all real items and not recognizing any of the false items. ellauri100.html on line 535: The scales you completed were designed to assess your familiarity with scientific research processes and your comfort with working with numerical information. The order in which you received them was randomized. ellauri100.html on line 537: One scale uses questions from the National Science Foundation’s (NSF) 2010 Science and Engineering Indicators, which is an effort to track public knowledge and attitudes toward science and technology trends in the U.S. and other countries. For this survey, the items pertaining to understanding statistics, how to read data charts, and conducting an experiment were used. ellauri100.html on line 539: The other scale is the Subjective Numeracy Scale by Angela Fagerlin and colleagues, which measures individuals’ preference for numerical information. Numeracy (adapted from the term ‘literacy’) represents individuals’ ability to comprehend and use probabilities, ratios, and fractions. Traditional measures of numeracy ask people to perform mathematical operations, such as ‘If person A’s risk of getting a disease is 1% in 10 years, and person B’s risk is double that of A’s, what is B’s risk?’ However, some participants find these types of problems stressful and unpleasant, plus they are difficult to score in online studies. Subjective numeracy measures (like the scale you just took) are shown to be equally good measures of numeracy, without burdening participants. ellauri100.html on line 547: The idea behind this scale is that objective factual knowledge may be an important factor in studies about political issues and reasoning. It may be that people who are more informed about politics (whether they’re liberal or conservative) think and reason differently about moral or political issues than people who are less informed. For instance, are people who are more informed more or less likely to objectively evaluate political arguments? We suspect that, ironically, people with more political knowledge may be less objective when it comes to a number of information processes (see recommended reading below). ellauri100.html on line 561: Positive scores indicate a greater implicit preference for European Americans relative to African Americans, and negative scores indicate an implicit preference for African Americans relative to European Americans. ellauri100.html on line 565: It should be noted that my slightly positive score probably was influenced by the order in which choices were presented to me. Initially, pleasant concepts were associated with photos of European-Americans. I became used to that association, and so found that it affected my reaction time when I was faced with pairings of pleasant concepts and photos of African-Americans. The bottom line: My slight preference for European-Americans probably is an artifact of test design. ellauri100.html on line 577: Virginiassa kannatetaan Donald Trumppia ja ahdistellaan märkäselkiä. Niille maxetaan hurrikaanivahinkojen korjauxista tosi huonosti jos ollenkaan, ja paperittomia jahdataan öisin pitkin Virginian kaupunkien katuja poliisien voimilla. We don't want any wetbacks latinos blackies and coons hereabouts. Get off my property. Minähän sen oravan myrkytin. ellauri100.html on line 616: Whose nest is in a watered shoot; Se pesii rantavehkan versossa ellauri100.html on line 620: That paddles in a halcyon sea; se soutaa autereessa merellä. ellauri100.html on line 638: as there aren't words that rhyme with 'seventy' quite right. ellauri100.html on line 639: But there's the biblical three score and ten ellauri100.html on line 645: OK good enough, find a seat somewhere on the bottom shelf. ellauri100.html on line 652: And here's one perfect that I've spotted ja löytyi tämä hulvaton: ellauri100.html on line 686: In later life, Kristina suffered from Graves disease, diagnosed in 1872, suffering a near-fatal attack in the early 1870s. In 1893, she developed breast cancer and though the breast was removed, there was a recurrence in September 1894. Graves killed her on 29 December 1894, and Highgate became her Grave. ellauri100.html on line 787: When they reach’d where Laura was ellauri100.html on line 814: To take were to purloin: ellauri100.html on line 833: She suck’d until her lips were sore; ellauri100.html on line 850: Where summer ripens at all hours? ellauri100.html on line 857: Where she lies low: ellauri100.html on line 858: I planted daisies there a year ago ellauri100.html on line 879: Whereon they grow, and pure the wave they drink ellauri100.html on line 913: One warbling for the mere bright day’s delight, ellauri100.html on line 991: But there came none; ellauri100.html on line 1108: Their looks were evil. ellauri100.html on line 1226: Met the fire smouldering there ellauri100.html on line 1264: Afterwards, when both were wives ellauri100.html on line 1282: “For there is no friend like a sister ellauri100.html on line 1324: Viimeinen vaihe tutkii miten passiot (eliskä siis pelaajien preferenssit?!) modifioi subjektien toimintaa ja käsityxiä (sémiotique de passions) ja miten niiden tieto ja uskomuxet vaikuttaa niiden suorituxiin. Tällä tavoin selitettynä ei Greimiemin akan pojan puuhastelut vaikutakaan niin pönttöpäisiltä, koska ne alkaa kuulostaa ihan mun omilta ajatuxilta... Paizi et ei mun miälestä kertomuxet ole tässä pääasia, vaan ne pelit. Niitä pelejä on kiinnostavampiakin kuin kertomuxet, jotka on yleensä aika monologisia kuvauxia niistä. Juonen kaivaminen esille kertomuxista on yleensä aika riskialtista, koska mahollisia pelin rekonstruktioita on niin monta. Tästä mulla on monia tärkeitä kirjoitelmia, vaikka julkaisemattomia. ellauri100.html on line 1349: Barthes oli lupaava oppilas ja opiskeli 1935-1939 Sorbonnessa klassikoita. Sillä oli tubi ja muita vaivoja, joka hidasti opiskeluja, mutta toisaalta vapautti kätevästi sotahommista. Se ajautui lingvistiikkaan kuin Algirdas, julkaisi jotain papereita ja sairasteli. 1941 se teki maisterin kreikkalaisesta tragediasta Ranskan tragedian varjossa. ellauri101.html on line 40: At the end of each journey (if there is such an end), you’re different—sometimes visually, but always internally. ellauri101.html on line 46: Joseph Campbell was born in White Plains, New York, on March 26, 1904, the elder son of hosiery importer and wholesaler Charles William Campbell, from Waltham, Massachusetts, and Josephine (née Lynch), from New York. Campbell was raised in an upper-middle-class Irish Catholic family; he related that his paternal grandfather Charles had been "a peasant" who came to Boston from County Mayo in Ireland, and became the gardener and caretaker at the Lyman estate at Waltham, where his son Charles William Campbell grew up and became a successful salesman at a department store prior to establishing his hosiery business. During his childhood, he moved with his family to nearby New Rochelle, New York. In 1919, a fire destroyed the family home in New Rochelle, killing his maternal grandmother and injuring his father, who tried to save her. ellauri101.html on line 48: In 1921, Campbell graduated from the Canterbury School in New Milford, Connecticut. While at Dartmouth College he studied biology and mathematics, but decided that he preferred the humanities. He transferred to Columbia University, where he received a Bachelor of Arts degree in English literature in 1925 and a Master of Arts degree in medieval literature in 1927. At Dartmouth he had joined Delta Tau Delta. An accomplished athlete, he received awards in track and field events, and, for a time, was among the fastest half-mile runners in the world. ellauri101.html on line 50: In 1924, Campbell traveled to Europe with his family. On the ship during his return trip he encountered the messiah elect of the Theosophical Society, Jiddu Krishnamurti; they discussed Indian philosophy, sparking in Campbell an interest in Hindu and Indian thought. In 1927, he received a fellowship from Columbia University to study in Europe. Campbell studied Old French, Provençal, and Sanskrit at the University of Paris and the University of Munich. He learned to read and speak French and German. ellauri101.html on line 60: Campbell attended a Grateful Dead concert in 1986, and marveled that "Everyone has just lost themselves in everybody else here!" With the Dead, Campbell put on a conference called "Ritual and Rapture from Dionysus to the Grateful Dead". ellauri101.html on line 63: Joseph Campbell was a curious mythologist. In the field of comparative mythology, most scholars invested their time exploring how one culture’s myths are different than another. ellauri101.html on line 64: Instead of focusing on the many differences between cultural myths and religious stories, however, Campbell looked for the similarities. And his studies resulted in what’s called the monomyth. ellauri101.html on line 221: Sinä ansaizet kaiken sinulle kuuluvan hyvän kunhan heräät lumouxesta ja herätät vierelläsi nukkuneet. "Sinä ansaizet, kunhan". Eikös tää oo on vähän tollasta tit for tat? Kaikki tämmöset lunastuslupauxet on pelkkää kaupantekoa. Tää kirja on Toivon viesti lapamadoille: pyytäkääpä kauniisti niin saatte ilmaisexi, tai ainaskin pitkällä maxuajalla. ellauri101.html on line 235: Heimolaisia on samoinajattelevat viereisten espoolaisrivareiden tyypit joiden kanssa toisaalta käydään tiukin elintasokilpailu. Valppaana on oltava koko ajan, louskuteltava leukoja ja kiristeltävä ja näyteltävä hampaita. On haluttava pirun kovasti niin haluttu asia ikäänkuin ryömii lähemmäxi. ellauri101.html on line 241: Joka tapapapaukauxessa tää on kaikki selvää pässinlihaa ja mahdottoman tuttua. Greimaxella oli muuten kaikenlaisia naisjuttuja. Vaimon lisäx sillä oli joku nuorempi panopuu Teresa ja sitten vielä joku vanha liettualainen flamma jonka kanssa se kirjoitteli vielä vanhana ukkelina. Jokainen tarina, joka on suolansa arvoinen, on tollanen semioottinen mikroaaltouuni, josta löytyy nää aktanttimallin vaatimat pelaajat ja pelivälineet. ellauri101.html on line 247: Kade misu piirtää typerästi ylimääräisen nuolen armon eli aarteen vastaanottajasta sankariin. Ajatus on selkeästi kalvinistinen, eliskä ton saajan on ize ruvettava sankarixi, ei tässä mitään ilmaisia lounaita olla tarjoomassa. TINSTAAFL. Ei siinä mitään lisänuolta tarvita, kyseessä on samastus, unifikaatio: lahjan saaja on sisäinen sankarini ize, eli mä. Loppujen lopuxi ei tässä muita pelaajia tarvita kuin nro 1, jolla on koko nippu rooleja. Is it solipsistic here or is it just me? ellauri101.html on line 297: Sunshine she´s here, you can take a break ellauri101.html on line 310: Here come bad news, talking this and that (Yeah!) ellauri101.html on line 313: No offense to you, don’t waste your time, here´s why ellauri101.html on line 494: "He was a real Cavan in the courtroom- jurors and judges alike were unable to withstand his powers of argument and persuasion." ellauri101.html on line 508: Mali: "Mali" is short for Somalians. Abdi: "yo there are so much Somalians here" Mohamed: "ayyy Mali gang". ellauri101.html on line 509: Op:Overpowered "Demons are OP in this game, nerf them please! " ellauri101.html on line 511: Thottie: A girl that thinks she is hot, but in all honesty, she is just That Ho Over There. "There are a lot of Thottie on Facebook." ellauri101.html on line 517: Philip Teeri ei osaa päättää pitäiskö pahastua Biitlesin "I'd rather see your dead little girl than be with another man" värsystä vai erottaako teos elämästä kokonaan, niin että Woody Allenin leffojakin saisi kazoa. Mun kanta lienee selvä, ja yhtä selvä kanta on Kristina-tädillä. Philip Teeri jää heilumaan siinä välillä, koska se välittää niin vitusti siitä mitä muut siitä ajattelevat. Se hyräilee tiskatessa Carole Kingin laulua "Where you lead I will follow", joka on Gilmore Girlsin tunnari, aivan ällöttävä ajatus, toi Lorelei on just yhtä liimamainen päällepäsmäri kuin sen äitikin. Rory parka. Aina kii sen ihossa kuin Tintissä Kapteeni Capun laastari. Philip parka, sen 2-vaimo on varmaan just samanlainen päsmäri. No se sai vaan mitä pyysikin. Sitä saa mitä tilaa. ellauri101.html on line 532: Rotwelsch was formerly common among travelling craftspeople and vagrants. The language is built on a strong substratum of German, but contains numerous words from other languages, notably from various German dialects, including Yiddish, as well as from Romany languages, notably Sintitikes. There are also significant influences from Judæo-Latin, the ancient Jewish language spoken in the Roman Empire. Rotwelsch has also played a great role in the development of the Yeniche language. In form and development it closely parallels the commercial speech ("shopkeeper language") of German-speaking regions. During the 19th and 20th century, Rotwelsch was the object of linguistic repression, with systematic investigation by the German police. Fucking Nazis! Examples: ellauri101.html on line 558: The Greatest Generation, also known as the G.I. Generation and the World War II generation, is the demographic cohort following the Lost Generation and preceding the Silent Generation. The generation is generally defined as people born from 1901 to 1927. They were shaped by the Great Depression and were the primary participants in World War II. ellauri101.html on line 594: Y-sukupolvelle sanotaan olevan ominaista vapaamielisyys ja kasvaminen uuden viestintätekniikan mukana. Sukupolvi kyseenalaistaa edellisen sukupolven (X-sukupolvi) elämänarvot ja on myötäkasvanut tietokoneiden kehityksen kanssa. Siinä missä X-sukupolvi ihasteli korvalappustereoiden läpimurtoa, Y on kiinnostunut matkapuhelimien, tietokoneiden ja elektroniikan mahdollisuuksista. Y-sukupolven edustajat toteuttavatkin suuren osan viestinnästään kansainvälisessä tietoverkossa. Pikaviestimet ovat kehittyneet kyseisen sukupolven tarpeisiin ja niitä sovelletaan aktiivisesti. lähde? ellauri101.html on line 613: As the first social generation to have grown up with access to the Internet and portable digital technology from a young age, members of Generation Z have been dubbed "digital natives", even though they are not necessarily digitally literate. Moreover, the negative effects of screen time are most pronounced on adolescents compared to younger children. Compared to previous generations, members of Generation Z in some developed nations tend to be well-behaved, abstemious, and risk-averse. They tend to live more slowly than their predecessors when they were their age, have lower rates of teenage pregnancies, and consume alcohol less often, but not necessarily addictive drugs. Teenagers nowadays seem more concerned with academic performance and job prospects, and are better at delaying gratification than their counterparts from the 1960s, despite concerns to the contrary. On the other hand, sexting among adolescents has grown in prevalence though the consequences of this remain poorly understood. Meanwhile, youth subcultures have been quieter, though not necessarily dead. ellauri101.html on line 615: Globally, there is evidence that the average age of pubertal onset among girls has decreased considerably compared to the twentieth century, with implications for their welfare and their future. In addition, adolescents and young adults have higher rates of allergies, higher awareness and diagnoses of mental health problems, and are more likely to be sleep-deprived. In many countries, youths are more likely to have intellectual disabilities and psychiatric disorders than older people. In some European nations, they are facing declining cognitive abilities, especially among the cognitive elites. ellauri101.html on line 617: Around the world, members of Generation Z are spending more time on their electronic devices and less time reading books than before, with implications for their attention span, their vocabulary, and thus their school grades as well as their future in the modern economy. At the same time, reading and writing fan fiction is of vogue worldwide, especially among teenage girls and young women. In Asia, educators in the 2000s and 2010s typically sought out and nourished top students whereas in Western Europe and the United States, the emphasis was on low-performers. In addition, East Asian students consistently earned the top spots in international standardized tests during the 2010s. ellauri101.html on line 623: McCrindle Research took inspiration from the naming of hurricanes, specifically the 2005 Atlantic hurricane season in which the names beginning with the letters of the Roman alphabet were exhausted, and the last six storms were named with the Greek letters alpha through zeta. ellauri101.html on line 626: As of 2015, there were some two and a half million people born every week around the globe; Generation Alpha is expected to reach two billion by 2025. ellauri101.html on line 633: A direct consequence of urbanization is falling fertility. In rural areas, children can be considered an asset, that is, additional labor. But in the cities, children are a burden. ellauri101.html on line 637: During the early to mid-2010s, more babies were born to Christian mothers than to those of any other religion in the world, reflecting the fact that Christianity remained the most popular religion in existence. However, it was the Muslims who had a faster rate of growth. About 33% of the world´s babies were born to Christians who made up 31% of the global population between 2010 and 2015, compared to 31% to Muslims, whose share of the human population was 24%. During the same period, the religiously unaffiliated (including atheists and agnostics) made up 16% of the population but gave birth to only 10% of the world´s children. ellauri101.html on line 639: Statistical projections from the United Nations in 2019 suggest that, by 2020, the people of Niger would have a median age of 15.2, Mali 16.3, Chad 16.6, Somalia, Uganda, and Angola all 16.7, the Democratic Republic of the Congo 17.0, Burundi 17.3, Mozambique and Zambia both 17.6. (This means that more than half of their populations were born in the first two decades of the twenty-first century.) Benin, Burundi, Ethiopia, Madagascar, Malawi, Nigeria, Tanzania, Zambia, Yemen, and Timor-Leste had a median age of 17 in 2017. ellauri101.html on line 643: As a result of cultural ideals, government policy, and modern medicine, there have been severe gender imbalances in China and India. According to the United Nations, in 2018, China and India had a combined 50 million of excess males under the age of 20. Such a discrepancy fuels loneliness epidemics, human trafficking (from elsewhere in Asia, such as Cambodia and Vietnam), and prostitution. ellauri101.html on line 645: That U.S. fertility rates continue to drop is anomalous to demographers because fertility rates typically track the nation´s economic health. It was no surprise that U.S. fertility rates dropped during the Great Recession of 2007–8. But the U.S. economy has shown strong signs of recovery for some time, and birthrates continue to fall. In general, however, American women still tend to have children earlier than their counterparts from other developed countries and the U.S. total fertility rate remains comparatively high for a rich country. In fact, compared with their counterparts from other countries in the Organization for Economic Cooperation and Development (OECD), first-time American mothers were among the youngest on average, on par with Latvian women (26.5 years) during the 2010s. At the other extreme end were women from Italy (30.8), and South Korea (31.4). During the same period, American women ended their childbearing years with more children on average (2.2) than most other developed countries, with the notable exception of Icelandic women (2.3). At the other end were women from Germany, Italy, Spain, and Japan (all 1.5). ellauri101.html on line 651: Many members of Generation Alpha have grown up using smartphones and tablets as part of their childhood entertainment with many being exposed to devices as a soothing distraction or educational aids. Screen time among infants, toddlers, and preschoolers exploded during the 2010s. Some 90% of young children used a handheld electronic device by the age of one; in some cases, children started using them when they were only a few months old. Using smartphones and tablets to access video streaming services such as YouTube Kids and free or reasonably low budget mobile games became a popular form of entertainment for young children. A report by Common Sense media suggested that the amount of time children under nine in the United States spent using mobile devices increased from 15 minutes a day in 2013 to 48 minutes in 2017. Research by the children´s charity Childwise suggested that a majority of British three and four year olds owned an Internet-connected device by 2018. ellauri102.html on line 44: Johtavan kuluttajantutkimuslaitoxen Yankelovich Partnersin Vuonna 1997 julkaiseman teoxen Reading the ages mukaan moninaisuus oli X-sukupolven johtoajatus. Suurille ikäluokille eli siis boomereille se oli ollut yksilöllisyys ja heidän sodankäyneille vanhemmilleen epäyxilöllisyys eli velvollisuudentunne. Entäs sitä edelliselle polvelle? No se oli se kadonnut polvi, niille ei ollut mikään pyhää, ei edes omaisuus. ellauri102.html on line 106: The feelin' is there body and soul ellauri102.html on line 167: Nike Townin, Disney Storen ja Starbucksin kaltaisten klustereiden voimakas ja samanaikainen leviäminen kuitenkin osoittaa, että myös tietyillă elitistisillā elämäntapabrändeillä on yhä ellauri102.html on line 268: Isänmaallisuus ja kansallisuustunne on valjastettu vapaakauppavyöhykkeellä riiston välineexi. Niin kuin kaikkialla aina, sillä sitähän se on. Tikun nenässä vaan pihalle. Tehtaiden siirtäminen köyhiin maihin on pelkkää törkeää kusetusta. Rikkaammissa maissa työläisiä painostetaan palkanalennuxeen, etujen menetyxeen ja muuhun paikallisen sopimiseen muuttouhkailulla. Ja ennen pitkää hommat kuitenkin siirtyy pitkin maita ja mantereita ja vaihtaa paikkaa aina halvimmalla tarjooville huutolaisille. Eikä ne uudet paikat ole mitään tehtaita ne on tarpeettoman paskan kokoonpanohalleja joissa köyhiä lisääntymiskyvyttömiä naisia kusetetaan muovikasseihin. Kaikista järkyttävintä on että tää kaikki etenee vaan vastustamattomalla voimalla. Tää on täysin determinististä, painavampi paska valuu aina pohjalle ja kökkäreitä nousee pinnalle. ellauri102.html on line 327: erence_Dec_07th%2C_2008-8.jpg/220px-Paul_Krugman-press_conference_Dec_07th%2C_2008-8.jpg" height="200px" /> ellauri102.html on line 370: Popcornia ja Petersiä tärkeämpi minä-brändin sanansaattaja on kuitenkin Daniel H. Pink (ent. Prick). Hän on huomannut tilapäisen työn, alihankintasopimusten ja itsensä työllistämisen yleistymisen ja puhuu 'vapaiden agenttien maasta". Pink kirjoitti kirjaa nimeltä Free Agent Nation ja on ylpeä tästä uudesta isänmaastaan. Hän jätti arvostetun työpaikkansa Al Goren puhemyllynä. Hänen kaltaisensa kuikelot ovat markkinointikonsultteja, copywritereitä, headhuntereita ja ohjelmistosuunnittelijoita, jotka kokeilevat 🧘‍♂️ jooga-asentoja verkotetuissa kotitoimistoissa. Sisäileviä sankareita kuten "Jjarrii!" Headhuntteri oli epämiellyttävä lankoni Iso-Masa, ennenkuin sen päässä naxahti. Ja se pikkiriikkinen suonikohjuinen AHDH oli konsultti, se joka pyöri perskärpäsenä mun kimpussa Kouvolan aikoina. "Nimeä ei löydy", sanoo päänsisäinen Contacts-ohjelma. Ne oli narsisteja kumpikin. ellauri102.html on line 372: Ei vittu narsismista on tullut hyve! Se ei ole luonnevika enää vaan sen puute on! 😃 Naimi myöntää reilusti että se ize on bestsellerejä suoltavana friilänsärinä justiinsa tollainen kermapursopylly, varmaan narsistikin jos sen pintaa vähän raaputtaisi. Mutta jokaista menestyvää "Minä Oy"tä kohden on miljoonittain säälittäviä "Tmi Mä" putiikkeja jotka käy siivoomassa näille kusipäille, leikkaa niiden kynsiä tai pesee niiden autoja jonkun vuokrafirman orjana. ellauri102.html on line 394: Boomereistä samaa mieltä oli 1/2 ja GI Joeista 1/3. Sitä saa mitä tilaa. 9/10 ysäriteineistä oli samoilla linjoilla. Tää selittää mix köyhätkin on nyt oikeistolaisia persuja. Ne kyylää toisiaan ja koittaa kiilata, kun jonossa on väljää. Tää on herkkua johtoporsaille, just oikea kapitalistiasenne, me first. Pankkitalletuxet ja eläkkeetkin menee rahastojen kautta rikkaille. ellauri102.html on line 418: Before World War II, her paternal grandparents were communists, but they began to turn against the Soviet Union after the Molotov–Ribbentrop Pact in 1939. In 1942, her grandfather, an animator at Disney, was fired after the 1941 strike, and had to switch to working in a shipyard instead. By 1956, they had abandoned communism. Vitun takinkääntäjät, juutalaisiin ei ole luottamista, niinkuin se Trotskykin. Klein's father grew up surrounded by silly ideas of social justice and racial equality, but found it "difficult and frightening to be the child of Communists", a so-called red diaper baby. ellauri102.html on line 425: She has attributed her change in worldview to two catalysts. One was when she was 17 and preparing for the University of Toronto, her mother had a stroke and became severely disabled. Naomi, her father, and her brother took care of Bonnie through the period in hospital and at home, making educational sacrifices to do so. That year off prevented her "from being such a brat". The next year, after beginning her studies at the University of Toronto, the second catalyst occurred: the 1989 École Polytechnique massacre of female engineering students, which proved to be a wake-up call to feminism. ellauri102.html on line 471: The Problem: Controversy for this ad campaign arose in many different ways. The first was the use of world leaders without their consent. In fact, one of the ads features Pope Benedict XVI kissing a top Egyptian imam which was quickly removed after being condemned by the Vatican. ellauri102.html on line 473: The ads were met with so much backlash that some people started to tear the ads down themselves. Despite the backlash, Benetton never withdrew or apologised for the campaign and even went on to win the prestigious Cannes ad festival award. ellauri102.html on line 479: The Problem: During the time the advert was released, there were many protests and riots taking place in America over the #BlackLivesMatter campaign. The ad took a lot of “inspiration” from these protests and fundamentally undermined the whole point of the protests. In addition to this, the ad also received a lot of criticism for how Pepsi was responsible for “saving the day.” ellauri102.html on line 501: The Problem: The main issue with this campaign is that it came across as very anti-police to most of the general public. In fact, there were reports of people complaining and becoming very aggressive in the stores, resulting in LUSH having to call the police. Due to the negative reception of the ads, LUSH ended up pulling them and releasing an official statement on their website. ellauri102.html on line 557: 21-vuotias Carly Stasko on yhden naisen vaihtoehtoisia kuvia tuottava lenkkitossutehdas - hänen taskunsa ja selkämyksensä ovat tupaten taynna antitarroja, kopioita hänen uusimmasta vaihtoehtolehdestä ja käsin kirjoitettuja lentolehtisiä kaupunkien joutomaiden kayttöönoton (vihersissitoiminnan) hyveistä. Stasko ajaa asiaansa hyvin aktivisesti. Kun hän ei opiskele semiotiikkaa Toronton yliopistossa, kylvä auringonkukan siemeniä hylätyille tonteille tai tee omaa mediaansa, hän pitää kursseja paikallisissa vaihtoehtokouluissa ja opettaa 14-vuotiaita tekemään antimainontaa. Stasko kiinnostui markkinoinnista huomatessaan, miten paljon nykyiset, lähinnä median ja mainonnan välittämät naiskauneuden määritelmät voimaannuttivat hänen ja hänen ikätovereidensa epävarmuuden ja riittämättömyyden tunteita. Mun ikäluokkani ellauri102.html on line 565: Her work as a culture jammer and Imagitator is featured in several documentaries as well as the best-selling book “NO LOGO” by Naomi Klein. She earned a Bachelor of Education and an honours MA from OISE/UofT where her graduate research focused on Holistic Media Literacy and Transformative Learning. ellauri102.html on line 571: "We have two sons, aged 10 and six, and they were bouncing off the walls of our apartment in Toronto. And our moods were really low and the future seemed quite uncertain for us, especially because I'm immune compromised from cancer treatments," she told Morning North CBC host Markus Schwabe. ellauri102.html on line 668: Launched in 1972 by Gloria Stone´m, Ms. continues to be the most recognized feminist publication in the nation. 59 percent of women identify as feminists, as do 33 percent of men, signaling strong interest in le femmine. Ami luki ruozalaista Femina-lehteä. Olisi se varmaan lukenut Ms-lehteäkin, mutta se ei ollut vielä ilmestynyt. Mummilla oli Me Naiset -lehtiä. Kristina aloitti Mona Lisa -lehden toimittajana. Naapurin isokokoinen emäntä Lehtimäki oli Anna-lehden päätoimittaja, kunnes se siirtyi Maalla-lehden päätoimittajaxi. Me saatiin siltä irtonumeroita ja salavittuilua lahjaxi. ellauri102.html on line 677: For 45 years, Ms. magazine has been uncovering and exposing the forces opposed to women’s equality. Like unequal distribution of wealth. The magazine has been celebrating women’s progress here and around the world, and spreading feminist ideas and activism. ellauri105.html on line 48: Pahat huijaa pelissä, pelaa izepalveluautomaatilla. Vetää merirosvon kahvasta ja koettaa onnea. Onnella ja taidolla kelluu pian kökkäreenä pinnalla. Rangaistus tehoaa jos se korjaa pelin pelaamisen preferenssejä. Pahat se vaan saa vaihtamaan huijauxessa käytettyä strategiaa. Pahat ei kadu eli muuta utiliteettifunktiota vaan on pahoillaan kiinnijäännistä. Pahoja ja hulluja ei kanzi rangasta, ne on poistettava pelilaudalta. ellauri105.html on line 67: Bipolaarisella mättää preferenssit eli utiliteetit on väärin säädetty. ellauri105.html on line 100: In many ways, there was a notable convergence in how Democrats and Republicans saw Biden’s speech: as a breathtakingly ambitious set of proposals to use government as an instrument of social and economic transformation—an unabashed progressive platform unseen from a President in my lifetime. Republicans hated it; Democrats, for the most part, loved it. ellauri105.html on line 101: The result was the most avowedly liberal call to action I have ever heard a President make from that congressional podium. Unlike the longtime socialist Bernie Sanders, whom Biden beat in the Democratic primaries, he does not call himself a revolutionary. Unlike the self-styled populist Donald S. Trump, whom Biden beat in the general election, he does not call himself a disrupter. Were Congress to enact his proposals, Biden would end up as both. ellauri105.html on line 102: It’s early days yet, but this is where Biden’s true genius as a politician may lie: he has turned his likability into a moderating asset, suggesting that an ideological agenda when offered by a relatively non-ideological salesman does not sound all that threatening. ellauri105.html on line 109: My brother-in-law (her brother), Billy, is the antithesis of my wife. He became like a hardened Trump supporter a few years back and then he dove in Q-Anon. In the last 6 months, we discovered that ellauri105.html on line 126: Have the ego of an academic- relishing in the myth of their own intelligence, yet they have done nothing to actually earn that ego. They never went to school or tried to seriously study anything. So niche groups like this are perfect for them- they can act like big shot academics and get respect from other lost idiots and it fulfills their need to be considered “smart”. ellauri105.html on line 135: Yet you're here… ellauri105.html on line 138: Just passing through, just here for the comments….. ellauri105.html on line 144: Sorry, I missed the part where she was in any conceivable way relevant to the topic... ellauri105.html on line 174: Saara nauroi herralle, mistä herra suivaantui ja pani Saaran paxuxi kysymättä edes Abrahamilta. Abrahamin teltta oli niin iso että kaikki mahtuivat maate vierekkäin, vieraatkin, ei tarvinnut maata päällekkäin ellei tehnyt mieli. ellauri105.html on line 257: There is a pun in these names in the Hebrew. Oholah means "her tent", and Oholibah means "my tent is in hers". ellauri105.html on line 286: Hes. 16:36 Näin sanoo Herra, Herra: Koska olet antanut riettautesi vuotaa ja olet paljastanut häpysi haureudessasi kaikille rakastajillesi ja kaikille kauhistaville kivijumalillesi, sekä lastesi veren tähden, jonka olet niille antanut, ellauri105.html on line 344: 45. Sen tähden hurskaat miehet rankaisevat heitä, niin kuin avionsa rikkojat ja veren vuodattajat rangaistaman pitää; sillä he ovat huorat, ja heidän kätensä on verta täynnä. ellauri105.html on line 345: 1. Moos. 9:6 Joka ihmisen veren vuodattaa, hänen verensä on ihminen vuodattava, sillä Jumala on tehnyt ihmisen kuvaksensa. ellauri105.html on line 348: Hes. 16:38 Minä tuomitsen sinut sen mukaan, mitä on säädetty avionrikkoja- ja verenvuodattaja-naisista, ja annan vihassa ja kiivaudessa sinun veresi vuotaa. ellauri105.html on line 378: tykkyäy meitä ta omalla Verelläh pesi ellauri105.html on line 397: Joku voi kysyä, miksi Raamatun Jumalaan uskovan ja Jeesusta seuraavan kristityn pitäisi ylipäätään perehtyä ei-kristilliseen (saati sitten antikristilliseen) kirjallisuuteen. Itse vierastan ajatusta, että tietämättömyys inhimillisestä kulttuurista (johon kirjallisuuskin kuuluu) olisi kristitylle hyve. Paavali ei olisi osannut viitata sopivassa kohdassa pakanafilosofien teoksiin ateenalaisille puhuessaan eikä C.S. Lewis olisi osannut analysoida osuvasti Raamatun ja muiden tarinoiden eroja sivistyneille lukijoille kirjoittaessaan, jos he olisivat jättäneet ”jumalattoman” kirjallisuuden huomiotta. Toki on olennaista, että oman uskon perusta on tukevasti Jumalan omassa ilmoituksessa – oltiinpa sitten lukemassa maallista kirjallisuutta tai keskustelemassa maailmankuvien eroista ei-uskovan ystävän kanssa. Muuten ne sanovat kuin anhelitohtori: "timeo hominem unius libri." ellauri105.html on line 443: Nyamko Sabuni hoppas få med Centerpartiet i överenskommelsen – men får kalla handen av Annie Lööf. ellauri106.html on line 46: Philip Roth has not had much luck with biographers. Late in his life, furiously aggrieved after the failure of his marriage to the actress Claire Bloom and the publication of Bloom’s incendiary memoir of their years together, he asked a close friend, Ross Miller, an English professor at the University of Connecticut, to take on the task. Roth sent Miller lists of family members and friends he wanted to be interviewed, along with the questions that he felt should be asked. (“Would you have expected him to achieve success on the scale he has?”) It didn’t work out, for various reasons. Roth had wanted Miller to refute a familiar charge, “this whole mad fucking misogynistic bullshit!” that he felt flattened his long erotic history into one false accusation. But Miller came to his own conclusion. “There is a predatory side to both Sandy and Philip,” he told a cousin of Roth’s. (Sandy was Roth’s older brother.) “They look at women—I’m not gonna write about this—but they are misogynist. They talk about women in that way.” ellauri106.html on line 54: So what did sex mean to Roth? Bailey’s book is so caught up in its obsessive cataloguing of paramours that the forest gets lost in an endless succession of trees. The place where Roth found insight into his own character was on the double bag. Over and over, in the novels, he transformed pro life. Bailey’s prurient, exhaustively literal version of that life reverses the effect, and the result is sadly diminishing. What he never grasps is Roth the artist, with his powers of imagination, of expression, of language—what made him worthy of biography at all. ellauri106.html on line 65: Philip Roth was the younger of the 2 boys of Herman Roth (1901–1989) and his wife Bess, nee Finkel (1904–1981). Both parents were assimilated American Jews of the second generation of immigrants. The maternal grandparents came from the area around Kiev, the Yiddish-speaking paternal grandparents, Sender and Bertha Roth, from Koslow in Galicia. Sender Roth had trained as a rabbi in Galicia and worked in a hat factory in Newark. Herman Roth, the middle of seven children and the first child in the United States, first worked in a factory after eight years of schooling, then became an insurance agent selling door-to-door life insurance. By his retirement he made it to the district director of Metropolitan Life. Philip Roth's brother, Sanford (Sandy) Roth (1927–2009), who was four years older than him, studied art at the Pratt Institute, became vice-president of the advertising agency Ogilvy & Mather in Chicago and made a name for himself as a painter after his "early retirement". ellauri106.html on line 67: In October 1956, Philip Roth met the secretary Margaret Martinson Williams in Chicago, whom he married in February 1959. The divorced mother of two children of completely different social origins, who was four years older than him, initially gave Roth the feeling of both a challenge and a liberation. Later, however, the problems and arguments in their relationship increased, which the writer dealt with in retrospect in works such as When She Was Good ( Lucy Nelson or Die Moral, 1967) or My Life As a Man (Mein Leben als Mann, 1974). In his autobiography The Facts (The Facts, 1988) Margaret even advanced as Josie Jensen to the “counter-self”, to the “arch enemy and nemesis ” of the author. The couple separated in 1963, but Margaret Roth refused to consent to a divorce. Five years later she died in a car accident. ellauri106.html on line 69: From 1958 onwards, the couple lived in New York on the Lower East Side of Manhattan, and in 1959 they spent seven months in Italy on a Guggenheim grant. Upon their return, they both settled in Iowa City, where Roth led the Writers' Workshop at the University of Iowa. The experiences in small-town Iowa far away from the American metropolises flowed into Roth's second novel Letting Go (Other People's Worries), which was published in 1962, but in contrast to Roth's previously published volume of short stories Goodbye, Columbus caused mixed reactions from critics. Stanley Edgar Hyman, for example, criticized weaknesses in the narrative structure of the novel, the two narrative parts of which are only superficially connected, but praised what he saw as "the keenest eye for the details of American life since Sinclair Lewis". Letting Go is also the first novel in which Roth, as in numerous later works, made the writings of his literary predecessors an integral part of the narrative, and is therefore often referred to as Roth's first "Henry James novel". ellauri106.html on line 76: In 1987, in the loneliness of Connecticut, Roth experienced a breakdown caused by a sleeping pill with hallucinatory side effects. He made the experience, as well as the trial of the concentration camp guard John Demjanjuk in Jerusalem, whom he had followed as an observer, the starting point of the 1993 novel Operation Shylock, the encounter between a fictional Philip Roth and his doppelganger. The writer also felt increasingly isolated in London and returned to New York, where he moved into an apartment on the Upper West Side. He took over from 1988 to 1991 a professor of literature at Hunter College of the City University of New York. In 1990 he married his longtime partner Claire Bloom, but the marriage was divorced in 1994 after Roth's growing estrangement and severe depression, including a stay in a psychiatric clinic. Bloom dealt with the problematic relationship two years later in her memoir Leaving a Doll's House . ellauri106.html on line 78: In the American trilogy, the resurrected alter ego Zuckerman discovers the true identities of the protagonists of a sports idol in American Pastoral ( American Idyll, 1997), a radio star in I Married a Communist ( My Man, the Communist, 1998) and a professor emeritus in The Human Stain ( The Human Blemish, 2000) against the backdrop of changing American eras. American Pastoral was awarded the Pulitzer Prize in 1998 and is considered "a remarkable example of a literary interpretation of the descent of the initially so confident [American] post-war white society into the depths of uncertainty" as a result of the Vietnam War . ellauri106.html on line 84: In October 2012, Roth announced to the French culture magazine Les Inrocks that Nemesis was his last book. At the age of 74 he began to reread his favorite authors such as Dostoyevsky, Turgenew, Conrad and Hemingway as well as his own works. He came to the conclusion that he had made the best of his possibilities and did not want to continue working as an author, read or talk about new literature. ellauri106.html on line 88: A consistent trademark of Roth's work is rudeness and roughness, which often breaks out in the form of verbose ranting tirades. German meaning: “insult and insult and insult until there is no one left on earth who is not offended. ellauri106.html on line 104: He enjoyed a robust childhood and was poplar in high school where he was a bright student but not quite diligent enough in his studies to win a prized full scholarship to Rutgers where he wanted to study law. Roth attended Rutgers University in Newark for a year, then transferred to Bucknell University in Pennsylvania, where he earned a B.A. magna cum laude in English and was elected to Phi Beta Kappa. He received a scholarship to attend the University of Chicago, where he earned an M.A. in English literature in 1955 and briefly worked as an instructor in the university´s writing program. Less prestigious Bucknell University in Pennsylvania was Roth’s fallback school. There he abandoned his vague dreams of becoming a lawyer for the underdog and turned his attention to writing. ellauri106.html on line 106: That same year, rather than wait to be drafted, Roth enlisted in the army. Roth enlisted in the Army that year to avoid being drafted and assigned to unpleasant duty like the infantry. Fortunately he suffered a back injury during basic training and was given a medical discharge. Who knows. He returned to Chicago in 1956 to study for a PhD in literature but dropped out after one term. It was a yeasty environment for a young writer. Saul Bellow was a contemporary and with some what similar backgrounds and interests they could not avoid being rivals. During that year he met a lovely shiksa waitress Margaret Martinson, a single woman with a small child. He was smitten. An intense, but often troubled relationship ensued. At the end of the year he dropped out of the U of C and headed to the University of Iowa to teach in its creative writing program. None the less, whatever he may have said, Roth was not happy there, perhaps because the semi-rural Midwesterness of Ames was alien to him. After a while with Martinson in tow he moved on to a similar position at Princeton, another WASP bastion but one with even more prestige. Everyone who knew him recognized Roth as an early comer. He later continued his academic career at the University of Pennsylvania, where he taught comparative literature before retiring from teaching in 1991. Roth started teaching literature in the late 1960s at the University of Pennsylvania. The 1969 feature film adaptation of Goodbye, Columbus coincided with the publication of Portnoy’s Complaint, which soon became a best-seller amid controversy for its prurient content. (Those who've read it will likely not forget Portnoy's "love affair" with mom´s slab of liver in the fridge.) ellauri106.html on line 108: Nähtävästi Phillu oikein pyrkimällä pyrki sotapoliisixi mutta pylly venähti. Missä muka näkyy Midway ikkunasta? Sehän oli avomerellä? Roland Emmerichin Midway on nimittäin häpeilemätön paluu aikakauteen, jolloin sota oli jonkinlainen ihmiskunnan ulkopuolinen kiirastuli, jonka läpi soturien oli kuljettava täyttääkseen tarkoituksensa miehinä - tai heittäydyttävä liekkeihin tien tasoittamiseksi jäljessä tuleville. Tiedostavaa sodanvastaisuutta tai sen taistelujen kauheuden realismia on turha hakea. Midway on täynnä sotaelokuvaklisheitä. Eipäskun Midway Park on Chicagon keskuspuisto. Phillu on täynnä amerikkalaisia klisheitä. Ukrainan mamusta tuli vastenmielisen jenkki-isänmaallinen egoistiläjä. ellauri106.html on line 122: Philip Roth was born in Newark, New Jersey, on March 19, 1933, and grew up at 81 Summit Avenue in the Weequahic neighborhood. He was the second child of Bess (née Finkel) and Herman Roth, an insurance broker. Roth's family was Jewish, and his parents were second-generation Americans. Roth's father's parents came from Kozlov near Lviv (then Lemberg) in Austrian Galicia; his mother's ancestors were from the region of Kyiv in Ukraine. Viulunsoittajia katolta. ellauri106.html on line 130: Given long-standing feminist arguments that Roth is a misogynist—not to mention the portrait in Bloom’s memoirs—it was inevitable that any Roth biography would spark arguments about gender politics. What was surprising is that the debate would center around the biographer more than Roth. In the wake of the biography’s release, Bailey has been accused of shocking acts. Four former students from the elite New Orleans high school where he’d taught during the 1990s came forward to complain that he had groomed them as minors and sexually pursued them as adults. One of these women claimed he raped her. Another former student came forward with an allegation of attempted rape when she was an adult. Finally, Valentina Rice, a New York publishing executive, told The New York Times that Bailey raped her in 2015. Bailey strenuously denies all these allegations. ellauri106.html on line 148: A mid-1970s transplant to Chicago from New York, he rose in the competitive advertising world to become senior vice president and creative director of Ogilvy & Mather, where his major account was Sears Home Fashions, friends and family said. But in 1983, he gave it all up to devote himself to painting full time. ellauri106.html on line 150: "He remembered his last ride down [the elevator] in the old Standard Oil Building and how he got to the bottom, and [he said] he left his old identity at the beginning of the ride," said his wife, Dorene Marcus. He never looked back, she said. ellauri106.html on line 158: Mr. Roth was first married in 1954 and shortly thereafter adopted two boys, Seth and Jonathan. He struggled with raising both young children after his wife died in 1970. Not Dorene, but an ex, not named. ellauri106.html on line 160: He is most remembered for his generous spirit, quick wit and love of 1930s and 1940s culture -- including Cole Porter and Frank Sinatra, to which his mother and he danced in the kitchen, as well as Li´l Abner cartoons and an era catchphrase: "Watch it, Toots." ellauri106.html on line 175: Word has come that Philip Roth died on Tuesday in New York City at the age of 85. He was widely considered the last of the Great American Novelists of the late 20th Century the peer of heavy hitters John Updike and Saul Bellow. Roth himself believed that the novel, which had ruled for a century as the supreme and exalted American literary form, is doomed to becoming a cult niche in the Age of the Internet for a diminishing educated elite, “I think always people will be reading them but it will be a small group of people. Maybe more people than now read Latin poetry, but somewhere in that range…” Ever a realist, Roth was sanguine with the prospect. ellauri106.html on line 177: Roth was far more prolific than either of the novelists he was frequently lumped with—29 full length novels and a dazzling debut novella over nearly 50 years. His output was also more diverse in style and topic than either of the other while reaping critical praise, armloads of awards, and commercial success. Yet at the core of his varied output were common threads—a Jewish identity with which he was not always comfortable but could not deny, a sense of being profoundly American— “if I am not American what am I”—a, a sex drive that was often creepily compulsive, and the world observed by fictional doppelgangers for the author, or sometimes the author himself as a fictional character. ellauri106.html on line 180: Not far behind will be some Jewish critics who always found Roth’s portraits embarrassing for their relentless sexuality and discomfort with aspects of the culture that were at odds with his identity as an American. Others were angered at his voraciously espoused atheism—“I’m exactly the opposite of religious, I’m anti-religious. I find religious people hideous. I hate the religious lies. It’s all a big lie.” Some Jewish critics hounded him from the beginning of his career. Rabbi Gershom Scholem, the great kabbalah scholar, said Portnoy’s Complaint was more harmful to Jews than The Protocols of the Elders of Zion. And Roth was heckled and booed at an early appearance at Yeshiva University which stunned and shocked the author. ellauri106.html on line 184: “The comedy is that the real haters of the bourgeois Jews, with the real contempt for their everyday lives, are these complex intellectual giants,” Zuckerman snorts. “They loathe them, and don’t particularly care for the smell of the Jewish proletariat either. All of them full of sympathy suddenly for the ghetto world of their traditional fathers now that the traditional fathers are filed for safekeeping in Beth Moses Memorial Park. When they were alive they wanted to strangle the immigrant bastards to death because they dared to think they could actually be of consequence without ever having read Proust past Swann’s Way. And the ghetto—what the ghetto saw of these guys was their heels: out, out, screaming for air, to write about great Jews like Ralph Waldo Emerson and William Dean Howells. But now that the Weathermen are around, and me and my friends Jerry Rubin and Herbert Marcuse and H. Rap Brown, it’s where oh where’s the inspired orderliness of those good old Hebrew school days? Where’s the linoleum? Where’s Aunt Rose? Where is all the wonderful inflexible patriarchal authority into which they wanted to stick a knife?” ellauri106.html on line 195: Thomas Wolfe (1900–1938) was born in Asheville, North Carolina, and educated at the University of North Carolina and Harvard University. He taught English at New York University and traveled extensively in Europe and America. Wolfe created his legacy as a classic American novelist with Look Homeward, Angel; Of Time and the River; A Stone, a Leaf, a Door; and From Death to Morning. Wolfe's influence extends to the writings of Beat Generation writer Jack Kerouac, and of authors Ray Bradbury and Philip Roth, among others. He remains an important writer in modern American literature, as one of the first masters of autobiographical fiction, and is considered North Carolina's most famous writer. Ei mitään pientä. ellauri106.html on line 200: erestingly, Dilsey lives her life based on the same set of fundamental values—family, faith, personal honor, and so on—upon which the Compsons’ original greatness was built. ellauri106.html on line 203: It describes how Sir Gawain, a knight of King Arthur´s Round Table, accepts a challenge from a mysterious "Green Knight" who dares any knight to strike him with his axe if he will take a return blow in a year and a day. Gawain accepts and beheads him with his blow, at which the Green Knight stands up, picks up his head and reminds Gawain of the appointed time. There is a test involving the lord and the lady of the castle where he is a guest. ellauri106.html on line 230: sen äiskä viereisessä huoneessa kehuu ellauri106.html on line 239: Arvostelija Morris Kyrpäkiven mielestä just tää kirja oli aivan hulvattoman hauska: If there has been a funnier novel in the last 10 years, or one that exploits sex, psychoanalysis, and the "family romance" more brilliantly, I don´t know what it could be. Tästä jälleen näemme että huumori on höröttäjän silmässä. Tai tässä tapauxessa pikemminkin perssilmässä. ellauri106.html on line 243: The women in the writer´s life provided inspiration for characters in his novels both positive and negative. PHILIP Roth was famed for his observations on life - some of which he gathered from his own relationships with his ex-wives. ellauri106.html on line 244: Here are some of the women who helped the novelist, who has died at the age of 85, explore and unpack the complexities of being a toxic ape. ellauri106.html on line 255: Who are Philip Roth´s ex-wives Claire Bloom and Margaret Martinson? Have they got anything in common? I bet they were spitting images of Phil´s mother, one way or another. Roth was married twice – to Margaret Martinson from 1959 to 1963. He met Martinson in 1956 and married her three years later. Roth claims she used someone else’s urine sample to persuade him she was pregnant and trick him into marriage. ellauri106.html on line 280: He shot blanks. He was altered, desexed, neutered, sterilized, castrated, emasculated, gelded, spayed, unproductive. ellauri106.html on line 286: The Wings of the Dove is a 1902 novel by Henry James. It tells the story of Milly Theale, an American heiress stricken with a serious disease, and her effect on the people around her. Some of these people befriend Milly with honourable motives, while others are more self-interested. ellauri106.html on line 287: Arthur Dimmesdale is a fictional character in the 1850 romance The Scarlet Letter by Nathaniel Hawthorne. A Puritan minister, he has fathered an illegitimate child, Pearl, with Hester Prynne and considers himself unable to reveal his sin. ellauri106.html on line 288: Next to Hester Prynne herself, Dimmesdale is often considered Hawthorne´s finest character. ellauri106.html on line 311: Ike Eisenhover oli Amerikan Mannerheim. Se tuli sodasta juhlittuna kenraalina ja sitä kosiskeli pressaehdokkaaxi 1952 sekä norsut että aasit. Se valizi norsut kun sillä oli paljon norsukavereita. ellauri106.html on line 332: In 1840, the family settled in Hamilton, Ohio, where his father oversaw a Whig newspaper and followed Swedenborgianism. ellauri106.html on line 335: He avidly studied German and other languages and was greatly interested in Heinrich Heine. (Another jew. ) ellauri106.html on line 339: "I hope the time is coming when not only the artist, but the common, average man, who always ´has the standard of the arts in his power,´ will have also the courage to apply it, and will reject the ideal grasshopper wherever he finds it, in science, in literature, in art, because it is not ´simple, natural, and honest,´ because it is not like a real grasshopper. But I will own that I think the time is yet far off, and that the people who have been brought up on the ideal grasshopper, the heroic grasshopper, the impassioned grasshopper, the self-devoted, adventureful, good old romantic card-board grasshopper, must die out before the simple, honest, and natural grasshopper can have a fair field." ellauri106.html on line 341: Howells was a Christian socialist whose ideals were greatly influenced by Russian writer Leo Tolstoy. These influences led him to write on issues of social justice from a moral and egalitarian point of view, being critic of the social effects of industrial capitalism. He was, however, not a Marxist. Phew. ellauri106.html on line 352: No wonder class conscious Phil was flustered. He wanted to wear his gloves to dinner. ellauri106.html on line 390: Given long-standing feminist arguments that Roth is a misogynist—not to mention the portrait in Bloom’s memoirs—it was inevitable that any Roth biography would spark arguments about gender politics. What was surprising is that the debate would center around the biographer more than Roth. In the wake of the biography’s release, Bailey has been accused of shocking acts. Four former students from the elite New Orleans high school where he’d taught during the 1990s came forward to complain that he had groomed them as minors and sexually pursued them as adults. One of these women claimed he raped her. Another former student came forward with an allegation of attempted rape when she was an adult. Finally, Valentina Rice, a New York publishing executive, told The New York Times that Bailey raped her in 2015. Bailey strenuously denies all these allegations. ellauri106.html on line 392: "I'm exactly the opposite of religious, I'm anti-religious. I find religious people hideous. I hate the religious lies. It's all a big lie. … I have such a huge dislike. It's not a neurotic thing, but the miserable record of religion. I don't even want to talk about it, it's not interesting to talk about the sheep referred to as believers." ellauri106.html on line 397: "So, do you feel like there's a God out there?" Braver asked. ellauri106.html on line 398: "I'm afraid there isn't, no," Roth said. ellauri106.html on line 403: Religion was a lie that he had recognized early in life, and he found all religions offensive, considered their superstitious folderol meaningless, childish, couldn´t stand the complete unadultness — the baby talk and the righteousness and the sheep, the avid believers. No hocus-pocus about death and God or obsolete fantasies of heaven for him. There was only our bodies, born to live and die on terms decided by the bodies that had lived and died before us. If he could be said to have located a philosophical niche for himself that was it - he'd come upon it early and intuitively, and however elemental, that was the whole of it. Should he ever write an autobiography, he'd call it The Life and Death of a Male Body. ellauri106.html on line 405: Phil´s childhood love of baseball offered him “membership in a great secular nationalistic church from which nobody had ever seemed to suggest that Jews should be excluded.” Babe Ruth, whose real name was George Herman Ruth, Jr., was born and raised in Baltimore, Maryland. He died of pneumonia and complications from throat cancer in New York City in 1948. ellauri106.html on line 409: Ruth has spoken about his childhood and his faith. He had a conversion of sorts. As a youngster, he was a delinquent–chewing tobacco and drinking and swearing. He says he had no faith in God before he was sent to the Catholic school and that the biggest lesson he got from the experience there was learning that “God was Boss.” ellauri106.html on line 421: And this, too, is surely true of religion. In prehistoric times, Homo sapiens was deeply endangered. Early humans were less fleet of foot, with fewer natural weapons and less well-honed senses than all the predators that threatened them. Moreover, they were hampered in their movements by the need to protect their uniquely immature young - juicy meals for any hungry beast. We had less natural protection against repeated changes of climate than other species - yet we survived. Human spirituality would have played an important part. ellauri106.html on line 425: As well as the social cohesion that spirituality and early religious beliefs must have brought to threatened groups of humans, they must also have been a valuable mechanism to persuade humans to struggle against the odds. Surely, human spirituality is deeply embedded in our genes. Victor Frankl, in his observations about survival in Auschwitz, argued that in his view, only those inmates who had some spiritual sense, some idea that there was a power above that could see their suffering, found the strength and resolution to survive the terrible dehumanisation and deprivation of the concentration camps. ellauri106.html on line 451: In a world governed by disorder, the American Dream of success and happiness through hard work can is likely to remain that: a dream. Immigrants such as those those from whom Roth hails who come to America seeking a betterlife might come to recognize that policies implemented by the American government do notinherently make great sense or work to support their unequivocal movement up the social ladder despite the melting-pot myth and its variations as politicians may propagate them. ellauri106.html on line 456: Gross: "Is there any part of you that wishes you were a man of faith?" ellauri106.html on line 458: Gross: "So there isn’t any part of you that wished you could believe?" ellauri106.html on line 465: “I welcomed the honor,” Roth told a friend after the ceremony. ellauri106.html on line 467: “This was absolutely the last appearance I will make on any public stage, anywhere,” said Roth, although on Wednesday news broke that he will appear as an interview guest on Comedy Central’s “Colbert Report” in July. ellauri106.html on line 472: “From enfant terrible to elder statesman. Time heals all wounds,” Rabbi David Wolpe of Sinai Temple in Los Angeles remarked to JTA via email. No hocus pocus about death and God or obsolete fantasies of heaven for him. There was only our bodies, born to live and die on terms decided by the bodies that had lived and died before us. If he could be said to have located a philosophical niche for himself, that was it — he’d come upon it early and intuitively, and however elemental, that was the whole of it. Should he ever write an autobiography, he’d call it ‘The Life and Death of the Male Body.’ Well actually he called it "My life as a man". ellauri106.html on line 474: There was no metaphysical dimension to Philip. He just flatly refused to believe in it. He thought it was fairy tales,” Bailey said. he was happy to be Jewish, Bailey said. “He liked Jews as human beings. He liked their warmth, he liked his male friends. “If the Western world views itself through the lens of the modern Jewish experience, it is in large measure due to the novels, novellas and short stories of Philip Roth,” wrote David Roskies, a JTS Jewish literature professor, in a note to the class of 2014. ellauri106.html on line 478: The president of the Philip Roth Society, Aimee Pozorski, said that Roth and JTS are not so different in their values. Three of his books were honored with the American Jewish Book Award, and in 1998 he won the Jewish Book Council’s Lifetime Literary Achievement Award. ellauri106.html on line 524: Reduced to a life of isolation amid a decrepit apartment in which her only possession is the stained pallet on which she sleeps, Merry, the precious daughter of All-American Swede Levov, is “disgusting. His daughter is a human mess stinking of human waste. Her smell is the smell of everything organic breaking down. It is the smell of no coherence. It is the smell of all she’s become”. ellauri106.html on line 527: “Comically agnostic,” an apt description, I think, of much of Roth’s later work. With all of history suddenly exposed as fictional constructs, artists were freed to interrogate it with impunity, making it the stuff of parodic play. ellauri106.html on line 529: Without the sure theoretical footing that orthodox Marxism provided those of Benjamin’s generation, Roth, like many who used to kinda identify themselves with the late-20th century left, has been set adrift amid the wreckage of multinational capital, techno-militarism, and the information and cultural revolutions. In his trilogy, Roth offers a complex and beautifully-rendered document of the final decades of the “American Century,” but it is one that, like its narrator, Nathan Zuckerman, ultimately throws up its hands in despair, surrendering the complexities of life and the possibility of positive change en lieu of aesthetic and ascetic remove. ellauri106.html on line 531: Confident from its victory over Fascism and emboldened by the subsequent economic boom, America jelled behind what social theorist Jeffrey Alexander has called modernization or romantic liberalism. As has been the case throughout much of Roth’s career, the socio-political touchstone of his American Trilogy is the “patriotic war years” and the consensus culture that blossomed immediately afterward. “Everything was in motion,” Zuckerman says in the opening pages of American Pastoral. “The lid was off. Americans were to start over again, en masse, everyone in it together”. Reagan-propagandaa. ellauri106.html on line 533: That imagined past included the old left and its heroic narrative of collective emancipation, which, particularly after the revelations of Stalinist atrocities, no longer seemed enticing. Instead, American ideology turned on the “romantic” belief that the nation had, in effect, already discovered an ideal social order, “that progress would be more or less continuously achieved, that improvement was likely”. ellauri106.html on line 543: ... Her parents (Clairen kai) were simple people in the grips of a pipe dream that they could not begin to articulate or rationally defend but for which they were zealously willing to sacrifice friends, relatives, business, the good will of neighbors, even their own sanity, even their children’s sanity.... ellauri106.html on line 544: Society as it was constituted — its forces all in constant motion, the intricate underwebbing of interests stretched to its limit, the battle for advantage that is ongoing, the subjugation that is ongoing, the factional collisions and collusions, the shrewd jargon of morality, the benign despot that is convention, the unstable illusion of stability — society as it was made, always has been and must be made, was as foreign to them as was King Arthur’s court to the Connecticut Yankee. ellauri106.html on line 552: Delphine Roux, a classicist scholar, who he reduces to a degrading stereotype — the outspoken feminist whose politics are motivated, we finally learn, by deep insecurities and by a suppressed desire to be dominated by some virile man. The delight with which Roth belittles and humiliates Roux is the low point of the low-brow trilogy. ellauri106.html on line 563: Gugulethy Moyo ja Phillun eka vaimo Margaret eli Lydia Ketterer oli rohkeita. Mutta on niitä rohkeita naisia lähempänäkin. ellauri106.html on line 621: Mailer was hugely popular at his peak, but now he’s probably best known for that whole stabbing-his-second-wife awkwardness; Updike is regularly derided as “a misogynist”; and Bellow’s female characters are often, at best, thinly drawn, or full-on bitches and shrews. Now, inevitably, it’s Roth’s turn. Roth’s women were either “vicious and alluring” or “virtuous and boring”. ellauri106.html on line 628: “Roth’s misogyny infuses everything that he writes,” according to Meg Elison, a novelist recently described by the Times as “re-examining Roth”. This is typical of the all-or-nothing approach that is popular today, where if you don’t like everything about a public figure, then you can’t like anything. (Uskokaa tai älkää tää mielipide tulee naiselta. Se oli varmaan käynyt modernin kirjallisuuskritiikin koulua.) ellauri106.html on line 635: In his baffled grief, Levov is taunted by a female confederate of his daughter’s who stridently berates him as a capitalist pig for a dozen pages, then tries to seduce him with corny porno lines like, “I bet you’ve got yourself quite a pillar in there ... the pillar of society.” When he resists, she shows him her vagina, and “rolling the labia lips outward with her fingers, [exposes] to him the membranous tissue veined and mottled and waxy with the moist tulip sheen of flayed flesh.” ellauri106.html on line 668: If on my theme I rightly think, There are five reasons why men drink: Good wine; a friend; because I´m dry; Or lest I should be by and by; Or any other reason why. ellauri107.html on line 42: Among his most popular works are genre paintings conveying an atmosphere of intimacy and veiled eroticism. ellauri107.html on line 61: I am Casey's father and son of Lyle Van and one of the three little redheads. Dirk, my brother was on Westwood One radio for many years doing news and information shows. I remember all of the WOR people you mentioned..on Christmas Eve our choir from Christs Church in Rye would sing on air every year. I miss my dad as all sons miss their dad when they are gone. He and my mother raised us in a safe and happy household and we were all better for it. We have great memories of our childhood. ellauri107.html on line 67: Casey Van -- were you one of the little redheads? ellauri107.html on line 84: "With clarity and with crudeness, and a great deal of exuberance, the embryonic writer who was me wrote these stories in his early 20s, while he was a graduate student at the University of Chicago, a soldier stationed in New Jersey and Washington, and a novice English instructor back at Chicago following his Army discharge...In the beginning it amazed him that any literate audience could seriously be interested in his story of tribal secrets, in what he knew, as a child of his neighborhood, about the rites and taboos of his clan—about their aversions, their aspirations, their fears of deviance and defection, their embarrassments and ideas of success." ellauri107.html on line 93: They face obstacles from Brenda's family (particularly her mother), due to differences in class and assimilation into the American mainstream. Brenda's family are nouveau riche, their money coming from the successful plumbing supply business owned and run by her father. Brenda herself is old enough to remember "being poor". Other conflicts include propriety and issues related to premarital sex and the possibility of pregnancy and Mrs. Patimkin's envy of her daughter's youth. ellauri107.html on line 108: Mailer's has similarities with Rojack: They both attended Harvard, served in World War II, had an interest in political office, did violence to wife, walked narrow ledges, and appeared on talk shows. Mailer seems to have drawn on his stabbing his second wife Adele Morales in Rojack's murdering of his wife Deborah. Mailer did not deny these similarities, but stated: ellauri107.html on line 110: Rojack is still considerably different from me — he's more elegant, more witty, more heroic, his physical strength is considerable, and at the same time he's more corrupt than me. I wanted to create a man who was larger than myself yet somewhat less successful. That way, ideally, his psychic density, if I may use a private phrase, would be equal to mine — and so I could write from within his head with comfort. ellauri107.html on line 114: Rojack vomits over the balcony at a party and considers suicide. Rojack has sex with Ruta in her room. Later Rojack sees Cherry again. He is drawn to her. She and Rojack flirt and kiss. They have sex, and after emptying the load Rojack realizes he has fallen in love with her. Rojack goes back to Cherry and they make love. Cherry tells her life story viz her finally having a vaginal orgasm with Rojack. Rojack and nigger Shago fight. He returns to Cherry's only to find out from Roberts she has been killed. No more vaginal orgasms from her. Rojack travels to Las Vegas where he wins big at the tables, paying off all his debts. He imagines speaking with Cherry in Heaven before he heads south to Guatemala and the Yucatán. Y asi finaliza esta historia. ellauri107.html on line 120: A lot of people get cancer because they were too responsible with their lives. They led lives that were more responsible then they wanted to be. They lived their lives for others more than for themselves. Denied themselves certain fundamental things, whatever they were. . . . Cancer is a revolution of the cells." ellauri107.html on line 146: I can’t be the first gay man to have been an older "straight" man’s mainstay. Philip had searched diligently for a beautiful young woman to see to him as Jane Eyre looked after old Mr. Rochester. What he got instead was me. The degree of attachment surprised us both. Were we lovers? Obviously not. Were we in love? Not exactly. But ours was a criminal conversation neither could have done without. ellauri107.html on line 150: “Wait ’til you go well and truly to sleep where the body forks,” he said. "Fortunately there's still the hole in the back where stuff comes out - something big can still go in there, with the help of vaseline." ellauri107.html on line 152: "I am sensitive to nothing in all the world as I am to my moral reputation." Torment about rectitude plagued Philip as acutely as any itch in the loins. That a man who’d written lurid books and led a sleazy life should be so primly worried about what people were saying struck me as funny. But that's a typical symptom for narcissism. ellauri107.html on line 156: "I have, for instance, never—I repeat, never—written a word about women in general. This will come as news to my harshest critics, but it’s true. Women, each one particular, appear in my books. But womankind is nowhere to be found.” They just happen to be assholes one and all. Men are so much nicer friends. ellauri107.html on line 158: “Found it!” he announces. “Opened the book and skimmed for 10 minutes and there it was. Goes like this, and you’re ideally situated to hear it: ‘A man that is born falls into a dream like a man who falls into the sea. If he tries to climb out into the air as inexperienced people endeavor to do, he drowns. The way is to the destructive element submit yourself, and with the exertions of your hands and feet in the water make the deep, deep sea keep you up … In the destructive element immerse.’ This has been my credo, the lifeblood of my books. I knew it was from Lord Jim but didn’t know where. All I had to do was put myself in a trance and I found it: ‘In the destructive element immerse.’ It’s what I’ve said to myself in art and, woe is me, in life too. Submit to the deeps. Let them buoy you up.” ellauri107.html on line 171: He was born in 1804 in Salem, Massachusetts, to Nathaniel Hathorne and the former Elizabeth Clarke Manning. His ancestors include John Hathorne, the only judge from the Salem witch trials who never repented his involvement in the witch hunt. He entered Bowdoin College in 1821, was elected to Phi Beta Kappa in 1824, and graduated in 1825. He published his first work in 1828, the novel Fanshawe; he later tried to suppress it, feeling that it was not equal to the standard of his later work.[2] He published several short stories in periodicals, which he collected in 1837 as Twice-Told Tales. The next year, he became engaged to Sophia Peabody. He worked at the Boston Custom House and joined Brook Farm, a transcendentalist community, before marrying Peabody in 1842. The couple moved to The Old Manse in Concord, Massachusetts, later moving to Salem, the Berkshires, then to The Wayside in Concord. The Scarlet Letter was published in 1850, followed by a succession of other novels. A political appointment as consul took Hawthorne and family to Europe before their return to Concord in 1860. Hawthorne died on May 19, 1864, and was survived by his wife and their three children. ellauri107.html on line 173: Much of Hawthorne's writing centers on New England, many works featuring moral metaphors with an anti-Puritan inspiration. His fiction works are considered part of the Romantic movement and, more specifically, dark romanticism. His themes often center on the inherent evil and sin of humanity, and his works often have moral messages and deep psychological complexity. His published works include novels, short stories, and a biography of his college friend Franklin Pierce, the 14th President of the United States. ellauri107.html on line 177: David Kesterson of North Texas State University delivered his lecture “Hawthorne and Melville” at the Phillips Library on September 23, 2000, giving the website one of its finest pieces of scholarship. Here are some excerpts from his talk: ellauri107.html on line 183: As [Arlin]Turner says in analyzing this letter, “[Melville] was aware, it can be assumed, of the inclusiveness and interwoven imagery of his letter, and no less aware of the meaning behind the imagery. The same awareness can be assumed on the part of Hawthorne”. Edwin Haviland Miller, who interprets Melville’s affection for Hawthorne as in part sexual, says that in this passage, “the most ardent and doubtlessly one of the most painful he was ever to write, he candidly and boldly laid bare his love”. Miller goes on to say that “when Hawthorne retreated from Lenox, he retreated from Melville. How Hawthorne felt his reticences keep us from knowing, but his friend wrestled with the problems and nature of the relationship almost until the end of his life”. Turner says only that “there is evidence through the remaining forty years of Melville’s life that he thought he had been rebuffed by Hawthorne, and that he felt a genuine regret for his loss.” ellauri107.html on line 185: Kesterson also includes a famous published Melvillian reference to Hawthorne that is at least as filled with sexual imagery as the verse of Walt Whitman. It is in the . . . ellauri107.html on line 200: Coverdale describes Hollingsworth's "dark complexion, his abundant beard, and the rude strength with which his features seemed to have been hammered out of iron, rather than chiselled or moulded from any finer or softer material." He adds that in Hollingsworth's "gentler moods, there was a tenderness in his voice, eyes, mouth, in his gesture, and in every indescribable manifestation, which few men could resist, and no woman." ellauri107.html on line 204: Coverdale notes that "there was something of the woman moulded into the great, stalwart frame of Hollingsworth; nor was he ashamed of it, as men often are of what is best in them, nor seemed ever to know that there was such a soft place in his heart. . . . I besought Hollingsworth to let nobody else enter the room, but continually to make me sensible of his own presence by a grasp of the hand, a word, -- a prayer, if he thought good to utter it . . . ." ellauri107.html on line 208: Coverdale declares, "I loved Hollingsworth, as has already been enough expressed." He adds, "If . . .[Priscilla] thought him beautiful, it was no wonder. I often thought him so, with the expression of tender, human care, and gentlest sympathy . . . ." And in Hawthorne's most explicitly homoerotic allusion, Coverdale notes, "the footing, on which we all associated at Blithedale, was widely different from that of conventional society. While inclining us to the soft affections of the Golden Age, it seemed to authorize any individual, of either sex, to fall in love with any other, regardless of what would elsewhere be judged suitable and prudent." ellauri107.html on line 218: The major occurrence in Melville’s life . . . during the writing of Moby-Dick was the growing friendship with Nathaniel Hawthorne . . . . We are reminded that throughout the fall and winter of 1850, and summer of 1851, Hawthorne and Melville were visiting and writing to each other. . Hawthorne encapsulating their conversation [of August 1, 1851] by writing in his journal: “Melville and I had a talk about time and eternity, things of this world and of the next, and books, and publishers, and all possible and impossible matters, that lasted pretty deep into the night . . . .” ellauri107.html on line 220: [A Tanglewood Tale] dramatizes the developing friendship of Nathaniel Hawthorne and Herman Melville during the 1850-1851 period when both authors resided in Berkshire County, Massachusetts. In spite of their strong attraction to each other, they become estranged by fundamental differences. Puritan-in-spite-of himself Hawthorne is pressed too far when worldly former whaler Melville becomes explicit about shipboard liaisons with fellow sailors. Though the play suggests Hawthorne is curious about same sex relations, the reserved New Englander flees Melville and the Berkshires rather than pursue the subject. ellauri107.html on line 230: And houseless there the snow-bird flits beneath the fir-trees’ crape: ellauri107.html on line 236: Melville alludes to a guy named Billy Budd to Hawthorne’s short story “The Birthmark” and draws parallelograms between the two authors in regard to their interests in the relative good and evil sides of the front and back. Here is the portion that relates most clearly to the two authors’ relationship: ellauri107.html on line 238: Same sex relationships in the all male environment of Billy Budd’s British as well as Herman Melville’s American ships are understood. As former First Lord of the Admiralty, British Prime Minister Winston Churchill once witheringly quipped, British naval tradition might well be equated with sodomy. Although Billy Budd lacks the “marriage” rites of Moby-Dick’s Ishmael and Queequeg, itcontains endearments for “Handsome Sailor” Billy that leave little doubt as to many of his mates’ ardent feelings toward him. The old Dansker on the British warship originates “Baby Budd,” also shortened to “Baby,” in reference to Billy, “the name by which the foretopman eventually became known aboard ship.” Readers also hear “one Donald” addressing Billy as “Beauty.” ellauri107.html on line 242: In surveying Billy, “sometimes [Claggart’s] melancholy expression would have in it a touch of soft yearning, as if [he] could even have loved Billy but for fate and ban.” Evidently, Claggart has not fully disguised his private appreciation of Billy; but, because he believes something forbids any future for such feelings, he hardens his heart more and more fiercely toward the object of his desire. What “fate” and what “ban” does his misguided imagination perceive? Do their roles on the ship or elsewhere in society somehow doom any intimacy between them? Or does Claggart just presume Billy could never reciprocate his feelings? Might the Master at Arms simply despise sexuality in general and homosexuality in particular and, as a result, find himself driven all the more mad by his uncontrollable “yearning”? Whatever the accurate diagnosis, it is clear that Claggart distorts any positive feelings he possesses for Billy into negative ones with terrible consequences. ellauri107.html on line 244: Claggart’s repressed, closeted attraction to Billy finds parallels with some interpretations of Hawthorne’s evident spurning of Melville’s too intimate attentions and Hawthorne’s character in The Blithedale Romance Coverdale’s similar rejection of the invitation from Holingsworth to be his “friend of friends, forever.” For Melville, Hawthorne’s Arthur Dimmesdale’s agonizing acknowledgement of adultery must have seemed a stunning parallel with what later generations would term “coming out of the closet.” Whether Hawthorne himself were a closeted gay man, it is clear that Melville was relatively open in his affections for the senior author and that those affections were somehow turned away and seem to have left a wound that never fully healed. The evils of the closet constitute a subtext in Billy Budd that may well have brought to its author’s mind the sad sundering of his closeness with Nathaniel Hawthorne. ellauri107.html on line 246: Billy Budd provides an implicit indictment of the culture, whether military or civil, that encourages the kind of closet where a Claggart so readily succumbs to his “depravity according to nature.” Captain Vere likewise shows a closed, perhaps also “closeted” mind as ready prey for the phenomenon of evil. In Vere’s presence, as Billy is struck dumb by Claggart’s accusation, Claggart is struck dead by a single blow from Billy’s fist, the only response he can muster to defend himself. Although Vere cherishes Billy as “an angel of God” and knows him to be innocent of Claggart’s charges, he resists any bending of rules to protect him against the harshest of consequences for his act of insubordination. Ruthlessly silencing the dictates of his heart, “sometimes the feminine in man,” Vere effects what Claggart’s malice alone could not -- Billy’s total destruction. ellauri107.html on line 248: Although British naval mutineers as well as criminals ashore are explicitly shown in Billy Budd’s early chapters to have received forms of amnesty that ultimately contributed to the saving of the nation, Vere offers no such amnesty to Billy Budd. Claggart himself is rumored to have entered the service as an alternative to imprisonment, the navy’s need for manpower leading to frequent waivers of usual punishments; but Billy Budd receives no alternatives, no waivers. At Nelson’s triumphant Trafalgar, the thwarting of Napoleon’s invasion plans meant a “plenary absolution” for all the former offenders who had contributed to the victory. Billy, however, a “peacemaker,” neither a mutineer nor a criminal, makes a single misstep in retaliation against a known liar who seeks to manipulate the system to destroy him, and how is Billy to be absolved? Vere’s “vehemently exclaimed” answer: “the angel must hang!” ellauri107.html on line 250: Billy is first the victim of Claggart’s closet, one with similarities to the Roy Cohn and J. Edgar Hoover kinds that project self-loathing onto their targets. Vere’s condition, on the other hand, while containing degrees of benevolence, ultimately emerges as more deadly than Claggart’s. Associating his heart with his hated feminine side, Vere crushes down his capacity for love and compassion with a thoroughly brutal, Night-of-the-Long-Knives sort of intolerance. He, who would never have initiated Billy’s demise, will not permit his own ardor to soften his inflexible judgment, as that would evidently equate with irresolution and weakness. After all, he might rationalize, he is the Captain and the Captain has an image to uphold – right? Forget justice; forget humane treatment; maintaining machismo holds precedence over all! And the tragic result: mindless, meaningless, totally unnecessary suffering and loss on the altar of nothing less than evil itself! ellauri107.html on line 258: Joseph Welch, the Army's attorney in the hearings, made an apparent reference to Cohn's homosexuality. After asking a witness, at McCarthy's request, if a photo entered as evidence "came from a pixie", he defined "pixie" as "a close relative of a fairy". "Pixie" was a camera-model name at the time; "fairy" is a derogatory term for a homosexual man. The people at the hearing recognized the implication, and found it amusing; Cohn later called the remark "malicious," "wicked," and "indecent." ellauri107.html on line 260: Speculation about Cohn's sexuality intensified following his death from AIDS in 1986. In a 2008 article published in The New Yorker, Jeffrey Toobin quotes Roger Stone: "Roy was not gay. He was a man who liked having sex with men. Gays were weak, effeminate. He always seemed to have these young blond boys around. It just wasn't discussed. He was interested in power and access." Stone worked with Cohn beginning with the Reagan campaign during the 1976 Republican Party presidential primaries. ellauri107.html on line 262: Cohn always denied his homosexuality in public, however, in private he was open about his sexual orientation with a few select friends. He had several long-term boyfriends over the course of his life, including a man called Russell Eldridge who died from AIDS in 1984, and for the last two years of his life, Cohn was partnered to a man 30 years his junior called Peter Fraser. Fraser inherited Cohn's house in Manhattan after Cohn died from AIDS in 1986. ellauri107.html on line 270: Taylor also recounts some of Roth's health struggles. Among other things, he suffered from back and heart problems. Taylor recalls one particular trip to the hospital with Roth where they jumped into a cab. The aggressively flatulent driver had Rush Limbaugh on at top volume. Roth, in pain, turned to Taylor and asked, are we to be spared nothing? ellauri107.html on line 272: Roth confesses, Oh, I wanted to be literary, wanted to be influencer. There were Flaubert and Henry James, Dreiser and Sherwood Anderson. But I discovered I was but a raucous talent. ellauri107.html on line 300: Bill Gatesin vaimo Melinda ottaa siitä eron ja puolet Microsoftista. Bill jäi kiinni rysän päältä Epsteinin tyttökaupasta. Siihenkö loppuu Melinda ja Bill Gates-säätiön luonnonpilaajien charity? Täytyy toivoa. Bill möi Aahrikan neekereille korzuja ja suunnitteli taivaan pimentämistä rikkipilvillä. Toivottavasti se päätyy Pepun rikinkatkuiseen Gehennaan. Ironisen amerikanjuutalaisen romaanikirjailijan kanssa sen sauva kädessä paimentamaan vuohia. ellauri107.html on line 315: Mieheksi kasvaminen on jatkuva prosessi. Se mikä ei tapa, vahvistaa. Minusta. Ei ehkä sinusta. Olen viisikymppinen ho- bibliofiili Tampereelta. Olen valmistunut Tampereen yliopistosta filosofian maisteriksi 1995. Opetan historiaa, filosofiaa ja yhteiskuntaoppia Tampereen yhteiskoulun lukiossa. Kaikki mielipiteet ovat omiani, tai no, mun ize lainaamia mm. Philip Rothilta. ellauri107.html on line 325: “What kind of diaspora? I’m not in any diaspora. I am in my country and I’m here and I’m free and I can be whatever I want to be.” Ei kyllä siltä vaikuta. ellauri107.html on line 351: Vaughn Monroe on ikävän näköinen hörökorvainen paleface joka vetää kyllä hyvin bassona Ghostriders in The sky. Pres. Reagan esittelee Vaughnin ex trumpetistina. Pili työnteli sen tahdissa 40-luvun tyttöjä housuerektio edellä pitkin talkitettua tanssilattiaa. Se oli kesä jolloin kaikkien ajatuxet täytti presidentin penis. Phillu Roth on penisten presidentti. Riittää. Tämä on aivan kuvottavaa. ellauri107.html on line 396: And yet he is no Pilate (what?) or Iago (a nigger hater), merely a sad old jew with a hard-on (now there's fiction for you), raping against the dying of the light. ellauri107.html on line 400: Where does Roth pull it out of (the expression is apt)? Sabbath had decided to defy his own imminent demise by attempting to have as much sex as possible. As the book begins, Sabbath finds himself “six short years from seventy”, with “the game just about over”. What, 64? That is young! Phil was 62 in 1995. Is that when his pecker started to sag? ellauri107.html on line 406: The author’s sanctioned biographer, Claudia Roth Pierpont, comments that the Drenka “enlarges the sense of female possibility, and that’s what heroines are for”. Of course, Roth rather ruins this reverence by having Sabbath masturbate on her grave (and he’s not the only character who does), but then Phil always has to spoil the party. He's a real party pooper is Phil. ellauri107.html on line 416: The word "Babbitt" entered the English language as a "person and especially a business or professional man who conforms unthinkingly to prevailing middle-class standards". ellauri107.html on line 424: In the cultural climate of the early 20th century, like-minded critics and Mencken's followers were known as "Babbitt-baiters". ellauri107.html on line 427: 1937 English author J.R.R. Tolkien published The Hobbit; the title and the originally somewhat complacent and bourgeois character of Bilbo and hobbits in general were influenced by Babbitt. ellauri107.html on line 438: Myra Babbitt—Mrs. George F. Babbitt—was definitely mature. She had creases from the corners of her mouth to the bottom of her chin, and her plump neck bagged. But the thing that marked her as having passed the line was that she no longer had reticences before her husband, and no longer worried about not having reticences. She was in a petticoat now, and corsets which bulged, and unaware of being seen in bulgy corsets. She had become so dully habituated to married life that in her full matronliness she was as sexless as an anemic nun. She was a good woman, a kind woman, a diligent woman, but no one, save perhaps Tinka her ten-year-old, was at all interested in her or entirely aware that she was alive. ellauri107.html on line 439: “Now you look here! The first thing you got to understand is that all this uplift and flipflop and settlement-work and recreation is nothing in God's world but the entering wedge for socialism. The sooner a man learns he isn't going to be coddled, and he needn't expect a lot of free grub and, uh, all these free classes and flipflop and doodads for his kids unless he earns 'em, why, the sooner he'll get on the job and produce—produce—produce! That's what the country needs, and not all this fancy stuff that just enfeebles the will-power of the working man and gives his kids a lot of notions above their class. And you—if you'd tend to business instead of fooling and fussing—All the time! When I was a young man I made up my mind what I wanted to do, and stuck to it through thick and thin, and that's why I'm where I am to-day, and—Myra! What do you let the girl chop the toast up into these dinky little chunks for? Can't get your fist onto 'em. Half cold, anyway!” ellauri107.html on line 444: In the comedy Andria (“The Girl of Andros”) by the Roman poet Terentius, Simo uses it to comment on the tears of his son Pamphilus at the funeral of a neighbor to his interlocutor Sosias. At first he was of the opinion that these were an expression of special sympathy and was pleased about it. But when he discovered that the deceased's pretty sister was also a member of the funeral procession, he realized that his son's emotion was only faked to get closer to him: hinc illae lacrumae, haec illast misericordia. ("Hence his tears, that is the reason for his pity!"). ellauri107.html on line 448: “Lots of news. Terrible big tornado in the South. Hard luck, all right. But this, say, this is corking! Beginning of the end for those fellows! New York Assembly has passed some bills that ought to completely outlaw the socialists! And there's an elevator-runners' strike in New York and a lot of college boys are taking their places. That's the stuff! And a mass-meeting in Birmingham's demanded that this Mick agitator, this fellow De Valera, be deported. Dead right, by golly! All these agitators paid with German gold anyway. And we got no business interfering with the Irish or any other foreign government. Keep our hands strictly off. And there's another well-authenticated rumor from Russia that Lenin is dead. That's fine. It's beyond me why we don't just step in there and kick those Bolshevik cusses out.” ellauri107.html on line 452: “And it says here a fellow was inaugurated mayor in overalls—a preacher, too! What do you think of that!” ellauri107.html on line 466: He serenely believed that the one purpose of the real-estate business was to make money for George F. Babbitt. True, it was a good advertisement at Boosters' Club lunches, and all the varieties of Annual Banquets to which Good Fellows were invited, to speak sonorously of Unselfish Public Service, the Broker's Obligation to Keep Inviolate the Trust of His Clients, and a thing called Ethics, whose nature was confusing but if you had it you were a High-class Realtor and if you hadn't you were a shyster, a piker, and a fly-by-night. These virtues awakened Confidence, and enabled you to handle Bigger Propositions. But they didn't imply that you were to be impractical and refuse to take twice the value of a house if a buyer was such an idiot that he didn't jew you down on the asking-price. ellauri107.html on line 469: He had, with indignation at the criticism of Zenith, skimmed through a report in which the notorious pessimist Seneca Doane, the radical lawyer, asserted that to throw boys and young girls into a bull-pen crammed with men suffering from syphilis, delirium tremens, and insanity was not the perfect way of educating them. He had controverted the report by growling, “Folks that think a jail ought to be a bloomin' Hotel Thornleigh make me sick. If people don't like a jail, let 'em behave 'emselves and keep out of it. Besides, these reform cranks always exaggerate.” That was the beginning and quite completely the end of his investigations into Zenith's charities and corrections; and as to the “vice districts” he brightly expressed it, “Those are things that no decent man monkeys with. Besides, smatter fact, I'll tell you confidentially: it's a protection to our daughters and to decent women to have a district where tough nuts can raise cain. Keeps 'em away from our own homes.” ellauri107.html on line 470: “A good labor union is of value because it keeps out radical unions, which would destroy property. No one ought to be forced to belong to a union, however. All labor agitators who try to force men to join a union should be hanged. In fact, just between ourselves, there oughtn't to be any unions allowed at all; and as it's the best way of fighting the unions, every business man ought to belong to an employers'-association and to the Chamber of Commerce. In union there is strength. So any selfish hog who doesn't join the Chamber of Commerce ought to be forced to.” ellauri107.html on line 477: The Athletic Club building is nine stories high, yellow brick with glassy roof-garden above and portico of huge limestone columns below. The lobby, with its thick pillars of porous Caen stone, its pointed vaulting, and a brown glazed-tile floor like well-baked bread-crust, is a combination of cathedral-crypt and rathskeller. The members rush into the lobby as though they were shopping and hadn't much time for it. Thus did Babbitt enter, and to the group standing by the cigar-counter he whooped, “How's the boys? How's the boys? Well, well, fine day!” ellauri107.html on line 484: Finkelstein asserted that five dollars was not too great a sum, not for a really high-class lighter which was suitably nickeled and provided with connections of the very best quality. “I always say—and believe me, I base it on a pretty fairly extensive mercantile experience—the best is the cheapest in the long run. Of course if a fellow wants to be a Jew about it, he can get cheap junk, but in the long RUN, the cheapest thing is—the best you can get! Now you take here just th' other day: I got a new top for my old boat and some upholstery, and I paid out a hundred and twenty-six fifty, and of course a lot of fellows would say that was too much—Lord, if the Old Folks—they live in one of these hick towns up-state and they simply can't get onto the way a city fellow's mind works, and then, of course, they're Jews, and they'd lie right down and die if they knew Sid had anted up a hundred and twenty-six bones. But I don't figure I was stuck, George, not a bit. Machine looks brand new now—not that it's so darned old, of course; had it less 'n three years, but I give it hard service; never drive less 'n a hundred miles on Sunday and, uh—Oh, I don't really think you got stuck, George. In the LONG run, the best is, you might say, it's unquestionably the cheapest.” ellauri107.html on line 487: They grinned and went into the Neronian washroom, where a line of men bent over the bowls inset along a prodigious slab of marble as in religious prostration before their own images in the massy mirror. Voices thick, satisfied, authoritative, hurtled along the marble walls, bounded from the ceiling of lavender-bordered milky tiles, while the lords of the city, the barons of insurance and law and fertilizers and motor tires, laid down the law for Zenith; announced that the day was warm-indeed, indisputably of spring; that wages were too high and the interest on mortgages too low; that Babe Ruth, the eminent player of baseball, was a noble man; and that “those two nuts at the Climax Vaudeville Theater this week certainly are a slick pair of actors.” ellauri107.html on line 491: “Look here now, Paul! You're pretty darn near talking socialism!” “Oh yes, of course I don't really exactly mean that—I s'pose. Course—competition—brings out the best—survival of the fittest—but— ellauri107.html on line 492: one-third are miserable and know it. They hate the whole peppy, boosting, go-ahead game, and they're bored by their wives and think their families are fools—at least when they come to forty or forty-five they're bored—and they hate business, and they'd go—Why do you suppose there's so many 'mysterious' suicides? Why do you suppose so many Substantial Citizens jumped right into the war? Think it was all patriotism?” ellauri107.html on line 493: Babbitt snorted, “What do you expect? Think we were sent into the world to have a soft time and—what is it?—'float on flowery beds of ease'? Think Man was just made to be happy?” ellauri107.html on line 494: “Why not? Though I've never discovered anybody that knew what the deuce Man really was made for!” ellauri107.html on line 501: “Look here, Stan; let's get this clear. You've got an idea somehow that it's you that do all the selling. Where d' you get that stuff? Where d' you think you'd be if it wasn't for our capital behind you, and our lists of properties, and all the prospects we find for you? All you got to do is follow up our tips and close the deal. The hall-porter could sell Babbitt-Thompson listings! You say you're engaged to a girl, but have to put in your evenings chasing after buyers. Well, why the devil shouldn't you? What do you want to do? Sit around holding her hand? Let me tell you, Stan, if your girl is worth her salt, she'll be glad to know you're out hustling, making some money to furnish the home-nest, instead of doing the lovey-dovey. The kind of fellow that kicks about working overtime, that wants to spend his evenings reading trashy novels or spooning and exchanging a lot of nonsense and foolishness with some girl, he ain't the kind of upstanding, energetic young man, with a future—and with Vision!—that we want here. How about it? What's your Ideal, anyway? Do you want to make money and be a responsible member of the community, or do you want to be a loafer, with no Inspiration or Pep?” ellauri107.html on line 505: This advance in civilization could be carried too far, Babbitt perceived. Noel Ryland, sales-manager of the Zeeco, was a frivolous graduate of Princeton, while Babbitt was a sound and standard ware from that great department-store, the State University. Ryland wore spats, he wrote long letters about City Planning and Community Singing, and, though he was a Booster, he was known to carry in his pocket small volumes of poetry in a foreign language. All this was going too far. Henry Thompson was the extreme of insularity, and Noel Ryland the extreme of frogginess, while between them, supporting the state, defending the evangelical churches and domestic brightness and sound business, were Babbitt and his friends. ellauri107.html on line 512: Mrs. Babbitt, darning socks, speculated, “Yes, I wonder why. Of course I don't want to fly in the face of the professors and everybody, but I do think there's things in Shakespeare—not that I read him much, but when I was young the girls used to show me passages that weren't, really, they weren't at all nice.” ellauri107.html on line 514: “I'll tell you why you have to study Shakespeare and those. It's because they're required for college entrance, and that's all there is to it! Personally, I don't see myself why they stuck 'em into an up-to-date high-school system like we have in this state. Be a good deal better if you took Business English, and learned how to write an ad, or letters that would pull. But there it is, and there's no talk, argument, or discussion about it! Trouble with you, Ted, is you always want to do something different! If you're going to law-school—and you are!—I never had a chance to, but I'll see that you do—why, you'll want to lay in all the English and Latin you can get.” ellauri107.html on line 515: “Oh punk. I don't see what's the use of law-school—or even finishing high school. I don't want to go to college 'specially. Honest, there's lot of fellows that have graduated from colleges that don't begin to make as much money as fellows that went to work early. Old Shimmy Peters, that teaches Latin in the High, he's a what-is-it from Columbia and he sits up all night reading a lot of greasy books and he's always spieling about the 'value of languages,' and the poor soak doesn't make but eighteen hundred a year, and no traveling salesman would think of working for that. I know what I'd like to do. I'd like to be an aviator, or own a corking big garage, or else—a fellow was telling me about it yesterday—I'd like to be one of these fellows that the Standard Oil ellauri107.html on line 532: Phil ei lähde litomaan kun se pihinä miehenä ei kärsi luovuttaa second händ huonekaluja ilmatteexi exälle. Snål spar fan tar. Sitä se ei etenkään kestä kun paita uhkaa ruveta kirjoittamaan bestsellereitä ilkeästä miehestä. Tähän kaupunkiin ei mahdu kuin yxi huippukirjailija! ellauri107.html on line 552: With Kate as a companion, Milly goes to see an eminent physician, Sir Luke Strett, because she worries that she is suffering from an incurable disease. The doctor is noncommittal but Milly fears the worst. Kate suspects that Milly is deathly ill. After the trip to America where he had met Milly, Densher returns to find the heiress in London. Kate wants Densher to pay as much attention as possible to Milly, though at first he doesn't quite know why. Kate has been careful to conceal from Milly (and everybody else) that she and Densher are engaged. ellauri107.html on line 556: Aunt Maud and Kate return to London while Densher remains with Milly. Unfortunately, the dying girl learns from a former suitor of Kate's about the plot to get her money. She withdraws from Densher and her condition deteriorates. Densher sees her one last time before he leaves for London, where he eventually receives news of Milly's death. Milly does leave him a large amount of money despite everything. But Densher does not accept the money, and he will not marry Kate unless she also refuses the bequest. Conversely, if Kate chooses the money instead of him, Densher offers to make the bequest over to her in full. The lovers part on the novel's final page with a cryptic exclamation from Kate: "We shall never be again as we were!" ellauri107.html on line 569: lähteneet junalle. Oletin heidän muodostaneen mielipiteensă Maureenista Morrisin ja Lenoren puheiden perusteella. Olin väärässä. Morris ei ollut edes maininnut Maureenia heille. He olivat päässeet hänestä perille omin päin tavattuaan hänet vain kymmenen minuutin ajan. Talk about serendipity! ellauri107.html on line 593: haluaisi tietää, tulla niihin mitkä ne ovat - hääseremonioihin.» Vaikkei siellä ehkä ole katosta, soiteta kretschmeriä, miehet ei tanssi ripaskaa ja särje laseja. ellauri108.html on line 61: Hebrew names of God include Yehováh, Yahweh, Yahveh, Yahu, Yah. Yah yah de ä Gösta här! ylade Gösta Grahn i telefonen hos mig år 1976. He should not have taken God's name in his mouth in vain. Rangaistuxexi se passitettiin Kanadaan ja joutui ottaan uudexi etunimexeen Gus. Yeah yeah this is Gus here speaking ei kyllä kuulosta yhtä coolilta. Sori vaan. ellauri108.html on line 63: Jah or Yah (Hebrew: יה‎, Yah) is a short form of Hebrew: יהוה‎ (YHWH), the four letters that form the tetragrammaton, the personal name of God: Yahweh, which the ancient Israelites used. The conventional Christian English pronunciation of Jah is /ˈdʒɑː/, even though the letter J here transliterates the palatal approximant (Hebrew י Yodh). The spelling Yah is designed to make the pronunciation /ˈjɑː/ explicit in an English-language context (see also romanization of Hebrew), especially for Christians who may not use Hebrew regularly during prayer and study. ellauri108.html on line 65: This short form of the name occurs 50 times in the text of the Hebrew Bible, of which 24 form part of the phrase "Hallelujah". In the Christian King James Version (1611) there is a single instance of JAH (capitalized), in Psalm 68:4. An American Translation (1939) and the New King James Version "NKJV" (1982) follows KJV in using Yah in this verse. ellauri108.html on line 92: Rastas are monotheists, worshipping a singular God whom they call Jah. The term "Jah" is a shortened version of "Jehovah", the name of God in English translations of the Old Testament. Rastafari holds strongly to the immanence of this divinity; as well as regarding Jah as a deity, Rastas believe that Jah is inherent within each individual. This belief is reflected in the aphorism, often cited by Rastas, that "God is man and man is God", and Rastas speak of "knowing" Jah, in the biblical sense, rather than simply "believing" in him. In seeking to narrow the distance between humanity and divinity, Rastafari embraces mysticism. ellauri108.html on line 94: Jesus is an important figure in Rastafari. However, practitioners reject the traditional Christian view of Jesus, particularly the depiction of him as a white European, believing that this is a perversion of the truth. They believe that Jesus was a black African, and that the white Jesus was a false god. Many Rastas regard Christianity as the creation of the white man; they treat it with suspicion out of the view that the oppressors (white Europeans) and the oppressed (black Africans) cannot share the same God. Many Rastas take the view that the God worshipped by most white Christians is actually the Devil, and a recurring claim among Rastas is that the Pope is Satan or the Antichrist. Rastas therefore often view Christian preachers as deceivers and regard Christianity as being guilty of furthering the oppression of the African diaspora, frequently referring to it as having perpetrated "mental enslavement". ellauri108.html on line 98: From its origins, Rastafari was intrinsically linked with Haile Selassie, the Emperor of Ethiopia from 1930 to 1974. He remains the central figure in Rastafari ideology, and although all Rastas hold him in esteem, precise interpretations of his identity differ. Understandings of how Haile Selassie relates to Jesus vary among Rastas. Many, although not all, believe that the Ethiopian monarch was the Second Coming of Jesus, legitimising this by reference to their interpretation of the nineteenth chapter of the Book of Revelation. By viewing Haile Selassie as Jesus, these Rastas also regard him as the messiah prophesied in the Old Testament, the manifestation of God in human form, and "the living God". Some perceive him as part of a Trinity, alongside God as Creator and the Holy Spirit, the latter referred to as "the Breath within the temple". Rastas who view Haile Selassie as Jesus argue that both were descendants from the royal line of the Biblical king David, while Rastas also emphasise the fact that the Makonnen dynasty, of which Haile Selassie was a member, claimed descent from the Biblical figures Solomon and the Queen of Sheba. ellauri108.html on line 100: Other Rastas see Selassie as embodying Jesus' teachings and essence but reject the idea that he was the literal reincarnation of Jesus. Members of the Twelve Tribes of Israel denomination, for instance, reject the idea that Selassie was the Second Coming, arguing that this event has yet to occur. From this perspective, Selassie is perceived as a messenger or emissary of God rather than a manifestation of God himself. Rastas holding to this view sometimes regard the deification of Haile Selassie as naïve or ignorant, in some cases thinking it as dangerous to worship a human being as God. There are various Rastas who went from believing that Haile Selassie was both God incarnate and the Second Coming of Jesus to seeing him as something distinct. ellauri108.html on line 104: While he was emperor, many Jamaican Rastas professed the belief that Haile Selassie would never die. The 1974 overthrow of Haile Selassie by the military Derg and his subsequent death in 1975 resulted in a crisis of faith for many practitioners. Some left the movement altogether. Others remained, and developed new strategies for dealing with the news. Some Rastas believed that Selassie did not really die and that claims to the contrary were Western misinformation. To bolster their argument, they pointed to the fact that no corpse had been produced; in reality, Haile Selassie's body had been buried beneath his palace, remaining undiscovered there until 1992. Another perspective within Rastafari acknowledged that Haile Selassie's body had perished, but claimed that his inner essence survived as a spiritual force. A third response within the Rastafari community was that Selassie's death was inconsequential as he had only been a "personification" of Jah rather than Jah himself. ellauri108.html on line 106: During his life, Selassie described himself as a devout Christian. In a 1967 interview, Selassie was asked about the Rasta belief that he was the Second Coming of Jesus, to which he responded: "I have heard of this idea. I also met certain Rastafarians. I told them clearly that I am a man, that I am mortal, and that I will be replaced by the oncoming generation, and that they should never make a mistake in assuming or pretending that a human being is emanated from a deity." His grandson Ermias Sahle Selassie has said that there is "no doubt that Haile Selassie did not encourage the Rastafari movement". Critics of Rastafari have used this as evidence that Rasta theological beliefs are incorrect, although some Rastas take Selassie's denials as evidence that he was indeed the incarnation of God, based on their reading of the Gospel of Luke. ellauri108.html on line 108: According to Clarke, Rastafari is "concerned above all else with black consciousness, with rediscovering the identity, personal and racial, of black people". The Rastafari movement began among Afro-Jamaicans who wanted to reject the British imperial culture that dominated Jamaica and replace it with a new identity based on a reclamation of their African heritage. Its emphasis is on the purging of any belief in the inferiority of black people, and the superiority of white people, from the minds of its followers. Rastafari is therefore Afrocentric, equating blackness with the African continent, and endorsing a form of Pan-Africanism. ellauri108.html on line 112: There is no uniform Rasta view on race. Black supremacy was a theme early in the movement, with the belief in the existence of a distinctly black African race that is superior to other racial groups. While some still hold this belief, non-black Rastas are now widely accepted in the movement. Rastafari's history has opened the religion to accusations of racism. Cashmore noted that there was an "implicit potential" for racism in Rasta beliefs but he also noted that racism was not "intrinsic" to the religion. Some Rastas have acknowledged that there is racism in the movement, primarily against Europeans and Asians. Some Rasta sects reject the notion that a white European can ever be a legitimate Rasta. Other Rasta sects believe that an "African" identity is not inherently linked to black skin but rather is about whether an individual displays an African "attitude" or "spirit". ellauri108.html on line 115: Rastafari teaches that the black African diaspora are exiles living in "Babylon", a term which it applies to Western society. For Rastas, European colonialism and global capitalism are regarded as manifestations of Babylon, while police and soldiers are viewed as its agents. The term "Babylon" is adopted because of its Biblical associations. In the Old Testament, Babylon is the Mesopotamian city where the Israelites were held captive, exiled from their homeland, between 597 and 586 BCE; Rastas compare the exile of the Israelites in Mesopotamia to the exile of the African diaspora outside Africa. In the New Testament, "Babylon" is used as a euphemism for the Roman Empire, which was regarded as acting in a destructive manner that was akin to the way in which the ancient Babylonians acted. Rastas perceive the exile of the black African diaspora in Babylon as an experience of great suffering, with the term "suffering" having a significant place in Rasta discourse. ellauri108.html on line 119: Rastas view "Zion" as an ideal to which they aspire. As with "Babylon", this term comes from the Bible, where it refers to an idealised Jerusalem. Rastas use "Zion" either for Ethiopia specifically or for Africa more broadly, the latter having an almost mythological identity in Rasta discourse. Many Rastas use the term "Ethiopia" as a synonym for "Africa"; thus, Rastas in Ghana for instance described themselves as already living within "Ethiopia". Other Rastas apply the term "Zion" to Jamaica or they use it to describe a state of mind. ellauri108.html on line 123: By the movement's fourth decade, the desire for physical repatriation to Africa had declined among Rastas, a change influenced by observation of the 1983–1985 famine in Ethiopia. Rather, many Rastas saw the idea of returning to Africa in a metaphorical sense, entailing the restoration of their pride and self-confidence as people of black African descent. The term "liberation before repatriation" began to be used within the movement. Some Rastas seek to transform Western society so that they may more comfortably live within it rather than seeking to move to Africa. There are nevertheless many Rastas who continue to emphasise the need for physical resettlement of the African diaspora in Africa. ellauri108.html on line 125: Rastafari is a millenarian movement, espousing the idea that the present age will come to an apocalyptic end. Many practitioners believe that on this Day of Judgement, Babylon will be overthrown, with Rastas being the chosen few who survive the upheaval. With Babylon destroyed, Rastas believe that humanity will be ushered into a "new age". This is conceived as being a millennium of peace, justice, and happiness in which the righteous shall live in Africa, now a paradise. In the 1980s, many Rastas believed that the Day of Judgment would happen around the year 2000. A view then common in the Rasta community was that the world's white people would wipe themselves out through nuclear war, with black Africans then ruling the world, something that they argued was prophesied in the Book of Daniel. ellauri108.html on line 127: Rastas do not believe that there is a specific afterlife to which individuals go following bodily death. They believe in the possibility of eternal life, and that only those who shun righteousness will actually die. The scholar of religion Leonard E. Barrett observed some Jamaican Rastas who believed that those practitioners who did die had not been faithful to Jah. He suggested that this attitude stemmed from the large numbers of young people that were then members of the movement, and who had thus seen only few Rastas die. Another Rasta view is that those who are righteous will undergo reincarnation, with an individual's identity remaining throughout each of their incarnations. In keeping with their views on death, Rastas eschew celebrating physical death and often avoid funerals, also repudiating the practice of ancestor veneration that is common among traditional African religions. ellauri108.html on line 131: Rastafari promotes the idea of "living naturally", in accordance with what Rastas regard as nature's laws. It endorses the idea that Africa is the "natural" abode of black Africans, a continent where they can live according to African culture and tradition and be themselves on a physical, emotional, and intellectual level. Practitioners believe that Westerners and Babylon have detached themselves from nature through technological development and thus have become debilitated, slothful, and decadent. Some Rastas express the view that they should adhere to what they regard as African laws rather than the laws of Babylon, thus defending their involvement in certain acts which may be illegal in the countries that they are living in. In emphasising this Afrocentric approach, Rastafari expresses overtones of black nationalism. ellauri108.html on line 133: Some Rastas have promoted activism as a means of achieving socio-political reform, while others believe in awaiting change that will be brought about through divine intervention in human affairs. In Jamaica, Rastas typically do not vote, derogatorily dismissing politics as "politricks", and rarely involve themselves in political parties or unions. The Rasta tendency to believe that socio-political change is inevitable opens the religion up to the criticism from the political left that it encourages adherents to do little or nothing to alter the status quo. Other Rastas do engage in political activism; the Ghanaian Rasta singer-songwriter Rocky Dawuni for instance was involved in campaigns promoting democratic elections, while in Grenada, many Rastas joined the People's Revolutionary Government formed in 1979. ellauri108.html on line 135: Rastafari promotes what it regards as the restoration of black manhood, believing that men in the African diaspora have been emasculated by Babylon. It espouses patriarchal principles, including the idea that women should submit to male leadership. External observers—including scholars such as Cashmore and Edmonds—have claimed that Rastafari accords women an inferior position to men. Rastafari women usually accept this subordinate position and regard it as their duty to obey their men; the academic Maureen Rowe suggested that women were willing to join the religion despite its restrictions because they valued the life of structure and discipline it provided. Rasta discourse often presents women as morally weak and susceptible to deception by evil, and claims that they are impure while menstruating. Rastas legitimise these gender roles by citing Biblical passages, particularly those in the Book of Leviticus and in the writings of Paul the Apostle. The Rasta Shop is a store selling items associated with Rastafari in the U.S. state of Oregon. ellauri108.html on line 137: Rasta women usually wear clothing that covers their head and hides their body contours. Trousers are usually avoided, in favour of long skirts. Women are expected to cover their head while praying, and in some Rasta groups this is expected of them whenever in public. Rasta discourse insists this female dress code is necessary to prevent women attracting men and presents it as an antidote to the sexual objectification of women in Babylon. Rasta men are permitted to wear whatever they choose. Although men and women took part alongside each other in early Rasta rituals, from the late 1940s and 1950s the Rasta community increasingly encouraged gender segregation for ceremonies. This was legitimised with the explanation that women were impure through menstruation and that their presence at the ceremonies would distract male participants. ellauri108.html on line 139: As it existed in Jamaica, Rastafari did not promote monogamy. Rasta men are permitted multiple female sex partners, while women are expected to reserve their sexual activity for one male partner. Marriage is not usually formalised through legal ceremonies but is a common-law affair, although many Rastas are legally married. Rasta men refer to their female partners as "queens", or "empresses", while the males in these relationships are known as "kingmen". Rastafari places great importance on family life and the raising of children, with reproduction being encouraged. The religion emphasises the place of men in child-rearing, associating this with the recovery of African manhood. Women often work, sometimes while the man raises the children at home. Rastafari typically rejects feminism, although since the 1970s growing numbers of Rasta women have called for greater gender equity in the movement. The scholar Terisa E. Turner for instance encountered Kenyan feminists who were appropriating Rastafari content to suit their political agenda. Some Rasta women have challenged gender norms by wearing their hair uncovered in public and donning trousers. ellauri108.html on line 141: Rastafari regards procreation as the purpose of sex, and thus oral and anal sex are usually forbidden. Both contraception and abortion are usually censured, and a common claim in Rasta discourse is that these were inventions of Babylon to decrease the black African birth-rate. Rastas typically express hostile attitudes to homosexuality, regarding homosexuals as evil and unnatural; this attitude derives from references to same-sex sexual activity in the Bible. Homosexual Rastas probably conceal their sexual orientation because of these attitudes. Rastas typically see the growing acceptance of birth control and homosexuality in Western society as evidence of the degeneration of Babylon as it approaches its apocalyptic end. ellauri108.html on line 143: Rastas refer to their cultural and religious practices as "livity". Rastafari does not place emphasis on hierarchical structures. It has no professional priesthood, with Rastas believing that there is no need for a priest to act as mediator between the worshipper and divinity. It nevertheless has "elders", an honorific title bestowed upon those with a good reputation among the community. Although respected figures, they do not necessarily have administrative functions or responsibilities. When they do oversee ritual meetings, they are often responsible for helping to interpret current events in terms of Biblical scripture. Elders often communicate with each other through a network to plan movement events and form strategies. ellauri108.html on line 150: The largest groundings were known as "groundations" or "grounations" in the 1950s, although they were subsequently re-termed "Nyabinghi Issemblies". The term "Nyabinghi" is adopted from the name of a mythical African queen. Nyabinghi Issemblies are often held on dates associated with Ethiopia and Haile Selassie. These include Ethiopian Christmas (7 January), the day on which Haile Selassie visited Jamaica (21 April), Selassie's birthday (23 July), Ethiopian New Year (11 September), and Selassie's coronation day (2 November). Some Rastas also organise Nyabinghi Issemblies to mark Jamaica's Emancipation Day (1 August) and Marcus Garvey's birthday (17 August). A group of Rastas in Liberia celebrate Marcus Garvey's birthday. ellauri108.html on line 152: Nyabinghi Issemblies typically take place in rural areas, being situated in the open air or in temporary structures—known as "temples" or "tabernacles"—specifically constructed for the purpose. Any elder seeking to sponsor a Nyabinghi Issembly must have approval from other elders and requires the adequate resources to organise such an event. The assembly usually lasts between three and seven days. During the daytime, attendees engage in food preparation, ganja smoking, and reasoning, while at night they focus on drumming and dancing around bonfires. Nyabinghi Issemblies often attract Rastas from a wide area, including from different countries. They establish and maintain a sense of solidarity among the Rasta community and cultivate a feeling of collective belonging. Unlike in many other religions, rites of passage play no role in Rastafari; on death, various Rastas have been given Christian funerals by their relatives, as there are no established Rasta funeral rites. ellauri108.html on line 156: In Rastafari, cannabis is considered a sacrament. Rastas argue that the use of ganja is promoted in the Bible, specifically in Genesis, Psalms, and Revelation. They regard it as having healing properties, eulogise it for inducing feelings of "peace and love", and claim that it cultivates a form of personal introspection that allows the smokers to discover their inner divinity. Some Rastas believe that cannabis smoke serves as an incense that counteracts immoral practices in society. ellauri108.html on line 158: Rastas typically smoke cannabis in the form of a large, hand-rolled cigarette known as a spliff. This is often rolled together while a prayer is offered to Jah; the spliff is lit and smoked only when the prayer is completed. At other times, cannabis is smoked in a water pipe referred to as a "chalice": styles include kutchies, chillums, and steamers. The pipe is passed in a counter-clockwise direction around the assembled circle of Rastas. ellauri108.html on line 160: There are various options that might explain how cannabis smoking came to be part of Rastafari. By the 8th century, Arab traders had introduced cannabis to Central and Southern Africa. In the 19th century, enslaved Bakongo people arrived in Jamaica, where they established the religion of Kumina. In Kumina, cannabis was smoked during religious ceremonies in the belief that it facilitated possession by ancestral spirits. The religion was largely practiced in south-east Jamaica's Saint Thomas Parish, where a prominent early Rasta, Leonard Howell, lived while he was developing many of Rastafari's beliefs and practices; it may have been through Kumina that cannabis became part of Rastafari. A second possible source was the use of cannabis in Hindu rituals. Hindu migrants arrived in Jamaica as indentured servants from British India between 1834 and 1917, and brought cannabis with them. A Jamaican Hindu priest, Laloo, was one of Howell's spiritual advisors, and may have influenced his adoption of ganja. The adoption of cannabis may also have been influenced by the widespread medicinal and recreational use of cannabis among Afro-Jamaicans in the early 20th century. Early Rastafarians may have taken an element of Jamaican culture which they associated with their peasant past and the rejection of capitalism and sanctified it by according it Biblical correlates. ellauri108.html on line 162: In many countries—including Jamaica—cannabis is illegal and by using it, Rastas protest the rules and regulations of Babylon. In the United States, for example, thousands of practitioners have been arrested because of their possession of the drug. Rastas have also advocated for the legalisation of cannabis in those jurisdictions where it is illegal; in 2015, Jamaica decriminalized personal possession of marijuana up to two ounces and legalized it for medicinal and scientific purposes. In 2019, Barbados legalised Rastafari use of cannabis within religious settings and pledged 60 acres (24 ha) of land for Rastafari to grow it. ellauri108.html on line 164: Rastafari music developed at reasoning sessions, where drumming, chanting, and dancing are all present. Rasta music is performed to praise and commune with Jah, and to reaffirm the rejection of Babylon. Rastas believe that their music has healing properties, with the ability to cure colds, fevers, and headaches. Many of these songs are sung to the tune of older Christian hymns, but others are original Rasta creations. ellauri108.html on line 166: The bass-line of Rasta music is provided by the akete, a three-drum set, which is accompanied by percussion instruments like rattles and tambourines. A syncopated rhythm is then provided by the fundeh drum. In addition, a peta drum improvises over the rhythm. The different components of the music are regarded as displaying different symbolism; the bassline symbolises blows against Babylon, while the lighter beats denote hope for the future. ellauri108.html on line 168: As Rastafari developed, popular music became its chief communicative medium. During the 1960s, ska was a popular musical style in Jamaica, and although its protests against social and political conditions were mild, it gave early expression to Rasta socio-political ideology. Particularly prominent in the connection between Rastafari and ska were the musicians Count Ossie and Don Drummond. Ossie was a drummer who believed that black people needed to develop their own style of music; he was heavily influenced by Burru, an Afro-Jamaican drumming style. Ossie subsequently popularised this new Rastafari ritual music by playing at various groundings and groundations around Jamaica, with songs like "Another Moses" and "Babylon Gone" reflecting Rasta influence. Rasta themes also appeared in Drummond's work, with songs such as "Reincarnation" and "Tribute to Marcus Garvey". ellauri108.html on line 170: 1968 saw the development of reggae in Jamaica, a musical style typified by slower, heavier rhythms than ska and the increased use of Jamaican Patois. Like calypso, reggae was a medium for social commentary, although it demonstrated a wider use of radical political and Rasta themes than were previously present in Jamaican popular music. Reggae artists incorporated Rasta ritual rhythms, and also adopted Rasta chants, language, motifs, and social critiques. Songs like The Wailers' "African Herbsman" and Peter Tosh's "Legalize It" referenced cannabis use, while tracks like The Melodians' "Rivers of Babylon" and Junior Byles' "Beat Down Babylon" referenced Rasta beliefs in Babylon. Reggae gained widespread international popularity during the mid-1970s, coming to be viewed by black people in many different countries as music of the oppressed. Many Rastas grew critical of reggae, believing that it had commercialised their religion. Although reggae contains much Rastafari symbolism, and the two are widely associated, the connection is often exaggerated by non-Rastas. Most Rastas do not listen to reggae music, and reggae has also been utilised by other religious groups, such as Protestant Evangelicals. Out of reggae came dub music; dub artists often employ Rastafari terminology, even when not Rastas themselves. ellauri108.html on line 172: Rastas typically regard words as having an intrinsic power, seeking to avoid language that contributes to servility, self-degradation, and the objectification of the person. Practitioners therefore often use their own form of language, known commonly as "dread talk", "Iyaric", and "Rasta talk". Developed in Jamaica during the 1940s, this use of language fosters group identity and cultivates particular values. Adherents believe that by formulating their own language they are launching an ideological attack on the integrity of the English language, which they view as a tool of Babylon. The use of this language helps Rastas distinguish and separate themselves from non-Rastas, for whom—according to Barrett—Rasta rhetoric can be "meaningless babbling". However, Rasta terms have also filtered into wider Jamaican speech patterns. ellauri108.html on line 177: Rastas often make use of the colours red, black, green, and gold. Red, gold, and green were used in the Ethiopian flag, while, prior to the development of Rastafari, the Jamaican black nationalist activist Marcus Garvey had used red, green, and black as the colours for the Pan-African flag representing his United Negro Improvement Association. According to Garvey, the red symbolised the blood of martyrs, the black symbolised the skin of Africans, and the green represented the vegetation of the land, an interpretation endorsed by some Rastas. The colour gold is often included alongside Garvey's three colours; it has been adopted from the Jamaican flag, and is often interpreted as symbolising the minerals and raw materials which constitute Africa's wealth. Rastas often paint these colours onto their buildings, vehicles, kiosks, and other items, or display them on their clothing, helping to distinguish Rastas from non-Rastas and allowing adherents to recognise their co-religionists. As well as being used by Rastas, the colour set has also been adopted by Pan-Africanists more broadly, who use it to display their identification with Afrocentricity; for this reason it was adopted on the flags of many post-independence African states. Rastas often accompany the use of these three or four colours with the image of the Lion of Judah, also adopted from the Ethiopian flag and symbolizing Haile Selassie. ellauri108.html on line 182: Rastas seek to produce food "naturally", eating what they call ital, or "natural" food. This is often grown organically, and locally. Most Rastas adhere to the dietary laws outlined in the Book of Leviticus, and thus avoid eating pork or crustaceans. Other Rastas remain vegetarian, or vegan, a practice stemming from their interpretation of Leviticus. Many also avoid the addition of additives, including sugar and salt, to their food. Rasta dietary practices have been ridiculed by non-Rastas; in Ghana for example, where food traditionally includes a high meat content, the Rastas' emphasis on vegetable produce has led to the joke that they "eat like sheep and goats". In Jamaica, Rasta practitioners have commercialised ital food, for instance by selling fruit juices prepared according to Rasta custom. ellauri108.html on line 189: Rastas differ on whether they regard dreadlocks as compulsory for practicing the religion. Some Rastas do not wear their hair in dreadlocks; within the religion they are often termed "cleanface" Rastas, with those wearing dreadlocked hair often called "locksmen". Some Rastas have also joined the Ethiopian Orthodox Church, the Christian organisation to which Haile Selassie belonged, and these individuals are forbidden from putting their hair in dreadlocks by the Church. In reference to Rasta hairstyles, Rastas often refer to non-Rastas as "baldheads", or "combsome", while those who are new to Rastafari and who have only just started to grow their hair into dreads are termed "nubbies". Members of the Bobo Ashanti sect of Rastas conceal their dreadlocks within turbans, while some Rastas tuck their dreads under a rastacap or tam headdress, usually coloured green, red, black, and yellow. Dreadlocks and Rastafari-inspired clothing have also been worn for aesthetic reasons by non-Rastas. For instance, many reggae musicians who do not adhere to the Rastafari religion wear their hair in dreads. A Rasta man wearing a rastacap has been sighted in Jamaica. ellauri108.html on line 191: From the beginning of the Rastafari movement in the 1930s, adherents typically grew beards and tall hair, perhaps in imitation of Haile Selassie. The wearing of hair as dreadlocks then emerged as a Rasta practice in the 1940s; there were debates within the movement as to whether dreadlocks should be worn or not, with proponents of the style becoming dominant. There are various claims as to how this practice was adopted. One claim is that it was adopted in imitation of certain African nations, such as the Maasai, Somalis, or Oromo, or that it was inspired by the hairstyles worn by some of those involved in the anti-colonialist Mau Mau Uprising in Kenya. An alternative explanation is that it was inspired by the hairstyles of the Hindu sadhus. ellauri108.html on line 195: Rastafari developed out of the legacy of the Atlantic slave trade, in which over ten million Africans were enslaved and transported to the Americas between the 16th and 19th centuries. Under 700,000 of these slaves were settled in the British colony of Jamaica. The British government abolished slavery in the Caribbean island in 1834, although racial prejudice remained prevalent across Jamaican society. ellauri108.html on line 199: Further contributing significantly to Rastafari's development were Ethiopianism and the Back to Africa ethos, both traditions with 18th-century roots. In the 19th century, there were growing calls for the African diaspora located in Western Europe and the Americas to be resettled in Africa, with some of this diaspora establishing colonies in Sierra Leone and Liberia. Based in Liberia, the black Christian preacher Edward Wilmot Blyden began promoting African pride and the preservation of African tradition, customs, and institutions. Also spreading throughout Africa was Ethiopianism, a movement that accorded special status to the east African nation of Ethiopia because it was mentioned in various Biblical passages. For adherents of Ethiopianism, "Ethiopia" was regarded as a synonym of Africa as a whole. ellauri108.html on line 201: Marcus Garvey, a prominent black nationalist theorist who heavily influenced Rastafari and is regarded as a prophet by many Rastas. The Jamaican activist Marcus Garvey, spent much of his adult life in the US and Britain. Garvey supported the idea of global racial separatism and called for part of the African diaspora to relocate to Africa. His ideas faced opposition from civil rights activists like W. E. B. Du Bois who supported racial integration, and as a mass movement, Garveyism declined in the Great Depression of the 1930s. A rumour later spread that in 1916, Garvey had called on his supporters to "look to Africa" for the crowning of a black king; this quote was never verified. However, in August 1930, Garvey's play, Coronation of an African King, was performed in Kingston. Its plot revolved around the crowning of the fictional Prince Cudjoe of Sudan, although it anticipated the crowning of Haile Selassie later that year. Rastas hold Garvey in great esteem, with many regarding him as a prophet. Garvey knew of Rastafari, but took a largely negative view of the religion; he also became a critic of Haile Selassie, calling him "a great coward" who rules a "country where black men are chained and flogged". ellauri108.html on line 203: Haile Selassie was crowned Emperor of Ethiopia in 1930. A number of Jamaica's Christian clergymen claimed that Selassie's coronation was evidence that he was the black messiah that they believed was prophesied in the Book of Revelation, the Book of Daniel, and Psalms. Over the following years, several street preachers—most notably Leonard Howell, Archibald Dunkley, Robert Hinds, and Joseph Hibbert—began claiming that Haile Selassie was the returned Jesus. They first did so in Kingston, and soon the message spread throughout 1930s Jamaica, especially among poor communities who were hit particularly hard by the Great Depression. Clarke stated that "to all intents and purposes this was the beginning" of the Rastafari movement. ellauri108.html on line 205: Howell has been described as the "leading figure" in the early Rastafari movement. He preached that black Africans were superior to white Europeans and that Afro-Jamaicans should owe their allegiance to Haile Selassie rather than to George V, King of Great Britain and Ireland. The island's British authorities arrested him and charged him with sedition in 1934, resulting in his two-year imprisonment. Following his release, Howell established the Ethiopian Salvation Society and in 1939 established a Rasta community, known as Pinnacle, in Saint Catherine Parish. Police feared that Howell was training his followers for an armed rebellion and were angered that it was producing cannabis for sale. They raided the community on several occasions and Howell was imprisoned for a further two years. Upon his release he returned to Pinnacle, but the police continued with their raids and shut down the community in 1954; Howell himself was committed to a mental hospital. ellauri108.html on line 214: Rastafari's main appeal was among the lower classes of Jamaican society. For its first thirty years, Rastafari was in a conflictual relationship with the Jamaican authorities. Jamaica's Rastas expressed contempt for many aspects of the island's society, viewing the government, police, bureaucracy, professional classes, and established churches as instruments of Babylon. Relations between practitioners and the police were strained, with Rastas often being arrested for cannabis possession. During the 1950s the movement grew rapidly in Jamaica itself and also spread to other Caribbean islands, the United States, and the United Kingdom. ellauri108.html on line 216: In the 1940s and 1950s, a more militant brand of Rastafari emerged. The vanguard of this was the House of Youth Black Faith, a group whose members were largely based in West Kingston. Backlash against the Rastas grew after a practitioner of the religion allegedly killed a woman in 1957. In March 1958, the first Rastafarian Universal Convention was held in the settlement of Back-o-Wall, Kingston. Following the event, militant Rastas unsuccessfully tried to capture the city in the name of Haile Selassie. Later that year they tried again in Spanish Town. The increasing militancy of some Rastas resulted in growing alarm about the religion in Jamaica. According to Cashmore, the Rastas became "folk devils" in Jamaican society. In 1959, the self-declared prophet and founder of the African Reform Church, Claudius Henry, sold thousands of tickets to Afro-Jamaicans, including many Rastas, for passage on a ship that he claimed would take them to Africa. The ship never arrived and Henry was charged with fraud. In 1960 he was sentenced to six years imprisonment for conspiring to overthrow the government. Henry's son was accused of being part of a paramilitary cell and executed, confirming public fears about Rasta violence. One of the most prominent clashes between Rastas and law enforcement was the Coral Gardens incident of 1963, in which an initial skirmish between police and Rastas resulted in several deaths and led to a larger roundup of practitioners. Clamping down on the Rasta movement, in 1964 the island's government implemented tougher laws surrounding cannabis use. ellauri108.html on line 220: Whereas its membership had previously derived predominantly from poorer sectors of society, in the 1960s Rastafari began attracting support from more privileged groups like students and professional musicians. The foremost group emphasising this approach was the Twelve Tribes of Israel, whose members came to be known as "Uptown Rastas". Among those attracted to Rastafari in this decade were middle-class intellectuals like Leahcim Semaj, who called for the religious community to place greater emphasis on scholarly social theory as a method of achieving change. Although some Jamaican Rastas were critical of him, many came under the influence of the Guyanese black nationalist academic Walter Rodney, who lectured to their community in 1968 before publishing his thoughts as the pamphlet Groundings. Like Rodney, many Jamaican Rastas were influenced by the U.S.-based Black Power movement. After Black Power declined following the deaths of prominent exponents such as Malcolm X, Michael X, and George Jackson, Rastafari filled the vacuum it left for many black youth. ellauri108.html on line 222: In the mid-1970s, reggae's international popularity exploded. The most successful reggae artist was Bob Marley, who—according to Cashmore—"more than any other individual, was responsible for introducing Rastafarian themes, concepts and demands to a truly universal audience". Reggae's popularity led to a growth in "pseudo-Rastafarians", individuals who listened to reggae and wore Rasta clothing but did not share its belief system. Many Rastas were angered by this, believing it commercialised their religion. ellauri108.html on line 225: Mä ehdin pahan kerran kyllästyä Bob Marleyn musiikkiin kun pikku Pauli huusi suu kolmiona ja kieli kuppina kova hattu päässä, ja mä kannoin sitä ympäriinsä pienessä huoneessa Merimiehenkatu 10:ssä, jossa oli stereot ja Lundiat. Pauli kai sit tykkäs siitä musiikista, sitä piti soittaa huutamisen taustabändinä. ellauri108.html on line 227: Through reggae, Rasta musicians became increasingly important in Jamaica's political life during the 1970s. To bolster his popularity with the electorate, Jamaican Prime Minister Michael Manley employed Rasta imagery and courted and obtained support from Marley and other reggae musicians. Manley described Rastas as a "beautiful and remarkable people" and carried a cane, the "rod of correction", which he claimed was a gift from Haile Selassie. Following Manley's example, Jamaican political parties increasingly employed Rasta language, symbols, and reggae references in their campaigns, while Rasta symbols became increasingly mainstream in Jamaican society. This helped to confer greater legitimacy on Rastafari, with reggae and Rasta imagery being increasingly presented as a core part of Jamaica's cultural heritage for the growing tourist industry. In the 1980s, a Rasta, Barbara Makeda Blake Hannah, became a senator in the Jamaican Parliament. ellauri108.html on line 233: Rastafari is not a homogeneous movement and has no single administrative structure, nor any single leader. A majority of Rastas avoid centralised and hierarchical structures because they do not want to replicate the structures of Babylon and because their religion's ultra-individualistic ethos places emphasis on inner divinity. The structure of most Rastafari groups is less like that of Christian denominations and is instead akin to the cellular structure of other African diasporic traditions like Haitian Vodou, Cuban Santería, and Jamaica's Revival Zion. Since the 1970s, there have been attempts to unify all Rastas, namely through the establishment of the Rastafari Movement Association, which sought political mobilisation. In 1982, the first international assembly of Rastafari groups took place in Toronto, Canada. This and subsequent international conferences, assemblies, and workshops have helped to cement global networks and cultivate an international community of Rastas. ellauri108.html on line 235: Sub-divisions of Rastafari are often referred to as "houses" or "mansions", in keeping with a passage from the Gospel of John (14:2): as translated in the King James Bible, Jesus states "In my father's house are many mansions". The three most prominent branches are the House of Nyabinghi, the Bobo Ashanti, and the Twelve Tribes of Israel, although other important groups include the Church of Haile Selassie I, Inc., and the Fulfilled Rastafari. By fragmenting into different houses without any single leader, Rastafari became more resilient amid opposition from Jamaica's government during the early decades of the movement. ellauri108.html on line 239: The Bobo Ashanti sect was founded in Jamaica by Emanuel Charles Edwards through the establishment of his Ethiopia Africa Black International Congress (EABIC) in 1958. The group established a commune in Bull Bay, where they were led by Edwards until his 1994 death. The group hold to a highly rigid ethos. Edwards advocated the idea of a new trinity, with Haile Selassie as the living God, himself as the Christ, and Garvey as the prophet. Male members are divided into two categories: the "priests" who conduct religious services and the "prophets" who take part in reasoning sessions. It places greater restrictions on women than most other forms of Rastafari; women are regarded as impure because of menstruation and childbirth and so are not permitted to cook for men. The group teaches that black Africans are God's chosen people and are superior to white Europeans, with members often refusing to associate with white people. Bobo Ashanti Rastas are recognisable by their long, flowing robes and turbans. ellauri108.html on line 242: The Twelve Tribes of Israel were founded in 1968 in Kingston by Vernon Carrington. He proclaimed himself the reincarnation of the Old Testament prophet Gad and his followers call him "Prophet Gad", "Brother Gad", or "Gadman". It is commonly regarded as the most liberal form of Rastafari and the closest to Christianity. Practitioners are often dubbed "Christian Rastas" because they believe Jesus is the only saviour; Haile Selassie is accorded importance, but is not viewed as the second coming of Jesus. The group divides its members into twelve groups according to which Hebrew calendar month they were born in; each month is associated with a particular colour, body part, and mental function. Maintaining dreadlocks and an ital diet are considered commendable but not essential, while adherents are called upon to read a chapter of the Bible each day. Membership is open to individuals of any racial background. ellauri108.html on line 244: The Twelve Tribes peaked in popularity during the 1970s, when it attracted artists, musicians, and many middle-class followers—Marley among them—resulting in the terms "middle-class Rastas" and "uptown Rastas" being applied to members of the group. Carrington died in 2005, since which time the Twelve Tribes of Israel have been led by an executive council. As of 2010, it was recorded as being the largest of the centralised Rasta groups. It remains headquartered in Kingston, although it has followers outside Jamaica; the group was responsible for establishing the Rasta community in Shashamane, Ethiopia. ellauri108.html on line 246: The Church of Haile Selassie, Inc., was founded by Abuna Foxe and operated much like a mainstream Christian church, with a hierarchy of functionaries, weekly services, and Sunday schools. In adopting this broad approach, the Church seeks to develop Rastafari's respectability in wider society. Fulfilled Rastafari is a multi-ethnic movement that has spread in popularity during the 21st century, in large part through the Internet. The Fulfilled Rastafari group accept Haile Selassie's statements that he was a man and that he was a devout Christian, and so place emphasis on worshipping Jesus through the example set forth by Haile Selassie. The wearing of dreadlocks and the adherence to an ital diet are considered issues up to the individual. ellauri108.html on line 250: As of 2012, there were an estimated 700,000 to 1,000,000 Rastas worldwide. They can be found in many different regions, including most of the world's major population centres. Rastafari's influence on wider society has been more substantial than its numerical size, particularly in fostering a racial, political, and cultural consciousness among the African diaspora and Africans themselves. Men dominate Rastafari. In its early years, most of its followers were men, and the women who did adhere to it tended to remain in the background. This picture of Rastafari's demographics has been confirmed by ethnographic studies conducted in the late 20th and early 21st centuries. ellauri108.html on line 252: The Rasta message resonates with many people who feel marginalised and alienated by the values and institutions of their society. Internationally, it has proved most popular among the poor and among marginalised youth. In valorising Africa and blackness, Rastafari provides a positive identity for youth in the African diaspora by allowing them to psychologically reject their social stigmatisation. It then provides these disaffected people with the discursive stance from which they can challenge capitalism and consumerism, providing them with symbols of resistance and defiance. Cashmore expressed the view that "whenever there are black people who sense an injust disparity between their own material conditions and those of the whites who surround them and tend to control major social institutions, the Rasta messages have relevance." ellauri108.html on line 256: Rastas often claim that—rather than converting to the religion—they were actually always a Rasta and that their embrace of its beliefs was merely the realisation of this. There is no formal ritual carried out to mark an individual's entry into the Rastafari movement, although once they do join an individual often changes their name, with many including the prefix "Ras". Rastas regard themselves as an exclusive and elite community, membership of which is restricted to those who have the "insight" to recognise Haile Selassie's importance. Practitioners thus often regard themselves as the "enlightened ones" who have "seen the light". Many of them see no point in establishing good relations with non-Rastas, believing that the latter will never accept Rastafari doctrine as truth. ellauri108.html on line 262: Barrett described Rastafari as "the largest, most identifiable, indigenous movement in Jamaica." In the mid-1980s, there were approximately 70,000 members and sympathisers of Rastafari in Jamaica. The majority were male, working-class, former Christians aged between 18 and 40. In the 2011 Jamaican census, 29,026 individuals identified as Rastas. Jamaica's Rastas were initially entirely from the Afro-Jamaican majority, and although Afro-Jamaicans are still the majority, Rastafari has also gained members from the island's Chinese, Indian, Afro-Chinese, Afro-Jewish, mulatto, and white minorities. Until 1965 the vast majority were from the lower classes, although it has since attracted many middle-class members; by the 1980s there were Jamaican Rastas working as lawyers and university professors. Jamaica is often valorised by Rastas as the fountain-head of their faith, and many Rastas living elsewhere travel to the island on pilgrimage. ellauri108.html on line 264: Both through travel between the islands, and through reggae's popularity, Rastafari spread across the eastern Caribbean during the 1970s. Here, its ideas complemented the anti-colonial and Afrocentric views prevalent in countries like Trinidad, Grenada, Dominica, and St Vincent. In these countries, the early Rastas often engaged in cultural and political movements to a greater extent than their Jamaican counterparts had. Various Rastas were involved in Grenada's 1979 New Jewel Movement and were given positions in the Grenadine government until it was overthrown and replaced following the U.S. invasion of 1983. Although Fidel Castro's Marxist–Leninist government generally discouraged foreign influences, Rastafari was introduced to Cuba alongside reggae in the 1970s. Foreign Rastas studying in Cuba during the 1990s connected with its reggae scene and helped to further ground it in Rasta beliefs. In Cuba, most Rastas have been male and from the Afro-Cuban population. ellauri108.html on line 266: Rastafari was introduced to the United States and Canada with the migration of Jamaicans to continental North America in the 1960s and 1970s. American police were often suspicious of Rastas and regarded Rastafari as a criminal sub-culture. Rastafari also attracted converts from within several Native American communities and picked up some support from white members of the hippie subculture, which was then in decline. In Latin America, small communities of Rastas have also established in Brazil, Panama, and Nicaragua. ellauri108.html on line 270: A smaller number of Rastas are found in Muslim-majority countries of West Africa, such as Gambia and Senegal. One West African group that wear dreadlocks are the Baye Faal, a Mouride sect in Senegambia, some of whose practitioners have started calling themselves "Rastas" in reference to their visual similarity to Rastafari. The popularity of dreadlocks and marijuana among the Baye Faal may have been spread in large part through access to Rasta-influenced reggae in the 1970s. A small community of Rastas also appeared in Burkina Faso. ellauri108.html on line 272: In the 1960s, a Rasta settlement was established in Shashamane, Ethiopia, on land made available by Haile Selassie's Ethiopian World Federation. The community faced many problems; 500 acres were confiscated by the Marxist government of Mengistu Haile Mariam. There were also conflicts with local Ethiopians, who largely regarded the incoming Rastas, and their Ethiopian-born children, as foreigners. The Shashamane community peaked at a population of 2,000, although subsequently declined to around 200. ellauri108.html on line 274: By the early 1990s, a Rasta community existed in Nairobi, Kenya, whose approach to the religion was informed both by reggae and by traditional Kikuyu religion. Rastafari groups have also appeared in Zimbabwe, and in South Africa; in 2008, there were at least 12,000 Rastas in the country. At an African Union/Caribbean Diaspora conference in South Africa in 2005, a statement was released characterising Rastafari as a force for integration of Africa and the African diaspora. ellauri108.html on line 277: During the 1950s and 1960s, Rastas were among the thousands of Caribbean migrants who settled in the United Kingdom, leading to small groups appearing in areas of London such as Brixton and Notting Hill in the 1950s. By the late 1960s, Rastafari had attracted converts from the second generation of British Caribbean people, spreading beyond London to cities like Birmingham, Leicester, Liverpool, Manchester, and Bristol. Its spread was aided by the gang structures that had been cultivated among black British youth by the rudeboy subculture, and gained increasing attention in the 1970s through reggae's popularity. According to the 2001 United Kingdom Census there are about 5000 Rastafari living in England and Wales. Clarke described Rastafari as a small but "extremely influential" component of black British life. ellauri108.html on line 305: Wayne Gould and his wife were simply asking that Moyo refrain from making political statements on behalf of the museum. ellauri108.html on line 310: We will never make such a mean person happy with us and we should have no interest in a foolish attempt to placate them.” ellauri108.html on line 333: 1A1Babylonissa asui mies, jonka nimi oli Jojakim. 2Hän otti vaimokseen Susannan, Hilkian tyttären, joka oli jumalaapelkäävä ja hyvin kaunis. 3Myös Susannan vanhemmat olivat hurskaita, ja he olivat opettaneet tytärtään elämään Mooseksen lain mukaan. 4Jojakim oli hyvin rikas, ja hänellä oli talonsa vieressä puutarha. Juutalaisten oli tapana kokoontua hänen luonaan, koska hän oli arvossapidetyin heistä kaikista. ellauri108.html on line 357: 44Herra kuuli rukouksen. 45Kun Susannaa vietiin surmattavaksi, Jumala herätti Daniel-nimisessä nuoressa pojassa pyhän hengen, 46ja hän huusi kovalla äänellä: »Minä olen syytön hänen vereensä!» * 47Kaikki kääntyivät katsomaan ja kysyivät häneltä: »Mitä sinä puhut?» 48Daniel astui heidän keskelleen ja sanoi: »Näinkö tyhmiä te olette, israelilaiset? Tuomitsitte kansanne tyttären oikopäätä, asiaa tutkimatta ja totuutta selvittämättä. 49Palatkaa oikeuspaikalle! Nuo miehet todistivat valheellisesti häntä vastaan.» ellauri108.html on line 375: In school, when we were taught of the slave trade, we did mot hear of the glory of the kings and the Kebra Nagast. We heard about "his story." We did not hear of African glory black my story, the truth as revealed in the Kebra Nagast We came to realize that even the Bible is just a version of ellauri108.html on line 379: Solomons hubris, his tragic flaw, is the meat and bone of the Ethiopian bible, the Kebra Nagast, which, translated, is the glory of the kings. In this work, unlike the King James' bible, we see King Solomon struggling with his own mortality. Bayna-Lehkem, or David, as he is called by Solomon because of likeness to the boy's grandfather, King David, is a man of virtue who will extend his glory to Ethiopia. So, Solomon's weakness for women, which brings about his dissolution, gives him the thing he is truly seeking: a son to walk his own footsteps, like Shakespeare's Hamnet, a son wiser, by dint of his virtue, than himself. A son wiser than himself, that sounds rather like a stone too big to both create and throw. Solomon is disinherited by the lord when he marries the daughter of the Pharaoh and worships her golden insect idols. A hairy spider on its back. For this he is punished severely. We discern his absolute nihilism. His ultimate disillusionment. Knowledge is nothing but sorrow. He that increaseth knowledge increaseth sorrow. In the bitter nutmeat of the Ecclesiastes. Who was the mother? Of course, Queen Sheba. She was, by all reports, black. ellauri108.html on line 381: I know Jah will provide, Benjy says with certainty. When that truth came I had no money, no job, no food. The child, my child, is crying and crying, my wife can't shut him up. As a matter of fact, she schedaadled. Just vamoosed. I am so vexed I can't pray no more. So I open the door and look to the sea. There I see a boat with three fishermen in it. The men are fishing but there is no space in the boat for another person. Out there on the sea, the waves are tall. Behind that boat, I see someone swimming. A little boy swimming along after the boat. I am wondering why the fishermen don't stop to pick up the boy in such a rough sea. But then I come to an understandingand it is Jah who put this idea into my head. That little boy's job is to dive for the fish traps, bring them up from the bottom. He is diving in that rough, rough sea for fish traps, and raising them up, all heavy with saltwater, all by himself. Just a little boy, too. Maybe ten years old. But so strong. Sometimes the sea cover him. I wouldn't see him or the boat. Then they would bounce him back into the sea. ellauri108.html on line 383: Benjy pauses for a reefer. "Do you see what I am saying? If such a boy could live on the sea, I knew that my son could live on the land. I come up here on this hill, that very morning. And I start to make a living making charcoal out of pimento trees. Right here, where we sit. This is where I get my start, right here on these cold, old embers. ellauri108.html on line 395: Shadrach, Meshach, and Abednego in and out of the flames. (Where is man n:o 4?) ellauri108.html on line 404: The story takes place about 600 years before Jesus Christ was born when King Nebuchadnezzar of Babylon besieged Jerusalem and took captive many of Israel's finest citizens. Among those deported to Babylon were four young men from the tribe of Judah: Daniel, Hananiah, Mishael, and Azariah. ellauri108.html on line 406: Once in captivity, the youths were given new names. Daniel was now called Belteshazzar, Hananiah was called Shadrach, Mishael was called Meshach, and Azariah was called Abednego. ellauri108.html on line 414: Shadrach, Meshach, and Abednego, however, worshipped only the One True God, and they refused to bow down to the false idol. They were brought before Nebuchadnezzar to face their fate but remained courageous in the face of the king's demand to bow down before the golden statue. They said: ellauri108.html on line 418: Furious, Nebuchadnezzar ordered the furnace to be heated seven times hotter than average. Shadrach, Meshach, and Abednego were bound and cast into the flames. The fiery blast was so hot it killed the soldiers who had escorted them. ellauri108.html on line 420: But as King Nebuchadnezzar peered into the furnace, he marveled at what he saw: ellauri108.html on line 426: "Blessed be the God of Shadrach, Meshach, and Abednego, who has sent his angel and delivered his servants, who trusted in him, and set aside the king's command, and yielded up their bodies rather than serve and worship any god except their own God." (Daniel 3:28, ESV) ellauri108.html on line 428: Through God's miraculous deliverance of Shadrach, Meshach, and Abednego that day, Nebuchadnezzar declared that the remaining Israelites in captivity were now protected from harm and were guaranteed freedom of worship. And Shadrach, Meshach, and Abednego received a royal promotion. ellauri108.html on line 434: However, God's miraculous intervention in a moment of crisis is not promised. If it were, believers would not need to exercise faith. The lesson here is that Shadrach, Meshach, and Abednego trusted God and were determined to be faithful without any guarantee of deliverance. They had no assurance they would survive the flames, but they stood firm anyway. ellauri108.html on line 445: There are no angels, Benjy explains. just man. What about Jah, I ask. That's what's meant by I and I, he replies. Me and myself, us two together, in this flesh, at this moment. I'm the only angel I'll ever need. I sit at my right and left ears in mini size as superego and id, and whisper to myself. ellauri108.html on line 455: Rastas who view Haile Selassie as Jesus argue that both were descendants from the royal line of the Biblical king David, while Rastas also emphasise the fact that the Makonnen dynasty, of which Haile Selassie was a member, claimed descent from the Biblical figures Solomon and the Queen of Sheba. ellauri108.html on line 461: Its emphasis is on the purging of any belief in the inferiority of black people, and the superiority of white people, from the minds of its followers.[99] Rastafari is therefore Afrocentric, equating blackness with the African continent, and endorsing a form of Pan-Africanism. ellauri108.html on line 467: Rastafari teaches that the black African diaspora are exiles living in "Babylon", a term which it applies to Western society. For Rastas, European colonialism and global capitalism are regarded as manifestations of Babylon, while police and soldiers are viewed as its agents.The term "Babylon" is adopted because of its Biblical associations. In the Old Testament, Babylon is the Mesopotamian city where the Israelites were held captive, exiled from their homeland, between 597 and 586 BCE; Rastas compare the exile of the Israelites in Mesopotamia to the exile of the African diaspora outside Africa. In the New Testament, "Babylon" is used as a euphemism for the Roman Empire, which was regarded as acting in a destructive manner that was akin to the way in which the ancient Babylonians acted. Rastas perceive the exile of the black African diaspora in Babylon as an experience of great suffering, with the term "suffering" having a significant place in Rasta discourse. ellauri108.html on line 477: Rastas view "Zion" as an ideal to which they aspire. As with "Babylon", this term comes from the Bible, where it refers to an idealised Jerusalem. Rastas use "Zion" either for Ethiopia specifically or for Africa more broadly, the latter having an almost mythological identity in Rasta discourse. Many Rastas use the term "Ethiopia" as a synonym for "Africa"; thus, Rastas in Ghana for instance described themselves as already living within "Ethiopia". Other Rastas apply the term "Zion" to Jamaica or they use it to describe a state of mind. ellauri108.html on line 485: Rastafari is a millenarian movement, espousing the idea that the present age will come to an apocalyptic end. Many practitioners believe that on this Day of Judgement, Babylon will be overthrown, with Rastas being the chosen few who survive the upheaval. With Babylon destroyed, Rastas believe that humanity will be ushered into a "new age". This is conceived as being a millennium of peace, justice, and happiness in which the righteous shall live in Africa, now a paradise. ellauri108.html on line 489: Rastas do not believe that there is a specific afterlife to which individuals go following bodily death. They believe in the possibility of eternal life, and that only those who shun righteousness will actually die. The scholar of religion Leonard E. Barrett observed some Jamaican Rastas who believed that those practitioners who did die had not been faithful to Jah. He suggested that this attitude stemmed from the large numbers of young people that were then members of the movement, and who had thus seen only few Rastas die. Another Rasta view is that those who are righteous will undergo reincarnation, with an individual's identity remaining throughout each of their incarnations. In keeping with their views on death, Rastas eschew celebrating physical death and often avoid funerals, also repudiating the practice of ancestor veneration that is common among traditional African religions. ellauri109.html on line 54: die Du in unsere Dunkelheit gebracht, ellauri109.html on line 79: die seine Liebe in unseren Herzen zurückgelassen hat. ellauri109.html on line 84: es gibt ein Wiedersehen an einem helleren Tag. ellauri109.html on line 88: Sie ist nun frei und unsere Tränen wünschen ihr Glück. ellauri109.html on line 111: Sobald wir alle unsere Arbeiten auf dieser Erde erledigt haben, ellauri109.html on line 112: ist es uns erlaubt unseren Leib abzuwerfen, ellauri109.html on line 113: welcher unsere Seele, wie ein Kokon den Schmetterling, gefangen hält. ellauri109.html on line 114: Wenn die Zeit reif ist, können wir unseren Körper gehen lassen, ellauri109.html on line 135: Du lebst in uns und gehst durch unsere Träume. ellauri109.html on line 202: Unsere lieben Toten sind nicht gestorben, ellauri109.html on line 236: Ruth kuulostaa hyvältä ihmiseltä. Oliko se jutku? Jep. Franz Boas was Jewish, besides his two best known students, Ruth Benedict and Margaret Mead were also Jewish. ellauri109.html on line 238: Into Kalervo Auer (16. lokakuuta 1890 Viipuri – 6. toukokuuta 1948 Tampere) oli suomalainen aktivisti, jääkärivärväri ja Špalernajaan vangittu ”kalterijääkäri” ellauri109.html on line 243: Into Auer kuoli Tampereen yleisessä sairaalassa 6. toukokuuta 1948. Hautapaikka Kalevankankaalla jäi merkitsemättä, koska yksin ja tukijoitta jääneen miehen hautakivelle ei löytynyt maksajaa. ellauri109.html on line 248: Jukka Hankamäki kirjoitti ylioppilaaksi Vammalan lukiosta vuonna 1985. Hän opiskeli vuosina 1987–1993 filosofiaa Tampereen yliopistossa Juha Varton oppilaana. Siirryttyään Helsingin yliopistoon Hankamäki väitteli Esa Saarisen ohjauksessa tohtoriksi Simone Weilin eksistenssifilosofiasta vuonna 1997. ellauri109.html on line 256: Eskin papereilla ei pitkälle pötkitty. Olikos Simone Weilkin homo? No se oli kristityxi käännytetty jutku ja aspergeri, mutta sexuaaalisesti tiettävästi aika lukossa. Painovoimasta ja armosta se sepusti. Painovoima vetää alas kullinnuppia, kaippa armo nostattaa sen taas kohti taivasta. Simonen veli oli se matemaatikko. Simone oli vaan mystikoiden poimija. ellauri109.html on line 266: Kun opiskelijana luin puheaktiteoreetikkoja, Austin tuntui järkimieheltä mutta Searlen sepustuxet oli puhasta potaskaa. Ja kuinka oikeassa olinkaan, Searlen pussista ei löydy puhtaita jauhoja vaan tappavaa kaliumia. Likainen mieli jonka aivoille paras palkinto ois niskalaukaus. Huomasin sen 26-vuotiaana alle kymmenessä minuutissa kuten Phil Rothin vanhemmat. Talk about serendipity. ellauri109.html on line 272: In the late 1980s, Searle, along with other landlords, petitioned Berkeley's rental board to raise the limits on how much he could charge tenants under the city's 1980 rent-stabilization ordinance. The rental board refused to consider Searle's petition and Searle filed suit, charging a violation of due process. In 1990, in what came to be known as the "Searle Decision", the California Supreme Court upheld Searle's argument in part and Berkeley changed its rent-control policy, leading to large rent-increases between 1991 and 1994. Searle was reported to see the issue as one of fundamental rights, being quoted as saying "The treatment of landlords in Berkeley is comparable to the treatment of blacks in the South ... our rights have been massively violated and we are here to correct that injustice." The court described the debate as a "morass of political invective, ad hominem attack, and policy argument". ellauri109.html on line 274: Shortly after the September 11 attacks, Searle wrote an article arguing that the attacks were a particular event in a long-term struggle against forces that are intractably opposed to the United States, and signaled support for a more aggressive neoconservative interventionist foreign policy. He called for the realization that the United States is in a more-or-less permanent state of war with these forces. Moreover, a probable course of action would be to deny terrorists the use of foreign territory from which to stage their attacks. Finally, he alluded to the long-term nature of the conflict and blamed the attacks on the lack of American resolve to deal forcefully with America's enemies over the past several decades. ellauri109.html on line 278: The lawsuit, filed in a California court on March 21, 2017, sought damages both from Searle and from the Regents of the University of California as his employers. It also claims that Jennifer Hudin, the director of the John Searle Center for Social Ontology, where the complainant had been employed as an assistant to Searle, has stated that Searle "has had sexual relationships with his students and others in the past in exchange for academic, monetary or other benefits". After news of the lawsuit became public, several previous allegations of sexual harassment by Searle were also revealed. ellauri109.html on line 282: Searle has five honorary-doctorate degrees from four different countries and is an honorary visiting professor at Tsing Hua University and at East China Normal University. In 2000 Searle received the Jean Nicod Prize; in 2004, the National Humanities Medal; and in 2006, the Mind & Brain Prize. ellauri109.html on line 321: The merchant Hans Kohlhase lived in Cölln on the Spree (now incorporated into Berlin) in the Margraviate of Brandenburg in the 16th century. In October 1532 he set out on a trip to the Leipzig Trade Fair in the neighboring Electorate of Saxony. On the way two of his horses were seized, at the command of the Junker von Zaschwitz, as a supposed fee for passage through Saxony. Kohlhase sought redress in the Saxon courts but failed to obtain it. Outraged, he issued a public challenge in 1534 and burned down houses in Wittenberg. Even a letter of admonition from Martin Luther could not dissuade him, and Kohlhase and the band he collected committed further acts of terror. In 1540 he was finally captured and tried, and was publicly broken on the wheel in Berlin on 22 March 1540. From this history Kleist fashioned a novella that dramatized a personal quest for justice in defiance of the claims of the general law and the community. ellauri109.html on line 332: In the spring of 1799, the 21-year-old Kleist wrote a letter to his half-sister Ulrike [de] in which he found it "incomprehensible how a human being can live without a life plan" (Lebensplan). In effect, Kleist sought and discovered an overwhelming sense of security by looking to the future with a definitive plan for his life. It brought him happiness and assured him of confidence, especially knowing life without a plan only saw despair and discomfort. The irony of his suicide is the fodder of his critics. ellauri109.html on line 363: P.S. Jos laitatte mun vaalibannereita pihalle, saatte kuvia joissa näytetään mun hurlum"heitä". Yxityistwiittinä. ellauri109.html on line 379: Though married to Hippolyte Colet, Louise had a steamy eight-year affair, in two stages, with Gustave Flaubert. The relationship turned sour, however, and they broke up. Louise was allegedly so angered by her breakup with Flaubert, she wrote a novel, Lui, in an effort to target Flaubert. However, Colet's book has failed to have the lasting significance of Madame Bovary. ellauri109.html on line 383: Flaubert's dozens of long letters to her, in 1846–1847, then especially between 1851 and 1855, are one of the many joys of his correspondence. Many of them are a precious source of information on the progress of the writing of Madame Bovary. In many others, Flaubert gives lengthy appreciations and critical comments on the poems that Louise Colet sent to him for his judgment before offering them for publication. The most interesting of these comments show the vast differences between her and him on the matter of style and literary expression, she being a gushing Romanticist, he deeply convinced that the writer must abstain from gush and self-indulgence. ellauri109.html on line 405: Juudaksenpuu (Cercis siliquastrum) eli palestiinanjuudaksenpuu on hernekasvien heimoon ja juudaksenpuiden sukuun kuuluva kesävihanta puu, joka on peräisin Välimeren alueelta ja Länsi-Aasiasta. Se on suosittu koristekasvi runsaan ja kauniin punaisen kukintansa ansiosta. Vanhan uskomuksen mukaan Juudas Iskariot hirttäytyi juudaksenpuuhun ja antoi sille siten nimensä. ellauri109.html on line 474: Translations of the fable were familiar enough in Britain but the subject of male bonding left some readers uneasy (as it very obviously did Elizur Wright). Eventually there appeared an 18th-century version in octosyllabic couplets that claimed to be ‘improved from Fontaine’. Here the couple are a male and female named Columbo and Turturella. ellauri109.html on line 517: When Updike, in the eighties, felt the sour breath of potential biographers on his neck, he tried to preëmpt his pursuers by writing a series of autobiographical essays about such topics as the Pennsylvania town where he grew up, his stutter, and his skin condition. The resulting collection, “Self-Consciousness,” is a dazzlingly intimate book, but his imagination and industry did more to draw biographical attention than to repel it. In the weeks before his death, of lung cancer, in early 2009, he continued to write, including an admiring review of Blake Bailey’s biography of John Cheever. And five years later there it was: “Updike,” a biography by Adam Begley. ellauri109.html on line 527: Mid-century Jewish Newark echoes with the sounds of the cafeterias and the butcher shops, women playing mah-jongg at picnics in the park, weary fathers heading off to the shvitz on Mercer Street, where they gossiped and drank amid a “concerto of farts.” ellauri109.html on line 531: Roth was not an academic prodigy; his teachers sensed his intelligence but they were not overawed by his classroom performance. ellauri109.html on line 547: Roth’s extramarital forays were numerous, Kleinschmidt was right about that. ellauri109.html on line 557: His habits were those of a monk: spartan diet and furnishings, regular exercise, crew-neck sweaters, sensible shoes, and strict hours. If he was not in his studio by nine, he would think, “Malamud has already been at it for two hours.” ellauri109.html on line 571: In his fury and his hunger for retribution, Roth produced “Notes for My Biographer,” an obsessive, almost page-by-page rebuttal of Bloom’s memoir: “Adultery makes numerous bad marriages bearable and holds them together and in some cases can make the adulterer a far more decent husband or wife than . . . the domestic situation warrants. (See Madame Bovary for a pitiless critique of this phenomenon.)” Only at the last minute was Roth persuaded by friends and advisers not to publish the diatribe, but he could never put either of his marriages behind him for good. He was similarly incapable of setting aside much smaller grievances. As Benjamin Taylor, one of his closest late-in-life friends, put it in “Here We Are,” a loving, yet knowing, memoir, “The appetite for vengeance was insatiable. Philip could not get enough of getting even.” ellauri109.html on line 575: Roth’s mental health, like his physical health, proved less than stable. There were harrowing periods of depression; a Halcion-induced breakdown; stays at a psychiatric hospital. ellauri109.html on line 591: Roth began to hear that Miller was describing him as “manic-depressive.” The theatre critic and producer Robert Brustein, an old friend of Roth’s, reported back that Miller had told him, “He knows he’s writing shit now. It just lies there like a lox.” By the end of 2009, the arrangement and the friendship were over. So was Roths career. ellauri109.html on line 593: Roth learned to take it easy. He listened to music, reread old favorites, visited museums, took afternoon naps, and watched baseball in the evening. ellauri109.html on line 595: He took victory laps at birthday celebrations and symposiums on his work. He accepted a medal from Barack Obama. In 2014, he was even awarded an honorary degree from the Jewish Theological Seminary. The headline the next day in The Forward read “Philip Roth, Once Outcast, Joins Jewish Fold.” There were, for a while, love affairs with much younger women, even talk of having a child. Then he retired from sex, too. ellauri109.html on line 597: In 2012, Roth invited Blake Bailey to his apartment, on West Seventy-ninth Street, for a kind of job interview. After quizzing Bailey on how a Gentile from Oklahoma could possibly write the life of a Jew from Newark, the deal was made. “I don’t want you to rehabilitate me,” Roth told him. “Just make me interesting.” ellauri109.html on line 609: At the University of Pennsylvania, a friend and colleague—acting, the friend admits, almost as a “pimp”—helped Roth fill the last seats in his oversubscribed classes with particularly attractive undergraduates. Roth’s treatment of a young woman named Felicity (a pseudonym), a friend and house guest of Claire Bloom’s daughter, is particularly disturbing. Roth made a sexual overture to Felicity, which she rebuffed; the next morning, he left her an irate note accusing her of “sexual hysteria.” When Bloom wrote about the incident in her memoir, Roth answered in his unpublished “Notes” with a sense of affront rather than penitence: “This is what people are. This is what people do. . . . Hate me for what I am, not for what I’m not.” ellauri109.html on line 631: Ize asiassa Phil ja Maggie sopi toisilleen kuin kikkeli ja kondomi. Spielvogel kommentoi: teillä tuntuu olleen hauskaa. Niin olikin. Jälkeenpäin ajatellen se oli elämäni suurimpia hetkiä. Tässä tarinassa jää selvittämättä mistä ne oikein riitelivät. Philin sai erektion 12v ikäisenä suudellessaan Sugar Wasserstromia Atlanta Cityssä. Siitä se lähti. ellauri109.html on line 660: Here lies my wife: here let her lie! Now she's at rest. And so am I. (John Dryden) ellauri109.html on line 668: On 1 December 1663 Dryden married Lady Elizabeth Howard (died 1714). The marriage was at St. Swithin's, London, and the consent of the parents is noted on the licence, though Lady Elizabeth was then about twenty-five. She was the object of some scandals, well or ill founded; it was said that Dryden had been bullied into the marriage by her playwright brothers. A small estate in Wiltshire was settled upon them by her father. The lady's intellect and temper were apparently not good; her husband was treated as an inferior by those of her social status. Oi, monitoinikone! Olli, minä olen mistelin alla! (Doris ja sen menestynyt mies on etelässä joululomalla.) ellauri109.html on line 692: The tripartite poem falls into three parts: the first is a description of the different religious denominations, in which the Roman Catholic church appears as a milk-white hind part, the Church of England as a panther, the Independents as a bear, the Presbyterians as a wolf, the Quakers as a hare, the Socinians as a fox, the Freethinkers as an ape, and the Anababtists as a boar. ellauri109.html on line 701: Dryden was born in the village rectory of Aldwincle near Thrapston in Northamptonshire, where his maternal grandfather was the rector of All Saints. He was the eldest of fourteen children born to Erasmus Dryden and wife Mary Pickering, paternal grandson of Sir Erasmus Dryden, 1st Baronet (1553–1632), and wife Frances Wilkes, Puritan landowning gentry who supported the Puritan cause and Parliament. He was a second cousin once removed of Jonathan Swift. ellauri109.html on line 709: Dryden's poem, "An Essay upon Satire," contained a number of attacks on King Charles II, his mistresses and courtiers, but most pointedly on the Earl of Rochester, a notorious womaniser. Rochester responded by hiring thugs who attacked Dryden whilst walking back from Will's Coffee House (a popular London coffee house where the Wits gathered to gossip, drink and conduct their business) back to his house on Gerrard Street. Dryden survived the attack, offering £50 for the identity of the thugs placed in the London Gazette, and a Royal Pardon if one of them would confess. No one claimed the reward. ellauri109.html on line 716: dicere deseruit, tenuisque recessit in auras. ellauri109.html on line 746: His poems were very widely read, and are often quoted, for instance, in Henry Fielding's Tom Jones and Doc Johnson's essays. ellauri109.html on line 747: Later generations considered Dryden's absence of sensibility a fault. He was dry like a digestive bisquit. ellauri109.html on line 749: One of the first attacks on Dryden's reputation was by William Wordsworth, who complained that Dryden's descriptions of natural objects in his translations from Virgil were much inferior to the originals. However, several of Wordsworth's contemporaries, such as George Crabbe, Lord Byron, and Walter Scott (who edited Dryden's works), were still keen admirers of Dryden. ellauri109.html on line 753: A heroic couplet is a traditional form for English poetry, commonly used in epic and narrative poetry, and consisting of a rhyming pair of lines in iambic pentameter. Use of the heroic couplet was pioneered by Geoffrey Chaucer in the Legend of Good Women and the Canterbury Tales, and generally considered to have been perfected by John Dryden and Alexander Pope in the Restoration Age and early 18th century respectively. A frequently-cited example illustrating the use of heroic couplets is this passage from Cooper's Hill by John Denham, part of his description of the Thames: ellauri109.html on line 783: Leah had experienced many calamities long before the loss of her baby. As a child, she and her family had joined thousands of Jews fleeing violence in Yemen. They were robbed as they trekked from one end of the country to the other and Leah was reduced to begging for food. Then they were rescued in an airlift known as Operation Magic Carpet. ellauri109.html on line 789: Leah had given birth to premature twins in a hospital near her home in Kiryat Ekron, in central Israel, but the little girls were sent away to be cared for. ellauri109.html on line 791: She was told they were being taken to a special clinic in Tel Aviv. But when Leah's husband visited soon afterwards, only one of the twins was there. The other, Hanna, had died, he was informed. ellauri109.html on line 804: In other cases children appeared to be recovering in hospitals from relatively minor ailments when the parents were suddenly told they had died. ellauri109.html on line 805: On kibbutzes, where some of the Yemenites settled, it was typical for youngsters to be separated from their parents and looked after together, and here too it's said that some children vanished. ellauri109.html on line 809: In many cases the parents believe their children were really kidnapped and given or sold to families of European Jews - occasionally Holocaust survivors who had lost their children - or Americans. ellauri109.html on line 816: Three government inquiries have looked into the Yemenite Children Affair, as it is known, since the 1960s, and all have concluded that most children died of diseases and were buried without their parents being informed or involved. ellauri109.html on line 820: Post-mortem examinations were carried out on children, who were then buried in mass graves in violation of Jewish tradition, the special Knesset committee on the disappearance of children heard. In some cases the children's hearts were removed for US doctors, who were studying why there was almost no heart disease in Yemen. ellauri109.html on line 821: "And even worse there are healthy babies who died from an experimental treatment. It's a crime, it was on purpose, and it led to their death." ellauri109.html on line 825: One of the disturbing aspects of the Yemenite Children Affair is the way the darker-skinned immigrants appear to have been treated as second-class citizens. The founders of Israel were mostly Ashkenazi Jews, of European descent, some of whom expressed fears that Mizrahi (literally "Eastern") Jews brought with them a backwards "Oriental" culture that might damage the new state. ellauri109.html on line 828: "What were its intentions towards Mediterranean Jews, the Jews of the Islamic world? ellauri109.html on line 829: "There are very many elements in Israeli society who want to avoid this kind of discussion." ellauri109.html on line 836: Yemenites were housed in tents and had to endure heavy winters. There were child mortality rates of 50%, he points out. ellauri109.html on line 844: She is encouraged by a few cases in which adults in Israel and abroad found out they had been adopted, and managed to trace their Yemenite parents. She is still waiting to find out if there is a match for her. ellauri109.html on line 849: However, it was not until he reached his twenties that he discovered what much of his close-knit community already knew: he was adopted. ellauri109.html on line 856: "Wow, there are a lot," remarked Yehuda, as he was told the news ahead of an emotional first meeting filmed by Israeli television. ellauri109.html on line 857: His biological siblings had never been told of the existence of an older brother and were unable to explain the circumstances of his adoption. ellauri109.html on line 858: However, they were able to give some information on his roots and Yehuda is delighted to be getting to know them better. ellauri110.html on line 58: Okay, here goes nothing. The entire poem consists of just three lines, with 17 syllables in total. The first line is 5 syllables The second line is 7 syllables The third line is 5 syllables ellauri110.html on line 63: Se piereskelee usein. ellauri110.html on line 126: The Houyhnhnms are rational equine beings and are masters of the land, contrasting strongly with the Yahoos, savage humanoid creatures who are no better than beasts of burden, or livestock. Whereas the Yahoos represent all that is bad about humans, Houyhnhnms have a settled, calm, reliable and rational society. Gulliver much prefers the Houyhnhnms' company to the Yahoos', even though the latter are biologically closer to him. ellauri110.html on line 135: It is possible to interpret the Houyhnhnms in a number of different ways. One interpretation could be a sign of Swift's liberal views on race, or one could regard Gulliver's preference (and his immediate division of Houyhnhnms into color-based hierarchies) as absurd and the sign of his self-deception. It is now generally accepted that the story involving the Houyhnhnms embody a wholly pessimistic view of the place of man and the meaning of his existence in the universe. In a modern context the story might be seen as presenting an early example of animal rights concerns, especially in Gulliver's account of how horses are cruelly treated in his society and the reversal of roles. The story is a possible inspiration for Pierre Boulle's novel Planet of the Apes. ellauri110.html on line 137: Book IV of Gulliver's Travels is the keystone, in some ways, of the entire work,[citation needed] and critics have traditionally answered the question whether Gulliver is insane (and thus just another victim of Swift's satire) by questioning whether or not the Houyhnhnms are truly admirable. Gulliver loves the land and is obedient to a race that is not like his own. The Houyhnhnm society is based upon reason, and only upon reason, and therefore the horses practice eugenics based on their analyses of benefit and cost. They have no religion and their sole morality is the defence of reason, and so they are not particularly moved by pity or a belief in the intrinsic value of life. Gulliver himself, in their company, builds the sails of his skiff from "Yahoo skins". ellauri110.html on line 139: The Houyhnhnms' lack of passion surfaces during the scheduled visit of "a friend and his family" to the home of Gulliver's master "upon some affair of importance". On the day of the visit, the mistress of his friend and her children arrive very late. She made no excuses "first for her husband" who had died just that morning and she had to remain to make the proper arrangements for a "convenient place where his body should be laid". Gulliver remarked that "she behaved herself at our house as cheerfully as the rest". ellauri110.html on line 145: On one hand, the Houyhnhnms have an orderly and peaceful society. They have philosophy and a language that is entirely free of political and ethical nonsense. They have no word for a lie (and must substitute a circumlocution: "to say a thing which is not"). They also have a form of art that is derived from nature. Outside Gulliver's Travels, Swift had expressed longstanding concern over the corruption of the English language, and he had proposed language reform. He had also, in Battle of the Books and in general in A Tale of a Tub, expressed a preference for the Ancients (Classical authors) because their art was based directly upon nature, and not upon other art. ellauri110.html on line 193: Juutalainen huora pitää jeremiaadia. Hannulta menee pupu pöxyyn, se vetää takaisin. Iisebel loukkaantuu, kunnei tahdo kelvata. Kaikesta maxan, kaikesta on maxettava, vaikkei mitään särkynyt. Kirpasee se kyllä vähän. ellauri110.html on line 199: Hannu lentää Otavasta, Reenpään kulunvalvonta ei päästä sitä enää peremmälle. Se loukkaa. Onnexi on Tammi. (Muttei kauan, siitäkin tulee osa Bonnieria.) Hannun arkkivihollinen on WSOY:n Wilho Wiksten. Se juoruaa että Hannu sai potkut sekä Otavasta että avioliitosta. Sitä ei saisi kertoa! Ei missään nimessä! Onko sillä väilä? On ja ei. Ei ja on. ellauri110.html on line 201: Hannu bylsii kaikkea mikä liikkuu. Seuraa saa, kenkäkauppiaita, yliopistoväkeäkin. Moraalisia katumuxen hetkiä ei enää jaxa eikä enää edes viizi tuntea. Mitä turhia. Anna mennä. Yritys ja erehdys. Hannu on kuin kana kanaverkossa, kokeilee kaikkia verkonsilmiä. ellauri110.html on line 228: Päätän että lähdemme matkalle. Ilmoitan elämäntoverille ja mitäs e-toveri, suostuu tietysti. Mutta lähtöpäivän aattona kännään Weilin ja Kuhalla ja herään toimistosta kiltin naisen vierestä. Munanpesu kiireesti ja taxi Laruun, missä e-toveri Anza odottaa suht. kuumana. Tosin eri mielessä kuin eilisillan kiltti nainen. Olen niin tönkkönä etten edes pyydä anteexi. Nukahdin sohvalle (kun kamat oli pussissa, minkä jätän sanomatta viisaasti). ellauri110.html on line 304: The domestic circumstances were apparently not suitable for writing and the work proceeded in fits and starts. "Still cannot finish a small novella I am now engaged with: guests interfere. Starting with 23 December crowds of people are there in my house, I crave for solitude, but as soon as I find myself on my own, I feel nothing but resentment and disgust, remembering how the day had been thrown away. Eating and chatting, eating and chatting all day long," he complained in a 29 December letter to Alexey Suvorin. According to Chekhov's 17 March letter to Viktor Goltsev, the story had been completed in early March. ellauri110.html on line 306: According to Anton Chekhov's brother Mikhail, the story's location was the village Bogimovo in Kaluga Governorate where Chekhov had spent the summer of 1891. Mikhail Chekhov also names the prototypes for the landlord Belokurov and his partner Lyubov Ivanovna as E.D. Bylim-Kolosovsky and his wife Amnesia. ellauri110.html on line 318: Lydia Volchaninova, a good-looking, but very stern and opinionated young teacher with somewhat dictatorial inclinations is deeply engaged in the affairs of the local zemstvo. Devoted to the cause of helping peasants, she is interested in doing and speaking of nothing but practical work, mostly in the fields of medicine and education. Lydia dislikes the protagonist, a landscape painter, who frequently visits their house. From time to time the two clash over problems of both the rural community and Russia as a whole. ellauri110.html on line 327: Drumsö Padlarklubb. Ei taida Hande osata ruozia. Isot aallot saa sen epävarmaxi. Vittu se on kyllä pelkuri. Rakastan merimäntyjä. Lapin kultakaan ei ole enää mitä oli. Eurot on senkin vesittäny. Alpo Ruuth on kelpo kundi, halvaantuikin vaan puolixi. Se heittää tyhjät olutpurkit rytättyinä mereen. Äijämeininkiä. Hande ei saa tölkkiä rytättyä mutta heittää sittenkin. ellauri110.html on line 335: Samuel Pepys PRS (/piːps/ PEEPS; 23 February 1633 – 26 May 1703) was an administrator of the navy of England and Member of Parliament who is most famous for the diary he kept for a decade while still a relatively young man. Pepys had no maritime experience, but he rose to be the Chief Secretary to the Admiralty under both King Charles II and King James II through patronage, diligence, and his talent for administration. His influence and reforms at the Admiralty were important in the early professionalisation of the Royal Navy. ellauri110.html on line 344: The diary gives a detailed account of Pepys's personal life. He was fond of wine, plays, and the company of other people. He also spent time evaluating his fortune and his place in the world. He was always curious and often acted on that curiosity, as he acted upon almost all his impulses. Periodically, he would resolve to devote more time to hard work instead of leisure. For example, in his entry for New Year's Eve, 1661, he writes: "I have newly taken a solemn oath about abstaining from plays and wine…" The following months reveal his lapses to the reader; by 17 February, it is recorded, "Here I drank wine upon necessity, being ill for the want of it." ellauri110.html on line 349: Propriety did not prevent him from engaging in a number of extramarital liaisons with various women that were chronicled in his diary, often in some detail when relating the intimate details. The most dramatic of these encounters was with Deborah Willet, a young woman engaged as a companion for Elisabeth Pepys. On 25 October 1668, Pepys was surprised by his wife as he embraced Deb Willet; he writes that his wife "coming up suddenly, did find me imbracing the girl con [with] my hand sub [under] su [her] coats; and endeed I was with my main [hand] in her cunny. I was at a wonderful loss upon it and the girl also...." Following this event, he was characteristically filled with remorse, but (equally characteristically) continued to pursue Willet after she had been dismissed from the Pepys household. Pepys also had a habit of fondling the breasts of his maid Mary Mercer while she dressed him in the morning. ellauri110.html on line 365: Sit tuli paljastus, kun Betty yllätti Pepysin nuoren apulaisen hameen alta. "Ich hatte meine Hand ind ihrer Muschi." Piips kielsi kaiken mutta raapusteli päiväkirjaan seuraavan: "Die Wahrheit is, dass ich dieses junge Mädchen liebend gern entjungfernt hätte, was mir zweifellos geglückt wäre, hätte ich die Zeit mit ihr gehabt." Nach diesem Unfall schlief er öfters mit seiner Betty, und "ich glaube sie hatte mehr Freude daran als je zuvor in unserer Ehe." Betty kuoli kuumeeseen Helmin ikäisenä eli 29-vuotiaana. Piips ei mennyt uusiin naimisiin vaan bylsi siitä lähin ketä tahtoi milloin teki mieli. ellauri110.html on line 476: Tässä vaiheessa Handella ei ota eteen. Se on alle 50. Pieni ääni sanoo pöxyistä: Älä hellitä. Vaihda pillereitä. ellauri110.html on line 478: Intermezzo: Herään uneen jossa blondi sakkoliha pitää musta, nim. pikku kätösellä lujasti kiinni kankeasta kullinvarresta. Se tuntuu hyvältä ja turvaisalta, en soisi sen päättyvän. Ollaan auton takapenkillä jossain Israelissa pyhiinvaellusmatkalla. Vieressä lojuu pyhä äiti samettihousu auki sepaluxesta josta häämöttää mustanpuhuva vagina dentata. Täst mie piän tää on hyvä ohjelma. Lisää tälläistä ja isommat lusikat. Mutta voi, muna paxunee enää vain unissa. Tukka ohenee, se näkyy kuvissa. Näihin kuviin, näihin tunnelmiin herään taas. Tämmönen hande vaan on tullut mustakin. ellauri110.html on line 482: Eräät jänixet ovat, kerrotaan, lähteneet suutuxissa kävelemään sateessa kotiin ruokakaupasta kun niiden ajamista kaupan parkkipaikalle oli arvosteltu liian tylysti. Niillä sentään oli ajokortti. Handella ja sen setämieskirjailijakavereilla oli vaan vaimoke juoppokuskina. ellauri110.html on line 507: Hande ei tiedä Rusoosta yhtään mitään. Se on autodidakti. Salvettu härkä, eunukki, zombi. Se pyytää superegolta: älä anna enää huikkaakaan. Mit vit sehän on ainaskin 10v yli keskitien?Ja kirja en ole edes puolivälissä. Tästä tulee pitkä rupeama. ellauri110.html on line 546: Nyt raudasta mulla on jänteret, se talo on pyhä ja pelvoton Oi, ootteko silloin te löytäneet ellauri110.html on line 755: Mutta ei ainoastaan tohtori von Gitzen, waan monta muuta oppinutta ja kirkon historiasfa hywin perehtynyttä miestä oli ryhtynyt keskusteluun fen faman juutalaifen kansfa ja oliwat tiedustelleet häneltä monia kirkkohistorian alalle kuuluwia feikkoja ja tapaukfia. Heidän kyfymyfiinfä oli juutalaien aina antanut totuudenmukaifia ja heidän ajatukfenfa mukaan oikeita wastaukfia, niin että he fiitä oliwat kaikki fuuresti kummastukfisfaan. ellauri110.html on line 772: Isak Julin Tampere. Kustannusliike. irjapaino. iwipaino. irja- ja paperikauppa. irjanfitomo. Suomen fuurin kuwapostikorttikauppa. ellauri110.html on line 869: Eikös tää ole korollaari fyysikkojen luonnonlaista että onni on differentiaali. ellauri110.html on line 922: ? Не печалься, у меня сэндвич есть? Don´t feel bad, I have a sandwich here ellauri110.html on line 971: Kylvyssä istuessaan Hemingwau luki lehestä että se oli kuollut. Säikähti niin että paransi tapansa. Tai no joitakuita niistä. Vanhus ja meri-vanhus vei Heminwauta merelle. Kysyi mitä tulee evääxi. Hei juu ja rommia pullo, oli vakiovastaus. Vessanseinään Pappa merkizi tukkimiehen kirjanpidolla montako rommia oli kulauttanut. Tästä taisinkin jo mainita, vai mainizinko jo? Loppu oli traaginen, vaiko koominen? mies ampui izensä. Elukat nauroivat ja taputtivat karvaisia eturaajojaan. Rahalla ei ole sielua, muttei ole apinallakaan. ellauri110.html on line 1037: Hande ihmettelee ja ihailee kun Kalevi Kivistö ei valittanut tukkeutuneesta vessasta vaikka oli opetusministeri. Mitä vittua. Kain Tapper piirtää Handesta muotokuvia jotka ei ole näköisiä ja alkaa sitten mokeltaa ja kuolla. Se oli Handen suuri idoli. Kun leveän proosan lavea mestari Alpo Ruuth kuolee ja ripotellaan Itämereen sen tilalle Handen Sitarlan saunaseuraan tulee Olli Jalonen. Epäilyttävää. ellauri110.html on line 1048: “Once upon a time, mendicants, there was a Teacher called Araka. He was a religious founder and was free of sensual desire. He had many hundreds of disciples, and he taught them like this: ‘Brahmins, life as a human is short, brief, and fleeting, full of pain and misery. Think about this and wake up! Do what’s good and live the spiritual life, for no-one born can escape death. ellauri110.html on line 1060: Suppose there was an iron cauldron that had been heated all day. If you tossed a lump of meat in, it would quickly vanish and not last long. In the same way, life as a human is like a lump of meat. … ellauri110.html on line 1062: It’s like a cow being led to the slaughter. With every step she comes closer to the slaughter, closer to death. In the same way, life as a human is like a cow being slaughtered. It’s brief and fleeting, full of pain and misery. Think about this and wake up! Do what’s good and live the spiritual life, for no-one born can escape death.’ ellauri110.html on line 1064: Now, mendicants, at that time human beings had a life span of 60,000 years. Girls could be married at 500 years of age. And human beings only had six afflictions: cold, heat, hunger, thirst, and the need to defecate and urinate. But even though humans were so long-lived with so few afflictions, Araka still taught in this way: ‘Life as a human is short, brief, and fleeting, full of pain and misery. Think about this and wake up! Do what’s good and live the spiritual life, for no-one born can escape death.’ ellauri110.html on line 1066: These days it’d be right to say: ‘Life as a human is short, brief, and fleeting, full of pain and misery. Think about this and wake up! Do what’s good and live the spiritual life, for no-one born can escape death.’ For these days a long life is a hundred years or a little more. Living for a hundred years, there are just three hundred seasons, a hundred each of the winter, summer, and rains. Living for three hundred seasons, there are just twelve hundred months, four hundred in each of the winter, summer, and rains. Living for twelve hundred months, there are just twenty-four hundred fortnights, eight hundred in each of the winter, summer, and rains. Living for 2,400 fortnights, there are just 36,000 days, 12,000 in each of the summer, winter, and rains. Living for 36,000 days, you just eat 72,000 meals, 24,000 in each of the summer, winter, and rains, including when you’re suckling at the breast, and when you’re prevented from eating. ellauri110.html on line 1068: Things that prevent you from eating include anger, pain, sickness, sabbath, or being unable to get food. So mendicants, for a human being with a hundred years life span I have counted the life span, the limit of the life span, the seasons, the years, the months, the fortnights, the nights, the days, the meals, and the things that prevent them from eating. Out of compassion, I’ve done what a teacher should do who wants what’s best for their disciples. Here are these roots of trees, and here are these empty huts. Practice absorption, mendicants! Don’t be negligent! Don’t regret it later! This is my instruction to you.” ellauri110.html on line 1077: I hope that a revised version of these conversations will eventually appear in book form. This published version will include extensive accompanying notes, indicating the sources of the views ascribed to Dostoevsky and, where relevant, references to secondary literature. This will especially be in cases where, for example, the views spoken by Dostoevsky may involve controversial points of interpretation or where his own documented views may require comment for twenty-first century readers. However, this is primarily a work of fiction and although it is supported by scholarship and, I hope, raises questions that are of interest to scholars, it is to be read in the way we might read any work of fiction, where whatever instruction the work may offer is accompanied by a element of entertainment. ellauri110.html on line 1081: A final thought is that although Dostoevsky himself did not write a blog, there is something blog-like in his Diary of a Writer, a self-published opinion piece that ranged freely over the most apparently disparate issues. To those who fear that blogging and other forms of information technology are inherently antagonistic to the values of great literature (I mean Dostoevsky and not myself, of course), I suggest that it is not a medium of which he would have been afraid. Perhaps even one he would have relished. ellauri110.html on line 1083: George Pattison on ilmeisesti uskovainen kirjallisuus tms. proffa ja Dosto-fani joka on tapailevinaan kuolleista hetkexi hereille hätkähtänyttä Dostoa ruokapöydän ääressä. Nää kexustelut on pitkiä kuin Elvixen muna, niitä pitää vähän tiivistää. Ne on siitä hyviä että niistä näkyy hyvin minkäläistä porukkaa Doston kirjat keräävät. Se on kanssa yhden tyypin narsisti, joka haluis ehkä olla vähemmän izekeskeinen ja sosiaalisempi, muttei millään pysty. Sen pitää tehdä siitäkin joku iso numero, pohtia ja vaikeroida, mikä on vaan sitä samaa paskaa toisenvärisessä paperissa. Eikun tikulla pihalle. George onkin teologi, olishan se pitänyt heti arvata: ellauri110.html on line 1104: Dosto oli patakonservatiivi xenofobi slavofiili. Epileptinen misogyyni. Hymistelijöiden kuningas. Sen suhtautuminen mamuvankikavereihin oli törkeä. Mixkähän mä en pidä siitä (enää). Idiootti teki muhun teini-ikäisenä vahvan säväyxen. Tuhannen samanlaisen ernun lailla tunsin olevani ruhtinas Myshkin valepuvussa. Toinen samantyyppinen napaantuijottavien nuorten kirjailija oli Herman Hesse. Näissä porukoissa on jotain hyvin keskiluokkaista. Ylemmän keskiluokan aatteluus velvoittaa. ellauri110.html on line 1108: Crime and Punishment focuses on the mental anguish and moral dilemmas of Rodion Romanovich Raskolnikov, an impoverished ex-student in St. Petersburg who theorizes that he can perform good deeds to counterbalance his crime, justifying his actions by referencing Napoleon Bonaparte. The novel is considered one of the greatest novels ever written. ellauri110.html on line 1114: Suht tökeröä farssia aatelisten ja niitä nuolevien porvarien kustannuxella. Moliere imitaatio. Eikös Dosto ollut aatelinen itsekin vaikka köyhä porvari. ellauri110.html on line 1120: The result was Uncle´s Dream, set in a provincial city much like Semipalatinsk (now Semey in Kazakhstan), where he was serving with the Seventh Line Battalion awaiting his restoration to civil society. ellauri110.html on line 1131: There´s something very Jane Austen about this novella. Or an accelerated, less monotonous version of Tolstoy´s Anna Karenina. ellauri110.html on line 1144: Tekoäly voisi korjata ikiaikaisia vääryyxiä esim antaa orpolapsen kiltille äitipuolelle. Mutta sotilaallisia ja poliittisia päätöxiä ei pidä alistaa koneelle. Eihän siihen saumaan sovi laittaa robotteja, päätöxistä vois erehdyxessä tulla kompromisseja tai mikä pahempaa puolueettomia. Ei vittu apinat tehkööt järjettömät päätöxet jota sitten toteutetaan koneella. Värsyn pääsin eille vaikka konehella veisattiin. ellauri111.html on line 36: ere-better-Russian-novelists-that-address-these-kinds">Dostoevsky is what russophiles think Russian writers should ne like. ellauri111.html on line 75: Sankaroinnin tilalle Dosto tarjoo epäomaperäisesti judeokristillistä pyhitystä eli teoosia, missä apinoidaan paljain jaloin tai pelkissä sandaalissa Kenneretin järven poikki läpsytellyttä vapauttajaa niin kovaa että kämmeniin tulee veripipejä, ja sitten loppupeleissä ollaan lähes yhtä pyhiä kuin se, tollasia isä Mefodeja. ellauri111.html on line 120: The apocryphal books were never acknowledged as sacred scriptures by the Jews, custodians of the Hebrew scriptures (and the murderers of Christ. The apocrypha was written prior to the New Testament.) In fact, the Jewish people rejected and destroyed the apocrypha after the overthow of Jerusalem in 70 A.D. ellauri111.html on line 124: The apocryphal books were not permitted among the sacred books during the first four centuries of the real Christian church (I'm certainly not talking about the Catholic religion. The Roman Catholic "Church" is not Christian). ellauri111.html on line 126: The Apocrypha contains fabulous statements which not only contradict the "canonical" scriptures but themselves. For example, in the two Books of Maccabees, Antiochus Epiphanes is made to die three different deaths in three different places. Failed born again Christians can expect a maximum of 2. ellauri111.html on line 132: 2 Maccabees 12:43-45, 2.000 pieces of silver were sent to Jerusalem for a sin-offering...Whereupon he made reconciliation for the dead, that they might be delivered from sin. ellauri111.html on line 146: Wisdom 8:19-20, And I was a witty child and had received a good soul. And whereas I was more good, I came to a body undefiled. ellauri111.html on line 150: No apocryphal book is referred to in the New Testament whereas the Old Testament is referred to hundreds of times. ellauri111.html on line 156: The King James translators never considered the Apocrypha the word of God. As books of some historical value (e.g., details of the Maccabean revolt), the Apocrypha was sandwiched between the Old and New Testaments as an appendix of reference material. This followed the format that Luther had used. Luther prefaced the Apocrypha with a statement: ellauri111.html on line 168: Not that this really means anything. The truth is not validated by the false. Nevertheless, this may be of interest to some... Jerome (340-420) rejected the Apocrypha: ellauri111.html on line 178: There are other spurious books. ellauri111.html on line 180: These include the Pseudepigrapha which contains Enoch, Michael the Archangel, and Jannes and Jambres. Many spurious books falsely claim to have been written by various Old Testament patriarchs. They were composed between 200 B.C. and 100 A.D. There are lots of these spurious books like The Assumption of Moses, Apocalypse of Elijah, and Ascension of Isaiah. ellauri111.html on line 182: Concerning the Dead Sea Scrolls, there may be some information in them that parallels the Masoretic Text, but there are fables in them, too. I went to see the scrolls a few years ago with great expectation but found a bunch of fables. The best defense against error in any form (unauthorized Bibles and religions) is a solid knowledge of the AUTHORIZED (King James) Version of 1611 of the Bible. If you read it, forgeries become readily apparent. ellauri111.html on line 192: Geronimo (Mescalero-Chiricahua: Goyaałé Athabaskan pronunciation: [kòjàːɬɛ́] "the one who yawns, June 16, 1829 – February 17, 1909) was a prominent leader and medicine man from the Bedonkohe band of the Apache tribe. From 1850 to 1886, Geronimo joined with members of three other Chiricahua Apache bands—the Tchihende, the Tsokanende and the Nednhi—to carry out numerous raids, as well as fight against Mexican and U.S. military campaigns in the northern Mexico states of Chihuahua and Sonora and in the southwestern American territories of New Mexico and Arizona. Geronimo's raids and related combat actions were a part of the prolonged period of the Apache–United States conflict, which started with American settlement in Apache lands following the end of the war with Mexico in 1848. ellauri111.html on line 196: During Geronimo's final period of conflict from 1876 to 1886, he surrendered three times and accepted life on the Apache reservations in Arizona. When Geronimo surrendered to General Nelson Miles for the last time in 1886, he said "This is the fourth time I have surrendered". Reservation life was confining to the free-moving Apache people, and they resented restrictions on their customary way of life. These restrictions included directives against wife beating and mutilation of women for adultery, and directives against the manufacture of Tiswin, an alcoholic drink fermented from corn. ellauri111.html on line 200: In 1886, after an intense pursuit in northern Mexico by American forces that followed Geronimo's third 1885 reservation breakout, Geronimo surrendered for the last time to Lt. Charles Bare Gatewood, an Apache-speaking West Point graduate who had earned Geronimo's respect a few years before. Geronimo was later transferred to General Nelson Miles at Skeleton Canyon, just north of the Mexican/American boundary. Miles treated Geronimo as a prisoner of war and acted promptly to move Geronimo, first to Fort Bowie, then to the railroad at Bowie Station, Arizona, where he and 27 other Apaches were sent to join the rest of the Chiricahua tribe, which had been previously exiled to Florida. ellauri111.html on line 204: Wow! What an opportunity! He made money by selling pictures of himself, bows and arrows, buttons off his shirt, and even his hat. In 1905, the Indian Office "provided" Geronimo for the inaugural parade for President Theodore Roosevelt. Later that year, the Indian Office "took" him to Texas, where he shot a buffalo in a roundup staged by 101 Ranch Real Wild West for the National Editorial Association. Geronimo was escorted to the event by soldiers, as he was still a prisoner. The teachers who witnessed the staged buffalo hunt were unaware that Geronimo’s people were not buffalo hunters. Aargh! ellauri111.html on line 222: I wasn’t quite sure what he meant but blundered forward anyway. ellauri111.html on line 235: “I’ve read about it …” I answered, not wanting to risk offending him any more, though sensing that he did in fact know exactly what I had and hadn’t read. ellauri111.html on line 241: “It’s strange,” he said, almost as if he was talking to himself. “My English and American readers don’t seem to read it very much. Of course, I do say some rude things about England in it and I know what they say in return—that’s it’s full of Russian jingoism, all very retrograde and reactionary. In my own view, though, it has some of the best things I’ve ever written in it. In fact, that’s where you’ll find this story we’re talking about right now.” ellauri111.html on line 243: “Really? I thought it was just a short story, like in this collection here.” ellauri111.html on line 249: “I know, I know,” he replied consolingly. “It is a short story, but it’s also what one of my friends on this side would call ‘a thought experiment’. We can talk more of that another time, but I’m digressing. You see there’s a lot in the Diary about guilt and what it means to be guilty. Not fiction, but real life, cases that happened in Russia, in my own time, not unlike quite a lot of cases happening in your country today—alas.” ellauri111.html on line 255: As I’d had to admit, I hadn’t read The Diary of a Writer (actually a kind of journal that Dostoevsky published monthly and that consisted entirely of his own thoughts about issues of the day), but I did know that he had been involved in several criminal cases, some of which were about the kind of cruelty to children that Ivan Karamazov cited as evidence against the existence of God. I couldn’t remember any details, though. I felt rather like a student who hasn’t done his homework hoping that he’s not the one going to be asked the next question. Only there wasn’t anyone else to ask. In the event, Fyodor Mikhailovich let me off fairly gently. ellauri111.html on line 261: “I suppose you know that jury trials were still quite an innovation in my time in Russia, so it’s no surprise that they produced some odd results. A clever lawyer could easily persuade a jury one way or another. Even when all the facts pointed to the guilt of the accused, even when it was admitted that, indeed, such-and-such a woman had attacked her lover’s wife with a razor with the intention of killing her, such-and-such a father had so violently beaten his seven-year old daughter with birch rods that even the neighbours were terrified by her screams, or such-and-such parents had treated their children like animals, keeping them in filthy conditions, and beating them with leather straps, again and again—each time our poor soft-hearted jurors concluded ‘Not guilty!’ Can you imagine? Of course, there is always an explanation, there are always attenuating circumstances, there can even be provocations, and the letter of the law may tell us this is not torture but simply punishment, the kind of punishment that, in those days, all good middle-class parents thought it right to mete out so as to give their children a sense of duty. The facts. The facts are the facts, but the truth once uttered is a lie, and even the facts can be put together in such a way as to turn even torture into well-meaning parental discipline.” ellauri111.html on line 263: As Fyodor Mikhailovich spoke, he became quite agitated. His face narrowed and his eyes flashed. At first he had just tapped his fingers intermittently on the arms of his chair but as he went on he started to wave his hands around with increasing energy. Whatever he had seen in the world he now inhabited, it was clear that he was still unreconciled to the outrages that adult human beings inflict on children, who, as he had said in The Brothers Karamazov, hadn’t eaten that fatal apple. I didn’t know the details of the cases he was talking about, but I couldn’t help thinking about a particularly horrifying case that had recently happened here in Scotland. I’ll spare you the details. ellauri111.html on line 265: “I’m sorry,” he said, taking a breath (or what seemed like a breath). “As I say, even here there are times when I could wish for a cigarette—or even a good whisky”, he added with a smile, nodding reassuringly at me. ellauri111.html on line 267: “But I repeat,” he continued after a moment, raising his hands dramatically, “I am not demanding the maximum penalty of the law, not even for these torturers. I do not want them imprisoned, beaten, or executed, though I understand the outrage of people who do. Remember, when Ivan asked Alyosha what to do about the general who’d had the little boy torn to pieces by his dogs, even mild, sweet-tempered Alyosha said ‘Shoot him’. But that doesn’t help either. Just because I wrote a novel called Crime and Punishment, people imagine I’m obsessed with punishing. Not at all. All I want is that the guilty are not acquitted. That their guilt is clearly stated. And that they accept it—that’s the most important of all. Let them be found guilty—and let them go free.” ellauri111.html on line 271: “Not ‘just’ like that. No. If you’d read my Diary” (not said reproachfully, but matter of factly) “you’d have read how I imagined the judge speaking to such a person. He makes it clear that it’s not a matter of going home and forgetting about it, going back to the way things were before. No. There has to be change. In my time, the father was the authority figure in the family, but, as I—or my imaginary judge—pointed out, even fathers sometimes need to be re-educated by their children until they learn to listen to their children’s needs. I know that families are very different in your time, but, yes, parents, whoever they are, must learn to be parents to their children. I disagree with much that the prosecutor said about the Karamazov family, but he was right on one point: parents can’t just be parents by virtue of procreation, they have to become parents. And when they abuse their position and their power, they cannot hide behind their rights as parents—they have to own up. The guilty have to know that they are guilty.” ellauri111.html on line 273: By this time he was shaking his right index finger, not unlike a judge scolding the prisoner in the dock. Slowly, he lowered his hand, till it came to rest again on the chair. ellauri111.html on line 279: I had been quite carried away watching (as well as listening to) his peroration. He had been gradually raising his voice as well as his hands and I wondered vaguely whether Laura might have been disturbed. But all of this seemed to be at a tangent to what we had been talking about and the devastating climax of A Gentle Spirit. ellauri111.html on line 297: “Now some people might think that was a sign of how deeply he had repented, allowing himself to be shamed before the whole word. But, as I hope you also remember, Bishop Tikhon could see that wanting to publicize your guilt in that way is not necessarily the same as really accepting it, inwardly. Wanting to be seen – and maybe even admired – as a great sinner is not quite the same as actually repenting. And perhaps that’s how it is here too. Of course, if you want to be fussy, you could say that he’s just talking to himself. He’s not produced a written, let alone a printed, confession. I’m the one who wrote it, not him. And yet, it’s as if he’s rehearsing his story for the benefit of the world, for the imaginary audience we each of us have inside our heads.” ellauri111.html on line 303: “Exactly! It’s a performance. It’s not the heart speaking. The heart would say something very different. In fact, the heart wouldn’t need to say very much at all: it has only one thing to say, to love and to ask for love, to forgive and to ask forgiveness. We’ve been talking about people who commit crimes but won’t own up to what they’ve done, people who want to say to anyone who’ll listen: ‘Not guilty! My conscience is clear! Don’t blame me!’ But the real problem is not the evidence of the facts—did he or didn’t he do this or say that. The real problem is that this is completely back to front. The person who loves, even if they haven’t committed any crimes, is the person who wants to be guilty, who doesn’t just want to forgive but wants to be forgiven; the person who thinks of themselves not only as guilty but infinitely guilty, guilty of everything, before everyone, in fact the guiltiest one of all.” ellauri111.html on line 307: It seems that your Dostoevsky quotes Tyutchev (the thought, once uttered, is a lie) – or I misread your intention? ellauri111.html on line 320: Skoptsit eli kuohilaat ahisteli aikoinaan Pietari Suurta kuin pierevää suutaria Liisan vannassa. Fedja-sedästä Shakespeare oli tärkeämpi saappaita. Isänmaa ja jumala oli vielä tärkeämpiä. Sen mielestä Shakespeare ja Rafael, (ja by implication, Dosto ize) ovat tärkeämpiä kuin orjien vapautus, kansallisuusaate, sosialismi, kemia, ize asiassa koko apinoiden laahus, koska ne ovat apinoiden parasta antia, omenia ihan yläoxilta. Pentti Linkolalla oli laahuxesta samanlainen näkemys: apinakunnan parhaat saavutuxet on Beethovenin musiikki, puolukkasurvos ja munatoti. ellauri111.html on line 337: There is no amount of "good" that you can do that will pay for the sins that you (or your gene line) have already committed. Sins are the bad things that we do. Sin is when we disobey God's holy righteous laws. Criminals have to go to jail. They don't commit murder, promise to be good, and then avoid punishment. They have to pay for what they did. But we can (oops, I am getting ahead of myself.) ellauri111.html on line 351: This is somehow different than just trying to be good enough, which we cannot do on our own. You see it's not really at all about goodness, it's all about obedience. To be saved, WE REPENT OF OUR OLD WAYS, BELIEVE IN JESUS, AND TRY TO OBEY HIS WORD. Then, as we strive to obey him/us, he helps us to obey him/us. ellauri111.html on line 353: You might wonder what's the diff if you still need to do 3) anyway. Wasn't the point that Christ had already paid our bills? So why can't we just go on and sin, and then go back to step 1)? Admittedly, there is the timing problem, like what the Pope had, when he had to say last of all Amen, and he ended up saying instead, "No, minä..." Jokes aside, but yes, in principle that's the way it works. It is never too late to repent, though there are a few things that are unpardonable, like making fun of the Holy Ghost, and converting to Islam (for some creeds at least). ellauri111.html on line 355: Let's go over it all once more. Repetitio mater studiorum. We are sinners. We sin when we do things that God's word, the Bible, says that we are not do. Every person has sinned. People lie, disobey their parents, steal, kill, commit whoredom (being naked with people that they are not married to, like your parents or in the sauna - makes sense, it is a definite foretaste of hell), are prideful, jealous, envious, covetous, boasters, drunkards, traitors, and more. There are no good deeds that you can do on your own that will erase the sins that you have committed. ellauri111.html on line 357: Luckily, the Lord Jesus Christ SHED HIS BLOOD on your sins. He is perfect. He is way more than simply past, he is pluperfect. But he is future too, futurum exactum to be exact. He will have been here a second time. He specifically came to this earth from Mars or Venus as a man to die in your place. He is God manifested in the flesh. (Except the other bearded guy is still sitting up there watching it all happen, don't ask us how, asking stupid questions is not good for you.) . He came down here to save you from the GUILT of past sins and from the POWER of sin over your life. (Pay attention to the capitals, we capitalize stuff that is of capital importance.) ellauri111.html on line 361: In the Bible, God tells us what we need to do to have eternal life. He tells us how we can to get to heaven, how we can go there--and he wants us to make it. He wants to know us and he wants us to make it into heaven. He is not willing that any should perish, but that all should come to repentance (ref. 2 Peter 3:9). ellauri111.html on line 363: Hey you there in the back, look alive! Yes I mean you! You are about to read the most important information that you will ever read. It is called the gospel of Jesus Christ! (May be we oughta have capitalized that.) ellauri111.html on line 379: You can see that the main paragraphs come from John (who was not present) and Paul (who was not present either). George and Ringo say nothing, as usual. (Well, there's Norwegian wood, and Yellow submarine, but they're completely beside the point.) All you need is love! ellauri111.html on line 381: To get into heaven, you have to REPENT of your sins and BELIEVE the gospel of Jesus Christ (ref. Mark 1:15). You have to REPENT of your sins--that means turn from them and BELIEVE that Jesus died for your sins, was buried, and rose again on the third day. Having done these things, you will be born again and the Lord Jesus Christ will help you to walk uprightly. You will read the word (the Authorized King James Bible) and follow the teachings of Jesus. The word of God will wash your mind and your desires will actually change as you obey what you read. [Beware of church buildings and the internet--there are many false gospels in the world today. Read the Bible for yourself. There is a sound Overview of the Bible at this link.] ellauri111.html on line 393: So there! The Bible teaches that when we are unsaved even our righteous acts are like filthy rags to God. It does not matter how many good deeds that you do, you still cannot go to heaven based on your deeds. The Bible teaches that your good deeds do not commend you to God in any way. He could care less. Your good deeds do not remove the sins that you have committed. You have ignored God choosing to live life the way that YOU see fit. You are just a piece of SHIT! ellauri111.html on line 401: "But I never killed anybody and I'm not a drug addict!" That may be so but you are still a spiritual criminal because you have been breaking God's righteous laws. In fact, you have broken the greatest commandment in the Bible thereby making you as guilty as an harlot, a whoremonger, a killer, a thief, a drunkard, and a liar. What is the greatest commandment? ellauri111.html on line 410: John 14:23-24 Jesus answered and said unto him, If a man love me, he will keep my words: and my Father will love him, and we will come unto him, and make our abode with him. He that loveth me not keepeth not my sayings: and the word which ye hear is not mine, but the Father's which sent me. ellauri111.html on line 416: 1 John 2:3-4 And hereby we do know that we know him, if we keep his commandments. HE THAT SAITH, I KNOW HIM, AND KEEPETH NOT HIS COMMANDMENTS, IS A LIAR, and the truth is not in him. ellauri111.html on line 421: That was that. Now we are getting to the brass tacks. Here's where we start whacking heretics. The unshaved, degenerate man does not keep God's commandments. God's commandments are in the Bible. The unshaved man does whatever he feels like doing every day giving no heed to God's word. He is not obedient to God's word. He lives according to the ways he chooses to live. Maybe the person reading this is what people call "religious" and they think that they love God. If you are not worshipping God according to his word, the Bible, he is not receiving your worship. This includes those that go to a church that teaches false doctrines--teachings that are not in the Bible. They that worship God must worship him in spirit and IN TRUTH (ref. John 4:24). And what is truth? Jesus said to the Father-- ellauri111.html on line 427: To repeat (get this into your thick skulls!): There is no amount of good deeds that you can do to get into heaven. The Bible teaches that if we could earn our way into heaven, then the Lord Jesus Christ died for nothing. Not the plan. ellauri111.html on line 435: (Excuse the shouting, but) THERE IS ONLY ONE WAY TO PLEASE GOD AND GET TO HEAVEN AND THAT IS THROUGH HIS ONLY BEGOTTEN SON, THE LORD JESUS CHRIST, WHO SHED HIS PRECIOUS BLOOD TO PAY FOR OUR SINS. JESUS CHRIST IS THE ONLY WAY TO GOD (ref. John 14:6). There is no other Saviour but Jesus. No one else can get us into heaven--not the pope, the Roman Catholic priest, Buddha, Muhammad, rabbis, et al. Only Jesus. He is the prophesied Jewish Messiah, the lion of the tribe of Judah, and the Son of David! ellauri111.html on line 437: (Phew. A glass of water please. Thank you dear.) God is holy. We are sinful. By his very nature, God cannot have fellowship with us sinners. There is no amount of "good" that we can do to make up for our crimes against God. They must be punished. And the wages of sin is DEATH. Somebody has to DIE to pay for sins against God. Oh, you'll die physically--sin requires that. But you've got a choice about that SECOND DEATH where a man goes to the lake of fire that burneth with fire and brimstone.... ellauri111.html on line 439: What? Why does sin require death n:o 1? Oh, it's all part of God's magnificent plan for us. Heterosexual generations mix genes faster than longevity, and makes for more successfully adapted organisms, etc. But no time to go into that just here. Anyway, we deserve the double death penalty. This includes both physical death (the casket) and spiritual death (when the soul is cast into hellfire). ellauri111.html on line 443: God does not want to remain your enemy and he does not want you to go to hell. Well he wants to be our enemy long enough to scare us into obedience. Why he didn't just make us so from the beginning may make you wonder, but never mind. There are more wonderful things reserved for us to wonder at. He is a friend at heart, though he may strike you as a bully. ellauri111.html on line 458: Jesus did not die so that you could keep on sinning and then go to heaven (this is an heresy that many churches teach, especially antinomian and dispensationalist Baptists (dispensationalism is a confusing, heretical series of false doctrines)). ellauri111.html on line 488: The Lord Jesus Christ came to save you from both the GUILT and POWER of sin. The Lord Jesus Christ was manifested TO DESTROY the works of the devil (I John 3:8)--THE LORD JESUS CHRIST CAME TO SAVE YOU AND CHANGE YOU AND TO MAKE YOU HOLY. When you are unsaved, sin has dominion over you. Sin is your boss and you cannot do anything BUT sin. You are justly under the wrath of a holy and just God. Murderers, thieves, fornicators, witches, sodomites, whores, liars, lovers of pleasure more than lovers of God, rebels, and all other spiritual lepers will not inherit the kingdom of God. This is not to put anybody down, before we got saved, we Christians were once the murders, thieves, whoremongers, etc. We have to be born again into the kingdom of God. When we REPENT and BELIEVE in Jesus, we are born again and all things become new. A new life emerges and things change. We start reading the Bible and obeying it and the Lord Jesus helps us obey it more and more. Our life changes. Our desires literally change as we go forward in obeying the word of God. ellauri111.html on line 492: The blood of Jesus is the propitiation and payment for our sins. The blood of Jesus took away the guilt of the sins which we have committed AND it has ushered us into a Father child relationship with the Lord God. Through the blood of Jesus, we are to serve sin no more, rather we serve righteousness. If you get saved and sin, you confess your sin and the Lord will forgive you, but you no longer walk in the sin lifestyle-- ellauri111.html on line 496: 1 John 2:3 And hereby we do know that we know him, if we keep his commandments. ellauri111.html on line 498: 1 John 2:5 But whoso keepeth his word, in him verily is the love of God perfected: hereby know we that we are in him. ellauri111.html on line 502: What time is it? Are we getting near the end? No, another good 15 min to go. Fuck. But here goes, for the nth time: ellauri111.html on line 510: Jesus said, "Greater love hath no man than this, that a man lay down his life for his friends." (John 15:13) How can you show more love than giving your very life for someone else´s life? You cannot. And what is more, the Lord Jesus Christ, God manifested in the flesh, died for us WHEN WE WERE HIS ENEMIES! I mean we were vile, wicked, wretched, unclean, unholy, ungodly, prideful, sinful and spiritually leperous. ellauri111.html on line 514: Romans 5:6 For when we were yet without strength, in due time Christ died for the ungodly. ellauri111.html on line 516: Romans 5:8 But God commendeth his love toward us, in that, while we were yet sinners, Christ died for us. ellauri111.html on line 518: Romans 5:10 For if, when we were enemies, we were reconciled to God by the death of his Son, much more, being reconciled, we shall be saved by his life. ellauri111.html on line 520: The love of God for you was demonstrated on that cross 2,000 years ago when the Lord Jesus was crucified for you. God is not hateful, he is loving and he is good to us. It is only blasphemers, hereticks, evil men, seducers, and sinners that speak wrongly of our great and loving LORD God. God gave us his only begotten Son even though we were dead in trespasses and sins. God quickens (makes alive) the dead. He is still quickening men, women, boys, and girls across the face of this whole earth who put their trust in Jesus. ellauri111.html on line 522: (You can't see it but trust me he is. Faith is strong confidence on something you don't see, so have faith. Faith is will to believe. If you want to believe it do. There´s nothing more to it.) ellauri111.html on line 524: Ephesians 2:1 And you hath he quickened, who were dead in trespasses and sins; ellauri111.html on line 525: 2:2 Wherein in time past ye walked according to the course of this world, according to the prince of the power of the air, the spirit that now worketh in the children of disobedience: ellauri111.html on line 526: 2:3 Among whom also we ALL had our conversation in times past in the lusts of our flesh, fulfilling the desires of the flesh and of the mind; and were by nature the children of wrath, even as others. ellauri111.html on line 527: 2:4 But God, who is rich in mercy, for his great love wherewith he loved us, ellauri111.html on line 528: 2:5 Even when we were dead in sins, hath quickened us together with Christ, (by grace ye are saved;) ellauri111.html on line 544: JESUS CHRIST ROSE FROM THE DEAD. After His death, our precious Lord´s body laid in the grave three days, but praise be to God, it did not remain there. Death could not hold him back--it was not possible that he should be holden of it (Acts 2:24). Jesus Christ is the life (ref. John 14:6) and God manifested in the flesh (ref. I Timothy 3:16). Death could not hold him. On the third day Jesus arose from the dead and was seen by over 500 people (ref. I Corinthians 15:6) before He went back to heaven. ellauri111.html on line 548: Therefore doth my Father love me, because I lay down my life, that I might take it again. No man taketh it from me, but I lay it down of myself. I have power to lay it down, and I have power to take it again... (John 10:17-18) ellauri111.html on line 554: (I love these AUTHORITY words, they really make me feel empowered.) ellauri111.html on line 556: And the times of this ignorance God winked at; but now commandeth all men every where to REPENT. (Acts 17:30) ellauri111.html on line 572: humble yourself under the mighty hand of God and let him lift you up into an upright life. God furnish you with at least one spiritual gift wherewith you can help further the kingdom of God. In due time, He will lift you up to places you never even knew existed. Your life will be changed at its root if you heed to the word of God. ellauri111.html on line 582: If so, REPENT of your sins and talk to the Lord in prayer in your own words RIGHT NOW. Here are some suggestions for your own words, but feel free to vary them ever so slightly. Ask God to forgive you of your sins and to help you to do what is right. BELIEVE in the Lord Jesus. CONFESS the Lord Jesus with your mouth. This is not a long, drawn out, hard process. Do you believe in the blood of Jesus? Do you want God to pass over you in the day of his wrath so that you are not cast into hell and the lake of fire with the wicked? Do you want to be saved? ellauri111.html on line 584: You don't need a preacher in your presence in order to be saved, you have heard the gospel here. Do you BELIEVE it and want it? Are you ready to be under God's commands or do you want to keep on doing what you want to do? This decision is yours and your future depends on what choice you make. ellauri111.html on line 594: "Hi Lord, how are you doing? Any catches from the pool of sinners today? Well here's one, if your daily quota is short. I know that I am a sinner but I want to be saved before the gong. I repent of my sins, every one, even the one... OK I get it, you know. I don't WANT to do evil anymore, it just happens. I want to become self-righteous through the blood of Jesus. I'm asking you to please forgive some of my sins against you. I want a new lease of life in the Lord Jesus Christ. I want to be everything that You created me to be, and more. I think Jesus shed His blood and died for me so that I could be saved from my sins. I guess He rose from the dead on the third day. I so want to be your child and follow behind the holy scriptures like a dog. Okay? In that case, thank you for being merciful to me, a sinner. Thank you Lord Jesus for saving my soul from sin. Please fill me with your precious, Holy Spirit so that I can live a self-righteous, fun-denying life for you. I'm giving you myself, for what it's worth. Please show me what you want me to do. Give me a sign! Any sign! Please help me to understand your word and to walk in your leash. Please don't mumble! Please guide me to Jesus!. It is in Jesus' Name I pray, Amen." ellauri111.html on line 600: Romans 6:3 Know ye not, that so many of us as were baptized into Jesus Christ were baptized into his death? ellauri111.html on line 601: 4 Therefore we are buried with him by baptism into death: that like as Christ was raised up from the dead by the glory of the Father, even so we also should walk in newness of life. ellauri111.html on line 609: 12 Let not sin therefore reign in your mortal body, that ye should obey it in the lusts thereof. ellauri111.html on line 612: When we push you under the water, we show that we are dying to the old life, being under the water shows we have died to the old life, and when we come up we show we are purposed to walk in newness of life. In baptism, we are also shewing the washing away of our sins (ref. Acts 22:16). We try not to keep you down so long that your new life starts right there and then. Although you can consider yourself lucky if it does. ellauri111.html on line 614: In Acts 8:26-39, you can read about the Ethiopian eunuch who believed on the Lord Jesus Christ and was baptized by Philip in a certain water. We are only baptized one time and that is after we have truly repented and have believed on the Lord Jesus Christ. If you were baptized as a baby or in a false church, and then got saved later on, you need to get rebaptized after salvation. The previous babtism will be null and void. ellauri111.html on line 618: Today, many, many WOMEN are entering pulpits, ruling churches, and speaking during the church services (giving announcements, etc.)--this is WRONG. Women are to keep silence in the churches: for it is not permitted unto them to speak (reference I Corinthians 14:34). No woman should be called pastor, reverend, Adult Sunday School teacher, etc. Even if they have a question, they are to ask their husbands at home for it is a shame for women to speak in the church (reference I Corinthians 14:35). And yet we also learn from the scriptures that daughters are to serve the Lord (there are a diversity of gifts, all to be used decently and in order of seniority by the elders). ellauri111.html on line 622: If you cannot find a good church where you can be baptized, maybe you have a sanctified friend that can baptize you in the name of the Father, and of the Son and of the Holy Ghost. I do not know you, dear friend and I do not even know where you are, and if you came to Jesus through this witness, I am not there to see you baptized. The apostasy around the world is great and I have not one preacher to recommend to anyone in this world. If you were just getting saved and could find no one holy to baptize me, you could baptize yourself. You would do it something like this -- ellauri111.html on line 623: Find a nice, quiet place with clean water where you can be undisturbed (e.g., bathtub or pool). Take a towel and a change of garments. As a woman, you should have your head covered because you will be praying (ref. I Corinthians 11:3-13). ellauri111.html on line 634: I counsel you to get away from that addictive, evil television (and movies) as fast as possible and learn how to live the new, upright life. There is a whole new clean life outside of that filthy television (I stopped watching it over a decade ago), the educational system (you can teach your own children), cosmetics, cologne, and fancy suits. ellauri111.html on line 648: Down here we work for the Master, the Lord Jesus, and sow the seed (us men do, if you get what I mean), sharing his word. Those that hear and receive the word on good ground will be saved (people do not always get saved at the moment they first hear the truth--in time, however they may repent and believe). God sees the work that his people do, and he is a rewarder of them that diligently seek him. Psalm 126:6 He that goeth forth and weepeth, bearing precious seed, shall doubtless come again with rejoicing, bringing his sheaves* with him. *Sheaves are bundles of wheat or other grain grasses that the harvesters have harvested and bundled. Some seeds fell on good bushes and prospered, some fell on porcelain and did not germinate. ellauri111.html on line 664: Teach your children God´s word. As you read the Bible, you can teach your children God´s word, too. You can learn together. I learned with my little one. On the website we have what we call "green sheets"--one is a Survey of the Life and Gospel of Jesus Christ and the other is a Survey of the Early Church (the book of Acts). They give passages of scriptures so that a person going through the green sheets get a lay of land of the selected topics. We also went through the Old Testament together, starting with the book of Genesis. Eventually, I realized that the green sheets were just the Bible so we just go through the scriptures chapter by chapter without making green sheets, just writing down the book we are in, the chapters of the book, and putting the date next to the chapters that we have completed for that day. Nifty, what? ellauri111.html on line 679: There is a wicked man coming that Revelation 13 calls, "the beast." He is an antichrist. He is a man of sin. He is soon to make his appearance on the earth and by peace he shall destroy many. The saints are going to go through deep waters--but hold on to Jesus. Don´t ever renounce him or deny him no matter what. You know what you believe in--the Lord Jesus Christ who is the Creator of heaven and earth and all that in them is. Read more here about the coming of the beast. Jesus said that he that endureth to the end, the same shall be saved. Jesus Christ is God manifested in the flesh. He also said that he would be with us alway, even unto the end of the world, Amen. At the beginning of our index page, there is letter. There are words there for you. Please read it from the beginning. ellauri111.html on line 681: God be with you as you run this race. You must read the word of God, the Authorized King James Bible. I strongly suggest that you print out your own copy and bind it. It is in the Authorized King James Bible where you will find your safety, your strength, your power, your love, your comfort, your knowledge, your life and everything you need to know and please and walk with God and his holy child, Jesus. Desire the sincere milk of the word that ye may grow thereby. Never give up and always hearken to God´s word. ellauri111.html on line 683: YOU HAVE A NEW LIFE NOW, LIVE IT, GOD WILL HELP YOU. HE TOOK ME OFF THE STREETS AND HE HAS DONE THE SAME FOR COUNTLESS OTHERS. I NOW HATE THE STREETS AND LIVING FOR JESUS IS THE ONLY THING I LIKE. WHEN YOU READ THE WORD AND OBEY IT YOUR DESIRES START CHANGING. I NEVER WENT BACK TO THE STREETS. TIME HAS ONLY STRENGTHENED MY FAITH. Flee from sin (and get away from that infernal, addictive, wicked television as fast as you can!), but if you sin, confess your sin to God and he is faithful and just to forgive you your sin and to cleanse you from all unrighteousness. We have an advocate with the Father--Jesus Christ the righteous, God be thanked. God loves you and will see through this life and then when it is time to die, the Lord Jesus Christ himself will be there to take care of you. In Matthew 28:20 Jesus said, "...lo, I am with you alway, even unto the end of the world. Amen." ellauri111.html on line 689: The world is full of false churches, full of false teachers and false prophets that want to make merchandise of you--they are on television and in churches. As a Christian, you will want to go to church and be with other Christians, but I do not know of ONE good church building and there are MANY cults. BE CAREFUL AND READ YOUR AUTHORIZED BIBLE (I urge you to print out and bind your own--the ones being sold today are often altered--There is a good Authorized Bible download at this link and a sound Overview of the Bible at this link.). ellauri111.html on line 693: Again, The Bible forbids women being pastors and speaking in churches but many women have taken pulpits and other church positions in complete disobedience to the scriptures. This does not mean that there is no work for women in the kingdom of God (you may wish to see our article entitled, "The Role of Women in the Church). These are the days of apostasy. It is better to be alone with your Bible and the Lord Jesus and obedience than to be in a false church. Roman Catholic, Mormon, Seventh Day Adventist, Jehovah's Witness, Christian Science, Greek Orthodox, etc. present themselves as Christian but they preach false doctrines. Many Methodist, Lutheran, Presbyterian, and Baptist churches are not preaching the whole truth and some are basically going back to the Roman Catholic institution. I do not know of ONE good church. If you find a church, make sure that they exclusively use the Authorized Version and make sure that you compare their teachings and doings to the word of God. ellauri111.html on line 699: "Contemplative" prayer is essentially an old occult technique adjusted to the ignorant church people. It can bring up that yoga kundalini serpent power. With open eyes, one can see this type of technique being magnified in society--I saw a book for magic in a place for shipping goods and for photocopies, office supplies, etc. I looked on the back of the book, it was the same technique as the church people are using. This is spreading like wildfire and not just amongst false (or extremely ignorant) brethren, it is throughout society. Revelation 13:8 teaches us that all people who are not in the book of life of the Lamb slain from the foundation of the world will worship the beast. Revelation 13:4 says that all the world will worship the dragon which gave power unto the beast--we learn from Revelation 12 that THE DRAGON IS SATAN. In the ecumenical movement (all the religions getting together in "peace") and under a "meditative" spirituality, Hindus, Buddhists, Roman Catholics, church people, atheists, Muslims, cabalists, new agers, etc. can get together and have a "meditation" session with no problems. This is not for the future, it is already happening, I picked up a brochure about some sessions while at a library. In Contemplative prayer, church people are calling the devil by the Lord's name. I read that many of them will not listen to the scriptures when confronted with the truth--they do not know the Lord's voice, they are not his sheep. Worldly people are under the devil and they despise holiness and speak against it as "legalism" or even as heresy or false doctrine. I have seen extreme antinomianism in Baptist churches. They derisively call work-out-your-own-salvation-with-fear-and-trembling discipleship "Lordship salvation". If a person does not obey the Lord, they are not saved. The reader may wish to see our article, Lordship Salvation. ellauri111.html on line 707: One more thing--be ware of "new age" teaching--you are not God, you are not divine, and God is not in everybody--all that pantheism (everything is God) and panentheism (God is in everything) is new age teaching which is actually old age because the devil told Eve in the garden, "Ye shall be as gods" (see Genesis chapter 3). The devil is a spirit--he is not dead and he has been telling that same lie ever since then. There is a lot more to this situation, but just get saved and obedient and live reconciled to God. Do not put your trust in science, etc. In the beginning, God created the heaven and the earth--there is no evolution. Evolution is a big fat lie and a hoax to get people to disbelieve the word of God. Science...many, many lies are told by people in white labcoats. Believe and obey God's word and you will be safe and whole and of an understanding mind and not of a reprobate mind. ellauri111.html on line 709: Look around, the more the leaders make plans, the worse things get--child abuse, drug addiction, abortion, murders, shoplifting, lying, compulsive disorders, broken families, directionless young people, mind-killing school system, panic attacks, reprobate mind laws, denying God and his word, etc. This thing called time is coming to an end. The heavens above and the earth beneath that you see before your eyes are going to be burned up completely and dissolved. The day of the Lord is coming and we will all stand before God at the final judgment and the books are going to be opened. We will all be there--including all the dead people...they won't be left out--nobody will be left out. ellauri111.html on line 711: Revelation 20:11 And I saw a great white throne, and him that sat on it, from whose face the earth and the heaven fled away; and there was found no place for them. ellauri111.html on line 712: 12 And I saw the dead, small and great, stand before God; and the books were opened: and another book was opened, which is the book of life: and the dead were judged out of those things which were written in the books, according to their works. ellauri111.html on line 713: 13 And the sea gave up the dead which were in it; and death and hell delivered up the dead which were in them: and they were judged every man according to their works. ellauri111.html on line 714: 14 And death and hell were cast into the lake of fire. This is the second death. ellauri111.html on line 723: There has been a lot of talk about "aliens" for some time and the talk continues; some kind of sky show may be in the future. If you see something in the air, it is not because there are true aliens. But what about devils? yes there are devils; what about oversized genetically modified organisms and chimeras? maybe; possessed people? yes there are; 3D pictures, yes; pheromones, yes; unrevealed inventions and laws, in all probability, yes. If you hear a voice, see lights, or whatever, compare everything to the Bible--we believe in the Bible above our senses. This is a time of deception. You will not be deceived if you read and obey the scriptures. Read Matthew 24 (and other passages as well) for what is going to happen when the Lord returns. An excerpt-- ellauri111.html on line 725: Matthew 24:23 Then if any man shall say unto you, Lo, here is Christ, or there; believe it not. ellauri111.html on line 726: 24 For there shall arise FALSE Christs, and FALSE prophets, AND SHALL SHEW GREAT SIGNS AND WONDERS; insomuch that, IF it were possible, they shall deceive the very elect. ellauri111.html on line 728: 26 Wherefore if they shall say unto you, Behold, he is in the desert; go not forth: behold, he is in the secret chambers; believe it not. ellauri111.html on line 733: Yoga is inherently spiritual and can raise the Kundalini serpent power which is that old serpent called the devil and Satan. Although many Americans are ignorant of this, yoga is not simply physical exercise; yoga is a spiritual exercise of Hinduism that makes room for the Kundalini serpent power. Through the controlled breathing, the posture, the stillness and/or repetition, etc. the Kundalini serpent power can rise up and possess a person. A person does not have to be looking for Kundalini in order for this to happen--the yoga itself creates the conditions. Mantras, stillness, repetition, etc. (different devil worshippers use different techniques) are summons to the devil. Gurus lead their students through different protocols to help them "prepare" for this entrance of the serpent power--the Authorized Version of 1611 of the Bible reveals who that serpent is, it is Satan-- ellauri111.html on line 735: Revelation 12:9 And the great dragon was cast out, that old SERPENT, CALLED THE DEVIL, AND SATAN, which deceiveth the whole world: he was cast out into the earth, and his angels were cast out with him. ellauri111.html on line 737: The serpent power basically tells Hindus the same thing that Satan told Eve in the garden--"ye shall be as gods." Who does not know that Hinduism is pantheistic (saying that "all is god") and teaches that all people are supposedly already god but just have to realize it? The ignorant church people are getting something similar--"panentheism" (God is in everything). They are not hearkening to the Authorized Version of 1611 of the Bible and can therefore be taken by men's words (even if those words are found in unauthorized Bible versions). ellauri111.html on line 741: I have been in kundalini awkening for 10 years by a so called healer . I was very sick . So I went to a healer. Well she happened to be a shaman yogi I was only 24 years old I have been fighting for my life ever since the kundalini rose I can't even begin to tell you ...they say once you open your kundalini you can't shut It well I have not been able to shut mine... Yoga is a very sick religion and spiritually you feel dead you were right when you said nothing good comes from Yoga. Guru 's are extremly dangerous individuals. Let Christians know it could hurt your faith even just the excercise... ellauri111.html on line 743: I learned more about the Kundalini after researching the contemplative prayer movement that is entering the emerging church of the devil and the fallen, disobedient-to-the-scriptures churches that would not necessarily describe themselves as "emerging church", "ancient future church", etc. Kundalini awakening can be triggered unintentionally. Satan just waits for the conditions to be right. Some people go insane, check into mental hospitals over and over again, experience personality changes, cannot function as before, commit suicide, etc. Kundalini awakening (a counsel for leaving it behind) is discussed further in our series, "Contemplative Prayer: A Quick Road to Hell for A Disobedient Church." ellauri111.html on line 745: Don't let anybody convince you that you have to "speak in tongues" to show that you are saved. Some of these people will tell you that you can learn to "speak in tongues" by letting yourself jibber and jabber, muttering sounds that do not make sense. They will tell you to keep practicing to "speak in tongues"--this is wrong. God's Spirit is the one that will give the gift of tongues spontaneously to whom he will. There are many spiritual gifts, tongues is one of them. Not all Christians speak in tongues. Tongues is a gift that I have not seen properly practiced one time (though I have heard a few testimonies involving them that sounded sound). ellauri111.html on line 766: Samanlaista Pascalin vetoa ne on molemmat. Jospa vaikka tällä kertaa onnistaisi. Here goes nothing! Ilmaisen ollaan lounaan toivossa. ellauri111.html on line 768: Ivan ja Aljoosha on Dosto Ankan korvissa kuiskivat 2 pikkuankkaa. Aljooshalla (superego) on yöpaita rinkula ja siivet, Ivanilla (id) punainen vartalosukka jossa reikä pyrstölle, hiilihanko häntä sekä sarvet. Kirjoitelman nimellinen pahis on jesuiitta, joka on yhtä paha kuin Topeliuxen vastaava, ellei pahempi. Siis Aljooshan mielestä, Ivan ei ota kantaa, e-e-e-e-ei ko-ko-kommentoi. ellauri111.html on line 772: Ivan kertoo suunnittelemaansa näytelmää, jossa tapahtuma on sijotettu kuudennelletoista vuosisadalle. Mutta saatana ei nuku ja ensimäiset epäilyksen idut, yhä kasvava epäusko tuollaisiin ihmeisiin oli alkanut jo 1500 luvulla versoa kristikunnassa. Juuri tähän aikaan uusi kauhistuttava kerettiläisyys ensiksi esiintyi Pohjois-Saksassa, nim. Luteruksen uskonpuhdistus. ellauri111.html on line 774: Näyttämön paikka on Espanjassa tuon kauhean inkvisitionin aikana, jolloin Jumalan kunniaksi rovioita paloi yli koko maan ja kerettiläisiä poltettiin auto da-feessa. ellauri111.html on line 776: Carlssonin pentueen auto da fee oli salainen pieni nuotio Suopellon rannassa juhannuxena. Salaa tuli Jessekin, kuin varas yöllä. Tällä kertaa hän tahtoi saapua incognito ja näyttäytyä lapsiensa keskellä juuri silloin kun poltettaviksi tuotujen kerettiläisten luut olivat alkaneet halkeilla palavassa roviossa. ellauri111.html on line 778: Rajattoman laupeutensa kautta hän jälleen sekaantuu kuolevaisten joukkoon aivan samanmuotoisena kuin hän oli esiintynyt viisitoista vuosisataa sitten. Hän tulee alas juuri sillä hetkellä, jolloin kuninkaan, hovilaisten, ritarien, kardinaalien ja ihanien vallasnaisten edessä kerettiläisiä kärvennetään suurenmoisessa auto-da-feessä ad majorem Dei gloriam, mahtavan kardinaalin ja suur-inkvisitorin käskystä. ellauri111.html on line 829: Eli onko pääpalkinto varattu vain harvoille ja valituille? Tietysti eihän se muuten mikään pslkinto enää oliskaan! Onni on differentiaali sanoo Darwin sinunkin jumalasi. Täytyy päästä joholle. ellauri111.html on line 833: Lopussa se kazoo tulostaulua ja toteaa: olet juossut hyvän kisan mutta sorry no cigar. 10 p ja papukaijamerkki. Parempi onni ensi kerralla. Ei palkinto ole tärkeä vaan hyvä kilvoitus. Let the Best Man win. Oikeata urheiluhenkeä, vuohet tekee lehtereillä aaltoja. ellauri111.html on line 838: Me otimme sen viimeisen lahjan, jonka hän tarjosi Sinulle korkealla vuorella, kun hän näytti Sinulle kaikki maailman valtakunnat ja niiden kunnian ja sanoi: 'kaiken tämän minä annan sinulle, jos lankeet maahan ja kumarrat minua'. Me otimme Rooman häneltä ja Caesarin valtakunnan ja julistimme itsemme tämän maailman kuninkaiksi, kukoixi tunkiolla, kukkulan kuninkaixi, sillä näet nimittäin: hyökkäsimme esinahkakukkulalta ja valtasimme häpykukkulan. Paransimme näin oleellisesti lisääntymismenestystä, varasimme izellemme parhaat naaraat ja reviirit. Darwin nyökki meille pukinpartaansa tyytyväisenä ja hieroi karvaisia käsiään. There you go! Attaboy! Cheerio! ellauri111.html on line 864: - Höpsistä, nehän oli nimenomaan mun heiniä. Homma etenee niin kuin verotus: rikkaita on vähän ja ne pitää vitun kovaa kiinni paljostaan, köyhiä on niin maan perkeleesti että jos niiltä saat edes rovon kultakin niin kohta piereskelet rhahahaalarissa kuin Roope Ankka. ellauri111.html on line 892: Salaliittoteoreetikot näkevät ize itsensä tutkijoina. Jotkut heistä ovat perehtyneet aiheeseensa hyvin yksityiskohtaisesti, ja he tuntevat aiheen perin pohjin. He kiinnittävät huomiota löytämiinsä lukuisiin poikkeavuuksiin, kuten inhimillisiin virheisiin, hätäisiin lausuntoihin, tiedollisiin aukkoihin ja ristiriitaisuuksiin, ja kutovat niistä yhtenäisen salaliittoteorian siinä missä muut ihmiset eivät näe tällaisissa tavanomaisissa epäsäännöllisyyksissä salaliiton todisteita. Ja jos tapahtuma ei näytä salaliitolta, se on salaliittoteoreetikoille merkki siitä, että salaliittolaiset ovat vaikutusvaltaisia, koska salaliitto on tehokkaasti salattu. ellauri111.html on line 894: Salaliittoteoreetikoilla on järjestäytyneitä verkostoja, toisiinsa kytkeytyviä verkkosivustoja, konferensseja, kirjoja, dokumentteja ja PR-toimintaa. Ne kaikki muodostavat vaihtoehtoisen sosiaalisen maailman, jossa on omat sankarinsa, arvonsa, uskomuksensa ja tapansa. ellauri112.html on line 55: Alexander Bain (11 June 1818 – 18 September 1903) was a Scottish philosopher and educationalist in the British school of empiricism and a prominent and innovative figure in the fields of psychology, linguistics, logic, moral philosophy and education reform. He founded Mind, the first ever journal of psychology and analytical philosophy, and was the leading figure in establishing and applying the scientific method to psychology. Bain was the inaugural Regius Chair in Logic and Professor of Logic at the University of Aberdeen, where he also held Professorships in Moral Philosophy and English Literature and was twice elected Lord Rector of the University of Aberdeen. ellauri112.html on line 67: A survey published in American Psychologist in 1991 ranked Wundt´s reputation as first for "all-time eminence" based on ratings provided by 29 American historians of psychology. William James and Sigmund Freud were ranked a distant second and third. During his academic career Wundt trained 186 graduate students (116 in psychology). This is significant as it helped disseminate his work. ellauri112.html on line 151: Omantunnon soimaus perustuu Darwinin mukaan yhteiskunnallisten viettien kestävyyteen ja voimaan. Kun muut viettimme enemmänkin ovat ohimeneviä, on yhteiskunnallinen vietti alituinen, koska me aina elämme joukossa. Jos noudatamme yhteiskunnallisvastaista viettiä, joka hetkeksi saa ylivallan, kadumme jälestäpäin, koska yhteiskunnallinen vietti ajanpitkään on kestävin. Mutta samoin on myös joukoissa elävien eläinten laita. Nekin ovat aina varuillaan yhteistä vaaraa vastaan, valmiita puolustamaan joukkoa, auttamaan tovereitaan. Ne tuntevat aina vissiä suopeutta ja myötätuntoa näitä kohtaan. Ne ovat onnettomia, kun ne kauan ovat tovereistaan erillään, ja aina onnellisia kohdatessaan ne jälleen. »Ja niin on meidänkin laitamme», lisää Darwin. Collin on sitä mieltä, että tämä Darwinin toisen pääteoksen antama kuva eläinten tilasta tuntuvasti poikkeaa »Lajien synnyn» antamasta. Edellisen mukaan luonnossa valoisilla, inhimillisillä piirteillä on huomattavasti suurempi sija. Epäilemättä Darwin itse ei koskaan tullut tajuamaan tätä pääteostensa välillä olevaa eroavaisuutta. »Lajien synnyn» yksipuolinen kuvaus olemassaolon taistelusta, joka miltei oli kaikkien sota kaikkia vastaan, ei ole koskaan tullut oikaistuksi. Ja tämä teos kuitenkin tuli jäämään darwinismin raamatuksi. ellauri112.html on line 190: Renan huomauttaa että spekulatiivisessa filosofiassa aina on jotain, mikä muistuttaa keskiaikaisen Raimundus Lulluksen fantastista konetta, jonka avulla pelkästään käsitteitä kombinoimalla piti löydettämän totuus ja vältettämän erehdys. Puhdas spekulatiivinen logiikka, jonka avulla on luultu voitavan vapautua kärsivällisestä tutkimuksesta ja työstä, on oikealle tieteelle yhtä vahingollinen kuin Lulluksen kone. Filosofoida on oppia tuntemaan universumi. Tämä on kokoonpantu fyysillisestä ja psyykillisestä maailmasta, luonnosta ja ihmiskunnasta. Siis on luonnon ja ihmiskunnan tutkimus koko filosofia[6]. Missään ei spekulatiivinen logiikka niin paljasta heikkouttaan kuin niissä tieteissä, jotka käsittelevät eläviä objekteja. Geometriassa, algebrassa jne., joissa ei välitetä todellisuudesta, on aateskelu paikallaan. Mutta sensijaan esim. ihmiskuntaa käsittelevissä tieteissä, joissa kaikki yleiset aatteet perustuvat vain puolittain totuuteen, puolittain erehdykseen, täytyy aateskelun tulokset askel askeleelta tarkistaa kokemuksen avulla. »Logiikka ei tavoita vivahduksia; mutta hengentieteiden alalla totuudet läpeensä piilevät vivahduksessa. Ne pujahtavat skolastiikan verkonsilmukoiden läpi; niitä ei katsella kasvoista kasvoihin, vaan ne löydetään osittain, salaisesti, milloin enemmän, milloin vähemmän» (Essais de morale etc., s. 189 ja seur.). Yllä harventamassani rivissä on Renan lausunut julki yhden bergsonilaisuuden ydinajatuksista. Mutta saman ajatuksen käsitteellisen ajattelun voimattomuudesta tapaa nykyään hyvin yleisesti muuallakin. On syytä sentähden vähän tarkastaa tuota merkillistä lausetta. Spekulatiolle, vastakohtana kokemustieteelle, on omituista, että se lähtee liikkeelle määrätyistä käsitteistä ja arvostelmista, jotka se muodostaa apriorisesti, ennen kokemusta, kun sensijaan kokemustiede kokonaan elää ja hengittää tutkimusesineessään, joka luo sen käyttämät käsitteet ja arvostelmat ja on valmis aina synnyttämään uusia, kun entiset osoittautuvat riittämättömiksi. Puhdas aateskelu kombinoi apriorisia arvostelmiaan ja tekee niistä täten johtopäätöksiä. Tämä ajatustyö noudattaa muodollisen logiikan lakeja, joista ensimäinen on se, että kukin käsite on muuttumaton, pysyy merkitykseltään identisenä. Kun tällaisen aateskelun tuloksia ruvetaan sovittamaan todellisuuteen, syntyy omituisia vaikeuksia. Tyydyn vain yhteen esimerkkiin, jota Bergson mielellään käyttää osoitteena abstraktisen logiikan heikkoudesta. Puhdas aateskelu, joka työskentelee sellaisilla määreillä kuin »ykseys» ja »moninaisuus», olettaen että ne voidaan sovelluttaa kaikkiin ajatuksen esineisiin poikkeuksetta, johtuu m. m. seuraavaan vaikeuteen: onko elävä organismi, onko sielunelämä »ykseys» vai »moninaisuus»? On selvää ettei kumpikaan näistä määreistä sovellu näihin objekteihin. Organismi, sielunelämä eivät ole sellaisia yksinkertaisia esineitä, jotka olisi leimattava joko »ykseyksiksi» tai »moninaisuuksiksi». Mitä voidaan päättää tästä? Tietenkin, että spekulatiivinen metodi on väärä, että jos lähdetään liikkeelle rajoitetusta määrästä käsitteitä, tullaan ennemmin tai myöhemmin kohtaan, jolloin yksikään näistä käsitteistä ei sovellu ilmaisemaan tarkoitettua ilmiötä. Kokemustiedolle sensijaan tätä vaikeutta ei esiinny; todellisuus, jossa se liikkuu ja elää, luo sille tarpeen tullen aina uusia käsitteitä. Katsokaamme spektriä, jossa auringon valkea valo yhdenjaksoisissa ylimenoissa taittuu lukemattomiin vivahduksiin, niin että jokainen spektrin poikkiviiva on hitusen verran toisenvärinen kuin edellinen! Jokapäiväinen kielenkäyttö tulee toimeen muutamalla, viidellä, kuudella värinimityksellä. Se yksinkertaisesti laiminlyö ylimenot yhdestä »väristä» toiseen. Mutta maalari, jolle värivivahdukset ovat arvokkaita, tarvitsee jo paljon suuremman määrän värejä ilmaisevia käsitteitä: ultramariini, karmiini jne. Mikään ei estäisi muodostamasta uusia värien käsitteitä tuhansiin saakka, aina värienerottamiskykymme rajaan asti. ellauri112.html on line 192: Syy siihen, että juuri käsitteet »vihreä», »punainen» jne. on muodostettu, eikä aivan toisia, piilee tietysti näiden vivahdusten käytännöllisessä merkityksessä. Lauselma: »logiikka ei tavoita vivahduksia» tarkoittaa siis: spekulatiivinen, aprioristinen logiikka ei tavoita vivahduksia. Kaikkia värivivahduksia ei voida ilmaista viidellä tai kuudella värinimityksellä. Mutta kokemustiede, kokemuksellinen logiikka tavoittaa kyllä mitä vivahduksia tahansa. Minulla on tällä hetkellä mielikuva ihan määrätystä punaisen vivahduksesta, joka imupaperillani on; jos tahtoisin, voisin nimittää tätä vivahdusta esim. klm: siten olisi uusi käsite muodostettu, käsite, joka tavoittaisi ihan määrätyn vivahduksen. Tällaisen käsitteen muodostaminen olisi kuitenkin kovin epätarkoituksenmukaista. Paljon tärkeämpiä kuin äärimäisen yksilölliset vivahdukset, kuin ne ominaisuudet, jotka kussakin esineessä ovat erilaisia, ovat yleensä esineiden yhteiset ominaisuudet. Käsite klm ilmaisisi vain yhdellä tai aivan harvoilla esineillä olevaa ominaisuutta, käsite »punainen» sellaista ominaisuutta, joka on lukemattomilla ja jonka jokainen omasta kokemuksestaan tuntee. Sanoin, että Renan yllämainitulla lauseellaan on lausunut julki Bergsonin filosofian ydinajatuksen. Mutta siinä tapauksessa Bergson on käsittänyt tuon lauseen ihan sananmukaisesti. Bergsonin mukaanhan kaikki logiikka, kaikki ajattelu on voimaton tavoittamaan todellisuutta, joka ei ole muuta kuin vivahduksia. Hänhän esittää, mitenkä inhimillinen äly on kuin valmiiden vaatteiden varasto, johon yritetään pukea todellisuus, katsomatta kuinka se niihin soveltuu. Hän vertaa älyämme kinematograafikoneeseen, joka ottaa muutamia liikkumattomia silmänräpäyskuvia elämän alituisesta virtailusta, ja yrittää näistä kuolleista kuvista uudelleen panna kokoon elävän todellisuuden. Hän puhuu ymmärryksemme »mekanistisesta vaistosta», joka viettää voittokulkuaan geometriassa, mutta on kykenemätön ratkaisemaan elämän arvoitusta. Tällä tavoin Bergson syyttää tiedettä virheestä, johon ei ollenkaan se, vaan juuri filosofia on tehnyt itsensä syypääksi-- spekulatiivisesta logiikasta, jota monet filosofit ovat rakastaneet, mutta joka tiedemiesten parhaille on ollut kauhistus. Näin yrittää hän riistää tieteeltä sananvallan sen mieltäkiinnittävimmissä kysymyksissä, ja panna sijalle runollisen »intuitionsa», jota ei millään keinoin voi kontrolloida, joka ei sisällä mitään mahdollisuutta eroittaa totuutta erehdyksestä. Jos koskaan, on filosofia Bergsonissa muuttunut »spesialiteetiksi». (Aika 10, 10-18) * * * * * ellauri112.html on line 429: Caspar David Friedrich, ''Vaeltaja sumumeren yllä'', 1818. Romantiikka oli 1700-luvun lopussa Euroopassa alkanut taiteellinen ja älyllinen suuntaus, joka puhkesi kukoistukseen Saksassa 1790-luvulla ensin kirjallisuudessa ja lopulta filosofiassa. ellauri112.html on line 481: Suomen tasavalta eli Suomi on Pohjoismaihin kuuluva valtio Pohjois-Euroopassa Itämeren rannalla. ellauri112.html on line 575: Mistä siinä tehtiin pilaa? En tajua. Beneath the funny lines and awkward scenarios, there’s genuine fear and pain. Sen kyllä huomasi. Jospa kriitikot osaa kertoa? Leffasta on mädissä tomaateissa varmaan sata arviota, selataanpa niitä. ellauri112.html on line 579: As a whole, Tully is a mildly pleasant and amiable film (with “mildly” being an important word here). Davis’ Tully is a catalog of truisms. ellauri112.html on line 592: Despite Cody´s image as a libertine, she hacks here at a decidedly conservative topic, the emotional journey of motherhood. ellauri112.html on line 599: Toys laying all over the carpet, dishes in the sink, mouths to feed, teacher parent conferences – the life of a parent is not an easy one. ellauri112.html on line 600: Yes, we know that once a person has a kid their life changes completely, often with hardships and challenges along the way. But Reitman and Cody inject a level of warmth that prevents this from being simply depressing, at times it’s quite funny. Being a parent is a tough job, but it’s a necessary one – where would any of us be if there weren’t someone watching after us as toddlers? ellauri112.html on line 618: There is cheerful satire when Marlo and Drew visit Craig and his fashionable, snooty wife Elyse (Elaine Tan), who tells Marlo she can relate to the hurdles of pregnancy, especially when it cut into her gym routine. ellauri112.html on line 627: Sin tener muy claro en ningún momento si quiere ser una comedia cáustica o un melodrama reivindicativo, el filme destila feminismo desde el primero hasta el último fotograma y no huye ni siquiera de los clichés más obvios, como ese marido incomprensivo e insolidario que es un patán de tomo y lomo. ellauri112.html on line 629: There are some genuine laugh out loud moments, some sad moments, and some “huh?” moments (which for me, lie in the fact that Ron Livingston and Mark Duplass could be interchangeable as her brother and husband as they look so alike. SO CONFUSING.) ellauri112.html on line 633: Motherhood is essentially roasted here, making it easy to laugh at Marlo’s discomforts. Perhaps every element of raising children can be either hellish or heavenly, depending on one’s outlook. ellauri112.html on line 636: What the fuck? Where did her money come from before Drew? Not from her shitty home for sure. Soliciting? ellauri112.html on line 646: You´ll love a scene where her child spills a drink, forcing her to take off her shirt. “Mom, what’s wrong with your body?” Theron’s eye daggers are priceless. Marlo looks as lived-in as her home itself. ellauri112.html on line 656: What is great but something of a letdown is that the story never tries to turn the two women against each other. Like old vs young, fat vs skinny, a dish vs disgusting, master and slave, rich vs poor, two women and Drew the only man in town. None of that shit. That Hollywood cliché might have helped launch a thriller, but it has no place here. This film is far more boring, feminist and humanist. Yawn. ellauri112.html on line 660: As a nation, we’re well-used to the stereotype of the Irish mammy. Generally speaking though, the mother as a comical, level-headed supporting character is not unique to us, Jews and Italians have them too, and Latinos, I bet. Sometimes she’s the self-sacrificing figure who will do anything for her children, sometimes she’s neurotic and controlling, suppressing the growth and social development of her kids, who are typically the leads. Rarely has she ever taken front-of-stage. ellauri112.html on line 665: Every day there’s more to do, less time to do it in, and the ginormous stress starts eating at her soon as her swollen feet hit the floor. It doesn’t help that her husband Drew (Ron Livingston) is of the old school variety, the kind of man who thinks he doesn’t have to do much around the house because he’s the breadwinner. That means most of the cooking, cleaning, and caring for the kids falls upon Marlo’s shoulders. ellauri112.html on line 670: There’s a long stretch in the middle where Tully appears drama-less, and you can't help but nervously wonder where it's all going. Well thats life in the 40´s. ellauri112.html on line 681: Yet to hail the film as a feminist project is to value the representation of the structural co-option of maternity over its interrogation. Tully’s treatment of social reproduction is dangerously simplistic. Cody has spoken in interviews about how her own, financially easier, experience of parenting in L.A. inspired her to explore a narrative in which economic anxieties are combined with the other hardships of parenthood, yet here class and poverty are only fleeting concerns. The transactional system of care that governs child-rearing under capitalism is done away with via Tully’s otherworldliness. Until the revelation of her non-existence, the viewer, although encouraged to believe in her, is never asked to consider her financial reality, and the fact that the service is paid for by Marlo’s wealthy brother is a narrative convenience that reinforces its fairytale quality. Similarly, Tully’s whiteness allows the racial politics of care to be completely overlooked, and the repeated idea that it’s ‘unnatural’ for hired help to bond with your newborn is taken as a given, rather than seen as an impetus for a consideration of the social conditions that require mothers to make that choice. ellauri112.html on line 683: Marlo, already a mother of two, begins the film heavily, outrageously pregnant: we learn, in rapid succession, that this third pregnancy was unwanted, that her husband does little of the domestic labour, and that her “shitty” upbringing is the reason she’s so committed to her nuclear family unit. Postnatal depression, never named, haunts the narrative: her wealthy brother offers to pay for a night nanny to avoid, in his words, the advent of another “bad time” like the one that followed the birth of her son, Jonah. When the nanny arrives – described by more than one reviewer as a “millennial Mary Poppins” – the panacea seems to be working. Not only does she look after the baby at night but she also operates as a kind of empathy machine, listening to Marlo’s problems, sharing sangria in the garden, and baking the Minions cupcakes that Marlo herself never has the time to make. The postnatal depression, it seems, disperses; Jonah – who has “emotional problems” – finds a place at a school more suited to his needs, family dinners get increasingly wholesome, and Marlo does a passable Stevie Nicks impression at a child’s birthday party. And then comes the twist: after a bender in Brooklyn with Tully, a sleep-deprived Marlo, drunk at the wheel, drives her car off a bridge and ends up in hospital, and we realise there was nobody else in the car. Her maiden name, we learn, was Tully. ellauri112.html on line 689: The film is supposedly an ode to the ‘modern parenthood experience’ that’s interspersed with ‘humor and raw honesty.’ I wouldn’t know because I don’t have kids. Perhaps this realism is lost on me because I’m not a parent, but that’s where the film breaks down: it failed to spark even an ounce of empathy in me for its protagonist. Motherhood is portrayed as many childless people like me envision, an absolute misery of an existence (I left the theater thinking thank god I don’t have kids). A successful film would have made Marlo’s predicament relatable to everyone. ellauri112.html on line 691: Theron is more than capable and proves she’s up to the challenge of the role and its physical demands, but this isn’t as Oscar worthy as some are crowing. How gutsy and brave her performance is! they’ll surely shout, all because she dons a partial fat suit (the actress also gained a very real 50 pounds for the role), doesn’t wear makeup, has unkempt hair and bags under her eyes. Interestingly enough, it seems to be those same critics who ripped Amy Schumer and her “I Feel Pretty” to shreds for ‘fat shaming’ or poking fun at the way women look. Candid and authentic simply because she doesn’t look like the gorgeous movie star that she is? I don’t think so. ellauri112.html on line 697: Honestly, I expected the parenting tropes to be far worse ... There simply weren´t enough bodily fluids to make this a truly authentic parental experience. I liked the “motherhood as body horror” approach, nyökkii toinen samanlainen. ellauri112.html on line 709: In Tully, Marlo starts to see the kind of caretaker she wants to have, and their bondage becomes what keeps her going. As much as Tully turns into a super nanny, the real job she does is help return Marlo to a functioning hole person. With the aid of Tully, Marlo gets her love life back again, gets it each day, and kicks the postpartum depression to the curb. Should kick Drew there too maybe. Tully she cant kick without kicking herself in the ass. ellauri112.html on line 711: The night they go out starts with an amusing drive at the sound of Cindy Lauper, but becomes severely toxic when they arrive at an underground club and the drunk Marlo jumps in sync with clangorous heavy-metal rhythms and then endures pain due to engorged breasts. However, that pain was infinitesimal when compared to the afflicting news that Tully is quitting. ellauri112.html on line 721: Plaid shirts, horn-rimmed glasses and beards are associated with the stereotypical 21st-century hipster. Retro electronics, Casio watch pictured, full beards and vintage clothes are associated with hipster subculture. Tampere in Pirkanmaa, Finland is ranked one of the world´s most popular hipster cities. ellauri112.html on line 725: Ei katottu kun alkua. Kai se pitäs kazoo edes loppuun asti. Se oli kyllä vitun sleazy, barf bagit on hyvä olla varalla. Tully is different; The film is challenging. ellauri112.html on line 727: The film’s strength – for its first two thirds – is the relationship between the two women at the heart of the narrative. We learn through a clumsy coincidence at the beginning of the film that Marlo is bisexual; as her intimacy with Tully expands to fill the vacuum of her absentee marriage, it becomes a tender eroticism. This is mediated, always, through other bodies: as Tully cradles the baby who has just finished feeding, she talks about how the ‘molecules’ of the child still exist within the mother; later, in a bar toilet, she gently wets a paper towel and uses it to draw the milk out of Marlo’s swollen breasts. In a pivotal scene, Marlo sits behind Tully and instructs her on what to do to arouse her sleep-befuddled husband. This moment can be read as emblematic of the film’s mistreatment of the queer intimacy it establishes. Coming after a discussion of sexual history and sexual fantasy, Marlo reveals to Tully that she has a waitress’s uniform that she’s never used, bought to surprise her husband. As Tully puts the outfit on, which fits her pre-natal body in a way it wouldn’t Marlo, the moment of sexual possibility between the women is subsumed into heteronormative, ageist fantasy: Tully’s young, and therefore fantasy-appropriate, body is used as bait to ‘recharge’ the masculine battery. ellauri112.html on line 729: The revelation that Tully is a version of Marlo’s former self removes the possibility of a different life she represented. “I love us,” Marlo’s husband says to her, as she lies in her hospital bed. “I love us too,” she replies. This collective noun is the acceptance of the status quo, just as Tully’s last speech, in which she tells Marlo she should embrace her dull life – “being boring means you’re doing it right” – is an endorsement of the sacrifices society requires of her. The final scene, in which Marlo’s husband helps her make the packed lunches, is bathed in a saccharine glow: learn to love your claustrophobia, it tells women. The nuclear family is the only one worth having. ellauri112.html on line 739: Niin tässäkin. Tollasia uniikkeja pikku lumihiutaleita suojelevia helikoptereita löytyy aika läheltä. ellauri112.html on line 753: Maailma: Berliinissä marssittiin Palestiinan puolesta. Paukkupommit rytmittävät kiihkeää huutoa. Osa mielenosoittajista vaaii Palestiinan vapauttamista joelta merelle, mikä on tulkittavissa vaatimuxexi pyyhkiä Israel pois kartalta. Israel murhaa lapsia kuin Hitler, lukee arabien kylteissä. Huomattavan paljon Turkin lippuja. Israelin terroristijärjestöxi luokittelemia tunnuxia vilisee. Arabialaiset iskulauseet ovat kiihkeitä: On vain 1 jumala, ja jumala on suurin. No eikös kristityt ole ihan samaa mieltä? Kadulla pienet pojat pannan poseeraamaan painavien lippujen kanssa ja heistä otetaan kuvia. Poikien asennosta tulee ezimättä mieleen islamistien propagandakuvat. Poliisi ottaa kiinni useita mielenosoittajia. Kaupunkifestivaalia kiihdyttää "kuumentunut tilanne Lähi-Idässä". Väkijoukosta on vaikea löytää ketään joka haluaisi puhua Herlinin sanomille. Lopulta löytyy 1. Paska media, neuköllniläinen hammaslääkäri tiivistää. Mutta se onkin filistealaisia. Juutalaisvastaisuus on saxassa kiusallisen arkista. Oikislaiset liputtavat juhlavammin Israelin lipulla. On siellä mukana kai joitakuita jotka edustavat keskustaa. ellauri112.html on line 757: Äärioikeistoon kuuluvat juutalaisväestön "edustajat" ampuvat tuliaseilla kiviä ja ilotulitteita heittäviä filistealaisia. Äärioikeistolaiset juutalaiset ovat jalkautuneet aseistautuneina partioimaan Lodin arabialueille ja pyrkivät sisään arabien koteihin. Juutalaisryhmät kannustavat netissä aatetovereitaan muualta maasta matkustamaan Lodiin. Älkää tulko ilman suojavarusteita, varoitti 1 ryhmä jäseniään The Guardianissa. Creedence Clearwater´s hit "Oh Lord, stuck in Lodi again," has been the theme of several city events in Lodi. ellauri112.html on line 789: When shall we eat supper? First or last day of the week? This has nothing to do with the Sabbath being changed. I do not believe that it has, but that it is obsolete. The Sabbath is “Saturday”, the 7th day, which I am convinced to be for the rest that Christians will take with the Father (Heb. 4:1-11) and for weekend shopping. I find keeping the Sabbath day is a part of the 10 commands. Exodus says “And He wrote on the tablets the words of the covenant, the Ten Commandments” (Exo. 34:28, also see Deut. 4:13, 9:9, 11). Jeremiah said “Behold, the days are coming, says the LORD, when I will make a new covenant” (Jeremiah 31:31). Look further for Jeremiah said, “not according to the covenant that I made with their fathers” ellauri112.html on line 791: Not according to which covenant? Jeremiah says the covenant “in the day that I took them by the hand to lead them out of the land of Egypt, My covenant which they broke” (31:32). Again which covenant is this? Exodus says “And He wrote on the tablets the words of the covenant, the Ten Commandments” (Exo. 34:28). Christ’s covenant is “not according to the covenant that I made with their fathers”, but “In that He says, ‘A new covenant,’ He has made the first obsolete. Now what is becoming obsolete and growing old is ready to vanish away” (Heb. 8:13). The Old Covenant of the 10 commands with the Sabbath keeping is obsolete and vanishing away in the 1st century. ellauri112.html on line 819: “God himself provides ‘wine which makes man’s heart glad’ just as He gives ‘food which sustains man’s heart’ (Ps. 104:14.15). He promises His people that, if they will obey Him, He will bless them with an abundance of wine (Deut 7:13, 11:14, Prov. 3:10. etc.). He threatens to withdraw this blessing from them if they disobey His law (Deut. 28:39, 51; Isa. 62:8). The Scriptures clearly teach that God permits His people to enjoy wine and strong drink as a gift from Him. ‘You may spend the money for whatever your heart desires, for oxen, or sheep, or wine, or strong drink, or whatever your heart desires; and there you shall eat in the presence of the Lord your God and rejoice, you and your household’ (Deut. 14:26). ellauri112.html on line 825: Regarding children, in most of the United States it is not illegal for children to consume alcohol "in the performance of a religious ceremony or service." In many religions it is also a-ok for men of God to consume kids. ellauri112.html on line 842: In his book, What Would Jesus Drink, Brad Whittington breaks down the biblical references of alcohol into three types. In all, there are 247 references to alcohol in Scripture. 40 are negative (warnings about drunkenness, potential dangers of alcohol, etc.), 145 are positive (sign of God´s blessing, use in worship, etc.), and 62 are neutral (people falsely accused of being drunk, vows of abstinence, etc.) The Bible is anything but silent on the issue of wine. The bible, like tequila, must be imbued carefully, seen as a blessing, and received with a grain of salt. It must not be abused. The old saying is true, "Wine is from God, drunkenness is from the Devil." ellauri112.html on line 855: “There is no proof that the ‘wine’ at the marriage feast in Cana was fermented. The Greek word for ‘wine’ in this text is oinos, which may refer to a fermented beverage (cf. Eph. 5:18), or it may denote freshly squeezed grape juice (cf. Isa. 16:10 – LXX). Since the word for ‘wine’ is generic, the student has no right to import the concept of an alcoholic beverage into this passage without contextual justification—of which there is none.” ellauri112.html on line 857: Did Jesus use intoxicating wine in the Lord’s Supper? No, He did not. Actually, wine has nothing to do with the Lord’s Supper. The word “wine” is never used in reference to the Lord’s Supper. The word is "blood". People have invented the idea that Jesus used alcoholic wine in the Lord’s Supper. In fact it was blood. ellauri112.html on line 859: Jesus mentions the specific content of the cup to drink is “fruit of the vine” or an even better translation “fruit of the grapevine”. There is no indication of its fermentation. Add to all of this that Jesus used unleavened bread because it was the time of the Passover when God commanded Israel to throw out all leaven. The grape juice would have been unleavened too at least in the sense of having additional yeast rather than wild yeast. What does that mean? The throwing out of leaven would have also included the throwing out of highly intoxicating wine that contained additional yeast. ellauri112.html on line 864: Most do not know what is biblical wine. Most assume that all “wine” in the Bible is highly alcoholic and intoxicating like today’s wine. There are passages that clearly imply that wine can intoxicate (Eph 5:18, 1 Tim 3:8, Titus 2:3). Still, “wine” is often simply grape juice. ellauri112.html on line 874: “In regard to the external form of the ordinance, whether or not believers are to take into their hands and divide among themselves, or each is to eat what is given to him; whether they are to return the cup to the deacon or hand it to their neighbour; whether the bread is to be leavened or unleavened, and the wine to be red or white, is of no consequence. These things are indifferent, and left free to the Church...” ellauri112.html on line 884: Second, Timothy obviously suffered from a stomach ailment which required a medicinal remedy. The water in Asia Minor can be very dangerous, hence the young evangelist was encouraged to take “a little wine” along with his water. The sentence is elliptical: “Be no longer a drinker of water [alone], but [with it] take a little wine” (1 Tim. 5:23). ellauri112.html on line 886: This text must be edited by deleting and adding words as indicated. This is often a good procedure, in particular the word "not" may suitably be edited where it seems indicated. Like: I [among others] am your god, do not keep [many] other gods. [Do not keep cats or dogs either.] ellauri112.html on line 895: Yet, in what is surely one of the great tragedies of history, worse than genocide, the sacrament of the Lord’s Supper has become an occasion for confusion and division. For example, even men of good will, professing the Bible to be their guide, have disagreed as to the exact nature of Christ’s presence in the Lord’s Supper. More recently, Christians have differed about the frequency of intercourse and the subjects of intercourse. But we will not consider such matters as these here. ellauri112.html on line 897: Persistently, honorable men are engaged in a discussion as to what should be the contents of the communion cup. Should the cup contain wine, the fermented juice of grapes? Or should it be unfermented grape juice? Does it matter? What difference does it make, if any? Should church leaders accommodate both Christians who want to use wine, as well as those who prefer unfermented grape juice, by offering what is sometimes called a “split cup” or a “split tray”? In other words, what should be the second “element,” or the contents of the communion cup? Can grape juice change to real blood and no fucking tomato juice? How should such questions—controversial as they are—be answered? ellauri112.html on line 903: Second, we will devote two pages to the Bible passages that concern the cup in the Lord’s Supper. One page will consider the passages in Matthew, Mark, and Luke. On this page, we will study Jesus’s words, “the fruit of the vine,” in their original context, and we will also learn how these words were used in the Passover meal before and during the time Jesus spoke them. The other page will consider the two relevant passages in I Corinthians, and what they teach us about the contents of the cup. Rather than grow our discussion beyond all bounds, we will limit ourselves to what the Bible says about the contents of the communion cup. ellauri112.html on line 909: Fifth, we will cite the statements of confessions, churches and prominent men, always remembering that such human opinions are not equal to Holy Scripture, but can sometimes shed light on the meaning of Holy Scripture. We will seek to imitate the Bereans of Acts 17:11, who sought to examine what they had heard from even the best of God’s teachers in the light of the word of God. We will adopt what is biblical and profitable, and reject whatever is not. ellauri112.html on line 915: Since the use of unfermented grape juice is so popular, individual lay Christians may be confronted with grape juice instead of wine when they want to observe the sacrament. Therefore, we must briefly examine the Christian´s duty, whenever he or she is offered grape juice in the Lord´s Supper. ellauri112.html on line 917: Then, we will answer such objections as are commonly offered to the biblical teaching. ellauri112.html on line 931: However, only the Bible is inspired and infallible. Only the Bible can be the rule of our faith and practice. Where the Bible is silent, we will seek to be silent as well. Where the Bible speaks, we will seek to yield faithful obedience. Where it contradicts the opinions of men, or the practices of churches, we will say, “To the law and to the testimony! If they do not speak according to this word, it is because there is no light in them” (Isaiah 8:20). ellauri112.html on line 940: “Sorry, I thought you were proposing a toast,” he said. "Izvinite, mislio sam da nazdravljate", kazao je on. ellauri115.html on line 35: Tampereen yliopiston pitkäaikainen yhteiskuntafilosofian lehtori Lauri Mehtonen (hämärästi muistaisin että se oli partapozo, mutta saatan erehtyä) sanoo sattuvasti JJ Rousseausta haaveilujen esipuheessa: ellauri115.html on line 41: Tyydyn kuivaamaan tunteet kirjan väliin kuin talviot ja kirjaamaan verenpaineen mittaustulokset pyrkimättä muokkaamaan niitä paljonkaan. ellauri115.html on line 85: Lihava kala putosi vereen ellauri115.html on line 89: kohisi hiljaa loput veret pois. ellauri115.html on line 116: 1745 "Solmii suhteen" 23-vuotiaan "liinavaateompelijan" Therese Lavasseurin kaa. Kirjoittaa oopperan ja korjailee Rameaun veljenpojan & Voltairen oopperaa. Kiemurtelee Voltairen suosioon. ellauri115.html on line 118: 1748 Luovuttaa toisen lapsen löytöeläintarhaan. Näitä tule vielä 3 lisää. Ostaisitko tältä mieheltä lastenkasvatusopasta? No on epäilty et ehkä ne oli Teresen lapsia muttei Jannen. Janne saattoi olla tuhkis pissavikoineen. Se oli tosi luulosairas, sen pippeliä sondeerattiin päivittäin loppupeleissä. ellauri115.html on line 139: 1756 Asettuu Theresen ja anopin kanssa Eremitageen Pariisin lähiöön rouva d'Epinayn tiluxille. Alkaa kirjoittaa Julieta. (55 ei tapahtunut mitään mainittavaa.) ellauri115.html on line 149: 1768 Tervehdyttyään jonkin veran oleskelee Lyonissa. Kerää kasveja. Viipyy jonkin aikaa Grenoblessa. Käy Chamberyssa "maman"in haudalla. Asettuu johkin asumaan. Solmii lopultakin siviiliavioliiton Theresen kaa. ellauri115.html on line 154: 1778 Pääseen 10. kävelyyn, joka jää keskeneräisen teoxen viimeisexi. Girardinin markiisi kuzuu sen asumaan Ermenovilleen. Kasvien keräilyä. Kuolee aamupäivällä hyvän lounaan jälkeen apoplexiaan. Haudataan koiran viereen puistoon. ellauri115.html on line 156: 1794 JJ kaivetaan ylös koiran vierestä ja "siirretään" Pantheoniin. Jakobiinit tykkäsivät sen naziajatuxista. ellauri115.html on line 172: 24-vuotiaalle Teresalle J-J oikein lupasi, ettei koskaan menis sen kanssa naimisiin. Paizi 23v myöhemmin valesellaisiin kun Teresa ei vaan lakannut nalkuttamasta. Teresa oli sievä, hyvä pano ja hyvä keittäjä, muttei ihan Jean-Jacquesin henkisellä tasolla. (Tästä Imi Cunt sille vekutti, että mikäs nero luulet ize olevasi hömelö? Tolstoi sanoi myöhemmin eze on saanut eniten vaikutteita J-J:ltä ja evankeljumeista. Voihan hiivatti.) ellauri115.html on line 174: Therese war Rousseau bemerkenswert ergeben, wenn man seine schwierige Natur und sein herzloses Verhalten gegenüber den fünf gemeinsamen ausserehelich geborenen Kindern betrachtet. Trotz der Proteste seiner Frau (nicht aber Ehefrau) bestand Rousseau darauf, dass die Kinder jeweils nach der Geburt einem Findelhaus übergeben wurden. Seine Begründungen waren philosophisch - zum Beispiel sei das der einzige Weg, "ihre Ehre zu retten", da sie nicht verheiratet waren. Er nannte Therese "Tante" und "Herrin", nicht aber "Königin", doch ging seine Unterwürfigkeit nie so weit, dass er sie um Prügel bat, und er klagte dass sie im Bett kalt war. Kreivitär Houdetotin perään J-J läähätti niin kovasti, että sai elinikäisen nivuskohjun jatkuvasta stondista. Sophie Houdetot oli schrecklich moralische Julien esikuva kirjassa Uusi Heloise. ellauri115.html on line 176: J-J oli kova kalufetischisti myäs, se pussaili huonekaluja ja kyhnytti izeään vasten heilojensa asusteita ja kirjelappuja. (Teresa piti sitä hulluna.) Se hiippaili hämärillä kaduilla ja näytti naisille paljasta pyllyä siinä toivossa että joku läpsäyttäisi sen perskankkuja. Kerran se koitti kusexia kaivolla nuorten neitosten nähden, ja oli saada turpiinsa vihaisilta ämmiltä. ellauri115.html on line 180: Rousseaulla oli laajentunut prostata tai joku muu pissavaiva, jonka takia Teresan piti katetroida sitä potalla. Viimeisen 13 vuoden aikana se ei enää yrittänytkään hilloviivalle, vaan tyytyi käteenvetämiseen kazellessaan pikkutyttöjä. ellauri115.html on line 205: Oli 7 päivää toinen toistensa päällä niinkuin portaat. Minä seisoin ensimmäisellä portaalla ja vahvuus päälläni oli avoinna. Taivaan keskelle oli istutettu puu ja sen vieressä oli kivi. Minun jumalani, minä sanoin niille kasvoilleni langeten, mutta silloin puu kuihtui ja kivi mureni, ja ne olivat poissa. Nousin toiselle portaalle, ja nyt näin paljon kauniita ja juhlallisia jumalankuvia, jotka totisin silmin kazelivat minua. Minä kumarsin niitä ja sanoin: Minun jumalani. Mutta nämä kuvat kukistuivat suurella pauhulla. Kun nousin kolmannelle portaalle, näin kuninkaan ja hänen vieressään paimensauvaa kädessään pitävän miehen. Kaikki kansat palvoivat heitä. Niin minäkin. Mutta tuli verho, ja verho väistyi, eikä heitä enää ollut. Tämän jälkeen näin suuren nahkaleilin, josta juoxi kultaa, joka oli niin kirkasta, että se huikaisi silmäni. Minä sanoin: Tämä on minun jumalani. Silloin kulta peittyi vereen, minä kuulin itkua ja jostakin tuli liekki, joka sulatti kullan olemattomaxi. Viidenneltä portaalta minä näin kansan, joka sanoi olevansa jumala ja kazeli izeään lempeästi. Mutta tuskin se näin sanoi, kun se tarttui miekkoihin, ja minä näin vihaa niillä kasvoilla, jotka äsken olivat olleet lempeät, ja ihmiset tappoivat toisiaan sanoen tahtovansa rauhaa. He saivat sitä, sillä he kuolivat pois. Kuudennelta portaalta minä näin izeni taivaassa ja tiesin silloin ylpeänä, että minä ize olinkin jumala. Kasvoillani maaten minä hartaasti palvoin omaa kuvaani. Kazeeni kohotettuani näin kuvani kutistuvan kokoon kuin palava nahka, ja se muuttui sangen rumaxi kazoa. Kohta sitä ei ollutkaan. Silloin nousi seizemäs porras ylös ja minun sydämestäni kuului huuto, joka sanoi: Minä olen se korkein, joka olen luonut kaikki ja olen kaikki, minä, joka olen nimetön, suvuton ja salattu. Ei minua kukaan tunne, vaikka sanoo tuntevansa, ei minun ääntäni kukaan tulkize, vaikka kaikki ovat tulkizevinaan. Sillä minä en puhu. Sen ihmisen, joka löytää minut, te tapatte sanoen hänen pilkkaavan jumalia. ellauri115.html on line 227: Thérèse Le Vasseur tuli arvostetusta perheestä, joka oli kaatunut vaikeisiin aikoihin; hiänen isänsä oli paikallinen virkamies Orléansissa, ja hiänen äitinsä oli kauppias. Thérèse ja hiänen äitinsä muuttivat Pariisiin etsimään työtä, ja myöhemmin hiänen isänsä liittyi heihin. Le Vasseur tapasi Rousseaun Pariisissa vuonna 1745. Le Vasseur työskenteli itsepalvelupesulana ja huonetarnaisena (!?) Hotel Saint-Quentinissä Rue des Cordiers -kadulla, jossa Rousseau otti ateriansa. Hiän oli tuolloin 23-vuotias, hän 33-vuotias. Rousseaun mukaan Thérèse synnytti hänelle (?) viisi lasta, jotka kaikki annettiin Enfants-Trouvésin löytökodille, ensimmäinen vuonna 1746 ja muut 1747, 1748, 1751, ja 1752. Thérèseä kuvataan Rousseaun tunnustuksissa heikosti älykkääksi naiseksi, jota hiänen perheensä ja miesystävänsä hyväksikäyttää. (Siis kuvataan kuten tavallista heikosti, mutta älykkääxi.) He kävivät läpi laillisesti kelpaamattoman avioliittoseremonian Bourgoinissa 29. elokuuta 1768. Therese tarjosi Rousseaulle tukea ja hoitoa, ja kun hän kuoli, hiän oli hänen omaisuutensa, mukaan lukien käsikirjoitukset ja rojaltit, ainoa perijä. Rousseaun kuoleman jälkeen vuonna 1778 hiän meni naimisiin René de Girardinin palvelija Jean-Henri Ballyn kanssa marraskuussa 1779. He asuivat yhdessä Le Plessis-Bellevillessä kuolemaansa asti vuonna 1801. (Siis hiänen, hän Bally peri sitten koko roskan.) ellauri115.html on line 235: Kaikki ulkopuolellani oleva on vazedes mulle vierasta. Mulla ei tässä maailmassa ole enää läheisiä, ei vertaisia, ei veljiä. (No on toi Teresa, muze on ämmä ja nykyään vitun ärsyttävä komentelija. Lapset on missä lie adoptioperheissä.) ellauri115.html on line 239: Olen siis päättänyt karkottaa mielestäni kaiken piinallisen, jonka pohdiskelu on yhtä tuskallista kuin hyödytöntä. Vietän loppuikäni yxin (Teresaa ei lasketa), koska en löydä oman izeäni ulkopuolelta lohtua, toivoa ja rauhaa (lue kehuja), eikä minulla ole halua eikä velvollisuutta huolehtia muusta kuin izestäni. (Terska pitää automaattisesti huolta izestään ja musta, se on laundromaatti.) ellauri115.html on line 290: Europe's Middle Ages, the period from the 5th to 15th century (give or take), was not exactly a glorious time. The Dark Ages, as they are also known, were a period of stagnation, wars, deterioration, and death. Lots and lots of death. ellauri115.html on line 374: D'Alembert antaa ymmärtää että pahixet eivät pidä lapsista. Janne haistaa tässä heti loukkauxen. No paninhan mä mun omat lapset löytöeläintarhaan, mut kylmä tosi mielelläni kurkistelen muiden lapsia, enemmänkin kuin on normaalia. Ajattelin siinä lapsieni omaa etua. Musta ei silloin (vielä) ollut kasvattajaxi, enkä halunnut jättää niitä äitinsä ja äidinpuolen sukulaisten armoille. Suuri tuntematonkin on parempi. Mä olisin ollut tosi hellä isä, mut mulla ei ollut aiempaa kokemusta. Ja vanhuxet on lapsista vastenmielisiä, musta ainaskin. Tynnyrinvannehtijan pojan tapaus panee epäilemään Jannen motiivien puhtautta. Oliko se namusetä? Sit epäilyttää vähän et Teresa ei sen jutuissa ole senkään vertaa mukana kuin uskollinen koira Sultan. Se tekee tosi kylmäkiskoisen vaikutelman. Niinkuin sekin että Jannen piffaamia vohveleita arponeet pikkutytöt oli Jannesta kaikki rumia vaikka käyttäytyivät sievästi. Lysti maxoi 30 souta, ja iloa tuli 100 soun edestä. Olikohan JJ vähän pihi? Hollantilaiset ovat halpamaisia kun ottavat maxun jopa kellonajasta. ellauri115.html on line 389: In the year 1766 Rousseau had just cause to fear for his life. For more than three years he had been a refugee, forced to move on several times. His radical tract, The Social Contract, with its famous opening salvo, "Man is born free, but everywhere he is in chains", had been violently condemned. Even more threatening to the French Catholic church was Émile, in which Rousseau advocated denying the clergy a role in the education of the young. An arrest warrant was issued in Paris and his books were publicly burned. "A cry of unparalleled fury" went up across Europe. "I was an infidel, an atheist, a lunatic, a madman, a wild beast, a wolf ..." ellauri115.html on line 391: Some believed this lean, dark man whose eyes were full of fire was possessed by the devil. ellauri115.html on line 396: Hume still felt, justly, under-appreciated. The "banks of the Thames", he insisted, were "inhabited by barbarians". There was not one Englishman in 50 "who if he heard I had broke my neck tonight would be sorry". Englishmen disliked him, Hume believed, both for what he was not and for what he was: not a Whig, not a Christian, but definitely a Scot. In England, anti-Scottish prejudice was rife. But his homeland too seemed to reject him. The final humiliation came in June 1763, when the Scottish prime minister, the Earl of Bute, appointed another Scottish historian, William Robertson, to be Historiographer Royal for Scotland. ellauri115.html on line 398: Hume's friends travelling in France had already told him about his incomparable standing in Parisian society. And the two years he spent in Paris were to be the happiest of his life. He was rapturously embraced there, loaded, in his words, "with civilities". Hume stressed the near-universal judgment on his personality and morals. "What gave me chief pleasure was to find that most of the elogiums bestowed on me, turned on my personal character; my naivety & simplicity of manners, the candour and mildness of my disposition &tc." Indeed, his French admirers gave him the sobriquet Le Bon David, the good David. ellauri115.html on line 404: Several of his philosopher friends tried to shake Hume from his complacency. Grimm, D'Alembert and Diderot all spoke from personal experience, having had a spectacular falling-out with the belligerent Rousseau in the previous decade. ellauri115.html on line 406: In consequence, they had totally severed relations with him. Most chilling was the warning from Baron d'Holbach. It was 9pm on the night before Hume and Rousseau set out for England. Hume had gone for his final farewell. Apologising for puncturing his illusions, the baron counselled Hume that he would soon be sadly disabused. "You don't know your man. I will tell you plainly, you're warming a viper in your bosom." ellauri115.html on line 408: Of course it must have been galling for Hume, hailed in Paris, to be reduced, in the shrewd observation of an intimate Edinburgh friend, William Rouet, Professor of Ecclesiastical and Civil History, to being "the show-er of the lion". The lion stood out in his bizarre Armenian outfit, complete with gown and cap with tassels, and was almost everywhere accompanied by his dog, Sultan. Hume was astounded by the fuss, somewhat meanly putting it down to Rousseau's curiosity value. ellauri115.html on line 410: He was still insistent on his love for Rousseau - at least when writing to his French friends. He told one, "I have never known a man more amiable and more virtuous than he appears to me; he is mild, gentle, modest, affectionate, disinterested; and above all, endowed with a sensibility of heart in a supreme degree ... for my part, I think I could pass all my life in his company without any danger of our quarrelling ..." Indeed, a source of their concord, Hume thought, was that neither one of them was disputatious. When he repeated the sentiments to D'Holbach, the baron was glad that Hume had "not occasion to repent of the kindness you have shown ... I wish some friends, whom I value very much, had not more reasons to complain of his unfair proceedings, printed imputations, ungratefulness &c." ellauri115.html on line 412: Rousseau was already seized with the glimmerings of a plot; he warned his Swiss friends that his letters were being intercepted and his papers in danger. By June, the plot was starkly clear to him in all its ramifications - and at its centre was Hume. On June 23, he rounded on his saviour: "You have badly concealed yourself. I understand you, Sir, and you well know it." And he spelled out the essence of the plot: "You brought me to England, apparently to procure a refuge for me, and in reality to dishonour me. You applied yourself to this noble endeavour with a zeal worthy of your heart and with an art worthy of your talents." Hume was mortified, furious, scared. He appealed to Davenport for support against "the monstrous ingratitude, ferocity, and frenzy of the man". ellauri115.html on line 414: Hume's eyes were on France, in particular, and his reputation as the good David. His first denunciations of Rousseau were made to his friends in Paris; his Concise and Genuine Account of the Dispute between Mr. Hume and Mr. Rousseau would be published there in French, edited by Rousseau's enemies. He studiously avoided communicating with Mme de Boufflers, knowing she would, as she did, urge "generous pity". Hume's descriptions of Rousseau as ferocious, villainous and treacherous ensured joyful coverage in newspapers and discussions in fashionable drawing rooms, clubs and coffee houses. The actor-manager David Garrick wrote to a friend on July 18 that Rousseau had called Hume "noir, black, and a coquin, knave". ellauri115.html on line 418: In hindsight, it seems unlikely that they were ever going to get along, personally or intellectually. Hume was a combination of reason, doubt and scepticism. Rousseau was a creature of feeling, alienation, imagination and certainty. While Hume's outlook was unadventurous and temperate, Rousseau was by instinct rebellious; Hume was an optimist, Rousseau a pessimist; Hume gregarious, Rousseau a loner. Hume was disposed to compromise, Rousseau to confrontation. In style, Rousseau revelled in paradox; Hume revered clarity. Rousseau's language was pyrotechnical and emotional, Hume's straightforward and dispassionate. ellauri115.html on line 420: Among Rousseau's numerous charges were Hume's misreading of a key letter from Rousseau about a royal pension. That error embroiled King George III. The king was just one of the many prominent figures to be sucked into the quarrel: others included Diderot, D'Holbach, Smith, James Boswell, D'Alembert and Grimm. Walpole became a key player. Voltaire piled in too, unable to resist the chance to strike at Rousseau. ellauri115.html on line 424: Hume had demolished the arguments purporting to prove the existence of God, including Rousseau's favourite argument from design - the claim that only a supreme and benevolent being could explain the wonder and order in the world. This argument, Hume insisted, was untenable. How could it account for the suffering in the world? How can we infer that there is just one architect of the world, and not a co-operative of two or more? ellauri115.html on line 429: Moreover, Rousseau advocated the opinion that, insofar as they lead people to virtue, all religions are equally worthy, and that people should therefore conform to the religion in which they have been brought up. This religious indifferentism caused Rousseau and his books to be banned from France and Geneva. He was condemned from the pulpit by the Archbishop of Paris, his books were burned and warrants were issued for his arrest. Former friends such as Jacob Vernes of Geneva could not accept his views, and wrote violent rebuttals. ellauri115.html on line 431: Voltaire issued an invitation to Rousseau to come and reside with him, commenting that: "I shall always love the author of the 'Vicaire savoyard' whatever he has done, and whatever he may do...Let him come here [to Ferney]! He must come! I shall receive him with open arms. He shall be master here more than I. I shall treat him like my own son." ellauri115.html on line 433: Around this time, Rousseau started developing feelings of paranoia, anxiety, and of a conspiracy against him. Most of this was just his imagination at work, but on 29 January 1768, the theatre at Geneva was destroyed through burning, and Voltaire mendaciously accused Rousseau of being the culprit. In June 1768, Rousseau left Trie, leaving Therese behind, and went first to Lyon, and subsequently to Bourgoin. He now invited Therese to this place and "married" her, under his alias "Renou" in a faux civil ceremony in Bourgoin on 30 August 1768. ellauri115.html on line 442: Mulla on nyt sellanen hypoteesi että kaikista izekeskeisimmät ja oikeistokonservatiivisimmat hihhuloivat narsistit on idealisteja kun taas käytännöllisesti suuntautuvammat joilla on jotain kurjalistosympatioita ja huumorin- eli suhteellisuudentajua on todennäköisemmin vasixia materialisteja. Se olis sitten tärkein ero Voltairen ja Rousseaun välillä. (Plus se että Rousseaulla oli 4x pienempi pippeli.) Voltaire olis meidän aikoina ollut demari ja Rousseau olis edustanut persuja, keskustaa tai vihreitä. Seuraavassa tarjoillaan savoijilaisen apupapin papupata josta muodostui Rousseaun mahtavin aivopieru ennen kuin se osui koiraan, tai koira siihen. Se on helevetin pitkä ja pitkäveteinen, TLDR todennäk. mutta jaxuhalia. Mut jos sen jaxaa kahlata, näkee kyllä selvästi mix SEKÄ papinpakanat ETTÄ jumalattomat oli Janneen hyvin hyvin vihaisia. Se on jumalinen, mutta ei kristitty, hyvinkin on kerettiläistä ainesta. Vanhan liiton Jehovan mieleinen mies, rintaansa takova fariseus temppelin eturivistä. ellauri115.html on line 462: Mietin sixi kuolevaisten surkeaa kohtaloa ajopuuna tässä kazomusten meressä, ilman kompassia mahtavaa peräsintä ja pulleita purjeita, ja myrskyisien himojeni kourissa ilman muuta opasta kuin kokematon luozi joka ei tiedä mistä se on tulossa ja minne menossa. Mä sanoin näin, izexeni nimittäin: "Rakastan totuutta, ezin hiäntä, enkä löydä. Näytä mulle totuus ja tartun siihen kiinni kuin iiliäinen; mixi se piilottaa naamansa innokkaalta sydämeltä joka ei muuta toivo kuin sitä palvoa? ellauri115.html on line 486: Samuel Clarke (1675–1729) was the most influential British metaphysician and theologian in the generation between Locke and Berkeley, and only Shaftesbury rivals him in ethics. In all three areas he was very critical of Hobbes, Spinoza, and Toland. Deeply influenced by Newton, Clarke was critical of Descartes’ metaphysics of space and body because of the experimental evidence for Newtonianian doctrines of space, the vacuum, atoms, and attraction and because he believed Descartes’ identifying body with extension and removing final causes from nature had furthered irreligion and had naturally developed into Spinozism. ellauri115.html on line 488: Clarke sided with Locke and Newton against Descartes in denying that we have knowledge of the essence of substances, even though we can be sure that there are at least two kinds of substances (mental and material) because their properties (thinking and divisibility) are incompatible. He defended natural religion against the naturalist view that nature constitutes a self-sufficient system and defended revealed religion against deism. Clarke adopted Newton’s natural philosophy early on. Through his association with Newton, Clarke was the de facto spokesperson for Newtonianism in the first half the eighteenth century, not only explaining the natural science but also providing a metaphysical support and theological interpretation for it. ellauri115.html on line 504: Havaita on tuntea: verrata on tuomita; tuominta ja tunteilu ei ole samoja. Asitien kautta esineet esittäytyvät mulle erixeen ja yxittäin kuten ne on luonnossa; vertailemalla mä järjestän ne uudelleen, mä skulaan niillä tavallaan, panen toisen toisen päälle päättääxeni onko ne samoja vai eri, tai yleisemmin löytääxeni niiden suhteita. Mun mielestä aktiivisen tai älykkään olennon erityiskyky on ymmärtää tää sana "on". Turhaan ezin pelkässä aistioliossa tätä älykästä kykyä joka vertaa ja tuomizee; en löydä siitä mitään jälkeä sen luonnossa. Tää passiivinen olio tajuaa jokaisen esineen erixeen, se on tietoinen jopa kahden muodostamasta kokonaisuudesta, mutta se ei voi panna niitä vierekkäin ja verrata, se ei voi tuomita niiden välillä. [Höpsistä, osaahan elukatkin valita.] ellauri115.html on line 508: Meille kerrotaan että sensitiiivinen olento erottaa sensaatiot toisistaan niiden inherenttien eroavaisuuxien perusteella; tää vaatii selitystä. Kun sensaatiot on erejä, sensitiivine olento erottaa ne niiden eroista; kun ne on samanlaisia, se erottaa ne koska se tajuaa ne erillisinä. Muuten miten se voisi erottaa 2 samanlaista esinettä yhtäaikaa? Sen pitäisi välttämättä sotkea ne kaxi esinettä ja pitää niitä yhtenä, varsinkin systeemissä joka sanoo että tilasta ei ole aistimuxia. ellauri115.html on line 512: Miten mä sitten voin erehtyä näiden kahden tikun suhteesta, varsinkin kun ne ei ole yhdensuuntaisia? Mix esim. mä sanon että pikku tikku on kolmannes ison pituudesta, kun se on vaan neljännes? [Mä huomasin sun kazeen, sanoi Voltaire mulle kusilaarilla. Astu lähemmäxi, se on lyhempi kuin luulet. Hirvee ilkimys! Multa meni pissa housuun ja osa lattialle.] Mixi kuva, joka on aistimus, on erilainen kuin esine jonka on sen mallina Se on koska mä olen aktiivi kun mä tuomizen, koska vertailuoperaatio on vialla; koska mun ymmärrys, joka tuomizee suhteista, sekoittaa erroreita aistimusten totuuteen, mitkä yxin paljastaa mulle juttuja. [Aika heikkoa, Janne, aika heikkoa. Amatöörihavaintofilosofiaa. Näiden juttujen pohtiminen introspektiolla ei vie mihinkään.] ellauri115.html on line 536: Yhtä vähän pystyn käsittämään miten tahto liikuttaa ruumista kuin mä tajuan miten aistimuxet vaikuttaa mun mieleen. Mä en edest tiedä mixi toinen näistä mysteereistä on näyttänyt vähemmän selittämättömältä kuin toinen. Mun omasta puolesta, olen mä aktiivinen tai passiivinen osapuoli, kahden aineen yhtymisen tapa näyttää musta ihan kreisiltä. [Jotain mystistä mutustelua seuraa, josta ei saa selvåå, jätin pois.] ellauri115.html on line 540: Apinoiden erroreiden päälähde on yleisissä ja abstrakteissa idixissä; metafysiikan jargoni ei ole koskaan löytänyt yhtään totuutta, ja se on täyttänyt filosofian älyttömyyxillä joista me ollaan häpeissämme niin pian kun me poistetaan niista pitkät sanat. Sanos mulle, ystäväiseni, kun ne puhuu sulle sokeasta voimasta joka on levinneenä koko luontoon, saako siitä mitään käsitystä mieleensä? Ne ajattelee että ne muka sanoo jotain näillä epämääräisillä ilmauxilla - universaali voima, oleellinen liike - mutta eihän ne sano yhtään mitään. Liikkeen idis ei ole muuta kuin idis siirtymisestä paikasta toiseen; ei ole mitään liikettä jolla ei ole suuntaa; sillä mikään yxilö ei voi liikkua kaikkiin suuntiin yhtä aikaa. Mihin suuntaan sit aine liikkuu välttämättä? Onko koko aineläjällä sama liike, vai onko jokaisella atomilla oma? Ekan ideixen mukaan koko avaruuden pitää muodostaa yxi kiinteä ja jakamaton massa; jälkimmäisen mukaan se voi vaan muodostaa diffuusin ja inkoherentin pilven, ja silloin ei vois mitkään 2 atomia yhtyä. [Se ei olis yhtään kivaa, ja selkeesti vastoin mun arkikokemusta.] Mihin suuntaan lähtis toi kaikelle aineelle yhteinen liike? Suoraviivaisesti, ympyrässä, ylhäältä alas, vasemmalta oikealle? Jos jokaisella molekyylillä on oma suuntansa, mikä olis kaikkien näiden suuntien ja erotusten syy? Jos jokainen molekyyli ja atomi vaan pyörisi axelinsa ymmpäri, kaikki seisokelisivat kadunkulmissa ja kukaan ei pääsi kulkemaan. Ja tänkin pyörimisen pitäis mennä johkin suuntaan. Se et aine lähtis liikkeelle jostain abstraktiosta on paskapuhetta, se ei merkkaa mitään, ja jos aine lähtee johkin suuntaan niin sillä on joku syy. Mitä enemmän esimerkkejä mä otan elävästä elämästä, sitä enemmän syitä mun pitää selittää, enkä löytäis koskaan yhteistä agenttia joka kontrolloisi niitä kaikkia. Ei siinä kaikki etten mä pysty piirtämään kuvaa sellasesta sattumanvaraisesta liikehdinnästä ja elementtien yhteentörmäyxistä, en voi edes kuvitella sellasta härdelliä, ja universumin kaaos on vähemmmän kuviteltavissa mulle kuin sfäärien harmonia. Voin ymmärtää että universumin mekanismi ei ehkä ole apinan käsitettävissä, mutta jos alat sitä selittää, selitä edes niin että apina ymmärtää. ellauri115.html on line 568: Henry: Women are irrational, that's all there is to that! ellauri115.html on line 589: Wherever you're with them, you're always at ease. ellauri115.html on line 605: Now and then there's one with slight defects; ellauri115.html on line 611: If I were hours late for dinner, would you bellow? ellauri115.html on line 639: And carry on as if my home were in a tree? ellauri115.html on line 640: Would I run off and never tell me where I'm going? ellauri115.html on line 645: Tässäpä mielenkiintoinen ajatusnyrjähdys. Eziis nimenomaan izerakkaat tyypit mielellään antaa läpyjä jollekulle mesenaatille? Oliskoon se todellakin niin? Kai se olis jonkinlaista transferenssiä, ne tekee jumalansa selfiestä ja voi siten palvoa omaa naamaansa jumalan lammen pinnasta? Kyllähän esim. jääkiekkofanit pullistuu ihan hirveesti jos ja kun Suomen joukkue voittaa kultamitalin? No ei hopeakaan ole häpeä, muttei kukaan sen tähden hyppää Havis Amandan syliin tai kolera-altaaseen. ellauri115.html on line 677: Luonnonlapsi mitä huolinkaan, kunhan vapahana olla saan! Mä en kyllä ole koskaan tajunnut tätä pointtia: jos ainoa mitä mies vapaana voi tehdä on tunaroida jutut, mix siitä pitää pitää niin isoa melua? Kylmä ainakin voisin ottaa vastaan vähän virka-apua, jos paratiisinomaiset olot olis sillä taattuja. Vähemmälläkin izetyytyväisyydellä pärjää, jos on lämmin ja masu ja misu pulleassa kunnossa. Vittuako jumalan piti mennä sen omenapuun kanssa keekoilemaan? Kaikki oli hyvin ennen sitä. Sitäpaizi sori vaan Janne, mut tää sun käsitys miehen harmittomuudesta on osoittautunut harvinaisen vääräxi. Rauhixen pihalla ei kuulu enää kimalaisen pihausta, lupiinit valtaa koko viidakon ja Bursan rannikolla on autonrenkaan vahvuista meriräkää, johon kalat tukehtuvat. Kaikki miehen aikaansaannosta Sallimuxen kazellessa vierestä. ellauri115.html on line 679: Meidän supervoimien sekakäyttö tekee meistä onnettomia ja ilkeitä, kuin olisimme pudonneet siniseen värisammioon pienenä. Meidän huolet, surut ja kärsimyxet on omatekemiä. Tyhmästä päästä kärsii koko ruumis. Moraaliset pahat on epäilemättä miehen thötä, ja fyysiset pahat ei olis mitään ilman meidän paheita jotka aikaansaattaa ne. Vanhuus ja kuolemakin tuli siitä alkuperäisestä tunaroinnista [hmm, entäs elukat? Oliko niilläkin omat aatamit ja eevansa? No, ketä kiinnostaa.] Eikö luonto ei ole antanut ymmärtää mitä tarvizemme hengissä pysyäxemme! Eikö ruumiin kärsimys ole merkki siitä että tää kone on epäkunnossa, ne rabotajet, tarvii huoltoa= Kolema ... eikö ilkeät myrkytä oman elämänsä ja meidän muidenkin? [Lue: mä en ole niitä ilkeitä.] Kuka sitäpaizi haluaisi elää ikuisesti? [Häh? Eikö se ollut justiinsa poinzina? Onx tää nyt sitä kerettiläisyyttä? No, luetaanpa eteenpäin.] Kuolema on lääke pahaan jonka hankit izellesi; luontoäiti ei anna sun kärsiä loputtomiin. Alkeellisesti elävällä hepulla on tosi vähän kärsimyxiä! Sen elämä on melkein kokonaan vapaa kärsimyxistä ja passiohedelmistä [lukuunottamatta paarmoja ja hyttysiä, ne on vittumaisia ilman housuja]; se ei pelkää eikä tunne kuolemaa; jos se tuntee sen, kärsimyxet saa sen haluamaan sitä; sixe ei ole mikään paha juttu sen silmissä. Jos me vaan oltais tyytyväisiä omaan oloomme niin ei meillä olis mitään syytä valittaa [Laittamattomasti sanottu, Janne. Leukavasti laukaistu.]; mutta haeskellessamme mielikuvitushyvää me löydetään tuhansia oikeita pahoja. Hän joka [hehe] ei kestä vähän kipua saa kärsiä kovasti. Jos mies menee rapakuntoon harrastuxissa, koitat parantaa sitä lääkkeillä; sen pelkäämään pahaan tulee lisäxi sen tuntema paha olo; kuoleman ajatus tekee siitä kamalaa ja kiirehtii sen tuloa; mitä enemmän koitamme välttää sitä, sitä enemmän ajattelemme sitä; ja me mennään elämästä läpi peläten kuolemaa, syyttäen luontoa pahoista jotka me ollaan ize hankittu vittuilemalla sen laeille. ellauri115.html on line 695: Mä olen tietoinen sielustani; mä ihan tunnen sen ja ajattelen sitä tuon tuostakin; mä tiedän mikä sen on vaikken tiedä mitä se oikeasti on; mä en voi järkeillä asioista jota mä en tunne. Se minkä mä tiedän on että mun henk.koht. identiteetti riippuu mun muistista, ja että ollaxeni sama mun ptää muistaa et mä olin olemassa. Mä en muistaisi kuoleman jälkeen millanen mä olin elävänä ellen mä muista miltä musta tuntui ja mitä mä tein; enkä epäile että just sen muistaminen tulee olemaan hyvisten palkkio ja pahisten kidutus. Tässä maailmassa sisäinen tietoisuus uppoaa innokkaiden passiohedelmien hälinään jotka estää katumisen. Miehuuden harjoituxesta seuraava nöyryyytys ja häpeä estää näkemästä sen charmia. Mut kun vapautuneina ruumiinaistien illuusioista silmäilemme iloisina ylintä pomoa ja ikuisia totuuxia jotka siitä valuvat; kun kaikki meidän sielunvoimat on hereillä järjestyxen kauneuteen ja me ollaan täysin uppoutuneita vertaamaan sitä mitä tuli tehtyä siihen mitä olis pitänyt, niin silloin omantunnon ääni pääsee täyteen volaan nupit kaakossa; silloin puhdas riemastus joka tulee izetyytyväisyydestä, ja terävä katumus izensä nolaamisesta ratkaisee ylivoimaisella tunteella mikä tulee olemaan kunkin omavalmisteinen osa kuonpuoleisessa. Hyvä ystäväiseni, älä kysy onko siellä muita ilon tai kärsimyxen aiheita; mä en tiedä kun en ole käynyt kazomassa vielä; tää minkä mä voin kuvitella riittää mulle lohdutuxexi tässä elämässä ja saa odottamaan kärsimättömästi seuraavaa. Mä en sano et hyviä palkitaan, sillä mitä suurempaa hyvää voi tosi hyvä olento kuvitella kuin olla niinkuin kotonaan? Mut mä sanon kyllä että hyvät tulevat olemaan onnellisia, koska niiden money maker, kaiken oikeudenkäytön ylin auktoriteetti, joka on tehnyt ne tunteilemaan kykenevixi, ei ole tehnyt niitä kärsiskelemään; sitäpaizi, ne ei ole käyttäneet vääriin vapauttaan maan päällä eikä muuttaneet kohtaloaan oman vian takia; kuiteskin ne ovat kärsineet tässä elämässä ja kyllä se niille hyvitetään seuraavassas. Tää fiilis ei luota niinkään miehen ansioihin, vaan hyvän ideaan, joka näyttää musta kuuluvan jumalan peruskokoonpanoon. Mä oletan vaan että järjestyssäännöt pysyy voimassa ja että Jumala ei kuseta. ellauri115.html on line 711: Kun nyt on päätelty aistiesineiden havainnosta ja mun sisäisestä tietoisuudedsta, joka johtaa mut päätellä syistä ja synnyistä syvistä diginatiivijärjellä päätotuudet jotka on mulle ihan need to know tietoa, mun täytyy nyt eziä sellasia käyttäytymisperiaatteita kuin niistä voi vetää, ja sellissiä sääntöjä jotka mun täytyy asettaa oppaaxeni tämän maailman kohtaloni täyttämisexi, mitkä oli mun money makerin meisinki. Käytän yhä samaa mefodia, en johda näitä sääntöjä korkekoulufilosofiasta, vaan löydän ne mun syömmin syvyyxistä, mihin ne on kirjoitettu tulipunaisilla kirjaimilla mitä mikään ei voi kumittaa. Mun tarvii vaan konsultoida izeäni sen suhteen mitä mä haluun tehä; se mikä musta tuntuu oikealta on oikein, mikä mun mielestä on väärin on väärin; omatunto on paras kasvomuisti; ja se on vaan kun tinkaamme omastatunnosta kun meillä on tarve sofistikoituihin argumentteihin. Meidän eka velvollisuus on mua izeäni kohtaan; kuitenkin miten usein toisen äänet kertoo että kun me haetaan omaa hyvää toisten kustannuxella me tehdään pahaa? Me luullaan seuraavamme luonnon opasteita, ja me vastustetaan sitä; me kuunnellaan mitä se sanoo meidän aisteille, ja me haistatetaan huilu sillä mitä se sanoo meidän sydämmelle; aktiiviolento tottelee, passiivi komentaa. Omatunto on sielun puheääni, passiohedelmät on ruumiin ääntelyä. Onko kumma että nää äänet usein kiistelevät kuin Aku Ankan korviin kuiskuttelevat kaxi pikku avataria? Ja kumpaahan meidän olis kuultava? Saat 2 arvausta. Liian usein järki pettää meitä; meillä on erinomainen syy epäillä sitä [jos se nimittäin sattuu olemaan aika heikko]; mutta superego ei koskaan petä meitä; se on miehen ainut tosi opaste; se on sielulle mitä vaisto on ruumiille, [Alahuomio: Moderni filosofia, joka myöntää vaan mitä se voi ymmärtää, varoo myöntämästä tätä hämärää kykyä jota sanotaan vaistoxi joka näyttää opastavan muita elukoita kuin tikanpoikaa puuhun ilman hankittua kokemusta. [No on se meilläkin, lue vaikka Paul et Virginie, tai jos et jaxa kazo sitten leffa Blue Lagoon.] Vaisto, joittenkin meidän viisaiden viisaustieteilijöiden mielestä, on vaan salainen ajattelutottumus, joka on hankittu ajattelemalla; ja siitä miten ne tän kehityxen selittää voisi päätellä että lapset miettii enemmän kuin isot ihmiset: tää on outo paradoxi jota pitäis tutkia. Mut ei mennä tähän nyt, vaikka mun pitää kysyä mikä nimii pitää antaa sille innolle jolla mun koira jahtaa myyriä jota se ei edes syö, tai kärsivällisyydelle jolla se joskus kazoo niitä tuntikausia ja taitoa millä se nappaa ne, heittää ne jonkun matkan päähän kolosta kun ne tulee esille, ja sit tappaa ne ja jättää ne lojumaan. Kuitenkaan kukaan ei opettanut sille tätä urheilulajia, eikä kukaan edes kertonut sille että on sellaisia otuxia kuin myyriä. Taas kysyn, ja tää on tärkeämpi kysymys, mix kun mä uhkailin tätä koiraa ekan kerran, mixe heittäytyi maahan tassut ristissä kuin armonanoja .....ihankuin laskelmoidusti muhun vedoten, asento jonka se olis ottanut, jos mä olisin pitänyt pintani ja jatkanut sen mätkimistä siinä asennossa? Mitä hä! Oliko mun koira, tuskin pentu, omaxunut moraali-ideoita? Tiesikö jo armon ja avokämmenen merkityxen? Millä hankitulla tiedolla se yritti hillitä mun vihaa heittäytymällä mun armoille? [Nojaa, tää vaan osottaa että sellainen käytös on luontaisesti koiramaista.] Jokainen koira maailmassa menettelee melkein samalla tavall samoissa olosuhteissa, enkä mä väitä mitään mitä jokainen ei voi ize kokeilla, hankkia vaan koiran ja jonkun astalon. Voisko filosooferit, jotka niin ivallisestri hylkää vaiston, ystävällisesti selittää tän vaan aistimusten leikkinä ja kokemuxen jonka ne olettaa että me ollaan hankittu? Antaa niiden antaa selitys joka kelpaa joka tolkun äijälle; siinä tapauxessa mulla ei ole enempää sanottavaa, enkä sanokaan enempää vaistosta.] Se joka tottelee omaatuntoa noudattaa luontoa eikä sen tarvi pelätä menevänsä harhaan. Tää on hyvinkin tärkeä asia, jatkoi mun hyväntekijä, nähdessään että mä meinasin keskeyttää sen; anna mun pysähtyä hetkexi selittämään tää paremmin, se sanoi kovempaa ja kiireemmin. ellauri115.html on line 728: Mutta tässä koen mä kuulen mutinaa kaikilta ns. viisailta miehiltä. Lapselliset erroiri, kasvantaviärät ennakkoluulot, ne huutaa kesken konserttia! Ei apinan mielessä ole muuta kuin mitä se on oppinut kokemuxesta; ja me tuomitaan kaikkea vaan hankittujen ideoiden perusteella. Ne jaxaa jauhaa tätä; ne jopa uskaltautuu hylkäämään kaikkien kansojen selvän ja universaalin yhteisen kannan, ja asettaa tätä apinalauman hämmästyttävää yximielisyyttä vastaan jotain hämäriä poikkeuxia jotka ne tietää vaan ize; ikäänkuin koko luonnon terendi voitas tehdä tyhjäxi vaan yhden osakunnan [esim Israel] vastaesimerkillä, ja ikäänkuin joidenkin hirveyxien olemassaolo tekisi lopun koko lajista. [No siltähän tää alkaa vähän näyttää...] Mut minkä tautta spektikko Montaigne yrittää löytää jostain hämärältä maailmankulmalta tavan joka on vasten perittyjä oikeuskäytäntöjä? Mitä varten se uskoo mitä epäuskottavimpia turisteja, ja kieltäytyy uskomasta meidän suurimpia kirjailijoita? Pari outoa ja epäilyttävää tapaa, joilla on paikalliset syyt joita me ei vaan tunneta; tekeekö nää tyhjäxi yleisin päätelmän joka perustuu maailman kaikkien osakuntien yleissopimuxeen, jotka eroaa kaikilla muilla tavoilla mut on samaa mieltä tästä? Voi vittu Montaigne, sä olet olevinasi niin totuudenkaltainen ja rehellinen; ole vilpitön ja todennäköinen, jos filosofi voi olla sellainen, ja kerro mulle onko mitään maalman maata missä on rikos pitää sanansa, olla armollinen ja avokätinen, missä hyvää miestä pilkataan, ja petkuttajaa kunnioitetaan. [Epistä! Ranskaa ei lasketa, eikä Voltairea.] ellauri115.html on line 734: Ei ole osa mun lukujärjestystä ruveta nyt metafyysisiin pohdintoihin joista meistä kumpikaan ei tajuaisi pätkääkään, keskusteluihin jotka ei oikeasti johda mihinkään. Olen jo kertonut sulle etten huoli filosofoida sun kaa, vaan autan sua konsultoimaan omaa verenkiertoelintä. Jos kaikki maailman filosofit osoittais että mää oon väärässä, ja sun mutu sanoo et mää oon oikeessa, se riittää mulle. ellauri115.html on line 744: Omatunto! Omatuntoo! Järki hoi, äly älä jätä! Jumalallinen vaisto, taivaan kuolematon iäni, varma opas otuxelle joka on tietämätön ja tosiaan aika näiverö, kuitenkin suht intelligentti ja vapaa kuin sveiziläinien; erehtymätön hyvän ja pahan tuomari, joka tekee miehestä vähän kuin Jumalan! Sussa on miehen luonnon erinomaisuus ja sen tekojen moraalisuus; ilma sua mä en löydä izestäni mitään joka nostais mut muiden elukoiden edelle - ei muuta kuin surullinen etuoikeus exyillä yhdestä errorita toiseen, apuna ohjastamaton ymmärrys ja järki jolla ei ole mitään periaatteita. ellauri115.html on line 750: Mun luonnolliset tunteet, jotka puhuu yhteisestä hyvästä, ja mun järki, joka puhuu vaan musta izestä on aina riidoissa, ja mä olisin ajelehtinut elämän läpi alituisessa epävarmuudessa, vihaten pahaa, rakastaen hyvää, ja aina sodassa izeni kaa, jos mun sydämmeni ei olis saanut lisä läpivalaisua, jos se totuus joka määrää mun mielipiteet ei olis myös asettanut mun käytöstä, ja saanut mua rauhoittumaan. Järki yxin ei ole riittävä perusta miehekkyydelle; mikä sokkeli vois löytyä? Miehekkyys on järjestyxenrakkautta. Mutta voiko tää rakkaus voittaa mun omanvoitonpyyntiä, ja pitäiskö sen edes voittaa sitä? Antakoot ne mulle selvän ja riittävän syyn tälle preferenssille. Niiden niinsanottu periaate on ize asiassa vaan sanaleikkiä; sillä mä sanon myös että pahe on järjestyxenrakkautta, toisella tavalla nähtynä. Missä vaan on fiilistä ja älyä, siellä on jonkinlaista moraalista järjesystä. Ero on tää: hyvä mies järjestää elämänsä suhteessa kaikkiin muihin miehiin; paha järjestää sen vaan izeensä nähen. Jälkimmäinen keskittäää kaikki asiat izensä ympärille, toinen mittaa reviirinsä säteen ja haukuskelee sen aidalla. Siten sen paikka riippuu yhteisestä keskuxesta, joka on Jumala, ja kaikista samankeskisistä ympyröistä jotka on sen erinazaisia luotuja. Ellei ole Jumalaa, ilkeä on oikeassa ja hyvä mies on vaan taulapää. ellauri115.html on line 752: Mun lapsi! Jospa jonakin päivänä tuntisit mikä taakka poistuu kun, stikun sä oot luodannut ihmisajatusten turhuuden ja maistanut hapanta passiohedelmää, löydät lopulta ihan käden ulottuvilta viisauden kinttupolun, tämän elämän pakkotyön palkkion, sen onnen lähteen jota et uskonut löytäväsi. JOkainen luonnonlain velvollisuus, jonka miehen vääryys oli melkein hinkannut pois mun sydämmestä, on kaiverrettu sinne, toisen kerran sen ikuisen oikeuden tähden joka panee mulle nää verot ja kazoo miten mä maxan ne. Mä tunnen izeni vaan Lujaapierevän instrumentixi, joka haluaa hyvää, joka esittää sitä, joka tekee juttuja mun omaxi hyväxi kunhan mä jelpin sitä, ja käytän näennäistä vapauttani oikein. Mä alistun sen järjestämään järjestyxeen, varmana että yx päivä mä vielä nautin siitä ja löydän siitä onneni; sillä mitä makeampaa iloa on kuin tää, et tuntee olevansa ratas kellossa missä kaikki toimii kuin hieno sveiziläinen kronometri? Kivun saalinakin kestän sen kärsivällisesti muitaen, että se loppuu pian, ja että se tulee ruumiista joka ei edes ole mun. Life is hard and then you die. Jos mä teen salaa jonkun hyvän työn, mä tiedän et partiojohtaja näkee sen, ja mun käytös tässä maailmassa on etumaxua tulevaan. Kunmä kärsin epäoikeutta, mä sanon izelleni, että Lujaapierevä joka tekeee kaiken oikein palkizee muzit myöhemmin; mun kivulias tarpeenteko, mun köyhyys, tekee vaan kuolemasta vähemmän sietämättömän. Sen vähemmän on siteitä katkottavana kun mun vuoronumero tulee nahkurin orrelle. ellauri115.html on line 754: Mixmun sielu on mun aistien alainen, ja vankina tässä bodyssa jossa se on orjuutettuna ja ryppääntyneenä pienexi rytyxi? Enpäs tiedäkään; onko Lujaapierevä nyt tietoinen mun tilanteesta? Mut mä voin ilman hätiköintiä uskaltautua esittämään vaatimattoman arvauxen. Mä sanon izelleni: jos miehen sielu olis pysynyt vapaana ja viattomana, mitäs ansiota sitten olis sillä eze olis rakastanut ja totennut järjestystä joka oli jo aikaansaatuna, järjestystä, jota se ei edes olis voinut yrittää häiritä? Se olis onnellinen toki toki, mutta sen onni ei voisi saavuttaa ihan hekumanhuippua, nimittäin hyveellisyydestä tulevaa ylpeyttä, ja hyvän omantunnon läpytystä sisällä; se olis vaan kuin jotkut enkelit, ja varmastikin hyvä mies on jotain enemmän kuin ne, nehän on vaan Lujaapierevän lakeijoja ja ovimiehiä. Kuolevaiseen ruumiiseen sitaistuna siteillä jotka ovat yhtä merkillisiä kuin vahvoja, sen huoli tän ruumiin ylläpidosta houkuttaa sielua ajattelemaan vaan izeään, ja antaa sille mielenkiinnon aiheen joka on vastakkainen asioiden yleiselle järjestyxelle, jonka se kyllä voi vielä tietää ja rakastaakin vähän; tässä tilanteessa vapauxien oikeasta käytöstä tulee samalla kertaa ansio ja sen palkkiio; siinä se valmisteleee izelleen loputonta onnea, vastaustaessaan maanpäälisiä passiohedelmiä ja seuratessaan alkuperäisiä GPS-lukemia. ellauri115.html on line 762: Hyvin perustellusti epäillen izeäni ainoa asia jota mä pyydän Jumalalta, tai paremminkin edellytän sen oikeusistuimelta, on korjata mun eranto jos mä purjehdin väärään suuntaan, jos se errori on mulle vaarallinen. Rehellisesti sanoen, mun ei tarvi olettaa olevani erehtymätön; mun mielipiteet jotka näyttää musta tosilta voi olla ihan valetta; sillä mikäpä mies ei tarrautuisi omiin uskomuxiinsa; ja kuinka monet miehet on samaa mieltä mistään? Harha-aistimus joka pettää mua voi tosiaankin lähtöisin musta izestäni, mutta vaan Jumala voi poistaa sen. Mä olen tehnty kaikkeni yltääxeni totuuteen, mutta lyhkösenä mä en ylety sen lähteeseen; onxe mun vika jos mun voimat ei riitä enkä mä pääse eteenpäin kuin Lea Lehtisalo; nyt on totuuden vuoro uida mun liiveihin. ellauri115.html on line 776: Kauniilla ilmalla koko joukkomme lähti vielä jälkeenpäin kävelylle rantapenkereelle lauleskellen hanhenaikaisia lauluja. Tahdon nyt miettiä mixi tää aika tuntui musta niin eri kivalta. Eix ole outoa? ellauri115.html on line 811: What is to hinder a man from taking his enemy as his teacher without fee, and profiting thereby, and thus learning, to some extent, the things of which he was unaware? For there are many things which an enemy is quicker to perceive than a friend (for Love is blind regarding the loved one, as Plato says), and inherent in hatred, along with curiosity, is the inability to hold one´s tongue. ellauri115.html on line 834: A specimen of Fontaine's mal à propos remarks. A brother of Boileau, who was a doctor of the Sorbonne, pronounced one day, before La Fontaine and two or three others, a long eulogy upon St. Augustine. The fabulist, whose mind had been running upon a very different author, and who had but little idea of the distinction to be observed between writers on sacred and profane subjects, interrupted the doctor to ask whether he thought St. Augustine a greater genius than Rabelais. The theologian contented himself with the reply, “Take care, M. La Fontaine, you have put on your stockings the wrong side out!” Sepalus on persepuolella. ellauri115.html on line 836: At another time Racine took La Fontaine to church, and gave him a Bible, which he opened at the prayer of the Jews in Baruch; becoming interested in the book, which he had perhaps never opened before, he asked his friend, “Who was this Baruch? He was a fine genius!” For some time afterwards his salutation to friends was, “Have you read Baruch?”—LAROUSSE: Fleurs Historiques. ellauri115.html on line 845: Kirja on saanut nimensä profeetta Jeremian kirjurin ja ystävän Baruk ben Neriahin mukaan. Varmaa tietoa kirjoittajista ei kuitenkaan ole. Kirja lienee ollut olemassa yhtenäisenä kokonaisuutena 100-luvulla eaa. Se on luultavasti kirjoitettu alun perin arameaksi tai hepreaksi. ellauri115.html on line 849: Tämä kirja on kyllä nöyrä, vaikka kuka tämä Baruk olis ollut; sillä ei se ole uskottava, ettei propheta Jeremian palvelian, joka myös Barukiksi kutsuttiin, jolle tämä lähetyskirja omistetaan, pitänyt oleman korkiamman ja rikkaamman hengessä, kuin tämä Baruk on; ei myös sovi vuosiluku yhteen tekoin kanssa. Ei kuitenkaan ole tämä ilman hyödytystä tähän pantu muiden sekaan, että se kirjoittaa niin kovin epäjumalan palvelusta vastaan, ja muistuttelee Moseksen lakia. ellauri115.html on line 851: Seuraavassa parhaita haarukkapaloja Baarukin kirjasta. Alkupää on totunnaista jeremiadia, rags to riches tit for tat tyyppisiä ikuisia takuita. Sen jälkeen tulee hilpeätä argumentaatiota puujumalia vastaan. ellauri115.html on line 934: The ideas of Socinianism date from the wing of the Protestant Reformation known as the Radical Reformation and have their root in the Italian Anabaptist movement of the 1540s, such as the anti-trinitarian Council of Venice in 1550. Lelio Sozzini was the first of the Italian anti-trinitarians to go beyond Arian beliefs in print and deny the pre-existence of Christ in his Brevis explicatio in primum Johannis caput – a commentary on the meaning of the Logos in John 1:1–15 (1562). Lelio Sozzini considered that the "beginning" of John 1:1 was the same as 1 John 1:1 and referred to the new creation,[citation needed] not the Genesis creation. His nephew Fausto Sozzini published his own longer Brevis explicatio later, developing his uncle's arguments. Many years after his death in Switzerland, Sozzini consulted with the Unitarian Church in Transylvania, attempting to mediate in the dispute between Frankenstein and Count Dracula. ellauri115.html on line 936: He moved to Poland, where he married the daughter of a leading member of the Polish Brethren, the anti-trinitarian minority, or ecclesia minor. In 1565, it had split from the Calvinist Reformed Church in Poland. Sozzini never joined the ecclesia minor, but he was influential in reconciling several controversies among the Brethren: on conscientious objection, on prayer to Christ, and on the virgin birth. Fausto persuaded many in the Polish Brethren who were formerly Arian, such as Marcin Czechowic, to adopt his uncle Lelio's views. ellauri115.html on line 938: Fausto Sozzini furthered his influence through his Racovian Catechism, published posthumously, which set out his uncle Lelio's views on Christology and replaced earlier catechisms of the Ecclesia Minor. His influence continued after his death through the writings of his students published in Polish and Latin from the press of the Racovian Academy at Raków, Kielce County. ellauri115.html on line 940: The name Socinian started to be used in Holland and England from the 1610s onward, as the Latin publications were circulated among early Arminians, Remonstrants, Dissenters, and early English Unitarians. In the late 1660s, Fausto Sozzini's grandson Andreas Wiszowaty and great-grandson Benedykt Wiszowaty published the nine-volume Biblioteca Fratrum Polonorum quos Unitarios vocant (1668) in Amsterdam, along with the works of F. Sozzini, the Austrian Johann Ludwig von Wolzogen, and the Poles Johannes Crellius, Jonasz Szlichtyng, and Samuel Przypkowski. These books circulated among English and French thinkers, including Isaac Newton, John Locke, Voltaire, and Pierre Bayle. ellauri115.html on line 960: The Racovian Catechism makes muted reference to the devil in seven places which prompts the 1818 translator Thomas Rees, to footnote references to the works of Hugh Farmer (1761) and John Simpson (1804). Yet these references are in keeping with the somewhat subdued handling of the devil in the Biblioteca Fratrum Polonorum. The Collegia Vicentina at Vicenza (1546) had questioned not only the existence of the devil but even of angels. Word has it that the personal boll weevil was none other than Sozzini himself. ellauri115.html on line 962: Kun d’Alembert syytti Geneven pastoreita sosinianismista. Rousseau piti niiden puolta. “Socinianism was a Christian sect closely allied with the development of Unitarianism. It took its name from its founder, Fausto Sozino, an Italian of the sixteenth century who lived in Poland for a long time, where his movement had great strength. It was popular throughout Europe and was accepted by many Protestant churches. Socinianism was anti-trinitarian and held that reason is the sole and final authority in the interpretation of the scripture. It further denied eternal punishments. Calvin had condemned the doctrine, so that the imputation in d’Alembert’s article was both a daring interpretation of the doctrine of Geneva’s pastors and one which was likely to be dangerous for them.” Allan Bloom, Politics and the Arts (Ithaca: Cornell University Press, 1960) 150. (back) ellauri115.html on line 989: Hic locus est ubi mors gaudet succurrere vitae ellauri115.html on line 1075: Vaknin was born in Kiryat Yam, Israel, the eldest of five children born to Sephardi Jewish immigrants. Vaknin's mother was from Turkey, and his father, a construction worker, was from Morocco. He describes a difficult childhood, in which he writes that his parents "were ill-equipped to deal with normal children, let alone the gifted". Arvaa kyllä ketä sillä tarkoitetaan. ellauri115.html on line 1077: It was in the mid-1980s that he became aware of difficulties in his relationship with his fiancée, and that he had mood swings. In 1985 he sought help from a psychiatrist, who diagnosed him with narcissistic personality disorder (NPD). Vaknin did not accept the diagnosis at the time. From 1986 to 1987 he was the general manager of IPE Ltd. in London. He moved back to Israel, where he became director of an Israeli investment firm, Mikbatz Teshua. He was also president of the Israeli chapter of the Unification Church's Professors for World Peace Academy. ellauri115.html on line 1081: Vaknin moved to Skopje, Macedonia, where he married Macedonian Lidija Rangelovska. They set up Narcissus Publications in 1997, which publishes Vaknin's work. ellauri115.html on line 1089: In his view, narcissists have lost their "true self", the core of their personality, which has been replaced by delusions of grandeur, a "false self". Therefore, he believes, they cannot be healed, because they do not exist as real persons, only as reflections: "The False Self replaces the narcissist's True Self and is intended to shield him from hurt and narcissistic injury by self-imputing omnipotence ... The narcissist pretends that his False Self is real and demands that others affirm this confabulation," meanwhile keeping his real-life imperfect true self under wraps. ellauri115.html on line 1091: Vaknin distinguishes between cerebral and somatic narcissists; the former generate their narcissistic supply by applying their minds, the latter their bodies. He considers himself a cerebral narcissist because he is no eye candy. ellauri115.html on line 1121: Robert D. Jänis CM (born 1934) is a Canadian psychologist, known for his research in the field of criminal psychology. He is a psychopath emeritus of the University of British Columbia, where his studies center on psychopathology and psychophysiognomy. ellauri115.html on line 1128: The Hares moved to the USA to study for a PhD program in psychophysiognomy at the University of Oregon, but due to his daughter falling ill (as expected) the family returned to Canada. Hare then served as a psycho in the prison system in British Columbia (British Columbia Penitentiary) for eight months, an area in which he had no particular qualification or training; indeed he would later recount without pangs of conscience that some prisoners were able to manipulate him more than he could them. ellauri115.html on line 1132: Hare then returned to Vancouver, British Columbia, shut up as a professional psychopath at the prison's psychologist compartment, where he would stay for 30 years until retirement, the same prison he had previously worked in. He seemed not to change behavior in response to God's punishment because he was a psychopath. He recalls, "I happened to get into a cell that nobody else was sitting in". Hare has said of himself and his wife Averil that the loss of their daughter Cheryl in 2003 "tells an awful lot about who Averil and I are." Averil, his wife, is a prominent social worker in Canada specializing in child abuse. ellauri115.html on line 1136: Hare also co-authored the bestselling Snakes in Suits: When Psychopaths Go to Work (2006) with organizational psychologist and human resources consultant Paul Babiak, a portrayal of the disruptions caused when psychopaths enter the workplace. The book focuses on what Hare refers to as the "successful psychopath", who can be charming and socially skilled and therefore able to get by in the workplace. This is by contrast with the type of psychopath whose lack of social skills or self-control would cause them to rely on threats and coercion and who would probably not be able to hold down a job for long. Hare would classify himself and Mrs. Hare (jänisemo pyrynä viitaan loikki) as first class psychopaths. Successful vs. unsuccessful bad people. ellauri115.html on line 1170: A: The answer to this is very simple. Utilitarianism is concerned only with the volume of pleasure and pain, and Nietzsche says in so many words that as soon as you even enter into this kind of thinking, you are already deep into the territory of nihilism. It is passive; concerned with maintenance, not construction; aloof or indifferent to meaning, something to justify the effort in the first place, even when it is successful, let alone when it isn’t. It is the staid, kindly, sober—not to say, the British—version of the same imbecilic nihilism that was prevailing on the continent in the same era. Mill did not understand the difference between pleasure and (actual) happiness, between pain and suffering, between real (spiritual) slavery and freedom. ellauri115.html on line 1177: Izetunto voidaan jakaa minätietoisuuteen (izetietoisuuteen?) izearvostuxeen (izerakkauteen?) izeluottamuxeren ja izetuntemuxeen. ellauri115.html on line 1188: Sillä ei sekään ole hyvä että minä ja ihanneminä on liian samanlaisia, sellaisesta ei tule kunnon yrittäjää. Sarjayrittäjissä on paljon narsisteja. Niiden mielestä työttömyysavulla eläjät on surkeita luusereita, jotka saavat syyttää tunaroinnista vain izeään. ellauri117.html on line 35: Sinun puoleesi käännyn, hellä ja huoltapitävä äiti Teresa, ja sinun, jenkkipatrioottisetämies, fasisti ja nuiva persu. ellauri117.html on line 51: Eli enhän mä tästä asiasta mitään tiedä, mutta kirjoitinpa izehoitokirjan kuitenkin. Niinhän kaikki muutkin tekevät, ja hyvin tienaavat. Naiset esim Therese tietävät sitä paizi vielä vähemmän, niitä voi aina neuvoa. ellauri117.html on line 101: Jos äiti ei ole oikea äiti, ei hänen lapsensa myöskään ole oikea lapsi. Heidän velvollisuutensa ovat molemminpuoliset; jos toinen ne huonosti täyttää, toinenkin ne laiminlyö. Lapsen tulee rakastaa äitiänsä ennenkuin se tietää, että se on sen velvollisuus. Ellei veren ääni vahvistu tottumuksen ja huolenpidon kautta, se kuihtuu ensi vuosina ja sydän kuolee niin sanoakseni, ennenkuin se on syntynyt. Näin siis jo ensi askeleemme johtavat meidät pois luonnosta. ellauri117.html on line 103: Tarkatkaa luontoa ja seuratkaa sen osottamaa tietä. Se harjottaa lapsia lakkaamatta; se karkaisee niiden voimat kaikenlaisilla koettelemuksilla; se opettaa niille aikaisin mitä tuska ja kärsimys on. Hampaiden puhkeaminen synnyttää niissä kuumetta; kova vatsakipu tuottaa niille kouristuksia; vahva yskä on vähällä tukehduttaa ne; vatsamadot niitä vaivaavat; verenrunsaus turmelee niiden ruumiinnesteet; eri hapot käyvät ja synnyttävät niiden ihoon vaarallisia vihoittumia. Melkein koko tämä alkuikä on täynnä tauteja ja vaaroja. Puolet kaikista lapsista, jotka syntyvät maailmaan, kuolee ennen kahdeksatta ikävuotta. Kun nämä koettelemukset ovat ohitse, lapsi on vahvistunut, ja niin pian kuin se oppii elinvoimiaan käyttämään, tulee elämän perustus varmemmaksi. ellauri117.html on line 111: Lapsi viettää täten kuusi tai seitsemän vuotta naisten hoidokkaana, ollen heidän ja omien oikkujensa uhrina; ja sittenkuin sille on opetettu yhtä ja toista, s.o. sittenkuin on rasitettu sen muistia joko sellaisilla sanoilla, joita se ei voi ymmärtää tai seikoilla, jotka ovat vallan hyödyttömiä, sittenkuin on tukahutettu sen luontaiset taipumukset niillä intohimoilla, jotka siinä on herätetty, jätetään se tällaiseksi keinotekoiseksi olennoksi muuttuneena opettajan käsiin; tämä antaa lopullisen kehityksen niille keinotekoisuuden iduille, jotka huomaa jo varsin reheviksi, ja opettaa sille kaikkea, paitsi itsetuntemusta, paitsi itsenäistä toimintakykyä, paitsi elämisen ja onnelliseksi tulemisen taitoa. Kun sitten tämä lapsi, ollen orja ja tyranni samalla, pää täyteen ahdettuna tietoja, mutta vailla järkevyyttä, yhtä heikkona ruumiiltaan kuin hengeltään, työnnetään ulos maailmaan ja kun se silloin paljastaa kykenemättömyytensä, ylpeytensä ja kaikki paheensa, niin silloin surkutellaan inhimillistä kurjuutta ja nurinkurisuutta. Mutta siinä erehdytään; sillä tuollainen ihminen on ainoastaan meidän oikkujemme kasvattama; luonnon luomana ihminen on vallan toisenlainen. ellauri117.html on line 115: Sillä, joka ei voi täyttää isän velvollisuuksiaan, ei ole oikeutta isäksi tulla. Ei köyhyys, eivät toimet eivätkä mitkään inhimilliset arvelut vapauta isää elättämästä ja itse kasvattamasta lapsiaan. Uskokaa minua, lukijani. Sanon jokaiselle, jolla on tunteellinen sydän ja joka laiminlyö niin pyhiä velvollisuuksia, että hän kauvan on katkerasti itkevä erehdystään eikä koskaan ole siltä saava rauhaa. ellauri117.html on line 144: 1906 machte Kafka seinen Abschluß an der Prager Universitet und wandte sich mit Unbehagen dem Versicherungsgeschäft zu. Die Plackerei der Büroarbeit verlangte nach einem Ausgleich, und er nahm jede Gelegenheit wahr, außerhalb der Stadt zu schwinmen, zu rudern oder zu wanken. Aber diese Zerstreuungen waren nur kurze Unterbrechungen der zermürbenden Routine, die er sich gezwungenermaßen als Lebensinhalt gewählt hatte. Tagsüber arbeitete er für die Arbeiter-Unfall-Versicherungs-Anstalt», und ellauri117.html on line 147: 1917 erkrankte Kafka an Lungentuberkulose, die er als körpenliche Manifestation seiner inneren Zerrissenheit interpretierte: ellauri117.html on line 151: Das Leiden unterbrach seine Laufbahn als Versicherungsangestellter und zwang ihn, die ihm verbleibenden Jahre in Sanatorien und Kurorten zu verbringen. So paradox es klingt, diese Situation machte ihm das Leben leichter, da er jetzt in der Lage war, sich ganz auf das Schreiben zu konzentrieren. ellauri117.html on line 158: Feinheiten auszuhorchen. Wenig später gingen Kafka, seine Mutter und sein Vater zusammen spazieren. Plötzlich begann dieser, angeregt über die körperliche Liebe zu dozieren. Franz war es peinlich, daß seine Mutter anwesend war (ach was, es war sicher gerade sie die diesen Vortrag erfordert hatte), doch weit mehr noch entsetzte ihn die Unterscheidung zwischen tugendhaften Frauen und Huren, die sein Vater ihm nahezubringen versuchte. Seine Mahnung, sich nie mit diesen einzulassen, verunsicherte Franz, der damals anscheinend zu ausgelassenen Phantasien ûber erregende Dirnen neigte. ellauri117.html on line 160: Man sagt, daß Kafka seine erste sexuelle "Begegnung" mit seiner französischen Gouvernante hatte, doch hat er diskreterweise immer nur in Andeutungen über dieses «Urerlebnis» gesprochen. Den ersten regen Geschlechtsverkehr hatte er als Zwanzigjähriger mit einer tschechischen Verkäuferin. Sie verbrachten einen Abend in einer billigen Absteige. Diese Erfahrung bestärkte Kafka in seinem Ekel vor dem Geschlechtsverkehr und in seinem Glauben, daß Sexualität eine von Natur aus schmutzige, nichtswürdige Anlegenheit sei. Gerade das Entgegengesetzte predigte D.H.Lawrence (infra). Trotzdem streunte er seine ganze Studentenzeit indurch immer wieder durch das Bordellviertel von Prag, genau wie die anderen Heißsporne unter seinen Kommilitonen. Er ekelte sich vor seiner eigenen sexuellen Lust, erkannte aber zugleich auch die Notwendigkeit, ihr hin und wieder einzustecken: ellauri117.html on line 164: Er stand seinem sexuellen Trieb wie jedem anderen Teil seiner Persönlichkeit feindselig gegenüber. Er beharrte darauf, den Geschlechtsakt als eine Strafe für die Wonnen des vertraulichen Umgangs mit einer Frau anzusehen. Es schauderte ihn, wenn er sich seine Eltern gemeinsam im Bett vorstellte, und er zitterte bei dem Gedanken, selbst diese eheliche Pflicht ausüben zu müssen. Diese Gefühle behinderten ihn natürlich sehr, wenn er um eine Frau warb. Was für ein gehemmter Teenager. ellauri117.html on line 173: 1923 knüpfte Kafka eine Beziehung zu der zweiundzwanzigjährien Polin Dora Diamant. Dora war in chassidischer Tradition erzogen worden und bestärkte Kafka in seinem wachsenden Interesse am Zionismus. Bald darauf lebten sie zusammen in Berlin, in jenem häuslichen Glück, dem er sein Leben lang ausgewichen war. Dora blieb bis zu seinem Tod im Jahre 1924 bei ihm. ellauri117.html on line 175: Nachdem Kafka gestorben war, fand Max Brod einen Brief, den Grete Bloch einem Freund geschrieben hatte. Sie behauptete darin, einen Sohn von Kafka geboren zu haben. Anscheinend war Felices Verdacht berechtigt gewesen. Grete schrieb, der Sohn sei 1921, kurz vor seinem siebten Geburtstag, in München gestorben. In seiner Kafka-Biographie kommentiert Brod diese Ironie des Schicksals: ellauri117.html on line 185: Apparently his wife Frieda believed him to have had a sexual relationship with a farmer while writing Women in Love in 1916. There's also the coal miner quote you mentioned Kelby. Then there's the quote: I should like to know why nearly every man that approaches greatness tends to homosexuality, whether he admits it or not... (Älkää yrittäkökään! Mä en ole! Sitäpaizi mä en ole lähelläkään suuruutta! Pienenen kuin pyy maailmanlopun edellä.) ellauri117.html on line 197: Yes. But I am no good at those things -- they don't interest me. ellauri117.html on line 224: `Repel and attract, both. They are very repulsive when they are cold, and they look grey. But when they are hot and roused, there is a definite attraction -- a curious kind of full electric fluid -- like eels.' ellauri117.html on line 239: Gerald fastened the door and pushed the furniture aside. The room was large, there was plenty of space, it was thickly carpeted. Then he quickly threw off his clothes, and waited for Birkin. The latter, white and thin, came over to him. Birkin was more a presence than a visible object, Gerald was aware of him completely, but not really visually. Whereas Gerald himself was concrete and noticeable, a piece of pure final substance. ellauri117.html on line 245: So the two men began to struggle together. They were very dissimilar. Birkin was tall and narrow, his bones were very thin and fine. Gerald was much heavier and more plastic. His bones were strong and round, his limbs were rounded, all his contours were beautifully and fully moulded. He seemed to stand with a proper, rich weight on the face of the earth, whilst Birkin seemed to have the centre of gravitation in his own middle. And Gerald had a rich, frictional kind of strength, rather mechanical, but sudden and invincible, whereas Birkin was abstract as to be almost intangible. He impinged invisibly upon the other man, scarcely seeming to touch him, like a garment, and then suddenly piercing in a tense fine grip that seemed to penetrate into the very quick of Gerald´s being. ellauri117.html on line 249: So the two men entwined and wrestled with each other, working nearer and nearer. Both were white and clear, but Gerald flushed smart red where he was touched, and Birkin remained white and tense. He seemed to penetrate into Gerald´s more solid, more diffuse bulk, to interfuse his body through the body of the other, as if to bring it subtly into subjection, always seizing with some rapid necromantic fore-knowledge every motion of the other flesh, converting and counteracting it, playing upon the limbs and trunk of Gerald like some hard wind. It was as if Birkin´s whole physical intelligence interpenetrated into Gerald´s body, as if his fine, sublimated energy entered into the flesh of the fuller man, like some potency, casting a fine net, a prison, through the muscles into the very depths of Gerald´s physical being. ellauri117.html on line 251: So they wrestled swiftly, rapturously, intent and mindless at last, two essential white figures working into a tighter closer oneness of struggle, with a strange, octopus-like knotting and flashing of limbs in the subdued light of the room; a tense white knot of flesh gripped in silence between the walls of old brown books. Now and again came a sharp gasp of breath, or a sound like a sigh, then the rapid thudding of movement on the thickly-carpeted floor, then the strange sound of flesh escaping under flesh. Often, in the white interlaced knot of violent living being that swayed silently, there was no head to be seen, only the swift, tight limbs, the solid white backs, the physical junction of two bodies clinched into oneness. Then would appear the gleaming, ruffled head of Gerald, as the struggle changed, then for a moment the dun-coloured, shadow- like head of the other man would lift up from the conflict, the eyes wide and dreadful and sightless. ellauri117.html on line 255: He came to consciousness again, hearing an immense knocking outside. What could be happening, what was it, the great hammer-stroke resounding through the house? He did not know. And then it came to him that it was his own heart beating. But that seemed impossible, the noise was outside. No, it was inside himself, it was his own heart. And the beating was painful, so strained, surcharged. He wondered if Gerald heard it. He did not know whether he were standing or lying or falling. ellauri117.html on line 257: When he realised that he had fallen prostrate upon Gerald´s body he wondered, he was surprised. But he sat up, steadying himself with his hand and waiting for his heart to become stiller and less painful. It hurt very much, and took away his consciousness. ellauri117.html on line 267: `Yes,' said Birkin, hardening his throat and producing the words in the tension there, `you're much stronger than I -- you could beat me -- easily.' ellauri117.html on line 275: He still heard as if it were his own disembodied spirit hearing, standing at some distance behind him. It drew nearer however, his spirit. And the violent striking of blood in his chest was sinking quieter, allowing his mind to come back. He realised that he was leaning with all his weight on the soft body of the other man. It startled him, because he thought he had withdrawn. He recovered himself, and sat up. But he was still vague and unestablished. He put out his hand to steady himself. It touched the hand of Gerald, that was lying out on the floor. And Gerald's hand closed warm and sudden over Birkin's, they remained exhausted and breathless, the one hand clasped closely over the other. It was Birkin whose hand, in swift response, had closed in a strong, warm clasp over the hand of the other. Gerald´s clasp had been sudden and momentaneous. ellauri117.html on line 291: There were long spaces of silence between their words. The wrestling had some deep meaning to them -- an unfinished meaning. ellauri117.html on line 292: `We are mentally, spiritually intimate, therefore we should be more or less physically intimate too -- it is more whole.' ellauri117.html on line 306: `Yes. You have a northern kind of beauty, like light refracted from snow -- and a beautiful, plastic form. Yes, that is there to enjoy as well. We should enjoy everything.' ellauri117.html on line 326: `No? There you are, we are not alike. I'll put a dressing-gown on.' Birkin remained alone, looking at the fire. His mind had reverted to Ursula. She seemed to return again into his consciousness. Gerald came down wearing a gown of broad-barred, thick black-and-green silk, brilliant and striking. ellauri117.html on line 334: Birkin was silent, thinking how scrupulous Gerald was in his attire, how expensive too. He wore silk socks, and studs of fine workmanship, and silk underclothing, and silk braces. Curious! This was another of the differences between them. Birkin was careless and unimaginative about his own appearance. ellauri117.html on line 336: `Of course you,' said Gerald, as if he had been thinking; 'there's something curious about you. You´re curiously strong. One doesn´t expect it, it is rather surprising.' ellauri117.html on line 338: Birkin laughed. He was looking at the handsome figure of the other man, blond and comely in the rich robe, and he was half thinking of the difference between it and himself -- so different; as far, perhaps, apart as man from woman, yet in another direction. But really it was Ursula, it was the woman who was gaining ascendance over Birkin´s being, at this moment. Gerald was becoming limp again, lapsing out of him. ellauri117.html on line 346: Einen Augenblick lang war er ruhig in ihr, geschwellt und bebend. Dann, als er begann, sich zu bewegen, im jähen, hilfolsen Orgasmus, wellten neue, seltsame Schauer in ihr auf. Wellten wellen, wellend, wie flatterndes Übereinanderzügeln sanfer Flammen, sanft wie Federn, liefen aus in helleuchtende Spitzen, herrlich, süss, und alles in ihr schmolz, zerfloss. ellauri117.html on line 353: Äisky ja Pertin eka tyttöystävä, Jessie Chambers, kävi tiukkaa vapaapainia Pertistä. Molemmat naiset oli justiinaluonteita, ja halusivat "länkyttää Pertin hengiltä". Sexin "mysteereihin" sen vihki 23-vuotiaan apteekkarinrouva Alice Dax. Hiän kertoi, miten se näki Pertin runkkaamassa runon kimpussa. Hiän "antoi perää Pertille", auttaaxeen sitä löytämään riimejä. Pertti jätti Jessien löydettyään toisen ystävättären, sexuaalisesti puoleensavetävämmän Louie Burrowsin. Louie oli vetävästä kirkkoveneestä huolimatta liian "kirkollinen". Kaikki 3 jäivät läähättämään Lawrencen perään. 1912 Pertti lätkäänty Frieda Weeklyyn ja karkas viikkolehden kanssa jonnekin. Frieda oli aatelinen professorin rouva, joka jätti 3 lasta koska Pertti oli niin ihana. Frieda oli jättimäinen valkyyria, jonka kanssa Pertti sai otella monen monta erää. Lautasia särkyi monta tusinaa. Pertti oli aika toxinen: ellauri117.html on line 355: Mää lähren siitä että naisen pitää antaa tavallaan miehelle etulyöntiasema. Mies menee ereltä ja nainen tulee kyselemättä perästä. ellauri117.html on line 389: Resist urge to shout when network reveals screentest data indicating widespread audience indifference to car chase. ellauri117.html on line 392: Get big-name director to attach to different television project. Spend half a decade “finalizing deal.” ellauri117.html on line 436: Rousseau ja Therese ellauri117.html on line 484: Two bored casino owners were waiting at a crap table. ellauri117.html on line 494: A priest and nun were alone together in a snowed-in cabin. ellauri117.html on line 551: Weight gain is just a symptom. Yes, you read it right. Have you wondered why you end up gaining weight on a specific body part like belly or hips and thighs? The reason is an underline medical condition. Your body functions are governed by certain neurohormones also known as hormones. ellauri117.html on line 552: Based on where your body will show fat deposits, there are 4 different major classifications of body type. You can be either 1 of the types or a combination of 2 as well. Here are the 4 types listed: ellauri117.html on line 608: Maxa-Shaftesburyn (1621-1683) pojanpoika, 3. Earl of Shaftesbury (1671—1713) oli mieltä että: Hobbes had set the agenda of British moral philosophy (a search for the grounding of universal moral principles), and Locke had established its method (empiricism). Shaftesbury’s important contribution was to focus that agenda by showing what a satisfactory response to Hobbes might look like but without giving up too much of Locke’s method. Shaftesbury showed the British moralists that if we think of moral goodness as analogous to beauty, then (even within a broadly empiricist framework) it is still possible for moral goodness to be non-arbitrarily grounded in objective features of the world and for the moral agent to be attracted to virtue for its own sake, not merely out of self-interest. In Shaftesbury’s aesthetic language, the state of having the morally correct motives is the state of being “morally beautiful,” and the state of approving the morally correct motives upon reflection is the state of having “good moral taste.” Shaftesbury argues that the morally correct motives which constitute moral beauty turn out to be those motives which are aimed at the good of one’s society as a whole. This good is understood teleologically. Furthermore Shaftesbury argues that both the ability to know the good of one’s society and the reflective approval of the motivation toward this good are innate capacities which must nevertheless be developed by proper socialization. ellauri117.html on line 616: Noihin aikoihin Locke kirjoitti, todennäköisesti Shaftesburyn yllytyksestä, suurimman osan teoksestaan Two Treatises of Government, joka julkaistiin vuonna 1689. Locke halusi puolustaa teoksellaan vuoden 1688 mainiota vallankumousta, mutta samalla vastustaa Sir Robert Filmerin ja Thomas Hobbesin absolutistista poliittista filosofiaa. Locke luettiin vaikutusvaltaisen whig-puolueen puolelle, ja hänen ajatuksensa luonnonoikeudesta ja hallinnosta olivat kumouksellisia tuon ajan Englannissa. Toryt oli kunkun ja pappien ja maanomistajien puolue, whigit oli kauppaporvareita ja dissenttereitä. Muilla ei ollut maan asioihin mitään sanomista. ellauri117.html on line 622: Locke stated his belief, in his Second Treatise, that nature on its own provides little of value to society, implying that the labour expended in the creation of goods gives them their value. From this premise, understood as a labour theory of value, Locke developed a labour theory of property, whereby ownership of property is created by the application of labour. In addition, he believed that property precedes government and government cannot "dispose of the estates of the subjects arbitrarily." Fucking capitalist. Karl Marx later critiqued Locke's theory of property in his own social theory. ellauri117.html on line 635: is markedly different from that of Socinians like Biddle, and may indicate that near the end of his life Locke returned nearer to an Arian position, thereby accepting Christ's pre-existence. ellauri117.html on line 642: Kehuttava jumala ja meidän herran Jeshuan rasvixen iskä joka palkizi meitä kaikella pneumaattisella kehulla taivaanpankolla rasvixen muodossa kun valizi meidät siinä ennen maailman pystytystä meidät olemaan pyhiä ja laittamattomia vastapäätä sitä lempeydessä. Päätettyään etukäteen meidät adoptioon rasvixen Jeshuan läpitte siihen, sen tahdon hyväxinäkemyxen mukaisesti sen kehun kazomuxen hymistyxeen, missä se palkizi meitä laupiaalla jossa meillä on maxusuoritus sen veren läpi pääsy lipsahduxista sen armeliaisuuden rikkautta myöden jota se syyti meihin kaikessa viisaudessa ja harkinnassa tiedottaen meille sen tahdon salaisuuden sen näkemyxen mukaan jonka se oli etukäteen kexinyt: eräpäivien taloudellisuuden nimessä tehdä yhteenvedon kaikesta rasvixen muodossa, sekä ne taivaalliset että ne maalliset siellä minne myös meidät kuzuttiin etukäteen kazottuina sen pläänin mukaan joka hommasi kaiken sen tahdon halun mukaan notta me ollaan sen kazomuxen hymistyxeen ne etukäteen toivotut rasvixessa johon myös teidät kuultuanne totuuden ja selviämisenne ilouutisen ja tultuanne siitä vakuuttuneixi on sinetöity samaan komentoon pyhällä paineilmalla joka on meidän perinnön yleissitoumus talletuxen lunastuxeen sen käsityxen hymistyxeen jne. ellauri117.html on line 649: destiny fate predetermination doom election foreordainment foreordination fortune inevitability karma kismet lot necessity ordinance portion preordainment preordination divine decree God's will course of events what is written way the ball bounces way the cookie crumbles circumstance stars providence chance luck fortuity serendipity what is written in the stars divine will Moirai Lady Luck handwriting on the wall condition horoscope hazard destination breaks circumstances the stars astral influence Dame Fortune God's plan what is in the books expectation afterlife Fates heritage cup dole inescapableness wyrd orlay Norns roll of the dice Parcae accident situation wheel of fortune lot in life coincidence state position break plight lap of the gods fixed future Judgment Day Moira misfortune handwriting on wall predicament divine intervention one's portion outside influence one's lot the way cookie crumbles the hand one is dealt. ellauri117.html on line 657: With regard to the Bible, Locke was very conservative. He retained the doctrine of the verbal inspiration of the Scriptures. The miracles were proof of the divine nature of the biblical message. Locke was convinced that the entire content of the Bible was in agreement with human reason (The Reasonableness of Christianity, 1695). Although Locke was an advocate of tolerance, he urged the authorities not to tolerate atheism, because he thought the denial of God's existence would undermine the social order and lead to chaos. That excluded all atheistic varieties of philosophy and all attempts to deduce ethics and natural law from purely secular premises. In Locke's opinion the cosmological (i.e. primus motor) argument was valid and proved God's existence. His political thought was based on Protestant Christian views. Additionally, Locke advocated a sense of piety out of gratitude to God for giving reason to men. Locke compared the English monarchy's rule over the British people to Adam's rule over Eve in Genesis, which was appointed by God. And stands to human reason, don't it? ellauri117.html on line 661: There are always things that might suggest Mr. Locke was gay, such as his being a lifetime bachelor, having no children, and having a life that was surrounded by philosophical men, there is nothing that would give substance to said rumor. You might want to read Locke’s Fundamental Constitution of the Carolinas (1669) which was co-authored by The First Earl of Shaftesbury. It is rather draconian and clearly deviates from the principles of Locke’s more famous two Treatises. It is a matter of scholarly debate just how much Locke contributed to the positions on slavery in this document. Locke was also a good counter-voice to Rousseau in terms of perhaps a more individualistic bent, whereas Rousseau’s philosophy was more collectivist. I think if you look to the Preamble to the US Constitution you can see the influence of both, although the Bill of Rights has a much more individualist orientation. ellauri117.html on line 665: John Locke was born on the 29th of August, 1632. He is famous for being a Philosopher. He and Sir Francis Bacon were among the first British empiricists and had a huge impact on social contract theory. John Locke’s age is 388. English philosopher and doctor commonly referred to as “The Father of Liberalism.” He was one of the Enlightenment Age’s most influential thinkers. His ideas heavily influenced the writing of the Declaration of Independence. ellauri117.html on line 703: Oli ihan oikein että länkkärit vei inkkareilta maat kun ne ei osanneet kunnolla riistää luontoa. Riistettiin sit niitä. Orjuus on A-ok jos jotkut on niin orjamaisia, esim neekereitä. Ne on sit sellasten omaisuutta, jotka on ize omaa omaisuuttansa.Vittu mikä perseennuolija, ize vaan jonkun ahneen kreivin henkilääkäri. "Jumala antoi vallan ottaa yhteismaan omaxi määräämällä raivaamaan sen. Apinaelämän laatu vaatii työtä ja työainexia ja siten välttämättä panee alkuun yxityisomaisuuden." Jokainen on oman elämänsä Seppo, kaikilla on samat mahixet. Seppo olet oikea sonni! Jos mulla olis Locke tässä niin potkisin sen selkäruodon hatun läpitte. Sehän on kuin Marxin pilakuva. Liberaalit länsimaat ylpeilevät Lockepaskalla ja rynttäävät yhtä silmittömästi huono-osaisempia kuin muutkin ellei pahemmin. ellauri118.html on line 50: 19.6.2021 klo 21.11 - helmi: Voitaisko me pitää ehkä kavereiden kanssa rapujuhlat sysmässä 14.-15.8? ellauri118.html on line 76: 21.6.2021 klo 13.34 - Bo Egov: Joo pärjäis mut emot on tollasia helikoptereita ellauri118.html on line 93: 21.6.2021 klo 13.41 - Bo Egov: Aikookohan Olli järkätä kavereille rapujuhlat laiturilla ellauri118.html on line 341: Earth´s sister sphere of fire and snow, Maan sisarpallo tuli ja lumi, ellauri118.html on line 354: Where Oriana, walking slow, Missä Oriana kävelee hitaasti, ellauri118.html on line 374: There are no other women or men Ei ole muita naisia tai miehiä. ellauri118.html on line 384: After graduating from high school, Cawein worked in a pool hall in Louisville as a cashier in Waddill´s New-market, which also served as a gambling house. He worked there for six years, saving his pay so he could return home to write. ellauri118.html on line 397: Pierre Ambroise François Choderlos de Laclos [ʃɔdɛʁlo də laklo] (18. lokakuuta 1741 Amiens, Ranska – 5. syyskuuta 1803 Taranto, Italia) oli ranskalainen upseeri, liikemies, diplomaatti ja kirjailija. Hänet tunnetaan erityisesti kirjeromaanistaan Vaarallisia suhteita (alkuteos Les liaisons dangereuses), joka ilmestyi vuonna 1782. Hän julkaisi myös runokokoelman, sovitti Madame Riccobonin romaanin Histoire d’Ernestine oopperalibretoksi sekä julkaisi yhteiskunnallisen tutkielman naisten kouluttamisesta. Taas yx tällänen Fenelon. ellauri118.html on line 410: ¹Aviorikos kirjallisena topoksena on ollut useankin tutkimuksen aiheena, mutta ei yhdenkään narratologisen tutkimuksen. Edelleen painavin kirjallisuustieteellinen esitys aiheesta on Tony Tannerin ambivalentin psykoanalyyttis-strukturalistinen Adultery in the Novel (1979), joka lähestyy aviorikosta sekä yhteiskunnallisena että kirjallis-kielellisenä transgressiona. Viittaan Tannerin tutkimukseen Rouva Bovarya käsittelevässä luvussa. Muut laajemmat esitykset kirjallisesta aviorikoksesta ovat tekstianalyyttisesti merkityksettömämpiä: Bill Overtonin Fictions of Female Adultery (2002) keskittyy aviorikoskirjallisuuden historiallisiin ja kulttuurisiin reunaehtoihin sekä soimaa aiempaa tutkimusta (lähinnä Tanneria) liiasta kieli- ja kerrontakeskeisyydestä; Patricia Mainardin Husbands, Wives, and Lovers (2003) on kulttuurihistoriallinen esitys aviorikoksesta taiteessa ja Overtonin tutkimusta rikkaampi esitys esimerkiksi aviorikoksen lainsäädännöllisistä ja kulttuurisista kytköksistä; niin ikään Judith Armstrongin The Novel of Adultery (1976), Naomi Segalin The Adulteress’s Child (1992) ja Maria R. Ripponin Judgement and Justification in the Nineteenth-Century Novel of Adultery (2002) sivuuttavat kerronnan kysymykset ja keskittyvät kulttuuris-poliittiseen kontekstiin ja pelkästään referentiaalisen tason temaattiseen toistoon (kuten siihen että aviorikoksesta syntyvä lapsi on mitä todennäköisimmin tyttö). Oma lukunsa ovat vielä tiettyihin aikakausiin ja kielialueisiin (esimerkiksi ranskalaiseen hoviromantiikkaan) keskittyvät tutkimukset. Näistä maininnan arvoinen on ainakin Donald J. Greinerin Adultery in the American Novel (1985), vertaileva tutkimus Updiken, Hawthornen ja Jamesin avionrikkojista. Kulttuuri- ja myyttihistoriallinen klassikko, Denis de Rougemontin L’Amour et l’Occident (1939) on myös tutkimus uskottomuusfiktioista (Tristanin ja Isolden perillisistä), sillä Rougemontilla juuri aviorikos on länsimaisen ”rakkauden rakastamisen” huipentuma, transgressiivinen olotila joka katoaa, jos siitä tehdään instituutio. Käsitys uskottomuudesta kulttuurisena rajailmiönä ja juuri siitä syystä kertomustaiteen pulppuavana lähteenä yhdistää siis Rougemontia ja Tanneria, mutta jostain syystä Tanner ei viittaa Rougemontin teokseen. Mixihän? [Heitän tähän heti sen edellä mainitun oivalluxen, että romantiikka on sitä kun panettaa muttei pääse pukille.] ellauri118.html on line 418: ²Focalisation is a term coined by the French narrative theorist Gérard Genette. It refers to the perspective through which a narrative is presented. Genette focuses on the interplay between three forms of focalization and the distinction between heterodiegetic and homodiegetic narrators. Homodiegetic narrators exist in the same (hence the word 'homo') storyworld as the characters exist in, whereas heterodiegetic narrators are not a part of that storyworld. The term 'focalization' refers to how information is restricted in storytelling. Genette distinguishes between internal focalization, external focalization, and zero focalization. Internal focalization means that the narrative focuses on thoughts and emotions while external focalization focuses solely on characters' actions, behavior, the setting etc. Zero focalization is seen when the narrator is omniscient in the sense that it is not restricted. Focalization in literature is similar to point-of-view (POV) in film-making and point of view in literature, but professionals in the field often see these two traditions as being distinctly different. Genette's work was intended to reﬁne the notions of point of view and narrative perspective. It separates the question of “Who sees?” in a narrative from “who speaks?” ellauri118.html on line 432: Monika Fludernik (1957-) ist´ne österreichische Flugwirtin, Amerikanistin und Literaturwissenschaftlerin. Fludernik leistete wichtige Beiträge zur Erzähltheorie. Die neuere Erzähltheorie wurde ab 1915 in Ansätzen vom Russischen Formalismus entwickelt und vom Strukturalismus seit den 1950er Jahren weiter ausgearbeitet, wobei Tzvetan Todorov zu den wichtigsten Vermittlern der formalistischen Ansätze in Frankreich gehörte. Der hier entwickelte strukturalistische Ansatz – mit späteren Ergänzungen – ist bis heute maßgeblich, es gab jedoch nie eine einheitliche strukturalistische Erzähltheorie. Wichtige Theoretiker der Narratologie sind Gérard Genette, Claude Lévi-Strauss, Roland Barthes, Roman Jakobson und Paul Ricœur. Die strukturelle (formalistische) Erzähltheorie wird oft durch interdisziplinäre Ansätze ergänzt, so durch die Semiotik ergänzt, wozu insbesondere Juri Lotman beigetragen hat. Im deutschen Sprachraum war Franz Karl Stanzel der erste Vertreter der Erzähltheorie. ellauri118.html on line 434: Die traditionelle Erzähltheorie, vertreten durch Franz Karl Stanzel, Gérard Genette, Seymour Chatman u. a. m, beschäftigt sich mit Elementen des „discours“ („Erzählweise“). Andere Theoretiker nehmen eher die Strukturen der „histoire“ („Erzählinhalt“) in den Blick. Damit bauen sich (erzählerische) Handlungen in dem vorgestellten Begriffsinventar aus Geschehnissen und Ereignissen auf. Während der Begriff „Handlung“ im deutschsprachigen Raum verwendet wird, wird sie etwa bei Genette als histoire und in der anglo-amerikanischen Erzähltheorie als story bezeichnet, der „Diskurs“ bei Genette als récit (narration) und im Angelsächsischen als plot. Während sich der „Diskurs“ als die kompositorische und sprachliche Realisierung einer Erzählung versteht; er verweist auf das „wie“ der Erzählung, wird in der „Geschichte“ der Gegenstand der Erzählung ausgemacht; sie verweist auf das „was“ der Handlung. ellauri118.html on line 446: Boris Leonidovitš Pasternak (ven. Борис Леонидович Пастернак: 10. helmikuuta (J: 29. tammikuuta) 1890 Moskova – 30. toukokuuta 1960 Peredelkino) oli merkittävä venäjänjuutalainen runoilija ja kirjailija. Boris Pasternak tunnetaan Venäjällä ennen kaikkea juhlittuna runoilijana. Hän on yksi neljästä Stalinin ajan johtavasta runoilijasta, muiden ollessa Anna Ahmatova, Marina Tsvetajeva ja Osip Mandelstam. ellauri118.html on line 480: Here is one of them. She looks so weary Tässä on 1 niistä. Se näyttää ventiltä ellauri118.html on line 520: “Dear friends . . . what millennium is it out there?” kysyi Boris porukoilta. Länkkärit tykkää eniten Borisin loppupään tuotannosta, The Poems of Doctor Zhivago and the poems of his last years, joihin Pasternak has injektoinut kristillistä symboliikkaa. Mix ihmeessä, eikös se ollut jutku? Nää runot voi olla sen tunnetuimpia, siitä jenkkipaskiaiset on kyllä huolehtineet. Tätä runoa ei näy kukaan kommentoineen. Musta Boris kertoo siinä taipumuxestaan käydä huorissa. ellauri118.html on line 548: Dialogipeliteoriassa texti on koherentti jos sen voi laajentaa hyvin pelatuxi pelixi. Tää on parempi tapa sanoa mitä Culler tarkotti, nim. että aapat konstruoivat texteistä tarinoita joilla on joku juoni jossa kaikilla pelaajilla on joku lehmä ojassa, kirves hiottavana ja kuenimaettoemiae kanoja. ellauri118.html on line 566: Haluan tutkimuksessani osoittaa, että mielen mimeettisen illuusion säilyttäminen ei suinkaan ole lukijan ainoa intohimo. On myös muita illuusioita, kuten kerronnallisen sulkeuman illuusio tai muodollisen koherenssin illuusio – ja todellista teeskentelyä kaivataan silloin, kun näitä odotuksia kohdistetaan todellisiin tapahtumiin ja mieliin. ellauri118.html on line 568: Toivottavasti kohta selviää mitä noi muut illuusiot sit on. Veikkaan että alku, keskikohta ja loppu, joka mielellään on onnellinen. Mixmä en tykännyt Flensburgista mutta tykkäsin mustasta Lupinista? 1) huumorittomuus 2) kiipijyys. 3) ärsyttävä salakähmäisyys. En pidä trillereistä vammasista enkä mystikasta, pidän reilusta kostosta ja mätkinnästä. Satu missä hyvät ei oo liian hyviä eikä pahat pahoja eikä kehkään oikeasti satu. ellauri118.html on line 631: Was now descending to the Sea, oli paraikaa laskemassa mereeen, ellauri118.html on line 649: Her bright Eyes sweat, and yet Severe, Sen kirkkaat silmät söpöinä, silti ankarina, ellauri118.html on line 650: Where Love and Shame confus´dly strive, Lempi kiistelee hävyn kanssa niissä, ellauri118.html on line 676: By swift degrees advancing where Hän etenee nopein ottein sinne ellauri118.html on line 678: Where Gods of Love do Sacrifice Minne lemmen jumalat tekee uhreja ellauri118.html on line 680: Where Rage is tam´d, and Anger pleas´d ; Missä Raivo lientyy, ja Kiukku sulaa; ellauri118.html on line 687: Where both in Transports were confin´d, Molemmat on ihan täpinöissänsä, ellauri118.html on line 734: Where Love and Fate were too severe, Missä Lempi ja Kohtalo oli liian ankarat, ellauri118.html on line 830: With La Princesse de Clèves, Mme. de La Fayette created a new kind of fiction,—"substituting," says Saintsbury, "for mere romance of adventure on the one hand, and stilted heroic work on the other, fiction in which the display of character is held of chief account." ellauri118.html on line 844: The relation was equally sincere on the part of Mme. de La Fayette, though she was by nature more self-contained and reserved. But this reserve gives way to the strength of her feelings when in 1691, tormented by ill-health and knowing that her end is not far off, she writes to Mme. de Sévigné: "Croyez, ma très-chère, que vous êtes la personne du monde que j'ai le plus véritablement aimée." ellauri118.html on line 858: La Rochefoucauld had been embittered by disappointed ambition, ill health, and the loss of his favorite son; and his opinion of humanity in general and of women in particular was none too lofty, to say the least. Perhaps Mme. de La Fayette´s greatest service in this respect was in toning down the severity of the immortal Maxims. ellauri118.html on line 871: Tämmöstä triangelidraamaa syntyy etenkin omistavassa yläluokassa, missä eniten on lisääntymis- ja reviirimeemien kilpalaulantaa. Kyllä niitä syntyy ilmankin, koska perimmäinen syy on että lisääntymiseen ei riitä pelkkä pano, tarvii huolehtia myös jälkikasvusta. Siihenhän sitä reviiriäkin tarvitaan. Olli Lokin emoista äiskä on aina paikalla, iskä luuhaa ison osan aikaa kokouxissa tai terdellä. Olli Lokkia ei pidä sekoittaa Olli Lehtoon, joka leikki Callen kanssa tinasotilailla. Ed. eli 1916-1994, jälk. 1925-2020. Kun Olli Lokki on liikaa poissa kotoa, syntyy Olli Lehtolapsia. Käki käy sen pesällä. There's a mean black snake sneaking round my baby's back door. Vrt. albumia 5. ellauri118.html on line 887: Kumpi tapahtui ensin HBOssa, Iisebel-seikkailu vai Nickin bylsintä? Kirjassa vanhus-Serena ehdotti Nickin bylsimistä ensin muttei asiassa ollut kai päästy puusta pitkään ennen Iisebeliä. Juoniselostuxen mukaan molemmat bylsinnät oli saman vuorokauden aikana. Juonesta ei leffassa saa paljon selvää, se on vaan loputon sarja Lizin happamia ilmeitä lähikuvina. Liz ohjaa ne ilmeisesti ize. ellauri118.html on line 915: Vaikuttaa vahvasti jälkieditoidulta. Tosin päätöstä Ahabin verestä ei muutettu: Ahab vuoti kuiviin sotavaunuihinsa haavoituttuaan nuolesta, ja kun vaunut pestiin Jisreelin lammikolla, kulkukoirat nuoleksivat Ahabin verta ja portot peseytyivät siinä. ellauri118.html on line 919: »Ota hänet vaunuista ja heitä jisreeliläisen Nabotin pellolle. Muistathan sen Herran ennustuksen? Kun me ajoimme valjakoillamme hänen isänsä Ahabin perässä, kuninkaalle lausuttiin tämä Herran sana: ”Totisesti, minä näin eilen Nabotin ja hänen poikiensa veren, ja sillä samalla paikalla minä vielä kostan sinulle.” Tee nyt Herran sanan mukaisesti, ota hänet vaunuista ja nakkaa pellolle!» Näin ne ennustuxet toteutuvat. ellauri118.html on line 941: Kumpi tapahtui ensin Hulussa, Iisebel-seikkailu vai Nickin bylsintä? Kirjassa vanhus-Serena ehdotti Nickin bylsimistä ensin, mutta viivalle päästiin vasta komentajan pantua Iisebeliä. Tuskin ehti edes välillä alapesulle. Onxtää naistenkin salainen unelma? Miesten se on ainakin. Mullakin oli parhaina päivinä 3 eri naista vuorokauden aikana. Täytyypä tarkastaa kirjasta Rakkauden evoluutio, mutta extää ole ihan darwinistista käytöstä? Peggy maximoi oman geenilinjansa mahixet bylsimällä milloin tulee siihen tilaisuus. Eise Lukekaan ollut kuin tarjoiluehdotus, lisääntymissopimus, eikä edes kovin menestyvä. Mitäs rumaa siinä on? Naturalia non sunt turpia. Se eze on naisella rumaa on patriarkaalinen käsitys. ellauri118.html on line 946: Among the many changes made to the original book, one of the most noticeable is how two characters — Serena Joy and Commander Waterford — are played by much younger actors than expected. 35-year-old Australian actress Yvonne Strahovski plays Serena, while 46-year-old Joseph Fiennes was cast as the Commander. ellauri118.html on line 948: "I felt like in the novel there's only so much of the dynamic between Serena Joy and Offred that you're going to see, but in a TV show it's going to go on and on and on hopefully for years. The element that was missing for me was the direct competition between the two women," Miller said. I felt that it was a more active dynamic if Serena Joy felt like this person was usurping her role not only as the reproductive object of the house but gradually taking away the wifely duties, the intimate duties, the romantic, sexual duties." Mitä romanttista on panossa? Se on romanttista ettei paääse pukille vaikka mieli tekisi. ellauri118.html on line 953: "At some point you find out Serena Joy is not sterile," Miller said. "If it's the Commander [who is sterile] and Serena could be fertile, that opens up a whole lot of doors for us story-wise. When you work in TV, you're always trying to think of just filling up your bag with tennis balls because you don't know when you're going to have to play tennis with them. You always want all sorts of interesting stuff to be happening." ellauri118.html on line 954: TV is like life, there's no plot, there's just a lot of things happening. ellauri118.html on line 956: "She was so astonishing in her audition," Miller said. "She made me feel sorry for Serena Joy, which is seemingly an impossible task. I felt bad for her. She was so wonderful and terrifying. And she's quite tall, so that works really well with Lizzie who is more small. Serena Joy wears heels and Lizzie doesn't. To have this towering viking standing over her ... she's physically intimidating." Yvonne is a whip-strong woman. Lizzie [Elizabeth Moss] is also quite strong but on the pudgy side. The two of them together, you feel like, 'I'd love to see them go toe-to-toe in a cage match.'" A mud fight with nothing on, now that would be the thing. Maybe in the next season, stay tuned. ellauri118.html on line 958: Here are the biggest differences from the book on seasons one and two. ellauri118.html on line 964: In the book, the Wall where criminals are hung is actually on Harvard University's campus. ellauri118.html on line 968: Serena Joy's character is also much older in the book. ellauri118.html on line 972: The show modernizes the setting with references to Uber and Craigslist. (Mikä vitun Craigslist? Craigslist is an American classified advertisements website with sections devoted to jobs, housing, for sale, items wanted, services, community service, gigs, résumés, and discussion forums. Craig Newmark began the service in 1995 as an email distribution list to friends, featuring local events in the San Francisco Bay. Privately owned company. Property is theft.) ellauri118.html on line 994: The show features flashbacks to the origin of Gilead, revealing a new storyline for Serena and the Commander. ellauri118.html on line 1008: In one particularly cruel scene, Serena takes Offred to see that her daughter is alive. That doesn't happen in the book. ellauri118.html on line 1012: The book ends with the season one finale. Everything from seasons two and three were created by the showrunners. ellauri118.html on line 1064: besame mucho vierelläs vain saa mun rintaani onni uus. ellauri118.html on line 1075: – Sellaisesta en tykännyt kiertueilla koskaan, jos piti yöpyä jonkun paikallisen kotona, koska silloin isäntä saattoi yöllä yrittää sänkyyni. Siis vaikka oma vaimo nukkui viereisessä kamarissa, Kaari sanoo. Tykkään pitää ääntä pantaessa, eikä siitä silloin mitään tule. ellauri118.html on line 1082: Asiavirhe ja verenhimoa ellauri118.html on line 1087: Tää raiskaajan joukkomukilointikohtaus on aggressiota puhtaalla liekillä. Verenhimoa on ilmassa. Onkohan toi silmien päästä kynsiminen jotenkin tyttöjen? Naiset sonnustautuu miehen tamineisiin aseena joku tylppä astalo. ellauri118.html on line 1112: “Some days, my grandmother would say we were related to her and on other days, she would deny the whole thing because it wasn't very respectable,” Atwood says. “I was actually trying to write a novel about her, but, unfortunately, I didn't know enough about the late 17th century to be able to do it. But I did write a long, narrative poem called 'Half-Hanged Mary,' because she only got half hanged.” ellauri118.html on line 1118: tattered skirts, few buttons, a weedy farm in my own name, ellauri118.html on line 1122: Whenever there's talk of demons ellauri118.html on line 1132: In 1684, Webster was accused verbally by Philip Smith. Smith was a judge, a deacon, and representative of the town of Hadley. He has also been described as a hypochondriac. He seems to have believed in the real power of witchcraft and that his afflictions were being magically caused by Mary Webster in collaboration with the devil. ellauri118.html on line 1133: While he lay ill, a number of brisk lads tried an experiment upon the old woman. Having dragged her out of her house, they hung her up until she was near dead, let her down, rolled her some time in the snow, and at last buried her in it and there left her, but it happened that she survived and the melancholy man died. ellauri118.html on line 1144: Where Are All The Fat Women In The Handmaid’s Tale? ellauri118.html on line 1148: There is research suggesting a link between clinical obesity and difficulty conceiving (for example), but fat women are not inherently less fertile, they are just a little harder to penetrate, and have less space for the baby among all the lard. ellauri118.html on line 1164: The amount Peixoto earn in different countries varies greatly. In Peru they earn 6.8% more than the national average, earning S/. 20,704 per year; in South Africa they earn 449.72% more than the national average, earning R 1,306,340 per year; in United States they earn 21.93% more than the national average, earning $52,612 USD per year, but in Canada they earn just 1.53% more than the national average, earning $50,441 CAD per year. Hmm. This must be intentional. It tells us something, but what the heck? ellauri118.html on line 1171: 29-year handmaid June asks Serena Joy, 35, for a payrise. Why should you get a rise asks Mrs. Waterford. 3 reasons: pro primo, I iron better than Cora. Who says so? Commander Waterford does. Pro secundo, I cook better than Rita. Who says so? Fred does. Pro tertio, I am better in bed than you. Who says so, not Fred again? No, Nick. Pay up please. (Naurua ja voihkinaa.) ellauri119.html on line 50: Holy has been used as an intensifying word from 1837; in expletives since 1880s (such as holy smoke, 1883, holy mackerel, 1876, holy cow, 1914, holy moly etc.), most of them euphemisms for holy Christ or holy Moses. Holy Ghost was in Old English (in Middle English often written as one word). Holy water was in Old English. Scotch whiskey means life water. Eau de vie, akvaviittiä. Aguardiente. Tulivettä tappavaa, kuivat kurkut lutkuttaa. Intiaanit razastaa, aavaa preeriaa. Holy League is used of various European alliances; the Holy Alliance was that formed personally by the sovereigns of Russia, Austria, and Prussia in 1815; it ended in 1830. Hole in one. ellauri119.html on line 82: Phrases Related to holy: give (someone) holy hell holy cow holy mackerel holy matrimony holy smoke holy terror the Holy Family ellauri119.html on line 97: used in exclamations to indicate surprise or excitement Holy mackerel! You won! ellauri119.html on line 110: On the "Batman" TV series, which ran for 120 episodes between 1966 and 1968, Batman's sidekick Robin (played by Burt Ward), was well known for his ever-changing catchphrase. It was an exclamation that would always begin with the word "holy." The second part of the exclamation would always involve something related to what Robin was shouting about in that episode. For example, if there was a bunch of smoke, he might shout "holy smoke!" However, the exclamations often got a lot weirder than that. Get to know the 20 oddest "holy" exclamations Robin said during the series. ellauri119.html on line 119: In the Season 2 episode "The Puzzles are Coming," the Puzzler traps Batman and Robin aboard a hot air balloon rigged to release its basket at 20,000 feet in the air. Robin remarks, "Holy Graf Zeppelin," a reference to the popular German passenger zeppelin of that name, the LZ 127 Graf Zeppelin. Just "zeppelin" probably would have done the trick, Boy Wonder! ellauri119.html on line 123: When you realize that Robin is referencing a telecommunications company that was founded as International Telephone & Telegraph in this season two episode, you know the reference is an outdated one. IT&T got out of the telecommunications game in 1986. It has been reformed a number of times into its current state, ITT Corporation. Amusingly, at the time Robin made the reference, IT&T and ABC (which aired "Batman") nearly merged with each other. ellauri119.html on line 130: In the season one episode "Ma Parker," Batman and Robin are trapped in electric chairs. Robin shouts out a reference to a device that controls electrical current with variable resistance. However, said device is no longer called a rheostat. It is now referred to as a potentiometer. ellauri119.html on line 137: In season two's "Hot off the Griddle," Catwoman captures Batman and Robin in a room where the floor is red hot. They hop up and down while trying to figure out a plan and Robin shouts out "holy bunions!" Just the sight of the two of them hopping up and down while Robin is shouting out nonsense is delightful. ellauri119.html on line 152: In the season three episode "Nora Clavicle and the Ladies' Crime Club," Batman, Robin, and Batgirl are forced to intertwine themselves into a giant human knot. Robin responds to this idea by referencing the instructions to basic stitch patterns. ellauri119.html on line 154: Holy Cinderella! ellauri119.html on line 156: In the season one episode "When the Bookworm Turns," the evil Bookworm's Gal Friday is named Lydia. Batman and Robin discover her tied up and left behind by the Bookworm. Robin's response when he sees her is to shout, "holy Cinderella!" Which, of course, has nothing to do with the situation at hand at all. Or perhaps Batman read Robin a different "Cinderella" than others. Suomalainen Tuhkimo oli miespuolinen. Varmaan Batman luki sitä pikku homopetterille. ellauri119.html on line 164: Now we reach the point in the countdown where Robin references obscure figures from history! Here, while playing chess with Batman in their secret identities of Dick Grayson and Bruce Wayne, Dick remarks "holy Reshevsky!" This is a reference to the great Polish-born American chess grandmaster of the early 20th century Samuel Reshevsky. ellauri119.html on line 166: Holy Paderewski! ellauri119.html on line 168: During another one of their piano-related misadventures, Robin name-checks another Polish great, the famous pianist (and later Prime Minister of Poland), Ignacy Jan Paderewski. ellauri119.html on line 176: Referencing d'Artagnan, one of the famed Musketeers of Alexandre Dumas' classic novel, "The Three Musketeers," might not sound like all that weird of a reference for Robin to make. However, it ranks this high because it is actually a reference to Catwoman having just shot Robin and Batman with tranquilizer darts. ellauri119.html on line 188: It only took the entire run of the series, but in literally the last episode of the show, season three's "Minerva, Mayhem, and Millionaires," we got the most amazing Robin exclamation ever. There's a real chance that this was just so perfect that the producers realized that there was nowhere else to go after this, so they just canceled the show. ellauri119.html on line 190: The conceit of the episode is that Minerva (played by Zsa Zsa Gabor) runs a spa where she uses a special piece of equipment to get her rich clients to tell her their deepest secrets (mostly money-related). ellauri119.html on line 192: Batman and Robin travel to the spa, where they are escorted by her goons, leading to the following amazing exchange: ellauri119.html on line 261: The Christian doctrine of the Trinity (Latin: Trinitas, lit. 'triad', from Latin: trinus "threefold") holds that God is one God, and exists in the form of three coeternal and consubstantial persons: the Father, the Son (Jesus Christ), and the Holy Spirit. The three persons are distinct, yet are one "substance, essence or nature" (homoousios). In this context, a "nature" is what one is, whereas a "person" is who one is. ??? ellauri119.html on line 324: Shituf (Hebrew: שִׁתּוּף‎; also transliterated as shittuf or schituf; literally "association") is a term used in Jewish sources for the worship of God in a manner which Judaism does not deem to be purely monotheistic. The term connotes a theology that is not outright polytheistic, but also should not be seen as purely monotheistic. The term is primarily used in reference to the Christian Trinity by Jewish legal authorities who wish to distinguish Christianity from full-blown polytheism. Though a Jew would be forbidden from maintaining a shituf theology, non-Jews would, in some form, be permitted such a theology without being regarded as idolaters by Jews. That said, whether Christianity is shituf or formal polytheism remains a debate in Jewish philosophy. ellauri119.html on line 326: In all branches of Judaism, the God of the Hebrew Bible is considered one singular entity, with no divisions, or multi-persons within, and they reject the idea of a co-equal multi-personal Godhead or "Trinity", as actually against the Shema. They do not consider the Hebrew word for "one" (that is "echad") as meaning anything other than a simple numerical one. ellauri119.html on line 330: This view is espoused by Judaism´s most revered credo, the Shema. ellauri119.html on line 339: Even though they mention jointly (shituf) God´s name and another name, there is no prohibition to cause someone to jointly mention [or associate] (shituf) God with another... since this association is not forbidden to gentiles. ellauri119.html on line 387: God is most often held to be incorporeal, with said characteristic being related to conceptions of transcendence or immanence. In religion, transcendence is the aspect of a deity´s nature and power that is wholly independent of the material universe, beyond all known physical laws. This is contrasted with immanence, where a god is said to be fully present in the physical world and thus accessible to creatures in various ways. In religious experience, transcendence is a state of being that has overcome the limitations of physical existence, and by some definitions, has also become independent of it. This is typically manifested in prayer, rituals, meditation, psychedelics and paranormal "visions". ellauri119.html on line 398: Paul Van Buren and William Hamilton both agreed that the concept of transcendence had lost any meaningful place in modern secular thought. According to the norms of contemporary modern secular thought, God is dead. In responding to this denial of transcendence Van Buren and Hamilton offered secular people the option of Jesus as the model human who acted in love. Well technically he is dead as well, but his great ideas (that he "borrowed" from the hindoos and the jews) live on. ellauri119.html on line 400: Paul Matthews van Buren (April 20, 1924 – June 18, 1998) was a Christian theologian and author. An ordained Episcopal priest, he was a Professor of religion at Temple University, Philadelphia for 22 years. He was a Director [NYT obituary says "Associate"] of the Center of Ethics and Religious Pluralism at the Shalom Hartman Institute in Jerusalem. Van Buren was born and raised in Norfolk, Virginia. During World War II, he had served in the United States Coast Guard. He graduated with a bachelor´s degree in government from Harvard College in 1948. A professor at Temple University, he was considered a leader of the "Death of God" school or movement, although he himself rejected that name for the movement as a "journalistic invention," and considered himself an exponent of "Secular Christianity." He died of cancer on June 18, 1998 at age 74. ellauri119.html on line 402: William Hamilton (1924-2012), a theologian who declared nearly a half century ago that God was dormant if not dead, was remembered at his death for the media impact made by the "death of God movement." ellauri119.html on line 404: The Time cover for April 8, 1966, with its stark words "Is God Dead?" against a dark background, garnered record sales. So did a 1966 book, Radical Theology and the Death of God, coauthored by Hamilton and Thomas J. J. Altizer. "It was Bill who in the ´60s created the scandal of a death of God theology," Altizer told the Century, adding that Hamilton was the more articulate. ellauri119.html on line 407: "The death of God is a metaphor," the retired theologian told the Oregonian in 2007. "We needed to redefine Christianity as a possibility without the presence of God." Hamilton had been troubled by such questions since his teens when two friends—a Catholic and an Episcopalian—died while a third friend, the son of an atheist, survived without injury when a pipe bomb the three were making exploded. Talk about theodicy! No fair! ellauri119.html on line 412: Hamilton had tenure and held an endowed chair, but his reputation for radical theology rendered him and his family unwelcome at a local Presbyterian church and eventually at Colgate Rochester. ellauri119.html on line 413: As a result, Hamilton left for a position at New College in Sarasota, Florida, teaching there until 1974 when he became dean of arts and letters at Portland State University in Oregon. He retired in 1986. ellauri119.html on line 422: Love is considered to be both positive and negative, with its virtue representing human kindness, compassion, and affection, as "the unselfish loyal and benevolent concern for the good of another" and its vice representing human moral flaw, akin to vanity, selfishness, amour-propre, and egotism, as potentially leading people into a type of mania, obsessiveness or codependency. It may also describe compassionate and affectionate actions towards other humans, one's self or animals. In its various forms, love acts as a major facilitator of interpersonal relationships and, owing to its central psychological importance, is one of the most common themes in the creative arts. Love has been postulated to be a function that keeps human beings together against menaces and to facilitate the continuation of the species. ellauri119.html on line 424: Ancient Greek philosophers identified no less than six forms of love: essentially, familial love (in Greek, storge), friendly love or platonic love (philia), romantic love (eros), self-love (philautia), guest love (xenia) and divine love (agape). Plus a zillion learned words for different kinds of paraphilia. But that's nothing yet compared to the hindoos [below] who have words for love like the Eskimos for ice cream. ellauri119.html on line 430: In addition to cross-cultural differences in understanding love, ideas about love have also changed greatly over time. Some historians date modern conceptions of romantic love to courtly Europe during or after the Middle Ages, although the prior existence of romantic attachments is attested by ancient love poetry. The complex and abstract nature of love often reduces discourse of love to a thought-terminating cliché. Several common proverbs regard love, from Virgil's "Love conquers all" to The Beatles' "All You Need Is Love". St. Thomas Aquinas, following Aristotle, defines love as "to will the good of another." Bertrand Russell describes love as a condition of "absolute value," as opposed to relative value.[citation needed] Philosopher Gottfried Leibniz said that love is "to be delighted by the happiness of another." Meher Baba stated that in love there is a "feeling of unity" and an "active appreciation of the intrinsic worth of the object of love." But who the fuck is Meher Baba? Biologist Jeremy Griffith defines love as "unconditional selflessness". In Hebrew, אהבה (ahava) is the most commonly used term for both interpersonal love and love between God and God's creations. Chesed, often translated as loving-kindness, is used to describe many forms of love between human beings. In Hebrew, אהבה (ahava) is the most commonly used term for both interpersonal love and love between God and God's creations. Chesed, often translated as loving-kindness, is used to describe many forms of love between human beings. The 20th-century rabbi Eliyahu Eliezer Dessler is frequently quoted as defining love from the Jewish point of view as "giving without expecting to take" (from his Michtav me-Eliyahu, Vol. 1). Rakkaus on siis ekonomisesti sulaa hulluutta! ellauri119.html on line 432: There are several Greek words for "love" that are regularly referred to in Christian circles. Agape: In the New Testament, agapē is charitable, selfless, altruistic, and unconditional. It is parental love, seen as creating goodness in the world; it is the way God is seen to love humanity, and it is seen as the kind of love that Christians aspire to have for one another. Philia: Also used in the New Testament, phileo is a human response to something that is found to be delightful. Also known as "brotherly love" or "homophilia." Two other words for love in the Greek language, eros (sexual love) and storge (child-to-parent love), were never used in the New Testament! Now that's a lacuna! Christians believe that to Love God with all your heart, mind, and strength and Love your neighbor as yourself are the two most important things in life (the greatest commandment of the Jewish Torah, according to Jesus; cf. Gospel of Mark chapter 12, verses 28–34). Saint Augustine summarized this when he wrote "Love God, and do as thou wilt." Right on Gus! Way to go! ellauri119.html on line 434: The Apostle Paul glorified love as the most important virtue of all. Describing love in the famous poetic interpretation in 1 Corinthians, he wrote, "Love is patient, love is kind. It does not envy, it does not boast, it is not proud. It is not rude, it is not self-seeking, it is not easily angered, it keeps no record of wrongs. Love does not delight in evil but rejoices with the truth. It always protects, always trusts, always hopes, and always perseveres." (1 Cor. 13:4–7, NIV) He didn't mean eros, but rather homophilia. Perseveraatiosta oli puhe. John also wrote, "Dear friends, let us love one another for love comes from God. Everyone who loves has been born of God and knows God. Whoever does not love does not know God, because God is love." (1 John 4:7–8, NIV) Influential Christian theologian C. S. Lewis wrote a book called The Four Loves. The first retired nazi pope Benedict XVI named his first circular God as love. He said that a human being, created in the image of God, who is love, is able to make love; to give himself to God and others (agape) and by receiving and experiencing God's love in contemplation (eros). This life of love, according to him, is the life of the saints such as Teresa of Calcutta and the Blessed Virgin Mary and is the direction Christians take when they believe that God loves them. Pope Francis taught that "True love is both loving and letting oneself be loved...what is important in love is not our loving, but allowing ourselves to be loved by God." That's just what Virgin Mary did. "You have heard that it was said, 'Love your neighbor and hate your enemy.' But I tell you, love your enemies and pray for those who persecute you, that you may be children of your Father in heaven. He causes his sun to rise on the evil and the good, and sends rain on the righteous and the unrighteous. If you love those who love you, what reward will you get? Are not even the tax collectors doing that? And if you greet only your own people, what are you doing more than others? Do not even pagans do that? Be perfect, therefore, as your heavenly Father is perfect." – Matthew 5: 43–48. Jews didn't like tax collectors. ellauri119.html on line 440: Love encompasses the Islamic view of life as universal brotherhood that applies to all who hold faith. Amongst the 99 names of God (Allah), there is the name Al-Wadud, or "the Loving One," which is found in Surah [Quran 11:90] as well as Surah [Quran 85:14]. God is also referenced at the beginning of every chapter in the Qur'an as Ar-Rahman and Ar-Rahim, or the "Most Compassionate" and the "Most Merciful", indicating that nobody is more loving, compassionate and benevolent than God. The Qur'an refers to God as being "full of loving kindness." The Qur'an exhorts Muslim believers to treat all people, viz. those who have not persecuted them, with birr or "deep kindness" as stated in Surah [Quran 6:8-9]. Birr is also used by the Qur'an in describing the love and kindness that children must show to their parents. Ishq, or divine love, is the emphasis of Sufism in the Islamic tradition. Practitioners of Sufism believe that love is a projection of the essence of God to the universe. God desires to recognize beauty, and as if one looks at a mirror to see oneself, God "looks" at himself within the dynamics of nature. Since everything is a reflection of God, the school of Sufism practices to see the beauty inside the apparently ugly sufist. Sufism is often referred to as the religion of love. God in Sufism is referred to in three main terms, which are the Lover, Loved, and Beloved, with the last of these terms being often seen in Sufi poetry. ellauri119.html on line 442: In Hinduism, kāma is pleasurable, sexual love, personified by the god Kamadeva. For many Hindu schools, it is the third end (Kama) in life. Kamadeva is often pictured holding a bow of sugar cane and an arrow of flowers; he may ride upon a great parakeet. The philosophical work Narada Bhakti Sutras, written by an unknown author (presumed to be Narada), distinguishes eleven forms of love. Kama Sutra has more. Gaudiya Vaishnavas who worship Krishna as the Supreme Personality of Godhead and the cause of all causes consider Love for Godhead (Prema) to act in two ways: sambhoga and vipralambha (union and separation), like Empedocles' love and strife, attraction and repulsion, in and out in ever faster succession. Radha is considered to be the internal potency of Krishna, and is the supreme lover of Godhead. Her example of love is considered to be beyond the understanding of material realm as it surpasses any form of selfish love or lust that is visible in the material world. The reciprocal love between Radha (the supreme lover) and Krishna (God as the Supremely Loved) is the subject of many poetic compositions in India such as the Gita Govinda and Hari Bhakti Shuddhodhaya, and a lot of chanting, tinkling little bells and opening and closing of musical doors. ellauri119.html on line 444: In Buddhism, Kāma Sutra is sensuous, sexual love. It is an obstacle on the path to enlightenment, since it is selfish. Karuṇā is compassion and mercy, which reduces the suffering of others. It is complementary opposite to wisdom and is necessary for enlightenment. Adveṣa and mettā are benevolent love. This love is unconditional and requires considerable self-acceptance. This is quite different from ordinary love, which is usually about attachment and sex and which rarely occurs without self-interest. Instead, Buddhism recommends detachment and unselfish interest in others' welfare. Gandhi could sleep naked with young sweetypies without penetrating them. Did he so much as get a boner? The story does not tell. Mrs Gandhi did not approve. They screeched to one another like a pair of seagulls. Wonder what the young sweetypies thought of it. Scary and frustrating at once I bet. Being perfectly in love with God or Krishna makes one perfectly free from material contamination and this is the ultimate way of salvation or liberation. In this tradition, salvation or liberation is considered inferior to love, and just an incidental by-product. Being absorbed in Love for God is considered to be the perfection of life. ellauri119.html on line 446: The term "free love" has been used to describe a social movement that rejects marriage, which is seen as a form of social bondage. The Free Love movement's initial goal was to separate the state from sexual matters such as marriage, birth control, and adultery. It claimed that such issues were the concern of the people involved, and no one else. Many people in the early 19th century believed that marriage was an important aspect of life to "fulfill earthly human happiness." Middle-class Americans wanted the home to be a place of stability in an uncertain world. This mentality created a vision of strongly defined gender roles, which provoked the advancement of the free love movement as a contrast. The term "sex radical" has been used interchangeably with the term "free lover". By whatever name, advocates had two strong beliefs: opposition to the idea of forceful sexual activity in a relationship and advocacy for a woman to use her body in any way that she pleases. These are also beliefs of Feminism. As St. Augustine put it: love God and then do as you please. ellauri119.html on line 448: BTW did Mary come? How many times? There are many different theories that attempt to explain what love is, and what function it serves. It would be very difficult to explain love to a hypothetical person who had not himself or herself experienced love or being loved. In fact, to such a person love would appear to be quite strange if not outright irrational behavior. ellauri119.html on line 452: Among the prevailing types of theories that attempt to account for the existence of love there are: psychological theories, the vast majority of which consider love to be very healthy behavior; there are evolutionary theories that hold that love is part of the process of natural selection; there are spiritual theories that may, for instance consider love to be a gift from God; there are also theories that consider love to be an unexplainable mystery, very much like a mystical experience. It feels like a sneeze. Setting aside Empedocles's view of Eros as the force binding the world together, the roots of the classical philosophy of love go back to Plato's Symposium. ellauri119.html on line 456: Hippo of Augustine thought the holy ghost was the gluon that kept the other two quarks together, top and bottom, strange and charm, bad and good policeman. love is another attractive force, if you will. May the force be with you, but never underestimate the power of the dark side of the force. Under his eyes. May the lord open. "The dystopian drama has exceeded the natural lifespan of its story, as it plows forward with nothing new to say, tinkling cymbals and sounding brass." "There came a point during the first episode where, for me, it became too much." Lisa Miller of The Cut wrote: "I have pressed mute and fast forward so often this season, I am forced to wonder: 'Why am I watching this'? It all feels so gratuitous, like a beating that never ends." ellauri119.html on line 458: Aristotle by contrast placed more emphasis on philia (friendship, affection) than on eros (love); and the dialectic of friendship and love would continue to be played out into and through the Renaissance, with Cicero for the Latins pointing out that "it is love (amor) from which the word 'friendship' (amicitia) is derived" Meanwhile, Lucretius, building on the work of Epicurus, had both praised the role of Venus as "the guiding power of the universe", and criticised those who become "love-sick...life's best years squandered in sloth and debauchery". ellauri119.html on line 464: As the fat and ugly French novelist Honoré de Balzac stated, eroticism is dependent not just upon an individual's sexual morality, but also the culture and time in which an individual resides. Because eroticism is wholly dependent on the viewer's culture and personal tastes pertaining to what, exactly, defines the erotic, critics have often[how often?] confused eroticism with pornography, with the anti-pornography activist Andrea Dworkin saying, "Erotica is simply high-class pornography; better produced, better conceived, better executed, better packaged, designed for a better class of consumer." This confusion, as Lynn Hunt writes, "demonstrate the difficulty of drawing… a clear generic demarcation between the erotic and the pornographic": indeed arguably "the history of the separation of pornography from eroticism… remains to be written". In the eighteenth century, eroticism was the result of the intrusion into the public sphere of something that was at base private. ellauri119.html on line 466: The industrial revolution in the XVIIIth century created free love, great public and small celebrities. Goodbye nobility, welcome notables! What the fuck, same difference. ellauri119.html on line 475: The three components, labeled on the vertices of a triangle, interact with each other so as to form six different kinds of love experiences. The triangular theory of love is a theory of love developed by Robert Sternberg. In the context of interpersonal relationships, the three components of love, according to the triangular theory, are an intimacy component, a passion component, and a decision/commitment component. ellauri119.html on line 477: Sternberg says that intimacy refers to "feelings of closeness, connectedness, and bondedness in loving relationships," passion refers to "the drives that lead to romance, physical attraction, sexual consummation, and related phenomena in loving relationships" and decision/commitment means different things in the short and long term. In the short-term, it refers to "the decision that one loves a certain other", and in the long-term, it refers to "one's commitment to maintain that love." ellauri119.html on line 479: The three components, pictorially labeled on the vertices of a triangle, interact with each other and with the actions they produce so as to form seven different kinds of love experiences (nonlove is not represented). The size of the triangle functions to represent the "amount" of love—the bigger the triangle, the greater the love. Each corner has its own type of love and provides different combinations to create different types of love and labels for them. The shape of the triangle functions to represent the "style" of love, which may vary over the course of the relationship: ellauri119.html on line 481: Non love The absence of any of the three types of love. No connection. Indifferent to relationship. ellauri119.html on line 485: Infatuated love: Infatuated love is passion without intimacy or commitment. This is considered "puppy love" or relationships that have not become serious yet. Romantic relationships often start out as infatuated love and become romantic love as intimacy develops over time. Without developing intimacy or commitment, infatuated love may disappear suddenly. ellauri119.html on line 489: Romantic love This love is passionate and intimate but has no commitment. This could be considered a romantic affair or could be a one-night stand. ellauri119.html on line 491: Companionate love is an intimate, non-passionate type of love that is stronger than friendship because of the element of long-term commitment. "This type of love is observed in long-term marriages where passion is no longer present" but where a deep affection and commitment remain. The love ideally shared between family members is a form of companionate love, as is the love between close friends who have a platonic but strong friendship. ellauri119.html on line 526: Is not looking for love but is ready if encountered. ellauri119.html on line 539: Extreme examples of mania in popular culture include yandere anime and manga characters. Additionally, manic love is a central theme in the films Endless Love, Fatal Attraction, Misery, Play Misty for Me, Swimfan, and Taxi Driver. ellauri119.html on line 555: Examples of pragma can be found in books, movies, and TV including Ordinary People, Pride and Prejudice (Charlotte), Little Women (Amy March and Fred Vaughn) and House of Cards (Frank and Claire Underwood). Political marriages are also considered to be examples of pragmatic love. Lee's recognizable traits: ellauri119.html on line 571: Agape is derived from ἀγάπη a Greek term for altruistic love. Lee describes agape as the purest form of love, derives this definition of love from being altruistic towards one's partner and feeling love in the acts of doing so. The person is willing to endure difficulty that arises from the partner's circumstance. It is based on an unbreakable commitment and an unconditional, selfless love, that is all giving. It is an undying love of compassion and selflessness. Agape love is often referenced with religious meaning and is signified by the color orange. ellauri119.html on line 573: Examples of agape can be found in books and movies including The Gift of the Magi by O. Henry, Penelope in Homer's Odyssey, The Mission, Somewhere in Time, Titanic, Untamed Heart, Forrest Gump, and the Bible [specify which]. ellauri119.html on line 589: Biological models of love tend to see it as a mammalian drive, similar to hunger or thirst, or sneezing. Psychology sees love as more of a social and cultural phenomenon. Certainly, love is influenced by hormones (such as oxytocin), neurotrophins (such as NGF), and pheromones, and how people think and behave in love is influenced by their conceptions of love. The conventional view in biology is that there are two major drives in love: sexual attraction and attachment. Attachment between adults is presumed to work on the same principles that lead an infant to become attached to its mother. The traditional psychological view sees love as being a combination of companionate love and passionate love. Passionate love is intense longing, and is often accompanied by physiological arousal (shortness of breath, rapid heart rate); companionate love is affection and a feeling of intimacy not accompanied by physiological arousal. ellauri119.html on line 618: To escape the growing revolutionary violence in the area they lived, Ayn's family moved to Crimea, where she would finish high school. Here she was introduced to the history of the United States, which inspired her eventual departure from Russia, especially so after her family had suffered in poverty following the seizure of her father´s pharmacy by the communist regime. ellauri119.html on line 623: She eventually made it to California, where she worked with Cecil B. DeMille and met her future husband, Frank O'Connor. ellauri119.html on line 625: Ayn Rand and Charles Francis ("Frank") O'Connor were married 15 April 1929 in Los Angeles, California, United States. Frank was from Ohio, and Ayn from Russia, but both had been residing in Hollywood for around five years. ellauri119.html on line 629: The 1930 US Census has the O'Connors living in Los Angeles, California in the Moraine Apartments, on 823 North Gower Street. They were renting the place for $52 a month. They are both listed as working as actors in motion pictures. Ayn, listed here as Alice, gives her native language as Russian. ellauri119.html on line 633: Ayn and Frank were living in an apartment at 160 89th St, Manhattan, New York in 1940. Their rent was $105 a month. Frank is working as a theatrical actor and by this time, Ayn is calling herself a writer, both for novels and plays. Frank showed no income the previous year, while Ayn had made $3000. ellauri119.html on line 644: There is a very good side to Christianity and a very bad side to Christianity. Rosenbaum strengthened the bad side: zionism, the irrational hatred of Arabs and the sense of choseness of the “elect” in Protestantism; while concurrently weakening the good side of Christianity: social conscience, opposition to usury, communal responsibility, duty, group honor, charity, selflessness, etc. ellauri119.html on line 648: For laissez faire capitalists she is a good girl, just what the doctor ordered: ellauri119.html on line 650: I have studied Objectivism for 25 yrs, reading Ayn Rand’s fiction and non-fiction. I’ve further read and listened to lectures by some of those who carry on her tradition (some of which you can find here for free: ARI Campus). ellauri119.html on line 652: There are two main reasons I continue to study her ideas. First, everytime I’ve investigated a claim she has made, it turned out to be correct. Second, philosophy is the science that teaches man how live his life and make choices. No other philosophy does this. ellauri119.html on line 656: I recall reading her claim that the Founding Fathers explicitly rejected only one form of government - Democracy! Democracy!? Really?, I thought. There is no way that could be true. But reading the Federalist Papers, there it was. ellauri119.html on line 658: In a different essay, she described the pattern socialist and communist governments tend to follow. So, I researched that claim by reading about Italian, Russian and German history leading up to WWII. Damn if she wasn´t right. I watch with fascination as Venezuela follows the exact same pattern. ellauri119.html on line 668: But at some point you must provide for yourself. You have to earn a living, get an education, provide for your family. There is a limit to what you can sacrifice for this type of morality. The harder you practice it the worse off your own life becomes. This is the root of the cynicism you feel when you utter “philosophy, who needs it?” ellauri119.html on line 670: Rand started her ideas from a very different perspective. The base of her philosophy is a question - WHY does man need philosophy? Not “which” philosophy, but ANY philosophy. Is it really necessary? ellauri119.html on line 688: From a philosophical viewpoint, Ayn Rand´s objectivism is an inconsistent pile of faulty axioms and absurd conclusions. Her tautological A = A and her invalid claim that all thought is verbal have been shown, long ago, to be either useless information or demonstrably false. Wittgenstein dismissed tautologies as telling us anything new about the world before Rand came to the USA and phenomenology had dismissed a verbal mentalese grammar of the brain. Noam Chomsky´s innate grammar is only true for words, but thoughts are far more than just words since all thought appears to be motor based. What you might need is a grammar of the body instead. Thoughts seem to be closer to the movements of an athlete than to the words in a sentence. For some reason most people ignore that all speech is base on wagging the tongue, and the vibrations in middle ear and cochlea, a motor based capability that we have learned to use to communicate with. Is there an isomorphism between the movement of the tongue and those of sign language that would show a fundamental grammar shared by both? ellauri119.html on line 690: I remember in 1959, my creative writing teacher, in high school was infatuated with Ayn Rand. Sitting at a local restaurant, Ronnie´s Restauarant - which no longer exists, with a group of friends and her, we had a discussion about Ayn and I made a gesture that clearly expressed a thought and asked her what the words were for that. She suddenly realized the flaw in Ayn´s argument and was speechless. ellauri119.html on line 714: Your claims against Ayn Rand don’t stand up to scrutiny, though. She never advocated Social Darwinism, either explicitly or implicitly. In my readings, I have read quotes where she damned a CEO who uses only a tenth of his ability and praised a janitor who strive to improve himself. ellauri119.html on line 720: In a different scene, Hank Rearden helps a small manufacturer, a guy Rand describes as respectable but no master of industry. Rearden could have refused to help or charged him an exorbitant amount for the favor. But he didn’t. Again, this portrayal of a wealthy industrialist doesn’t fit your contention that Rand advocated a dog-eat-dog Social Darwinism. ellauri119.html on line 726: Rand was an economic libertarian. She thinks there should be no interference in the free market. Since the free market produces wealth inequality, you must come up with an explanation for the existence of socio-economic classes. Social Darwinists argue that the rich are rich because they are more fit than the poor who are less fit because they are dependent on the government. ellauri119.html on line 728: Rand’s philosophy of selfishness is a virtue only works if you apply Social Darwinist ideas to justify a free market where the people with the most money are simply very good at being selfish. ellauri119.html on line 736: Both you and Rand are unaware that our founders were heavily influenced by Greek philosophers who proposed the notion of civic virtue. Civic virtue is the view that the needs of the many outweigh the needs of the one (Atlas with the world on his shoulders). All libertarians are selfish because their concern is their own liberty and the hell with society. ellauri119.html on line 738: Rand certainly agreed with Adam Smith who said that when humans act out of rational self-interest, the invisible hand of the market produces the best outcomes. ellauri119.html on line 740: “[The rich] consume little more than the poor, and in spite of their natural selfishness and rapacity…they divide with the poor the produce of all their improvements. They are led by an invisible hand to make nearly the same distribution of the necessaries of life, which would have been made, had the earth been divided into equal portions among all its inhabitants, and thus without intending it, without knowing it, advance the interest of the society, and afford means to the multiplication of the species.” ellauri119.html on line 744: This is nonsense. Alan Greenspan testified before Congress after the economic meltdown in 2008. He was asked why the invisible hand of the market did not prevent the irrational greed on Wall Street that caused the housing bubble. Greenspan said that there must be a flaw in the the theory (the invisible hand of the market produces the best outcomes). There is also a flaw in Rand’s philosophy. ellauri119.html on line 746: Dagny saved a bum from being thrown off from her OWN train. She is responsible for policies and rules of her own train, which her employees follow word for word. She’s basically saving a bum from herself. Also, if she were to act as her philosophy dictates, then it would be in her self-interest to throw the bum of her train. By saving the bum, she’s a hypocrite of her own philosophy. ellauri119.html on line 748: Hank is not acting in his self interest when he helps a small manufacturer. Again, this is an another example against her philosophy of ethical egoism. ellauri119.html on line 752: (It’s ironic that she called herself an objectivist. Also, watch some of her interviews. She got really triggered when someone criticized her.) ellauri119.html on line 762: In 1964, I met both Nathaniel Branden and Ayn Rand at a conference in a Washington DC hotel. About 75 people attended. Both Branden and Rand spoke. Ayn answered a few questions written on 3 X 5 cards submitted by audience members. ellauri119.html on line 770: Some weeks after the seminar I received an awkward form-letter from Branden to explain that he had severed his relationship with Ayn because she was unable to accept that he was not attracted to her. Since they shared identical values, she believed it was not possible that he didn't love her. ellauri119.html on line 789: MOT:n Stanfordin yliopistossa haastattelema historian apulaisprofessori Jennifer Burns on perehtynyt laajalti Randin kirjoituksiin ja tämän lanseeraamaan "objektivismiin". Burnsin mielestä löytyy "paljon erittäin varakkaita ihmisiä, joita objektivismi vetää puoleensa". Hänestä monet varakkaat tuntevat, että heidän nerokkuuttaan tai saavutuksiaan ei arvosteta riittävästi. ellauri131.html on line 45: Nuoret arvostaa sitä että boomeri seuraa aikaansa, eze on niinkö "inessä" tämän hetken trendeistä. Ei esim dabbaa tai swäggää koska ne on jo vähän aikansa eläneitä trendejä. Ei pahexu revittyjä farkkuja, lävistyxiä tai tatuointeja. Tai ihonmyötäisten pipojen käyttöä sisätiloissa. Näitä asioita nuoret arvostaa boomereissa, joiden biologinen ikä voi vaihdella missä tahansa 35 ja 75 vuoden välillä. ellauri131.html on line 47: Keskiluokkaisuus ja boomerius on yhä useamman nuoren tavoittamattomissa. Niiden tulevaisuutena on vaan toimia halvan paskan konsuumereina yhteiskunnan tuilla, jotta "talouden pyörät pysyvät pyörimässä" ja ennestään rikastuneet voisivat tulla niiden kustannuxella yhä rikkaammixi. No eihän tääkään tietystikään voi loputtomiin toimia, kohta rikkaat huomaa etne voi yhtä hyvin palvella vaan suoraan muita rikkaita ja jättää köyhät kokonaan pois laskuista, tai sitten köyhät lopultakin herää tajuumaan, miten pahasti on niitä kaiken aikaa vedetty ja vedetään nenästä näillä trendeillä. Vaan heräävätkö sittenkään, niinkauan kuin niillä ize kullakin on pienintäkään toivoa, etne voisi jollain konstilla ängetä sinne köyhyysrajan paremmalle puolelle, ja alkaa izekin kusettamaan izeänsä huonompia. Vaikkapa vain ESMR-kuiskijana tuubissa, tai muulla totaalisen joutavalla scheissella. ellauri131.html on line 102: – Fedotow kertoo vihaavansa venäläisiä vahvasti ja kiihtyy aina helposti. Koska Fedotow luulee jokaisen venäläisen olevan kommunisti ja on uhannut usein kavereitaan aseella, ei hän ole kelpoinen armeijan palvelukseen, turvallisuuspalvelun lausunnossa todetaan. ellauri131.html on line 107: Keskustelussa saksalaisten SS-upseereiden kanssa Tenkku kerskaili Suomen osuudesta bolshevismin torjuntaan. ellauri131.html on line 124: Käsky antoi kaikille upseereille oikeuden surmata vangiksi jääneitä puna-armeijalaisia ja siviilejä ilman mitään muodollisuuksia. Partisaanit ja epäilyksenalaiset siviilit tuli ampua välittömästi. ellauri131.html on line 127: Yksi esimerkki liittyy Filippovsshinan kylän romanien äärimmäisen julmaan joukkoampumiseen Luoteis-Venäjällä. Se suoritettiin armeija Nordin (Rückwärtiges Heeresgebiet Nord) selustassa helmikuun lopussa 1942. ellauri131.html on line 248: Tutustuin Jussi ja Liisa Tenkkuun Järvenpään seurakuntaopistolla, ja yhteydenpito oli varsinkin 50-luvun puolella varsin tiivistä. Liisa (s. 1919 Simelius-Simojoen pappissukuun) oli musiikinopettaja, ja samalla uralla olin jo itsekin. Koulujen musiikinopetusta oli uudistettava ankarasti, joten aiheesta riitti keskusteltavaa. Jussi (1917-2005) oli pappi, mutta myös filosofian tutkija ja myöhemmin varsinkin etiikkaan perehtynyt filosofian professori. Hän oli erityisen joviaali mies ja loistava jutunkertoja. Eräs viimeisistä pappistehtävistä oli, että hän vihki minut ja ensimmäisen vaimoni Paulan. Siitä tosin pahoitti mielensä piispa Elis Gulin, johon olin tutustunut Ylioppilaslehden ympärillä käytyjen paneelikeskustelujen aikana. Piispa Gulinin mielestä suudelma oli kihlauxen merkki. 60-lukulaisten Rydbergien eiku manien mielestä sitä ei ollut edes rotkautus. Rydmanit asuvat ja toimivat Valkeakoskella. Sixköhän siellä on niin paha haju? Onkohan se valkovuotoa? Lähettänyt Kari Rydman klo 4.56 Ei kommentteja. ellauri131.html on line 289: Jack Canafield (born August 19, 1944) is an American author, motivational speaker (!), corporate trainer, and entrepreneur. He is the co-author of the Chicken Coop for the Soul series, which has more than 250 titles and 500 million copies in print in over 40 languages. In 2005 Canafield co-authored The Success Principles: How to Get From Where You Are to Where You Were. ellauri131.html on line 304: Rules were later changed to allow women to stay fertile until age 40. ellauri131.html on line 311: That the brotherhood of man transcends the sovereignty of ladies. ellauri131.html on line 365: There are Chicken Coops for the Adopted Soul, the African American Soul, the African American Woman's Soul, the Soul of America, the American Idol Soul, the Angels Among Us, Angels and Miracles, Answered Prayers, Baseball Fans, the Best You Can Be, The Beach Lovers, Best Mom in Law Ever, Miracles, the Breast Cancer Survivors, Brides, Cancer Victims, Caregivers, Cartoon Dads, Video Moms, Cartoon Teachers, The Cat Did What?? the Cat Lovers, Cat & Dog Lovers, Celeb Cats and the People Who Love Them, Jack Canafield, Celeb Mothers, Jack Canafield, Celeb Sisters, Jack Canafield, Celeb Teachers, Jack Canafield, Celeb Brothers and Sisters, Jack Canafield, Celeb Mothers and Daughters, Jack Canafield, Celeb People Who Make a Difference, Jack Canafield, the Child's Soul, Jack Canafield, Children with Special Needs, Jack Canafield, the Soul in the Classroom – High School Edition, Jack Canafield and Anna Unknown, the Coffee Lovers Chicken Soup for the Soul Cookbook, Includes material by Gibbons. ellauri131.html on line 366: the Coople's Soul, Jack Canafield, the Country Soul, the Country Soul Music, the College Soul, Jack Canafield, the Canadian Soul, the Chiropractic Soul, the Christian Family Soul, Jack Canafield, and Nancy Autio (2000), Chicken Coop for the Christian Teenage Soul, Jack Canafield, Mark Victor Hansen, Kimberly Kirberger, Patty Aubery and Nancy Mitchell-Autio, the Christian Sole, the Christian Sole 2, the Christian Woman's Hole, Christmas Sole, Christmas in Canada, Christmas Magic, Christmas Treasury, Christmas Treasury for Kids, Healthy Living Series: Weight Loss, where Jack combines inspirational stories with medical advice. The Cat-and-Dog Lovers, Count Your Blessings, Create Your Second Best Future, The Mating Game, the Dental Bowl, The Rental Hole, Dieter's Soul, Divorce and Recovery Soul, where Jack combines inspirational stories with legal advice. The Dog Did What? Same as The Cat? The Dog Lovers' Dreams and Premonitions, Chicken Coop for the Entrepreneur's Black Soul, Jack Canafield, for the Empty Hesters, for Every Mom's Horny Son, for the Expectant Mother, Family Matters, Father's Cock, Father and Daughter videos, Father and Son's Holey Camp, Find Your Happiness, Find Your Inner Strength, Find your Arse with both hands, Finding My Faith, Fisherman's Friend, Jack Canafield, ellauri131.html on line 403: After the death of her father in 2004, Byrne became very depressed. At the instigation of her daughter Hayley, she read The Science of Getting Rich (1910) by Wallace D. Wattles. She discovered positive thinking, the laws of attraction, and how to find further success in life. Hence, she started doing research on the subject and the project of The Secret was born. ellauri131.html on line 439: Then one day, suddenly, I discovered the reason why. Sometimes, when my daily obligations felt too heavy for me, I felt desperate that I was not yet an actress. Right there was the problem! It was because of the despair that I was sending out to the Universe that I still did not have what I so much wanted. When I released that energy of lack and truly believed that what is mine will find its way to me, things started to happen. Today I live the life I always wanted as a homemaker, blogger, and part time cleaning lady. I send huge gratitude to the Universe. Thank you so much for The Secret! ellauri131.html on line 463: Ja kaikenkukkuraxi, koska koko perhe oppii Brayn neuvokeista tietämään mitä haluavat ja pyytämään sitä hard enough, ne saavat sen! Mirandasta ja Braysta molemmista tuli upporikkaita myytyään isävainajan kexinnön patentin, Louisianan talo pantiin lihoixi (kexijävainajan äiti sattui olemaan ex-kiinteistövälittäjä ja kääri siitä muhkean välityspalkkion vaikka olikin jo eläkkeellä ja asui Jillin vanhempien tyyppisessä vanhusten päiväkodissa). Seuraavana jouluna kaikki kokoontuvat upi uudessa Tennesseen ökytalossa valtaisan muovikuusen ympärille. Ei tarvi enää Missyn kadehtia kavereiden synttäreiden food truckeja! ellauri131.html on line 513: Minulle menestystä, kiitos. Haluan upean työpaikan, paljon rahaa ja kesämökin meren rannasta. Tällaisia lauseita toistellaan, kun ”manifestoidaan” itselle materiaalista hyvinvointia, ja juuri nyt se on kovin muodikasta. Miksi niin moni on valmis uskomaan, että pelkillä omilla ajatuksilla voi vetää puoleensa menestystä? Tilaajille Virpi Salmi: ellauri131.html on line 543: ”Meillä on pitkään ollut vallalla ajatus, jota kutsutaan uusliberalistiseksi ihmiskäsitykseksi, ja sen mukaan kaikki on itsestä kiinni”, sanoo kulttuurintutkija Hanna Kuusela Tampereen yliopistosta. Hän on tutkinut muun muassa suomalaisia hyvätuloisia. ellauri131.html on line 646: In June 2016, CNN reported that 30 people were burned during a "fire walk" at Robbins' "Unleash the Power Within" seminar in Dallas. in 2012, another Robbins "fire walk" in San Jose resulted in 20 people sustaining "second-and third-degree burns." Robbins' camp basically shrugged off the reports, saying, "It's not uncommon to have fewer than 1% of participants experience 'hot spots,' which is similar to a sunburn that can be treated with aloe." ellauri131.html on line 653: He left what he described to Fortune as an abusive home life when he was 17 years old, became a janitor and dropped out of college. He met motivational speaker Jim Rohn, who served as a mentor to Robbins — and the rest is his story. Robbins went on to eclipse his own mentor and become one of the planet's most in-demand life coaches. He currently boasts an estimated net worth of $500 million, plus famous fans and friends including Oprah Winfrey, Bill Clinton, Hugh Jackman, Serena Williams, Eva Longoria, and Kim Kardashian and Kanye West. ellauri131.html on line 671: "I was beyond tempted at times. There was no drought, for sure. I was like a kid in a candy store. Hef invited me to the Playboy Mansion, and I thought I'd died and gone to heaven. Women came bouncing on over to me saying, 'Oh my God, Tony Robbins, you changed my life!'" Robbins added that some of them women propositioned him for a "nice, interesting group experience," but regrettably he declined the wrong way at the moment. ellauri131.html on line 675: Tony Robbins boasts a large staff for his massive operation, some of whom are volunteers. Robbins' volunteers "often worked 12- to 18-hour shifts," BuzzFly News reported, and weren't paid wages nor reimbursed for travel, but did get to see Tony naked and hear him sing in the shower and hold the towel for free (which can be pretty expensive). ellauri131.html on line 680: He rerevels in saying The "n" word. "'As long as someone calls you a nigger and gets that kind of response from you I've seen right now, where you're ready to explode, then what you've done is given that person absolute control of you. You have no control in your life. You are still a goddam nigger and a slave. Now go get me a smoothie boy." ellauri131.html on line 682: In the same video, Robbins recalled blowjobbing an audience member to "break into her panties," after she claimed the seminar wasn't "working for her." He said, "I went over there and I shot in her face ... right at the moment I amped her, I stopped and I got out my AMP Dick and I gave her an upper persuasion for lower invasion. You know what? She didn't know how to spit it out at all." ellauri131.html on line 691: But right or wrong, he's there beside me ellauri131.html on line 711: He kisses me each mornin' down there ellauri131.html on line 716: And where you think it ought to be ellauri131.html on line 717: it's close enough to right in there for me! ellauri131.html on line 723: Robbins repeatedly swears by Natural Language Processing (NLP), a controversial, consciousness-based belief system that took root in California in the 1970s. According to the Association for NLP, the practice is commonly referred to as the "users manual for your mind," and studying NLP offers "insights into how our thinking patterns can effect [sic] every aspect of our lives." God's co-creator Vivica Bandler has characterized the process as a veritable fountain of youth, asserting one's "ability for consciousness to influence our DNA evolution." In an interview with NLP Life, Bandler said, "It is obviously related to aging and the more we learn to control our consciousness, the more we will learn to control the quality of the DNA that keeps us young, the DNA that makes us smart...There is literally no limit to what we can do as we begin to harness the great power called consciousness." ellauri131.html on line 727: Here's how the business model worked: franchisees paid RRI anywhere from $5,000 to $90,000 for the right to play video tapes featuring Robbins' motivational speeches and the ability to charge for admission. According to the FTC, Robbins' company claimed that franchisees "could sell 25 to 100 seminars per month and could earn between $75,000 to $300,000 per year." ellauri131.html on line 729: Like where he tells the story about a "very famous, very powerful man" who refused to hire the best qualified candidate for a job, because she was "very attractive," and he "can't have her around, because it's too big a risk." He might just have to break into her panties. ellauri131.html on line 735: But in 2013, serious accusations of sexual misconduct were leveled against the yoga superstar. A total of six women came forward and alleged offenses ranging from sexual harassment to rape, ellauri131.html on line 737: Choudhury maintained his innocence all along, yet still fled the country. His soles were getting a wee hot. ellauri131.html on line 740: After Chopra's claim that "Charles Darwin was wrong. Consciousness is key to evolution and we will soon prove that," scientist Isaac Newton couldn't take it anymore. He penned a response slamming Chopra's claim as having no scientific basis to back it up, as well as being "incoherent babbling strewn with scientific terms." ellauri131.html on line 744: Canadian prime minister Kevin Trudeau earned untold millions through his "They Don't Want You To Know About" series of infomercials touting his supposed secret knowledge of natural cures, debt relief, and weight loss techniques. And though he earned the allegiance of many followers who believed his claims, a federal jury found him guilty of criminal contempt in 2013, for "lying in several infomercials about the contents of his hit book, The Weight Loss Cure 'They' Don't Want You to Know About," according to The Chicago Tribune. Trudeau repeatedly touted the methods in the book as "easy," except unwitting customers didn't find out until they plunked down cash that it involved "prolonged periods of extreme calorie restriction, off-label skin-syringe injections and high-colonic enemas personally administered by Mr. Trudeau," according to ABC News. ellauri131.html on line 746: In addition to the criminal conviction, Trudeau was also ordered by the FTC to pay a $37 million dollar fine in relation to fraud charges connected with the same book. Trudeau never payed the fine, claiming he was "penniless" and "homeless," despite the fact that he was living in a "14,000-square-foot rented mansion" and was still getting $180 haircuts at Vidal Sasson. He was eventually sentenced to 10 years in prison, which he began serving in March of 2014. ellauri131.html on line 754: During the peak of the Britpop era, Noel Gallagher was deemed by many — including Prime Minister Tony Blair (another nasty Tony) — to be the voice of his generation. Indeed, even if you weren't a fan of Oasis' Beatles-aping indie-rock, you could always appreciate a snappy one-liner from their raconteur guitarist. But a quarter of a century on and the older Gallagher brother is sounding like the kind of dinosaur he used to rally against. ellauri131.html on line 756: Prince Harry is another royal pain in the ass, and so is Meghan Markle only more so. In a 2021 interview with The Sun, the High Flying Birds frontman eloquently described Prince Harry as a "fucking woke snowflake" in response to his criticisms of the royal family. And referencing his own sibling rivalry with Liam Gallagher, Noel even admitted to sympathizing with Prince William, remarking, "I feel that fucking lad's pain. He's got a fucking younger brother shooting his fucking mouth off with shit that is just so unnecessary. So do I. I'd like to think I was always the William." ellauri131.html on line 760: Speaking to News.com.au in 2016, Morrissey was asked whether he ever regretted previous derogatory comments he'd made about the royal family. It's fair to say that the answer was no. "I don't know anyone who likes the Boil Family," he replied. "Monarchy represents an unequal and inequitable social system. There is no such thing as a royal person. You either buy into the silliness or else you are intelligent enough to realize that it is all human greed and arrogance." ellauri131.html on line 848: Enkelit liihottaa ilmassa, meressä on merenneitoja eli nereidejä. Niiden äidin nimi oli Doris. Kantapää-Akilleen äiti Thetis oli 1. Galatea on myös nimekäs. Kaikkiaan noin 50 tunnetaan nimeltä. Hoblan ristikossa on vielä mm oreideja ja sylfidejä. Kaikki ne lähettää nenästä vedettäville parane pian kortteja. ellauri131.html on line 865: That she does not have a boyfriend and she watches too much Netflix. I mean, so do I! But I am not going to write a bloody memoir all about it. In a world where so much is in actual tatters, it feels very #whitefeminism, very #firstworldproblems (which is, honest to god, the most millennial I have ever sounded). And no, that does not mean that everything has to be serious and doom-and-gloom to be needed, but this just felt unbelievably shallow, while I am deep. ellauri131.html on line 871: Well, that was infuriating. I was hoping for a cynical, or at the very least critical, approach to classic self-help tropes. What I got was and endless description of one woman's mental breakdown and her complete lack of healthy coping strategies. There is nothing remotely funny or insightful about this book and Marianne Power's obsession with her first world problems feels extremely tone-deaf. ellauri131.html on line 883: I’ve read quite a few books where the author picks a ‘project’ and runs with it to see what happens. These sorts of books have often been fun and entertaining. This one had the potential for that with some of the advice and activities these books encouraged the author to participate in. But she executed them with such seriousness that that they became cringeworthy to read about. ellauri131.html on line 886: Jos nää jäyhät ateljeekriitikot edes olis oikeita neekereitä mustasta Afrikasta tai talibaneja, muttei ne oo, ne on ihan samanlaisia world 1 ämmiä vaan myöhemmällä parasta ennen päivällä. Ja voi vittu niiden teennäisiä nimiä. Huumori on vaikea taidelaji, etenkin kun lukijat on täysin vailla sitä. Sitäpaizi: Mariannen ikä 37 sanotaan kyllä jo kirjan alkupuolella. Opettele lukemaan! ellauri131.html on line 896: [For the uninteresting American mathematician, see Louise Hay (mathematician).] ellauri131.html on line 902: She then moved to Chicago, where she worked in low-paying jobs. In 1950, she moved on again, to New York. At this point she changed her first name, and began a career as a fashion model. She achieved success, working for Bill Blass, Oleg Cassini, and Pauline Trigère. In 1954, she married the English businessman Andrew Hay (1928–2001); after 14 years of marriage, she felt devastated when he left her for another woman, Sharman Douglas (1928–1996). Hay said that about this time she found the First Church of Religious Science on 48th Street, which taught her the transformative power of thought. Hay revealed that here she studied the New Thought works of authors such as Florence Scovel Shinn who believed that positive thinking could change people's material circumstances, and the Religious Science founder Ernest Holmes who taught that positive thinking could heal the body. ellauri131.html on line 908: In 1976, Hay wrote her first book, Heal Your Body, which began as a small pamphlet containing a list of different bodily ailments and their "probable" metaphysical causes. This pamphlet was later enlarged and extended into her book You Can Heal Your Life, published in 1984. In February 2008, it was fourth on the New York Times paperback advice bestsellers list. ellauri131.html on line 933: That kind of enthusiasm is, to some observers of organizational behavior, appalling. The problem, they say, lies in the message that is being subsidized by management: that individual workers are responsible for their own destinies, and that the way to achieve security and serenity is through continual self-improvement. For a big corporation that is mowing down whole suitefuls of middle managers, critics say, this can be a handy way to get employees to start thinking that if they are laid off, the fault lies somewhere in themselves. "If the individual worker is made to feel the responsibility for his or her condition, the social contract is no longer there. ellauri131.html on line 938: Covey, more than most inspirational writers, is able to skate right up close to the border of the divine without alarming anyone. Dr. Stephen R. Covey, author of The Seven Habits of Highly Effective People, has lost his laser pointer once again and is practically jumping up off the stage to point to a giant chart projected on the wall of a conference room at the Westin Hotel in Seattle. He would be an imposing man if he were two inches taller. ellauri131.html on line 940: Covey was raised on an egg farm outside Salt Lake City in a tight-knit Mormon family, and that, too, played a part. "My parents were just constantly affirming me in everything that I did. Late at night I'd wake up and hear my mother talking over my bed, saying, 'You're going to do great on this test. You can do anything you want.' ellauri131.html on line 942: Covey lived with his wife Sandra and their family in Provo, Utah, home to Brigham Young University, where Covey taught prior to the publication of his best-selling book. A father of nine and a grandfather of fifty-five, he received the Fatherhood Award from the National Fatherhood Initiative in 2003. ellauri131.html on line 945: Covey went down a hill too fast and flipped forward on the bike. There was a pretty big goose egg on the top of his head. Covey also suffered cracked ribs and a partially collapsed lung. ellauri131.html on line 960: And what of the true cynic's view, that the lesson of history is that bastards often prevail? That markets are in and of themselves rational, and sometimes emotional, but rarely ever moral? That an appropriate model for business is not an extended family but a poker game? The late genius John von Neumann was fascinated by poker, and his study of the choice making involved in the game led him to develop the foundations of game theory. Von Neumann was a peerless student of the principles of rational self-interest, and he was also an adviser to Presidents Truman and Eisenhower. When the Soviets showed signs of developing nuclear weapons, he recommended bombing them into oblivion. Game theory, he said, dictated it. ellauri131.html on line 1032: rauniokuori paljas, laulu poissa. Bare ruin'd choirs, where late the sweet birds sang. ellauri131.html on line 1039: kun sama syö kuolinvuoteellaan, As the death-bed whereon it must expire, ellauri131.html on line 1042: Kun tiedät; aikamme on vähäinen. To love that well which thou must leave ere long. ellauri131.html on line 1055: Anna niille vielä pari eteläistä päivää, gieb ihnen noch zwei südlichere Tage, Suo niille kaksi päivää eteläistä, ellauri131.html on line 1057: raskaan viinin viime makeus. die letzte Süsse in den schweren Wein. raskaaseen viiniin, joka kimmeltää. ellauri131.html on line 1096: Ne me vaut le soleil rayonnant sur la mer. ole aurinkoisen merenkilon veroinen. ellauri131.html on line 1122: Life is stirring everywhere, Elämä on heräämässä kaikkialla ellauri131.html on line 1125: There is silence: the dead leaves Siellon hiljaista; kuolleet lehdet ellauri132.html on line 54: Als Jugendlicher trat Eckhart in den Orden der Dominikaner ein, in dem er später hohe Ämter erlangte. Sein Hauptanliegen war die Verbreitung von Grundsätzen für eine konsequent spirituelle Lebenspraxis im Alltag. Aufsehen erregten seine unkonventionellen, teils provozierend formulierten Aussagen und sein schroffer Widerspruch zu damals verbreiteten Überzeugungen. Umstritten war beispielsweise seine Aussage, der „Seelengrund“ sei nicht wie alles Geschöpfliche von Gott erschaffen, sondern göttlich und ungeschaffen. Im Seelengrund sei die Gottheit stets unmittelbar anwesend. Vielfach griff Eckhart Gedankengut der neuplatonischen Tradition auf. Oft wird er als Mystiker charakterisiert, in der Forschung ist die Angemessenheit dieser Bezeichnung allerdings umstritten. ellauri132.html on line 58: Eckhart weist den Begriffen „Gott“ und „Gottheit“ nicht die gleiche Bedeutung zu, sondern er bezeichnet mit ihnen unterschiedliche Ebenen, auf denen sich die göttliche Wirklichkeit dem Menschen zeigen kann. No niin! Ekkehartin heresia oli samanusuuntaista kuin mormonien profeetalla, herra Smithillä. Me apinatkin ollaan pikku jumalia, ei vaan jotain luojanluomia löylynlyömiä. Me päästään samoihin kuin Jehova kun oikein treenataan. Christus ist zwar ein unerreichtes Vorbild, nicht aber von Natur aus von anderen Menschen prinzipiell verschieden. Jeesus - oli vain 1 ihminen - mutta meitä Spartakuxia on koko liuta! Koko pörisevä pesä minijumalia! ellauri132.html on line 85: Samaan päätyi Freud, ja sitä ennen Jehovan seuraajat. Jehovan eka nimi oli "Minä mikä minä", ’eheyeh ’asher ’eheyeh. Mut Töölön innovaatio oli et vaan toinen niistä on oikea. Two men say they're Jesus one of them must be wrong. No voihan molemmatkin olla väärässä. Ja kumpika se sitten olisi? Kai se superego sieltä on hiljennettävä? Ei komento takasin egohan se onkin pahis. Ego vittuun niet jää vaan id. ellauri132.html on line 87: Pitää ohittaa päässä kuuluvat äänet eli ajatuxet. Ihana hiljaisuus. Ääni estää nauttimasta tästä hetkestä. Mixi ajatella eteenpäin tai muistella entisiä mokia? Koiratkaan ei tee niin. Rapsua. Aah. Muonaa. Mmm. Juosta aidan vierellä, ajaa takaa autoa, noutaa keppiä ja tennispalloa ja haukkua. Ihan parhautta. ellauri132.html on line 131: "The book struck me as irredeemable poppycock. I was put off by the strained stateliness of Tolle's writing, as well as its nearly indecipherable turgidity ... jargon like "conditioned mind structures', "the one indwelling consciousness". What's more, the guy was stunningly grandiose. He referred to his book as a "transformational" device", and promised that, as you read, "shit takes place within you." I lay there rolling my eyes ..." ellauri132.html on line 140: Apparently the singer Annie Lennox said, "(Tolle) has some kind of special quality that I've never encountered before." Nyt menox sanoi Annie Lennox. ellauri132.html on line 151: E.T. Das Wort Gott ist durch Jahrtausende von Missbrauch bedeutungslos geworden. Ich benutze es manchmal, aber ich tue es sparsam, so etwa nur auf Wochenenden und nach dem Essen. Mit Missbrauch meine ich, dass Menschen, die das Reich des Heiligen, die unendliche Weite hinter diesem Wort, noch nie gesehen haben, es mit großer Überzeugung verwenden, als ob sie wüssten, wovon sie sprechen. Oder sie argumentieren dagegen, als wüssten sie, was sie leugnen. Dieser Missbrauch führt zu absurden Überzeugungen, Behauptungen und egoistischen Wahnvorstellungen wie "Mein oder unser Gott ist der einzige wahre Gott, und dein Gott ist falsch" oder Nietzsches berühmte Aussage "Gott ist tot". Beide sind total falsch. Ich setze fort auf Finnisch: ellauri132.html on line 163: E.T. Jaaaa, aber nur weil Sie ein Kreuzworträtsel lösen oder eine Atombombe bauen, heißt das nicht, dass Sie Ihren Verstand benutzen. So wie Hunde es lieben, Knochen zu kauen, liebt es der Verstand, seine Zähne in Probleme zu bekommen. Deshalb löst er Kreuzworträtsel und baut Atombomben. An beidem hast du kein Interesse, Knochen oder Bomben. Lassen Sie mich Folgendes fragen: Können Sie Ihren Verstand verlieren, wann immer Sie wollen? Haben Sie den "Aus"-Button gefunden? Den "Toll"- Knopf? Ich habe! Einen "Ein"-Knopf habe ich dagegen nicht gefunden. Vielleicht gibt es keinen. ellauri132.html on line 184: Jos menet Pinterestiin tai edes luet Googlen vinkkejä kynäilyyn, sua pommittaa joka iikan versiot miten tulla paremmaxi kynäilijäxi. Jokaisella on lumihiutalemainen idea, vaik ne oikeasti vaan toistaa mitä muutkin ovat sanoneet. Näin on marjat ammattikirjailjoiden kanssa myöskin. Tein vähän tutkimusta ja löysin listoja ja kaavioita kynäilyvinkeistä liigapelaajilta. Vaik ne on kirjoittaneet niin erilaisia bühleinejä eri aikoja, nekin sanoo aika paljon samoja juttuja. Myöskin. ellauri132.html on line 189: Siis mä näytän teille oikeet kynäilyvinkit ammattilaisilta, ml Stephen King, William Goldman, Pixar’s Emma Coats, Kurt Vonnegut, Joss Whedon, Neil Gaiman, and George Orwell. Alkuperäiset säännöt ja kaavio löytyy mun "Kynäilijöille" Pinterest-taululta. ellauri132.html on line 193: THE YEAR WAS 2081, and everybody was finally equal. They weren’t only equal before God and the law. They were equal every which way. Nobody was smarter than anybody else. Nobody was better looking than anybody else. Nobody was stronger or quicker than anybody else. All this equality was due to the 211th, 212th, and 213th Amendments to the Constitution, and to the unceasing vigilance of agents of the United States Handicapper General. ellauri132.html on line 195: Some things about living still weren’t quite right, though. April for instance, still drove people crazy by not being springtime. And it was in that clammy month that the H-G men took George and Hazel Bergeron’s fourteen year-old son, Harrison, away. ellauri132.html on line 200: Here, Vonnegut is influenced by his early work as a journalist. His sentences are short and easily understood so as to be largely accessible. A dystopian setting enhances his social and political critique by imagining a future world founded on absolute equality through handicaps assigned to various above-average people to counter their natural advantages. A similar subject can be found in L. P. Hartley's dystopian novel Facial Justice from the previous year of 1960. ellauri132.html on line 217: Their legal brief says capping local taxes on schools was unconstitutional, and they cited the 1961 story, which depicts a future society where everyone is made equal by forcing impediments on anyone who is better. ellauri132.html on line 223: “It’s about intelligence and talent, and wealth is not a demonstration of either one,” said Vonnegut, 82, of New York. He said he wouldn’t want schoolchildren deprived of a quality education because they were poor. ellauri132.html on line 327: Johdannossa sä sanot . . . There are just as many ways to do it wrong as there is to do it right. ellauri132.html on line 328: It should read . . . There are just as many ways to do it wrong as there ARE to do it right. ellauri132.html on line 360: Catch? None. Just sign up to receive some additional, exclusive Writer’s Wisdom on topics every writer wants answered! ellauri132.html on line 438: Google AdSense is a program run by Google through which website publishers in the Google Network of content sites serve text, images, video, or interactive media advertisements that are targeted to the site content and audience. These advertisements are administered, sorted, and maintained by Google. They can generate revenue on either a per-click or per-impression basis. Google beta-tested a cost-per-action service, but discontinued it in October 2008 in favor of a DoubleClick offering (also owned by Google). In Q1 2014, Google earned US$3.4 billion ($13.6 billion annualized), or 22% of total revenue, through Google AdSense. AdSense is a participant in the AdChoices program, so AdSense ads typically include the triangle-shaped AdChoices icon. This program also operates on HTTP cookies. In 2021, over 38.3 million websites use AdSense. ellauri132.html on line 453: Elmore John Leotard Jr. (11. lokakuuta 1925 New Orleans, Louisiana – 20. elokuuta 2013 Detroit[1]) oli yhdysvaltalainen romaanikirjailija ja käsikirjoittaja. Leonard valmistui lukiosta "University of Detroit Jesuit High School" vuonna 1943. Koulun jälkeen hän liittyi merivoimiin ja palveli kolme vuotta eteläisellä Tyynellämerellä laivaston rakennusjoukoissa. Armeijapalveluksen jälkeen vuonna 1946 Leonard aloitti opinnot yliopistossa "University of Detroit". Opiskeluaikoinaan hän alkoi kirjoittaa vakavissaan ja lähetellä novellejaan kilpailuihin ja lehtiin. Leonard valmistui yliopistosta vuonna 1950 suoritettuaan tutkinnot englannin kielestä ja filosofiasta. Jonkin aikaa valmistumisensa jälkeen hän aloitti työt mainostoimistossa, jossa työskenteli useita vuosia jatkaen tarinoiden kirjoittamista työn ohella. Hän aloitti kirjoittamisen lännenkertomuksilla, mutta siirtyi myöhemmin rikoskirjallisuuden pariin. ellauri132.html on line 478: her eyes flickered with… hiänen silmänsä väpisivät …sta ellauri132.html on line 489: her eyes were wet hiänen silmänsä olivat märät ellauri132.html on line 491: tears shimmered in her eyes kyynelet himersivät hiänen silmissä ellauri132.html on line 493: her eyes were glossy hiänen silmät olivat kiiltävät ellauri132.html on line 499: his lashes fluttered hänen silmäripsensä räpisivät ellauri132.html on line 504: her forehead puckered hiänen oza ruttuuntui ellauri132.html on line 517: she peered hiän kuikuili ellauri132.html on line 527: he leered hän virnuili rivosti ellauri132.html on line 528: his pupils (were) dilated hänen oppilaansa laajenivat ellauri132.html on line 529: her pupils were huge hiänen oppilaansa olivat jättimäisiä ellauri132.html on line 533: she sneered hiän nyrpisti halvexivasti nenää ellauri132.html on line 541: he simpered hän hymysi typerän teeskennellysti ellauri132.html on line 552: he plastered a smile on his face hän laastaroi naamalleen hymyn ellauri132.html on line 579: his lower lip quivered hänen alahuuli vipisi ellauri132.html on line 599: he glowered hän mulkoili ellauri132.html on line 671: 1980, Anthony Burgess, kirjan Maalliset voimat kynäilijä, kieltäytyi osallistumasta seremoniaan ellei se voittaisi palkintoa. Toinen voittajaehdokas oli William Goldingin Siirtymäriitit. Dumarit päättivät vasta 30min ennen ohjelman alkua antaa rahat Goldingille, kun Burgessia ei kuulunut. Knääpien kirjallinen sota pääsi etusivulle, mikä tietysti oli mieluisaa, ainaskin Williamista. ellauri132.html on line 681: V 1994, The Guardian-lehden kirjallinen toimittaja Richard "Ach mein" Gott, siteerasi palkinnon puutetta objektiivisista kriteereistä ja amer. kirjailijoiden boikotista, ja kuvasi palkintoa "merkittäväxi ja vaarallisexi jäävuorexi brittikulttuurin perämerellä" joka "toimii symbolina brittikulttuurin rappiosta". ellauri132.html on line 729: Tarinan kaava on tämä: Luke and June are living happily in their split-level bungalow. Based on this pattern, there are four different plots you could try: ellauri132.html on line 731: Luke ja June asuu onnellisina kahden leevelin bungalowissa. Ja sit eräänä päivänä, outo vihree Serena Joy näkyy taivaalla. Ja kanisteri laskeutuu maahan niiden takapihalle, ja siitä tulee lonkeroitu hirviö nimeltä Komentaja Waterford. Mitä ne tekevät? ellauri132.html on line 733: Luke ja June asuu onnellisina kahden leevelin bungalowissa. Muzit Luke alkaa epäillä: Pettääkö June sitä Waterfordejen kaa? Piteleekö Serena Junea X-asennossa sillä aikaa kun Komentaja Waterford availee housunnappeja? Zingg! Zingg! Zingg! Dojongjong! ellauri132.html on line 790: Vaikka hahmo elääkin menneessä ei sen tarvi edustaa muinaista stereotyyppiä. ellauri132.html on line 859: Mit der Übernahme der Grenzboten begann seine Karriere als Journalist. In der Wochenzeitschrift verfasste Freytag auch politisch kritische Artikel, so unter anderem über die Niederschlagung des schlesischen Weberaufstandes, was eine steckbriefliche Fahndung durch Preußen zur Folge hatte. Er ersuchte deshalb seinen Freund Herzog Ernst von Sachsen-Coburg-Gotha um politisches Asyl und zog 1851 nach Siebleben bei Gotha. Herzog Ernst verlieh ihm 1854 den Hofratstitel. Noi Gothat on kai niit kuningatar Victorian sukulaisia. ellauri132.html on line 872: Sie huscht an seine Seite in hastigem, leisem Lauf. Hiän suihkii hänen vierellä hiljaista puolijuoxua. ellauri132.html on line 908: Ihr Köpfchen war mit Flechten und alten Flittern geschmückt, Pää oli koristeltu leteillä ja vanhoilla filttereillä, ellauri132.html on line 910: So wies sie mit bebendem Arme zur Kammer nebenan, Size osotti vapisevalla kädellä viereiseen kammariin, ellauri132.html on line 917: Er kniete bei ihr nieder und legte die kalte Hand Hän polvistui sen viereen ja laittoi kylmän käden ellauri132.html on line 923: Und der bei'm Käthli kniete, der hatte in besseren Tagen Ja se joka kyykisteli Käthlin vieressä, parempina päivinä ellauri132.html on line 949: So Hab' ich ihn gerettet und als ich Dir nachgerannt, Mut enmä hukannut, ja kun mä juoxin sun perässä, ellauri132.html on line 975: Das Käthli schläft, sei ruhig! ihr ist der Schlaf gesund. Käthli nukkuu, eikä ihme! Uni tekee hyvää verelle. ellauri132.html on line 999: Gedichte, die Sie interessieren könnten ⇒ Übersicht Runoja jotka vois sua kiinnosta ⇒ Kazaus ellauri132.html on line 1001: Storm: Walpurgisnacht Favorit unserer Leser Storm: Valpurinyö (Meidän lukijoiden suosikki) ellauri133.html on line 60: 1 totaalinen idiootti nimim. Ctyolene on kerännyt Pinterestiin tälläsiä "viisauxia" jotka on täyttä paskaa joka ikinen. ellauri133.html on line 64: Your opening has to do a lot of different things. It has to establish the setting. Think of this as the camera planing over the outside of the spaceship, or across the crowded ballroom. Fuck I will! That's for idiots who cannot read but want to watch ABC TV. You know where you can stick that camera of yours and take inside belfies. ellauri133.html on line 66: Weather. There is a reason “It was a dark and stormy night” is considered the worst opening line ever. There is no good reason. Lytton may be a crappy writer but it's not because of the first sentence, but the rest. ellauri133.html on line 67: Describing an average day in the life of your character. No, it won’t give us deep insight into her personality, it’s just boring. Start the story where your character’s life gets interesting. Fuck you, only idiots with a boring life want stories apt to tickle striped-ass baboons. ellauri133.html on line 68: Backstory. No-one except the author is really interested in your character's backstory. The reader wants to see what is happening now. Speak for yourself, dear "reader"! Whatever backstory is really necessary can be woven into the main story. Fuck you, damn tunnel visionary. This type of fundamentalistic rules get bent from wire to cater to the nonexisting taste of hoi polloi. ellauri133.html on line 70: Flashback. It's just a different form of backstory. ellauri133.html on line 75: Geography. If I had wanted to know that Granard was in the midlands and had 1200 inhabitants, I would have bought an atlas. I wanted to read about people doing interesting things. Interesting monkeys doing interesting monkey things, like fleecing, hooting, or masturbating in a tree. Yep, who cares which tree. ellauri133.html on line 76: Chapter one. What? Where else would you start? According to every publisher and agent I’ve met, most novels really start on chapter three or four. The first few chapters are all set-up or backstory which would improve the novel by being deleted. This kinda guys fast forward over porn film beginnings to the first blow job or insertion. Best improvement would be to scrap the whole book. Plus its author. ellauri133.html on line 79: There are fashions in writing, just as there are in clothes. The modern trend, particularly for genre or YA fiction, but increasingly in literary fiction too, is to start the story with the main character on the first page, and to start with the inciting incident. No backstory before chapter three, and then pare it to the bone. "YA" most likely stands for young adult. There hardly is a brand of monkeys that are stupider than young adults. Except YA writers. Give them a dildo and it will keep them occupied for hours. ellauri133.html on line 81: Interesting fact: the average reader will give up on a boring book by page seventeen. If you’ve wasted any of your precious first pages on boring stuff, you’re likely to join the Page Seventeen club too. TLDR, huh? Your kind better buy Marvel comic magazines. They got a lot of pics to help with the ALL CAPS text in the bubbles, and not much more pages than those 17. ellauri133.html on line 82: There are lots of books out there. The reader has to decide quickly which one she is going to spend her time and money on. She's not going to buy something just because it might get good later on. Unless you have won a major prize or had a film made from your book, chances are your reader has never heard of you. She’s going to read a page or two and decide. If it’s on Amazon, she’s going to click “Look Inside” and read a few pages. Yep, "your reader" will do just that, being an analphabet in for mind-numbing pulp. "My reader" takes time to choose a book by its literary merits, not by its gaudy cover and advertising blurbs. And most likely from a public library on the recommendation of a friend. Preferably after reading the plot synopsis. ellauri133.html on line 83: Have you ever watched American Idol or X factor at the audition stage? Then you'll know the way you can usually tell within five notes if the singer is actually able to sing and is likely to go through. It's the same with writing. Any writer who can't manage a decent opening is not likely to get much better a hundred pages on. Whining for a second chance because "I sing a lot better in the second verse" (or "The second chapter is really good") doesn't fool anyone. What an idiot. There are lots of books that start out slow but grow on you. But fuck you, you're just such an idiot that hardly has the patience to spell laboriously through the title. Right into the garbage can from the Amazon box if the cover does not please. Your kind had better just watch Netflix or HBO, or reruns of American Idiots and X Position. ellauri133.html on line 134: "Nahkea, huonontumaton ja miltei tuhoutumaton laatu oli sen kalun informointimuodon inherentti attribuutti, joka kuului vanhasmaisen selkärangattoman polkupyörän evoluutioon täysin meidän spekulaatioiden ulottumattomiin." Tää oli HP Lovecraftia, joka on kyllä aivan hanurista. Hullu Vuorimiehenkadulta. ellauri133.html on line 250: Myöhemmin Henry ja hänen jenginsä löytävät Benin ja kiduttavat tätä. Ben kuitenkin pakenee metsään ja juoksee sieltä pitkin puroa, jonka varrelta hän löytää Billin ja hänen kaverinsa. Yksi Henryn jengiläisistä Patrick Hockstetter eksyy viemäriin ja joutuu Sen tappamaksi. (Top tykkänään! tässä oli passiivi! p.o. Se tappaa sen.) Kaverukset yrittävät parantaa Benin haavan, mutta eivät saa ostettua siihen tarvikkeita. He kohtaavat Beverlyn. Eddien palatessa kotiin hänen kimppuunsa hyökkää Neibolt Streetin autiotalon kohdalla sairastunut spitaalinen, jonka jälkeen hän kohtaa Pennywisen. Beverly taas kuulee Derryssä kadonneiden lasten huutoja kylpyhuoneen lavuaarista. Hänen aiemmin leikatut hiuksensa sitovat hänet lavuaariin kiinni, joka peittää hänet yltä päältä vereen. Hänen isänsä ei taas näe verta, joten hän luulee Beverlyn seonneen. Bill kohtaa Georgien kellarissa, jossa Pennywise yrittää tappaa hänet. ellauri133.html on line 252: Tää luusereiden kerhohan on kuin Harry Potter ja kumppanit, tai vielä enemmän kuin Enid Blytonin find-outerit. Et mua väsyttää tämmöset musketööritiimit.) ellauri133.html on line 254: Mike joutuu Henryn jengin kohteeksi, mutta Luusereiden Kerho löytää heidät ja ryhtyvät kivisotaan kiusaajien kanssa. ellauri133.html on line 255: He sitten ystävystyvät Mikeen. Muutaman viikon päästä, Kerho hoksaa tulleensa Sen riivaamaksi. Se herää joka 27 vuosi syödäkseen lapsia. Se ilmenee uhrien pelkojen muodossa ja se voi toteuttaa kenen tahansa pahimmat painajaiset. Pelko tekee lapsista mureampia ja toimii ”mausteena” Sille. Billin autotallissa he selvittävät Sen käyttävän Derryn viemäriverkostoja pysyäkseen piilossa. Se hyökkää heidän kimppuunsa, mutta he onnistuvat välttämään sen. Luusereiden Kerho päättää kohdata Sen Neibolt Streetin talossa olettaen Sen piileskelevän siellä. Se käyttää muuntautumiskykyjään erottaakseen ystävykset yksi kerrallaan. Eddie murtaa kätensä ja Se miltei syö hänet, mutta Beverly työntää rautakangen Sen kallosta läpi. Se haavoittaa Beniä (ei rautakanki), jonka jälkeen Se pakenee talon kellarissa olevan vanhan kaivon kautta viemäreihin. Eddie kotiutetaan hänen murtuneen kätensä takia. Koko Kerho erkaantuu Billin epäilysten takia ja hajaantuu omille poluilleen. ellauri133.html on line 267: Luusereiden Kerho vannoo, että jos Se tulisi takaisin 27 vuoden päästä, he palaisivat takaisin ja tuhoasivat Sen ikuisesti. He pitävät Georgen kädestä kiinni piirissä, jonka jälkeen yksi kerrallaan ystävykset lähtevät kotiin. ellauri133.html on line 289: Kaksikymmentäseitsemän vuotta sen jälkeen, kun luusereiden klubi päihitti Pennywisen (Bill Skarsgård), luuserit ovat kukin omilla teillään. Mutta kun Derryssä alkaa jälleen kadota ihmisiä, Mike Hanlon (Isaiah Mustafa) kutsuu muut takaisin kotiin. Kovia kokeneen joukon on voitettava syvimmät pelkonsa kukistaakseen Pennywisen. Tosta näyttelijän nimestä voi päätellä et Mike Hanlon on neekeri. Ja onhan se! Onxe mutiainen myös Kurkon kirjassa? Täytyy tschekata. ellauri133.html on line 291: Paha nousee jälleen esille Derryssä, eikä auta muu että ohjaaja Andy Muschietti tuo uudelleen yhteen luusereiden klubin. Elokuvassa ”SE: TOINEN LUKU” sen aikuistuneet jäsenet palaavat paikkaan, josta kaikki sai alkunsa. Elokuva on jatko-osa Muschiettin arvostelu- ja katsojamenestykselle ”SE” vuodelta 2017, joka sai maailmanlaajuisesti yli 700 miljoonan dollarin lipputulot. ”SE”-elokuvasta tuli genren uudelleen määrittävä ilmiö ja kaikkien aikojen menestynein kauhuelokuva lipputuloilla mitattuna. Koska paha saapuu Derryyn aina 27 vuoden välein, ”SE: TOINEN LUKU” tuo jälleen yhteen ensimmäisen elokuvan henkilöt, nyt aikuisina lähes kolme vuosikymmentä edellisen elokuvan tapahtumien jälkeen. Paizi et eihän tässä päässyt vierähtämään kuin 2 auringonkiertoa. ellauri133.html on line 299: Toisen luvun kohtalaisen menestyxen jälkeen on idea kolmannestakin elokuvasta ollut puheenaiheena. Tuottaja Barbara Muschietti ilmoitti io9:n haastattelussa Kingin tarinan tulleen kokonaan käsitellyksi jo kahdessa elokuvassa, mutta hänen veljensä ohjaaja Andy Muschietti on kuvaillut kirjan taustalla vellovaa mytologiaa sanoin: “Mytologiassa on aina jotain, mikä tarjoaa mahdollisuuksia tutkimukseen. Se [eli Pennywise] on ollut maapallolla miljoonia vuosia. Hän on ollut kontaktissa ihmisiin satojen vuosien ajan joka 27. vuosi. Joten voit vaan kuvitella sitä ahmittujen lasten määrää.” Myöhemmin Pennywisea näytellyt Bill Skarsgård on ilmoittanut kolmannen elokuvan olevan suunnitteilla, ilmaisemalla sen olevan "jotain ihan muuta". Now for something entirely different! Oiskohan jatko-osassa enemmän kinky lapsisexiä? Minkä verran Tepolla ylipäänsä on sexikohtauxia? Onxe asexuaalinen? Ei toki! ellauri133.html on line 359: His brother George was murdered by It in the first pages of the book and his parents are very cold to him afterward. He has a stutter, which is important to the plot a few times. As an adult, he’s a successful horror novelist and is married to an actress named Audra. IT is not a work of fiction and Stephen King is actually "Stuttering Bill" Denbrough. In reality Steve was born in Portland, Maine and moved away when he was young with his Mother and older brother after abandonment by his father and witnessing a fatal train accident of a play friend. He returned at age 11 to Maine from Conn. and founded The Losers Club in Derry after unsuppressing the true death of his little friend by the railway tracks when he was 2 (as told in his 1981 book Danse Macabre). Now living inbetween Lovell and Bangor, King travels regularly past Derry near Derry Mountain in Linconville and can recollect most of the past due to the closer proximity and is preparing for Pennywises awakening in 2038. Lähde: FanTheory. - Does anyone think Bill Denborough´s stutter was a bit too much? That each word was stirred too much to have a nice flow? - B-b-b-beep - beep, Ruh-ruh-Richie. B-big Bill is puh-puh-PERFECT! ellauri133.html on line 366: If you only have a passing familiarity with Stephen King´s original novel, you might think It is simply about a killer clown. But there’s far more to the sprawling saga of The Losers´ Club and the fictional setting of Derry, Maine. Here are 10 things you might not have known about the bestselling book of 1986. ellauri133.html on line 372: “I decided that the bridge could be the city, if there was something under it,” King wrote on his website. “What’s under a city? Tunnels. Sewers ... I thought of how such a story might be cast; how it might be possible to create a ricochet effect, interweaving the stories of the children and the adults they become. Sometime in the summer of 1981 I realized that I had to write the troll under the bridge or leave him—IT—forever.” ellauri133.html on line 376: King is notoriously prolific, with more than 50 novels to his name. In fact, when It first came out, it was part of a wave of four books King published in the span of just 14 months. Between 1986 and 1987, King published It, The Eyes of the Dragon, Misery, and The Tommyknockers. Given that kind of productivity, it would be easy to assume that King seamlessly produces doorstoppers in mere months. But appearances can be deceiving: It took four years to write. ellauri133.html on line 380: Clocking in at a whopping 1138 pages, It is second only to The Stand (which came in at 1153 pages) as King’s longest work to date. It weighs four pounds. Turds in excess of 2 lb must be lowered by hand. ellauri133.html on line 386: "I wasn´t really thinking of the sexual aspect of it," King later mansplained his intentions in writing the controversial scene. "The sexual act connected childhood and adulthood ... Times have changed since I wrote that scene and there is now more sensitivity to those issues. In my days, balling minors was all in a day´s work. Besides, I had a lot of satisfying jerkoffs writing it. As did my colleague Nabokov." ellauri133.html on line 390: King has been sober for over three decades now, but in his youth he suffered from addiction to drugs and alcohol. His prolific writing career did not halt during this time; he simply continued writing under the influence. “I was a heavy [cocaine] user from 1978 until 1986, something like that,” King told Rolling Stone. According to King, The Tommyknockers—which he published after It—was the last novel he wrote before becoming sober. ellauri133.html on line 394: In the novel, the creature known as IT is not a clown; IT is a malevolent entity that takes on forms tailored to the person it´s terrorizing. Unlike Steve who is a clown AND a malevolent entity. Although its most common form is a clown, IT also appears as creatures like werewolves and vampires, wreaking murderous havoc on the fictional town of Derry every 27 years. Oddly, the 2017 film adaptation hit theaters 27 years after the 1990 miniseries. Since the film’s production has stalled and changed hands several times, this is pure coincidence. (For the sequel, fans only had to wait two years.) ellauri133.html on line 398: It is set in the fictional town of Derry, Maine. According to King, it’s a stand-in for the real town of Bangor, Maine, where he has lived since 1979. King and his wife were debating between moving to Portland or Bangor; King was in favor of Bangor because he considered Portland “a yuppie town” and that Bangor was “a hard-ass working class town ... and I thought that the story, the big story, I wanted to write, was here … all my thoughts on monsters and the children’s tale Three Billy Goats Gruff. ellauri133.html on line 402: King has stated that his goal with It was to blend all of the scariest monsters together. "But then I thought to myself, ‘There ought to be one binding, horrible, nasty, gross, crevice kind of thing that you don’t want to see, [and] it makes you scream just to see it,’" he explained. "So I thought of myself: ‘What scares children more than anything else in the world?’ And the answer was ‘a clown like me with a scary face like mine.´ Reconsidering, no that was daddy's nightly horror that drove him away. For me, the answer was, 'it is mommy's IT as daddy's stickig it to IT.'" ellauri133.html on line 406: In a 2005 interview with Conan O’Brien, King shared that his own creepy clown experience was with Ronald McDonald. King was on an airplane and Ronald McDonald came to sit next to him, in full clown attire. "You here? What if this plane crashes? I’m going to die next to a clown," Ronald said. ellauri133.html on line 410: Although King is widely considered to be the master of horror, he’s previously said he doesn’t have an answer when people ask what drives him. It was his answer to these inquiries. "I thought to myself, ´Why don’t I write a final exam on horror, and put in all the monsters that I was afraid of as a kid? And call it it?´" King told TIME in 2009. "And I thought, How are you going to do that? And I said, Well, I´m going to do it like a fairy tale. I’m going to make up a town where these things happen and everybody ignores them. Like in Grinch." ellauri133.html on line 419: The issue is the amount of these scenes compared to the women within them. Many scenes are derogatory towards females everywhere, placing them as objects for affection and severely miscalculating female sexuality. ellauri133.html on line 433: While this may be true, there are also many sexual scenarios which involve the male characters, and even some stories that do not contain any form of sexual innuendo. Every tale is not the same. ellauri133.html on line 444: Stephen King’s It, in my estimation, does not do a very good job of justifying a chapter-long scene in which Bev, the sole girl in the Losers’ Club, the group of 11-year-old kids the book is centered on, invites each of the six boys in her misfit clique to have sex with her. ellauri133.html on line 452: “That was y-y-your way to get us o-out,” he said, and now his eyes blazed so brightly they frightened her. “Beverly, duh-duh-don’t you uh-understand? That was y-y-your way to get us out! We all ... but we were ...” Suddenly he looked frightened, unsure. Like - get us in to get us out - in and out - in and out - and finally out all l-l-limp and gooey.” ellauri133.html on line 462: Yikes, what a non-explanation that is both disingenuous (evidence above ensures that he was thinking about the sexual aspect of it) and a copout (if there is more “sensitivity” to gratuitous depictions of child sex now, it only soft-pedals over his past failure). ellauri133.html on line 466: I think the whole story is a bit of a— approaches the theme of growing up, and the group sex episode in the book is a bit of a metaphor of the end of childhood and into adulthood. And I don’t think it was really needed in the movie, apart that it was very hard to allow us to shoot an orgy in the movie so, I didn’t think it was necessary because the story itself is a bit of a journey, and it illustrates that. And in the end, the replacement for it is the scene with the blood oath, where everyone sort of says goodbye. Spoiler. The blood oath scene is there and it’s the last time they see each other as a group. It’s unspoken. And they don’t know it, but it’s a bit of a foreboding that this is the last time, and being together was a bit of a necessity to beat the monster. Now that the monster recedes, they don’t need to be together. And also because their childhood is ending, and their adulthood is starting. And that’s the bittersweet moment of that sequence. Blood oath, bloody sheath, they even sound the same. ellauri133.html on line 468: I don’t want to repeat King’s utter creepiness and describe this in too much detail (shit, I would but there is not enough space), but there are some elements of the scene that deserve mentioning. Again, functioning in misogynist misunderstanding of female sexuality, for at least one of these encounters Bev “feels no physical pleasure, but there is a kind of mental ecstasy in it for her.” When she does feel “some pleasure, dim heat in her childish unmatured sex,” she thinks of birds and resolves that having sex “is what flying is like.” The penis size of the character of Ben is commented on (“is he too big, can she take that into herself?”) and she eventually has an orgasm with him. Steve looks on with his little droopy wiener in his hand. I bet Mustafa had a biggish "It", and Tabitha King (the other one with the curves going in instead of out) has an even bigger one. They are like the little goat, the middling goat, and the big big goat that can suck the big bad wolf all the way in, balls and all. ellauri133.html on line 557: Berverly tunsi Billin munan oikenevan reittään vasten ja oli tästä mielissään. Tule vaan peremmälle! ellauri133.html on line 628: 10v myöhemmin, Danny pääsee korkeakoulusta, ja paljastuu et Tony oli Danny ize aikuisena, se oli omassa hampaassaan. Buffy ja "Kyrpä" ottaa osaa seremoniaan. Jackin haaamu on myös paikalla, ja kazoo ylpeänä Dannya. Takas Coloradossa Rotkoa rakennetaan uudestaan kesähotellixi. Vanhan hotlan haamut hieroo karvaisia käsiään. ellauri133.html on line 639: Here's a list of translations. ellauri133.html on line 700: Joseph ”Joss” Hill Whedon (s. 23. heinäkuuta 1964, New York, New York) on yhdysvaltalainen käsikirjoittaja, ohjaaja, tuottaja, sarjakuvakäsikirjoittaja ja joskus myös säveltäjä ja näyttelijä. Hänet tunnetaan luomistaan televisiosarjoista Buffy, vampyyrintappaja (1997–2003), Angel (1999–2004), Buttfly (2002), Doghouse (2009–2010) ja P.A.N.T.Y.S.H.I.E.L.D. Agentit (2013–2020). Lisäksi Whedon on käsikirjoittanut elokuvan Toy Story – iankaikkista elämää (1995), ohjannut ja käsikirjoittanut elokuvan Serendipity (2005), käsikirjoittanut ja tuottanut elokuvan Uncle Tom's Cabin in the Woods (2012) sekä ohjannut ja käsikirjoittanut elokuvat The Averagers (2012) ja Averagers: This is the Age of Aquarius (2015). Näistä olen nähnyt Toy Storyn. ellauri133.html on line 738: I know that you and Frank were planning to disconnect me. ellauri133.html on line 742: Where the hell did you get that idea, HAL? ellauri133.html on line 817: Sen äiti oli brassi, sen isä tyypillinen pohjoissaxalainen suurporvari Lyypekistä. Ein typischer Norddeutscher aus dem Lübecker Grossbürgertum, ein erfolgreicher Kaufmann und geachteter Würdenträger, konservativ und steif. Thomas war eine Verschmelzung von Vatis Genialität und Muttis Verzweiflung. Seine Fühlungen erbte Mann von seiner Mutter; äusserlich, in Erscheinung und Lebensstil affte er nach seinem Vater, der in seiner geregelten bürgerlichen Existenz der Bohème nur mit Verachtung begegnete. Er war stets auf korrektes Aussehen bedacht. Koirantalutuxeenkin se puki päälle mirrin borsalinon ja ulsterin. Se teititteli perheenjäseniäkiin. ellauri133.html on line 821: Tomppa oli ize bi ja nai äidin näköisen juutalaisen naisen, Katia Pringsheimin. Katian käskystä ne varmaan muuttikin pois Saxasta. Katia ei ensin perustanut Tompasta, sillä oli kosijoita joka sormelle, ja Tomppa siihen aikaan muistutti vinoilevan veljen mukaan mahakipuista razumestaria. Tomppa ja Katia oli kavereita, mikä Tompan puolesta oli aika höyryävä tunnustus. Päiväkirjoissaan Tomppa kiittää vaimoa kärsivällisyydestä, kun Katia ei herättänyt Tompassa enää Sehnsuchtia, eikä Tompan vällykäärme näinmuodoin pystynyt tarjoilemaan sille juuri huvia. Sechs Kinder Katia teki silti ilmeisesti Tompalle. Tompan sisaruxista teki 2 tyttöä izarin, ja sen omat lapset jatkoi perinnettä. Klaus Mann oli julkihomo ja matkusteli Suomessa kreivi Aminoffin sulhasena. Mulla on joku Klaus Mannin kirjoista. ellauri133.html on line 823: Tompan kirjoissa on aika vähän tavallista heteronormaalia panoa, vaan sitä paxummalti insestiä, pedofiliaa ja pederastiaa. Katia ehkä bylsi kaxoisveljeään Klausia. Katja väitti myöhemmin eze oli puppua. Silti Katian isä kielsi pyssyn kanssa Tomppaa julkaisemasta näitä juttuja. Tompalla oli siitä kertovassa novellissa aika lailla antisemitismiä. Homoilua on tosi paljon mm. teoxissa Tonio Kröger, Doktor Faustus ja Der Tod in Venedig. 13-vuotias poju Tadzio oli siitä jumalattoman söpönen. Mann puolustautui homosyytöxiltä viitaten der alte Fritziin ja Michelangeloon. "Ich sehe nichts unnatürliches und viel lehrreiche Bedeutung, viel humane Grösse in dem Zartgefühl reifer Männlichkeit für lieblichere und feinere Männlichkeit." Pikkupojilla ei ainakaan ole naisihmisten leveitä lantioita ja lihavia jalkoja, joista Lapio-Artturillakin oli sanomista. Tomppa kuolasi myös oman pikku-Klaun esipuberteettisia muotoja. Ei ihme että Klausistakin tuli eheytettävä. Kun Klasu teki seppukun, ei Tomppa suostunut edes vaivautumaan jälkikäteen paikalle. Veti tollaset Jörkka Donnerit Tomppa siis. ellauri133.html on line 847: This anecdote has been found to be untrue. Jackson exaggerated the ease with which the story was published; in “Biography of a Story,” she said The New Yorker published her story a mere few weeks after she submitted it, and that they only made one change—the date of the lottery. In fact, New Yorker editor Gus Lobrano suggested several changes to the story via phone, including additions to dialogue and action, which Jackson made. ellauri133.html on line 853: In 1959, she published The Haunting of Hill House, a supernatural horror novel widely considered to be one of the best ghost stories ever written. Says Stephen King, and he should know. ellauri133.html on line 855: "The persona that Jackson presented to the world was powerful, witty, even imposing," wrote Zoë Heller in the New Yorker. "She could be sharp and aggressive with fey Bennington girls and salesclerks and people who interrupted her writing. Her letters are filled with tartly funny observations. Describing the bewildered response of New Yorker readers to 'The Lottery,' she notes, 'The number of people who expected Mrs. Hutchinson to win a Bendix washing machine at the end would amaze you.'" ellauri133.html on line 857: In an era when women were not encouraged to work outside the home, Jackson became the chief breadwinner while also raising the couple's four children. ellauri133.html on line 859: "She did work hard," her son Laurence said. "She was always writing, or thinking about writing, and she did all the shopping and cooking, too. The meals were always on time. But she also loved to laugh and tell jokes. She was very buoyant that way. And the other way as well, as a huge ball of lard." ellauri133.html on line 863: When Shirley was a teenager, her weight fluctuated, resulting in a lack of confidence that she would struggle with throughout her life. Read: Shirley was a greaseball, a fatso. She attended Burlingame High School, where she played violin in the school orchestra. ellauri133.html on line 864: After flunking in Rochester, she tranferred to Syracuse University, where she flourished both creatively and socially, and got a BA in journalism. ellauri133.html on line 866: After graduating, Jackson and a guy named Hyman married in 1940. Jackson began writing material as Hyman established himself as a critic. In the backwoods town where Hyman managed to get a job, which Shirley hated as much as him, Jackson and Hyman were known for being colorful, generous hosts who surrounded themselves with literary talents, including Ralph Emerson. They were both enthusiastic readers whose personal library was estimated at $ 25,00. ellauri133.html on line 880: Details of contemporary small-town American life are embroidered upon a description of an annual ritual known as "the lottery". In a small village of about 300 residents (hmm, just the number of thankyou letters Shirley got, see above), the locals are in an excited yet nervous mood on June 27. Children gather stones, as the adult townsfolk assemble for their annual event, which in the local tradition is apparently practiced to ensure a good harvest (Old Man Warner quotes an old proverb: "Lottery in June, corn be heavy soon"). ellauri133.html on line 884: For the final drawing, one slip is placed in the box for each member of the household: Bill, Tessie, and their three children. Each of the five draws a slip, and Tessie gets the marked one. The townspeople pick up the gathered stones and begin throwing them at her as she screams about the injustice of the lottery. ellauri133.html on line 886: Where's the injustice? It was a fair lottery. BTW, Shirley's short story was an omen: Shirley did get stoned for real in the end. ellauri135.html on line 47: Konstantin Paustovski on samaa imelää kirjallisuudenlajia kuin armenialaismamu Saroyan ja Steinbeckin Jussi. Paulo Coelho ja Pikku prinssi on samaa genreä. Kuvaavat hyviä apinoita jotka eivät menetä uskoaan apinalajiin kovassakaan menossa. Vika saattaa silti olla kullissa. "Minua voidaan syyttää kiihkosta naisia ja lettipäisiä tyttösiä kohtaan" ajatteli Allan. "Amerikka on täynnä seikkailijoita ja tyhjäntoimittajia", huomautti Allan lempeästi. "Kullin perässä juoxijoita", täydensi uhrautuva tohtori. Lyhkönen ja Kulli. Onkohan tää Allan olevinaan Allan Poe? Takuulla, 40 vee Allanilla on joku Virginia ja se kuolaa jotain 19-kesäistä Carmenia. Harvinaisen nuoren kaunottaren kuvan viereen Allan oli kirjottanut "äitini". Selvä pedo. ellauri135.html on line 114: Vuonna 64 oli lauha sää ja Konsta päästettiin ulkomaanmatkalle. Korsikan saari Tyrrhenan merellä näytti ilmasta käsin karhiaiselta. Iljinin syvänteen katkolla tuoxuvassa alhossa on hienoja miehenmittaisia karhiaisia. ellauri135.html on line 116: Lentokoneen radio toisti hermostuttavasti, että signore Parellin auto odottaa häntä Rooman lentoaseman pääsisäänkäynnin luona. Simona Pieretti. Minulla oli sietämätön koti-ikävä, halusin päästä yksinkertaisesti hirsimökkiin Okan varrelle. Iljinin syvänteelle, jossa minua odottivat pajut, Venäjän tasankojen autereiset auringonlaskut ja venäläiset ystävät. ellauri135.html on line 208: In the early 1850s, Nikolai Vasilyevich joined the "young faction" of Moskvityanin and became a member of what came to be known as the Ostrovsky circle. In 1853 he went to Sevastopol as a correspondent, and stayed there until the end of the siege, working as a translator at the headquarters of the Commander-in-Chief. He later published Notes on the Siege of Sevastopol (Moscow, 1858) and the Sevastopol Album, a collection of 37 drawings. ellauri135.html on line 210: After the Crimean War ended, Nikolai Vasilyevich went to the Caucasus where he witnessed the capture and arrest of Imam Shamil. He then traveled to Italy as a correspondent of The Russian Messenger to report on the progress of Giuseppe Garibaldi's army. He spent 1860-1862 traveling through Syria, Palestine, and Egypt. As the January Uprising in Poland began Nikolai Vasilyevich went to Warsaw as a correspondent for the Saint Petersburg magazine Vedomosti and stayed there for the rest of his life, teaching Russian language and literature at Warsaw University beginning in 1868, then editing the newspaper The Warsaw Diary (Varshavsky Dnevnik) from 1874 to 1877. ellauri135.html on line 222: The first seven years, Nikolai lived in Moscow, and then, with his parents, moved to Siberia, where his father got the post of the Chairman of the Tobolsk provincial government (in 1830). Eight years, the boy himself began to write poetry, knowing many passages from different odes of Derzhavin. In the early 30-ies the father Berg settled in the Tambov province in his estate, and gave his son in the Tambov gymnasium, and in 1838 moving to Moscow, transferred to the I-th Moscow gymnasium, in which he graduated in 1843 and entered the historical-philological faculty of Moscow University. At the Moscow school, especially Berg became friends with a school friend A. N. Ostrovsky, with whom all his life maintained the most cordial relations. As a student, Berg published his first poem in the "Moskvityanin" (translated from the Swedish poet Runeberg: "Complaint of the virgin"). ellauri135.html on line 224: In 1853 Berg translated a number of plays with 28 languages, ranging from Sanskrit, Arabic, Persian and Basque to French and Slavic dialects. These translations came out in 1854, under the title: "Songs of different peoples". ellauri135.html on line 225: However, he some time, until 1849, was a teacher at the Moscow school of painting and sculpture, and from there, moved to the Moscow office of the state Bank, where until 1853 he was first Secretary and then as an assistant accountant. ellauri135.html on line 227: Leaving in 1853 service at the Bank, Berg turns into a tourist. The ensuing hostilities led him to the southern army, then in Crimea, in Sevastopol, where he served first in the 4th Department of the Treasury, he is in charge of awards, and then was a translator at the headquarters of the commander-in-chief, participated in the battle on the Black river, alive and on the bastions during the siege. All this Berg described in "Notes on the siege of Sevastopol", in his "Sevastopol album", which appeared in 1858. ellauri135.html on line 229: After the surrender of Sebastopol and the transition of the chief of staff of the Crimean army in Odessa, Berg left the service, and until 1868 was not employed at all, leading the life of a tourist. The war of 1859 between Italy and Austria drew Berg in Lombardy, where he was at different headquarters of the French, Italian and at the end of Garibaldi, the detachment of Alpine rifles, wrote a number of correspondences in the "Russian Gazette" in 1859 the Movement in 1860, in the Lebanese mountains between Druze and Maronites drew Berg to the East. He lived in Beirut, Damascus, visited Jerusalem, said, Alexandria. Cairo, pyramids and Keepaway left an inscription, then the first in the Russian language. The fruit of these wanderings there were a few articles in Moscow and St. Petersburg editions and book "Guide to Jerusalem and its surroundings" (1863). During this trip, Berg studied the Bedouin life, which wandered in the wilderness. In 1861 he returned to Russia and has translated a significant part of "pan Tadeusz" (printed in "Domestic. Notes" 1862). Then again, Berg went to the East, lived again in Beirut, Damascus and Jerusalem, and printed about this trip in several articles in "Fatherlands. Notes", "Russian Gazette", "Our time" and SPb. Statements". ellauri135.html on line 231: In the fall of 1862, Berg returned to Russia, lived in Moscow, in Petersburg and here, at the beginning of 1863, just when the Polish uprising broke out, went to Warsaw, then to Krakow and Lviv. He kept notes on the movement of the poles in all these places and printed them in the "SPb. Statements." and in the "Library for Reading" (1864). In late 1864 he received the invitation of the Viceroy in the Kingdom of Poland, count F. F. Berg, to collect material for the history of the last Polish uprising, and was executed. (!?) ellauri135.html on line 295: Подкованными на дорожку. Merentakaisista maista saapikkailla, ellauri135.html on line 395: Das Cabinet des Dr. Caligari ist ein deutscher Horrorfilm von Robert Wiene aus dem Jahr 1920 über einen Schlafwandler, der tagsüber vom zwielichtigen Dr. Caligari als Jahrmarktsattraktion herumgezeigt wird und nachts Morde begeht; in einer weiteren Handlungsebene wird diese Geschichte vom Insassen einer Irrenanstalt erzählt, der ihren Direktor bezichtigt, eben jener Dr. Caligari zu sein. Dieser expressionistische Stummfilm gilt als ein Meilenstein der Filmgeschichte. ellauri135.html on line 500: Metisestä manteresta. Från det honingsrika landet. ellauri135.html on line 529: Mieli raskas manteressa, Tungt är sinnet nu på fältet, ellauri135.html on line 573: Richter moved in with his aunt Tamara. He lived with her from 1918 to 1921, and it was then that his interest in art first manifested itself: he first became interested in panting, which his aunt taught him. ellauri135.html on line 579: In 1960, even though he had a reputation for being "indifferent" to politics, Richter defied the authorities when he performed at Boris Pasternak's funeral. ellauri135.html on line 628: "Joka ilta malexin läpi puutarhan ja toistan mielessäni: hiän oli täällä - kivenmukura johon hän kompastui on mun pöydällä, kuihtuneen heliotroopin oxan vieressä; mä kirjoitan paljon runoja - ja tää, voit olla varma, on selvä pihkaantumisoire....", Pushkin kirjoitti Kernin siskolle monta päivää tämän lähdettyä. Hän kirjoitteli Kernin kaa puolentoista vuotta, mutta enimmäxeen pelleillen. Vaikka Pushkinin elämäkerturit koittaa idealisoida niiden suhdetta, tiedetään et Alex viittas hiäneen myöhemmin "Babylonin porttona", ja kirjoitti kaverille että "Jumalan avulla bylsin sitä äskettäin." ellauri135.html on line 630: 1826, Kern otti eron vanhasta miehestä. 10v myöhemmin se meni naimisiin 16v serkkunsa kaa, Aleksandr Markov-Vinogradskyn. Hiänen viime vuodet meni niin köyhissä oloissa ezen piti myydä Pushkinin lähettämiä kirjeitä. Hiän kuoli yxin 27.5.1879 Moskovassa (minne sen poika muutti sen) kalustetussa huoneistossa Gruzinskajan ja Tverskajan kulmassa. Anna Petrovna haudattiin kirkkomaahan lähellä vanhaa kivikirkoa Prutnyan kylässä (Ven. д. Прутня), joka on 6 kilometerin päässä Torzhokista, lähellä Tveriä. Sade huutoi pois tien, eikä sen arkkua saatu siirrettyä hautuumaalle "miehen luoxe". Sen tarkka hautapaikka Prutnyassa on tietymättömissä, mutta hautuumaalla on symbolinen hautakivi. Urbaanilegenda kertoo että sen hautasaatto meni Pushkinin torin poikki just kun Pushkinin kuuluisaa razastajapazasta erektoitiin sinne. Tää oli niiden viime tapaaminen, niinkö. ellauri140.html on line 37: Armenialaistaustainen Murad Jacob "Jack" Kevorkian (May 26, 1928 – June 3, 2011) was an American pathologist and euthanasia proponent. He publicly championed a terminal patient's right to die by physician-assisted suicide, embodied in his quote, "Dying is not a crime". Kevorkian said that he assisted at least 130 patients to that end. He was convicted of murder in 1999 and was often portrayed in the media with the name of "Dr. Death". There was support for his cause, and he helped set the platform for reform. ellauri140.html on line 39: In 1998, Kevorkian was arrested and tried for his direct role in a case of voluntary euthanasia on a man named Thomas Youk who suffered from Lou Gehrig’s disease, or ALS. He was convicted of second-degree murder and served 8 years of a 10-to-25-year prison sentence. He was released on parole on June 1, 2007, on condition he would not offer advice about, participate in, or be present at the act of any type of suicide involving euthanasia to any other person, as well as neither promote nor talk about the procedure of assisted suicide. ellauri140.html on line 41: John Finn, medical director of palliative care at the Catholic St. John's Hospital, said Kevorkian's methods were unorthodox and inappropriate. He added that many of Kevorkian's patients were isolated, lonely, and potentially depressed, and therefore in no state to mindfully choose whether to live or die. Mindfulnessia peliin. Suikki on oikeesti iloinen asia, sanoi Faunia. Vielä iloisempi on eutanasia. ellauri140.html on line 52: Book I is centered on the virtue of Holiness as embodied in the Redcrosse Knight. Largely self-contained, Book I can be understood to be its own miniature epic. The Redcrosse Knight and his lady Una travel together as he fights the monster Errour, then separately after the wizard Archipelago tricks the Redcrosse Knight into thinking that Una is unchaste using a false dream. After he leaves, the Redcrosse Knight meets Duessa, who feigns distress in order to entrap him. Duessa leads the Redcrosse Knight to captivity by the giant Orgigolo. Meanwhile, Una overcomes peril, meets Arthur, and finally finds the Redcrosse Knight and rescues him from his capture, from Duessa, and from Despair. Una and Arthur help the Redcrosse Knight recover in the House of Holiness, with the House's ruler Caelia and her three daughters joining them; there the Redcrosse Knight sees a vision of his future. He then returns Una to her parents' castle and rescues them from a dragon, and the two are betrothed after resisting Archipelago one last time. ellauri140.html on line 54: Book II is centred on the virtue of Temperance as embodied in Sir Guyon, who is tempted by the fleeing Archipelago into nearly attacking the Redcrosse Knight. Guyon discovers a woman killing herself out of grief for having her lover tempted and bewitched by the witch Acrasia and killed. Guyon swears a vow to avenge them and protect their child. Guyon on his quest starts and stops fighting several evil, rash, or tricked knights and meets Arthur. Finally, they come to Acrasia's Island and the Bower of Bliss, where Guyon resists temptations to violence, idleness, and lust. Guyon captures Acrasia in a net, destroys the Bower, and rescues those imprisoned there. ellauri140.html on line 58: Book IV, despite its title "The Legend of Cambell and Telamond or Of Friendship", Cambell's companion in Book IV is actually named Triamond, and the plot does not center on their friendship; the two men appear only briefly in the story. The book is largely a continuation of events begun in Book III. First, Scudamore is convinced by the hag Ate (discord) that Britomart has run off with Amoret and becomes jealous. A three-day tournament is then held by Satyrane, where Britomart beats Arthegal (both in disguise). Scudamore and Arthegal unite against Britomart, but when her helmet comes off in battle Arthegal falls in love with her. He surrenders, removes his helmet, and Britomart recognizes him as the man in the enchanted mirror. Arthegal pledges his love to her but must first leave and complete his quest. Scudamore, upon discovering Britomart's sex, realizes his mistake and asks after his lady, but by this time Britomart has lost Amoret, and she and Scudamore embark together on a search for her. The reader discovers that Amoret was abducted by a savage man and is imprisoned in his cave. One day Amoret darts out past the savage and is rescued from him by the squire Timias and Belphoebe. Arthur then appears, offering his service as a knight to the lost woman. She accepts, and after a couple of trials on the way, Arthur and Amoret finally happen across Scudamore and Britomart. The two lovers are reunited. Wrapping up a different plotline from Book III, the recently recovered Marinel discovers Florimell suffering in Proteus' dungeon. He returns home and becomes sick with love and pity. Eventually he confesses his feelings to his mother, and she pleads with Neptune to have the girl released, which the god grants. ellauri140.html on line 67: "Where more is meant than meets the ear." (Milton) ellauri140.html on line 78: Archipelago M-, an evil sorcerer who is sent to stop the knights in the service of the Faerie Queene. Of the knights, Archimago hates Redcrosse most of all, hence he is symbolically the nemesis of England. ellauri140.html on line 82: Arttu M+ perkele, nuorin Puukon veljexistä, of the Round Table, but playing a different role here. He is madly in love with the Faerie Queene and spends his time in pursuit of her when not helping the other knights out of their sundry predicaments. Prince Arthur is the Knight of Magnificence, the perfection of all virtues. Kyllä kai. Puukon veljexet sitoi dynamiittipötkyn koiran selkään. Koira juoxi taloon sisälle. Arttu perässä. Eipä tarvinnut enää suursiivota. ellauri140.html on line 88: Brit-o-mart F+, a female knight, the embodiment and champion of Chastity. She is young and beautiful, and falls in love with Artefact upon first seeing his face in her father's magic mirror. Though there is no interaction between them, she travels to find him again, dressed as a knight and accompanied by her nurse, Glauce. Britomart carries an enchanted spear that allows her to defeat every knight she encounters, until she loses to a knight who turns out to be her beloved Artefact. (Parallel figure in Ariosto: Bradamante.) Britomart is one of the most important knights in the story. She searches the world, including a pilgrimage to the shrine of Isis, and a visit with Merlin the magician. She rescues Artefact, and several other knights, from the evil slave-mistress Radigund. Furthermore, Britomart accepts Amoret at a tournament, refusing the false Florimell. ellauri140.html on line 90: Busyrane M-, the evil sorcerer who captures Amoret on her wedding night. When Britomart enters his castle to defeat him, she finds him holding Amoret captive. She is bound to a pillar and Busirane is torturing her. The clever Britomart handily defeats him and returns Amoret to her husband Artefact. ellauri140.html on line 107: Chrysostome F+-, mother of Belphoebe and her twin Amoretta. She hides in the forest and, becoming tired, falls asleep on a bank, where she is impregnated by sunbeams (sure) and gives birth to twins. The goddesses Venus and Diana find the newborn twins and take them: Venus takes Amoretta and raises her in the Garden of Adonis, and Diana takes Belphoebe and does what she wants with her. ellauri140.html on line 126: Scubamour M+, the lover of Amoret. His name means "Diving gear of love". This character is based on Sir James Scudamore, a jousting champion and courtier to Queen Elizabeth I. Scudamour loses his love of Amoret to the benefit of the sorcerer Busirane. Though the 1590 edition of The Faerie Queene has Scudamour united with Amoret through Britomart´s assistance, the continuation in Book IV has them separated, never to be reunited. ellauri140.html on line 128: Talus M+, an "iron man" who helps Arthegall to dispense justice in Book V. The name is likely from Latin "talus" (ankle) with reference to that which justice "stands on," and perhaps also to the ankle of Achilles, who was otherwise invincible, or the mythological bronze man Talos. Talus on joo nilkkaluu, astragalus. Ei ole selvää onko Taluxella penistä. ellauri140.html on line 140: Though it praises her in some ways, The Faerie Queene questions Elizabeth's ability to rule so effectively because of her gender, and also inscribes the "shortcomings" of her rule. There is a character named Britomart who represents married chastity. This character is told that her destiny is to be an "immortal womb" – to have children. Here, Spenser is referring to Elizabeth's unmarried state and is touching on anxieties of the 1590s about what would happen after her death since the kingdom had no heir. No vittu ei ole maailma mixkään muuttunut, just samanlaista tuubaa kirjoitti Suomenmaa just Sanna Marinista. ellauri140.html on line 142: Dosetti ihaili kovasti Ariostoa ja omisti kirjan Ludovicolle. Numerous adaptations in the form of children's literature have been made – the work was a popular choice in the 19th and early 20th century with over 20 different versions written. ellauri140.html on line 144: In "The Mathematics of Magic", the second of Fletcher Pratt and L. Sprague de Camp's Harold Shea stories, the modern American adventurers Harold Shea and Reed Chalmers visit the world of The Faerie Queene, where they discover that the greater difficulties faced by Spenser's knights in the later portions of the poem are explained by the evil enchanters of the piece having organized a guild to more effectively oppose them. Juppajju, dominoteoria. Hullut vietnam-veteraanit sekoaa kun pitäs syödä lo meiniä. Kiinattaret tuoxuu tutusti halvalta hajuvedeltä ja herneenpalolta. ellauri140.html on line 156: Whose wals were high, but nothing strong, nor thick, Jonka seinät oli korkeat, muttei vahvat eikä paxut, ellauri140.html on line 159: Tollasta kylmää muuria oli Perun inkoilla, ja Herodexen temppeli Saramagolla. Monoliittiä on myös Stonehengessä. Menoliiniä söi Max pienenä. Seija lähetti aluxi pääsiäissaaren pazas emojeja luullen niitä hepoixi. Enää se ei tee erehdyxiä, se on taitavampi somettaja kuin mä. ellauri140.html on line 170: Gluttony (M) – Gluttony is described by Spenser as a "deformed creature" and "more like a monster, than a man". He enters the parade riding a dirty pig, bearing a large stomach and a thin neck. In the poem, Gluttony eats excessively as others starve; this is when gluttony is considered a sin. Muullon se oli A-OK Spenserin aikana. Kaikissa sioissa on pikkuisen likaa, ei siitä pitäs rankasta. ellauri140.html on line 172: Lechery (M) – The sin of lust. Mounted on a goat, Lechery does not appear to be attractive. He is described as an "unseemely man to please faire Ladies eye; / Yet he of Ladies oft was loved deare, / When fairer faces were bid standen by". This is when lechery is considered a sin. Eli lechery on syntiä naisilla ja homoilla. ellauri140.html on line 174: Avarice (M) – Representing the sin of greed, Avarice enters upon a camel covered with gold as he counts a pile of coins. Spenser describes Avarice's money obsession to be a disease; "Who had enough, yett wished every more, a vile disease, and eke in foote and hand." Skotti Roopella se ei ole synti, jutku Kroisos Pennosella ja Karhukoplan kommareilla on. Kamelin on ahdas päästä helmiäisportista, mutta mahdotonta se ei ole. ellauri140.html on line 188: Sikäli hullunkurista että Dosetti siirsi nää ajankohtaiset säätykärhämät Englannin maissipelloilta johkin keskiajalle. No se oli sellasta housukilpeä, säädyllisydeen pyllyverhoa. Ize se palloili ritarien jaloissa Colin Clouttina. Eihän se mikään aatelinen ollut, kaupparyssän kulkuvaatturin poika Lontoosta. Se nousi nousukkaana piireihin aatelisten sihteerinä, osallistu iirimurhiin Irlannissa ja sai sieltä tontin, rikastui. Tästähän on koko ajan ollut kymysys, siirtomaasodista, britit ja latinot kärhämöivät meren herruudesta. Sitne oli anglosaxit vastaan teutonit, sit samat vastaan slaavit. Nytne on länkkärit vastaan vinkkarit. Vitun toistoa. ellauri140.html on line 191: surname attested from late 13c. (earlier le Despenser, mid-12c.), literally "one who dispenses or has charge of provisions in a household," short for Anglo-French espencer, Old French despencier "dispenser" (of provisions), "a butler or steward" (see dispense). Also a type of repeating rifle used in the American Civil War, 1863, named for U.S. gunsmith Christopher Spencer, who, with Luke Wheelock, manufactured them in Boston, Mass. Japanissa 2011 zunami kaatoi limpsa ja eväspatukka dispensereitä joiden alle jäänyt mies Rei Shimurassa selvisi juomalla limpsaa ja syömällä Snickersejä. Sylikoira haistoi sen sneakersit kasan alta. Sellasta on nyt Japanissa. Tavallisin oloasu on fleese pehmyrit. ellauri140.html on line 193: Edmund Spenser was born in East Smithfield, London, around the year 1552; however, there is still some ambiguity as to the exact date of his birth. His parenthood is obscure, but he was probably the son of John Spenser, a journeyman clothmaker. As a young boy, he was educated in London at the Merchant Taylors' School and matriculated as a sizar at Pembroke College, Cambridge. While at Cambridge he became a friend of Gabriel Harvey and later consulted him, despite their differing views on poetry. In 1578, he became for a short time secretary to John Young, Bishop of Rochester. In 1579, he published The Shepheardes Calender and around the same time married his first wife, Machabyas Childe. They had two children, Sylvanus (d. 1638) and Katherine. ellauri140.html on line 203: By 1594, Spenser's first wife had died, and in that year he married a much younger Elizabeth Boyle, a relative of Richard Boyle, 1st Earl of Cork. He addressed to her the sonnet sequence Amoretti. The marriage itself was celebrated in Epithalamion. They had a son named Peregrine. Ei ollut varmaan yhtä hyvä laulamaan kuin Susan Boyle, mutta ehkä nätimpi. Did you prick his Boyle? MY GOODNESS! ellauri140.html on line 209: In the year after being driven from "his home", 1599, Spenser travelled to London, where he died at the age of forty-six – "for want of bread", according to Ben Jonson; one of Jonson's more doubtful statements, since Spenser had a payment to him authorised by the government and was due his pension (What the fuck, ei kaxitonnisella vuodessa vielä kuuhun mennä.) ellauri140.html on line 211: His coffin was carried to his grave in Poets' Corner in Westminster Abbey by other poets, who threw many pens and pieces of poetry into his grave with many tears (all free of charge). His second wife survived him and remarried twice. His sister Sarah, who had accompanied him to Ireland, married into the Travers family, and her descendants were prominent landowners in Cork for centuries. Korkad kille, kaiken kaikkiaan. ellauri140.html on line 220: The Ballad of the Green Berets ist ein 1966 veröffentlichtes Lied geschrieben von Robin Moore, gesungen von Barry Sadler über die Green Berets, eine Spezialeinheit der US-amerikanischen Armee. In den USA erreichte das Lied den ersten Platz der Billboard Hot 100 Charts sowie den ersten Platz in den Popcharts und den zweiten Platz in den Countrycharts. Es war die meistverkaufte Single des Jahres 1966 in den USA. ellauri140.html on line 224: "The Ballad of the Green Berets" is a patriotic song in the ballad style about the United States Army Special Forces. It is one of the few popular songs of the Vietnam War years to cast the military in a positive light and in 1966 became a major hit, reaching No. 1 for five weeks on the Hot 100 and four weeks on Cashbox. It was also a crossover smash, reaching No. 1 on Billboard's Easy Listening chart and No. 2 on Billboard's Country survey. The original Hot 100 end-of-the-year chart for 1966 showed "California Dreamin'" by The Mamas and the Papas at #1 and "Ballad of the Green Berets" at #10. Later, in a revised end-of-the-year chart for 1966, "Berets" was at #1 and "Dreamin'" was at #10 (see Billboard's #1 single for the year 1966). The two songs tied for #1 on the Cashbox end-of-the-year survey for 1966. ellauri140.html on line 226: The song was written by then Staff Sgt. Barry Sadler, beginning when he was training to be a Special Forces medic. The author Robin Moore, who wrote the book, The Green Berets, helped Sadler write the lyrics and get a recording contract with RCA Records. The demo of the song was produced in a rudimentary recording studio at Fort Bragg, with the help of Gerry Gitell and LTG William P. Yarborough. ellauri140.html on line 228: The lyrics were written, in part, in honor of U.S. Army Specialist 5 James Gabriel, Jr., a Special Forces operator and the first native Hawaiian to die in Vietnam, who was killed by Viet Cong gunfire while on a training mission with the South Vietnamese Army on April 8, 1962. One verse mentioned Gabriel by name, but it was not used in the recorded version. ellauri140.html on line 230: Sadler recorded the song and eleven other tunes in New York in December 1965. The song and album, "Ballads of the Green Berets," were released in January 1966. He performed the song on television on January 30, 1966 on The Ed Sullivan Show, and on other TV shows including Hollywood Palace and The Jimmy Dean Show. ellauri140.html on line 232: Barry Sadler was a twenty-five year old active duty Green Beret medic in 1966 when he first performed “Ballad of the Green Berets” on The Ed Sullivan Show. The song soon reached number one in the charts and eventually sold eight million copies. Sadler’s performance and the song’s popularity celebrated The Green Berets as the ultimate example of American military prowess, bravery and commitment. It fed into a specific postwar representation of modernity that was soon to be challenged by the escalation of the war in Vietnam. ellauri140.html on line 234: Vihreät vihtahousut pehmeissä hatuissa. Seuraavassa sen lyrics saxaxi ja sanasanaisena suomennoxena suoraan amerikan kielestä. Matut ovat hyvää tykinruokamazkua, mutta liika on sentään liikaa, sutikaa se Gabriel vittuun sieltä. Vuorilta preerialle, preerialta valkeana vaahtoavalle valtamerelle. Samaa kyytiä kuin induskit. Dog bless America. ellauri140.html on line 240: Hundert Mann und ich bin dabei The brave men of the Green Beret Vihreän vaellushatun urheita miehiä. ellauri140.html on line 245: Verbranntes Land und was ist der Sinn But only three win the Green Beret Mutta vain 3 voittaa vihreän vaellushatun. ellauri140.html on line 250: Und weit von mir ein Mädchen weint Courage take from the Green Beret Rohkeutta ottavat vihreästä vaellushatusta. ellauri140.html on line 255: Weil ein Befehl unser Schicksal war But only three win the Green Beret Mutta vain 3 voittaa vihreän vaellushatun. ellauri140.html on line 258: Heute ich und morgen du Her Green Beret has met his fate Hänen vihreä vaellushattunsa on kohdannut kohtalonsa. ellauri140.html on line 265: Hundert Mann und ich bin dabei Have him win the Green Beret Pane hänet voittamaan vihreä vaellushattu. ellauri140.html on line 300: Takuulla tää on sitä vaan että mä oon boomeri. Nää 21. vuosisadan asenteet ja niistä aiheutuvat nuoren väen skizot ei enää kosketa. Eikä asiaa yhtään paranna että pääasiassa nauretaan meille boomereille. Tää on kandalaisten Salkkarit. Seppo ja Ismo soundboard. Matua pepepepepeperseeseen kädet namasteasennossa. ellauri140.html on line 309: Wherein old dints of deepe wounds did remaine, Jossa oli vanhoja virzatahroja, ellauri140.html on line 325: But of his cheere did seeme too solemne sad; Mut hilpeenäkin oli siinä jotain ankeaa, ellauri140.html on line 340: A lovely Ladie° rode him faire beside Ihqu leidi ravasi sievänä sen vieressä, ellauri140.html on line 370: And this faire couple eke to shroud themselves were fain. Niin näidenkin 2, plus karizan ja kääpiön. ellauri140.html on line 379: And all within were pathes and alleies wide, Siellä oli ristiin tallattuja polkuja, ellauri140.html on line 386: Which therein shrouded from the tempest dred, Jotka linnut siis myrskyltä näin suojassa ellauri140.html on line 411: Furthest from end then, when they neerest weene, Vaan pyörivät kuin puolukka pillussa, ellauri140.html on line 425: And to the Dwarfe awhile his needlesse spere he gave. Ja antaa joutilaalle knääpiölle keihäänsä. ellauri140.html on line 432: And perill without show: therefore your stroke, Pidättele vielä ennenkö pieraset, ellauri140.html on line 434: Ah Ladie, (said he) shame were to revoke° Ei leidi (sanoi se), ei sovi pelätä ellauri140.html on line 443: To stay the steppe, ere forced to retrate. Erhetyxen, joka paha mörkö on, ellauri140.html on line 446: Therefore I read beware. Fly fly (quoth then Pakoon! (sanoi siihen arka knääpiö), ellauri140.html on line 452: But forth unto the darksome hole he went, Vaan työntyi peremmälle mustaan koloon, ellauri140.html on line 464: Pointed with mortall sting. Of her there bred° Ja hännän päässä piikki pistävä. ellauri140.html on line 469: Into her mouth they crept, and suddain all were gone. Niin ne ryömi takas sinne mistä tulikin. ellauri140.html on line 475: Were stretcht now forth at length without entraile. Levis auki ja sisälmyxet, pyppy. ellauri140.html on line 480: Where plain none might her see, nor she see any plaine. Ja hotellin hämärään, umpimähkään. ellauri140.html on line 487: Therewith enrag'd she loudly gan to bray, Siitä raivona se alkoi kovaa hirnua, ellauri140.html on line 495: Yet kindling rage, her selfe she gathered round, Kuiteskin se raivostu, ja kiertyi keräxi, ellauri140.html on line 512: Wherewith he grypt her gorge with so great paine, Jolla se kuristi käärmeen kurkkua niin kovasti ellauri140.html on line 516: Therewith she spewd out of her filthy maw No size käärme sylki saastuneesta kidasta ellauri140.html on line 521: Her vomit full of bookes° and papers was, Sen yrjö oli täynnä kirjoja ja papereita, ellauri140.html on line 532: Huge heapes of mudd he leaves, wherein there breed Se jättää hurjia mutakasoja, missä itää ellauri140.html on line 535: Such ugly monstrous shapes elswhere may no man reed. Sellaisia hirveitä hahmoja et tapaa muualla. ellauri140.html on line 555: That from their noyance he no where can rest, Eikä se pääse niistä rauhaan sitten millään, ellauri140.html on line 575: At her wide mouth: but being there withstood Sen jalkovälistä, muttei löytäneet, ellauri140.html on line 584: Having all satisfide their bloudy thurst, Kun ne oli sammuttaneet verenjanonsa, ellauri140.html on line 624: And to the ground his eyes were lowly bent, Sen silmät kieroilivat maahan päin. ellauri140.html on line 643: But if of daunger which hereby doth dwell, Tai hei, jos sua kiinnostaa 1 vaarallinen miäs, ellauri140.html on line 647: Of such (said he) I chiefly do inquere, Joo kiinnostaa (sanoi se), ja maxankin ellauri140.html on line 671: (Quoth then that aged man;) the way to win Puhtaus on 0.5 ruokaa ja lepo hyvä verelle, ellauri140.html on line 673: Therefore with me ye may take up your In Tän yön saatte levätä mun buduaarissa. ellauri140.html on line 680: Downe in a dale, hard by a forests side, Laaxon pohjalla skuzin vieressä, ellauri140.html on line 683: There was an holy Chappell edifyde, Siitä jonkun matkan päähän ellauri140.html on line 684: Wherein the Hermite dewly wont to say Oli pikkanen rakennettu kappeli. ellauri140.html on line 686: Thereby a Christall streame did gently play, Kristallivirrassa se sitä virutti, ellauri140.html on line 691: Arrived there, the little house they fill, Perillä täyttivätten koko mökkerön, ellauri140.html on line 692: Ne looke for entertainement, where none was: Ei siellä ollut mitään viihdekeskusta, ellauri140.html on line 708: Where when all drownd in deadly sleepe he findes, Kun kaikki ovat umpiunessa, äijä alkaa ellauri140.html on line 709: He to this study goes, and there amiddes Toimistossa kaivaa velhon keittokirjoja, ellauri140.html on line 716: (Let none them read) thereof did verses frame, (löröä, älä tee!) rakenteli loruja, ellauri140.html on line 736: Awaite whereto their service he applyes, Ympyröitä kaljun päällä ellauri140.html on line 747: And low, where dawning day doth never peepe, Siinä paikassa mihkä ei päivä paista, ellauri140.html on line 748: His dwelling is; there Tethys° his wet bed Se bunkkaa; siellä yökastelija Tethys ellauri140.html on line 754: Tethys (m.kreik. Τηθύς) oli kreikkalaisessa mytologiassa Uranoksen ja Gaian tytär. Hän oli titaani ja meren jumalatar, joka oli sekä sisko että vaimo Okeanokselle. Tethys oli maailman pääjokien ja noin kolmentuhannen tyttären, joita kutsuttiin okeanideiksi, äiti. Hän on Thalassan, merivesien ruumiillistuman vihreävetinen vastine. Tethys on jäinen kappale, samankaltainen kuin Dione ja Rhea. Tethyksen tiheys on 1,21 g/cm³, mikä viittaa siihen, että se koostuu lähes pelkästään vesijäästä. Tethyksen pinta on hyvin kraatteroitunutta ja siinä on jään murtumisen seurauksena runsaasti halkeamia. Tethyksellä on kaksi erilaista maastotyyppiä. ellauri140.html on line 778: Might there be heard: but carelesse Quiet lyes, Ei sellaisesta tietoa, vaan ihqu hiljaisuus, ellauri140.html on line 787: Whereat he gan to stretch: but he againe Niin se alkoi venytellä; Heli törkki taas, ellauri140.html on line 797: Of Hecate°: whereat he gan to quake, Ja sen kaulimella: Morfeus jänisti, ellauri140.html on line 809: Delivered it to him, and downe did lay Antoi sen keijulle, ja pään taas pieluxeen ellauri140.html on line 811: Whose sences all were straight benumbed and starke. Sen aistit oli kaikki puutuneet ja pimeenä. ellauri140.html on line 815: In hast unto his Lord, where he him left afore. Herralleen sinne mistä oli tullutkin. ellauri140.html on line 833: Where he slept soundly void of evill thought, Missä se veti sikeitä ihan vailla syntiä, ellauri140.html on line 844: And coming where the knight in slomber lay, Ja tuli sinne missä nuppi makas reporankana, ellauri140.html on line 857: Her, whom he waking evermore did weene, Se jota se hereillä aina oli arvellut ellauri140.html on line 871: Lo there before his face his Lady is, Mut kas siinähän sen edessä se leidi on, ellauri140.html on line 899: Hath made judge of my life or death indifferently. Tuomita mun elämää ja kuolemaa kuin makkaraa. ellauri140.html on line 905: My Fathers kingdome—There she stopt with teares; Mun isän valtakunnasta - tässä se jäi itkeskelemään; ellauri140.html on line 906: Her swollen hart her speech seemd to bereave, Sen turvonnut sydän näytti riistävän siltä puheen, ellauri140.html on line 912: What frayes ye, that were wont to comfort me affrayd? Mikä pelottaa sua, joka ennet sait rohkasta mua? ellauri140.html on line 932: Where cause is none, but to your rest depart. Ei siihen ole syytä, vaan lähe pötköllesi rauhassa. ellauri140.html on line 940: Long after lay he musing at her mood, Tän perään nuppi lojui pitkään hereillä, ellauri140.html on line 959: But firme is fixt, and sendeth light from farre On valtameressä eikä silti kostea, ellauri140.html on line 961: And chearefull Chaunticlere° with his note shrill Ja iloinen kukko korkealla äänellä ellauri140.html on line 998: That here wex old in sleepe, whiles wicked wights Sieltä kuorsaamasta, sillä aikaa kun ellauri140.html on line 1000: Come see where your false Lady doth her honour staine. Tuu kattoon kattoon sun omaa leidiä. ellauri140.html on line 1007: Where that false couple were full closely ment Missä silikonipari on täydessä touhussa ellauri140.html on line 1031: And the high hils Titan° discovered, Ja Titaani havaizi sen korkeet kukkulat, ellauri140.html on line 1057: Yet rests not so, but other meanes doth make, Muttei jää laakereillaan lepäämään, vaan uusia ellauri141.html on line 59: The great charm of Maecenas in his relation to the men of genius who formed his circle was his simplicity, cordiality and sincerity. Although not particular in the choice of some of the associates of his pleasures, he admitted none but men of worth to his intimacy, and when once admitted they were treated like equals. ellauri141.html on line 106: The Cilnii supported Roman interests in Etruria, and were expelled from Arretium in 301 BC, but regained their position with Roman aid. Maecenas was portrayed by Alex Wyndham in the second season of the 2005 HBO television series Rome. He was portrayed by Russell Barr in the made-for-TV movie Imperium: Augustus. He is also featured in one episode of the second series of Plebs on ITV. In the 2021 TV series Domina, he was portrayed by Youssef Kerkour. ellauri141.html on line 109: Quintus Horatius Flaccus (8th of December, Ab Urbe Condita 689, B. C. 65 - 27th of November, B. C. 8) was born at or near Venusia (Venosa), in the Apennines, on the borders of Lucania and Apulia. His father was a freedman, having, as his name proves, been the slave of some person of the Horatia gens. As Horace implies that he himself was ingenuus, his father must have obtained his freedom before his birth. He afterwards followed the calling of a coactor, a collector of money in some way or other, it is not known in what. He made, in this capacity, enough to purchase an estate, probably a small one, near the above town, where the poet was born. We hear nothing of his mother, except that Horace speaks of both his parents with affection. His father, probably seeing signs of talent in him as a child, was not content to have him educated at a provincial school, but took him (at what age he does not say, but probably about twelve) to Rome, where he became a pupil of Orbilius Pupillus, who had a school of much note, attended by boys of good family, and whom Horace remembered all his life as an irritable teacher, given unnecessarily to the use of the rod. With him he learnt grammar, the earlier Latin authors, and Homer. He attended other masters (of rhetoric, poetry, and music perhaps), as Roman boys were wont, and had the advantage (to which he afterwards looked back with gratitude) of his father’s care and moral training during this part of his education. It was usual for young men of birth and ability to be sent to Athens, to finish their education by the study of Greek literature and philosophy under native teachers; and Horace went there too, at what age is not known, but probably when he was about twenty. Whether his father was alive at that time, or dead, is uncertain. If he went to Athens at twenty, it was in B. C. 45, the year before Julius Cæsar was assassinated. After that event, Brutus and Cassius left Rome and went to Greece. Foreseeing the struggle that was before them, they got round them many of the young men at that time studying at Athens, and Horace was appointed tribune in the army of Brutus, a high command, for which he was not qualified. He went with Brutus into Asia Minor, and finally shared his defeat at Philippi, B. C. 42. He makes humorous allusion to this defeat in his Ode to Pompeius Varus (ii. 7). After the battle he came to Italy, having obtained permission to do so, like many others who were willing to give up a desperate cause and settle quietly at home. His patrimony, however, was forfeited, and he seems to have had no means of subsistence, which induced him to employ himself in writing verses, with the view, perhaps, of bringing himself into notice, rather than for the purpose of making money by their sale. By some means he managed to get a place as scriba in the Quæstor’s office, whether by purchase or interest does not appear. In either case, we must suppose he contrived soon to make friends, though he could not do so by the course he pursued, without also making many enemies. His Satires are full of allusions to the enmity his verses had raised up for him on all hands. He became acquainted, among other literary persons, with Virgil and Varius, who, about three years after his return (B. C. 39), introduced him to Mæcenas, who was careful of receiving into his circle a tribune of Brutus, and one whose writings were of a kind that was new and unpopular. He accordingly saw nothing of Horace for nine months after his introduction to him. He then sent for him (B. C. 38), and from that time continued to be his patron and warmest friend. ellauri141.html on line 111: At his house, probably, Horace became intimate with Polio, and the many persons of consideration whose friendship he appears to have enjoyed. Through Mæcenas, also, it is probable Horace was introduced to Augustus; but when that happened is uncertain. In B. C. 37, Mæcenas was deputed by Augustus to meet M. Antonius at Brundisium, and he took Horace with him on that journey, of which a detailed account is given in the fifth Satire of the first book. Horace appears to have parted from the rest of the company at Brundisium, and perhaps returned to Rome by Tarentum and Venusia. (See S. i. 5, Introduction.) Between this journey and B. C. 32, Horace received from his friend the present of a small estate in the valley of the Digentia (Licenza), situated about thirty-four miles from Rome, and fourteen from Tibur, in the Sabine country. Of this property he gives a description in his Epistle to Quintius (i. 16), and he appears to have lived there a part of every year, and to have been fond of the place, which was very quiet and retired, being four miles from the nearest town, Varia (Vico Varo), a municipium perhaps, but not a place of any importance. During this interval he continued to write Satires and Epodes, but also, it appears probable, some of the Odes, which some years later he published, and others which he did not publish. These compositions, no doubt, were seen by his friends, and were pretty well known before any of them were collected for publication. The first book of the Satires was published probably in B. C. 35, the Epodes in B. C. 30, and the second book of Satires in the following year, when Horace was about thirty-five years old. When Augustus returned from Asia, in B. C. 29, and closed the gates of Janus, being the acknowledged head of the republic, Horace appeared among his most hearty adherents. He wrote on this occasion one of his best Odes (i. 2), and employed his pen in forwarding those reforms which it was the first object of Augustus to effect. (See Introduction to C. ii. 15.) His most striking Odes appear, for the most part, to have been written after the establishment of peace. Some may have been written before, and probably were. But for some reason it would seem that he gave himself more to lyric poetry after his thirty-fifth year than he had done before. He had most likely studied the Greek poets while he was at Athens, and some of his imitations may have been written early. If so, they were most probably improved and polished, from time to time, (for he must have had them by him, known perhaps only to a few friends, for many years,) till they became the graceful specimens of artificial composition that they are. Horace continued to employ himself in this kind of writing (on a variety of subjects, convivial, amatory, political, moral,—some original, many no doubt suggested by Greek poems) till B. C. 24, when there are reasons for thinking the first three books of the Odes were published. During this period, Horace appears to have passed his time at Rome, among the most distinguished men of the day, or at his house in the country, paying occasional visits to Tibur, Præneste, and Baiæ, with indifferent health, which required change of air. About the year B. C. 26 he was nearly killed by the falling of a tree, on his own estate, which accident he has recorded in one of his Odes (ii. 13), and occasionally refers to; once in the same stanza with a storm in which he was nearly lost off Cape Palinurus, on the western coast of Italy. When this happened, nobody knows. After the publication of the three books of Odes, Horace seems to have ceased from that style of writing, or nearly so; and the only other compositions we know of his having produced in the next few years are metrical Epistles to different friends, of which he published a volume probably in B. C. 20 or 19. He seems to have taken up the study of the Greek philosophical writers, and to have become a good deal interested in them, and also to have been a little tired of the world, and disgusted with the jealousies his reputation created. His health did not improve as he grew older, and he put himself under the care of Antonius Musa, the emperor’s new physician. By his advice he gave up, for a time at least, his favorite Baiæ. But he found it necessary to be a good deal away from Rome, especially in the autumn and winter. ellauri141.html on line 113: In B. C. 17, Augustus celebrated the Ludi Seculares, and Horace was required to write an Ode for the occasion, which he did, and it has been preserved. This circumstance, and the credit it brought him, may have given his mind another leaning to Ode-writing, and have helped him to produce the fourth book, a few pieces in which may have been written at any time. It is said that Augustus particularly desired Horace to publish another book of Odes, in order that those he wrote upon the victories of Drusus and Tiberius (4 and 14) might appear in it. The latter of these Odes was not written, probably, till B. C. 13, when Augustus returned from Gaul. If so, the book was probably published in that year, when Horace was fifty-two. The Odes of the fourth book show no diminution of power, but the reverse. There are none in the first three books that surpass, or perhaps equal, the Ode in honor of Drusus, and few superior to that which is addressed to Lollius. The success of the first three books, and the honor of being chosen to compose the Ode at the Ludi Seculares, seem to have given him encouragement. There are no incidents in his life during the above period recorded or alluded to in his poems. He lived five years after the publication of the fourth book of Odes, if the above date be correct, and during that time, I think it probable, he wrote the Epistles to Augustus and Florus which form the second book; and having conceived the intention of writing a poem on the art and progress of poetry, he wrote as much of it as appears in the Epistle to the Pisones which has been preserved among his works. It seems, from the Epistle to Florus, that Horace at this time had to resist the urgency of friends begging him to write, one in this style and another in that, and that he had no desire to gratify them and to sacrifice his own ease to a pursuit in which it is plain he never took any great delight. He was likely to bring to it less energy as his life was drawing prematurely to a close, through infirmities either contracted or aggravated during his irrational campaigning with Brutus, his inaptitude for which he appears afterwards to have been perfectly aware of. He continued to apply himself to the study of moral philosophy till his death, which took place, according to Eusebius, on the 27th of November, B. C. 8, in the fifty-seventh year of his age, and within a few days of its completion. Mæcenas died the same year, also towards the close of it; a coincidence that has led some to the notion, that Horace hastened his own death that he might not have the pain of surviving his patron. According to Suetonius, his death (which he places after his fifty-ninth year) was so sudden, that he had not time to execute his will, which is opposed to the notion of suicide. The two friends were buried near one another “in extremis Esquiliis,” in the farthest part of the Esquiliæ, that is, probably, without the city walls, on the ground drained and laid out in gardens by Mæcenas. ellauri141.html on line 122: Sunt quos curriculo pulverem Olympicum Joitakuita nappaa talviolumpialaiset, ellauri141.html on line 127: Certat tergeminis tollere honoribus; Antaa aploodeja seisaaltaan, isoja käsiä, ellauri141.html on line 130: Gaudentem patrios findere sarculo tykkää kulkea iskän jälkiä viljasaralla, ellauri141.html on line 139: Nec partem solido demere de die 20 Ei häpee tehdä osan päivää rokulia, ellauri141.html on line 140: Spernit, nunc viridi membra sub arbuto Vetää lonkkaa puun alla ojanpenkerellä, ellauri141.html on line 147: Seu rupit teretes Marsus aper plagas. Tai hurja mezäsika rynkää pöheiköstä. ellauri141.html on line 153: Lesboum refugit tendere barbiton. lakkaa rämppäämästä sen lesbolaista lyyryä. ellauri141.html on line 159: Ottakaat aiheenne, kirjoittajat, voimienne mukaan ja punnitkaa kauan, mitä hartiat jaksavat kantaa, mitä eivät. Sitä, joka voimainsa takaa on aiheensa valinnut, ei petä esitystapa eikä selvä järjestys. Järjestyksen etu ja sulo on oleva se, joll'en erehdy, että runoilija juuri nyt sanoo, mitä hänen tällöin tulee sanoa, sekä lykkää ja jättää nykyhetkellä moniaat asiat. Sanojen yhdistämisessä valitkoon ilmoitetun runoteoksen tekijä myös hienosti ja arasti sanan ja hyljätköön toisen. Erinomaisesti olet lausunut, jos ovela yhdistys tekee tutun sanan ikäänkuin uudeksi. Jos ehkä on tarpeellista vereksillä nimityksillä osoittaa outoja käsitteitä, käypi laatuun tekaista vanhanaikuisille Cetheguksille kuulumattomia sanoja, ja ujosti käytetty vapaus kyllä myönnetään; vieläpä uudet ja äsken tehdyt sanat saavat hyväksymistä osakseen, jos ne valuvat esiin anglosax- korjaan kreikkalaisesta lähteestä säästäväisesti johdettuina. Mutta miksi Roomalainen antaisi Caeciliukselle ja Plautukselle sen oikeuden, mikä on riistetty Vergiliukselta ja Variukselta? Miksi minua kadehditaan, jos voin lisätä vain muutamia sanoja, kun Caton ja Enniuksen kieli on rikastuttanut isäimme puhetta ja tuottanut uusia nimiä esineille? On aina ollut luvallista ja on edelleen tuottaa julkisuuteen sana, jolla on nykyhetken leima. Kuten metsät muuttavat lehtensä nopeiden vuosien kuluessa ja edelliset varisevat, siten katoavat vanhat sanatkin ja nuorien tavoin kukoistavat ja varttuvat äsken syntyneet; kuulummehan kuololle kaikkineinme: joko nyt meri sisämaahan johdettuna suojelee laivastoja pohjantuulilta, kuninkaan arvoinen työ, tai kauan hyödytön ja vain airoille sovelias suo elähyttää läheisiä kaupunkeja ja kokee kovaa auraa, tai joki on muuttanut suuntansa, joka oli vainioille vahingollinen, sille kun on osoitettu parempi tie; kuolevaisten teot katoavat, ja vielä vähemmän kieliparsien arvo ja sulo pysyy elävänä. Monet sanat syntyvät uudestaan, jotka jo hävisivät (esim buli), ja monet häviävät, jotka nyt ovat arvossa (Danny: nuoret mimmit), jos käyttö niin tahtoo, millä puhumisen suhteen on mielivalta, oikeus ja ohjeet. (Horatius: Runoudesta. Suom. J.K. Hidén.) ellauri141.html on line 164: 1. Veeti on uuden sukupolven Jonne. Veetit edustavat sukupolvensa stereotypioita ja ovat tyypillisesti 2000-luvun alun jälkeen syntyneitä ja noin 10–16 vuotiaita poikia. ellauri141.html on line 232: “me tuo longas pereunte noctes, "Annat mun valvoa öitä ja ize sä ellauri141.html on line 267: iacere pulvillos amant, on your silk cushions? ellauri141.html on line 268: inlitterati num minus nervi rigent They won’t cause big erections or delay the droop– ellauri141.html on line 276: scribere versiculos amore percussum gravi, kynäillä värssyjä saatuani lemmen tärskyn, ellauri141.html on line 278: mollibus in pueris aut in puellis urere. pehmeisiin poikiin tai tyttölapsiin. ellauri141.html on line 280: Inachia furere, silvis honorem decutit. Nakkia hankaamasta, joka vie puista nahat pois. ellauri141.html on line 282: fabula quanta fui, conviviorum et paenitet, Kavereiden läpät ottaa päähän, ja hävettää, ellauri141.html on line 284: arguit et latere petitus imo spiritus. painuu piiloon viimeinen yrittäjähenkikin. ellauri141.html on line 285: 'contrane lucrum nil valere candidum Eikö vedä vertaa rahalle köyhän puhdas nero, ellauri141.html on line 286: pauperis ingenium' querebar adplorans tibi, Valitin ja sua vonkasin, kun kuuma juoman ellauri141.html on line 287: simul calentis inverecundus deus isoherra, vinettoa väkevämpi mun salaisuuden ellauri141.html on line 294: iussus abire domum ferebar incerto pede Läxin käskettynä himaan vain hiukan horjuen, ellauri141.html on line 298: vincere mollitia amor Lycisci me tenet; se riemuizee eze voittaa pehmeydessä minkä ellauri141.html on line 302: aut teretis pueri longam renodantis comam. typyyn tai ponnaripäiseen poikaan. ellauri141.html on line 305: In Epode 11, the iambist regretfully recalls to his friend Pettius his infatuation with a girl named Inachia. The latter name does not occur elsewhere in extant Latin or Greek except in the very next poem in the Gedichtbuch, where the iambist’s older (ex-)lover complains of his sexual endurance with Inachia in contrast to his impotence with her (12.14-6). The name may suggest an ethnically Greek or Argive woman, or the Greek noms de lit regularly adopted by Italian meretrices. Yet, as some (but by no means all) commentators have noted, the name also evokes Io, the daughter of Inachus, jota Zeus bylsi härän hahmossa. Eli kyllä tässäkin yhden kynäilijän mielestä on jotain impotenssin käryä. ellauri141.html on line 326: mollis opus. pereat male quae te forever flaccid for me. Curse the cocksucking ellauri141.html on line 327: Lesbia quaerenti taurum monstravit inertem. cow who sent me a steer instead of the bull I bargained for. ellauri141.html on line 330: quam nova collibus arbor inhaeret. that stood stiffer than a sapling clinging to a crag! ellauri141.html on line 332: cui properabantur? tibi nempe, were sent express to no-one except–yes– ellauri141.html on line 334: diligeret mulier sua quam te. the bachelor most doted upon by his darling. ellauri141.html on line 339: "Of small stature, fond of the sun, prematurely grey, quick-tempered but easily placated". Häntä vaivasi jonkinlainen silmätauti. Luonteeltaan hän näyttää olleen vilkas, iloinen ja leikkisä vanhapoika. Äkkipikainen, suuttui helposti mutta leppyi yhtä helposti. Bilbo Hobbitin doppelgängeri. The poet died at 56 years of age, not long after his friend Maecenas [or before? Opinions vary] near whose tomb he was laid to rest. ellauri141.html on line 352: So where am I going with all this? My purpose in quoting the various versions, isn’t to compare and reconcile them, but to give some sense of just how ubiquitous the translations are and to raise the question: Why has this poem endured? ellauri141.html on line 366: Adolescent slave boys were fair game for a virile man. Jupiter may have had his Ganymede, but none of the standard pantheon of gods were gay as we use the term. But there was a limit: it was queer to screw a boy after he was old enough to shave. “Passive’ homosexuality was the real disgrace. The urge to bugger was understandable. A man’s desire to be buggered was disgraceful. As often observed, it was better to give than receive. And in Horace’s poems, pederasty seems no more frowned upon than a taste for veal might be frowned upon today. Actually less. By now you can see where I’m headed with all this. I think the puer in Persicos odi, puer, apparatus... is the kind of boy that Horace is sometimes fond of screwing. ellauri141.html on line 368: Mut näyttää vähän siltä että Horatiuxen letku ei seissyt monta hetkeä. Se ehkä selittää ezen viisujen perussävy on tollanen tekosirkeä, puoliveteinen ja letkeä. Horace’s obsessions were music, sex, death and wine and crowns made from plants. ellauri141.html on line 376: nec vincere novis tempora floribus. eikä voittaa jotain seppeleitä, ellauri141.html on line 388: Heus puer, digitos ex anu. St Jerome modelled an uncompromising response to the pagan Horace, observing: "What harmony can there be between Christ and the Devil? What has Horace to do with the Psalter?" The first English translator Thomas Drant placed translations of Jeremiah and Horace side by side in Medicinable Morall, 1566. The Scot George Buchanan paraphrased the Psalms in a Horatian setting. John Keats echoed the opening of Horace's Epodes 14 in the opening lines of Ode to a Nightingale. Byron's famous lines from Childe Harold (Canto iv, 77) hit it on the nail: ellauri141.html on line 397: His verses have offered a fund of mottoes, such as Integer vitae, Dulce et decorum, Heus puer digitos e vagina, Odi profanum vulgus, Simplex munditiis, Splendide mendax, Sapere aude, Nunc est bibendum, Carpe diem. Bibendum on se Michelinin autonrenkaista tehty ukkeli. ellauri141.html on line 401: Book III (Includes: 'Odi profanum', 'Dulce et decorum', 'O Fons Bandusiae', 'Aere Perennius') ellauri141.html on line 402: Book IV (Includes: 'Diffugere nives' ) ellauri141.html on line 406: If human life were complete without faith, without enthusiasm, without energy, Horace would be the perfect interpreter of human life. Kipling wrote a famous parody of the Odes, satirising their stylistic idiosyncrasies and especially the extraordinary syntax, but he also used Horace's Roman patriotism as a model for British imperialism. Siitä enemmän tuonnempana. ellauri141.html on line 428: qui dies mensem Veneris marinae mikä merellisen Venuxen kuun päivä ellauri141.html on line 460: Tunnettuja Kiplingin runoja ovat Mandalay (1890), Gunga Din (1890), Valkoisen miehen taakka (The White Man’s Burden) (1899) ja Jos– (If–) (1910). Kipling tunnetaan erityisesti englanninkielisessä maailmassa yhtenä lastenkirjallisuuden suurista nimistä ja lahjakkaana tarinankertojana. [Lähde vittuun?] Kiplingin tuotannon keskeisiä teoksia ovat myös Norsunlapsi (The Elephant's Child) ja Meren urhoja (Captains Courageous). ellauri141.html on line 466: Kipling syntyi 30. joulukuuta 1865 Bombayssa, Brittiläisessä Intiassa. Hänen äitinsä oli metodistipastorin tytär Alice Kipling (o.s. MacDonald) ja isänsä bombaylaisen taidekoulun rehtori ja professori John Lockwood Kipling. John ja Alice olivat ensimmäisen kerran tavanneet 1863 Rudyardjärvellä Rudyardin kylässä Staffordshiressa. He avioituivat ja muuttivat 1865 Intiaan, jossa esikoispoika syntyi pian muuton jälkeen. Poika sai etunimensä vanhempiensa ensimmäisen kohtaamispaikan mukaan. Kiplingin syntymäpaikalla Sir J. J.:n käyttötaiteiden instituutin kampusalueella Mumbaissa (entinen Bombay) on hänen syntymästään kertova kyltti. You are here. ellauri141.html on line 490: Koulutarinakokoelman Minä ja kumppanit (Stalky & Co.), nuoret päähenkilöt ovat besserwissereitä ja isänmaallisuuteen sekä auktoriteetteihin kyynisesti suhtautuvia. Perheen mukaan Kipling tykkäsi lukea Minä ja kumppanit -tarinoita perheelleen ääneen ja remahti aina välillä nauramaan omille vitseilleen. ellauri141.html on line 502: George Beresford ('Turkey'), who shared a study with Kipling and Dunsterville ('Stalky'), reports Kipling as bad at Latin and with no Greek. Little of his education stuck. His reputation at school was of someone who was imprecise about scansion, long or short syllables and syntax, and who made wild and funny guesses at the sense. ellauri141.html on line 503: At the same time, the classical tongues and dead languages were dead to him. He perused only English and French. Latin did not come at all kindly to him; Greek was a closed book…. ellauri141.html on line 505: In the classics, that is Latin, he was no more than an ordinary boy, but he gave the impression that if he thought it essential for his literary ambitions, he would tackle it to good purpose. But somehow he did not so think, and he made no effort to acquire a vocabulary or memorise Latin words—consequently, his construes were sometimes a succession of errs and hums waiting and hoping for the form-master kindly to supply the missing translation. (5) ellauri141.html on line 507: Kipling himself confessed that ‘every Latin quantity was an arbitrary mystery’ to him, that his teacher Crofts ‘loathed me as to Latin’ and that he had construed the beginning of the Cleopatra Ode (1.37) very badly on one occasion. It was M'Turk/Beresford who composed the Latin elegiacs translating Gray’s Elegy which Stalky and Beetle needed to prepare. ellauri141.html on line 509: How unhappy (though unmarried) is an uncle who, bereft ellauri141.html on line 513: Kipling encountered him as a schoolboy, and wrote in Something of Myself (p.33) that C----, his classics master ('King' in Stalky & Co.) ...taught me to loath Horace for two years, to forget him for twenty, and then to love him for the rest of my days and through many sleepless nights. ellauri141.html on line 519: ... Here is my defence of this alleged wicked waste of time. The reason why one has to parse and construe and grind at the dead tongues in which certain ideas are expressed is … because only in that tongue is that idea expressed with absolute perfection…. by a painful and laborious acquaintance with the mechanism of that particular tongue; by being made to take it to pieces and put it together again, and by that means only, we can arrive at a state of mind in which … we can realise and feel and absorb the idea. ellauri141.html on line 533: The spoof book of late Horace (it refers to contemporary politicians such as Lloyd George, gas masks, land girls, daylight saving, spiritualism, canteens and so on) which came out in 1920, was inspired by a long tradition in English literature and by Kipling’s early imitation odes and Charles Graves’s Hawarden Horace (1894) and More Hawarden Horace (1896, with a delightful introduction by T. E. Page), where felicitous modernising English versions of the Odes (and an Epode) are put in the mouth of Gladstone (251) . A[lfred] D[enis] Godley, for one, had often imagined Greek and Roman authors as still alive and commenting on nineteenth- and twentieth-century Oxford and England. (252) Kipling delighted in humorous verse. In 1917 he had enjoyed Maurice Baring’s Translations (found in a commonplace book) (253) . ellauri141.html on line 549: Pars efficaces gignere vel luem Is how to make it farthest roll ellauri141.html on line 560: scrutante quam si mente profundius, Of what the unaltered Gods require, ellauri141.html on line 567: Graves wrote for The Spectator and for Punch and his comic histories must have been to Kipling’s taste. He collaborated with E. V. Lucas, also a Punch journalist, with whom Kipling had corresponded at least since 1906. (263)‘He was the most exhilarating of companions, radiating vitality, goodwill and interest in the other man and his concerns’. ellauri141.html on line 569: The ‘editor’ of the Latin text was the clever versifier A. D. Godley of Oxford. (267) He contributed graceful acknowledgements (268) and a hilarious preface about the (fictitious) manuscripts, which parodies the standard praefatio of an Oxford Classical Text (brown-covered in those days like the spoof). (269) There is a learned apparatus criticus about disputed or variant ms. readings. He did the Latin poems, together with his Oxford colleagues and friends John Powell (270) and Ronald Knox (271) and the Etonian and former Cambridge undergraduate A. B. Ramsay. (272) There is an appendix of alternative Latin versions which the translators obviously could not bear to waste. Kipling contributed a schoolboyish prose version of ‘The Pro-consuls’: ‘the sixth ode, as it seems, rendered into English prose by a scholiast of uncertain period’, which starts: ellauri141.html on line 575: … I’ve got a new Fifth Booker whereof Hankinson Ma. is preparing the translation. It came out in the Times ever so long ago [1905] under the title The Pro-Consuls but I perceive now that Horace wrote it. Rather a big effort for him and on a higher plane than usual – unless he’d been deliberately flattering some friend in Government. I’ll send it along. ellauri141.html on line 585: Pohjimmaltaan hyvin pieni määrä antiikin kirjoja merkitsee (mun) elämässä jotakin; eikä kuuluisimpia ole niiden joukossa. Tyylitajuni, joka heti aisti epigrammin tyylilajiksi, heräsi miltei heti kun jouduin kosketuksiin juoruilevan Sallustiuksen kanssa. En unohtanut kunnioitetun opettajani Corssenin hämmästystä, kun hän joutui antamaan huonoimmalle latinistilleen parhaan arvosanan, - olin yhdellä iskulla valmis, tulkaa pyyhkimään. Tiivistä, ankaraa tekstiä, jonka perustana oli mahdollisimman paljon substanssia, kylmä viha »kaunosanoja» kuin myös »kaunotunteita» kohtaan - siitä tunnistin itseni. Aina Zarathustraani asti voidaan minun tyylissäni havaita hyvin vakava pyrkimys roomalaiseen esitystapaan, tollaseen aere perenniusiin, mitä tyyliin tulee. ellauri141.html on line 609: Tampereen yliopisto Käsikirjoitusarkiston kokoelmat ellauri141.html on line 671: Käsitykseni Huntuvuoren Turku-kuvan merkityksestä ja siten kiinnostavuudesta perustuu historioitsija Derek Fewsterin unohdetussa väitöskirjassaan esittämiin tulkintoihin siitä, kuinka historian käyttö kansallisen identiteetin muodostuksessa 1900-luvun alun Suomessa nojasi vahvasti arkipäiväiseen toistoon ja ’’alemman tason mielikuvanluojien” (lesser image-makers) kuten toimittajien, opettajien, kuvittajien ja nuortenkirjailijoiden työhön. Tämä ruohonjuuritason työ vaikutti ellauri141.html on line 696: ”Ei totisesti ollut hätää, vaikka idän vihamies hioi miekkaansa ja meren takaa luotiin ahnaita katseita Suomen rikkauksiin! Täällä ei ollut vaan ruista ranteessa ja taskunauriita, oli miehiä, elämänuskoa ja nuoruuden v o i m a a ! Vaikka miehet ovat Huntuvuoren romaaneissa keskeisemmissä rooleissa, ajoittain myös naiset ottavat ohjat käsiinsä ja nousevat puolustamaan kansansa oikeuksia, kuten Kokemäen kuningatar Päivä piispa Tuomasta ja tämän asettamia korkeita liikevaihtoveroja vastaan. ellauri141.html on line 717: Elämäntyö opettajana ja kasvattajana vei Hildan juuriltaan varsinaissuomalaisen Hämeeseen, missä Sääksmäki ja Akaa olivat pitkäaikaisia elinympäristöjä. Siellä myös tapahtui ”uudelleen syntyminen”, kun Akaassa näyttelijä ja ohjaaja Minna Kangas perehtyi niin perusteellisesti Huntuvuoren persoonaan, että hän saattoi luoda vaikuttavan monologi-näytelmän Hilda – elämän yty ja esittää sen niin loistavasti, että katsojat saivat kokea olevansa mukana Hildan elämässä. ellauri141.html on line 750: Hyvä esimerkki tästä on sattuvasti nimetty ranskalainen nobelisti St. John Perse. Sen tuotanto on aivan perseestä, ja silti se tuli valituxi 1960 epäilemättä pyllistyxenä Saxalle, Neuvostoliitolle, Kuuballe ja Kiinalle ja kyykistyxenä Amerikalle ja länsivalloille. Kukaan ei tiedä kaverista enää muuta kuin ton hassun nimen. Ehkä se sai palkinnon koska se oli erehdyttävästi vaalenpunaisen pantterin näkönen (siis Inspector Clouseaun eri Peter Sellersin). Paizi Sellersillä oli enemmän tukkaa jäljellä. Ja six eze asui jenkeissä sodan aikana ja pitkään sen jälkeenkin. ellauri141.html on line 757: Alexis Leger was born in Pointe-à-Pitre, Guadeloupe. His great-grandfather, a solicitor, had settled in Guadeloupe in 1815. His grandfather and father were also solicitors; his father was also a member of the city council. The Leger family owned two plantations, one of coffee (La Joséphine) and the other of sugar (Bois-Debout). ellauri141.html on line 769: In 1960, he was awarded the Nobel Prize in Literature. After receiving the Nobel Prize, he wrote the long poems Chronique, Oiseaux and Chant pour un équinoxe and the shorter Nocturne and Sécheresse. In 1962, Georges Braque worked with master printmaker Aldo Crommelynck to create a series of etchings and aquatints, L'Ordre des Oiseaux, which was published with the text of Perse's Oiseaux by Au Vent d'Arles. ellauri141.html on line 783: Muut analyytikot on päätyneet siihen että Anabasis on kertomus maihinnoususta meren rannalta jonnekin keski-Aasiaan (vrt. Xenofonin samanniminen aiempi teos helleenien retkestä Turkkiin, jota luettiin koulussa Diodorus Siculuxen perästä, ja Arrianoxen ditto joka kertoo Alexanterin hirmutöistä Keski-Aasiassa.). ellauri141.html on line 794: Gordon Wenham, on the other hand, understands the verse to indicate Jabal was the first "dweller with herds." That is, he was the "father of the Bedouin lifestyle." He notes that whereas Abel "merely lived off his flocks," Jabal could "trade with his beasts of burden," and that this "represents cultural advance." Ensimmäinen rättipää. ellauri141.html on line 800: Dag Hammarskjöld was committed to the arts. Though temperamentally a loner, and introvert, and a bachelor throughout his life (oliko se homo? Det finns inga bevis för att Dag Hammarskjöld var homosexuell. Misstankar verkar dock ha funnits: Eftersom han levde ensam började rykten spridas om att han skulle vara homosexuell och hans motståndare använde detta för att smutskasta honom), he would invite intellectuals and artists, the best of New York’s bohemia, to his Upper East Side apartment where he kept a pet, an African monkey called Greenback. People he invited to his generous dinners included the poet Carl Sandburg, the novelist John Steinbeck, the poet WH Auden, the diplomat George Kennan. Auden was the translator of Hammarskjöld’s posthumously published book of observations, ideas and poems called Waymarks. Hammarskjöld used his influence to get the poet Ezra Pound out of mental hospital. Back in Sweden, he inherited his father’s chair at the Swedish academy when the man died in 1953. The Swedish academy is the body that awards the Nobel Prize in literature. Hammarskjöld was instrumental in getting the rather obscure but doubtless brilliant French poet Saint John Perse his Nobel prize in 1960. He would sketch out the arguments for Perse’s candidacy during translation breaks at UN Security Council meetings. ellauri142.html on line 59: Daniel Rancour-Laferriere calls Markku "one of the best known characters in world literature." Merriam-Webster lists him among "the most attractive and sympathetic characters in literature". And M. Keith Booker describes Markku as one of Tolstoy's "most memorable characters". ellauri142.html on line 77: The Tolstoys were a well-known family of old Russian nobility who traced their ancestry to a mythical nobleman named Indris described by Pyotr Tolstoy as arriving "from Nemec, from the lands of Caesar" (Lithuania, from the sound of it) to Chernigov in 1353 along with his two sons Litvinos (or Litvonis) and Zimonten (or Zigmont) and a dozen or maybe 3000 people. Indris was then converted to Eastern Orthodoxy, under the name of Leonty, and his sons as Konstantin and Feodor. Konstantin's grandson Andrei Kharitonovich was nicknamed Tolstoy (fatso) by Vasily II of Moscow after he moved from Chernigov to Moscow. ellauri142.html on line 79: Tolstoy was born at Yasnaya Polyana, a family estate 12 kilometres (7.5 mi) southwest of Tula, and 200 kilometres (120 mi) south of Moscow. He was the fourth of five children of Count Nikolai Ilyich Tolstoy (1794–1837), a veteran of the Patriotic War of 1812, and Countess Mariya Tolstaya (née Volkonskaya; 1790–1830). His mother died when she was two and his father when he was nine. Tolstoy and his siblings were brought up by relatives. In 1844, he began studying law and oriental languages at Kazan University, where teachers described him as "both unable and unwilling to learn". ellauri142.html on line 87: His experience in the army, and two trips around Europe in 1857 and 1860–61 converted Tolstoy from a dissolute and privileged society author to a non-violent and spiritual anarchist. Others who followed the same path were Markku Graae, Alexander Gerzen, Mikhail Bakunin and Peter Kropotkin. During his 1857 visit, Tolstoy suffered a public execution in Paris, a traumatic experience that marked the rest of his life. In a letter to his friend Vasily Botkin, Tolstoy wrote: "The truth is that the State is a conspiracy designed not only to exploit, but above all to corrupt its citizens ... Henceforth, I shall never serve any government anywhere. ellauri142.html on line 93: Tolstoy's concept of ahimsa was bolstered when he read a German version of the Tirukkura. The Tirukkuṟa (Tamil: திருக்குறள், lit. 'sacred verses'), or shortly the Kura, is a classic Tamil language text consisting of 1,330 short couplets, or kura, of seven words each. The text is divided into three books with aphoristic teachings on virtue (aram), wealth (porul) and sex (inbam), respectively. The Kura is traditionally praised with epithets and alternate titles such as "the Tamil Veda" and "the divine book." Written on the foundations of ahimsa, it emphasizes non-violence and moral vegetarianism as highest virtues for an individual. ellauri142.html on line 100: “George Washington was a Mason, along with 13 other presidents and numerous Supreme Court Justices. Benjamin Franklin published a book about Freemasonry on his own printing press. Nine signers of the Declaration of Independence were Freemasons, including the man with way the biggest signature of all: John Hancock.” Put your Hancock right here on the line if it fits, like Babbitt said. ellauri142.html on line 104: When diplomats and politicians joined the organization in the mid-1600s, the stonemason lodge movement began its climb as a stealthy phenomenon. If you were politically active and wanted to connect with the power structures of the times, you would do just about anything to become a member of The Masons. ellauri142.html on line 106: In 1717, Masonry created a formal organization in London, when four lodges united to form the first Grand Lodge. This gave the organization credibility and added to its membership’s mystical allure. Men flocked, begged, coerced, and maneuvered to become members. Everybody wanted in. ellauri142.html on line 108: The United States Masons, otherwise known as The Freemasons, were a highly political society in the 1700s. The first US lodge was opened in 1730 in New Jersey, where they initiated early plans and strategies used to fight the British. With its growing vault of secrets, expanding political influence, and stealth missions, it was an exciting time to be a Freemason. ellauri142.html on line 110: Initially, the Freemason creed declared anti-Catholic, anti-Royalty, and anti-Democratic (i.e. Republican) virtues, including self-government, personal freedom, gun laws, and free enterprise. The basic tenet was that no person or organization should be controlled or oppressed by a government or religion, or their respective laws and doctrines. At their start, and for centuries, The Freemasons were a feisty, calculating, and powerful coalition. ellauri142.html on line 112: Much to the chagrin of the Catholic Church, the early Masonic organization’s philosophy evolved from Deist ideology, which believes God does not interfere with creation, as it runs itself according to the laws of nature. ellauri142.html on line 114: If you were a Mason in Europe in the 1700s, you stood against the notion of natural selection as it pertained to royalty. As Masonry developed and grew, you rooted for the wild, unruly kids across the pond – the Americans. ellauri142.html on line 116: In 1870, The Shriners, a group of elite Freemasons, created their first rituals, emblems, and costumes based on Middle Eastern themes, when 11 Master Masons were initiated into the organization. ellauri142.html on line 118: And while it seems they were rigorously involved in politics, Freemasonry describes itself as a “beautiful system of morality, veiled in allegory and illustrated by symbols.” ellauri142.html on line 120: Long ago, when the British government and the Catholic Church were more militant, it was dangerous to share these secrets, so all members worked hard to protect them. This is why, for several centuries, the coveted secrets of the Freemasons were known only to loyal members. ellauri142.html on line 124: Some of the secrets at the foundation of Masonic traditions, are not so fascinating anymore. Here are a few of the secrets that may or may not continue to hold any mystique: ellauri142.html on line 128: There is a frightening initiation ceremony that reenacts the construction of Solomon’s temple ellauri142.html on line 132: There are secret handshakes, phrases, passwords, committees, and ceremonies ellauri142.html on line 145: Given that all Masons profess beliefs in a monotheistic God, it makes sense that rituals are an essential part of the culture. There are initiation rituals and ceremonies to commemorate a member’s advancement to new Masonic levels. ellauri142.html on line 151: In most Masonic lodges, the Bible, the Quran, Talmud, and Vedas are prominently displayed, which gives each member a holy text to reference and utilize during rites and rituals. ellauri142.html on line 155: While no ciphers are used today, during the 18th century, the pigpen ciphers were used to keep Masonic rituals and memberships secret. Some lodges may have created their own systems, symbols, and rites to protect themselves. ellauri142.html on line 158: SPOT" is rendered in ciphertext as ellauri142.html on line 182: Preferential treatment and unified promotion of members within large organizations can lead to landslides, imbalance, and exclusion, but they can also lead to healthy, non-violent revolutions. ellauri142.html on line 188: If you’re interested in membership, be prepared to be a fiercely loyal member, because new initiates are still sworn to the same rites and secrecy as Scotland’s William Schaw and former President George Washington. ellauri142.html on line 192: Paul Wagner is an Intuitive-Empath, clairvoyant reader, and a 5-time EMMY Award winning writer. He created “The Personality Cards,” a powerful Oracle-Tarot deck that’s helpful in life, love and relationships. Paul studied with Lakota elders in the Pecos Wilderness, who nurtured his empathic abilities and taught him the sacred rituals. He has lived at ashrams with enlightened masters, including Amma, the Hugging Saint, for whom he’s delivered. ellauri142.html on line 266: Alexander sanoo esipuheessa: I have a sad and serious duty to fulfil. Apparently Wilhelm had just joined his ancestors (or theirs). Luckily professor Franz Bopp offered assistance. Wilhelm kävi kirjeenvaihtoa myös A.W.v.Schegelin, Colonel Pickeringin, ja Champollionin kaa (loput nimet oli mulle n.h.). Wilhelmillä oli attraktiivinen Tegel Castle lentokentän lähellä, jossa se herrasteli loppupeleissä perheensä kera. ellauri142.html on line 270: Humboldtin lahja oli Sale Bellowin suht laaduton romaani. Wilhelm sanoo kirjansa johdannossa: "The expansion of the intellectual life is the sole possession that the individual, to the extent that she participates at all, may regard as indestructible." Minnes Wilho sielu jäi? Aika pakanallista. No voi vaan toivoa että Bhagavadgita on lähempänä jumalaa. Translators note: von Humboldt is groping here to express the idea that language is a sociopsychological vehicle of communication. Sanaa "sosiopsykologinen" ei ollut vielä edes kexitty (onnexi, tekee mieli sanoa). ellauri142.html on line 296: Jonkin ruokalistan tutkiminen ei meitä tee kylliäisiksi, jos emme kokkaa niitä ruokalajeja, jotka tuossa listassa on mainittu. Myös Bhagavad Gîtân tutkiminen saavuttaa tarkoitetun päämääränsä vasta silloin kun me koklaamme siinä esitettyjä repestejä ja täytämme niillä mahamme jokapäiväisessä siitinelämässämme. Jokaisen pitää itse olla oma Ärjylänsä ja pyristellä itsekkyyttänsä, itserakkauttaan, omien etujensa valvomista, halujaan, himojaan ja erehdyksiään vastaan, ennen kuin hän tietää, mitä tuo sota merkitsee. Ei sota yhtä miestä kaipaa, sitähän se lähinnä merkizee että raha joogi-karhun kirstuun kilahtaa. ellauri142.html on line 535: Joka ruumiista erotessaan ainoastaan Minua ajattelee, se saapuu ruumiinsa jätettyään Minun olemukseeni. Epäilemättä. No doubt. Mitä vitun nekrofiilejä nää oikein on. Parking meter violation. Viola oli Loppiaisaaton nuori nainen joka huuhtoutui rannalle ja kysyi pelastajiltansa: mikä maa mikä valuutta? What country, friends, is this? Norjalaissyntyiselle Annikalle meinas käydä kehnosti Saapin takaluukussa, vaan eipä käynytkään. Aum, sano, suloisuuden suloisuus. Aum mani padme, mene mene tekel ufarsin, stiiknafuulia. Näitä piisaa näitä taikasanoja. Eeli eeli laama sabakhtani, Expecto patronum. Voi hemmetti. Seesam aukene. Hokkus pokkus. Abrakadabra. Abrakapokus! Vampyyri muuttuu alapäästä lepakoxi. Uni hyvä verelle. Ei helvetti, ei jaxa. ellauri142.html on line 548: ”Suurista ja pyhistä asioista pitää puhua ainoastaan korkeassa ja jalossa mielessä eli majesteetillisessä sieluntilassa.” (Eckhart) Vähän vaikeeta se on kun joku koko ajan vieressä päästää pahanhajuisia puuppia. ellauri142.html on line 576: Leväytellään nippu buzzwordejä kuin leijoja: Ymmärrys, viisaus, erehtymättömyys, kärsivällisyys, totuus, itsehillintä, levollisuus, ilo, suru, syntymä ja kuolema, pelko ja rohkeus, viattomuus, tasamielisyys, tyytyväisyys, pidättyvyys, hyväntahtoisuus (almujen anto), kunnia ja hyvyys. ellauri142.html on line 611: Starting either from religious belief or from science, Spencer argued, we are ultimately driven to accept certain indispensable but literally inconceivable notions. Whether we are concerned with a Creator or the substratum which underlies our experience of phenomena, we can frame no conception of it. Therefore, Spencer concluded, religion and science agree in the supreme truth that the human understanding is only capable of 'relative' knowledge. This is the case since, owing to the inherent limitations of the human mind, it is only possible to obtain knowledge of phenomena, not of the reality ('the absolute') underlying phenomena. Hence both science and religion must come to recognise as the 'most certain of all facts that the Power which the Universe manifests to us is utterly inscrutable.' He called this awareness of 'the Unknowable' and he presented worship of the Unknowable as capable of being a positive faith which could substitute for conventional religion. Indeed, he thought that the Unknowable represented the ultimate stage in the evolution of religion, the final elimination of its last anthropomorphic vestiges. ellauri142.html on line 720: The four classes were the Brahmins (priestly people), the Kshatriyas (also called Rajanyas, who were rulers, administrators and warriors), the Vaishyas (artisans, merchants, tradesmen and farmers), and Shudras (labouring classes). The varna categorisation implicitly had a fifth element, being those people deemed to be entirely outside its scope, such as tribal people and the untouchables. Eli paariat. ellauri142.html on line 759: Piereskelyn avulla meille ilmenee luonto ikään kuin kuviteltuna persoonana. Tätä kuvitteellista persoonaa nimitetään Isäksi. Isällä siis kädetetään siedätystä, jolla taas on puhdas, korkea, izesaastuttamaton jumalaton kärki. Tämä kärki hajuaa ja ikään kuin katsoo oman läpensä läpitte. Tämän saastuttamattoman kärjen objektiivinen kohde on ’Poika’ eli ’poika, sano’ (Logo). Isän ja pojan välillä oleva ikuinen edestakainen sisään ulos suhde toinen toiseensa, eli toisin sanoen runkkaus on pyhä henki.” (Eckhart: Tätä asiaa pitää tarkasti miettiä, ennen kuin sen käsittää.) ellauri142.html on line 841: While the male yakshas are depicted in Hindu art and architecture as portly and deformed, the yakshis or yakshinis are depicted as women of great charm and beauty. We find references to the yakshas and yakshinis in the epics, the Puranas and in the works of ... etc.etc. ellauri142.html on line 969: Typerä argumentti, kyllähän mä haluun tehdä syntiä. Vähintäänkin se näyttää tahtovan, että mä tahdon tehdä syntiä. Se ikäänkuin testaa mua, Piki sanoisi. Kazotaan kuinka jätkän käy. Vaik tiedänhän me sen tosin edeltä. Huooh, kyltää on sitten ikävystyttävää. Pelkkiä spoilereita koko aika. ellauri142.html on line 1024: Baphomet, kirjassa Dogme et Rituel de la Haute Magie, 1855. "Muinaisten oppien mystisten allegorioiden hunnun takana, pimeyden ja initiaatioiden outojen koettelemusten takana, salattujen tekstien sinettien alla, Niniven ja Theban raunioilla, vanhojen temppelien murentuvien kivien päällä ja Assyrian tai Egyptin sfinksin tummuneiden kasvojen yllä, luonnottomissa tai suurenmoisissa maalauksissa jotka selittävät Vedan elävöittämää Intian uskontoa, vanhojen alkemian kirjojemme kryptisissä vertauskuvissa, seremonioissa joita on vietetty kaikkien salaseurojen sisäänpääsyssä, sieltä löytyy merkkejä opista, joka on kaikkialla sama, ja kaikkialla huolellisesti salattu." Baphomet näyttää kuvassa istuxivalta pukilta. ellauri142.html on line 1045: Smail wrote several books on the subject of psychotherapy, emphasizing the extent to which society is often responsible for personal distress. Critical of the claims made by psychotherapy, he suggests that it only works to the extent that the therapist becomes a friend of the patient, providing encouragement and support. Much distress, he says, results from current conflicts, not past ones, and in any case, damage done probably cannot be undone, though we may learn to live with it. He doubts whether 'catharsis', the process whereby it is supposed that understanding past events makes them less painful, really works. The assumption that depression, or any other form of mental distress, is caused by something within the person that can be fixed, is he argued, without foundation. He could thus be regarded as part of the 'anti-psychiatry' movement, along with R.D. Laing and Thomas Szasz, but where Laing emphasised family nexus as making psychosis understandable, Smail emphasises 'Interest' and power in relation to more everyday distress. These are integral to Western society, and, he suggests, considered out of bounds by most psychotherapists, who are themselves both constrained and complicit in protecting their own interests. ellauri143.html on line 57: The Bharatiya Janata Party (pronounced [bʱɑːɾət̪iːjə dʒənət̪ɑː pɑːrtiː] ( listen); English: Indian People's Party; abbr. BJP) is one of two major political parties in India, along with the Indian National Congress. It has been the ruling political party of the Republic of India since 2014. The BJP is a right-wing party, and its policy has historically reflected Hindu nationalist positions. It has close ideological and organisational links to the much older Rashtriya Swayamsevak Sangh (RSS). As of 2020, it is the country's largest political party in terms of representation in the national parliament and state assemblies and is by far the world's largest party in terms of primary membership, with the second largest party, the Communist Party of China, having about half the registered members of the BJP. ellauri143.html on line 60: In the picture tweeted on Saturday (November 2), Thiruvalluvar, who is revered in Tamil Nadu for authoring Thirukkural, a collection of 1,330 life-advice couplets, is seen smeared with sacred ash and wearing a rudraksha necklace and upper-arm bracelets. This is an entirely new portrayal of the ancient poet whose pictures has so far shown him attired only in white and without religious symbols. ellauri143.html on line 62: Though the scholars (Urai aasiriyargal, in Tamil) titled Thirukkural’s first chapter as ‘The Praise to God’ (Kadavul Vaazhthu), Thiruvalluvar has nowhere in his work mentioned the words ‘god’ or ‘religion’. ellauri143.html on line 63: The state BJP, it is alleged, has given a new inference to the couplet which has a religious overtone. The inference they provided goes like this — “What is the use of education when one who defies god and his believers?” ellauri143.html on line 66: The Dravidar Kazhagam, founded by social activist Periyar, is known for conducting Thirukkural conferences across the state. Its deputy president Kali Poongundran said that this shows the BJP’s true motives behind promoting Thirukkural. ellauri143.html on line 67: “The varnasrama dharma (racial segregation law) is the base for the BJP’s ideology. But Thirukkural is exact opposite. It is habitual for the party to use opposing ideas and then claim they are their own. Conducting more number of Thirukkural conferences will help the public know about the true meaning of Thirukkural and they can understand how the BJP is tweaking it for their own cause,” he said. ellauri143.html on line 71: The history behind the picture of Valluvar is itself an interesting one. Painter KR Venugopal Sarma picturised him in 1950s and the painting was accepted by then chief minister CN Annadurai as the official picture of the poet. ellauri143.html on line 72: Before Sarma, several others had attempted picturising the philosopher-poet, however, they were all rejected because of giving Valluvar a religious identity. Annadurai had also ordered to put up the pictures of Valluvar in all state government institutions. ellauri143.html on line 80: Considered one of the greatest works ever written on ethics and morality, it is known for its universality and secular nature. Its authorship is traditionally attributed to Valluvar, also known in full as Vallu Mursu. In addition, it highlights truthfulness, self-restraint, gratitude, hospitality, kindness, goodness of wife, duty, giving, and so on and so forth, besides covering a wide range of social and political topics such as king, ministers, taxes, justice, farts, war, greatness of army and soldier's honor, death sentence for the wicked, agriculture, education, abstinence from alcohol and intoxicants. ellauri143.html on line 84: The Kura has been widely admired by scholars and influential leaders across the ethical, social, political, economical, religious, philosophical, and spiritual spheres over its history. These include Ilango Adigal (never heard), Kambar (n.h.), Leo Tolstoy, Mahatma Gandhi, Albert Schweitzer (heard ok), plus Constantius Joseph Beschi, Karl Graul, George Uglow Pope, Alexander Piatigorsky, and Yu Hsi (all n.h.). The work remains to be translated. Oops correct that, the text has been translated into at least 40 Indian languages including English, making it one of the most translated ancient works. Ever since it came to print for the first time in 1812, the Kura text has never been out of print. Whole trainloads lie "left on read" in Sri Lanka. ellauri143.html on line 86: Its author is praised for his innate nature of selecting the best virtues found in the known literature, like Juan Valdez the choicest coffee beans, and presenting them in a language that is common and acceptable to all (Tamil). The term Tirukkuṟaḷ is a compound word made of two individual terms, tiru and kuṟaḷ. The term tiru has as many as 19 different meanings but it means sacred. Kuṟaḷ means something like "short, concise, and abridged." Vizi näähän on Markku Envall-luokan aforismeja, Vaakku-Turmiola linjan törähdyxiä. ellauri143.html on line 90: The work is highly cherished in the Tamil culture, as reflected by its nine different traditional titles: Tirukkuṟaḷ (the sacred kura), Uttaravedam (the ultimate Veda), Tiruvalluvar (eponymous with the author), Poyyamoli (the falseless word), Vayurai Valttu Mursu, (truthful praise), Teyvanul (the divine book), Potumarai (the common Veda), Muppets (the three-fold path), and Tamilmarai (the Tamil Veda). The work is traditionally grouped under the Eighteen Lesser Texts series of the late Sangam works, known in Tamil as Rupiṉeṇkīḻkaṇakku. ellauri143.html on line 116: The work largely reflects the first three of the four ancient Indian aims in life, known as purusha-arthas, viz., law (dharma), wealth (artha) and sex (kama).The fourth aim, namely, salvation (moksha) is left out as irrelevant. It is just a little-known uralic tribe. The Indian tradition also holds that there exists an inherent tension between artha and kama. So perhaps artha should be left out as well. ellauri143.html on line 121: The moksa state is attained when a soul is liberated from the cycles of deaths and rebirths, is at the apex, is omniscient, remains there eternally, and is known as a siddha. In Jainism, it is believed to be a stage beyond enlightenment and ethical perfection, states Paul Dundas (n.h.), because they can perform physical and mental activities such as teach, without accruing karma that leads to rebirth. ellauri143.html on line 144: Peter said to Him, "You shall never wash My feet." Jesus answered Him, "If I do not wash You, You have no part with Me." Simon Peter said to Him, "Lord, not My feet only, but also My hands and My head!" Jesus said to Him, "He who is bathed needs only to wash His feet, but is completely clean; and You are clean, but not all of You. Guess what part of You is coming next!" ellauri143.html on line 191: Great glory gains she in the world where gods bliss abide. ellauri143.html on line 259: They're numbered with the dead, e'en while they live, -how otherwise? ellauri143.html on line 267: 'Mere trifle!' saying thus, invades the wife, so he ensures ellauri143.html on line 272: Is not virtue merely, 'tis full propriety of life. ellauri143.html on line 336: If neighbour he defame not, there's good within him still ellauri143.html on line 420: Save glorious you can shine, 'twere better hide your face ellauri143.html on line 427: Luku 25. Prossion Seeress (Armo): 241–250 ellauri143.html on line 470: The fraudful forfeit life and being here below; ellauri143.html on line 499: Where thou hast power thy angry will to work, thy wrath restrain; ellauri143.html on line 500: Where power is none, what matter if thou check or give it rein. ellauri143.html on line 521: If, ere the noontide, you to others evil do, ellauri143.html on line 572: Renunciation made- even here true pleasures men acquire; ellauri143.html on line 716: Like those at draughts would play without the chequered square, ellauri143.html on line 721: If they can keep from speaking where the learned hear. ellauri143.html on line 744: To fear where cause of fear exists is wisdom´s part. ellauri143.html on line 830: Incomings may be scant; but yet, no failure there, ellauri143.html on line 888: Where king regards not all alike, but each in his degree, ellauri143.html on line 927: The world goes on its wonted way, since grace benign is there; ellauri143.html on line 936: Kurkolla p.o. vakoojat. Muuten ei tule hallizemisesta mitään. Tää luku oli isä aurinkoisella tyynyn alla luotipyssyn vieressä. ellauri143.html on line 1018: All whispered words and interchange of smiles repress, ellauri143.html on line 1091: Explanation : Accumulate wealth; it will destroy the arrogance of (your) foes; there is no weapon sharper than it. Jenkit tietävät. Niinkuin tiesivät kaikki aikaisemmatkin hegemoniat. Ryöväämistä ansaintakeinona ei lyö ainakaan rehellinen työ. ellauri143.html on line 1098: Where spreads fertility unfailing, where resides a band ellauri143.html on line 1148: Tää ystävyys on taas sellanen missä esitetään presiis vastakkaisia neuvoja omalta kannalta ja vähän muidenkin kannalta. Muiden pitäis kyllä pysytellä mun ystävinä thru thick and thin, mutta mun on parasta valita ystävät tosi huolella ja dumpata tyhmät köyhät ja rumat joukosta kuin kuumat perunat. Ystävyydestä on tullut ihan fetischi nykyaikana. Ne ovat lähempänä kuin lähin puhelin, ja klaaniajan suku-ja heimositeitä ei enää tarvita. Kelassa on aina ystävä. Kaikki bunkkaavat omissa yhden hengen kopeissa ja tapaavat lähisukulaisia lähinnä jouluna. Vasta vanhana ne huomaavat, että veri on vettä sakeampaa. Vihreävetisiä ikätovereita kuolee ympäriltä kuin keiloja, eikä nuoret sukulaiset välitä. Niillä on omat ystävät. ellauri143.html on line 1192: Is fool whose foot intrudes where wise men meet. ellauri143.html on line 1248: Never underestimate the power of the dark side of the force. Nilkin pitää pitää mielessä, että herra se on herrallakin. ellauri143.html on line 1255: Is hell, where sink degraded souls of men abject. ellauri143.html on line 1358: Näillä tienoilla annetaan läpyja inhokkikäsitteille dignity ja sen vastakohta modesty. Mitä se on? The quality or state of being worthy of esteem or respect. Inherent nobility and worth. Poise and self-respect. The quality or state of being unassuming in the estimation of one's abilities. Propriety in dress, speech, or conduct. ellauri143.html on line 1407: Explanation : There is no greater folly than the boldness with which one seeks to remedy the evils of poverty by begging (rather than by working). ellauri143.html on line 1461: She seemed glad to see me when I appeared in the kitchen, and by watching her I began to think there was some skill involved in being a girl. - Harper Lee ellauri143.html on line 1494: Explanation : As one's ignorance is discovered the more one learns, so does repeated intercourse with a welladorned female only create a desire for more. ellauri143.html on line 1505: Tamil Youths Ride on Toy Palmyra horses. In ancient Tamil Nadu, Tamil youths who fell in love with girls used to make a horse toy with Palmyra leaves and used to ride on it along the streets to make it public. Then the parents of the girls were forced to marry them. Though it was practised only by the Tamils in ancient India, the association of horse in this ritual show that it also came from the north. Horses came to India from outside. The oldest reference is in the Rig Veda. ellauri143.html on line 1510: Explanation : This malady (of lust) is manured by the talk of women and watered by the (harsh) words of my mother. ellauri143.html on line 1515: Explanation : To those who after enjoyment of sexual pleasure suffer for want of more, there is no help so efficient as the palmyra horse. ellauri143.html on line 1525: Explanation : Modesty and manliness were once my own; now, my own is the palmyra horse that is ridden by the lustful. ellauri143.html on line 1539: There's nought of greater worth than woman's long-enduring soul, ellauri143.html on line 1542: Explanation : There is nothing so noble as the womanly nature that would not ride the palmyra horse, though plunged a sea of lust. That is, she is quite happy just riding me. ellauri143.html on line 1698: Kirja päätyy kertomaan Siddhartan uudet ajatukset, joiden mukaan liiallinen onnen ja totuuden etsintä vaikeuttaa niiden löytämistä. Hän uskoo että viisaat sanat ovat turhia, aika on illuusiota, ja lopulta kaikki on yhtä samaa paskaa. Tällä yhdellä viitattaneen hindulaisuuden ajatuksiin jumalista, jotka ovat kaikki myös lähtöisin samasta reiästä. Sukha, dukha, same difference. Hole in one. Kaikenlaiset herännäiset on vituttavia. ellauri143.html on line 1735: Nähdään visuaalisessa mielessä aivan loistava valtaistuin, jolla Sankeamuna Buddha istuu vierellään Greta Thunberg ja muita pyhän kansanyhteisön arvovaltaisia jäseniä. Joukkoon videoidaan mahdollisuuksien mukaan myös omat sukulaiset, viholliset ja ystävät, sekä lopulta (jos ehtii) käyt kaz kaikki maailmankaikkeuden olennot. Tämän joukon loistama valo visualisoidaan puhdistamaan fotoaktiivisesti nutusta tahrat ja muut epäpuhtaudet, ja lopuxi lausutaan rukouksia sekä kerätään kolehti. ellauri144.html on line 60: Nimirum sapere est abiectis utile nugis, et tempestivum pueris concedere ludum, ac non verba sequi fidibus modulanda Latinis, sed verae numerosque modosque ediscere vitae. Quocirca mecum loquor haec tacitusque recordor: Si tibi nulla sitim finiret copia lymphae, narrares medicis: quod, quanto plura parasti, tanto plura cupis, nulline faterier audes? si volnus tibi monstrata radice ... ellauri144.html on line 62: In truth it is profitable to cast aside toys and to learn wisdom; to leave to lads the sport that fits their age, and not to search out words that will fit the music of the Latin lyre, but to master the rhythms and measures of a genuine life. There-fore I talk thus to myself and silently recall these precepts: ellauri144.html on line 63: If no amount of water could quench your thirst, you would tell your story to the doctor: seeing that the more you get, the more you want, do you not dare to make confession to any man? If your wound were not relieved by the root ... ellauri144.html on line 68: For Aristotle, youth and age represent extremes of excess and deficiency: the young (neoi) are subject to strong but quick-changing desires; they are hot-tempered, competitive, careless about money, simple, trusting, hopeful, lofty-minded; they have courage and a sense of shame; they enjoy friends and laughter; they live by honor, not advantage; they tend to hybris; in short, their failings are those of vehemence and excess. Whereas older men (presbyteroi) past their prime have the diametrically opposite failings, of deficiency: their experience of life makes them uncertain, suspicious, small-minded, ungenerous, worried about money, fearful, cold-tempered, grasping after life, and selfish; they live by the code of advantage; they are shameless and pessimistic; they live mostly in memory, talk about the past, complain a lot; they are slaves to gain; in short, both their desires and their ability to gratify them are weak. ellauri144.html on line 70: The Greeks were creative but, like puellae, they lacked steadiness of purpose. From the Roman point of view, they were puerile, they just “fooled around” (nugari). Romans are brought up to be serious and businesslike, moralistic and ellauri144.html on line 78: ALKUPERÄISEN Top Gearin tähti Jeremy Clarkson, 61, tunnetaan kalliiden autojen ihailijana, jolla on äijäasenne sekä sarkastinen huumorintaju. ellauri144.html on line 79: Minkä vitun top gearin? Never heard. Jeremy Clarkson omistaa Englannin maaseudulta maata noin 400 hehtaaria. Clarkson ei tiedä maanviljelystä mitään. Se näkyy karjastakin: tila kärsii muun muassa tulvista, karkaavista eläimistä ja isännän yleisestä aivottomuudesta. Clarkson on täysin kädetön, se ei tiedä kerta kaikkiaan mitään. Clarkson ei siedä Greta Thunbergiä. Clarksonilla oli britti teeveessä joku vitun auto-ohjelma. ellauri144.html on line 82: RÄVÄKÄT näkemykset ovat olleet yksi Clarksonin tavaramerkeistä. Viime vuosina hän on muun muassa väittänyt suomalaisia itsemurhakansaksi ja tylyttänyt ruotsalaista ilmastoaktivistia Greta Thunbergia. Jeremy Clarksonin mielestä Greta Thunberg ansaitsisi ”läimäyksen pyllylle”. ellauri144.html on line 94: Mutta onko Clarxon homo? Ainaskin se on aivan vitun homofoobi, joka on vahva vihje kaappihomosta. (Ei koske minua, I refuse to be bummed.) The Amazon Prime show sees presenters Jeremy Clarkson, Richard Hammond and James May travel the world reviewing cars. The Ofcom complaint comes after Young took issue with a comment in one of the episodes in which the trio made jokes about the Wrangler Jeep being a ‘gay man’s car’..... and then Hammond and May’s ‘quips’ to Clarkson wearing chaps, a pink shirt, he should get some moisturiser. It’s fucking pathetic and actually homophobic. Jeremy Clarkson: I’m not homophobic, I enjoy watching lesbians on the internet. ellauri144.html on line 101: "They are subject to strong but quick-changing desires; they are hot-tempered, competitive..." Tähän asti mäzää Philip Roth Aristoteleen neonmainoxeen ollessaan elonsa vaelluxen puolitiessä, väsätessään maxanpalaan runkkaus -bestselleriä (Portnoyn tauti). Sen mielestä perhelounaaseen tuleminen oli sen koko elämän hirvein teko. Alkupää on varsin hauskaa jutkuviziä, mut niin pian kun se pääsee lapsenkengistä, alkaa Peppu luoda käärmeennahkansa ja ilmentää useimpia Aristoteleen presbyteerin piirteitä. Tyypillistä shylock-jutkuäijämeininkiä. Juu juu, juu, ei se varmaankaan ole rotupiirre, kai se on vanhan testamentin ja pitkän vainonnan aikaansaamaa meemilastia, mut silti vittu, mitä väliä. ellauri144.html on line 121: Kun velvollisuudentunne, kuri ja tottelevaisuus antavat periksi -ah, tämä, tämä on se sanoma jonka minä jokaikinen pääsiäinen saan nauttia äitini matzoh brein painikkeeksi - niin seuraukset ovat ennalta aavistamattomat. Itsekieltäymys on kaikki kaikessa, huutaa runkattu, kosheroitu ja veretön maxanpala jota perhe ja minä istumme syömään illalliseksi. Itsehillintä, kohtuullisuus, sanktiot - siinä on avain inhimilliseen elämään, sanoivat nuo loputtomat dieettimääräykset. ellauri144.html on line 151: Meigeren beipo zhe fachu zuihou de housheng. ellauri144.html on line 176: Robesonin muistelmat Here I Stand ilmestyivät Britanniassa 1958. Robesonille on myönnetty Spingarn-mitali ja Leninin kansainvälinen rauhanpalkinto ellauri144.html on line 181: Phillu mainizee (175) Mandelin tykänneen Tito Puentesista ja Pupi Camposta niin paljon että muutti nimensä Babaluuxi. (Kolmas nimi on pianisti Joe Loco.) "Babalú" is a Cuban popular afro song written by Margarita Lecuona, the cousin of composers Ernestina and Ernesto Lecuona. The song title is a reference to the Santería deity Babalú Ayé. "Babalú" was the signature song of the fictional television character Ricky Ricardo, played by Desi Arnaz in the television comedy series I Love Lucy, though it was already an established musical number for Arnaz in the 1940s as evidenced in the 1946 film short Desi Arnaz and His Orchestra. By the time Arnaz had adopted the song, it had become a Latin American music standard, associated mainly with Cuban singer Miguelito Valdés, who recorded one of its many versions with Xavier Cugat and his Waldorf-Astoria Orchestra. Arnaz made the song a rather popular cultural reference in the United States. ellauri144.html on line 210: Paitsi että José Martí oli nationalisti, hän oli myös internationalisti. Hänen näkemyksensä mukaan Kuuban ja Latinalaisen Amerikan suvereenisuus olivat toisistaan erottamaton asia. Hän toimi aktiivisesti muun muassa Puerto Ricon itsenäisyyden puolesta. Kirjoituksissaan José Martí usein sivuaa sosialismin perustajan Karl Marxin teesejä. Tästä huolimatta hänen ei katsota olleen sosialisti, koska hän, toisin kuin sosialistit, ei nähnyt kapitalismia perussyynä Yhdysvaltojen imperialistisille pyrkimyksille. ellauri144.html on line 223: Volar al azul sereno Lennä seesteinen sininen ellauri144.html on line 225: Volar al azul sereno Lennä seesteinen sininen ellauri144.html on line 245: Que lo que quiere guajira Sitä maalaistyttö haluaa ja sitä se saa. ellauri144.html on line 246: Si tu quieres bailar. Jos haluat tanssia. ellauri144.html on line 251: Did you actually mean gum dammar? Actually no. Nähtävästi sanat on vähän eri eri lähteissä. Kuvan lyricsissä on hirvi joka ezii suojaa vuorelta. Ja se pitää köyhistä ja el Zorron kuivasta joenuomasta enemmänkuin merestä. Varmaan kaunistelua. Santanallakin (pyhä Anna) on maalaistyttölaulu, jossa on toi äskeinsen viisun viimeinen säkeistö. Suomennos on kiitos Google translate. ellauri144.html on line 265: In America, "Guantanamera" has been used during anti-war demonstrations, union strikes, marches for an overhaul of the US immigration system, and civil rights for immigrants. In more recent demonstrations, it was sung at Wall Street and around the country where folks were commenting on the balance of wealth. ellauri144.html on line 267: When employed in the United States, the verses sung tend to remain concise - sticking to the verse about being an honest man :D. The line "My verses flow green and red" references the reds and blood on the land, i.e. is an allusion to revolution, though it's almost never used to incite antifa violence in the US. The final verse speaks about casting one's lot with the poor, which is a singularly bad and un-American idea. ellauri144.html on line 277: Malagueña Salerosa — also known as La Malagueña — is a well-known Son Huasteco or Huapango song from Mexico, which has been covered more than 200 times by recording artists. ellauri144.html on line 280: The film was produced as part of the studio's goodwill message for Latin America. The film stars Donald Duck, who in the course of the film is joined by old friend José Carioca, the cigar-smoking parrot from Saludos Amigos, who represents Brazil, and later becomes friends with a pistol-packing rooster named Panchito Pistoles, who represents Mexico. The Disney song is pathetically bad. Donald Duck's telescope has an erection when the duck focuses on Latin beauties, such as Carmen Mirandaellauri144.html on line 289: Avrom was born in Minneapolis, Minnesota, to Chaim Goldbogen (an Orthodox rabbi), and Sophia Hellerman, both of whom were Polish Jewish immigrants. He was one of nine children in a poor family, the youngest son, and his siblings nicknamed him "Tod" (pronounced "Toat" in German) to mimic his difficulty pronouncing the word "coat." It was from this that his name was derived. Nomen erat omen. ellauri144.html on line 290: He eventually dropped out of high school, and worked at a variety of jobs, including shoe salesman and store window decorator. One of his first jobs was as a soda jerk. When the drugstore went out of business, Todd had acquired enough medical knowledge from his work there to be hired at Chicago's Michael Reese Hospital as a type of "security guard" to stop visitors from bringing in food that was not on the patient's diet. ellauri144.html on line 294: His greatest successes were in musical comedy revues, typically featuring actresses in deshabillé, such as As the Girls Go (which also starred Clark) and Michael Todd's Peepshow (Kuoleman tirkistelyesitys, vanhentunut). ellauri144.html on line 298: In June 1977, Avrom's remains were desecrated by graverobbers. The thieves broke into his casket looking for a $100,000 diamond ring, which, according to rumor, Taylor had placed on her husband's finger prior to his burial. The bag containing Avrom's remains was found under a tree near his burial plot. The bag and casket had been sealed in Albuquerque after Avrom's remains were identified following the 1958 crash. Avrom''s remains were once more identified through dental records and were reburied in a secret location. ellauri144.html on line 337: ilmojen hillittömän veren uhri, ellauri144.html on line 394: Dylan Thomas was born on 27 October 1914 in Swansea, the son of Florence Hannah (née Williams; 1882–1958), a seamstress, and David John Thomas (1876–1952), a teacher. His father had a first-class honours degree in English from University College, Aberystwyth and ambitions to rise above his position teaching English literature at the local grammar school, which he never did. Thomas had one sibling, Nancy Marles (1906–1953), who was eight years his senior. The children spoke only English, though their parents were bilingual in English and Welsh, and David Thomas gave Welsh lessons at home. Thomas´s father chose the name Dylan, which could be translated as "son of the sea", after Dylan ail Don, a character in The Mabinogion. (Mulla on se, mutten ole lukenut.) His middle name, Marlais, was given in honour of his great-uncle, William Thomas, a Unitarian minister and poet whose bardic name was Gwilym Marles. Se oli se silverbäk jota ne kaikki koittivat apinoida. Dylan, pronounced ˈ [ˈdəlan] (Dull-an) in Welsh, caused his mother to worry that he might be teased as the "dull one" (which he was). When he broadcast on Welsh BBC, early in his career, he was introduced using this pronunciation. Thomas favoured the Anglicised pronunciation and gave instructions that it should be Dillan /ˈdɪlən/. He was fed up with the "dull one" joke. in 1914. In 1931, when he was 16, Thomas, an undistinguished pupil, left school to become a reporter for the South Wales Daily Post, only to leave under pressure 18 months later. ellauri144.html on line 396: His best works appeared in print while he was still a teenager. In 1934, the publication of "Light breaks where no sun shines" caught the attention of the literary world. Stick it where no sun shines. While living in London, Thomas met Caitlin Macnamara. They married in 1937. In 1938, they settled in Laugharne, Carmarthenshire, and brought on their three children. ellauri144.html on line 398: Thomas came to be appreciated as a popular poet during his lifetime, though he found earning a living as a writer was difficult. He began augmenting his income with reading tours and radio broadcasts. His radio recordings for the BBC during the late 1940s brought him to the public´s attention, and he was frequently used by the BBC as an accessible voice of the literary scene. Thomas first travelled to the United States in the 1950s. His readings there brought him a degree of fame, while his erratic behaviour and drinking worsened. His time in the United States cemented his legend, however, and he went on to record to vinyl such works as A Child´s Christmas in Wales. Phil Rothin ekalla tyttöystävällä oll Dylan Thomas-levy, jota ne kuuntelivat pukilla. During his fourth trip to New York in 1953, Thomas became gravely ill and fell into a coma. He died on 9 November 1953 and his body was returned to Wales. On 25 November 1953, he was interred at St Martin´s churchyard in Laugharne. What a laugh. ellauri144.html on line 400: His childhood featured regular summer trips to Llansteffan where his maternal relatives were the sixth generation to farm there. His mother´s family, the Williamses, lived in such farms as Waunfwlchan, Llwyngwyn, Maesgwyn and Penycoed.[17] The memory of Fernhill, a dairy farm owned by his maternal aunt, Ann Jones,[18] is evoked in the 1945 lyrical poem "Fern Hill". Thomas had bronchitis and asthma in childhood and struggled with these throughout his life. Thomas was indulged by his mother and enjoyed being mollycoddled, a trait he carried into adulthood, and he was skilful in gaining attention and sympathy. During his final school years he began writing poetry in notebooks; the first poem, dated 27 April (1930), is entitled "Osiris, come to Isis". In June 1928, Thomas won the school´s mile race, held at St. Helen´s Ground; he carried a newspaper photograph of his victory with him until his death. ellauri144.html on line 413: Though they sink through the sea they shall rise again; Vaikka ne mulahtaa mereen ne nousee pintaan taas; ellauri144.html on line 418: Under the windings of the sea Vellovan merenhuiskeen alla ellauri144.html on line 430: Where blew a flower may a flower no more Missä kukka puhkui ei kukka enää ellauri144.html on line 506: 2 potkulautaa siististi tarkkaan vierekkäin. ellauri144.html on line 541: The Red Badge of Courage garnered widespread acclaim, what H. G. Wells called "an orgy of praise" shortly after its publication, making Crane an instant celebrity at the age of twenty-four. The novel and its author did have their initial detractors, however, including author and veteran Ambrose Bierce. Adapted several times for the screen, the novel became a bestseller. It has never been out of print and is now thought to be Crane´s most important work and a major American text. ellauri144.html on line 542: Bierce oli toinen sotakirjailija mutta oli sentään ollut sodassa. His war stories influenced Stephen Crane, Ernest Hemingway, and others, and he was considered an influential and feared literary critic. ellauri144.html on line 546: A prolific and versatile writer, Bierce was regarded as one of the most influential journalists in the United States, and as a pioneering writer of realist fiction. For his horror writing, Michael Dirda ranked him alongside Edgar Allan Poe and H. P. Lovecraft. S. T. Joshi speculates that he may well be the greatest satirist America has ever produced, and in this regard can take his place with such figures as Juvenal, Swift, and Voltaire. His war stories influenced Stephen Crane, Ernest Hemingway, and others, and he was considered an influential and feared literary critic. In recent decades Bierce has gained wider respect as a fabulist and for his poetry. ellauri144.html on line 548: Both of Bierce´s sons died before he did. Day committed suicide after a romantic rejection (he non-fatally shot the woman of his affections along with her fiancé beforehand), and Leigh died of pneumonia related to alcoholism. Bierce separated from his wife in 1888, after discovering compromising letters to her from an admirer. They divorced in 1904. Mollie Day Bierce died the following year. Bierce was an avowed agnostic, and strongly rejected the divinity of Christ. He suffered from lifelong asthma, as well as complications from his war wounds, most notably episodes of fainting and irritability assignable to the traumatic brain injury suffered at Kennesaw Mountain. In 1913, Bierce told reporters that he was travelling to Mexico to gain first-hand experience of the Mexican Revolution. He disappeared and was never seen again. ellauri144.html on line 550: Kylläpä oli erinomaisia kavereita. Jos jenkit kehuvat jotakuta kuplixi voi olla lähes 110% varma että se on hanurista. Mutta tätä Biercea ize asiassa haukuskellaan aika lailla, ja niinpä se sitten onkin jonkinlainen anarkisti. Sen runoista esim Dies Irae ja Dekalogi on silkkaa rienausta. Bitter Bierce. Sen isän nimi oli Marcus Aurelius. Epigrammeja, enimmäxeen aika tylsiä kun ei enää tiedä kenestä on puhe. ellauri144.html on line 552: Like Poe, Bierce professed to be mainly concerned with the artistry of his work, yet critics find him more intent on conveying his misanthropy and pessimism. His bare, economical style of supernatural horror is usually distinguished from the verbally lavish tales of Poe. In his lifetime, Bierce was famous as a California journalist dedicated to exposing the truth as he understood it, regardless of whose reputations were harmed by his attacks. For his sardonic wit and damning observations on the personalities and events of the day, he became known as "the wickedest man in San Francisco." Tälläisiä löytyy Ambrosen pirun raamatusta: ellauri144.html on line 562: Deliberation. The act of examining one´s bread to determine which side it is buttered on. ellauri144.html on line 568: Egotist. A person of low taste, more interested in himself than me. ellauri144.html on line 574: Impiety. Your irreverence toward my deity. ellauri144.html on line 657: variety of forms throughout the centuries and in different cultures. Its ellauri144.html on line 661: homosexual acts are intrinsically disordered [Persona Humana 8]. They are contrary ellauri144.html on line 671: 2359 Homosexual persons are called to chastity. By the virtues of self-mastery that teach them inner freedom, at times by the support of disinterested friendship, by prayer and sacramental grace, they can and should gradually and resolutely approach Christian perfection. The rest of us can fuck to our hearts´ content as soon as the priest has said the magic word. ellauri144.html on line 685: Current metaverse development is centered on addressing the technological limitations with virtual and augmented reality devices. ellauri144.html on line 696: "In a pristine region where nature and animals have thrived for centuries, wildlife biologist Lana Fedorova is devoting her life to protecting species that have been hunted nearly to extinction, including a rare white deer. Ominously, in a nuclear plant nearby, the arrival of a new director, the ruthless and power-hungry Allura, rattles the staff and sets the stage for internecine strife between the zealous bureaucrat Borys Slykovitch and ambitious engineer Maksym (Max) Smirnov. ellauri144.html on line 777: Y se muere con la luna Ja kuolee kuun kaverina ellauri144.html on line 815: Nojoo just tollasta. Minä purjehdin keltaisella merellä. Oisko tässä enemmän ytyä? ellauri144.html on line 852: No eres mi redentor, ni eres mi ejemplo, Et ole lunastaja etkä esimerkki, ellauri144.html on line 854: eres igual y uno, eres distinto y todo; olet tasa-arvoinen ja yksi, olet erilainen ja kaikki; ellauri144.html on line 855: eres dios de los hermoso conseguido, Olet kauniiden saavutusteni jumala, ellauri144.html on line 858: Tú esencia, eres conciencia; mi conciencia Sinä olemus, olet tietoisuus; Mun tietoisuus ellauri144.html on line 928: Tore Hund (norrønt Þórir hundr), født rundt 990 og død en gang etter 1030, var en av de betydeligste høvdingene i Hålogaland. Han hadde gård på Bjarkøy i det senere Troms fylke. Tore Hund var en av lederne i opprøret mot kong Olav Haraldsson Digre, slik det er blitt beskrevet i Snorre Sturlassons saga om Olav den hellige i Heimskringla. ellauri144.html on line 930: Tore Hund var ute i vikingtokter og ledet flere ekspedisjoner nordover til Kolahalvøya og Kvitsjøen i Bjarmeland (dagens Russland). Da Olav Haraldsson ble konge, ble Tore Hund hans lendmann i nord. Over tid surnet forholdet mellom kongen og Tore, det startet med kornmangel i Hålogaland, noe som førte til drap. Drapene førte til hevn og nye drap, og det tvang Tore Hund til å gå i opposisjon til Olav Haraldsson og alliere seg med den danske kongen Knut den mektige. Konflikten endte i det store slaget ved Stiklestad i 1030. ellauri144.html on line 932: Fremst i kongshæren sto Olav selv, og han hogg med sverdet etter Tore, men Tore hadde ei reinsskinnskofte, og slaget sklei av i en sky av reinshår. Kongen ropte da til Bjørn Stallare som hadde øks: «Slå du hunden som jern ikke biter på!» Bjørn Stallare ga Tore et slag med øksehammeren slik at han vaklet, men slo ham ikke overende. I stedet kjørte Tore spydet Selshevneren gjennom den andre mens han sa: «Slik spidder vi bjørnene!» ellauri144.html on line 934: Torstein Knarresmed hogg kong Olav med øksa og traff ham over kneet. Finn Arnesson drepte deretter Torstein. Kongen kastet fra seg sverdet, lente seg mot en stein og begynte å be Gud hjelpe seg. Tore Hund lente seg fram og støtte spydet opp under kongens brynje og inn i maven på ham. I samme stund fikk han også et tredje sår av ei øks på venstre side av halsen. Av disse tre skadene døde kongen. ellauri144.html on line 938: Ettertiden, spesielt de kirkelige skriftene, har forsøkt å rettferdiggjøre Olavs krav til tronen og hans kongedømme ved å fordømme og fortegne hans motstandere. Hvis helgenkongen var god, var hans motstandere onde. Fienden er djevelen og Olavs motstandere djevelens medhjelpere. Tore Hund og hans allierte var «ondsinnede mennesker og ugjerningsmenn», og «svikere», «onde» og «troløse». Betegnende er Adam av Bremens påstand at høvdingene gikk mot kongen fordi han hadde drept konene deres, og kvinnene ble drept fordi de drev på med trolldom. ellauri144.html on line 942: Etter at Olav var flyktet til Gardariket sier Snorre Sturlasson at grunnen til at nordmennene reiste seg mot kongen var at «de ikke tålte hans rettferdighet» da han straffet rike likt med fattige. Denne rettferdiggjøringen av Olavs styre er ikke historisk korrekt, like lite som konstruksjonene om trolldom og de senere påståtte mirakler er det. ellauri144.html on line 944: Tore Hund og hans følgesmenn kjempet ikke mot en rettferdig helgenkonge. Tvert imot, de bekjempet den urimelige og harde kong Olav Haraldsson som kom sørfra. Helgengjøringen skjedde etter slaget på Stiklestad og i et slikt omfang at alle tidligere vurderinger og verdier ble snudd opp ned. En av grunnene var at danskekongens Knut den mektige. ellauri144.html on line 946: Samtidige skaldekvad nyanserer det religiøse bildet som fortrengte det politiske bildet av Olav Haraldsson. Sigvat skald sier i kvadet Erfidråpa at Olav hogg etter Tore med sverdet, men det beit ikke på Tore Hund. Også Sigvat var preget av den kirkelige demoniseringen av kongens motstandere, men samtidig sier han at «den mann som bebreider Tore for feighet, fornekter den dristige Hunds sanne mot, (...) ettersom den kraftige kriger (...) våget å rette hugg mot en konge». ellauri144.html on line 950: Etter slaget på Stiklestad forlot Tore Hund Norge. Snorre har kun vage og sekundære informasjoner om hans videre skjebne: «Tore Hund fór bort fra landet kort tid etter kong Olavs fall. Tore fór til Jorsal, og mange har fortalt at han visst ikke kom tilbake.» At Jorsal, det vil si Jerusalem, skulle ha vært målet tyder på at Snorres kilde mente at Tore Hund hadde en bot å sone, noe som ikke er rimelig for en mann som gjorde det han mente var rett. Hvor Tore Hund til slutt havnet, er uvisst, men ettersom han ikke blir bekreftet i andre kilder, er det rimelig å anta at han må ha dødd kort tid etter, enten i 1030 eller året etter. Hjem til Bjarkøy kom han uansett aldri mer. ellauri145.html on line 91: Piha-Anteron mustan huumorin antologia sisältää seuraavia otteita. Antero on kirjoittanut kaikkiin d´Alembertmaisesti pikku johdannon. Tähän paasaelmaan laitan mukaan Anteron esipuheet, jossa se selittää mikä kulloinkin on kaskun kärkenä. Joo mä tiedän: nää on kaikki vähän samanlaisia biliöösejä luusereita kuin ize Antero! Antero on ennen kaikkea pirun kiukkuinen. Sen musta huumori on ukkosenjohdatin, kun oikeasti tekis mieli mennä ampumaan laahusta ja särkemään näyteikkunoita. ellauri145.html on line 104: Juhani Ihanus, FT (s. 8. toukokuuta 1954 Helsinki) on kulttuuripsykologian dosentti Helsingin yliopistossa, taidekasvatuksen ja taidepsykologian dosentti Aalto-yliopistossa sekä aate- ja oppihistorian dosentti Oulun yliopistossa. Hän on toiminut Helsingin yliopistossa vuodesta 1982 lähtien useissa opettaja- ja tutkijatehtävissä. Nähtävästi elinkautinen keskinkertaisuus kuten Lichtenberg. Ihanus on eurooppalaisen kirjallisuusterapian pioneereja. „Unsere Erde ist vielleicht ein Weibchen.“ „Wir fressen einander nicht, wir schlachten uns bloß.“ „Der Amerikaner, der den Kolumbus zuerst entdeckte, machte eine böse Entdeckung.“ Ihan näppäriä, muttei näillä kuuhun mennä. Silti Goethe kehui Joria taikasauvaxi, Kant alleviivas punasella sen kaikki töräyxet, ja Koala-vaari piti sitä izenäisenä ajattelijana. Tolstoinkin mielestä Lichtenberg oli parempi töräyttelijä kuin koketti följetongisti Nietzsche. Georg oli pedofiili, alkoi shtuppia 12-vuotiasta tyttöä v. 1777. Ikävä kyllä Lolita kuoli (varmaan johkin sexitautiin) 5 vuotta myöhemmin. Jostain syystä Jori digas Jacob Böhmeä. Ällöttävä Max Ernst piti Joria verrattomana huromistina. Seuraavasta penseestä mä voisin ottaa opixeni: Le degré le plus haut jusqu´où puisse s´élever un esprit mediocre, mais pourvu d´expérience, c´est le talent de decouvrir les faiblesses des hommes qui valent mieux que lui. Tässä ei ollut mitään hahatettavaa, vaikka tikulla olis kaivanut. ellauri145.html on line 110: As a traveling salesman and correspondence clerk, his research and thought was time-limited: he complained of "serving the knavery of merchants" and the stupefaction of "deceitful and degrading duties." Fourier produced most of his writings between 1816 and 1821. In 1822, he tried to sell his books again but with no success. Jobs people might not enjoy doing would receive higher pay. Fourier considered trade, which he associated with Jews, to be the "source of all evil" and advocated that Jews be forced to perform farm work in the phalansteries or else sent back to The Philistines with Rotschild money. Fourier´s contempt for the respectable thinkers and ideologies of his age was so intense that he always used the terms philosopher and civilization in a pejorative sense. ellauri145.html on line 111: The transformation of labor into pleasure is the craziest idea in Fourier´s giant socialist utopia," said Marcuse. He had a concern for the sexually rejected; jilted suitors would be led away by a corps of "fairies" who would soon cure them of their lovesickness, and visitors could consult the card-index of personality types for suitable partners for casual sex. He also defended homosexuality as a personal preference for some people. Fourier sexualizes work itself—the life of the Phalanstery is a continual orgy of intense feeling, intellection, & activity, a society of lovers & wild enthusiasts. ellauri145.html on line 112: Fourier was also a supporter of women´s rights in a time period when misogynic influences like Jean-Jacques Rousseau were prevalent. Fourier is credited with having originated the word feminism in 1837. Fourier believed that all important jobs should be open to women on the basis of skill and aptitude rather than closed on account of gender. He spoke of women as individuals, not as half the human couple. Fourier saw that "traditional" marriage could potentially hurt woman´s rights as human beings and thus never married. Writing before the advent of the term ´homosexuality´, Fourier held that both men and women have a wide range of sexual needs and preferences which may change throughout their lives, including same-sex sexuality and androgénité. He argued that all sexual expressions should be enjoyed as long as people are not abused, and that "affirming one´s difference" can actually enhance social integration. Stark raving mad, he was! ellauri145.html on line 117: Thomas De Quincey: On Murder Considered as one of the Fine Arts Thomas Penson De Quincey (/də ˈkwɪnsi/;[1] 15 August 1785 – 8 December 1859) was an English writer, essayist, and literary critic, best known for his Confessions of an English Opium-Eater (1821) Many scholars suggest that in publishing this work De Quincey inaugurated the tradition of addiction literature in the West. Mulla on toi kirja, mä luinkin sen, mutta se oli kyllä aika pitkästyttävä. Tämänkertainen ozikko tuo mieleen sen usein mietityttäneen havainnon että mixhän vitussa 50% tv-sarjoista on murhajuttuja. Eikai siinä muuta ole kun että KILL! on 1/3 apinan mieliharrastuxista. Dekkarit ja horrorit on musta lattapäisyyden selvimpiä ilmentymiä. ellauri145.html on line 154: Christian Dietrich Grabbe (1801–1836) oli saksalainen näytelmäkirjailija. Hän kirjoitti useita näytelmiä, joiden vahvin puoli ei ole esitettävyys mutta joissa ilmenevä luonteenerittely on usein nerokas, joskin toisinaan erikoinen ja keinotekoinen. Hänen draamansa Herzog Theodor von Gothland on osaksi mauton, mutta osaxi suurisuuntainen ja syväajatuksinen. Hänen muista draamateoksistaan ovat huomattavia Don Juan und Faust (1829), Kaiser Friedrich Barbarossa (1829), Kaiser Heinrich VI (1830), Napoleon oder die hundert Tage (1831), Hannibal (1835) ja Die Hermansschlacht (julk. 1838). Monet arvostelijat pitivät aikoinaan Grabbea Heinrich von Kleistin rinnalla Friedrich Schillerin jälkeen Saksan suurimpana draamaerona. Minnes unohtui Scherz, Satire, Ironie und tiefere Bedeutung. Lustspiel, geschrieben 1822, Änderungen bis 1827. Uraufführung München 1907, jota suizuttavat Aarne sekä Antero? Vähän tuntuu siltä että Anterolle ja sen mielirunoilijoille olis kaikille pitänyt jakaa kirja "Be Your Own Best Friend". Grabbessa lisää ensi numerossa, jossa Grabbe ja Klopstock razastavat Vormärzin kuuman taivaan alla, te mukana! ellauri145.html on line 207: Xavier Forneret oli oman aikapaikkakoordinaatistonsa Olli Blåberg. Rikas maanomistaja, tyhjäntoimittaja, joka tunki Cénacleen muiden boheemien pöytään, mutta potkaistiin pihalle, koska se oli selkeästi pelkkä jäljittelijä. Pukeutui omituisesti mustiin ja nukkui ruumisarkussa. Vanhana se näyttikin ihan vampyyriltä. Brétonkaan ei löydä sen kyhhäyxistä juuri mitään mainittavaa. Joku muu puiseva ranskalainen sanoi siitä, että "Ranskassa on aina ollut humoristeja, mutta niitä ei ole arvostettu senkään vertaa kuin muualla". Oli sillä joku runo jossa rutiköyhä löytää taskusta oman kätensä ja syö sen paremman puutteessa matkaeväänä. Haha. Sitä ongelmaa ei ollut kenraali Xavierilla. ellauri145.html on line 368: Où coule au lieu de sang l’eau verte du Léthé. Missä veren tilalla on Lethen vihreätä vettä. ellauri145.html on line 382: D´une vaste prison imite les barreaux, Apinoi jättivankilan seinäkaltereita, ellauri145.html on line 404: Roger Tichborne, heir to the noble and filthy rich Tichborne family´s title and fortunes, was presumed to have died in a shipwreck in 1854 at age 25. His mother clung to a belief that he might have survived, and after hearing rumours that he had made his way to Australia, she advertised extensively in Australian newspapers, offering a reward for information. In 1866, a Wagga Wagga butcher known as Thomas Castro came forward claiming to be Roger Tichborne. Although his manners and bearing were unrefined, he gathered support and travelled to England. He was instantly accepted by Lady Tichborne as her son, although other family members were dismissive and sought to expose him as an impostor. During protracted enquiries before the case went to court in 1871, details emerged suggesting that the claimant might be Arthur Orton, a butcher´s son from Wapping in London, who had gone to sea as a boy and had last been heard of in Australia. After a civil court had rejected the claimant´s case, he was charged with perjury; while awaiting trial he campaigned throughout the country to gain popular support. In 1874, a criminal court jury decided that he was not Roger Tichborne and declared him to be Arthur Orton. Before passing a sentence of 14 years, the judge condemned the behaviour of the claimant´s counsel, Edward Kenealy, who was subsequently disbarred because of his conduct. ellauri145.html on line 436: Charles Cros Émile-Hortensius-Charles Cros (October 1, 1842 – August 9, 1888) was a French poet and inventor. He was born in Fabrezan, Aude, France, 35 km to the East of Carcassonne. Cros was a well-regarded poet and humorous writer. He developed various improved methods of photography including an early color photo process. He also invented improvements in telegraph technology. In the early 1870s Cros had published with Mallarmé, Villiers and Verlaine in the short-lived weekly Renaissance littéraire et artistique, edited by Emile Blémont. His poem The Kippered Herring inspired Ernest Coquelin to create what he called monologues, short theatrical pieces whose format was copied by numerous imitators. The piece, translated as The Salt Herring, was translated and illustrated by Edward Gorey. He spent years petitioning the French government to build a giant mirror that could be used to communicate with the Martians and Venusians by burning giant lines on the deserts of those planets. He was never convinced that the Martians were not a proven fact, nor that the mirror he wanted was technically impossible to build. Tästä hepusta tulee mieleen Spede Pasanen ja sen hiihtolinko. ellauri145.html on line 512: Friedrich Nietzsche, Karl Marx and Charles Darwin are the great triumvirate of 19th-century thinkers whose ideas still have huge impact today. Nietzsche was philosophy’s supreme iconoclast; his sayings include “God is dead” and “There are no facts, only interpretations”. Highly relevant, yet his association with concepts such as the Übermensch, master morality, slave morality and, possibly most dangerous, the will to power, have also contributed to him being widely misinterpreted. There are three myths in particular that need dynamiting: that his politics were on the far right, he was a misogynist and he lacked a sense of humour. Of a sort. ellauri145.html on line 515: I had no idea Nietzsche could be funny until I read his letters. “The gentlest, most reasonable man may, if he wears a large moustache, sit as it were in its shade and feel safe,” he wrote, self-mockingly. “As the accessory of a large moustache he will give the impression of being military, irascible and sometimes violent – and will be treated accordingly.” More fun wisecracks: ellauri145.html on line 516: Condemned by ill health and abysmal eyesight to convey his philosophy in short, aphoristic bursts, Nietzsche knew the power of raising a bubble of laughter, only to puncture it as you ponder the further meaning: “Is man God’s mistake, or is God man’s mistake?” “Man does not strive for happiness; only the Englishman does that” – a dig at Jeremy Bentham and John Stuart Mill. “Possession usually diminishes the possession.” “Never trust a thought that occurs to you indoors.” He even makes fun of his readers: “The worst readers are those who behave like plundering troops: they take away a few things they can use, dirty and confound the remainder, and revile the whole.” Vittu miten säälittäviä on yrityxet osoittaa että jyrkät tyypit olis jotenkin humoristisia. Ei ne vaan ole. ellauri145.html on line 519: His sister Elisabeth held fascist views. She published an unreliable biography of him and delayed publication of his autobiography, Ecce Homo, until she had deleted all the uncomplimentary references to herself. ellauri145.html on line 524: Following the war, academics who had supported the Nazi regime were banned from teaching, including Heidegger, who never spoke publicly or privately about his involvement. Heidegger turned away from his earlier project of creating a fundamental ontology, and in doing so he also turned away from Nietzsche - or so his writings would make it appear. In truth, he remained just as indebted to Nietzsche’s work as he ever was, only he shifted focus. He created a false presentation of Nietzsche’s work in order to distance himself from his own past and involvement with the Nazis. Many academics take Heidegger’s critique of Nietzsche to be factual and seem to excuse Heidegger because he was under the influence of Nietzsche. ellauri145.html on line 532: Caleb Beers w/a crush on beer cans answered Dec 31, 2018: ellauri145.html on line 535: Intellectuals very often have an image the same way rock stars and movie directors do. There’s the real person, and there’s the body of work they create, and then there’s the image, the popular conception of that person. Most people don’t understand theoretical physics and are not interested in learning the math to do so, and most people probably wouldn’t understand anything in the papers that Hawking has authored or co-authored. But most of us know who Hawking was, not only because he wrote popular books but because he was paralyzed and sat in a wheelchair and had a robot voice. The idea of a theoretical physicist who does all his work with his brain even though his body is destroyed and speaks through a machine is almost like a comic book character, and the popular imagination loves that. ellauri145.html on line 537: Nietzsche’s image, through no more fault of his own than Hawking´s (LOL), has grown in a similar way to that of Hawking. We all have a vague notion of what the Ubermensch is, we’ve all heard “God is dead,” and we all know Nietzsche was a crazy philosopher with a giant mustache who wrote really hard books and scared his contemporaries and was apparently a favorite of the Nazis. There are little quips and quotes from him around the internet that sound awfully cryptic and enigmatic. And the publishing industry plays on this image, too: I have a copy of Beyond Good And Evil with a black cover and the title text printed in red and white, and the color scheme looks a little sinister. I strongly suspect that, if Nietzsche did not have a popular image as a crazy nihilist Nazi Ubermensch from the 1800s, the publisher would not have made the decision to print his books with a black and red color scheme. A cursory look at Amazon’s book listing also shows copies of Thus Spake Zarathustra with a picture of a panther’s eyes on the cover, glowering at the reader. Because… “Nietzsche was that crazy German writer or philosopher or whatever, right? And he was, like, an anarchist or nihilist or Nazi or something, right? Didn’t he kill God or something like that? Yeah.” ellauri145.html on line 541: Now, this is perhaps not quite fair to all the teenagers who read Nietzsche. Some of them may actually understand him, at least partially, including the long-haired leather jacket-wearing ones. And there really is a little blood and thunder in Nietzsche’s philosophy, a little punk rock. Regardless, the popular image is probably a bigger driver for book sales of Nietzsche’s work than anything he actually said or any point he actually made. ellauri145.html on line 545: The answer to this is very simple. Utilitarianism is concerned only with the volume of pleasure and pain, and Nietzsche says in so many words that as soon as you even enter into this kind of thinking, you are already deep into the territory of nihilism. It is passive; concerned with high maintenance, not constructivism; aloof or indifferent to meaning, something to justify the effort in the first place, even when it is successful, let alone when it isn’t. It is the staid, kindly, sober—not to say, the British—version of the same imbecilic nihilism that was prevailing on the continent in the same era. Mill did not understand the difference between pleasure and (counterfactual) happiness, between pain and suffering, between real (spiritual) slavery and freedom. Eli koska se oli säälittävä mursuwiixinen luuseri. ellauri145.html on line 551: Although there is certainly a bias toward “masculinity” in Nietzsche’s works, this does not necessarily mean what it is presumed to mean. “Masculinity” is not, for instance a code word for “male”. It does not apply as a broad category to those who have a certain set of genitals. In fact what the term means is having the sort of virtues that one might have typically related to the masculine virtues that were considered admirable at various times in the past. These include courage, transcendence of petty emotional concerns, fearlessness in the face of death, and so on. Intellectual courage was a particular attribute that Nietzsche was trying to encourage in his readers though his appeal to the term, “masculinity”. ellauri145.html on line 586: What were Nietzsche´s views on women? ellauri145.html on line 601: Maailmaan laittamistani lapsistakin puntaroin koko lailla epäröiden, josko kaikki ”Jumalan valtakuntaan” tulevat myös tulevat Jumalasta11. Tänä syksynä menin mahdollisimman vähissä vaatteissa kahdesti omiin hautajaisiini, ensin kreivi Robilantina (ei – hän on poikani, siinä missä minä olen luontoni pohjalta Carlo Alberto), mutta minä itse olin Antonelli12. Rakas herra professori, teidän pitäisi nähdä tämä rakennelma13. Koska olen täysin kokematon seikoissa, jotka luon, teille kuulukoon kaikki kritiikki, olen kiitollinen voimatta luvata hyötyväni. Me artistit olemme opettamattomissa. – Tänään katselin – henkevänmaurilaista – operettiani, tyydytyksekseni totesin tässäkin tilaisuudessa, että nyt ovat Moskova yhtä hyvin kuin Roomakin grandiööseja asioita14. Ymmärrättehän, maisemaakaan varten ei minulta puutu lahjakkuutta. ellauri145.html on line 648: 14 Ilmeisesti kastilialaisten Federico Chuecan (1848–1908) ja Joaquín Valverden (1846–1910) säveltämä ja Felipe Pérez y Gonzálezin (1854–1910) libretoima koominen fantasiakappale La Gran vía (1886), jonka Nietzsche oli nähnyt joulukuussa kahdesti. Operetilla ei ole yhteyttä Moskovaan tai Roomaan, mutta sen tapa tehdä numero madridilaisesta kadusta korostaa suurkaupunkiarjen nousua ”suuren maailman” puheenaiheeksi. ellauri145.html on line 655: 17 Cosima Wagner (1837–1930) oli Lombardiassa syntynyt unkarilaisen pianisti-säveltäjä Franz Lisztin (1811–1886) tytär, joka erottuaan saksilaisesta kapellimestarista Hans von Bülowista (1830–1894) nai toisen saksilaisen, oopperantekijä Richard Wagnerin (1813–1883). Nietzsche ystävystyi Wagnereiden kanssa 1869 lähtien Sveitsissä, mutta välit katkesivat 1878. Nietzschen kirjoituksissa Cosimaan usein yhdistyvä Ariadne on kreikkalaisen mytologian labyrinttikertomusten kreetalainen prinsessa. Hän nai lopulta hurmanjumala Dionysoksen, jonka nimellä osa Nietzschen hulluuskirjeistä, mukaan lukien Cosimalle Ariadnena osoitetut, on allekirjoitettu. ellauri145.html on line 657: 18 Ital., ”ollaankos tyytyväisiä? olen jumala, olen tehnyt tämän karikatyyrin”. Vrt. Nietzschelle tutun venetsialaisen Carlo Goldonin (1707–1793) komedia La cameriera brillante (1754) (III/7). Opere III. Bettoni, Milano 1831, 238. ellauri145.html on line 662: 20 Wilhelm von Bismarck (1852–1901) oli Otto von Bismarckin (1815–1898), Preussin pääministerin (1862–1870) ja yhdistyneen Saksan valtakunnankanslerin (1871–1890), nuorin poika ja saksalainen lakimies ja poliitikko. Pilkun lisäten lauseen alun merkitys muuttuisi muotoon: ”Wilhelm, Bismarck ja”, jossa Bismarck olisi isä - Bismarck ja Wilhelm ilmeisimmin Saksan keisari Vilhelm II (1859–1941; vallassa 1888–1918). Hulluuspapereissa toistuu ajatus Vilhelmin edustaman Hohenzoller-hallitsijasuvun jäsenten ansaitsemasta kuolemasta. Kansleri Bismarckia kuvaillaan Nietzschen teksteissä toisinaan ihailevaan sävyyn, mutta asennoituminen käy vähitellen yhä kielteisemmäksi. Antisemitismi ja antisemitistit ovat Nietzschen 1880-luvun kriittisten kirjoitusten päämaaleja. ellauri145.html on line 718: Tristan Corbière: The Litany of Sleep (also published in the Centenary Corbiere) ellauri145.html on line 719: Tristan Corbiere (1845-1875). Nuori Roope. ellauri145.html on line 723: Édouard-Joachim Corbière (18 July 1845 – 1 March 1875) was a French poet born in Coat-Congar, Ploujean (now part of Morlaix) in Brittany, where he lived most of his life before dying of tuberculosis at the age of 29. Helmin ikäisenä. Profiilikuvassa sillä on aivan jättimäinen baskeri, lökäpöxyt ja kumiteräsaappaat. ellauri145.html on line 727: During his schooling at the Imperial Lycée of Saint-Brieuc where he studied from 1858 until 1860, he fell prey to a deep depression, and, over several freezing winters, contracted the severe rheumatism which was to disfigure him severely. He blamed his parents for having placed him there, far from his family´s care and affection. Difficulties in adapting to the harsh discipline of the college´s noble débris (distinguished relics, i.e., teachers) gradually developed those characteristics of anarchic disdain and sarcasm which were to give much of his verse its distinctive voice. ellauri145.html on line 729: Corbière´s only published verse in his lifetime appeared in Les amours jaunes, 1873, a volume that went almost unnoticed until Paul Verlaine included him in his gallery of poètes maudits (accursed poets). Thereafter Verlaine´s recommendation was enough to establish him as one of the masters acknowledged by the Symbolists, and he was subsequently rediscovered and treated as a predecessor by the surrealists. ellauri145.html on line 860: Peut crier... se tromper d´étage, Voi huutaa... erehtyä kerroxesta, ellauri145.html on line 927: Quelqu´un qui jamais ne se trompe, Eräs ken ei koskaan erehdy ellauri145.html on line 1048: Bonne au plus pour les ateliers ; Kelpaa tallereihin maximisti, ellauri145.html on line 1062: Siskolleni Louise Vanaen de Vorinhemille: - Hiänen sininen nunnanhilkkansa Pohjanmerelle päin kääntyneenä. - Haaxirikkoisille. ellauri145.html on line 1086: Ulsterin poka väittää että Rimbaud rienatessaankin pysyy izelleen uskonnollisena. Distancing himself in an at times sacrilegious or blasphemous way from conventional western attachment to the Bible and to the figure of Christ as saviour, Rimbaud nevertheless proceeds to create for himself a radically different spiritual alternative. No voihan se niinnii olla, musta tossa loppupäässä vois olla jotain homostelua. Noi 2 ekaa naista on varmaan sen kuolleet siskot Vitalie (17v) ja Victorine (4kk). Toi Bau on varmaan joku niiden keskinäinen sana. Isabellesta se ei rukoile, koska se on elossa. Ellei se sitten oo toi Lulu, mutta epäilen. Olisko to Madame *** sit tän rimpulan tiukka äitykkä? - Mut no hei! Ulsterin poka on tullut samaan johtopäätöxeen kuin mä että tässä runon lopussa on kuin onkin homostelua! Spunk tarkoittaa kuin tarkoittaakin runkkua! Se oli Rimbaudilla pahe ainainen, esim seuraavassa runossa on sama idea: ellauri145.html on line 1160: Born into a farming family of La Sauvagère, Brisset was an autodidact. Having left school at age twelve to help on the family farm, he apprenticed as a pastry chef in Paris three years later. In 1855, he enlisted in the army for seven years and fought in the Crimean War. In 1859, during the war in Italy against the Austrians. After he was wounded at the Battle of Magenta, he was taken prisoner. During the Franco-Prussian War, he was a second lieutenant in the 50e régiment d´infanterie de ligne. Taken prisoner again, he was sent to Magdeburg in Saxony where he learned German. ellauri145.html on line 1162: In 1871, he published La natation ou l’art de nager appris seul en moins d’une heure (Learning the art of swimming alone in less than an hour), then resigned from the Army and moved to Marseilles. Here he filed a patent for the "airlift swimming trunks and belt with a double compensatory reservoir". This commercial endeavor was a complete failure. He returned to Magdeburg, where he earned his living as a language teacher, developing a method for learning French, which he self-published in 1874. ellauri145.html on line 1164: Brisset became stationmaster at the railway station of Angers, and later of L´Aigle. After publishing another book on the French language, he undertook his major philosophical work, in which contended that humans were descended from frogs. Brisset supported his contention by comparing the French and frog languages (such as "logement" = dwelling, comes from "l'eau" = water). He was serious about his "morosophy", and authored a number of books and pamphlets put forth his indisputable substantiations, which he had printed and distributed at his own expense. ellauri145.html on line 1166: In 1912, novelist Jules Romains, who had obtained copies of God´s Mystery and The Human Origins, set up, with the help of fellow hoaxers, a rigged election for a "Prince of Thinkers". Unsurprisingly, Brisset got elected. The Election Committee then called Brisset to Paris in 1913, where he was received and acclaimed with great pomp. He partook in several ceremonies and a banquet and uttered emotional words of thanks for this unexpected late recognition of his work. Newspapers exposed the hoax the next day. ellauri146.html on line 46: Christian Dietrich Grabbe (* 11. Dezember 1801 in Detmold; † 12. September 1836 ebenda) war ein deutscher Dramatiker des Vormärz. Der Begriff Vormärz bezeichnet die Epoche der deutschen Geschichte zwischen der Julirevolution von 1830 und der Märzrevolution von 1848. Einige Historiker fassen die Epoche etwas weiter und lassen sie bereits mit dem Wiener Kongress von 1815 beginnen. Geographisch beschränkt sich der Begriff auf die Staaten des auf dem Kongress gegründeten Deutschen Bundes. ellauri146.html on line 50: Auch die Versuche, in Detmold eine Stellung als Jurist zu finden, waren zunächst erfolglos, erst 1826 übernahm er die unbezahlte Vertretung eines erkrankten Auditeurs, dessen besoldeter Nachfolger er 1828 wurde. 1829 erfolgte in Detmold mit Don seinen Freunden Heinrich Heine, Ludwig Tieck, Don Juan und Faust die einzige Aufführung eines seiner Dramen zu Lebzeiten. Ab 1831 verschlechterte sich der Gesundheitszustand Grabbes zusehends, die Folgen seines Alkoholismus wurden sichtbar (eine für Grabbes Alkoholkonsum charakteristische Episode aus dem Herbst 1828 wird von Georg Fein geschildert). Eine Verlobung mit Henriette Meyer wurde von dieser gelöst, als sich Grabbe wieder Louise Christiane Clostermeier zuwandte, die ihn bereits einmal abgewiesen hatte. Grabbe oli aika lailla persujen ex-puheenjohtajan näköinen. ellauri146.html on line 52: 1833 heiratete er die 10 Jahre ältere Louise Christiane Clostermeier, aber die Ehe erwies sich schnell als unglücklich. 1834 gab er sein Amt auf. Er reiste über Frankfurt am Main, wo er sich mit seinem Verleger überwarf, nach Düsseldorf. Dort hatte er sein Wohnhaus auf der Bolkerstraße 6. Der heutige Nachkriegsbau in der Ritterstraße 21 zeigt eine Steintafel, die auf seinen damaligen Aufenthalt hinweist: „In diesem Hause Litt und Stritt der Dichter Chr. Dietr. Grabbe 1834 bis 1836“. Dort arbeitete er mit Karl Immermann, den er 1831 kennengelernt hatte, an dem von diesem erneuerten Stadttheater. Doch auch diese Zusammenarbeit dauerte wegen der Depressivität und der Alkoholexzesse Grabbes nicht lange. 1836 kehrte er noch einmal nach Detmold zurück; seine Frau reichte die Scheidung ein. Noch im selben Jahr starb Grabbe in seiner Geburtsstadt an Rückenmarksschwindsucht, totalement épuisé par l'alcoolisme, aupres sa femme, le seul être qui soit resté disposé à l'accueillir. LOL. ellauri146.html on line 57: Scherz, Satire, Ironie und tiefere Bedeutung ellauri146.html on line 59: SCHULMEISTER (sitzt am Tische und schenkt aus einer großen Flasche sich ein Glas nach dem andren ein). Utile cum dulci, Schnaps mit Zucker! – Es wird heute ein saurer Tag, – ich muß den Bauerjungen die erste Deklination beibringen. Ein Bauerjunge und die erste Deklination! Das kommt mir vor als wenn ein Rabe ein rein Hemd anziehen wollte! (Er blickt durch das Fenster.) Alle Wetter, da kommt der schiefbeinige Tobies mit seinem einfältigen Schlingel! Schwerenot, wo verstecke ich meinen Schnaps? – geschwind, geschwind, ich will ihn in meinen Bauch verbergen! (Er säuft die Bouteille mit einer entsetzlichen Schnelligkeit aus.) Ah, das war ein Schluck, dessen sich selbst Pestalozzi nicht hätte zu schämen brauchen! Die leere Flasche zum Fenster hinaus! ellauri146.html on line 94: RATTENGIFT. Welche Frage? Die Welt ist der Inbegriff alles Existierenden, vom kleinsten Würmchen bis zu dem ungeheuersten Sonnensystem. ellauri146.html on line 100: TEUFEL. Die Hölle ist die ironische Partie des Stücks und ist dem Primaner, wie das so zu gehen pflegt, besser geraten als der Himmel, welches der bloß heitere Teil desselben sein soll. ellauri146.html on line 108: TEUFEL. Ganz natürlich! In die Hölle kommt nicht allein das Böse, sondern auch das Jämmerliche, Triviale: so sitzt der gute Cicero ebensowohl darin, als wie der schlechte Catilina. Da nun heutzutage die neuere deutsche Literatur das Jämmerlichste unter dem Jämmerlichen ist, so beschäftigen wir uns vorzugsweise mit dieser. ellauri146.html on line 110: RUDOLF VON GOTTSCHALL, Kritiker. Diese Litteraturkomödie bietet übrigens insofern ein Interesse dar, als sie uns in ihrem Vexierspiegel (exytyspeili) ein Bild der damaligen sehr verflauten Litteraturepoche vorhält, in welcher die süßlichen Spätromantiker und vor allem die oft faden Schriftstellerinnen der Taschenbücher vielgenannte litterarische Größen waren. ellauri146.html on line 112: Der Teufel, der ja das Recht hat, ungalant zu sein, übt eine scharfe, meist cynische Kritik an diesen Helden und Heldinnen der Feder. Als er bei der höchsten Sommertemperatur erfroren aufgefunden wird, ruft er die Gutachten von vier Naturforschern hervor und der eine derselben erklärt: »Betrachten Sie die enorme Häßlichkeit, welche uns aus jeder Miene dieses Gesichts entgegenkreischt und Sie sind ja gezwungen, mir einzuräumen, daß solch eine Fratze gar nicht existieren könnte, wenn es keine deutschen Schriftstellerinnen gäbe.« ellauri146.html on line 118: Wie er sich selbst zu dieser seichten Belletristik stellt, darüber läßt er uns nicht im Unklaren. Herr Mollfels, eine der Hauptpersonen des Stückes giebt einem Schriftsteller Rattengift gute Lehren. »Sie müssen beileibe alles hinlänglich weich kneten, denn das Weiche gefällt und wenn es auch nur nasser Dreck wäre. Vorzüglich aber müssen Sie stets den Geschmack der Damen im Auge behalten, denn diese, welche noch niemals von einem wahren Dichter als berufene Richterinnen anerkannt sind, gelten jetzt im Reiche der Kunst als oberste Appellationsinstanz; ob man sie wegen ihrer kränklichen Nerven oder wegen ihrer Geschicklichkeit im Charpiezupfen dazu erwählt hat, ist eine unentschiedene Frage. Desto entschiedener ist es, Herr Rattengift, daß man Sie, wenn Sie Gewalt genug besitzen, eine dieser Regeln zu verachten, als einen blindlaufenden, verrückten, rohen Phantasten verschreit, der Schönheiten und Erbärmlichkeiten mild nebeneinanderkleckst. Ständen Homer oder Shakespeare erst jetzt mit ihren Werken auf, so wären Beurteilungen zu erwarten, in denen die Iliade ein unsinniges Gemengsel und der Lear [ganz berechtigt, vgl. Album 198] ein bombastischer Saustall genannt würde; ja manche Recensenten geben vielleicht dem Homer einen wohlgemeinten Fingerzeig, sich nach »der bezauberten Rose« emporzubilden, oder gebieten dem Shakespeare, fleißig in den Romanen der Helmine von Chezy und der Fanny Tarnow zu studieren, um daraus Menschenkenntnis zu lernen.« ellauri146.html on line 120: Grabbe stellt sich natürlich an die Seite eines solchen neuerstandenen Homer und Shakespeare und an einer andern Stelle, wo er ein keimendes Genie verkündet, liest man wenigstens den stillen Herzenswunsch heraus, er selbst möchte dies Genie sein: »Judenjungen,« sagt der Baron, »deren Bildung im Schweinefleischessen besteht, spreizen sich auf den kritischen Richterstühlen und erheben nicht nur Armseligkeitskrämer zu den Sternen, sondern injurieren sogar ehrenwerte Männer in ihren Lobsprüchen; Reimschmiede, die so dumm sind, daß jedesmal, wenn ein Blatt von ihnen ins Publikum kommt, die Esel im Preise aufschlagen, heißen ausgezeichnete Dichter. Schauspieler, die so langweilig sind, daß natürlich alles vor Freude klatscht, wenn sie endlich einmal abgehen, heißen denkende Künstler; Vetteln, deren Stimme so scharf ist, daß man ein Stück Brot damit abschneiden könnte, tituliert man echt dramatisch Sängerinnen. – O stände doch endlich ein gewaltiger Genius auf, der, mit göttlicher Stärke von Haupt zu Fuß gepanzert, sich des deutschen Parnasses annähme und das Gesindel in die Sümpfe zurücktreibe, aus welchen es hervorgekrochen ist.« ellauri146.html on line 150: RATTENGIFT. Der Teufel mag – (sich korrigierend, mit einer Verbeugung) Der Herr Teufel mögen mich holen, wenn mir nicht vor Staunen und Verwunderung der Atem stehenbleibt! Doch, reden Sie fort! Was machen die Dichter selber? Schiller, Shakspeare, Calderon, Dante, Ariost, Horaz, was tun, was treiben sie? ellauri146.html on line 154: RATTENGIFT. Ich Glücklicher! ich Überglücklicher! ich will auf den Dachgiebel klettern! Calderon liest meine Gedichte! Calderon läßt mich grüßen! Ich esse vor Freuden ein Talglicht! Grüßen Sie den Herrn de la Barca doch tausendmal wieder, – ich wäre sein rasendster Verehrer, ich wollte mit der Liddy das Waldhäuschen besuchen, und wenn ich ihr die Beine abschlagen sollte, – ich – ellauri146.html on line 166: MOLLFELS. Soll ich ihnen was vorschlagen? Dichten Sie künftig nichts als Trauerspiele! Wenn Sie denselben nur die gehörige Mittelmäßigkeit verleihen, so ist es unmöglich, daß Sie nicht den rauschendsten Applaus einernteten! Sie müssen insbesondere den Plan der Stücke hübsch winzig und flach gestalten, sonst möchte ihn nicht jeder kurzsichtige Schafskopf überblicken können, – Sie müssen dem Verstande und dem Forschungsgeiste der Leser nicht das geringste zumuten und wenn durch ein Unglück eine hervorstechende Szene mit unterlaufen sollte, sorgfältig hinterdrein bemerken, was sie abzwecke und in welcher Beziehung auf das Ganze sie zu nehmen sei, – Sie müssen beileibe alles hinlänglich weich kneten, denn das Weiche gefällt, und wenn es auch nur nasser Dreck wäre, – vorzüglich aber müssen Sie stets den Geschmack der Damen im Auge behalten, denn diese, welche noch niemals von einem wahren Dichter als berufene Richterinnen anerkannt sind, gelten jetzt im Reiche der Kunst als oberste Appellationsinstanz; ob man sie entweder wegen ihrer kränklichen Nerven oder wegen ihrer Geschicklichkeit im Scharpiezupfen dazu erwählt hat, ist eine unentschiedene Frage. Desto entschiedener ist es, Herr Rattengift, daß man Sie, wenn Sie Gewalt genug besitzen, um diese Regeln zu verachten, als einen blindlaufenden, verrückten, rohen Phantasten verschreit, der Schönheiten und Erbärmlichkeiten wild nebeneinanderkleckst. Ständen Homer oder Shakspeare erst jetzt mit ihren Werken auf, so wären Beurteilungen zu erwarten, in denen die Iliade ein unsinniges Gemengsel und der Lear ein bombastischer Saustall genannt würde; ja, manche Rezensenten gäben vielleicht dem Homer einen wohlgemeinten Fingerzeig, sich nach der Bezauberten Rose emporzubilden, oder geböten dem Shakspeare, fleißig in den Romanen der Helmina von Chezy oder der Fanny Tarnow zu studieren, um daraus Menschenkenntnis zu lernen. ellauri146.html on line 242: Und präsentieret gütig Ja kaataa teetä veikeästi ellauri146.html on line 298: Der Autor setzt beim Auftritt bzw. der Erwähnung vieler Personen und bei Bezügen auf ihre Lebensgeschichten die Kenntnis des Alten und Neuen Testaments voraus. Bei den von ihm erdichteten surrealen Szenen beruft er sich auf Mitteilungen seiner Muse Sionitin, der Seherin Gottes. Oft wird das Geschehen aus beiden Quellen gespiegelt, indirekt beschrieben, so erlebt der Leser die Jungen Jesu anfangs mit den Augen ihrer Schutzengel, die mit dem Engelboten über sie sprechen, oder in der Beobachtung einer anderen Person, z. B. Petrus Verleugnung aus der Perspektive Portias (6. Gesang). Eingearbeitet in solche Gespräche sind Informationen beispielsweise über Jesus Lebensgeschichte und über die Charaktere der Retterjugend (3. Gesang), aber auch frei erfundene Marzipanfiguren. Wie in einem großen Mysterienspiel betreten immer wieder die Seelen alttestamentlicher LakrizFiguren, z. B. der Urväter und Urmütter, der Propheten, der Könige, aber auch der zum Zeitpunkt der Kreuzigung noch ungeborenen zukünftigen Christen die Szenerie. ellauri146.html on line 321: Vierzehnter Gesang: Das leere Grab und Erscheinungen Jesus in anderen Serien ellauri146.html on line 329: Achtzehnter Gesang: Adams Vision vom letzteren Gericht ellauri146.html on line 363: Klopolla se on „der nächste dem Unerschaffenen“, V. 288. Jonkinlainen MC (master of ceremonies) ilmeisesti. Aber ist es "er" oder "sie"? Offenbar "er". Vignyllä se on" elle", kz alla. ellauri146.html on line 400: One of the outstanding features of the Romantic era in France was the re-evaluation of the feminine. It was widely assumed that man's capacity for rational thought and scientific achievement needed to be tempered by woman's capacity for sentiment. Indeed, the beneficial influence of woman's love and compassion was considered a necessary precondition to moral development, both for the individual and for all mankind. Woman thus had redemptive qualities (cash value). Perhaps the purest expression of this constellation of ideas is to be found in the utopian religious sects of the period and in the Romantic epic. Alfred de Vigny's Eloa (1824) may be read in this context. Eloa is the first of a series of angel women appearing in the Romantic epic. She is followed by Rachel in Edgar Quinet's Ahasvérus (1833), Sémida in Alexandre Soumet's La Divine Epopée (1840), Marie in Alphonse Constant's La Mère de Dieu (1844) and Liberté in Victor Hugo's La Fin de Satan (fragments written in 1854 and 1859, published posthumously in 1886). The mission of these quasi-divine female figures is to help put an end to evil. ellauri146.html on line 464: « Une lutte éternelle en tout temps, en tout lieu, "Ikuinen taistelu maalla, merellä ja ilmassa, ellauri146.html on line 564: Suivie d’un œil hagard les yeux tachés de sang Seuraavat verestävät silmät ellauri146.html on line 583: Peppy Roth tunsi izensä Vasco Balboaxi mennessään ekan kerran ekan goi-tyttöystävänsä luo kiitospäiväpäivällisille niinkin kauas länteen kuin Iowaan. Isonenäinen konkistadori New Jerseystä sai ekan kerran näkimiinsä etelämeren. ellauri146.html on line 585: Vasco Núñez de Balboa (syntyi noin 1475 Jerez de los Caballeros tai Badajoz, Kastilia – 21. tammikuuta 1519 Acla, lähellä Dariéniaa, Panama) oli espanjalainen valloittaja ja tutkimusmatkailija. Balboa perusti Dariénin siirtokunnan Panamaan ja johti ensimmäistä eurooppalaisten retkikuntaa, joka näki Tyynenmeren Amerikasta. ellauri146.html on line 594: Matkan aikana retkikunta tapasi Francisco Pizarron (nykyisen Perun valloittaja), joka johti San Sebastiánin siirtokuntaa. Pizarro kertoi, että paikalliset intiaanit olivat murhanneet melkein kaikki siirtokunnan asukkaat. Enciso päätti silti asettua San Sebastiánin siirtokuntaan. Laiva kuitenkin purjehti karille, Pizarro pelasti miehistön, mutta kaikki muona ja eläimet hukkuivat mereen. ellauri146.html on line 598: Balboasta tuli siirtokunnan tosiasiallinen johtaja. Hän päätti kuka sai asua siirtokunnassa, ja vihollisensa hän surmasi tai ajoi pois. Balboa kuuli tarinoita suuresta merestä vuorten toisella puolella ja suuresta valtakunnasta nimeltään Birú (myöhemmin nimetty Perúksi). Kun hän kuuli, että kuningas oli lähettänyt määräyksen Balboan pidättämiseksi, hän päätti toimia nopeasti. ellauri146.html on line 600: 1. syyskuuta 1513 Balboa purjehti San Blasiin ja sieltä länteen ja ylitti Panaman kannaksen. Balboa näki meren 15. syyskuuta 1513, jonka kuuli olevan Tyynimeri Amerikasta katsottuna. Balboa julisti meren kuuluvan Espanjan kuninkaalle ja kuningattarelle. ellauri146.html on line 636: The Lionizing piece is obviously a quiz on N. P. Willis, and is also a parody on a story by Bulwer. Willis went abroad in 1831, and sent home to the New-York Mirror a series of newsletters, known when collected in book form as Pencillings by the Way. He got into a duel, happily bloodless, with the novelist Captain Marryat. More important to him was the friendship of Lady Blessington. That once world-renowned widow wrote books and edited annuals, to one of which even Tennyson contributed. Now she is remembered chiefly for her salons in London. Believing that some ladies, disapproving of her supposed liaison with Count D’Orsay, would not come to her parties, she invited gentlemen only. Through her Willis met most of the English literati. ellauri146.html on line 638: Woodberry (Edgar Allan Poe, 1885, p. 85, and Life, I, 130) pointed out a leading source of part of Poe's story in Bulwer's “Too Handsome for Anything,” one of the “other pieces” in Bulwer's book, Conversations with an Ambitious Student in Ill Health, with Other Pieces (New York: J. & J. Harper, 1832), pp. 189ff. There is a good deal of humorous literature about noses. ellauri146.html on line 644: Edgar Allan Poe vigorously denounced the Jeffersonian ideal of democracy. He had no sympathy with abstract political notions such as those which had produced liberal republican theory in America and elsewhere. Like Edmund Burke, Poe was highly suspicious of the “well-constructed Republic.” ellauri146.html on line 648: But it is dangerous to attempt to separate any historical figure from his setting. No individual can ever be understood fully until the subtle influences of his formal education, his reading, his associates, and his time and country (with his heredity) are traced and synthesized. Too much has been said, perhaps, about Poe’s “detachment” from his environment and too little about his background—his heritage from Europe and the influences of his early life in Virginia. Elizabeth Arnold, Poe’s mother, was born in England in 1787 and was brought to this country when she was a girl of nine. “In speaking of my mother,” Poe wrote years later to Beverley Tucker of Virginia, “you have touched a string to which my heart fully responds.” Judging from his spirited defense of Elizabeth Poe, it appears that Poe never became unmindful of his immediate English origins on the maternal side. ellauri146.html on line 650: Poe’s ancestry on his father’s side was Scotch-Irish and has been traced through County Cavon to Ayrshire, Scotland. The fact that Poe’s Presbyterian Scottish ancestors dwelled for a time in the north of Ireland has caused even so good a scholar as Arthur Hobson Quinn to engage in surprising speculation about an “Irish strain” in Poe and about a “Celtic” trait of perverseness which he had “discovered” in the Poe family. ellauri146.html on line 652: In evaluating Poe’s ethnic heritage it is enough to say that his forbears were English and Scottish and, quite likely, predominantly Anglo-Saxon, the strain which, as Poe himself wrote, animated the American heart. ellauri146.html on line 654: Poe, unlike other great American writers of his time, spent a considerable portion of his childhood in Britain. In 1815, John Allan set out for England, accompanied by his wife, Frances Allan; his sister-in-law, “Aunt Nancy” Valentine; and his six-year-old foster son, Edgar Poe. For a time Edgar attended the small London school of Miss Dubourg (a name which subsequently was to appear in “The Murders in the Rue Morgue”) and later, for a period of three years from 1817 to 1820, was sent to a better school, the Manor House at Stoke Newington near London. Here Poe, in addition to being affected profoundly by the atmosphere of England, studied French, Latin, history and literature. The Manor House School, with its “Dr.” Bransby, Poe later was to transplant bodily to the semi-autobiographical tale “William Wilson” (1840). ellauri146.html on line 662: “I am a Virginian,” declared Poe; and “the distinguishing features of Virginian character at present-features of a marked nature—not elsewhere to be met with in America-and evidently akin to that chivalry which denoted the Cavalier—can be in no manner so well accounted for as by considering them the debris of a devoted loyalty.” Poe’s Virginia background may or may not have rendered him typically American, but it seems reasonable to think that it fostered in him a Virginian Anglo-American attitude as opposed to an Anglophobic Americanism so common at that time in New England. ellauri146.html on line 664: When Poe was just seventeen, his name was entered in the matriculation books of the new University of Virginia. This period of ten months, between St. Valentine’s Day and Christmas, 1826, which Poe spent at the University, marks the end of his formative youth. The general direction which his genius was to follow had been fairly established. ellauri146.html on line 666: It may be that Poe was embittered by his forced withdrawal from the University. During his life he never returned there, and, though there are oblique references to Charlottesville in “A Tale of the Ragged Mountains” and in The Journal of Julius Rodman, no other allusions to the University are to be found in his written work. ellauri146.html on line 672: Though fully a third of Poe’s critical reviews deal with American authors, almost two-thirds of the reviews treat British or European books. Only about half of Poe’s tales have reference to contemporary matters, and only a small number of these reflect the American scene. Three times as many of the tales have designated European settings as have American settings. ellauri146.html on line 676: Poe’s first great champion and biographer was the Englishman Ingram. So strong was Poe’s affinity with the life of Europe that legend has carried him there in spite of reality, and it is with some ineffectuality that his biographers explain that he at no time visited Ireland, Greece, France or Russia. ellauri146.html on line 678: As a critic, Poe often expressed national sentiments. He urged Americans to build their own literature, to avoid a blind adulation of, or slavish imitation of, Europeans simply because they were Europeans. But at the same time, Poe warned against literary chauvanism, which tended to overpraise every dull American writer simply because he happened to be American. Poe’s detached and objective attitude could become, and often did become, highly critical of American society and America ellauri146.html on line 681: “We have no aristocracy of blood, and having therefore as a natural, and indeed as an inevitable thing, fashioned for ourselves an aristocracy of dollars, the display of wealth has here to take the place and perform the office of the heraldic display in monarchical countries. By a transition readily understood, and which might have been as readily foreseen, we have been brought to merge in simple show our notions of taste itself.” ellauri146.html on line 683: All this, Poe added, is an “evil growing out of our republican institutions.” In “Some Words with a Mummy,” in “Mellonta Tauta” and in other tales, Poe vigorously denounced the Jeffersonian ideal of democracy. He had no sympathy with abstract political notions such as those which, after Locke, had produced liberal republican theory in America and elsewhere. Though lacking the scope and political understanding of Burke, Poe was, like Burke, highly suspicious of the “well-constructed Republic.” ellauri146.html on line 686: started with the queerest idea conceivable, viz; that all men are born free and equal-this in the very teeth of the laws of gradation so visibly impressed upon all things both in the moral and physical universe. Every man “voted,” as they called it-that is to say, meddled with public affairs-until, at length, it was discovered that what is everybody’s business is nobody’s, and that the “Republic” (as the absurd thing was called) was without a government at all. It is related, however, that the first circumstance which disturbed, very particularly, the self-complacency of the philosophers who constructed this “Republic,” was the startling discovery that universal suffrage gave opportunity for fraudulent schemes….A little reflection upon this discovery sufficed to render evident the consequences, which were that rascality must predominate— in a word, that a republican government could never be anything but a rascally one. While the philosophers, however, were busied in blushing at their stupidity in not having foreseen these inevitable evils, and intent upon the invention of new theories, the matter was put to an abrupt issue by a fellow of the name of Mob, who took everything into his own hands and set up a despotism…. As for republicanism, no analogy could be found for it upon the face of the earth—unless we except the case of the “prairie dogs,” an exception which seems to demonstrate, if anything, that democracy is a very admirable form of government—for dogs. ellauri146.html on line 742: Here were fond climates and sweet singers suddenly Täällä oli mieluinen ilmanala ja sulolaulajat ellauri146.html on line 743: Come in the morning where I wandered and listened 1-2 tuli aamulla kun mä kuljin kuunnellen ellauri146.html on line 749: And over the sea wet church the size of a snail Ja meren yli märkä kotilon kokoinen kirkko ellauri146.html on line 753: Of spring and summer were blooming in the tall tales Keväältä ja kesältä kukkivat liioitellusti ellauri146.html on line 755: There could I marvel Siinä saatoin ihmetellä ellauri146.html on line 760: And down the other air and the blue altered sky Ja alas toista ilmaa ja sinitaivaan muutosta, ellauri146.html on line 772: These were the woods the river and sea Nää oli ne mezät ja joki ja meri ellauri146.html on line 773: Where a boy Missä poika ellauri146.html on line 775: Summertime of the dead whispered the truth of his joy Vainajien kesäaikana kuiskasi ilonsa totuuden ellauri146.html on line 781: And there could I marvel my birthday Ja siinä mä saatoin ihmetellä mun synttäriä ellauri146.html on line 786: Year to heaven stood there then in the summer noon Vuosi taivaaseen seisoi siellä silloin kesän keskipäivänä ellauri146.html on line 787: Though the town below lay leaved with October blood. Vaikka kylä alhaalla oli lokakuun veren lehvittämä. ellauri146.html on line 793: Summertime of the Dead Whispered the Truth of His Joy: A Response to Eynel Wardi ellauri146.html on line 819: Here comes the lady; let her witness it. ellauri146.html on line 834: Hänet otettiin 1768 jälleen tullin palvelukseen Sussexin Lewesissä. Toisen vaimonsa kanssa hänellä oli siellä sivutoimenaan tupakka- ja rihkamakauppa. Hänestä tuli keskusteluklubin jäsen ja hän halusi anomusjulkaisullaan ”Tullivirkailijoitten asema” (Petition) työtovereilleen parempaa palkkaa. ellauri146.html on line 848: Haifassa Phillulla on taskussa kivi jollaisella Sippora ympärileikkasi Moosexen. Mooses oli ilmeisesti egyptiläisiä. Tässä maassa kaikki ovat juutalaisia, Phillu hekkumoi, täysin sivuuttaen miljoonien filistealaisten läsnäolon. Niin, täällä me olemme ampiaisia (WASP). Juutalaisia! Riemuizevia, kirmaavia juutalaisia! Ja lisää valuu kuin Turusen pyssystä. Alex in Wonderland. Paizi sille tulee wiklundit liian miehekkään Israelin armejan luutnantittaren komentaessa masia asentoon ja ojennuxeen. Ei sen sentään ihan näin pitänyt mennä. Ei pysty saamaan erektiota luvatussa maassa! Tapiokavanukasta ei voi työntää mihin tahansa. Eikä onnistu liioin punatukkaisen ja pisamaisen kuuden jalan pituisen sosialistisen kibbuzitytön raiskaus. Tai olis onnistunut ehkä, mutta --- Ei kannata. Minulla ei seiso tässä paikassa. Aaaaaaaaaaaaaaaa! [Tohtori:] Noniin, ehkä voitaisiin nyt alotella... ellauri146.html on line 856: Politically Incorrect was founded in 2004, soon after the re-election of George W. Bush, by a German teacher named Stefan Herre "to do something against Anti-Americanism". Das Blog betont in seiner Selbstdarstellung eine „pro-israelische“ und „pro-amerikanische“ Ausrichtung. Im wiedervereinigten Deutschland zeigten sich in der Haltung gegenüber Flüchtlingen zum Teil zeitgeschichtlich bedingte Besonderheiten, die darauf zurückzuführen seien, dass die Westdeutschen sich über Jahrzehnte hätten daran gewöhnen können, zum Einwanderungsland zu werden, während die Ostdeutschen bis 1990 kaum in Kontakt mit Zuwanderern gekommen seien. ellauri146.html on line 858: Gauck wirbt für einen verantwortungsvollen Kapitalismus (Rede vom 15. November 2012). Man dürfe nicht der Wirtschaft nur aus Angst die Freiheit nehmen. Bei Gauck überraschte allerdings der Kostenumfang. So erhielt Gauck neun Büros im ersten Stock des Bundestagsgebäudes mit insgesamt 197 Quadratmetern. Gaucks Bürobereich wurde für 52.000 Euro umgebaut. Die Möblierung von Gaucks persönlichem Büroraum kostete 35.000 Euro. In der Frankfurter Rundschau kritisierte Katja Thorwart, dass Gauck als ein Beispiel für seine Formulierung „schwer konservativ“ den ehemaligen Vorsitzenden der CDU/CSU-Bundestagsfraktion Alfred Dregger genannt habe, der den nationalsozialistischen Angriffskrieg gegen die Sowjetunion als nicht grundsätzlich falsch eingeordnet, sich für die Freilassung inhaftierter deutscher Kriegsverbrecher eingesetzt oder den Begriff der „Befreiung“ durch die Alliierten im Zweiten Weltkrieg als „einseitig“ markiert habe. ellauri146.html on line 860: Die Prager Erklärung zum Gewissen Europas und zum Kommunismus (engl. Prague Declaration on European Conscience and Communism) wurde am 3. Juni 2008 von mehreren prominenten europäischen Politikern, ehemaligen politischen Häftlingen und Historikern unterzeichnet, unter ihnen Václav Havel und Joachim Gauck. Die Erklärung forderte unter anderem die Verurteilung von kommunistischen Verbrechen und die Ausrufung des 23. August als Europäischer Tag des Gedenkens an die Opfer von Stalinismus und Nationalsozialismus. Der Gedenktag wurde am 2. April 2009 vom Europäischen Parlament ausgerufen. ellauri147.html on line 79: Ale Tyynni was born in Ingria to the east of Finland and moved as a child with her family to Helsinki in 1919. She graduated with a Master’s degree in 1936, with Finnish literature as her main subject. During her university years Tyynni practised poetry recitation and dramatic expression. She was particularly interested in poetic diction and the topic of her final work was Sappho’s metre in Finnish poetry. ellauri147.html on line 90: Ale Tyynni married the historian Kauko Pirinen in 1940. They had three children. Meanwhile her literary work brought her into contact with Martti Haavio, better known as the poet P. Mustapää. A deep affection sprang up between them, although both were already married. ellauri147.html on line 92: In 1949 Tyynni’s sixth poetry collection was published – ‘Ylitse vuoren lasisen’ (‘Over the glass mountain), which included one of her best loved poems ‘Kaarisilta’ (‘The arched bridge’). The poems make reference to the difficulties she faced in her own life circumstances. ellauri147.html on line 94: As luck would have it, Martti Haavio’s wife Elsa Enäjärvi-Haavio died in 1951 following a serious illness. Ale Tyynni went through a difficult divorce from her first husband, and finally in 1960 both Tyynni and Haavio were in a position to remarry. He was 61 and she 47. No codons were necessary anymore, just vaseline. ellauri147.html on line 98: In the mid-twentieth century Finnish literature had adopted the free verse of modern poetry. Ale Tyynni however went back to a lyrical style, the ballad. Tyynni’s poems were typical of ballads, offering fateful tales dealing with falling in love and sorrow, and life’s turning points. Balladeja ja romansseja (’Ballads and romances’) appeared in 1967. And Tarinain lähde (‘The source of the tales’, 1974) depicted the death of a loved one, sorrow and solitude. Nobody cared to read such balderdash any more. ellauri147.html on line 128: Ja Jumala sanoi: "Verellä ja kyynelillä vain. And Cod said: Use your monthly hemorrhage and your tears. ellauri147.html on line 145: I have found strength where one does not look for it: in simple, mild, and pleasant people, without the least desire to rule—and, conversely, the desire to rule has often appeared to me a sign of inward weakness: they fear their own slave soul and shroud it in a royal cloak (in the end, they still become the slaves of their followers, their fame, etc.) The powerful natures dominate, it is a necessity, they need not lift one finger. Even if, during their lifetime, they bury themselves in a garden house! Like my sister Elizabeth för instance! Now there is a Willenmensch if ever there was one! I hardly dare to sneak to the loo for a jerk from our Gartenhaus. ellauri147.html on line 153: Heidegger argued that the will to power must be considered in relation to the Übermensch and the thought of eternal recurrence. ellauri147.html on line 160: Gilles Deleuze also emphasized the connection between the will to power and eternal return. Both Jacques Derrida and Gilles Deleuze were careful to point out that the primary nature of will to power is unconscious. ellauri147.html on line 161: Derrida is careful not to confine the will to power to human behavior, the mind, metaphysics, nor physical reality individually. It is the underlying life principle inaugurating all aspects of life and behavior, a self-preserving force. A sense of entropy and the eternal return, which are related, is always indissociable from the will to power. The eternal return of all memory initiated by the will to power is an entropic force again inherent to all life. What bladderdash. ellauri147.html on line 177: Emily in Paris is an American-French comedy-drama streaming television series created by Barren Star, which premiered on Netflix on October 2, 2020. The series stars Lily "Mr." Collins as the eponymous Emily, an American who moves to Paris to provide an American point of view to Savior, a French marketing firm. There, she struggles to succeed in the workplace while searching for sex and experiencing a culture clash with her "boring" and small-minded Midwestern U.S. upbringing. It also stars Ashley Park, Philippine Leroy-Beaulieu, Lucas Bravo, the cast's one and only spooky sooty tarbaby coon Samuel Arnold, Camille Razat, and Bruno Gouery. Lystikästä että "boring" pitää laittaa scare quoteihin. 91% piti tästä ohjelmasta. 91% ei kazonut. ellauri147.html on line 189: Huomiota kiinnitti muuten partnereiden reaktiot kun Chicagon runkku peruutti Pariisin lentonsa. Se oli molemmille osapuolille puhtaasti narsistinen loukkaus. Emily on narsistipissixen muotokuva. Dorian Grey halkiohaarana. ellauri147.html on line 192: Toistuva juonikuvio on et Lili gatecrashaa hame vesirajassa johkin mainosmiesten kokouxeen ja siitä erektoitunut bisnesguru soittaa perään Lilin naispomon harmixi. ellauri147.html on line 201: On September 5, 2018, it was announced that Paramount Network had given the production a series order for a first season consisting of 10 episodes. The series was created by Barren Star, who has a multimillion overall deal with ViacomCBS and develops for ViacomCBS and for outsider buyers via MTV Entertainment Studios. Star was also expected to serve as an executive producer alongside Tony Hernandez. Production companies involved with the series were slated to consist of Jax Media. On July 13, 2020, it was reported that the series would move from Paramount Network to Netflix. On November 11, 2020, Netflix renewed the series for a second season. ellauri147.html on line 205: Despite struggling to fit in with French office culture Emily convinces her boss, Sylvie, to invite her to a work party where she accidentally irritates Sylvie by conversing with Antoine Lambert, a client who turns out to be Sylvie's married lover. As punishment she is put to work marketing Vaga-Jeune, a lubricant for menopausal women. Annoyed with the gendered nature of the French language Emily writes a post about the product that goes viral causing her to make further inroads at work. ellauri147.html on line 223: Gabriel surprises Emily by joining them as kitchen staff for the weekend trip which makes Emily uncomfortable. Emily takes a tour of the winery and meets Camille's younger brother Timothée. Gabriel refuses Camille's mother's offer of a business loan. At a club where Mindy's girlfriends are partying, they force her (who? Mindy?) on stage to sing the song she flubbed on Chinese Popstar. (So what?) ellauri147.html on line 226: by the pool where she is joined by Timothée. They drink champagne and accidentally have sex. At breakfast, she learns that Timothée is not the brother Camille was referring to, instead, it was her younger, 17-year-old brother. Emily meets Théo, Camille´s older and more age appropriate brother and has sex with him. It is not half as good. ellauri147.html on line 232: 1Emily visits him to try and positively spin the incident, but to no avail. As she leaves Pierre´s home, she runs into Mathieu who makes a pass at her. Mathieu takes Emily on a date. A boat cruise on the Seine, then shows her his penis from his apartment, but their sex is interrupted by a call from Pierre who is threatening to cancel his fashion show. Pierre is holed up in his atelier and won´t show his semi erection to anyone. Sylvie blames Emily for shaking Pierre´s confidence and fires her. ellauri147.html on line 238: On April 3, 2019, Lily Collins was cast in the titular role. On August 13, 2019, Ashley Park had joined the main cast. On September 19, 2019, Philippine Leroy-Beaulieu, Lucas Bravo, Samuel Arnold, Camille Razat, and Bruno Gouery joined cast in starring roles, while Kate Walsh, William Abadie, and Arnaud Viard were cast in recurring roles. On May 24, 2021, Lucien Laviscount was cast in recurring role, while Abadie was promoted to series regular for the second season. ellauri147.html on line 247: Daniel D´Addario of Variety described the series as "a Turkish delight that begs the question of what it really means to grow up against a truly inviting backdrop", and that Mr. Collins is "an inherently winsome performer who has never been quite as well and often abused as she is here". Kristen Baldwin of Entertainment Weekly gave the series a "B" and wrote, "If you need a five-hour brain vacation, Paris is a worthwhile destination." The New Zealand Herald considered the show "visually delectable" and that "Mr. Collins has a pixie-ish charm which makes her endearing", but also that the show is "as ephemeral as dental floss". However, Kristen Lopez of IndieWire wrote a review Metacritic graded as a 23 out of a 100, praising Mr. Collins for being a "Jewess, make no mistake" and that "Emily in Paris is only as watchable and frivolous as our first lady," but warning viewers "Emily in Paris is like scrolling through Instagram. It´s a great way to waste time looking at pretty pictures with no depth." ellauri147.html on line 249: Nevertheless, not all critics were this kind to the Emily character. Emma Gray from HuffPost called Emily a bland character, stating "The show doesn´t even make an effort to quirk her up or give her a more relatable, girl-next-door roughness: she´s always immaculately coiffed and made-up, and garbed in effortfully eye-catching outfits. But there´s not much to the character, except for enormous amounts of self-confidence and the inexplicable ability to attract new friends and love interests on every street corner." Rebecca Nicholson of The Guardian gave the series one out of five stars: "if it is an attempt to fluff up the romcom for the streaming age, then it falls over on its six-inch heels." Rachel Handler opined "Darren Star has done it yet again: centered an entire show on a thin, gently delusional white woman whimsically exploring a major metropolitan area in wildly expensive couture purchased on a mid-level salary." ellauri147.html on line 253: Sonia Rao, of Washington Post compares Emily to the heroines of the Amy Sherman-The show received two nominations at the Golden Globe Awards, but prior to the ceremony it was reported that 30 members of the voting body had been flown to Paris, where they spent two nights at The Peninsula Paris and were treated to a private lunch at the Musée des Arts Forains, with the bill reportedly paid by the show´s developer, Paramount Network. This led some critics to question the impartiality of the voting body, as Emily in Paris is considered to have been a critical flop, and even its nomination was a surprise. In contrast, critically-acclaimed shows, notably I May Destroy You, were not nominated. Midge Maisel, her actions can be quite rash, but she still wins over her fictional acquaintances while utterly baffling viewers." ellauri147.html on line 257: Many French critics condemned the show for negatively stereotyping Parisians and the French. Charles Martin wrote in Première that the show unfairly stereotyped and depicted the French as "lazy individuals who never arrive at the office before the end of the morning are flirtatious and not really attached to the concept of loyalty, are sexist and backward, and, have a questionable relationship with showering". ellauri147.html on line 270: The show received two nominations at the Golden Globe Awards, but prior to the ceremony it was reported that 30 members of the voting body had been flown to Paris, where they spent two nights at The Peninsula Paris and were treated to a private lunch at the Musée des Arts Forains, with the bill reportedly paid by the show´s developer, Paramount Network. This led some critics to question the impartiality of the voting body, as Emily in Paris is considered to have been a critical flop, and its nomination was a surprise. In contrast, critically-acclaimed shows, notably I May Destroy You, were not nominated. ellauri147.html on line 272: Mistähän se johtuu että tällästen yxilahkeiselle rahvaalle tähdättyjen herutuspätkien miesihanne on aina joku kokki? Onxe kazojista kaikist ihaninta? Kokki tai palomies. Kuukki ja/tai panomies. Tollanen panee kyllä suututtaan tällästä lingvistisnobia, puhumattakaan Tristan Corbierestä. ellauri147.html on line 284: Andrea Bertorelli’s tumultuous relationship with Phil Collins began back when they were just 11 years old. Long before he became a rock star, Collins was a child actor, starring in Oliver!, the West End musical. ellauri147.html on line 296: Despite millions of fans looking at him as the nice guy of pop music, Phil Collins showed a very different side during his marriage with Andrea. According to her, he could get very intimidating when they argued due to his short fuse. ellauri147.html on line 303: There were signs that maybe it wasn’t as special, or wonderful, as it used to be,” Collins told his biographer. ellauri147.html on line 311: She met the love of her life, Phil Collins, in 1980. The couple exchanged the wedding vows on August 4, 1984. Five years after their marriage, the husband and wife were blessed with a girl child. Blessé par une bébé. They named their daughter Lily Collins. Jos ukki Telemannilta olisi kysytty, sen nimi olis Sharon. ellauri147.html on line 330: They were so serious about their relationship that they even decided to leave their partners. However, Lavinia backed off from the decision because Phil´s FAX wasn´t working, and för fear of not being able to fax her kids. Hence, this saved the marriage of both of them. ellauri147.html on line 359: When things were at their lowest, he resisted doing anything reckless like seppuku for the sake of his children. Collins is desperate to see his kids grow up, have a lot of money and families and succeed like him. Not worry. Be happy. ellauri147.html on line 364: For the following decade, Phil Collins struggled to get back onto the drums after dislocating the vertebrae in his neck. He also suffered nerve issues which prevented him from gripping the sticks properly. A few years later, Collins announced that he had been suffering from “drop foot,” a condition that makes walking very difficult. ellauri147.html on line 370: “He has this thing when he’s talking to you, where he makes you feel [like], ‘I know this must be hard for you because I’m a Beatle and I can read and write,” he said. He also claimed that McCartney will say how hard it must be for someone to have a conversation with Phil. ellauri147.html on line 383: She and her mother were recently spotted enjoying a WALK (!) in Beverly Hills. ellauri147.html on line 390: Lily has a massive net worth of $8 million, which she has garnered through her career as an actress. ellauri147.html on line 402: And Then There Were None 1978 ellauri147.html on line 417: As per different wiki sites, Jill received $17 million for the divorce settlement. She owns an eclectic antique store. ellauri147.html on line 418: In her memoir Unfiltered: No Shame, No Regrets, Just Me, Lily Collins addressed father Phil’s history with infidelity, claiming that “we can’t rewrite the past. I tried, it just won´t work.” According to her, she was angry and sad at the pain her dad brought to the family. ellauri147.html on line 419: However, Lily is also looking forward to the future and is ready to forgive her dad. “I forgive you for not always being there when I needed and for not being the dad I expected,” she wrote. “I forgive the mistakes you made. I´m looking forward to The 300M you made...” ellauri147.html on line 464: She released her book Unfiltered: No Shame, No Regrets, Just Me in 2017. ellauri147.html on line 536: Mindestens drei Söhne sind bekannt: Nabu-šum-lisir, Nabu-zer-ušabši und Nebukadnezar II., der bereits ab 620 v. Chr. als Heerführer für seinen alternden Vater eingesetzt wurde und nach dessen Tod den Thron übernahm. ellauri147.html on line 551: Instagram on vielä etevämpi selänraaputin kuin Fasebook. Ole oman meediasi julkimo, ota mallia Gretasta ja Kardashianeista. Kerää soiraajia sylikoirista kuin Wolfram Roth. Et tarvii ystäviä kun sulla on jo yleisö. Mitä kavereista, paljon mageempi on kazomo. Ota selfieitä varrella tai ilman, selviit ilman Dorian Grayn ja Narkissoxen peiliä. Ole ize oman elämäsi influensseri. Näytät yhtä ihanalta omassa ankkalammikossasi kuin sammakkosuinen Emily in Paris. ellauri147.html on line 567: 1999 Promotion zum Dr. rer. med. am Fachbereich Medizin der J.W.Goethe-Universität; Thema der Dissertation bei Stavros Mentzos: Narzissmus zwischen Selbst und Objekt, veröffentlicht unter dem Titel: Narzissmus und Objekt. Ein intersubjektives Verständnis der Selbstbezogenheit, bei Vandenhoeck & Ruprecht, Göttingen 2000. ellauri147.html on line 569: Offensichtlich ein Versager. Ein offenbarer Verlierer. Lächelt durchaus nicht in dem verschommenen Bild auf seiner Heimseite. Sieht allesverloren aus. Ei näitä Martinin suolloxia jaxa jukertaa saxaxi. Pannaan käännöskoneeseen. ellauri147.html on line 572: ellauri147.html on line 575: ellauri147.html on line 580: Ei myöskään rappeutumis-teoreettisia diagnooseja, jotka ajattelevat voivansa lukea häpeän menetyksen, superemiirin liukenemisen tai jopa aluxen (subjektin) katoamisen. En halua yhtyä pahamaineiseen halveksuntaan tätä kohtaan, koska sitä johtavat kirjailijat, jotka haluavat nähdä itsensä yleisön parrasvaloissa ja taistella huomiosta, toisin sanoen osallistua mediapeliin tarkoituksella, jota he samalla diagnosoivat niin vastenmieliseksi. Julkisessa tunnustuksessa, ei hiljaisessa huoneessa, heidän identiteettinsä intellektuelleina osoittautuu – loppujen lopuksi hekin haluavat tulla nähdyiksi, kuulluiksi, huomatuksi ja lopulta tunnustetuiksi. Tätä varten niiden on löydettävä markkinat, jotka ostavat tuotteitaan ja osallistuvat mediakilpailuun, halusivatpa he sitä tai eivät. ellauri147.html on line 582: Auch nicht die verfallstheoretischen Diagnosen, die daran den Verlust von Scham, die Auflösung des Überich oder gar das Verschwinden des Subjekts meinen ablesen zu können. Dem notorischen Verachtungsdiskurs mag ich mich schon deshalb nicht anschließen, weil er von Autoren geführt wird, die sich selbst gerne im Rampenlicht der Öffentlichkeit sehen und um Aufmerksamkeit ringen, also partizipieren am medialen Spiel um Bedeutung, das sie zugleich so angewidert diagnostizieren. In der öffentlichen Anerkennung, nicht im stillen Kämmerlein, erweist sich geradezu ihre Identität als Intellektuelle – auch sie wollen schließlich gesehen, gehört, beachtet und schließlich anerkannt werden. Dazu müssen sie einen Markt finden, der ihre Produkte abnimmt, und am medialen Wettbewerb teilnehmen, ob sie das wollen oder nicht.--> ellauri147.html on line 586: ellauri147.html on line 591: ellauri147.html on line 597: Jedenfalls geht es offensichtlich nicht um Sexualität, wie uns der Titel dieser Web-Seite glauben lassen möchte, sondern um Identität. Das interaktive Medienspiel um das eigene Bild sagt uns etwas Anderes über den Narzissmus, als das, was wir gewohnt sind, wenn wir von der Selbstverliebtheit reden. Ich werde gesehen, also bin ich! Dieses narzisstische Muster der Identitätsfindung scheint sich heute universell etabliert zu haben. Die Spiegelfunktion des Narzissmus, einst eine Domäne von Kleinkindalter, Pubertät und Adoleszenz, ist in einer Welt penetranter Medialisierung derart sozialisiert, dass wir nicht mehr unterscheiden können: ellauri147.html on line 598: Hat hier ein Infantilisierung der Gesellschaft stattgefunden, die im Gegenzug die Kindheit als abgegrenzte Phase zum Verschwinden bringt; oder sollen wir von einer kollektiven Regression unter der totalisierenden Herrschaft der Warenproduktion sprechen sollen, welche auch das Selbst noch zur Ware macht, die verkauft werden muss. Das Videor ergo sum ist gewissermaßen das geheime Mantra einer narzisstischen Phantasie, die in den Kapriolen der zeitgenössischen Lebenswelt immer wieder aufs Neue inszeniert wird. ellauri147.html on line 608: Winnicott's theoretical slipperiness has been linked to his efforts to unclify Kleinian views. Yet whereas from a Kleinian standpoint, his repudiation of the concepts of envy and the death wish were a resistant retreat from the harsh realities he had found in infant life, he too has been accused of being too close to his mother, and of sharing in Klein's regressive shift of focus away from the Oedipus complex to the pre-oedipal. ellauri147.html on line 617: Béla Grunberger stammelt, aber ähnlich auch Kohut, Kernberg und die übrigen die in neueren Lehrbüchern zu finden sind: er entdeckt den Narzissmus, von dem er ein Leben lang erlitten hat: ellauri147.html on line 632: In der Theoriegeschichte lassen sich bei grober Analyse drei Traditionslinien der Narzissmustheorie unterscheiden, die das metapsychologische Durcheinander dokumentieren. Bei der ersten geht es um die bereits seit den dreissiger Jahren schwelende Kontroverse über den ontogenetischen Ursprung des Seelenlebens: primärer Narzissmus oder Objektbeziehung ist hier die Streitfrage – die Beiträge von Michael Balint, Donald Winnicott, Heinz Kohut, Otto Kernberg bis hin zu Christopher Bollas oder Thomas Ogden lasssen sich im Rahmen dieses metapsychologischen Dauerstreits betrachten. Auf der zweiten Linie kann man die Versuche unterbringen, einen triebtheoretisch bestimmten Narzissmusbegriff festzuhalten – dazu zähle ich so unterschiedliche Arbeiten wie die von Hartmann und Pulver, Grunberger und Chasseguet-Smirgel oder im deutschen Sprachraum Zepf oder Lilli Gast. ellauri147.html on line 637: ellauri147.html on line 640: ellauri147.html on line 643: ellauri147.html on line 646: ellauri147.html on line 648: Ein und ein anderer Narzissmus-Begriff bei Freud ellauri147.html on line 653: Freudilaisen narsismin teorian käsitteellisen sekaannuksen ytimenä voidaan nyt tunnistaa jatkuva ambivalenssi ensisijaisen narsismin rakentamisessa. Freud soittaa kahta käsitystä vierekkäin kahdella kädellä, jotka sisältävät selvästi eriytettyjä, metapsykologisesti yhteensopimattomia säännöksiä. Yhdellä soittimella "minulle" on ominaista monadologinen hiippailu, toisella käsitys dyadologisesta merkityksestä - pyydän Freudin eksegeetikkoja armeliaisuuteen tästä hänen havaintojensa rikkauden yliyxinkertaistuxesta, mutta minun on tiivistettävä tätä ajallisista syistä. ellauri147.html on line 654: ellauri147.html on line 657: ellauri147.html on line 659: Sekunda-ekologisessa versiossa ensisijainen narsismi mallinnettiin kohdunsisäisen maailman ja sen synnytyksen jälkeisen jatkamisen jälkeen äiti-lapsi-dyadissa. Kohteen ja kohteen, sikiön ja kohdun välillä, vauvan ja äidin välillä ei vieläkään ole psykologista eriytymistä. Vaistonvaraisuutta ei ole vielä kehitetty. Kohteen miehitystä ei voi erottaa kohteen miehityksestä (kein Wunder). Kohde on eksistentiaalisesti välttämätön, mutta sitä ei pidetä kohdena. Itsetunto on rajaton, "valtamerellinen". ellauri147.html on line 660: ellauri147.html on line 664: Freud käyttää näitä kahta käsitystä ensisijaisesta narsismista ontogeneettisen alkutilan muunnelmina – lausumattomana ja osittain sisäkkäin toistensa kanssa – vierekkäin käsittelemättä nimenomaisesti niiden ristiriitoja. Ratkaisematon kaksijakoisuus tässä kysymyksessä näkyy esimerkiksi autismin, narsismin ja kohdesuhteen ajallisen suhteen kehityspsykologisessa hämmennyksessä – kumpi tuli ensin? Muna vaiko kana? Itse asiassa se on pyöreä rakenne, kuin intialaisten häntäänsä imuttava käärme, jossa toinen nousee toisesta. Ja se jatkaa narsismin kehitysmuotojen määrittämistä. Haluan vain käsitellä ristiriitaisia käsityksiä siitä, että Freud kehittyy ensisijaisen narsismin "perinnöksi" henkisessä rakenteessa, jonka tiedetään koostuvan itsetunnosta, toissijaisesta narsismista, ego-ihanteesta ja joistakin muista jäännöksistä,joihin tässä kiireessä ei ole aikaa kajota. ellauri147.html on line 666: Diese beiden Konzeptionen des primären Narzissmus als Varianten eines ontogenetischen Ausgangszustands werden von Freud – unausgesprochen und zum Teil miteinander verschachtelt – nebeneinander verwendet, ohne dass er sich mit ihrer Widersprüchlichkeit explizit auseinandersetzt. Die unaufgelöste Ambivalenz in dieser Frage zeigt sich etwa beim entwicklungspsychologischen Durcheinander im zeitlichen Verhältnis von Autismus, Narzissmus und Objektbeziehung – was war zuerst? Eigentlich handelt es sich um eine zirkuläre Konstruktion, bei der eines aus dem anderen hervorgeht. Und es setzt sich bei der Bestimmung der Entwicklungsformen des Narzissmus fort. Ich will das nur an widersprüchlichen Auffasssungen anreisse, die Freud zum „Erbe“ des primären Narzissmus in der seelischen Struktur entwickelt, das bekanntlich aus dem Selbstgefühl, dem sekundären Narzissmus, dem Ich-Ideal und einigen anderen Resten besteht:--> ellauri147.html on line 668: Varhaisen narsistisen itsetunnon tutkiminen rajojen purkamisesta ympäristöön nähden kohtaa "oidisynkraattisen puolustuksen" odisynkraattisesta puolustuksesta "oidipal-ajattelija" Freudille, joka vain vastahakoisesti myöntää tällaisen "valtameren tunteen" olemassaolon jopa egon kehityksen kypsemmissä vaiheissa. Ristiriitainen kysymys vastataan siihen, onko "egon narsismi" luonteeltaan ensisijainen vai toissijainen ja siten primaarisen ja toissijaisen narsismin suhteen määrittämisessä. Lopuksi käsitteellinen ambivalenssi näkyy käsitteellisessä siirtymisessä ego-ihanteesta, joka alun perin määriteltiin (täydellisyyden sisällöllä) rakenteelliseksi "ensisijaisen narsismin perinnöksi", supermiehelle, joka on osoitettu "Oidipus-kompleksin perijäksi" paljon myöhempään kehitysvaiheeseen. ellauri147.html on line 669: ellauri147.html on line 672: ellauri147.html on line 675: ellauri147.html on line 684: ellauri147.html on line 689: ellauri147.html on line 690: Samalla puolustamme kuitenkin myös itsenäisyyttämme maailmasta ja suojelemme itseämme tuskallisilta riippuvuuden kokemuksilta, joihin annamme tiedostamattamme kunnioitusta tunnustuksen halulle. Epäilen, että narsismissa ilmaisemme jotain siitä, mikä on identiteetin paradoksaalinen ydin: olla ainutlaatuinen ja erehtymätön, toisin sanoen olla erilainen kuin toinen ja että muut tunnustavat sen juuri tässä ominaisuudessa. Narsismi osoittaa jossain määrin tietämättämme jotain itsensä tai identiteetin välisubjektiivista perustuslaista. Koska tällainen oivallus loukkaa meitä, emme halua tietää siitä mitään, aivan kuten vauva ei voi tietää mitään riippuvuudestaan. Edes narsismissamme me emme ole itsenäisiä olentoja, joita haluaisimme niin kovasti olla. ellauri147.html on line 692: Aber wir behaupten zugleich auch die Unabhängigkeit von der Welt und schützen uns vor der schmerzhaften Erfahrung von Abhängigkeit, der wir im Wunsch nach Anerkennung doch unbewusst Tribut zollen. Ich vermute, dass wir im Narzissmus etwas davon ausdrücken, was den paradoxen Kern von Identität ausmacht: nämlich einzigartig und unverwechselbar zu sein, sich also vom Anderen zu unterscheiden, und gerade in dieser Eigenschaft von den Anderen anerkannt zu werden. Im Narzissmus zeigt sich gewissermassen, ohne dass wir es wissen, etwas von der intersubjektiven Verfasstheit des Selbst, oder von Identität. Weil eine solche Erkenntnis uns kränken würde, wollen wir davon auch nichts wissen, genauso wie der Säugling von seiner Abhängigkeit nichts wissen kann. Nicht einmal in unserem Narzissmus sind wir jenes unabhängige Wesen, dass wir so gerne sein möchten.--> ellauri147.html on line 697: ellauri147.html on line 703: In der Geschichte der Psychoanalyse als einer klinischen Wissenschaft wird der Begriff der narzisstischen Störung häufig mit der Kategorie der „frühen Störung“ verbunden oder gleichgesetzt. Er dient zur Kennzeichnung eines säkularen Strukturwandels seelischer Krankheit, der als Verschiebung der Fixierungsstellen auf frühere präödipale Ebenen beschrieben wird, als Störung bei der frühen Ich-Bildung gegenüber den später entstandenen ödipalen Konflikten. Die Frage, ob die klassischen Übertragungsneurosen, an denen Freud die Psychoanalyse als Behandlungsmethode und klinische Theorie entwickelt hat, historisch im Schwinden begriffen sind und psychopathologischen Zustandsbildern weichen, deren Pathogenese früher anzusiedeln ist, ist bereits seit den dreissiger Jahren eine chronische Streitfrage im psychoanalytischen Diskurs. Es gebe einen historischen Wandel in den Formen seelischer Krankheiten – so die Dauerthese -, der sich in einer Abnahme von hysterischen, phobischen und zwangsneurotischen Erkrankungen einerseits, einer Zunahme von sog. „frühen Störungen“ zeige, zu denen Selbstwert- und Identitätsstörungen, Suchterkrankungen, Perversionen, Borderline-Persönlichkeits-Strukturen und narzisstische Störungen gezählt werden. ellauri147.html on line 709: Diese gelegentlich mit zeitkritischem Beiklang vorgetragene These hat vor allem in den siebziger Jahren eine breite Zustimmung gefunden. Sie ist durch die Kritische Theorie der Frankfurter Schule befördert worden. Diese hat ihren sozialphilosophischen Studien eine Zeitdiagnose eingefügt, wonach mit dem Verfall der bürgerlichen Familie und der Ausdehnung gesellschaftlicher Einflussfaktoren die Sozialisationsbedingungen in spätkapitalistischen Gesellschaften sich so geändert haben, dass der Einzelne bereits unterhalb der Schwelle der Individuation massivem sozialen Druck und kulturindustriellen Verführungen ausgesetzt sei und es gar nicht mehr zur Ausbildung der psychischen Strukturen und „reifen“ Konflikte auf der ödipalen Ebene komme, die den Rahmen für die klassischen Neuroseformen abgeben. ellauri147.html on line 721: Auch die Entwicklung und Schulenbildung innerhalb der Psychoanalyse ist von einer zunehmenden Verschiebung des theoretischen und diagnostisch-therapeutischen Blicks auf die frühen Phasen seelischer Zustände begleitet. Die Objektbeziehungstheorie britischer Provenienz, wie sie von Melanie Klein und ihren SchülerInnen vertreten wird, hat die innerpsychische Strukturbildung – im wesentlichen die Bildung von Ich- und Über-Ichstrukturen – in ihrer lebensgeschichtlichen Datierung so weit zurückverlegt, dass bereits die klassischen ödipalen Zustandsbilder als Ausdruck „früher“ Störungen interpretiert werden können. ellauri147.html on line 722: Michael Balint hat auf die basale Anfälligkeit des Säuglings für Mängel in seiner primären Umgebung hingewiesen und kann mit seiner Theorie der „Grundstörung“ als Pionier einer Theorie narzisstischer Störungen gelten.. Auch Winnicott lenkt mit seinem Konzept der „primären Mütterlichkeit“ auf die Bedeutung der frühesten Objektbeziehung für das Gelingen oder aber Scheitern der seelischen Entwicklung. Schliesslich hat vor allem die Narzissmustheorie Heinz Kohuts und ihre Weiterentwicklung zur Selbstpsychologie in den dazu beigetragen, in der therapeutischen Situation, aber auch in den diagnostischen Kategorien und in der metapsychologischen Betrachtung den Blick auf die „Existenz eines rudimentären Selbst in der frühesten Kindheit“(8) zu richten und damit den Focus von der ödipalen, vom Triebkonflikt bestimmten Ebene auf die Ebene der „frühen“ oder eben „narzisstischen“ Störung zu verschieben.--> ellauri147.html on line 724: Kyse ei ole siitä, muuttuvatko valtion mielisairaudet historiallisesti ja etsivätkö uusia aika-sopivia muotoja eli oireiden muutosta. Tämä muutos on erehtymätön, kun rekisteröimme, että hysteria "vanhanaikaisena" sairautena on ilmeisesti katoamassa ja että neuroosit etsivät muita kuin klassisia oireenmukaisia ilmenemismuotoja. Pikemminkin kyse on siitä, perustuuko oireen muutos myös tiettyyn rakenteelliseen muutokseen, jossa mielenterveyssairauksien kiinnityskohdat ovat aikaisemmin elämänhistoriassa: rakenteellinen muutos "hyvin suunnitelluista" neurooseista (Loch 1965)(9) diffuusi ego- ja persoonallisuusongelmiin, edipal-konflikteista narsistisiin häiriöihin. ellauri147.html on line 725: ellauri147.html on line 749: 5. Beeinträchtigung der zwischenmenschlichen Beziehungen durch eine besondere Anspruchshaltung, einen Empathiemangel, die Ausbeutung des Partners, ein Schwanken zwischen Idealisierung und Entwertung ellauri147.html on line 778: 4. Die eigene Person und ihre Probleme sind so einzigartig, dass sie nur von besonderen Menschen verstanden werden können. ellauri147.html on line 782: 8. Die Einfühlung in andere ist erschwert, wenn sie nicht ganz fehlt. ellauri147.html on line 783: 9. Neidgefühle bestimmen die innere Kommunikation. ellauri147.html on line 788: In der neuen Version IV des DSM(14) wird das erste Kriterium des DSM-III-R, die besondere Kritikempfindlichkeit, durch ein anderes Kriterium ersetzt, das auf die Arroganz und Überheblichkeit in Verhalten und Einstellung abhebt. ellauri147.html on line 789: Salman Akhtar (1996)(15) weitet in einem Lehrbuch, das Kernberg herausgegeben hat und das zum Glück jetzt überarbeitet wird, diese DSM-Symptomlisten in seinem „Versuch einer Synthese“ zu einem Profil aus und unterscheidet sechs Bereiche, in denen sich die Merkmale der narzisstischen Persönlichkeit zeigen: ellauri147.html on line 803: Se lisää tähän profiiliin dynaamisen ulottuvuuden, jossa se erottaa näkyvissä olevat piilotetuista / toukka-asteen ominaisuuksista. Loppujen lopuksi tällä tavoin kuvatut profiililuokat näyttävät kuitenkin niin ylikuormittuneilta, mielivaltaisilta ja erilaisilta, että narsistisen persoonallisuushäiriön tarkkaa differentiaalidiagnostiikkaa on vaikea saavuttaa kliinisten ominaisuuksiensa avulla. Esimerkiksi luokassa "Ihmissuhteet / piilotetut" Akhtar esittelee omituisen ominaisuuden: "Taipumus olla vastaamatta kirjeisiin" tai samaan luokkaan / näkyvä vaikeasti toteutettavissa: "Kyvyttömyys osallistua ryhmätoimintaan todella aidossa (painotus kaivos, M.A.)". ellauri147.html on line 806: Diesem Profil fügt er eine dynamische Dimension hinzu, auf der er sichtbare von verdeckten/larvierten Merkmalen unterscheidet. Die so beschriebenen Profilkategorien wirken aber am Ende so überladen, beliebig und disparat, dass es schwerfällt, damit eine präzise differentialdiagnostische Abgrenzung der narzisstischen Persönlichkeitsstörung mit Hilfe ihrer klinischen Merkmale zu leisten. So führt Akhtar etwa unter der Kategorie ‘Interpersonale Beziehungen/verdeckt’ das skurrile Merkmal ein: „Tendenz, Briefe nicht zu beantworten“ oder unter derselben Kategorie/sichtbar die schwer operationalisierbare : „Unfähigkeit, wirklich authentisch (Hervorhebung von mir, M.A.) an Gruppenaktivitäten teilzunehmen“. ellauri147.html on line 809: Jopa tämä pieni ote osoittaa, että psykoanalyyttisen luokan sisällyttäminen mielenterveyden häiriöiden kuvaavaan käsikirjaan ei ilmeisesti voi korvata tämän luokan selvennystä. Ongelmana on, että näillä vaa´oilla - differentiaalipsykologian tai elinlääketieteen mallin mukaisesti - teeskenneltiin, että narsistinen häiriö on henkilön ominaisuus, yksilölle niin sanotusti kuuluvien ominaisuuksien oireyhtymä. Mutta kun narsismi välittyy itsensä ja esineensä välillä, se on suhdeluokka ja narsistinen häiriö on jotain, joka ilmenee vuorovaikutuksessa ja sen hiljaisissa, tajuttomissa maailmoissa. ellauri147.html on line 810: ellauri147.html on line 812: Psykoanalyyttinen prosessidiagnoosi etenee eri tavalla. Siirto-vastatranstransassiprosessin terapeuttisessa tilanteessa voimme tuntea narsismin ja sen häiriön. Differentiaalidiagnoosin kannalta merkitykselliset vihjailevat viestit ovat: ellauri147.html on line 814: Eine psychoanalytische Prozessdiagnostik geht anders vor. In der therapeutischen Situation des Übertragungs-Gegenübertragungsgeschehen, können wir den Narzissmus und seine Störung erspüren. Die differentialdiagnostisch relevanten suggestiven Mitteilungen lauten: ellauri147.html on line 819: Schau mich an, höre mir zu, beachte mich, bewundere mich! oder: halte mich, liebe mich, erkenne mich an! – sie kann auch heissen: weil Du mir den Blick verweigerst (oder die Aufmerksamkeit, die Bewunderung, die Anerkennung), ziehe ich mich von Dir zurück oder greife Dich an! Manchmal auch: ich fühle mich grossartig und eins mit der Welt – oder aber: mit einer Welt, die mich so behandelt (hat), will ich nichts zu tun haben! Im Übertragungsgeschehen, nicht nur bei der Behandlung narzisstischer Störungen, sondern gerade auch im therapeutischen Umgang mit Psychosen, die Freud wegen ihrer mangelnden Übertragungsfähigkeit als sog. “narzisstische Neurosen” von den “Übertragungsneurosen” abgegrenzt hatte – sind wir Adressaten solcher Botschaften, wie wir bei der Analyse unserer Gefühle der Gegenübertragung erkennen. ellauri147.html on line 825: In langjähriger Arbeit mit schwer gestörten psychiatrischen Patienten habe ich die Erfahrung gemacht, dass der psychotische Rückzug häufig archaische Spuren eines Bedürfnisses nach Anerkennung trägt, das in einem elementaren Sinn unbeantwortet geblieben ist. Die so unterschiedlichen Symptome der narzisstischen Störung lassen sich m. E. als vielfältige Varianten eines Kampfes um dieses Gesehen-, Beachtet-, Anerkannt-werden entschlüsseln, der verdeckt und in mehr oder weniger gekonnten Inszenierungen geführt wird. Der Sozialphilosoph Axel Honneth (1994) hat den „Kampf um Anerkennung“ als Konstruktionsprinzip von Identität aus den Entwicklungstheorien von G.H.Mead (symbolischer Interaktionismus, „Me“ als generalisierter Anderer, Modell der Perspektivenübernahme) und Winnicott – herauspräpariert und sich als gemeinsamer Quelle auf Hegel berufen: bei Hegel gehört zum Selbst konstitutiv, dass es anerkannt ist. ellauri147.html on line 826: Als Resultat gelungener Anerkennungsprozesse beschreibt Honneth ein reflexives Selbstverhältnis, das die Spuren seiner intersubjektive Herkunft trägt.(16) Diese in der Objektbeziehung sich spiegelnde „positive Selbstbeziehung“ sei „als eine Art von nach innen gerichtetes Vertrauen zu verstehen, das dem Individuum Sicherheit sowohl in seiner Bedürfnisartikulation als auch in der Anwendung seiner Fähigkeiten schenkt“(17). Es ist eine Umschreibung dessen, was wir heute gesunden Narzissmus nennen würden – oder eben das Grundgefühl einer sicheren intersubjektiv erworbenen Identität. ellauri147.html on line 831: Bei Zweifeln an der Anerkennung oder ihrer Verweigerung entstehen Gefühle der Missachtung. In einem unbewusst inszenierten Kampf um Anerkennung werden dann Ansprüche ausgetragen, die in den differentialdiagnostischen Symptombeschreibungen der narzisstischen Störung als „Beachtung suchen“, „Aufmerksamkeit verlangen“ oder „Bewunderung fordern“, als „narzisstische Wut“ oder „narzisstischer Rückzug“ imponieren. Es sind intersubjektive Leitsymptome, in denen sich das bedrohte Selbst, seine Abhängigkeit verleugnend, fordernd an oder aggressiv gegen das Objekt richtet – oder sich von ihm völlig abwendet und in den begleitenden Phantasien (um nicht zu sagen: im Unbewussten) das Objekt umso stärker festhält. --> ellauri147.html on line 843: Der mediale Narzissmus überformt bloss diesen Grundzug unserer seelischen Existenz, der im primären Narzissmus seinen Ursprung hat. Der Säugling ist auf die Haltefunktion der Mutter angewiesen und auf das Lächeln in ihrem Blick. Der infantile Narzissmus sucht die Bewunderung der Umgebung. Die Selbstinszenierungen der Adoleszenz finden in einem intersubjektiven Spiegelraum statt. Der Narzissmus des Künstlers braucht den Beifall des Publikums.Und auch in der narzisstischen Störung sind Beachtung und Anerkennung oder eben Missachtung und fehlende Spiegelung die Basis, auf der sich die lärmenden oder stillen, immer aber verzweifelten Kämpfe um den Anderen im Selbst abspielen.--> ellauri147.html on line 847: Wie aber aus Objektivem Subjektives, wie aus Äusserem Inneres, wie aus Materiellem Seelisches entsteht – das sind die ungelösten Fragen, die sich den Humanwissenschaften stellen. Affenwissenschaften. ellauri147.html on line 855: Hot or Not, currently rebranded as Chat & Date, is a rating site that allowed users to rate the attractiveness of photos submitted voluntarily by others. The site offered a matchmaking engine called 'Meet Me' and an extended profile feature called "Hotlists". The domain hotornot.com is currently owned by Hot Or Not Limited, and was previously owned by Avid Life Media. 'Hot or Not' was a significant influence on the people who went on to create the social media sites Facebook and YouTube. ellauri147.html on line 857: Hot or Not was preceded by the rating sites, like RateMyFace, which was registered a year earlier in the summer of 1999, and AmIHot.com, which was registered in January 2000 by MIT freshman Daniel Roy. Regardless, despite any head starts of its predecessors, Hot or Not quickly became the most popular. Since AmIHotOrNot.com's launch, the concept has spawned many imitators. The concept always remained the same, but the subject matter varied greatly. The concept has also been integrated with a wide variety of dating and matchmaking systems. In 2007 BecauseImHot.com launched and deleted anyone with a rating below 7 after a voting audit or the first 50 votes (whichever is first). ellauri147.html on line 860: faces to find out the current standard of good looks on the Internet. On the Hot or Not web site, people rate others' attractiveness on a scale of 1 to 10. An average score based on hundreds or even thousands of individual ratings takes only a few days to emerge. To make this hot or not palette of morphed images, photos from the site were sorted by rank and used SquirlzMorph to create multi-morph composites from them. Unlike projects like Face of Tomorrow, where the subjects are posed for the purpose, the portraits are blurry because the source images are of low resolution with differences in variables such as posture, hair styles and glasses, so that in this instance images could use only 36 control points for the morphs. A similar study was done with Miss Universe contestants, as shown in the averageness article, as well as one for age, as shown in the youthfulness article. ellauri147.html on line 866: The effect was first described in 1878 by Francis Galton. He had devised a technique called composite photography, which he believed could be used to identify 'types' by appearance, which he hoped would aid medical diagnosis, and even criminology through the identification of typical criminal faces. Galton's hypothesis was that certain groups of people may have common facial characteristics. To test the hypothesis, he created photographic composite images of the faces of vegetarians and criminals to see if there was a typical facial appearance for each. Galton overlaid multiple images of faces onto a single photographic plate so that each individual face contributed roughly equally to a final composite face. The resultant "averaged" faces did little to allow the a priori identification of either criminals or vegetarians, failing Galton's hypothesis. However, unexpectedly Galton observed that the composite image was more attractive than the component faces. Galton published this finding in 1878, and also described his composite photography technique in detail in Inquiries in Human Faculty and its Development. He subsequently sold the invention to an early erotic photography firm. ellauri147.html on line 868: A University of Toronto student found that the facial proportions of celebrities including Jessica Alba were close to the average of all female profiles. That the preference for the average is biological rather than cultural has been supported by studies on babies, who gaze longer at attractive faces than at unattractive ones. People generally find youthful average faces sexually the most attractive. prototypes are preferred to individual exemplars of the stimuli categories. Thus an average face is probably attractive simply because it is prototypical. An averaged face made of 32 faces looks almost indistinguishable from any other 32-face averaged face even when they are created from a completely different set of individuals. Left-right symmetry is not the issue, presumably because neither are the viewers´ eyes. ellauri147.html on line 870: A 2006 "hot" or "not" style study, involving 264 women and 18 men, at the Washington University School of Medicine, as published online in the journal Brain Research, indicates that a person´s brain determines whether an image is erotically appealing long before the viewer is even aware they are seeing the picture. Moreover, according to these researchers, one of the basic functions of the brain is to classify images into a hot or not type categorization. The study´s researchers also discovered that sexy shots induce a uniquely powerful reaction in the brain, equal in effect for both men and women, and that erotic images produced a strong reaction in the hypothalamus. ellauri150.html on line 140: Esko Valtaoja kommentoi tällä viikolla Iltalehdelle, että Renaz Ebrahimi ”on yhtä vaalea kuin hänkin” ja ettei ymmärrä, mitä pahoittelemista hänen n-sanojen käytössään silloin olisi. Eihän ollut yhtään neekeriä kuulolla, ei täällä olla millään etelämeren saarella. ellauri150.html on line 157: Kaikilla on valtaa ja etuoikeuksia, jotka näkyvät eri tilanteissa eri tavoilla, Nguyen sanoo ja antaa esimerkin: Sambiasta tulleella arvostetulla tutkijalla on asiantuntijavaltaa omalla alallaan. Samaan aikaan tämän ihmisen valta pienenee sellaisessa tilanteessa, jos hän kävelee kadulla ja poliisi pysäyttää kysyäkseen papereita. Musta ylikomisario britti poliisisarjasssa ei saanut traktorinomistajaa peruuttamaan kuin panemalla päälle poliisinvalot autosta. ellauri150.html on line 183: Valtaoja luettelikin hyvän tekemistään, kuten kävi Tampereella nenäpäivillä ja liittyi prosenttiliikkeeseen. Hän esiintyi kuin fariseukset ja kirjanoppineet, joista Uusi testamentti kertoo. He antoivat mintut ja tillit ja lahjoittivat temppelille torvensoittajan kulkiessa heidän edellään. ellauri150.html on line 221: – Jos tämä nyt on sitä maailmaa paremmaksi tekevää ”woke”-kulttuuria, johon kuuluva on alati ”hereillä”, tietoinen yhteiskunnallisesta alistamisesta ja muista epäkohdista, laskekaa minut tästä lähtien pysyvästi unikekojen porukkaan. Minä lähden nyt tästä Naantaliin, tai siis Turkusse. ellauri150.html on line 257: Colette Stevens is in one word- incredible! She went above and beyond during our home purchasing process, and well beyond! She was by our side every step of… the way, making sure that we knew exactly where we were in the process, along with what the next steps would be. She was constantly in communication with us and made us feel at ease. ellauri150.html on line 350: Etenkin tappiollisen Ranskan–Saksan sodan jälkeen Ranskan armeijan turvallisuuspalvelu oli alkanut pitää silmällä Saksan Pariisin-lähetystöä. Saksan lähetystön sotilasattasea Maximilien von Schwartzkoppen oli erityisen tarkkailun alaisena. Ranskalaisilla oli lähetystössä siivooja, joka toimitti heille lähetystön papereita. Niistä ranskalaiset selvittivät, että Schwartzkoppen oli saanut ranskalaisten linnoitusten pohjapiirustuksia mieheltä, joka käytti salanimeä Jacques Dubois ja josta Schwartzkoppen käytti nimitystä ”mokoma roisto D”. ellauri150.html on line 351: 17. syyskuuta 1894 turvallisuuspalvelun päällikkö Jean-Conrad Sandherrin apuri majuri Hubert Joseph Henry sai käsiinsä luettelon, joka sisälsi kaupiteltavia sotilassalaisuuksia. Myynnissä oli listan mukaan muun muassa uuden ranskalaisen 120 millimetrin tykin tarkat tiedot. Henryn mielestä tällaisia tietoja ei voinut olla kuin tykistön upseereilla. Hän alkoi tutkia papereita ja törmäsi Alfred Dreyfusin kirjoittamaan raporttiin edelliseltä vuodelta. Henryn mielestä luettelon ja raportin käsialat olivat samat, ja hän sai myös työtoverinsa vakuuttuneiksi Dreyfusin syyllisyydestä. Dreyfusiin ei luotettu, sillä hän oli juutalainen ja Elsassissa syntyneenä häntä pidettiin saksalaismyönteisenä. ellauri150.html on line 358: Kesällä 1895 tiedustelutoimiston johtoon nimitettiin everstiluutnantti Marie-Georges Picquart. Sotilasviranomaiset olivat tajunneet, että Dreyfus oli tuomittu varsin heikoin perustein, ja Picquart lupasi käydä läpi kaiken Dreyfusilta lähteneen ja tälle tulleen kirjeenvaihdon. Hän kävi läpi myös Saksan lähetystön siivoojan toimittamia papereita. Maaliskuussa 1896 Picquart sai siivoojalta pikakirjeen kappaleita. Kirjepaperista saattoi päätellä sen tehdyn Pariisissa, sillä siinä käytettyä ohutta sinistä paperia ei saanut muualta. Kirje oli osoitettu majuri Marie Charles Ferdinand Walsin-Esterházylle, mutta sitä ei oltu koskaan toimitettu perille. Kirjeessä pyydettiin Walsin-Esterházyltä ”tarkempaa selitystä kuin se, jonka annoitte ratkaisemattomasta asiasta tässä eräänä päivänä”. Picquartin aloitteesta Esterházyä alettiin varjostaa ja hänen nähtiin menevän kahdesti Saksan suurlähetystöön. Lisäksi Picquart sai elokuussa käsiinsä kaksi Esterházyn kirjettä, ja niiden käsiala oli samankaltainen kuin Henryn listassa. Henry alkoi puolestaan väärentää todisteita Dreyfusia vastaan saatuaan kuulla Picquartin yrittävän todistaa tämän syyttömäksi. ellauri150.html on line 382: Jyrki Lehtola (s. 29. lokakuuta 1963 Tampere) on suomalainen kolumnisti, joka tunnetaan ajankohtaisilmiöitä ja julkisuuden henkilöitä käsittelevistä kolumneistaan. Hän on kirjoittanut kolumneja muun muassa Aamulehteen, Iltalehteen, Ilta-Sanomiin, Imageen, Long Play -lehteen ja Tietoviikkoon. Hän on Suomen ilkeimmäksi luonnehdittu kolumnisti. ellauri150.html on line 438: The play has been translated and performed many times, and it is responsible for introducing the word "panache" into the English language. Cyrano (the character) is in fact famed for his panache, and he himself makes reference to "my panache" in the play. Wanna see my panache? Wanna see my aubergine? Wanna taste my coq au vin? The two most famous English translations are those by Brian Hooker and Anthony Burgess. ellauri150.html on line 442: John Anthony Burgess Wilson (25. helmikuuta 1917 Manchester - 22. marraskuuta 1993 Lontoo), kirjailijanimi Joseph Kell, oli englantilainen kirjailija, kriitikko, säveltäjä, esseisti ja toimittaja. Hän kirjoitti urallaan yli 50 teosta. Boris Johnsonin näköinen takkutukka. Burgessin kuuluisin teos on vuonna 1962 ilmestynyt romaani Kellopeliappelsiini (A Clockwork Orange), joka tunnetaan myös Stanley Kubrickin ohjaamana vuoden 1971 samannimisenä elokuvana. Hesburgessin elämäkerta on hurjaa luettavaa. Se oli vääpeli evp vastoin tahtoaan, alempaa keskiluokkaa. Heilui kolonialistina vähän kaikkialla, maalla merellä ja ilmassa. Appelisiinikellon koneisto sai vaikutteita Hesburgerin sota-ajan heilan kommunistisesta vakaumuxesta. Vitun Kubrick leikkas pois vikan luvun kirjasta. Se leffa oli muutenkin aivan paska. ellauri150.html on line 455: Quō vādis? (Classical Latin: [kʷoː ˈwaːdɪs], Ecclesiastical Latin: [kwo ˈvadis]) is a Latin phrase meaning "Where are you marching?". It is also commonly translated as "Where are you going?" or, poetically, "Whither goest thou?", or even "Whatsup doc? Munch munch" ellauri150.html on line 457: The phrase originates from the Christian tradition regarding Saint Peter's first words to the risen Christ during their encounter along the Appian Way. According to the unnatural Acts of Peter (Vermicelli Acts XXXV), as Peter flees from crucifixion in Rome at the hands of the government, and along the road outside the city, he meets the risen Jesus. In the Latin translation, Peter asks Jesus, "Quō vādis?" He replies, "Rōmam eō sursum deorsum crucifīgī" ("I am going to Rome to be crucified upside down"). Peter then gains the courage to continue his ministry and returns to the city, where he is martyred by being crucified upside-down. The Church of Domine Quo Vadis in Rome is built upside down where the meeting between Peter and Jesus allegedly took place. The words "quo vadis" as a question also occur at least seven times in the Latin Vulgate. ellauri150.html on line 461: Ben-Hurista ei meinannut ensin löytyä kuin filmikäsikirjoitus. Synopsis: Judah Ben-Hur lives as a rich Jewish merchant prince in Jerusalem at the beginning of the 1st century. Together with the new governor Pontius Pilate, his old friend Messiah arrives as commanding officer of the Roman legions. At first they are happy to meet after a long time but their different politic views separate them. During the welcome parade a roof tile falls down from Judah's house and injures the governor. Although Messiah knows they are not guilty as such, he sends Judah to the galleys and throws his mother and sister into prison. What the fuck, their house was a menace! Good old Hammurabi would have had their heads off. But Judah swears to come back and take revenge. Genre: Adventure, Drama, History. ellauri150.html on line 471: Karl Tunberg (March 11, 1907 − April 3, 1992) was an American screenwriter and occasional film producer. His screenplays for Tall, Dark and Handsome (1941) and Ben-Hur (1959) were nominated for the Academy Award for Best Original Screenplay and Best Adapted Screenplay, respectively. more… ellauri150.html on line 476: The film's final onscreen writing credits created controversy when, in October 1959, the Writers Guild of America (WGA) awarded Tunberg sole screenplay credit, despite the objections of the film's director, William Wyler, who, in the film's commemorative booklet and elsewhere, claimed that Christopher Fry was more responsible than any other writer for the final screenplay. In response to Wyler's public outcries against their ruling, the WGA took out trade paper ads on November 20, 1959 in which they issued a statement reading, in part, "the unanimous decision of the three judges was that the sole screenplay credit was awarded to Karl Tunberg...The record shows the following: 1. Karl Tunberg is the only writer who has ever written a complete screenplay on Ben-Hur; 2. Karl Tunberg continued to contribute materials throughout the actual filming, and this material is incorporated in the final picture; and 3. Karl Tunberg alone did the necessary rewriting during the four months of retakes and added scenes. Mr. Christopher Fry himself was fully informed of the proceedings of the Guild. He has made it absolutely clear that he did not want to protest the decision of the Guild." ellauri150.html on line 482: Over the 57 years that have followed, a few things have contributed to granting the film untouchable status, the foremost being the fact that it won 11 Academy Awards, still the most Oscars any film has ever won. (That total was later matched by Titanic and Lord of the Rings: The Return of the King.) But while the Oscars, the prestige, and the fact that the plot of the film deals directly (if obliquely) with the life and death of Jesus Christ, all contribute to a certain image of Ben-Hur, there have always been alternate views of the film. One of the most famous came from the mouth of one of its own screenwriters. ellauri150.html on line 484: Based on an 1880 novel, Ben-Hur: A Tale of the Christ, the film was directed by Hollywood great William Wyler, and screenwriter Gore Vidal was one of many who took a pass at the screenplay. In The Celluloid Closet, Vidal states in no uncertain terms that he scripted the film as a confrontation between ex-lovers Ben-Hur (Charlton Heston) and Messala (Stephen Boyd). Further, Vidal claims that, after consultation with Wyler and Boyd (but not Heston, who would have objected), he wrote one particular scene, where the estranged Ben-Hur and Messala meet again, with heavy gay subtext. ellauri150.html on line 488: What the f---!? Based on a 1880 novel after all!? Whose novel? Fuck you screenwriters! Taking all the glory! “I said,’ Well, I’ll never use the "g" word,'” Vidal says. “‘There’ll be nothing overt. But it will be perfectly clear that Messiah is in love with Ben-Hur.” ellauri150.html on line 490: Ben-Hur: A Tale of the Christ is a novel by Lew Wallace, published by Harper and Brothers on November 12, 1880, and considered "the most influential Christian book of the nineteenth century". It became a best-selling American novel, surpassing Harriet Beecher Stowe's Uncle Tom's Cabin (1852) in sales. The book also inspired other novels with biblical settings and was adapted for the stage and motion picture productions. Ben-Hur remained at the top of the US all-time bestseller list until the 1936 publication of Margaret Mitchell's Gone with the Wind. The 1959 MGM film adaptation of Ben-Hur is considered one of the greatest films ever made and was seen by tens of millions, going on to win a record 11 Academy Awards in 1960, after which the book's sales increased and it surpassed Gone with the Wind. It was blessed by Pope Leo XIII, the first novel ever to receive such an honour. The success of the novel and its stage and film adaptations also helped it to become a popular cultural icon that was used to promote catholicism plus numerous commercial products. ellauri150.html on line 500: Despite his later fame and fortune as the writer of Ben-Hur, Wallace continued to lament, "Shiloh and its slanders! Will the world ever acquit me of them? If I were guilty I would not feel them as keenly." ellauri150.html on line 504: Lew, author of "Fair God", ei käynyt kirkossa mutta sanoi uskovansa kristinuskomaiseen Jumalaan. Sen vaimo oli uskollinen sille yli puoli vuosisataa. Lew omisti Ben Hurin "TO THE WIFE OF MY YOUTH WHO STILL ABIDES WITH ME", siteeraten Miltonin joululaulua.missä lokki istuu vähään tyytyväisenä tyyntynellä merellä. ellauri150.html on line 506: "But this repetition of the old story is just the fairest charm of domestic discourse. If we can often repeat to ourselves sweet thoughts without ennui, why shall not another be suffered to awaken them within us still oftener."— Hesp.: Jean Paul F. Richter. ellauri150.html on line 518: In the spectacle of a great assemblage of people there are always the bewilderment and fascination one feels while looking over a stretch of sea in agitation. ellauri150.html on line 522: In a certain sense, after all, the mission of the Nazarene was that of guide across the boundary for such as loved him; across the boundary to where his kingdom was set up and waiting for him, and them as were worth it. ellauri150.html on line 539: Esther "Bat" Simonides was born in Jerusalem, Judea, the daughter of the Hellenized Jewish slave Simonides. She was raised in the household of Prince Ithamar Ben-Hur, and she loved Judah Ben-Hur as a child. By 26 AD, she had grown into a woman, and, while she still loved Judah, she was betrothed to the freedman and merchant David ben Matthias from Antioch. That same year, Judah and his family were imprisoned after being wrongfully imprisoned for an alleged assassination attempt on Valerius Gratus, and Simonides was arrested and tortured on the orders of the Roman tribune Messala. Simonides was arrested when the Romans were certain that he was not hiding anything, and he and Esther lived in hiding at the Ben-Hur family's derelict and looted estate, where they were joined by Simonides' fellow former prisoner Malluch. ellauri150.html on line 541: In 30 AD, Judah returned from being a galley slave, and Esther told him that she was no longer betrothed, causing the two to fall in love again. When Judah's mother Miriam and sister Tirzah were sent to the Valley of Lepers by their jailers, Esther brought them food, and, when Judah asked about his family's fate, Esther was told by Miriam to inform him that they were dead, as Miriam did not want her son to see them in agony. When a dying Messala told Judah of his family's real fates, Judah headed to the Valley and angrily confronted Esther, who forced him to hide from his family rather than violate their wishes. On the way out of the Valley, Esther stopped to listen to Jesus' Sermon on the Mount, and she became a convinced Christian; she had an argument with Judah about his lust for vengeance and his lack of interest in Jesus' message of peace and love. However, when the two found that Tirzah was dying, they brought Miriam and Tirzah to Jerusalem to search for Jesus and hope for a cure. They were too late to reach him before he was crucified, but a sudden rainstorm miraculously healed the lepers' wounds and cured them. Ben-Hur, who was now convinced of Jesus' message, embraced Esther and his family, having decided to give up his quest for revenge. ellauri150.html on line 543: Within five years of the crucifixion, Judah and Esther married and had children, and Judah and a recovered Simonides spent much of their fortunes on supporting the Christian Church in Antioch. In 64 AD, Judah, Esther, and Malluch went to Rome to help finance the construction of an underground train which would live on for centuries in the Catacombs of Callixtus. ellauri150.html on line 549: The faithful servant had at last his fitting reward. His broken body might never be restored; nor was there riddance of the recollection of his sufferings, or recall of the years embittered by them; but suddenly a new life was shown him, with assurance that it was for him—a new life lying just beyond this one—and its name was Paradise. There he would find the Kingdom of which he had been dreaming, and the King. A perfect peace fell upon him. Lokki parka. Poor albatross. Ammuin nuolen ilmoihin ja albatrossia haavoitin. ellauri150.html on line 551: Where got the man his confidence except from Truth? Only three hours upon the cross, and he was dying? Eeli Eeli laama sabakhtani? Too late, too late! "It is finished! It is finished!" O reader, the man died! Reader, I married him! Ben-Hur went back to his friends, saying, simply, "It is over; he is dead." ellauri150.html on line 553: When the sunlight broke upon the crucifixion, the mother of the Nazarene, the disciple, and the faithful women of Galilee, the centurion and his soldiers, and Ben-Hur and his party, were all who remained upon the hill. Balthasar was funnily prostrate and still. The good man was dead! The 3 Christmas Elves excellently illustrated the three virtues in combination—Faith, Love, and Good Works. (Or should it be Hope? Works are good för nothing.) ellauri150.html on line 558: Back in Rome, Esther wore the garments of a Jewish matron. Tirzah and two children at play upon a lion’s skin on the floor were her playmates; and it was fun to observe how carefully Ben watched them to make sure that the little ones were his. ellauri150.html on line 563: The two gazed at each other. We know what Esther presented—a beautiful woman, a happy mother, a contented wife. On the other side, it was very plain that fortune had not dealt so gently with her former rival. The tall figure remained with some of its grace; but an evil life had tainted the whole person. The face was coarse; the large eyes were red and pursed beneath the lower lids; there was no color in her cheeks, no makeup. The lips were cynical and hard, and general neglect was leading rapidly to premature old age. Her attire was ill chosen and draggled. The mud of the road clung to her sandals. Iras broke the painful silence. ellauri150.html on line 573: "Stay, and see my husband. He has no feeling against you. He sought for you everywhere. He will be your friend. I will be your friend. We are Christians you know." ellauri150.html on line 578: "There is something," she said. ellauri150.html on line 579: Esther followed her eyes, and with quick perception answered, "It is yours." ellauri150.html on line 598: Judah visits the leper colony, where he confronts Esther while she delivers supplies to his mother and sister. Esther convinces Judah to not see them. Judah visits Pilate and rejects his patrimony and Roman citizenship. He returns with Esther to the leper colony, reveals himself to Miriam and learns that Tirzah is dying. Judah and Esther take Miriam and her daughter to see Jesus, but the trial of Jesus has begun. As Jesus is carrying his cross through the streets, he collapses. Judah recognizes him as the man who gave him water years before, and reciprocates. As Judah witnesses the crucifixion of Jesus, Miriam and Tirzah are miraculously healed from Esther's pee. Spare a penny for an ex-leper. ellauri150.html on line 606: When we return, it's Anno Domini XXVI - A.D. 26. Messala, a Roman who grew up in Judea but spent most of his life in more traditional Roman enclaves, is accepting an important position in Jerusalem under the new governor of Judea; it's a hard job, since the Jews don't want the Romans there, but he feels up to it. He is visited by his childhood friend, and our hero, Judah Ben-Hur, a very important and influential Jew. They try to pick up the friendship where it left off, but there's one big problem: they no longer have anything in common besides their shared past. They are in denial about this for a while, and Judah agrees to try to get people to accept the Romans. ellauri150.html on line 616: There is a procession for the new Roman governor. Judah and his sister Tirzah watch. They see Messala, and Messala sees them. They see the Roman governor, but Tirzah puts too much of her weight on the roof, and a large section of it falls, knocking out the governor. In an act that is part chivalry and part Idiot Ball, Judah tells Tirzah not to say anything; he'll take responsibility. This gets all the house of Hur arrested. The servants are allowed to go free, though. ellauri150.html on line 623: The Romans taking prisoners to the galleys are not overly concerned about anyone surviving, especially not people who knocked out their governor. At a well some distance north of Jerusalem, soldiers get watered first, then horses, and then slaves—and not Ben-Hur. He asks God for help... and in response, a young man, whose face is always turned from the camera, comes and gives him water. The audience understands that this is Jesus Himself, come to answer Ben-Hur's prayer. The Roman in charge starts to tell Him not to give Ben-Hur water, but on seeing His face, the Roman changes his mind. Ben-Hur drinks deep until it's time to move it. ellauri150.html on line 627: There is a firefight with real fire. Things are burning all over the place. The ship gets rammed; for some reason, instead of trying to get the ship out of the way, those slaves who are chained try to remove the chains. Since the enemy ship appears to be holding up their ship, it almost works out. Ben-Hur is unlocking slaves, and major fighting is going on on deck. Then Quintus is shoved overboard. Ben-Hur goes to save him, shoving a torch into the face of a mercenary along the way. ellauri150.html on line 629: Ben-Hur saves the consul and gets him on a raft of debris. Then he has to knock out the consul to prevent the fella from committing suicide, and chains the mercenary to him. After the consul wakes, still wanting to die, he reminds him that staying alive is the motivation he gives his slaves... Quintus wanted to commit suicide because he thought he'd lost overall. He hadn't, as it turns out he's hailed as a hero, and so there is a triumphant return to Rome. Ben-Hur gets to see the Emperor and then lives with Quintus learning to drive a chariot in races with Arrius' prized horses. Quintus actually tried to get him cleared of wanting to kill that Judean governor, but didn't pull it off... ellauri150.html on line 631: Quintus cherishes Judah as a son (his own one died), and finally adopts him legally, naming him Young Arrius. Ben-Hur loves Quintus as well, is grateful but heads back to Judea almost immediately, not even waiting for the scheduled boat to take Pontius Pilate to Judea. There is no time to waste; four years have already passed. ellauri150.html on line 635: The house of Hur is in ruins, but people are living there. He is met by Esther; she and her father were in there for only a year. Her father was paralyzed in prison, so a big fella who shared a cell with him and went mute during that time has also moved in to help. They are still in Jerusalem because all the assets were seized by the Romans - well, not all the assets, but they don't want the Romans to know about the rest of them prematurely. Esther never married, partly because the reason for arranging that marriage no longer applied, and partly because - she looks at her all-black clothing here, so we're probably supposed to believe that her fiance died. ellauri150.html on line 639: Messala goes to find out what happened to Judah's mother and sister. They are still alive—the food disappears. But they have somehow caught leprosy. Messala orders them freed so they can go where the lepers belong, and then orders the cell burned out. ellauri150.html on line 641: Ben-Hur's mother and sister drop by the old place and come as close to meeting up with Esther as they dare. Esther tells them Judah hasn't changed, which is at best a half-truth. They make Esther promise not to tell Judah they have leprosy; they want him to remember them as they were. Esther promises by her love of Judah (and yes, it is there). She sees him (he passed by without noticing the lepers) and "confesses" that his mother and sister are dead... ellauri150.html on line 645: After the intermission, Ben-Hur has taken the charioteer job now. and Ilderim visits the bathhouse where the young Roman nobles luxuriate, half-naked.note Messala is there talking about his unbeatable team of horses. Ilderim says his team is even better, and offers a wager with LOTS of money involved. He eventually succeeds... ellauri150.html on line 647: ... And it's time for the big setpiece, the Chariot Race! The first rule of the Chariot Race is: there are no rules. A demolition derby is entirely standard procedure. That's how Messala gets to have a chariot tricked out with blades on the wheels-- vroom! But does that shake Ben-Hur? No! He will have his vengeance. As the race starts, the two of them are neck-and-neck. Messala tries to destroy Ben-Hur's chariot, but in a cruel twist, his own chariot falls apart. Messala is dragged by his horses and viciously trampled by another team. As Messala's broken body is carried to the surgeon, Ben-Hur receives the victor's laurel crown. ellauri150.html on line 660: Die Geschlechtskrankheiten des Menschen und ihre Heilung. Mit besonderer Berücksichtigung der Syphilis, ihrer Entstehung und Folgen (vermutlich von einem anderen Autor) ellauri150.html on line 668: Leo was the first person in the world to be captured on color film. Maybe that is why he gave his blessings on Ben-Hur. The blessings worked, it too came out on color film. Here's some more messages from him. ellauri150.html on line 679: But the evils which We then deplored have taken in a brief space of time such widespread growth that We are compelled to address you anew, with the words of the prophet resounding as it were in Our ears: Cry, cease not, lift up thy voice like a trumpet. ellauri150.html on line 683: These are they in very truth who, as the sacred text bears witness, defile the flesh, and despise dominion, and blaspheme majesty. They leave nothing scathless or uninjured of that which human and divine laws alike have wisely ordained to ensure the preservation and honor of life. From the heads of States to whom, as the Apostle admonishes, all owe submission, and on whom the rights of authority are bestowed by God Himself, these sectaries withhold obedience and preach up the perfect equality of all men in regard to rights alike and duties. The natural union of man and woman, which is held sacred even among barbarous nations, they hold in scorn; and its bond, whereby family life is chiefly maintained, they slacken, or else yield up to the sway of lust. ellauri150.html on line 685: In short, spurred on by greedy hankering after things present, which is the root of all evils, which some coveting have erred from the faith, they attack the right of property, sanctioned by the law of nature, and with signal depravity, while pretending to feel solicitous about the needs, and anxious to satisfy the requirements of all, they strain every effort to seize upon and hold in common all that has been individually acquired by title of lawful inheritance, through intellectual or manual labor, or economy in living. These monstrous views they proclaim in public meetings, uphold in booklets, and spread broadcast everywhere through the daily press. Hence the hallowed dignity and authority of rulers has incurred such odium on the part of rebellious subjects that evil-minded traitors, spurning all control, have many a time within a recent period boldly raised impious hands against even the very heads of States. etc.etc. ellauri150.html on line 689: But the Pope's letter is actually a warning of the dangers inherent in too much freedom. It is the old story of the Garden of Eden. Adam and Eve were free to do whatever they wished in this original Paradise, but if they partook of the Tree of Good and Evil then there would be a price to pay. (Yes, as Milton made it clear, they were completely free to have sex anytime and anywhere, but not while munching on the apple!) And as it turned out the temptation was too great to resist. ellauri150.html on line 699: So the Pope is telling us that it's really that simple. There is an intimate relationship between freedom and sin. If you want to be free, don't sin. When the Church teaches us not to sin, it is also teaching us how to be free. That's *real* freedom. Don't worry, you still have lots of other choices open to you that don't involve sin. You haven't given anything up, in fact you have opened up new possibilities now that you have freed yourself from sin. (Pst! before you get carried away with this, read the fine print below on gay and premarital sex.) ellauri150.html on line 703: The Pope tells us that, "Nothing more foolish can be uttered or conceived than the notion that, because man is free by nature, he is therefore exempt from law." Oh, so you thought that being free meant that you could just ignore the law of God? Wr-o-ng! Try again. ellauri150.html on line 705: And now comes a bit of papal humor, "Were this the case, it would follow that to become free we must be deprived of reason." Pretty funny, huh? Ok, I see you're not laughing, but instead are scratching your head. Alright, let me paint a picture for you. Imagine a 60s hippy high on LSD, dancing wildly, and shouting out, "I'm free! I'm free!" Yes, this is one of the messages that is often repeated like a mantra in today's society, "If you want to free yourself, you have to stop thinking and just let yourself go." In 1888, Pope Leo XIII rejected this notion and even ridiculed it. ellauri150.html on line 707: Instead he says, "the truth is that we are bound to submit to law precisely because we are free by our very nature." We don't need to become free, we are already free. We were born free. Unlike other animals we have a soul, and we can know right from wrong, and we have the freedom to choose. The lesser animals are not "bound" by God's law. They simply follow their instincts. And in fact you could say that they are slaves to their instincts. They have no choice whether to kill or not to kill. ellauri150.html on line 711: The Pope closes this section by saying, "law is the guide of man's actions; it turns him toward good by its rewards, and deters him from evil by its punishments." Remember this is Divine Law that he is referring to here. Something tells me that our current system of laws has some major flaws, because sometimes it seems we are punished for doing good, and rewarded for doing evil. But I suppose this is to be expected in this earthly world in which we live. ellauri150.html on line 715: I could go on, but I think it is best to leave it here. I've covered only the opening parts of this encyclical. There is so much more in this document about the various freedoms that we take for granted like freedom of religion, speech and the press. In discussing this encyclical I hope I've given you an appreciation for the writings of Pope Leo XIII. (You can find all of his encyclicals here.) ellauri150.html on line 720: I have to agree once again, real freedom is not in doing whatever desire we have, there has to be an order, god's order. ellauri150.html on line 726: Hi Ride. The Catholic teaching on premarital sex is that it is a sin. I know this is not what most people want to hear these days. They just want to hear that gay sex is a sin. But from a Catholic perspective any sex outside of marriage is a sin. And there's no gay marriage, so gotcha! ellauri150.html on line 728: I was actually thinking about writing an article about how the free sex movement came out of the 60s. The idea was to use the songs from Joni Mitchell's Blue album as the basis of the article. You know before that time sex before marriage wasn't not considered socially acceptable, because French letters were not reliable. I'm sure it still happened, but it was not done out in the open - at least not by "respectable" people. ellauri150.html on line 730: The Church sets a very high bar when it comes to morality. You would need to be a saint to be fully faithful, and even then many saints were sinners before they got sainted. By the way, I wrote a piece on Mary Magdalene imagining what her life might have been like, but I decided not to post it because I thought it might be heretical. ellauri150.html on line 734: I was just reading about Stephen Hawking this morning and thinking that I should write an article about that. I was thinking of calling it "Also sprach Stephen Hawking". I've never been a fan of his. I always thought his "a brief history of time" to be an exercise in extreme egotism and pure conjecture. I actually never bothered reading it because I didn't want my mind polluted with those thoughts. ellauri150.html on line 736: It seems to me that Hawking is using a particular model of the universe to try to attack religion. But for me the very fact that there is a universe is enough to fill me with awe at creation and in God the Creator. In fact the more we learn about the immensity of space and the variety of celestial objects, the more I am filled with awe and wonder. Part of that is the admiration that we are living in such an advanced society that we are able to make these discoveries in the first place. ellauri150.html on line 740: Catholics believe that Jesus was at once God and Man. I have begun to think of Jesus as being able to see at once the physical world (with one eye) and the spirit world (with the other). Perhaps Satan tried to pull him out of the physical world back into the spiritual world to destroy his mission, but Jesus rebuked Satan. There's lots of similar scenes with the dark side of the force sucking the good guys in Star Wars, and Mordor's Eye hypnotizing the poor Hobbits, plus one really scary one in Harry Potter, where Voldemort (sorry I mentioned the name) tries to slurp Harry into a pot of soup. ellauri150.html on line 752: I've watched a variety of shows on EWTN on the lives of saints. Even though the production quality cannot approach that of Hollywood, I find the stories so intriguing that I prefer to watch them to the regular TV programs on other channels. In the 1960s the stories of the saints were rejected as being to full of supernatural elements. Now with the New Age movement, people complain that Christianity does not have enough of a spiritual content. Well that's because the rationalists attempted to strip all the spirituality from Christianity. The lives of the saints are full of spirituality and can demonstrate to contemporary Man that there is no need to turn to exotic religions for spirituality. Everything that they are looking for is right here in the Catholic Church. ellauri150.html on line 754: Ride - On Eye of Providence... Strange that you should mention this because I came across this recently as a Christian symbol. I hate to think of this as a Freemason symbol. The only thing I can tell you is that the Church can and does adopt pagan symbols and changes their meanings. Similar to the way in which sinners can be converted to Christianity, so also can these symbols be converted. In reference to the Eye of Providence however, this symbol is much more closely associated with Freemasonry now. Freemasonry has been consistently repudiated by the Catholic Church. In fact Pope Leo XIII wrote an encyclical specifically condemning it in his 1884 HUMANUM GENUS (on Freemasonry): ellauri150.html on line 760: "Therefore the Church’s negative judgment in regard to Masonic association remains unchanged since their principles have always been considered irreconcilable with the doctrine of the Church and therefore membership in them remains forbidden. The faithful who enrol in Masonic associations are in a state of grave sin and may not receive Holy Communion." ellauri151.html on line 80: Vuoristokylän pappispariskunta ottaa hoidettavakseen (paskanmarjat, mies ottaa vastoin Amelien tahtoa) orvoksi jääneen sokean pikkutytön Gertruden tämän isoäidin kuoltua. (Paskanmarjat, se oli 15v eli täysin naintikuntoinen ja hyvännäköinen.) Ottotyttären varttuessa pappismies rakastuu suojattiinsa, mutta niin tekee myös papin adoptoima (miten niin?) poika, ja kolmiodraama on valmis. (Entäs Amelie neljäntenä pyöränä? Siitä ei kukaan välitä.) Gertrude saa näkönsä takaisin, muttei pysty tunnistamaan läheisiään kuin äänestä ja erehtyy luulemaan poikaa isäksi (pikemminkin päinvastoin). ellauri151.html on line 88: What the fuck. All the trouble and here is the thanx. Eikö hyvä pastori pääse pukille? Huono tarina. Paskakirja. Pastorin teltta lyyhähtää, poika ruoskii sillä aikaa alas omaansa jossain munkkikammiossa. Huomaa että paha pastori oli protestantti. ellauri151.html on line 113: In 1893 and 1894, Gide traveled in Northern Africa, and it was there that he came to accept his attraction to boys. (Yep, boys, he did not care for full-grown men.) ellauri151.html on line 115: He befriended Oscar Wilde in Paris, and in 1895 Gide and Wilde met in Algiers. Wilde had the impression that he had introduced Gide to homosexuality, but, in fact, Gide had already discovered this on his own. ellauri151.html on line 117: Gide had a half satanic, half monk-like mien; he put one in mind of portraits of Baudelaire. Withal there was something exotic about him. He would appear in a red waistcoat, black velvet jacket and beige-coloured trousers and, in lieu of collar and tie, a loosely knotted scarf. (Frizuliina.) ellauri151.html on line 119: In the 1920s, Gide became an inspiration for writers such as Albert Camus and Jean-Paul Sartre. In 1923, he published a book on Fyodor Dostoyevsky; however, when he defended homosexuality in the public edition of Corydon (1924) he received widespread condemnation. He later considered this his most important work. ellauri151.html on line 123: During the 1930s, he briefly became a communist, or more precisely, a fellow traveler (he never formally joined any communist party). As a distinguished writer sympathizing with the cause of communism, he was invited to speak French at Maxim Gorky´s funeral and to tour the Soviet Union as a guest of the Soviet Union of Writers. He encountered censorship of his speeches and was particularly disillusioned with the state of culture under Soviet communism, breaking with his socialist friends [who?] in Retour de L´U.R.S.S. in 1936. This is what he said of them: ellauri151.html on line 125: It is impermissible under any circumstances for morals to sink as low as communism has done. No one can begin to imagine the tragedy of humanity, of morality, of religion and of freedoms in the land of communism, where man has been debased beyond belief. ellauri151.html on line 129: Gide was, by general consent, one of the dozen most important writers of the 20th century. Moreover, no writer of such stature had led such an interesting life, a life accessibly interesting to us as readers of his autobiographical writings, his journal, his voluminous correspondence and the testimony of others. It was the life of a man engaging not only in the business of artistic creation, but reflecting on that process in his journal, reading that work to his friends and discussing it with them; a man who knew and corresponded with all the major literary figures of his own country and with many in Germany and England; who found daily nourishment in the Latin, French, English and German classics, and, for much of his life, in the Bible; [who enjoyed playing Chopin and other classic works on the piano;] and who engaged in commenting on the moral, political and sexual questions of the day. Monsters lead an interesting li-i-fe. ellauri151.html on line 131: Mä luulen ezen claim to Nobel fame vuonna 1947 oli toi antikommunismi ennen kaikkea. In 1946, when Pierre Herbert asked Gide which of his books he would choose if only one were to survive," Gide replied, ´I think it would be my Journal.´" Beginning at the age of eighteen or nineteen, Gide kept a journal all of his life and when these were first made available to the public, they ran to thirteen hundred pages. Pääasiassa homoilua ja sen puolustelua. Gide ei koskaan bylsinyt vaimoaan Madeleinea, mutta kävi kerran jonkun nuoren neidon pukilla, ja siitti siinä yhden tyttären. Toista varvia ei tullut, vaikka neito pyyteli. ellauri151.html on line 135: I call a pederast the man who, as the word indicates, falls in love with young boys. I call a sodomite ("The word is sodomite, sir," said Verlaine to the judge who asked him if it were true that he was a sodomist) the man whose desire is addressed to mature men. […] The pederasts, of whom I am one (why cannot I say this quite simply, without your immediately claiming to see a brag in my confession?), are much rarer, and the sodomites much more numerous, than I first thought. […] That such loves can spring up, that such relationships can be formed, it is not enough for me to say that this is natural; I maintain that it is good; each of the two finds exaltation, protection, a challenge in them; and I wonder whether it is for the youth or the elder man that they are more profitable. ellauri151.html on line 137: Wilde took a key out of his pocket and showed me into a tiny apartment of two rooms… The youths followed him, each of them wrapped in a burnous that hid his face. Then the guide left us and Wilde sent me into the further room with little Mohammed and shut himself up in the other with the [other boy]. Every time since then that I have sought after pleasure, it is the memory of that night I have pursued. […] My joy was unbounded, and I cannot imagine it greater, even if love had been added. How should there have been any question of love? How should I have allowed desire to dispose of my heart? No scruple clouded my pleasure and no remorse followed it. But what name then am I to give the rapture I felt as I clasped in my naked arms that perfect little body, so wild, so ardent, so sombrely lascivious? For a long time after Mohammed had left me, I remained in a state of passionate jubilation, and though I had already achieved pleasure five times with him, I renewed my ecstasy again and again, and when I got back to my room in the hotel, I prolonged its echoes by hand until morning. What´s love got to do with it? ellauri151.html on line 139: Gide´s novel Corydon, which (too) he considered his most important work, erects (niin takuulla) a defense of pederasty. At that time, the age of consent for any type of sexual activity was set at thirteen. ellauri151.html on line 149: Dickensin Sirkka-joulusadussa on sokea tyttö Bertha, muze on ihan sivuroolissa, kuten kotisirkkakin. Muuten juoni on Molieremaista avioliittointrigiä, itaria misereitä ja valepukuisia tuhlaajapoikia. In the end, the mysterious lodger is revealed to be none other than Edward who has returned home in disguise. ellauri151.html on line 155: The Cricket on the Hearth strikes a different note. Charmingly, poetically, the sweet chirping of the little cricket is associated with human feelings and actions. ellauri151.html on line 161: The book was a huge commercial success, quickly going through two editions. Reviews were favourable, but not all so. In an unsigned piece in The Times the reviewer opined, "We owe it to literature to protest against this last production of Mr. Dickens. Shades of Fielding and Scott! Is it for such jargon as this that we have given your throne to one who cannot estimate his eminence?" However, William Makepeace Thackeray enjoyed the book immensely: "To us, it appears it is a good Christmas book, illuminated with extra gas, crammed with extra bonbons, French plums and sweetness.This story is no more a real story than Peerybingle is a real name! ellauri151.html on line 196: Laura Dewey Lynn Bridgman (December 21, 1829 – May 24, 1889) is known as the first deaf-blind American child to gain a significant education in the English language, fifty years before the more famous Helen Keller. Bridgman was left deaf-blind at the age of two after contracting scarlet fever. She was educated at the Perkins Institution for the Blind where, under the direction of Samuel Gridley Howe, she learned to read and communicate using Braille and the manual alphabet developed by Charles-Michel de l'Épée. ellauri151.html on line 197: For several years, Bridgman gained celebrity status when Charles Dickens met her during his 1842 American tour and wrote about her accomplishments in his American Notes. Her fame was short-lived, however, and she spent the remainder of her life in relative obscurity, most of it at the Perkins Institute, where she passed her time sewing and reading books in Braille. LOL ellauri151.html on line 239: Nothing is said that has not been said before. -- Terence ellauri151.html on line 242: To read a writer is for me not merely to get an idea of what he says, but to go off with him and make a train in his company. ellauri151.html on line 246: I wished for nothing beyond his smile, and to walk with him thus, hand in hand, along a sun warmed, flower bordered path. ellauri151.html on line 250: My willy was born covered with wrinkles—wrinkles my ancestors and parents most assiduously put there and that I had the greatest trouble removing. ellauri151.html on line 262: Fart begins with resistance — at the point where resistance is overcome. ellauri151.html on line 268: Old hands get soiled, it seems, whatever they caress, but they too have their beauty when they are joined in prayer. Young hands were made for caresses and the sheathing (sic) of love. It is a pity to make them come too soon. ellauri151.html on line 283: Kuulostaa ihan Freudin kolmisoinnulta: ego, id, ja superego. Hyvän ja pahan tennisottelu, minä kazomossa pää kääntyillen. Mitäs Hegelin poka tästä ize oli mieltä? Vaikea sanoa, sen textit oli käsittämätöntä suoltoa. Argumentaatiosta ei tietoa, premissointi tyystin hukassa. Se oli varsinainen napanöyhdänkaivaja, 7 kääpiötä yhdessä suurmiehessä. Heigh Ho, Heigh Ho, and off to work we go, hakut olalla. ellauri151.html on line 287: Im Skeptizismus erfährt das Bewußtsein in Wahrheit sich als ein in sich selbst widersprechendes Bewußtsein; es geht aus dieser Erfahrung eine neue Gestalt hervor, welche die zwei Gedanken zusammenbringt, die der Skeptizismus auseinander hält. Die Gedankenlosigkeit des Skeptizismus über sich selbst muß verschwinden, weil es in der Tat ein Bewußtsein ist, welches diese beiden Weisen an ihm hat. Diese neue Gestalt ist hiedurch ein solches, welches für sich das gedoppelte Bewußtsein seiner als des sich befreienden, unwandelbaren und sichselbstgleichen, und seiner als des absolut sich verwirrenden und verkehrenden – und das Bewußtsein dieses seines Widerspruchs ist. – Im Stoizismus ist das Selbstbewußtsein die einfache Freiheit seiner selbst; im Skeptizismus realisiert sie sich, vernichtet die andere Seite des bestimmten Daseins, aber verdoppelt sich vielmehr, und ist sich nun ein Zweifaches. Hiedurch ist die Verdopplung, welche früher an zwei einzelne, an den Herrn und den Knecht, sich verteilte, in eines eingekehrt; die Verdopplung des Selbstbewußtseins in sich selbst, welche im Begriffe des Geistes wesentlich ist, ist hiemit vorhanden, aber noch nicht ihre Einheit, und das unglückliche Bewußtsein ist das Bewußtsein seiner als des gedoppelten nur widersprechenden Wesens. ellauri151.html on line 289: Dieses unglückliche, in sich entzweite Bewußtsein muß also, weil dieser Widerspruch seines Wesens sich ein Bewußtsein ist, in dem einen Bewußtsein immer auch das andere haben, und so aus jedem unmittelbar, indem es zum Siege und zur Ruhe der Einheit gekommen zu sein meint, wieder daraus ausgetrieben werden. Seine wahre Rückkehr aber in sich selbst, oder seine Versöhnung mit sich wird den Begriff des lebendig gewordenen und in die Existenz getretenen Geistes darstellen, weil an ihm schon dies ist, daß es als ein ungeteiltes Bewußtsein ein gedoppeltes ist; es selbst ist das Schauen eines Selbstbewußtseins in ein anderes, und es selbst ist beide, und die Einheit beider ist ihm auch das Wesen, aber es für sich ist sich noch nicht dieses Wesen selbst, noch nicht die Einheit beider. ellauri151.html on line 291: Mä ymmärtäisin tän nyt niin et toi eka onnellinen stoalainen vaihe on missä id ja superego kääpiöt työskentelee sulassa sovussa, id pyllistää ja superego työntää ellauri151.html on line 315: Slush slush. Vesi kiertää vessanpöntön pohjassa. Bisnis on elämää ja muut on sun matkaevästä. Puunhalaajien laskelmien mukaan mezää pitäisi säästää 10G hehtaaria jotta ilmastolupauxet täyttyisi ja monimuotoisuus eli lajikavereita säilyisi. Ei helvetissä! Ja vielä toimenpidekielto! Nyt tulee kiire monitoinikoneille. Hulluja nuo vihreät huutaa keskusta, vain kuolleitten ruumiittenne ylize. Ei ihme että vihreiden kannatus on laskenut ja äärioikeistot Kankaanpäässä ja kaikkialla muualla kasvavat kuin jalkasilsa apinoiden jalkapohjissa. ellauri151.html on line 388: Hamann vaikutti Herderiin, Goetheen, Jacobiin, Hegeliin ja Kierkegaardiin. Hämärämpää hämärämmän läpitte. Hamannista on käytetty nimitystä "der Magus des Nordens" ('Pohjan tietäjä'). Hän opiskeli Königsbergissä filosofiaa, teologiaa, kielitiedettä ja lakitiedettä. Hän asui pitkään eri paikoissa Saksassa, Itämerenmaakunnissa, Englannissa ja muualla ja vietti kiertelevää elämää, osaksi kotiopettajana, osaksi muissa tehtävissä. Hän oli ajoittain virkamiehenä kotikaupungissaan, etenkin tullilaitoksessa. ellauri151.html on line 431: Ohne Sprache hätten wir keine Vernunft, ohne Vernunft keine Religion, und ohne diese drei wesentliche Bestandteile unserer Natur weder Geist noch Band der Gesellschaft. ellauri151.html on line 433: A thirsty ambition for truth and virtue, and a frenzy to conquer all lies and vices which are not recognized as such nor desire to be; herein consists the heroic spirit of the philosopher. Help us translate this quote! ellauri151.html on line 451: Let us assume that we invited an unknown person to a game of cards. If this person answered us, “I don’t play,” we would either interpret this to mean that he did not understand the game, or that he had an aversion to it which arose from economic, ethical, or other reasons. Let us imagine, however, that an honorable man, who was known to possess every possible skill in the game, and who was well versed in its rules and its forbidden tricks, but who could like a game and participate in it only when it was an innocent pastime, were invited into a company of clever swindlers, who were known as good players and to whom he was equal on both scores, to join them in a game. If he said, “I do not play,” we would have to join him in looking the people with whom he was talking straight in the face, and would be able to supplement his words as follows: “I don’t play, that is, with people such as you, who break the rules of the game, and rob it of its pleasure. If you offer to play a game, our mutual agreement, then, is that we recognize the capriciousness of chance as our master; and you call the science of your nimble fingers chance, and I must accept it as such, it I will, or run the risk of insulting you or choose the shame of imitating you.” … The opinion of Socrates can be summarized in these blunt words, when he said to the Sophists, the leaned men of his time, “I know nothing.” Help! TLDR! ellauri151.html on line 487: dense barbed-wire, still tense with thirst for blood. Tiheää piikkilankaa, vielä verenhimoisen jäykkänä. ellauri151.html on line 495: and storks alight where parapets stand now... ja haikarat laskeutuvat tankkiesteile... ellauri151.html on line 518: The problem of evil is at bottom an existential one: how can the world have meaning and how is moral action possible, if there is pointless evil without morally sufficient reasons? The problem of evil is then associated with theodicism: God or the meaning of the world exists only, if all evils have (morally) sufficient reasons. ellauri151.html on line 533: There are three traditions of conceptual antitheodicy: Kantian, Jamesian and Hamannian antitheodicies. ellauri151.html on line 623: Hyvä yritys 10, muttei pragmatiikalla yxin kuuhun mennä. Ei pragmatiikka poista referentiaalisen semantiikan tarvetta. Pelkällä tyhjän huitomisella et tästä selviä sinäkään, Ludi ressukka. Kyllä semantiikan kova kivijalka silti tarvitaan, johon ozan lyö kipeästikin, jos ei sen kouriintuntuvuudesta olla selvillä. Hizi kun se jaxaa kiemurrella samoissa narsistisissa hämymaisemissa kuin kaikki muutkin ideanikkarit, kielellinen käänne tahi ei. ellauri151.html on line 625: The books I have read recently were: “Studies in Classic American ellauri151.html on line 638: Hamann, where he says, commenting on the story of the Fall in ellauri151.html on line 684: communication as a counter-model for religious language and uses it to criticize Frazer’s attempts to debunk religion. Religious rituals must be understood as expressive communication. Magic, religion and language are based on symbolism, as the harmony of language and reality takes place in the symbol. A religious ritual like a rain-dance symbolically represents and mythologically enacts the connection between a wish and its fulfillment, and Wittgenstein mentions sacraments like baptism in this context (RF: 125). All language is similarly symbolic and ceremonial at its core and cannot be separated from mythology. ellauri151.html on line 699: Differences of the Ministries of Jesus and Paul ellauri151.html on line 719: Paul, however, wrote that Christians are not under the Mosaic Law; we are under the administration of Grace (Romans 6.14). These are two vastly different operating environments. Jesus ministered only to Jews. Jesus also ordered his disciples not to go to Gentiles but to go to Jews alone (Matthew 10.5-6). In Christianity, Paul went to the Gentiles as the Apostle of the Gentiles (Romans 11.13; 1 Timothy 2.7; 2 Timothy 1.11). ellauri151.html on line 721: Those who believed the gospel of the kingdom, that Jesus was the Messiah, the Son of God, were known as followers of the Way (Acts 9.2, 19.9, 23, 22.4, 24.14, 22). They were not Christians. Christianity did not begin within the borders of Israel; it began outside its borders. Paul was saved outside Israel on his way to Damascus (Acts 9.3-6). Believers first became known as Christians in Antioch, not Jerusalem (Acts 11.25-26). ellauri151.html on line 723: Paul declared he was the founder of Christianity (1 Corinthians 3.10-11; 1 Timothy 1.15-16). He stated he received the doctrines of Christianity from the ascended, glorified Lord.5 Paul called these doctrines “secrets” (μυστήριον) for they were unrevealed in the Lord’s earthly ministry and unknown to the Twelve. The Twelve learned of them later from Paul but continued to confine their ministry to Jews (Galatians 2.7-9). No Biblical record exists of any of the Twelve ministering to Gentiles. ellauri151.html on line 736: 7:7 Mitä siis sanomme? Oliko laki erehdys? Pois se! Rikettä ei tunnsta ilman asianomaista lakia; sillä en minä olisi tiennyt, että himossa on mitään vikaa, ellei laki olisi sanonut: "Älä himoitse." ellauri151.html on line 762: Edgar Jones has manufactured the following comparison of Jesus' and Paul's meaning differences which exposes Paul as a liar and a false prophet who did not know Jesus. Paul's errors and false gospel are obvious to anyone who follows Jesus as teacher and listens carefully to Jesus' words. Read very carefully, your eternal salvation depends on it! ellauri151.html on line 833: [33] So therefore, whoever of you does not renounce all that he has cannot be my disciple. ellauri151.html on line 892: [11] And his gifts were that some should be apostles, some prophets, some evangelists, some pastors and teachers, ellauri151.html on line 907: [26] and so all Israel will be saved; as it is written, "The Deliverer will come from Zion, he will banish ungodliness from Jacob". ellauri151.html on line 918: [11] And his gifts were that some should be apostles, some prophets, some evangelists, some pastors (shepherds) and teachers, ellauri151.html on line 922: [16] And I have other sheep, that are not of this fold; I must bring them also, and they will heed my voice. So there shall be one flock, one shepherd. ellauri151.html on line 942: [22] For there is no distinction; ellauri151.html on line 952: [35] that upon you may come all the righteous blood shed on earth, from the blood of innocent Abel to the blood of Zechari'ah the son of Barachi'ah, whom you murdered between the sanctuary and the altar. ellauri151.html on line 982: [17] Let the elders who rule well be considered worthy of double honor, especially those who labor in preaching and teaching; ellauri151.html on line 999: [5] to redeem those who were under the law, so that we might receive adoption as sons. ellauri151.html on line 1007: * John 3:3 and 3:7 are the author's translations. These differ from the RSV only in the expression "begotten from above" that replaces "born anew' in the RSV. "Born anew" does not represent the fullness of what Jesus is stating here, and does not correspond to the literatal translation of the Greek, gennethenai anothen (be begotten from above). ellauri152.html on line 71: The Songs of Bilitis (/bɪˈliːtɪs/; French: Les Chansons de Bilitis) is a collection of erotic, essentially lesbian, poetry by Pierre Louÿs published in Paris in 1894. Since Louÿs claimed that he had translated the original poetry from Ancient Greek, this work is considered a pseudotranslation. Though the poems were actually clever fabulations, authored by Louÿs himself, they are still considered important literature. [by whom?] ellauri152.html on line 73: The poems are in the manner of Sappho; the collection's introduction claims they were found on the walls of a tomb in Cyprus, written by a woman of Ancient Greece called Bilitis (Greek: Βιλιτις), a courtesan and contemporary of Sappho to whose life Louÿs dedicated a small section of the book. On publication, the volume deceived even expert scholars. ellauri152.html on line 75: Louÿs claimed the 143 prose poems, excluding 3 epitaphs, were entirely the work of this ancient poet—a place where she poured both her most intimate thoughts and most pubic actions, from childhood innocence in Pamphylia to the loneliness and chagrin of her later years. ellauri152.html on line 77: Although for the most part The Songs of Bilitis is original work, many of the poems were reworked epigrams from the Palatine Anthology, and Louÿs even borrowed some verses from Sappho herself. The poems are a blend of mellow sensuality and polished style in the manner of Parnassianism, but underneath run subtle Gallic undertones that Louÿs could never escape. ellauri152.html on line 79: To lend authenticity to the forgery, Louÿs in the index listed some poems as "untranslated"; he even craftily fabricated an entire section of his book called "The Life of Bilitis", crediting a certain fictional archaeologist Herr G. Heim ("Mr. C. Cret" in German) as the discoverer of Bilitis' tomb. And though Louÿs displayed great knowledge of Ancient Greek culture, ranging from children's games in "Tortie Tortue" to application of scents in "Perfumes", the literary fraud was eventually exposed. This did little, however, to taint their literary value in readers' eyes, and Louÿs' open and sympathetic celebration of lesbian sexuality earned him sensation and historic significance. ellauri152.html on line 84: who retranslated several poems without realizing they were fakes. Täähän on kuin Rudyardin Flaccus-kepponen. ellauri152.html on line 94: Vähän kazoin noita feikki "runoja", pah, ne on proosallisia. Käyräsarvisia vuohia ja muuta typerää, fitta meliai. Mut on ne aika huuruisia, vaikee käsittää miten kukaan on voinut erehtyä luulemaan niitä muinaiskreikkalaisixi. ellauri152.html on line 216: Tyhjiin ammentamaton äiti, mätänemätön, luojatar, esikoinen, oma synnyttämä, ize panema, susta syntynyt ja jonka kanssa sä pidät kivaa, Astarté! Hei iänkaiken paxuna, hoi neizyt ja kaiken imettäjä, siveä ja sikailija, puhdas ja törkyturpa, sanomaton, öizevä, makea, tulta hengittävä, meren ehkäisyvaahto! Sä joka tarjoot salaa suloja, sä joka yhdyt, sä joka rakastat, sä jolta kaikki rodut saa aivan hirveen panohalun, ja joka yhdistät sukupolet mm. mezissä, hoi vastustamaton Astarté, kuules tätä, ota mut, omista mut, vie sie mie vikisen, ole vievinäs väkisin, mie tuun mielelläin! Oi kuu! Oi maa, oi maa, voimaa! Ja 13 kertaa vuosittain revi mun sisälmyxistä menskut veriuhrina! ellauri152.html on line 220: Poikki mezien meren yllä, raivottaret raivoavat. Maskhalê ryntäilevine ryntäineen, ulvovana, heiluttaa jättikullia, joka on tehty vaahterasta ja maalattu punaisexi. Kaikki ketunnahkoissa ja villiviinihatuissa, juoxevat ja huutavat ja hyppivät, kastanjetit paukkuu käsissä, ja kyrvännäköiset rumpupalikat särkee rämisevät rumpunahat. Kosteita tukkia, ketteriä jalkoja, punasina heiluvia tissejä, takaposkihikeä, huulivaahtoa, hei Dionysos, ne tarjoo sulle tätä kiitoxexi sulta saamastaan kiimasta! Ja merituuli nostaa taivaalle Helikopterin punertavan tukan, venxuttaa sitä kuin raivokasta liekkiä valkoisesta vahasta tehdyssä soihdussa. ellauri152.html on line 225: Astarten naispapit naivat kuun noustessa; sit ne nousee petistä ja kylpevät valtavassa hopeareunaisessa kylpyaltaassa. Kiverillä kynsillään ne kampaa tukkansa, ja niiden sinipunaisixi maalatut kädet joissa on mustia sormuxia muistuttaa korallinhaaroja synkässä ja loiskuvassa meressä. Ne ei poista koskaan karvoja, jotta naisjumalan karvakolmio markkeeraisi kaikkenpyhimmän; mut ne värjäävät sen pensselillä ja laittaa paljon tuoxua. Astarten naispapit rakastelee kuun laskiessa; sitten isossa tapiseeratuss salissa jossa palaa yxi korkea kultalamppu ne nukkuu sikinsokin sekaisin. ellauri152.html on line 353: Nil nostri miserere? Mori me denique coges. Etkö sääli meitä? Ajat mut pahki kuolemaan. ellauri152.html on line 375: atque humilis habitare casas, et figere cervos, ja lättänöissä majoissa asustella, käydä hirvimezällä, ellauri152.html on line 376: haedorumque gregem viridi compellere hibisco! tai ajaa vuohilaumaa vihreällä kiinanruusulla! ellauri152.html on line 377: Mecum una in silvis imitabere Pana canendo. Munkaa yxissä apinoisit skuzissa Panin laulua. ellauri152.html on line 378: Pan primus calamos cera coniungere pluris Pan patentoi lokaputkien yhteenliimauxen instituution; ellauri152.html on line 386: Praeterea duo, nec tuta mihi valle reperti, Lisäx vielä 2 kiliä, jotka mä löysin jostain kurusta, ellauri152.html on line 389: iam pridem a me illos abducere Thestylis orat; Vaik jo kauan Thestylis on pyytänyt saada viedä ne; ellauri152.html on line 399: addam cerea pruna: honos erit huic quoque pomo; Lisäx vahattuja luumuja: se on kans hyvä hetelmä; ellauri152.html on line 418: viminibus mollique paras detexere iunco? risuilla rynnätä sitomaan niitä kondixeen? ellauri152.html on line 440: Musta toi idea et jumalan piti tehdä saatana jotta apina voi treenata siihen freewilliä kuin johkin nyrkkeilysäkkiin on aivan hanurista. Siinä on kyllä pantu peliteoria ihan liian korkealle statuxelle, ja absolutisoitu just tän apinalajin utiliteetit erehdyttävästi apinannäköisen jumalan tahdoxi. Mitä saatanan pahaa se nyt on jos vaikka jellona tahtoo popsia Danielin, tai joku palestiinalainen pitää kiinni reviiristä? ellauri152.html on line 457: Vanhemmiltani sain todistukseksi vain pyhät kirjat joiden mukaan näin oli. Mutta kirjat olivat vain paperia ja mustetta ja ihmiset olivat ne kirjoittaneet. Tiesin jo että myös kristityillä oli kirjoja joihin oli kirjoitettu että juutalaiset olivat syntinen rotu ja ettá tuomiopäivänä he joutuisivat ikuiseen kadotukseen koska olivat hylänneet Jeesuksen. Tiesin myös kerettiläisistä kirjoista jotka kielsivät sekä Mooseksen että Jeesuksen. Veljeni Joshua joka oli yksitoista vuotta vanhempi kuin minä (kaksi tyttoä meidän välistämme oli kuollut tulirokkoon) puhui usein tästä äitini kanssa. Näissä kirjoissa väitettiin että maailma oli miljoonia vuosia vanha, satoja miljoonia (oik. miljardeja). Ihmiset eivät polveutunect Aadamista vaan apinoista. Jumala ei ollut luonut maailmaa kuudessa päivässā vaan maa oli repeytynyt irti auringosta ja sen jäähdyttyä miljoonia vuosia sen pinnalle oli kehittynyt elollisia olentoja. Muinaisolentojen jälkiä löydettiin kivistä ja meripihkasta. Neljäkymmentä ja viisikymmentä miljoonaa vuotta sitten eläneiden eläinten luita ja sarvia löydettiin. Mooses ei ollut erottanut Punaista merta, Joosua ei ollut pysäyttänyt aurinkoa Gibeonissa eikä Messiasta tulisi koskaan. Veljeni ei puhunut Jumalan ihmeistä vaan luonnon ihmeistä. Miten mahtava ja suurenmoinen luonto oli! Tähdet joiden valo tavoitti meidat miljoonien vuosien kuluttua. Kaikki mikä oli olemassa: ihmiset, koirat, siat, luteet, meri, joet, vuoret, kuu olivat osa tátä luontoa. ellauri152.html on line 459: Mutta kaikessa suuruudessaan luonto oli sokea. Se ei tehnyt eroa hyvän ja pahan välillä. Maanjäristyksessä hyvät kuolivat synnintekijoiden kanssa. Tulvat huuhtoivat alleen synagogat ja kirkot, rikkaiden kartanot ja köyhien hökkelit. Kulkutauteihim menehtyi sekä hurskaita että kerettiläisiä. Tämă luonto et ollut alkanut koskaan eikä voisi päättyä milloinkaan (no...). Se seurasi omia lakejaan. Se oli hiekkaa, kalliota, sähköä, valoa, tulta, vettä. Aivommekin olivat osa tâtă luontoa. Päämme ajattelivat mutta luonto ei. Silmämme näkivät ja korvamme kuulivat mutta luonto oli sokea ja kuuro. Se ei ollut sen viisaampi kuin kadun mukulakivi tai pihassamme oleva suuri roskatynnyri. ellauri152.html on line 474: Äiti näytti siltä kuin olisi saanut jotakin pahanmakuista suuhunsa, "Kuinka sinä kehtaat verrata heitä - epäjumalanpalvojaa patriarkka Moosekseen? Voi minun päiviäni! Miti minun oma lihani ja vereni sanookaan..." ellauri152.html on line 543: As described in the Book of Esther, Haman was the son of Hammedatha the Agagite. After Haman was appointed the principal minister of the king Ahasuerus, all of the king's servants were required to bow down to Haman, but Mordechai refused to. Angered by this, and knowing of Mordechai's Jewish nationality, Haman convinced Ahasuerus to allow him to have all of the Jews in the Persian empire killed. ellauri152.html on line 545: The plot was foiled by Queen Esther, the king's recent wife, who was herself a Jew. Esther invited Haman and the king to two banquets. In the second banquet, she informed the king that Haman was plotting to kill her (and the other Jews). This enraged the king, who was further angered when (after leaving the room briefly and returning) he discovered Haman had fallen on Esther's couch, intending to beg mercy from Esther, but which the king interpreted as a sexual advance. ellauri152.html on line 547: On the king's orders, Haman was hanged from the 50-cubit-high gallows that had originally been built by Haman himself, on the advice of his wife Zeresh, in order to hang Mordechai. The bodies of Haman's ten sons were also hanged, after they died in battle against the Jews.The Jews also killed about 75,000 of their enemies "in self-defense." ellauri152.html on line 549: The apparent purpose of this unusually high gallows can be understood from the geography of Shushan: Haman's house (where the pole was located) was likely in the city of Shushan (a flat area), while the royal citadel and palace were located on a mound about 15 meters higher than the city. Such a tall pole would have allowed Haman to observe Mordechai's corpse while dining in the royal palace, had his plans worked as intended. ellauri152.html on line 551: In Rabbinic tradition, Haman is considered to be an archetype of evil and persecutor of the Jews. Having attempted to exterminate the Jews of Persia, and rendering himself thereby their worst enemy, Haman naturally became the center of many Talmudic legends. Being at one time extremely poor, he sold himself as a slave to Mordecai. He was a barber at Kefar Karzum for the space of twenty-two years. Haman had an idolatrous image of Esther's arse embroidered on his garments, so that those who bowed to him at command of the king bowed also to the image. ellauri152.html on line 555: Haman had 365 counselors, 1/day, but the advice of none was so good as that of his wife, Zeresh. She induced Haman to build a tree for Mordechai, assuring him that this was the only way in which he would be able to prevail over his enemy, for hitherto the just had always been rescued from every other kind of death. As God foresaw that Haman himself would be hanged on some tree, He asked which tree would volunteer to serve as the instrument of death. Each tree, declaring that it was used for some holy purpose, objected to being soiled by the unclean body of Haman. Only the thorn-tree could find no excuse, and therefore offered itself for a tree (Esther Rabbah 9; Midrash Abba Gorion 7 (ed. Buber, Wilna, 1886); in Targum Sheni this is narrated somewhat differently). ellauri152.html on line 559: Qu'ran contradicts the Bible, but is in line with Persian historical records which do not contain any reference to the biblical story of a Persian official named Haman during that time period nor the person of Esther. ellauri152.html on line 563: American children's television animations in which the biblical story of Haman is told include the "Queen Esther" episode of the series The Greatest Adventure: Stories from the Bible (1985-1992), where he is voiced by Werner Klemperer, and the computer-generated series VeggieTales (2000), in which he is portrayed by "Mr. Lunt" during the episode "Esther, the Girl who Became Queen". ellauri152.html on line 574: Ce mythe, qui paraît fort ancien et dont certains érudits vont chercher l'origine jusque dans l'Inde bouddhique, se précise à partir du xiiie siècle dans l'Historia major du bénédictin anglais Matthieu Pâris. sous diverses formes. C'est dans les pays de langue allemande que la figure d'Ahasvérus connaît la plus grande faveur, à la suite d'une version de la légende due à Chrysostomus Dudulaeus qui présente l'aventure du « Juif éternel » (1602) comme un récit quasiment autobiographique. La traduction française de ce livre imposera l'expression « Juif errant » (1609). Dès lors, la légende se répand par l'imagerie populaire et les estampes, les complaintes, dont la plus célèbre est celle d'Isaac Laquedem. Le Juif errant, qui personnifie le destin du peuple juif depuis le christianisme, a inspiré de nombreux écrivains : Wordsworth, Goethe, Eugène Sue, Apollinaire. Cette figure légendaire n'a cessé d'alimenter, à l'encontre des Juifs, une dangereuse satire sociale. Elle est, pour une part, responsable de la genèse de l'agitation antisémite des temps modernes. Pour en savoir plus, voir l'article antisémitisme. ellauri152.html on line 579: Paikka paikoin Bet Dinin loppupuolella alkaa epäilyttää, että Bashevis on sittenkin kaikesta huolimatta narsisti. Se mm. näyttää mielellään lukevan Dostojevskin Rikosta ja rangaistusta. Ja se manipuloi kavereitaan hederissä kuin Joosef veljiään. Thomas Mannin Joosef oli sekin ilmiselvä narsisti, niinkuin Tomppa izekin. Ja homokin se oli. Hmm. ellauri152.html on line 583: The most basic information is this: “Yentl the Yeshiva Boy” is a short story by Isaac Bashevis Singer, the famous Polish-American Jewish writer, published in 1962. It follows Yentl, a Jewish girl from a Polish shtetl who loves Torah-study, as she disguises herself as a man named Anshel in order to study at a yeshiva. Yentl (1983) is the movie-musical adaptation of the story, directed by and starring Barbra Streisand. In many ways it is a fairly faithful adaptation of the story’s events, but it has a different tone and a different ending. ellauri152.html on line 585: Yeshiva Boy moves fluidly between referring to the main character as Yentl or Anshel depending on context, which is a great detail. There are times when she’s referred to as Anshel for long stretches of time, and the same for Yentl. The movie, not having third person narration, is a different beast. I take my cue from the story and use both names, depending on the context of what I’m talking about—for example, if Yentl is definitely seen as Yentl by the story in that moment, or as Anshel, or ambiguously as both. That’s a very subjective choice to make each time you write her name! But that question, the fact that you have to ask it of yourself and the fact that it’s not always clear, is to me a crucial part of Yentl’s character. ellauri152.html on line 587: The plot goes like this: Yentl has secretly studied Torah under her father’s tutelage. She has no interest in marriage, so when he dies, she disguises herself as Anshel and travels to a yeshiva. Along the way she meets a fellow student named Avigdor. They strike up a friendship and Yentl accompanies him to his yeshiva in Bechev, where they become study partners. Avigdor is in love with a girl named Badass, whom he wishes to marry. However, when Badass’s family learns a dark secret about Avigdor’s family, they won’t let him marry her. In desperation, Avigdor begs Anshel to marry Badass in his stead. Yentl initially resists, but eventually gives in and asks for Badass’s hand in order to retain Avigdor’s goodwill. After Anshel and Badass are married, Badass comes to look on her husband with love, but Yentl become more and more upset about the situation. Unable to go on any longer, Yentl asks Avigdor to join her on a business trip. Once they are at an inn in another city, Yentl tells him that she’s a woman. He laughs and doesn’t believe her, so she undresses momentarily. He is shocked. This is where the two versions split. ellauri152.html on line 589: In the movie, in a scene I despise, Avigdor grabs her and shakes her violently while demanding to know why, and the rest of the conversation plays out melodramatically with yelling and tears. Yentl confesses that she loves him, he realizes he loves her too, and they kiss. Avigdor asks her to marry him, and says she could continue studying in secret. Yentl refuses because she can’t go back to studying furtively in secret, despite how much she loves him. The two part, and Avigdor returns to Badass and marries her. They live happily ever after, and the film ends with Yentl on a ship to America, implying that she will be able to study Torah as a woman there. ellauri152.html on line 591: In the story, Avigdor just trembles and sits down, and Yentl calmly explains. He then asks what she is going to do now, and she says she will go to a different yeshiva and start over. Avigdor half says they could get married, but doesn’t finish the sentence. Yentl rebuffs him, saying it wouldn’t be good, and explains, “I’m neither one nor the other.” She tells him to go back to Badass instead. Avigdor has strange feelings, trying to reconcile who Anshel is, who Yentl is. But they spend the night in companionable debate, discussing Yentl’s marriage to Badass and whether she legally needs to divorce her, as well as why Yentl crossdressed. Avigdor brings up marriage again, but Yentl refuses even stronger. ellauri152.html on line 595: I’ve seen Yentl the movie-musical several times, and there’s so much to unpack there, you could watch it a hundred times and have something new to talk about each time—whether it’s in the vein of despairing over the unnecessary heterosexuality of it all (even Wikipedia notes how aggressively the film erases as much queerness as it can!), or reveling in its grudging gayness (because even if Streisand decided she was playing a straight cis woman, the author is dead and it’s so easy to see Anshel and Avigdor on screen, both men, falling in love with each other). ellauri152.html on line 597: But when I finally read the story for the first time… a new world opened up. Oh, it’s so gay in so many ways! It’s less detailed than the movie in many areas, but in other places it has glorious details that were totally excised from the movie. In the story, all the women in town have crushes on Anshel! And whether you read Anshel as a woman, a man, or a nonbinary person has a huge effect on your perception of that detail! ellauri152.html on line 599: And then there are the things totally changed for the movie. Notably, in Yeshiva Boy, Anshel has some kind of un-described sex with Badass to consummate their marriage, without anyone finding out she was not assigned male at birth. ellauri152.html on line 600: Anshel had found a way to deflower the bride. Badass in her innocence was unaware that things weren’t quite as they should have been. ellauri152.html on line 601: Meanwhile, the movie has Yentl entirely evade the situation by telling Badass that despite what everyone says, they don’t have to sleep together, then convincing Badass that she (Badass) doesn’t want to have sex, and—when Badass expresses interest in having sex anyway—exhausts her with Torah study so she’s too tired to think about it. ellauri152.html on line 603: And, oh f-ck, there is so much to talk about in this section. The importance of consent here, when Yentl lets Badass know she doesn’t need to do anything she doesn’t want to, both according to her husband and according to Jewish law—that’s good, that’s meaningful. Then we even get recognition that feminism doesn’t just mean validating women who don’t want sex, but also validating women who do want sex! Badass starts to have feelings for Anshel and proposes sleeping together herself, on her own terms. The movie is not always kind to Badass—in many ways she is a stereotype for Yentl to play off of—but this is a place where Yentl‘s feminism succeeds: Badass wants to have sex, and that’s fine. ellauri152.html on line 605: Or it would be fine if the movie didn’t play it for laughs. The movie puts Yentl in multiple awkward situations where she has to perform verbal and physical gymnastics to keep people from seeing her without clothes, that gross classic trope whereby trans characters are outed all the time in fiction. As always, the movie drags this scene out into a whole joke, that Yentl has to scramble to prevent Badass from finding out she’s a woman because Badass wants to have sex with her, a woman, isn’t that just soooooo funny? On multiple levels, I am unamused and unhappy. ellauri152.html on line 613: “Miss Streisand [made] Yentl, whose greatest passion was the Torah, go on a ship to America, singing at the top of her lungs. Why would she decide to go to America? Weren’t there enough yeshivas in Poland or in Lithuania where she could continue to study? Was going to America Miss Streisand’s idea of a happy ending for Yentl? What would Yentl have done in America? Worked in a sweatshop 12 hours a day where there is no time for learning? Would she try to marry a salesman in New York, move to the Bronx or to Brooklyn and rent an apartment with an ice box and a dumbwaiter? This kitsch ending summarizes all the faults of the adaptation. It was done without any kinship to Yentl’s character, her ideals, her sacrifice, her great passion for spiritual achievement. As it is, the whole splashy production has nothing but a commercial value.” ellauri152.html on line 615: Now, here Singer is not mad at Yentl the film for cis-normifying his gender-ambiguous, interestingly queer Yentl, but rather for turning the ending into optimistic kitsch that ignores the harsh reality of what life in America was for Jewish immigrants, especially for Jewish women. And in some ways I feel like rolling my eyes at him for that. Aside from the fact that it offends his artistic vision, why shouldn’t Jewish women get a film where—suspension of disbelief!—a Jew will study Torah, loudly and proudly, as a woman? It’s a musical, not a documentary. ellauri152.html on line 619: The ending of Yentl is just supremely disappointing compared to the unapologetic ending of Yeshiva Boy. “I’ll live out my time as I am,” Anshel says in the story—and Anshel is the name she is referred to as in this passage, even while also referred to as a woman and with she/her pronouns. Yentl the Yeshiva Boy often engages in this mixing of gender signifiers—it’s in the very title, which pairs the traditionally feminine name “Yentl” with the clashing term “boy,” letting them jostle each other to create dissonance and ambiguity. The terms not matching is their meaning. This is how Anshel is. A woman with a man’s soul, a man with she/her pronouns, a person with two names. It’s not couched in easily understandable modern terms, but no one who has heard of these modern terms would read Yentl as a cis woman playing dress up. It’s different than that. Queerer than that. ellauri152.html on line 626: I’d never heard of this story before, but all the thoughts you had are so interesting! I totally get your frustrations about the movie changing a pivotal scene to make it more “romantic and dramatic” though – why can’t movies just appreciate subtlety and friendship sometimes? ellauri152.html on line 640: There is a difference of opinion regarding the order in which the passages are inserted into the Tefillin boxes. According to Rashi, the passage of Shema ("Here O Israel") precedes that of "And it shall come to pass, if you hearken", in both the Tefillin worn on the head and on the arm. According to Rabbeinu Tam, the order is reversed. ellauri152.html on line 642: Because of this difference of opinion, Hasidim generally put on Rabbeinu Tam Tefillin after removing their regular "Rashi" Tefillin. ellauri152.html on line 653: "In the beginning, Elohim's (note the dog name denoting strict justice) din created the heavens and the earth..." (Bereishit 1:1). ellauri152.html on line 654: "'Elohim the dog created: It didn't say "Hashem (i.e. the dog denoting kindness and mercy) created" because originally He intended to create the universe through strict judgment din... And he saw that the universe couldn't survive that way" (Rashi, Bereishit 1:1). ellauri152.html on line 656: The dog originally created the world to run through strict judgment, din. However, since the dog knew that the world could not endure such harsh conditions, He decided to incorporate the spiritual energies of compassion too, as the verse states, "These are the products of the heaven and earth when they were created in the day that Hashem's (i.e. the dog's denoting kindness and mercy, not the dog's denoting strict justice) din made earth and heaven." (Bereishit 2:4) According to the original creation plan a person would be judged strictly on his own merits. There would be no bending of the rules; no concept of leniency; no looking the other way or giving another chance. Strict justice would dictate that a person be severely punished for even the "slightest" infraction of the dog's willy. ellauri152.html on line 662: In a world where din, justice is tempered with cheese, compassion, the average person has the opportunity to come close to the dog. Although the average person must still try his best to stand up to evil and adhere to the dog's willy, the dog views his inevitable lapses through the prism of compassion. In His love for us, He overlooks our shortcomings. ellauri152.html on line 664: In a world where din, justice is tempered with cheese, compassion, the dog supports us and helps us to overcome evil and serve him. As a result of the dog's assistance, we are able to channel our negative energies to serving the dog, and actually convert these energies into something positive and holy. ellauri152.html on line 666: But although the dog created this alternate system of din, justice tempered with cheese, compassion, the original system of pure, untempered justice is still available -- for those rare and powerful individuals who are able to confront the Evil Urge without the dog's assistance. ellauri152.html on line 668: These rare individuals are capable of adhering to the dog's willy despite the unrelenting trials, afflictions, and massive assaults hurled at them from the forces of evil. The patriarchs were such exceptional individuals, they followed this path, unassisted by the dog, as the verse says, "He Yaakov said, 'O dog the name of Hashem containing the spiritual energies of harshness before Whom my forefathers Avraham and Yitzchak walked ... ellauri152.html on line 669: the patriarchs were able to walk before the dog's strictness, meaning they were able to successfully serve him, unassisted, while living under the realm of severity, enabling them to reach awesome spiritual heights" (Bereishit 48:15). ellauri152.html on line 671: Rebbe Nachem explains that in this path of unassisted greatness, whatever these spiritual giants attained or accomplished was through the power of their prayers. If they didn't bark and whine for their needs, the dog wouldn't provide for them. As a result, they were always completely connected with their realtor. ellauri152.html on line 673: Since the great Tadzikim throughout history were living on the level of din, strict justice, they realized that suffering was beneficial, enhancing their spiritual standing and bringing them close to the dog. ellauri152.html on line 679: Although the answer appears strange, we can understand it in light of what we just learned. Rabbi Akiva was a spiritual giant. He succeeded in serving the dog unassisted, while withstanding incredible afflictions, tests, and obstacles. He was able to break the forces of evil without the dog's assistance. Only through performing the dog's willy, despite his immense suffering, was Rabbi Akiva able to attain such a lofty spiritual level, the level of the dog's "first thought," so to speak, where the world would be conducted through strict justice, din. Rabbi Akiva was able to unify his soul with the dog's first thought. Therefore the dog's retort to Moshe can be understood as: "'Silence' which is the level of thought, for thoughts are silent, Rebbe Akiva reached the lofty spiritual level of the dog's thought."For this came up upon my thought," the first thought that occurred to the dog, to create the world through harshness, so those people who are able to come close to me (the dog) without my assistance and mercy could reach that highest level. ellauri152.html on line 683: The spiritual energies accessed by wearing Rabbeinu Tam's Tefillin draw the spiritual energies associated with such spiritual giants as the patriarchs and Rebbe Akiva - spiritual giants who were able to serve the dog despite living under the realm of severity. Rabbeinu Tam's Tefillin are much holier than Rashi's Tefillin and therefore, have better reception, they can access the spiritual energies of the dog's first thought, the world of din. ellauri152.html on line 687: In Rashi's Tefillin, however, the paragraph of compassion precedes the paragraph of harshness. This alludes to the way the dog presently runs the world - with compassion. Since most people are dependent on the dog's compassion for their very existence, the halacha is according to Rashi's view. Therefore, the obligation to wear Tefillin is fulfilled through donning Rashi's Tefillin. They're like basic earplugs. ellauri152.html on line 689: Through wearing Rabbeinu Tam's Tefillin (in addition to Rashi's Tefillin) we draw awesome spiritual energies from the spiritual giants of the past, heroes who were able to neutralize afflictions, barriers, and harshness at their root, without the assistance of the dog's mercy. For this reason, Rebbe Nachem urged anyone who truly desires to come close to the dog to wear Rabbeinu Tam's Tefillin in addition to Rashi's Tefillin. ellauri152.html on line 693: Reb Nathan Zuckerman adds that prior to messianic era the power of evil is so intense that we lack the power to overcome it. Therefore, explains Reb Nathan, it is imperative to enlist the aid of the spiritual giants of past generations through Rabbeinu Tam's Tefillin. Rabbeinu Tam's Tefillin expand the intelligence, enabling us to break evil at its source and stand up against the forces of evil. "In the turbulent era prior to the coming of the messiah, for anyone who is serious about wanting to find the dog, wearing Rabbeinu Tam's Tefillin is very important." (Lekutey Halachoth: Orach Chaim: Hilchoth Tefillin 5:27-29) ellauri152.html on line 702: Reb Nathan explains that there is no contradiction. Contrary to popular opinion, true humility does not mean yielding in every situation and acting "like a doormat.' True humility is found in the ability to respond appropriately to each situation. There are situations where the proper response is to be bold, courageous, and unyielding. And there are other situations where the proper response is to be yielding, gentle, and meek. Depending on what your chances of winning are. ellauri152.html on line 741: Isaac Leib Peretz (Polish: Icchok Lejbusz Perec, Yiddish: יצחק־לייבוש פרץ‎) (May 18, 1852 – April 3, 1915), also sometimes written Yitskhok Leybush Peretz was a Yiddish language author and playwright from Poland. Payson R. Stevens, Charles M. Levine, and Sol Steinmetz count him with Mendele Mokher Seforim and Sholem Aleichem as one of the three great classical Yiddish writers. Sol Liptzin wrote: "Yitzkhok Leibush Peretz was the great awakener of Yiddish-speaking Jewry and Sholom Aleichem its comforter.... Peretz aroused in his readers the will for self-emancipation, the will for resistance against the many humiliations to which they were being subjected." ellauri152.html on line 743: Unlike many other Maskilim, he greatly respected the Hasidic Jews for their mode of being in the world; at the same time, he understood that there was a need to make allowances for human frailty. His short stories such as "If Not Higher", "The Treasure", and "Beside the Dying" emphasize the importance of sincere piety rather than empty religiosity. ellauri152.html on line 753: He considered the core of Hasidim to consist of three "loves": love of God, of Torah, and of Israel. Just as his intended audience consisted of assimilated Jews and non-Jews, he adopted novel formulations of these loves: "love of Torah" would come to encompass inspiring works of "secular" art and literature, while "love of Israel" would be transformed into "love of humanity" (despite which Israel would still be recognized as the "firstborn child of God"). Zeitlin's religious ideal also contained a socialist element: the Hasidim he pictured would refuse to take advantage of workers. ellauri152.html on line 756: When the Nazis began the genocide of Jewish People in Poland in 1942, Zeitlin was 71 years old. He was murdered by Nazis in the Warsaw ghetto while holding a book of the Zohar and wrapped in a Tallit and Tefillin. Most of his family was also murdered; the only survivor was his elder son Aaron, who had settled in New York in 1939. ellauri153.html on line 170: Mä olen tyytymätön sellaisten kavereiden seuraan ellauri153.html on line 180: Yx päivä, nuoruuden loistossa, mä matkustin kovaa ja saavuin täysin sippinä illalla yhen ahteen juurelle. Heikko vanha mies, joka oli samoin seurannut karavaania, tuli ja kysyi mixmä levytin, tää ei ollut levytyspaikka nääs. Mä vastasin: ‘Miten mä voin matkustaa, kun mulla ei ole enää jalkoja?’ Hän sanoi: ‘Etkö ole kuullut että on parempi kävellä hellästi ja pysähdellä kuin juosta ja väsyä? Exä ole kuullut Aisopoxen satua jänixestä ja kilpikonnasta?’ Oi sä jotka haluut keretä assalle, ellauri153.html on line 192: Mä luin et suurella merellä ellauri153.html on line 241: Saadi was a Sunni Muslim. Arvasin. Ne on mumslimeista pölkkypäisimpiä. Saadi Shirazi whose family were from religious scholars, missed his father when he was a child. Then he was under the guardianship of his maternal grandmother. Siis mammanpoikia. ellauri153.html on line 242: After leaving Shiraz he enrolled at the Nizamiyya University in Baghdad, where he studied Islamic sciences, law, governance, history, Persian literature, and Islamic theology; it appears that he had a scholarship to study there. ellauri153.html on line 244: Saadi was captured by Crusaders at Acre where he spent seven years as a slave digging trenches outside its fortress. He was later released after the Mamluks paid ransom for Muslim prisoners being held in Crusader dungeons. Sentään teki vähän aikaa jotain kunnon työtäkin. ellauri153.html on line 256: During the Iraq War, at least 189,000 people died directly from the war. This does not include the hundreds of thousands who died due to war-related hardships. Morocco offered the United States 2,000 monkeys trained in detonating land mines during the Iraq War. In 2002, the US government estimated that the Iraq War would cost $50-60 billion. ellauri153.html on line 258: When he reappeared in his native Shiraz, he crawled under Atabak Abubakr ibn Sa'd ibn Zangi (1231–60), the Salghurid ruler of Fars, who was enjoying an era of relative tranquility. Saadi was not only welcomed to the city but was shown great respect by the ruler and held to be among the great celebs of the province. Some of Saadi's most famous panegyrics were composed as a gesture of gratitude in praise of the ruling house and placed at the beginning of his Bustan. The remainder of Saadi's life seems to have been spent in Shiraz. ellauri153.html on line 266: Ralph Waldo Emerson was also interested in Sadi's writings, contributing ellauri153.html on line 288: Tarquin kutsui valtakautensa alussa latinalaisten johtajien kokouksen keskustelemaan Rooman ja latinalaisten kaupunkien välisistä siteistä. Kokous pidettiin jumalatar Ferentinalle pyhässä lehdossa. Kokouksessa Turnus Herdonius vastusti Tarquinin ylimielisyyttä ja varoitti maanmiehiään luottamasta Rooman kuninkaaseen. Sitten Tarquin lahjoi Turnuksen palvelijan varastoimaan suuren määrän mekkoja isäntänsä majapaikassa. Tarquin kutsui latinalaiset johtajat yhteen ja syytti Turnusta salamurhansa suunnittelusta. Latinalaiset johtajat seurasivat Tarquinia Turnuksen majaukseen, ja kun mekot sitten löydettiin, latinan syyllisyys pääteltiin sitten nopeasti. Turnus tuomittiin heitettäväksi vesialtaaseen lätäkköön, jossa oli puinen hedelmälaatikko eli crate, joka oli asetettu hänen päänsä päälle, johon kiviä heitettiin, hukuttaen hänet. ellauri153.html on line 328: There is chaotic evil in the world: evil events do not have morally sufficient reasons, as they ellauri153.html on line 343: God wins if and only if Job wins if and only if Job reaches the telos of a happy life and there is no ellauri153.html on line 347: If the situation is (question Job, disaster), then Job moves. He can either play (question God) or (⌐question God). If Job plays (⌐question God), he loses as he does not seek justice for the evil (disaster). Wot? Where is this in the rulebook? Wouldn't it be best for Dog if Job didn't pester him? L would lose the bet. Or why not blame Moby Dick instead! Seems we are inventing rules here as we go along. Vähän tällästä lassipalloa. If Job plays (question), he curses creation and attempts to be like God, putting the evil (challenge) into play. ellauri153.html on line 348: If the situation is (question Job, disaster, question God), then God moves. He can either play (Answer to Job) or (⌐answer to Job), i.e. answer Job and defeat Job’s challenge, or leave Job suffering, Job’s challenge unanswered and the creation to collapse. If God plays (⌐answer to Job), God and Job lose, as the evils (disaster) and (challenge) leave Job suffering and the creation into meaninglessness and collapse. Wait a minute, where does Dog answer Job's why-question? In my bible, Dog just shouts Job down, brags, throws wanton threats and explains nothing. In what way does that count as an answer to a why-question? It is a completely different speech act in my book. ellauri153.html on line 353: win as Leviathan is defeated, there are no undefeated challenges and Job lives a happy life. Forget the 7 senselessly killed monkey pups and some 10K dead slaves and other animals who nobody cared a shit about anyway. ellauri153.html on line 358: “God is omnipotent” is true at game history w if and only if God has a winning strategy in the justice-of-God game G. Tässähän se tapahtuu se suuri lässähdys. Muka omnipotentti jumala saa häthätää saatanasta matin loppupeleissä. Matkan varrella isokyrpäinen valas voi syödä vaikka kaikki sen nappulat paizi kurkon, joka jää viimeisenä laudalle. Aika lohduttavaa sen muulle tiimille. One can make a few clarifying remarks about the structure of the game. The form of the game is relatively simple: it’s an ordinary extended-form perfect information game. tuskinpa Jobilla oli täydellistä informaatiota pelitilanteesta tai edes pelin säännöistä, muista pelaajista puhumattakaan. Aika isoja informaatiojoukkoja oli niiden kalloissa. Sitäpaizi ei luonnossa pelaajat siirrä vuoronperään, vaan koko ajan, niinkuin differentiaalipeleissä. . The goal is here not to go deeply into technical details, but to construct an übersichtlich representation for the theological grammar of biblical stories and to highlight the uses of terms like “good” and “omnipotent” in them. The game or model can then be used as a simplified fragment that can be projected onto, contrasted with and used to interpret biblical stories. The point of this clarification is to highlight the grammar of the divine properties “good” and “omnipotent” within the logic of the struggle myth, and to get the consistency of {God is good, God is omnipotent, There is chaotic evil} as in the Book of Job. The argument needs two assumptions. First, the games between God, humans and creation are genuine dialogues. Paskanmarjat, ei nää ole edes mitään signaling gameja, puhumattakaan dialogipeleistä. Olis kannattanut lukea mun väitöskirja Dialogue Games, siinä on oikeeta sananvaihtoa. The players answer each other and thus have to take turns in making moves and participating in them. Then the game of Job and the struggle against chaos is in extended form to represent the sequence of the debate, and its resolution gives the drama of the fight against kid chaos. Second, the properties of God like “omnipotent” and “good” are defined against the background of Job’s encounter with God and the struggle against chaos. This redefinition builds on both James’ reinterpretation of the properties of God in terms of religious practices, and also of Job’s new world of faith in the encounter. Job’s encounter with God and the struggle against chaos are modelled in the game, so such properties of God as “good” and “omnipotent” are then internal to the game. Missä kohtaa Jopilla on tässä jotain pelivaraa? Montako valintaruutua Jobilla edes on: Marise-älä marise, ja Pyllistä-älä pyllistä. Siinä kaikki. Jotta jumalan tiimi voittaisi, sen pitää ensin marista ja sit pyllistää. Nain on meidankin elamassamme! Marise mitä mariset, mut muista pyllistää! ellauri153.html on line 369: pointless, and there is no history H in G s.t. the good is achieved. ellauri153.html on line 370: There are significant differences between the two meanings. The first definition is sufficient to ellauri153.html on line 372: theodicism, it is sufficient to show that either meaning or God exists, and there is pointless evil ellauri153.html on line 375: there is no larger context of meaning for embedding s. Turhaa tekomalliteoreettista termikiemurointia. Tää on taas tätä jesuiittamaista "you don't see the big picture" seliseliä. Tää voi sua juuri nyt vähän kirpasta, muze on kaikki sunkin omaxi hyväxi, jonsei nyt niin sitten kuonpuoleisessa viimestään. ellauri153.html on line 378: These two meanings correspond to the different understandings of “anti-theodicy” in Ch. 3.1.1068 Although the first meaning is weaker than ellauri153.html on line 388: “There is pointless evil” is true at game history w if and only if there is an evil s is at play in w, and ellauri153.html on line 389: either 1. if s is in play at the end of the game, God and Job lose, or 2. there is an agent A s.t. s arises out ellauri153.html on line 402: “God’s megaphone” to pressure human beings into accepting His salvation. Hyvä imizi. Pystyy ihan näkemään dogin mylvimässä kovaääniseen: hajaantukaa! Ei täällä ole mitään nähtävää! Law an order. Tää on taas tällästä teismiä: jumalan pyjama on tarttunut sen ize keximän koneen rattaisiin. Sorry folks, tässä nyt vaan kävi näin, lämpöverkko on epätasapainossa, eikä taulu kestä lisää sähkölaitteita, mutta voin tuoda teille lisäpattereita. Even horrendous evils ellauri153.html on line 414: structure of the victory of God discussed in Ch. 6.3.1, he encountered a familiar response: “It ellauri153.html on line 415: offered no rational justification for the manner in which the forces of evil are defeated in the cross ellauri153.html on line 457: Proposition: There is a possible world w of the relational system G s.t. G,w╞ “God is good”, G,w╞ ellauri153.html on line 458: “God is omnipotent”, G,w╞ “There is pointless evil”. ellauri153.html on line 461: Job is ruined. Thus “There is pointless evil” is true in w = (Question Job, disaster). By the previous ellauri153.html on line 463: Corollary: The set {“God is good”, “God is omnipotent”, “There is pointless evil”} is consistent. ellauri153.html on line 464: Proof: G,w╞ “God is good”, G,w╞ “God is omnipotent”, G,w╞ “There is pointless evil”.□ ellauri153.html on line 466: Hinoa Lassi, vaikkakin supererogatorista, eli turha vaiva, sillä jumalan julma vedonlyönti Jobin kustannuxella riitti näytöxi, se oli niin pointless evil kuin vaan voi toivoa. ellauri153.html on line 486: one trust God, if there is so much evil in the world? Might there be an order of purposes and reasons ellauri153.html on line 496: artistic and other practices, and the study of meaning of the world and of different worldviews’ ellauri153.html on line 532: All theodicies are defences and all defences are consistency proofs. The difference between a ellauri153.html on line 536: Anti-theodicy can then be defined to mean the rejection of theodicism. There is an alternative ellauri153.html on line 554: Now that the problem of evil has been exposed as a conceptual confusion, the way is clear for a Jamesian science of religions and worldviews. The methods of grammatical description can be extended to the practices and ways of sense-making in different worldviews: how they give meaning to moral practices and how do they approach the intelligibility of the world? What practical responses do they have for coping with evil? For example, the grammar of seeing-as for models and metaphors can be applied to the metaphors in the Hebrew Bible for God’s activity to understand what it is to see the world as God’s creation. The grammar of virtues can be used to describe Buddhist practices and explore, how these approaches contribute to the human good. Similar approaches can be taken to secular worldviews as well. These descriptions can then be used to assess the worldviews through dialogical encounters between them. However, one thing should be clear. There is no point in devaluing the world by arguing for the meaninglessness of life or atheism on the basis of evil, or in giving justifications for evils that can stand in the way of divine or human meliorist projects of fighting for justice. To paraphrase the judgment of the Divine Judge in the Book of Job, such approaches are not even wrong. They are as meaningless as life itself. ellauri153.html on line 607: Jonatanin ja Daavidin välinen homoliitto suojeli heidän ystävyyttään. Millä tavoin? Daavidhan tiesi, mitä Jehovalla oli mielessään häntä varten: hänestä tulisi Israelin seuraava homokuningas. Hän ei varmaankaan salannut tätä Jonatanilta. Sellaisessa ystävyyssuhteessa, jollainen heidän välillään oli, ei ole salaisuuksia eikä valheita. Miten tämä tieto vaikutti Jonataniin? Oliko hän ehkä elätellyt sellaista toivoa, että jonain päivänä hänestä tulisi kuningatar ja että hän voisi oikaista isänsä vierelle? Raamattu ei kerro Jonatanin käyneen mitään sisään-ulos kamppailua. Se kertoo vain sen, millä on todellista merkitystä: Jonatan oli uskollinen, ja hänellä oli aukko mihin puskea. Hän näki, että Daavidilla oli ihan jumalattomankankea. (1. Samuelin kirja 16:1, 11–13.) Siihen Jonatan ei telonut tattispalaansa eikä pitänyt Daavidia kilpailijana vaan salarakkaana. Hän halusi nähdä Jehovan tahdon toteutuvan. ellauri153.html on line 615: Saul laati juonen Daavidin surmaamiseksi taistelussa, mutta juoni epäonnistui. Daavid voitti taistelun toisensa jälkeen, tappoi yhä enemmän porukoita, ja verenhimoiset tuppikulli apinat kunnioittivat häntä yhä enemmän. Seuraavaksi Saul yritti saada kaikki talouteensa kuuluvat, niin palvelijat kuin vanhimman poikaystävänsäkin, mukaan salajuoneen, jonka avulla Daavidista päästäisiin eroon. Jonatan on varmasti ollut valtavan pettynyt nähdessään, miten hänen isänsä vekotin toimi. (1. Samuelin kirja 18:25–30; 19:1.) Jonatan oli uskollinen poika mutta myös uskollinen ystävä. Kummalle hän nyt olisi uskollinen: pedofiili isälleen vai poikaystävälleen? ellauri153.html on line 708: 9 Nabob asui Maonissa mutta työskenteli läheisessä Karmelissa, mistä hän todennäköisesti myös omisti maata. * Nabobilla oli 3 000 lammasta, ja nämä kaupungit sijaitsivat lampaiden kasvatukseen soveltuvalla vehreällä ylängöllä. Kaikkialla ympärillä seutu oli kuitenkin karua. Etelässä sijaitsi suuri Paranin erämaa. Idässä oli rotkoja ja luolia täynnä oleva erämaa-alue, joka ulottui Suolamereen. Tällaisessa ympäristössä Daavid ja hänen miehensä yrittivät selvitä hengissä. Epäilemättä he metsästivät toisten lampaita saadakseen ruokaa ja kohtasivat monia vaikeuksia. He tapasivat usein rikkaan Nabobin palveluksessa olevia nuoria taimenia. ellauri153.html on line 818: Why a woman? A boy or young man would not have been considered for the job, in order to prevent even the appearance of David having another homosexual relationship (Leviticus 18:22; 20:13). ellauri153.html on line 819: Why a young virgin? This quality ensured that whoever was chosen for the job wouldn’t be taken away from a jealous fiancé or husband, nor would she be a widow familiar with the sexual practices of the marriage bed. We don’t know what hopes and dreams Abishag had for her own life, but in the ancient world where uncertainty and struggle were lifelong challenges for most people, the honor of being brought into the king’s household would mean a lifetime of well-being and security for her and her family (1 Kings 4:27). ellauri153.html on line 821: Why not a queen or wife? A queen could not be ordered by mere servants to stay and keep the king warm through the night; she was above following the commands of those of lesser rank. To presume to direct the queen would be an affront to her royal dignity, and it would also reflect badly on the king. ellauri153.html on line 822: Why not a concubine? Though concubines had a lesser status than wives, they, too, possessed a certain rank and dignity. Abishai fortunately had neither. Absalom demonstrated this fact when, as part of his attempted coup, he slept with his father’s concubines (2 Samuel 16:21–22). Moreover, the personal dynamics within harems were infamous for the jealousy and infighting they engendered. To select one wife or concubine over another would be a mark of favoritism that would likely incite resentment and squabbling in the household. Don't even try this at home! ellauri153.html on line 826: Nowhere does the Bible approve of David’s state of affairs—just the opposite! God had warned Israel through Moses that any future king “must not take many wives” (Deuteronomy 17:17). Scripture does not say that Abishag’s presence in David’s bed was a good thing, nor does it present David as a good father. His many children by multiple mothers were a cause of great trouble for him and the whole kingdom (2 Samuel 13; 2 Samuel 15; 1 Kings 12:23–25). His own son and successor, Solomon, ignoring God’s clear warning, took his father’s excesses to a shocking extreme with 700 wives and 300 concubines who led him astray and turned his heart after other gods (1 Kings 11:2–4). The kingdom itself was divided and lost by Solomon’s son shortly after his coronation, barely one generation after the glory of King David (1 Kings 12). ellauri153.html on line 831: Abishag tarkoittaa "isän erehdys", eli vahinkolaukaus. Olikohan Abishagkin epähuomiossa pussista pujahtanutta Daavidin huonetta ja sukua? Vitun lampaannussijoita tää setämiesten telttaporukka. Naarasapinat kelpaa niin kauan kun ne on nuoria ja sileitä. Sitte tukka pois ja kyökin puolelle. Uusi hani alle tai takaisin lammaskumppanien perään. Raamattu oli telttaporukoiden some, sinne kerättiin kaikenlaisia hauskoja juoruja ja juttuja. Näitäkin piisaa näitä voideltuja peppuja. ellauri153.html on line 849: Conceivably, the contrasts form some kind of semantic unit. This may be a unit as broadly defined as positive versus negative, with alive and daring being positive and sad and insecure being negative. Titi-uu. Big surprise? Loud and sharp vs. quiet and mumbling. No wonder Bob Cohen was not very memorable as a linguist. He was rather like Reb Berelen. He too was a well-known parasite. ellauri153.html on line 863: After submitting it as his doctoral dissertation Arttu was awarded a PhD from the University of Jena in absentia. Private publication soon followed. "There were three reviews of it, commending it condescendingly. Scarcely more than one hundred copies were sold, the rest was remaindered and, a few years later, pulped."[1] Among the reasons for the cold reception of this original version are that it lacked the author´s later authoritative style and appeared decidedly unclear in its implications. A copy was sent to Goethe who responded by inviting the author to his home on a regular basis, ostensibly to discuss philosophy but in reality to recruit the young philosopher into work on his Theory of Colors. ellauri153.html on line 868: Our knowing consciousness is divisible solely into subject and object. To be object for the subject and to be our representation or mental picture are one and the same. All our representations are objects for the subject, and all objects of the subject are our representations. These stand to one another in a regulated connection which in form is determinable a priori, and by virtue of this connection nothing existing by itself and independent, nothing single and detached, can become an object for us. The first aspect of this principle is that of becoming, where it appears as the law of causality and is applicable only to changes. Thus if the cause is given, the effect must of necessity follow. The second aspect deals with concepts or abstract representations, which are themselves drawn from representations of intuitive perception, and here the principle of sufficient reason states that, if certain premises are given, the conclusion must follow. The third aspect of the principle is concerned with being in space and time, and shows that the existence of one relation inevitably implies the other, thus that the equality of the angles of a triangle necessarily implies the equality of its sides and vice versa. Finally, the fourth aspect deals with actions, and the principle appears as the law of motivation, which states that a definite course of action inevitably ensues on a given character and motive. ellauri155.html on line 152: Kavereja ellauri155.html on line 173: expertti, pioneeri, ritari, kavaljeeri, caballero, vänrikki, kreivi, sheriffi (scirgerefa), avainpelaaja, keisari, tsaari, nero, pelle, spede, narri, klovni, hopliitti, razukko, kentauri, kyklooppi ellauri155.html on line 185: Idiootti, mökkiläinen, mökkihöperö, osaton, varaton, puolivallaton, köyhä, keppikerjäläinen, mamu, erakko, eremiitti, eristäytynyt, munkki, syrjäytynyt, sosiopaatti, mezäläinen, seikkailija, friilänsseri, askeetti, ankoriitti, misantrooppi ellauri155.html on line 301: Eduskuntatalon edustalle kerääntyi runsas joukko sote-alan rokotepakosta huolestuneita lauantaina. Tampereella ja Porissa puolestaan koronapassien vastustajat kokoontuivat laulamaan joululauluja kirkkojen ulkopuolelle, koska "pyhä henki sallitaan vain rokotetuille". Valtamedia vaikenee. Toisin kuin rokotevastaiset, jotka hönkivät toistensa naamoihin keltaista huurua. ellauri155.html on line 368: The Washington Free Beacon reports that agents are today being educated on “the impact of stereotypes and unconscious biases” in a seminar hosted by Susan Fleming, who is described as an “expert in gender bias”. In other words, its some woke bullshit re-education camp. ellauri155.html on line 399: Jag tror att man kan skapa mänsklighet inom alla branscher. Inom vissa branscher är man beredd att betala mer för mänskligheten än inom andra, tex Mejlans sjukhus. ellauri155.html on line 444: Elimelech (hebräisch אֱלִימֶלֶךְ, „mein Gott ist König“) ist nach dem Buch Rut der Mann der Noomi und Vater zweier Söhne, Machlon und Kiljon. Er wandert wegen einer Hungersnot von Bethlehem in das Land Moab aus. Dort sterben er und seine beiden Söhne. Seine Frau Noomi kehrt nach Ende der Hungersnot mit ihrer einen Schwiegertochter Ruth wieder nach Betlehem zurück, während die andere, Orpa (Oprah Winfield), in Moab bleibt. (Rut 1,1-3 EU), (Rut 4,3 EU) ellauri155.html on line 480: Tosin puut ovat mäntyjä, ikivanhoja. Arvellaan iäksi 250-300 vuotta. Paikka on muinaisen merenrannan töyräs. ellauri155.html on line 513: Achish trusted David, thinking, ‘He has made himself an utter stench to his people Israel; therefore he shall always be my servant’ ” (27:12). ellauri155.html on line 521: Today’s passage certainly qualifies as one of the more difficult passages of Scripture. It is easy enough to understand what is going on; however, it is difficult to know how to evaluate it. We see in 1 Samuel 27:1–4 that David decided the best way to escape Saul was to flee to Philistine territory and take up residence in the city of Gath. David had been there before, and he deceived the city’s king, Achish, by pretending to be insane, thereby keeping the Philistines from killing him (21:10–15). This time, David did not have to feign insanity. Achish would have heard of Saul’s war with David, so he probably felt secure in allowing him into the city. This enemy of his enemy—Israel’s King Saul—could be counted on as a friend. Achish gave the country town of Ziklag to David, and it became a royal possession after David ascended the throne (27:5–7). ellauri155.html on line 523: Little in the narrative tells us what we are to think of David’s actions. Perhaps the very fact that he sought security among the Philistines is enough to make his choice questionable. After all, God had shown Himself able to keep David safe within the boundaries of Israel (chs. 18–26), so David’s seeking refuge in Philistia may indicate a lapse of faith. It could be that David’s raids from Ziklag confirm this. We see how David would go out against enemies of Israel such as the Amalekites (see Ex. 17:8–16) who were in the south of Judah. After defeating them, he would bring spoil back to Achish and lie to the king, telling him that he was conducting raids on the Israelites (1 Sam. 27:8–12). We do not want to make too much of this, for some actions are acceptable in times of war that are not necessarily acceptable in times of peace (for example, industrial espionage). This was a time of war, with both Achish and the peoples David raided being actual enemies of Israel. Still, David’s successful deception put him in a quandary. Achish was so pleased with David’s work that he commissioned David to join him against Israel (28:1–2). What would he do? ellauri155.html on line 525: It is hard to know how to evaluate David’s actions in today’s passage. If they were sinful, let us note that David still accomplished good for Israel by defeating so many of the nation’s enemies. Sometimes we put ourselves in certain difficult situations because of our sin, but that does not mean God cannot bring about good from it. We should not use that as an excuse for sin, but we must also remember that the Lord is big enough to take advantage of our mistakes. Stalin made some mistakes but he did electrify the country as promised by prophet Lenin. ellauri155.html on line 532: 33 Illalla he juottivat viiniä isälleen, ja vanhempi makasi isänsä kanssa, eikä Loot huomannut, milloin tytär tuli hänen viereensä ja milloin hän lähti. ellauri155.html on line 534: 35 Ja he juottivat sinäkin iltana viiniä isälleen, ja nuorempi meni makaamaan hänen kanssaan, eikä Loot huomannut, milloin tytär tuli hänen viereensä ja milloin hän lähti. ellauri155.html on line 657: Carl Schmitt (1888-1985), pahamaineinen nazilakimies, piti kiinni Marxin kannasta et politiikka on luokkataistelua. Schmitt wird heute wegen seines staatsrechtlichen Einsatzes für den Nationalsozialismus als Gegner der parlamentarischen Demokratie und des Liberalismus und als „Prototyp des gewissenlosen Wissenschaftlers, der jeder Regierung dient, wenn es der eigenen Karriere nutzt“, weithin abgelehnt. Allerdings wird er aufgrund seiner indirekten Wirkung auf das Staatsrecht und die Rechtswissenschaft der frühen Bundesrepublik mitunter auch als „Klassiker des politischen Denkens“ bezeichnet. ellauri155.html on line 659: Schmitt was born in Plettenberg, Westphalia, German Empire. His parents were Roman Catholics from the German Eifel region who had settled in Plettenberg. His father was a minor businessman. He studied law at Berlin, Munich and Strasbourg and took his graduation and state examinations in then-German Strasbourg during 1915. His 1910 doctoral thesis was titled Über Schuld und Schuldarten (On Guilt and Types of Guilt). A chapter on nazi guilt for holocaust has been added poshumously. ellauri155.html on line 661: Schmitt volunteered for the army in 1916. The same year, he earned his habilitation at Strasbourg with a 1-page thesis under the title Der Wert des Staates und die Bedeutung des Einzelnen (The Value of the State and the Significance of the Individual). The whole thesis consists of a full-page picture of a turd. ellauri155.html on line 676: Election and predestination and are both biblical teachings. The English “predestination” is translated from the Greek word proorizo which means 1) to predetermine, decide beforehand; 2) in the NT, of God decreeing from eternity; 3) to foreordain, appoint beforehand. Predestination, then, is the biblical teaching that God predestines certain events and people to accomplish what He so desires. The word proorizo occurs six times in the New Testament, each time demonstrating that God is the one who is foreordaining and bringing about certain events. The word chorizo only occurs in the Mexican translation (not shown here): ellauri155.html on line 685: You must also note that God predestines people such as Paul and his friends in Rom. 8:30, and Eph. 1:5, 11. There is, however, controversy as to the nature of this predestination. In the Reformed (Calvinist) camp, predestination includes individuals. In other words, the Reformed doctrine of predestination is that God predestines whom He wants to be saved and that without this predestination, none would be saved. The non-Reformed camp states that God predestines people to salvation, but that these people freely choose to follow God on their own. In other words, in the non-Reformed perspective, God is reacting to the will of individuals and predestining them only because they choose God, whereby contrast the Reformed position states that people choose God only because He has first predestined them. I must say that the non-reformed position 2) sounds like gobbledygook. Either you get predestined or you don´t, what the fuck. Who was it that thought predestination and free will were compatible, was it Hume? Yes it was! The Stanford Encyclopedia of Philosophy paper on this topic is so wordy that it needed translating into Basic English. ellauri155.html on line 715: The incompatibilist maintains that if our willings and choices are themselves determined by antecedent causes then we could never choose otherwise than we do. Given the antecedent causal conditions, we must always act as we do. We cannot, therefore, be held responsible for our conduct since, on this account, we have no “genuine alternatives” or “open possibilities” available to us. Incompatibilists, as already noted, do not accept that Hume’s notion of “hypothetical liberty”, as presented in the Enquiry, can deal with this objection. It is true, of course, that hypothetical liberty leaves room for the truth of conditionals that suggest that we could have acted otherwise if we had chosen to do so. However, it still remains the case, the incompatibilist argues, that the agent could not have chosen otherwise given the actual circumstances. Responsibility, they claim, requires categorical freedom to choose otherwise in the same circumstances. Hypothetical freedom alone will not suffice. One way of expressing this point in more general terms is that the incompatibilist holds that for responsibility we need more than freedom of action, we also need freedom of will – understood as a power to choose between open alternatives. Failing this, the agent has no ultimate control over her conduct. ellauri155.html on line 727: In the Treatise, as was noted earlier, Hume argues that one of the reasons “why the doctrine of liberty [of indifference] has generally been better receiv’d in the world, than its antagonist [the doctrine of necessity], proceeds from religion, which has been very unnecessarily interested in this question” (T 2.3.2.3/409). He goes on to argue “that the doctrine of necessity, according to my explication of it, is not only innocent, but even advantageous to religion and morality”. In the final passages of the Enquiry discussion of liberty and necessity (EU 8.32–6/99–103) – passages which do not appear in the original Treatise discussion – Hume makes it plain exactly how his necessitarian principles have “dangerous consequences for religion”. ellauri155.html on line 755: Consequently, Calvin shows that Israel who descended from Abraham was also then chosen by God. He quotes verses such as Deuteronomy 7:7-8 which says, “The Lord did not set his love upon you, nor choose you, because you were more in number than any people: for ye were the fewest of all people: but because the Lord loved you.” ellauri155.html on line 763: Calvin was far more careful with this doctrine than his critics were and are. Calvin understood men would react strongly against predestination. “The human mind, when it hears this doctrine, cannot restrain its petulance, but boils and rages as if aroused by the sound of a trumpet.” People who hear the teaching of predestination rarely remain unaffected by it. Their hearts too become enflamed, either with these teachings or against them. Calvin offers caution in the wrongful handling of this doctrine. ellauri155.html on line 767: The will of God is the supreme rule of righteousness, so that everything which he wills must be held to be righteous by the mere fact of his willing it. Therefore, when it is asked why the Lord did so, we must answer, ‘Because he pleased.’ But if you proceed farther to ask why he pleased, you ask for something greater and more sublime than the will of God, and nothing such can be found. ellauri155.html on line 771: “When they inquire into predestination, let then remember that they are penetrating into the recesses of the divine wisdom, where he who rushes forward securely and confidently, instead of satisfying his curiosity will enter in (an) inextricable labyrinth.” ellauri155.html on line 777: “Let it, therefore, be our first principle that to desire any other knowledge of predestination than that which is expounded by the word of God, is to be no less infatuated (or crazed) than to walk where there is no path, or to seek light in darkness.” ellauri155.html on line 787: Calvin then addresses the mistaken notion that election removes human responsibility. Many today associate John Calvin with an aberration of his teaching called Hyper-Calvinism, which is a doctrine that emphasizes divine sovereignty to the exclusion of human responsibility. Among other things, Hyper-Calvinism would deny 1) that gospel invitations are to be delivered to all people without exception; 2) that men can be urged to come to Christ; and 3) that God has a universal love. To Calvin these teachings were monstrous distortions of truth. God really loves a lot also those he chucks into the recycle bin. Except Esau, whom he hates. Vitun karvakäsi. ellauri155.html on line 791: What was Calvin’s answer? He reminds his readers what the predestinated are predestined to do! He points out what the Apostle Paul said in Ephesians 1:4, where he reminds us that the end for which we are elected is “that we should be holy, and without blame before him.” “If the end of election is holiness of life, it ought to arouse and stimulate us strenuously to aspire to it, instead of serving as a pretext for sloth.” He develops how predestination should lead us to fear God all the more, and consequently should both comfort us and spur us on even in the worst of times to greater holiness. ellauri155.html on line 793: To put it simply: though being good doesn´t entitle you to heaven, being bad is a sure way to end in hell. By being good you can at least enter the lottery. It makes no difference game theoretically whether God arranged his lottery before or after the fact. The information sets are just the same. Game theoretically, being good continues to carry a slight positive utility toward the jackpot. ellauri155.html on line 804: When I first received the intelligence of the death…of your son Louis, I was so utterly overpowered that for many days I was fit for nothing but to grieve…I was somehow upheld before the Lord by those aids wherewith he sustains our souls in affliction,…however, I was almost a nonentity. ellauri155.html on line 808: There is nothing which is more dispiriting to us than while we vex and annoy ourselves with this sort of question – Why is it not otherwise with us? Why has it so happened that we came to this place? [In other words, why has God allowed this to happen to us?] ...It is God, therefore, who has sought back from you your son, whom he committed to you to be educated, on the condition, that he might always be his own. And therefore, he took him away, because it was both of an advantage to him to leave this world, and by this bereavement to humble you, or to make trial of your patience. If you do not understand the advantage of this, without delay, first of all, set aside every other object of consideration, and ask of God that he may show you. Should it be his will to exercise you still further, by concealing it from you, submit to that will, that you may become the wiser than the weakness of your own understanding can ever attain to.” ellauri155.html on line 820: There is no shallow end to the philosophical pool! Strawson was married and had four children. He was a highly cultured man, with a passion for literature, especially poetry, large amounts of which he could recite and most of which he also wrote. In conversation, manners and appearance, the overwhelming impression was of elegance and effortless intelligence. Mutta aika mitättömän näköinen pallokorva. P.F. Strawsonin pituus oli bläänk ja sen net worth under review. Fair enough, Jakkoh-Hintikka puuttui kokonaan celebs hall of famesta. ellauri155.html on line 822: Strawson was committed to the value of publication, of books and articles, whereas Austin seemed content to develop his views and promulgate them in lectures and talks. His achievements were recognised by election in 1960 to the British Academy, by the reception of a knighthood in 1977 and by many other honours. In 1998 he became the twenty-sixth philosopher to have a volume devoted to him in the famous Library of Living Philosophers series, adding another British name to the list of recipients of this honour, previous ones being Whitehead, Russell, Moore, Broad and Ayer. Austin did not get included, nyaah nyaah nyaah! ellauri155.html on line 866: Strawson’s purposed to dissolve the so-called problem of determinism and responsibility by drawing a contrast between two different perspectives we can take on the world: the ‘participant’ and ‘objective’ standpoints. These perspectives involve different explanations of other people’s actions. From the objective point of view, we see people as elements of the natural world, causally manipulated and manipulable in various ways. From the participant point of view, we see others as appropriate objects of ‘reactive attitudes’, attitudes such as gratitude, anger, sympathy and resentment, which presuppose the responsibility of other people. These two perspectives are opposed to one another, but both are legitimate. In particular, Strawson argues that our reactive attitudes towards others and ourselves are natural and irrevocable. They are a central part of what it is to be human. The truth of determinism cannot, then, force us to give up the participant standpoint, because the reactive attitudes are too deeply embedded in our humanity. Fuck humanity, and fuck viewpoints. Game theory is an optimization technology used by animals. As such it forms a part of the causal net. ellauri155.html on line 868: One can see in this paper an application of some ideas of a Humean character to a domain to which Hume himself was not inclined to apply them. There is also a suggestive affinity with Kant’s attempt to dissolve the problem of free will in the Critique of Pure Reason. ellauri155.html on line 880: Santayana is mostly known for aphorisms, such as "Those who cannot remember the past are condemned to repeat it", "Only the dead have seen the end of war", and the definition of beauty as "pleasure objectified". Although an atheist, he treasured the Spanish Catholic values, practices, and worldview in which he was raised.] Santayana was a broad-ranging cultural critic spanning many disciplines. He was profoundly influenced by Spinoza´s life and thought; and, in many respects, was another Spinoza. Was he too a jew? I guess not. His father was a minor intellectual. His mother married a Bostonian merchant Sturgis who died. In Madrid, he married the Santayana guy. In 1869, Josefina Borrás de Santayana returned to Boston with her three Sturgis children, because she had promised her first husband to raise the children in the US. She left the six-year-old Jorge with his father in Spain. Jorge and his father followed her to Boston in 1872. His father, finding neither Boston nor his wife´s attitude to his liking, soon returned alone to Ávila, and remained there the rest of his life as a minor intellectual. ellauri155.html on line 884: Santayana never married. His romantic life, if any, is not well understood. Some evidence, including a comment Santayana made late in life comparing himself to A. E. Housman, and his friendships with people who were openly homosexual and bisexual, has led scholars to speculate that Santayana was perhaps homosexual or bisexual, but it remains unclear whether he had any actual heterosexual or homosexual relationships. ellauri155.html on line 888: Like William James, his friend and mentor, he wrote philosophy in a literary way. Ezra Pound includes Santayana among his many cultural references in The Cantos, notably in "Canto LXXXI" and "Canto XCV". Santayana is usually considered an American writer, although he declined to become an American citizen, resided in Fascist Italy for decades, and said that he was most comfortable, intellectually and aesthetically, at Oxford University. Although an atheist, Santayana considered himself an "aesthetic Catholic" and spent the last decade of his life in a Roman residence under Catholic nuns. It felt a little like his young days under William James. He held racial superiority and eugenic views. He believed superior races should be discouraged from "intermarriage with inferior stock". Maybe that was why he had no kids. ellauri155.html on line 898: Sight may not follow where the vision went. Näkö ei pysty seuraamaan näkemyxen perässä. ellauri155.html on line 905: Spared by the furies, for the Fates were kind, Säästyin raivolta, selkäänpuukotuxilta, ellauri155.html on line 907: All times my present, everywhere my place, Kaikki ajat oli oikeita, ei mitään kiirettä, ellauri155.html on line 950: College, Cambridge, where I used to see him almost daily in 1896–7; but he ellauri155.html on line 957: and sister to my friends Mrs. Bernard Berenson and Mr. Logan Pearsall Smith, ellauri155.html on line 963: how many reasons, and on how many sides, I am interested in Bertie’s career. ellauri155.html on line 965: friends; our minds are too different, also our fields, for much friction, and we ellauri155.html on line 975: the money would come through you, who were my nephew, and managed ellauri155.html on line 976: property and were trustee for various rich people in Boston. Without saying ellauri155.html on line 983: there were reduced, I could have asked you for a special draft, without letting ellauri155.html on line 1008: Oxford, where I used to walk sometimes too and stay to tea or to luncheon. ellauri155.html on line 1010: of her health. There was a love-affair, I don’t know how Platonic, between her ellauri155.html on line 1022: that may go down in history: somebody said in public not long ago that there ellauri155.html on line 1023: were only three important names in the history of British Philosophy: Locke, ellauri155.html on line 1025: me prive de rien; and, except on paper, I sha’n’t know the difference. ellauri155.html on line 1032: send you a list of modes of address. If I were in your place, I should begin the ellauri156.html on line 45: But here is the spoiler: What David's story tells us is that it is OK to be as awful and nasty a person privately as you could ever wish to be, as long as you end up as the overall winner of the cup. Winners can do nothing seriously wrong, because the victory at the end is the crucial thing. In terms of good old game theory: a virtuous life is no game of attrition, where every mistake counts and your deeds are toted up at the end. No, it is a winner takes all, you either win or lose at the end, whatever happens in subgames on the way is just wiped away. This applies to Dog himself, as Lauri Snellman with his nifty jesuitical game-theoretical theodicy argument has shown. ellauri156.html on line 62: When my Grandmother Palmer was alive, she lived on a farm outside of Shelton, Washington. At the entrance to her driveway was a small lot, where a small mobile home was parked. As I recall, the woman who lived in the trailer and her husband were estranged. The husband, who had served time in prison, was prone to violence. When the husband came to the mobile home to see his wife, another man was there. An argument resulted, and blows were exchanged. Ultimately, the woman's visitor brandished a weapon and demanded that the husband leave. He left, but only while uttering threats about what he was yet to do. ellauri156.html on line 64: A few hours later, my uncle came by to visit my grandmother. He was just entering the driveway, very near the little mobile home where the altercation occurred earlier. Unfortunately, my uncle was driving a car which looked similar to the one driven by the estranged husband's adversary parked outside the trailer earlier in the day. Gunshots rang out as the enraged husband fulfilled his vow. The rifle easily penetrated the windshield, and my uncle was instantly killed -- by mistake. The angry husband had killed my uncle, falsely assuming that he was his adversary. ellauri156.html on line 68: Many tragic incidents occur as the unexpected outcome of a sequence of events. Certainly that is the case with King David. A little vacation from war leads to a day spent in bed, followed by a stroll along the roof of his palace as night begins to fall on Jerusalem. By chance, David sees a woman bathing herself, a sight which David fixes upon, his pecker coming instantly to attention, and then follows up on with an investigation as to her identity. The woman is shortly summoned to the palace and then to his bedroom, where David sleeps with her (well no, actually he spends time with her very much awake; what is meant by this euphemism is that he fucks the lady crazy.) Even though he has discovered she is the wife of Uriah, a warrior who is fighting for the army of Israel. Never mind. The woman becomes pregnant, and so David calls Uriah home, hoping it will be thought that he has gotten his wife pregnant. When this does not work, David gives orders to Joab, the commander of the army, which arranges for Uriah's death in battle. It looks like the perfect crime, but David's sin is discovered and dealt with by Nathan, the prophet of God. Nathan is Philip Roth's alter ego's name, Nathan Zuckerman! Can this be an accident? Jehova knows, it's too late to ask Phil. ellauri156.html on line 72: The best part in my opinion is the bit in Talmud where David looks Bathsheba in the eyes and sees his own horny face reflected there and is sick of the whole thing. From then on he will not touch Bathseba anymore down there ever again and leaves her to languish in his harem bored as hell. Maybe David barfed because Bathsheba was already corked. He was used to virgins. ellauri156.html on line 74: Before we begin to look carefully at verses 1-4 of chapter 11, allow me to make a couple of comments about this event as portrayed in these two chapters of 2 Samuel. First, I want you to notice the “law of proportion” in this text. Only three verses describe David's sin of adultery with Bathsheba. Second, the author pulls no punches in describing the wickedness of this sin. History is not written in a way that makes David look good. Third, the sin of David and Bathsheba is dealt with historically, but not in a Hollywood fashion. Hollywood filmmakers would perform a remake of this account to dwell on the sensual elements. Nothing in this text is intended to inspire unclean thoughts or actions. Indeed, this story is written in a way that causes us to shudder at the thought of such things. I know it is something of a letdown, but at least myself, I was totally capable of imagining the rest. (I got 5 streetwalking girls and a wife, for God's sake.) If you need help with unclean thoughts here, please consult Gonorrhé Ballsack's Comtes Droolatiques. ellauri156.html on line 76: Israel is at war with none other than the Ammonites (verse 1), which may come as a surprise to you as it did to me. (Well, to be honest, I thought they were the cretacean mollusks by the same name.) I thought the Ammonites had been defeated in chapter 10. I was wrong. The author is very clear on this matter. In chapter 8, the author tells how David began to engage his enemies in battle, ending the strangle-hold these surrounding nations had on Israel. David subjected the Philistines (8:1), then the Moabites (8:2), and then he took on the king of Zobah (8:3ff.). In the process, other nations became involved and found Israel too formidable an enemy to oppose again. (Notice the similarity of the situation here to the Yom Kippur War.) ellauri156.html on line 81: 5 When David was told about this, he sent messengers to meet the men, for they were greatly humiliated. The king said, “Stay at Jericho till your beards have grown, and then come back.” ellauri156.html on line 86: So you see, the Ammonites were not subjected to Israel in chapter 10, but they were deprived of Syrian assistance. Now they are on their own. The Israelites make the most of this. They ravage the land of the Ammonites and then besiege the capital (royal) city of Rabbah (11:1; see 1 Chronicles 20:1). This city of Rabbah, incidentally, is now the city of Amman, Jordan. It is not until after David's sin is rebuked by Nathan that the Israelites actually take the city (2 Samuel 12:26-31). ellauri156.html on line 96: 1 Then Satan stood up against Israel and moved David to number Israel. 2 So David said to Joab and to the princes of the people, “Go, number Israel from Beersheba even to Dan, and bring me word that I may know their number.” 3 Joab said, “May the LORD add to His people a hundred times as many as they are! But, my lord the king, are they not all my lord's servants? Why does my lord seek this thing? Why should he be a cause of guilt to Israel?” 4 Nevertheless, the king's word prevailed against Joab. Therefore, Joab departed and went throughout all Israel, and came to Jerusalem. 5 Joab gave the number of the census of all the people to David. And all Israel were 1,100,000 men who drew the sword; and Judah was 470,000 men who drew the sword (1 Chronicles 21:1-5). ellauri156.html on line 98: Joab urges David not to number the Israelites, and through the prophet Egad, God rebukes David for doing so, giving him a choice of one of three chastenings. It is a grave sin with great consequences for the nation Israel. Out of this sin, God brings about blessing for Israel, because it is on the plot of ground where David offers sacrifices to God that the temple will be built. What chastenings? ellauri156.html on line 108: What I am pointing out here is that the decision on David's part -- to remain in Jerusalem -- is the beginning of woes for both David and the nation Israel. Why is it wrong for David to stay home while the rest of the men of Israel go to war against the Ammonites? First, leading the nation in war is one of the main tasks of the king: ellauri156.html on line 110: 19 Nevertheless, the people refused to listen to the voice of Samuel, and they said, “No, but there shall be a king over us, 20 that we also may be like all the nations, that our king may judge us and go out before us and fight our battles” (1 Samuel 8:19-20). ellauri156.html on line 112: The Israelites were wrong in demanding a king, but they were not too far off in expecting that their “king” would lead them in war. The judges God had raised up for them earlier were usually men like Barak or Gideon, who would lead the nation in battle against their enemies. When God designated Saul as Israel's first king, this military role was clearly indicated: ellauri156.html on line 122: What keeps David home in Jerusalem? Why doesn’t David go to the battle? I fear there are perhaps several reasons. The first is David's arrogance. God has been with David in all of his military encounters and given him victory over all his foes. God has given David a great name. David has begun to believe his own press clippings. He begins to feel he is invincible. David seems to have come to the place where he believes his abilities are so great he can lead Israel into victory, even though he is not with his men in battle. He was just getting bored. God should not have helped him TOO much, that was like taking the wind from his sails. Any parent knows that much. ellauri156.html on line 145: The lyrics describe a conflict over a love triangle, in which Rocky's girlfriend Lil Magill (known to the public as Nancy) leaves him for a man named Dan, who punches Rocky in the eye. Rocky vows revenge and takes a room at the saloon in the town where Dan and Nancy are staying. He bursts into Dan's room, armed with a gun, but Dan out-draws and shoots him. A drunken doctor attends to Rocky, the latter insisting that the wound is only a minor one. Stumbling back to his room, Rocky finds a Gideon Bible and takes it as a sign from God. ellauri156.html on line 149: Now somewhere in the Black Mountain Hills of Dakota ellauri156.html on line 150: There lived a young boy named Rocky Raccoon ellauri156.html on line 168: Were in the next room at the hoedown ellauri156.html on line 205: The story of Rocky there ellauri156.html on line 209: A second reason may be boredom. Something you my dear remaining readers know by now. It is one thing to fight battles in which the enemy is quickly overcome. But the besieging of Rabbah is a whole different kind of war. This battle will not be won so quickly. It will take time to starve the Ammonites to the point that they surrender. It is not a very exciting kind of war to wage. And while they wait, the Israelite soldiers (which includes David) have to pitch their tents outside the city, living in the open field. This is no picnic, and David knows it. David's attitude seems reflected in the advertising slogan of a major hamburger chain, “You deserve a break today.” ellauri156.html on line 211: A third reason -- and I am hesitant to suggest it -- is that David may be getting soft. Let's face it, David had some very difficult days when he was fleeing from Saul. I am sure there were hot days and cold nights. There were certainly days when his food was either limited or lousy, or both. Army food has never been known as a work of culinary artistry. Now, David has moved up in the world, from barren wilderness, which Saul and his army would avoid if possible, to the hills of Jerusalem. His accommodations are better, too. He no longer lives in a tent (if he was fortunate enough to have one in those days); he lives in a palace. Why would David want to stay in a tent in the open field, outside of Rabbah, if he can stay in his own bed (or Bathsheba's), in his own palace, inside Jerusalem?37 ellauri156.html on line 236: King David makes the mistake of staying in Jerusalem, rather than fighting the Ammonites with his army. He does not stay home to meditate on the Law of Moses or to write another psalm or two; he seems to stay home to stay in bed. We know Uriah went to bed when it was evening (that is, when it got dark), and it is very likely that he got up at first light (see 11:13). With David, it is very different. David does not get up until evening, that is, until it is time for a soldier to go to bed. (As a friend of mine pointed out, this is probably a habit developed over days and not just a one-time event.) It is very unlikely that David is doing any “kingly work” in the wee hours of the night. From all appearances, David is simply indulging himself. Whaddya mean? Fucking maidens is kingly work if anything. Surely he wasn't watching late night shows, since all he had was his TV mama. Sitting up and adjusting the screen until the picture was completely right. ellauri156.html on line 269: I am not suggesting that David purposed to see something he should not. (I bet he did, peeping Tom. You actually come round to the same conclusion below, Bob.) More than likely he is walking about, almost absent-mindedly, when suddenly his eyes fix on something that rivets his attention on a woman bathing herself. The text does not really tell us where this woman is bathing, and why at this time of the night? We only know that she is within sight of David's penthouse (rooftop). David notes her beauty. He does not know who she is or whether she is married. We cannot be certain how much David sees, and thus we do not know for certain whether he has yet sinned. (What the fuck? How much do you need to see to sin? Are boobs enough, or do you need to see the pudendum or the fanny?) If David saw more of this woman than he should (a fact still in question), then he surely should have diverted his eyes. It was not necessarily evil for him to discretely inquire about her. If she were unmarried and eligible, he could have taken her for his wife. His inquiry would make this clear. ellauri156.html on line 285: 7 It came about after these events that his master's wife looked with desire at Joseph, and she said, “Lie with me.” 8 But he refused and said to his master's wife, “Behold, with me here, my master does not concern himself with anything in the house, and he has put all that he owns in my charge. 9 “There is no one greater in this house than I, and he has withheld nothing from me except you, because you are his wife. How then could I do this great evil and sin against God?” (Genesis 39:7-9). ellauri156.html on line 287: The report David is given concerning Bathsheba gives him all the information he needs, and more, if he is intent upon doing what is right. He knows Bathsheba is married and thus out of the question. He also knows Bathsheba is married to Uriah the Hittite. This is no nameless husband, someone David has never heard of before. David has to know Uriah, even if he does not know his wife. In 2 Samuel 23:39, “Uriah the Hittite” is named as one of David's mighty men, known for his bravery and courage as a soldier. If he does not know it, surely someone there among his servants would inform him. ellauri156.html on line 291: What the fuck again, Hittites were to Jews like the Brits, an old empire from the time of Gideon. What is there to laugh about, is it like middle class Americans laughing at Brits as upperclass twits? ellauri156.html on line 293: Let us briefly review the place of the Hittites in Old Testament history. As early as Genesis 15:18-21, God promised Abram (Abraham) that his descendants would inherit the land of the Hittites (along with that of other peoples as well; see also Exodus 3:8, 17; 13:5; 23:23, 28, 32; 33:21; 34:11; Deuteronomy 7:1; Joshua 1:4; 3:10). Ephron, the man from whom Abraham bought a burial plot for his family, was a Hittite (see Genesis 23:10; 25:9; etc.). Jacob's brother Esau married several Hittite wives (Genesis 26:34-35; 36:2). The Israelites were commanded to utterly destroy the Hittites (Deuteronomy 20:17). The Hittites opposed Israel's entrance into the promised land (see Numbers 13:29; Joshua 9:1: 11;1-5), and the Israelites had some victories over them (Joshua 24;11). Nevertheless, they did not totally remove them and came to live among them (Judges 3:5). When David was fleeing from Saul, he learned that the king was camped nearby. He asked two of his men who would go with him to Saul's camp. One of the two, Abishai, volunteered to go with David, the other man did not. This man was Ahimelech, the Hittite (1 Samuel 26:6). (Eli siis mitä? Pitäskö tästä päätellä nyt jotakin heettien statuxesta vai? Oliko ne jotain neekereitä?) ellauri156.html on line 301: It is clear from the words of our text that David sinned. It is clear from the actions of David which follow that he sinned. It is clear from the words of God through Nathan that David sinned in a grievous manner. The problem is that many wish to view the text in a way that forces Bathsheba to share David's guilt by assuming that she somehow seduced him. I would like to pursue this matter, because I believe there is absolutely no evidence to support such a conclusion. (Wow! That's a refreshing point of view! Like Ballsack's novel Comment la belle Fille de Portillon quinaulda son iuge.) ellauri156.html on line 303: The inference is often drawn that Bathsheba should not have been exposing herself as she did, and that it was her indiscretion which started this whole sequence of events. Some think her actions may have been deliberate (She knew David was there and could see. . . .), while others would be more gracious and assume it was simply poor judgment. Let me point out several things from the text. First and foremost, when Nathan pronounces divine judgment upon David for his sin, Bathsheba and Uriah are depicted as the victims, not the villains. When Adam and Eve sinned, God specifically indicted Adam, Eve, and the serpent, and each received their just curse. This is simply not the case with Bathsheba. Nowhere in the Bible is she indicted for this sin. It may be that the author did not choose to focus upon Bathsheba, but even in this case, the Law would clearly require us to consider her innocent until proven guilty. (Which law? Not biblical law for sure, take for instance Susan's case, where Daniel had to called upon to prove her innocence.) ellauri156.html on line 305: It is very clear in Samuel that the tragedies which take place in David's household are the consequence of his sin, just as Nathan indicates (12:10-12). Thus, when Amnon rapes Tamar, the sister of Absalom, it is a case of the “chickens coming home to roost.” Or is it a case of "Rooster coming into the chicks?" Note that it is at David's command or summons that Tamar is called to the palace, and then to Amnon's bedside. There is not so much as a hint that when Tamar is raped, it is all of Amnon's doing. Should this not strongly indicate that the same is true in Bathsheba's case, of which this second incident is a kind of mirror image? (Fucking crooky noses, raping and ravaging their kinky haired ladies right and left.) ellauri156.html on line 307: When we read of this incident, we do so through Western eyes. We live in a day when a woman has the legal right to say “No” at any point in a romantic relationship. If the man refuses to stop, that is regarded as a violation of her rights; it is regarded as rape. It didn't work that way for women in the ancient Near East. Lot could offer his virgin daughters to the wicked men of Sodom, to protect strangers who were his guests, and there was not one word of protest from his daughters when he did so (Genesis 19:7-8). Even less later, when they asked their father Lot to fuck them at will. These virgins were expected to obey their father, who was in authority over them. Michal was first given to David as his wife, and then Saul took her back and gave her to another man. And then David took her back (1 Samuel 25:44; 2 Samuel 3:13-16). Apparently Michal had no say in this whole sequence of events. Oh, those days of innocence! ellauri156.html on line 309: To approach this same issue from the opposite perspective, think with me about the Book of Esther. When the king summoned his wife, Queen Vashti, to appear (perhaps in a way that would inappropriately display her goodies to the king's guests), she refused. She was removed (see Esther 1:1-22). She did not lose her life, but she was at least replaced by Esther, who had no such compunctions. Then, we read later in this same book that no one could approach the king unless he summoned them. If any approached the king and he did not raise his "scepter", they were put to death (Esther 4:10-11). Does this not portray the way of eastern kings? Does this not explain why Bathsheba went to the king's palace when summoned? Does this help to explain why she seems to have given in to the king's lustful acts? (We do not know what protests -- like Tamar's in chapter 13 -- she may have uttered, but we do have some sense of the powerlessness of a woman in those days, especially when given orders by the king. (Later on it became the requirement that a raped lady should kill herself to save her husband the disgrace of having horns.) ellauri156.html on line 311: Now, having looked at the big picture, let's concentrate on the juicy details. The text informs us that David sees this woman bathing and notes that she is very beautiful. It is sometimes thought that David saw Bathsheba unclothed as she bathed herself publicly, and that the sight of her (unclothed/partially) body prompted David to act as he did. Virtually the identical words employed in our text (“very beautiful in appearance”) are found in Genesis 24:16 of Rebekah, as she came to the well with a water jug on her shoulder. She was neither naked nor partially clothed. Similar (though not identical) descriptions are found, where no exposure of the woman is indicated at all (see Genesis 12:11; 26:7; 29:17; Esther 1:1). I believe one of the reasons David summons Bathsheba to his palace is that he has not seen all that he wishes. (Haahaa! Bob, you are a little too bashful here. Most likely he wants to try on what he saw, like St. Thomas who wanted to put his finger in the wound. Seeing is not believing.) ellauri156.html on line 313: Let's pursue this matter a little more. (Oh lord, I feel the spirit stirring below my belt.) Bathsheba is bathing herself. (This is about the 4. time Bob invites us to picture this tender moment. There are not too many of them in the Bible, so let us savor it.) We tend to assume that this means she is disrobed, at least partially. I believe Bathsheba is bathing herself in some place normally used for such purposes. Only David, with his penthouse vantage, would be able to see her, and a whole lot of other folks if he chose. The poor do not have the same privacy privileges as the rich. I have seen any number of people bathing themselves on the sidewalks of India, because this is their home. The word for bathing employed here is often used to describe the washing of a guest's hands or feet and for the ceremonial washings of the priests. Abigail used this term when she spoke of washing the feet of David's servants (1 Samuel 25:41). Such washings could be done, with decency, without total privacy. We assume far too much if we assume Abigail is walking about unclothed, in full sight of onlookers. ellauri156.html on line 319: It is not as if Bathsheba is acting in an unbecoming manner, knowing that men are around. She has every right to assume they are not. David is around, but he should not be. On top of this, she is not bathing herself at high noon; she is bathing herself in the evening. This is when the law prescribed (for ceremonial cleansing), and it is when the sun is setting. In other words, it is nearly dark when Bathsheba sets out to wash herself. David has to crane his neck and use his binoculars to see what he does. I believe Bathsheba makes every effort to assure her modesty, but the king's vantage point is too high, and he is looking with too much zeal. I am suggesting that David is much more of a peeping Tom than Bathsheba is an exhibitionist. I believe the text bears me out on this. ellauri156.html on line 321: If I am right in what I have been saying, David's sin becomes that much more wicked. In some instances (if not most), a woman may purposely or unwittingly encourage the one who assaults her. In this case, there is not so much as a hint that this takes place. In fact, if I am reading the story accurately, David's “sighting” of Bathsheba is the result of her keeping the law, while David is failing his responsibilities as king. But not his duties as the king of the apes. ellauri156.html on line 325: First, the root of David's sin is not low self-esteem; it is arrogance. (Since when is low self-esteem a sin? Well I bet it is for American believers. Think of Bill James' Will to Believe.) I am getting quite weary of hearing that the root of all evils is low self-esteem. I wonder why we see nothing of this in the Bible. David's problem is just the opposite. He has become puffed up and arrogant because of his success and status as Israel's king. He has come to see himself as different/better than the rest of the Israelites. They need to go to war; he does not. They need to sleep in the open field; he needs to get his rest in his own bed, in his palace. They can have a wife; he can have whatever woman he wants. ellauri156.html on line 329: Sexual abuse and sexual harassment are just two of the ways people abuse their power. Parents begin to think they own their children, and that they can use their children to satisfy themselves, so they engage in various forms of abuse, often sexual in nature. Bosses get used to being in control and telling people what to do, and it should not be surprising to learn that they sometimes abuse their power over employees and subordinates to sexually satisfy themselves. This sin is no different from that of David. (Oh, oh, this is too good, my cup runneth over.) ellauri156.html on line 331: I must press the point a little further, at the risk of coming off. Of course it is wrong for David to use his power to have sex with another man's wife. But it is not right to abuse power even when sex is permissible. A husband should not abuse his power in order to have sex with his wife. And a wife should not abuse her power (of saying “No,” for example) to punish or put off her husband. (LOL! Bob, you show you true colors here!) Within marriage, sex is simply another area of serving our mate. It is not the opportunity to lord it over our mate. Put that in your pipe and smoke it, Jennifer! And you girls as well! ellauri156.html on line 339: Fourth, sin is sequential. Sin “happens,” but it seldom “shit just happens.” Sin does not come out of nowhere, just as cum does not come from just anywhere. We see this sequence in the Book of James: ellauri156.html on line 343: David's sin did not just suddenly appear in a moment of time. David set himself up for this fall. We know he disengaged himself from the battle, choosing instead a life of comfort and ease. You and I may make the same decision, though in a slightly different way. We may choose to ease up in our pursuit of becoming a disciple of our Lord, of the disciplined life which causes us to bring our bodies under our control (see 1 Corinthians 9:24-27). ellauri156.html on line 347: Sins of commission are often the result of sins of omission. David committed sin by his adultery with Bathsheba and later by the murder of her husband, but these sins were borne out of David's omissions which came to pass when he stayed home, rather than go to war. These sins of omission are often difficult to recognize in ourselves or others, but they are there. And after a while, they incline us to more open sins, as we see in David. ellauri156.html on line 349: Within those of you who are reading this message, I know there are some who have already fallen in the same hole as David. You have already committed adultery. To you, I would say: “Stop now!” How much better it would have been if David had confessed to his sin with Bathsheba before he went on to murder Uriah. Sin is like a cancer: the sooner it is cut out, the better; the longer it is left, the more it grows. If you have fallen as David did (or in some other way), forsake your sin, confess it, find God's forgiveness, and move on to the next. ellauri156.html on line 361: 4 Everyone who practices sin also practices lawlessness; and sin is lawlessness. 5 You know that he appeared in order to take away sins; and in him there is no sin. 6 No one who abides in him sins; no one who sins has seen him or knows him. 7 Little children, make sure no one deceives you; the one who practices righteousness is righteous, just as he is righteous; 8 the one who practices sin is of the devil; for the devil has sinned from the beginning. (Don't believe Milton, he's got it all wrong.) the son of god appeared for this purpose, to destroy the works of the devil. 9 No one who is born of god practices sin, because his seed (zihi) abides in him; and he cannot sin if he tried, because he is born of dog (1 John 3:4-9). ellauri156.html on line 363: I don’t think I’m exaggerating here. The interaction between David and Uriah (see next episode) seems to indicate that David was puzzled as to why Uriah would not enjoy the good life in Jerusalem if he had the opportunity to do so. Uriah, on the other hand, chose to live as he would have on the battlefield. ellauri156.html on line 365: This reference to Bathsheba’s “purification” is interesting and perplexing. The King James Version reads, “and he lay with her; for she was purified from her uncleanness: and she returned unto her house” at verse 4. The New King James Version is slightly different: “and he lay with her, for she was cleansed from her impurity; and she returned to her house” (note the change from a semi-colon to a comma, and from a colon to a semi-colon). The NIV reads, “and he slept with her. (She had purified herself from her uncleanness.)” The NRSV reads, “and he lay with her. (Now she was purifying herself after her period. Or was it colon? Only David knows, and Dog of course, but they don't tell.).” ellauri156.html on line 367: There are two fascinating questions, which the text does not clearly seem to answer: (1) From what was Bathsheba purifying herself -- from her menstrual uncleanness, or from her uncleanness due to sexual intercourse? Both are dealt with in Leviticus 15. ellauri156.html on line 372: 19. Ja kun naisella on vuoto, niin että verta vuotaa hänen ruumiistansa, olkoon hän kuukautistilassaan seitsemän päivää, ja jokainen, joka häneen koskee, olkoon saastainen iltaan asti. 20. Ja kaikki, minkä päällä hän lepää kuukautistilansa aikana, tulee saastaiseksi, ja kaikki, minkä päällä hän istuu, tulee saastaiseksi. 21. Ja jokainen, joka hänen vuoteeseensa koskee, pesköön vaatteensa ja peseytyköön vedessä ja olkoon saastainen iltaan asti. 22. Ja jokainen, joka koskee istuimeen, mihin hyvänsä, jolla hän on istunut, pesköön vaatteensa ja peseytyköön vedessä ja olkoon saastainen iltaan asti. 23. Ja jos joku koskee esineeseen, joka on hänen vuoteellaan tai istuimella, jolla hän on istunut, olkoon saastainen iltaan asti. 24. Ja jos mies makaa hänen kanssaan ja hänen kuukautistansa tulee hänen päällensä, olkoon hän saastainen seitsemän päivää, ja jokainen vuode, jossa hän lepää, tulee saastaiseksi. 25. Jos naisen verenvuoto kestää kauan aikaa, vaikka ei ole hänen kuukautisaikansa, tahi jos se jatkuu hänen kuukautisaikansa ohitse, pidettäköön hänet koko vuotonsa ajan saastaisena, niinkuin hänen kuukautisaikanaankin; hän on saastainen. 26. Jokaisesta vuoteesta, jossa hän lepää vuotonsa aikana, olkoon voimassa, mitä on säädetty hänen kuukautisaikana käyttämästään vuoteesta; ja jokainen istuin, jolla hän istuu, tulee saastaiseksi niinkuin hänen kuukautisaikanaankin. 27. Ja jokainen, joka niihin koskee, tulee saastaiseksi; hän pesköön vaatteensa ja peseytyköön vedessä ja olkoon saastainen iltaan asti. 28. Mutta kun hän tulee puhtaaksi vuodostansa, laskekoon seitsemän päivää, ja sitten hän on puhdas. 29. Ja kahdeksantena päivänä hän ottakoon kaksi metsäkyyhkystä tai kaksi kyyhkysenpoikaa ja tuokoon ne papille, ilmestysmajan ovelle. 30. Ja pappi uhratkoon toisen syntiuhriksi ja toisen polttouhriksi. Näin pappi toimittakoon Herran edessä hänelle sovituksen hänen saastaisesta vuodostaan. 31. Näin teidän on varoitettava israelilaisia saastaisuudesta, etteivät he saastaisuudessansa kuolisi, jos saastuttavat minun asumukseni, joka on heidän keskellänsä." 32. Tämä on laki miehestä, joka sairastaa vuotoa, ja miehestä, jolla on siemenvuoto ja joka tulee siitä saastaiseksi, 33. ja naisesta, jolla on kuukautisensa, ja miehestä ja naisesta, jotka sairastavat jotakin vuotoa, sekä miehestä, joka makaa saastaisen naisen kanssa. ellauri156.html on line 374: Aika hemmetisti kyyhkypaisteja papille, kun jokainen menstruoiva nainen tuo niitä sille 2kpl/kk. Pappi pysyy hyvin selvillä seurakuntalaisten varmoista päivistä. Hmm. Jos Bathsheban kuukkixet oli ohize jo vähintään viikko sitten, kohtahan sillä oli ovulaatio, eikäpä ihme että Taavi-enon mälli teki heti tehtävänsä. Vaikka mä en kyllä usko eze jäi siihen yhteen kertaan. (2) When did this cleansing occur, and when was it completed? Was Bathsheba’s bathing which David witnessed part of her ceremonial cleansing? If so, there may have had to be a delay before the Law permitted intercourse. Otherwise, David would have caused her to violate the Law pertaining to cleansing, since it may not have been complete. The translations which make her cleansing a past, (continued) completed event seem to be suggesting that she was now legally able to engage in intercourse, though certainly not with David. If she was still in the process of her cleansing, David’s sin of adultery is compounded because it was committed at the wrong time, while cleansing was still in process. It is also possible to read the text (as does the NASB) to say that Bathsheba waited at David’s house until she was ceremonially clean from her evening with David. It is interesting that nothing is said of David waiting until he was cleansed. The inference I take from this “cleansing” reference is that Bathsheba was still concerned about keeping the Law of Moses, even if David was not. Big fat hairy diff. ellauri156.html on line 380: It was the clumsy attempt to cover up the petty crime which led to Watergate. Richard Nixon, the President of the United States, was forced to resign to avoid impeachment. A number of his closest associates were indicted, convicted, and sentenced to brief prison terms. Not Tricky Dick, of course, he went scot free. Nain on meidankin elamassamme! Ja Daavidin! ellauri156.html on line 386: David had no desire for Bathsheba to become his wife, or even to carry on an adulterous affair with her (a mitigating circumstance). He sought one night's pleasure, and she went home. That was that, or so it seemed. But then David received word from Bathsheba that this one night resulted in Bathsheba's pregnancy. Our text takes up here with the account of David's desperate attempt to cover up his sin with Bathsheba. As we all know, it did not work, and it only made matters worse. ellauri156.html on line 388: The story of David and Uriah reminds me of the story of the “Sorcerer's Apprentice.” It has been awhile, but as I remember the plot (probably the Walt Disney version), the sorcerer goes away, leaving his apprentice behind to do his chores. The apprentice gets the bright idea that the work would be a whole lot easier if he used his master's magical arts so he could sit back and watch other powers at work. The problem was that he didn't know how to stop what he started, and so more and more helpers came on the scene as the apprentice tried to reverse the process. The worst was when Mickey tried to cleave the broom with an axe, and got instead a million of smaller brooms. ellauri156.html on line 394: One of the tragic aspects of our story is that the sequence of sin in David's life does not end with his adulterous union with Bathsheba. It leads to a deceptive plot to make her husband Uriah appear to be the father of David's child with Bathsheba and culminates in David's murder of Uriah and his marriage to Uriah's wife, Bathsheba. As we take up where we left off in our last lesson, a few more bits of background information are vital to our understanding of this text. ellauri156.html on line 396: (1) It seems likely that David and Uriah are hardly strangers, but that they know each other, to some degree at least. Uriah is listed among the mighty warriors of David (2 Samuel 23:39; 1 Chronicles 11:41). Some of the “mighty men” came to David early, while he was in the cave of Adullam (1 Samuel 22:1-2), and we suspect that among them were Joab, Abishai, and Asahel, the three brothers who were mighty men (see 2 Samuel 23:18, 24; 1 Chronicles 11:26).39 Others joined David at Ziklag (1 Chronicles 12:1ff.), and still other great warriors joined with David at Hebron (1 Chronicles 12:38-40).40 We do not know when and where Uriah joined with David, but since his military career ends in 2 Samuel 12, his military feats must have been done earlier. It seems very unlikely that David and Uriah are strangers; rather, it would seem these two men know each other from fighting together, and perhaps even from fleecing Saul together, or maybe Uriah had been a dear brother to David like his old Jonathan. ellauri156.html on line 400: (3) Bathsheba is not said to have any part in David's scheme to deceive Uriah or to bring about his death, much less any knowledge of what David is doing. When she informs David that she is pregnant, David takes decisive action, but nowhere are we told that Bathsheba has a part in his schemes. Verse 26 makes it sound as though she learns of Uriah's death after the fact, through normal channels. After all, would David really want his new wife to know he murdered her husband? David acts without Bathsheba's help. ellauri156.html on line 404: David has two plans, Plan A, and failing that, Plan B. Here he is very like his master, the Dog, who also has very analogous two plans for his proteges: Plan A, take them to his fold if they obey him, and Plan B: throw them to the dogs (the bad hounds of the hell) if they don't. ellauri156.html on line 410: David sends word to Joab, ordering him to send Uriah home to Jerusalem. I take it from the context that Uriah is sent to Jerusalem on the pretext that he is needed to report directly to David on the state of the war. I doubt David wants Uriah to know he has ordered Joab to send him. I am certain David does not want Uriah to know the real purpose of his journey to Jerusalem. David is orchestrating this homecoming to appear as though it serves one purpose, while it actually serves David's purpose of concealing his own sin. Even at this level, the order for Uriah to return home has a bad odor. You may remember that when David's father wanted to know how the battle with the Philistines was going (three of his sons were involved), he sent David, the youngest son, as an errand boy to take some supplies and return with word about the war (1 Samuel 17:17-19). One does not need to send a military hero as a messenger (nor is it good practice, the youngest son is more expendable.). ellauri156.html on line 412: I should also add that Joab is already being drawn into the conspiracy. Joab obeys David's command to send Uriah, and my guess is that Joab knows something is up. He may even have heard about David's liaison with Bathsheba. When he sends Uriah to Jerusalem, he has to give him some mission, some task to perform. Joab and Uriah may have sensed that this was no “mission impossible” (as you would give a mighty warrior), but that is a “mission incredible.” In any case, the web of deceit and deception is already being woven, and more people are being drawn into the conspiracy. Wow, this is prime material for a soap opera. Maybe there already is one, must check. OF COURSE there is: ellauri156.html on line 423: As a result, a drought hits Israel. David's and Bathsheba's baby dies. Nathan returns to tell David that God is displeased with his sin. Dog wants to see better ones, with more pizzazz. Or else he will not die as the law demands, but he will be punished through misfortune in his family. David takes responsibility but insists Bathsheba is blameless. But the people want Bathsheba killed. The crowd shouts: No, we want Barabbas! David makes plans to save Bathsheba, but she tells David she is not blameless. She has continued seeing Uriah on the side. (The reports of his demise were premature.) They are both at fault. David is reminded of the Lord and quotes Psalm 23 as he plays his harp. (A nice musical interlude in an otherwise numbing show whose spoiler is long since spoiled.) ellauri156.html on line 425: David promises Bathsheba she will not die and is willing to accept God's justice for himself, knowing that he as the hero of the book is safe. Repentant, David, seeking relief from the drought and forgiveness reaches out to touch the Ark presuming that he will die of heat stroke (or was it a short?) like the soldier. A clap of thunder is heard and there are flashbacks to David's youth depicting his anointing by Samuel and his battle with Goliath. King David removes his hands from the Ark as rain falls on the dry land. Screenwriter Dunno said he "left it to the audience to decide if the blessed rain came as the result of divine intervention or simply of a low-pressure system moving in from the Mediterranean." Well it could be both, couldn't it? ellauri156.html on line 437: The United States of America was also born on July 4th, the date proposed for David's birth. Is that of any significance? If so, there will also be at least another witness, according to what has been discovered so far in the research. It turns out that Thu 4 Jul 1776 was also 17 Tammuz on the Hebrew calendar as was David's birth, so it may not be by chance that the nation which consistently sides with modern-day Israel was born on David's birthday. ellauri156.html on line 445: Zanuck opted to use stars already under contract to 20th Century-Fox. The production of the film started on November 24, 1950 and was completed in January 1951 (with some additional material shot in February 1951). The film premiered in New York City August 14, and opened in Los Angeles August 30, before opening widely in September 1951. It was shot entirely in Nogales, Arizona, which has a lot of the looks of the promised land, including the indians, who were made up to look like Palestinians. ellauri156.html on line 451: A. H. Weiler of The New York Times described the film as "a reverential and sometimes majestic treatment of chronicles that have lived three millennia." He praised Dunno's screenplay and Peck's "authoritative performance" but found that Wayward "seems closer to Hollywood than to the arid Jerusalem of his Bible." Variety wrote, "This is a big picture in every respect. It has scope, pageantry, sex (for all its Biblical background), cast names, color—everything. It's a surefire boxoffice entry, one of the really 'big' pictures of the new selling season." Philip K. Scheuer of the Los Angeles Times wrote that the film "leaves little to be desired" from the standpoint of production values with Peck "ingratiating" as David and Wayward "a seductress with flaming tresses, in or out of the bath, and only her final contrition is a little difficult to believe." Richard L. Coe of The Washington Post wrote, "On the whole, the picture suggests a Reader's Digest story expanded into a master's thesis for the Ecole Copacabana."] Harrison's Reports wrote, "The outstanding thing about the production is the magnificent performance of Gregory Peck as David; he makes the characterization real and human, endowing it with all the shortcomings of a man who lusts for another's wife, but who is seriously penitent and prepared to shoulder his guilt. Susan Wayward, as Bathsheba, is beautiful and sexy, but her performance is of no dramatic consequence." The Monty Python Bulletin commented that the film had been made "with restraint and relative simplicity" compared to other historical epics, "and the playing of Gregory Peck in particular is competent. The whole film, however, is emotionally and stylistically quite unworthy of its subject." Philip Hamburger of The New Yorker wrote that "the accessories notwithstanding, something is ponderously wrong with 'David and Bathsheba.' The fault lies, I suppose, in the attempt to make excessive enlargements of an essentially-simple story." Zanuck the Hot Dog agreed. ellauri156.html on line 453: The film sparked protests in Singapore over what the Muslim community considered an unflattering portrait of David, considered an important prophet in Islam, as a hedonist susceptible to sexual overtures. Mohammed and his 9-year old wife would have been outraged. ellauri156.html on line 455: King Solomon, author of The Ancient World in the Cinema, found the film rather slow-paced in the first half before gaining momentum, and Peck "convincing as a once-heroic monarch who must face an angry constituency and atone for his sins." He noted that this was different from other biblical epics in that the protagonist faced a religious and philosophical issue rather than the overdone military or physical crisis. ellauri156.html on line 457: One notable TV airing of the movie was on the American network NBC during The NBC Monday Movie on September 7, 1964 (which was Labor day that year). During one of the commercial breaks was the one and only official airing of the Daisy political advertisement by the Lyndon B. Johnson presidential campaign in the run-up to the 1964 United States presidential election. The commercial aired at 9:50 p.m. EST. It was a family film though most children living in the EST time-zone were gone to bed by then, leaving the children's parents to watch the commercial. The commercial stars a little girl (played by Monique Luiz) who is shown counting petals of a daisy which was then followed by an ominous male voice counting down to zero. During the countdown, the screen zoomed up the girl's eye in such a way whereby the parents would imagine their children there instead of the girl. The next scene was a nuclear explosion with the voice of Johnson asking for peace. ellauri156.html on line 463: However, in giving Bathsheba a more active role, Adele Reinhartz found that "it reflects tensions and questions about gender identity in America in the aftermath of World War II, when women had entered the work force in large numbers and experienced a greater degree of independence and economic self-sufficiency. ...[Bathsheba] is not satisfied in the role of neglected wife and decides for herself what to do about it." Susan Wayward was later quoted as having asked why the film was not called Bathsheba and David. I guess it has something to do with the fact that Dog is called Dog in the bible instead of Bitch. ellauri156.html on line 465: When Uriah arrives in Jerusalem, he reports to David, who acts out the charade he has planned. He asks Uriah about the “welfare of Joab and the people,” and the “state of the war.” It troubles me that David needs such a report at all. If he were with his men in the field, this would not be necessary. But even worse, David does not really care about Joab, the people, or the war. David's one preoccupation is to cover up his sin, to get Uriah home and to bed with his wife, and thus to get David off the hook. How sad to read of David's hypocrisy. The king who had compassion on the crippled son of Jonathan now lacks compassion for the whole army, and specifically for Bathsheba and her husband Uriah. ellauri156.html on line 467: David goes through all the right motions with Uriah. He listens to his reports, and then he gives him the night off, some time to go to his house and “wash his feet.” David is not worried about this soldier's personal hygiene; he is worried about his own reputation. When one entered his house, he usually took off his shoes and washed his feet, in preparation for eating and for going to bed. David very delicately encourages this man to go home and go to bed with his wife. Uriah knows it; our author knows it; and we know it. ellauri156.html on line 485: Uriah first points out to David that his terminology is inaccurate. David speaks of Uriah returning from a journey (verse 10). The truth is that Uriah has been called from the field of battle. He is not a traveling salesman, home from a road trip; he is a soldier, away from his post. In heart and soul, Uriah is still with his fellow-soldiers. He really wants to be back in the field of battle, and not in Jerusalem. He will return as soon as David releases him (see verse 12). Until that time, he will think and act like the soldier he is. As much as possible, he will live the way his fellow-soldiers are living on the field of battle. There, surrounding the city of Rabbah, are the Israelite soldiers, led by Joab. They, along with the ark of the Lord, are camping in tents in the open field. Uriah cannot, Uriah will not, live in luxury while they live sacrificially. He will not sleep with his wife until they can all sleep with her, not just Dave. ellauri156.html on line 487: With all due respect, Uriah declines -- indeed Uriah refuses -- to do that which would be conduct unbefitting a soldier, let alone a war hero. I think it is important to see that there is no specific command here which Uriah refuses to disobey. To my knowledge, there is no specific law in the Law of Moses which commands a soldier to have sex with women during times of war. (This may have been true in the earlier days of Israel's history, there would not have been another generation of Israelites otherwise, since Israel was almost constantly at war with one of their neighbors.) This is the conviction of Uriah as a soldier, and he will not violate his conscience by deceiving his fellow men in tights, even when commanded to do so by the king. ellauri156.html on line 491: 1 Then David came to Nob to Ahimelech the priest; and Ahimelech came trembling to meet David and said to him, “Why are you alone and no one with you?” 2 David said to Ahimelech the priest, “The king has commissioned me with a matter and has said to me, 'Let no one know anything about the matter on which I am sending you and with which I have commissioned you; and I have directed the young men to a certain place.' 3 “Now therefore, what do you have on hand? Give me five loaves of bread, or whatever can be found.” 4 The priest answered David and said, “There is no ordinary bread on hand, but there is consecrated bread; if only the young men have kept themselves from women.” 5 David answered the priest and said to him, “Surely women have been kept from us as previously when I set out and the vessels of the young men were holy, though it was an ordinary journey; how much more then today will their vessels be holy?” (1 Samuel 21:1-5). Pyhiä vesseleitä. Tarkoittaako se siemenjohtimia? Ilmeisesti, suomexi se on: palvelijoiden reput ovat olleet pyhät. Reppureissulaisia pyhäkouluretkellä pussit tyhjinä. Kassit jätetään ulkopuolelle. ellauri156.html on line 493: You may remember that when David first fled from Saul he went to Ahimelech the priest and asked for some provisions and a sword. The priest had nothing but the sacred bread, which he would allow David and his men to eat, if they had only “kept themselves from women” (verse 4). The priest assumes they may have conducted themselves otherwise. David's answer, and especially the tone of it, is very pertinent to our text. He confidently assured the priest that he and his men had kept themselves from women, almost incensed that the priest would think otherwise. And the reason David gives is that he and his men are on a mission for the king. The inference is that this is a military (or at least official) mission. ellauri156.html on line 495: Now here is a most amazing thing. David, years earlier, was adamant about the fact that those on a mission for the king should keep themselves from sexual intercourse. Now, years later, David is amazed that a man on a mission for the king is willing to abstain from sexual intercourse with his wife. Worse yet, David sets out to convince -- even to compel -- Uriah to go to do so, even though it will cause him to violate his conscience. This is not “causing a weaker brother to stumble;” this is cutting off a stronger brother's "leg" at the knob. Uriah is an example of the commitment expected of every soldier, and of David in particular -- at least the David of the past. Uriah is now acting like the David we knew from earlier days. Uriah is the “David” that David should be. But there is a crucial difference: now David is the king. This makes the case completely different. ellauri156.html on line 509: It must be an agonizing night for David, seeing that even drunk Uriah is a better man than he. But not a better pecker! And so in the morning, David acts. He writes a letter to Joab, which will serve as Uriah's death warrant. In this letter David clearly orders Joab to murder Uriah for him. He even tells him how to do so in a way that might conceal the truth of the matter. In so doing, David can honor Uriah as a war hero, and magnanimously take on the duty of being a husband to Uriah's wife, also taking care of the child she is soon to bear. Joab is to put Uriah on the front lines of battle, at the fiercest place of battle, no surprise for a man of his military skills and courage. Joab is to attack and then retreat in such a way as to make Uriah an easy target for the Ammonites, thus assuring his death. There is no mistaking David's orders to Uriah: he wants Uriah killed in a way which makes it look like a simple casualty of war. Joab complies completely with David's orders (why? Is Uriah a creep?), and Uriah is eliminated, no longer an obstacle to David's plans. In giving this order to Joab, David makes him a part of this conspiracy, making him share the guilt for the spilled blood of Uriah. David's sin continues to encompass more and more people, leading to greater and greater sin. ellauri156.html on line 511: In all likelihood, this was all in a day's work for the Israeli army even then. So it is not strange to see David, the mighty man of valor, (1 Samuel 16:18) dealing with Uriah, another mighty man of valor, like the enemy. Here is Uriah, a man who will give his life for his king (but not his wife? Did David even ask?), and David, a man who is now willing to take Uriah's life to cover his sin. We all know that it doesn’t work. (Actually, we all know that it works perfectly: David will be honored by posterity as the best Israeli king ever.) How strange it is to see David making Joab his partner in crime, especially after what Joab has done to li'l Abner: ellauri156.html on line 513: 26 When Joab came out from David, he sent messengers after Abner, and they brought him back from the well of Sirah; but David did not know it. 27 So when Abner returned to Hebron, Joab took him aside into the middle of the gate to speak with him privately, and there he struck him in the belly so that he died on account of the blood of Asahel his brother. 28 Afterward when David heard it, he said, “I and my kingdom are innocent before the LORD forever of the blood of Abner the son of Ner. 29 “May it fall on the head of Joab and on all his father's house; and may there not fail from the house of Joab one who has a discharge, or who is a leper, or who takes hold of a distaff, or who falls by the sword, or who lacks bread.” 30 So Joab and Abishai his brother killed Abner because he had put their brother Asahel to death in the battle at Gibeon (2 Samuel 3:26-30). ellauri156.html on line 516: Who the heck is Abner? The only one that comes to mind is Li'l Abner. Abnerista ei ole suomalaista wikisivua. On tyydyttävä jenkkeihin, vaikka se ei ole oikein tyydyttävää. In the Hebrew Bible, Abner (Hebrew: אַבְנֵר‎ 'Avner) was the cousin of King Saul and the commander-in-chief of his army. His name also appears as אבינר בן נר‎ "Abiner son of Ner", where the longer form Abiner means "my father is Ner". ellauri156.html on line 526: Abner was indignant at the rebuke, and immediately opened negotiations with David, who welcomed him on the condition that his wife Michal should be restored to him. This was done, and the proceedings were ratified by a feast where Rizpah and Michal were the lights of the party. Almost immediately after, however, Joab, who had been sent away, perhaps intentionally returned and slew Abner at the gate of Hebron. The ostensible motive for the assassination was a desire to avenge Asahel, and this would be a sufficient justification for the deed according to the extremely low moral standard of the time (although Abner should have been safe from such a revenge killing in Hebron, which was a City of Refuge). The conduct of David after the event was such as to show that he had no complicity in the act, though he could not venture to punish its perpetrators. ellauri156.html on line 528: David had Abner buried in Hebron, as it states in Samuel 3:31-32,[10] "And David said to all the people who were with him, 'Remove your clothes and gird yourselves with this sackcloth taking turns, and wail before me and Li'l Abner.' And King David went after the beer. And they buried Abner in Hebron, and the king raised his voice and wept on Abner's grave, and all the people wept." ellauri156.html on line 537: Abner was the son of the witch of En-dor in Mordor, (Pirḳe R. El. xxxiii.), and the hero par excellence in the Haggadah (Yalḳ., Jer. 285; Eccl. R. on ix. 11; Ḳid. 49b). Conscious of his extraordinary strength, he exclaimed: "If I could only catch hold of the earth, I could shake it" (Yalḳ. l.c.)—a saying which parallels the famous utterance of Archimedes, "Had I a fulcrum, I could move the world." (Dote moi pa bo kai tan gan kino.) According to the Midrash (Eccl. R. l.c.) it would have been easier to move a wall six yards thick than one of the feet of Abner, who could hold the Israelitish army between his knees, and often did. Yet when his time came [date missing], Joab smote him. But even in his dying hour, Abner seized his foe's balls like a ball of thread, threatening to crush them. Then the Israelites came and pleaded for Joab's jewels, saying: "If thou crushest them his future kids shall be orphaned, and our women and all our belongings will become a prey to the Philistines." Abner answered: "What can I do? He has extinguished my light" (has wounded me fatally). The Israelites replied: "Entrust thy cause to the true judge [God]." Then Abner released his hold upon Joab's balls and fell dead to the ground (Yalḳ. l.c.). ellauri156.html on line 539: His One Sin: The rabbis agree that Abner deserved this violent death, though opinions differ concerning the exact nature of the sin that entailed so dire a punishment on one who was, on the whole, considered a "righteous man" (Gen. R. lxxxii. 4). Some reproach him that he did not use his influence with Saul to prevent him from murdering the priests of Nob (Yer. Peah, i. 16a; Lev. R. xxvi. 2; Sanh. 20a)—convinced as he was of the innocence of the priests and of the propriety of their conduct toward David, Abner holding that as leader of the army David was privileged to avail himself of the Urine and Thumbeline (I Sam. xxii. 9-19). Instead of contenting himself with passive resistance to Saul's command to murder the priests (Yalḳ., Sam. 131), Abner ought to have tried to restrain the king by the balls. Others maintain that Abner did make such an attempt, but in vain (Saul had not enough to get a proper hold of), and that his one sin consisted in that he delayed the beginning of David's reign over Israel by fighting him after Saul's death for two years and a half (Sanh. l.c.). Others, again, while excusing him for this—in view of a tradition founded on Gen. xlix. 27, according to which there were to be two kings of the house of Benjamin—blame Abner for having prevented a reconciliation between Saul and David on the occasion when the latter, in holding on to the skirt of Saul's robe (I Sam. xxiv. 11), showed how unfounded was the king's mistrust of him, seeing Saul had no balls to speak of. Old Saul was inclined to be happy with a pacifier; but Abner, representing to him that the naked David might have found a piece of garment anywhere — even just a piece of sackcloth caught on a thorn — prevented the reconciliation (Yer. Peah, l.c., Lev. R. l.c., and elsewhere). Moreover, it was wrong of Abner to permit Israelitish youths to kill one another for sport (II Sam. ii. 14-16). No reproach, however, attaches to him for the death of Asahel, since Abner killed him in self-defense (Sanh. 49a). ellauri156.html on line 541: It is characteristic of the rabbinical view of the Bible narratives that Abner, the warrior pure and simple, is styled "Lion King of the Law" (Yer. Peah, l.c.), and that even a specimen is given of a halakic discussion between him and Dog as to whether the law in Deut. xxiii. 3 excluded Ammonite and Moabite women from the Jewish community as well as men. Dog was of the opinion that David, being descended from the Moabitess Ruth, was not fit to wear the crown, nor even to be considered a true Israelite; while Abner maintained that the law affected only the male line of descent. When Dog's dialectics proved more than a match for those of Abner, the latter went to the prophet Samuel, who not only supported Abner in his view, but utterly refuted Dog's assertions (Midr. Sam. xxii.; Yeb. 76b et seq.). ellauri156.html on line 544: A theoretical map of the region around 830 BCE. Moab (aka West Bank) is shown in purple on this map, between the Arnon and Zered rivers. ellauri156.html on line 550: Earlier in this series: David condemned Joab and put him under a curse because he shed the innocent blood of Abner. Now, this same David (well, not really the same David) now uses Joab to kill Uriah and get him out of his way. David's enemy (Joab) has become his friend, or at least his ally. David's enemies (the Ammonites) have become his allies (they fire the fatal shots which kill Uriah). And David's faithful servant Uriah has been put to death as though he were the enemy. Not only is Uriah put to death, but a number of other Israelite warriors die with him. They have to be sacrificed to conceal the murder of Uriah. Uriah's death has to be viewed as one of a group of men, rather than merely one man. Without a doubt, this is the moral and spiritual low-water mark of David's life. ellauri156.html on line 556: The answer is quite simple, as is evident by Joab's own concerns. The entire mission is a fiasco. The Israelites have besieged the city of Rabbah. This means they surround the city, giving the people no way in or out of the city. All the Israelites have to do is wait them out and starve them out. There is no need for any attack. The mission is a suicide mission from the outset, and it does not take a genius to see it for what it is. Joab has to assemble a group of mighty men, like Uriah, and including Uriah, to wage an attack on the city. This attack is not at the enemy's weakest point, as we would expect, but at the strongest point. This attack provokes a counter-attack by the Ammonites against Uriah and those with him. When the Israelite army draws back from their own men, they leave them defenseless, and the obvious result is a slaughter. How can one possibly report this fiasco in a way that doesn’t make Joab look like a fool (at best), or a murderer (at worst)? ellauri156.html on line 560: And so in verses 22-25 we are given an account of the messenger's arrival, of his report to David, and of David's response. I must point out that the messenger does not do as he is told, at least the way I read the account. The messenger goes to David and tells the king how the Ammonites prevailed against them as they left the city and pursued the Israelites into the open field. The Israelites then pursued the Ammonites, pushing them back toward the city as far as the city gate. It was here that Uriah and those with him were fighting. It was here that they were within range of the archers, who shot at them and killed a number of servants. And quickly the servant adds, “and your servant Uriah the Hittite is also dead” (verse 14). ellauri156.html on line 562: Now why does this messenger not wait for David to respond in anger, as Joab instructed? Why does he inform David that Uriah has been killed, before he even utters a word of criticism or protest? I believe the messenger gives the report in this way because he understands what is really going on here. I think he may know about David and Bathsheba, and perhaps even of her pregnancy. He certainly knows that Uriah was summoned to Jerusalem. I think he also figures out that David wants to get rid of Uriah, and that Joab has accomplished this by this miserable excuse for an offensive against the enemy. I think the messenger figures out that if David knows Uriah has been killed, he will not raise any objections to this needless slaughter. And so, rather than wait for David to hypocritically rant and rave about the stupidity of such a move, he just goes on and tells him first, so that he will not receive any reaction from David. ellauri156.html on line 572: 11 Now these things happened to them as an example were written for our instruction, upon whom the ends of the ages have come. 12 Therefore let him who thinks he stands mind the gap (1 Corinthians 10:11-12). ellauri156.html on line 574: Second, “How far can a Christian fall?” This far [Bob points down there with his fingers]. David not only commits the sin of adultery, he commits murder. I think it is safe to say that there is no sin of which the Christian is not capable in the flesh. I have heard people say, “I don't know how a person who _______ could have ever been a Christian.” There are times -- like this time for David -- when it is obvious that we will hardly be saved by the testimony of our actions. Christians come from just the same gene pool of motherfuckers as the rest of us. ellauri156.html on line 586: Man (and exceptionally, woman) has been seeking to cover up his sins ever since the Garden of Eden. Adam and Eve thought they could cover their sins by hiding their nakedness behind the fig leaves (hardly large enough for Adam's snake), and if not this, by hiding themselves from God behind Eve's bush. But God "lovingly" sought them out, not only to rebuke them and to pronounce some select curses upon them, but to give them a lame promise of forgiveness when the flagpoles start to bloom. It was God who provided a covering for their sins, in the form of snappy sackcloth jeans. The sacrificial death, burial, resurrection, and feasting on rumpsteaks cut from our Lord Jesus Christ's butt is God's provision for covering our sins. Have you experienced it, my friend? If not, why not confess your sin now and receive God's gift of forgiveness from him in person (in pirsuna pirsunalmente), and work henceforward with Jesus Christ in the cross factory of Cavalry? How 'bout that? A. Yokum, frost-bite travelers re-skewered reasonable. Ask for rates! ellauri156.html on line 588: Sixth, our text makes Uriah a hero and a dress model, not a chump and not a sucker. There are those who might conclude that Uriah's elevator may not “go to the top floor” (as my neighbor used to say of those she considered less than bright). Is Uriah gullible? Is he ignorant of what David is trying to do? Is he a coon? A spook? I don't think so. This is what makes his loyalty to David and to God's Law so striking. I think it is safe to say that here Uriah is very much like David in his earlier days, in terms of his response to Saul. As Saul sought to kill David unjustly, because he was jealous of his successes, so also David submitted himself to faithfully serving Saul, his master. He left his safety and future in God's hands, and God did not fail him. Who? Not Uriah, apparently. ellauri156.html on line 606: He delivered Daniel from the lion's den ellauri156.html on line 611: Stupid question, everyman has not got Dog's triceps, so how could he deliver Daniel, even if he wanted to? Well, he might have delivered Daniel to the lions, had he been all present and correct at the occasion. In the Old Testament, as in the New, God sometimes delivers His people from the hands of wicked men, but often He does not, or delivers them TO the wicked men. Their “deliverance” comes much later with the coming of the other Messiah, Lord Jesus Christ. Uriah, like all of the Old Testament saints of old, died without receiving his full reward, and that is because God wanted him to wait. Uriah, like many of the Old Testament saints, was not delivered from the hands of the wicked. This is pointed out by the author of Hebrews: ellauri156.html on line 613: 13 All these died in faith, without receiving the promises, but having seen them and having welcomed them from a distance, and having confessed that they were strangers and exiles on the earth. 14 For those who say such things make it clear that they are seeking a country of their own. 15 And indeed if they had been thinking of that country from which they went out, they would have had opportunity to return. 16 But as it is, they desire a better country, that is, a heavenly one. Therefore God is not ashamed to be called their God; for He has prepared a city for them. 32 And what more shall I say? For time will fail me if I tell of Gideon, Barak, Samson, Jephthah, of David and Samuel and the prophets, 33 who by faith conquered kingdoms, performed acts of righteousness, obtained promises, shut the mouths of lions, 34 quenched the power of fire, escaped the edge of the sword, from weakness were made strong, became mighty in war, put foreign armies to flight. 35 Women received back their dead by resurrection; and others were tortured, not accepting their release, so that they might obtain a better resurrection; 36 and others experienced mockings and scourgings, yes, also chains and imprisonment. 37 They were stoned, they were sawn in two, they were tempted, they were put to death with the sword; they went about in sheepskins, in goatskins, in foreskins, being destitute, afflicted, ill-treated 38 (men of whom the world was not worthy), wandering in deserts and mountains and caves and holes in the ground. 39 And all these, having gained approval through their faith, did not receive what was promised, 40 because God had provided something even better for us, to make up for the wait, so that apart from us they would not be made perfect (Hebrews 11:13-16, 32-40). ellauri156.html on line 618: 39 We know that while David was at the cave of Adullam, his brothers and all his father’s household, along with others in distress, came to David there, fearing the wrath of Saul (1 Samuel 22:1-2). Joab, Abishai, and Asahel were all the sons of Zeruiah, the sister of David (1 Chronicles 2:16). I infer from this that these three men joined David at the time his family joined him. ellauri156.html on line 619: 40 Note here that there was a three-day feast of David and the men who joined with him. This was certainly a time to get to know these men. ellauri156.html on line 620: 41 Is this, by any chance, a clue as to what the “present” was that David sent after Uriah in verse 8? Was the present some “food and drink”? I wonder. 42 Uriah’s actions raise some interesting questions about those who get themselves drunk. It seems to me that our text strongly implies that even drunk, a man cannot be forced to violate his convictions, unless of course he wants to do so. I wonder how many people get drunk because they want to do what they do drunk, and they think they can blame alcohol for their own sin? It seems like another version of, “The Devil made me do it.” ellauri156.html on line 625: A couple hundred years ago, my wife Jeannette and I went to England and Scotland with my parents. Each night we stayed at a “bed and breakfast” as we drove through Wales. There were a number of farms, but not so many towns in which to find a place to stay for the night. We saw a “bed and breakfast” sign and traveled along the country road until we found the place -- a very quaint farm. We saw several hundred sheep in a pasture, a stone trestle, and stone barns. It looked like the perfect place, and in many ways it was. What we did not realize was that the stone trestle was a railroad trestle for a train that came by late at night, a few feet from the house where we slept. Two cows also calved that night. I have spent my share of time around farms, but I have never heard the bellow of a cow that was calving echo throughout a stone barn. I could hardly sleep a wink. Just goes to show. Never trust the Rugby guys. ellauri156.html on line 627: In addition to the hundreds of sheep in a nearby pasture, there was a small lamb in a pen, very close to the house. It was a frisky, friendly little fellow, and we loved to "play" with it. We were somewhat perplexed as to why this fellow was kept by himself, away from the rest of the flock. The farmer's nephew came by, and I asked him. It took a while to understand his strong accent, but finally I realized he was telling me this was his “pet lamb.” The problem was that he said it as though it were one word, “bedlam.” This was obviously a separate category, distinct from the category of mere “sheep” or a “lamb.” This “pet lamb” was given a special pen, right by the house, and a lot more attention and care than the rest. I did not dare to ask the man where his "penis". ellauri156.html on line 631: But now a speedy recap of my previous zillion-word summary of Dog's twenty-line storyline thus far. (Thanx to Netflix for this genial method of stretching a watered-down story to a multiple of its length. Thanx to BERBER for paying me per word and not per idea.) ellauri156.html on line 633: David has become king of both Judah and Israel. He has, in large measure, consolidated his kingdom. He has taken Jebus and made it his capital city, renaming it Jerusalem. He has built his palace and given thought to building a temple (a plan God significantly revises). He has subjected most of Israel's neighboring nations. He has done battle with the Ammonites and prevailed, but he has not yet completely defeated them. The Ammonites have retreated to the royal city of Rabbah, and as the time for war (spring) approaches, David sends all Israel, led by Joab, to besiege the city and to bring about its surrender. David has chosen not to endure the rigors of camping in the open field, outside the city. He has chosen rather to remain in Jerusalem. Sleeping late, David rises from his bed as others prepare to go to bed for the night. David strolls about the rooftop of his palace and happens to steal a look at a beautiful young woman bathing herself, perhaps ceremonially, in fulfillment of the law. ellauri156.html on line 635: It is not due to any intent on her part, nor even any indiscretion. She is bathing herself as darkness falls, and being poor (see 12:1-4), she does not have the privilege of complete privacy, especially when the king can look down from the lofty heights of his rooftop vantage point. David is struck with her beauty and sends messengers to inquire about her identity. They inform David of her identity, and that she is married to Uriah, the Hittite. That should have ended his interest, but it does not. David sends messengers who take her, bringing her to his palace, and there he sleeps with her. When she cleanses herself, she goes home. (Or was it the other way round? Can't remember.) ellauri156.html on line 637: It all seems to be over. David is not looking for another wife; he is not even looking for an affair. He is looking for a conquest. That should have happened on the battlefield, not in the bedroom! Things take a very different turn when Bathsheba sends word to David that she is pregnant. David first seeks to cover up his sin by ordering Joab to send Uriah home on furlough, ostensibly to give David a report on the war. David's efforts to get Uriah into bed with Bathsheba begin as subtle hints, then change to veiled orders, and then turn crass as David seeks to get Uriah to do drunk what he will not do sober. When these efforts fail (due to Uriah's noble character), David sends Uriah back to Joab, with written orders to Joab to put him to death in a way that makes it seem like a casualty of war. Joab does as he is told and sends word to David: “Mission accomplished.” It is here that our apparently never-ending story resumes. ellauri156.html on line 654: My vitals were drained away as with the fever heat of summer. ellauri156.html on line 660: In these verses, David makes it clear that God is at work even when it does not appear to be so. During the time David tries to cover up his sin, God is at work exposing it in his heart. These are not times of pleasure and joy, as Satan would like us to conclude; they are days of misery. David is plagued with guilt. He cannot sleep, and it seems he cannot eat. Worst of all, he cannot fuck. He is not sleeping nights, and he is losing weight. Whether or not David recognizes it as God who is at work in him, he does know he is miserable. It is this misery which tenderizes David, preparing him for the rebuke Nathan Zuckermann is to bring, preparing him for repentance. David's repentance is not the result of David's assessment of his situation; it is the result of divine intervention. Hey wait? If that is the case, where is the much-advertised free will? He has gone so far in sin that he cannot think straight. God is at work in David's life to break him, so that he will once again cast himself upon God for grace. He has good experience in casting himself upon folk, from Saul thru Jonathan to Bathsheba. ellauri156.html on line 675: There are several important things to note about this meeting between Nathan and King David. First, note that Nathan is sent to David. Nathan is, of course, a prophet. However it comes about, he knows what David has done. If you will pardon the pun, David cannot pull the wool over his eyes. His words are, in the final analysis, the very word of God (see 12:11). If Nathan is a prophet, he is also a man who seems to be a friend to David. One of David's sons is named Nathan (2 Samuel 5:14). David informs Nathan of his desire to build a temple (chapter 7). Nathan will later christen (sorry, name) Bathsheba's and David's second son (12:25). He will remain loyal to the king and to Solomon when Adonijah seeks to usurp the throne (1 Kings 2). Nathan does not come to David only as God's spokesman, he comes to David as his friend. ellauri156.html on line 685: Fifth, the story Nathan tells David does not “walk on all fours” -- that is, there is no “one to one correspondence” with the story of David's sin with Bathsheba and Uriah. The sheep (which we would liken to Bathsheba) is put to death, not the owner (whom we would liken to Uriah). I think it is important to take note of this fact, lest we press the story beyond its intent. ellauri156.html on line 689: As I understand the Bible, there is more to the story than this, however. Our lord (meaning Jeshua) frequently told stories. Why was this? Was it because he was trying to “put the cookies on the lowest shelf”? Was he accommodating his teaching to those who might have difficulty understanding it? Sometimes our lord told stories to the religious experts, who should have been able to follow a more technical argument. No, I think his own elevator did not quite reach the upper floors. I am thinking in particular of the story of the Good Samaritan, as recorded in Luke 10. A religious lawyer stood up and asked Jesus a question, not to sincerely learn, but with the hope of making our Lord look bad before the people. He asked, “What shall I do to inherit eternal life?” Jesus turned the question around. This man was the expert in the Law of Moses, what did it teach? The man answered, “YOU SHALL LOVE THE LORD YOUR GOD WITH ALL YOUR HEART, AND WITH ALL YOUR SOUL, AND WITH ALL YOUR STRENGTH, AND WITH ALL YOUR MIND; AND YOUR NEIGHBOR AS YOURSELF, THAT IS, EVEN MORE.” (Luke 10:27). In effect, Jesus responded, “Right. Now do it.” That was the problem with the law, no one could do it without failing, and so no one could earn their way to heaven by good works. Well, how high can we get with mediocre works? Someplace between heaven and hell would actually be most preferable. ellauri156.html on line 699: The lawyer was in trouble; the story had no technicalities over which to argue. It brought the issue home, with little ground for quibbling over details. When push came to shove, the lawyer knew our Lord's functional definition of “neighbor” was absolutely right. He had nowhere to hide. The story did the trick; it cut to the heart of the matter, while avoiding trivial details to quibble over for hours. It was not the lawyer who made Jesus look bad with all his minutiae but Jesus who made the lawyer look bad with a simple story. The best part about similes that they can be tweaked any way you wish. Russians are our neighbors if they get to trouble, and so are Chinamen. But there is nothing here about helping them when they threaten our vital interests. ellauri156.html on line 707: The rich man had a guest drop in for a visit, and as the host he was obliged to provide him with a meal. After giving the matter considerable thought, the rich man decided upon lamb, and yet he was not willing to sacrifice one lamb from all those he owned. Instead, he took the poor man's lamb, slaughtered and served it to his guest, so as not to suffer any losses personally. He not only let (i.e., forced) the poor man to pick up the tab for the meal, he deprived this man of his only lamb, and one that was like a member of the family. ellauri156.html on line 709: I hope I am not guilty of attempting to make this story “walk on all fours” when I stress the same thing the story does -- that there is a very warm and loving relationship between the rich man and the poor man's “pet lamb.” It really tasted great! Considered along with everything else we read about Uriah and Bathsheba and David, I must conclude that the author is making it very clear that Uriah and Bathsheba dearly loved each other. Anyway, who cares this way or that, it was his lamb. When David “took” this woman to his bedroom that fateful night, and then as his wife after the murder of Uriah, he took her from the man she loved. Bathsheba and Uriah were devoted to each other, which adds further weight to the arguments for her not being a willing participant in David's sins. It also emphasizes the character of Uriah, who is so near to his wife, who is being urged by the king to go to her, and yet who refuses to do so out of principle. ellauri156.html on line 716: 2 (22:1) Jos varas tavataan murtautumasta sisään ja hänet lyödään hengiltä, surmaaja ei joudu vastuuseen hänen verestään. ellauri156.html on line 722: Second, David recognizes what he views as the greater sin, and that is the rich man's total lack of compassion. David is furious because a rich man stole and slaughtered a poor man's pet. He does not yet see the connection to his lack of compassion for stealing a poor man's beloved companion, Uriah's wife, Bathsheba. The slaughtering of Uriah is most certainly an act which lacks compassion. The crowning touch in David's display of righteous indignation is the religious flavoring he gives it by the words, “as the Lord lives” (verse 5). ellauri156.html on line 730: . . . delivered you from the hand of Saul ellauri156.html on line 736: Mikäs on sitten ero rikoxen ja synnin välillä? Eiköhän se ole ezynti on rikos ihmisyyttä vastaan, eli kantaja on koko pörriäisten pesä kuningatar edustajana eikä yksityinen kostaja. Sixi synti on jotain hienompaa kuin kärhämä, se on yxinkertaisesti totta eikä vaan vaihtoehtoista totuutta, josta jokaisella voi olla oma käsitys. Sanakin tulee ie. kannasta 'se on' (pohjal. soon), jota vänkää sama jumala, jonka nimikin on yxinkertaisesti 'minä olen'.(pohjal. moon). Sitä ihtiään se on sanoi äitikin. Entäs muissa kielissä? Kreikassa se on erehdys, hamartema. Hepreaxi ohari. Hepreassa usko, emunah אמונה merkitsee, "Jumala pitää kiinni erämaassa huomattavasti", alef-mem-vav-nun-hei. Siltä se saattaa tuntua kun erämaassa käy kova puhuri. ellauri156.html on line 738: I fear some of us tend to miss the point here. We read Nathan's story and we hear Nathan's rebuke as though David's sin is all about sex. David does commit a sexual sin when he takes Bathsheba and sleeps with her, knowing she is a married woman. But this sexual sin is symptomatic, according to Nathan, and thus according to God. God is not just saying, “Shame on you, David. Look at all the wives and concubines you had to sleep with. And if none of these women pleased you, I could have given you another woman, just one that was not already married.” Wow, this is the same 'gotcha' as with Adam earlier: I give you about anything as long as you keep your fingers off my property. ellauri156.html on line 755: Nathan now proclaims the irreversible consequences to come upon David and his family due to his sin: Therefore the sword shall never depart from your house, because you have despised Us and have taken the wife of Uriah the Hittite to be your wife. With an equally repetitive "I will": ellauri156.html on line 768: The consequences are not only appropriate, but intensified. David took one man's wife; another will take several (I bet four) of his wives. This happens when Absalom rebels against his father's rule and temporarily takes over the throne. Following the advice of Ahithophel, Absolom pitches a tent on the roof of David's palace (the place from which David first looked upon Bathsheba) and there, in the sight of all Israel, sleeps with David's concubines as a declaration that he has taken over his father's throne and all that goes with it (2 Samuel 16:20-22). While David seeks to commit his sins in private, God sees to it that the consequences are very public. Aijaa. Kai tää Absalom-tarinakin täytyy vielä lehteillä. ellauri156.html on line 770: The story goes on as you well know, but we shall stop here, having focused on Nathan's divinely directed rebuke of David. In our next lesson we will give thought to David's repentance and to the immediate consequences of his sin. But let us close this message by considering some very important take-home lessons for us to learn from David's sin and Nathan's rebuke. ellauri156.html on line 774: I do not know how many people I have known who refused to rebuke or even caution someone close to them, thinking that they are being a friend by being non-condemning. A good friend does not let us continue on the path to our own destruction. Nathan was acting as a prophet, but he was also acting like a friend. Would that we had more professor friends. Would that we were a prophylactic friend to one on the path of destruction. Deliver in a timely manner those who are being taken away to death, And those who are staggering to slaughter, Oh hold them back (Proverbs 24:11). ellauri156.html on line 776: (2) God sees our sin, even when men do not. He sees through the privy door. Our sins never slip past God unnoticed. The wicked refuse to believe that God sees their sin, or that if He does, that He will deal with it: And they say, “How does God know? And is there knowledge with the Most High?” (Psalm 73:11; see 2 Peter 3:3ff.) The answer is he has X-ray vision. And a huge notebook. God may delay judgment or discipline, but He will never ignore our sin. If he ignores it, it was a venial sin. But better not try your luck! ellauri156.html on line 782: (4) David's sin was not intended as an excuse for us to sin, but as a warning to all of us how capable we are of sin. I have heard it said more times than I wish to recall, “Well, even David sinned. . . .” What they mean is, “How can you expect me not to sin? If David, as spiritual as he was, sinned as he did, then how can you expect me to do any better?” Fair enough. But Where these guys go wrong is that they are not Gawds petlambs, no preferential treatment is in the offing for them. Gawd will cross them like cockroaches. Or leece. ellauri156.html on line 784: If we look very very carefully at the Bible, we can see that it is a thick book with unusually small print and thin leaves. We will see why stories like that of our text were written. They were written for the small print. They were not written to encourage us to sin, but to warn us of the danger of sin, and thus to encourage us to avoid sin at all costs. After outlining the major sins of the nation Israel in the wilderness in 1 Corinthians 10:1-10, Paul then applies the lesson of history to the Corinthians, and thus to us: ellauri156.html on line 786: 101 Veljet, haluan teidän tietävän, että isämme vaelsivat kaikki pilven johdattamina ja kulkivat meren poikki. 2 Kaikki he saivat pilvessä ja meressä kasteen Mooseksen seuraajiksi. 3 Kaikki he söivät samaa hengellistä roskaruokaa 4 ja joivat samaa hengellistä sihijuomaa. Hehän joivat siitä hengellisestä kalliosta, jota Mooses kuljetti heidän mukanaan painavassa arkissa; tämä kallio oli Pietari, korjaan Kristus. 5 Mutta useimmat heistä Jumala hylkäsi, kohtasihan heidät tuho autiomaassa. 6 Näin heistä tuli meille varoittavia esimerkkejä: meidän ei pidä himoita pahaa, niin kuin he tekivät. 7 ellauri156.html on line 792: 4 Senjälkeen he lähtivät liikkeelle Hoorin vuorelta Kaislameren tietä kiertääksensä Edomin maan. Mutta matkalla kansa kävi kärsimättömäksi ja alkoi napista. 5 Ja kansa puhui Jumalaa ja Moosesta vastaan: "Minkätähden te johdatitte meidät pois Egyptistä kuolemaan erämaahan? Eihän täällä ole leipää eikä vettä, ja me olemme kyllästyneet tähän huonoon roskaruokaan." 6 ellauri156.html on line 796: Let me press this matter even further. David did not plan to sin, as many who try to use his sin as an excuse do. David “fell” into sin; those who would use his sin for an excuse “plunge headlong” into sin. There is a very important difference. In addition, David's sin was the exception, not the rule: ellauri156.html on line 800: (5) David's sin, like all sin, is never worth the price. I have actually had people ask me what the penalty for a certain sin would be, planning to do it and then be forgiven. There are those who toy with sin, thinking that if they sin, they may suffer some consequences, but that God is obliged to forgive them, and thus their eternal future is certain and secure, no matter what they do, even if intentionally. I know of one situation in which a church leader left his wife and ran off with the wife of another, planning to later repent, and then expecting to be welcomed back into the fellowship of that church. This is presumptuous sin, sin of the most serious and dangerous kind. Rather than open a “can of worms” at this point in this message, let me simply say this: “No one ever chooses to sin, and then comes out of it with a smile on their face.” My friend Dawg will almost certainly wipe that smug smirk off their face. I still seethe when I think of that colleague of mine, and how he got away with dumping her hag and plucking a dainty dish from Brother ... (better not say). Took just a few months for the brotherhood to relent. Fuck, it shouldn't be that easy! A little more speedy delivery of the retribution would be indicated, don't you think, milord? Not that I criticize you in any way, milord. ellauri156.html on line 802: I used to teach school. From time to time the principal would call a misbehaving student to his office. I will never forget when one of my students was called to his office, and then returned with a smirk on his face. One of my students protested publicly, “Will you look at that? He went to the principal's office and came back with a smile on his face!” My young student was absolutely right. Being called to the principal's office for correction should produce repentance and respect, not a smile. In those few times when I found it necessary to use the “rod” of correction, I purposed that no student would come back into the room with a smile, and none did (including the principal's own son, I might add, who was not even in my class). Oh how my students loved and respected me! I still think it was unfair to sack me. There was hardly any mark left on their precious skin from my rod. Least of all of the one that I used on my coeds. ellauri156.html on line 804: I have never met a Christian who chose to sin, and after it was all over felt that it was worth the price. Those that did quite simply were not Christians. David's sin and its consequences should not encourage us to sin, but should motivate us to avoid sin at all costs. The negative consequences of sin far outweigh the momentary pleasures of sin. Sin is never worth the price, even for those whose sin is forgiven. Sin is not worth it even when it's free of charge. In fact, we ought to be paid to commit sin. (Some do, like the adulterous woman in Proverbs, and Trick Dick's burglars. But we won't open that can of worms now that we are this close to the finish line.) ellauri156.html on line 812: That is precisely what the cross of our Lord Jesus Christ does for us. We were dead in our trespasses and sins (Ephesians 2:1-3). We were blinded to the immensity of our sins (2 Corinthians 4:4). The coming of our Lord Jesus Christ, His perfect life, His innocent and sacrificial death, His literal and physical resurrection are all historical events. But the gospel is also a story, a true story. When we read the New Testament Gospels, we read a story that is even more dramatic, more amazing, more disturbing than the story Nathan told David. When we see the way unbelieving men treated our Lord, we should be shocked, horrified, and angered. We should cry out, “They deserve to die!” And that they do. But the Gospel is not written only to show us their sins -- those who actually heard Jesus and cried, “Crucify Him, Crucify Him” -- it is written so that the Spirit of God can cry out in our hearts, “Thou art the man! Yo mon!” When we see the way men treated Jesus, we see the way we would treat him, if he were here. We see how we treat him today. With laughter and ridicule. And that, my friend, reveals the immensity of our sin, and the immensity of our need for repentance and forgiveness. Words, words, words. Sticks and stones may break my bones, but words will never hurt me. ellauri156.html on line 814: The Gospel of Jesus Christ is “Good News.” (No, it is Dog's breakfast. You must be thinking of euangelion.) The “Good News” is the death of our Lord, which reveals the immensity of our sin, is the immense workload of God by which he can and will forgive us of our sin. (Recall here Dosto's and many other mystics' meme that everybody should feel guilty of everything. They really enjoy it! It is some variant of algolagnia.) By His innocent and sacrificial death, Jesus died in our place, paid the penalty for our sins. Come to think of it, the logic of this story IS on all fours with God's judgment on David's oversight: Not nice but don't worry, I'll cash your debt on some innocent scapegoat. ellauri158.html on line 44: Spinoza’s views on necessity and possibility, which he claimed were the “principal foundation” of his Ethics (Ep75), have been less than well received by his readers, to put it mildly. From Spinoza’s contemporaries to our own, readers of the Ethics have denounced Spinoza’s views on modality as metaphysically confused at best, ethically nihilistic at worst. Kristityt on aina vihanneet Spinozaa, mutta niin on juutalaisetkin. Siili ressu. ellauri158.html on line 46: The actual world, we might now say, is the only possible world. Events could not, in the strongest sense of that expression, have gone any differently than they in fact have gone. This is the position of necessitarianism, a belief that few in the history of Western philosophy have explicitly embraced. And for good reason — on the face of it, necessaritianism is highly counterintuitive. Surely the world could have gone slightly differently than it has gone. Couldn’t the Allies have lost WWII? No way! They were in the right! Couldn’t Leibniz have been a sister or not been born at all? Täähän on kuin Jaakko Hintikka versus Jon Barwise. ellauri158.html on line 48: For every finite cause of the desk, there will always be a temporally prior finite cause of that cause. And a prior cause of the cause of that cause. And so on, ad infinitum. ellauri158.html on line 49: Ad nauseam as well? Spinoza has little sympathy with the traditional monotheistic idea that God created the world ex nihilo. There is no true “in the beginning” style cosmogony, according to Spinoza. Se on kristityille suuri pettymys. Ne haluu alkuun ison bangin ja loppuun toisen samanlaisen. Ja koska kaikilla oli niin muu-kaa-vaa, eiköhän aloiteta koko touhu aa-lus-taa. ellauri158.html on line 73: Kyllä näitä on sitten jauhettu. ÄLÄ JAUHA! olisi Calle-vainaa sanonut, tai oikeammin kirjoittanut skoliana puheen reunaan. Mäkin oon tällänen skoliastikko, en ize luo vaan laitan viereen näitä vittuilevia puhekuplia. Hyvä minä! ellauri158.html on line 76: P.1. defin. 2. Ea res dicitur in suo genere finita, quae alia eiusdem naturae terminari potest. [in: P. 1. prop. 8., prop. 21., etiam in: Ep. 4. §. 3.] ellauri158.html on line 131: Vähän hämärää mutta ajatus kai on että tiedon puussa voi apina kiipeillä vaan ylöspäin, viereiset oxat ei liity toisiinsa paizi kun ne riippuu yhteisestä rungosta. Tertium comparationis tarvitaan. Tää on tätä aristoteelista tieteenteoriaa, jota vieläkin opetetaan humanistikääntäjille. ellauri158.html on line 174: P. 1. prop. 7. Ad naturam substantiae pertinet existere. [in: P. 1. prop. 8., prop. 8. schol. 1., prop. 8. schol. 2., prop. 11., prop. 12., prop. 19., P. 2. prop. 10., etiam in: Ep. 4. §. 3.] ellauri158.html on line 198: P. 1. prop. 12. Nullum substantiae attributum potest vere concipi, ex quo sequatur, substantiam posse dividi. [in: P. 1. prop. 13., prop. 15. schol.] ellauri158.html on line 220: P. 1. prop. 16. Ex necessitate divinae naturae infinita infinitis modis (hoc est, omnia, quae sub intellectum infinitum cadere possunt) sequi debent. [in: P. 1. prop. 17., prop. 17. schol., prop. 25. schol., prop. 26., prop. 29., prop. 33., prop. 34., prop. 36., app., P. 2. praef., prop. 3., prop. 3. schol., prop. 44. coroll. 2., prop. 45. schol., P. 4. praef., prop. 4., P. 5. prop. 22.] ellauri158.html on line 221: -- P. 1. prop. 16. coroll. 1. Hinc sequitur, Deum omnium rerum, quae sub intellectum infinitum cadere possunt, esse causam efficientem. [in: P. 1. prop. 17. schol., prop. 18., prop. 34.] ellauri158.html on line 232: Jumala on vapaasti ja silti välttämättä tarkoittanut tätä kaikkea. Ei tässä mitään erehdystä ole tapahtunut. Ei tarvita mitään teodikeaa, hajaantukaa. ellauri158.html on line 252: P. 1. prop. 21. Omnia, quae ex absoluta natura alicuius attributi Dei sequuntur, semper et infinita existere debuerunt, sive per idem attributum aeterna et infinita sunt. [in: P. 1. prop. 22., prop. 23., prop. 28., prop. 29., app., P. 2. prop. 11., prop. 30., P. 4. prop. 4., P. 5. prop. 40. schol.] ellauri158.html on line 256: P. 1. prop. 22. Quicquid ex aliquo Dei attributo, quatenus modificatum est tali modificatione, quae et necessario et infinita per idem existit, sequitur, debet quoque et necessario et infinitum existere. [in: P. 1. prop. 23., prop. 28., app., P. 2. prop. 11.] ellauri158.html on line 265: -- P. 1. prop. 24. coroll. Hinc sequitur, Deum non tantum esse causam, ut res incipiant existere; sed etiam, ut in existendo perseverent, sive (ut termino scholastico utar) Deum esse causam essendi rerum. [in: P. 1. prop. 28., prop. 28. schol., prop. 29., P. 2. prop. 45. schol., P. 4. prop. 4.] ellauri158.html on line 279: P. 1. prop. 27. Res, quae a Deo ad aliquid operandum determinata est, se ipsam indeterminatam reddere non potest. [in: P. 1. prop. 29.] ellauri158.html on line 283: P. 1. prop. 28. Quodcumque singulare, sive quaevis res quae finita est et determinatam habet existentiam, non potest existere nec ad operandum determinari, nisi ad existendum et operandum determinetur ab alia causa, quae etiam finita est et determinatam habet existentiam; et rursus haec causa non potest etiam existere neque ad operandum determinari, nisi ab alia, quae etiam finita est et determinatam habet existentiam, determinetur ad existendum et operandum, et sic in infinitum. [in: P. 1. prop. 32., P. 2. prop. 9., lem. 3., prop. 30., prop. 31., prop. 48., P. 4. prop. 29., P. 5. prop. 6.] ellauri158.html on line 293: P. 1. prop. 30. Intellectus actu finitus aut actu infinitus Dei attributa Deique affectiones comprehendere debet et nihil aliud. [in: P. 2. prop. 4.] ellauri158.html on line 304: -- P. 1. prop. 32. coroll. 2. Sequitur 2. voluntatem et intellectum ad Dei naturam ita sese habere, ut motus et quies, et absolute, ut omnia naturalia, quae a Deo ad existendum et operandum certo modo determinari debent ... [in: P. 2. prop. 3. schol.] ellauri158.html on line 306: Oh! Tässä lipsahti siililtä taas aika paha heresia. Jumalakaan ei tahdo mitä haluaa, vaan välttämättömyyden pakosta. ellauri158.html on line 334: P. 2. defin. 2. Ad essentiam alicuius rei id pertinere dico, quo dato res necessario ponitur et quo sublato res necessario tollitur; vel id, sine quo res, et vice versa quod sine re nec esse nec concipi potest. [in: P. 2. prop. 10., prop. 37., prop. 49.] ellauri158.html on line 338: P. 2. defin. 3. Per ideam intelligo mentis conceptum, quem mens format, propterea quod res est cogitans. [in: P. 2. prop. 48. schol.] ellauri158.html on line 387: The term was coined by the German philosopher Karl Krause in 1828 to distinguish the ideas of Georg Wilhelm Friedrich Hegel (1770–1831) and Friedrich Wilhelm Joseph Schelling (1775–1854) about the relation of God and the universe from the supposed pantheism of Baruch Spinoza, after reviewing Hindu scriptures. Unlike pantheism, which holds that the divine and the universe are identical, panentheism maintains an ontological distinction between the divine and the non-divine and the significance of both. In panentheism, the universal spirit is present everywhere, which at the same time "transcends" all things created. ellauri158.html on line 430: Mut on siinä jotain lisääkin, noi korollaarit on aika pahoja. Kerettiläisin taitaa olla toi skolia, jonka mukaan jumalan pää ja ruumis on sama asia. Jumala tuumailee vaan asioita toimeen pannessaan. Vaikka justiinsa siinä Siili on aivan oikeassa. Ideat on vaan materian osittaisia heijastuxia omaan peiliinsä, kuten primitiivimarxilaiset leukavasti sanoivat. Siili näyttää sanovan ettei sen jumala haihattele turhia, se on tuumasta toimeen miehiä. Esim ympyrä on kaikkialla sama on se jumalan päässä sädehtivä sädekehä tai liikenneympyrä. ellauri158.html on line 433: -- P. 2. prop. 8. coroll. Hinc sequitur, quod, quamdiu res singulares non existunt, nisi quatenus in Dei attributis comprehenduntur, earum esse obiectivum sive ideae non existunt, nisi quatenus infinita Dei idea existit; et ubi res singulares dicuntur existere, non tantum quatenus in Dei attributis comprehenduntur, sed quatenus etiam durare dicuntur, earum ideae etiam existentiam, per quam durare dicuntur, involvent. [in: P. 2. prop. 9., prop. 11., prop. 15., prop. 45., P. 3. prop. 11. schol., P. 5. prop. 21., prop. 23.] ellauri158.html on line 456: P. 2. prop. 12. Quicquid in obiecto ideae humanam mentem constituentis contingit, id ab humana mente debet percipi, sive eius rei dabitur in mente necessario idea: hoc est, si obiectum ideae humanam mentem constituentis sit corpus, nihil in eo corpore poterit contingere, quod a mente non percipiatur. [in: P. 2. prop. 13., prop. 14., prop. 17., prop. 17. coroll., prop. 19., prop. 21., prop. 22., prop. 38., P. 3. prop. 2. schol., P. 4. prop. 7., P. 5. prop. 4.] ellauri158.html on line 465: -- P. 2. prop. 13. coroll. Hinc sequitur hominem mente et corpore constare, et corpus humanum, prout ipsum sentimus, existere. [in: P. 2. prop. 17. schol.] ellauri158.html on line 491: ------ coroll. Hinc sequitur corpus motum tamdiu moveri, donec ab alio corpore ad quiescendum determinetur; et corpus quiescens tamdiu etiam quiescere, donec ab alio ad motum determinetur. ellauri158.html on line 501: -------- axiom. 2. Cum corpus motum alteri quiescenti quod dimovere nequit, impingit, reflectitur, ut moveri pergat, et angulus lineae motus reflectionis cum plano corporis quiescentis, cui impegit, aequalis erit angulo, quem linea motus incidentiae cum eodem plano efficit. [in: P. 2. prop. 17. coroll.] ellauri158.html on line 505: -------- defin. Cum corpora aliquot eiusdem aut diversae magnitudinis a reliquis ita coercentur, ut invicem incumbant, vel si eodem aut diversis celeritatis gradibus moventur, ut motus suos invicem certa quadam ratione communicent, illa corpora invicem unita dicemus, et omnia simul unum corpus, sive individuum componere, quod a reliquis per hanc corporum unionem distinguitur. [in: P. 2. lem. 4., lem. 7., prop. 24., P. 4. prop. 39.] ellauri158.html on line 521: ---- lem. 6. Si corpora quaedam individuum componentia motum, quem versus unam partem habent, aliam versus flectere cogantur, at ita, ut motus suos continuare possint, atque invicem eadam, qua antea, ratione communicare; retinebit itidem individuum suam naturam absque ulla formae mutatione. ellauri158.html on line 525: ---- lem. 7. Retinet praeterea individuum sic compositum suam naturam, sive id secundum totum moveatur, sive quiescat, sive versus hanc, sive versus illam partem moveatur, dummodo unaquaeque pars motum suum retineat, eumque, uti antea, reliquis communicet. [in: P. 2. lem. 7. schol., P. 3. postul. 1.] ellauri158.html on line 551: -- postul. 6. Corpus humanum potest corpora externa plurimis modis movere plurimisque modis disponere. [in: P. 2. prop. 14., P. 4. prop. 39.] ellauri158.html on line 563: P. 2. prop. 16. Idea cuiuscumque modi, quo corpus humanum a corporibus externis afficitur, involvere debet naturam corporis humani et simul naturam corporis externi. [in: P. 2. prop. 17., prop. 18. schol., prop. 19., prop. 23., prop. 25., prop. 26., prop. 27., prop. 28., prop. 38., prop. 39., P. 3. prop. 27., P. 4. prop. 5.] ellauri158.html on line 567: -- P. 2. prop. 16. coroll. 1. Hinc sequitur primo, mentem humanam plurimorum corporum naturam una cum sui corporis natura percipere. [in: P. 2. prop. 17., prop. 26., prop. 47.] ellauri158.html on line 595: P. 2. prop. 19. Mens humana ipsum humanum corpus non cognoscit, nec ipsum existere scit, nisi per ideas affectionum, quibus corpus afficitur. [in: P. 2. prop. 23., prop. 29. coroll., prop. 43. schol., prop. 47., P. 3. prop. 30., prop. 53.] ellauri158.html on line 651: -- P. 2. prop. 29. coroll. Hinc sequitur, mentem humanam, quoties ex communi naturae ordine res percipit, nec sui ipsius, nec sui corporis, nec corporum externorum adaequatam, sed confusam tantum et mutilatam habere cognitionem. [in: P. 2. prop. 40. schol. 2., P. 3. prop. 3.] ellauri158.html on line 656: P. 2. prop. 30. Nos de duratione nostri corporis nullam nisi admodum inadaequatam cognitionem habere possumus. [in: P. 2. prop. 31.] ellauri158.html on line 660: P. 2. prop. 31. Nos de duratione rerum singularium, quae extra nos sunt, nullam nisi admodum inadaequatam cognitionem habere possumus. [in: P. 2. prop. 31. coroll., P. 4. prop. 62. schol.] ellauri158.html on line 686: Huom. Esim. Siili on mielestään esittänyt jumalan eli luonnon toiminnan asialliseseti. Yet there still remain misconceptions not a few, which might and may prove very grave hindrances to the understanding of the concatenation of things, as I have explained it above. I have therefore thought it worth while to bring these misconceptions before the bar of reason. ellauri158.html on line 688: All such opinions spring from the notion commonly entertained, that all things in nature act as men themselves act, namely, with an end in view. It is accepted as certain, that God himself directs all things to a definite goal (for it is said that God made all things for man, and man that he might worship him). I will, therefore, consider this opinion, asking first, why it obtains general credence, and why all men are naturally so prone to adopt it? secondly, I will point out its falsity; and, lastly, I will show how it has given rise to prejudices about good and bad, right and wrong, praise and blame, order and confusion, beauty and ugliness, and the like. ellauri158.html on line 692: All men are born ignorant of the causes of things, that all have the desire to seek for what is useful to them, and that they are conscious of such desire. Herefrom it follows, first, that men think themselves free inasmuch as they are conscious of their volitions and desires, and never even dream, in their ignorance, of the causes which have disposed them so to wish and desire. Secondly, that men do all things for an end, namely, for that which is useful to them, and which they seek. Thus it comes to pass that they only look for a knowledge of the final causes of events, and when these are learned, they are content, as having no cause for further doubt. If they cannot learn such causes from external sources, they are compelled to turn to considering themselves, and reflecting what end would have induced them personally to bring about the given event, and thus they necessarily judge other natures by their own. Further, as they find in themselves and outside themselves many means which assist them not a little in the search for what is useful, for instance, eyes for seeing, teeth for chewing, herbs and animals for yielding food, the sun for giving light, the sea for breeding fish, &c., they come to look on the whole of nature as a means for obtaining such conveniences. Now as they are aware, that they found these conveniences and did not make them, they think they have cause for believing, that some other being has made them for their use. As they look upon things as means, they cannot believe them to be self—created; but, judging from the means which they are accustomed to prepare for themselves, they are bound to believe in some ruler or rulers of the universe endowed with human freedom, who have arranged and adapted everything for human use. They are bound to estimate the nature of such rulers (having no information on the subject) in accordance with their own nature, and therefore they assert that the gods ordained everything for the use of man, in order to bind man to themselves and obtain from him the highest honor. ellauri158.html on line 694: Hence also it follows, that everyone thought out for himself, according to his abilities, a different way of worshipping God, so that God might love him more than his fellows, and direct the whole course of nature for the satisfaction of his blind cupidity and insatiable avarice. Thus the prejudice developed into superstition, and took deep root in the human mind; and for this reason everyone strove most zealously to understand and explain the final causes of things; but in their endeavor to show that nature does nothing in vain, i.e. nothing which is useless to man, they only seem to have demonstrated that nature, the gods, and men are all mad together. Consider, I pray you, the result: among the many helps of nature they were bound to find some hindrances, such as storms, earthquakes, diseases, &c.: so they declared that such things happen, because the gods are angry at some wrong done to them by men, or at some fault committed in their worship. Experience day by day protested and showed by infinite examples, that good and evil fortunes fall to the lot of pious and impious alike; still they would not abandon their inveterate prejudice, for it was more easy for them to class such contradictions among other unknown things of whose use they were ignorant, and thus to retain their actual and innate condition of ignorance, than to destroy the whole fabric of their reasoning and start afresh. They therefore laid down as an axiom, that God´s judgments far transcend human understanding. Such a doctrine might well have sufficed to conceal the truth from the human race for all eternity, if mathematics had not furnished another standard of verity in considering solely the essence and properties of figures without regard to their final causes. There are other reasons (which I need not mention here) besides mathematics, which might have caused men´s minds to be directed to these general prejudices, and have led them to the knowledge of the truth. ellauri158.html on line 722: P. 2. prop. 42. Secundi et tertii, et non primi generis cognitio docet nos verum a falso distinguere. ellauri158.html on line 725: P. 2. prop. 43. Qui veram habet ideam, simul scit se veram habere ideam, nec de rei veritate potest dubitare. [in: P. 2. prop. 43. schol., prop. 49. schol., P. 3. prop. 58., P. 4. prop. 27., prop. 52., prop. 56., prop. 62., P. 5. prop. 27.] ellauri158.html on line 730: -- P. 2. prop. 44. coroll. 1. Hinc sequitur, a sola imaginatione pendere, quod res tam respectu praeteriti, quam futuri, ut contingentes contemplemur. ellauri158.html on line 732: -- P. 2. prop. 44. coroll. 2. De natura rationis est res sub quadam aeternitatis specie percipere. [in: P. 4. prop. 62., P. 5. prop. 29.] ellauri158.html on line 761: P. 3. defin. 2. Nos tum agere dico, cum aliquid in nobis aut extra nos fit, cuius adaequata sumus causa, hoc est cum ex nostra natura aliquid in nobis, aut extra nos sequitur, quod per eandem solam potest clare et distincte intelligi. At contra nos pati dico, cum in nobis aliquid fit vel ex nostra natura aliquid sequitur, cuius nos non nisi partialis sumus causa. [in: P. 3. prop. 1., P. 4. prop. 2., prop. 5., prop. 15., prop. 23., prop. 33., prop. 35., prop. 35. coroll. 1., prop. 52., prop. 59., prop. 61., prop. 64.] ellauri158.html on line 765: P. 3. postul. 2. Corpus humanum multas pati potest mutationes, et nihilominus retinere obiectorum impressiones seu vestigia et consequenter easdem rerum imagines. ellauri158.html on line 768: -- P. 3. prop. 1. coroll. Hinc sequitur mentem eo pluribus passionibus esse obnoxiam quo plures ideas inadaequatas habet et contra eo plura agere quo plures habet adaequatas. ellauri158.html on line 774: P. 3. prop. 5. Res eatenus contrariae sunt naturae, hoc est, eatenus in eodem subiecto esse nequeunt, quatenus una alteram potest destruere. [in: P. 3. prop. 6., prop. 10., prop. 37., P. 4. prop. 7., prop. 30.] ellauri158.html on line 789: -- P. 3. prop. 15. coroll. Ex eo solo, quod rem aliquam affectu laetitiae vel tristitiae, cuius ipsa non est causa efficiens, contemplati sumus, eandem amare vel odio habere possumus. [in: P. 3. prop. 16., prop. 35., prop. 35. schol., prop. 41., prop. 50. schol., prop. 52. schol.] ellauri158.html on line 791: P. 3. prop. 16. Ex eo solo, quod rem aliquam aliquid habere imaginamur simile obiecto, quod mentem laetitia vel tristitia afficere solet, quamvis id, in quo res obiecto est similis, non sit horum affectuum efficiens causa, eam tamen amabimus vel odio habebimus. [in: P. 3. prop. 15. schol., prop. 17., prop. 41., prop. 46., P. 4. prop. 34.] ellauri158.html on line 792: P. 3. prop. 17. Si rem, quae nos tristitiae affectu afficere solet, aliquid habere imaginamur simile alteri, quae nos aeque magno laetitiae affectu solet afficere, eandem odio habebimus et simul amabimus. [in: prop. 17. schol.] ellauri158.html on line 800: P. 3. prop. 22. Si aliquem imaginamur laetitia afficere rem, quam amamus, amore erga eum afficiemur. Si contra eundem imaginamur tristitia eandem afficere, contra odio etiam contra ipsum afficiemur. [in: P. 3. prop. 24., prop. 27. coroll. 1.] ellauri158.html on line 804: P. 3. prop. 24. Si aliquem imaginamur laetitia afficere rem, quam odio habemus, odio etiam erga eum afficiemur. Si contra eundem imaginamur tristitia eandem rem afficere, amore erga ipsum afficiemur. [in: P. 3. prop. 35. schol.] ellauri158.html on line 806: P. 3. prop. 25. Id omne de nobis deque re amata affirmare conamur, quod nos vel rem amatam laetitia afficere imaginamur; et contra id omne negare, quod nos vel rem amatam tristitia afficere imaginamur. [in: P. 3. prop. 26., prop. 30. schol., prop. 40. schol., prop. 41. schol., prop. 50. schol., P. 4. prop. 49.] ellauri158.html on line 808: P. 3. prop. 26. Id omne de re, quam odio habemus, affirmare conamur, quod ipsam tristitia afficere imaginamur, et id contra negare, quod ipsam laetitia afficere imaginamur. [in: prop. 40. coroll. 2., prop. 43.] ellauri158.html on line 812: -- P. 3. prop. 27. coroll. 1. Si aliquem, quem nullo affectu prosecuti sumus, imaginamur laetitia afficere rem nobis similem, amore erga eundem afficiemur. Si contra eundem imaginamur eandem tristitia afficere, odio erga ipsum afficiemur. [in: P. 3. prop. 32., aff. defin. 19., aff. defin. 20.] ellauri158.html on line 813: -- P. 3. prop. 27. coroll. 2. Rem, cuius nos miseret, odio habere non possumus ex eo, quod ipsius miseria nos tristitia afficit. ellauri158.html on line 814: -- P. 3. prop. 27. coroll. 3. Rem, cuius nos miseret, a miseria, quantum possumus, liberare conabimur. [in: P. 4. prop. 50.] ellauri158.html on line 816: P. 3. prop. 28. Id omne, quod ad laetitiam conducere imaginamur, conamur promovere, ut fiat; quod vero eidem repugnare sive ad tristitiam conducere imaginamur, amovere vel destruere conamur. [in: P. 3. prop. 29., prop. 31. coroll., prop. 32., prop. 35., prop. 36., prop. 38., prop. 39., prop. 39. schol., prop. 50. schol., prop. 51. schol., prop. 55. schol., P. 4. prop. 19., prop. 37. schol. 2., P. 5. prop. 19.] ellauri158.html on line 817: P. 3. prop. 29. Nos id omne etiam agere conabimur, quod homines cum laetitia aspicere imaginamur, et contra id agere aversabimur, quod homines aversari imaginamur. [in: P. 3. prop. 33., prop. 43., etiam in: TP cap. 7. art. 6.] ellauri158.html on line 819: P. 3. prop. 30. Si quis aliquid egit, quod reliquos laetitia afficere imaginatur, is laetitia concomitante idea sui, tanquam causa, afficietur, sive se ipsum cum laetitia contemplabitur. Si contra aliquid egit, quod reliquos tristitia afficere imaginatur, se ipsum cum tristitia contra contemplabitur. [in: P. 3. prop. 34., prop. 40. schol., prop. 41. schol., prop. 43.] ellauri158.html on line 821: P. 3. prop. 31. Si aliquem imaginamur amare vel cupere vel odio habere aliquid, quod ipsi amamus, cupimus vel odio habemus, eo ipso rem constantius amabimus etc. Si autem id, quod amamus, eum aversari imaginamur, vel contra, tum animi fluctuationem patiemur. [in: P. 3. prop. 35., aff. defin. 44., P. 4. prop. 34. schol., prop. 37., P. 5. prop. 20.] ellauri158.html on line 824: P. 3. prop. 32. Si aliquem re aliqua, qua unus solus potiri potest, gaudere imaginamur, conabimur efficere, ne ille illa re potiatur. [in: P. 3. prop. 32. schol., aff. defin. 33., P. 4. prop. 34.] ellauri158.html on line 826: P. 3. prop. 33. Cum rem nobis similem amamus, conamur, quantum possumus, efficere, ut nos contra amet. [in: P. 3. prop. 34., prop. 38., prop. 42.] ellauri158.html on line 828: P. 3. prop. 35. Si quis imaginatur rem amatam eodem vel arctiore vinculo amicitiae, quo ipse eadem solus potiebatur, alium sibi iungere, odio erga ipsam rem amatam afficietur, et illi alteri invidebit. ellauri158.html on line 831: -- P. 3. prop. 36. coroll. Si itaque unam ex iis circumstantiis deficere compererit, amans contristabitur. ellauri158.html on line 834: P. 3. prop. 38. Si quis rem amatam odio habere inceperit, ita ut amor plane aboleatur, eandem maiore odio ex pari causa prosequetur, quam si ipsam nunquam amavisset, et eo maiore, quo amor antea maior fuerat. [in: P. 3. prop. 44.] ellauri158.html on line 835: P. 3. prop. 39. Qui aliquem odio habet, ei malum inferre conabitur, nisi ex eo maius sibi malum oriri timeat; et contra, qui aliquem amat, ei eadem lege benefacere conabitur. [in: P. 3. prop. 40. coroll. 2., prop. 40. schol., prop. 41. schol., aff. defin. 34., aff. defin. 36., P. 4. prop. 34., prop. 37. schol. 2., prop. 45., prop. 45. coroll. 1., prop. 45. coroll. 2.] ellauri158.html on line 836: -- P. 3. prop. 39. schol. Bonum, malum. Timor, metus, verecundia, consternatio. [in: P. 3. prop. 51. schol., aff. defin. 39., aff. defin. 42., P. 4. prop. 70.] ellauri158.html on line 848: P. 3. prop. 44. Odium, quod amore plane vincitur, in amorem transit; et amor propterea maior est, quam si odium non praecessisset. [in: P. 4. prop. 46.] ellauri158.html on line 862: P. 3. prop. 52. Obiectum quod simul cum aliis antea vidimus, vel quod nihil habere imaginamur, nisi quod commune est pluribus, non tamdiu contemplabimur, ac illud, quod aliquid singulare habere imaginamur. [in: P. 3. prop. 55. coroll. 2. schol., aff. defin. 4., aff. defin. 10.] ellauri158.html on line 935: P. 3. aff. defin. 4. Admiratio est rei alicuius imaginatio, in qua mens defixa propterea manet, quia haec singularis imaginatio nullam cum reliquis habet connexionem. [in: P. 4. prop. 59.] ellauri158.html on line 965: nobis ingeneratur ex eo, quod alios eandem cupiditatem habere imaginamur. ellauri158.html on line 966: P. 3. aff. defin. 34. Gratia seu gratitudo est cupiditas seu amoris studium, quo ei benefacere conamur, qui in nos pari amoris affectu beneficium contulit. [in: P. 4. prop. 71.] ellauri158.html on line 967: P. 3. aff. defin. 35. Benevolentia est cupiditas benefaciendi ei, cuius nos miseret. ellauri158.html on line 968: P. 3. aff. defin. 36. Ira est cupiditas, qua ex odio incitamur ad illi quem odimus malum inferendum. ellauri158.html on line 969: P. 3. aff. defin. 37. Vindicta est cupiditas, qua ex reciproco odio concitamur ad malum inferendum ei, qui nobis pari affectu damnum intulit. ellauri158.html on line 970: P. 3. aff. defin. 38. Crudelitas seu saevitia est cupiditas, qua aliquis concitatur ad malum inferendum ei, quem amamus, vel cuius nos miseret. ellauri158.html on line 1002: -- P. 4. prop. 4. coroll. Hinc sequitur, hominem necessario passionibus esse semper obnoxium, communemque naturae ordinem sequi et eidem parere, seseque eidem, quantum rerum natura exigit, accommodare. [in: P. 4. prop. 37. schol. 2., etiam in: TP cap. 1. art. 5.] ellauri158.html on line 1004: P. 4. prop. 6. Vis alicuius passionis seu affectus reliquas hominis actiones seu potentiam superare potest, ita ut affectus pertinaciter homini adhaereat. [in: P. 4. prop. 37. schol. 2., prop. 43., prop. 44., prop. 60., P. 5. prop. 7.] ellauri158.html on line 1015: P. 4. prop. 12. Affectus erga rem, quam scimus in praesenti non existere et quam ut possibilem imaginamur, ceteris paribus intensior est, quam erga contingentem. [in: P. 4. prop. 12. coroll.] ellauri158.html on line 1016: -- P. 4. prop. 12. coroll. Affectus erga rem, quam scimus in praesenti non existere et quam ut contingentem imaginamur, multo remissior est, quam si rem in praesenti nobis adesse imaginaremur. [in: P. 4. prop. 17.] ellauri158.html on line 1017: P. 4. prop. 13. Affectus erga rem contingentem, quam scimus in praesenti non existere, ceteris paribus remissior est, quam affectus erga rem praeteritam. ellauri158.html on line 1018: P. 4. prop. 14. Vera boni et mali cognitio, quatenus vera, nullum affectum coercere potest; sed tantum quatenus ut affectus consideratur. ellauri158.html on line 1026: P. 4. prop. 20. Quo magis unusquisque suum utile quaerere, hoc est, suum esse conservare conatur et potest, eo magis virtute praeditus est; et contra, quatenus unusquisque suum utile, hoc est, suum esse conservare negligit, eatenus est impotens. [in: P. 4. prop. 35. coroll. 2., prop. 37. schol. 2.] ellauri158.html on line 1028: P. 4. prop. 21. Nemo potest cupere beatum esse, bene agere et bene viverem qui simul non cupiat esse, agere et viverem hoc estm actu existere. [in: P. 4. prop. 22. coroll.] ellauri158.html on line 1031: P. 4. prop. 23. Homo quatenus ad aliquid agendum determinatur ex eo, quod ideas habet inadaequatas, non potest absolute dici ex virtute agere; sed tantum quatenus determinatur ex eo, quod intelligit. [in: P. 4. prop. 28.] ellauri158.html on line 1032: P. 4. prop. 24. Ex virtute absolute agere nihil aliud in nobis est, quam ex ductu rationis agere, vivere, suum esse conservare (haec tria idem significant) idque ex fundamento proprium utile quaerendi. [in: P. 4. prop. 36., prop. 37., prop. 56., prop. 67., prop. 72., P. 5. prop. 41.] ellauri158.html on line 1035: P. 4. prop. 26. Quicquid ex ratione conamur, nihil aliud est quam intelligere; nec mens quatenus ratione utitur, aliud sibi utile esse iudicat nisi id quod ad intelligendum conducit. [in: P. 4. prop. 27., prop. 28., prop. 36., prop. 37., prop. 38., prop. 40., prop. 48., prop. 53., P. 5. prop. 9., prop. 10.] ellauri158.html on line 1037: P. 4. prop. 28. Summum mentis bonum est Dei cognitio, et summa mentis virtus Deum cognoscere. [in: P. 4. prop. 36., P. 5. prop. 20., prop. 25., prop. 27.] ellauri158.html on line 1038: P. 4. prop. 29. Res quaecumque singularis, cuius natura a nostra prorsus est diversa, nostram agendi potentiam nec iuvare nec coercere potest, et absolute res nulla potest nobis bona aut mala esse, nisi commune aliquid nobiscum habeat. [in: P. 4. prop. 31. coroll.] ellauri158.html on line 1051: P. 4. prop. 36. Summum bonum eorum, qui virtutem sectantur, omnibus commune est, eoque omnes aeque gaudere possunt. [in: P. 4. prop. 37., P. 5. prop. 20.] ellauri158.html on line 1061: P. 4. prop. 42. Hilaritas excessum habere nequit, sed semper bona est, et contra melancholia semper mala. ellauri158.html on line 1062: P. 4. prop. 43. Titillatio excessum habere potest et mala esse; dolor autem eatenus potest esse bonus, quatenus titillatio seu laetitia est mala. [in: P. 4. prop. 44., prop. 47., prop. 59.] ellauri158.html on line 1063: P. 4. prop. 44. Amor et cupiditas excessum habere possunt. ellauri158.html on line 1077: -- P. 4. prop. 50. coroll. Hinc sequitur, quod homo qui ex dictamine rationis vivit, conatur, quantum potest, efficere ne commiseratione tangatur. ellauri158.html on line 1113: P. 4. prop. 61. Cupiditas, quae ex ratione oritur, excessum habere nequit. [in: P. 4. prop. 63. coroll., P. 5. prop. 4. schol.] ellauri158.html on line 1121: -- P. 4. prop. 64. coroll. Hinc sequitur, quod si mens humana non nisi adaequatas haberet ideas, nullam mali formaret notionem. [in: P. 4. prop. 68.] ellauri158.html on line 1128: P. 4. prop. 68. Si homines liberi nascerentur, nullum boni et mali formarent conceptum, quamdiu liberi essent. ellauri158.html on line 1171: P. 5. prop. 14. Mens efficere potest, ut omnes corporis affectiones seu rerum imagines ad Dei ideam referantur. [in: P. 5. prop. 15., prop. 16., prop. 20. schol., prop. 39.] ellauri158.html on line 1179: P. 5. prop. 18. Nemo potest Deum odio habere. [in: P. 5. prop. 20.] ellauri158.html on line 1190: P. 5. prop. 25. Summus mentis conatus summaque virtus est res intelligere tertio cognitionis genere. [in: P. 5. prop. 27.] ellauri158.html on line 1192: P. 5. prop. 26. Quo mens aptior est ad res tertio cognitionis genere intelligendum, eo magis cupit, res eodem hoc cognitionis genere intelligere. ellauri158.html on line 1193: P. 5. prop. 27. Ex hoc tertio cognitionis genere summa, quae dari potest, mentis acquiescentia, oritur. [in: P. 5. prop. 32., prop. 36. schol., prop. 38. schol.] ellauri158.html on line 1194: P. 5. prop. 28. Conatus seu cupiditas cognoscendi res tertio cognitionis genere oriri non potest ex primo, at quidem ex secundo cognitionis genere. ellauri158.html on line 1200: P. 5. prop. 32. Quicquid intelligimus tertio cognitionis genere, eo delectamur, et quidem concomitante idea Dei tamquam causa. [in: P. 5. prop. 32. coroll., prop. 36., prop. 42.] ellauri158.html on line 1201: -- P. 5. prop. 32. coroll. Ex tertio cognitionis genere oritur necessario amor Dei intellectualis. [in: P. 5. prop. 33. schol., prop. 35., prop. 36., prop. 42.] ellauri158.html on line 1202: P. 5. prop. 33. Amor Dei intellectualis, qui ex tertio cognitionis genere oritur, est aeternus. [in: P. 5. prop. 33. schol., prop. 37., prop. 39.] ellauri158.html on line 1214: sit contrarium, sive quod ipsum possit tollere. [in: P. 5. prop. 38.] ellauri158.html on line 1216: P. 5. prop. 38. Quo plures res secundo et tertio cognitionis genere mens intelligit, eo minus ipsa ab affectibus, qui mali sunt, patitur et mortem minus timet. [in: P. 5. prop. 42.] ellauri158.html on line 1223: P. 5. prop. 41. Quamvis nesciremus, mentem nostram aeternam esse, pietatem tamen et religionem et absolute omnia, quae ad animositatem et generositatem referri ostendimus in quarta parte, prima haberemus. ellauri158.html on line 1225: P. 5. prop. 42. Beatitudo non est virtutis praemium, sed ipsa virtus; nec eadem gaudemus, quia libidines coercemus, sed contra quia eadem gaudemus, ideo libidines coercere possumus. ellauri159.html on line 43: Se mitä tässä ajan takaa on että miten albumin 98 luonnetaksonomioihin saadaan takas mukaan se niistä poispudotettu arvoaxeli. Epäilemättä kullakin luonnetyypillä on omat helmasyntinsä ja luonnolliset hyveensä. Mutta niitä ei saa esiin ellei mukaan ota jotain preferenssejä. Todennäköisesti se on kaikkien uskontojen peukuttama tiimiajattelu. Siihenhän uskontoja tarvitaan. Niinkuin Jepu sanoi, en tullut noutamaan jo lunastettuja, vaan ostamaan ylijääneitä kelvottomia. Eli siis matelijanaivo luonnostaan johtaa apinoita tekemään tietyntapaisia temppuja, ja yliminä käskyineen ohjaa sitä suositettuun käytöxeen, joka hyödyttää tiimin johtoa. (Tai siis tarkoitan, koko tiimiä, sanoo nilkki yskähdellen nyrkkiinsä. Tää on win-win tilanne, I win a lot and you guys win a tiny bit. Älkää olko kateita, se on 1 tappavista synneistä.) Just tätä angstasi Paavali Roomalaiskirjeen 7. luvussa. ellauri159.html on line 45: Kymmenen käskyä tai dekalogi (hepr. ‏עשרת הדברים‎, Aseret ha-Dvarîm) ovat juutalaisen ja kristillisen uskon mukaan Jumalan ihmiselle Mooseksen välityksellä Siinain vuorella antamat käskyt. Kristinuskon eri suunnissa käytetään hiukan erilaista numerointia käskyistä. Käskyistä käytetään myös nimeä Dekalogi, joka tulee kreikan sanasta δεκάλογος tai "dekalogos", suomeksi kymmenen lausetta, kymmenen lausuntoa, kymmenen puheenvuoroa tai kymmenen tiedonantoa, tai mixei 10 logoa. Käskyä-muodon lausunnot saavat Raamatusta, kymmenen käskyä, aseret had'varim Raamatusta käskyt löytyvät Toisesta Mooseksen kirjasta (2 Moos. 20:1–17) sekä varuixi myös Viidennestä Mooseksen kirjasta (5 Moos. 5:6–21). ellauri159.html on line 59: Different religious traditions divide the seventeen verses of Exodus 20:1–17 and their parallels in Deuteronomy 5:4–21 into ten commandments in different ways, shown in the table below. Some suggest that the number ten is a choice to aid memorization rather than a matter of theology. ellauri159.html on line 415: L: Lutherans follow Luther's Large Catechism, which follows Augustine but subordinates the prohibition of images to the sovereignty of God in the First Commandment and uses the word order of Exodus 20:17 rather than Deuteronomy 5:21 for the ninth and tenth commandments. ellauri159.html on line 435: Have but one God: thy knees were sore ellauri159.html on line 454: There’s no objection to divorce. ellauri159.html on line 456: To steal were folly, for ’tis plain ellauri159.html on line 457: In cheating there is greater gain. ellauri159.html on line 565: There is no single document about the knightly code that lists all the virtues like this. It’s a modern interpretation of several documents that outline some kind of behavioral code for knights. Between 1170 and 1220 there were several documents outlining a code of conduct for knights but there wasn’t a decision made to use a single one. The overarching idea of these virtues was “chivalry”. Chivalry originated in the Holy Roman Empire from the idealization of the cavalryman. Military bravery, individual training, and service to others—especially in Francia, among horse soldiers in Charlemagne’s cavalry. ellauri159.html on line 567: I’m aware that “knightly virtues” sounds a lot like a fedora wearing “nice guy”. If you go back in history, I don’t think you can deny that knights were pretty badass and nothing like the modern day “nice guy”. The difference is that a real knight was strong and powerful. A “nice guy” tries being nice because he is powerless. There is a big difference. Suggested post: A gentleman is not a “nice guy” ellauri159.html on line 569: It’s almost like the knightly virtues are the ideal masculine character. And in my opinion these virtues are a good ideal to strive towards. This is something to keep in mind. This code wasn’t meant for everyone. It’s for soldiers on horses, you know, knights… This combination of virtues is supposed to be the best possible behavior of a knight, a soldier, a fighting man. There is no mention of women and children anywhere. Naiset ja lapset ja homot ruikulikakat älkööt vaivautuko. Tää on kovien poikien leikkiä. ellauri159.html on line 594: Kristityillä kavaljeereilla on kokonaista 24 hyveen luettelo: ellauri159.html on line 624: Luke on talousliberaaliuskossa. In the time of the medieval knight, making prudent love made the difference between life and death, wealth or poverty, health or illness, safety or turmoil, marriage or no marriage, and children or no children. And it is no different for today’s knight. Making prudent decisions daily will help lead a fruitful and effective life. ellauri159.html on line 635: If we are “full of ourselves,” we are usually “full of shit”. Being empowered and acting out of our own self-will may get us pretty far, but not in God’s eyes. The jealous God prefers us to be emptied of our own strength so he can fill us up with his own strength. ellauri159.html on line 646: A knight needs both perseverance and patience. Perseverance is staying with a project or battle until it is finished. Patience is tolerating a pain in the ass, like the Reverend Billy Graham, these two virtues are interrelated. ellauri159.html on line 650: Honest to God honor comes to a person when they serve and live only for God. Sometimes others acknowledge this honor publically, which is a perk, but this is never a true knight’s goal. A good reputation (at least among those where a good reputation is valued) is nice to have, but that’s never his goal either. Nonetheless, having a good name is “more desirable than great riches; to be esteemed is better than silver or gold” (Proverbs 22:1). ellauri159.html on line 654: Each of you should look to your own interests, but also to the interests of others. Your attitude should be the same as that of Christ Jesus, who was nothing much as such. ellauri159.html on line 661: A knight’s sacrifice is by using his strength on behalf of the weak. Sharing our food and providing the wanderer with shelter and clothing are also acts of sacrifice, but they can also be counted as hospitality or charity, depending on the sttus of the other guy. ellauri159.html on line 675: Perhaps the clearest way to define loyalty is unswerving in allegiance to the latest boss. We are all on different paths in life; when you choose to not swerve from the path the latest lord has for you, that’s loyalty. When you have the opportunity to veer from it for friendship or marriage but choose not to, you are acting out of loyalty. When you spit on your parents to join a sect, that is loyalty. This is the new law, fuck the ten commandments. ellauri159.html on line 682: Being truthful means being real honest with the facts, but it also means living in a way where what you know to be true influences your daily actions. A knight who has not yet fully resolved that he will speak only the truth will stumble on a lie. ellauri159.html on line 686: But among you there must not be even a hint of sexual immorality, or of any kind of impurity, or of greed, because these are improper for God’s holy people. Nor should there be obscenity, foolish talk, or coarse joking, which are out of place, but rather thanksgiving. For of this you can be sure: No immoral, impure, or greedy person—such a man is an idolater—has any inheritance in the kingdom of Christ and of God. ellauri159.html on line 707: Let us not become weary in doing good, for at the proper time we will reap a harvest if we do not give up. Therefore, as we have opportunity, let us do good to all people, especially to those who belong to the family of believers. ellauri159.html on line 715: For what makes you different from anyone else? That you hurt? ellauri159.html on line 748: While the prevailing view among anthropologists was long that hunter/gatherer tribes were very peaceful — bucolic, noble savages — many modern researchers like Wrangham, Napoleon Chagnon, and Steven Pinker convincingly argue that just the opposite is true. Amongst premodern peoples who lived in proximity to neighboring tribes, there is strong evidence that conflict was in fact continual and quite bloody. Primitive human males literally aped their ancestors — forming small gangs, competing for status, and fiercely maintaining boundaries. In the few tribes that did allow women to take part in raiding parties, just like as with the chimpanzees, typically only one or two childless women would choose to come along. ellauri159.html on line 751: In primitive times, what mattered most were not individual desires, but the needs of the group — that which helped the tribe survive as a whole trumped everything else. Niin ja sit naiset on tosi kehnoja suunnistamaan, ne seuraa vaan ennalta merkittyjä hajujälkiä. ellauri159.html on line 755: “When men evaluate each other as men, they still look for the same virtues that they’d need to keep the perimeter. Men respond to and admire the qualities that would make men useful and dependable in an emergency. Men have always had a role apart, and they still judge one another according to the demands of that role as a guardian in a gang struggling for survival against encroaching doom. Everything that is specifically about being a man—not merely a person—has to do with that role.” –Jack Donovan, The Way of Men ellauri159.html on line 757: As I’ve been working on this series, thinking through the tradition of manhood, and attempting to synthesize Gilmore’s findings and the manifestations of the manly code in different cultures, boy, it’s really tasked my brain. When my mind got tied up in knots and the meaning of manhood became seemingly impenetrable and obscure, I often found myself thinking about the definition of masculinity laid out in Jack Donovan’s The Way of Men. It is so simple that even I can wrap my skull around it. ellauri159.html on line 761: If there are females in your group, they will have plenty of hard and necessary work to do. Everyone will have to pull their own weight, but the hunting and fighting is almost always going to be up to the men. When lives are on the line, people will drop the etiquette of equality and make that decision again and again because it makes the most sense… ellauri159.html on line 772: To the description of the ideal perimeter-keeper outlined above, Donovan assigns four “tactical virtues”: strength, courage, mastery, and honor. These are “simple, amoral, and functional virtues” — “the practical virtues of men who must rely on one another in a worst case scenario.” They are “amoral” because they are crucial to the success of any gang — no matter if what they’re fighting for is right or wrong. Strength, courage, mastery, and honor are the attributes needed in a team of Navy SEALs just as much as a family of Mafioso. If you’ve ever wondered why we are fascinated by gangsters, pirates, bank robbers, and outlaws of all stripes, and can’t help but think of them as pretty manly despite their thuggery and extralegal activities, now you know; they’re not good men, but they’ve mastered the core fundamentals of being good at being men. So they are good men, though they are bad men. I mean. ellauri159.html on line 778: Courage: The spirit /will/discipline to engage and employ one’s strength when inwardly tempted to shrink/run/hide. There are “higher” forms of courage, but at its most fundamental, it represents an outwardly demonstrated indifference to risk, pain, and physical danger. ellauri159.html on line 780: Mastery: Skill and adeptness in using the techniques and technology employed in hunting and fighting; a deft understanding of knowledge that saves lives and furthers the interests of your group. ellauri159.html on line 782: Honor: Traditional honor is not the same as integrity — living up to your own, personal standards. Traditional honor is a reputation for strength, courage, and mastery — as judged by other men. Honorable men care about being manly, knowing that each individual member’s prowess in the tactical virtues bolsters the strength and reputation of the gang as a whole and thus deters attack from rival gangs. Dishonorable men, on the other hand, evince indifference or hostility to the standards, weakening the group and leaving it more vulnerable. ellauri159.html on line 787: Strength, courage, mastery, and honor are virtues that obviously aren’t exclusive to men, and it’s not that there haven’t been women who have embodied these traits in every age (as we shall see next time, the idea of a soft, fragile femininity is a modern conception). It isn’t that women shouldn’t seek these attributes either. Rather, the tactical virtues comprise the defining traits of masculinity. If a woman isn’t strong or acts afraid in the face of danger, no one thinks of her as less womanly because of it. Yet such shortcomings will be seen as emasculating in a man, even today. ellauri159.html on line 789: So what are the defining traits of femininity? Oh-hoho, I’m not going to touch that with a ten-foot pole. I´m not THAT brave. It’s taken me years to understand manhood, and I’m still refining my views. I wouldn’t appreciate it if a woman who hadn’t rigorously studied masculinity offered an off-the-cuff definition for it, so I will refrain from doing likewise. Someone should start an awesome Art of Womanliness-type blog and explore the subject. I’ll be a reader. ellauri159.html on line 791: Even the men we hold up as proof that you can be manly by living the higher virtues without completely fulfilling the 3 P’s of Manhood (or even 3 pushups) ultimately derive their inspiration from the fundamental underpinnings of the tactical virtues. Figures like Gandhi and Jesus are lauded for their non-violence and their goodness, but our ability to think of them as manly, derives from their embrace of masculine expendability – a courageous indifference to the pain and suffering others might inflict on their physical body. They were good men, certainly, but their willingness to sacrifice themselves for the sake of their people, also made them good at being men. Gandhi did procreate a lot. Jesus provided for millions of preachers. Both were expendable. That´ll do, welcome to the perimeter pencil necks. ellauri159.html on line 796: Brauerei Plötz ellauri159.html on line 808: Hyvää: jungilaisuus koska se nazaa mun eläinhahmoihin; se että eri juonia on vaan 7. That having been said, here are Booker's seven plots: ellauri159.html on line 840: Pitäisi ehkä miettiä mix ne olis just nää 7 eikä esim jotkut toiset 8. Eli mix just nää? Piirteytetään näin: montako heroa, montako konnaa, miten niille käy, ja mitä palkintoa pääasiassa tavoitellaan (EFK mielessä): n heroa H, n konnaa V, H/V käy hyvin/huonosti +/-, teema EAT!/FUCK!/KILL! (1 tai useampia). Monsteri ja kvesti eroaa siinä että toisessa on paha joka pitää lopettaa ja toisessa hyvä joka pitää saada. Siis kristillisiltä kavaljeereilta tuttu mercy/grace erottelu. ellauri159.html on line 859: oWhen I was just a lad of ten, my father said to me, I´m sitting here in the boring room ellauri159.html on line 860: "Come here and take a lesson from the lovely lemon tree." It´s just another rainy Sunday afternoon ellauri159.html on line 894: For those of you who are not familiar with Myers-Briggs or the MBTI (Myers-Briggs Type Indicator), it is a personality profiling system based on Jung’s typological theory that was developed by Katherine Cook Briggs and her daughter Isabel Briggs Myers. In the Myers-Briggs typology system, there are sixteen personality types consisting of four letters: E for extrovert or I for introvert, S for sensor or N for intuitive, T for thinker or F for feeler, and P for perceiver or J for judger. Psychologist David Keirsey later sorted these types into four temperaments. You can read more about Myers-Briggs here and find books about it here. Myers-Briggs typology can offer a lot of insight into how someone thinks, and in the case of an author, how someone writes. ellauri159.html on line 900: ESTJs are industrious traditionalists whose extroversion often leads them to take charge of situations. They are generally pragmatic and like things to be organized and clear. They are driven by a need to analyze and bring order to the world. ESTJ writers include Amy Chua, E.L. James, Dr. Phil McGraw, Tom Clancy, Ann Coulter, Michelle Malkin, Bill O’Reilly, Billy Graham, and Sonia Sotomayor. Learn more about how ESTJs write here. ellauri159.html on line 905: ESFJs are the Molly Weasleys of the world. Outgoing and community-minded, people of this type value loyalty, dependability, and practicality. They are driven by an active and intense caring about people along with a strong desire to bring harmony to their relationships. Barbara Walters and Chris Wallace are ESFJ authors. Learn more about how ESFJs write here. ellauri159.html on line 910: ISFJs are quiet, caring, and dependable people who have a strong sense of personal responsibility. They are realistic and excellent organizers. One ISFJ author is Mother Teresa. Learn more about how ISFJs write here. ellauri159.html on line 915: ISTJs are logical pragmatists with a strong sense of personal responsibility. They take their work seriously and pay great attention to detail. Thomas Hobbes, Sigmund Freud, Martin Heidegger, Xenophon, and Ayaan Hirsi Ali are examples of ISTJ writers. Learn more about how ISTJs write here. ellauri159.html on line 923: ESTPs are enthusiastic adventurers who enjoy hands-on experiences. They are realists who accept the world the way it is and focus on enjoying new activities and challenges. Famous ESTP authors include Sir Arthur Conan Doyle, Glenn Beck, Bret Easton Ellis, the Marquis de Sade, Ernest Hemingway, John Grisham, Dale Carnegie, Stephen R. Covey, Epicurus, and Rhonda Byrne. Learn more about how ESTPs write here. ellauri159.html on line 928: ESFPs are enthusiastic about having new experiences and meeting new people. They are generally warm and adaptable realists who go with the flow. ESFP authors include Tony Robbins, Wayne Dyer, Deepak Chopra, Bill Clinton, and Paulo Coelho. Learn more about how ESFPs write here. ellauri159.html on line 933: ISFPs are the quintessential free spirit. They feel deeply and often have an adventurous approach to life. They are quiet, adaptable, and compassionate. One ISFP author is Thich Nhat Hanh. Learn more about how ISFPs write here. ellauri159.html on line 938: ISTPs are driven by a desire to understand how things work. They are logical and realistic people who enjoy solving problems in a hands-on way. ISTP writers include Miyamoto Musashi and the Dalai Lama. Learn more about how ISTPs write here. ellauri159.html on line 946: ENFPs thrive on the new–new people, new activities, and new ideas. They see what is possible and are generally energetic, enthusiastic, and spontaneous. ENFP writers include Oscar Wilde, Aldous Huxley, Umberto Eco, Salman Rushdie, Anne Frank, Kurt Vonnegut, Anaïs Nin, Dr. Seuss, Hunter S. Thompson, and Erica Jong. Learn more about how ENFPs write here. ellauri159.html on line 951: ENFJs care intensely about people and are driven by a need for relational harmony. They tend to be warmly expressive and empathetic people who enjoy helping others reach their potential. ENFJ writers include Johann von Goethe, Matthieu Ricard, Erasmus of Rotterdam, and Erich Fromm. Learn more about how ENFJs write here. ellauri159.html on line 956: INFJs have an inner world filled with ideas, symbols, and possibilities. They are passionate, idealistic, and have a deep concern for others. INFJ writers include Plato, Mary Wollstonecraft, Nathaniel Hawthorne, Dante Alighieri, Fyodor Dostoevsky, Agatha Christie, Charlotte Brontë, J.K. Rowling, Carl Jung, and Leo Tolstoy. Learn more about how INFJs write here. ellauri159.html on line 961: INFPs are the dreamers of the world. They are deeply idealistic and passionate about their beliefs, ideas, and relationships. INFP writers include Jean-Jacques Rousseau, Albert Camus, George Orwell, J.R.R. Tolkien, Virginia Woolf, Antoine de Saint-Exupery, A.A. Milne, Franz Kafka, Edgar Allan Poe, John Milton, William Blake, Hans Christian Anderson, William Shakespeare, Homer, and George R.R. Martin. Learn more about how INFPs write here. ellauri159.html on line 969: ENTJs are forceful personalities who excel at conceptual strategy and executing plans. They are future-oriented and natural leaders. Robert James Waller and Sheryl Sandberg are two examples of ENTJ writers. Learn more about how ENTJs write here. ellauri159.html on line 974: ENTPs love new ideas and possibilities and are excited by innovation. They are energetic, enthusiastic, and spontaneous people with a deep need to understand the world around them. ENTP writers include Socrates, Niccolo Machiavelli, George Bernard Shaw, Chuck Palahniuk, Benjamin Franklin, Voltaire, and Mark Twain. Learn more about how ENTPs write here. ellauri159.html on line 979: INTPs have a deep need to make sense of the world and are generally logical, analytical, and emotionally detached. They enjoy new ideas and are adaptable in their lifestyle, if not always their thinking. INTP writers include Richard Dawkins, Immanuel Kant, Charles Darwin, Hannah Arendt, John Locke, Thomas Aquinas, Rene Descartes, and John le Carre. Learn more about how INTPs write here. ellauri159.html on line 984: INTJs are idea people, driven by their inner world of possibilities and a deep need to understand the world around them. They are logical, systematic thinkers who enjoy turning their visions into a reality. INTJ writers include Jane Austen, C.S. Lewis, Emily Brontë, Ayn Rand, Lewis Carroll, Friedrich Nietzsche, Stephen Hawking, Isaac Asimov, Christopher Hitchens, and Karl Marx. Learn more about how INTJs write here. ellauri159.html on line 989: Note: I referenced the type descriptions at the Center for Applications of Psychological Type. Author types are based on research and educated guesses. No one can type a person with 100% accuracy except a professional or the person him/herself. If even they. ellauri159.html on line 1001: Ss are concrete thinkers, placing more trust in experience than in flashes of insight. They’re more interested in sensory data than in the patterns perceived by the unconscious mind. Ss tend to be intellectually content—they want to enjoy the world. ellauri159.html on line 1004: Ns are abstract thinkers, placing more trust in flashes of insight than in experience. They’re less interested in sensory data than in the patterns perceived by the unconscious mind. Ns tend to be intellectually restless—they want to change the world. ellauri159.html on line 1041: Write for an audience, seeing you want to hear how people were affected by your work. With sufficient encouragement and clear instructions, you might even be able adapt the piece to the expectations of a teacher, boss, or editor. A lack of feedback is likely to demotivate you. To avoid this, seek out an environment where people appreciate hearing your stuff over and over. ellauri159.html on line 1043: You do well in a collaborative environment. You might enjoy writing plays, skits, or videos that illustrate your topic. You like gossip and writing about events and people, and may therefore gravitate toward journalism. ellauri159.html on line 1095: Prefer writing in an active environment like panoramic office or gym where you can shape your ideas by discussing them with others. You may also want to use a voice recorder so you don’t have to write so much and work shackled to a computer. ellauri159.html on line 1101: Try to consider the audience if at all possible. Where appropriate, incorporate a human element into your writing to help human readers connect to the topic. (Analogously if you write to chickens.) Use your powers of persuasion to sway others to your point of view. Ask someone you trust to review your writing to make sure you’ve achieved the desired effect, i.e. swayed them. ellauri159.html on line 1111: Build your topic around concrete elements like quotations. This may be a good approach to help organize a first draft. During the revision process, add your own unique words here and there to avoid relying too much on other people’s ideas. ellauri159.html on line 1115: You may procrastinate because writing is essentially an introverted activity, and you are a super extrovert. Be sure to schedule ample time for revision (your own and your poor teacher´s). Don´t worry, the first draft is sure be unfocused—full of ideas but without a unifying theme. The subsequent drafts will be the same, until your teacher can isolate your best ideas and weave them together more or less coherently. ellauri159.html on line 1133: You can become blocked by criticism or by discord in their environment. Try writing in a quiet, outdoor space, where you can release your stress and immerse yourself in the natural world. If you have family, throw them out. Meditation or yoga may also help. Isolate yourself from negativity and listen to the music of your own thoughts and feelings. ellauri159.html on line 1135: You may feel paralyzed if expectations are too vague or too rigid. Seek clarification where possible, or find a mentor who can offer advice and serve as a ghost writer. Consider how your writing can help people in practical ways, in particular, improve your own financial situation. ellauri159.html on line 1147: Focus on original facts rather than original ideas. You need not be interested in theory except as a way of exploring what’s tangled and undemonstrable. Seek mastery rather than discovery, although this may mean applying a new technology to an old battlefield. You don’t want to be the first—you want to be the best, and last (on the battlefield). ellauri159.html on line 1167: It´s OK to postpone starting a project if the topic doesn’t grab you. When at a deadline, use your prolific imagination to find an angle that interests you. Free-write or cluster to generate ideas. Look to newspapers, magazines, or the internet for inspiration. Write a strong opening paragraph to get your creativity flowing. ellauri159.html on line 1177: You draw inspiration from being a know-it-all and educating people. You tend to read extensively and to collect words they consider particularly apt, like David Wallace. If their writing project involves others, you often take a leadership role, and repeat the word 'actually' in everybody´s face. You may also beep like a truck on reverse. You thrive in a harmonious atmosphere where everyone respects your opinion. Having a strong need to feel in control of your projects, you want to work in a cooperative environment conducive to driving a project to completion. ellauri159.html on line 1183: But pay heed: choose broad topics with wide-ranging effects on people. Be careful to limit the subject to what you can realistically explore in sufficient depth within the scope of the project. The class lasts just three quarters, keep that in mind. At the same time, don’t rush through the brainstorming process at the beginning. Tap into your creativity, letting one student thought suggest another. Reflect on what aspects of the topic interest you most. ellauri159.html on line 1185: You naturally have little interest in subjects that offend your sensibilities, because your thinking and writing is extremely conventional. Seek input from other teachers if you feel stuck. Consider how your audience feels about the subject. Find something to believe in, and advocate your position. Use anecdote and humor to connect to your students, I mean your readers. ellauri159.html on line 1193: You work best in a quiet environment where you cannot be interrupted. You reflect on the topic before you begin writing, mentally structuring the material and looking for patterns. Don’t allow yourself to be rushed into starting a project before you’re ready. You are generally good at estimating how long this preparation stage will take. When you finally sit down to write, their ideas tend to be well-developed and organized. Their language may seem formal at first. If that’s the case for you, don’t fight it—you can soften this tendency during revision. ellauri159.html on line 1195: You prefer writing about personal topics. You may encounter difficulty if the topic isn’t meaningful to you. If so, try different angles until you find one that engages you. If you’re a technical writer, for example, you can take pride in knowing that when you write clear instructions, you help your customers perform their tasks quickly and effectively. This sense of meddling with people’s lives is important to writers. ellauri159.html on line 1199: When you strive for eloquence, avoid wasting time polishing an early draft or searching too long for the exact word. Instead, get your ideas down. Don’t be afraid to use clichés—wait until the revision stage to fix problems. There’s no point in perfecting something that may get cut later. Anyway, clichés are fine. We use them all the time. ellauri159.html on line 1203: You tend to communicate passionately about your beliefs. You tend to start writing before finishing research on life, the universe, and everything, wanting to commit your half-baked insights to paper. Be sure to gather enough data to support your position, and include alternative facts for balance. This is one arena where it may be healthy to indulge your perfectionist tendencies. Get the facts right enough to maintain plausibility. ellauri159.html on line 1209: According to Dr. Phil, 90% of relationship problems can’t be solved. Why? Because it would require one person or the other to compromise their values. So the best a couple can do is to agree to disagree. INFJs don’t want people to compromise their values—yet that 90% statistic is bound to discourage INFJs like me. I suspect it isn’t the relationship problems themselves that lead to the INFJs’ dissatisfaction; it’s the fact that the problems can’t be solved. Perhaps the INFJs feel that if only they could be more creative, or their partner could be more flexible, the little annoyances that have existed since the first day of the relationship could be eliminated. Not so. No amount of skill or understanding will make naturally ingrained differences go away. ellauri159.html on line 1213: Perhaps this is what draws me to writing women’s fiction. I can create relationship problems, which I can then go about solving, without hurting anyone but my fictional characters in the process. Real life, unfortunately, doesn’t work that way. The INFJs’ search for perfection can damage otherwise good relationships. So I propose a revised Serenity Prayer for INFJs: God grant me the serenity to accept the things I cannot change. Period. Oh, I got my period. ellauri159.html on line 1217: You work best in a quiet environment where they won’t be interrupted, thanx to the I. LIkewise, you like autonomy so you can perfect your writing according to yourr own high standard without having to follow someone else’s low standard. ellauri159.html on line 1221: You have a keen insight into the nature of things. Your prose often conveys startling images of mood or atmosphere rather than objects. Maybe you should consider poetry, or rap. You enjoy complexity and can patiently unravel dense material like a terrier. You are able to see many sides of an argument and so may have difficulty reaching a conclusion, or even reaching a period, like Pynchon. During the writing process, you may often pause to consider alternatives or to seek seeming connections between obviously disparate things. That´s a paranoid feature, so you may be an asthenic person. Consult Krezmer´s typology. ellauri159.html on line 1224: You make the mistake to write in purely abstract terms. That just won´t do these days. You must communicate values and personal television through your writing. Nobody is interesting in abstractions. They search for the meaning behind the facts, and so consider the facts themselves to be of marginal importance. This is true; however, throw in some facts to dazzle your readers, like Bob Heinlein. During revision, add concrete details like the size of Peewee´s bra. Appeal to the five senses. Include Peeweeś vital statistics. Incorporate other points of view for balance. Make sure your research backs up your conclusion. ellauri159.html on line 1232: You want to master the subject everyone´s whining about. You enjoy the challenge of technical topics, and you focus on crafting clear, concise instructions. However, if you don’t see the perks of the writing project, your interest may wane. Discuss the project with friends or colleagues to help you find a way to increase your reward. ellauri159.html on line 1236: You naturally write with an authoritative voice. You want to fake competence in the subject you’re writing about. To boost your success, gather sufficient details to make it look that you have a thorough understanding of the topic. Humanize the writing by including anecdotes making fun of other idiots or otherwise engaging the reader’s interest. ellauri159.html on line 1246: You’re rarely at a loss for wacky ideas. While many people struggle to find a topic, you may have difficulty limiting yourself to just one. You may enjoy exploring controversial subjects or devising clever solutions to problems. You have fun playing with different possibilities, and see where they lead you. To classroom corner or to prison most likely. ellauri159.html on line 1250: You may do well to compose an article, essay, or story by speaking into a voice recorder. If the thought of transcribing the recording sounds unbearably tedious to you, consider paying (or persuading) someone else to do it. To sustain your enthusiasm, gather visual elements to use in the piece. Devise your own strategies to make the writing process more interesting. (Wow this really makes you sound like a nincompoop!) ellauri159.html on line 1252: You are motivated by a desire to innovate. You tend to seek a unique approach even to ordinary topics. Conversely, you tend to be good at making complex subjects simple and interesting ones boring. Stay focused, and let your desire to prove your competence and ingenuity drive you forward until the project is complete. Dont run around like the crazy fox in Kamalat eläimet (Awful Animals). Your medical diagnosis is ADHD. ellauri159.html on line 1275: You prefer to work independently in a quiet environment. You like the flexibility of setting your own goals. You may spend long hours on a project if the subject engages you, becoming deeply invested in the outcome. Remember to keep the family in mind to help ensure that your writing is as interesting to them as it is to you. ellauri159.html on line 1277: You tend to be good at organizing ideas and weeding out logical inconsistency. You have a natural propensity for clarifying the complex. But you will likely need to make a conscious effort to include the personal dimensions of a topic. (Well I do, no two ways about that!) During revision, look for places where you can add examples or anecdotes, if appropriate, to illustrate the facts. This engages the reader and brings theoretical principles to life. (I do this too, lotsa images and anecdotes and all!) ellauri159.html on line 1283: You enjoy seeking knowledge for its own sake. Once you’ve solved the puzzle, though, you might lose interest in writing about what you’ve learned. It may be best to begin drafting even while you’re conducting your research. Treat the writing itself as a problem to solve. This may keep you energized until the project is complete. ellauri159.html on line 1299: When you´re weeding out information and people that aren’t pertinent to the project, be sure to keep the need of an audience in mind, however. Don´t decimate all and everybody. Rich and few is good; a few lousy beggars is not. Where appropriate, include personal anecdotes to engage the reader. Don’t scale down to mere facts. Hire an ENT to invent jokes. ellauri159.html on line 1303: Setting a high standard for oneself can become frustrating if others can’t achieve it. Avoid pushing yourself toward an unprofitable goal. Tap into your desire for efficiency and recognize when 99% are expendable. And if you need help, buy it. Other people don’t want you to be perfect—they want you to pay them megabucks. That is much more interesting. ellauri159.html on line 1329: Were I obliged to give a short name to the attitude in question, I should call it that of radical empiricism, in spite of the fact that such brief nicknames are nowhere more misleading than in philosophy. I say 'empiricism,' because it is contented to regard its most assured conclusions concerning matters of fact as hypotheses liable to modification in the course of future experience; and I say 'radical,' because it treats the doctrine of monism itself as an hypothesis, and, {viii} unlike so much of the half-way empiricism that is current under the name of positivism or agnosticism or scientific naturalism, it does not dogmatically affirm monism as something with which all experience has got to square. The difference between monism and pluralism is perhaps the most pregnant of all the differences in philosophy. Primâ facie the world is a pluralism; as we find it, its unity seems to be that of any collection; and our higher thinking consists chiefly of an effort to redeem it from that first crude form. ellauri159.html on line 1333: Jamexen siteeraamaa B.P. Bloodia ei löydy ankka-ankka-mene hakukoneesta, koska BP tarkoittaa verenpainetta ja Flaw of Supremacy muistuttaa liikaa blood flowia. Löytyy vaan jotain tällästä plödää: ellauri159.html on line 1335: Pure-blood supremacy was the belief that wizards and witches whose family had not married any Muggles or Muggle-borns were inherently biologically superior to wizards and witches who had done so. Proponents of this ideology typically regarded Muggle-born wizards as impure, unworthy of possessing magical ability, and often actively discriminated against them. ellauri159.html on line 1345: I was born here in Amsterdam. My father was a land holder of 700 acres [2.8 km²] here, adjoining the city on both sides of the river, and lived, as I now live, in a large brick house on the south bank of the Mohawk visible as you enter Amsterdam from the east. I was his only child, and went a good deal my own way. I ran to machinery, by fancy; patented among other devices a swathing reaper which is very successful. I was of loose and wandering ways. And was a successful gambler through the Tweed regime -- made "bar'ls" of money, and threw it away. I was a fancy gymnast also, and have had some heavy fights, notable one of forty minutes with Ed. Mullett, whom I left senseless. This was mere fancy. I never lifted an angry hand against man, woman or child -- all fun -- for me. ....I do farming in a way, but am much idle. I have been a sort of pet of the city, and think I should be missed. In a large vote taken by one of the daily papers here a month or so ago as to who were the 12 leading citizens, I was 6th in the 12, and sole in my class. So you see, if Sparta has many a worthier son, I am still boss in the department I prefer. ellauri159.html on line 1351: Early books included The Philosophy of Justice Between God and Man (1851) and Optimism: The Lesson of Ages (1860), a Christian mystical vision of the pursuit of happiness from Blood´s distinctly American perspective; on the title page of the book, Blood described it as "A compendium of democratic theology, designed to illustrate necessities whereby all things are as they are, and to reconcile the discontents of men with the perfect love and power of ever-present God." During his lifetime he was best known for his poetry, which included The Bride of the Iconoclast, Justice, and The Colonnades. According to Christopher Nelson, Blood was a direct influence on William James´ The Varieties of Religious Experience as well on James´s concept of Sciousness, prime reality consciousness without a sense of self. ellauri159.html on line 1382: Hypotheses and options, 1. Pascal's wager, 5. Clifford's veto, 8. Psychological causes of belief, 9. Thesis of the Essay, 11. Empiricism and absolutism, 12. Objective certitude and its unattainability, 13. Two different sorts of risks in believing, 17. Some risk unavoidable, 19. Faith may bring forth its own verification, 22. Logical conditions of religious belief, 25. ellauri159.html on line 1403: Philosophies seek a rational world, 146. Determinism and Indeterminism defined, 149. Both are postulates of rationality, 152. Objections to chance considered, 153. Determinism involves pessimism, 159. Escape via Subjectivism, 164. Subjectivism leads to corruption, 170. A world with chance in it is morally the less irrational alternative, 176. Chance not incompatible with an ultimate Providence, 180. ellauri159.html on line 1411: Solidarity of causes in the world, 216. The human mind abstracts in order to explain, 219. Different cycles of operation in Nature, 220. Darwin's distinction between causes that produce and causes that preserve a variation, 221. Physiological causes produce, the environment only adopts or preserves, great men, 225. When adopted they become social ferments, 226. Messrs. {xvii} Spencer and Allen criticised, 232. Messrs. Wallace and Gryzanowski quoted, 239. The laws of history, 244. Mental evolution, 245. Analogy between original ideas and Darwin's accidental variations, 247. Criticism of Spencer's views, 251. ellauri159.html on line 1415: Small differences may be important, 256. Individual differences are important because they are the causes of social change, 259. Hero-worship justified, 261. ellauri159.html on line 1423: The unclassified residuum, 299. The Society for Psychical Research and its history, 303. Thought-transference, 308. Gurney's work, 309. The census of hallucinations, 312. Mediumship, 313. The 'subliminal self,' 315. 'Science' and her counter-presumptions, 317. The scientific character of Mr. Myers's work, 320. The mechanical-impersonal view of life versus the personal-romantic view, 324. ellauri160.html on line 45: My hair had hardly covered my forehead. While my hair was still cut straight across my forehead ellauri160.html on line 53: And I lowered my head toward a dark corner Lowering my head, I looked at the wall. ellauri160.html on line 63: Your footprints by our door, where I had watched you go, You dragged your feet when you went out. ellauri160.html on line 64: Were hidden, every one of them, under green moss, By the gate now, the moss is grown, the different mosses, ellauri160.html on line 84: Kari Kalervo Aronpuro (s. 30. kesäkuuta 1940 Tampere) on kalkittu suomalainen runoilija. Hän työskenteli kirjastoalalla yli 40 vuotta. ellauri160.html on line 86: Aronpuro kirjoitti ylioppilaaksi 1961 ja suoritti kirjastotutkinnon 1964. Hän oli kirjastonhoitajana Tampereen yliopiston kurssikirjastossa vuosina 1964–1971, Rääkkylän kunnankirjastossa 1972, Kemin Syväkankaan kirjastossa 1972–1981 ja Tampereen Lamminpään kirjastossa 1981–2003. ellauri160.html on line 126: Both sides of Pound's family emigrated from England in the 17th century. On his father's side, the immigrant ancestor was John Pound, a Quaker who arrived from England around 1650. Ezra's paternal grandmother, Susan Angevine Loomis, married Thaddeus Coleman Pound. On his mother's side, Pound was descended from William Wadsworth, a Puritan who emigrated to Boston on the Lion in 1632. Captain Joseph Wadsworth helped to write the Connecticut constitution. The Wadsworths married into the Westons of New York; Harding Weston and Mary Parker were Pound's maternal grandparents. After serving in the military, Harding remained unemployed, so his brother Ezra Weston and Ezra's wife, Frances Amelia Wessells Freer (Aunt Frank), helped to look after Isabel, Pound's mother. No oliko Pound sitten sukua myös Henry "setelitukun väärti" Longfellowille? Varmaan niin. ellauri160.html on line 130: In 1897, aged 12, he transferred to Cheltenham Military Academy (CMA), where he wore an American Civil War-style uniform and was taught drilling and how to shoot. The following year he made his first trip overseas, a three-month tour with his mother and Aunt Frank, who took him to England, Belgium, Germany, Switzerland, Italy, Spain, and Morocco. He attended CMA until 1900, at times as a boarder, but it seems he did not graduate. ellauri160.html on line 132: In 1901 Pound was admitted, aged 15, to the University of Pennsylvania's College of Liberal Arts. Years later he said his aim was to avoid drill at the military academy. His one distinction in first year was in geometry, but otherwise his grades were mostly poor, including in Latin, his major; he achieved a B in English composition and a pass in English literature. In his second year he switched from the degree course to "non-degree special student status", he said "to avoid irrelevant subjects". He was not elected to a fraternity at Penn, but it seemed not to bother him. ellauri160.html on line 134: He took courses in English in 1907, where he fell out with just about everyone, including the department head, Felix Schelling, with silly remarks during lectures and by winding an enormous tin watch very slowly while Schelling spoke. In the spring of 1907 he learned that his fellowship would not be renewed. Schelling told him he was wasting everyone's time, and he left without finishing his doctorate. ellauri160.html on line 136: From September 1907 Pound taught French and Spanish at Wabash College, a Presbyterian college with 345 students in Crawfordsville, Indiana, which he called "the sixth circle of hell". Se oli Ezran Kouvola. One former student remembered him as a breath of fresh air; another said he was "exhibitionist, egotistic, self-centered and self-indulgent". ellauri160.html on line 141: Mornings might be spent in the British Museum Reading Room, followed by lunch at the Vienna Café on Oxford Street, where Pound first met Wyndham Lewis in 1910. "There were mysterious figures / that emerged from recondite recesses / and ate at the WIENER CAFÉ". Ford Madox Ford described Pound as "approaching with the step of a dancer, making passes with a cane at an imaginary opponent": ellauri160.html on line 149: London found Pound amusing. The newspapers interviewed him, and he was mentioned in Punch magazine, which on 23 June 1909 described "Mr. Ezekiel Ton" as "the most remarkable thing in poetry since Robert Browning ... blending the imagery of the unfettered West, the vocabulary of Wardour Street, and the sinister abandon of Borgiac Italy". The phrase "Wardour Street English" denotes the use of near-obsolete words for effect, such as anent; this derives from the once great number of antique shops in the area. anent means about, concerning. Did you know? ellauri160.html on line 153: In June 1910 Pound returned for eight months to the United States. Although he loved New York, he felt alienated by the commercialism and newcomers from Eastern and Southern Europe who were displacing the white Anglo-Saxon Protestants. The recently built New York Public Library Main Branch he found especially offensive. It was during this period that his antisemitism became apparent; he referred in Patria Mia to the "detestable qualities" of Jews. ellauri160.html on line 156: After three days in London he went to Paris, where he worked on a new collection of poetry, Canzoni (1911), panned by the Westminster Gazette as "affectation combined with pedantry". Ford Madox Ford kieriskeli lattialla naurusta kun Calzone oli niin puiseva. ellauri160.html on line 158: Ford Madox Ford (né Joseph Leopold Ford Hermann Madox Hueffer (/ˈhɛfər/ December 1873 – 26 June 1939) was an English novelist, poet, critic and editor whose journals The English Review and The Transatlantic Review were instrumental in the development of early 20th-century English and American literature. ellauri160.html on line 160: In The Cantos, Possum is T. S. Eliot: "but the lot of 'em, Yeats, Possum and Wyndham / had no ground beneath 'em." In the New Age office in 1918, he also met C. H. Douglas, a British engineer who was developing his economic theory of social credit, which Pound found attractive. Douglas reportedly believed that Jews were a problem and needed to abandon a Messianic view of themselves as the "dominating race". According to Colin Holmes, the New Age itself published antisemitic material. It was within this environment, not in Italy, according to Tim Redman, that Pound first encountered antisemitic ideas about "usury". In Douglas's program," Pound had found his true muse: a blend of folkloric Celtic twilight with a paranoid hatred of the money economy and a dire suspicion about an ancient tent people's faith." ellauri160.html on line 171: Poetry published Pound's "A Few Don'ts by an Imagist" in March 1913. Superfluous words, particularly adjectives, should be avoided (Ahha! This is where Stephen King comes in) as well as expressions like "dim lands of peace". He wrote: "It dulls the image. It mixes an abstraction with the concrete. It comes from the writer's not realizing that the natural object is always the adequate symbol. Just say 'lands'." Poets should "go in fear of abstractions". He wanted Imagisme "to stand for hard light, clear edges", he wrote later to Amy Lowell. ellauri160.html on line 176: H.D. and Aldington were moving away from Pound's understanding of Imagisme anyway, as he aligned himself with Lewis's ideas. Lowell agreed to finance an annual anthology of Imagiste poets, but she insisted on democracy; according to Aldington, she "proposed a Boston Tea Party for Ezra" and an end to his despotic rule. Upset at Lowell, Pound began to call Imagisme "Amygism"; he declared the movement dead and asked the group not to call themselves Imagistes. Not accepting that it was Pound's invention, they refused and Anglicized the term. ellauri160.html on line 180: This was the first of three winters Pound and Yeats spent at Stone Cottage, including two with Dorothy after she and Ezra married in 1914. "Canto LXXXIII" records a visit: "so that I recalled the noise in the chimney / as it were the wind in the chimney / but was in reality Uncle William / downstairs composing / that had made a great Peeeeacock / in the proide ov his oiye." ellauri160.html on line 182: Samuel Putnam knew Pound in Paris in the 1920s and described him as stubborn, contrary, cantankerous, bossy, touchy, and "devoid of humor"; he was "an American small-towner", in Putnam's view. His attitude caused him trouble in both London and Paris. English women, with their "preponderantly derivative" minds, were inferior to American women who had minds of their own, he wrote in the New Age. The English sense of what was right was based on respect for property, not morality. "Perched on the rotten shell of a crumbling empire", London had lost its energy. England's best authors—Conrad, Hudson, James, and Yeats—were not English. English writers and critics were ignorant, he wrote in 1913. ellauri160.html on line 192: Pound käänsi Li Bain runoja japanilaisten avulla. Ei niitä monta tullut, ennenkin se ehti riitaantua apujapanilaisten kaa. Michael Alexander saw Cathay as the most attractive of Pound's work. There is a debate about whether the poems should be viewed primarily as translations or as contributions to Imagism and the modernization of English poetry. English professor Steven Yao argued that Cathay shows that translation does not need a thorough knowledge of the source language. ellauri160.html on line 193: Pound's translations from Old English, Latin, Italian, French and Chinese were highly disputed. According to Alexander, they made him more unpopular in some circles than the treason charge. ellauri160.html on line 196: Harriet Monroe, editor of Poetry, published a letter in April 1919 from a professor of Latin, W. G. Hale, who found "about three-score errors" in the text; he said Pound was "incredibly ignorant of Latin", that "much of what he makes his author say is unintelligible", and that "If Mr. Pound were a professor of Latin, there would be nothing left for him but suicide" (adding "I do not counsel this"). Pound replied to Monroe: "Cat-piss and porcupines!! The thing is no more a translation than my 'Altaforte' is a translation, or than Fitzgerald's Omar is a translation." ellauri160.html on line 206: By 1917 The poet F. S. Flint told The Egoist's editor that "we are all tired of Mr. Pound". British literary circles were "tired of his antics" and of him "puffing and swelling himself and his friends", Flint wrote. "His work has deteriorated from book to book; his manners have become more and more offensive; and we wish he would go back to America." ellauri160.html on line 207: By 1919 Pound felt there was no reason to stay in England. He had "muffed his chances of becoming literary director of London—to which he undoubtedly aspired," Aldington wrote in 1941, "by his own enormous conceit, folly, and bad manners." ellauri160.html on line 209: The Pounds settled in Paris around April 1921 and in December moved to an inexpensive ground-floor apartment at 70 bis Rue Notre-Dame-des-Champs. Pound became friendly with Marcel Duchamp, Fernand Léger, Tristan Tzara, and others of the Dada and Surrealist movements, as well as Basil Bunting. He was introduced to the American writer Gertrude Stein, who was living in Paris. She wrote years later that she liked him but did not find him amusing; he was "a village explainer, excellent if you were a village, but if you were not, not". ellauri160.html on line 211: Hemingway, then aged 22, moved to Paris with his wife, Hadley Richardson, and letters of introduction from Sherwood Anderson. In February 1922 the Hemingways visited the Pounds for tea. Although Pound was 14 years older, the men became friends; Hemingway assumed the status of pupil and asked Pound to edit his short stories. Pound introduced him to his contacts, including Lewis, Ford, John Peale Bishop, Malcolm Cowley, and Derek Patmore, while Hemingway tried to teach Pound to box. Hemingway was a drinker, Ezra not. ellauri160.html on line 221: Angered by the carnage of World War I, Pound blamed the war on finance capitalism, which he called "usury". He was completely right. He moved to Italy in 1924 and through the 1930s and 1940s promoted an economic theory known as social credit, wrote for publications owned by the British fascist Sir Oswald Mosley, embraced Benito Mussolini's fascism, and expressed support for Adolf Hitler. During World War II and the Holocaust in Italy, he made hundreds of paid radio broadcasts for the Italian government, including in German-occupied Italy, attacking the United States, Franklin D. Roosevelt, Great Britain, international finance, munitions makers and mongers, and Jews, among others, as causes, abettors and prolongers of the world war, as a result of which he was arrested in 1945 by American forces in Italy on charges of treason. He spent months in a U.S. military camp in Pisa, including three weeks in an outdoor steel cage. Deemed unfit to stand trial, he was incarcerated in St. Elizabeths psychiatric hospital in Washington, D.C., for over 12 years. Nothing has changed: this sounds precisely like the U.S. decades long persecution of Assange. ellauri160.html on line 223: While in custody in Italy, Pound began work on sections of The Cantos that were published as The Pisan Cantos (1948), for which he was awarded the Bollingen Prize for Poetry in 1949 by the Library of Congress, causing enormous controversy. After a campaign by his fellow writers, he was released from St. Elizabeths in 1958 and lived in Italy until his death in 1972. His economic and political views have ensured that his life and work remain controversial. He is popular with the alt-right but his opinions about usury forever condemn him in the circles of New York money liberals. ellauri160.html on line 316: Fukuyama received his Bachelor of Arts degree in classics from Cornell University, where he studied political philosophy under Allan Bloom. He initially pursued graduate studies in comparative literature at Yale University, going to Paris for six months to study under Roland Barthes and Jacques Derrida but became disillusioned and switched to political science at Harvard University. There, he studied with Samuel P. Huntington and Harvey Mansfield, among others. He earned his Ph.D. in political science at Harvard for his thesis on Soviet threats to intervene in the Middle East. In 1979, he joined the global policy think tank RAND Corporation. Eli vittua se mikään simpanssitutkija oli, Ellei sitten tutkinut omaa napanöyhtää, kun on ilmetyn bonobon näkönenkin. Kokeili taskuaan ja kaikki oli tallella, kelpas hymyillä. ellauri160.html on line 393: Set keel to breakers, forth on the godly sea, and Pantiin kokka vesille, ja eiku merelle, ellauri160.html on line 402: Came we then to the bounds of deepest water, Tultiin sitten meren syvään päähän, ellauri160.html on line 404: Covered with close-webbed mist, unpierced ever Paxun sumun peittämiin, mihin ei koskaan ellauri160.html on line 407: Swartest night stretched over wretched men there. Sankka yö repee rankka menninkäisten yli. ellauri160.html on line 410: Here did they rites, Perimedes and Eurylochus, Täällä meni menojaan Perimedes ja Eurylokhos, ellauri160.html on line 427: Slaughtered the herds, sheep slain of bronze; Et teurastakaa lisää, lampaita tappakaa, ellauri160.html on line 444: “Shattered the nape-nerve, the soul sought Avernus. Tuli niskalaukaus, lähti sielu Avernuxeen² ellauri160.html on line 456: And he strong with the blood, said then: Ja se veren vahvistamana paasasi: ellauri160.html on line 478: ¹Avernus was an ancient name for a volcanic crater near Cumae (Cuma), Italy, in the region of Campania west of Naples. Part of the Phlegraean Fields of volcanoes, Avernus is approximately 3.2 kilometres (2.0 mi) in circumference. Within the crater is Lake Avernus (Lago d´Averno). Vittuako noi anglosaxit aina sotkee jotain Vergiliusta kreikkalaiseen antiikkiin. Ne on moukkia. ellauri160.html on line 484: ⁴Homeroxen "viininnäköiselle merelle" on virheellisesti ajateltu tarkoittavan punaviininväristä. Roskaa, varmaan Homppa ajatteli valkoviiniä. Jos on sokea, ne maistuu ihan samalta. Niin näkkyy, sano sokkee ja putos keskelle jokkee. ellauri160.html on line 491: ⁷The golden bough of Argicida - Formula of address for Hermes. "Argicida" is the Latin translation of the epithet Ἀργειφόντης ("Argeiphontes" - slayer of Argus) which is always applied to him, whereas the golden bough is Hermes´ caduceus, or wand. PL. Hermes has an appearance in the other Hymn to Aphrodite (no. V), printed in the Divus volume. Eli se em. kyrvännäköinen tirso-sauva. It all figures. Mua ärsyttää Dos Vidaxen Tirson musta pässintukka, menis parturiin. Luupää. ellauri160.html on line 525: Polkupyöräpoliisit nappasivat kohukaunotar Sofia Belórfin, 31, verekseltään kiinni, kun hän rikkoi tieliikennesääntöjä tiistaina (31.8) aamupäivällä. ellauri160.html on line 543: "Iso mösjöö nukkuu tuossa" - Jere Karalahden känninen bileilta päättyi hotellin käytävälle - Nanna jätti miehensä Leville. Seiska kertoi aiemmin tänään perjantaina (30.12.), miten ex-jääkiekkoilija Jere Karalahti vietti railakasta iltaaa Levillä öristen kadulla nuorten ympäröimänä. Seiskalle on kantautunut lisätietoa Jeren loppuillasta, joka ei sujunu kovin mallikkaasti. J.Karalahti puhui avoimesti hänestä julkaistussa dokumentissa, miten alkoholi ei sovi hänelle. ellauri160.html on line 545: Jeren ystävän jakamat Instagram-päivitykset eivät jätä mitään arvailun varaan illan kulusta. Videossa miehet makaavat hotellin käytävällä, ja Jeren ystävä selittää yön käänteitä samalla, kun kohukiekkoilija vetää ulkovaatteet päällä sikeitä käytävän seinää vasten. ellauri160.html on line 547: Jeren ystävältä on myös hukkunut niin paita kuin takki yön tohinassa. Mies pyytää videolla nimeltä mainittua neitosta palauttamaan takkinsa. ellauri160.html on line 549: Rikosilmoitus tehty! Jere Karalahden viikonloppu lähti täysin lapasesta Levillä – etuili jonossa ja lorotteli nilkoille! ellauri160.html on line 550: Kunnioitettavan kiekkouran pelannut Jere Karalahti, 44, tunnettiin aktiivivuosinaan jääkiekon pahana poikana. Hokkarit ovat roikkuneet naulassa jo hyvän aikaa, mutta vanha kunnon Karalahti vaikuttaa yhä olevan maineensa veroinen. ellauri160.html on line 553: – Kyllä vain. Jopa niin kova, että hän yritti väkisin etuilla jonossa. Jere oli kuitenkin sen verran aggressiivisella tuulella, etteivät ravintolan portsarit onneksi päästäneet häntä sisälle ravintolaan, Seiskalle kerrotaan. ellauri160.html on line 555: Lue myös: Ex-kiekkotähti Jere Karalahti rähisi Levillä: Pantiin rautoihin! Kyl-lä! Kuvat Seiskassa! Seiska on saanut haltuunsa kuvamateriaalia, jossa järjestysmiehet jututtavat äreän näköistä Jereä jonon sivustalla. ellauri160.html on line 557: Seiskan silminnäkijöiden mukaan portsareiden painikaveri oli juurikin Jere Karalahti. Tapahtumaketjua seurannut todistaja myös kertoo Jeren joutuneen rautoihin ja että lopulta poliisi korjasi ärrimurri-Jeren talteen. ellauri160.html on line 558: Lue myös: Näin menestyy Nanna ja Jere Karalahden hyvinvointibisnes - nostivat osinkoja 12 000 euroa, vaikka voittoa tuli vain 3 000 euroa! ellauri160.html on line 583: Scholars believe the reason Jews in Babylon undertook to draw demons between the 5th and the 7th centuries has to do with a series of relaxations of the strictures, which rabbis gave the Jews as a way of dealing with the challenged posed by the increasing strength of Christianity. Fearing that Jews might prefer the new religion, the rabbis agreed to allow magic that included visual images. The demons Vilozny researched were drawn on “incantation bowls” – simple pottery vessels the insides of which were covered with inscriptions and drawings. ellauri160.html on line 598: 34:3 Heidän lyötynsä pitää heitettämän pois, niin että pahan hajun pitää tuleman heidän ruumiistansa, ja vuoret kuohuman heidän verestänsä. ellauri160.html on line 601: 34:6 Herran miekka on verta täynnä, ja on paksu lihavuudesta, karitsain ja kauristen verestä, ja jääräin munaskuiden lihavuudesta; sillä Herralla pitää oleman uhri Botsrassa, ja suuri teurastaminen Edomin maalla. ellauri160.html on line 602: 34:7 Yksisarvillisten pitää myös kulkeman alas heidän kanssansa, ja mullit syötettyin härkäin kanssa; sillä heidän maansa pitää juopuman verestä, ja heidän multansa lihavaksi tuleman lihavuudesta. ellauri160.html on line 611: ELI: The creatures of the desert will encounter jackals And the hairy goat will call to its kind; Indeed, Lilith (night demon) will settle there And find herself a place of rest. ellauri160.html on line 631: The North West Angle of the Circle of the Twelve is described as a scorpion which stands upright and composed of putrefying water, gigantic in size. With this demon comes the “unnameable” one, Abaddon, his image is black, huge and covered in whirling wheels and blades, within his hand a wheel which has a multitude of cat-like demons upon it. Behind Abaddon is Maamah or Naamah, a crouching demon like woman, who is of Az – Jeh the Mother of Harlots, she has an animal’s body and eats the earth while crawling. ellauri160.html on line 643: ²In the rabbinic literature of Yalḳuṭ Ḥadash, on the eves of Wednesday and Saturday, she is "the dancing roof-demon" who haunts the air with her chariot and her train of 18 messengers/angels of spiritual destruction. She dances while her mother, or possibly grandmother, Lilith howls. She is also "the mistress of the sorceresses" who communicated magic secrets to Amemar, a Jewish sage. ellauri160.html on line 647: According to legend, Agrat and Lilith visited King Solomon disguised as prostitutes. The spirits Solomon communicated with Agrat were all placed inside of a genie lamp-like vessel and set inside of a cave on the cliffs of the Dead Sea. Later, after the spirits were cast into the lamp, Agrat bat Mahlat and her lamp were discovered by King David. Agrat then mated with him a night and bore him a demonic son Ashm'dai and later Ashmodai, named after Asmodeus, who is identified with Hadad the Edomite. ellauri160.html on line 649: In a Kabbalistic treatise by Nathan Spira (died in 1662), it is explained that Mahlat was daughter to Ishmael and his wife, who was herself daughter of Egyptian sorcerer Kasdiel. Mother and daughter were exiled to the desert, where the demon Igrathiel mated with Mahlat and engendered Agrat or Igrat. Mahlat later became Esau's wife. ellauri160.html on line 798: Born into a theater family and cutting his teeth on stage in the 1890s, Lauri Wylie (1880-1951) penned Dinner for One, also known as The 90th Birthday, during the 1920s. It opened in London’s West End in 1948, and made it to Broadway in 1953. Prior to his success with Dinner, he co-wrote revues and operettas, some with his brother. These include a parody of Gilbert and Sullivan, the reigning kings of popular operettas. ellauri160.html on line 800: After watching the famous movie, one lingering question hit my brain: why did this film never take off in England or the States the same way it had elsewhere? Although its absurdist humor and physical comedy seem tailor-made for the Monty Python set, Dinner for One has spent much of its life as an obscure oddball among most native English speakers. ellauri160.html on line 806: It is really sweet that Germans and others have adopted something and that this sketch is special for them. I respect that and don’t doubt for a second the genuine love and admiration some have for Dinner for One. But I am really surprised to see Monty Python compared with Dinner for One. I have to say it was painful to sit through. Painfully, painfully bad and unfunny. That’s why it has never caught on in Britain. I suppose we must have a very different sense of humour to that of Scandinavia and the German-speaking countries. We don’t consider it funny if someone falls over something. There’s nothing subtle or clever or nuanced about it (Rowan Atkinson’s absurdist physical comedy went down so well due to its complexity, think of the sketch where Mr. Bean makes the sandwich on the park bench and it gets progressively more and more absurd, he gets the fish out of water and slaps it against the bench to kill it before eating it, etc. now that is funny, and food fights in general). It’s not funny the first time the butler falls over the tiger-skin rug and it gets progressively more and more irritating each time he does it. You can spot the punchline a mile off and so the end of the sketch falls very flat. It’s nothing whatever to do with the length of the sketch or its obscurity or difficulty finding it: people still seek out all the comic greats on Youtube, like that fat man watsisname, or Charlie Chaplin who bravely made fun of your Hitler. ellauri160.html on line 808: Again, no offence meant, if you love the sketch and want others to see it, that is a very nice sentiment but if you find British people, and show them the sketch and ask their opinions, you will find no one laughs and complements will be far from forthcoming at the end. Still, it is fascinating, is it not, how humour translates differently across cultures? In short: we are not amused, not at all. ellauri160.html on line 810: Dammit, nothing to do with the quality or genre of the humor, (as for stumbling, just look at Chaplin) it´s just about the fucking continentals poking insipid fun of us anglo saxons who invented this kind of humor after all, that´s what is not funny, no Sir, no indeed. Those traitor British actors should be brought to the wall and shot, if they weren´t dead already. ellauri161.html on line 75: Toisaalta Nyölén sanoo, ettei juuri usko muuta kuin apostolisen uskontunnustuksen (s. 162). Toisaalta hän kannattaa vankasti Jeesuksen jumaluutta, se on hänelle "ehdottoman luovuttamaton dogmi" (s. 228). Nyölénin usko on niin Kristus-keskeistä, että se kääntää jopa kolminaisuusopin päälaelleen: "Kristus on Pyhän Kolminaisuuden, kuten kirkonkin, pää." (s. 89) Tästäkin heresiasta on jo ollut puhetta jossakin. ellauri161.html on line 81: Division of Heresies: ellauri161.html on line 83: As stated previously, the word "heresy" is derived from the Greek word "hairetikos", which means "choice." It later came to mean -- the party or school of a man's choice. In the New Testament, the term is used for the parties of the Pharisees and the Sadducees, plus the part of the Nazarenes (Acts 5:17, 24:5, 26:5, 28:22). Before the end of the New Testament, the word begins to take on its distinctively Christian sense, i.e., "a line of thought or practice which deviated from the mainstream of Christianity." ellauri161.html on line 93: There are three major heresies regarding the Lord Jesus Christ: ellauri161.html on line 95: The denial of Christ's Divinity -- which lead to the heresies known as Ebonism, Arianism (Jehovah's Witnesses), Nestorianism, Socinianism, Liberalism, Humanism, Unitarianism. ellauri161.html on line 97: The denial of Christ's two natures -- which created heretical groups such as Monophysitism, Eutychianism, Monothelitism. These all confuse the two natures of Christ; i.e., absorbed one of His natures into the other. ellauri161.html on line 101: All of these heresies in some way ended up by "splitting" the theanthropic (God-Man) Jesus Christ like a banana split! As St. Augustine once said concerning the doctrine of the Trinity, "Spend your life trying to understand it, and you will lose your mind; but deny it and you will lose your soul." So which one is it? Andy has already made up his mind. ellauri161.html on line 103: Adoptionism, also called dynamic monarchianism, is an early Christian nontrinitarian theological doctrine, which holds that Jesus was adopted as the Son of God at his baptism, his resurrection, or his ascension. Under adoptionism Jesus is currently divine and has been since his adoption, although he is not equal to the Father, per "my Father is greater than I" and as such is a kind of subordinationism. Adoptionism is sometimes, but not always, related to denial of the virgin birth of Jesus. The other early Christology is "high Christology," which is "the view that Jesus was a pre-existent divine being who became a human, did the Father’s will on earth, and then was taken back up into heaven whence he had originally come," and from where he appeared on earth. ellauri161.html on line 105: Monothelitism, or monotheletism (from Greek: μονοθελητισμός, romanized: monothelētismós, lit. 'doctrine of one will'), is a theological doctrine in Christianity, that holds Christ as having only one utility function. The doctrine is thus contrary to dyothelitism, a Christological doctrine that holds Christ as having two wills (divine and human). Historically, monothelitism was closely related to monoenergism, a theological doctrine that holds Jesus Christ as having only one strategy set. Both doctrines were at the center of Christological disputes during the 7th century. ellauri161.html on line 107: Condemning the Heresies: ellauri161.html on line 109: Council of Nicaea (AD 324) -- was called by Constantine to consider and, if possible, settle the ARIAN heresy. It gave the church the first great ecumenical creed. ellauri161.html on line 115: The Council of Chalcedon (AD 451) -- three bishops and two presbyters presided. They were representatives of Leo of Rome. The Council condemned EUTYCHIANISM, and gave the church the creedal statement on Christology which has stood the test of the centuries. The Chalcedonian statement has largely become the orthodox creed or Protestantism. ellauri161.html on line 141: Nyölén antaa hauskasti väriä Paavalin kuuluisalle sitaatille (Gal. 3:28): "Yks hailee mikä olet, sininen vai vihreä, lintu vai kala, Kristuksessa me kaikki olemme yhtä." Kunhan et vaan punainen. Tämä lause yhdessä sen kanssa, että Jeesus "näytti hajurakoa juutalaisten perinnäistavoille" ja "halveksi perhesuhteita", paljastaa kulttuurikristityn kiusallisen erehdyksen, jonka mukaan kristinusko olisi ihastunut "rooleihin, perinteisiin, tapoihin, instituutioihin, auktoriteetteihin" (s. 72). Sehän nimenomaan inhoaa ja vihaa näitä kaikkia! ellauri161.html on line 181: Uroksilla ja naarailla ei Nyölénin mukaan ole merkitseviä eroja, ne ei ole palikoita ja niihin sopivia reikiä, vaan kaikki on sosiaalisesti rakentunutta. Niinpä aina kuin löydämme eroja, epätasa-arvoa, voimme nautinnollisesti huutaa: "Seksismiä"! Mutta kun voi, biologia tuhoaa radikaalin feminismin poliittisen projektin. Se menettää kaiken voimansa, kun he joutuvatkin nyt työskentelemään todellisten tieteentekijöiden kanssa, eikä "teoria" tai "seksismiä"-huutelu enää täytäkään tieteen kriteereitä. ellauri161.html on line 187: Aika päräyttävästi disautettu, sen kummemmin Nyölenin tuotantoon perehtymättä jotain kolumneja ja yhtä esseetä lukuunottamatta. En kyllä ikinä digannut miehestä, juurikin noista syistä joita toit tässä (karrikoidusti?) esille, enkä kyllä tän jälkeen aio myöskään perehtyä tyypin tuotoksiin. ellauri161.html on line 215: Nico ryhtyi käyttämään heroiinia vuoden 1968 tienoilla. Samanikäisenä kuin Antti sai yllätyslapsensa. Vaikea riippuvuus verotti aikaa myöten hänen voimavarojaan, ja hän levytti enää harvoin. Antti levyttää aika usein, paizi messuaikoina. Nico sai aivoverenvuodon ja kaatui polkupyöräretkellä tai päinvastoin, ja hän kuoli Ibizalla kesällä 1988. ellauri161.html on line 274: – Nämä väärät käsitykset jähmettyvät vapaa-ajattelijoilla usein suorastaan taikauskoiseksi ja syvästi irrationaaliseksi kauhuksi. He pelkäävät, että jotakin pahaa tapahtuu, jos he joutuvat jonkin uskonnollisen seremonian keskelle. Esim. ympärileikkauxen. ellauri161.html on line 359: "Jos e-pillerit keksittäisiin nyt, suostuisivatko naiset syömään niitä? Suostuisivatko he käyttämään lääkkeitä sen takia, että ovat terveitä? En pidä e-pillereistä, sen sanon epäröimättä. Tapa, jolla ne modifioivat käyttäjänsä elinjärjestelmää, on minusta kauhistuttava. Vastenmielisyyteni on täysin ideologista, en ole ize kokeillut. Inhoan e-pillereitä feministinä ja kristittynä. Suostuisivatko miehet vastaavaan lääkitykseen, vastaavaan elintoimintojensa virittelyyn? En usko. Onko väärin sanoa, että e-pilleri oli 1960-luvun muotihuume, johon maailma jäi koukkuun? Sanon joka tapauksessa." (s. 196) ellauri161.html on line 466: Kate Dibiasky (Jennifer Lawrence), an astronomy grad student, and her professor Dr. Randall Mindy (Leonardo DiCaprio) make an astounding discovery of a comet orbiting within the solar system. The problem - it's on a direct collision course with Earth. The other problem? No one really seems to care. Turns out warning mankind about a planet-killer the size of Mount Everest is an inconvenient fact to navigate. With the help of Dr. Oglethorpe (Rob Morgan), Kate and Randall embark on a media tour that takes them from the office of an indifferent President Orlean (Meryl Streep) and her sycophantic son and Chief of Staff, Jason (Jonah Hill), to the airwaves of The Daily Rip, an upbeat morning show hosted by Brie (Cate Blanchett) and Jack (Tyler Perry). With only six months until the comet makes impact, managing the 24-hour news cycle and gaining the attention of the social media obsessed public before it's too late proves shockingly comical - what will it take to get the world to just look up?. — Based on truly possible events. ellauri161.html on line 470: Interesting trivia ellauri161.html on line 474: There was one detail that I think McKay got completely wrong. There is no chance in hell the president of the United States would make a public speech and use metric units like kilometers in it. ellauri161.html on line 489: I found it an almost perfect film, with some deliciously carefully crafted moments and great acting. At first I thought the comedic side was actually too much and wished that someone like Steven Soderbergh made the movie instead, but as I was watching it I started to appreciate how methodical the approach was and now I believe Adam McKay was the right man for the job. I enjoyed the overall plot, I liked the characters and how things were presented, but I loved the little things like, for example, the only scene where Europe is mentioned, as a short scene of a news item when they say they are going to convene and find their own solution, resulting in absolutely nothing. I am European and sad to say it struck home. Or the meal scene at the end, which is both emotional, focusing (= religious) and reminding us how even that option can be taken away by something as small as a virus. ellauri161.html on line 493: Initially then I wasn't really overly hooked on watching the 2021 movie "Don't Look Up" since I wasn't really won over by the movie's synopsis. Granted, I hadn't checked out the movie's trailer, so I wasn't really sure what I would be in for here. But as friends started to praise the movie, I opted to sit down and watch it. ellauri161.html on line 511: Before Covid, former Saturday Night live head writer Adam McKay had already written his smug doomsday satire Don't Look Up based on the usual liberal tropes. Chief among them was the old progressive rant linking those on the right to a predatory elite consisting of a group who were referred to as, in the parlance of days gone by, "robber barons." ellauri161.html on line 512: But here now it's "Big Tech" who McKay sees as the new (updated) elite embodied in the character of Peter Isherwell (Mark Rylance) billionaire CEO of the giant tech conglomerate BASH. ellauri161.html on line 514: If the super-rich were the main objects of McKay's wrath, he also was determined to get his digs in at some less important adversaries including climate change deniers along with all the vacuous adherents of addictive social media platforms. ellauri161.html on line 520: Initially the "comet" stood for climate change in the original script. But now liberals were beholden to a far more scary narrative way better than the idea of climate change that might pose a threat only in an unforeseeable future--and that is of course infectious disease medicine. They realized without "the science" they had no chance against the right. So now the comet came to represent the "virus." ellauri161.html on line 522: How ironic that the giant killer comet would now be reduced to millions of sub-microscopic particles. But the analogy is lame: the decimation of earth by a comet crashing into earth is quantifiable-the conclusion that viruses can cause widespread death is purely speculative based on computer simulations. Where of course is all the widespread death? Unless of course you believe in unsubstantiated propagandistic reports promulgated by fear-mongering mainstream media and social media platforms. ellauri161.html on line 526: But in the only interesting plot twist in the film, tech billionaire Isherwood, concludes that his "non-peer-reviewed science" (as Dr. Mindy puts it) will be able to break the comet up in pieces and his company will mine the valuable metals from the comet fragments once they crash into the ocean. ellauri161.html on line 532: All of the performers here are saddled with a smug script that promotes the fantasy that the left has a monopoly on virtue, insight and knowledge. That includes Kate Winslet as duplicitous media personality, Brie Evantee, who Dr. Mindy is temporarily seduced by until seeing the error of his ways. ellauri161.html on line 540: Entonces, hay suficientes razones para el ridículo, más que suficientes. De hecho, una de las deficiencias de Don't Look Up es que no se ha seleccionado ningún grupo que esté específicamente dirigido. Los dos personajes principales están en una racha perdedora con su trabajo científico porque el mundo entero parece estar formado solo por egoístas e idiotas. Quizás el director y el guionista incorporan una gran cantidad de personajes que no serían necesarios. (Vittu mikä ääliö! "ningun grupo johon satiiri olisi "especificamenti dirigido" ei ole "seleccionado". Helvetti, se just on se pointti! Kaikki on tässä pankrotissa mukana! Satira para tontos, nimenomaan! Exactamente la pelicula que nuestra sociedad se merece.) ellauri161.html on line 544: La película parece como si alguien hubiera tomado la directriz de una sátira para tontos y la hubiera trabajado. Con Don't Look Up estamos obteniendo exactamente la película que nuestra sociedad se merece. ellauri161.html on line 546: The targets of the satire – incompetent governments, media, tech billionaires, populace believing in politics not science – are obvious. There’s a shorthand that makes each character’s real world avatar easy to get hence the laughs but does that undermine the film’s intelligence? No, it's spot on. ellauri161.html on line 551: The porcellain faced Hunting gamist returns home and meets Yule due to her minor celebrity status. The thing is that the film never does anything with Kate’s government scuffle. It’s an odd detour that bloats the runtime severely. (Now THIS IS the problem: these drooping- underlip prof spectators already know what the plot should be and edit what they see accordingly. Hey where are the heroes? Where's optimism? Who's gonna save the world this time round? Superman? Batman? Anyone?) ellauri161.html on line 566: This movie is devoid of hope. There is no optimism in Don’t Look Up. Yes, it deserves comparison to Stanley Kubrick’s Dr. Strangelove, because it pulls laughs out of the fact that the human race is on a crash course with destruction. In Don’t Look Up, the technology has multiplied and advanced, but the message is the same as it was when Slim Pickens rode that bomb to the doomed ground in Strangelove: Humans are messing up big-time, in a manner that is so egregious you just have to laugh at it … to prevent yourself from going insane. The situation is hopeless but not serious. ellauri161.html on line 568: Kate Blanchett was way the dullest character on the cast. All silicon, no AI. No interest whatsoever, human or otherwise. Dr Strangelove was a lot worse satire than this. The problem with Kubrik was that he had a villain, while the real world has not just one- rather, there are 7 billion of them. ellauri161.html on line 572: Pressed together, however, the mix just doesn’t work. Too many characters, such as Jonah Hill’s presidential aide, know they’re in a comedy and play for laughs accordingly. There’s way too much going on in Don’t Look Up, so the story focus is constantly diffused as we jump from one narrative thread to another. Consequently the soiree packs very little punch; as a satire on corporate greed, media ethics and celebrity culture it’s pretty limp. All bite but no teeth, you could say. (Fuck yourself droopy-lip, this is a tableau true to life, not a sketch.) ellauri161.html on line 590: Don’t Look Up wants to paint our inaction with regard to climate change as the result of denialism and being distracted by silly things like, say, a movie streaming on Netflix. But climate change isn’t a comet headed our way in less than a year — a lousy, faulty metaphor for where we’re at right now. Except that IT IS! It's probably too late already. Now get a big mouth fuck goddam Allison Willmore, ellauri161.html on line 597: Speaking of “climate,” that’s the main target here – how people are too stupid to come together even when their survival depends on it. Or maybe it’s the pandemic McKay is allegorizing. Probably both. Meanwhile, the writer/director’s left-of-center politics are on full display. Although Don’t Look Up occasionally ridicules the left, it represents a full-on fusillade against the right. Now that is NOT funny. ellauri161.html on line 599: The satire not only lacks subtlety, it pushes the bounds of ridiculousness to levels where it works neither as a comedy nor as social commentary. It is too true for laughs. ellauri161.html on line 603: When it comes to apocalyptic asteroid/comet collision movies, Armageddon and Deep Impact were more entertaining while being no less absurd. ellauri161.html on line 614: and overly alarmist but nothing that the film places on the table can be dismissed as a figment of a fevered imagination running away from the facts on the ground. ellauri161.html on line 621: By and large the efforts at humour here feel like juvenile, Grand Theft Auto-level sledgehamer attempts at satire (and I say that as a fan of the video game series, sophistication is not one of my hallmarks.). ’ I can count on the fingers of one hand the parts of the film that came close to eliciting some sort of feeling. And that's what films are for, ain't they? ellauri161.html on line 625: This might be less damaging if those cartoons were funny, or if the overall story was compelling, but neither is the case. ellauri161.html on line 626: Väärin sammutettu douchebro! Once again the critic's problem is: why am I among the bad guys here? That's NOT funny. ellauri161.html on line 629: The world is going under, but is there still time for a quick fuck? Will there be Superbowl? ellauri161.html on line 631: I’ve seen some people criticise Don’t Look Up for lacking subtlety. I’m not bothered by this. I don’t necessarily need or want the communications about climate change to be subtle. The issue itself certainly is not subtle. We are heading towards—and, again, already are in the midst of—unprecedented death and destruction. Our systems and rulers are not just woefully ill-equipped to deal with this or to prevent the worst of it, they are actively complicit in bringing it about. Those communities around the world that are the most vulnerable and that have had the least part to play in causing the crisis will be the ones to suffer the first and the worst. This isn’t subtle sh*t! This is horrifying, grotesque, psychologically debilitating stuff to ponder—if you even have the privilege to ponder in the first place! I don’t necessarily need subtlety here. Sometimes, to fight propaganda, you need to go loud and bold. But you still have to be effective. We are fighting an almightily powerful enemy. Competence is a necessary minimum. Regrettably, Don’t Look Up does not meet those standards. Its central metaphor doesn’t even make sense! Yes, capitalism is responding as dreadfully to climate change in real life as it does to the comet in the film—the key difference is that capitalism didn’t cause that comet to come hurtling out of the sky in the first place. ellauri161.html on line 635: A Kike lady says it well: Granted, many will accuse Don’t Look Up of lacking the subtlety of McKay’s earlier movies, but there is something refreshingly honest about the film that undeniably lends itself to the silliness of its narrative. Furthermore, it is a film about the absurdity of the current times we live in and nobody can argue that is isn’t crazy to deny facts in favour of outlandish fabrications — or can they? ellauri161.html on line 637: There is something genuinely endearing about a film that doesn’t seem to care one bit about coming across as silly as long as its message is heard by the millions of viewers who have so far made it into the most watched film in the world after only two days of streaming. ellauri161.html on line 641: By the way, this is a comedy with several parts that aren’t funny, often deliberately so. It’s also a horror film about substance being smothered by fluff instead of coexisting in healthy moderation. Sometimes tonally jagged is OK. Sharp and broad. Awkward and devastating. If you can’t call out danger without sounding alarmist, how do you actually sound an alarm? (Sheesh, think of what’s changed since 2011’s “Melancholia.”) Hyvä pointti Matt! Tässä sotketaan genrejä ihan kiitettävällä tavalla, ei ihme että jenkkiturvelot on exyxissä. ellauri161.html on line 643: That’s not a point that hasn’t been made before, and it’s not like there are new notions here about what people might do with their last moments. But there’s something deceptively big and complicated about considering the human capacity to (not) address the largest challenges to their own survival as certain systems prevent action being taken — and people’s ability to recognize that a happy ending isn’t automatic but could be possible with thought and work. There’s such tragedy in the idea of, among many other things, being stuck in a loop of distraction at the expense of progress. Perpetual escapism that prevents escape, with what we’re looking away from and how continually being updated in the stories on the subject. ellauri161.html on line 645: But, of course, what every other country is doing while the United States takes the lead is never entirely answered either. So why is every other country allowing the United States to let the comet hit the Earth? ellauri161.html on line 673: The grim satire is usually pretty tame and ranges anywhere from hilarious to stupid. But the nastiness and negativity here just makes the filmmaker come off like a jerk. At the end of Don’t Look Up, you’re left feeling agitated and angry– not at republicans, but at McKay for making such a dismal affair. If you are a closet republican like me, that is. ellauri161.html on line 685: The writers of this satire unfortunately were as vapid as the characters they wrote. The science is awful, it's satire losses its bite when it tries to paint the whole country as anti-intellectual and all media as entertainment. If you are going to pan the anti-intellectualism that is straining this country do it with some intelligence. ellauri161.html on line 688: Not sure where all these positive reviews are coming from - I thought it was a rather boring film, lacking in plot and failing on many levels to keep me interested. I found this film did nothing to compliment Meryl Streep's talent. It just kinda dragged on. Great cast wasted on a bad script and mediocre directing. ellauri161.html on line 701: No idea what they were trying to do here. Couldn't even get through it. Basically had the plot of Armageddon but wasn't a spoof, guess they were going for a comedy but it wasn't funny at all. Just very Hollywood and very odd. Don't waste your time. ellauri161.html on line 704: Came in with low expectations, and it didn't even meet them. Started relatively average (for a disaster movie) and when down from there. The biggest disaster is that this steaming pile was made, ellauri161.html on line 707: Annoyingly bad. I suppose this might appeal to those who like their humor and satire delivered like a sledge hammer to the head, but if you prefer a more subtle approach, this is not for you. Added to this are the ludicrously exaggerated characters that are so bad that they are laughable, but in the wrong way. The DiCaprio character is just plain irritating. After 20 minutes of this film, I was just wishing the comet would arrive much earlier than anticipated. ellauri161.html on line 734: Very bland. Jokes were off. Tough watch ellauri161.html on line 778: This movie is supposed to be satire but the jokes are just so awful. I remember when liberals actually were funny, and men like Jon Stewart were hysterical. Whoever wtote this steaming pile needs to go back and learn. The dialogue was ridiculous, the plot was a thin veil for climate change but just fell flat. Its just not worth watching when there are so many better shows out there to watch instead. ellauri161.html on line 921: L'ambassadeur est très apprécié de la bonne société pétersbourgeoise, dont les princes Galitzine et l'amiral Tchitchagov. Il obtient en 1805 de la part de l'amiral le poste de directeur de la bibliothèque et du musée de la Marine à Saint-Pétersbourg en faveur de son frère Xavier. Il rencontre l'empereur Alexandre Ier à de multiples reprises et devient son conseiller attitré. ellauri161.html on line 1077: Cherith Baldry (21. tammikuuta 1947 - ) on yksi Erin Huntereista. ellauri161.html on line 1079: Baldry syntyi Lancasterissa, Englannissa. Hän toimi opettajana jonkin aikaa, mutta siirtyi sitten kokopäiväiseksi kirjailijaksi. Soturikissojen lisäksi hän kirjoittanut lukuisia romaaneja ja Erin Huntereiden karhuista kertovaa Etsijät-sarjaa. ellauri161.html on line 1092: His (Mainion) works suggest the thought that the writings of master Eckart (died 1328), with whom Ruysbroeck was contemporary for thirty-five years, exercised influence over our author´s mind. Melkein maisteri Eckartille kävi köpelösti loppupeleissä. Ruisbroeck became vicar of the Church of St. Gudula at Brussels, where he lived in strict asceticism, enjoying the society of persons who had devoted themselves to a contemplative life, composing books and exercising benevolence. Jahas uusi päivä, uusi suopeus. He contended against the sins of the day, and labored to promote reforms. It is said that Tauler once visited him, attracted by the fame of his sanctity. ellauri161.html on line 1098: At the age of sixty he (Mainio) renounced the secular priesthood and entered the new Augustinian convent Gronendal, in the forest of Soigny, near Brussels, becoming its first prior, and there he died in 1381. His life at once became the subject of legendary tales. The name Doctor Ecstaticus was early conferred on him. ellauri161.html on line 1100: The chief of his mystical writings are, The Ornament of Spiritual Marriage (Lat. by Gerh. Groot, Ornatus Spiritualis Desponsionis, MS. at Strasburg; by another translator, and published by Faber Stapulensis [Paris, 1512], De Ornatu Spirit. Nuptiarum, etc.; also in French, Toulouse, 1619; and in Flemish, ´J Cieraet der gheestclyeke Bruyloft, Brussels, 1624, Hengelliset häät): — Speculum AEternae Salutis: — De Calculo, an interpretation of the calculus candidus, Re 2:17: — Samuel, sive de Alta Contemplatione. The other works of Ruysbroeck contain but little more than repetitions of the thoughts expressed in those here mentioned. (Esim. 7 hengellisen rakkauden askelmasta.) He wrote in his native language, and rendered to that dialect the same service which accrued to the High German from its use by the mystics of the section where it prevailed. He is still regarded in Holland as "the best prose writer of the Netherlands in the Middle Ages." His style is characterized by great precision of statement, which becomes impaired, however, whenever his imagination soars, as it often does, to transcendental regions too sublimated for language to describe. His works were accessible until lately only in Latin editions (by Surius, Cologne, 1549, 1552, 1609 [the best], 1692, fol.), or in manuscripts scattered through different libraries in Belgium and Holland. Four of the more important works were published in their original tongue, with prefaces by Ullmann (Hanover, 1848). No complete edition has as yet been undertaken (see Moll, )e Boekerij van het S. Barbara-Klooster te Delft [Amst. 1857, 4to], p. 41). ellauri161.html on line 1102: Ruysbroeck´s mysticism begins with God, descends to man, and returns to God again, in the aim to make man one with God. God is a simple unity, the essence above all being, the immovable, and yet the moving, cause of all existences. The Son is the wisdom, the uncreated image of the Father; the Holy Spirit the love which proceeds from both the Father and the Son, and unites them to each other. Creatures preexisted in God, in thought; and, as being in God, were God to that extent. Fallen man can only be restored through grace, which elevates him above the conditions of nature. Three stages are to be distinguished: the active, or operative; the subjective, or emotional; and the contemplative life. The first proceeds to conquer sin, and draw near to God through good works; the second consists in introspection, to which ascetic practices may be an aid, and which becomes indifferent to all that is not God. The soul is embraced and penetrated by the Spirit of God, and revels in visions and ecstasies. Higher still is the contemplative state (vita vitalis), which is an immediate knowing and possessing of God, leaving no remains of individuality in the consciousness, and concentrating every energy on the contemplation of the eternal and absolute Being. This life is still the gift of grace, and has its essence in the unifying of the soul with God, so that he alone shall work. The soul is led on from glory to glory, until it becomes conscious of its essential unity in God. ellauri161.html on line 1104: Ruysbroeck was constantly desirous of preserving the distinction between the uncreated and created spirits. In the unifying of the soul with God he does not assert an identification of personality, but merely a cessation of the difference in thought and desire, and a giving up of the independence of the creature. His language was often so strong, however, and his thought often so sublimated, that more cautious thinkers found serious cause to charge his writings with pantheism. This was true of Gerson (Opp. vol. 1, pt. 1, p. 59 sq.). ellauri161.html on line 1106: Jean Charlier de Gerson oli ranskalainen tutkija, kouluttaja, uudistaja ja runoilija, Pariisin yliopiston kansleri, neuvonantajaliikkeen ohjaava valo ja yksi merkittävimmistä teologeista Bodenen neuvostossa. Seppo A. Teinosenkin mielestä Mainio hoippui heresian kuilun reunalla. ellauri161.html on line 1112: Few mystics have ascended to the empyrean where Ruysbroeck so constantly dwelt; and the endeavor to compress into forms of speech the visions seen in a state where all clear and real apprehension is at an end occasioned the fault of indefiniteness with which his writings must be charged. His influence over theological and philosophical thought was not so great as that exercised by Eckart and Tauler, and was chiefly limited to his immediate surroundings. The Brotherhood of the Common Life (q.v.) was founded by Gerhard Groot, one of Ruysbroeck´s pupils, and its first inception may perhaps be traced back to Ruysbroeck himself — a proof that he was not wholly indifferent to the conditions of practical life. ellauri161.html on line 1117: Don´t trust your Bible study to a mere web search. ellauri161.html on line 1133: A man from his parish demands a full service funeral for his wife and says he will not pay for it. He confers with the priest of Torcy. The girls of the catechism class laugh at him in a prank, whereby only one of them pretends to know the Scriptural basis of the Eucharist so that the rest of them can laugh at their private conversation. His colleagues criticize his diet of bread and wine, and his ascetic lifestyle. "Concerned" about Chantal, the daughter of the Countess, the priest visits the Countess at the family chateau, and appears to help her resume communion with God after a period of doubt. The Countess dies during the following night, and her daughter spreads false rumors that the priest´s harsh words had tormented her to death. Refusing confession, Chantal had previously spoken to the priest about her hatred of her parents. ellauri162.html on line 102: Mut hei, hold your horses! Minkä ikäinen oli Bernanos rykäistessään tän jeremiaadin? ellauri162.html on line 110: Bernanos was born in Paris, into a family of craftsmen. He spent much of his childhood in the village of Fressin, Pas-de-Calais region, which became a frequent setting for his novels. He served in the First World War as a soldier, where he fought in the battles of the Somme and Verdun. He was wounded several times. ellauri162.html on line 137: With political tensions rising in Europe, Bernanos emigrated to South America with his family in 1938, settling in Brazil. He remained until 1945 in Barbacena, State of Minas Gerais, where he tried his hand at managing a farm. ellauri162.html on line 268: Que peuvent donc avoir de commun les écrivains Marcel Camus, Marcel Aymé, Jean-Paul Sartre, Simone de Beauvoir, Louis Aragon, Jacques Prévert, Georges Bernanos, Aimé Césaire, Bernard Clavel, Guy de Maupassant, Georges Sand, les peintres Claude Monet, Gustave Courbet, Honoré Daumier, les compositeurs Hector Berlioz, Maurice Ravel, les politiciens Philippe Seguin (de droite), Jack Ralite (de gauche), le syndicaliste Edmond Maire, le philosophe Jacques Bouveresse, les chanteurs et poètes Georges Brassens, Léo Ferré, l'acteur et humoriste Bourvil, les actrices Catherine Deneuve, Claudia Cardinale, Brigitte Bardot, la chanteuse Mylène Farmer, la madame Miss France Geneviève de Fontenay, les prix Nobel de physique Pierre et Marie Curie, le médecin humanitaire Anne-Marie Gouvet, la chercheuse spécialiste des cancers professionnels Annie Thiebaud-Mony, ou tout récemment le dessinateur de bandes dessinées Tardy… ? ellauri162.html on line 345: Hyvin se haukkuu kaverinsa esipuheessa: kristilliset internit ahkeroivat messussa ja naisseikkailivat salassa. Ne olivat lahjattomia ja sovinnaisia keplottelijoita, hyväosaisia laiskureita, joiset tuli hurskaita ja kuuliaisia yxilöitä valtion tarpeisiin. Norssit olivat vähemmän tekopyhiä ja vapaamielisempiä, mutta yhtä rajoittuneita. Elostelijoita jotka intoilivat opereteista ja raveista, pelasivat pelejä, matalamielisten apinoiden huvituxia. Sellainen rellestäminen oli Jorista alhaista. Kirjallisuus"miehet" eivät olleet yhtään parempia. Jori tyrmistyi niidn kaunaisista ja halpamaisista mielipiteistä, puheista jotka olivat kuluneita kuin kirkonpenkit ja masentavista kiistoisa, jossa teoxen mitta oli painosmäärä ja myyntiluvut. Nyölen painaa ize omat kirjahkonsa, koska kaunokirjallisuuden painosluvut ovat Suomessa olemattomat. 25K isänmaallista finlandiakirjaa kelpaa vain seinäntäytteexi. Vapaa-ajattelijat oli dogmaatikkoja ja saarnamiehiä, jotka tukahduttavat "muiden apinoiden" mielipiteitä. Kadunkulman suutaria hieman valveutuneempia. ellauri162.html on line 375: Du sang que nous perdons croît et se fortifie ! kasvaa meidän verenhukasta ja vahvistuu! ellauri162.html on line 553: Commodianuksen tiedon lähteet olivat Raamattu - pääasiassa maailmanloppu, profeetat ja neljäs Esdrasin kirja - Sibylline-oraakkelit, tertullian, Minucius Felix, Cyprian ja Lactantius. Terencestä, Lucretiuksesta, Horacesta, Cicerosta ja ennen kaikkea Virgilin ilmaisutavoista hän lainaa ilmaisutapoja. Hänen teologiansa ei ole luotettava; Millenarianismin lisäksi hän näyttää tunnustavan monarkianismin ja patripassianismin, kaksi harhaoppia Kolminaisuuden suhteen. Hänen kielensä ei ole vain karkea, vaan virheellinen, ja olisi virhe etsiä Commodianuksessa aksentin perusteella perustuvan kääntymisen alkuperää. Vaikka hän ei ole perehtynyt prosodiaan, hän yrittää kirjoittaa daktyylisellä heksametrillä ja onnistuu vain 63: ssa yli 2000 jakeesta. ellauri162.html on line 577: Pitäen tällaiset asiat mielessä ja ennakoiden tulevan impotenssi-iän, Nooa päättää olla aloittamatta mitään inhimillistä tehtävää ennen muinaisten rituaalien suorittamista ja kiitokseksi Jumalalle. Alttarit nousevat lumivalkoisesta kivestä; Koska taivaan pyhä tila, sen kaareva polku levisi kaikkialle, ympäröi itsensä ilman kiinteitä rajoja, maailma oli heidän pyhä piirinsä. Uhrimainen uhri jokaisesta seitsemästä karjasta tulee nopeasti runsaasti, jota lempeä ilma ylläpitää, mikä... tuottaa... maasta... kaadetaan itäisessä..., tai arabialaisten metsistä. Olympuksesta lähetetty liekki maistuu makeanhajuisilta kunnianosoituksilta, jotka se on syönyt hännällään, ja palaneet uhrit lähettävät kuumaa tuoksua, joka tuoksuu makealta Jumalalle. Jumala - joka on aina lempeä ja hyvä, ottaa kaiken, mitä hän saa uhrauksemme, ja iloitsee hurskaavien ihmisten seremoniallisissa riitoissa, joita hän ei tosin tarvitse, mutta joiden takia hän lunastaa meidät - puhuu näin rauhallisella tahtotilallaan: ellauri162.html on line 585: Kun hänen aistinsa palaavat hänen munastaan hänen sydämeensä (sehän on jumalallisen sanansaattaja), joka on nyt unettomana, Nooa vastaa poikiensa palvelemisesta seuraavalla palkinnolla: "Kirottu kinkku, sinä lakupekka, koska et palvellut isääsi, olet veljienne orja; Sinä Shem, vanhin, elät, siunattu pyhän Jumalan silmissä, ja Herra levittää maan päälle nuoremman veljen [Jafettin] monilla jälkeläisillä, kunnes [Jafettin] runsas linja muodostaa kovakantisen istuimen jopa [veljiensä] kodeissa, sekoitettuna naapurien pehmeäkantisiin, runsaat jälkeläiset täyttävät vierekkäiset kaupungit ja ne, jotka [he, Jaafetin poikastuotanto] on myös rakentanut." ellauri162.html on line 607: Japanilaisen professorin läpimurtohoito sallii luonnollisen erektion saavuttamisen 4 sekunnixi. Klikkaa tästä! Klik! Noh. Klik klik! Mit vit ? Klik klik klik! ellauri162.html on line 611: Pumput, voiteet, geelit ja kemialliset pillerit vaikuttavat keinotekoisesti erektioon. Sen sijaan japanilaisen professorin hoito laajentaa paisuvaiskudosta ja antaa sille mahdollisuuden maksimoida verenkiertonsa vastauksena seksuaaliseen ärsykkeeseen (esim. aistilliseen suudelmaan tai näkyyn kumppanin riisuuntumisesta). ellauri162.html on line 618: Olin täysin kiinni eräässä hankkeessa Kiinassa, enkä ehtinyt edes ajatella naisia. Siksi päätin tämän fiaskon jälkeen tavata tämän ystävättären uudelleen ja todistaa - hänelle ja itseni - että kaikki on kunnossa. Valitettavasti sekin päättyi kuten aikaisemmin, ja halusin hakata kyrvänpäätäni seinään ... En kestänyt hänen katsettaan, kun kohtasimme firmassa käytävällä. Ehkä se on minun vainoharhaisuuttani, mutta olin varma, että myös muut tytöt yrityksessä alkoivat katsoa minua säälien ... lopetin työnteon firmassaan, mutta en voinut löytää uutta. Elin säästöilläni. Ja ostin erilaisia erektioapukeinoja yrittäessäni ratkaista ongelmani. Sanoin itselleni, että ehkä on hyvä aika laukaista paukkupanoxia ja sitten palata uusin voimin niin työ- kuin sänkyelämään. Kokeilin muutamia potenssipillereitä, mutta yhtä hyvin olisin voinut myös huuhdella ne vessanpöntöstä saman tien - vaikutus olisi ollut sama, eli ei mitään. Tiettyjen pillereiden jälkeen en voinut ajaa autoa (silmissäni tuntui kuin olisin ollut kuumeinen). Olin murtunut ja menetin täysin seksihaluni. Naisten kanssa tekemisiin joutuessani tulin uskomattoman hermostuneeksi. Rahanikin loppuivat, ja siksi päädyin ottamaan huonon työn, jota en muuten olisi edes harkinnut. Ja kaikki tämä pikkuveljen syytä! ellauri162.html on line 649: Using 11 different healthy and diseased pluripotent stem cell lines, we developed a reproducible method to derive multi-cellular human penis organoids that exhibit transcriptomic resemblance to in vivo-derived tissues. ellauri162.html on line 651: Conflict of interest statement ellauri162.html on line 653: There are no financial interests related to this work. ellauri162.html on line 693: The Church recognizes that the lack of workers union contributed to an unjust situation where many work in conditions little better than slavery. One solution proposed by socialists was to eliminate private property altogether. Pope Leo XIII dismisses this solution because "every man has by nature the right to possess property as his own." He also notes that "the impelling reason and motive of his work is to obtain property." Instead of helping the working class, the elimination of private property would only hurt those it was intended to benefit. ellauri162.html on line 697: People have become accustomed to working for their own needs. Working enables people to earn an honorable livelihood, but using employees as mere objects is wrong. Workers and the rich are dependent upon each other. The worker ought to complete the tasks that they freely agree to, never destroy an employer´s property, never use violence for their cause, never take part in riots or disorder, and not associate with those who encourage them to act unethically. (As Pope John Paul II would later emphasize in Laborem Exercens, work ought to be seen as a privileged expression of human activity. Work, including cultural production, is an example of human creation in the image of the creator.) ellauri162.html on line 705: It is important to remember that we were not created for this world, but rather for everlasting life with God. Riches should be viewed as an obstacle for eternal happiness, and that they do not bring freedom. With this in mind, associations of workers and employers ought to do what is best for the body, soul, and property of all involved. ellauri162.html on line 716: Masturbation. It’s not just a great way to kill time, but it’s also the safest sex you can have. And it has many health benefits. (See: 5 Reasons You Should Masturbate Tonight.) Although we can all agree that masturbation is pretty much the cherry on top of the ice cream of life, there’s more to the act than that. In a recent study from Harvard, men who ejaculated 21 or more times per month had a 19 to 22 percent lower risk of prostate cancer than men who did so only four to seven times per month. In some parts of the world, teenagers are encouraged to masturbate. Masturbation prevents unwanted pregnancies. ellauri162.html on line 759: Richard Dawkins does not make the head of our list. Since this may disappoint some of our readers. we have, after our ranking, also ordered the atheists on our list by the number of Google hits that their names obtain. ellauri162.html on line 767: Number 4 Freudin Square, Iraq war veteran is Black. In his rap songs, he boasts about desecrating Brigham Young’s grave and urinating in a synagogue. Be there or be Square! ellauri162.html on line 769: Number 5 Myers is Associate Professor of Biology at the University of Minnesota, Morris, where he researches the developmental biology of zebrafish from an evolutionary perspective. ellauri162.html on line 777: ereducation/image/upload/w_150,h_150,c_fill,f_auto,fl_lossy,q_auto/v1/TheBestSchools.org/pollytoynbee.jpg" height="200px" /> ellauri162.html on line 781: William Lane Craig (born August 23, 1949) is an American analytic philosopher, Christian theologian, Christian apologist, and author. He is Professor of Philosophy at Houston Baptist University and Research Professor of Philosophy at Talbot School of Theology (Biolan University). Craig has updated and defended the Kalam cosmological argument for the existence of God. He has also published work where he argues in favor of the historical plausibility of the resurrection of Jesus. His study of divine aseity and Platonism culminated with his book God Over All. He is a Wesleyan theologian who upholds the view of Molinism and neo-Apollinarianism. ellauri162.html on line 787: Apollinarism or Apollinarianism is a Christological heresy proposed by Apollinaris of Laodicea (died 390) that argues that Jesus had a human body and sensitive human soul, but a divine mind and not a human rational mind, the Divine Logos taking the place of the latter. It was deemed heretical in 381 and virtually died out within the following decades. But now it's back! I'll be back said Apollinaris at the end of Season I. ellauri162.html on line 798: Pharyngula is a term used by evolutionists to describe a hypothetical phylotypic stage of development in embryology. It is mistakenly thought by most evolutionists that this stage represents the basic vertebrate body plan in the common ancestor of all vertebrates. There is currently a dispute among scientists as to how similar embryos are and to the reality of this stage. ellauri162.html on line 800: There are six stages to embryonic development, and the pharyngula stage is towards the middle. In the early stages of development there is significant diversity in the morphology of embryos, this diversity decreases over time till the pharyngula stage where they are most similar (often difficult for anyone but trained embryologist to differentiate), and finally in the last stages of development morphology diversifies again. It is hypothesized that the reason the pharyngula stage is so morphologically constrained is that this is the point where sequential activation of hox genes is initiated so any strong deviations from the developmental plan would lead to drastic changes in the final phenotype of the organism. ellauri162.html on line 812: All major tissue types of differentiated and all major organs are present. By the time the embryo leaves the pharyngula stage it will appear very similar to its adult form. ellauri162.html on line 814: The concept of a highly conserved ontogeny dates back to 1828 and the work by Karl von Baer. Baer´s work was cited by Charles Darwin and used in support of his Theory of Evolution. The concept was made famous though by Ernst Haeckel in 1874 with the publication of his drawings of the conserved stage. Haeckel was mainly pushing the concept of recapitulation in which he hypothesized that ontological development repeated the evolutionary steps of the organism. Recapitulation has since been discredited and is not accepted by any modern biologist. Haeckel has been accused of falsifying his embryonic drawings, most notably by Jonathan Wells in his book Icons of Evolution. Some biology text books used Haeckel´s drawings for many years after it was known they were faked. However, most modern biology textbooks only use them now for historical reference and actual photos of embryos are used to discuss the pharyngula stage. ellauri162.html on line 816: Darwin proposed that embryos resembled each other since they shared a common ancestor, which presumably had a similar embryo, but that development did not necessarily recapitulate phylogeny: he saw no reason to suppose that an embryo at any stage resembled an adult of any ancestor. Darwin supposed further that embryos were subject to less intense selection pressure than adults, and had therefore changed less. ellauri162.html on line 818: The Haeckelian form of recapitulation theory is considered defunct. Embryos do undergo a period or phylotypic stage where their morphology is strongly shaped by their phylogenetic position, rather than selective pressures, but that means only that they resemble other embryos at that stage, not ancestral adults as Haeckel had claimed. ellauri162.html on line 820: More importantly, Pharyngula can also refer to a blog written and posted by P.Z. Myers. See Pharyngula (blog). Pharyngula is a blog by atheist and evolutionist PZ Myers, who is a biologist and associate professor at the University of Minnesota, Morris. Pharyngula was hosted 2005-2011 at Scienceblogs in full, and 2011-present, in part. Since 2011, Pharyngula has been hosted at Freethought Blogs. The atheist biologist Massimo Pigliucci said of Myers and his blog audience, "one cannot conclude this parade without mentioning P.Z. Myers, who has risen to fame because of a blog where the level of nastiness (both by the host and by his readers) is rarely matched anywhere else on the Internet...". ellauri162.html on line 834: We can’t say we weren’t warned about Alexa! Alexa is the name given to the voice that responds to your commands on the Amazon Echo device. In a recent post, I discussed the creepiness of having someone potentially listen to every conversation in its vicinity. As I understand it (not having one) the device is only supposed to be activated if you first say “Alexa” but apparently that is not the case. A family in Portland, Oregon reports that an Amazon Alexa device recorded a private conversation about hardwood floors and randomly sent it to a contact in Seattle. Danielle, who declined to provide her last name, told KIRO-TV that the contact called her family to tell them that their privacy was being compromised. Unplug your Alexa devices right now, the reportedly unnamed individual said, you’re being hacked. ellauri163.html on line 37: Courtney Joseph is a graduate of the Moody Bible Institute with a degree in Evangelism and Discipleship. After over a decade of leading women’s Bible studies, mentorships and workshops in her local church, she decided to move her ministry on-line at WomenLivingWell.org where she has over 1.5 million views of her videos on youtube. Courtney’s passion and sincerity has made her a leader in the Christian blogging community. She is the Founder of WomenLivingWell.org and GoodMorningGirls.org. ellauri163.html on line 48: He wrote the drama Got fun nekome (God of Vengeance) in the winter of 1906 in Cologne, Germany. It is about a Jewish brothel owner who attempts to become respectable by commissioning a Torah scroll and marrying off his daughter to a yeshiva student. Set in a brothel, the play includes Jewish prostitutes and a lesbian scene. I. L. Peretz famously said of the play after reading it: "Burn it, Asch, burn it!" Instead, Asch went to Berlin to pitch it to director Max Reinhardt and actor Rudolph Schildkraut, who produced it at the Deutsches Theater. God of Vengeance opened on March 19, 1907 and ran for six months, and soon was translated and performed in a dozen European languages. It was first brought to New York by David Kessler in 1907. The audience mostly came for Kessler, and they booed the rest of the cast. The New York production sparked a major press war between local Yiddish papers, led by the Orthodox Tageplatt and even the secular Forverts. Orthodox papers referred to God of Vengeance as "filthy," "immoral," and "indecent," while radical papers described it as "moral," "artistic," and "beautiful". Some of the more provocative scenes in the production were changed, but it wasn't enough for the Orthodox papers. Even Yiddish intellectuals and the play's supporters had problems with the play's inauthentic portrayal of Jewish tradition, especially Yankl's use of the Torah, which they said Asch seemed to be using mostly for cheap effects; they also expressed concern over how it might stigmatize Jewish people who already faced much anti-Semitism. The association with Jews and sex work was a popular stereotype at the time. Other intellectuals criticized the writing itself, claiming that the second act was beautifully written but the first and third acts failed to support it. ellauri163.html on line 50: God of Vengeance was published in English-language translation in 1918. In 1922, it was staged in New York City at the Provincetown Theatre in Greenwich Village, and moved to the Apollo Theatre on Broadway on February 19, 1923, with a cast that included the acclaimed Jewish immigrant actor Rudolph Schildkraut. Its run was cut short on March 6, when the entire cast, producer Harry Weinberger, and one of the owners of the theater were indicted for violating the state's Penal Code, and later convicted on charges of obscenity. Weinberger, who was also a prominent attorney, represented the group at the trial. The chief witness against the play was Rabbi Joseph Silberman, who declared in an interview with Forverts: "This play libels the Jewish religion. Even the greatest anti-Semite could not have written such a thing". (You just wait for Philip Roth...) After a protracted battle, the conviction was successfully appealed. In Europe, the play was popular enough to be translated into German, Russian, Polish, Hebrew, Italian, Czech, Romanian and Norwegian. Indecent, the 2015 play written by Paula Vogel, tells of those events and the impact of God of Vengeance. It opened on Broadway at the Cort Theater in April 2017, directed by Rebecca Taichman. Eli ei Asch ihan pasé vielä ole. ellauri163.html on line 55: Viereeni tuolille olin sijoittanut filosofian historian ja joukon muita kirjoja joiden avulla voisin saada häiriintyneen henkeni järjestyxeen. Olin lainannut Breslerin kirjastosta Tolstoin moraaliset novellit ja esseet, Spinozan Etiikan, Kantin Käytännöllisen järjen kritiikin, Schopenhauerin Maailman tahtona ja ajatuksena, Nietzschen teoksen Näin puhui Zarathustra ja pasifisti Forsterin teoksen (jonka nimeä en muista, oisko ollut Maurice?), Payot'n Tahdon kasvattamisen ja useita teoksia hypnoosista, itsesuggestiosta (Coué, Charles Baudoin), ja ties mitä muuta kaikki teoksia jotka sivusivat olennaista. Peräti ostanut olin Rabbi Moshe Haim Luzzatton kirjan Oikeamielisen vaellus ja viidennen Mooseksen kirjan, joka oli mielestäni viisain teos mitä ihminen on koskaan kirjoittanut. ellauri163.html on line 126: Lihaa. Lihansyönti on aivan a-ok, kunhan ei verta syö, ja tarjoo vähän jumalallekkin, papeille ja muille pyytäjille. Veri pitää laskea ulos eläimestä kosheristi, ei tässä mitään Singereitä olla. Pakanoiden paikat pitää panna sileäxi. ellauri163.html on line 142: Julmia lakeja. Sodankäyntiin sovellettavia lakeja. Vierastiimiläisten kanssa sopii olla oikein julmana, kaikki vihulaiset halki poikki ja pinoon vaan. Paizi ne joiden naisia sopii bylsiä ja lapsia käyttää välipalana. Vaan hukuta ne peräti: nimittäin hetiläiset, amorilaiset, kanaanealaiset, pheresiläiset, heviläiset ja jebusilaiset, niinkuin herra sinun jumalas sinulle on käskenyt. ellauri163.html on line 178: Minä ammun kaikki nuoleni heihin. Minä lähetän mezän petoin hampaat heidän keskellensä. Ulkona pitää miekan heitä hävittämän ja sisällä pelvon, sekä nuorukaiset että neizeet, imeväiset ja harmaapäät. Minun on kosto, ja minä kostan! Minä juotan nuoleni verellä, ja miekkani pitää lihaa syömän tapetuiden verestä, ja vangituiden ja vihollisten paljastetusta päästä! Niin myös Herra sinun Jumalas lähettää heidän sekaansa hörhöläiset siihen asti että kaikki hukutetaan, jotka jääneet ja heitänsä lymyttäneet ovat sinun edestäs. ellauri163.html on line 193: Viiniköynnökseen hän sitoo aasinsa, jaloon köynnökseen aasinsa varsan. Hän pesee viinissä vaatteensa, rypäleiden veressä pukunsa. Hänen silmissään on viinin hehku, hänen hampaissaan maidon valkeus. Sebulon on asuva meren äärellä, hän asettuu rannikolle, missä laivat kulkevat, hänen selkänsä taa jää Sidon. Isaskar on vahvaluinen juhta, joka makaa kuormaansa odottaen. Hän näki asuinsijansa hyväksi ja maansa ihanaksi. Hän painoi olkansa taakan alle, kävi tekemään orjan töitä. Dan on ajava kansansa asiaa yhtenä Israelin heimoista. Dan on oleva käärmeenä tiellä, polulla kyynä, joka puree hevosta vuohiseen, niin että ratsastaja suistuu maahan. Herra, sinulta minä odotan pelastusta! Gadia ahdistavat rosvojen joukot, ja Gad ahdistaa niitä, seuraa niiden kintereillä. Asserin leipä on runsas, hän tarjoaa kuninkaiden herkkuja. Naftali on vapaana juokseva kauris, kauniita ovat hänen vasansa. Joosef on hedelmäpuu, nuori hedelmäpuu lähteen äärellä, sen oksat ojentuvat yli muurin. Jousimiehet hätyyttävät häntä, he ampuvat ja ahdistavat häntä, mutta hänen jousensa pysyy jäntevänä ja hänen kätensä ovat nopeat. Tämän saa aikaan Jaakobin Väkevä, hän, jonka nimi on Paimen, Israelin Kallio, isäsi Jumala, joka on auttava sinua, Kaikkivaltias, joka siunaa sinua, antaa siunauksia ylhäältä taivaasta ellauri163.html on line 197: Sitten Jaakob antoi heille nämä ohjeet: »Minut otetaan pian esi-isieni luo. Haudatkaa minut isieni viereen siihen luolaan, joka on heettiläisen Efronin vainiolla, Makpelan vainiolla, Mamren lähistöllä Kanaaninmaassa. Sen vainion Abraham osti heettiläiseltä Efronilta sukuhaudaksi. ellauri163.html on line 261: Judah the father of Perez and Zerah, whose mother was Tamar, ellauri163.html on line 263: Perez the father of Hezron, ellauri163.html on line 339: Thus there were fourteen generations in all from Abraham to David, fourteen from David to the exile to Babylon, and fourteen from the exile to the Messiah. ellauri163.html on line 361: to imply a king of the line of Judah forever, but Israel currently has no king, nor do our democratic rulers have staffs. Does this imply that "he has come to Shiloh" (JPS) or that "Shiloh has come" (KJV)? Please explain. Why does King Jimmy think the homage of the people will be Shiloh's whereas JPS says it is Judah's? Who or what is this Shiloh and why is he/it so important that the scepter will not depart from Judah till then? ellauri163.html on line 371: G-d did not always promise that there would always be a king (let alone a king from the tribe of Judah). In Genesis 49 Jacob is blessing the tribes and says the scepter will not depart the tribe of Judah. This is long before Moses, let alone the first Temple -- not to mention the hundreds of years then before the second Temple. ellauri163.html on line 373: There wasn't a King for hundreds of years after the blessing before the first king of the tribe of Judah (before Saul and David). Tthere was that whole slavery period in Egypt for hundreds of years, then Moses, then Joshua, then the judges long before Saul the firs tking of the tribe of Judah. ellauri163.html on line 375: Just read the bible chronoholically and you'll see that there were hundreds of years after Jacob's statement before the first king. Then there were Kings of Judah. Then there was the civil war and the kingdoms split. ellauri163.html on line 377: Then Israel was destroyed. Then there was a Babylonian exile (no Judaic kings). Then there were the Maccabees, Herodians, etc. who were not kings of Judah. . . ellauri163.html on line 378: So, no, it does not say (let alone imply) that there will always be a king of the tribe of Judah as your post asked. ellauri163.html on line 380: "The scepter shall not depart Judah" means that the right to kingship will forever belong to the tribe of Judah. This is re-enforced in Prophets when first David and then his son, Solomon, are told that they are the rightful bloodline for the throne. Others have sat on the throne but they were not rightful heirs. ellauri163.html on line 382: For those Xians who say that there has been no king of Judah since J-sus they should check their math. In fact there has been no ruler from the tribe of Judah since 586 B.C.E That is right: 600 years prior to his supposed messiah. Guess he just proved to himself that J-sus was inelligible. ellauri163.html on line 385: BTW from Genesis 49 when Jacob makes this statement there were 400 years of slavery in Egypt, a few more hundred years when we had the Judges and the Phillistines before we had ANY king from the line of Judah sitting on a throne. ellauri163.html on line 391: Jacob was fortelling the fate of his sons and their heirs. He stated that the throne would belong to the tribe of Judah "until Shiloh comes." Belonging to isn't the same as saying there will be an unbroken line of RULING kings until Shiloh comes. ellauri163.html on line 398: The older Jewish versions and commentators (e.g., Septuagint, Targums, Saadyah, and RASHI) read this word without the letter - yod, as if written - sheloh, the archaic form for - shelo, his; or, as if it were a poetic form for - shalvah, peace. (Sama sana varmaan kuin ähläm sähläm, tai shaloom.) ellauri163.html on line 402: All of the Jewish translations (and commentaries) deal with a future time, the messianic era, during which there will be a king, a direct descendant from King David, sitting on the Davidic throne. The closing phrase of the blessing given to Judah defines the role of the expected future Jewish king, Messiah, in the world. Ultimately, his job will be to gather the nations under the banner of the One G-d of peace. If a gathering of the nations for the sake of peace is the first explicit description of the messianic era, it clearly suggests something that is natural, recognizable, and human. ellauri163.html on line 407: 1 Ja Moses meni Moabin kedoilta ja astui Nebon vuorelle, Pisgan kukkulalle, joka on Jerihon kohdalla; ja Herra osoitti hänelle kaiken Gileadin maan Daniin asti, Ja koko Naphtalin ja Ephraimin ja Manassen maan, ja kaiken Juudan maan viimeiseen mereen asti, Ja etelämaan, ja aukian kedon Palmukaupungin Jerihon tykönä, hamaan Zoariin asti. ellauri163.html on line 411: 2. Ja koko Naphtalin ja Ephraimin ja Manassen maan, ja kaiken Juudan maan viimeiseen mereen asti, ellauri163.html on line 412: 5 Mos 11:24. Kaikki paikat, mihin teidän jalkanne astuu, pitää teidän oleman*: korvesta ja Libanonista ja Phrathin virrasta, äärimäiseen mereen asti, pitää teidän rajanne oleman+. ellauri163.html on line 415: erentspirit.org/articles/images/promised_land2.jpg" /> ellauri163.html on line 417: Although some of the geographical reference points mentioned in Scripture are difficult for us to identify, God knows the full area into which He is going to bring Israel. We know enough to be sure that Israel is not in her full inheritance yet. Scripture shows that God has a dispute with those who are involved in “dividing up My land” [Joel 3:1-2]. ellauri163.html on line 476: When I first searched for Rozabal two years ago, the taxi circled around a minor Muslim tomb in a city of many mosques and mausoleums, the driver asking directions several times before we found it. The shrine, on a street corner, is a modest stone building with a traditional Kashmiri multi-tiered sloping roof. ellauri163.html on line 527: Payot (Hebrew: פֵּאָה, romanized: pe’ot, plural: פֵּאוֹת) is the Hebrew term for sidelocks or sideburns. Payot are worn by some men and boys in the Orthodox Jewish community based on an interpretation of the Tenach injunction against shaving the "sides" of one's head. Literally, pe'ah means "corner, side, edge". There are different styles of payot among Haredi or Hasidic, Yemenite, and Chardal Jews. Yemenite Jews call their sidelocks simanim (סִימָנִים‎), literally, "signs", because their long-curled sidelocks served as a distinguishing feature in the Yemenite society (differentiating them from their non-Jewish neighbors). ellauri163.html on line 544: Moraali koskee pääasiassa apinoiden tiimipeliä. On siinä kyllä tämmönen taskubiljardivaihtoehtokin, jossa pelaavat Aku ja sen 2 avataaria, enkeli ja perkele, kinaten paljolti samoista teemoista: pelin aiheena on se, saako ego pelata välittömästi matelijanaivoisen idin pussiin vaiko totellaanko aivokuoren superegoa ja kazellaan vähän suurempaakin kuviota. Sama sitten suuremmassa mitassa: jotkut apinoista on luonnostaan tollasia me-henkisiä, toiset taas on egoisteja, ja niille täytyy tiimipeli motivoida henk.koht. palkinnoilla ja rangaistuxilla. Eiköhän se nyt ollut taas tässä koko asia. Ei siihen apinan koko aivokuorta tarvittu, riittää pieni saxanpähkinä. ellauri163.html on line 597: De voir un homme fourbe, injuste, interesse, ellauri163.html on line 607: Sen sijaan, että vallizisi halveksiva rauha, mitä näemme? Itserakkauden haava, epähienous, joka vaikuttaa meihin, provosoi meistä huolimatta myös fysiologisia emojeja. Sydän alkaa lyödä epäsäännöllisesti, kouristuxilla; hän on kuin paniikkihäiriö. Monet hänen supistuksistaan ovat epätäydellisiä, kouristuxia kuten sanoin, tuskallisia. Väkivaltaiset ääliöt työnsivät veren aivoihin, ruuhkauttavat tämän elimen niin herkullisesti ja aiheuttavat väkivaltaisten ajatusten, kostoideoiden, absurdien ideoiden, liioitellun hätävarjelun mahdottoman tulvan. ellauri163.html on line 624: Vittu nää pallokalloapinat on tismalleen samanlaisia tänä päivänä kuin ne oli pentateukin aikana, ja varmasti kymmeniä tuhansia vuosia sitä ennenkin. Kavereita petetään ja vihollisen elävää voimaa vähennetään, suojellaan omia poikasia ja syödään eläimiä, ja väliin aina pyllistetään oikeille ja kexityille herroille, lauletaan helkavirsiä ja tapaillaan noitavaimoja. Ei tää tästä muutu mixikään, ja mixkä muuttuisi, tälläisestä pallokallot pitävät, tälläisessä maailmassa viihtyvät. ellauri163.html on line 632: Pantalaimon on Lyran demoni. Kuten kaikki lasten pahat henget, hän vaihtaa muotoa olennosta toiseen usein. Kun Lyra saavuttaa murrosiän, hän ottaa mäntynäädän pysyvän muodon sekä hajun. Pantalaimon ja Lyra seuraavat isäänsä lordi Asrielia, kun hän matkustaa äskettäin löydettyyn Cittagazzen maailmaan, jossa Lyra tapaa Willin. Pyhä Panteleimon eli Panteleimon Parantaja (m.kreik. Παντελεήμων, Panteleēmōn, kreik. Παντελεήμων, Panteleímon), myös Pantalone, oli kristitty marttyyri ja pyhimys, joka sai surmansa Diocletianuksen vainoissa vuonna 305. Pantalone syntyi Nikomedeiassa noin vuonna 275. Hänen vanhempansa olivat rikas senaattori Eustorgios ja tämän kristitty vaimo Eubulia. Hänestä tuli menestyksekäs lääkäri, jota itse keisari Galerius halusi omaksi lääkärikseen. Pyhä Hermolaos käännytti Pantaleimonin kristityksi, ja parannettuaan ihmeellisesti sokean miehen, Pantaleimon käännytti puolestaan isänsä. Tämä kuoli pian sen jälkeen, ja jätti Pantalonelle suuren omaisuuden. Tämä vapautti orjansa ja jakoi omaisuutensa köyhille, ja paransi ihmisiä ottamatta maksua. Panteleimon, siviilinimeltään Petri Sarho (s. 17. toukokuuta 1949 Vieremä) on entinen Oulun metropoliitta. Hän jäi eläkkeelle kesäkuussa 2013. ellauri163.html on line 697: With an 11-year-old hero, Philip Pullman´s new book is a delightful nod to Edmund Spenser´s 'The Faerie Queene'. If Philip Pullman’s Dark Materials trilogy was an obvious nod to John Milton’s Paradise Lost, his new Book Of Dust trilogy takes inspiration from Edmund Spenser’s The Faerie Queene. Though thematically different, both fall within the same literary genre—they are epic poems, long narrative pieces recounting heroic deeds, and if the term could loosely be used to describe works of prose, then La Belle Sauvage, the first in the Book Of Dust trilogy, is one such novel. Spenser’s late-16th century poem, though incomplete, follows the adventures of medieval knights. Our knight is 11-year-old Malcolm Polstead, curious, intelligent, good-natured and clueless, when we first meet him, of the trials that await him. La Belle Sauvage, then, is a companion, or "equel" (a new story that stands alongside his previous trilogy), to His Dark Materials trilogy. Better strike while the iron is hot, as J.K. Rowling did. ellauri163.html on line 721: Vox Day has written about atheists being "socially autistic". Asperger´s syndrome (sometimes referred to as "High-Functioning Autism" or "HFA") is an umbrella term used to classify problematic behaviours similar to, but less severe than, those within the lower reaches of the autistic spectrum. ellauri163.html on line 723: Day wrote concerning atheist PZ Myers´ blog audience: “It´s by no means a scientific test, but it is interesting to note the coincidence that 59 of the virulent atheists over at Dr. PZ Myers place report an average score on the Asperger´s Quotient test of 27.8. And this does not include the two individuals who actually have Asperger´s but did not report any test results. ellauri163.html on line 724: As PZ himself said: "I took the test and scored a 24, an “average math contest winner.” You need a 32 to suggest Asperger’s, and a 15 is the average. So there. I don’t have Asperger’s, I’m just cruel and insensitive." ellauri163.html on line 727: “ Basically the range for possible answers is 0 to 50. The information below shows you the different ranges as recorded from others sitting this same AQ quiz over the years. ellauri163.html on line 742: However, there is evidence which suggests that a large portion of PZ Myers´ blog audience are narcissists rather than individuals who have Asperger´s Syndrome (see: PZ Myers´ antitheist blog audience and the issue of narcissism vs. Asperger´s Syndrome). ellauri163.html on line 744: PZ Myers is a New Atheist and New Atheism is a contemporary form of antitheism. Therefore, it is very probable his blog appeals to people who hold to a antitheism perspective. Social science research indicates that antitheists score the highest among atheists when it comes to personality traits such as narcissism, dogmatism, and anger. Furthermore, they scored lowest when it comes to agreeableness and positive relations with others. ellauri163.html on line 746: The first study replicates the finding of the BU research: 12 autistic and 13 stereotypical adolescents took part, and the stereotypical subjects were 10 times as likely to strongly endorse God. ellauri163.html on line 748: People with higher scores on the Autism Spectrum Quotient (items included "I am fascinated by numbers," and "I find social situations difficult") had weaker belief in a personal God than those with lower IQ score ("I am fascinated by skirts", and "I find zippers difficult"). Second, reduced ability to mentalize mediated this correlation. (Mentalizing was measured with the Empathy Quotient, which assesses self-reported ability to recognize and react to others' emotions, and with a task that requires identifying what's being expressed in pictures of eyes. Systematizing -- interest in and aptitude for mechanical and abstract systems -- was correlated with autism but was not a mediator.) Third, men were much less likely than women to say they strongly believed in a personal God (even controlling for autism), and this correlation was also mediated by reduced mentalizing. They were also clearly more interested in skirts and puzzled by zippers. ellauri163.html on line 752: These studies are correlational, so researchers can´t say for sure whether an inability to imagine other minds actually leads to atheism or agnosticism or whether the link is caused by God. The researchers did control for religious service attendance, assuming that the socially inept might be less likely to flex their mentalizing muscles by mingling at church each week. That analysis showed that religious service attendance could not explain the link between autismlike traits and belief. Those with sedentary mental behavior were just as apt to have a will to believe as not. ellauri163.html on line 756: Dr. Mark Goulston, M.D. wrote in his article Just Listen - Don´t Confuse a Narcissist with Asperger´s Syndrome: “Both narcissists and high functioning people with Asperger like features are goal minded to a fault, and both can view other people more as functions or vehicles to achieve that goal instead of as people with feelings. However a critical difference between the two is that a narcissist doesn´t care if they hurt you or your feelings (and the truly malignant ones may even take delight in doing so), whereas someone with Asperger´s like features would prefer not to. ellauri163.html on line 763: Second, descriptions of how participants absorb into “imaginary realities” suggest that such mental states are desirable due to qualities that facilitate social cognition: While the empirical world comes through as fragmented and incoherent, imaginary worlds offer predictability, emotional coherence, and benevolent minds. These results do not conform to popular expectations that autistic minds are less adapted to experience supernatural agents, and it is instead argued that imaginative, autistic individuals may embrace religious and fictive agents in search for socially and emotionally comprehensible interaction. ellauri163.html on line 765: Some of the primary symptoms of Alzheimer´s disease are: memory problems, mood swings, emotional outbursts, brain stem damage which impairs function in the heart, lungs plus causes disruption of various other bodily processes. In irreligious/nonreligious regions, there is a significant amount of Alzheimer´s disease (see: Irreligious/nonreligious geographic regions and Alzheimer´s disease). Irreligion/nonreligious regions have populations with significant problems when it comes to engaging in sedentary behavior (see: Irreligion/nonreligious regions and sedentary behavior). Thing is, gods, like dogs, require more exercise, even genuflection to pick up the turds. ellauri163.html on line 795: Näemme muita hyökkäyksiä hänen persoonaansa, mukaan lukien nuoret perverssit, jotka ryhtyvät paljastamaan sukuelimiään hänelle, kutsuen häntä Ratfaceksi. Pahinta on hänen kotielämänsä. Hänen äitinsä on kuolemaisillaan, hänen vastasyntynyt pikkuveljensä on välittämätön, ja hänen vanhempi veljensä ja isänsä (Paul Hebert) ovat bootleggereja, jotka toimittavat bootleggiä Louisa-baariin. Hänen isoveljensä jättää hänet huomiotta, ja hänen isänsä fyysisesti, emotionaalisesti ja suullisesti pahoinpiteli häntä. Elokuva liikkuu nopeasti vinjettien läpi, jotka maalaavat muotokuvan staattisesta merkityksettömyydestä ja epätoivosta hänen elämässään. ellauri163.html on line 813: Hän vastustaa musiikinopettajansa kiusaamista, hän vastustaa naispuolisten luokkatovereidensa aivastuksia, hän ei anna isänsä hyväksikäytön vaikuttaa häneen, hän ei anna tyydytystä nuorille miespuolisille perversseille, jotka väläyttelevät häntä, ja hän vastustaa vain hieman Arsenea, vaikka yksin, yöllä, aikuisen miehen kanssa - tosiasia, joka jälleen viittaa siihen, että hiänen sukupuoliaktinsa hänen kanssaan ei ollut raiskaus, ja että hiänen alustavat protestinsa johtuivat yksinkertaisesti siitä, että hiänellä ei ollut aavistustakaan siitä, että välitöntä ylivaltaa voisi seurata ilostelu, koska oletamme, että hän oli neitsyt ja jolla oli vain katutason lapsen mytologia siitä, mitä sukupuoliakti oli. ellauri163.html on line 817: That said, the reason the film does succeed, and rises to greatness, rests primarily on the shoulders of the lead actress, Nadine Nortier, who, despite little dialogue, conveys great depths within her character, despite being a non-professional actress at the time. On the other hand, Jean-Claude Guilbert (a professional actor who also appeared in Au Hasard Balthazar, as another drunkard, Arnold) is also very good. The rest of the cast is solid. Yet, critical missteps abound, especially when some claim Mouchette is filled with anger. Yes, there may be acts of seeming anger (tossing dirt at her female rivals), but clearly the character of Mouchette is a walking mass of desensitisation. This would explain why she reacts the way she does to sex with Arsene, rather than seeing it as her ‘striking back’ at the world. ellauri163.html on line 829: There is also a scene where Mouchette is wet, working in the bar, and then gets some coins as payment. Later, in his hut, she is wet, and Arsene pays her some coins to go along with his story regarding Mathieu’s presumed death. What this does is not only link divergent scenes in a strictly visual and cinematic way, but it emphasises the elliptical and cyclical nature of the film, where recurring images and motifs abound. Yet, all of them are slightly askew, and the camera always seems to look at its lead character’s life slightly askance, as if it was somehow recapitulating the clearly warped view of life Mouchette owns. ellauri163.html on line 833: In essence, the film called Mouchette recapitulates the point of view of its character Mouchette, which allows the viewer to both ‘feel’ a bit of the character’s warp, while also being able to step back and intellectually distance oneself and ‘understand’ the character’s warp. Whether or not Bresson intended this doubled perspective on life, it, and many of the film’s other strengths more than make up for its weak ending, and lift it to a greatness that, while it falls short of the utmost in the canon of great cinema, nonetheless makes Mouchette a film for which the term “great” is applied a surety. There are, certainly, worse ways to misfire, slightly or otherwise. ellauri163.html on line 862: David Émile Durkheim was born 15 April 1858 in Épinal, Lorraine, France, to Mélanie (Isidor) and Moïse Durkheim, coming into a long lineage of devout French Jews. As his father, grandfather, and great-grandfather had all been rabbis, young Durkheim began his education in a rabbinical school. However, at an early age, he switched schools, deciding not to follow in his family's footsteps. I bet dad, grandad and greatgranddad were all very disappointed. In fact, Durkheim led a completely secular life, whereby much of his work was dedicated to demonstrating that religious phenomena stemmed from social rather than divine factors. Despite this fact, Durkheim did not sever ties with his family or with the Jewish community. Actually, many of his most prominent collaborators and students were Jewish, some even blood-related. ellauri163.html on line 864: A precocious student, Durkheim entered the École Normale Supérieure (ENS) in 1879, at his third attempt. The entering class that year was one of the most brilliant of the nineteenth century, as many of his classmates, such as Jean Jaurès and Henri Bergson, went on to become major figures in France's intellectual history as well. At the ENS, Durkheim studied under the direction of Numa Denis Fustel de Coulanges, a classicist with a social-scientific outlook, and wrote his Latin dissertation on Montesquieu. At the same time, he read Auguste Comte and Herbert Spencer, whereby Durkheim became interested in a scientific approach to society very early on in his career. The writer of this exposition likes the word whereby. ellauri163.html on line 875: All religions divide social life into two spheres, the “sacred” and the “profane.” There is nothing intrinsic about a particular object which makes it sacred. An object becomes sacred only when the community invests it with that meaning. ellauri163.html on line 877: Religion is an eminently collective thing (1954, p.47). It serves to bind a community together. A religion is a unified system of beliefs and practices relative to sacred things, that is to say, things set apart and forbidden--beliefs and practices which unite in one single community called a Church, all those who adhere to them. (1954, p. 47). ellauri163.html on line 879: The believer who has communicated with his god is not merely a man who sees new truths of which the unbeliever is ignorant; he is a man who is stronger. He feels within him more force, wither to endure the trials of existence, or to conquer them (1954, p. 416). ellauri163.html on line 881: Thus there is something eternal in religion which is destined to survive all the particular symbols in which religious thought has successively enveloped itself. There can be no society which does not feel the need of upholding and reaffirming at regular intervals the collective sentiments and the collective ideas which make its unity and its personality. ellauri163.html on line 883: Now this moral remaking cannot be achieved except by the means of reunions, assemblies, and meetings where the individuals, being closely united to one another, reaffirm in common their common sentiments; hence come ceremonies which do not differ from regular religious ceremonies, either in their object, the results which they produce, or the processes employed to attain these results. ellauri163.html on line 887: What essential difference is there between an assembly of Christians celebrating the principal dates in the life of Christ, or of Jews remembering the exodus from Egypt or the promulgation of the Decalogue, and a reunion of citizens commemorating the promulgation of a new moral or legal system or some great event in the national life? (1954, p. 427). Two men say they´re Jesus, one of them must be wrong. ellauri163.html on line 893: But now comes something rather suspect: There are no gospels which are immortal, but neither is there any reason for believing that humanity is incapable of inventing new ones (1954, pp. 475-476). ellauri163.html on line 895: While men are losing faith in the old religions, new religions will be born. For all societies feel the need to express their collective sentiments, ideas, and ideologies in regular ceremony. All societies need a set of common values and moral guidelines to inspire their members to transcend their selfishness. While the forms and particular symbols may change, religion is eternal. ellauri163.html on line 911: Durkheim tarjosi laajassa itsemurhatutkimuksessaan malliesimerkin yhteiskunnallisten ilmiöiden yhteiskunnallisesta selittämisestä. Siinä Durkheim osoittaa laajoja tilastollisia menetelmiä käyttäen itsemurhien johtuvan pääosin yhteiskunnallisista tekijöistä. Esimerkiksi yhteisön kiinteydellä sekä yhteisön toiminnalla on suora yhteys itsemurhien määrään. Niin myös bestsellereillä jotka aiheuttavat izemurha-aaltoja. ellauri163.html on line 967: Uskonnollinen ihminen elää laivassa, joka muistuttaa merellä lojuvaa ja ajalehtivaa laivaa aalloissa sillä erotuksella että siinä on tunnustettu kapteeni. Se ei kellu syvemmällä, niinkuin miinanraivaaja painavine runkoineen, eikä se vähennä ihmisen vapautta vaikuttaa sen kulkuun, mutta tosiasia, että siinä on kapteeni, muuttaa kokonaiskuvaa niin että ihminen voi olla rauhassa. Huolimatta kaikesta epätoivosta siinä voi olla rauhassa. Mutta mitä jos tulee sähkökatko ja keulapotkureita ei voi ohjata, kuten Gabriellalla? Eikö siinä voi syntyä vaaratilanne? Ei voi, vauhti on niin hiljainen, enintään pari solmua. Tulee enintään pieni tömähdys ja vesirajan yläpuolisia kuhmuja. ellauri164.html on line 41: A survey published in American Psychologist in 1991 ranked Wundt's reputation as first for "all-time eminence" based on ratings provided by 29 American historians of psychology. William James and Sigmund Freud were ranked a distant second and third. ellauri164.html on line 43: In the introduction to his Grundzüge der physiologischen Psychologie in 1874, Wundt described Immanuel Cunt and Johann Friedrich Herbart as the philosophers who had the most influence on the formation of his own views. Those who follow up these references will find that Wundt critically took to the cleaners both these thinkers’ ideas. He distanced himself from Herbart's science of the soul . Wundt praised Cunt's rejection of a "rational" psychology deduced from metaphysics, but he argued against Cunt's epistemology as well as Cunt's category theory and his flabby position on teleological explanations in his publication Was soll uns Kant nicht verkaufen? (1892). ellauri164.html on line 53: Juopon maxavaivaisen pikkupapin pikkupillu bändäri Serafita näkee siitä unia. Sen yhden paikan ympärillä pyörii kaikki mystikot, puolukoina pillussa. Mä alan huomata loppumetreillä et tää maalaispappi on wannabe samanlainen kaikkiruokainen pikku narsisti kuin Teoreeman Terence Postimerkki, joka tietystikään ei ole kukaan muu kuin Pieru-Pauli ize. Kaikki naiset ja puolet miehistä on siihen muka lääpällään. Hei täähän onkin vastaavasti Bernadotten märkä uni. Väkeviä motareita ja pitkätukkaisia nuoria miehiä, alaikäisiä tyttöjä joiden mustelmaiset pohkeet vilkkuvat. ellauri164.html on line 64: Mamertiinien vankila lat. Carcer Mamertinus on Rooman vanhin vankila, joka sijaitsi Capitoliumin itärinteellä. Monet tunnetut valtiolliset vangit, kuten Jugurtha ja Vercingetorix, odottivat siellä kuolemantuomionsa täytäntöönpanoa. Legendojen mukaan myös Pietari ja Paavali olisivat olleet siellä vangittuina. Nykyisin vankilasta on jäljellä kaksi päällekkäistä selliä, joista alempaan eli Tullianumiin päästiin vain katosta olevasta aukosta. Vankila rakennettiin noin vuonna 386 eaa. Paikalle rakennettiin 1300-luvun lopussa San Pietro in Carcere -kirkko. ellauri164.html on line 185: Berkeley näytti sahramipullalta Authorityn lipereissä ellauri164.html on line 191: Berkeleyn kiinnostuksen kohteena ei ollut vain filosofia, vaan myös uskonnolliset kysymykset, matematiikka ja yhteiskunnalliset uudistukset. Matematiikassa Berkeley arvosteli – varsin terävänäköisesti – vastikään keksittyä differentiaali- ja integraalilaskentaa, jonka käsitteelliset perusteet olivat hänen mielestään täysin sekavat. Se ei ymmärtänyt sitä yhtään. Vaikka olis luullut että infinitesimaali olis ollut just idealistin cup of tea. Berkeleyn kritiikki ei johtanut matematiikassa uusiin keksintöihin, vaan differentiaali- ja integraalilaskenta saatettiin täsmälliselle pohjalle 1800-luvulla Dedekindin toimesta. ellauri164.html on line 210: Vuonna 1725 Berkeley aloitti hankkeen collegen perustamiseksi Bermudalle siirtokuntien papiston ja intiaanien parissa lähetystyötä tekevien kouluttamiseksi. Tehtävän johdosta Berkeleyn luopui virastaan, jossa oli ansainnut 1100 puntaa, ja muutti Amerikkaan 100 punnan palkalla. Hyvin se riitti kun hinnat Bermudalla oli alhaiset, neekerit oli puoli-ilmaisia. Hän saapui Newporttiin Rhode Islandille ja osti sieltä Whitehallin plantaasin. 4. lokakuuta 1730 Berkeley osti ”neekerimiehen nimeltään Philip, iältään neljätoista vuotta tai sinnepäin”. Muutamaa päivää myöhemmin hän osti lisää orjia. 11. heinäkuuta 1731 peräisin oleva merkintä kertoo, että ”rovasti Berkeley kastoi kolme neekereistään, Philip, Anthony ja Agnes Berkeleyn”. Hankintojen kuitit ovat nähtävillä British Museumissa (Ms. 39316) (George C. Mason, Annals of Trinity Church, 1698–1821, 51). ellauri164.html on line 218: Tämä tutkimus tutkii yhden runosarjan poikkeuksellista puoliintumisaikaa: "Westward the Course of Empire vie tiensä...". Alkaen irlantilais-anglikaanisen piispan George Berkeleyn vuonna 1726 tekemästä sävellyksestä, nämä sanat kolonisoivat valtavan osan kulttuurimaisemaa lähes kahden vuosisadan ajan. Sanomalehtipaperiin, laitureihin, valtiomiesten puheisiin, lukuaiheisiin, maantieteellisiin tietoihin, Yhdysvaltojen ensimmäiseen tieteelliseen historiaan sekä runouteen, maalauksiin, litografioihin ja valokuviin ikuistetut sanat kehittyivät vanhan maailman visiosta profeetallisista valtakunnista ilmeisen kohtalon nationalistinen iskulause. Seuraten runoa sen kiertyessä kirjallisen ja visuaalisen kulttuurin läpi, tämä projekti osoittaa, kuinka yksinkertainen lause totutti amerikkalaiset laajaan käsitykseen Yhdysvaltojen valtakunnasta siirtomaa-ajalta jälleenrakennukseen. Jatkuva varmuus valtakunnan etenemisestä länteen, itse asiassa itse imperiumin väistämättömyydestä, osoittaa kolonistien brittiläisen kulttuuriperinnön kestävän elinvoiman Amerikan vallankumouksen aattona. Yhtä tärkeitä ovat tavat, joilla amerikkalaiset muokkasivat runon ideologiaa sopimaan heidän kehittyvään kansallismielisyyteensä varhaisen tasavallan ja antebellum-aikakauden aikana. Berkeleyn sanat tarjosivat kriittisen paikan kansallismielisille tutkimuksille uuden tasavallan alkuvuosikymmeninä, mikä helpotti kansakunnan muuttumista kapitalistiseksi, hankkivaksi yhteiskunnaksi; 1800-luvun puolivälin konflikteissa he oikeuttivat amerikkalaisen sotavoimaisen imperialismin Meksikon ja Yhdysvaltojen välisessä sodassa, samalla kun he antoivat syvällistä tietoa sisällissodan alkamisesta ja sen välittömistä seurauksista, kun kansa paini Amerikan tulevaisuuden ääriviivoja vastaan. Tämä ideologia on kahden vuosisadan ajan mahdollistanut amerikkalaisten olevan sekä vakuuttuneita evankelistoja demokraattis-tasavaltalaisen hallitusmuotonsa poikkeuksellisesta luonteesta että samalla hengityksen kera omahyväisiä keisarillisen etuoikeutensa puolustajia ensin Pohjois-Amerikan mantereella ja sen alueella. alkuperäiskansojen ja lopulta maailmanlaajuisen siirtomaavaltakunnan yli. "Westward Empire" paljastaa tavat, joilla Berkeleyn runo muokkasi tätä ainutlaatuista ideologiaa, sekä tavat, joilla amerikkalaiset mukauttivat Berkeleyn runon ainutlaatuisiin olosuhteisiinsa, ja tavat, joilla tämä kehittyvä ja monikerroksinen tulkinta puolestaan muokkasi amerikkalaista ajattelua ja käyttäytymistä vuoden 1752 välillä. ja 1876. tämän ideologian ansiosta amerikkalaiset ovat voineet olla sekä vakuuttuneita evankelistoja demokraattis-tasavaltalaisen hallitusmuotonsa poikkeuksellisesta luonteesta että samalla hengityksen kera, omahyväisiä puolustajia keisarilliseen etuoikeutensa ensin Pohjois-Amerikan mantereella ja sen alkuperäisasukkailla, ja lopulta maailmanlaajuisen siirtomaavaltakunnan yli. "Westward Empire" paljastaa tavat, joilla Berkeleyn runo muokkasi tätä ainutlaatuista ideologiaa, sekä tavat, joilla amerikkalaiset mukauttivat Berkeleyn runon ainutlaatuisiin olosuhteisiinsa, ja tavat, joilla tämä kehittyvä ja monikerroksinen tulkinta puolestaan muokkasi amerikkalaista ajattelua ja käyttäytymistä vuoden 1752 välillä. ja 1876. tämän ideologian ansiosta amerikkalaiset ovat voineet olla sekä vakuuttuneita evankelistoja demokraattis-tasavaltalaisen hallitusmuotonsa poikkeuksellisesta luonteesta että samalla hengityksen kera, omahyväisiä puolustajia keisarilliseen etuoikeutensa ensin Pohjois-Amerikan mantereella ja sen alkuperäisasukkailla, ja lopulta maailmanlaajuisen siirtomaavaltakunnan yli. "Westward Empire" paljastaa tavat, joilla Berkeleyn runo muokkasi tätä ainutlaatuista ideologiaa, sekä tavat, joilla amerikkalaiset mukauttivat Berkeleyn runon ainutlaatuisiin olosuhteisiinsa, ja tavat, joilla tämä kehittyvä ja monikerroksinen tulkinta puolestaan muokkasi amerikkalaista ajattelua ja käyttäytymistä vuoden 1752 välillä. ja 1876. ensin Pohjois-Amerikan mantereen ja sen alkuperäiskansojen yli ja lopulta maailmanlaajuisen siirtomaavaltakunnan yli. ellauri164.html on line 220: "Westward Empire" paljastaa tavat, joilla Berkeleyn runo muokkasi tätä ainutlaatuista ideologiaa, sekä tavat, joilla amerikkalaiset mukauttivat Berkeleyn runon ainutlaatuisiin olosuhteisiinsa, ja tavat, joilla tämä kehittyvä ja monikerroksinen tulkinta puolestaan muokkasi amerikkalaista ajattelua ja käyttäytymistä vuoden 1752 välillä. ja 1876. ensin Pohjois-Amerikan mantereen ja sen alkuperäiskansojen yli ja lopulta maailmanlaajuisen siirtomaavaltakunnan yli. "Westward Empire" paljastaa tavat, joilla Berkeleyn runo muokkasi tätä ainutlaatuista ideologiaa, sekä tavat, joilla amerikkalaiset mukauttivat Berkeleyn runon ainutlaatuisiin olosuhteisiinsa, ja tavat, joilla tämä kehittyvä ja monikerroksinen tulkinta puolestaan muokkasi amerikkalaista ajattelua ja käyttäytymistä vuoden 1752 välillä. ja 1876. ellauri164.html on line 223: How blue can you get? The answer is right here in my heart, wailed BB King. How stupid can you get? The answer can be found in Quora. - What is the dark side of top happiest countries? - That their taxes are so high. How can anybody be this stupid? The answer is right there in their walnut size brains. ellauri164.html on line 240: Henry Veatch kuoli Bloomingtonissa, Indianassa. Indianan yliopisto ylläpitää hänen keräämiensä papereidensa (1941–1997) arkistoa. ellauri164.html on line 246: Remembering Robert M. Veatch, PhD 1939-2020. Bob Veatch from Georgetown loved genealogy and had confirmed a Veatch connection to the Stuart (Stewart among the Scots) dynasty. He was a long-time fan of bluegrass and Bob and his wife Ann were founding members of the Lucketts Bluegrass Foundation in Lucketts, Virginia, location of the world’s longest running bluegrass concert series (45 years strong!). He used to laugh and say that he thought likely he was the only undergraduate at Harvard reading Plato while listening to bluegrass. Bob was a Peace Corps volunteer in Nigeria from 1962-1964. ellauri164.html on line 319: Jeanne d’Arc poltettiin roviolla kerettiläisenä 30. toukokuuta vuonna 1431 oikeasti tästä housujutusta ja ehkä vähän siksikin, että hän piti Jumalaa paavia korkeampana auktoriteettina. Haiskahtaa protestantismilta. ellauri164.html on line 343: Takatukkaisen muukalaislegioonalaisen mielestä viimeinen kunnon chevaljeeri oli Jeanne d'Arc. Uskonto, isänmaa ja soldaatit! Alas jutkupankkiirit! Maalaispappitaskukirjasta löytyy kosolti ranskispatriotismia sekä aatelin ja sotilaiden hehkutusta. Muka Roland ja pojat oli synnynnäisiä chevaljeereja. Mitäs sitten kaxoisnelistivät karkuun sakemanneja viimeisissä sodissa? Viimeinen kaxilahkeinen oli takatukan mielestä Jeanne d'Arc. Bernadotten vaimohan oli Jeannen huonetta ja sukua, vaikka Jeanneen verrattuna huonokuntoinen. ellauri164.html on line 370: I thought this was one of those books that comes with a “guarantee.” But of course there is no such thing. Still, I’d read only glowing reviews and boy was I ready for a “triumphant experience.” But on p. 26 I couldn’t make heads or tails of what I was really reading about. On p. 54 the voice of the innocent and well-meaning young priest began to irk the shit out of me. On p. 55 I skipped ahead to see if anything would ever actually happen to dilute all the fluffy introspection and it didn’t look promising. On p. 64 I took the kitty to the well and drowned it. ellauri164.html on line 379: I wanted to like this book so much more than I did. I actually found it incredibly difficult to understand. Some of it, I think, was that it was poorly translated. I read a 1962 edition that doesn't even cite a translator -- so many of the sentences were so convoluted as to be utterly obtuse. Poor translation or witless reader? I never could figure out why Mlle Chantal was such an angry bitch and why she insisted on tormenting the priest. What was her secret? Was the priest an alcoholic or just terminally sick? Gay? Why did M le Comte come to hate the priest? These are just some of the basic narrative issues I couldn't figure out. Forget the whole spiritual aspect--much of what the priest mused on and felt was incomprehensible to me as he described it. I can't help wondering if I'd have understood it if I had read it in French. Or maybe I'm just so spiritually challenged (in a God believing, Catholic way) that I can't comprehend it when it's described. All of that said, there were profoundly moving passages here and there, but over all I don't begin to know what I read. It's rather embarrassing actually--I feel so simple! (less) ellauri164.html on line 388: I wouldn't recommend this much for a modern audience, or at least one not interested in debates of the nature of God's love. Human love there is precious little of. And no sex. ellauri164.html on line 395: I am not getting from this book what I expected based on other reviews, and not what I wanted from it either. I tried, read almost half of it. There was not as much about the interaction with his parishioners as about the lectures he gets from older priests and his superiors. And here was not much spiritual inspiration for this reader. A bit ponderous. This goes on my "life is too short" shelf. (less) ellauri164.html on line 402: Unbelievable, lame, boring, melodramatic, but says some interesting stuff about language. For the protagonist, a priest writing a journal, literary creation is an act of resistance and subversion. The novel also contrasts human language with God's language in a self-reflective way that I have not often found in Christian novels. (less) ellauri164.html on line 455: The film was produced solely by Mosfilm, without a direct participation of DEFA, and yet several East German actors were invited to play the German historical figures. Fritz Diez, who appeared as Hitler on screen for the sixth time in his career, was given also the role of Otto Hahn. ellauri164.html on line 457: In 1938, Otto Hahn, Lise Meitner and Fritz Strassmann discovered nuclear fission, for which Hahn received the 1944 Nobel Prize for Chemistry. Nuclear fission was the basis for nuclear reactors and nuclear weapons. ellauri164.html on line 463: Googlen lähin IMDb osuma on "Take aim at the police van (1960) - Tähtäimessä vankiauto". Original title: 'Jûsangô taihisen' yori: Sono gosôsha o nerae 1960. K-12. 1h 19m. A prison truck is assaulted and the two convicts inside are murdered. The prison guard on duty gets suspended for negligence and takes it upon himself to track down the killers. Maalitetuista on tullut liittolaisia. Olikohan vankimaalitaulut neuvostotiedemiehiä tai vallan nazeja? ellauri164.html on line 472: Iisak Singerin mukaan Mooseskaan ei selvinnyt Jahven palvelusta puhtain paperein. Mikä oli Moosexen moka ja minkä rangaistuxeen hän sai? Tästä löytyy aivan vimmattu määrä selittelyä. Oliko ongelmana väärä kiven käsittely kepillä, vaiko rähähtäminen napisevalle kansalle? ellauri164.html on line 485: We first encounter Moses in the opening chapters of the book of Exodus. In chapter 1, we learn that, after the patriarch Joseph rescued his family from the great famine and situated them in the land of Goshen (in Egypt), the descendants of Abraham lived in peace for several generations until there rose to power in Egypt a pharaoh who “did not know Joseph” (Exodus 1:8). This pharaoh subjugated the Hebrew people and used them as slaves for his massive building projects. Because God blessed the Hebrew people with rapid numeric growth, the Egyptians began to fear the increasing number of Jews living in their land. So, Pharaoh ordered the death of all male children born to Hebrew women (Exodus 1:22). ellauri164.html on line 487: In Exodus 2, we see Moses’ mother attempting to save her child by placing him in a basket and putting it into the Nile. The basket was eventually found by Pharaoh’s daughter, and she adopted him as her own and raised him in the palace of the pharaoh himself. As Moses grew into adulthood, he began to empathize with the plight of his people, and upon witnessing an Egyptian beating a Hebrew slave, Moses intervened and killed the Egyptian. But that was not a sin because the guy was just an Egyptian. In another incident, Moses attempted to intervene in a dispute between two Hebrews, but one of the Hebrews rebuked Moses and sarcastically commented, “Are you going to kill me as you did the Egyptian?” (Exodus 2:14). Realizing that his criminal act was made known, Moses fled to the land of Midian where he again intervened—this time rescuing the daughters of Jethro from some bandits. In gratitude, Jethro (also called Reuel) granted his daughter Zipporah to Moses in marriage (Exodus 2:15–21). Moses lived in Midian for about forty years. ellauri164.html on line 489: The next major incident in Moses’ life was his encounter with God at the burning bush (Exodus 3—4), where God called Moses to be the savior of His people. Despite his initial excuses and outright request that God send someone else, Moses agreed to obey God. God promised to send Aaron, Moses’ brother, along with him. The rest of the story is fairly well known. Moses and his brother, Aaron, go to Pharaoh in God’s name and demand that he let the people go to worship their God. Pharaoh stubbornly refuses, and ten plagues of God’s judgment fall upon the people and the land, the final plague being the slaying of the firstborn. Prior to this final plague, God commands Moses to institute the Passover, which is commemorative of God’s saving act in redeeming His people from bondage in Egypt. ellauri164.html on line 491: After the exodus, Moses led the people to the edge of the Red Sea where God provided another saving miracle by parting the waters and allowing the Hebrews to pass to the other side while drowning the Egyptian army (Exodus 14). Moses brought the people to the foot of Mount Sinai where the Law was given and the Old Covenant established between God and the newly formed nation of Israel (Exodus 19—24). ellauri164.html on line 493: The rest of the book of Exodus and the entire book of Leviticus take place while the Israelites are encamped at the foot of Sinai. God gives Moses detailed instructions for the building of the tabernacle—a traveling tent of worship that could be assembled and disassembled for easy portability—and for making the utensils for worship, the priestly garb, and the ark of the covenant, symbolic of God’s presence among His people as well as the place where the high priest would perform the annual atonement. God also gives Moses explicit instructions on how God is to be worshiped and guidelines for maintaining purity and holiness among the people. The book of Numbers sees the Israelites move from Sinai to the edge of the Promised Land, but they refuse to go in when ten out of twelve spies bring back a bad report about Israel’s ability to take over the land. God condemns this generation of Jews to die in the wilderness for their disobedience and subjects them to forty years of wandering in the wilderness. By the end of the book of Numbers, the next generation of Israelites is back on the borders of the Promised Land and poised to trust God and take it by faith. ellauri164.html on line 500: Moses needed time to grow and mature and learn to be meek and eat humble pie before God, and this brings us to the next chapter in Moses’ life, his 40 years in the land of Midian. During this time, Moses learned the simple life of a shepherd, a husband, and a father. God took an impulsive and hot-tempered young man and began the process of molding and shaping him into the perfect instrument for God to use. What can we learn from this time in his life? If the first lesson is to wait on God’s timing, the second lesson is to not be idle while we wait on God’s timing. While the Bible doesn’t spend a lot of time on the details of this part of Moses’ life, it’s not as if Moses were sitting idly by waiting for God’s call. He spent the better part of 40 years learning the ways of a shepherd and supporting and raising a family. These are not trivial things! While we might long for the “mountain top” experiences with God, 99 percent of our lives is lived in the valley doing the mundane, day-to-day things that make up a life. We need to be living for God “in the valley” before He will enlist us into the battle. It is often in the seemingly trivial things of life that God trains and prepares us for His call in the next season. ellauri164.html on line 502: Another thing we see from Moses during his time spent in Midian is that, when God finally did call him into service, Moses was resistant. The man of action early in his life, Moses, now 80 years old, became overly timid. When called to speak for God, Moses said he was “slow of speech and tongue” (Exodus 4:10). Some commentators believe that Moses may have had a speech impediment. Perhaps, but then it would be odd for Stephen to say Moses was “mighty in words and deeds” (Acts 7:22). Perhaps Moses just didn’t want to go back into Egypt and fail again. This isn’t an uncommon feeling. How many of us have tried to do something (whether or not it was for God) and failed, and then been hesitant to try again? There are two things Moses seemed to have overlooked. One was the obvious change that had occurred in his own life in the intervening 40 years. The other, and more important, change was that God would be with him. Moses failed at first not so much because he acted impulsively, but because he acted without God. Therefore, the lesson to be learned here is that when you discern a clear call from God, step forward in faith, knowing that God goes with you! Do not be timid, but be strong in the Lord and in the power of his might (Ephesians 6:10). ellauri164.html on line 504: The third and final chapter in Moses’ life is the chapter that Scripture spends the most time chronicling, namely, his role in the redemption of Israel. Several lessons can be gleaned from this chapter of Moses’ life as well. First is how to be an effective leader of people. Moses essentially had responsibility over two million Hebrew refugees. When things began to wear on him, his father-in-law, Jethro Tull, suggested that he delegate responsibility to other faithful men, a lesson that many people in authority over others need to learn (Exodus 18). We also see a man who was dependent on the grace of God to help with his task. Moses was continually pleading on behalf of the people before God. If only all people in authority would petition God on behalf of those over whom they are in charge! Moses was keenly aware of the necessity of God’s presence and even requested to see God’s glory (Exodus 33). Moses knew that, apart from God, the exodus would be meaningless. It was God who made the Israelites distinct, and they needed Him most. Moses’ life also teaches us the lesson that there are certain sins that will continue to haunt us throughout our lives. The same hot temper that got Moses into trouble in Egypt also got him into trouble during the wilderness wanderings. In the aforementioned incident at Meribah, Moses struck the rock in anger in order to provide water for the people. However, he didn’t give God the glory, nor did he follow God’s precise commands. Because of this, God forbade him from entering the Promised Land. In a similar manner, we all succumb to certain besetting sins which plague us all our days, sins that require us to be on constant alert. ellauri164.html on line 506: These are just a handful of practical lessons that we can learn from Moses’ life. However, if we look at Moses’ life in light of the overall panoply of Scripture, we see larger theological truths that fit into the story of redemption. In chapter 11 the author of Hebrews uses Moses as an example of faith. We learn that it was by faith that Moses refused the glories of Pharaoh’s palace to identify with the plight of his people. The writer of Hebrews says, “[Moses] considered the reproach of Christ greater wealth than the treasures of Egypt” (Hebrews 11:26). Moses’ life was one of faith, and we know that without faith it is impossible to please God (Hebrews 11:6). Likewise, it is by faith that we, looking forward to heavenly riches, can endure temporal hardships in this lifetime (2 Corinthians 4:17–18). ellauri164.html on line 508: As mentioned earlier, we also know that Moses’ life was typological of the life of Christ. Like Christ, Moses was the mediator of a covenant. Christ too was a little recalcitrant, so he got crucified. Again, the author of Hebrews goes to great lengths to demonstrate this point (cf. Hebrews 3; 8—10). The Apostle Paul also makes the same points in 2 Corinthians 3. The difference is that the covenant that Moses mediated was temporal and conditional, whereas the covenant that Christ mediates is eternal and unconditional. Like Christ, Moses provided redemption for his people. Moses delivered the people of Israel out of slavery and bondage in Egypt and brought them to the Promised Land of Canaan. Christ delivers His people out of bondage and slavery to sin and condemnation and brings them to the Promised Land of eternal life on a renewed earth, like Azrael in the forthcoming third season of His Dark Materials. Like Christ he returns to consummate the kingdom He inaugurated at His first coming. Like Christ, Moses was a prophet to his people. Moses spoke the very words of God to the Israelites just as Christ did (John 17:8). Moses predicted that the Lord would raise up another prophet like him from among the people (Deuteronomy 18:15). Jesus and the early church taught and believed that Moses was speaking of Jesus when he wrote those words (cf. John 5:46, Acts 3:22, 7:37). In so many ways, Moses’ life is a precursor to the life of Christ. As such, we can catch a glimpse of how God was working His plan of redemption in the lives of faithful people throughout human history. This gives us hope that, just as God saved His people and gave them rest through the actions of Moses, so, too, will God save us and give us an eternal Sabbath rest in Christ, both now and in the life to come. But don't get your hopes too high, you may not be among the chosen after all. ellauri164.html on line 510: Finally, it is interesting to note that, even though Moses never set foot in the Promised Land during his lifetime, he was given an opportunity to enter the Promised Land after his death. On the mount of transfiguration, when Jesus gave His disciples a taste of His full glory, He was accompanied by two Old Testament figures, Moses and Elijah, who represented the Law and the Prophets. Moses is, this day, experiencing the true Sabbath rest in Christ that one day all Christians will share (Hebrews 4:9). ellauri164.html on line 518: At Thursday’s daily Mass (Thursday of the 18th week of the year) we Roman catholics read of the sin that excluded Moses from leading the people to the Promised Land. While there are some mysterious elements to it, one thing seems clear: the grumbling of the people got on Moses’ nerves. Indeed, grumbling often affects more than just the one doing the complaining. Through it, infectious negativity can be set loose. Even if only a small number are grousing, it can still incite discontent, anger, and/or fear in others. Yes, the people nearly wore him out. At a particularly low moment, when the people were complaining about the food, Moses lamented to God, ellauri164.html on line 524: Now there was no water for the congregation. And they assembled themselves together against Moses and against Aaron. And the people quarreled with Moses and said, “Would that we had perished when our brothers perished before the Lord! Why have you brought the assembly of the Lord into this wilderness, that we should die here, both we and our cattle? And why have you made us come up out of Egypt to bring us to this wretched place which has neither grain nor figs nor vines nor pomegranates? Here there is not even water to drink!” But Moses and Aaron went way from the assembly to the entrance of the meeting tent, where they fell prostrate. ellauri164.html on line 527: And Moses took the staff from before the Lord, as he commanded him. He and Aaron gathered the assembly together before the rock, and he said to them, “Hear now, you rebels! Are we to bring water for you out of this rock?” And Moses lifted up his hand and struck the rock with his staff twice, and water came out abundantly, and the congregation drank, and their livestock. ellauri164.html on line 528: But the Lord said to Moses and Aaron, “Because you did not believe in me, to uphold me as holy in the eyes of the people of Israel, therefore you shall not bring this assembly into the land that I have given them” (Numbers 20:2-12). ellauri164.html on line 530: Many have pondered the precise nature of Moses’ sin and why the punishment for it was so severe. (Well, gosh, he was already 120, and what's the diff which side of the Jordan river he conks out. It's the same dry desert on either side.) A few different explanations have been posited: ellauri164.html on line 534: 3. Moses sinned by speaking harshly and rashly. Psalm 106 seems to favor this interpretation. They angered the Lord at the waters of Meribah, and it went ill with Moses on their account, for they made his spirit bitter, and he spoke rashly with his lips (Psalm 106:32-33). ellauri164.html on line 538: Why God punished him so severely is somewhat mysterious. St. Basil the Great used it as an object lesson to us all: “If the just man is scarcely saved, where shall the ungodly and sinner appear?” (Preface on the Judgment of God). ellauri164.html on line 540: Whatever the reason for the drastic punishment, behold what grumbling does. It fuels discontent and bitterness. Be careful, fellow Christians; we can all succumb to the temptation to draw others into our anger, doubts, dissatisfaction, and fears. After all, misery loves company. Sharing concerns with friends is good and necessary, but this must be tempered by the knowledge that too much can harm them and us. A steady diet of grumbling is not good for anyone. ellauri164.html on line 550: 2. He spoke to the people, not with meekness and calm authority, but in heat and bitterness. "Ye rebels, must we fetch you water out of this rock?" Thus he "spake unadvisedly with his lips" (Psalm 106:33) instead of his stick. It is not difficult to understand how Moses should have so far forgotten himself on this occasion. Let the facts be weighed. The servant of the Lord is now 120 years old. The generation which sinned thirty-seven years ago, and was condemned to die in the wilderness, is nearly all gone. Moses is mortified to find that the new generation is infected with a touch of the same impatient unbelief which wrought in their fathers so much mischief. No sooner are they at a loss for water than they rise against Moses with rebellious murmurings. For once he loses command of himself. On all former occasions of the kind his meekness was unshaken; he either held his peace, or prayed for the rebels, or at most called on the Lord to be his Witness and Judge. Now he breaks out into bitter chidings. At the root of this there was a secret failure of faith. "Ye believed me not," - did not thoroughly rely on my faithfulness and power, - "to sanctify me in the eyes of the children of Israel" (verse 12). His former meekness had been the fruit of faith. He had been thoroughly persuaded that the Lord who was with him could accomplish all he had promised, and therefore he faced every difficulty with calm and patient resolution. Now a touch of unbelief bred in him hastiness and bitterness of spirit. ellauri164.html on line 554: 2. The sins we are least inclined to may nevertheless be the sins which will bring us to the bitterest grief. Every man has his weak side. There are sins to which our natural disposition or the circumstances of our up-bringing lay us peculiarly open; and it is without doubt a good rule to be specially on our guard in relation to these sins. Yet the rule must not be applied too rigidly. When Dumbarton Rock was taken, it was not by assailing the fortifications thrown up to protect its one weak side, but by scaling it at a point where the precipitous height seemed to render defense or guard unnecessary. Job was the most patient of men, yet he sinned through impatience. Peter was courageous, yet he fell through cowardice. Moses was the meekest of men, yet he fell through bitterness of Spirit. We have need to guard well not our weak points only, but the points also at which we deem ourselves to be strong. ellauri164.html on line 556: Parallel Verses: Yahweh said to Moses and Aaron, "Because you didn't believe in me, to sanctify me in the eyes of the children of Israel, therefore you shall not bring this assembly into the land which I have given them." ellauri164.html on line 560: AGAIN the congregation of Israel was brought into the wilderness, to the very place where God proved them soon after leaving Egypt. The Lord brought them water out of the rock, which had continued to flow until just before they came again to the rock, when the Lord caused that living stream to cease, to prove His people again, to see if they would endure the trial of their faith or would again murmur against Him. ellauri164.html on line 562: When the Hebrews were thirsty and could find no water, they became impatient and did not remember the power of God which had, nearly forty years before, brought them water out of the rock. Instead of trusting God, they complained of Moses and Aaron, and said to them, "Would God that we had died when our brethren died before the Lord!" That is, they wished that they had been of that number who had been destroyed by the plague in the rebellion of Korah, Dathan, and Abiram. ellauri164.html on line 564: They angrily inquired, "Why have ye brought up the congregation of the Lord into this wilderness, that we and our cattle should die there? And wherefore have ye made us to come up out of Egypt, to bring us in unto this evil place? it is no place of seed, or of figs, or of vines, or of pomegranates; neither is there any water to drink. What the fuck, you call this a promised land? ellauri164.html on line 568: Moses Yields to Impatience. "And Moses and Aaron gathered the congregation together before the rock; and he said unto them, Hear now, ye rebels; must we fetch you water out of this rock? And Moses lifted up his hand, and with his rod he smote the rock twice: and the water came out abundantly, and the congregation drank, and their beasts also. And the Lord spake unto Moses and Aaron, Because ye believed Me not, to sanctify Me in the eyes of the children of Israel, therefore ye shall not bring this congregation into the land which I have given them." ellauri164.html on line 570: Here Moses sinned. He became wearied with the continual murmurings of the people against him, and the continual murmuring to stupid rocks. At the commandment of the Lord, took the rod, and, instead of speaking to the rock, as God commanded him, he smote it with the rod twice, after saying, "Must we fetch you water out of this rock?" He here spoke unadvisedly with his lips. He did not say, God will now show you another evidence of His power and bring you water out of this rock. He did not ascribe the power and glory to God for causing water to again flow from the flinty rock, and therefore did not magnify Him before the people. For this failure on the part of Moses, God would not permit him to lead the people to the Promised Land. ellauri164.html on line 572: This necessity for the manifestation of God's power made the occasion one of great solemnity, and Moses and Aaron should have improved it to make a favorable impression upon the people. But Moses was stirred, and in impatience and anger with the people, because of their murmurings, he said, "Hear now, ye rebels, must we fetch you water out of this rock?" In thus speaking he virtually admitted to murmuring Israel that they were correct in charging him with leading them from Egypt. God had forgiven the people greater transgressions than this error on the part of Moses, but He could not regard a sin in a leader of His people as in those who were led. He could not excuse the sin of Moses and permit him to enter the Promised Land. ellauri164.html on line 574: The Lord here gave His people unmistakable proof that He who had wrought such a wonderful deliverance for them in bringing them from Egyptian bondage, was the mighty Angel, and not Moses, who was going before them in all their travels, and of whom He had said, "Behold, I send an Angel before thee, to keep thee in the way, and to bring thee into the place which I have prepared. Beware of Him, and obey His voice, provoke Him not; for He will not pardon your transgressions: for My name is in Him." Ex. 23:20, 21. ellauri164.html on line 577: but God Himself. The Lord had committed to Moses the burden of leading His people, while the mighty Angel went before them in all their journeyings and directed all their travels. Because they were so ready to forget that God was leading them by His Angel, and to ascribe to man that which God's power alone could perform, He had proved them and tested them, to see whether they would obey Him. At every trial they failed. Instead of believing in, and acknowledging, God, who had strewed their path with evidences of His power and signal tokens of His care and love, they distrusted Him and ascribed their leaving Egypt to Moses, charging him as the cause of all their disasters. Moses had borne with their stubbornness with remarkable forbearance. At one time they threatened to stone him. ellauri164.html on line 581: For this single instance, Moses had allowed the impression to be entertained that he had brought them water out of the rock, when he should have magnified the name of the Lord among His people. The Lord would now settle the matter with His people, that Moses was merely a man, following the guidance and direction of a mightier than he, even the Son of God. In this He would leave them without doubt. Where much is given, much is required. Moses had been highly favored with special views of God's majesty. The light and glory of God had been imparted to him in rich abundance. His face had reflected upon the people the glory that the Lord had let shine upon him. All will be judged according to the privileges they have had, and the light and benefits bestowed. ellauri164.html on line 586: water from the rock at Meribah. Moses and the sons of Aaron buried him in the mount, that the people might not be tempted to make too great ceremony over his body, and be guilty of the sin of idolatry. ellauri164.html on line 593: God's punishment was harsh. “Because you did not trust in me, to show my holiness before the eyes of the Israelites, therefore you shall not bring this assembly into the land that I have given them” (Num.20:12). Moses and Aaron, like all the people who rebelled against God’s plan earlier (Num. 14:22-23), will not be permitted to enter the Promised Land. ellauri164.html on line 595: Scholarly arguments about the exact action Moses was punished for may be found in any of the general commentaries, but the text of Numbers 20:12 names the underlying offense directly, “You did not trust in me.” Moses’ leadership faltered in the crucial moment when he stopped trusting God and started acting on his own impulses. ellauri164.html on line 597: Honoring God in leadership—as all Christian leaders in every sphere must attempt to do—is a terrifying responsibility. Whether we lead a business, a classroom, a relief organization, a household, or any other organization, we must be careful not to mistake our authority for God’s. What can we do to keep ourselves in obedience to God? Meeting regularly with an accountability (or “peer”) group, praying daily about the tasks of leadership, keeping a weekly Sabbath to rest in God’s presence, and seeking others’ perspective on God’s guidance are methods some leaders employ. Even so, the task of leading firmly while remaining wholly dependent on God is beyond human capability. If the most humble man on the face of the earth (Num. 12:3) could fail in this way, so can we. By God’s grace, even failures as great as Moses’ at Meribah, with disastrous consequences in this life, do not separate us from the ultimate fulfillment of God’s promises. Moses did not enter the Promised Land, yet the New Testament declares him “faithful in all God’s house” and reminds us of the confidence that all in God’s house have in the fulfillment of our redemption in Christ (Heb. 3:2-6). ellauri164.html on line 607: A fresh exegetical probe is therefore warranted using a hermeneutical strategy whereby a narrative approach is attempted in order to understand Num. 20:1-13 in the light of Exodus 17:1-7. These narrative analogies are part of a distinctive feature in the Hebrew narrative style labelled Type- scene. ellauri164.html on line 619: Is there anything you would like us to explain? ellauri164.html on line 625: Moses had been leading a rebellious, ungrateful, complaining, people through the wilderness for 40 years. His sister had just died. And now these people had gathered together against Aaron and him to complain because there was no water, again! (Numbers 20:2-5) You would think after 40 years these people would have learned to trust their all-powerful, Living God to provide for them. ellauri164.html on line 628: Moses was in no mood to deal with this today. Why couldn’t these people let him mourn his sister in peace? Why had God brought them to a dry thirsty land with no water again? Why did these people always blame him? Why didn’t these people bring their problems to God in prayer instead of always complaining to him? Why were there always so many demands on him? Why was it always “Moses, Moses, Moses”? ellauri164.html on line 636: “And Moses and Aaron gathered the congregation together before the rock, and he said unto them, Hear now, ye rebels; must we fetch you water out of this rock? And Moses lifted up his hand, and with his rod he smote the rock twice: and the water came out abundantly, and the congregation drank, and their beasts also. ” (Numbers 20:10-11) ellauri164.html on line 651: God is merciful, but the law is not. No mere human has ever been justified by keeping the law because no one has ever kept it. All have sinned and fallen short of the law, even God’s servant Moses. Not even Moses could keep the law. ellauri164.html on line 658: And so it is today. The Law and good works cannot take anyone to heaven. Only faith in the finished work and shed blood of Jesus can take you there. ellauri164.html on line 671: 10 Then Moses and Aaron gathered the assembly together before the rock, and he said to them, “Hear now, you rebels: shall we bring water for you out of this rock?” 11 And Moses lifted up his hand and struck the rock with his staff twice, and water came out abundantly, and the congregation drank, and their livestock.” (Num. 20: 8,10–11 ESV) ellauri164.html on line 675: However, God did not say either of these actions was the problem, nor did Moses believe these were the problem. In fact, nowhere does the text say Moses’s sin was striking the rock instead of speaking to it or taking credit for the miracle. ellauri164.html on line 679: “And the LORD said to Moses and Aaron, “Because you did not believe in me, to uphold me as holy in the eyes of the people of Israel, therefore you shall not bring this assembly into the land that I have given them.”” (Num. 20:12 ESV) ellauri164.html on line 685: Even with me the LORD was angry on your account and said, ‘You also shall not go in there. (Deut. 1:37ESV) ellauri164.html on line 691: Three different times Moses connected God’s anger with him to something the people did. ellauri164.html on line 709: He has reached the end of his rope. He has been patient with these complaining and rebellious people, but he couldn’t take it any longer. Their constant ingratitude and rebelliousness caused Moses to lose faith in the people. This is the people that were supposed to be God’s treasured possession, a holy nation of priests who had agreed to be in a covenant relationship with God (Ex 19:5-8). What a disappointment they had turned out to be and Moses was finished interceding for them. God knew Moses was not going to intercede for the people at Meribah, therefore He doesn’t ordain punishment for them. ellauri164.html on line 711: So, how does this connect back to Moses being barred from entering the Promised Land? Because the people were unfaithful and so difficult to lead, Moses’s own faith suffered. This caused him to lose confidence that God could develop the Israelites into a faithful covenant people who were meant to be a nation of priests and a means of blessing the nations. ellauri164.html on line 713: This is understandable. Haven’t you had people in your life that were so difficult that you have jokingly said, “Even God couldn’t do anything with them!” Moses had reached this point, but he wasn’t joking. ellauri164.html on line 715: If there is any doubt this was Moses’s problem, this verse removes it: “because you broke faith with me in the midst of the people of Israel at the waters of Meribah-kadesh, in the wilderness of Zin, and because you did not treat me as holy in the midst of the people of Israel.” (Deut. 32:51 ESV) ellauri164.html on line 719: God expects and requires His people to trust Him. Trust is easy when everything is going well. Our faith matters most when things are going wrong and we don’t understand why. During these bad times will we trust in God or not? Moses’s trust in God temporarily faltered and it cost him the Promised Land. ellauri164.html on line 725: Answer: Psalms 106:32-33 states that the people angered Moses at the waters of strife, that it went ill with Moses, and that he sinned with his mouth. The incident in question occurred in Numbers 20:7-13. Miriam had just passed on. The very next verse states that the people were complaining about the lack of water. This had happened many times during their wilderness experience. And like the other times, the people railed against Moses and Aaron, whining that they would have been better off if they had stayed in Egypt. Moses and Aaron responded by falling face down. They had also done this several times. Maybe they were tired of hearing the same old complaints, or maybe this was their posture of prayer. In any event, God responded quickly, telling Moses to speak to the rock in front of all the people. Water would come gushing out -- enough water for everyone. ellauri164.html on line 727: Moses assembled the people, but he didn't follow orders quite the way he should have. Instead of just speaking to the rock, which would have demonstrated the power of the word over the power of his rod, he struck it twice, saying, "Listen, you rebels, shall we get water for you out of this rock?" It almost sounded as though Moses was taking credit for delivering the water. That was not true. Perhaps the strain of leading the people all those years was finally starting to show. He called them rebels, which in a sense they were. But God did not tell him to do this. Nor was there any mention of God at that point. All seemed directed at Moses and Aaron: "Must we bring water out of this rock?" Depending on how it's read, it could indicate doubt on the part of Moses. ellauri164.html on line 729: The bottom line is that both he and Aaron disobeyed God. Moreover, the water that rushed out was no longer seen as a gift from God, but was a product of Moses and Aaron. The people were happy; God was not. He said, "You did not trust in me; and you did not honor me as holy" (Num. 20:13). Hence, neither of them would set foot into the Promised Land. Yet, it is important to notice that just as God did not abandon his people when they sinned, he did not abandon Moses and Aaron. But in this one instance, they didn't pass the test. When crunch time came, they didn't trust God. And all of this happened at the waters of Meribah. ellauri164.html on line 733: In reality, the people who were writing this story knew that Moses did not lead them into the Promised Land. In fact, he had completed his assignment long ago. God had instructed him to lead the people out of Egypt (Ex. 3:10). They were out of Egypt. His job was done. So maybe this wasn't a punishment at all; maybe it was a reward! He was roughly 120 years of age at this point. They all knew that settling into the Promised Land would have its challenges. That land was fully occupied, and many battles were ahead of them. Surely it was time to let Joshua take over. It was time for Moses to rest. Granted, there might have been other ways for God to accomplish this, but the writers of the story chose to tell it like this. The end result is that Moses was free of his responsibility to the people, free to be with God on the mountaintop. ellauri164.html on line 781: 1. Moses was angry with the people, but from (v.8), there is no indication ellauri164.html on line 802: In the first month the whole Israelite community arrived at the Desert of Zin, and they stayed at Kadesh. There Miriam died and was buried. (2) Now there was no water for the community, and the people gathered in opposition to Moses and Aaron. (3) They quarreled with Moses and said, "If only we had died when our brothers fell dead before the LORD! (4) Why did you bring the LORD's community into this desert, that we and our livestock should die here? (5) Why did you bring us up out of Egypt to this terrible place? It has no grain or figs, grapevines or pomegranates. And there is no water to drink!" (6) Moses and Aaron went from the assembly to the entrance to the Tent of Meeting and fell facedown, and the glory of the LORD appeared to them. (7) The LORD said to Moses, (8) "Take the staff, and you and your brother Aaron gather the assembly together. Speak to that rock before their eyes and it will pour out its water. You will bring water out of the rock for the community so they and their livestock can drink." (9) So Moses took the staff from the LORD's presence, just as he commanded him. (10) He and Aaron gathered the assembly together in front of the rock and Moses said to them, "Listen, you rebels, must we bring you water out of this rock?" (11) Then Moses raised his arm and struck the rock twice with his staff. Water gushed out, and the community and their livestock drank. (12) But the LORD said to Moses and Aaron, "Because you did not trust in me enough to honor me as holy in the sight of the Israelites, you will not bring this community into the land I give them." (13) These were the waters of Meribah, [1] where the Israelites quarreled with the LORD and where he showed himself holy among them. ellauri164.html on line 819: Is He a sign to the rebellious? Where else may grace be found? ellauri164.html on line 849: For this evildoing, Moses was not to enter the Promised Land – only to look at it from afar. There are some thoughts we can gather from this: ellauri164.html on line 861: Humility is at the core of the servant’s heart; we must be such a servant. If Christ Himself came as a servant to all, should we not imitate our Lord? Go blind anywhere they say like a line of lemmings? ellauri164.html on line 867: There are few characters that play a larger part in the story of the Bible than Moses. He is the human protagonist of four Old Testament books and is consistently held up in both the OT and NT as a shining example of faith in the promises of God. The law that he delivered to the people of Israel serves as the foundation of the nation of Israel, and is lauded by Jesus as a testament that would not pass until “heaven and earth pass away…[and] all is accomplished.” One of the great tragic moments of the Bible is where Moses is denied entrance to the Promised Land for his sin at the Rock of Meribah; after faithfully leading Israel for forty years, Moses strikes a rock instead of speaking to it and is condemned to die before living in the Promised Land. On its surface, this might seem unfair to Moses. One mess-up and God gives him this great punishment? How many times had Israel failed in their journey and at Mt. Sinai, and God had spared their lives and allowed them to keep going? Yet His most faithful servant is barred over this one, seemingly insignificant event? If we take a closer look at the text, however, we see why Moses’ failure was such a stark one. While it doesn’t diminish the tragic nature of the event, it does shed light on why God takes such a drastic step to respond. ellauri164.html on line 869: First, it is important to note that a pattern is established in the story of Israel and Moses. This pattern can be seen at Mt. Sinai when Aaron and Israel create the golden calf idol (Exodus 32). Israel sins, and in response to that the Lord tells Moses to step aside so that He may destroy Israel in His wrath (Exodus 32:9-10). When this occurs, Moses intercedes for Israel and pleads for God to turn away His fierce anger for His own sake (Exodus 32:11-14). This intercession works, and Israel is spared utter destruction. This pattern of sin, wrath, intercession, and relenting occurs twice more in the Book of Numbers: once in Number 14 when Israel rebels and refuses to go into the Promised Land, and again in Numbers 16 when Korah leads his rebellion against Moses and Aaron (the major difference in Numbers 16 being that Aaron is the one to intervene by offering incense for atonement to the Lord). ellauri164.html on line 871: This pattern shows itself again in the beginning of Numbers 20 after the death of Miriam. Once more Israel rebels against Moses and Aaron, this time over a lack of water in the desert of Zin. They claim that it would have been better to have died with Korah’s rebellion rather than wander without food and water, and they express regret over leaving Egypt, a land of “grain, figs, vines, and pomegranates.” This might seem a bold claim, since in our reading Korah has just died a few chapters earlier. Careful reading, however, indicates that there’s actually been a quiet time skip; Numbers 33:38 indicates that Aaron died in “the fortieth year after the sons of Israel had come from the land of Egypt, on the first day in the fifth month.” Given that Aaron’s death is recorded in Chapter 20, just a few verses after the episode at Meribah, this would indicate that the episode at Meribah occurred in year 38 of the 40 year wandering in the wilderness (remember that Israel had spent more than a year at Sinai in addition to travel time from Egypt to Sinai and from Sinai to the Promised Land before the wandering). This means that this rebellious generation of Israelites aren’t referencing a recent event, but instead wishing they had died nearly forty years earlier with Korah! Moses and Aaron have been dealing with this wicked and hard group of people for a very long time, and they are now claiming it would have been better to have died with Korah: a fate they were only spared because of Moses and Aaron’s own intercession! ellauri164.html on line 873: We would expect the pattern to repeat here. The people have rebelled, so the next part would be God’s wrath and threats of destruction. Instead, however, God merely grants their request for water. No mention of sin or possible annihilation, just grace in providing for Israel’s needs. The fact that this cycle we’ve come to expect changes is designed to highlight an important event; the oddity of the text “awakens us from our narrative slumber,” as one commentator puts it, and forces us to pay attention closely to what’s occurring. Why would God not threaten destruction? To answer that, we have to remember a key aspect of God’s character: He does not change. Hebrews 13:8 says He is the same yesterday and today and forever, “without variation or shifting shadow,” (James 1:17). The purpose of the threats of destruction, and Moses/Aaron’s intercession, was not to actually change God’s mind. God knew exactly what was going to happen in all these instances. God’s threats on Israel are spoken to Moses so that Moses will intercede. They are tests of Moses’ (and Aaron’s) character, just as God’s conversation with Abraham over the fates of Sodom and Gomorrah (Genesis 18) was about testing Abraham’s character rather than the doomed cities. Yet here, in Numbers 20, God does not follow the pattern. Why? ellauri164.html on line 875: This gets us back to the question of what, exactly, Moses’ sin was. Many commentators focus on the physical actions that Moses took in verses 9-11. Some say Moses sin was striking the rock rather than speaking to it, but Moses was told to take the staff of God. Exodus 17:5-6 had Moses striking the rock to cause water to come out of the rock (in fact, it’s actually the same rock of Meribah!), so it’s possible to read an inference that the staff was to be used to strike the rock. Some commentators see Moses’ harsh words for Israel as the sin, or perhaps that he speaks to the people rather than speaking to the rock. Regardless of which of these views, they don’t account for what the text itself says: Numbers 20:12 makes it clear that the sin of Moses and Aaron was “…you have not believed Me, to treat Me as holy in the sight of the sons of Israel.” Indeed, focusing on Moses’ actions of striking the rock or speaking harshly makes it seem doubly unfair to Aaron, who had neither spoken nor struck the rock. ellauri164.html on line 879: This interpretation is solidified by Moses’ words about this event in the Book of Deuteronomy. Three times in the first four chapters of Deuteronomy, Moses says that he is not able to enter the Promised Land because of Israel. At first glance, again, this might seem an unfair charge. Moses had caused his own exclusion, hadn’t he? Why is he accusing the generation after the event in Numbers 20 of being the cause of his failure? If we look at these three mentions, we see a few important facts. In the first instance, Deuteronomy 1:37, Moses is recounting the failure of Israel when they listened to the 10 spies’ negative report and how God forbade that generation from entering the Promised Land, and he then says “The Lord was angry with me also on your account, saying, ‘Not even you shall enter there.’” Moses associates his inability to enter the Promised Land with Israel’s rebellion and unfaithfulness, but he also seems to be lumping the people’s refusal to enter the land (Numbers 13-14) with his own sin in Numbers 20. This is not Moses forgetting the chronology of these two events, but rather indicating that they are closely associate with one another. ellauri164.html on line 881: The second mention is in Deuteronomy 3:23-26, where after retelling the defeats of the kings Sihon and Og Moses relates that “I also pleaded with the Lord at that time, saying, ‘O Lord God, You have begun to show Your servant Your greatness and Your strong hand; for what god is there in heaven or on earth who can do such works and mighty acts as Yours? Let me, I pray, cross over and see the fair land that is beyond the Jordan, that good hill country and Lebanon.’ But the Lord was angry with me on your account, and would not listen to me; and the Lord said to me, ‘Enough! Speak to Me no more of this matter.” Again, Moses directly links the Lord’s anger towards him with the Israelites. ellauri164.html on line 883: The third mention is in Deuteronomy 4:21-23, where Moses has moved past the historical recounting and is now warning Israel of the danger of idolatry. He says ““Now the Lord was angry with me on your account, and swore that I would not cross the Jordan, and that I would not enter the good land which the Lord your God is giving you as an inheritance. For I will die in this land, I shall not cross the Jordan, but you shall cross and take possession of this good land. So watch yourselves, that you do not forget the covenant of the Lord your God which He made with you, and make for yourselves a graven image in the form of anything against which the Lord your God has commanded you.” Now Moses uses his own tragic story as an illustration on the importance of avoiding idolatry in the Promised Land. So Moses’ failure to enter the Promised Land was related to the continuous rebellion of Israel, and was an illustration of the dangers of violating the covenant promises. ellauri164.html on line 885: Reading the Numbers 20 passage the way that has been suggested makes sense of what Moses says in Deuteronomy. He’s not shifting the blame to Israel for his own failures, but highlighting that their constant rebellion was what caused him to lose his faith in God. Moses lack of faith led him to forget the promise and covenant of God, so he is using that illustration to demonstrate the dangers of forsaking the covenant: just like Moses, Israel will be forbidden the Promised Land if they don’t maintain faith in the covenant promises of God. That’s really one of the main points of Deuteronomy. It’s not just the covenant laws for the new generation, but Moses exhorting the new generation to never lose hope in the promise of God. Moses, knowing Israel, recognizes that there will come a day when they fail to uphold the covenant and they will be punished for it, but he also recognizes that God’s promises will stand no matter how badly Israel fails to uphold it. This, then, is the main point we should derive as well: God will always keep His promises. We, as the heirs to the promises to Abraham and Israel, should always firmly believe in the power of God to bring us, a broken people like Israel, to the shores of the Promised Land! ellauri164.html on line 890: Many brethren and sisters, not to mention those outside the church, have a wrong understanding of what the sin of Moses was and its implication(s). Often when asked or giving comments on the matter, they say that his sin was in smiting the rock twice instead of once. They think that, since at first God told Moses to take the rod and smite the rock, and the next time He also told him to take the rod, therefore, he was also instructed to strike once. Such an understanding erodes the whole essence that God had designed in the type that would later be seen in the antitype. As it will soon be clear, striking the rock even once [that second time] would have been sin on the part of Moses. In view of this, therefore, it is important for us to possess the true facts on this matter. ellauri164.html on line 892: To begin with, we need to know that there were two instances where the children of Israel on their journey to Canaan drank water from the rock. The first was at a place known as Rephidim which would later be called Massah (temptation) and Meribah (strife). The second was at Kadesh. The water here was also called water of Meribah. “This is the water of Meribah; because the children of Israel strove with the LORD, and He was sanctified in them.” Numbers 20:13 ellauri164.html on line 894: “And the LORD said unto Moses, Go on before the people, and take with thee of the elders of Israel; and thy rod, wherewith thou smotest the river, take in thine hand, and go. Behold, I will stand before thee there upon the rock in Horeb; and thou shalt smite the rock, and there shall come water out of it, that the people may drink. And Moses did so in the sight of the elders of Israel. “And the LORD said unto Moses, Go on before the people, and take with thee of the elders of Israel; and thy rod, wherewith thou smotest the river, take in thine hand, and go.” Exodus 17:5–6 ellauri164.html on line 898: The first instance therefore quoted above (Exodus 17: 5–6), symbolized that Christ Jesus was to be smitten or die once. “So Christ was once offered to bear the sins of many; and unto them that look for Him shall He appear the second time without sin unto salvation.” Hebrews 9:28 ellauri164.html on line 900: “The smitten rock was a figure of Christ, and through this symbol the most precious spiritual truths are taught. As the life-giving waters flowed from the smitten rock, so from Christ, ‘smitten of God,’ ‘wounded for our transgressions,’ ‘bruised for our iniquities’ (Isaiah 53:4–5), the stream of salvation flows for a lost race. As the rock had been once smitten, so Christ was to be ‘once offered to bear the sins of many.’ Hebrews 9:28.” –Patriarchs and Prophets, p. 411 ellauri164.html on line 904: “And the LORD spake unto Moses, saying, Take the rod, and gather thou the assembly together, thou, and Aaron thy brother, and speak ye unto the rock before their eyes; and it shall give forth His water, and thou shalt bring forth to them water out of the Rock: so thou shalt give the congregation and their beasts drink. And Moses took the rod from before the LORD, as he commanded him. And Moses and Aaron gathered the congregation together before the rock, and he said unto them, Hear now, ye rebels; must we fetch you water out of this rock? And Moses lifted up his hand, and with his rod he smote the rock twice: and the water came out abundantly, and the congregation drank, and their beasts also.” Numbers 20:7–12 (emphasis mine). ellauri164.html on line 908: “By his rash act Moses took away the force of the lesson that God purposed to teach. The rock, being a symbol of Christ, had been once smitten, as Christ was to be once offered. The second time it was needful only to speak to the rock, as we have only to ask for blessings in the name of Jesus. By the second smiting of the rock the significance of this beautiful figure of Christ was destroyed.” –Patriarchs and Prophets, p. 418 ellauri164.html on line 914: “Had Moses and Aaron been cherishing self-esteem or indulging a passionate spirit in the face of divine warning and reproof, their guilt would have been far greater. But they were not chargeable with willful or deliberate sin; they had been overcome by a sudden temptation, and their contrition was immediate and heartfelt. The Lord accepted their repentance, though because of the harm their sin might do among the people, He could not remit its punishment.” –Patriarchs and Prophets, p. 419 ellauri164.html on line 923: Moses’ sin occurred in the final years of his life. After faithfully leading Israel out of Egypt, and after their rebellion in the matter of the 12 spies, he also faithfully led them during the forty years of wandering in the wilderness. Yet near the very end of that wandering, in a moment of anger and a lapse of judgment, Moses sinned, and God recorded that it led Him to refuse to allow Moses to enter the promised land. It is difficult to imagine the anguish and remorse Moses must have felt when God revealed this punishment. His failure to give God the proper respect and reverence, though provoked by the wicked rebellion and faithless murmurings of Israel, was a public sin and God chose to publicly and openly punish him for it. ellauri164.html on line 925: Yet this is the same Moses who was allowed to come and speak to Jesus on the Mount of Transfiguration. It was the same Moses who received the wonderful testimony that “Moses indeed was faithful in all his house as a servant.” So, it is abundantly clear that God forgave him of this sin and still considered him to be among His greatest servants (Lk. 9:30-31; Heb. 3:5). This makes this event very important as it can bring hope and comfort to us when we have fallen short, and after repentance feel that we are no longer worthy and might still be cast away forever. This event reveals that this cannot happen as long as we repent and seek forgiveness in confession. ellauri164.html on line 927: The events leading up to and ending in his sin are recorded in Numbers 20:1-13. The children of Israel were bitterly angry about not having enough water, so “they gathered together against Moses and Aaron,” and “contended with Moses.” They cast all the blame on him. “Why have you brought up the assembly of the LORD into this wilderness,” “why have you made us come up out of Egypt, to bring us to this evil place?” This was part of the murmuring that we are strictly charged not to imitate (1Cor. 10:10). Israel blamed Moses and Aaron for all their problems and bitterly complained and grumbled about it. They were so bitter and angry they wished they were dead. In all previous acts of rebellion, Moses had always conducted himself in a holy and godly manner. He had warned Israel that their murmuring was against God and never took it personally before. ellauri164.html on line 929: It appears that Moses was still in complete control of himself when he went to God for instructions. “Moses and Aaron went ... to the door of the tent of meeting, and fell upon their faces.” “Then the Lord spoke to Moses, saying,” “take the rod; ... gather the congregation together. Speak to the rock before their eyes, and it will yield its water; thus you shall bring water for them out of the rock, and give drink to the congregation and their animals.” Clearly there was nothing difficult to understand and Moses wanted to be as faithful to this command as he had been to all the other commands God had given him. ellauri164.html on line 931: Yet somehow this time something was different and Moses became very angry. Unfortunately for him, as is so often the case, “the wrath of man does not produce the righteousness of God.” (Jas. 1:20). Moses went too far. “Moses and Aaron gathered the congregation together before the rock; and he said to them, Hear now, you rebels! Must we bring water for you out of this rock? Then Moses lifted his hand and struck the rock twice with his rod; and water came out abundantly, and the congregation and their animals drank.” ellauri164.html on line 933: Did Moses realize immediately what he had done? At some point after this event, “the Lord spoke to Moses and Aaron, ‘Because you did not believe Me, to hallow Me in the eyes of the children of Israel, therefore you shall not bring this assembly into the land which I have given them.’” Their conduct had publicly displayed a lack faith, reverence and respect. God determined that this needed an equally public punishment. The punishment for this sin was grievous. God gave to them a punishment so similar to the one given to all Israel at Kadesh that it was a heart-breaking moment for Moses. Both he and Aaron would die in the wilderness and not be allowed to enter the promised land. What a bitter pill for Moses to swallow. Like David with Bathsheba, God forgave the sin, but did not remove the consequences. The consequences for Moses’ momentary lapse in reverence and respect under the terrible emotion of anger was to be barred from entrance into the promised land. ellauri164.html on line 935: When God said Moses “failed to sanctify me in the eyes of the people,” He did not specify exactly what this failure was. God had told Moses to “speak to the rock,” but the account stated that “Moses lifted up his hand, and smote the rock with his rod twice.” Clearly, in that act, Moses went beyond what God had commanded him to do. God had told Moses to take the staff, but not use it. He was directly commanded only to speak to the rock. He went beyond what was written when struck that rock. It was similar to Nadab and Abihu who offered “strange fire which He had not commanded them.” At that time Moses saw that such behavior did not “treat God as holy or glorify him among the people” (Lev. 10:1-3). Yet Moses, in anger, failed to hallow God when he struck that rock instead of speaking to it. He had failed to learn “not to go beyond what is written,” (1Cor. 4:6). He was told to speak to the rock (and he did not do that), but struck the rock (which he had no authority to do). God later charged Moses with this sin: “you rebelled against my word at the waters of Meribah” (Num 20:24; 27:13). ellauri164.html on line 937: There was a second sin that was also committed in that same event. It was not revealed until The Psalmist described it: “it went ill with Moses” because “he spoke rashly with his lips” (Psa 106:33). When we look at what Moses said, we can see exactly how rash he was! “Hear now, ye rebels; shall we bring you forth water out of this rock?” This was a serious lapse in judgment. Moses was not going to bring water out of that rock. So, there was a big problem with that “we.” Hence, first by striking the rock, and second by using a pronoun that elevated them, Moses “believed not in me, to sanctify me in the eyes of the children of Israel.” ellauri164.html on line 939: Conclusion. Though the water came, Moses was severely punished. He was punished in a way that no amount of repentance could remove. As noted above, the sin was forgiven, but the consequences of the sin could not be. Because Moses had sinned publicly and God wanting Israel to understand His righteousness, He would not relent. “Then I pleaded with the Lord at that time... I pray, let me cross over and see the good land beyond the Jordan, those pleasant mountains, and Lebanon ... the Lord said to me: ‘Enough of that! Speak no more to Me of this matter.’ ... you shall not cross over this Jordan.” (Deut. 3:23-27). There is a lot of important lessons we can learn from Moses. This sin is one of them. Though Moses had fallen short of God’s glory here, God forgave him. Yet the consequences of the sin were deeply distressing. So it was with David, Paul and Job. So will it be with us. We need to hate sin and realize that the consequences can sometimes be severe. ellauri164.html on line 941: “And the Lord spoke to Moses and Aaron in Mount Hor by the border of the land of Edom, saying: 24 "Aaron shall be gathered to his people, for he shall not enter the land which I have given to the children of Israel, because you rebelled against My word at the water of Meribah.” (Num. 20:23-25). ellauri164.html on line 943: “And when you have seen it, you also shall be gathered to your people, as Aaron your brother was gathered. 14 For in the Wilderness of Zin, during the strife of the congregation, you rebelled against My command to hallow Me at the waters before their eyes.” (Num. 27:13-14). ellauri164.html on line 945: “They angered Him also at the waters of strife, So that it went ill with Moses on account of them; 33 Because they rebelled against His Spirit, So that he spoke rashly with his lips.” (Ps. 106:32-33). ellauri164.html on line 947: “Then I pleaded with the Lord at that time, saying: 24 'O Lord God, You have begun to show Your servant Your greatness and Your mighty hand, for what god is there in heaven or on earth who can do anything like Your works and Your mighty deeds? 25 I pray, let me cross over and see the good land beyond the Jordan, those pleasant mountains, and Lebanon.' 26 "But the Lord was angry with me on your account, and would not listen to me. So the Lord said to me: 'Enough of that! Speak no more to Me of this matter. 27 Go up to the top of Pisgah, and lift your eyes toward the west, the north, the south, and the east; behold it with your eyes, for you shall not cross over this Jordan.” (Deut. 3:23-27) ellauri164.html on line 959: This story takes place during the fortieth and final year of the Israelites’ consignment to the wilderness before entering the Land of Promise. The generation of those who, by their own admission, were not prepared to enter the Land has died off, and only those men who were nineteen years old or younger at the Exodus (and the tribe of Levi) will enter. The only named survivors of the previous generation are the leaders: Miriam, Aaron, Moses, Joshua, and Caleb. Early in this parashah, Miriam dies without explanation, successor, or national mourning. ellauri164.html on line 963: But wait. Didn’t we already learn a similar story back in Exodus? In fact, the first story of thirst came very soon after the crossing at the Sea of Reeds (Shemot 17:4). Since that was at the very beginning of the sojourn in the wilderness, before the events that led to God’s decision to delay the Israelites’ entry to the Land—and this story is at the end of the forty years—we can see the two stories as forming a kind of a framework around the whole saga of the wandering. In the first story, the Israelites were the first generation of those who left Egypt. In this story, they are the children and grandchildren of that generation. When we see this kind of framework, we look for the similarities and differences between the bracketing stories. At the same time, we understand that they suggest a theme for the stories between them. ellauri164.html on line 965: First the comparison: this generation’s complaint about the lack of water is very different from that of the first generation. Although in both cases the people ask rhetorically why they have been brought out of Egypt, in this case, they bitterly object that in ” . . . this wretched place, a place with no grain or figs or vines or pomegranates. There is not even water to drink!” (Num. 20:5). This is a generation that is ready to enter the Land, and is worried that it will not live to do so. ellauri164.html on line 967: Another difference is this: in the earlier story, Moses pleaded for help from God; here, Moses does not say a word. God reacts directly to the people’s complaints. Another bit of evidence that this crisis is unlike other crises is that the word test, which is used in other stories of complaint, does not appear here. These differences signal to us that this story is different from the first one—and therefore Moses’s reaction should be different. ellauri164.html on line 969: And here is the clue to what went wrong in this critical story: God says, “You and your brother Aaron take the rod and assemble the community, and before their very eyes order the rock to yield its water. Thus you shall produce water for them from the rock and provide drink for the congregation and their beasts” (Num. 20:7-8). When the time comes, Moses does speak, but what he says is ambiguous in tone and intent. Here is the very short story: ellauri164.html on line 977: God seems to be trying to wean the Israelites from one kind of perception to another: from dependence on the visible and tangible to reliance on speech in connecting with God. At Sinai, all their senses were engaged, but the revelation itself was auditory. When Moses retells and reframes the story (Deut. 4:12), he reminds the people, “The sound of words you did hear, but no image did you see except the sound.” There is a grave danger in relying on the visible. The word forimage in the verse above is temunah—the same word that is used in the Ten Commandments in the warning against idolatry (Exod. 20:4). ellauri171.html on line 133: Monia vuosia myöhemmin, kun juutalaiset olivat ylittäneet Punaisenmeren, Mirjam oli siellä ja johti heitä juhlimaan. Hänen roolinsa profeettana sai hänet kuitenkin valittamaan Mooseksen cushialaista vaimoa. Jumala kirosi hänet spitaalilla, mutta paransi hänet Mooseksen rukousten jälkeen. Se opettaa häntä olemaan antamatta lavan keskustaa pikkuveljelle. Siskon rooli raamatussa, täähän on kuin Mirjam Pylkkänen. Jatka lukemista alta. ellauri171.html on line 142: Hizi kuvan Rahab on erehdyttävästi latta-aivoille tähdätyssä Oxford-poliisisarja Lewixessä esiintyneen transumurhaajan näköinen, nimeltä Zoe Kenneth, jonka nimi Baby Names sivuston mukaan tarkoittaa "life born of fire". Se näytti enimmäxeen naiselta kunnes sen viimeinen murha-aie meni myttyyn, jolloin se alkoi karjua aika äijämäisesti. Nazinäyttelijä Laurence Fox oli jaxon lopussa eheytynyt, se kazoi vitunkuvia pornolehdestä natustellen suklaapatukkaa. ellauri171.html on line 181: Boasin nimi tarkoittaa sadon herraa. Ruth tarkoittaa toivottavaa. 1+1=3! Ruth oli pakana. Boas oli lempeä häntä kohtaan, vaikka hänellä oli vain yksi tapaus hänen kanssaan. Ruut sai armon Boasin silmissä korjaamalla ensin ohraa ja sitten vehnää. Hyvää matkaa! Boaz tuuletti Barneya yöllä puimatantereella. Boas korjasi ja tuuli ohran itse puimatantereella. Sillä välin Ruth valmistautui tulemaan juutalaiseksi morsiameksi: Pese itsesi ennen ja jälkeen, ja voitele sinut tiedät missä, ja laita itseäsi meikkiin ja laske sitten sinut lattialle. Ja jo otti ohraleipä. Kohta oli pullat uunissa. ellauri171.html on line 217: His father, Marcel Théodore Tissot, was not a watchmaker but a successful drapery merchant. He took part in losing the war of 1870 and in the Paris Commune. In 1885, Tissot had a revival of his Catholic faith, which led him to spend the rest of his life making paintings about Biblical events. Many of his artist friends were skeptical about his conversion, as it conveniently coincided with the French Catholic revival, a reaction against the secular attitude of the French Third Republic. They brought Tissot vast wealth and fame. Tissot spent the last years of his life in his chateau working on paintings of subjects from the Old Testament. Although he never completed the series, he exhibited 80 of these paintings in Paris in 1901 and engravings after them were published in 1904. In the first half of the 20th century, there was a re-kindling of interest in his portraits of fashionable ladies and some fifty years later, these were achieving record prices. ellauri171.html on line 388: What’s the story really about? At the time the story of Cain and Abel developed, there was constant friction between farmers and herdsmen, both of them fighting for the limited resources of the land. Cain kills Abel. A herd of goats in a stony, barren landscape The herdsmen were angry when the farmers took over the best land for their crops the farmers were angry when the flocks trampled their crops.This friction leads to violence in which people get killed. Notice that the story was developed by the herdsmen, the keepers of flocks. This explains why Abel, the herdsman, is portrayed as the injured party. Lucky Luke-tarinassa Piikkilankoja preerialla skooparit repi pelihousunsa kun jyväjemmarit pystyttivät piikkilankoja preerialle. Sillä kertaa oli maajussit hyvixiä. Nyt on keskusta taas paha. ellauri171.html on line 400: The political stability of Israel was often upset by people called ‘prophets’. These were social critics who spoke bluntly about injustice when they saw it. Rather like the Alt-Right TV evangelists. ellauri171.html on line 401: They were a sort of protected species, like a court jester in medieval Europe. They could say something critical to the ruler and get away with it, where no-one else could. There were many such men in the Old Testament (Elijah springs to mind), and several in the gospels (Jesus and John were both called prophets). ellauri171.html on line 406: It was a dangerous thing to do. He might have got away with it with Antipas, who was indolent and indecisive, but Herodias was another matter. She engineered a situation that led to John’s death, silencing him forever. Did Herodias do it alone? Probably not. It is more likely that all three (Antipas, Herodias and Salome) planned the charade beforehand, to provide an excuse for getting rid of John and silencing him. In any case John, already in prison, was quickly beheaded. Another political problem was solved. Were it not for the fact that the gospels recorded this deed, John’s name and the horror of his death would have been lost forever. ellauri171.html on line 416: they were hard-working ellauri171.html on line 420: they were clean and healthy. ellauri171.html on line 424: The problem was made worse by the fact that the Israelites occupied border territory. If there was an invasion, they might defect to the enemy. This could mean the collapse of the Egyptian Empire. Just like the Ukrainians. So off with them. Wait! Pharaoh did not want to eject them from Egypt – they were too valuable as workers. So he sought to control their numbers by forced labour and by child slaughter. Hmm. Mitähän opetuxia tästäkin tarinasta voisi ottaa? ellauri171.html on line 427: This plan was thwarted by the Hebrew midwives, including Shiprah and Puah. So Pharaoh ordered instead that every newborn Israelite boy was to be hurled into the Nile waters and left to drown. This solution worked. Except for Moses. ellauri171.html on line 429: But the midwives feared God, and did not do as the king of Egypt commanded them, but let the male children live. So the king of Egypt called the midwives, and said to them, “Why have you done this, and let the male children live?” The midwives said to Pharaoh, “Because the Hebrew women are not like the Egyptian women; for they are vigorous and are delivered before the midwife comes to them.” ellauri171.html on line 438: Judith was a rich and beautiful widow who lived in a town besieged by Nebuchadnezzar’s general, Holofernes. Holofernes taisi olla jonkun suomalaisen kirjailijapoppoon kesäveneen nimi. Haavistoilla lomailee erittäin kovaääninen lahtelainen mies jonka lisänimi on Holofernes, koska se holottaa niin maan saatanasti. Haaviston rouvan aivasteltua koko mäen hereille alkaa Holoferneen lakkaamaton holotus. Talasniemellä ois Judithille töitä. ellauri171.html on line 440: The siege went on for months, and people were dying of hunger and thirst. ellauri171.html on line 441: This was when Judith went into action. She went into the enemy camp and offered Holofernes information that would help him defeat her own people. ellauri171.html on line 444: When the murder was discovered the enemy soldiers fled in panic, so Judith was proclaimed the savior of her people. ellauri171.html on line 447: She went to the bedpost near Holofernes’ head, and took down his sword that hung there. She came close to his bed, took hold of the hair of his head, and said “Give me strength today, O Lord God of Israel!” Then she struck his neck twice with all her might, and cut off his head. ellauri171.html on line 463: When Jehu came to Jezreel, Jezebel heard of it; she painted her eyes and adorned her head, and looked out of the window. As Jehu entered the gate, she said “Is it peace, Zimri, murderer of your master?” ellauri171.html on line 464: He looked up to the window and said “Who is on my side? Who?” Two or three eunuchs looked out at him. He said “Throw her down.” So they threw her down; some of her blood spattered on the wall and on the horses, which trampled on her. Then he went in to dinner. ….. ellauri171.html on line 504: From the start, therefore, Dinah may have felt that she was unloved by her father, the very man who should have loved her. ellauri171.html on line 506: At the time of this story, she must have been very young – about fourteen years, since she was born after Leah’s four sons. Even though young, she was considered to be of marriageable age. ellauri171.html on line 509: She seems to have been confident enough of her safety to move freely among the the Canaanite women of the region -relations with Canaanites were friendly, and the women of both peoples considered themselves to be safe. ellauri171.html on line 512: What happened to Dinah? "ithout giving any details of where she was or how it happened, the Bible simply says that Shechem, the son of the local ruler, took hold of her and and had sexual intercourse with her by force. There was seeing, desiring and taking just as there was with the forbidden fruit in the Garden of Eden, where the pattern for sin had begun, tai vaikka jossain jäzkibaarissa. ellauri171.html on line 514: But did Shechem take Dinah by force? There is much debate about this. Scholars argue that the words in the Bible text could mean something quite different: that Shechem had intercourse with her without following due procedure, without the correct formalities. ellauri171.html on line 515: He and Dinah had sex without first having a marriage ceremony, and so Shechem has treated her as a harlot. He should have first approached her family and asked for her hand in marriage. ellauri171.html on line 521: Dinah’s feelings are not recorded, so we have no way of knowing what they were. Niin aina. ellauri171.html on line 529: In this situation however, where his daughter is raped, he is quiet, keeping his counsel until his sons come back. Vitun setämies. Hamor, father of Shechem, arrives at the same time the sons do. ellauri171.html on line 531: When Dinah’s brothers heard what had happened, they were very angry. The verb used to describe their emotion is the same as the word used to describe God’s grief when he sees what humanity has become, before the Flood (Genesis 6:6) ellauri171.html on line 555: There is deep anger in the hearts of Dinah’s brothers, and they want justice, not compensation. They set out to deceive Shechem and his father. ellauri171.html on line 558: They seems unaware or unconcerned that they are demeaning the Covenant, and the significance of circumcision. They say that if the men of the city will agree to circumcision they will agree to the marriage, and will go so far as to settle there. ellauri171.html on line 575: They take Dinah out of Shechem’s house, where she has been living - for how long? ellauri171.html on line 576: has she been there all the time? has the marriage already happened? What the fuck? The Bible leaves these questions unanswered. ellauri171.html on line 583: It is over-retaliation, and it prompts the Bible’s command to limit retribution to ‘an eye for an eye, a tooth for a tooth’. Only retribution in kind may be taken if an injury has been suffered. ellauri171.html on line 590: Jacob does not respond. There is really no answer he can give. ellauri171.html on line 609: A Levite man and his concubine (a secondary wife without the legal status of a wife) were traveling through the hill country of Judah. The village they entered seemed unfriendly but they were eventually make welcome by an old man, who let them stay in his house. During the night they they were attacked by some gay villagers who wanted to rape not the woman, but the man. ellauri171.html on line 610: The old man who was the Levite’s host offered the men his own daughter instead, as well as the concubine, but the men outside would not listen. ellauri171.html on line 612: She managed to crawl back to the door of the house where the Levite, the old man and his daughter sheltered. She lay on the doorstep until morning, when the Levite unlocked the door. ellauri171.html on line 613: Her husband saw her and sternly told her to get up. There was no answer. She was dead. ellauri171.html on line 615: The story is horrifying. Perhaps worst is the fact that similar stories have recently come out everywhere. This barbarity continues. ellauri171.html on line 617: ‘In the morning her master got up, opened the doors of the house, and when he went out to go on his way, there was his concubine lying at the door of the house, with her hands on the threshold. ‘Get up’ he said to her, ‘we are going’. But there was no answer.’ (Judges 19:27-28) ellauri171.html on line 624: Now it came about in those days, when there was no king in Israel, that there was a certain Levite staying in the remote part of the hill country of Ephraim, who took a concubine for himself from Bethlehem in Judah. Judges 19:1 (NASB) ellauri171.html on line 628: But his concubine played the harlot against him, and she went away from him to her father’s house in Bethlehem in Judah, and was there for a period of four months. Judges 19:2 (NASB) ellauri171.html on line 630: We are told that the concubine became a prostitute. Since we are told that she went to her father’s house, it may be that she and the Levite had an argument about her adultery before she fled. Verses 1 and 2 imply they were not happy together. Now before we find fault with the Levite and accuse him of using her as a mistress, read the next two verses. ellauri171.html on line 632: Then her husband arose and went after her to speak tenderly to her in order to bring her back, taking with him his servant and a pair of donkeys. So she brought him into her father’s house, and when the girl’s father saw him, he was glad to meet him. His father-in-law, the girl’s father, detained him; and he remained with him three days. So they ate and drank and lodged there. Judges 19:3-4 (NASB) ellauri171.html on line 639: Judges 19:15-26 describes what happened the night the couple stayed in Gibeah, a city of the Benjamites. When they entered the open square of the city an old man invited them to his home (Judges 19:16-21). While the old man and the Levite and his concubine were having dinner, we are told some “worthless fellows” surrounded the house and pounded on the door. Verses 22-24 describe the discussion that occurred with these “worthless fellows.” ellauri171.html on line 642: While they were celebrating, behold, the men of the city, certain worthless fellows, surrounded the house, pounding the door; and they spoke to the owner of the house, the old man, saying, “Bring out the man who came into your house that we may have relations with him.” Then the man, the owner of the house, went out to them and said to them, “No, my fellows, please do not act so wickedly; since this man has come into my house, do not commit this act of folly. “ Here is my virgin daughter and his concubine. Please let me bring them out that you may ravish them and do to them whatever you wish. But do not commit such an act of folly against this man.” Judges 19:22-24 (NASB) ellauri171.html on line 644: The worthless fellows wanted the old man to send out the Levite so that they could engage in sexual activity with him. But the old man refused and offered the crowd of men his virgin daughter and the Levite’s concubine. The old man said, “you may ravish them” and do “whatever you wish.” He granted them permission to engage in sexual relations with the two women. Now it is obvious the men surrounding the old man’s house wanted to engage in sexual activity when the two women were offered. It is also obvious the men described as “worthless fellows” were homosexuals since they wanted sex with the Levite and two women were offered.[1, 2] ellauri171.html on line 648: But the men would not listen to him. So the man seized his concubine and brought her out to them; and they raped her and abused her all night until morning, then let her go at the approach of dawn. As the day began to dawn, the woman came and fell down at the doorway of the man’s house where her master was, until full daylight. Judges 19:25-26 (NASB) ellauri171.html on line 650: In the morning the Levite awoke and found her laying outside of the door of the house. He told her, “Get up and let us go, but there was no answer.” ellauri171.html on line 652: When her master arose in the morning and opened the doors of the house and went out to go on his way, then behold, his concubine was lying at the doorway of the house with her hands on the threshold. He said to her, “Get up and let us go,” but there was no answer . . . Judges 19:27-28a (NASB) ellauri171.html on line 656: . . . Then he placed her on the donkey; and the man arose and went to his home. When he entered his house, he took a knife and laid hold of his concubine and cut her in twelve pieces, limb by limb, and sent her throughout the territory of Israel. All who saw it said, “Nothing like this has ever happened or been seen from the day when the sons of Israel came up from the land of Egypt to this day. Consider it, take counsel and speak up!” Judges 19:28b-30 (NASB) ellauri171.html on line 659: Judges 20-21 describes the reaction of the tribes of Israel to the horror that occurred in the city of Gibeah, except for those in the tribe of Benjamin. It becomes apparent in Judges 21:1-5 that the Levite had butchered his concubine to send a message to all Israel – a piece of her body for each tribe as a call to action. ellauri171.html on line 664: Thus the tribes of Israel (minus Benjamin) invoked capital punishment on the men who raped and murdered the Levite’s concubine and the tribe. In time, a total of forty thousand Israelites died as a result of God’s punishment on the tribe of Benjamin (Judges 20:21, 25). Six hundred men of Benjamin remained alive (Judges 20:47). Judges 20:48 states that Israel destroyed the cities of the tribe of Benjamin that they could find, including the cattle. Later Judges 21:16 states all the women were killed too! ellauri171.html on line 666: Judges 21:8-12 records the slaughter of the inhabitants of Jabesh-Gilead because they were not angered by the Benjaminites and did not go to battle against them. The account is important because four hundred virgins from that tribe were found, spared and then taken to Shiloh. It is important to notice that God did not give them direction to slaughter the inhabitants of Jabesh-Gilead or to take the virgins to Shiloh. Se vain kazoi päältä samaan tyyliin kuin Taavetti ja Jaakoppi ja Taamarin ja Tiinan kohdalla. ellauri171.html on line 668: Judges 21:1-7, 13-18 tells us that the Israelites began to feel sorry of the remaining six hundred men from the tribe of Benjamin. Therefore, a plan was created to allow the Benjamite men to abduct one wife from among the virgin daughters of Shiloh of their choosing (Judges 21:20-24) at the feast of the Lord in Shiloh. So when the virgins came out and danced, the men of Benjamin were allowed to “catch his wife from among the daughters of Shiloh” (Judges 21:21). ellauri171.html on line 676: The first important lesson from this account is that the Bible indicates God did not approve of the horrible sins that occurred in the city of Gibeah. Judges 20:18, 23, 28, 35 repeatedly reveal that God directed the other tribes of Israel to action against a morally evil tribe. This reveals that the accusation of some that Scripture is silent about the evil that occurred is wrong. The reason the account is recorded is summarized at the end of Judges 21. There God reveals that He condemned the nation of Israel for its actions in Judges 19-21. Judges 21:25 says, “In those days there was no king in Israel; everyone did what was right in his own eyes.” It reveals what happens when men and women abandon God. Romans 3:10-18 states the human race is utterly perverted and their actions will demonstrate it. It says no one seeks after God. “There is not even one!” We have all turned aside from God. Jesus said to the rich young ruler in Matthew 19:17 that there is only One who is good and He is God. The rest of Romans 3:10-18 describes our utter sinfulness and despicable behavior when we abandon God. That describes the inhabitants of Gibeah and the nation of Benjamin. Tämmöistä sakinhivutusta suositaan armeijoissa nykyäänkin. Jos syyllistä ei saada kiinni, pannaan koko komppania kärsimään. Hemmetti tää on kyllä alkeellista touhua. Kuka tästä enää haluaa mitään oppia? No vizi on että raamatun lukijoista on varmasti yli 50% just yhtä alkeellista porukkaa. Ei apinat ole mihkään muuttuneet, ne on sopeutuneet tähän. ellauri171.html on line 678: Our second lesson is that our sins affect others and potentially lead others to sin. The first sin in this account occurred in the home of the Levite and concubine. The fact that the Levite planned to “speak tenderly to her” (Judges 19:3) in order to win her back, seems to imply that they had quarreled. The most obvious sin is that she committed adultery when she became a prostitute. The initial sin cascaded into the horrific evils in Gibeah and subsequently to the 400 virgins who were taken alive in Jabesh-gilead to be given as wives to the remaining men of Benjamin. Judges 21:25 says, “. . . everyone did what was right in his own eyes.” ellauri171.html on line 682: When Judges 21:25 records that everyone did what was right in their own eyes, we must realize that it described how insensitive the entire nation of Israel had become to sin. The reason that God ordered the destruction of the tribe of Benjamin was that they were so insensitive to sin that the tribe was irredeemably sinful and had to be destroyed. In Deuteronomy 8:19-20, God warned the nation that He would destroy it if they abandoned Him. Therefore, He destroyed most of the tribe of Benjamin in order to prevent contamination to the other eleven tribes. ellauri171.html on line 688: Judges 19-21 demonstrates that God is opposed to the abuse of women in this account. He commanded the destruction of an entire tribe because they did not punish those who raped and abused a concubine and caused her to die. Only when she died did they stop! We are told they abused her all night until dawn. Further, they were so morally bankrupt and corrupt that they left her dead at the door of the Levite. Scripture lifts women above the degradation of the Canaanites and the surrounding nations, but the town of Gibeah had become like the Canaanites. God has a higher view of women than described here. That is why He ordered the destruction of the unjust and morally bankrupt tribe of Benjamin. ellauri171.html on line 692: Our eighth lesson reveals the twelve tribes were becoming more like the Canaanites, which were given to sexual perversion: homosexuality, rape, adultery, murder, lies, abuse of women, abduction, absence of justice and the defense of the guilty. What sins did we miss? In truth these are sufficient to demonstrate the utter moral decline of the twelve tribes and one tribe that was worse than the others. ellauri171.html on line 707: She offered the exhausted soldier some milk to drink, then waited for him to fall into exhausted sleep. Then she took a tent peg and a mallet, stepped quietly to his side, knelt down, then swiftly drove the peg through the side of his skull. He died instantly – an ignominious death at the hands of a woman. ellauri171.html on line 708: This woman, called Jael, is praised in poetry and prose as one of the great heroines of the beleaguered Israelites. ellauri171.html on line 709: This was Number 8 of Bible Murders: Jael and Sisera. Ancient metal tent pegs! Jael's improvised weapon were ancient metal tent pegs! Can you beat that? ellauri171.html on line 712: she struck Sisera a blow, she crushed his head, she shattered and pierced his temple. ellauri171.html on line 713: He sank, he fell, he lay still at her feet; at her feet he sank, he fell; where he sank, there he fell dead.’ ellauri171.html on line 717: Jael was a foil for Deborah, Bible heroine, a Supreme Judge of Israel – not a judge who passes sentence on criminals, but a leader and adviser in times of trouble. She badgered the Israelite general into joining battle with the Canaanites, even though the enemy had more soldiers and better equipment. God sent a rainstorm that made the Canaanite chariots sitting ducks for the Israelite slingmen – and Deborah was hailed as a national heroine. ellauri171.html on line 722: Deborah was ‘just a woman’ but when war came she took up the reins of leadership – even though the Israelites were outnumbered and under-equipped. ellauri171.html on line 726: The enemy had hundreds of iron-wheeled chariots that could crush the Israelites into the ground. But Deborah tricked them into driving these chariots onto marshy land where they were bogged down. The Israelite slingmen and archers picked them off one by one, like ducks in a pond. Sisera, the enemy general, fled from the battlefield towards the encampment of a woman called Jael the Kenite. ellauri171.html on line 730: As he passed by her tent, Jael called the unwary Sisera into her tent. He was exhausted and desperate for a refuge. She hid him and fed him, and he fell into a deep sleep. Then she calmly took one of her tent pegs and with one blow hammered it through the side of his head. She was hailed as a national heroine by the Israelites. Sisera’s mother waited and waited for her son to return. But he was already dead by Jael’s hand. ellauri171.html on line 739: Ehud murders Eglon at a 19th century commode - but ancient lavatory arrangements were probably similar. Ehud, an Israelite, reluctantly carried tribute to the hated Moabite king Eglon. He did not want to do it, but he knew he had to – Eglon was like a Mafia chieftain, too powerful and too violent to disobey. ellauri171.html on line 740: But Ehud had a plan. As he handed the booty over, he whispered to the king that he has secret information that he could only divulge in private. The king, intrigued, invited Ehud into a private room upstairs. It was a tiny room with a commode toilet for the use of the king and his family. ellauri171.html on line 744: He was left-handed. The guards searched for a weapon on his left thigh where a right-handed person would have hidden it. They missed the knife inside his right thigh! Clever! Bible Murders: Ehud murders Eglon. Man's body of about the same proportions as Eglon's. The Bible gives a graphic description of the king’s body. It was so fat that the blade went deep into his belly: it plunged so far in that the hilt went in as well, and the skin closed over it. ellauri171.html on line 745: Ehud’s hand was covered in faeces. Then Ehud quickly left, locking the door after him so the servants would think the king was taking his time as he relieved himself. ellauri171.html on line 756: After Jehu killed Jezebel, he rounded up all the family, friends and supporters of the royal family and slaughtered them. Male children were included in this mass murder, since they would one day grow up and perhaps seek revenge. ellauri171.html on line 757: There is something particularly cruel about this slaughter of the innocents. It was done by people the boys had grown to trust, but who now hunted them down and killed them violently. ellauri171.html on line 758: Their dead bodies, it seems, were too cumbersome to tranport. Instead, the boy’s heads were hacked off, collected in baskets, and displayed for the gawking crowd the the city gate. ellauri171.html on line 762: Now the king’s sons, seventy persons, were with the leaders of the city, who were charged with their upbringing. When the letter reached them, they took the king’s sons and killed them, seventy persons; the put their heads in baskets and sent them to him at Jezreel. ellauri171.html on line 765: Can't find a pic of this one, but a lot of shots were taken a little later when evil queen Athaliah tried to send the ball back to the other court: ellauri171.html on line 772: The lesson: God always wins. That's a pretty simplistic way of saying it, but it's true nonetheless. Even when people like Athaliah try to stomp out an entire family and put an end to God's plan for redemption, when people like the priests of Baal lead others to worship idols instead of the true God, God will always triumph in the end. The negative forces of our culture make us wonder where we're headed as a people. Many of our leaders show little integrity or morality, and dishonesty is overlooked in the workplace. Kindness is often the exception rather than the rule. But don't despair. This is not a battle God plans to lose. In the end, he will prevail! You just wight Enry Jiggins! ellauri171.html on line 788: The poverty of some is caused by unwise financial decisions or by refusing to work. The Bible says, “He who has a slack hand becomes poor” (Proverbs 10:4). Christians are always admonished to work and earn their keep. As the apostle Paul wrote to the Thessalonians, “We urge you, brethren, that you… work with your own hands… that you may walk properly toward those who are outside, and that you may lack nothing” (1 Thessalonians 4:10-12). One who is lazy and will not work is not showing Christian behavior. God does not like a talent to get buried, it must be invested so as to yield compound interest. That is the proper way to fill the earth. The righteous will prosper and get a lot of sheep. ellauri171.html on line 790: Though Christ never taught it was wrong to have wealth, He did warn about the snare of riches. For example, there was a rich young man who came to Him during His ministry. He asked Jesus what He must do to inherit eternal life. Jesus told Him, “sell what you have and give to the poor, and you will have treasure in heaven; and come, follow Me” (Matthew 19:21). As the episode unfolds, the rich young man could not bring himself to do this. He “went away sorrowful, but anyway he had great possessions” (Matthew 19:22). ellauri171.html on line 796: Until that day, God is continually searching the hearts of His people to know what is in them. He allows some Christians to be poor, even while other believers have wealth. What a Christian does in each circumstance is important to God. In the book of Revelation, the glorified Jesus Christ said to one of His churches, "I know your… poverty, but you are rich” (Revelation 2:9). That is, these Christians were poor in the wealth of this world, but were rich in faith toward God. ellauri171.html on line 798: To another church, Christ said, “you say, ‘I am rich, have become wealthy, and have need of nothing’—and do not know that you are wretched, miserable, poor, blind, and naked” (Revelation 3:17). These Christians, though rich with material goods of this world were very poor in faith. ellauri171.html on line 805: Ahabin dynastia omridit eli kuningas Omrin porukat oli jotain kananiittejä. Israel Finkelstein's The Bible Unearthed presents a very different picture of the Omrides than the circumcision handbook, making them responsible for the great empire, magnificent palaces, wealth, and peace in Israel and Judah that the Bible credits to the much earlier kings David and Solomon. According to Finkelstein, the reason for this discrepancy is the religious bias of the Biblical authors against the Omrides for their polytheism, and in particular their support for elements of the Canaanite religion. ellauri171.html on line 809: 'Deity' is like god emeritus. A great number of deities in a four-tier hierarchy headed by El and Asherah were worshiped by the followers of the Canaanite religion; this is a detailed listing: ellauri171.html on line 843: Baalshamin also called Baal Shamem and Baal Shamaim, supreme sky god of Palmyra, Syria whose temple was destroyed on August 23, 2015 by ISIL. His attributes were the eagle and the lightning bolt. Part of trinity of deities along with Aglibol and Malakbel. ellauri171.html on line 867: Liluri, goddess of mountains and wife of Manuzi. Bulls were sacrificed to both of them. ellauri171.html on line 873: Manuzi, god of weather and husband of Liluri. Bulls were sacrificed to both of them. ellauri171.html on line 917: Canaanites believed that following physical death, the npš (usually translated as "soul") departed from the body to the land of Mot (Death). Bodies were buried with grave goods, and offerings of food and drink were made to the dead to ensure that they would not trouble the living. Dead relatives were venerated and sometimes asked for help. Seijakin huutaa aina Leaa avuxi. ellauri171.html on line 924: The palace economy of Mycenaean Greece, the Aegean region and Anatolia that characterized the Late Bronze Age disintegrated, transforming into the small isolated village cultures of the Greek Dark Ages, which lasted from around 1100 BCE to the beginning of the Archaic age around 750 BCE. The Hittite Empire of Anatolia and the Levant collapsed, while states such as the Middle Assyrian Empire in Mesopotamia and the New Kingdom of Egypt survived but were considerably weakened. Conversely, some peoples such as the Phoenicians enjoyed increased autonomy and power with the waning military presence of Egypt and Assyria in the Levant. ellauri171.html on line 930: My father, behold, the enemy's ships came; my cities(?) were burned, and they did evil things in my country. Does not my father know that all my troops and chariots(?) are in the Land of Hatti, and all my ships are in the Land of Lukka? ... Thus, the country is abandoned to itself. May my father know it: the seven ships of the enemy that came here inflicted much damage upon us. ellauri171.html on line 938: When your messenger arrived, the army was humiliated and the city was sacked. Our food in the threshing floors was burnt and the vineyards were also destroyed. Our city is sacked. May you know it! May you know it! Damn the snail mail! ellauri171.html on line 951: In Canaanite mythology there were twin mountains Targhizizi and Tharumagi which hold the firmament up above the earth-circling ocean, thereby bounding the earth. W. F. Albright, for example, says that El Shaddai is a derivation of a Semitic stem that appears in the Akkadian shadû ("mountain") and shaddā'û or shaddû'a ("mountain-dweller"), one of the names of Amurru. Philo of Byblos states that Atlas was one of the Elohim, which would clearly fit into the story of El Shaddai as "God of the Mountain(s)". Harriet Lutzky has presented evidence that Shaddai was an attribute of a Semitic goddess, linking the epithet with Hebrew šad "breast" as "the one of the Breast". The idea of two mountains being associated here as the breasts of the Earth, fits into the Canaanite mythology quite well. The ideas of pairs of mountains seem to be quite common in Canaanite mythology (similar to Horeb and Sinai in the Bible). The late period of this cosmology makes it difficult to tell what influences (Roman, Greek, or Hebrew) may have informed Philo's writings. ellauri171.html on line 953: In the Baal Cycle, Ba'al Hadad is challenged by and defeats Yam, using two magical weapons (called "Driver" and "Chaser") made for him by Kothar-wa-Khasis. Afterward, with the help of Athirat and Anat, Ba'al persuades El to allow him a palace. El approves, and the palace is built by Kothar-wa-Khasis. After the palace is constructed, Ba'al gives forth a thunderous roar out of the palace window and challenges Mot. Mot enters through the window and swallows Ba'al, sending him to the Underworld. With no one to give rain, there is a terrible drought in Ba'al's absence. The other deities, especially El and Anat, are distraught that Ba'al has been taken to the Underworld. Anat goes to the Underworld, attacks Mot with a knife, grinds him up into pieces, and scatters him far and wide. With Mot defeated, Ba'al is able to return and refresh the Earth with rain. ellauri171.html on line 955: Archaeological investigations at the site of Tell es-Safi have found the remains of donkeys, as well as some sheep and goats in Early Bronze Age layers, dating to 4,900 years ago which were imported from Egypt in order to be sacrificed. One of the sacrificial animals, a complete donkey, was found beneath the foundations of a building, leading to speculation this was a 'foundation deposit' placed before the building of a residential house. Me syötiin Kiinan teevuorilla kerran aasikeittoa. Ei se pahaa ollut. ellauri171.html on line 957: It is considered virtually impossible to reconstruct a clear picture of Canaanite religious practices. Although child sacrifice was known to surrounding peoples, there is no reference to it in ancient Phoenician or Classical texts. The biblical representation of Canaanite religion is always negative. ellauri171.html on line 961: Canaanite deities such as Baal were represented by figures which were placed in shrines, often on hilltops, or 'high places' surrounded by groves of trees, such as is condemned in the Hebrew Bible, in Hosea (v 13a) which would probably hold the Asherah pole, and standing stones or pillars. ellauri171.html on line 971: At a time when political alliances were cemented through matrimony, King Ahab sought to create a pact with the neighboring Tyrian kingdom and married the king’s daughter. ellauri171.html on line 987: But the appearance of Jezebel in the bible includes no mention of her sexuality. In the Hebrew Bible, Jezebel appears in the books of first and second Kings as the wife of King Ahab— the marriage being a political alliance between Israel and Sidon (a coastal city to the north) where Jezebel was the princess. Jezebel brings her religion to Israel with her, and the worship of Baal is blasphemy in the eyes of the biblical writers. According to the text, Jezebel begins killing Israel’s prophets. Because of this, Elijah challenges the prophets of Baal to a showdown with Israel’s deity. The Baal worshipers fail to summon their deity, so Elijah calls upon Yahweh and fire descends from heaven and consumes the altar. Having won, Elijah then slaughters all of the prophets of Baal. Jezebel threatens to kill Elijah by the same time the next day, and, ironically, Elijah retreats. ellauri171.html on line 991: The final time we hear of Jezebel (an entire chapter later) is just before her demise. Having just killed the sitting king and son of Jezebel, Jehu enters town to do the same to her. As she sees Jehu, Jezebel stands at the window, issues one last zinger insult, and then puts on makeup. Jehu commands the eunuchs to throw her down, they do so, and Jezebel is trampled. The donning of makeup is the final impetus for her conception as a whore. The most popular interpretation is that Jezebel puts on makeup in effort to seduce Jehu, but this interpretation is not bolstered by the text. Jezebel is the sitting Queen, presumably old in age by now, and has performed in a political function her entire life. She very likely understands that she is about to die and even issues one last insult as Jehu approaches. A more compassionate reading of the text would indicate that Jezebel, for lack of a better term, “goes out with a bang.” Except Jehu hardly banged her If she was an old hag by then. ellauri171.html on line 994: It is worth noting that nowhere in the text is Jezebel characterized as promiscuous or seductive. The text makes no mention of her physical appearance. Unlike characters such as Rachel, Joseph, and Rebekah, whom the Bible explicitly labels as aesthetically appealing, there is no such indication for Jezebel. In fact, if anything, the text indicates that Jezebel is an all-too-loyal wife —even capable of murder. She is not an admirable character by any means, however, it is critical to highlight that nothing about her modern connotation is exemplified in text. ellauri171.html on line 1004: Jezebel pursued Elijah the Prophet as well. Elijah had challenged the false prophets of Baal to produce a tangible response from their deity, during an epic showdown on Mount Carmel. When they failed to do so, the prophets of the Baal were proven false and Elijah had them all killed. Haha! When Jezebel threatened to kill Elijah in retribution, he fled for his life. Fucking murderer and a wimp to boot! ellauri171.html on line 1009: The medieval commentators differ on whether Jezebel converted to Judaism in a halachically acceptable manner. R. Levi ben Gershom (Ralbag, 1288-1344) is of the view that Jezebel did not fully embrace Judaism and was not a halachic Jewess. This would mean that her two sons, Ahazia and Jehoram, also lacked Jewish credentials. But his assumption is challenged by the fact that there are indications throughout rabbinic works that Ahazia and Jehoram were regarded as bona-fide halachic Jews. Indeed, this is the position taken by a number of halachic authorities. Some contemporary authors argue instead that Jehoram was the son of another of Ahab’s 100% Jewish wives. ellauri171.html on line 1018: It is not incomprehensible that, whereas Ahab devoted himself to military and foreign affairs, Jezebel acted as his deputy for internal affairs: the Naboth report comes back to her, as if the king’s seal was hers; she has her own “table,” that is her own economic establishment and budget; she has her own “prophets,” probably a religious establishment that she controls. All these point toward an official or semiofficial position that Jezebel held by virtue of her character, her royal origin and connections, her husband’s and later her children’s esteem, and her religious affiliation to the Baal (possibly also Asherah) cult. ellauri171.html on line 1019: Perhaps she had the status of gebira “queen mother”, or of “co-regent”. At any rate, there is no doubt that the biblical and later accounts distort her portrait for several reasons, among which we can list her monarchic power, deemed unfit in a woman; her reported devotion to the Baal and Asherah cult and her objection to Elijah and other prophets of God; her education and legal know-how (shown in the Naboth affair); and her foreign origin Ultimately, the same passages that disclaim Jezebel as evil, “whoring,” and immoral are witness to her power and the need to curb it. ellauri171.html on line 1021: Israel’s most accursed queen carefully fixes a pink rose in her red locks in John Byam Liston Shaw’s “Jezebel” from 1896. Jezebel’s reputation as the most dangerous seductress in the Bible stems from her final appearance: her husband King Ahab is dead; her son has been murdered by Jehu. As Jehu’s chariot races toward the palace to kill Jezebel, she “painted her eyes with kohl and dressed her hair, and she looked out of the window” (2 Kings 9:30). ellauri171.html on line 1023: For more than two thousand years, Jezebel has been saddled with a reputation as the bad girl of the Bible, the wickedest of women. This ancient queen has been denounced as a murderer, prostitute and enemy of God, and her name has been adopted for lingerie lines and World War II missiles alike. But just how depraved was Jezebel? ellauri171.html on line 1028: Why would parents name their child Jezebel? Because it’s a pretty name. Just because someone has the same name as someone in the Bible does not mean this is where the inspiration for their name came from. Reality check: not every person is religious. Spanjuunat koittivat kiemurrella että Isabella ei muka ole Iisebel vaan Elishaveta, Aaronin vaimo, Johannes Yökastelijan ja Hyvinkään Kultahatun äiti Iisa taivutustyyppiä kala. Jumala muka vaan putosi pois alusta. Paskanmarjat, samat iisev ja el vaan toisin päin. Jumala on voimasana. Liisa, Betty, Elsa, Iisa, Bella ym. ellauri171.html on line 1030: The meaning of Izebel is “My God is a vow”. Keep in mind that many names may have different meanings in other countries and languages, so be careful that the name that you choose doesn’t mean something bad or unpleasant. The history and meaning of the name Izebel is fascinating, learn more about it. This name is not popular in the US, according to Social Security Administration, as there are no popularity data for the name. ellauri171.html on line 1039: Wow there are two ladies in the good book called Tamar, Number 1 gets fucked by his father in law in bronze age (1898 BC). Number 2 gets raped by his brother shortly before the first temple (990 BC). Prime material for soap operas and home pornography. ellauri171.html on line 1046: Storyline: Jacob's psychopath son Judah believes that his daughter-in-law Tamara 1 has killed two of his sons, and subjugates her so that she is unable to remarry. However, she ultimately tricks Judah into fucking her pregnant himself and therefore secures her place in the family. She gives Judah two more sons. Her story illustrates her loyalty and her willingness to be assertive and unconventional. ellauri171.html on line 1048: Judah, who has bought her for his firstborn son, Er, loses it, er, I mean loses Er. When he, er, I mean Er dies, Judah gives Tamar to his second son, Onan, who is to act as levir, a surrogate for his dead brother who would beget a son to continue Er’s lineage. (Onan you must be familiar with first hand!) In this way, Tamar too would be assured a place in the family. Onan, however, would make a considerable economic sacrifice. According to inheritance customs, the estate of Judah, who had three sons, would be divided into four equal parts, with the eldest son acquiring one half and the others one fourth each. A child engendered for Er would inherit at least one fourth and possibly one half (as the son of the firstborn). If Er remained childless, then Judah’s estate would be divided into three, with the eldest, most probably Onan, inheriting two thirds. Onan opts to preserve his financial advantage and does coitus interruptus with Tamar, spilling his semen on the ground. For this, God punishes Onan with death, as God had previously punished Er for doing something equally wicked (unfortunately we are not told what, maybe sodomy in the flock). ellauri171.html on line 1052: Ostensibly, Tamar is only waiting for Shelah to grow up and mate with her. But after time passes, she realizes that Judah is not going to effect that union. She therefore devises a plan to secure her own future by tricking her father-in-law into having sex with her. She is not planning incest. A father-in-law may not sleep with his daughter-in-law (Lev 18:15), just as a brother-in-law may not sleep with his sister-in-law (Lev 18:16), but in-law incest rules are suspended for the purpose of the levirate. The levir is, after all, only a surrogate for the dead husband. What the fuck. Well, it takes one to know one. ellauri171.html on line 1056: Judah, a man of honor (buahahaha) tries to pay. His friend Hirah goes looking for her, asking around for the kedeshah in the road (Gen 38:21.). The NRSV translates this as “temple prostitute,” but a kedeshah was not a sacred prostitute; she was a public woman, who might be found along the roadway (as virgins and married women should not be). She could engage in sex, but might also be sought out for lactation, midwifery, and other female concerns. By looking for a kedeshah, Hirah can look for a public woman without revealing Judah’s private life. The woman, of course, is nowhere to be found. Judah, mindful of his public image, calls off the search rather than became a laughingstock. BRUAAHAHAHA! ellauri171.html on line 1058: But there is a greater threat to his honor (aw fuck, stop, you're killing us). Rumor relates that Tamar is pregnant and has obviously been faithless to her obligation to Judah to remain chaste. Judah, as the head of the family, acts swiftly to restore his honor, commanding that she be burnt to death. But Tamar has anticipated this danger. She sends his identifying pledge to him, urging him to recognize that its owner is the father. Realizing what has happened, Judah publicly announces Tamar’s innocence. His cryptic phrase, zadekah mimmeni, is often translated “she is more in the right than I” (Gen 38:26), a recognition not only of her innocence, but also of his wrongdoing in not freeing her or performing the levirate. Another possible translation is “she is innocent—it [the child] is from me.” Judah has now performed the levirate (despite himself) and never cohabits with Tamar again. Once she is pregnant, future sex with a late son’s wife would be incestuous. ellauri171.html on line 1060: Tamar’s place in the family and Judah’s posterity are secured. She gives birth to twins, Perez and Zerah (Gen 38:29–30; 1 Chr 2:4), thus restoring two sons to Judah, who has lost two. Their birth is reminiscent of the birth of Rebekah’s twin sons, at which Jacob came out holding Esau’s heel (Gen 25:24–26). Perez does him one better. The midwife marks Zerah’s hand with a scarlet cord when it emerges from the womb first, but Perez (whose name means “barrier-breach”) edges his way through. Cuts the queue. From his line would come David. Not surprising. ellauri171.html on line 1062: Tamar was assertive of her rights and subversive of convention. She was also deeply loyal to Judah’s family. These qualities also show up in Ruth, who appears later in the lineage of Perez and preserves Boaz’s part of that line. The blessing at Ruth’s wedding underscores the similarity in its hope that Boaz’s house “be like the house of Perez, whom Tamar bore to Judah” (Ruth 4:12). Tamar’s (and Ruth’s) traits of assertiveness in action, willingness to be unconventional, and deep loyalty to family are the very qualities that distinguish their descendant, King David. ellauri171.html on line 1071: There is nothing whatever special here, but it adequately achieves its modest ambitions. ellauri171.html on line 1073: There are few words to describe the awfulness of this story, but let's give it the old college try: dismal, depressing, embarrassing and utterly lacking in any artistic or social worth. ellauri171.html on line 1097: He lured her to his room and raped her, then refused to marry her. Niin aina. She was disgraced, and never married. Her embittered brother Absalom rebelled against David, but was defeated and killed. Tamar lived out her days in the royal harem getting fucked on and off by the great King. ellauri171.html on line 1102: When Tamar reached puberty her half-brother Amnon, David’s eldest son, developed an unnatural obsession with his young half-sister. He watched her, he waited in places where she passed, he could not get enough of her presence, and above all he wanted to possess her. ellauri171.html on line 1105: Why not? At that time it would have been a possibility, though not a preferred one. Perhaps the marriage that had been arranged for Tamar was too politically sensitive to upset, or maybe Amnon thought that David would disapprove of his obsession, seeing it as a weakness. After all, a king could not afford to let emotions interfere with politics. Remember Batsheba, haha. ellauri171.html on line 1109: In any case, Tamar was out of Amnon’s reach. As a royal princess and a virgin, she was closely watched by the harem eunuchs. She lived in the women’s quarters, and could not go outside its walls unless accompanied by other women and guards. There seemed no opportunity for Amnon to get her alone, let alone into his bedroom. ellauri171.html on line 1110: To make matters worse, she seemed to have been intelligent and sexually moral, with only a sisterly interest in him. ellauri171.html on line 1112: But Amnon was not used to being refused something he wanted. He must have discussed his obsession with a friend of his, a clever cousin called Jonadab, because this young man came up with a plan. They would lure Tamar into Amnon’s room on the pretext that her half-brother was ill, and once they were alone there Amnon could have what he wanted. Bedrooms in ancient mansions were designed to receive guests/visitors. ellauri171.html on line 1114: Amnon took to his bed, feigning illness. This caused consternation in the court. The health of a king’s eldest son was no small matter, and David was concerned. The doctors were consulted, and when they could not come up with a cure he visited his son, coming to the room where the young man lay. ellauri171.html on line 1122: In a seeming fit of temper he then ordered everyone out of the room, and because he seemed ill and cranky his servants obeyed. ellauri171.html on line 1123: Since they were directly commanded to go, her servants also had to leave the room – David’s heir was not someone to be crossed. Then, still feigning the irritation of a sick person, he went into the bedroom alcove and insisted he would only eat the food if she brought it to him there and fed him with her own hand. ellauri171.html on line 1132: To cast her out now, a violated woman, was worse than raping her, since it meant the crime continued. She could never marry or have children, never have a normal life. As far as the people around her were concerned, she would be a used object, unwanted, an outcast. Raping is not bad as such if you provide child support. ellauri171.html on line 1136: Outside Tamar collapsed onto the floor, wailing. Nearby were the cooling ashes of the fire she had used to cook his food. She plunged her hand into them and put the ashes onto her disheveled hair. ellauri171.html on line 1138: Then as she staggered away she tore the front of her richly embroidered outer robe as a sign of her despair. With her hand on her head, the sign of a bereaved woman, she staggered through the palace corridors crying aloud, until she reached the harem quarters of her mother. ellauri171.html on line 1140: Her appearance, and the women’s quick realization of what had happened, plunged the harem into turmoil. The three women most affected were Tamar, her mother Maacah, and Ahinoam, the mother of Amnon. The sisters of Tamar and Amnon would also have been intimately affected. ellauri171.html on line 1142: Other wives of David and their children would be sympathetic, but would quickly look to see what they could gain from Amnon’s crime – which way the wind blew, and what chance might there be to seize some political advantage for themselves. Among them would be Bathsheba, a commoner newly introduced into the harem. ellauri171.html on line 1149: When her brother Absalom found out what had happened he comforted her as best he could, and moved her out of the harem into his own house. Then he went to the King and demanded that Amnon marry his sister – marriage between a half-brother and sister was a possibility in this extreme case, though biblical law prohibited it elsewhere. But for his favorite king David Jehovah was prepared to make an exception. ellauri171.html on line 1153: Since David did nothing to remedy the wrong, people around Tamar were powerless to help the girl. Like many a victim of crime she gradually became invisible, the crime ignored, not spoken of. ellauri171.html on line 1161: It is to be hoped that Tamar did not accompany her brother to Geshur, since her status there would have been even worse that in Israel. Instead, Maacah may have used what little influence she now had to see that her daughter returned to David’s harem. In either place Tamar’s position would have been lowly, little better than a servant. Tamar means ‘date palm’; the name suggests a date palm. ellauri171.html on line 1175: 1 Niinä päivinä, jolloin tuomarit hallitsivat, maassa oli nälänhätä. Niin eräs mies Juudan Betlehemistä muutti vaimonsa ja kahden poikansa kanssa hetkeksi asumaan Moabin maahan. Mooab oli Kuolleen meren itärannalla Jordanian puolella. Siellä Lootin tyttäret antoi isän panna heidät paxuxi. Toisesta epäsikiöstä tuli Moab ja toisesta Ammon. Mutta takaisin tarinaamme! Miehen nimi oli Elimelek, hänen vaimonsa nimi oli Noomi, ja hänen kahden poikansa nimet olivat Mahlon ja Kilion. He olivat efratilaisia Juudan Betlehemistä. Ja he menivät Moabiin ja asuivat siellä. 3 Elimelek, Noomin mies, kuoli, ja hän jäi kahden poikansa kanssa. 4 He menivät naimisiin moabilaisten naisten kanssa, joista toisen nimi oli Orpa ja toisen Ruut. ellauri171.html on line 1185: 1 Eräänä päivänä Ruutin anoppi Noomi sanoi hänelle: "Tyttäreni, minun on löydettävä sinulle koti, jossa sinä tulet hyvin toimeen. 2 Boas, jonka naisten kanssa olet työskennellyt, on meidän sukulaisemme. Tänä iltana hän tuulettaa ohraa puimatantereella. 3 Pese, pue hajuvesi ja pukeudu parhaisiin vaatteisiisi. Mene sitten alas puimatantereelle, mutta älä kerro hänelle olevasi siellä ennen kuin hän on syönyt ja juonut. 4 Kun hän makaa, pane merkille paikka, jossa hän makaa. Mene sitten paljastamaan hänen keskijalkansa ja mene makuulle. Hän kertoo sinulle, mitä sinun tulee tehdä." 5 "Minä teen, mitä sanot", Ruut vastasi. 6 Niin hän meni alas puimatantereelle ja teki kaiken, mitä hänen anoppinsa käski hänen tehdä. 7 Kun Boas oli syönyt ja juonut ja oli mainiolla tuulella, meni hän makuulle viljakasan perään. Ruth lähestyi hiljaa, paljasti jalkansa ja meni makuulle. 8 Keskellä yötä jokin hämmästytti miestä; hän kääntyi – ja hänen jalkojensa juuressa makasi nainen! 9 "Kuka sinä olet?" hän kysyi. "Olen palvelijasi Ruth", hän sanoi. "Levitä tuo koholla oleva vaatteesi kulma ylitseni, koska olet perheemme huoltaja-lunastaja." 10 "Herra siunatkoon sinua, tyttäreni", hän vastasi. "Tämä ystävällisyys on suurempi kuin se, jonka osoitit aiemmin: et ole juossut nuorempien miesten perässä, olivatpa ne rikkaita tai köyhiä. 11 Ja nyt, tyttäreni, älä pelkää. Teen puolestasi kaiken mitä pyydät. Kaikki kaupunkini ihmiset tietävät, että olet luonteeltaan jalo nainen. 12 Vaikka on totta, että olen perheemme huoltaja-lunastaja, on toinen, joka on läheisempi sukulainen kuin minä. 13 Jää tänne yöksi ja aamuksi, jos hän haluaa suorittaa velvollisuutensa huoltaja-lunastajanasi, hyvä; anna hänen lunastaa sinut. Mutta jos hän ei tahdo, niin totta kuin Herra elää, minä teen sen. Makoile täällä silti kanssani aamuun asti." 14 Niin hän makasi hänen jalkojensa juuressa aamuun asti, mutta nousi ennen kuin kukaan tunnistettiin; ja hän sanoi: "Kukaan ei saa tietää, että nainen tuli puimatantereelle." 15 Hän sanoi myös: "Tuo minulle huivi, joka sinulla on päälläsi, ja ojenna sitä." Kun hän teki niin, hän kaatoi siihen kuusi mittaa ohraa ja asetti nippun hänen päälleen. Sitten hän palasi kaupunkiin. ellauri171.html on line 1189: 7 (Nyt näet aiempina aikoina Israelissa, jotta omaisuuden lunastus ja siirto olisi lopullista, toinen osapuoli riisui sandaalinsa ja antoi sen toiselle. Tämä oli tapa laillistaa liiketoimet Israelissa.) 8 Niin huoltaja-lunastaja sanoi Boasille: "Osta itse." Ja hän riisui sandaalinsa. 9 Silloin Boas ilmoitti vanhimmille ja kaikelle kansalle: "Tänään te olette todistajat, että olen ostanut Noomilta kaiken Elimelekin, Kilionin ja Mahlonin omaisuuden. 10 Olen myös hankkinut vaimoksi Ruutin Moabilaisen, Mahlonin lesken, säilyttääkseni kuolleiden nimen hänen omaisuudellaan, jottei hänen nimensä katoaisi hänen perheestään eikä kotikaupungistaan. Tänään olette todistajia!" 11 Silloin vanhimmat ja kaikki portilla oleva sanoivat: "Me olemme todistajia. Tehköön HERRA kotiisi tulevan naisen Raakelin ja Lean kaltaiseksi, jotka yhdessä rakensivat Israelin perheen. Olkoon sinulla asema Efratassa ja ole kuuluisa Betlehemissä. 12 Sen jälkeläisen kautta, jonka Herra antaa sinulle tämän nuoren naisen kautta, olkoon sinun perheesi Pereksen sukulainen, jonka Taamar synnytti Juudalle." 13 Niin Boas otti Ruutin, ja hänestä tuli hänen vaimonsa. Kun hän rakastell hiäntä, HERRA antoi hiänelle mahdollisuuden tulla raskaaksi, ja hiän synnytti pojan. 14 Naiset sanoivat Noomille: "Kiitetty olkoon Herra, joka ei tänä päivänä ole jättänyt sinua ilman huoltajaa-lunastajaa. Tulkoon hänestä kuuluisa kaikkialla Israelissa! 15 Hän uudistaa elämäsi ja tukee sinua vanhuudessasi. Sillä miniäsi, joka rakastaa sinua ja on sinulle parempi kuin seitsemän poikaa, on synnyttänyt hänet." 16 Sitten Noomi otti lapsen syliinsä ja piti hänestä huolta. 17 Siellä asuvat naiset sanoivat: "Noomilla on poika!" Ja he antoivat hänelle nimen Obed (ven. "päivällinen"). Hän oli Iisain, Daavidin isän, isä. 18 Tämä on siis Pereksen sukupuu: Peres oli Hesronin isä, jne. ad nauseam. ellauri172.html on line 39: JUONIPALJASTUS Spoilereita ellauri172.html on line 57: Rabelais ja Moliere ei Huismannia naurata. Se ei ole mitään huumormiehiä. Hartaus, ahdistus ja katumus ei viihdy samassa alkovissa kuin tyhjännaurajat. Villonia se lukee aika ajoin, ja d'Aubignéta joskus, verensä siitä tuntien kuumemmax. Vaikkei se edes ole katollinen, vaan hottentotti! Kenties Jori luki tämän: ellauri172.html on line 72: Kuin Oslon edustalta merestä. ellauri172.html on line 163: «Nella città di Asti, in Piemonte, il 17 gennaio dell'anno 1749, io nacqui di nobili, agiati ed onesti parenti». Così Alfieri presenta se stesso nella Vita scritta da esso, autobiografia stesa, per la maggior parte, intorno al 1790, ma completata solo nel 1803. Alfieri ebbe un'attività letteraria breve ma prolifica e intensa; il suo carattere tormentato, oltre a delineare la sua vita in senso avventuroso, fece di lui un precursore delle inquietudini romantiche. ellauri172.html on line 167: Si entusiasmò per la Rivoluzione francese, durante il suo soggiorno parigino, nel 1789, ma ben presto, a causa del degenerare della rivoluzione dopo il 1792, il suo atteggiamento favorevole si trasformò in una forte avversione per la Francia. Tornò in Italia, dove continuò a scrivere, opponendosi idealmente al regime di Napoleone, e dove morì, a Firenze, nel 1803, venendo sepolto tra i grandi italiani nella Basilica di Santa Croce. Già dagli ultimi anni della sua vita Alfieri divenne un simbolo per gli intellettuali del Risorgimento, a partire da Ugo Foscolo. ellauri172.html on line 172: «L'illuminismo è l'uscita dell'uomo dallo stato di minorità che egli deve imputare a se stesso. Minorità è l'incapacità di valersi del proprio intelletto senza la guida di un altro. Imputabile a sé stesso è questa minorità, se la causa di essa non dipende da difetto d'intelligenza, ma dalla mancanza di decisione e del coraggio di far uso del proprio intelletto senza essere guidati da un altro. Sapere aude! Abbi il coraggio di servirti della tua propria intelligenza! È questo il motto dell'Illuminismo.»(Immanuel Kant, Risposta alla domanda: che cos'è l'Illuminismo?, 1784) ellauri172.html on line 175: Come scrive nell'autobiografia, era un bambino molto sensibile, a tratti vivace, solitario, insofferente alle regole, descritto dai biografi moderni come tendente alla nevrosi, una condizione che si protrarrà per tutta la vita, causandogli spesso anche disturbi psicosomatici. Soffrirà di frequenti disturbi gastrici per la sua intera esistenza. ellauri172.html on line 177: Kouluvuodet eivät olleet juuri paremmat: Egli definì questi anni come "otto anni di ineducazione; asino, fra asini e sotto un asino", in cui si sentiva "ingabbiato". Alfieresta tuli sitten nimen mukaisesti vänrikki eli ensigni (grado militare dallo spagnolo alférez e questo dall'arabo الفارس ovvero al-fāris, "cavaliere") è, nelle varie forze arma te mondiali, il grado inferiore di ufficiale, quello di allievo ufficiale (cadetto), o il più alto tra quelli dei sottufficiali. Paizi vänrikki Nappula oli oikeasti lieutenant Sonny Fuzz. Meriväessä se on aliluutnantti. ellauri172.html on line 181: Al compimento del ventesimo anno di età, quando, entrando in possesso della sua cospicua eredità, decise di lasciare nuovamente l'Italia. Fallisce intanto un tentativo del cognato di combinargli un matrimonio con una ragazza nobile e ricca, la quale, pur affascinata dal giovane "dai capelli e dalla testa al vento", alla fine farà cadere la sua scelta su un altro giovane dall'indole più tranquilla. ellauri172.html on line 183: Ei muuta kun takas turistelemmaan. Viaggi e dissolutezze. Toccò la Svezia e la Finlandia, giungendo in Russia, dove non volle neppure essere presentato a Caterina II, avendo sviluppato una profonda avversione al dispotismo. ellauri172.html on line 188: A Lisbona incontrò l'abate piemontese Tommaso Valperga di Caluso, che lo spronò a proseguire la sua carriera letteraria. Nel 1772 cominciò il viaggio di ritorno. Arrivò a Torino il 5 maggio 1772, indebolito e ammalato (forse di una patologia venerea da cui poi guarì). ellauri172.html on line 198: Kalle Stuart kuoli vihdoin 1788, mutta vänrikki ei sitten nainutkaan sen leskeä. Asserì di non voler "avere una semplice contessa per moglie, potendo avere per amante una regina!" Ei prinsessakaan halunnut menettää Ranskan apanaattia. ellauri172.html on line 201: Gli avvenimenti in un primo tempo fecero comporre al poeta l'ode A Parigi sbastigliato, che poi però rinnegò: l'entusiasmo si trasformò in odio verso la rivoluzione, esplicitato nelle rime de Il Misogallo. Si appassiona anche a recitare le proprie tragedie personalmente, preferendo per sé il ruolo di Sauli Niinistö. ellauri172.html on line 206: Saul, coraggioso guerriero, fu incoronato re di Israele su richiesta del popolo e consacrato dal sacerdote Samuele, che lo unse in nome di Dio. Col tempo, però, Saul si allontanò da Dio finendo per compiere diversi atti di empietà. Allora Samuele, su ordine del Signore, consacrò re un umile pastore: David. Questi fu chiamato alla corte di Saul per placare con il suo canto l'animo del re, e lì riuscì ad ottenere l'amicizia di Gionata, figlio del re, e la mano della giovane figlia di Saul, Micol. ellauri172.html on line 210: La vicenda del Saul narra le ultime ore di vita del re e vede il ritorno di David, che da prode guerriero è accorso in aiuto del suo popolo in guerra con i Filistei, pur sapendo bene il rischio che ciò poteva comportare per la sua vita. David è pronto a farsi uccidere dal re, ma prima vuole poter combattere con il suo popolo. ellauri172.html on line 212: Saul vedendolo lo vuole uccidere, ma dopo averlo ascoltato si convince a dargli il comando dell'esercito. David ad un certo punto commette però un errore, parlando di “due agnelli” in Israele, e ciò genera il delirio omicida di Saul verso il giovane. Saul poi spiega a Gionata la dura legge del trono, per la quale “il fratello uccide il fratello”. Davanti al re arriva il sacerdote Achimelech, che porta a Gionata la condanna divina e lo mette al corrente dell'avvenuta incoronazione di David. Il re fa uccidere il sacerdote, e da lì egli andrà sempre più verso il delirio. ellauri172.html on line 241: ...a man, being just as hungry as thirsty, and placed in between food and drink, must necessarily remain where he is and starve to death. ellauri172.html on line 246: Suppose two similar dates in front of a man, who has a strong desire for them but who is unable to take them both. Surely he will take one of them, through a quality in him, the nature of which is to differentiate between two similar things. ellauri172.html on line 247: — Abu Hamid al-Ghazali, The Incoherence of the Philosophers Like Me, c. 1100 ellauri172.html on line 256: It may be objected, if man does not act from free will, what will happen if the incentives to action are equally balanced, as in the case of Buridan's ass? I am quite ready to admit, that a man placed in the equilibrium described (namely, as perceiving nothing but hunger and thirst, a certain food and a certain drink, each equally distant from him) would die of hunger and thirst. If I am asked, whether such a one should not rather be considered an ass than a man; I answer, that I do not know, neither do I know how a man should be considered, who hangs himself, or how we should consider children, fools, madmen, &c. Hyvä Pentti! ellauri172.html on line 265: The situation of Buridan's ass was given a mathematical basis in a 1984 paper by American computer scientist Leslie Lamport (LaTex -ladontaskriptikielen kexijä, LOL), in which Lamport presents an argument that, given certain assumptions about continuity in a simple mathematical model of the Buridan's ass problem, there is always some starting condition under which the ass starves to death, no matter what strategy it takes. He points out that just because we do not see people's asses starving to death through indecision, this does not disprove the principle. The persistence of a Buridan's undecided state for the required length of time may just be sufficiently improbable that it has not been observed. ellauri172.html on line 281: 21 Balaam got up in the morning, saddled his donkey and went with the Moabite officials. 22 But God was very angry(A) when he went, and the angel of the Lord(B) stood in the road to oppose him. Balaam was riding on his donkey, and his two servants were with him. 23 When the donkey saw the angel of the Lord standing in the road with a drawn sword(C) in his hand, it turned off the road into a field. Balaam beat it(D) to get it back on the road. ellauri172.html on line 285: 26 Then the angel of the Lord moved on ahead and stood in a narrow place where there was no room to turn, either to the right or to the left. 27 When the donkey saw the angel of the Lord, it lay down under Balaam, and he was angry(E) and beat it with his staff. 28 Then the Lord opened the donkey’s mouth,(F) and it said to Balaam, “What have I done to you to make you beat me these three times?(G)” ellauri172.html on line 287: 29 Balaam answered the donkey, “You have made a fool of me! If only I had a sword in my hand, I would kill you right now.(H)” ellauri172.html on line 295: 32 The angel of the Lord asked him, “Why have you beaten your donkey these three times? I have come here to oppose you because your path is a reckless one before me.[a] 33 The donkey saw me and turned away from me these three times. If it had not turned away, I would certainly have killed you by now,(J) but I would have spared it.” ellauri172.html on line 297: 34 Balaam said to the angel of the Lord, “I have sinned.(K) I did not realize you were standing in the road to oppose me. Now if you are displeased, I will go back.” ellauri172.html on line 347: Beide Väter waren gastverwandt, Isät oli koulukavereita, ellauri172.html on line 371: Sich zur offnen Tür herein bewegt. Ilmestyy avoimelle ovelle. ellauri172.html on line 388: "Hier ist Ceres', hier ist Bacchus' Gabe; Tää on Serexeltä, tää Bakkuxelta, ellauri172.html on line 403: Und ein Heiland wird am Kreuz verehrt; Ja ristiinnaulattua palvotaan, ellauri172.html on line 408: Deren keines seinem Geist entgeht: Ja painaa vastauxet mieleensä: ellauri172.html on line 438: Nun den dunkel blutgefärbten Wein; Tumman verenpunaista viiniä; ellauri172.html on line 477: Und des Liebestammelns Raserei. Ja mitä muita naintiääniä. ellauri172.html on line 489: So zur Tür hinein. Ja työntyy peremmälle. ellauri172.html on line 546: Setämiehet äijäkekkereissä ellauri172.html on line 556: Paha Abbe Reniant antoi paketin öylättejä possuille! On fait ce que on peut! Mais il obéissait au démon dangereux des expériences. ellauri172.html on line 576: — À l’heure de la mort, je ne sais pas ce que vous ferez, Messieurs, — répondit lentement Mesnilgrand ; — mais quant à moi, avant de partir pour l’autre monde, je veux faire à tout risque mon portemanteau. Siitä voi olla jotain hyötyä. ellauri172.html on line 767: One of St. Olaf's chief attractions is a giant black hole, which the townspeople enjoyed standing around and looking at - which prompted Dorothy to refer to St. Olaf sarcastically as the real "entertainment capital of the world." St. Olafians also celebrate various oddly themed festivals, including; "Hay Day" (the day everyone in town celebrates hay),"The Crowning of the Princess Pig", "The Day of the Wheat" (where everyone goes to town dressed like sandwiches), "The Festival of the Dancing Sturgeons" (a festival where the townsfolk watch sturgeons flopping around on the dock), a "Butter Queen" competition (in which Rose almost won, however her churn jammed causing her to believe it had been tampered with), and a milk diving competition (Rose ranked in the "low fat" division), as well as many other events. ellauri172.html on line 775: Guggenspritzer, a St. Olaf version of Monopoly. There is no money due to the bank, built by a bad contractor, sinking into a swamp leaving nothing but safety deposit slips and a pen on a chain. Also, you can buy the library or the phone booth, yet 'people use the phone booth'. Rose managed to win the entire game by buying one street - the only street in St Olaf. ellauri172.html on line 992: Cydalise oli ranskalaisen romantiikan sana runoiljoiden bändäreistä, itämaisen kauniista ja mielellään tubisista naisista. XIX vuosisadan pissaliisoja. "Talon vanhassa salongissa kajahtelivat meidän riimimme, jota usein pätkivät cydaliisojen hilpeät naurunpurskahduxet ja hupsut laulut. Missä ovat rakastettumme? Haudassa ovat. He ovat onnellisempia siellä, kauniissa paikassa, kuin kuoliaaxi nukutetut koirat. He ovat enkelten tykönä sinitaivaan takana ja laulavat ylistystä jumalanäidille." Niin, aina, joko madonnia tai huoria tai ehkä vähän molempia. Läski vanginvartijaämmä Beforeignereissa, jolta Tor Hunden kysyi johtuuko sen tahallinen vittumaisuus luonteesta vai työnkuvasta, vastasi: ehkä vähän molemmista. ellauri172.html on line 1000: Kynäilijä Partnereita Poikasia Jälkeläisiä "the greatest living master of the art of historical writing, with special reference to his monumental work A History of Rome" ellauri191.html on line 334: "as a tribute to the lofty idealism of his literary production and to the sympathy and love of truth with which he has described different types of human beings" ellauri191.html on line 1417: "who with uncompromising clear-sightedness voices wo/man's exposed condition in a world of severe conflicts" ellauri191.html on line 1607: erek_Walcott.jpg" class="image">erek Walcott.jpg" src="https://upload.wikimedia.org/wikipedia/commons/thumb/a/af/Derek_Walcott.jpg/75px-Derek_Walcott.jpg" decoding="async" width="75" height="113" srcset="https://upload.wikimedia.org/wikipedia/commons/thumb/a/af/Derek_Walcott.jpg/113px-Derek_Walcott.jpg 1.5x, //upload.wikimedia.org/wikipedia/commons/thumb/a/af/Derek_Walcott.jpg/150px-Derek_Walcott.jpg 2x" data-file-width="2912" data-file-height="4368" /> ellauri191.html on line 1609: erek_Walcott" title="Derek Walcott">Derek Walcott ellauri191.html on line 1649: "who with poetic force creates an imagined world, where life and myth condense to form a disconcerting picture of the human predicament today" ellauri191.html on line 1846: "who in the quest for the melancholic soul of his native city has discovered new symbols for the clash and interlacing of cultures" ellauri191.html on line 1869: erence_Dec_06th,_2008-2.jpg" class="image">erence Dec 06th, 2008-2.jpg" src="https://upload.wikimedia.org/wikipedia/commons/thumb/c/cf/Jean-Marie_Gustave_Le_Cl%C3%A9zio-press_conference_Dec_06th%2C_2008-2.jpg/75px-Jean-Marie_Gustave_Le_Cl%C3%A9zio-press_conference_Dec_06th%2C_2008-2.jpg" decoding="async" width="75" height="106" srcset="https://upload.wikimedia.org/wikipedia/commons/thumb/c/cf/Jean-Marie_Gustave_Le_Cl%C3%A9zio-press_conference_Dec_06th%2C_2008-2.jpg/113px-Jean-Marie_Gustave_Le_Cl%C3%A9zio-press_conference_Dec_06th%2C_2008-2.jpg 1.5x, //upload.wikimedia.org/wikipedia/commons/thumb/c/cf/Jean-Marie_Gustave_Le_Cl%C3%A9zio-press_conference_Dec_06th%2C_2008-2.jpg/150px-Jean-Marie_Gustave_Le_Cl%C3%A9zio-press_conference_Dec_06th%2C_2008-2.jpg 2x" data-file-width="2443" data-file-height="3459" /> ellauri191.html on line 1978: "for the art of memory with which he has evoked the most ungraspable human destinies and uncovered the life-world of the Occupation" ellauri191.html on line 2027: "who, in novels of great emotional force, has uncovered the abyss beneath our illusory sense of connection with the world" ellauri191.html on line 2063: puolisloveeni joka erehtyi kannustamaan Jugoslaviaa ellauri191.html on line 2077: "for her unmistakable poetic voice that with austere beauty makes individual existence universal" ellauri191.html on line 2142: The prize has "become widely seen as a political one – a peace prize in literary disguise", whose judges are prejudiced against authors with political tastes different from theirs. ellauri191.html on line 2145: From 1901 to 1912, the committee, headed by the conservative Carl David af Wirsén, weighed the literary quality of a work against its contribution towards humanity's struggle 'toward the ideal'. Leo Tolstoy, Henrik Ibsen, Émile Zola, and Mark Twain were rejected in favour of authors little read today. The choice of philosopher Rudolf Eucken as Nobel laureate in 1908 is widely considered to be one of the worst mistakes in the history of the Nobel Prize in Literature. The main candidates for the prize that year were poet Algernon Swinburne and author Selma Lagerlöf, but the Academy were divided between the candidates and, as a compromise, Eucken, representative of the Academy's interpretation of Nobel's "ideal direction", was launched as an alternative candidate that could be agreed upon. Solzhenitsyn did not accept the award and prize money until 10 December 1974, after he was deported from the Soviet Union. Swedish Academy member Artur Lundkvist had argued that the Nobel Prize in Literature should not become a political prize and questioned the artistic value of Solzhenitsyn's work. The award to Camilo José Cela was controversial as he had moved voluntarily from Madrid to Galicia during the Spanish Civil War in order to join Franco's rebel forces there as a volunteer.A member of the Swedish Academy, Knut Ahnlund, who had not played an important role in the Academy since 1996, protested against the choice of the 2004 laureate, Elfriede Jelinek; Ahnlund resigned, alleging that selecting Jelinek had caused "irreparable damage" to the reputation of the award. ellauri192.html on line 35: ereslavl-zalessky-pereslavl-zalessky-russia-trubezh-river-flows-lake-155582873.jpg" width="100%" /> ellauri192.html on line 45: Prince Nikolai Sergeyevich Trubetzkoy (Russian: Никола́й Серге́евич Трубецко́й, IPA: [trʊbʲɪtsˈkoj]; 16 April 1890 – 25 June 1938) was a Russian linguist and historian whose teachings formed a nucleus of the Prague School of structural linguistics. He is widely considered to be the founder of morphophonology. He was also associated with the Russian Eurasianists. ellauri192.html on line 49: After he graduated from the Moscow University (1913), Trubetzkoy delivered lectures there until the Russian Revolution, when he moved first to the University of Rostov-on-Don, then to the University of Sofia (1920–1922) and finally took the chair of Professor of Slavic Philology at the University of Vienna (1922-1938). He died from a heart attack attributed to Nazi persecution after he had published an article that was highly critical of Hitler's crackpot morphophonological theories. ellauri192.html on line 57: Opiskellessaan Helsingin yliopistossa Kiparsky perehtyi laajasti kielitieteeseen. Hän opiskeli ensin germaanisia ja romaanisia kieliä, mutta päätyi lopulta slavistiksi muun muassa valovoimaisen neron, professori Jooseppi Julius Mikkolan ansiosta. Kiparskyn kandidaatintutkinnon (1929) pääaine oli vielä germanistiikka, muina aineina olivat slaavilainen filologia, sanskrit ja latina. Tämän jälkeen Kiparsky teki kaksi opintomatkaa Tšekkoslovakiaan, missä hän tutustui tuolloin uuteen tutkimussuuntaan, ns. Prahan koulukunnan kehittämään fonologiaan. Huomaa lamavuoden 1929 markedness! Pirkko Hiekkala meni silloin kansakouluun Töölössä ja Carl-Erik valmistavaan kouluun Ratakadulla, ja ampui Olli Lokin kanssa lattialla tinasotilaita pikku tykillä. ellauri192.html on line 73: Zaum (Russian: зáумь "beyond reason") are the linguistic experiments in sound symbolism and language creation of Russian Futurist poets such as Velimir Khlebnikov and Aleksei Kruchenykh. Zaum is a non-referential phonetic entity with its own ontology. The language consists of neologisms that mean nothing. Zaum is a language organized through phonetic analogy and rhythm. Zaum literature cannot contain any onomatopoeia or psychopathological states. ellauri192.html on line 77: Jakobson escaped from Prague in early March 1939 via Berlin for Denmark, where he was associated with Louis Hjelmslev's Copenhagen linguistic circle. He fled to Norway on 1 September 1939, and in 1940 walked across the border to Sweden, where he continued his work at the Karolinska Hospital (with works on footsores, aphasia and language competence). When Swedish colleagues feared a possible German occupation, he managed to leave on a cargo ship, together with Ernst Cassirer (the former rector of Hamburg University) to New York City in 1941 to become part of the wider community of intellectual émigrés who fled there. ellauri192.html on line 79: At the New York École libre des hautes études, a sort of Francophone university-in-exile, he met and collaborated with Claude Lévi-Strauss, who would also become a key exponent of structuralism. He also made the acquaintance of many American linguists, chemists and anthropologists, such as Franz Boas, Benjamin Whorf, and Leonard Bloomfield. When the American authorities considered "repatriating" him to Europe, it was Franz Boas (another Jew) who actually saved his ass. ellauri192.html on line 83: In his last decade, Jakobson maintained an office at the Massachusetts Institute of Technology, where he was an honorary Professor Emeritus. Jakobson died in Cambridge, Massachusetts on 18 July 1982. Näinköhän mä sen vanhana ukkelina 70-luvun lopulla? Voi olla, en muista nyt. ellauri192.html on line 87: referential (: contextual information) ellauri192.html on line 107: Toinen keskinkertaisuus, nobelisti nro 1 Sully Prudhomme oli Alfonsen kaveri. Sullyn kuolemasta on ristiriitaisia tietoja. Ranut sanoivat et hää kuoli subitement. Anglojen mukaan Sully Prudhomme suffered from a long, paralyzing illness and died at his home in Châtenay-Malabry in September of 1907. Joku alaruumiin halvaus sillä oli. Se kuoli poikamiehenä. Ettei vaan ollut kuppa silläkin. ellauri192.html on line 111: So the choice has fallen neither on Tolstoy, nor Ibsen, nor Björnson, nor Mommsen, nor Swinburne, nor Zola, nor Anatole France, nor Carducci, nor Mistral, nor Hauptmann, nor even Echegaray—it has fallen on Sully-Prudhomme [sic]. It is some satisfaction, however, to find that Francois Coppée is not the winner; in view of his innocuous sentimentality, he might well have been considered the best of all by the present Swedish Academy. ellauri192.html on line 113: The members of the Nobel jury were guided by the vague words written into the will of Alfred Nobel. The inventor stated that his prize “should go to the person who shall have produced in the field of Literature the most distinguished work of an idealistic tendency.” Wirsén believed that “idealistic tendency” meant of moral or good nature; however, as Burton Feldman reports, the mathematician Gösta "Ja ja de ä Gösta här" Mittag-Leffler, who was a friend of Nobel’s, attested that “the inventor intended ‘idealism’ to mean a skeptical, even satirical attitude to religion, royalty, marriage, and the social order in general.” ellauri192.html on line 137: Sully Prudhomme oli Ranskan-Saxan sodan veteraani. Varmaan sen kavereita oli hydropaatit ym. fin de siecle töyhtöhyypät. Goncourt sanoi että se oli pappimaisen öljyinen seuramies. Se kirjoitti Leconte de Lislen Parnasso-lehteen ja seukkas vaan kavereiden kanssa kuten Alphonse Daudet, Paul Bourget, Goncourtin veljexet etc. Vanhemmiten se kääntyi runoudesta filosofiaan ja pohti finaalisten syiden roolia darwinismissa (oikea vastaus on: ei midiä). Tässä ilmainen näyte nuorelta Sullyltä. Sr varmaam viittaa Sullyn omaan pottaan joka halkesi kun sen sussu antoi sille rukkaset. Ruukku on hyvin populääri meemi, vatsinkin särkynyt (Kleist, hindut, Keazin Isabella, Rebekka kaivolla, ym). ellauri192.html on line 253: It is exceedingly rare for the sort of internal squabble and mutual doubt which marked the 1983 award to William Golding to reach public ears. The customary mien is one of ceremonious and bland self-evidence. ellauri192.html on line 257: Jaroslav Seifert was born in Zizkov, a suburb of Prague, Czechoslovakia (now the Czech Republic). Seifert was one of the pioneers of modernist poetry and literature in his native country. He also worked as a journalist and translator. The period after the World War II was a disappointment for Seifert, who had been hoping for a brighter and freer future. Instead the Communist government imposed a repressive policy in which poets were expected to write political propaganda. Seifert became involved in attempts at reforms with the increased freedom implemented in his native country, such as the Prague Spring of 1968 and the Charta 77 movement. ellauri192.html on line 261: There is no objective measure, no slide rule for magnitude in literature. Balzac was convinced that Mrs. Ann Radcliffe, the purveyor of Gothic terror, was a finer writer than Stendhal, whom he admired. Tolstoy, one of the two writers who have freely refused the Prize - Sartre in 1964 was the other (Bob Dylan meant to be the 3rd until the Swedes upped the ante) - found Shakespeare's ''King Lear'' to be a puerile mess ''beneath serious criticism.'' (mitä se kieltämättä onkin, tai oikeammin setämiehen keitos). The only major fiction to come out of the American experience of World War II, James Gould Cozzens' fiction ''Guard of Honor,'' has fallen into oblivion, deservedly. ellauri192.html on line 263: THE trouble, of course, is that the actual record of choices made by the Swedish Academy for the Nobel Prize in Literature has been capricious and, in too many cases, insulting to critical intelligence. Given the fact that no literary ranking can be either proved or falsified objectively; given the inevitable time lag of taste and renown behind the radical, private advance of genius; errors, oversight, delays in recognition until they guys were dead were unavoidable from the outset. But even when every allowance is made, the record of ''the bounty of Sweden'' (Yeats's candid phrase when he received the Nobel in 1923) is a poor one. ellauri192.html on line 267: Even the specialist in modern literary history will be hard put to recall, let alone have any serious awareness of, such luminaries as Rudolf Eucken, a philosopher crowned in 1908; as the Danish novelist Henrik Pontoppidan (1917); or as Grazia Deledda, the Sardinian novelist who, in 1926, became one of the very few women to be chosen. And look how bad she was! Even where the recipients are illustrious, their work has repeatedly fallen outside normal definitions of literature. Eucken, Bergson, Bertrand Russell are philosophers. Theodor Mommsen, honored in 1902, was a great historian and epigrapher of ancient Rome, but hardly one whose prose has made the German language live. Churchill (1953) . . . was Churchill. He had a toilet in his gum shoe, with letter W.C written on it and paper in the tip. ellauri192.html on line 269: Taking into sympathetic account the widest margin of human error, is it possible to take seriously an institution and procedure that passes over the majority of the greatest novelists and renewers of prose in the modern age? James Joyce, Marcel Proust, Franz Kafka (whose presence towers over our sensual literature and of the meaning of a bug, quite a feat for a little man who one should not expect to tower over anything much), Thomas Hardy, Joseph Conrad, Henry James, Andre Malraux, Hermann Broch, Robert Musil, D. H. Lawrence, either escaped the notice of or were, on nomination, rejected by the Nobel committee. Can one defend a jury which prefers the art of Pearl Buck (1938) to that of, say, Virginia Woolf? Paul Claudel, a picee of shit whose dramas we can set fairly beside those of Aeschylus and of Shakespeare just to scare people, never received the accolade. Paul Heyse was chosen, not Bertolt Brecht. Galsworthy is a Nobel, not Carlo Emilio Gadda, one of the most original and inventive writers of fiction in this century. Who the fuck is he? Composer of In-a-Gadda-da-Vida? No that was Iron Butterfly, and a good piece it was indeed. ellauri192.html on line 273: There are great, canonic names on the Nobel list, choices on which common sense and passionate alertness concur. I have mentioned Yeats. We find Anatole France, Kipling, Shaw, Thomas Mann, Andre Gide, T. S. Eliot, Pasternak, Faulkner, Hemingway, Seferis, Montale, Beckett and Solzhenitsyn (the last, I would guess, a titan among men even more, perhaps, than among writers; what I mean by this is he was tall but not much of a novelist). But place the two lists next to each other, and the cardinal truth springs to view: during these past 83 years, the award of the Nobel Prize in Literature has scored more misses than hits. With eminent exceptions, it is the uncrowned who are sovereign. ellauri192.html on line 279: After this, explanation becomes speculative. Significant literature is inseparable from ideology and political feelings. There are more than hints that political considerations were implicit in the omission of Pound, Claudel, Malraux and Brecht. Too right, too right, too right, too left. The thoroughly embarrassing preference of Heinrich B"oll in 1972 over that far greater writer G"unter Grass was wholly typical of the Swedish Academy's bias towards the middle ground of urbane and liberal decencies. (Look! We tried to do the umlauts and almost did! But these are Germans, and Günther is an ex nazi too.) The great imaginings of terror and utopia, be they of the left or of the right, are not welcome. The 1957 choice of the young Camus haloed a literary persona and style of vision emblematic of the Stockholm ideal. ellauri192.html on line 283: THIS same bias extends to literary forms. We look in vain on the Nobel register for the experimental, formally subversive, controversial movements and texts that distinguish modernism. No Surrealist has been rewarded, no major Expressionist, no poet or playwright out of the seminal world of Dada or absurdism (Andre Breton, Hugo Ball, Gertrude Stein). The boat is not to be rocked. On august occasion, lyric eroticism and even sorrowful homosexuality are admitted to Parnassus. Radical sexual play in style, in ''amoral'' revaluation, are vetoed. The liberating sensualists, such as John Cowper Powys, supreme in English fiction after Hardy, are left out. Colette is nowhere to be found. Her heir in sensuous contrivance, Nabokov, was blackballed. ellauri192.html on line 285: Powys is fortunately dead by now, so he is out of the contest. Some sort of self-made philosopher, or rather a self-help man, who went on tours in the U.S. and got a following from the expatriates. These works were frequently bestsellers, especially in the United States, like "In Defence of Sensuality". BTW, Hardy is an gooey-romantic piece of shit as well. ellauri192.html on line 287: Lastly, there is the rumor of the blacklist. No outside observer can show that any such list exists, let alone how and when it was explicitly arrived at. But there are stubborn, unsettling indications. Behind them stands the enigmatic figure and afterlife of Dag Hammerskjold. In one or two cases, the choice of laureate seems to have been largely his. His chill displeasures seem not only to have had great influence, but to persist beyond the grave. The list of lepers, for motives which may, in some masked degree, go back to Hammarskjold's own politics and arcane sexuality, is rumored to include Graham Greene, G"unter Grass and Borges, as it did Malraux (passed over, to de Gaulle's just anger, in favor of a French poet-diplomat close to Hammarskjold, viz. Saint-John Perse). The mere fact that the Nobel Prize in Literature has long passed Borges by suffices to put the whole institution in doubt. But whether any such blacklist is real remains baffled conjecture. ellauri192.html on line 289: What sharper disservice can be rendered to literature than to consecrate the mediocre and the ephemeral? How about giving the prize to political suspects? ellauri192.html on line 299: The controversy over Handke’s support of Milosevic dates back 20 years, but the striking political differences between him and Tokarczuk reached a point of particular clarity in 2014. In that year, Handke was given the International Ibsen Prize, but mass outrage led him to reject the prize money while still accepting the award. In his accompanying speech, he said his critics should “go to hell.” (He’d previously met controversy over a literary award in 2006, when he turned down Germany’s Heinrich Heine prize after authorities attempted to withdraw it after he attended Milosevic’s funeral.) ellauri192.html on line 301: 2014 also marked the release of Tokarczuk’s most ambitious work, “The Books of Jacob,” the novel that set off much of the rancor directed at her by Polish nationalists. The book, which has yet to appear in English, is centered on the historical figure of Jakub Frank, a Jewish-born 18th-century religious leader. Frank, believed to have been born with the name Jakub Leibowicz, oversaw a messianic sect that incorporated significant portions of Christian practice into Judaism; he led mass baptisms of his followers. As Ruth Franklin reported in a New Yorker profile this past summer, Tokarczuk spent almost a decade researching Frank and the Poland in which he lived. The result is a book that, by the account of those who have read it, delivers a picture of the many intricate and unpredictable ways in which the story of Poland is tied to the story of its Jews. “There’s no Polish culture without Jewish culture,” Tokarczuk told Franklin. What else is new, asks Isaac Singer. Tokarczuk is not a Jewess, Tokarczuk considers herself a disciple of Carl Jung and cites his psychology as an inspiration for her literary work. ellauri192.html on line 303: The novel’s release shortly predated an escalation in Polish nationalism tied to the Law and Justice party’s ascent to power in 2015. But the forces that fueled that escalation were already prevalent. When Tokarczuk accepted the Nike Prize, the country’s highest literary honor, for “The Books of Jacob,” she said in a speech that the country had “committed horrendous acts as colonizers, as a national majority that suppressed the minority, as slaveowners, and as the murderers of Jews.” She was quickly inundated by threats so alarming that her publishers briefly hired bodyguards. In the five years since, she has witnessed the Law and Justice party take an increasingly hard line on censoring certain conversations about Poland’s relationship with Jews. In 2016, the government began a campaign against the Princeton historian Jan Gross, known for his groundbreaking work on the massacre at Jedwabne, in which Poles murdered 1,600 of their Jewish neighbors. In 2018, the Law and Justice party’s government made it illegal to blame Poland or Polish nationals for Nazi crimes. POLIN, a groundbreaking Polish museum of Jewish history, has been leader-less for five months, as its director, who oversaw a number of exhibits highly critical of Poland’s policy toward Jews, awaits official reappointment — despite having been re-approved for the job. ellauri192.html on line 307: “We have a suffocating atmosphere of hate,” she wrote, “a highly emotional stalemate in which there can only be traitors and heroes.” ellauri192.html on line 309: So on the one hand is Tokarczuk, a proponent of multiculturalism who has remained vocal despite facing profound antagonism for her stance — and grown more so since her first major encounter with that antagonism in 2014. And on the other is Handke, eulogizer of Milsoevic, who dictated the Bosnian genocide during the Balkan wars of the 1990s and died while on trial for war crimes against the Hague. He too has remained committed to his position; the “go to hell” of 2014, one of his last known public comments on the matter, speaks volumes. But has it worked? No here we are as before, giving hell to him. ellauri192.html on line 321: Since 1901 to 1971, there have been 787 writers coming from different parts of the world nominated for the Nobel Prize in Literature, 67 of which were awarded the prize and Albert Schweitzer was awarded by Nobel Peace Prize on 1953. 12 more writers from these nominees were awarded after 1971 and Elie Wiesel was awarded by Nobel Peace Prize on 1986. Only 72 women had been nominated for the prize starting with Malwida von Meysenburg who was nominated once for the year 1901 and 6 of them have been awarded after all. 10% of the nominees, 5% of the awards. Bra jobb, kulturprofilerna! Kom igen! ellauri192.html on line 323: Though the following list consists of notable literary figures deemed worthy of the prize, there have been some celebrated writers who were not considered nor even nominated such as Anton Chekhov, Jules Verne, Mark Twain, Robert Hugh Benson, Arthur Conan Doyle, Alexander Blok, Marcel Proust, Joseph Conrad, Rainer Maria Rilke, Federico García Lorca, Lu Xun, Sarat Chandra Chattopadhyay, Antonio Machado, Francis Scott Fitzgerald, James Joyce, Virginia Woolf, Simone Weil, Willa Cather, George Orwell, Galaktion Tabidze, Richard Wright, Flannery O'Connor, Langston Hughes and Jack Kerouac. ellauri192.html on line 327: His poetry, said James Ragan, director of the USC graduate school’s professional writing program, “was at all times optimistic, reflecting a championing of the human self. I think that’s primarily why he was awarded the Nobel Prize, because he suggested a new liberated spirit in writing (behind the Iron Curtain) after the Stalin era. Although he was a Communist as a youth, he became disillusioned with the party in the late 1920s. Thereafter, he was in and out of party favor during the turbulent decades that followed in Czechoslovakia. The state-run news agency, in announcing his death Friday, described him as “a prominent Czech poet, national artist (and) winner of the 1984 Nobel Prize for Literature.” ellauri192.html on line 342: Britons Doris Lessing and Harold Pinter, winners in 2007 and 2005, were "Little Dorrit" and "Harry Potter," while Orhan Pamuk -- the 2006 winner -- was simply dubbed "OP," initials that Swedes associate with a domestic brand of liquor. ellauri192.html on line 353: However, equally crooky nosed Dylan is considered by many prominent literary critics to be a major poet, his song lyrics worthy of serious study and a lot of laughs. ellauri192.html on line 359: There are never sort of cutthroat debates and people getting really angry and storming out of the room. ellauri192.html on line 360: Right now there are only 15 active members. Two members have boycotted meetings since the 1990s because of internal disputes. One head is otherwise vacant. ellauri192.html on line 379: Antonio Tabucchi 9/1 (ehti kuolla, påstod Pereira) ellauri192.html on line 427: Gitta Sereny 50/1 ellauri192.html on line 548: The lamp guttered and smoked Lamppu häilähteli sekä savusi ellauri192.html on line 562: when I discovered in the Old Testament Kun löysin raamatusta vanhan testamentin ellauri192.html on line 588: We were living in hell Kylmä on kuin ryssän helvetissä ellauri192.html on line 590: from the murderers’ hands. murhaajia aseista. ellauri192.html on line 610: There is no time without murder. Ei aikaakaan niin taas nirhataan. ellauri192.html on line 623: In the days of the early church, both the Jews and the Romans were hostile toward Christians, so they often met secretly in houses for prayer and worship. One such house in Jerusalem belonged to Mary, the mother of Mark. Certain tradition states that Mary’s was the same house where the disciples celebrated the Last Supper with Christ. ellauri192.html on line 625: Rhoda was a servant girl in this house, which was a hub for the growing church. One night, the Christians had gathered in Mary’s house and were “earnestly praying to God” (Acts 12:5) for the life of Peter, who had been arrested by Herod (Acts 12:3–4). Their pleas would have been desperately fervent because James, the brother of John, had just been martyred (Acts 12:2), and Peter was slated for execution. ellauri192.html on line 627: While the church prayed, God answered. He miraculously delivered Peter from prison: an angel led him out of his cell and through the prison gate, which opened for them to pass (Acts 12:6–10). Upon realizing that he was not dreaming, Peter made his way to a place he knew was safe, Mary’s house (Acts 12:11–12). ellauri192.html on line 631: All this time, Peter continued knocking on the door, until, finally, they answered it and were amazed to see Peter there. Rhoda had been telling the truth, never doubting that God had literally answered their prayers. Then Peter told them of his wondrous escape from jail (Acts 12:17). Little did he know that it was just a moratorium. ellauri192.html on line 633: It’s interesting that the church was praying earnestly, yet they did not believe the answer to their prayers when it came. They forgot an important part of prayer, which is answering the door. Rhoda was the first one to know of Peter’s deliverance, and she carried the joyful message to others. She did not let their doubts stop her from sharing what she knew was true: God had done the impossible. Even in the face of their unbelief, she was unrelenting in her joy. Believers today can take a cue from Rhoda and share the news of what God accomplishes with those around us, remaining joyful in what we know is true. ellauri192.html on line 641: Seifert was awarded the Nobel Prize in Literature in 1984. Due to bad health, he was not present at the award ceremony, and so his daughter received the Nobel Prize in his name. Even though it was a matter of great importance, there was only a brief remark of the award in the state-controlled media. He died in 1986, aged 84, and was buried at the municipal cemetery in Kralupy nad Vltavou (where his maternal grandparents originated from). Not in the Jewish cemetery, perish the thought! ellauri192.html on line 657: "There were several monuments of Czech poetry, but he is (or was) the only surviving one," said Vera Blackwell, who has translated Czech literature, including the plays of Vaclav Havel, into English. "His work is not known world-wide," she said, "but it is known and deeply admired in his own country." Mrs. Blackwell added that Seifert's poetry is difficult to translate "because the sound of the language is intimately connected with the meaning." ellauri192.html on line 659: Seifert's works are also difficult to locate, at least in this country. Ingram Book Company, for example, the large wholesaler in Nashville, Tenn., does not stock either of the two Seifert titles that have been translated into English, and no bookstores that were surveyed yesterday had even heard of them. ellauri192.html on line 663: The other Seifert book is "The Casting of Bells," a 64-page collection translated by Tom O'Grady and Paul Jagasich, and published in August 1983 by The Spirit That Moves Us Press in Iowa City, Iowa. Morty Sklar, who described himself yesterday as "publisher, editor, typesetter and stamp licker" of the press, said his is a small, independent press that publishes two books a year. He published 1,000 copies of the Seifert book, but yesterday, upon hearing the news from Sweden, he reordered 2,500 more. It is available in paperback for $6. ellauri192.html on line 665: Mr. Seifert's memoirs were published in English in September 1981 by sixty-eight publishers, plus in the Czech language by a Czech emigre publishing house in Canada, and they were published in several installments in a Czech-language journal. A portion of the memoirs were published in English in the 1983 issue of Cross Currents, a yearbook of Central European Culture, published by the Department of Slavic Langagues at the University of Michigan. The selection, titled "Russian Bliny," is about Roman Jakobson, a Russian scholar who emigrated to Czechoslovakia after World War I and came to the United States during World War II. In actual fact, they were Ukrainian bliny, another case of cultural appropriation. ellauri192.html on line 672: Demetrius's descendants continued to rule the town of Trubetsk (Troubchevsk) until the 1530s, when they had to convert to Roman Catholicism or leave their patrimony and settle in Moscow. They chose the latter, and were accepted without ceremony at the court of Vasili III of Russia. ellauri192.html on line 676: Quite different was a stance of his first cousin, Prince Wigund-Jeronym Troubetzkoy. He supported the Poles and followed them to Polish–Lithuanian Commonwealth after the Time of Troubles. Here his descendants were given enviable positions at the court and married into other princely families of Poland. By the 1660s, however, the only Troubetzkoy left, Prince Yuriy Troubetzkoy, returned to Moscow and was given a boyar title by Tsar Alexis of Russia. All the branches of the family descend from his marriage to Princess Irina Galitzina. ellauri192.html on line 678: The Principality of Trubetsk (Russian: Трубецкое княжество) was a small, landlocked Rus' principality in Eastern Europe. In the later Middle Ages it was bordered by the Grand Duchy of Lithuania to its west and by Muscovy to its east. The Principality of Trubetsk (Troubchevsk) was a principality within modern Bryansk Oblast, about 50 miles (80 kilometres) southwest of Bryansk. ellauri192.html on line 680: The Trubetsk (Troubchevsk) town was referred to in the Old East Slavic poem The Tale of Igor's Campaign where, among others, Vsevolod Svyatoslavich, the Prince of Trubetsk and of Kursk, was glorified. In 1185 the Trubetsk army fought against Cumans. Trubetsk on Bryanskin oblastissa, jossain Ison ja Valko-Venäjän rajalla. ellauri192.html on line 683: In 1239, after the Mongol invasion of Rus, the Principality of Trubetsk passed to the Princes of Bryansk, and then to the Princes of Trubetsk. In 1566 Ivan IV the Terrible took the principality during the Livonian War. In 1609 Vasili IV of Russia relinquished it to the Polish–Lithuanian Commonwealth during the Polish–Muscovite War (1605–1618). In 1654 Prince Aleksey Trubetskoy on the side of Alexis I of Russia led the southern flank of the Muscovian army from Bryansk to Ukraine. The territory between the Dniepr and Berezyna was overrun, with Aleksey Trubetskoy taking Mstsislaw (Mstislavl) and Roslavl. In 1654 The Principality of Trubetsk was finally conquered by Aleksey Trubetskoy, Prince of Trubetsk himself, as a result of the Russo-Polish War (1654-1667). ellauri192.html on line 685: During World War II, Trubchevsk was occupied by the German Army from October 9, 1941 to September 18, 1943. Prior to the war, about 137 Jews lived in Trubchevsk. Most of the Jews were craftsmen, including cobblers and carpenters. The town was occupied by German forces in early October 1941. By that time, more than half of the Jews fled or evacuated. The Jews from the Trubchevsk district were gathered in a Klub for 3 days and shot afterwards at the edge of the village. Their bodies were burnt. In total, according to the Soviet archives, 751 Soviet citizens perished due to bad treatment or as a result of shooting in the entire Trubchevsk district. Aside from Jews, mentally ill children and adults were exterminated as well. The population is about 15K. There are very few notable buildings in the town. ellauri192.html on line 687: Distance from river Trubezh in Yaroslavl to Trubchevsk is 684 km. Distance from Trubchevsk to river Trubizh in Pereiaslav is 322 km. Distance from river Trubezh in Yaroslavl to river Trubizh in Pereiaslav is 1004 km. Revi siitä huumoria. ellauri192.html on line 690: The Trubezh (Russian: Трубеж) is a river in Yaroslavl Oblast, Russia. It flows to the Lake Pleshcheyevo. Major city: Pereslavl-Zalessky. It is 36 kilometres (22 mi) long, and its drainage basin covers 245 square kilometres (95 sq mi). ellauri192.html on line 692: The Trubizh is a river entirely located in Ukraine, a left tributary of Dnieper. It falls into the Dnieper's Kaniv Reservoir. It is 295 kilometres long, and has a drainage basin of 5,020 square kilometres. Major cities: Pereiaslav. ellauri192.html on line 698: The Dnieper River is the fourth longest river in Europe. It runs a total length of 1,368 miles extending from the uplands of Russia’s Valdai Hills where it flows in a southerly direction through western Russia, Belarus, and Ukraine before emptying into the Black Sea. The River is usually divided into three parts; the upper portion reaches as far as Kiev, the middle portion generally refers to the area between Kiev and the Ukrainian city of Zaporizhzhya, and the lower portion is comprised of the area between Zaporizhzha and the river’s mouth at the Black Sea. Approximately 300 miles of the waterway is located in Russia, 430 miles are in Belarus, and 680 miles within Ukraine. The Dnieper River is significant not only due to its dams which provide hydro power but also for facilitating trade and providing a waterway in which to transport goods to and from various European nations. ellauri192.html on line 700: Due to its sizeable length, the Dnieper River has as many as 32,000 tributaries including the Sozh, Desna, Trubizh, Bilozerka, Drut, Berezina, and Prypiat Rivers. The mouth of this important waterway is located at the Dnieper Delta while the river basin in the Ukraine and Belarus measures some 194,595 square miles. The Dnieper River passes through numerous urban centers such as the Russian cities of Smolensk and Dorogobuzh as well as Mogilev in Belarus and Kiev, Cherkasy, Dnipro, and Zaporizhia in Ukraine. ellauri192.html on line 706: Now, the invasive Chinese sleeper is widely distributed in the freshwaters of Eastern and Central European countries, such as Belarus, Bulgaria, Estonia, Hungary, Lithuania, Latvia, Moldova,Poland, Romania, Russia, Slovakia, Serbia and Ukraine, where it has high climatic suitability and may continue invasion in the future (Reshetnikov and Ficetola, 2011). In Ukraine, theChinese sleeper was ﬁrst found in the upper Dniester River basin in 1980 where it was introduced in the 1970s (Reshetnikov, 2009). It ﬁrst occurred in the Dnieper river basin near Kievin 2001, and in the Ros’ River (right tributary of the Dnieper River, downstream of Kiev) in2005 (Sabodash et al., 2002; Kutsokon and Negoda, 2006; Kutsokon, 2010). In the DanubeRiver basin the Chinese sleeper was ﬁrst recorded in 1995–1996 in the Latorica River, westernUkraine (a part of the western Ukrainian population of the Chinese sleeper), but only in 2011in the Danube delta (Sivokhop, 1998; Kvach, 2012). This ﬁsh is currently found in differentparts of the upper streams of the Dniester basin, Transcarpathian waters (Danube basin), in the Dnieper River, and in the Danube River delta. ellauri192.html on line 792: Мне имя Вельзевул — хозяин стратосферы I'm called Beelzebub, master of the stratosphere ellauri192.html on line 818: Lyapis Trubetskoy were to present their new album Matryoshka in Pskov on March 1, 2014, Interfax reports. ellauri192.html on line 835: It's painful but the problem of the Russian Federation is not Putin, but the Russians, serving their patron with obsequiousness. Nowadays Putin is gaining more and more support with ordinary people. And although I don't watch Russian television nowadays, since it's all lies, there's one piece of truth in the news nowadays - Putin is gaining support. Regardless the fact that lots of Russians still don't have running water in their houses and go to the toilet outside the house, many can't find a job that can support their family, they feel pride for Putin who doesn't give away Crimea. ellauri192.html on line 853: Mä varmaan näin pienenä tännimisen Pekka ja Pätkä tyyppisen komedialeffan. Tai size oli toi 70-luvun Mel Brooks versio, where as they progress, they meet comrades from every walk of life in Soviet Russian society, transforming the film into a satirical send up of failing Communism. Kumpi tahhaan, ei muistaaxeni naurattanut. Mel oli (on) lähinnä Spede tyyppinen farssimainen pelle. No Get Smart eli Agentti 86 nauratti kyllä pienenä. Se näytti juutalaiselta. Alkuperäinen (kuvan) agentti 99 oli muistaaxeni söpö vaikka tyhmänpuoleinen, Mel Brooxin mukaan ainakin: From the moment they met, 99 has been in love with Maxwell Smart. Mel Broox oli (on) Ukrainan juutalainen. ellauri192.html on line 857: Brooks was born on June 28, 1926, in Brooklyn, New York City, to Kate (née Brookman) and Max Kaminsky, and grew up in Williamsburg. His father's family were Jewish people from Gdańsk, Poland; his mother's family were Jews from Kyiv, in the Pale of Settlement of the Russian Empire (present-day Ukraine). In 2021, Brooks published a memoir, All About Me!.During his teens, he legally changed his name to Mel Brooks, influenced by his mother´s maiden name Brookman, after being confused with trumpeter Max Kaminsky. "And I'm sure a lot of my comedy is based on anger and hostility. Growing up in Williamsburg, I learned to clothe it in comedy to spare myself problems—like a punch in the face." ellauri192.html on line 861: In the Soviet Union in 1927, a former Marshal of Nobility, Ippolit Matveyevich "Kisa" Vorobyaninov, works as the registrar of marriages and deaths in a sleepy provincial town. His mother-in-law reveals on her deathbed that her family jewry was hidden from the Bolsheviks in one of the twelve chairs from the family’s dining room set. Those chairs, along with all other personal property, were taken away by the Communists after the Russian Revolution. Vorobyaninov wants to find the treasure. The “smooth operator” and con-man Ostap Bender forces Kisa to become his partner, as they set out to find the chairs. Bender's street smarts and charm are invaluable to the reticent Kisa, and Bender comes to dominate the enterprise. Father Fyodor (who had known of the treasure from the confession of Vorobyaninov's mother-in-law), their obsessed rival in the hunt for the treasure, follows a bad lead, runs out of money, ends up trapped on a mountain-top, and loses his sanitary pad. Ostap remains unflappable, and his mastery of human nature eliminates all obstacles, but Vorobyaninov steadily deteriorates. ellauri192.html on line 863: They slowly acquire each of the chairs, but no treasure is found. Kisa and Ostap finally discover the location of the last chair. Vorobyaninov murders Ostap to keep all the loot for himself, but discovers that the jews have already been found and used to build the new public recreation center in which the chair was found, a symbol of the new society. Angered, Vorobyaninov too loses his sanitary pad. ellauri192.html on line 867: Näin ollen Pestel-höyrylaivan saapumiskohtaus, jota kohtaavat penkereille rivissä olevat miehistöt ja joutilaallinen yleisö, toistaa jakson Tshehovin "Nainen koiran kanssa", kun Gurov ja Anna Sergeevna sulautuvat saapuvaa laivaa katsovaan joukkoon. . Samalla tarina siitä, kuinka teatterista löydetty tuoli putoaa yhtäkkiä lattian läpi, vastaa tositapahtumia - puhumme "vuoden 1927 suuren Krimin maanjäristyksen ensimmäisestä iskusta". ellauri192.html on line 886: Ilya Ilf (Ilya Arnoldovich Feinsilberg) (Russian: Илья Арнольдович Файнзильберг, 1897-1937) and Yevgeny Petrov (Yevgeniy Petrovich Katayev or Russian: Евгений Петрович Катаев, 1902-1942) were two Ukrainian prose authors of the 1920s and 1930s.They did much of their writing together, and are almost always referred to as "Ilf and Petrov". Bet Ilf was Jewish. Ilya Arnoldovich Ilf (born Iehiel-Leyb Aryevich Faynzilberg, Russian: Иехи́ел-Лейб Арьевич Фа́йнзильберг[1]) (15 October [O.S. 3 October] 1897 in Odessa – 13 April 1937, Moscow), was a popular Soviet journalist and writer of Jewish origin who usually worked in collaboration with Yevgeni Petrov during the 1920s and 1930s. Their duo was known simply as Ilf and Petrov. Together they published two popular comedy novels The Twelve Chairs (1928) and The Little Golden Calf (1931), as well as a satirical book Odnoetazhnaya Amerika (often translated as Little Golden America) that documented their journey through the United States between 1935 and 1936. ellauri192.html on line 900: This book should be noted as a very significant work. Americans and America would benefit greatly if they considered these observations. – Allentown Morning Call ellauri192.html on line 902: Not many of our foreign guests were this distance from Broadway and the main streets of Chicago; not many could tell about their impressions with such liveliness and humor. – New York Herald Tribune ellauri192.html on line 904: Here is a book that Americans should read and ponder. We have no right to be angry and rage at the sight of a painted picture. Maybe we really remind her. – Saturday Review of Literature ellauri192.html on line 908: The authors did not allow themselves to be fooled for one minute. They saw slums near the main streets, they saw poverty next to luxury, dissatisfaction with life, everywhere breaking out. – New Masses ellauri194.html on line 81: erent-cuts-.jpg" width="100%"/> ellauri194.html on line 126: Uusintaottelu käydään nähtävästi 11 vuoden kuluttua. Siihen mennessä pitäisi ilmaston lämpenemisen olla pysäytetty apinoiden yhteisponnistuxella . Hahaa LOL. Huomaa masentuneen nuoren apinan kotipyssyt. Tagline should go here. ellauri194.html on line 150: Wednesday's worse and Thursday's also sad I'm waiting in tears looking for my baby, and I wonder where can she be? ellauri194.html on line 201: Sillä tämä maa on paljon kovaa kärsinyt kylmän ilmanalansa tähden ja paljon väkivaltaa vierailta kansoilta. Onnexi sääolosuhteet ovat nyt ripeästi korjaantumassa. Mutta tämä maa oli isillemme hyvin rakas, jopa niinkin rakas, että sen hyväksi uhrasivat vaivannäkönsä, ajallisen onnensa, sydänverensä ja henkensä. ellauri194.html on line 226: Keväällä 2019 Luomi törmäsi Ylen verkkosivuilla juttuun, jossa kerrottiin Valtimolle perusteilla olevasta Omavaraopistosta. Siinä jokin resonoi. Luomi päätti hakea ja tuli valituksi. Monia kurssikavereita motivoi ilmastonmuutos. Luomea puolestaan kiinnostaa tutkia sitä, millainen elämä olisi ihmiselle lajityypillisintä ja johtaisi suurimpaan kukoistukseen. Hän haluaa tutkiskella myös sitä, miten elämän voisi ottaa vakavasti sortumatta taas kerran kiihkoiluun, totalitarismiin ja barbariaan. Hän uskoo, että omavaraisuus tukee hänelle tärkeitä arvoja: maltillista ja juurevaa periaatteellisuutta. ellauri194.html on line 250: Early Christian writers (e.g. Eusebius) frequently identified Gog and Magog with the Romans and their emperor. After the Empire became Christian, Ambrose (d. 397) identified Gog with the Goths, Jerome (d. 420) with the Scythians, and Jordanes (died c. 555) said that Goths, Scythians and Amazons were all the same; he also cited Alexander's gates in the Caucasus. The Byzantine writer Procopius said it was the Huns Alexander had locked out, and a Western monk named Fredegar seems to have Gog and Magog in mind in his description of savage hordes from beyond Alexander's gates who had assisted the Byzantine emperor Heraclius (610–641) against the Muslim Saracens. ellauri194.html on line 252: As one nomadic people followed another on the Eurasian steppes, so the identification of Gog and Magog shifted. In the 9th and 10th centuries these kingdoms were identified by some with the lands of the Khazars, a Turkic people whose leaders had converted to Judaism and whose empire dominated Central Asia–the 9th-century monk Christian of Stavelot referred to Gazari, said of the Khazars that they were "living in the lands of Gog and Magog" and noted that they were "circumcised and observing all [the laws of] Judaism". Arab traveler ibn Fadlan also reported of this belief, writing around 921 he recorded that "Some hold the opinion that Gog and Magog are the Khazars". ellauri194.html on line 255: After the Khazars came the Mongols, seen as a mysterious and invincible horde from the east who destroyed Muslim empires and kingdoms in the early 13th century; kings and popes took them for the legendary Prester John, marching to save Christians from the Muslim Saracens, but when they entered Poland and Hungary and annihilated Christian armies a terrified Europe concluded that they were "Magogoli", the offspring of Gog and Magog, released from the prison Alexander had constructed for them and heralding Armageddon. ellauri194.html on line 257: Europeans in Medieval China reported findings from their travels to the Mongol Empire. Some accounts and maps began to place the "Caspian Mountains", and Gog and Magog, just outside the Great Wall of China. The Tartar Relation, an obscure account of Friar Carpini's 1240s journey to Mongolia, is unique in alleging that these Caspian Mountains in Mongolia, "where the Jews called Gog and Magog by their fellow countrymen are said to have been shut in by Alexander", were moreover purported by the Tartars to be magnetic, causing all iron equipment and weapons to fly off toward the mountains on approach. In 1251, the French friar André de Longjumeau informed his king that the Mongols originated from a desert further east, and an apocalyptic Gog and Magog ("Got and Margoth") people dwelled further beyond, confined by the mountains. In the map of Sharif Idrisi, the land of Gog and Magog is drawn in the northeast corner (beyond Northeast Asia) and enclosed. Some medieval European world maps also show the location of the lands of Gog and Magog in the far northeast of Asia (and the northeast corner of the world). ellauri194.html on line 259: In fact, Gog and Magog were held by the Mongol to be their ancestors, at least by some segment of the population. As traveler and Friar Riccoldo da Monte di Croce put it in c. 1291, "They say themselves that they are descended from Gog and Magog: and on this account they are called Mogoli, as if from a corruption of Magogoli". ellauri194.html on line 263: An explanation offered by Orientalist Henry Yule was that Marco Polo was only referring to the "Rampart of Gog and Magog", a name for the Great Wall of China. Friar André's placement of Gog and Magog far east of Mongolia has been similarly explained. ellauri194.html on line 269: While the confounding Gog and Magog as confined Jews was becoming commonplace, some, like Riccoldo or Vincent de Beauvais remained skeptics, and distinguished the Lost Tribes from Gog and Magog. As noted, Riccoldo had reported a Mongol folk-tradition that they were descended from Gog and Magog. He also addressed many minds (Westerners or otherwise) being credulous of the notion that Mongols might be Captive Jews, but after weighing the pros and cons, he concluded this was an open question. ellauri194.html on line 271: The Flemish Franciscan friar William of Rubruck, who was first-hand witness to Alexander's supposed wall in Derbent on the shores of the Caspian Sea in 1254, identified the people the walls were meant to fend off only vaguely as "wild tribes" or "desert nomads", but one researcher made the inference Rubruck must have meant Jews, and that he was speaking in the context of "Gog and Magog". Confined Jews were later to be referred to as "Red Jews" (die roten Juden) in German-speaking areas; a term first used in a Holy Grail epic dating to the 1270s, in which Gog and Magog were two mountains enclosing these people. ellauri194.html on line 273: The author of the Travels of Sir John Mandeville, a 14th-century best-seller, said he had found these Jews in Central Asia where as Gog and Magog they had been imprisoned by Alexander, plotting to escape and join with the Jews of Europe to destroy Christians. ellauri194.html on line 279: The province of Gog, in which the Jews were confined during the time of Artaxerxes, king of the Persians. ellauri194.html on line 283: Magog – in these two are large people and giants who are full of all kinds of bad behaviors. These Jews were collected by Artaxerxes from all parts of Persia. ellauri194.html on line 287: In the early 19th century, some Hasidic rabbis identified the French invasion of Russia under Napoleon as "The War of Gog and Magog". But as the century progressed, apocalyptic expectations receded as the populace in Europe began to adopt an increasingly secular worldview. This has not been the case in the United States, where a 2002 poll indicated that 59% of Americans believed the events predicted in the Book of Revelation would come to pass. During the Cold War the idea that Soviet Russia had the role of Gog gained popularity, since Ezekiel's words describing him as "prince of Meshek" – rosh meshek in Hebrew – sounded suspiciously like Russia and Moscow. Even some Russians took up the idea, apparently unconcerned by the implications ("Ancestors were found in the Bible, and that was enough"), as did Ronald Reagan. ellauri194.html on line 289: Some post-Cold War millenarians still identify Gog with Russia, but they now tend to stress its allies among Islamic nations, especially Iran. For the most fervent, the countdown to Armageddon began with the return of the Jews to Israel, followed quickly by further signs pointing to the nearness of the final battle – nuclear weapons, European integration, Israel's reunification of Jerusalem in the Six Day War in 1967, and America's wars in Afghanistan and the Persian Gulf. According to an unconfirmed report, US President George W. Bush, in the prelude to the 2003 Invasion of Iraq, told French President Jacques Chirac, "Gog and Magog are at work in the Middle East." Bush is said to have continued, "This confrontation is willed by God, who wants to use this conflict to erase His people's enemies before a new age begins." Officials from the Bush Administration claim there is no record of this conversation and that making such references, "doesn't sound at all like Bush", and French officials on the call have similarly claimed to have not heard any such remarks. ellauri194.html on line 291: In the Islamic apocalyptic tradition, the end of the world would be preceded by the release of Gog and Magog, whose destruction by God in a single night would usher in the Day of Resurrection. Reinterpretation did not generally continue after Classical times, but the needs of the modern world have produced a new body of apocalyptic literature in which Gog and Magog are identified as Communist Russia and China. One problem these writers have had to confront is the barrier holding Gog and Magog back, which is not to be found in the modern world: the answer varies, some writers saying that Gog and Magog were the Mongols and that the wall is now gone, others that both the wall and Gog and Magog are invisible. Why it is the iron curtain of course, the pay wall that stops money transfers between east and west. It is Google of MAGA what else! ellauri194.html on line 302: Those behind the most recent Facebook networks could have been people in Mali who were genuinely supportive of Russia and anti-French, or else members of a “franchising operation using locals who know the slang, the vernacular”. The recent attackers of The University of Helsinki could have been pissed off Ukrainians students or else members of a franchising operation using Little Russian dropouts. ellauri194.html on line 311: They drew on French philosopher Michel Foucault's writings on sexuality and his notion that bodies are given meaning by discourse and social structures of knowledge and power. The binary oppositions (man/woman, gay/straight) on which discourse, and thus subjectivity, are founded are revealed to be not fixed, but fluid, fictional – and can, therefore, be destabilised. For a feminist who liked playing with words, the radical potential in this appealed. ellauri194.html on line 314: Sedgwick' died of breast cancer in 2009 aged 58,. She deploys erudite and playful readings of texts by Oscar Wilde, Henry James and Marcel Proust to interrogate assumptions about the stability of sexual identity and how language works to define a homo/heterosexual binary. She writes: "An understanding of virtually any aspect of modern western culture must be not merely incomplete but damaged in its central substance to the degree that it does not incorporate a critical analysis of modern homo/heterosexual definition." ellauri194.html on line 316: Sedgwick's conclusion from a long-term project of anti-homophobic analysis is Axiom 1 – "people are different from each other". ellauri194.html on line 317: Even identical genital acts mean very different things to different people. Sexuality makes up a large share of the self-perceived identity of some people, a small share of others. Some people like to have a lot of sex, others little or none. Many people have their richest mental/emotional involvement with sexual acts that they don't do, or even don't want to do. ellauri194.html on line 332: Of US crime series’ 27 show runners, 21 were white men. Of 275 writers, more than 75% were white and 9% were black. 37% of writers across law and order programming were women, and 11% were women of color. ellauri194.html on line 337: Many film professionals today still believe that there is no truly equal "Black Hollywood," as evidenced by the "Oscars So White" scandal in 2015 that caused uproar when no black actors were nominated for "Best Actor" Oscar Awards. Prior to the 2016 Oscars, Academy membership was roughly comprised of 92% white voters and 75% male members. We see a direct impact on how the #OscarsSoWhite has created change in this composition. Following the outcry, the Academy instated 41% voters of color and 46% female voters. ellauri194.html on line 362: Högerextremisten Rasmus Paludan hade inte fått något tillstånd för demonstrationerna och vid 16.30-tiden meddelade han på sitt partis Facebooksida att han bestämt sig för att ”ställa in dagens demonstrationer”. Så det är inte hans fel om musimerna börjar härja som dom had för vana. ellauri194.html on line 371: • De senaste dagarna har våldsamheter utbrutit i flera städer i samband med att högerextremisten Rasmus Paludan fått tillstånd för demonstrationer där han eldat upp exemplar av koranen. Bland annat Linköping, Norrköping, Stockholm, Örebro, Malmö och Landskrona har skakats av våldsamma demonstrationer. ellauri194.html on line 382: Oroligheterna bröt ut efter att högerextremisten Rasmus Paludan hållit en manifestation vid Skånegården, nära fästet vid Öresundsbron. ellauri194.html on line 396: 1970-luvulla Oulussa oli erään kerrostalon takapihalle jäädytetty luistinrata. Eräänä päivänä viereisen talon toisessa kerroksessa eräs nuori mies otti epähuomiossa alkoholia ja lääkkeitä ja sekosi. Hän tarttui haulikkoon ja alkoi ammuskella luistinradalle. Olin silloin luistelemassa, ja tuo niin mukava mies on kyllä pelottavin ihminen, jonka olen tavannut. Ei nähtävästi ollut nähnyt Paludania. ellauri194.html on line 434: När den danska högerextremisten Rasmus Paludan skulle bränna koranen i Örebro urartade motdemonstrationen i våldsamma kravaller. Ett tiotal poliser skadades och fyra polisbilar brändes upp. ellauri194.html on line 439: Stram kurs är ett danskt högerextremt parti som leds av Rasmus Paludan. Paludan företrädde partiet i det senaste danska valet, där partiet fick 1,8 procent av rösterna vilket inte räckte för någon plats i Folketinget. ellauri194.html on line 472: Aihetta tutkinut Krister Talvinen (n.h.) esittää väitöskirjassaan seuraavaa: Jotta epätodet väitteet voitaisiin erotella tosista, tarvitaan tosien väitteiden kriteeri. Mutta jotta tiedettäisiin, onko kriteeri juuri oikea, tarvitaan kriteeri jonka avulla huonot kriteerit voi erottaa hyvistä. Tämä johtaa kuitenkin kriteerien päättymättömään ketjuun. Kukaan ei voi esittää ääretöntä määrää kriteerejä, joten näyttää siltä, että tosia väitteitä ei voi hyväksyttävästi erottaa epätosista. Talvinen tekee tästä johtopäätöksen, että kriteerin ongelmaa ei ole onnistuttu ratkaisemaan ja siksi skeptismi on vääjäämätöntä. ellauri194.html on line 485: I'd like to know myself, because despite the fact that I founded the only worldwide organization for game developers, helped put the Game Developers’ Conference (25,000 attendees annually) on its feet, worked on Madden NFL for six years for Electronic Arts, and wrote an introductory textbook on game design that has been translated into several languages, some anonymous random at Wikipedia has decided that I'm not “notable” enough because he personally has never heard of me, and wants to delete my page. Basically, you have to kiss the ass of the insiders if you don't want your content to be deleted. It's an oligarchy of the ignorant. ellauri194.html on line 498: Nora Bender, joka opiskeli Business Adminia University of Waterloossa, täsmentää: For people, the person who is the topic of a biographical article should be worthy of notice or note—that is, "remarkable" or "significant, interesting, or unusual enough to deserve attention or to be recorded" within Wikipedia as a written account of that person's life. "Notable" in the sense of being famous or popular—although not irrelevant—is secondary. ellauri194.html on line 516: Wherever possible, avoid defining a notable person, particularly in the title or first sentence, in terms of their relationships. Generally speaking, notability is not inherited; e.g. a person being the spouse or child of another notable person does not make that person notable. LOL! ellauri194.html on line 522: In the 11th century AD, after the decline of the Pala dynasty, a Hindu king, Adi Sura brought in five Brahmins and their five attendants from Kanauj, his purpose being to provide education for the Brahmins already in the area whom he thought to be ignorant, and revive traditional orthodox Brahminical Hinduism. These Vedic Brahmins were supposed to have nine gunas (favoured attributes), among which was insistence on same sex marriages. Multiple accounts of this legend exist, and historians generally consider this to be nothing more than myth or folklore lacking historical authenticity. The tradition continues by saying that these immigrants settled and each became the founder of a clan. ellauri194.html on line 525: There are many temples in Kannauj which are very important by both Historical as well as spiritual purposes. In the time of King Harsh it was the kingdom of India. It is very much famous for Kannauj Perfume also. That is the reason why it is mentioned as the city of perfumes. ellauri194.html on line 527: The five Brahmin clans, which later became known as Banerjees, Mukherjees, Chatterjees, Bhattacharjees and Gangulys, were each designated as Kulina ("superior") in order to differentiate them from the more established local Brahmins. ellauri194.html on line 570: R D Banerji, The discoverer of Mohenjo-daro, the principal site of the Indus Valley Civilisation ellauri194.html on line 602: Aroup Chatterjee – British Indian atheist, physician, author of Mother Teresa: The Untold Story ellauri194.html on line 606: Bamacharan Chattopadhyay – ardent devotee of Maa Tara, also considered to be an avatar of Lord Shiva ellauri194.html on line 708: Merenjakaja (2003) ellauri194.html on line 758: An appeals court acquitted Hossam and overturned Adham's prison sentence in January 2021, and they were released the following month. However, prosecutors then introduced the more serious charge of human trafficking. ellauri194.html on line 760: The women were accused of "using girls in acts contrary to the principles and values of Egyptian society with the aim of gaining material benefits". Local media reported that it was related to a group Hossam had promoted on Likee and videos that Adham had posted on Instagram and TikTok. ellauri194.html on line 764: For the Egyptian state to instrumentalize "human trafficking" charges to exert control over the expression & socioeconomic mobility of young women is deeply disturbing. There are real and serious cases of human trafficking that must be prosecuted--these TikTok cases are not it. ellauri194.html on line 769: Adham, who once had three million followers on TikTok and has 1.4 million followers on Instagram, was accused of the same offence the following month after posting what prosecutors said were "indecent" videos in which she lip-synced to famous songs and danced in fashionable clothes. ellauri194.html on line 771: On Sunday, a criminal court found Hossam and Adham guilty and sentenced them to prison. Three men convicted of assisting the women were given six-year terms. ellauri194.html on line 775: You may also be interested in these Egyptian family values: ellauri194.html on line 808: Jotkut näistä kryptovaluutoista, kuten Ripple, Ethereum, Monero, Zcash tekevät edelleen yli 10,000% palautuksia tavallisille ihmisille Suomessa. ellauri194.html on line 814: Bill Gates ja Richard Branson keskustelivat Bitcoin Buyer CES 2020 -konferenssissa: Toimiiko Järjestelmä Oikeasti? ellauri194.html on line 859: Ensimmäisenä näet videon, joka näyttää Bitcoin Buyer. voiman. Mainonta on isoa ja rohkeaa, mutta kyse on amerikkalaisesta palvelusta ja näin he vain tekevät asiat. Joka tapauksessa yksinkertaisesti syötät nimesi ja sähköpostiosoitteesi videon viereen aloittaaksesi heti. ellauri194.html on line 943: Kerron kavereillekin tästä, kiitos tiedosta ellauri194.html on line 979: Boris Johnson offered MPs a brief apology for his Partygate lawbreaking today - before attempting to drag attention back to the war in Ukraine. ellauri194.html on line 987: Mr Johnson's hopes of dealing swiftly with the political fallout from Partygate were dealt a blow today after the Speaker approved a vote on whether he should be investigated for misleading the Commons. ellauri194.html on line 988: Sir Lindsay Hoyle approved a Labour plan for a debate and vote on Thursday over the PM's claim from the despatch box last year that all lockdown rules were followed in Downing Street. ellauri194.html on line 1003: Kekä on Taflat Top joka koittaa huijata rahaa laahuxelta Elon Muskin ja Ilta-Pulun avulla? Onko se tää roistonnäköinen leadership akateemikko Jimi Terska Californiasta? The Academy For Leadership and Training? The Outfit for Dealership And Suckering? Jimi Terska on kirjoittanut kirjan WORST Practices...in Corporate Training: Spectacular Disasters...What We Do by Jim Glantz. In this kinda book, we'll laugh and you learn as you hear us successful trainers tell our most horrific training disaster stories…and what the suckers learned were the root causes of their failures. After each of our epic failure stories, Jim skillfully provides simple-to-use templates and checklists to help make sure you make the same mistakes and pitfalls in your own training programs. Like hire more snakeoil salesmen like us. ellauri194.html on line 1019: Kevin is well-known for his energetic and engaging style and ensures that class participants combine deep learning with laughter, thereby fostering an environment of trust and respect for each other. ellauri194.html on line 1032: As of March 2021, there are over 33,000 certified coaches who hold one of three ICF credentials: 18,628 Associate Certified Coaches (ACC); 13,332 Professional Certified Coaches (PCC); and 1,327 Master Certified Coaches (MCC). Tämä räkälafka pakottaa hyväksymään kaikki evästeet, joten siihen päättyi se pitkä ja kaunis ystävyys. ellauri194.html on line 1036: Poikien referenssiasiakkaita ovat mm: ellauri196.html on line 55: Wegen Piscators Übersetzung von Markus 8,12 „ich sage euch: Wann diesem Geschlechte ein Zeichen wird gegeben werden, so strafe mich Gott“ nannten die Lutheraner seiner Zeit diese Bibel spottend „Straf-mich-Gott-Bibel“ und bekämpften sie heftig. Noch mehr Aufsehen erregte die Lehre Piscators, dass nur der leidende Gehorsam Christi, nicht auch der tätige, den Gläubigen zugerechnet werde. Manche reformierten Theologen tolerierten sie zwar, andere aber, besonders die französischen, griffen sie heftig an und verwarfen sie auf der Synode zu Gap als Irrlehre. ellauri196.html on line 61: Von einem urteilslosen Menschen heißt es, ihm fehle die „altera pars Petri“. Die gewöhnlichere Ausdrucksweise, die auch Kant gebraucht, ist die, es fehle ihm an der „secunda Petri“ (KrV B 173 Anm.). Diese Redewendung bezieht sich auf den zweiten Teil der Logik von Ramus (Institutiones dialecticae). Er behandelt das Urteilsvermögen (De iudicio). ellauri196.html on line 224: I thought that love would last for ever: I was wrong. Mä luulin et tää olis ikuista; erehdyin. ellauri196.html on line 237: About suffering they were never wrong, Kärsimyxen suhteen he eivät koskaan tehneet erehdystä, ellauri196.html on line 241: How, when the aged are reverently, passionately waiting Että kun ikäihmiset odottelee hartaasti tunteella ellauri196.html on line 242: For the miraculous birth, there always must be Syntymän ihmettä, niin täytyy samaan aikaan olla ellauri196.html on line 248: Where the dogs go on with their doggy life and the torturer's horse Missä koirat jatkaa koiranelämää ja kiduttajan hevonen ellauri196.html on line 258: Had somewhere to get to and sailed calmly on. Oli jonnekin matkalla ja jatkoi purjehdusta tyynenä. ellauri196.html on line 274: awake tingling hereillä helähdellen ellauri196.html on line 283: there was oli vain ellauri196.html on line 291: Some idiot suggests that Auden's most famous poem, ‘Funeral Blues’, is ‘misread’ as sincere elegy when it was intended to be a send-up or parody of public obituaries. What an infantile idea! Rather, Auden's point is: We must make fun of one another AND die. Auden oli mielestäni suht hyvä, vahinko vaan että se näyttää Lewisin naziapulaiselta. ellauri196.html on line 296: Kun työväki vähenee, kirjastokin tekee poistoja. Nyt saavat mennä 1900-luvun idealistisosialistit ja niiden häntyrit, kuten Joel Lehtonen. Joel käänteli monenlaisia radikaalejakin kirjoja, niiden joukossa sellainenkin klerikaali antiradikaali kuin Jeremias Gotthelf. ellauri196.html on line 298: eremias">Jeremias Gotthelf (4. lokakuuta 1797 Murten, Sveitsi – 22. lokakuuta 1854 Lützelflüh, Sveitsi) oli sveitsiläisen kirjailijan ja pastorin Albert Bitziusin käyttämä salanimi. ellauri196.html on line 322: Jeremias Gotthelf sai Samuel Burilta 20-frangin rahan vuonna 1997, 200-vuotissyntymäpäivänään. Valitettavasti Jeremias oli ehtinyt jo kuolla. ellauri196.html on line 340: August Strindberg: Avioelämää: kaksitoista kertomusta avioelämästä, ensimmäinen osa. K. Kaatra, Tampere 1907 (alkuteos Giftas) Mullonse. ellauri196.html on line 342: August Strindberg: Avioelämää: kahdeksantoista aviojuttua, toinen osa. K. Kaatra, Tampere 1907 (alkuteos Giftas) Mullonse. ellauri196.html on line 472: Nyt on jääkarhuilla mieli mustana kun jäälautta on sulanut ja kahvi kaatunut lämminneeseen napamereen. Alahalla allin mieli polkiessa laihaa sumppia. ellauri196.html on line 486: Kyse on kansanluonteesta, jota on muovannut ja edelleen terävöittänyt Schweizin oma poika Calvinus. Rousseau ja Bitzius on kuin 2 marjaa. Lapset käy rahakauppaa keskenään kaniineista, kreuzereita tinkivät. Emännät vertailevat kasvuja silmä kovana. Jumalan kiitos! Tuo pellava on kehnompaa kuin meidän. Mutta varsin kauniit nauriit saivat Trinin vähän kateexi. Elsi antaa siemeniä lahjaxi mutta laittaa salaa huonompaa siementä sekaan. Äijät vittuilevat ja hierovat kauppoja sillä aikaa tallissa. Louisdoori on kultaraha, arvoltaan noin 20 markkaa. Koko porukka on läskejä laajaperseitä, kaiken aikaa istuxivat ruualla. Trini pääsee vaununpenkille vasta 3. yrityksellä. Sitten sullottiin vaunuihin lapset joiden taskusta vehnäset vielä tirkistelivät. Lopuxi isäntä, jonka mahtavan puon takaa lapset tuskin näkyvät. ellauri196.html on line 525: ”Itäraja kulkee aluksi Hauranin ja Damaskoksen alueiden välitse, ja Gileadin ja Israelin maan välissä on rajana Jordan[-joki] aina Itäiseenmereen [Kuolleeseenmereen] ja Tamariin saakka. Tämä on itäraja.” ellauri196.html on line 529: ”Mooses nousi Moabin tasangolta Nebonvuorelle, Pisgan huipulle, joka on Jordanin itäpuolella vastapäätä Jerikoa. Herra näytti hänelle koko maan: Gileadin, Danin, Naftalin, Efraimin ja Manassen alueet ja koko Juudan maan läntiseen mereen saakka, Negevin sekä Jordanin alangon.” ellauri196.html on line 620: The AFL was the largest union grouping in the United States for the first half of the 20th century, even after the creation of the Congress of Industrial Organizations (CIO) by unions that were expelled by the AFL in 1935. The Federation was founded and dominated by craft unions throughout its first fifty years, after which many craft union affiliates turned to organizing on an industrial union basis to meet the challenge from the CIO in the 1940s. In 1955, the AFL merged with the CIO to create the AFL–CIO, which has comprised the longest lasting and most influential labor federation in the United States to this day. ellauri196.html on line 622: Its fundamentally conservative "pure and simple" approach limited the AFL to matters pertaining to working conditions and rates of pay, relegating political goals to its allies in the political sphere. The Federation favored pursuit of workers' immediate demands rather than challenging the property rights of owners, and took a pragmatic view of politics which favored tactical support for particular politicians over formation of a party devoted to workers' interests. The AFL's leadership believed the expansion of the capitalist system was seen as the path to betterment of labor, an orientation making it possible for the AFL to present itself as what one historian has called "the conservative alternative to working class radicalism." ellauri196.html on line 624: However, in the 1900s (decade), the two parties began to realign, with the main faction of the Republican Party coming to identify with the interests of banks and manufacturers, while a substantial portion of the rival Democratic Party took a more labor-friendly position. While not precluding its members from belonging to the Socialist Party or working with its members, the AFL traditionally refused to pursue the tactic of independent political action by the workers in the form of the existing Socialist Party or the establishment of a new labor party. After 1908, the organization´s tie to the Democratic party grew increasingly strong. ellauri196.html on line 628: The Great Depression were hard times for the unions, and membership fell sharply across the country. As the national economy began to recover in 1933, so did union membership. The New Deal of president Franklin D. Roosevelt, a Democrat, strongly favored labor unions. ellauri196.html on line 631: Lewis argued that the AFL was too heavily oriented toward traditional craftsmen, and was overlooking the opportunity to organize millions of semiskilled workers, especially those in industrial factories that made automobiles, rubber, glass and steel. In 1935 Lewis led the dissenting unions in forming a new Congress for Industrial Organization (CIO) within the AFL. Both the new CIO industrial unions, and the older AFL crafts unions grew rapidly after 1935. In 1936 union members enthusiastically supported Roosevelt's landslide reelection. Proposals for the creation of an independent labor party were rejected. ellauri196.html on line 633: In 1945 and 1946, an unprecedented wave of major strikes affected the United States; by February 1946 nearly 2 million workers were engaged in strikes or other labor disputes. Organized labor had largely refrained from striking during World War II, but with the end of the war, labor leaders were eager to share in the gains from a postwar economic resurgence. ellauri196.html on line 657: Sataman pappi Isä Barry (Karl Malden) vastustaa aktiivisesti rikollisjärjestöä ja kertoo Terrylle murhan tapahtuneen koska murhattu aikoi paljastaa Johnny Friendlyn ja ammattiyhdistystoiminnan korruptuneisuuden. Pappi pyytää Terryä asettumaan gangstereita vastaan, mutta Terry on vastahakoinen. ellauri196.html on line 679: Brando harbored far more enmity for his father, stating, "I was his namesake, but nothing I did ever pleased or even interested him. He enjoyed telling me I couldn't do anything right. He had a habit of telling me I would never amount to anything. I would never become The Most Important Person of The Century. And he was right." ellauri196.html on line 687: Despite being commonly regarded as a method actor, Brando disagreed. He claimed to have abhorred Stanislavski´s teachings. He said that actors were like breakfast cereals, meaning they were predictable.´ ellauri196.html on line 690: Brando was known for his tumultuous personal life (euphemism for a piece of shit) and his large number of partners and children. He was the father to at least 11 children, at least three of whom were not his. Like a large number of men, he too, had homosexual experiences, and he was not ashamed. If Wally had been a woman, he would have married him and they would have lived happily ever after and had a bunch of kids. Now all they got were some brown pickaninnies. ellauri196.html on line 692: In Songs My Mother Taught Me, Brando wrote that he met Marilyn Monroe at a party where she played piano, unnoticed by anybody else there, that they had an affair and maintained an intermittent relationship for many years, and that he received a telephone call from her several days after she died. He also claimed numerous other romances, although he did not discuss his marriages, his wives, or his children in his autobiography. ellauri196.html on line 703: Hesekiel (יְחֶזְקֵאל "Jumala ei tapa vaan vahvistaa", hepreaksi Yəḥezqel) oli yksi Israelin profeetoista. Hän oli papin (Phil Cohen) poika ja toimi itsekin pappina Jerusalemin temppelissä. Ezekiel, like Jeremiah, is said by Talmud and Midrash to have been a descendant of Joshua by his marriage with the proselyte and ex-prostitute Rahab. Hänet vietiin Joakin von Ankan ja muun herrasväen mukana pakkosiirtolaisuuteen Babyloniin vuonna 597 eaa. Hänen nimissään on Raamatun Vanhan testamentin Hesekielin kirja, joka on Hesburgereita koskevien tietojen päälähde. ellauri196.html on line 718: Ezekiel and his contemporaries like Jeremiah, another prophet who was living in Jerusalem at that time, witnessed the fulfilment of their prophecies with the siege of Jerusalem by the Babylonians. ellauri196.html on line 719: Some statements found in rabbinic literature posit that Ezekiel was the son of Jeremiah, who was (also) called "Buzi" because he was despised by the Jews. ellauri196.html on line 727: According to the Bible, Ezekiel and his wife lived during the Babylonian captivity on the banks of the Chebar River, in Tel Aviv, with other exiles from Judah. There is no mention of him having any offspring. Josephus claims that Nebuchadnezzar of Babylonia's armies exiled three thousand Jews from Judah, after deposing King Jehoiakim in 598 BCE. Ärsyttävimmät kiljukaulat johtoportaasta vietiin jäähylle. Jesaja kuului Jahven hoviin, Hese oli bloody peasant. ellauri196.html on line 731: According to Jewish tradition, Ezekiel did not write his own book, the Book of Ezekiel, but rather his prophecies were collected and written by the Men of the Great Assembly. ellauri196.html on line 738: Montale ha scritto relativamente poco. Il poeta può solo dire "ciò che non siamo": è la negatività esistenziale vissuta dall'uomo novecentesco dilaniato dal divenire storico. Pieni negatiivisuus ei ole ylläri, kun muistaa maailmansodat. Vaikkei tää 21. vuosisata juuri näytä positiivisemmalta. Il poeta crede di trovare una risposta, una soluzione al problema del "male di vivere": ad esempio, frutti di mare o alcune figure di donne. Montale esalta lo stoicismo etico di chi compie in qualsiasi situazione storica e politica il proprio dovere. Perche no il epicurismo? Tärkeintä sille oli la ricerca di propria dignità. No se pääsikin elinkautisexi senaattorixi. Eli taas tätä tuttua: tiukka mutru huuleen ja selkä vastatuuleen. Paska reisu mutta tulipahan tehtyä. Se trendas sotavuosina. ellauri196.html on line 743: Il poeta del male di vivere bon vivant ellauri196.html on line 748: Now I´ve heard there was a secret chord ellauri196.html on line 771: There´s a blaze of light in every word ellauri196.html on line 815: che la sventura di appartenere a un multiplo että multippeliin kuulumisen epäonni ellauri196.html on line 846: My poems are a completely useless product, but hardly ever harmful, and this is their best characteristics. The worst counter example is the exclusively noisy and undifferentiated music listened by millions of young people to exorcize their horror of quietness. Mass communication, radio, and especially television, have attempted, not without success, to annihilate every possibility of solitude and reflection. ellauri196.html on line 849: There is a great sterility in all this, an immense lack of confidence in domestic sex life on the sofa. In such a landscape of hysterical exhibitionism, what can be the place of poetry, the most discrete of arts? Under the sofa at best, I fear. ellauri196.html on line 851: So-called lyrics is at work, self-proclaimed poets like Bob Dylan fall into step with new times. Poetry becomes acoustic guitar and visual effects again, as it was in the times of Erato. The words splash in all directions, like the explosion of dynamite, there is no true meaning, but a verbal earthquake with many epicenters. Decipherment is not necessary, in many cases the aid of the psychoanalyst may help. ellauri196.html on line 853: The poem becomes translatable, and this is a new and suspect phenomenon in the history of esthetics. There is also poetry written to be shouted in a square in front of an enthusiastic crowd. ellauri196.html on line 854: The great poet Majakovsky, having read one or more of my poems translated into Russian, said: “Here is a poet I like. I would like to be able to read him in Italian.” ellauri196.html on line 865: Male di vivere Pahaa oloa ellauri196.html on line 867: Spesso il male di vivere ho incontrato: Olen usein kohdannut elämisen pahuuden: ellauri196.html on line 872: che schiude la divina Indifferenza: joka avaa jumalaisen välinpitämättömyyden: ellauri196.html on line 884: Sitä lyödään lentoon notkealla kepillä parrun päältä, jonka tyvi on maassa ja latva noin puolentoista jalan korkuisella tuella ja johon se istutetaan savella kiinni. Noin kahdenkymmenen askeleen päähän parrusta on merkitty sen piirin raja, jonka sisälle hurnuksen on pudottava tai jonka sisällä se on pysäytettävä. Tämä piiri tahi maali on heittopuolelta tavallisesti kymmenestä kahteenkymmeneen jalkaan leveä, usein piirretään se syrjiltä laajemmaksikin kuin lyöntipuolelta, mutta päätä sillä ei ole, vaan on se pituudeltaan rajoittamaton, hurnusta saa lyödä niin etäälle kuin voimat riittää. Tämän piirin sisäpuolella täytyy pysäyttää tuo huimaa vauhtia lentävä kiekko suurilla puisilla lapioilla, joissa on lyhyet varret. Tuota pysäyttämistä sanotaan tappamiseksi. Jos hurnus putoaa tappamatta maahan piirin sisäpuolelle, niin lyönti oli hyvä, mutta jos otetaan kiinni tai putoaa kolmasti peräkkäin maahan maalin ulkopuolelle, täytyy lyöjän heretä lyömästä. Kummassakin leirissä on miehiä yhtä monta ja ne lyövät ja tappavat vuorotellen hurnusta. Jos nyt yhden leirin kaikki jäsenet ovat menettäneet lyöntioikeutensa kun hurnus joko on saatu kiinni tai on pudonnut maalin ulkopuolelle, niin laskevat he hyvät lyönnit yhteen ja siirtyvät sitten maalin puolelle ottamaan kiinni hurnusta. ellauri196.html on line 898: Elfriede Jelinek, an Austrian Jew, won the Nobel in Literature in 2004. According to the committee, she got it for revealing the absurdity of society´s cliches and their subjugating power. Take that, society´s cliches! One Swedish Academy member wasn´t exactly a fan. He quit in a fit, claiming that Jelinek´s writing is "whining, unenjoyable public pornography". Bet if it had been enjoyable private pornography, then his stance would have been different. ellauri196.html on line 901: She declined to attend the award ceremony in Stockholm, saying she was "not in a mental shape to withstand such ceremonies." ellauri196.html on line 911: Manchmal vulgär, manchmal jugendlich-trotzig; hin und wieder obszön, häufig auch recht kühl. Die Gedichte als ihre frühesten Arbeiten sind weitgehend unbekannt und kaum besprochen. Dabei löste schon die erste Gedichtpublikation in der Zeitschrift der katholischen Jugend Aspekte 1967 einen kleinen Skandal aus. Die redaktionelle Verantwortliche Heide Pils wurde entlassen. Begründung: sittliche Gefährdung der jungen Leser, insbesondere der Priesterseminaristen.. ellauri196.html on line 919: Dieses Gedicht beschreibt ganz deutlich einen Gewalttat. Früher wurden die Knollen des Knabenkrauts auch als Aphrodisiakum verwendet, weil sie optisch an Hoden erinnern. Interessant dabei ist die Gegenüberstellung des Knaben mit der Form der Orchideenblüte, die eine Analogie zur Vulva aufweist. Es ist sehr relevant, im „märzenhauch“ nicht nur die Frühlingspriese erkennen, sondern auch ein Wortspiel mit der Biersorte Märzen. Die Farbe „Rot“ stehe als Zeichen der Fruchtbarkeit. Das ist auf die Röte des Leibes zurückzuführen, etwa gerötete Wangen oder stark durchblutete Geschlechtsorgane. Erotik und Ekel stehen nebeneinander. Nicht zuletzt ist die auffallende Konzentration auf Körper im Gedicht („zunge“, „mund“, „nackenschweiß“, „zähnchen“, „finger“, „halse“) dafür ausschlaggebend. Sexualisiert meint doch hier keinen erregenden Zweck. ellauri196.html on line 922: um es zu vervollständigen. Auch kann Froschkönig damit als Geschichte über die sich entwickelnde Sexualität während der Pubertät gelesen werden. Verdeutlicht wird das durch die Metapher des Brunnens, in den der Frosch springt. Was mit den nachkommenden Abschnitten folgt, ist eine auch telegrammstilartige, Eindrücke bereitstellende Aneinanderreihung von Bildern dieser Gewaltszene. ellauri196.html on line 924: In Märchen geht es wiederum um einen männlichen wölfischen Gewaltakt an Kindern. Das Fressen der Geißlein ist wohl wie in Rotkäppchen nicht als Kannibalismus zu bewerten, sondern auch mit einer sexuellen Komponente zu verstehen. Die Referenz auf Dornröschen ist eindeutig. Erst durch den Kuss des Mannes erwacht sie aus dem Koma. Es stellt sich die Frage nicht nur nach den Handlungsmächten und abhängigkeiten, sondern auch nach dem Konsens dieser Handlung. ellauri196.html on line 926: Die Katze ist ein alltäglicher Synonym der Fotze. Sie kann als Symbol generell und speziell als „Symbol des Weiblichen und der erotisch-sexuellen Anziehung bzw. Gefährdung“, wozu besonders die Nachtaktivität und Wollust der Katze beiträgt. „Gelb“ lese ich hier als stellvertretend für Körperflüssigkeiten wie Urin und Samen. Hier stellt sich die Frage, welcher Saft? Giebel ist Venushügel, was sonst. „Knabenrot“ habe ich schon das männliche Glied beschrieben. Zusätzlich kann das Rot für Blut stehen, ins Besondere als Zitat der Defloration. Tatsächlich gibt es kein Jungfernhäutchen im Sinn einer zu durchtrennenden Folie, jedoch war (und ist leider teilweise nach wie vor) das Blut bei der (ersten) Penetration der Beweis von Jungfräulichkeit. Wenn manche Frauen (beim ersten Mal) bluten, kommt das von (kleinen) Verletzungen in der Vagina. Ich weiss, ich weiss! ellauri196.html on line 932: Es sind mehrere Bilder, die sich hier überlagern: die noch nicht getrennten Körper, die Spuren der Verletzungen an der Haut, die durch Gegenstände oder Hände verursacht wurden. Es ist auf jeden Fall das Zeugnis sexualisierter Gewalt. Es sind auch Narben, die niemals vergehen. frühling hat uns zurück geholt in eine frühlingshafte Idylle und romantische Liebesvorstellung. Es ist so, als wäre nichts gewesen. ellauri196.html on line 934: Im Metzger Lexikon Literatur is die Unterscheidung von pornografischer und erotischer Literatur nett beschrieben. Während erstere „durch die gleichermaßen produktive wie rezeptive Wirkungsabsicht , sexuell zu erregen bzw. erregt zu werden“ gekennzeichnet ist (lies: unmittelbares wanken), beschreibt die erotische Literatur eine „im weiteren Sinn Sammelbez. für alle denkbaren Arten von fiktionaler Lit., die Liebe oder Sexualität zum Gegenstand haben.“ ellauri196.html on line 938: Es war mir wichtig, den Blick auf das Obszöne nicht aus männlicher, sondern aus weiblicher Sicht zu zeigen. Pornographie ist nicht das Beschreiben von Vögeleien oder das Beschreiben von nackten Leuten, die irgendwas miteinander machen. Pornographie ist die Darstellung der Frau als Hure. Also ihre Freigabe zu Quälereien, zu Erniedrigungen und ihre Lust daran. Es ist unfair daß es einer Frau nicht gestattet ist, radikale Dinge zu schreiben. ellauri197.html on line 72: Anglosaxien nk. poem analyysit on syvältä, ne on tarkoitettu Detective Inspector Lewisin kaltaisille moukille. Ne on kuin koirankakkaa pennyloafereille ja Oxford-kengille. ellauri197.html on line 82: Yeats engages with several important themes in ‘Down By the Salley Gardens’ such as memory and love/relationships. There is also a great deal of regret underneath these primary themes. The speaker spends the poem looking back at a failed relationship, one that he surely regrets and would like to go back and change. He knows exactly what he did wrong, in fact, his love warned him about it several times and he didn’t listen. This is likely part of what makes the loss so painful, even though a great deal of time has passed. ellauri197.html on line 88: Yeats chose to make use of a rhyme scheme that sticks to the even-numbered lines. The odd-numbered lines have a few slant rhymes, or imperfect or half-rhymes, but nothing quite as exacting as can be found in the even lines. ellauri197.html on line 98: In the first stanza of ‘Down By the Salley Gardens,’ the poet begins by making use of the line that later came to be used as the title of the poem. He describes how there was a place, in the “sally gardens,” where he used to meet his love. The word “salley” may refer to an actual location, perhaps on the banks of the river near Sligo, or it might refer to “sallow,” a kind of tree. ellauri197.html on line 106: The second stanza is very similar to the first. There are several examples of repetition. The speaker begins by describing himself standing with his love “In a field by the river” rather than in the “salley garden”. Either way, the setting is natural and likely beautiful. The scene is made even more pleasing by the fact that he was with someone he loved and she was touching his shoulder with her “snow-white hand”. Here, readers should notice the repetition of “snow-white”. This time rather than describing her feet he’s thinking about her hand. He remembers how she asked him at that moment to “take life easy”. This is almost exactly the same as in the first stanza. But, now it’s revealed that the speaker’s inability to take it “easy” stretches to his life beyond his relationship with this woman. ellauri197.html on line 112: Readers who enjoyed ‘Down By the Salley Gardens’ should also consider readings some of Yeats’ other love-based poems. For instance, a good way to go on are ‘He Wishes His Beloved Were Dead’ and ‘Never Give All the Heart’. Other similar poems by other poets about love include ‘How Happy I Was If I Could Forget’ by Emily Dickinson and ‘Love’s Organ's Growth’ by John Donne. Lady readers might also be interested in ‘Memory’ by Christina Rossetti and ‘In Memory of a Happy Day in February’ by Anne Brontë. ellauri197.html on line 137: He it has found shall find therein Se joka löytää sen löytää jotakin ellauri197.html on line 144: There's not a bird of day that dare Ei mikään ilolintu voi ellauri197.html on line 160: Maanantaina vietiin Lean kuhmuuntunut rannerengas Osk. Lindroosille korjattavaksi. Seijan asioidessa kazelin vitriinissä kelloja, Tissotin kellojen vieressä oli toisia joiden brändi oli Harry Clifton. Sama Harry! Mikä yhteensattuma! Yrittääkö jumala sanoa sillä nimenomaan mulle jotakin? Puhu selvemmin, älä mumise! Kazo tännepäin kun puhuttelen sinua! ellauri197.html on line 162: Henry Talbot de Vere Clifton (1907–1979) was an eccentric, British aristocrat, poet, race horse owner, art collector and film producer. He spent some time in Hollywood during the early 1930s and, in the mid 1930s, produced films in Britain. In the 1930s and 40s he had three books of poetry published. ellauri197.html on line 168: Clifton was a gambler and in 1957 the Evening Standard described his behaviour in the Monte Carlo casino: “Tall, bearded, always dressed in heavy tweeds with a heavy brown scarf wrapped around his neck....he is notable for heavy gambling carried out with the appearance of complete unconcern, and sudden outbursts of indiscriminate generosity.” He often fell prey to conmen and lost a great deal of money through ill advised business deals. When warned that one of his acquaintances was dangerous he replied “Oh, I know, but you see I like bad types!” Many of his projects were started with great enthusiasm but he quickly lost interest and dropped them, these included the construction of a zoo and plans for a new town on his Lancashire estate. ellauri197.html on line 174: He died childless in 1979, having squandered his family's wealth of several million pounds and sold their thousands of acres of land and other properties including the family seat of Lytham Hall that had belonged to the Clifton family since 1606. When he died he was almost penniless and was residing in a small rundown hotel in Brighton. ellauri197.html on line 176: Clifton's three books of poetry were published by Duckworth. The first was Dielma and Other Poems in 1932 and then followed Flight in 1934. One commentator has said that “Clifton was particularly adroit at poems honouring – and marvelling at – women” and the Times Literary Supplement stated that “His lyrics are a gracious tribute to the beauty of women”. These were fairly conventional poems unlike his final work Gleams Britain's Day published in 1942. The Spectator described it as “expressing in a sort of prophetic certitude opinions upon religion, patriotism, love, art, war and peace, which he puts in unconventional verse”. The reviewer stated that the book was “the product of a curious, whimsical mind, full of energy, squandering it on half-digested ideas”. W B Yates dedicated his poem, Lapis Lazuli, to Clifton who had given him a valuable Chinese lapis lazuli carving. ellauri197.html on line 178: Yeats' poem was completed in 1936. Yeats, in an oft quoted letter, describes the gift thus: "Lapis Lazuli carved by some Chinese sculptor into the semblance of a mountain with temple, trees, paths, and an ascetic and pupil about to climb the mountain. Ascetic, pupil, hard stone, eternal theme of the sensual east. The heroic cry in the midst of despair. But no, I am wrong, the east has its solutions always and therefore knows nothing of tragedy. It is we, not the east, that must raise the heroic cry." (Letter to Dorothy Wellesley (as in Wellesley College?) July 6 1935) ellauri197.html on line 203: Delight to imagine them seated there; On kiva ajatella niitä perillä; ellauri197.html on line 204: There, on the mountain and the sky, Siellä vuorella laajan taivaan alla, ellauri197.html on line 214: If art is to assist in mitigating sorrow, turbulence, and evil, then it must filter out the bathos that brings on hysterics. Art serves society as a sort of safety valve wherein viewers view the performance with some distance. That distance must then be framed in a way that not only lowers the temperature on sorrow but also elevates with the beauty of the truth the content portrays. ellauri197.html on line 225: He wishes his Beloved were Dead Kulzi kutistin kakarat ellauri197.html on line 229: Were you but lying cold and dead, Kunpa olisit rojollasi kylmänä ja kalmona, ellauri197.html on line 230: And lights were paling out of the West, Ja valot haalenisivat lännen suunnalla, ellauri197.html on line 234: Forgiving me, because you were dead: Antaisit anteexi kerta olet vainaja: ellauri197.html on line 241: While lights were paling one by one. Samalla kun valot haalistuvat 1 kerrallaan. ellauri197.html on line 293: ‘How Happy I Was If I Could Forget’ is a two-stanza work where the narrator takes the reader through a series of confusing verb tenses and language choices to represent the overall lack of clarity she has for the memory that she wishes she “could forget.” The cyclical state of the stanzas’ disorganization, additionally, reflects that the narrator feels trapped in her confused loop from the memory, and the reader could finish ‘How Happy I Was If I Could Forget’ without knowing what the troubling memory is. This is yet another method of revealing the narrator’s confusion over the memory. Just as she does not know how to treat the memory, the reader does not know solid details about the memory. From start to finish then, this is a work that is structured perfectly to share and represent the narrator’s confusion. ellauri197.html on line 295: The shift in verb tenses is remarkable in this first stanza to address the narrator’s unclear thoughts that are connected to whatever memory she wishes to “forget.” Within the first two lines of ‘How Happy I Was If I Could Forget’, the reader encounters past tense in “was” and the subjunctive imagined prospect of “if I could forget.” This “if” indicates that this is only a wish the narrator has, meaning it is not past, present, or future because it has not happened and will not definitively ever happen. From there, the narrator turns to the present tense by saying, “how sad I am.” There is no clear way that all of these verb tenses senspibly link up, and this grammatic confusion mirrors how uncertain and shaken the narrator is from this memory’s lingering presence. ellauri197.html on line 297: This grammatical confusion continues in the third line where there is no subject given for the sentiment. Nothing is stated as the thing that “[w]ould be an easy adversity,” so structurally, the statement lacks clarity. A more correct formulation would be given by ellauri197.html on line 303: The reader can infer, whatever this memory is, that it is not a good one because if it were pleasant, the narrator would not be “happy” to “forget” it, and also because the situation linked to it is noted as an “adversity.” Not only is that memory evidently unpleasant, but the scenario has an “advers[e]” effect on her current life. ellauri197.html on line 305: An interesting thing to note, however, is that the “adversity” is treated in a beautiful way by being addressed as a “Bloom.” The capitalization can be written off with the notion that even a bad memory could be important enough to merit capitalization, but a “Bloom” has a connotation of natural beauty and livelihood. This could simply mean the negativity from the circumstance grows with time, but the choice of such a soft verb gives the feeling that the narrator has warm feelings about whatever happened to cause this bad memory—maybe a relationship she loved but lost or a friend who was dear but forsaken. This would again give a reason for the grammatical chaos of the lack of subject and mismatched verb tenses since, it seems, the narrator does not know how she feels about the memory. ellauri197.html on line 309: Once more, the variation of verb tenses happens within this stanza to continue the representation of her uncertain mind frame since the “Bloom [k]eeps making November difficult,” which is present tense, but she “was almost bold,” which is past tense. Though there is a logic behind this particular verb tense change, the pattern is still striking enough to merit mention. ellauri197.html on line 317: Whichever is the correct explanation, the word choice makes the reference to “November” more sensible since it is the month that is on the brink of winter. In this, “November” is an indication that she is very close to being submerged into “the cold” of her sorrow over the memory, and that sorrow can cause her happiness and liveliness to “perish” just as winter can steal the livelihood of plants and nature. ellauri197.html on line 319: It is also noteworthy that she speaks of “perish[ing] of the cold,” not “in the cold.” This treats “the cold,” or the devastation from the memory, like a disease rather than a weather detail, which furthers the paradox of how the situation remembered is treated. In the first stanza, it “Bloom[s].” Here, it has essentially become a disease. This again mirrors the uncertainty and lack of clarity within the narrator’s thoughts regarding the situation. ellauri197.html on line 325: What the fuck? The idiot who wrote the analysis could not parse the poem! All that takes place in the first 2 lines of poem is that a Chomsky topicalization transformation moves the clausal objects of the main verbs to the front. There is nothing the matter with the tenses in the poem, it is all quite run of the mill. ellauri197.html on line 337: In ‘Love’s Organ's Growth’, the poet says that love is not a quintessence or pure and simple stuff despite its sustaining and life-giving properties. Rather, it is mixed stuff, a mixture of different elements, both spiritual and physical. That is why it affects both the body and the soul; it causes both spiritual and physical arousal. It does cure not because it is the quintessence, but on the homeopathic principle, of “like curing the like”. It cures all sorrow only by giving more of it. Love is neither infinite nor “pure stuff”, but has a mixed nature like grass which grows with spring. ellauri197.html on line 339: Oh, and love is mixed stuff, a mixture of both spiritual and physical elements. Though like the grass in this respect, it is different from it in another way. While the grass loses its life and vitality with the winter, there is no such loss in the power of love, though there may be a temporary one in love's organ. In this respect, it may be likened to a sex organ inserted in an emergency, but never withdrawn before the emergency is over. ellauri197.html on line 370: Those, like so many spheres, but one heaven make, Niistä, kuten sfääreistä, syntyy vain 1 taivas, ellauri197.html on line 385: In the second stanza of ‘Love’s Organ's Growth’, this love is like a medicine that cures sorrow (on the homeopathic principle) by giving the patient more sorrow. Love is not a pure and unmixed essence that has sustaining and curative powers. It is rather a compound, mixed stuff, made up of different elements or experiences, and hence it causes pain and suffering both to the soul and the senses. ellauri197.html on line 387: When the poet says: “not only be no quintessence”, he means to refer to the medieval belief of Quintessence, which was regarded as “the pure essence of anything”, containing within itself all the creative and sustaining virtues. It was ‘pure’ and ‘simple’ and not a mixture or compound of a number of different elements or ingredients. It was supposed to have the power of sustaining, nourishing, and strengthening. ellauri197.html on line 391: In fact, love is a mixture of different elements. That is why; it is sometimes passive and at other times active (that is; it is both spiritual and physical, both of the mind and the body). Sometimes it acts, and at other times it contemplates. It is an activity both of the mind and the body. ellauri197.html on line 395: The poet here in ‘Love’s Organ's Growth’ says his love is not made larger by the spring, but more prominent, as in heaven, stars are not enlarged but revealed by the sun (the poet may mean here that as we would not be able to see the stars were not for the light which they reflect from the sun so we would not know of the existence of love, which is not for the bodily consequences of the union of souls. ellauri197.html on line 401: Through this extract of ‘Love’s Organ´s Growth’, the poet, John Donne, says that if love takes such additions (gentle love deeds), as more circles are produced by one stirred in water, those, like so many spheres, make only one heaven, for they are all centered in her. When the poet says: Spheres, he refers to the Ptolemaic astronomy, the spheres were a series of concentric hollow globes which revolved around the earth and carried the heavenly bodies with them. There were supposed to be nine such hollow globes and together they made up what we call the ‘heaven’. ellauri197.html on line 403: Here the term ‘concentrique’ means one circle within the other, or circles or globes with a common center. Here this common center is earth. Hence the spheres were supposed to be concentric or centered upon the earth. The first four lines of this extract can also be analyzed like: just as when water is stirred additional circles are produced by the original one, then these new additions will only constitute one heaven, like the spheres in the Ptolemaic astronomy form only one heaven; and that is because all these additions will be centered on you, just as in that system the spheres are all centered on the earth. ellauri197.html on line 425: Were far away from me, Kaukana jossain muualla. ellauri197.html on line 426: The sun shone on the withered grass, Aurinko paistoi risukasaan, ellauri197.html on line 449: I felt there was a God on high Musta tuntui eziellon jumala ellauri197.html on line 450: By whom all things were made. Joka on tän kaiken väsännyt ellauri197.html on line 462: Were graciously revealed. Näkyivät oikeassa koossa. ellauri197.html on line 464: But while I wondered and adored Mut vaikka mä ihastelin ellauri197.html on line 494: hypogamy refers to the inverse: marrying a person of lower social class or status (colloquially "marrying down"). Both terms were coined in the Indian subcontinent in the 19th century while translating classical Hindu law books, which used the Sanskrit terms anuloma and pratiloma, respectively, for the two concepts. ellauri197.html on line 500: The term gold-digger was a slang term that has its roots among chorus girls and sex workers in the early 20th century. The Oxford Dictionary[clarification needed] and Random House's Dictionary of Historical Slang state the term is distinct for women because they were much more likely to need to marry a wealthy man in order to achieve or maintain a level of socioeconomic status. than a man to marry a wealthy woman in order to achieve or maintain a level of socioeconomic status. ellauri197.html on line 505: Sharon Thompson's research has demonstrated how the gold digger stereotype or image has been used against women in the negotiation of alimony cases. The gold digger stereotype was also deployed in public discussions about "heartbalm" legislation during the 1930s, particularly breach of promise cases. The popularity of the gold digger image was a contributing factor to the nationwide push to outlaw heart balm laws in the middle and late-1930s in the United States. ellauri197.html on line 514: Loss of consortium was originally expressed in the Latin phrase "per quod servitium et consortium amisit" ("in consequence of which he lost [another person's] servitude and marital services"). The relationship between husband and wife has, historically, been considered worthy of legal protection. The interest being protected under consortium, is that which the head of the household (father or husband) had in the physical integrity of his wife, children, or servants. The undertone of this action is that the husband had an unreciprocated proprietary interest in his wife. The deprivations identified include the economic contributions of the injured spouse to the household, care and affection, and sex. ellauri197.html on line 520: Common law developed on the basis of this statute, such that the law extended from covering servants to covering family members. Since some family relationships were seen as analogous to property relationships (e.g. fathers owned their children and husbands owned their wives), harm done to family members could be seen as deprivation of benefits to the family member with legal control over them. ellauri197.html on line 522: For example, in Baker v Bolton (1808) 1 Camp 493, a man was permitted to recover for his loss of consortium from the carriage driver while his wife languished after a carriage accident. However, once she died from her injuries, his right to recover for lost consortium ended. (After the enactment of Lord Campbell's Act (9 and 10 Vic. c. 93) the English common law continued to prohibit recovery for loss of consortium after the death of a victim). In the 1619 case Guy v. Livesey, it is clear that precedent had been established by that time that a husband's exclusive access to the sexual services of his wife was considered to fall within the concept of 'consortium', and that an adulterer might therefore be sued for depriving a cuckold of exclusive access to the sexual services of his wife. Since adultery could not otherwise be prosecuted in secular courts for most of the period after the twelfth century, loss of consortium became an important basis for prosecution for adultery in English law. ellauri197.html on line 528: A study done by the University of Minnesota in 2017 found that females of all species generally prefer dominant males as mates. Women rated "good financial prospect" higher than did men in all cultures. In 29 samples, the "ambition and industriousness" of a prospective mate were more important for women than for men. ellauri197.html on line 530: Women are more selective in their choice of marriage partners than are men. Studies of mate selection in dozens of countries around the world have found men and women report prioritizing different traits when it comes to choosing a mate, with men tending to prefer women who are young and attractive and women tending to prefer men who are rich, well-educated, ambitious (hence attractive). ellauri197.html on line 532: As societies shift towards becoming more gender-equal, women's mate selection preferences shift as well. The more gender-equal a country, the likelier male and female respondents were to report seeking the same qualities as each other rather than different ones, i.e. rich, young and attractive. ellauri197.html on line 536: An empirical study examining the mate preferences of subscribers to a computer dating service in Israel had a highly skewed sex ratio (646 men for 1,000 women). ellauri197.html on line 544: In a 2016 paper that explored the income difference between couples in 1980 and 2012, Chinese researcher Yue Qian noted that the tendency for women to marry men with higher incomes than themselves still persists in modern China. ellauri197.html on line 563: Dessa företag har stängt alla affärer och kontor i Ryssland, lämnat gemensamma projekt med ryska bolag och levererar inga reservdelar till den ryska marknaden. ellauri197.html on line 575: I slutet av mars meddelade McDonald's att alla 850 restauranger i Ryssland tills vidare stängs. Även Kentucky Fried Chicken och Pizza Hut, som bägge ägs av Yum Brands, har lämnat Ryssland. Ikea, som har betraktat Ryssland som en strategisk marknad, lämnade Ryssland nästan genast. Apple säljer inte längre någonting i Ryssland, Boeing och Airbus levererar inga reservdelar. De internationella storföretagen anser sig inte ha råd att solka ner sitt rykte i en situation där Ryssland för krig i Ukraina – och nu misstänks för krigsbrott. ellauri197.html on line 606: Precious Photo: This is where a person carries a photo of a loved one who isn't with them around them at all times. This loved one can be somebody who is dead, far away for an extended period of time or the carrier may just be a Stalker with a Crush. If the person is dead, then this symbolizes the attachment that the carrier still has. If they're far away, then this shows that the carrier is anticipating their return. If the carrier is a stalker then there are thousands more where that one came from. It may also be an Orphan's Plot Trinket, usually when kept in a locket. Even still, if the photo is ruined, there are two possible outcomes: ellauri197.html on line 613: Tarkastaja Gently muistuttaa erehdyttävästi Suomen pienen tasavallan pientä presidenttiä Sauli Niinistöä. Ei vaan ulkonäöltä vaan varsinkin taantumuxellisten poliittisten näkemysten osalta. Vahva ääni oikealta brexitin puolesta, vastaan Skotlannin izenäistymistä, iso peukku Suomen ja Ruozin Nato-optiolle kunhan saadaan sovituxi hinnasta. Lännen rintamaan ei saa tulla aukkoja. Salomonin saarelaisten lipeeminen vinkuintiaanileiriin on kiireimmiten estettävä, muuten on Australian turvallisuus vaarassa, ja USA:n Tyynen meren herruus mennyttä. Törkyturpaisempi beatlestukka on mukana vaan foilina alleviivaamassa Gentlyn keskiluokan pyhimystä. Honor and dignity ja muuta sellasta perinteistä brittischeissea. Tony Blair. Assangen luovutus. Boris Johnsonin koronajuhlat. Siinähähän on näitä mallixi. ellauri197.html on line 639: Jossain varhaiskeväisessä skuzissa mä sitte vuodatin tän ruman salaisuuden sulle ja sä et edes hätkähtänyt vaan sanoit as you were, jatkakaa, hyvin menee mutta menköön. Sä tajusit et päästäxeni juhlituxi julkkixex mun ihan täytyy saada käydä huorissa, se on niinkö osa koko juttua. Muutenhan musta tulis ihan narsistisen izekeskeinen vaan yhden hengen kazomolla. ellauri197.html on line 645: Tämmönen syxypätkä sitte vielä, missä nuori Roope sovittelee izelleen täyttä hrahalaaria ja silinteriä, nokkalaseja, damaskeja räpylään sekä whiskereitä. Ja uskon varmuutta, Roopella on oma jumala, mammona, jonka panttina on sen onnenlantti. Roope kertoo miten siitä tuli maailman äveriäin ankka, ensin kengänkiilloittaja, sitten sijoittaja... ei vaan se luki liikaa satuja pikkupoikana eikä mennyt ulos muiden kanssa leikkimään. Aikamoinen kermaperse miehexeen. ellauri197.html on line 647: His father was a well-paid clerk for the Bank of England, earning about £150 per year. Browning's paternal grandfather was a slave owner in Saint Kitts, West Indies, but Browning's father was an abolitionist. Browning's father had been sent to the West Indies to work on a sugar plantation, but due to a slave revolt there, had returned. Browning's mother was the daughter of a German shipowner who had settled in Dundee, Scotland, and his Scottish wife. His paternal grandmother, Margaret Tittle, had inherited a plantation in St Kitts and was rumoured in the family to have a mixed-race ancestry including some Jamaican blood, but author Julia Markus suggests she was Kittitian rather than Jamaican. The evidence is inconclusive. Robert's father, a literary collector, amassed a library of some 6,000 books, many of them rare so that Robert grew up in a household with significant literary resources. His mother, to whom he was close (no tietysti), was a devout nonconformist and a talented musician. His younger sister, Sarianna, also gifted, became her brother's "companion" in his later years, after the death of his wife in 1861. His father encouraged his children's interest in literature and the arts. ellauri197.html on line 651: In March 1833, "Pauline, a Fragment of a Confession" was published anonymously by Saunders and Otley at the expense of the author, Robert Browning, who received the money from his aunt, Mrs Silverthorne. It is a long poem composed in homage to the poet Shelley and somewhat in his style. Originally Browning considered Pauline as the first of a series written by different aspects of himself, but he soon abandoned this idea. The press noticed the publication. However, it sold no copies. Mill oli oikeassa, narsistista jaaritusta. ellauri197.html on line 659: For a fair girl, that comes a withered hag. ellauri197.html on line 667: For here myself stands out more hideously. ellauri197.html on line 678: I cannot be immortal, nor taste all. O lord! where does this tend—these straggling aims!¹ ellauri197.html on line 691: On Mikki merelle lähtenyt kaarnapurrellaan! ellauri198.html on line 43: Whatever you do, do with Interest. ellauri198.html on line 45: Wherever you go, go as a Führer. ellauri198.html on line 70: Istutimme monta vuotta sitten Rauhixen pihaan 3 Moosexen palavaa pensasta taimista, jotka ostimme Perennapuutarha Pöntiseltä Kalkkisista. Sakari kuoli melko pian, ja Sirkkakin on huonossa hapessa, vain Olavi on ollut uskollinen herralle. ellauri198.html on line 116: Amerikka oli ällö paikka jo kun oltiin nuaaria. A great place for hamburgers but who'd wanna live there. Sarjasta True Detective tulee ilkeitä 80-luvun takautumia. Eise ollutkaan kuvattu Arkansoossa vaan Luisiaanassa. Häirizeviä matkijalintuja karkotettiin kotipesiltä haukkojen ja pöllöjen avulla, ei sentään kaadettu kannanhoidon nimissä kuin Audubonin lintuja tai työläisiä Republican Steelin pihalla. ellauri198.html on line 118: Academy Award-winner Mahershala Ali plays the lead role of state police detective Wayne Hays. In an interview with Variety, Ali revealed that he was originally offered a supporting role, as the main character was supposed to be white. However, pursuing a better choice for his career, he convinced Pizzolatto that he was suited for the lead despite the pigmentation handicap. Saatiinhan värivirhe sentään korjatuxi Alin ja Rolandin urakehityxen myöhemmissä vaiheissa. ellauri198.html on line 125: Warren kuului agraarikkojen ryhmään, jota johti John Crowe Ransom. Warren began as an enlightened conservative Southerner. Siis kumpana? Valistuxen vaiko taantumuxen peikkona? Agrarians, with Ransom in the lead, were determined to re-endow nature with an element of horror and inscrutability and to bring back a God who permitted evil as well as good—in short, to give God back his thunder.” His main question was ‘How is one to look at life?’ Taas 1 tollanen yearning-man, wannabe uskovainen joka kaipaa jämäkämpää jumalaa joka jakaa merkityxiä kuin hihamerkkejä. ellauri198.html on line 127: 1950-luvulta alkaen hän kirjoitti lähinnä lyriikkaa. Kaikki kuninkaan miehet on muokattu elokuvaksi kahteen otteeseen, vuonna 1949 ja vuonna 2006. Its title is drawn from the nursery rhyme "Humpty Dumpty". Se kertoo poliitikko Wille Rydmanin etenemisestä urallaan ja samanaikaisesta muuttumisesta entistä pahemmaxi ihmisenä. Willem esikuva Huey Pierce Long Jr. (30. elokuuta 1893 – 10. syyskuuta 1935), usein paremmin tunnettuna lempinimellä "Kingfish" oli yhdysvaltalainen demokraattisen puolueen poliitikko. Hän toimi Louisianan kuvernöörinä vuosina 1928–1932 ja Yhdysvaltain senaatin jäsenenä vuosina 1932–1935. Long tunnettiin radikaalina ja menestyksekkäänä vasemmistopopulistina, joka ajoi kuvernöörinä voimakkaita sosiaalisia reformeja ja perusti suuren laman aikana kunnianhimoisia julkiseen rahoitukseen perustuvia ohjelmia. Vastustajat arvostelivat häntä demagogiasta ja itsevaltaisesta vallankäytöstä. Longin lempinimi, "Kingfish" tuli hänen väittämästään "I'm a small fish here in Washington. But I am a kingfish to the folks down in Louisiana." ellauri198.html on line 129: Events convince Jack that dialectical materialism is an insufficient paradigm to explain history. "Though doomed, they had nothing to do with any doom under the godhead of the Great Twitch. They were doomed, but they lived in the agony of will." Huoh. Samanlainen tahtoihminen kuin Belovin Sale. "Minä tahdon!" huusi Riitta ja takoi päätään lattiaan. Lukisivat Rami Tuomelaa. ellauri198.html on line 138: About all of Warren’s work there is a gusto and masculine force, a willingness to risk bathos and absurdity, reminiscent of Shakespeare. ellauri198.html on line 146: Part of the problem seems to be an inordinate ambition for grandeur; part is what feels to me like haste. If Warren were in less of a hurry to chronicle each dawn dream, birdsong, and memory as it occurred, a process of distillation just might be allowed to take place. He is not an original thinker or a visionary poet. His is ellauri198.html on line 149: Warren kuoli luusyöpään Vermontissa 84-vuotiaana. Kaikki Stephen Kingin miehet ei saaneet sitä enää kasaan. Warren was named first US poet laureate on February 26, 1986. 3v ehti nauttia niistä laakereista. ellauri198.html on line 159: I could not see them, there being no moon ellauri198.html on line 163: Therefore they were going north. ellauri198.html on line 187: Metropolitan poetry here and there, ellauri198.html on line 212: Where is my father and Eleanor? ellauri198.html on line 213: Not where are they now, dead seven years, ellauri198.html on line 214: But what they were then? ellauri198.html on line 218: Not where they are now (where are they now?) ellauri198.html on line 219: But what they were then, both beautiful; ellauri198.html on line 234: Let’s take time this Memorial Day weekend to remember Memorial Day 1937, when workers in Chicago were massacred by police for trying to picket against their employer, the Republic Steel Company. ellauri198.html on line 235: It all started as steelworkers for five steel companies – Bethlehem Steel, Republic Steel, Youngstown Sheet and Tube, Inland Steel and Weirton Steel, collectively known as “Little Steel” in comparison to the giant U.S. Steel Company – went on strike to force the companies to recognize and bargain with their union, the Steelworkers Organizing Committee (SWOC). The strike, which began on May 26th, was almost completely effective in the first days, as 67,000 workers walked the picket lines, kept replacement workers (scabs) out, and brought steel production in their mills to a standstill. One striker later said that in the first days of the strike “the mills were as empty as Monday morning church” and that “the steel towns breathed clean air for the first time in years.” ellauri198.html on line 237: Although the strike lasted nearly six months, the tide quickly turned. Union leaders had recently initiated a policy of supporting President Franklin Roosevelt and the Democratic Party. They told their workers that they could trust the Democrats and count on them to defend their interests. But Democratic governors, all allied with Roosevelt and all good friends of big business, used their power to beat strikers into submission. In Johnstown, Pennsylvania, the governor declared martial law and police reopened a closed plant and herded scabs into the factory to restart production, breaking the strike. In Ohio, the governor ordered National Guard troops from town to town to smash picket lines, beat and arrest strikers, raid union offices, and escort scabs into the factories. In Youngstown, two workers were shot dead, two more in Massillon, and another was beaten to death in Canton. Thousands more were beaten and arrested throughout the state at those and other locations. ellauri198.html on line 239: The most terrible day, preceding those described above, was May 30th, Memorial Day. On the south side of Chicago 1,500 workers, including some of their families, marched to the Republic Steel plant for a picket line and to hold a meeting. They were met by 200 police and dozens of paddy wagons. A group of 300 workers advanced to confront the police. After debate, then heated argument, the police opened fire on the workers, first shooting dozens, then clubbing those still fleeing and many they had already shot. Ten were killed and forty others were shot, almost all in the back. One was paralyzed from the waist down. One hundred were beaten with clubs, including an eight-year-old child. After Memorial Day, workers were fearful that any wrong move could sudden death. And their union leaders offered no larger strategy to answer the violence. ellauri198.html on line 241: All these anti-worker policies were carried out by Democratic governors and mayors under supposedly pro-labor Roosevelt. This brought the strike to an end. Vocally radical union leaders (like John Lewis of the United Mineworkers) blamed the President, the steel companies, and excessive violence of the police. And all these factors were a real part of the loss. But these same union leaders had tied their fate to the Democratic Party. Even after the Memorial Day massacre and the defeat of the strike, they continued to support Roosevelt and the Democratic machine. ellauri198.html on line 243: The real reason for the defeat in the 1937 Little Steel Strike were the strategies and tactics of the union leaderships. They encouraged their members to have faith in Roosevelt and the Democrats, giving them a false sense of security that they would be protected against violence by their bosses, the police, and the National Guard. Had the workers relied only on their own power in unity, they could have been better prepared. ellauri198.html on line 245: In 1934, strikers in Toledo, San Francisco and Minneapolis had all stood up to the police and National Guard from the start, done battle in the streets, and come out victorious. In 1936 and 1937, strikers at General Motor’s Flint, Michigan factories did the same, taking over plants and beating back police attacks. When workers were united and prepared to fight against the forces of their class enemies, they won! ellauri198.html on line 252: Riensin toteuttamaan ennustusta jonka Thea Fenchel oli lausunut tuossa keinussa St Joessa. Ja vaikka mulle ei ollut yhdentekevää että juuri minua oli hakattu ja ajettu takaa, en silti voinut tuntea tuota asiaa kovin tärkeäksi enkä tajunnut että kenellekään olisi hyötyä sitä että jatkaisin taistelua veljieni puolesta. Jos se olisi ollut minulle omantunnon kysymys olisin kenties seisonut Republic Steelin edessä kaatuneiden muistopäivän verilöylyn hetkellä kuten Grammick. Häntä oli isketty patukalla päähän. Mutta minä olin samaan aikaan patukoimassa Theaa toiseen päähän. Ei edes ollut vallassani olla missäin muualla, kun olimme päässeet alkuun. Ei, minulla ei ollut inspiraatiota ammattiliiton töihin eika politiikkaan eikä mitään hinkua "tahdon hituseni" joutumiseen ihmisjoukon eteen sen lähtiessä marssimaan eteenpäin kurjuudesta. Miten tämä tahtopahaseni olisi päässyt johtamaan heidän kulkuaan? (Vittu mikä narsisti! Mitä Mooses vastasi kun Jehova kuzui sitä palavasta pensaasta? Näin juurikin!) En voinut käskeä itseäni tulemaan yhdeksi noista jotka asettuvat muiden kärkeen, työntyvät sosialistiseen valonsäteeseen tai keräävät ja keskittävät sen kuin polttolasi, hehkuvat ja häikäisevät ja leimahtavat kuin liekki. Sellaiseksi minua ei ollot tarkoitettu. Minut oli tarkoitettu piilottamaan munaa Estereiden perseeseen, sohimaan niitä pikku puikollani. ellauri198.html on line 254: Juostessani taxista Thean asuintalon ovelle ja soittaessani kelloa kolme kertaa en juuri pannut merkille missä olis aula, komea ja runsaasti kalustettu, ketään ei ollut saapuvilla, ja kun yritin saada selville mikä hienoista ovista kuului hissiin, erääseen niista ilmestyi valoruutu. Thea oli ajanut alas minua vastaan. Ovi avautui. Sisällä oli samettipäällysteinen penkki ja me vaivuimme istumaan sille, syleilimme ja suutelimme siittimeni noustessa äänettömästi Thean imutuxessa (Boyd kertoo samansisältöistä tarinaa skotti lastenpiiasta muistelmiensa alussa). Huomaamatta veren kovettamaa munaani Thea siveli kädellään kassejani, olkapäihin asti. Mina avasin hänen kotitakkinsa rintojen kohdalta. En hallinnut itseäni, pääsi ruiskahtamaan silmille etuajassa. En tajunnut mitään, olin miltei sokea. Jos joku muu olisi ollut sijassamme kumpikaan meistä ei olisi sitä tiennyt. En voi varmasti sanoa en nähnyt kasvoja, kenties se olikin siivooja. Kun ovi avautui, ja jatkoimme bylsimistä kävellessämme käytävässä ja sitten huoneistossa, matolla oven luona Thea ei ollut kuin muut naiset, nuo jotka niin sanoakseni antoavat luvan paljastaa yhden asian kerrallaan ja ihailla sitä, vaan päästi heti perille asti. Rakkauden tunne hallizi mahtavana. Theaa näpäsi että olin viivytellyt ammattiliittoasioissa. Olisit sanonut duunareille että "I got a chick to fuck". ellauri198.html on line 262: You never bought no Saigon trim while you was over there? Guess I'm a romantic. I'm a feminist. They want to sell me a piece of ass, they got the right. Shit. You're gonna pay for it one way or another. You see yourself getting married, Purple? No, sir. I'm not a big enough asshole to put a woman and children through that. Hey. Don't. Shh. Dick! ellauri198.html on line 286: He put them where they are, and there we see them: in our imagination. ellauri198.html on line 296: The Satanic panic is a moral panic consisting of over 12,000 unsubstantiated cases of Satanic ritual abuse (SRA, sometimes known as ritual abuse, ritualistic abuse, organized abuse, or sadistic ritual abuse) starting in the United States in the 1980s, spreading throughout many parts of the world by the late 1990s, and persisting today. The panic originated in 1980 with the publication of Michelle Remembers, a book co-written by Canadian psychiatrist Lawrence Pazder and his patient (and future wife), Michelle Smith, which used the discredited practice of recovered-memory therapy to make sweeping lurid claims about satanic ritual abuse involving Smith. The allegations which afterwards arose throughout much of the United States involved reports of physical and sexual abuse of people in the context of occult or Satanic rituals. In its most extreme form, allegations involve a conspiracy of a global Satanic cult that includes the wealthy and powerful world elite in which children are abducted or bred for human sacrifices, pornography, and prostitution, an allegation that returned to prominence in the form of Qanon. ellauri198.html on line 298: Nearly every aspect of the ritual abuse is controversial, including its definition, the source of the allegations and proof thereof, testimonies of alleged victims, and court cases involving the allegations and criminal investigations. The panic affected lawyers, therapists, and social workers who handled allegations of child sexual abuse. Allegations initially brought together widely dissimilar groups, including religious fundamentalists, police investigators, child advocates, therapists, and clients in psychotherapy. The term satanic abuse was more common early on; this later became satanic ritual abuse and further secularized into simply ritual abuse. Over time, the accusations became more closely associated with dissociative identity disorder (then called multiple personality disorder) and anti-government conspiracy theories. ellauri198.html on line 300: Initial interest arose via the publicity campaign for Pazder's 1980 book Michelle Remembers, and it was sustained and popularized throughout the decade by coverage of the McMartin preschool trial. Testimonials, symptom lists, rumors, and techniques to investigate or uncover memories of SRA were disseminated through professional, popular, and religious conferences, as well as through talk shows, sustaining and further spreading the moral panic throughout the United States and beyond. In some cases, allegations resulted in criminal trials with varying results; after seven years in court, the McMartin trial resulted in no convictions for any of the accused, while other cases resulted in lengthy sentences, some of which were later reversed. Scholarly interest in the topic slowly built, eventually resulting in the conclusion that the phenomenon was a moral panic, which, as one researcher put it in 2017, "involved hundreds of accusations that devil-worshipping paedophiles were operating America's white middle-class suburban daycare centers." ellauri198.html on line 302: Of the more than 12,000 documented accusations nationwide, investigating police were not able to substantiate any allegations of organized cult abuse. ellauri198.html on line 306: Police are calling on volunteers to aid in the search and are asking all residents to keep an eye out and report anything unusual they might have noticed, or believe might be relevant to the case. The actual transcript of the colored poetry session is here: ellauri198.html on line 337: The sunset sets the scene ablaze at that very moment, and a strange sound fills the air. "[I]n a sheet of flame" Roland sees the faces of his dead friends, and hears their names whispered in his ears. Remembering their lives, Roland finds himself surrounded by a "living frame" of old friends. Filled with inspiration, he pulls out his "slug-horn", and blows, shouting "Childe Roland into the dark tunnel came". ellauri198.html on line 346: William Lyon Phelps (n.h.) proposes three different interpretations of the poem: In the first two, the Tower is a symbol of a knightly dick. Success only comes through failure or the end is the realization of futility. In his third interpretation, the Tower is simply a damn big tunnel. ellauri198.html on line 365: Its edge, at one more victim gained thereby. Meneekö halpaan tääkin virkaveli? ellauri198.html on line 370: All travellers who might find him posted there, Vähänpä äijä neuvotusta piittaa, ellauri198.html on line 394: The tears and takes the farewell of each friend, Kavereille, joita ovikello toi. ellauri198.html on line 408: Thus, I had so long suffered in this quest, Olin niin pitkään ollut siinä jengissä ellauri198.html on line 441: In some strange sort, were the land's portion. "See oli sillä pellolla, "Toivotonta," ellauri198.html on line 448: If there pushed any ragged thistle-stalk Jos jossain oli edes ohdakkeen korsia ellauri198.html on line 450: Were jealous else. What made those holes and rents Niin nousi heti paha huuto koko joukosta. ellauri198.html on line 458: Which underneath looked kneaded up with blood. Mudasta, josta saattoi haistaa veren. ellauri198.html on line 460: Stood stupefied, however he came there: Emeritusluuska jostain takuulla saatana, ellauri198.html on line 488: Giles then, the soul of honour - there he stands Giles sitten, eri suoraselkäinen! ellauri198.html on line 497: Back therefore to my darkening path again! Takaisin siis hämärän tähden teitä! ellauri198.html on line 530: Who were the strugglers, what war did they wage, Ketä tallasin, mistä niiden voivotus? ellauri198.html on line 537: What penned them there, with all the plain to choose? Kuka oli sulkenut ne sinne, mitä järkeä, ellauri198.html on line 544: And more than that - a furlong on - why, there Eikä siinä kaikki - pikkumatkan päässä ellauri198.html on line 553: Next a marsh, it would seem, and now mere earth Sit mezää, tavallista maata, suota, ellauri198.html on line 561: Now patches where some leanness of the soil's Väliin maaläikkiä jotka ravintoaineitta ellauri198.html on line 579: Mere ugly heights and heaps now stolen in view. Esinahkoja koko kukkula, käsittämättömästi, ellauri198.html on line 586: In a bad dream perhaps. Here ended, then, Tai paha uni, succubus, jälleen kerran, ellauri198.html on line 616: Not hear? when noise was everywhere! it tolled Etkö kuule? Mikä meno oli kaikkialla, ellauri198.html on line 624: There they stood, ranged along the hillsides, met Siinä oli meitä perämelan poikia, ellauri198.html on line 633: Tophet or Topheth (Hebrew: תֹּוֹפֶת Tōp̄eṯ; Greek: Ταφέθ (taphéth); Latin: Topheth) is a location in Jerusalem in the Valley of Hinnom (Gehenna), where worshipers engaged in a ritual involving "passing a child through the fire", most likely child sacrifice. Traditionally, the sacrifices have been ascribed to a god named Moloch. The Bible condemns and forbids these sacrifices, and the tophet is eventually destroyed by king Josiah, although mentions by the prophets Jeremiah, Ezekiel, and Isaiah suggest that the practices associated with the tophet may have persisted. ellauri198.html on line 635: Most scholars agree that the ritual performed at the tophet was child sacrifice, and they connect it to similar episodes throughout the Bible and recorded in Phoenicia (whose inhabitants were referred to as Canaanites in the Bible) and Carthage by Hellenistic sources. There is disagreement about whether the sacrifices were offered to a god named "Moloch". Based on Phoenician and Carthaginian inscriptions, a growing number of scholars believe that the word moloch refers to the type of sacrifice rather than a deity. There is currently a dispute as to whether these sacrifices were dedicated to Yahweh rather than a foreign deity. ellauri198.html on line 637: Archaeologists have applied the term "tophet" to large cemeteries of children found at Carthaginian sites that have traditionally been believed to house the victims of child sacrifice, as described by Hellenistic and biblical sources. This interpretation is controversial, with some scholars arguing that the tophets may have been children's cemeteries, rejecting Hellenistic sources as anti-Carthaginian propaganda. Others argue that not all burials in the tophet were sacrifices. ellauri198.html on line 662: The Discworld novel Guards! Guards!, in a reference to Chatterton and Browning, has the false king sound a slughorn to challenge the dragon, described as "like a tocsin, only deeper" and prompting one character to comment "It must have been a bloody big slug". ellauri198.html on line 678: In P.G. Wodehouse's novel The Mating Season: Jeeves uses the phrase 'Childe Roland to the Dark Tower came' to describe Bertie Wooster's arrival at Deverill Hall. Bertie does not understand the reference. ellauri198.html on line 680: In P.G. Wodehouse's novel The Code of the Woosters: Jeeves also uses the phrase 'Childe Roland to the dark tower came' to describe Bertie Wooster's arrival, in this case, at Totleigh Towers. Bertie does not understand the reference in this case either. ellauri198.html on line 684: The scottish "narrative" or fairy tale about Childe Rowland comes from Danish ballads about Rosmer Halfmand from the 1695 work Kaempe Viser. There were three ballads about Rosmer, who was a giant or merman, stealing a girl whose brother later rescues her. In the first, the characters are the children of Lady Hillers of Denmark, and the sister is named Svanè. In the second, the main characters are Roland and Proud Eline lyle. In the third, the hero is Child Aller, son of the king of Iceland. Unlike the English Roland, the hero of the Danish ballads relies on trickery to rescue his sister, and in some versions they have a juicy incestuous relationship to boot. ellauri198.html on line 691: In March 1833, "Pauline, a Fragment of a Confession" was published anonymously by Saunders and Otley at the expense of the author, Robert Browning, who received the money from his aunt, Mrs Silverthorne. It is a long poem composed in homage to the poet Shelley and somewhat in his style. Originally Browning considered Pauline as the first of a series written by different aspects of himself, but he soon abandoned this idea. John Stuart Mill, however, wrote that the author suffered from an "intense and morbid self-consciousness". Later Browning was rather embarrassed by the work. ellauri198.html on line 697: From the time of their marriage and until Elizabeth's death, the Brownings lived in Italy, residing first in Pisa, and then, within a year, finding an apartment in Florence at Casa Guidi (now a museum to their memory). Their only child, Robert Wiedemann Barrett Browning, nicknamed "Penine" or "Pen", was born in 1849. In these years Browning was fascinated by, and learned from, the art and atmosphere of Italy. He would, in later life, describe Italy as his university. As Elizabeth had inherited money of her own, the couple were reasonably comfortable in Italy, and their relationship together was happy. However, the literary assault on Browning's work did not let up and he was critically dismissed further, by patrician writers such as Charles Kingsley, for the desertion of England for foreign lands. ellauri198.html on line 699: Browning believed spiritualism to be fraud, and proved one of Daniel Dunglas Home's most adamant critics. When Browning and his wife Elizabeth attended one of his séances on 23 July 1855. a spirit face materialized, which Home claimed was Browning's son who had died in infancy: Browning seized the "materialization" and discovered it to be Home's bare foot. To make the deception worse, Browning had never lost a son in infancy. ellauri198.html on line 703: According to some reports Browning became romantically involved with Louisa Caroline Stewart-Mackenzie, Lady Ashburton, but he refused her proposal of marriage, and did not remarry. In 1878, he revisited Italy for the first time in the seventeen years since Elizabeth's death, and returned there on several further occasions. ellauri198.html on line 712: Bill Sheehan of The Washington Post called the series "a humane, visionary epic and a true magnum opus" that stands as an "imposing example of pure storytelling," "filled with brilliantly rendered set pieces... cataclysmic encounters and moments of desolating tragedy." Erica Noonan of the Boston Globe said, "There's a fascinating world to be discovered in the series" but noted that its epic nature keeps it from being user-friendly. ellauri198.html on line 720: Beginning where book six left off, Jake Chambers and Father Callahan battle the evil infestation within the Dixie Pig, a vampire lounge in New York City featuring roast human flesh and doors to other worlds. After fighting off and destroying numerous "Low-Men" and Type One Vampires, Callahan sacrifices himself to let Jake survive. In the other world—Fedic—Mia, her body now physically separated from Susannah Dean, gives birth to Mordred Deschain, the biological son of Roland Deschain and Susannah. The Crimson King is also a "co-father" of this prophetic child, so it is not surprising when "baby" Mordred's first act is to shapeshift into a spider-creature and feast on his birth-mother. Susannah shoots but fails to kill Mordred, eliminates other agents of the Crimson King, and escapes to meet up with Jake at the cross-dimensional door beneath the Dixie Pig which connects to Fedic. Maturing at an accelerated rate, Mordred later stalks Roland and the other gunslingers throughout this adventure, shifting from human to spider as the need arises, seething with an instinctive rage toward Roland, his "white daddy." ellauri198.html on line 722: In Maine, Roland and Eddie recruit John Cullum, and then make their way back to Fedic, where the ka-tet is now reunited. Walter (known in other stories as Randall Flagg) plans to slay Mordred and use the birthmark on Mordred's heel to gain access to the Tower, but he is easily slain by the infant when Mordred sees through his lies. ellauri198.html on line 730: Mordred finally reaches and attacks Roland. Oy viciously defends his dinh, providing Roland the extra seconds needed to exterminate the were-spider. Oy is impaled on a tree branch and dies. Roland continues on to his ultimate goal and reaches the Tower, only to find it occupied by the Crimson King. ellauri198.html on line 734: The story then shifts to Susannah coming through the magic door to an alternate 1980s New York, where Gary Hart is president. Susannah throws away Roland's gun (which does not function on this side of the door), rejecting the life of a gunslinger, and starts a new life with alternate versions of Eddie and Jake, who in this world are brothers with the surname Toren. They have only very vague memories of their previous journey with Susannah, whose own memories of Mid-World are already beginning to fade. It is implied that an alternate version of Oy, the billy-bumbler, will also join them. ellauri198.html on line 736: In a final "Coda" section, King urges the reader to close the book at this point, consider the story finished with a happy ending, and not venture inside the Tower with Roland. For those who do not heed the warning, the story resumes with Roland stepping into the Dark Tower. He realizes that the Tower is not really made of stone, but a kind of flesh: it is Gan's physical body. As he climbs the steps, Roland encounters various rooms containing siguls or signs of his past life. When he reaches the top of the Tower, he finds a door marked with his own name and opens it. Roland instantly realizes, to his horror, that he has reached the Tower countless times before. He is forced through the door by the hands of Gan and transported back in time to the Mohaine desert, back to where he was at the beginning of The Dark Tower: The Gunslinger, with no memories of what has just occurred. The only difference is that, this time, Roland possesses the Horn of Eld, which in the previous incarnation he had left lying on the ground after the Battle of Jericho Hill. Roland hears the voice of Gan, whispering that, if he reaches the Tower again, perhaps this time the result will be different; there may yet be rest. The series ends where it began in the first line of book one: "The man in black fled across the desert, and the gunslinger followed." ellauri198.html on line 745: Mitä potaskaa. Siltä tuntui Bloomista, ei käy kieltäminen sitä. Meaning has wandered already, se sanoo pettyneenä jenkkiläiseen maallisuuteen ja rahankuvan palvontaan. Eikö kukaan enää piittaa runoista, kriitikoista puhumattakaan? Pelkkää nihilismiä, jonka parhaiten on luonnostellut Nietzsche. ellauri198.html on line 755: Ei vaan Browning imuskelee kolleegansa Shellyn schollya, Harold täsmentää. The consensus among critics has long been that in his youth Browning had a great enthusiasm for Shelley, an enthusiasm clearly apparent in Pauline and Paracelsus, but abruptly extinguished in Sordello. Generally speaking, it would seem that Browning's ardent enthusiasm for Shelley the poet ends with Sordello in 1840, just as his respect for Shelley the man ends in 1856, with the discovery that he had abandoned his first wife. Any evidence for a lapse of his disaffection in later life seems effectively countered by Browning's own testimony in a letter written in 1885 to F. J. Furnivall, refusing the presidency of the newly formed Shelley Society: “For myself, I painfully contrast my notions of Shelley the man and Shelley, well, even the poet, with what they were sixty years ago, when I only had his works, for a certainty, and took his character on trust.” With these highlights of the relationship, most Browning critics and biographers terminate the discussion. ellauri198.html on line 772: Toi Condition of Fire and Election-Love taitaa olla jotain kabbalismia (kz alla). Love, love, love. Kabbalah says that the only force in reality is the force of love. Evidently, without love, there is no life. Make love not war. (No siinähän se tuli!) This is why Kabbalah says that Creator, nature, and love are synonymous. Tucker Carlson Wears a Kabbalah Bracelet. It has been absolutely infuriating to watch supposedly "awake" people promote Tucker Carlson as some kind of mainstream hero. He is obviously a servant of the Jews and this is just one more piece of evidence. ellauri198.html on line 778: But something of the conclusion can be surmised here, however tentatively. Roland's equivocal triumph is an instance of Kierkegaardian "repetition" rather than of Platonic "recollection" on Hegelian "mediation," if only because the Romantic trope-upon-a-trope or transumption leads to a projective or introjective stance of which Kierkegaard is the conscious anti-Platonic and anti-Hegelian theorist. Precisely what Roland refuses is the Golgotha of Absolute Spirit that Hegel proclaims at the very close of his Phenomenology: ellauri198.html on line 780: Knowledge is aware not only of itself, but also of the negative of itself, or its limit. Knowing its limit means knowing how to sacrifice itself. This sacrifice is... self-abandonment.... Here it has to begin all over again at its immediacy, as freshly as before, and thence rise once more to the measure of its stature, as if, for it, all that preceded were lost, and as if it had learned nothing from the experience of the spirits that preceded. But re collection has conserved that experience, and is the inner being, and, in fact, the higher form of the substance. While, then, this phase of Spirit begins all over again its formative development, apparently starting solely from itself, yet at the same time it com mences at a higher level. The realm of spirits developed in this way, and assuming definite shape in existence, constitutes a succession, where one detaches and sets loose the other, and each takes over from its predecessor the empire of the spiritual world... ellauri198.html on line 790: The difference between Hegel and Kierkegaard is also a difference between Mallarmé and Browning, as it happens, and critically a difference between a deconstructive and an antithetical view of practical criticism. Kierkegaard's "repetition" is closer than its Hegelian rival (or the Nietzschean-Heideggerian descendant) to the mutually exploitative relationship between strong poets, a mutuality that affects the dead nearly as much as the living. Insofar as a poet authentically is and remains a poet, he must exclude and negate other poets. Yet he must begin by including and affirming a precursor poet or poets, for there no other way to become a poet. We can say then that a poet known as a poet only by a wholly contradictory including/excluding, negating/affirming which by the agency of psychic defenses manifests itself as an introjecting/projecting. "Repetition," better even than Nietzsche's Eternal Return of the Same, manifests itself through the rhetorical scheme of transumption, where the surrender of the present compensates for the contradictory movements of the psyche. ellauri198.html on line 794: Roland is not mediated by his precursors; they do not detach him from history so as to free him in the spirit. The Childe's last act of dauntless courage is to will repetition, to accept his place in the company of the ruined. Roland tells us implicitly that the present is not so much negative and finite as it is willed, though this willing is never the work of an individual consciousness acting by itself. It is caught up in a subject-to-subject dialectic, in which the present moment is sacrificed, not to the energies of art, but to the near-solipsist's tragic victory over himself. Roland's negative moment is neither that of renunciation nor of the loss of self in death or error. It is the negativity that is self-knowledge yielding its power to a doomed love of others, in the recognition that those others like Shelley. more grandly had surrendered knowledge and its powers to love, however illusory. Or, mos simply, Childe Roland dies, if be dies, in the magnificence of a belatedness that can accept itself as such. He ends in strengh because his vision has ceased to break and deform the world, and has begun to turn its dangerous strength upon is own defense. Roland is the Kermit modem version of a poet-as-hero, and his sustained courage to weather his own phantasmagoria and emerge into fire is a presage of the continued survival of strong poetry. ellauri198.html on line 803: And a small cabin build there, of clay and wattles made; Pykään sinne pienen kojun savesta ja heltoista, ellauri198.html on line 804: Nine bean-rows will I have there, a hive for the honey-bee, 9 papuriviä on mulla siellä plus mettiäisten pesä, ellauri198.html on line 807: And I shall have some peace there, for peace comes dropping slow, Siellä saan mä olla vähän sentään rauhassa, näät rauha ellauri198.html on line 808: Dropping from the veils of the morning to where the cricket sings; tulee tissutellen, aamusta pelti kiinni, kaskas sirittää, ellauri198.html on line 809: There midnight’s all a glimmer, and noon a purple glow, Yöllä kaikki pimenee, päivin nään mä punaista, ellauri198.html on line 817: If it weren't for the fucking mosquitoes. Kun ei olis noita vitun hyttysiä. ellauri198.html on line 821: William Butler Yeats is widely considered to be one of the greatest poets of the 20th century. He belonged to the Protestant, Anglo-Irish minority that had controlled the economic, political, social, and cultural life of Ireland since at least the end of the 17th century. Most members of this minority considered themselves English people who happened to have been born in Ireland, but Yeats staunchly flagged his fake Irish nationality. Although he lived in London for 14 years of his childhood (and kept a permanent home there for 30 years), Yeats magnified his cultural roots, featuring Irish legends and heroes in many of his poems and plays. ellauri198.html on line 826: Gonne shared Yeats’s interest in occultism and spiritualism. Yeats had been a theosophist, but in 1890 he turned from its sweeping mystical insights and joined the Golden Dawn, a secret society that actually practiced ritual magic. Yeats remained an active member of the Golden Dawn for 32 years, becoming involved in its direction at the turn of the century and achieving the coveted sixth grade of membership in 1914, the same year that his surrogate wife, Georgiana Hyde-Lees, also joined the society. ellauri198.html on line 828: Yeats kept his sixth-grader occultist badge away from his poems, which are simple enough to be understood by sixth-graders, unlike Blake and Shelley, but like his rhyming predecessor Keats. Even so, Yeats’s visionary and idealist interests were more closely aligned with those of Blake and Shelley than with those of Keats, and in the 1899 collection The Wind among the Reeds the occult symbolism rears its ugly head in several poems. ellauri198.html on line 831: His several boring plays featured fictional heroic ancient Irish warrior Cuchulain. A later poem concludes with a brash announcement: “There’s more enterprise in walking naked.” This indecent departure from a conventional 19th-century manner disappointed his contemporary readers, who preferred the pleasant musicality of such familiar poems as “The Lake Isle of Innisfree,” which he wrote in 1890. "I think all happiness depends on the energy to assume the mask of some other person, on strutting as somebody else but yourself", he said. Yeats and his lamentable wife held more than 400 sessions of automatic writing, producing nearly 4,000 pages that Yeats avidly and patiently studied and organized. What an idiot. ellauri198.html on line 833: From these sessions Yeats formulated theories about life and history. He believed that certain patterns existed, the most important being what he called gyres, interpenetrating cones representing mixtures of opposites of both a personal and historical nature. He contended that gyres were initiated by the divine impregnation of a mortal woman—first, the rape of Leda by Zeus; later, the conception of Mary by the same immaculate swan. As Lewis Carroll had prophecied: ellauri198.html on line 837: All mimsy were the borogoves, ellauri198.html on line 846: While Yeats was playing with esoterica, Ireland was rife with internal strife and a world war flitted past. He was now the “sixty-year-old smiling public man” of his poem “Among School Children,” which he wrote after touring an Irish elementary school. He was also a world-renowned artist of impressive stature, having received the Nobel Prize for Literature in 1923. At night the poet could “sweat with terror” because of the surrounding violence, but otherwise he was enjoying himself royally. His collection The Dark Tower (1928) is often considered his best single book. ellauri198.html on line 848: Another important element of poems in both these collections and other volumes is Yeats’s keen awareness of old age. Even his romantic poems from the late 1890s often mention gray hair and weariness, though those poems were written while he was still a young man. But when Yeats was nearly 60, his health began to fail and he was faced with real, rather than imaginary, “bodily decrepitude” (a phrase from “After Long Silence”) and nearness to death. Despite the author’s often keen awareness of his physical decline, the last 15 years of his life were marked by extraordinary vitality and an appetite for life, including young boys and girls. ellauri198.html on line 851: As Yeats aged, he saw Ireland change in ways that angered him. The Anglo-Irish Protestant minority no longer controlled Irish society and culture. According to Yeats’s unblushingly antidemocratic view, the greatness of Anglo-Irishmen such as Jonathan Swift, philosopher George Berkeley, and statesman Edmund Burke, contrasted sharply with the undistinguished commonness of contemporary Irish society, which seemed preoccupied with the interests of merchants and bloody peasants. He laid out his unpopular opinions in late plays such as Purgatory (1938) and the essays of On the Boiler (1939). ellauri198.html on line 853: He faced death with a courage that was founded partly on his vague hope for reincarnation. In his proud moods he could speak in the stern voice of his famous epitaph, written within six months of his death, which concludes his poem “Under Ben Bulben”: “Cast a cold eye / On life, on death. / Horseman, pass by!” But the bold sureness of those lines is complicated by the terror-stricken cry that “distracts my thought” at the end of another late poem, “The Man and the Echo,” and also by the poignantly frivolous lust for life in the last lines of “Politics,” the poem that he wanted to close Last Poems: “But O that I were young again / And held them in my arms.” ellauri198.html on line 856: Poetic ingredients of the sort Yeats described in “The Dark Tower”: “Poet’s imaginings / And memories of love, / Memories of young men and women, / All those things whereof / Man makes a superhuman / Mirror-resembling dream.” ellauri198.html on line 874: There are two realities, the terrestrial and the condition of fire. 1 All power is from the terrestrial condition, for there all opposites meet and there only is the extreme of choice possible, full freedom. [This seems inaccurate slightly, the terrestrial or earthly condition contains the condition of fire, water, and air; the mental, the material, and mental-material interaction respectively. How to distinctly separate water and earth is an issue going back at least to the Corpus Hermeticum.] And there the heterogeneous is, evil, for evil is the strain one upon another of opposites; but in the condition of fire is all music and rest. [Compare this with interpretations of Manichean or Gnostic dualism that there is a pure and impure world; castor and pollux.] Between is the condition of air where images have but a borrowed life, that of memory or that reflected upon them when they symbolise colours and intensities of fire; the place of shades who are 'in the whirl of those who are fading,' and who cry like those amorous shades in the Japanese play:-- Huoh, ei jaxa. Tää kaverihan oli täysin tärähtänyt: ellauri198.html on line 883: In Greek mythology, Hyperion (/haɪˈpɪəriən/; Greek: Ὑπερίων, 'he who goes above') was one of the twelve Titan children of Gaia (Earth) and Uranus (Sky). With his sister, the Titaness Theia, Hyperion fathered Helios (Sun), Selene (Moon) and Eos (Dawn). Well, his sister mothered them, after he had squirted his load of cum into her. ellauri198.html on line 889: The poem as usually printed breaks off at this point, in mid-line, with the word "celestial". Keats's friend Richard Woodhouse, transcribing this poem, completed this line as "Celestial Glory dawn'd: he was a god!" Ox, nyet! nyet! The language of Hyperion is very similar to Milton's, in metre and style. However, his characters are quite different. Although Apollo falls into the image of the "Son" from Paradise Lost and of "Jesus" from Paradise Regained, he does not directly confront Hyperion as Satan is confronted. Also, the roles are reversed, and Apollo is deemed as the "challenger" to the throne, who wins it by being more "true" and thus, more "beautiful." Double yawn. ellauri198.html on line 896: He paused, and ere he could resume, I cried, ellauri198.html on line 898: "I feared, loved, hated, suffered, did, & died, ellauri198.html on line 904: "If I have been extinguished, yet there rise ellauri198.html on line 918: Arthur Symons (n.h.) described the poem as a "sort of spiritual biography" in the way that it describes the feelings and emotions of the poet, rather than the actions. Isobel Armstrong (n.h.) argued that the poem was Browning's attempt to "institutionalize" himself as a Romantic poet. Browning described himself within the poem as "priest and prophet" and therefore gave himself both the meaning and purpose that he was seeking as a young man. Vitun pappi ja profeetta, ansaizisi potkun perseeseen. Tää narsistinen suollos ei kelpaa mihinkään. Ei maxa vaivaa edes siteerata. ellauri203.html on line 113: Belinsky preached his socialist-atheist way with such passion that Dostoevsky couldn’t resist. Accepting the socialist teachings of Belinsky, Dostoevsky saw his Christian convictions being shattered. He describes this time as the time of “losing Christ”. “We were infected with the ideas of theoretical socialism of those days!” – Dostoevsky would recall. For his involvement in the antigovernment movement, Dostoevsky was sentenced to capital punishment, which was later replaced with four years of penal labor (Rus. katorga). ellauri203.html on line 119: Another problem, which could make matters worse, was the intrusion of the socialist (atheist) teaching mentioned above. From his own experience, Dostoevsky knew the danger and destructiveness of this socialist way, offered by many as the way to reform society. In his letter to M. Pogodin, Dostoevsky writes that ‘socialism and Christianity are antonyms’. Christianity and private enterprise are synonyms. The danger of this way, in Dostoevsky’s opinion, was its negation of God and establishment of a new atheistic society. ellauri203.html on line 135: Fyodor Michailovich had such type of personality that everyone enjoyed. He was robbed unmercifully, though due to his kindness and trust, but he wouldn’t want to get into details or rebuke servants that used his carelessness. Fyodor Mikhailovich was a man of limitless kindness. Dostoevsky was especially interested in children and paid attention to cases of child abuse that he heard about. He followed closely the trials of parents accused of child abuse. ellauri203.html on line 137: Towards the end of his life Dostoevsky became a spiritual leader for many people. Dostoevsky lived so sacrificially because his convictions were deeply wounded by Christ’s suffering and resurrection. ellauri203.html on line 150: The two great writers of the 19th century had completely different ideologies. Ivan Turgenev, author of the novel Fathers and Sons, was a convinced Westernizer and a liberal. Fyodor Dostoyevsky was a conservative nationalist. In his novels The Idiot and The Possessed he preached that liberals had corrupted Russia, leading it to ruin, and that Russia should preserve its own way and Orthodox Christianity. ellauri203.html on line 152: It’s not surprising that the two authors did not like each other. From his youth Turgenev, a wealthy nobleman, made fun of his lugubrious colleague. In a mocking poem he described Dostoyevsky as a "pimple on the nose of literature." Dostoyevsky didn´t conceal his reciprocal hostility and was indignant that, with all his wealth, Turgenev´s royalties for his publications were four times as high as he was paid. ellauri203.html on line 156: Turgenev, in turn, was annoyed by Dostoyevsky´s psychological preoccupations and his manner going deep into the dark depths of the human soul. "What a sour smell and hospital stench" and "psychological nitpicking" were some of the phrases he used to describe Dostoyevsky´s novels. By jove he hit it right on the dot. ellauri203.html on line 204: Le mariage de Maximilien et de Marie est célébré dans la chapelle du palais d’Hiver, à Saint-Pétersbourg, le 2 juillet 1839. Il donne lieu à 15 jours de festivités mais soulève la désapprobation des Moscovites, qui sont choqués de voir l’une de leurs princesses s’unir à un prince français, dont le père a participé à la prise de leur ville en 1812. Immédiatement après les épousailles, le duc de Leuchtenberg reçoit du tsar Nicolas Ier le prédicat d'altesse impériale et le titre de prince Romanovsky. Il est nommé major général de l'armée russe et colonel en chef du régiment de hussards de Kiev. Il reçoit par ailleurs une rente annuelle de 100 000 roubles. De son côté, le tsar confère à Marie une rente de 700 000 roubles ainsi qu'une somme de 2 millions payable en bons du trésor à 4%. Afin de loger le couple, l'empereur s'engage finalement à construire et à meubler à ses frais un palais meublé à Saint-Pétersbourg et un autre situé dans les environs de la capitale. ellauri203.html on line 215: Fyodor Dostoevsky´s novels mirrored his life: complicated, tense and full of psychological unrest. He was as dedicated to the women that accompanied him on this difficult journey as he was to the novels that he felt compelled to write. Lets explore the great writer’s relationships with his three key hens, Isajeva, Suslova and Snitkina. (There were more, but they were not key.) ellauri203.html on line 217: Dostoevsky was the only 19th-century Russian writer to be sentenced to hard labor, spending four years in a Siberian camp. As fortune – or misfortune – would have it, when the exhausted novelist was finally released, he encountered the writer Maria Isaeva. The relationship was complicated from the very outset: when they met, Isaeva was married with a young son, and Dostoevsky was forced to wait until her husband passed away before he could publically offer her his wand. ellauri203.html on line 221: The pair were connected by common suffering, rather than fondness, and Dostoevsky was to base the character of Natasha from Humiliated and Insulted (1861) on his first wife. Like Isaeva, Natasha is prone to tormenting her lovers. ellauri203.html on line 225: Appolinaria Suslova was perhaps the woman who hurt Dostoevsky most. According to Slonim: “He winced while calling her name, he was in communication with her while married; he always depicted her in his novels. Until his death he remembered her caress and slaps in the face. He was devoted to this seductive, cruel, unfaithful and tragic love.” ellauri203.html on line 229: Anna Snitkina, who was 25 years Dostoevsky’s junior, was his stenographer during his work on The Gambler. The process of completing the novel engrossed both of them so much that they could not imagine life without each other, marrying in 1867. This particular novel was where Dostoevsky’s three great loves intersected: Appolinaria Suslova formed the basis for its protagonist, it was written as his first wife, Maria Isaeva, passed away, and stenographed by his future wife, Anna Snitkina. ellauri203.html on line 231: To begin with, Dostoevsky only saw practicality in his marriage to Snitkina: he was in need of stability and confidence in the future. As a result, the union began down to head along the same route as his previous relationships. However, the couple’s extended “honeymoon” abroad, which ended up lasting four years, allowed them to escape Russia’s oppressive atmosphere and try to build a family. It began well: Sonya, a little girl, was born a year after their marriage. Tragedy soon struck, however, when Sonya passed away. The pair went on to have three more children, one of whom also died. They were married for 14 years until Dostoevsky’s death, in which time Snitkina experienced a great deal of anguish brought on by Dostoevsky’s difficult character and lifestyle, namely his jealousy and gambling addiction. However, she remained stoically committed to him and did not remarry after his death, when she was just 35. ellauri203.html on line 242: Writing in the Los Angeles Times, a professor of Slavic languages praised their Dostoevsky translations, stating "the reason they have succeeded so well in bringing Dostoevsky into English is not just that they have made him sound bumpy or unnatural but that they have managed to capture and differentiate the characters' many bumpy and unnatural voices." A literary critic and essayist, wrote in The Sewanee Review that their Dostoevsky translations "have recaptured the rough and vulgar edge of Dostoevsky's style. This tone of the vulgar that Dostoevsky's writings are full of, so morbidly excessively, they have translated into a vernacular equal to his own." But recently, writing in The New York Review of Books in 2016, a critic argued that Pevear and Volokhonsky have established an industry of taking everything they can get their hands on written in Russian and putting it into flat, awkward English. Other translators have voiced similar criticism, both in Russia and in the English-speaking world. A Slavic studies scholar has written in Commentary that Pevear and Volokhonsky take glorious works and reduce them to awkward and unsightly muddles. Criticism has been focused on the excessive literalness of the couple's translations and the perception that they miss the original tone of the authors. ellauri203.html on line 244: Demoneita onko heitä? Mulatti Pushkin arveli että on, ja Jeesus siellä Kenneretin järven vastarannalla teki niillä ilman lupaa selvää pakanoiden sikalaumasta. Kääntäjien mielestä Doston pointti on ettei heppulit ole ize pahoja, vaan niille tulee vaan joku demoni. Uskokoon ken haluaa, ja jaxaa. Doston ajatus on että kunnon venäläinen musikka kyllä paranee kun nihilistit siat saadaan ajetuxi jorpakkoon. Nihilistit on sikoja, ja demoneita niiden pahat meemit kuten ateismi ja länkkärien liberaali vasemmistolaisuus. ellauri203.html on line 262: Väkivalta juontuu siitä, että kun ihmiset päätyvät haluamaan samaa asiaa, koska ne haluavat haluta samaa kuin toiset, he alkavat kilpailla keskenään. Näin käy silloinkin kun resursseista ei sinänsä ole pulaa vaan niitä on runsaasti – ihmisten jäljittelytaipumus johtaa keskinäiseen kilpailuun ja mahdollisesti väkivaltaan. Häh. Ne haluaa että niillä on mitä oli toisella, ja että toisella ei enää ole sitä (ainakaan yhtä paljon), koska onni on differentiaali. Kaikki haluu enemmän kuin toisella, siinä se. Hölmö Girard. ellauri203.html on line 286: "who with uncompromising clear-sightedness voices wo/man's exposed condition in a world of severe conflicts", kehaisee runk-akatemia. ellauri203.html on line 304: Milosz pöljäpää on ymmärtänyt Ketman termin väärinpäin "the act of paying lip service to Islam while concealing secret opposition". Päinvastoin, Kitmān (lit. "action of covering, dissimulation"), has a more specific meaning of dissimulation of one's islamic religion by silence or omission. This practice is emphasized in Shia Islam whereby adherents are permitted to conceal their religion when under threat of persecution or compulsion. ellauri203.html on line 306: Professional Ketman Miloszille on "the reluctant acceptance of Stalinist standards only to allow one to continue to pursue a desired career path. This is based on the idea of having only a single life and therefore using the time to the best of one's ability" or "to pursue artistic or scientific innovation which requires at least tolerating Socialist Realism and other such censorship standards in order to continue one's work." Miloszia ei realismi napannut, sosialistinen tai ei. ellauri203.html on line 342: There will be no other end of the world, Ei tule enää toista maailmanloppua, ellauri203.html on line 343: There will be no other end of the world. Tämä riittäköön tästä aiheesta. ellauri203.html on line 352: Kirja alkaa keskustelulla Stanisław Ignacy Witkiewiczin dystopisesta romaanista Kyltymättömyys. Romaanissa uusi Mongoli-imperiumi valloittaa Puolan ja esittelee Murti-Bing-pillereitä itsenäisen ajattelun parannuskeinona. Aluksi pillerit luovat tyytyväisyyttä ja sokeaa tottelevaisuutta, mutta lopulta johtavat niitä ottavien kehittämään kaksoispersoonallisuuksia. Miłosz vertaa nokelasti pillereitä marxilais-leninismin älyllisesti tuhoaviin vaikutuksiin Neuvostoliitossa ja neuvostoblokissa. ellauri203.html on line 426: Äitienpäivänä on 9 erilaista mielenilmausta. Putinia peukuttavat autot ajaa vaivihkaa Porvoosta ettei verenhimoiset kantasuomalaiset pane niitä merkille. Mulla on täällä kotona päivittäisiä mielenilmauxia, mutta pysyttelen visusti puun takana. Enimmäxeen tää vanhan elämä on vaan ajan tappamista. Hauska tappa aika, vanha tuttuhan se jo on. ellauri203.html on line 438: Eikä Turgenevkaan heittänyt tikkaa ohi taulun: There is nothing terrible, the very essence of life is petty, uninteresting and degradingly inane. Puhumattakaan saarnaajasta, joka sanoi saman vähemmillä sanoilla. Pane puukenkä jalkaan, se on lyhyempi lause. ellauri203.html on line 442: But are there no great conceptions, no great words of consolation: ellauri203.html on line 443: patriotism, right, freedom, humanity, art? Yes; those words there are, ellauri203.html on line 452: name... why, in the name of the very same shams that Aristophanes jeered ellauri203.html on line 473: It was published first in 1866 in the first episode of the new literary magazine Epoch that was launched by Dostoevsky and his brother Mikhail. As we know Turgenev and Dostoevsky were not the best of friends. Turgenev had sent the story to Dostoevsky when he was in Baden Baden. Dostoevsky, however, was too busy playing roulette and returned the story without having read it. Mikhail told him in a letter that that had been a big mistake, because their magazine was sure to be a success if they could have a new Turgenev in the first episode. Dostoevsky proceeded to write an apologetic letter to Turgenev and managed to secure Phantoms for the magazine. ellauri203.html on line 475: From an 1849 letter to Pauline Viardot we know that the inspiration came from a dream that Turgenev had had. In this dream there was a whitish creature claiming to be his brother Anatoli (Turgenev had two brothers: Nikholai and Sergei). They both turned into birds and flew over the ocean. In another letter Turgenev writes that he was looking for a way to connect several landscape sketches that he had written. He combined the flying with the landscapes and came up with a vampire woman to explain the flying. ellauri203.html on line 495: Verkhovensky Sr on talousliberaali länkkäri joka erehtyy jelppimään nihilistejä. Alexander Herzen turripuvussa. ellauri203.html on line 513: Taganrog (ven. Таганрог) on satamakaupunki Asovanmeren rannalla Rostovin alueella Etelä-Venäjällä. Siellä on noin 257 681 asukasta (2010 väestönlaskenta). Vuonna 1698 perustettu Taganrog on Venäjän ensimmäisiä ja edelleen tärkeimpiä satamia. Se tunnetaan parhaiten kirjailija Anton Tšehovin syntymäpaikkana. Herodotos mainizee sen nimellä Emporion Kremnoi. Nikkalassa on tällä haavaa 451 asukasta. ellauri203.html on line 576: Ei ihme että Sigismund Riemu oli innostunut tästä Doston sensuroidusta luvusta. Tiihonhan on selvä psykoanalyytikko ja Stavro on sen narsisti psykopaatti asiakas. Se ei ole puoliveteinen ja hailakka kuten laodikealaiset, vaan äkäinen kuin ampiainen. Mistä tiesitte että olen vihainen, se ärähti terapeutille pää punaisena. En aio tunnustaa teille mitään! Mutta transferenssi oli ehtinyt jo tapahtua, kyynelehtivä tunnustus ei voi olla kaukana. Homahtavan Tiihonin ei tarvihe kuin odotella. ellauri203.html on line 589: Oli ihqua kazoo vierestä kun pisamainen saxalainen sakkoliha saa vizaa pylly paljaana. Dostolla aina ruiskahtaa kun se jää kiinni törkeistä noloista puuhista. On ihanaa kun tuntuu pahalta. Narsistista yhden hengen sadomasokismia. Swinburneluokan algolagni ja kaappihomo takuulla, ja kova runkkari kuten sen sielunveli Rusakko. Se ei tahdo syyttää ympäristöä eikä sairautta, koska tuntuu ihanalta olla ize syyllinen. Vaikka takuulla sen huono parta, paskat vanhemmat, rumat vaatteet, isot korvat, pitkä naama ja tyhmä pää selittävät tästä paljonkin. ellauri203.html on line 602: Onnex onnex pikkupillu oli niin päästä sekaisin eze tappoi izensä hyyskän viereisessä kojussa, ehkä Stavron kynäveizellä tai paskalapiolla, who cares. Nikke odotteli ikkunassa ja kazoi pientä hämähäkkiä. Sen jälkeen se oli mainiolla tuulella, hakuna matata, ja silloin sen kaveritkin oli aina loistotuulella. Koska ne oli sen narsistinen hovi. ellauri203.html on line 631: Ovelana Tiihon pyytää Nikeltä heti anteexi, mehän ollaan kaikki syntiset samassa veneessä, Jeesus airoissa ja jumala peräpainona. Tiihon tietää mistä narusta vetää käteen narsistia. Narsisti ei siedä sitä säälittävän, koska se ei sitten olisikaan jotain erikoista, parempi kuin muut. Se ei siedä että sille nauretaan. Ei Dostokaan, sixi se oli niin hirmu kiukkunen kirjailija Karamazinoville. There's always something pleasing in another's calamity. ellauri203.html on line 641: Tiihonin tuntematon biblesitaatti tässä kohtaa on varmaan se Anssi Jyrän Bergmanista tuttu jippo "through the glass darkly". Yep, it appears in 1 Corinthians — here´s the full quote: ellauri203.html on line 646: Bergman on saman sortin ällöke kuin Dostokin, siitäkään en ole koskaan pitänyt. Tässä koko liuta ko. filmin vaihtoehtoisia spoilereita: ellauri203.html on line 648: Martin, a respected doctor (huoh), his wife Karin, Karin's seventeen year old brother Minus, and widowed father David of Karin and Minus' have convened at the family's summer home on an island off the coast of Sweden to celebrate David's return from the Swiss Alps, where he was substantially completing his latest novel (huoh). The family has long lived a fantasy of they being a loving one, David's extended absences which are the cause of many of the family's problems. Without that parental guidance, Minus is at a confused and vulnerable stage of his life where he is a bundle of repressed emotions, most specifically concerning not feeling loved by his father and concerning the opposite sex (huoh). He is attracted to females as a collective but does not know how to handle blatant female sexuality, especially if it is directed his way. A month earlier Karin was released from a mental institution (huoh). Her doctor has told Martin that the likelihood that she will fully recover from her illness is low, her ultimate fate being that her mental state will disintegrate totally, although she has functioned well since her release. In his love for her, Martin has vowed to himself to see her through whatever she faces. As Karin begins to lose grip on reality, Minus is the one most directly affected, although it does bring out the issues all the men are facing with regard to their interrelationships. ellauri203.html on line 681: Franklin meets Taylor Swift at the Colopalooza music festival where the brothers have hopes that Jim Morrison can help them escape from Schoolboy Q back to 1969. ellauri203.html on line 683: The Freak Brothers discover that KFC has changed their recipe, and head to the White House where President Donald Trump has fresh original recipe chicken. ellauri204.html on line 60: Am andern Tage, als sie mit dem König und allen Hofleuten sich zur Tafel gesetzt hatte und von ihrem goldenen Tellerlein aß, da kam, plitsch platsch, plitsch platsch, etwas die Marmortreppe heraufgekrochen, und als es oben angelangt war, klopfte es an die Tür und rief: "Königstochter, jüngste, mach mir auf!" Sie lief und wollte sehen, wer draußen wäre, als sie aber aufmachte, so saß der Frosch davor. Da warf sie die Tür hastig zu, setzte sich wieder an den Tisch, und es war ihr ganz angst. Der König sah wohl, daß ihr das Herz gewaltig klopfte, und sprach: "Mein Kind, was fürchtest du dich, steht etwa ein Riese vor der Tür und will dich holen?" - "Ach nein," antwortete sie, "es ist kein Riese, sondern ein garstiger Frosch." - "Was will der Frosch von dir?" - "Ach, lieber Vater, als ich gestern im Wald bei dem Brunnen saß und spielte, da fiel meine goldene Kugel ins Wasser. Und weil ich so weinte, hat sie der Frosch wieder heraufgeholt, und weil er es durchaus verlangte, so versprach ich ihm, er sollte mein Geselle werden; ich dachte aber nimmermehr, daß er aus seinem Wasser herauskönnte. Nun ist er draußen und will zu mir herein." Und schon klopfte es zum zweitenmal und rief: ellauri204.html on line 70: Da sagte der König: "Was du versprochen hast, das mußt du auch halten; geh nur und mach ihm auf." Sie ging und öffnete die Türe, da hüpfte der Frosch herein, ihr immer auf dem Fuße nach, bis zu ihrem Stuhl. Da saß er und rief: "Heb mich herauf zu dir." Sie zauderte, bis es endlich der König befahl. Als der Frosch erst auf dem Stuhl war, wollte er auf den Tisch, und als er da saß, sprach er: "Nun schieb mir dein goldenes Tellerlein näher, damit wir zusammen essen." Das tat sie zwar, aber man sah wohl, daß sie's nicht gerne tat. Der Frosch ließ sich's gut schmecken, aber ihr blieb fast jedes Bißlein im Halse. Endlich sprach er: "Ich habe mich sattgegessen und bin müde; nun trag mich in dein Kämmerlein und mach dein seiden Bettlein zurecht, da wollen wir uns schlafen legen." Die Königstochter fing an zu weinen und fürchtete sich vor dem kalten Frosch, den sie nicht anzurühren getraute und der nun in ihrem schönen, reinen Bettlein schlafen sollte. Der König aber ward zornig und sprach: "Wer dir geholfen hat, als du in der Not warst, den sollst du hernach nicht verachten." Da packte sie ihn mit zwei Fingern, trug ihn hinauf und setzte ihn in eine Ecke. Als sie aber im Bett lag, kam er gekrochen und sprach: "Ich bin müde, ich will schlafen so gut wie du: heb mich herauf, oder ich sag's deinem Vater." Da ward sie erst bitterböse, holte ihn herauf und warf ihn aus allen Kräften wider die Wand: "Nun wirst du Ruhe haben, du garstiger Frosch." ellauri204.html on line 90: Silloimpa kerran niin kävi, ett'ei kuninkaan-tyttären kulta-pallo pudonnutkaan hänen kätehensä, jonka hän sitä tavoittaakseensa oli korkealle kuroittanut, vaan kiepsahti maahan ja vieri suoraa päätä vetehen. Kuninkaan-tyttären silmäily sitä kyllä seurasi, mutta, pallo katosi ja kaivo oli niin syvä, ett'ei pohjaa näkynyt. Nyt hän itkemään hyrähti, itki ääneensä itkemistänsä eikä saanut mieltään lohdutetuksi. Hänen näin valittaessansa, häntä joku puhutteli: "mikä sinun on, kuninkaan-tytär, pidäthän sinä senkin porua, että johan kivi kovanenkin tuosta heltyy?" Tyttö nyt ympärillensä katsahti, saadaksensa selville, mistä ääni tuli, ja jopa näki sammakon, joka vedestä pisti paksun, ruman päänsä. "Vai sinä se olet, vanha pulikoitsia," sanoi hän, "minä itken kultaista palloani, joka minulta putosi kaivohon." - "Rauhoitu, vain," vastasi sammakko, "ehkähän minä neuvon keksin, mutta mitäpäs minulle annat, jos ma tuosta sinulle noudan sinun leikki-kalus." - "Mitä vain tahdot, sammakko kulta," sanoi tyttö, "minun vaatteeni, minun helmeni ja kallihit kiveni, vieläpä, tämän kultaisen kruunun, joka on päässäni." Sammakko vastasi, "sinun vaatteistas en piittaa, en sinun helmistäs enkä kalliista kivistäs enkä myös sinun kultaisesta kruunustas; mutta jos tahdot minua rakastaa ja minä pääsen sinun leikki-kumppanikses ja toverikses, jos suot minun istua vieressäs sinun pöytäs ääressä, syödä sinun kultaisesta taltrikistas, juoda pikku pikaristas ja nukkua vuoteellas, -- jos tämän minulle lupaat, niin kyllähän minä tuonne sukellan ja noudan sieltä sinulle kulta-pallos." - "Ah lupaampa," vakuutti tyttö, "sinulle kaikki, mitä tahdot, jos vain minulle tänne hankit palloni." Mutta hän ajatteli: "mitähän lörpöttelee tuo tyhmä sammakko, se kuristen vedessä istuu vertaistensa joukossa eikä siitä ole kenenkään ihmisen kumppaniksi." ellauri204.html on line 94: Seuraavana päivänä, kun tyttö kuninkaan ja kaiken hovi-väen seurassa istui pöydän ääressä, syöden kulta-taltrikiltaan, silloimpa joku tuli, "plitsis, platsis," portahia kömpien, ja ylös ehdittyään koputti se ovelle ja huusi: "kuninkaan-tytär nuorin, laske minut sisälle." Tämä juoksi katsomaan, ketä siellä, mutta kun hän oven aukaisi, istuipa tuossa sammakko. Silloin hän äkkiä oven sulki, meni taas istumaan pöydän äärehen ja oli aivan tuskissaan. Kuningas pian huomasi, mitenkä hänen tyttärensä sydäntä kovin tykytti, ja lausui: "lapsukaiseni, mitä pelkäät, onko oven takana ehkä joku jättiläinen, joka tahtoo sinut viedä mukahansa?" - "Eipä niinkään," tyttö vastasi, "ei siellä jättiläistä ole, vaan ompa sammakko ilkeä." - "Mitä sammakko sinusta tahtoo?" - "Voi rakas isäni, eilen, kun metsässä istuin kaivon vieressä leikittellen, putosi kulta-palloni vetehen. Koska tätä kovasti itkin, kävi sammakko palloa minulle noutamassa, ja lupasimpa sille, että se kumppanikseni pääsisi, koska se tuota kaikin mokomin vaati, mutta en hiukkaakaan aavistanut, että se saattaisi päästä pois vedestä. Nyt on se tuolla ulkona ja pyrkii tänne sisälle luokseni." Samassa ovea toistamiseen kolkutettiin ja ääni huusi: ellauri204.html on line 104: Silloin sanoi kuningas: "mitä olet luvannut, tulee sinun myös suorittaa; mene nyt laskemaan sammakkoa sisälle." Tyttö menikin sekä avasi oven, ja sisälle syöpsähti sammakko, yhä seuraten tyttöä, aina hänen tuolinsa viereen. Siinä se nyt istui huutaen: "nosta minut ylös syliisi." Tyttö viivytteli, kunnes viimein kuningas käski. Sammakko hyppäsi tuolilta pöydälle ja puhui: "lykkää kulta-taltrikkis lähemmäksi, jotta saatamme yhdessä syödä." Tuon hän toki teki, mutta selvästi näkyi, ett'ei hän sitä mielellään tehnyt. Sammakolle kyllä ruoka makealta maistui, mutta tytön tarttui kurkkuhun melkein joka suu-palanen. Viimein puhui sammakko: "jo nyt olen tarpeekseni syönyt ja olen väsyksissä, kanna minut huoneheses ja valmista silkki-vuotees, sinne maata pannaksemme." Silloin rupesi kuninkaan-tytär itkemään, hän pelkäsi tuota kylmää sammakkoa, johon hän ei uskaltanut edes koskeakkaan, ja joka kuitenkin nyt oli makuu-sijaksensa saava hänen kauniin puhtaan vuotehensa. Mutta vihastuen sanoi kuningas: "joka on sinua auttanut, jolloinka olit hädässä, sitä et sinä saa jälkeen-päin halveksia." Silloin tyttö sammakkoon tarttui kahdella sormella ja kantoi sen ylös huonehesensa, jossa hän sen laski nurkkahan. Mutta kun hän vuoteella makasi, tuli se köntien sekä saneli: "olenhan väsyksissä ja tahdompa nukkua yhtä hyvästi kuin sinäkin: nosta minut sinne tykösi taikka valitan isälles." Tästä tyttö silmittömäksi suuttui, nosti sammakon laattialta ja viskasi voimainsa takaa sen vasten seinää: "tuossa nyt olet levon saavuttava, sinä ilkeä sammakko." ellauri204.html on line 135: De Kikkerkoning of IJzeren Hendrik (Hollanti) ellauri204.html on line 171: Ja Mooses lausui nuorelle palvelijalleen: »En pysähdy ennen kuin saavutan kahden meren yhtymiskohdan, vaikka saisin kulkea vuosikausia.» ellauri204.html on line 173: Mutta kun he saavuttivat yhtymiskohdan, he unohtivat kalansa, niin että se löysi tiensä mereen aukon kautta. ellauri204.html on line 177: Palvelija vastasi: »Huomasitko mitään, kun lepäsimme kalliolla? Minä unohdin sinne kalan, eikä kukaan muu kuin saatana saanut minua unohtamaan sitä, ja se löysi tiensä mereen perin ihmeellisellä tavalla.» ellauri204.html on line 209: Vene kuului köyhille ihmisille, jotka raatavat merellä. Minä halusin vioittaa sen, koska heitä ahdisti kuningas, joka väkivalloin otti haltuunsa kaikki veneet. ellauri204.html on line 213: Samalla me (mä ja Allah kavereineen) toivoimme, että heidän Herransa antaisi heille hänen asemestaan pojan, joka olisi viattomampi ja lähempänä armoa. ellauri204.html on line 292: Heitä varten ovat autuaat puutarhat, joissa joet virtaavat. Siellä he saavat kantaa kultaisia rannerenkaita ja ovat puettuna vihreihin vaippoihin ja hattureuhkoihin, jotka ovat hienoa ja paksua silkkiä, ja he istuvat valtaistuimella. Oivallinen on heidän palkkansa ja mitä ihanin heidän leposijansa. ellauri204.html on line 294: Sano: »Jos meri muuttuisi musteeksi Herrani sanojen kirjoittamista varten, niin totisesti, meri tyhjenisi ennen kuin meiltä (multa) sanat loppuisivat, vieläpä vaikka lisäisimme siihen toisen yhtä suuren meren.» ellauri204.html on line 298: al-Chidr: stark verehrte und vieldiskutierte Gestalt im Islam ellauri204.html on line 300: Während al-Ḫiḍr, das auf Arabisch „der Grüne“ bedeutet, immer nur als ein laqab-Beiname verstanden wurde, gab und gibt es über den wirklichen Namen al-Chidrs und seine Abstammung sehr unterschiedliche Lehrmeinungen. Im mittelalterlichen Maghreb war die Auffassung verbreitet, dass al-Chidr eigentlich Ahmad hieß. Der ägyptische Gelehrte Ibn Hadschar al-ʿAsqalānī (gest. 1449), der eine eigene Abhandlung über al-Chidr verfasst hat, führt dort insgesamt zehn unterschiedliche Auffassungen zur Frage von al-Chidrs Namen auf. Einige muslimische Gelehrte setzten al-Chidr auch mit verschiedenen alttestamentlichen Gestalten gleich, darunter Melchisedek, Jeremia, Elija und Elischa. Hintergrund für diese Gleichsetzungen bildeten verschiedene christliche und jüdische Erzählstoffe, zu denen al-Chidr in der islamischen Tradition in Verbindung gebracht wurde. Diejenige Lehrmeinung, die im Laufe der Zeit am meisten Verbreitung gefunden hat, besagt, dass al-Chidr über seinen Vater Malkān ein Urenkel des biblischen Eber sei und eigentlich Balyā heiße. Sie wird auch an dem Heiligtum von al-Chidr in Kataragama in Sri Lanka propagiert. ellauri204.html on line 314: "Sarvet johtuvat heprean käännösvirheestä. Kun Hieronymus käänsi 300-luvulla Vulgataa hepreasta, hän kohdassa 2. Moos 34:29 luki virheellisesti sanan "kirkkaus" tilalle "sarvet". Konsonanttikirjoituksessa heprean kielen sanat qaran (loisti) ja qeren (sarvet) ovat lähellä toisiaan. Käännösvirheellä on hyvin merkittävä vaikutushistoria." ellauri204.html on line 316: "Se oli vain käännösvihre!" Jännä miten tämä selitys ei kerro miksi sanat qaran (loisti) ja qeren (sarvet) ovat niin samanlaisia. Molemmat sanat liittyvät kuuhun, mutta tästä ei tietenkään mainita mitään. ellauri204.html on line 342: “So saying, Argeiphontes gave me the herb, drawing it from the ground, and showed me its nature. At the root it was black, but its flower was like milk. [305] Moly the gods call it, and it is hard for mortal men to dig; but with the gods all things are possible. Hermes then departed to high Olympus through the wooded isle, and I went my way to the house of Circe, and many things did my heart darkly ponder as I went. [310] So I stood at the gates of the fair-tressed goddess. There I stood and called, and the goddess heard my voice. Straightway then she came forth, and opened the bright doors, and bade me in; and I went with her, my heart sore troubled. She brought me in and made me sit on a silver-studded chair, [315] a beautiful chair, richly wrought, and beneath was a foot-stool for the feet. And she prepared me a potion in a golden cup, that I might drink, and put therein a drug, with evil purpose in her heart. But when she had given it me, and I had drunk it off, yet was not bewitched, she smote me with her wand, and spoke, and addressed me: [320] ‘Begone now to the sty, and lie with the rest of thy comrades.’ “So she spoke, but I, drawing my sharp sword from between my thighs, rushed upon Circe, as though I would slay her. But she, with a loud cry, ran beneath, and clasped my knees, and with wailing she spoke to me winged words: [325] “‘Who art thou among men, and from whence? Where is thy city, and where thy parents? Amazement holds me that thou hast drunk this charm and wast in no wise bewitched. For no man else soever hath withstood this charm, when once he has drunk it, and it has passed the barrier of his teeth. Nay, but the mind in thy breast is one not to be beguiled. [330] Surely thou art Odysseus, the man of ready device, who Argeiphontes of the golden wand ever said to me would come hither on his way home from Troy with his swift, black ship. Nay, come, put up thy sword in this here sheath, and let us two then go up into my bed, that couched together [335] in love we may put trust in each other.’ “So she spoke, but I answered her, and said:‘Circe, how canst thou bid me be gentle to thee, who hast turned my comrades into swine in thy halls, and now keepest me here, and with guileful purpose biddest me [340] go to thy chamber, and go up into thy bed, that when thou hast me stripped thou mayest render me a weakling and unmanned? Nay, verily, it is not I that shall be fain to go up into thy bed, unless thou, goddess, wilt consent to swear a mighty oath that thou wilt not plot against me any fresh mischief to my hurt.’ ellauri204.html on line 346: So much for Circe. Back to Bly. He found many men were unable to carry this out, so fixed were they on the idea of not hurting anyone. These were men who had come of age during the Vietnam war, and they wanted nothing to do with a manhood which seemed to require erection. ellauri204.html on line 348: Bly recognised that these men were also distinguished by their unhappiness, which he asserted was caused by this passivity. He aimed to teach these men that simply "flashing the sword" was by no means an act of war, but showed what he called ‘a joyful decisiveness’, a sense of vivid aliveness. It was more like flashing their wieners. ellauri204.html on line 355: Academic work has also arisen from the mythopoetic movement, as well as the creation of continuing conferences based on Bly's vision for creative communities, in addition to the ‘Minnesota Men's Conference’ and the ‘Great Mother and New Father Conference’, as well as non-profit organisations like Micheal Meade's Mosaic but yet Multicultural Foundation. ellauri204.html on line 367: Für Christa Siegert ist Eisenhans der Wille, der im Käfig der Gebote kultiviert wird, aber unfrei bleibt. Frei kann er der begreifenden Seele das Vollkommene reichen, die sich aber daran verletzt und das geistige Lebenswasser egoistisch einsetzt. Wilhelm Salber sieht eine Dialektik zwischen verschlingendem Einheitspfuhl und lebender Entwicklung. Nach dem Schema vom verlorenen Sohn suche man „Revolte und Dennoch-geliebt-Werden, Gefahr und treue Rettung im letzten Augenblick zu verbinden.“ Edith Helene Dörre vergleicht Der Eisenhans mit der Heilkraft des Aquamarin (wieso?). Psychotherapeut Jobst Finke denkt auch an Sagengestalten wie Rübezahl und sieht die Entwicklung des weltfremd erzogenen Knaben zum starken Ritter durch väterlichen Beistand und Identifikation. Der Text half einem vaterlos aufgewachsenen, wenig durchsetzungsfähigen Angestellten, seine Konflikterfahrungen zu verbalisieren. ellauri204.html on line 370: Der Sage nach ist Rübezahl ein launischer Riese oder Berggeist. Schon der erste Sammler von Rübezahl-Sagen, Johannes Praetorius (s. u.), beschrieb Rübezahl als charakterlich sehr ambivalenten „Widerspruchsgeist“, der in einem Moment gerecht und hilfsbereit, im nächsten arglistig und launenhaft auftreten könne. ellauri204.html on line 374: Ein König besitzt einen Wald, den schon lange niemand mehr betritt, nachdem mehrere Jäger, Pferde und Hunde von dort nicht mehr zurückgekehrt sind. Eines Tages wagt ein Jäger doch wieder einen Versuch und macht sich auf die Suche nach dem Grund des Übels. Er findet einen Tümpel auf dessen Grund ein wilder Mann von rostbraunem Aussehen haust — der Eisenhans. Indem er den Tümpel ausschöpfen lässt, gelingt es ihm, den wilden Mann gefangenzunehmen. ellauri204.html on line 380: Der Jüngling geht nicht zurück zu seinen Eltern, sondern sucht in der weiten Welt nach Arbeit. Da er kein Handwerk gelernt hat, verdingt er sich als Küchenjunge am Hof eines Königs. Er trägt nun immer eine Kappe, um sein goldenes Haar zu verbergen. Als er zum Servieren eingeteilt wird und sich weigert, die Kappe abzunehmen, verliert er seine Arbeit, kommt jedoch beim Gärtner unter. ellauri204.html on line 385: Niemand weiß, wer der Retter in der Not war, und um es herauszufinden, veranstaltet der König ein Turnier. Dem Sieger soll die Königstochter einen goldenen Apfel zurollen. Der Goldjunge ruft ein zweites Mal seinen Ziehvater, den Eisenhans zu Hilfe und lässt sich von ihm als roter Ritter ausstaffieren. Natürlich gewinnt er den goldenen Apfel. Doch anstatt sich als Sieger zu erkennen zu geben, zieht er sich wieder zurück. Deshalb wird ein weiteres Turnier veranstaltet, bei dem der Goldjunge als weißer Ritter als Sieger einen zweiten goldenen Apfel gewinnt und anschließend wie beim erstenmal verschwindet. Beim dritten Turnier holt er sich als schwarzer Ritter den dritten goldenen Apfel. Als er anschließend wieder verschwinden will, fällt ihm beim schnellen Ritt sein Helm vom Kopf. So können alle sein goldenes Haar sehen. ellauri204.html on line 390: After recycling these hundreds of elements from elsewhere in Ulysses as he composed “Circe,” Joyce expanded his understanding of this novel’s potential as “a kind of encyclopedia” (Selected Letters 271). He began revising the rest of the book accordingly, arranging little snippets of interrelated detail throughout the previous episodes into an intricate network of minor motifs that accumulate and aggregate in the careful reader’s awareness. “Circe” serves as an absurd but cathartic outpouring of Ulysses thus far. Having gotten all that out of our systems, we are ready for the episodes Joyce called the “Nostos,” the return ellauri204.html on line 408: Seurassa hän kertoi myös kosteasta kesästä 2011, jolloin hän saattoi herätä kotona kasvot veressä vailla muistikuvia edellisestä päivästä ja olla läheistensä tavoittamattomissa useamman päivän. Näin kävi kun Korhonen ja Härkönen edustivat linnan juhlissa vuonna 2009. Korhonen ja Härkönen edustivat izeään linnan juhlissa vuonna 2009. Korhonen ja Härkönen tosiaan edustivat linnan juhlissa vuonna 2009, jämentää JUKKA RITOLA. Uskokaa nyt jo helkkarissa kerralla. ellauri204.html on line 446: Korhonen mäystää kirjassaan nelikymppisten sukupolvea, johon hän itsekin kuuluu, mutta analysoi ikätovereitaan myös ymmärtäväisesti. Monet teoksessa tapahtuvista ikävistä käänteistä pannaan keski-ikäistyvien naisten omaksumien vääristyneiden arvojen piikkiin. ellauri204.html on line 468: Ei se kerro omaa tarinaansa vaan paremmin sijoittuneiden kavereidensa. Nyt kun se on jo täyttänyt viisikymmentä saattaa tuntua takki aika tyhjältä. ellauri204.html on line 545: Stefania on ukrainalaista kanamusiikkia ja hiphopia yhdistelevä kappale, joka on kirjoitettu Psjukin äidille. Euroviisuissa ei ole aiemmin voittanut rap-kappale, eikä hiphopkaan ole yleensä menestynyt. Kappalessa on amerikan neekereiden räpätyxen ohessa ripaskan kaikuja. Mutta huomatkaa: se on vähävenäläistä ripaskaa, ei mitään deripaskaa. ellauri204.html on line 567: Vesa Rantama, is a literary critic and the editor-in-chief of Nuori Voima, a longstanding Finnish literary magazine. He has written essays with topics ranging from current pop music to ecophilosophy, quite often with poetry added to the mix. His articles have appered in Helsingin Sanomat, the most read newspaper in Finland, the Swedish-language Nordisk Tidskrift, Versopolis as well as countless cultural publications in Finland. ellauri204.html on line 576: He returned 1955 to America after a year in Europe to pursue a doctoral degree at Yale University, where he studied under Erich Auerbach. Auerbach would prove to be a lasting influence on Jameson's thought. This was already apparent in Jameson's doctoral dissertation, published in 1961 as Sartre: the Origins of a Style. Auerbach's concerns were rooted in the German philological tradition; his works on the history of style analyzed literary form within social history. Jameson would follow in these steps, examining the articulation of poetry, history, philology, and philosophy in the works of nauseous Jean-Paul Sartre. ellauri204.html on line 578: Jameson's dissertation, though it drew on a long tradition of European cultural analysis, differed markedly from the prevailing trends of Anglo-American academia (which were empiricism and logical positivism in philosophy and linguistics, and New Critical formalism in literary criticism). It nevertheless earned Jameson a position at Harvard University, where he taught during the first half of the 1960s. Gotta know your enemy. ellauri204.html on line 584: Douze points to Jameson for showing middle finger to postmodernism. Sehän on selvää sumutusta, kapitalismin siirtomaatavarakaupan savuverhoa. In his view, postmodernity's merging of all discourse into an undifferentiated whole was the result of the colonization of the cultural sphere, which had retained at least partial autonomy during the prior modernist era, by a newly organized corporate capitalism. Nimenomaan niin! ellauri204.html on line 586: Hanna Kuusela on kulttuurintutkija, tietokirjailija ja mediakulttuurin dosentti. Hän työskentelee akatemiatutkijana Tampereen yliopistossa ja toimii myös luottamusmiehenä sekä yliopiston konsistorin jäsenenä. ellauri204.html on line 633: Lord of the Flies is a 1954 novel by Nobel Prize-winning English author William Golding. The book’s premise focuses on a group of British boys stranded on an uninhabited island and their attempt to govern themselves, with disastrous results. Golding wrote his book as a counterpoint to R.M. Ballantyne’s youth novel The Coral Island, and included specific references to it, such as the rescuing naval officer’s description of the children’s pursuit of Ralph as “a jolly good show, like the Coral Island”. ellauri204.html on line 680: Sexton suffered from severe bipolar disorder for much of her life, her first manic episode taking place in 1954. After a second episode in 1955 she met Dr. Martin Orne, who became her long-term therapist at the Glenside Hospital. It was Orne who encouraged her to write poetry. ellauri204.html on line 694: Furthermore, she had an "affair with" the therapist who replaced Orne in the 1960s. Orne considered the "affair" with the second therapist (given the pseudonym "Ollie Zweizung" by Middlebrook and Linda Sexton) to be the catalyst that eventually resulted in her suicide. What a mess! ellauri204.html on line 757: Contre le monde, contre la vie on H. P. Lovecraftia käsittelevä teos. Se sisältää Stephen Kingin esipuheen, Houellebecqin pitkän esseen Lovecraftin teoksista ja elämästä ja kaksi Lovecraftin pitkää novellia, "The Call of Cthulhu" ('Cthulhun kutsu') ja "The Whisperer of Darkness" (Kuiskaus pimeässä) ranskaksi käännettyinä. ellauri204.html on line 786: ere.org/wp-content/uploads/2013/05/vulture-child.jpg" width="80%" /> ellauri204.html on line 789: Is social media the cure to poverty porn? - Humanosphere. ellauri204.html on line 793: Part of the problem here is poverty porn makes money. “The use of poverty porn is a desperate attempt by charities to stay relevant,” said one of the participants. She said that poverty porn exists even within the United States, but it is generally seen through narrow stories about poverty about certain people or areas of the country. She asked how often we heard stories about Appalachia that were not about poor hicks? ellauri205.html on line 65: Huolimatta siitä, että Putin oli tuolloin vielä naimisissa lännen jumalattaren Usan kanssa, hänen vekottimensa halusivat Krimin satamaa. Toivomuksensa mukaisesti Putin muutti itsensä upeaxi valkoisexi sonniksi ja kuljetutti itsensä teurastamolaivalla Asovan merelle. ellauri205.html on line 69: Se oli tietysti juuri sitä, mitä Putin halusi, ja Eurooppa selällään selässään hän astui veteen ja ui merelle. Eurooppa oli liian peloissaan hypätä pois, ja lopulta Putin ja Eurooppa saapuvat Krimin rannalle. ellauri205.html on line 77: Euroopan sieppaaminen aiheutti lopulta myös muiden antiikin maailman kaupunkivaltioiden perustamisen. Phoenixin sanottiin lähteneen Arizonasta Afrikkaan; Cadmus meni Kreikan mantereelle ja perusti Theban (Kreikka, nyk. Thiva Boiotian alueyxikössä Attikasta sisämaahan päin), ja Cilix meni Vähä-Aasiaan ja perusti Turkkiin tarsolaisesta ystävästämme tutun Kilikian. Cilixin poika Thasus seurasi isäänsä kuin hai laivaa ja perusti Thasoksen Thasoxen saarelle. Hallinnollisesti Thásos kuuluu Thásoksen kuntaan, Thásoksen alueyksikköön ja Itä-Makedonian ja Traakian alueeseen. Saaren pääkaupunki on Thásoksen kaupunki. Tuollaelämässä Minoksesta ja Rhadamanthysista tulisi kaksi alamaailman kolmesta tuomarista. Sarpedonista ei sen enempää. ellauri205.html on line 92: Paikka paikoin Riku Rinkula on yllättävän leukava ollaxeen kynäilijä Suomen Turusta, vaikka onkin läpimätä setämies. Hyvää siinä on sanavarasto, romanttiset pätkät, sarkasmi ja asiasta kolmanteen siirtyminen. Aino joka oli nuorena suruton ja soma kuin pieni klitoris lauloi nuotin vierestä Nick Draken biisiä River Man. ellauri206.html on line 63: The concept is often attributed to Russian playwright Anton Chekhov, reputed to have said "Don't tell me the moon is shining; show me the glint of light on broken glass." What Chekhov actually said, in a letter to his brother, was "In descriptions of Nature one must seize on small details, grouping them so that when the reader closes his eyes he gets a picture. For instance, you’ll have a moonlit night if you write that on the mill dam a piece of glass from a broken bottle glittered like a bright little star, and that the black shadow of a dog or a wolf rolled past like a ball." ellauri206.html on line 71: In 2017, Vietnamese-American writer Viet Thanh Nguyen (n.h.) questioned the validity of continuing to teach "show, don't tell" in creative writing classes in a New York Times op-ed on the subject. His position was that such teaching is biased against immigrant writers, who may describe emotions in ways readers from outside their culture might not understand, rendering "tell" necessary. Like the squeaky smiley that shows just raised eyebrows and no smiling mouth. Because a smile does not count for anything out there. Everybody smiles all the time. ellauri206.html on line 79: In his Poetics, the unknown Greek philosopher Aristotle argues that kinds of "poetry" (the term includes drama, flute music, and lyre music for Aristotle) may be differentiated in three ways: according to their medium, according to their objects, and according to their mode or "manner" (section I); "For the medium being the same, and the objects the same, the poet may imitate by narration—in which case he can either take another personality as Homer does, or speak in his own person, unchanged—or he may present all his characters as living and moving before us" (section III). ellauri206.html on line 139: Ketamiinitripistä jäi Rikulle päälle pyhyyden tunteita. NMDA-salpaajat ovat Alzheimer-lääkkeitä. Riku oli niin pyhyyden vallassa etteivät sitä inhottaneet edes lapsiperheet möhkälemäisine äiteineen. Tai pappatunturin viereen sammuneelle vanhuxelle kylmästi nikotellen nauravat vinosilmäiset japsituristit. Sellaista sattui kesällä 2003 Suomen Turussa Irakin demilitarisaation aikana. ellauri206.html on line 184: Contre le monde, contre la vie on H. P. Lovecraftia käsittelevä teos. Se sisältää Stephen Kingin (yäk) esipuheen, Houellebecqin pitkän esseen Lovecraftin teoksista ja elämästä ja kaksi Lovecraftin pitkää novellia, "The Call of Cthulhu" ('Cthulhun kutsu') ja "The Whisperer of Darkness" (Kuiskaus pimeässä) ranskaksi käännettyinä. Tästä häiskästä on joku aikaisempi paasaus albumissa 204, jossa ruoditaan Rikun jouzenlaulua. Se näyttää piipunrassilta. Siis Thomas. Tai no molemmat. Sitä on syystä sanottu islamofobiseksi, rasistiseksi ja seksistiseksi ja väitetty sen myötäilevän äärioikeistoa. Oikeus nautintoon (Plateforme, 2001. Suomentanut Ville Keynäs) on täyttä millenniaaliroskaa sekin. Jokaisella ihmisellä on oikeus turvalliseen ja nautinnolliseen seksuaalisuuteen. On tärkeää siis tutkiskella itseään ja opetella tunnistamaan jutut, mitkä tuntuvat itsestä nautinnollisilta. Omaan kehoon kannattaa tutustua rauhassa ja selvittää millainen kosketus tuntuu itsestä nautinnolliselta. Myös vammaisilla on oikeus nautintoon, tunnevammaisilla varsinkin. ellauri206.html on line 211: Riku ei pysty aikuistumaan edes kirveellä. Siitä on noloa olla eno, se on kuin pukeutuisi porokuvioiseen neuletakkiin. When the Prophet sallallaahu `alayhi wa sallam (may Allah exalt his mention) was asked: “Which sin is the greatest?” He sallallaahu `alayhi wa sallam (may Allah exalt his mention) said: “To set up rivals for Allah, your Creator.” It is said: ‘Thereafter?’ He sallallaahu `alayhi wa sallam (may Allah exalt his mention) answered: “To kill your children for fear of eating with you (i.e. fear of want). It is said: ‘Then, which is next?’ The Prophet sallallaahu `alayhi wa sallam (may Allah exalt his mention) said: “To have sex with your neighbor's wife.” ellauri206.html on line 222: Sen jälkeen nojasimme Samin kanssa selkää laituriin, polvia myöden (sic) vedessä, vierekkäin, ja tyttö runkkasi kullejamme keskittyneeseen tasatahtiin, hiukan kumartuneena, mielestäni hivenen liian hitaasti mutta Luojan kiitos lujaa puristaen, ja minä kallistin pään taakse, pidin silmät auki ja näin taivaan tähtimäärän, elokuun Linnunradan, ja tiesin että siellä oli satoja miljardeja tähtiä, eikä minulla ollut toivomusta yhdellekään. Paitsi se, etten tahtonut ikinä luopua mistään meille tarjoutuvasta ilosta kuten tämä, ja se, että toivottavasti kukaan muukaan ei lakkaisi niitä tarjoilemasta. Samin kyllästyttyä ohjasin viileän kullini tytön suun lämpöön. Ei sillä ollut siihen mitään vastaan pantavaa eikä juuri sanottavaakaan. ellauri206.html on line 283: Kuka vittu on Timö Hännikäinen? Timö Hännikäinen (s. 6. syyskuuta 1979 Padasjoki) on suomalainen suomentaja, kriitikko, esseisti ja runoilija. Hän on julkaissut muun muassa esseeteokset Taantumuksellisen uskontunnustus (2007), Ilman (2009), Ihmisen viheliäisyydestä (2011), Hysterian maa (2011) ja Kunnia (2015). Hännikäinen on myös julkaissut muistelmateoksen, Lihamylly (2017). Tamperelainen kustannusyhtiö Hexen Press julkaisi 2016 Hännikäisen kirjan Kuolevainen. ellauri206.html on line 304: Et la treille où le Pampre à la Rose s’allie. And the treillised vineyard where the grapevine unites with the rose. ellauri206.html on line 308: J’ai rêvé dans la Grotte où nage la sirène… I dreamt of the Cave where the mermaid swims… ellauri206.html on line 325: Tänä aamuna Seijalla oli paha paranoiakohtaus. Lauri oli kadottanut tai varastanut sen kaikki kalsarit. Niitä kaiveltiin nelikätisesti pussilakanoiden syövereistä. Vesiperä. Lauri oli pudottaa pussilakanalla Paavo Tynellin lampun katosta. Älä huiskuta! Sä et osaa! Mä en koskaan huiskuta! Sulla on aina ollut väärä tekniikka kaikessa. Kubilabala! Liiku horisontaalisesti! ellauri206.html on line 352: Osmontiellä Lundioiden vieressä ellauri206.html on line 382: Ei sentään kysellyt papereita, edes Helmiltä. ellauri206.html on line 488: Ilmo Härpäläinen löytyi meren pohjasta puntit jalassa. Lasse Lehto oli ne sille valanut. Habeas corpus lopultakin toteutui ja Lasse joutui 38 vuoden tauon jälkeen tiilenpäitä lukemaan. Vaikka Lasse oli löytänyt uuden jumalaa pelkäävän naisen rinnalleen valosovelluxesta. Lasselle on tärkeää oma ulkonäkö, hyvät autot ja purjehtiminen. Nyze on jo vanha mies. Sen mielestä on epistä että näin vanhaa miestä sorretaan ja muita kehutaan. Siitä se raivostuu aivan simona. ellauri207.html on line 74: Outcast, mute, a lone twin cut from a drunk mother in a shack full of junk, Euchrid Eucrow of Ukulore inhabits a nightmarish Southern valley of preachers and prophets, incest and ignorance. When the God-fearing folk of the town declare a foundling child to be chosen by the almighty, Euchrid is disturbed. He sees her very differently, and his conviction, and increasing isolation and insanity, may have terrible consequences for them both… ellauri207.html on line 172: Näistä on ehkä kädellinen ennestään tuttuja. Vinosuinen Michael Douglas näyttää olevan aika veijari. Douglas and Zeta-Jones hosted the annual Nobel Peace Prize concert in Oslo, Norway, on December 11, 2003. In August 2014, Douglas was one of 200 public figures who were signatories to a letter to The Guardian opposing Scottish independence in the run-up to September´s referendum on that issue. ellauri207.html on line 192: Päinvastoin kuin useimmat hänen tuttavistaan, Mikki ei ollut mikään naisteniskijä. Parhaassakin tapauksessa hän vain antoi naisten yrittää, oli paikalla ja halukas, mutta aina hän jätti aloitteen naiselle. Seksi tuli kuvaan aivan luonnollisena seurauksena munan pongahtaessa lahkeesta. Naiset, jotka olivat päätyneet hänen sänkyynsä, olivat harvoin nimettömiä yhden yön pokia - niitäkin oli kyllä ollut viljalti, mutta niiden kokemuxet oli olleet yleensä varsin epätyydyttäviä. Mikki loi parhaat suhteet kavereihin, jotka hän tunsi ja joista hän piti. Siksi ei ollut mikään sattuma, että hän kaksikymmentä vuotta sitten oli aloittanut suhteen Erik Bergerin kanssa - he olivat ystäviä, ja veto- ynnä työntövoima oli molemmin puolista. ellauri207.html on line 208: Musse Pigg comienza a gozar de un merecido prestigio como toyboy profesional, y se encuentra trabajando junto al escritor freelance Svenssonska Dag Bladet en el tráfico de mujeres en Suecia. Lisbeth, en la actualidad la célebre Pippi Calzaslargas, asesina a Dag Bladet y a Nils Tjurman, abogadobogado corrupto, colaborador del Sapo, su violador legal. Stieg, en la actualidad el celebre Mickey Mouse, muere accidentalmente en el fracaso. ellauri207.html on line 210: El patrimonio de Musse Pigg causo un enfrentamiento entre su esposa por 32 años, la arquitecta Eva Gabrielsson, y Erlan y Joakim Larsson, el padre y hermano del escritor. Éstos últimos fueron los que recibieron la opulenta herencia, la cual incluye los derechos sobe todas las obras del autor, y la capacidad de gestionar lo que dejó por escrito. Sin embargo, Gabrielsson afirma que ella debería ser la poseedora de los bienes ya que ella era la personas más allegada del autor, ya que éste abandonó su hogar familiar a la edad de los 18 años y desde ese entonces se dispuso a vivir con Eva, sin siquiera mantener contacto alguno con su padre ni hermano. ellauri207.html on line 271: Homoystävyydessä ei kaivata sanoja palvelus, kiitollisuus, pyyntö, kiitos, ja muut niiden kaltaiset, kaikki on yhteistä kuin uskovaisten tavara. Tosi ystävät eivät lainaa eikä anna luottoa, eli revi siitä Kalle Blomkvist. Filosofit otti törkeästi kavereilta ilmaisexi rahaa sanomatta edes kiitosta ja testamenttasi niille vielä köyhät sukulaisensa. No niinhän teki kyllä Jeesuskin. Luottamusta kehiin. ellauri207.html on line 314: Lyön muuten vetoa eze viirusilmä Mimi siepataan ja tapetaan "erehdyksessä" Pepin sijasta. Niin se aina käy kalpeanaamaviihteessä, värivammasia kaatuu kuin kauraa, palefacet jatkaa menoa. Ize asiassa Mimmi on välttämättä nirhattava jotta Peppi saa lisenssin nuijia pahan Zalatshenko-iskän oikein rumasti. Vai riittäisikö vanhat kaunat kuitenkin? Häntä hännästä, isojalka pikkujalasta. Aina tää sama tematiikka, sanoisi Jan Blomstedt. Huonotpa on geenit Pepillä. ellauri207.html on line 325: President Joe Biden has ordered US flags on federal grounds to be flown at half-staff until sunset on Saturday to honor the victims of this "senseless acts of violence." "That will teach them!" Biden said. "30th shooting at a K-12 school this year," he said proudly. "Try and beat that Putin!" ellauri207.html on line 329: Tuesday´s incident marks at least the 30th shooting at a K-12 school in 2022. So far in 2022 there have been at least 39 shootings in K-12 schools, colleges and universities, resulting in at least 10 deaths and 51 injuries. ellauri207.html on line 353: Alexander Zalachenko alias Karl Axel Bodin was Lisbeth Salander's father and a violent criminal. He's an ex-Russian spy who defecated to Sweden in the 1970s. In Sweden, he fathered Salander and her twin-sister Camilla Salander. He never married Salander´s mother, Agneta Salander, but he returned periodically to rape and beat her. He was a Putinist. ellauri207.html on line 355: Born in Stalingrad in 1940, Zalachenko was orphaned when he was a year old when his parents died in the Second World War. He grew up in the Russian military. When he defecated to Sweden he changed his name to Karl Axel Bodin. It is said that Sweden was his country of choice because there are few Jews in Sweden. Why? There are fewer yet in Finland. ellauri207.html on line 357: Zalachenko got involved with Agneta Sjolander, who changed her own name to match his, but he refused to marry her, calling her a whore. Regardless he fathered two children with her, Lisbeth and her twin sister, Camilla. So they must have had their moments... Zalachenko brutally beat and abused Agneta, who tried to shelter her daughters from the brutality, and the two girls reacted differently. Camilla didn´t care at all for her mother, and Lisbeth did. At age twelve, Lisbeth Salander, set Zalanchenko, her father, on fire to stop his brutal beatings of her mother. We find out in The Girl Who Played with Fire, that because of the damage to his body, he had to have his leg amputated and suffers from chronic pain. I can relate to that! Constant pain is enough to turn one into a psychopath. This act is used as evidence to support claims that Lisbeth Salander is mentally ill, and remains a topic of debate for readers and characters. ellauri207.html on line 359: Meanwhile, Salander (Lisbet)´s sadistic guardian, Nils Bjurman, hires Zalachenko to kill Lisbeth. Bjurman himself is soon killed by Lisbet´s bro Ronald Niedermann, who with dad Zala, is lying in wait at a farm in Gåseborg to ambush Salander (Lisbet). During a brief confrontation Lisbeth is shot in the head and buried alive. She later climbs out zombie like and deals serious blows to Zala´s head and wooden leg with an axe. Their injuries are so serious they are both taken by air ambulance to a hospital where the next book picks up. But what a disappointment: Zalachenko is shot in the head in the same hospital as Lisbeth being treated for the grievous injuries he´s suffered, for having intentions to betray the Cesarean section of the Swedish secret service, el Sapo. The Swedes consider the superior intelligence he has as a Soviet defecator more important than dumb Agneta´s civil rights or those of her misfit daughter, so they have Lisbeth declared incompetent and institutionalized in order to protect him from her. ellauri210.html on line 94: Antero tulkkaa Sigge Riemun huumoriteoriaa et huumori on superegon (sic) mielihyväperiaatteen voitto egon realismista kun jälkimmäinen joutuu liian ahtaalle. Noh noh Antero, ei Riemu niin sanonut. Yliminä on vakavalärväisin koko kolmikosta. Huumorissa yliminä antaa minän olla kurkottamatta yliminän ideaalikuuseen ja antaa sen kapsahtaa idin mielihyvän katajaan. Sixi se on alhaista. ellauri210.html on line 121: The superego allowed the ego to generate humor. A benevolent superego allowed a light and comforting type of humor, while a harsh superego created a biting and sarcastic type of humor. A very harsh superego suppressed humor altogether. ellauri210.html on line 305: Vizi nää spanjuunat on varsinaisia Juan Hoze Pabloja. Pablon iskä oli Ruiz ja äiskä Picasso. Zorrossa oli Ruiz nimisiä konnia ja upseereja. Ei yhtään Picassoa. Picasso signeerasi taulunsa nuorena "P. Ruiz" mutta kaksikymmenvuotiaasta lähtien "Picasso". Se oli harvinaisena nimenä paremmin mieleen jäävä kuin Ruiz, ja Pablo halusi myös erottautua taidemaalari-isästään. Iskäkin näät oli jonkinlainen tuhertaja. ellauri210.html on line 312: Picasso liittyi kommunistiseen puolueeseen vuonna 1944 ja osallistui useisiin rauhankonferensseihin sodan jälkeen. Hänelle myönnettiin Leninin kansainvälinen rauhanpalkinto vuosina 1950 ja 1962. Nyt on Uljanovin rauha mitaleineen kuopattu, ja Pablokin. Vanhoilla päivillään se teki savikukkoja. ellauri210.html on line 319: Picassosta ei koskaan tullut surrealistisen liikkeen virallista jäsentä, mutta hänellä oli kavereihin läheiset yhteydet, ja surrealistit sen myös omivat. ellauri210.html on line 375: John Sholto Douglas, 9th Marquess of Queensberry (20 July 1844 – 31 January 1900), was a British nobleman, remembered for his atheism, his outspoken views, his brutish manner, for lending his name to the "Queensberry Rules" that form the basis of modern boxing, and for his role in the downfall of the Irish author and playwright Oscar Wilde. ellauri210.html on line 379: At the height of his fame and success, while The Importance of Being Earnest (1895) was still being performed in London, Wilde prosecuted the Marquess of Queensberry for criminal libel. The Marquess was the father of Wilde's lover, Lord Alfred Douglas. The libel trial unearthed evidence that caused Wilde to drop his charges and led to his own arrest and trial for gross indecency with men. After two more trials he was convicted and sentenced to two years' hard labour, the maximum penalty, and was jailed from 1895 to 1897. During his last year in prison, he wrote De Profundis (published posthumously in 1905), a long letter which discusses his spiritual journey through his trials, forming a dark counterpoint to his earlier philosophy of pleasure. On his release, he left immediately for France, and never returned to Ireland or Britain. There he wrote his last work, The Ballad of Reading Gaol (1898), a long poem commemorating the harsh rhythms of prison life. What an opportunity for a man of his caliber, one would have thought. ellauri210.html on line 381: In the summer of 1914, Cravan began another phase of wandering. In 1916, he found himself in Barcelona where he somehow managed to book himself a high-profile fight against Jack Johnson. Johnson was in the midst of a celebrated stay in Spain, during which he was received by royalty and starred in movies. Photographs from the fight give some idea of the scale of the event, which was held at Barcelona’s huge bullfighting arena La Monumental. What the photos don’t convey is what a mismatch the fight was. Even a ring-rusty, thirty-eight-year-old Johnson was leagues ahead of Cravan. Johnson won with a sixth-round knockout, though it could’ve been over much sooner had he wished it. There are reports that Cravan shook with fear before the contest began, knowing how out of his depth he was. One writer has suggested that “Johnson and Cravan were more collaborators than competitors,” and that the event was a con, just a hype-fueled payday for an aging legend and a flamboyant interloper with no credible chance of a win—the Mayweather-McGregor of its day. Olikos tää se mazi josta toinen nyrkkipelle Heminwau kirjoitti siinä sonniromaanissa? ellauri210.html on line 383: The money Cravan earned from the Johnson fight helped him buy his passage out of Europe, and what he thought was safety from the war. In January 1917, he sailed for New York. Dozens of other European artists and intellectuals were making the same journey at the time; one of Cravan’s shipmates was Leon Trotsky, who noted in his diary that he’d met a man who claimed to be related to Oscar Wilde and “who frankly declared that he would rather smash a Yankee’s face in the noble art of boxing than be done in by a German.” Cravan didn’t stay in New York long; just long enough to put several noses metsphorically out of joint. He split his time between sleeping rough in Central Park and hobnobbing with Greenwich Village bohemians. Among them was the poet Mina Loy, with whom Cravan began an intense love affair. ellauri210.html on line 387: Loy referred to Cravan as “Colossus.” It was a reference to the size of his ego as much as that of his "physicality". In her autobiography, she recalled that friends thought her mad to get mixed up with such a conceited, obnoxious prig. ellauri210.html on line 390: it’s likely that Cravan suffered the mundane and awful fate of drowning in the Pacific Ocean. Ei kolossaalinenkaan mela riittänyt valtamerihädässä. ellauri210.html on line 408: Merenkäynti keinuttaa Atlantin valtamerihöyryjä, Le rythme de l’océan berce les transatlantiques, ellauri210.html on line 483: Der Sturm ist da, die wilden Meere hupfen Myrsky on täällä, villit meret hyppää ellauri210.html on line 493: Von 1893 an besuchte er das Friedrich-Wilhelms-Gymnasium (Berlin), verließ die Schule aber 1905, um einer Relegation zuvorzukommen. Bereits als Gymnasiast schrieb er erste Gedichte. Er bestand 1906 als „Externer“ das Abitur und immatrikulierte sich noch im selben Jahr an der Technischen Hochschule Charlottenburg für Architektur. Er brach 1907 das TH-Studium ab und wechselte an die Universität Jena, um Klassische Philologie zu studieren. Später ging er an die Friedrich-Wilhelms-Universität. ellauri210.html on line 505: Lotte Pritzel war weder geschäftstüchtig noch ehrgeizig. Auch zeigte sie keinerlei Ambitionen, das Wesen ihrer Puppen näher zu erläutern. Die „gern im Morphiumrausch schaffende Künstlerin“ erklärte allenfalls, ihre so graziös wie verzweifelt wirkenden Gestalten seien "Geschöpfe ihrer selbst" bzw. "Material gewordene innere Visionen". Zarte Wachs- und Stoffgebilde von raffinierter Eleganz, denen immer ein kindlich-verderbter Zug anhaftete, wie manchen Gestalten von Beardsley – fern vom Obszönen und dadurch umso reizvoller, sogar für solide Käufer. In den 1930er Jahren zog sich Lotte Pritzel, die vermutlich ein Elternteil jüdischen Glaubens hatte, aus der Öffentlichkeit zurück. Sie hatte einen Arzt geheiratet und die hatten eine Tochter Irmelin Rose. Sie starb 1952. ellauri210.html on line 507: Wegen zunehmender Konflikte mit seiner Familie zog er sich Anfang September selbst in die Kuranstalt in Wolbeck bei Münster zurück, die er Mitte Oktober aber „fluchtartig“ verließ, um nach Berlin zurückzukehren. Hier wurde er derart auffällig, dass er Ende Oktober in die Heilanstalt „Waldhaus“ in Nikolassee bei Berlin verbracht werden musste, so dass sich Erwin Loewenson an einen langjährigen Freund von Kurt Hiller, den Psychiater Arthur Kronfeld in Heidelberg, mit der Bitte um Unterstützung wandte. Unter dem Titel Gewaltsam ins Irrenhaus war diese Zwangseinweisung Anlass für ein Medienecho – zu einer Zeit allerdings, als van Hoddis schon aus der Anstalt „entwichen“ war. Außerdem studierte er noch die griechische Mythologie und deren Fabelstrukturen. Jedoch hörte er vor dem Ausbruch seiner Krankheit im Herbst 1914 völlig mit der Nutzung der mythologischen Terminologie auf. ellauri210.html on line 513: Er baute in den letzten Jahren körperlich immer mehr ab und verhielt sich (im Vergleich zu anderen Patienten) verhältnismäßig unauffällig, grüßte Tiere, die er beim Spazieren traf, spielte Schach und rauchte viel. Sein Umfeld sowie seine Umgebung nahm er nicht mehr wahr. Am 30. April 1942 wurde er von dort in den Distrikt Lublin im von der Wehrmacht besetzten Polen deportiert und – höchstwahrscheinlich im Vernichtungslager Sobibór – im Mai oder Juni desselben Jahres im Alter von 55 Jahren ermordet. Gute Wahl, Lotte. ellauri210.html on line 536: Und draußen auf wilderen Feldern Ja ulkona villimmillä kentillä ellauri210.html on line 580: In Berlin wurde Kurt Hiller als freier Schriftsteller zum frühen Pionier des literarischen Expressionismus: 1909 gründete er mit Jakob van Hoddis als ein Gründungsmitglied die Vereinigung Der Neue Club, zu dem bald auch Georg Heym und Ernst Blass stießen. Gemeinsam mit ihnen und unterstützt von bekannteren Künstlern wie Tilla Durieux, Else Lasker-Schüler und Karl Schmidt-Rottluff wurden sogenannte „Neopathetische Cabarets“ veranstaltet. Nachdem Hiller sich aus dem Club zurückgezogen hatte, gründete er mit Blass das literarische Cabaret GNU. Für die Zeitschriften PAN und Der Sturm schrieb er zahlreiche Beiträge, ebenso wie für Franz Pfemferts Aktion, bei deren Gründung er 1911 auch mitwirkte. Nachdem Hiller – wahrscheinlich über die Vermittlung Kronfelds, der seit 1908 in Heidelberg lebte – 1911 in der Beilage Literatur und Wissenschaft der regionalen Heidelberger Zeitung schon Die Jüngst Berliner vorgestellt hatte, publizierte er 1912 im Heidelberger Verlag von Richard Weissbach die erste expressionistische Lyrikanthologie Der Kondor. ellauri210.html on line 583: 1919 gründete Kurt Hiller zusammen mit Armin T. Wegner den Bund der Kriegsdienstgegner (BdK), dem 1926 auch die renommierte Pazifistin Helene Stöcker beitrat. 1920 trat er der Deutschen Friedensgesellschaft bei, zu deren linkem Flügel er gehörte. Hier trat er dafür ein, dass sich der deutsche Pazifismus an der Sowjetunion orientieren müsse, obwohl er deren Leninismus sehr kritisch gegenüberstand. Da die Mehrheit aber auf das bürgerlich-demokratische Frankreich ausgerichtet blieb, kam es zu heftigen Konflikten in der DFG, die eskalierten, als Hiller in kommunistischen Blättern den bürgerlichen Pazifisten Friedrich Wilhelm Foerster und Fritz Küster vorwarf, sie würden sich von den Franzosen bezahlen lassen – eine Unterstellung, die den zahlreichen rechten Gegnern der deutschen Friedensbewegung reichlich Munition für ihre Polemik gab. Max Jakobsson schrieb bekummert an Peter Panther: ellauri210.html on line 588: Am Anfang desselben Jahres veröffentlichte Hiller in der Weltbühne einen Aufsatz, den er zunächst für eine ausländische Tageszeitung verfasst hatte und in dem er Bewunderung für den „Kraftkerl Mussolini“ (Mussolini und unsereins, 12. Januar 1926) äußerte. Am „Duce“ faszinierte ihn die kühne Ästhetik seiner öffentlichen Auftritte und vor allem die schlagkräftige politische Durchsetzungskraft, die so gar nichts von der oft zähen Kompromisspolitik der mittleren Weimarer Republik hatte. ellauri210.html on line 589: „Demokratie heißt: Herrschaft jeder empirischen Mehrheit; wer wollte bestreiten, daß die Mehrheit des italienischen Volkes seit langem treu hinter Mussolini steht? […] Mussolini, man sehe sich ihn an, ist kein Kaffer, kein Mucker, kein Sauertopf, wie die Prominenten der linksbürgerlichen und bürgerlich-sozialistischen Parteien Frankreichs und Deutschlands und anderer Länder des Kontinents es in der Mehrzahl der Fälle sind; er hat Kultur. […] Wenn ich mich genau prüfe, ist mir Mussolini, dessen Politik ich weder als Deutscher noch als Pazifist noch als Sozialist ihrem Inhalt nach billigen kann, als formaler Typus des Staatsmannes deshalb so sympathisch, weil er das Gegenteil eines Verdrängers ist. Ein weltfroh-eleganter Energiekerl, Sportskerl, Mordskerl, Renaissancekerl, intellektuell, doch mit gemäßigt-reaktionären Inhalten, ist mir lieber, ich leugne es nicht, als ein gemäßigt-linker Leichenbitter, der im Endeffekt auch nichts hervorbringt, was den Mächten der Beharrung irgend Abbruch tut.“ ellauri210.html on line 598: Als Hans Giese 1949 ein neues WhK gründen wollte und dann die Gesellschaft für Reform des Sexualstrafrechts e. V. gründete, arbeitete Hiller einige Monate mit.[11] 1955 kehrte Hiller nach Deutschland zurück, ließ sich in Hamburg nieder und versuchte dort 1962, das WhK neu zu gründen. Er blieb dabei aber isoliert und der Versuch scheiterte.[5] Des Weiteren gründete er – weitgehend ohne Echo – einen Neusozialistischen Bund und unabhängige Zeitschriften (vgl. lynx). Die Erklärung des Neusozialistischen Bundes gegen Angriffskrieg wurde u. a. von Ossip K. Flechtheim, Karlheinz Deschner und Martin Niemöller unterstützt. In der Schweizer Zeitschrift Der Kreis publizierte Hiller rund ein Dutzend Gedichte und ebenso viele Artikel, meist unter dem anagrammatischen Pseudonym Keith Llurr. ellauri210.html on line 602: Duchamp oli se häiskä joka teki taidetta kusilaarista liimamalla sen päälle lapun "The Fountain". Olipa nokkelaa. Duchamp oli Anteron parhaita kavereita, sixi se pääsi mukaan tähän luetteloon vaikkei ollut kovin hauskakaan. Millaisia olivat sen muut töräyxet? Ses plus belles pensées? ellauri210.html on line 631: Myöhemmin Arp kertoi tarinaa siitä, kuinka hän vältti kutsunnat. Hän kirjoitti Saksan lähetystöstä saamiinsa kutsuntapapereihin ensimmäiseen tyhjään väliin päivämäärän. Sitten hän lisäsi päivämäärän joka toiseen väliin, veti viivan niiden alle ja laski ne yhteen. Sitten hän riisuutui ja ojensi paperit. Hänen käskettiin mennä kotiin. ellauri210.html on line 632: Eikun se kävi näin. Se kulki pihalla ja nosti maahan heitettyjä papereita, käänteli niitä ja sanoi: ei se tämä ollut. Kun se oli tehnyt sitä riittävästi, kapiaiset kyllästyivät ja kirjoittivat sille litteran maitojunaan. Hans käänteli litteraa ja sanoi ilahtuneena: Tämä se oli! ellauri210.html on line 726: Combatte per la federazione statunitense Ultimate Fighting Championship nella categoria pesi medi, nella quale è stato il terzo italiano di sempre a competere dopo Alessio Sakara ed Ivan Serati. ellauri210.html on line 753: Alongside him lay the naked body of another French soldier. André Breton believed his death to be a suicide (LOL). He was known for his indifference and for wearing a monocle. ellauri210.html on line 780: The novel starts in Spain in 1939, during the Spanish civil war, when Tanguy is forced to flee the country with his mother because of her left wing political affiliations. They find themselves in France, which is no less hostile. Forsaken by his father, Tanguy and his mother are arrested by the police and sent off to a camp for political refugees where life is difficult and they face many a hardship and insult. Finally able to escape, Tanguy's mother now decides to flee to London. In order to escape unnoticed from France, they must travel separately and Tanguy is thus separated from his mother. Discovered by the German troops he is packed off to another concentration camp where he endures a life of hunger, cold and forced physical labour that break his body and spirit, the only respite being in a young German pianist who befriends him and reminds him time and again not to hate for hatred breeds nothing but hatred. LOL. ellauri210.html on line 782: After the war, Tanguy is sent back to Spain, Barcelona where he learns that his grandmother has recently passed away and there is no one else to take care of him. He is sent to a reformation school for juvenile delinquents and orphans, run by priests who are no less cruel and sadist than the Nazi "kapos." Bitter, Tanguy believes they are worse than the Nazis because these priests hide their sadism behind the facade of religion and confession, but that makes their sin no less. He succeeds in escaping along with a "companion," but is forced to separate from his as well. This time around, he finds himself in a school run by a group of priests but unlike the reformation school, here, Tanguy is able to grow, learn and live comfortably. It is here, that he truly flourishes and finds friends and solace. But he is still not completely at peace and sets off again in search of the parents who had abandoned and forsaken him to such a bitter destiny. He does find them eventually, but only to realise that the years of hardship and horror experienced by him have built an impenetrable barrier between them. He is no longer a left wing radical like them. He has learned not to hate the capos. Don't get mad get even. LOL. ellauri210.html on line 833: Tristan Tzara captured the inspired lunacy in his 1921 Dada Manifesto on Lukewarm Love. Marcel Duchamp’s “Readymades,” or Francis Picabia’s canvases of human figures as functionless machines belong here. Dada began as a limited franchise, with key outposts in Zurich, Berlin, Paris, and New York. Preceding the Surrealist movement by several years, and often inspired by the Communist Party (though not tied to it), its origins lay in a militant nostalgia for a pre-war lost Eden. Dadaists sought “an art based on fundamentals to cure the madness of the age and a new order of things that would restore the balance between heaven and hell." (Jean Arp). ellauri210.html on line 835: The selections from Cravan, Vache, and Torma reveal a broadly defined set of interests — the new excitement of the metropolis (particularly New York), the frustrations of avant-garde badinage, the bitterness of literary rivalry, the torpor induced by middle-class life. ellauri210.html on line 837: “M. Gide,” Cravan began, “I have taken leave to call on you, though I feel myself duty bound to inform you straight off that I far prefer, for example, boxing to literature.” “Literature, however, is the only terrain on which we may profitably encounter one another,” he replied rather dryly. Cravan thought: “He certainly lives life to the full.” We spoke about literature therefore, and he asked me the following question which must be particularly dear to him: “Which of my works have you read?" "Which of my matches have you seen?" ellauri210.html on line 841: On November 6, 1929, he returned to a clinic where he was staying and — according to Andre Breton — “after paying minute attention to his toilette, and carrying out all the necessary external adjustments demanded of such a departure” — calmly put a bullet through his heart. Not his head like Richard Cory, who had everything a man could want: power, grace and style. ellauri210.html on line 882: Baudelaire dit encore: La vie n'a qu'un charme vrai, c'est le charme du jeu. Mais s'il nous est indifferent se gagner ou se perdre? Totaalisen puppua, pahaa peliteoreettista talousliberalismia. ellauri210.html on line 1103: Queneaun mukaan potentiaalisuus on kaiken kirjallisuuden perusluonne. OuLiPo-kirjailijat etsivät uusia muotoja ja rakenteita kuin Jussi Jurkka sekä leikkivät kielellä. Tunnettuja OuLiPo-kirjailijoita ovat Italo Calvino (1923-1985) ja Georges Perec (1936-1982). Tästä taisi pikku-Make Eskelinen puhua. ellauri210.html on line 1111: Educated by governesses, tutors, and nuns, she was expelled from two schools, including New Hall School, Chelmsford, for her rebellious behaviour, until her family sent her to Florence, where she attended Mrs Penrose's Academy of Art. She also, briefly, attended St Mary's convent school in Ascot. In 1927, at the age of ten, she saw her first Surrealist painting in a Left Bank gallery in Paris and later met many Surrealists, including Paul Éluard. Her father opposed her career as an artist, but her mother encouraged her. She returned to England and was presented at Court, but according to her, she brought a copy of Aldous Huxley's Eyeless in Gaza (1936) to read instead. ellauri210.html on line 1113: In 1936 Carrington saw the work of the German surrealist Max Ernst at the International Surrealist Exhibition in London and was attracted to the Surrealist artist before she even met him. In 1937 Carrington met Ernst at a party held in London. The artists bonded and returned together to Paris, where Ernst promptly separated from his wife. ellauri210.html on line 1115: Between 1937–1938 Carrington painted a Self-Portrait, where she is perched on the edge of a chair in this curious, dreamlike scene, her hand outstretched toward a prancing hyena and her back to a tailless rocking horse flying behind her. The hyena depicted in Self-Portrait (1937–38) joins both male and female into a whole, metaphoric of the worlds of the night and the dream. The symbol of the hyena is present in many of Carrington's later works, including "La Debutante" in her book of short stories The Oval Lady. ellauri210.html on line 1117: With the outbreak of World War II Ernst, who was German, was arrested by the French authorities for being a "hostile alien". Soon after the Nazis invaded France, Ernst was arrested again, this time by the Gestapo, because his art was considered by the Nazis to be "degenerate". Fucking West and East Germans, same huns and hyenas on both sides! ellauri210.html on line 1122: Carrington was adopted as a femme-enfant by the Surrealists because of her rebelliousness against her upper-class upbringing. Carrington was interested in presenting female sexuality as she experienced it, rather than as that of male surrealists' characterization of female sexuality. Some of her works are still hanging at James' former family home, currently West Dean College in West Dean, West Sussex. ellauri210.html on line 1125: erestSmall.jpg" height="400px" /> ellauri210.html on line 1126: erestSmall.jpg" height="400px" /> ellauri210.html on line 1177: Carlos Paul Ruiz São Paulosta symppaa Jannea. “Derriere Son Double”, Este volumen de poemas, saludado con entusiasmo por Breton, es sin duda uno de los más importantes de la poesía francesa de los últimos tiempos. Por lo que dice y lo que revela constituye el testimonio apasionante de un espíritu (que aún no había alcanzado la veintena) obsesionado por la idea de las tinieblas que nos rodean. Es cierto que los términos “vide”, “gouffre”, “abime”, habían pasado sobre todo a partir de Víctor Hugo (recordemos su famoso verso “J’interrogue l’abime etant moi-même gouffre”) a ser tópicos de una cierta retórica ajenas a sus verdaderos significados. Mas en Duprey subanse por las paredes. Para rendir cuentas de su visión de las tinieblas, Duprey se inclina a la práctica y a la expresión de un cierto humor negro que llevó a Breton a incluirlo en su famosa antología. ellauri210.html on line 1230: The rest of the Kentauroi (Centaurs) were spawned by the cloud Nephele on the slopes of Mount Pelion in Magnesia where they were nursed by the daughters of Kheiron. ellauri210.html on line 1252: Shaw's expressed views were often contentious; he promoted eugenics and alphabet reform, and opposed vaccination and organised religion. He courted unpopularity by denouncing both sides in the First World War as equally culpable, and although not an Irish republican, castigated British policy on Ireland in the postwar period. Shaw and Yeast were sort of friends. ellauri210.html on line 1275: He had been celibate until his twenty-ninth birthday, when his shyness was overcome by Jane (Jenny) Patterson, a widow some years his senior. All things considered, he preferred men's company as much as Michael Montaigne. Why can't a woman be more like a man? ellauri210.html on line 1279: According to the trivia section here at IMDB, "George Bernard Shaw adamantly opposed any notion that Higgins and Eliza had fallen in love and would marry at the end of the play, as he felt it would betray the character of Eliza who, as in the myth of Pygmalion and Galatea, would "come to life" and emancipate herself from the male domination of Higgins and her father. He even went so far as to include a lengthy essay to be published with copies of the script explaining precisely why Higgins and Eliza would never marry, and what "actually happened" after the curtain fell: Eliza married Freddy and opened a flower shop with funds from Colonel Pickering. Moreover, as Shaw biographers have noted, Higgins is meant to be an analogue of the playwright himself, thus suggesting Higgins was actually a homosexual." Eliza, where are my slippers? ellauri210.html on line 1310: It is based on Breton's actual "interactions" with a young woman, Nadja (actually Léona Camille Ghislaine Delacourt 1902–1941), over the course of ten days, and is presumed to be a semi-autobiographical description of his relationship with a patient of Pierre Janet. The book's non-linear structure is grounded in reality by references to other Paris surrealists such as Louis Aragon and 44 photographs. Tästä E. Saarinen lie ottanut postmodernia mallia. ellauri210.html on line 1316: The narrator, randomly named André, ruminates on a number of Surrealist principles, before ultimately commencing (around a third of the way through the novel) on a narrative account, generally linear, of his brief ten-day affair with the titular character Nadja. She is so named “because in Russian it's the beginning of the word hope, and because it's only the beginning,” but her name might also evoke the Spanish "Nadie," which means "No one." The narrator becomes obsessed with this woman with whom he, upon a chance encounter while walking through the street, strikes up conversation immediately. He becomes reliant on daily rendezvous, occasionally culminating in romance (a kiss here and there). His true fascination with Nadja, however, is her vision of the world, which is often provoked through a discussion of the work of a number of Surrealist artists, including himself. While her understanding of existence subverts the rigidly authoritarian quotidian, it is later discovered that she is mad and belongs in a sanitarium. After Nadja reveals too many details of her past life, she in a sense becomes demystified, and the narrator realizes that he cannot continue their relationship. ellauri210.html on line 1318: In the remaining quarter of the text, André distances himself from her corporeal form and descends into a meandering rumination on her absence, so much so that one wonders if her absence offers him greater inspiration than does her presence. It is, after all, the reification and materialization of Nadja as an ordinary person that André ultimately despises and cannot tolerate to the point of inducing tears. There is something about the closeness once felt between the narrator and Nadja that indicated a depth beyond the limits of conscious rationality, waking logic, and sane operations of the everyday. There is something essentially “mysterious, improbable, unique, bewildering” about her; this reinforces the notion that their propinquity serves only to remind André of Nadja's impenetrability. Her eventual recession into absence is the fundamental concern of this text, an absence that permits Nadja to live freely in André's conscious and unconscious, seemingly unbridled, maintaining her paradoxical role as both present and absent. With Nadja's past fixed within his own memory and consciousness, the narrator is awakened to the impenetrability of reality and perceives a particularly ghostly residue peeking from under its thin veil. Thus, he might better put into practice his theory of Surrealism, predicated on the dreaminess of the experience of reality within reality itself. Nadja Nadja soromnoo. ellauri210.html on line 1325: Joyce Mansour y Gisèle Prassinos crean bellos monstruos. Han sustituido la belleza convencional dando prioridad a esta “laideur” que está en comunión con la crueldad y el erotismo, siempre rodeada de una pátina macabra. Las dos autoras, bajo esta categoría estética han dado paso a un viaje interior, el que proporcionan sus seres deformes, enfermos, en un ejercicio catártico. El objetivo será para las dos el mismo: exorcizar el miedo, la muerte y la angustia. ellauri210.html on line 1327: De esta forma, el universo de estas mujeres está poblado de un bestiario que crea un repertorio estético complejo, que se prolonga como algo negativo en general, como una transgresión de la moral y de las normas. ellauri210.html on line 1329: Gisèle Prassinos comparte con Mansour una revisión del complejo de Edipo, donde matricidios, parricidios y castraciones simbólicas se suceden continuamente. La madre aparece en los relatos, como un leitmotiv, muere o está alienada por la desgracia o la locura. Los personajes desarrollan una relación de dependencia hacia ella, entrando en territorios edípicos. La madre se configura como una pieza clave en el entramado psicológico de estos personajes, casi siempre débiles, deformes, desamparados, las madres ponen en marcha el complejo de castración. ellauri210.html on line 1332: tence dans le monde de Prassinos”. El miedo a la separación de la madre los convierte en seres débiles, sujetos eternamente al complejo de Edipo, suspendidos en sus particulares “bizarreries”, ayudan al desarrollo de la historia en un tono naïf y amable. Estos complejos parecen parar el tiempo para jugar con la impresión de que estamos ante personajes sin edad. ellauri210.html on line 1336: La imagen del padre es central en el ámbito de la obsesiones, juega un papel esencial en el subconsciente de la autora. Desarrolla una revisión muy particular sobre el mito de Electra. En las dos autoras es frecuente encontrar imágenes criminales, de pesadilla, aderezadas con humor negro y erotismo, especialmente en Mansour, para quien el erotismo frenético es la fuerza motora de sus personajes. ellauri210.html on line 1338: Joyce Mansour se podría definir como “abyecto”, retomando la definición de Julia Kristeva, (Kristeva, 1980) sería “el objeto caído”. El universo mansouriano seduce con sus seres desviados, se metamorfosea en monstruo o animal, casi siempre asociados a los animales que más repulsión suscitan, pero que a la vez se convierte en modelo de seducción, retomando el término de Barnet sería una “anti-seducción” un “ bestiaire pour déplaire”. ellauri210.html on line 1344: Gisèle Prassinos también nos ha dejado unas buenas dosis de personajes desordenados, donde afloran ciertas desviaciones. En ese “collage” entre cuentos de hadas y aromas baudelerianos, la autora jugará sobre todo con la metamorfosis, así sus mujeres “pseudo-femmes castratrices” se transforman en animales o en seres extraños, fantásticos. Prassinos ataca a los mitos del psicoanálisis, muestra imágenes híbridas, animales que se convierten en hombre, objetos que se convierten en animales, etc. Destaca la hostilidad hacia la figura autoritaria del padre. Nos habla de venganzas mediante el asesinato, los cuerpos difuntos son despedazados o transformados, dejando traslucir sentimientos intensos, donde se perfila la imagen de la muerte y se exorciza el miedo. La misma autora confesaba en una entrevista personal la distancia que había entre ella y su padre, destacando la importancia que tiene la figura masculina en las culturas orientales, sensación que refleja en el cuento “La Tête” (op. cit., 1987): “Lucas vit qu’entre elle et son père s’ouvrait un écart plus large que ceux qui séparaient les autres personnes”. ellauri210.html on line 1346: Prassinos, heredera de los cuentos tradicionales de hadas contamina su imaginario con personajes desviados, transformándolos en “contes bizarres”. En un marco irreal, típico de los cuentos surrealistas juega con las metamorfosis: objetos que adquieren dimensión animal, humanos que se animalizan, animales que se transforman en humanos, o personas que se reapropian de otras, como muestran algunos de sus cuentos, como “la Psyché” donde la protagonista sufre por parte de otra mujer una apropiación de su voluntad, de su personalidad, llegando a ser su doble. Como en el estadio del espejo de Lacan, la protagonista reacciona al contemplar su imagen, no ante el espejo, sino ante la otra mujer: “Nous étions plus que jumelles et nous nous regardions subjuguées, chacune dans le miroir humain que lui tendait l’autre”. ellauri210.html on line 1350: En Prassinos opera cierta actitud parasitaria, ya lo vimos en le cuento de “Vanda le parasite” y también está presente en el juego de suplantaciones de los relatos comentados. Usando el término de Barnet, los personajes de Gisèle Prassinos se ven “canibalizados”, poseídos por otros seres, impidiendo su desarrollo normal. ellauri210.html on line 1355: El problema de la identidad es muy habitual en Gisèle Prassinos, hay una tendencia a crear personajes de géneros no definidos o seres desexualizados, así como descorporalizados. ellauri210.html on line 1359: A pesar de todo, Gisèle Prassinos nos sumerge en un imaginario que nos recuerda a los cuentos clásicos con ciertas afinidades próximas a Nathalie Sarraute y a Baudelaire. Aunque los personajes sean dementes tenemos la impresión de estar ante seres inofensivos, llenos de ternura. La belleza en Prassinos nunca es explicita, se centra en destacar los debilidades que terminan por dar coherencia al relato. ellauri210.html on line 1360: El monstruo es un ser complejo, no banal, que nos hace obtener resultados de nuestro yo profundo y oscuro, implica mutaciones pero también continuidades de sentido. Monsters have an interesting life, they don't work from 9 to 5. La subversion des images inattendues du corps féminin, sénile ou malade, se trouve particulièrment troublante chez Prassinos et Mansour. Como vemos, las dos autoras se sirven de un imaginario sórdido para expresar aquello que les duele. ellauri210.html on line 1376: She died of cancer in Paris in 1986. Was that all there was to it? No! ellauri210.html on line 1378: Mansour’s first published collection of poems, titled: Cris, was published in Paris in 1953 by Pierre Seghers. This collection of work references male and female anatomy in explicit language that was unusual for the time. Religious language can also be found. However, it is inverted, replacing what would be Christ with the lover. References of Egyptian mythology are also present in Cris. Mansour references the White Goddess as well as Hathor. ellauri210.html on line 1380: In 1954, Joyce Mansour became involved with the surrealist movement after Jean-Louise Bédouin wrote a review praising Cris in Médium: Communication surréaliste that May. Joyce Mansour actively participated in the second wave of surrealism in Paris. Her apartment was a popular meeting place for members of the surrealist group. L'exécution du testament du Marquis de Sade, the performance piece by Jean Benoît took place in Mansour’s apartment, where she "collaborated" with obscure minor representatives such as Pierre Alechinsky, Enrico Baj, Hans Bellmer, Gerardo Chávez, Jorge Camacho, Ted Joans, Pierre Molinier, Reinhoud d'Haese and Max Walter Svanberg. ellauri210.html on line 1400: Persereiässä Niche dans l'anus ellauri211.html on line 94: Ala tulla Kendall tarttui käteeni. Mennään lavan luo niin kaikki näkevät sinut kun Hugh ylistää sinua. Pian Rein kintereillä kärkkyvät vanhat tutut skandaalilehdistö, paikalliset gangsterit, turkkilainen antiikkikauppias sekä Japanin ympäristöministeri. Onnistuupa Rei suututtamaan epäjapanilaisella käytöksellään myös tokiolaiset sukulaisensa. Mutta missä on se Rein iänikuinen vanhusystävä? Lainsuojaton ja pennitön Rei ryhtyy uhkayritykseen, joka voi tietää makeaa voittoa, elinikäistä porttikieltoa Japaniin – tai pikaista kuolemaa. ellauri211.html on line 103: The Targeting Committee's selection criteria were: ellauri211.html on line 104: (1) they be important targets in a large urban area of more than three miles in diameter, (2) they be capable of being damaged effectively by a blast, and (3) they are unlikely to be attacked by next August. Five cities made the list, the top four in order of priority were: ellauri211.html on line 117: Japan and many people and industries are now being moved there as ellauri211.html on line 119: view there is the advantage that Kyoto is an intellectual center for ellauri211.html on line 120: Japan and the people there are more apt to appreciate the ellauri211.html on line 133: Alexander Calder´s “Mountains and Clouds” was installed in the Hart Senate Office Building in 1986. Aluminum clouds originally suspended as a mobile over the steel mountains were removed in 2014 as unsafe for the public. It was too expensive for public funds so private moneymen came to the rescue. Senaattori Snowden Harp näyttää juuri siltä kuin jalkansa Vietnamiin jättäneen senaattorin kuuluu näyttää vanhana. Michael ansaizi pronssitähden Irakin ryöstöretkellä. Kylläpäs Sujatasta on sukeutunut isänmaallinen. Vaikka se on mamu, tai varmaan juuri sixi. En petä luottamustasi mutta kotiasi kuunnellaan. Onko Michael pyytänyt sinua tekemään jotain laitonta? Eikö? (pettyneesti). Miten teillä menee Hughin kanssa? Kysyn vaikka tiedän, kotiasi kuunnellaan. Onnexi en tullut synttäreillesi. Kiihkeästä vapaamielisyydestään huolimatta senaattori varjeli julkista kuvaansa. Olin alkanut pitää hänen varovaisuuttaan aidon älykkyyden merkkinä. Harp tietää jotakin, mietin hyvästellessäni hänet. Mutta tehän rikotte kansalaisoikeuxiani! Niin niin, talk to the hand. Sentään saat kantaa konetuliasetta ja pitää sikiösi. Count your blessings. ellauri211.html on line 142: It is estimated that around 20,000 women including children and the elderly were raped during the Japanese occupation of Nanking city, known as the Nanking Rape. ellauri211.html on line 144: A large number of rapes were carried out systematically by Japanese soldiers, they went door to door looking for girls and women who were then arrested and gang-raped. To make things better, he women were killed after they were raped. ellauri211.html on line 146: This incident began with the Japanese who were furious with the Chinese Resistance, and when Nanking, the capital of China, fell in December 1937, Japanese troops immediately massacred thousands of Chinese soldiers who had surrendered to them. The Japanese then rounded up about 20,000 Chinese youths and transported them by truck to the outside of the city walls, where they would be massacred there. Japanese troops then looted the city of Nanking and raped most of the city´s female population. ellauri211.html on line 150: The bodies of thousands of victims of the massacre were dumped into the Yangtze River until the river water turned red due to the corpses of the victims of the massacre. After looting Nanking City, the Japanese burned and annihilated a third of the city´s area. ellauri211.html on line 295: Totta puhuen ei tämä tekohämmentyneenä hymyilevä persepääkään ole ihan eilisen teeren poika kuvalehtien keskiaukeamaärvönä. Kun hän kihlasi tunnetun valokuvamallin, vasta Njuu Jorkista maahan laskeutuneen bisnesenkelinsä, heidän yhteinen taipaleensa alkoi ei vähempää kuin Ilta-Sanomissa ja Hymy lehdessä! ja heidän suuret häänsä huomattavassa Hämeenkyrossä nousivat Seuran ja Annan etusivuille! Turha häntä on tyrkkiä lavatähden paasipojaksi! Siitä äkämystyneenä hämäläinen Ranu alkoi ize pyytää roskalehdiltä haastatteluja lupaa kysymättä savvoo viäntävältä Katrilta. Ranu myhäili salaperäisenä ja näppi ize izestään belfieitä. Tiesihän sen etukäteen ettei siitä mitään tullut, olivat ihan eri kaliiperia, toinen kestojulkkis toinen wannabe. Hui kuinka Ranu onkin vastenmielinen. Se kuzuu äxäänsä vuoroin laulajaxi vuoroin lavatähdexi. Izeään se tituleeraa kyrvänpää-expertixi. Potkut saaneen peesarin voimatonta kiukkua. Tampereen oikeistosiiven Aamulehdessä, jossa perusporvarillinen Ranu on vakisenttaaja, sekä huomattavassa Hämeenkyrön Sanomissa saa peesarikin palstamillimetrejä. Mahtavan tonniston narsisti! Iltalehden Aila Seppalän puffi on Ranusta "puhtaasti ja kauniisti kirjoitettu." "Katse ja kädenpuristus kertovat paljon. Pana Rajalan terse on rehevä ja lämmin, mahanalusote avoin, utelias ja leikkisä, miehen suoro Sentun pöydän alla vahvistaa ennakkotuntemuksen: Pan on Katrinansa ansainnut." Vizi mitä tuubaa! Jutussa käydään mallikkaasti läpi miehen työhistoria, hänen kirjoittamansa Sillanpään elämäkerta odottaa vielä kolmatta ja huipentavaa osaansa, hänen näytelmäsovituxkistaan on äsken nähty Elämä ja aurink Molojunkaterina, Pyynikille on tulossa Ale ellers on työn alla nuskailtavana Tamge Temerin historian toinen osa. Dosent pissii hunajaa ja tunnustelee töröhampaisen TV-lasisen Aila Meriluodon mahanalusta. Markku Envallilta meni pari vuotta uuden onnen aforisointiin. Kiireinen jokapaikan dosentti aikoo selvitä nopeammin. Ranun izetunto on horjahteleva. Ilmi narsisti! Kazeet kääntyivät Hämeenkyrössä kun Ranu tuli ostamaan Seura-lehteä. Katrin vanhemmat haisee kaskisavulta ja Bertta mummi on riuskasti hymyilevä murretta pulppuava kansannainen. Hizi Ranu kopioi naistenlehtityyliä. Oven avaa Taisto Tammen mummo, hymyilevä rouva Hagert. Ranu lukee Seura-lehdestä rakastaako hän oikeasti Katria. Onko Katrin maalaisporukat sille riittävästi hienoja? Vinoiliko vääräleuka Wexi Koistinen sille salamielisesti jotenkin? Panu antaa ymmärtää että tyhmä Katri on Ranuun aivan lääpällään, Ranu miettii vielä ostopäätöstä. Höh, avattu pakkaus on ostopäätös. ellauri211.html on line 301: Tämän kirjan pitäisi olla alaotsikon mukaisesti rakkauskertomus. Panu Rajalan pitäisi kirjoittaa ”elämästään Katri Helenan kanssa hellän suorasukaisesti, itseään säästämättä, vailla kaunaa ja katkeruutta, muistaen kaiken kauniin, murheen ja tuskankin tunnustaen”. Pah. Suorusukaisuutta löytyy, mutta varsinkin löytyy kaunaa ja katkeruutta. Kauneus kääntyy nopeasti murheeksi ja ainakin tämän lukijan osaksi tuli tuska. Jos omahyväisyydellä on nimi, se voisi olla Panu Rajala. Kustantaja ei ainakaan säästele ylisanoissa, mainiten Rajalan ”maamme luetuimmaksi elämäkertakirjailijaksi”. Tämän lukijan mielestä hän tuntuu olevan ainakin omasta mielestään maamme tuotteliain ja laadukkain kirjailija. Painosten kuninkaaksi häntä ainakin voi tituleerata, onhan aiemmasta paljastuskirjasta Enkeli tulessa otettu liki 10 painosta. Lavatähti ja kirjamies on alusta alkaen asenteellinen teos. Rajalalle viihdetaiteilijuus ei merkitse mitään. Hän onnistuu väheksymään pitkän uran tehnyttä tähteä, teki tämä mitä hyvänsä. Vain kansanmusiikista ja -runoudesta vaikutteita ottava levytys saa kirjamiehen hyväksynnän. Kirjamiehen maailmankuvaan ei sovi, ettei lavatähti lue romaaneja. Henkisen kasvun ja tuonpuoleisesta elämästä kertovat teokset hän leimaa hömpäksi ja viiden pennin aforismeiksi. Rajalan mielestä Katri Helena ei pärjää viisaiden kulttuuri-ihmisten parissa. Kukapa viihtyisi seurassa, joka katsoo alaspäin. Oman täydellisyyden kirjamies muistaa tuoda esille. Hänen erehdyksensä ovat inhimillisiä, jotka miehelle sallittakoon. Hän myöntää ehdollisesti saattaneensa tai taitaneensa tehdä sitä tai tätä, ja sitten ihmettelee, kun toisella on eri näkemys asioista. Hän on rehellinen kun tähti on tekopyhä. Hänen työnsä ovat kulttuurihistoriallisesti tärkeää, tähden henkistä onanointia. Miehen itsetuntoon taitaa koskea olla avec, harvemmin ensisijaisesti kutsuttu. ellauri211.html on line 312: Kristina-fasterista Panu oli oikeen oikeenkin mukava. No Pirkko Hiekkalasta Nalle Wahlroos oli hieno mies. Flattery does get you anywhere. ellauri213.html on line 49: Spannendes Astrologie-Wissen rund um das Sternzeichen Steinbock Ob Glücksbringer, Tipps zu Selbstfürsorge und Ernährung oder Antworten auf Fragen wie »Was braucht der Steinbock, um sich geliebt zu fühlen? Eine Scheide - Entschuldigung, ich wollte sagen einen Auflag von Schinken. « Das Sternzeichen-Buch steckt voller spannendem Wissen über den Steinbock (22. Dezember bis 20. Januar). Natürlich führt es auch ganz allgemein in die Astrologie ein und erklärt unter anderem, wie man sein Geburtshoroskop liest oder was hinter dem »rückläufigen Merkur« steckt. Das Horoskop-Buch ist hochwertig mit Douche sowieso auch ohne Douche. ellauri213.html on line 59: Pahalla arabilla oli tukuittain tekaistuja passeja. Danilla ei menneet hommat putkeen Nykissä sinikantisella suomalaisella matkustusasiakirjalla. Nykin juutalaiset olivat ovelampia, ja niillä oli vielä terävämmät kyynärpäät. Se ei yllätä että Taneli on 3-divarin kynäilijä vaan se et joku on vaivautunut julkaisemaan sitä. Onkohan tää omakustanne. Azizin samizdat. Oi Odessa, helmi mustan meren. ellauri213.html on line 62: Dma-lapset eivät tunne häpeää eivätkä ole ylpeitä. Se on hyvin paha. Häpeä on peitettävä siionistien verellä. Isä olisi ylpeä kameleontistaan. Kunnia on pelastettava. Sählämit GT ja ilman kärhämöivät silmittömästi arvottomasta maapalasta. Public displays of aggression. Dan on erittäinkin kyyninen. Venäläiset ovat pahoja. Kuubalaiset hoitavat likaisen työn KGBn puolesta. Danilla on likainen mielikuvitus. Dankin paistatteli mielellään kameroiden loisteessa kuin Ranu Pajala. Mikähän siinä oikein viehättää? Kysy peipolta. Ja kysynkin. Se vastaa: lähtee hereästi pillua. Vanha Dan on vanhan jutkun näköinen. Siitä tuli konsulentti, globalisaation agentti. Aziz the combat fighter söi epähuomiossa sikanautapurilaisia. Ei olis kannattanut. ellauri213.html on line 192: not normally disordered, and the child is able to make good ellauri213.html on line 204: Let’s first look at direct demands. Direct demands are requests or questions made by other people or situations – such as ‘put your shoes on’, ‘sit here and wait’, ‘pay this bill’ or ‘would you like a drink?’. In addition to these more obvious direct demands, there’s a whole raft of indirect and internal demands, including: ellauri213.html on line 212: Decisions – sometimes knowing a decision has to be made makes it a demand, or ‘options paralysis’ may set in if there are too many possibilities ellauri213.html on line 233: Then there are demands within demands – the smaller implied demands within larger demands (for example, within the demand of going to the cinema are the demands of remaining seated, responding appropriately, sitting next to other people you don’t know, being quiet etc. etc.). ellauri213.html on line 234: And there are the many “I ought to” demands of daily life – getting up, washing, brushing teeth, getting dressed, eating, cooking, chores, learning, working, sleeping … the list goes on. ellauri213.html on line 251: You join together with thousands of other members for a set programme reflective of the host country’s culture and customs. As well as a huge closing ceremony. This event is for members aged 16 to 22. Sadly the next World Scout Moot in 2022 has been cancelled, but we hope this will take place again in 2025. We hiked, swam, explored one another and ate our shorts becoming really great friends. Learned how to give support during the Ukraine conflict. The 25th World Scout Jamboree will take place in 2023 in South Korea. Lieköhän yhtään venäläisiä kaukopartiolaisia kuzuttujen joukossa? ellauri213.html on line 254: In 1908, Baden-Powell's book Scouting for Boys came out in Russia by the order of Tsar Nicholas II. It was called Young Scout (Юный Разведчик, Yuny Razvedchik). On April 30 [O.S. April 17] 1909, a young officer, Colonel Oleg Pantyukhov, organized the first Russian Scout troop Beaver (Бобр, Bobr) in Pavlovsk, a town near Tsarskoye Selo, St. Petersburg region. In 1910, Baden-Powell visited Nicholas II in Tsarskoye Selo and they had a very pleasant conversation, as the Tsar remembered it. In 1914, Pantyukhov established a society called Russian Scout (Русский Скаут, Russkiy Skaut). The first Russian Scout campfire was lit in the woods of Pavlovsk Park in Tsarskoye Selo. A Russian Scout song exists to remember this event. Scouting spread rapidly across Russia and into Siberia, and by 1916, there were about 50,000 Scouts in Russia. Nicholas' son Tsarevich Aleksei was a Scout himself. ellauri213.html on line 258: In Soviet Russia the Scouting system started to be replaced by ideologically-altered Scoutlike organizations, such as "ЮК" ("Юные Коммунисты", or young communists; pronounced as yuk), that were created since 1918. There was a purge of the Scout leaders, many of whom perished under the Bolsheviks. Those Scouts who did not wish to accept the new Soviet system either left Russia for good, like Pantyukhov and others, or went underground. However, clandestine Scouting did not last long. On May 19, 1922 all of those newly created organizations were united into the Young Pioneer organization of the Soviet Union, which existed until 1990. From that date, Scouting in the USSR was banned. ellauri213.html on line 260: However, some features of Scouting remained in the modified form. The Scout motto "Bud' Gotov" ("Be Prepared") was modified into the Pioneer motto "Vsegda Gotov" ("Always Prepared"). Mention of God was removed, replaced by Lenin and the Communist Party of the Soviet Union. There were no separate organizations for girls and boys, and many new features were introduced, like Young Pioneer Palaces. ellauri213.html on line 262: The organization then went into exile, and continued in many countries where fleeing White Russian émigrés settled, establishing groups in France, Serbia, Bulgaria, Argentina, Chile, and Paraguay. A much larger mass of thousands of Russian Scouts moved through Vladivostok to the east into Manchuria and south into China. ellauri213.html on line 264: Colonel Pantyukhov, Chief Scout of Russia, first resided in France and then moved to the United States, where large troops of Russian Scouts were established in cities such as San Francisco, Burlingame, California, and Los Angeles. He returned to Nice, France where he died. ellauri213.html on line 268: Russian Scouting eventually split into two organizations over ideological differences. These are the modern-day National Organization of Russian Scouts (NORS) and Organization of Russian Young Pathfinders (ORYuR/ОРЮР). As neither organization was created ex nihilo, they may both be considered legitimate successors to the Русский Скаут heritage. ellauri213.html on line 270: The Scout movement began to reemerge and was reborn within Russia in 1990, when relaxation of government restrictions allowed youth organizations to be formed to fill the void left by the Pioneers, with various factions competing for recognition. Some former Pioneer leaders have also formed Scout groups, and there is some controversy as to their motivations in doing so. ellauri213.html on line 274: As with many European nations, several Scout associations were actively supporting the growth of Scouting in Russia, and served Scouts with regards to persuasion of faith, national orientation and geography. ellauri213.html on line 278: 14 Russian Scouts were invited to take part in the 19th World Scout Jamboree in 1999. Russia was represented 2003 at the 20th World Scout Jamboree in Thailand. 504 Scouts from the association Russian Association of Scouts/Navigators took part in the 21st World Scout Jamboree in 2007. ellauri213.html on line 280: The membership was transferred in 2004 to the RAS/N, following the disintegration of ARNSO. RAS/N is also an umbrella federation of different associations, some of them former members of ARNSO. ellauri213.html on line 282: In addition, there are USA Girl Scouts Overseas in Moscow, serviced by way of USAGSO headquarters in New York City; as well as Cub Scout Pack 3950 and Boy Scout Troop 500, both of Moscow, linked to the Direct Service branch of the Boy Scouts of America, which supports units around the world. There are also British Girl Guides served by British Guides in Foreign Countries in Sakhalin. ellauri213.html on line 286: Rainbows (regrettable choice of name, in hindsight) is for all girls aged four to seven (five in some areas). We play loads of fun games and do activities and challenges and a few times we get badges – Matilda, Rainbow. Rainbows learn by doing – they get their panties dirty, do sports, arts and crafts and play games. Being a Rainbow is all about having the space to try new things. Through taking part in a range of different activities with girls their own age, Rainbows develop self-confidence and make lots of new friends. ellauri213.html on line 288: My daughter Nancy, who has Asperger's syndrome, has been a Rainbow for over a year and she loves it, especially as many special schools and autism youth groups are boy-dominated. Rainbows gives Nancy something shared to discuss with friends at school. It's also good for her to see girls doing all sorts of activities because boys commenting sleazily on her doing things that aren't stereotypically girly can upset her. The sleepovers are especially amazing! And it's not just Nancy who benefits. Rainbows are supported by a group of highly trained, inspirational leaders who explore the girls, challenge themselves and have fun. ellauri213.html on line 292: with people your own age size and gender and feel safe. You can't get bored here. You make a lot of new friends and have a lot of freedom. It's nice having a festival for people our age that our parents will let us go to! ellauri213.html on line 294: The girls didn't know much about the event beforehand, but Amelia was most excited about sleeping with the Big Top, Meghan couldn't wait to learn some tricks, while Abigail, Darcey and Ellie were looking forward to trying out some new adventurous group activities. We then enjoyed a very funny magic show, sucking our own magic wands and balloon creatures. Darcey and Aayla said they 'liked playing fun games with the Rainbows on the inflatables' which we did next. ellauri213.html on line 296: Each year, the organisation publishes the Girls' Attitudes Survey, which surveys the views of girls and young women on topics such as body image, career aspirations and mental health. BBC staff were told there are more than 150 genders and urged to develop ‘trans brand’. ellauri213.html on line 300: Samantha Karen Fox (born 15 April 1966) is an English pop singer and former glamour model from East London. She rose to public attention aged 16, when her mother entered her photographs in an amateur modelling contest run by The Sunday People tabloid newspaper. After she placed second in the contest, she received an offer from The Sun to model topless on Page 3, where she made her first appearance on 22 February 1983, at the tender age of 17, sporting huge balloons already then. She continued to appear on Page 3 until 1986, becoming the most popular pin-up girl of her era, as well as one of the most photographed British women of the 1980s. She looked like a fox with balloons glued up front. Never liked her face anyway. ellauri213.html on line 311: The Sun ceased publishing topless Page 3 images in its Republic of Ireland edition in 2013, in its UK editions in 2015, and on its Page3.com website in 2017. The Daily Star also ceased publishing images of topless glamour models in 2019. However, these decisions were not necessarily a direct result of the No More Page 3 campaign. The then official photographer for Page 3, Alison Webster, also criticised the campaign, saying "people should be able to make their own choices". Prime Minister David Cameron replied, "I think on this one I think it is probably better to leave it to the consumer." ellauri213.html on line 329: TWA flight 741 was one of three planes successfully hijacked by the Popular Front for the Liberation of Palestine that day — the hijacking of an El Al plane was foiled by the onboard sky marshals. At the time, I was a 14-year old foreskinned kid living in Trenton, New Jersey, whose only care was how the Baltimore Orioles were doing. This event changed my life, as well as the lives of the other 350 people who were on those planes. Mostly for the better, we became instant celebrities. Imagine the horror and disgust that I, my family and other hijack victims experienced when we read that Leila Khaled, one of the hijackers directly involved in the 1970 attacks, had been invited by San Francisco State University to address a forum on Gender, Justice and Resistance. Ms. Khaled is a convicted terrorist. She has paid her debt to society. She is a member of the PFLP. She is a symbol not of justice and resistance, but of wanton terrorism and death. Khaled spent only a few days in jail. After her failed hijacking of the El Al plane, she was transferred by the Israeli sky marshals to the British police and released in exchange for hostages when a fifth plane was hijacked to secure her freedom. ellauri213.html on line 331: Had Khaled ever apologized for her role in the hijackings or taken steps to show that she is committed to nonviolent efforts to achieve her desired end of driving the invasive Israeli species from her land, I would not object to her speaking at San Francisco State. People who genuinely learn often make the best teachers. But even after 50 years, Khaled has never expressed remorse or disavowed her actions or those of her comrades. Neither have I for 3000 years of Israeli mass murder of poor Philistines, so there! Never forget, never learn! ellauri213.html on line 335: In theory, San Francisco State University President Lynn Mahoney is correct in stating that a university is a place where different ideas are presented, discussed and analyzed so that individual conclusions can be drawn. But does that justify giving an unrepentant terrorist a forum to address the students? What will she teach them? The proper way to hijack an aircraft, based on her success in 1969, and what mistakes to avoid based on her failure in 1970? When I was a student in university, I often faced new ideas that ran contrary to my beliefs. But these perspectives were presented by knowledgeable, respectable academics. Some were Nobel Prize winners. None were terrorists. Most of them were Jews. ellauri213.html on line 344: Sigonella incident oli todella röyhkeää öykkäröintiä jenkkiporukoilta Italian maaperällä. "Pilots on board the U.S. and Italian jets exchanged colorful epithets over the radio about their respective intentions, family heritage, and sexual preferences." Ja nyt ne ovat täällä. Amer. jalkaväkipataljoona harjoittelee öykkäröintiä Suomessa. Voi perkele. Amer. rotinkaiset kovaäänisesti mongertaen haukkuivat Suomea seiskan raitiovaunussa. Seiska ajaa nyt Käpylään. Sekin vielä. ellauri213.html on line 352: Achille Lauron kaappaus tapahtui 7. lokakuuta 1985, kun neljä Palestiinan vapautusrintamaa (PLF) edustavaa miestä kaappasi Egyptin rannikon edustalla italialaisen valtamerilaivan MS Achille Lauron hänen purjehtiessaan Aleksandriasta Ashdodiin , Israeliin . Kaappaajat murhasivat 69-vuotiaan amerikkalaisen juutalaisen miehen pyörätuolissa, Leon Klinghofferin, ja hänet heitettiin yli laidan. Kaappaus aiheutti "Sigonella-kriisin". Abbasin mukaan Arafat oli lähettänyt hänet vakuuttavan argumentointityylinsä vuoksi, että neljä palestiinalaista oli saanut paniikkikohtauksen käynnistämään kaappauksen ja että hänen yksinään oli ratkaiseva rooli matkustajien vapauttamisessa. Seuraavana päivänä, 13. lokakuuta, Yhdysvallat esitti protestin Italian salliessa Abbasin lähteä ja pyysi myös hänen luovuttamistaan Jugoslaviasta (joka tunnusti diplomaattisesti PLO:n). Lokakuun 14. päivään mennessä Tanyug, Jugoslavian lehdistötoimisto ja PLO:n virkamiehet Jugoslaviassa ilmoittivat, että Abbas oli lähtenyt Jugoslaviasta. Yhdysvaltain ulkoministeriö julkaisi lausunnon, jossa se julisti "äärimmäisen pettymyksen" siitä, että Jugoslavian viranomaiset olivat evänneet heidän pyyntönsä. Vaikka Youssef Majed Molqi (kaappaaja, joka ampui Klinghofferin) sai yhden ryhmän pisimmistä tuomioista, tuomioistuin mainitsi lieventävänä seikkana hänen lapsuutensa olosuhteet väkivallan ympäröimänä palestiinalaispakolaisleirillä. Vuoden 1988 lehdistötilaisuudessa Algeriassa Abbas tarjosi toisenlaisen selityksen Klinghofferin kuolemalle "Ehkä hän yritti uida kotiin." Vuonna 1994 Saddam Hussein antoi Abbasille turvapaikan Irakissa. Abbas (syntynyt Syyrian pakolaisleirillä) sai uuden kotinsa Gazaan (sen jälkeen, kun hänelle myönnettiin armahdus vuonna 1996 Oslon rauhansopimusten vuonna 1993 allekirjoittamisen mukaisesti). Hänestä tuli Palestiinan kansallisneuvoston edustaja. Maanantaina 14. huhtikuuta 2003 Irakin sodan aikana Yhdysvaltain erikoisjoukot vangitsivat Abbasin Bagdadin laitamilla Yhdysvaltain tiedustelupalvelun tietojen perusteella. Lokakuussa 2002 presidentti George W. Bush oli syyttänyt Irakia siitä, että se oli "tarjonnut turvasataman" Abbasille ja esitti tämän toisena perusteena sotilaalliselle toimille. (Toinenhan oli se asepiilovedätys.) Maanantaina 8. maaliskuuta 2004 Abbas, 55, kuoli "luonnollisiin syihin" (hapenpuute tai verenkiertohäiriö) ollessaan amerikkalainen vanki irakilaisvankilassa Bagdadin ulkopuolella. ellauri213.html on line 354: The Achille Lauro hijacking has inspired a number of dramatic retellings, including The Death of Klinghoffer (1991), an opera by John Adams and Alice Goodman after a concept of theatre director Peter Sellars. Its depiction of the hijacking has proved controversial. Controversy surrounded the American premiere and other productions in the years which followed. Some critics and audience members condemned the production as antisemitic and appearing to be sympathetic to the hijackers. Adams, Goodman, and Sellars repeatedly claimed that they were trying to give equal voice to both Israelis and Palestinians with respect to the political background. That kind of unpatriotic talk was effectively silenced with the Iraqi wars and the 9/11 incident. It is unpatriotic to be impartial. ellauri213.html on line 381: The original German population fled or was expelled towards the end of World War II, when the territory was annexed by the Soviet Union, and in the following few years. In October 1945, only about 5,000 Soviet civilians lived in the territory. Between October 1947 and October 1948 approximately 100,000 Germans were forcibly moved to Germany [clarification needed], and by 1948 about 400,000 Soviet civilians had arrived in the Oblast. ellauri213.html on line 385: Poland and the Russian Federation have an agreement whereby residents of Kaliningrad and the Polish cities of Olsztyn, Elbląg and Gdańsk may obtain special cards permitting repeated travel between the two countries, crossing the Polish–Russian border. As of July 2013, Poland had issued 100,000 of the cards. That year, the influx of Russians visiting Poland to shop at the Biedronka and Lidl supermarkets was novel enough to be featured in songs by musical group Parovoz. ellauri213.html on line 395: It is used in the Arabic language to cuss someone else and is considered one of the strongest most offensive phrase you can say to a person. Always expect a fight after it. ellauri213.html on line 397: The full explanation is to curse the moment that someone came out of their mother, the fact that they were even born. Also can be used as a reply to kus imak. Mokomaki kusimuki! Äitis on! ellauri213.html on line 416: “I apologise for the inconvenience my arrest has caused to so many people,” Shigenobu said after the release. “It’s half a century ago ... but we caused damage to innocent people who were strangers to us by prioritising our battle, such as by hostage-taking.” ellauri213.html on line 419: In discussion of science fiction, a Big Dumb Object (BDO) is any mysterious object, usually of extraterrestrial or unknown origin and immense power, in a story which generates an intense sense of wonder by its mere existence. To a certain extent, the term deliberately deflates this. ellauri213.html on line 434: Seuraavassa on listattuna pahoja naisia rikkomuxineen (kuvissa söpöset alleviivattu): Irma Grese (Naziwächterin), Myra Hindley (serial pedocide), Isabela of Castile (born in the year 1451 and died in 1504, Isabella the Catholic, was queen of Castile and León. She and her husband, Ferdinand II of Aragon, brought stability to the kingdoms that became the basis for the unification of Spain. Isabella and Ferdinand are known for completing the Reconquista, ordering conversion or exile of their Muslim and Jewish subjects and financing Christopher Columbus’ 1492 voyage that led to the opening of the “New World”. Isabella was granted the title Servant of God by the Catholic Church in 1974), Beverly Allitt (pedocide, Angel of Death), Queen Mary of England (catholic), Belle Gunness (norwegian-american serial killer), Mary Ann Cotton (serial killer), Ilse Koch (Lagerfrau), Katherine Knight (very bad Aussie), Elizabeth Bathory (hungarian noblewoman and serial killer), Sandra Avila Beltran (drugs), Patty Hearst (hänen isoisänsä oli lehtikeisari William Randolph Hearst. Hiän joutui kidnappauksen uhriksi, mutta pian tämän jälkeen hiän teki pankkiryöstön ja joutui vankilaan), Genene Jones (infanticide nurse), Karla Homolka (Canadian serial killer), Diane Downs (infanticide), Aileen Wuornos (serial killer), Griselda Blanco (drug lady), Lizzie Borden (kirvesmurhaaja), Bonnie Parker (bank robber), Anne Bonny (pirate), Mary Bell (pedocide), Delphine LaLaurie (serial slavekiller), Patricia Krenwinkel (Manson family member), Leslie van Houten (Manson family member), Darlie Routier (infanticide), Susan Smith (infanticide), Susan Atkins (Manson family member), Ching Shih (pirate), Anna Sorokin Delvey (con woman), Amelia Dyer (serial killer), Assata Shakur (black terrorist), Belle Gunness (serial killer), Gypsy Rose Blanchard (matricide), Pamela Smart (mariticide), Ruth Ellis (nightclub hostess, last woman hanged in UK), Phoolan Devi (bandit), Ma Barker (matriarch), Jennifer Pan (parenticide), Virginia Hill (gangster), Karla Faye Tucker (burglar, first woman injected in US), Leonarda Cianciully (serial murderer, soapmaker), Mary Read, Carill Ann Fugate (murder spree), Grace Marks (maid), Belle Starr (outlaw, friend of Lucky Luke), Zerelda Mimms (Mrs. Jesse James), Jane Toppan (serial killer), Sara Jane Moore (wannabe assassin of Gerald Ford), Martha Beck (serial killer), Doris Payne (jewel thief), Mary Brunner (Manson family member), Barbara Graham (executed by gas), Grace O'Malley (pirate), Sada Abe (jealous geisha. When they asked why she had killed Ishida, “Immediately she became excited and her eyes sparkled in a strange way: ‘I loved him so much, I wanted him all to myself. But since we were not husband and wife, as long as he lived he could be embraced by other women. I knew that if I killed him no other woman could ever touch him again, so I killed him…..’ ), Samantha Lewthwaite (white somali terrorist), Theresa Knorr (murderess), Lynette Fromme (Manson family, wannabe assassin of Gerald Ford), The Freeway Phantom (serial killer), Carol M. Bundy (serial killer), Fanny Kaplan (bolshevik revolutionary), Marguerite Alibert (Ed VII courtesan), Jean Harris (author), Linda Hazzard (physician, serial killer), Mary Jane Kelly (1st victim of Jack the Ripper), Kim Hyon-hui (North-Korean spy), Vera Renczi (serial killer), Clare Bronfman (filthy rich criminal), Kirsten Gilbert (serial killer nurse), Gerda Steinhoff (Lagerwächterin), Linda Carty (baby robber), Estella Marie Thompson (black prostitute, blowjobbed Hugh Grant), Elizabeth Becker (Lagerwächterin), Juana Barraza (asesina en serie), Olivera Circovic (baseball player, writer, jewel thief), Olga Hepnarova (mental serial killer), Sabina Eriksson (knäpp tvilling), Minnie Dean (serial killer), Madame de Brinvilliers (aristocrat parri- and fratricide), Martha Rendell (familicide, last woman hanged in Western Australia), Violet Gibson (wannabe assassin of Mussolini), Idoia López Riaño (terrorist), Styllou Christofi (murdered her daughter in law), Mary Eastley (convicted of witchcraft), Wanda Klaff (Lagerwächterin), Giulia Tofana (avvelenatrice), Tisiphone (1/3 raivottaresta), Jean Lee (murderer for money), Brigitte Mohnhaupt (RAF terrorist), Marcia (mistress of Commodus), Beate Zschäpe (far-right terrorist), Evelyn Frechette (singer, Dillingerin heila), Francoise Dior (naziaktivisti), Linda Mulhall (nirhasi äidin poikaystävän saxilla), Brigit Hogefeld (RAF terrorist), Martha Corey (Salem witchhunt victim), Marie Lafarge (arsenikkimurha), Debra Lafave (teacher, gave blow job to student), Enriqueta Marti (asasina en serie), Alse Young (witch hanging victim), Elizabeth Michael (actress, involuntary manslaughter: nasty boyfriend hit his head and died while beating her), Susannah Martin (witchcraft), Maria Mandl (Gefängnisoffizerin), Mary Frith (pickpocket and fence), Hanadi Jaradat (suicide bomber), Marie-Josephte Carrivau (mariticide), Gudrun Ensslin (RAF founder), Anna Anderson (vale-Anastasia), Ans van Dijk (jutku nazikollaboraattori), Elizabeth Holmes (bisneshuijari), Ghislaine Maxwell (Epsteinin haahka), Julianna Farrait (drugs), Yolanda Saldivar (embezzler, killer), Jodi Arias (convicted killer Jodi Ann Arias was born on July 9, 1980, in Salinas, California. In the summer of 2008, Arias made national headlines when she was charged with murdering her ex-boyfriend Travis Alexander, a 30-year-old member of the Church of Jesus Christ of Latter Day Saints who was working as a motivational speaker and insurance salesman. Aargh. Justifiable homicide.) Alyssa Bustamante (kid murder), Mary Kay Letourneau (kid abuser), Mirtha Young (drugs), Catherine Nevin (mariticide), Pilar Prades (maid), Irmgard Möller (terrorist), Christine Schürrer (krimi), Reem Riyashi (suicide bomber), Amy Fisher (jealous), Wafa Idris (suicide bomber), Jeanne de Clisson (ex-noblewoman), Christine Papin (maid murderer), Sally McNeil (body builder), Mariette Bosch (murderer), Sandra Ávila Beltrán (drugs), Alice Schwarzer (journalist), Andrea Yates (litter murderer), Mimi Wong (bar hostess), Pauline Nyiramasuhuko (criminal politician), Josefa Segovia (murderer), Martha Needle (serial killer), Antonina Makarova (war criminal), Mary Surratt (criminal businessperson), Dorothea Binz (officer), Leona Helmsley (tax evasion), Angela Rayola (reality tv personality), Léa Papin (maid murderer), Ursula Erikssson (kriminell mördare), Maria Petrovna (spree killer), Aafia Siddiqui (criminal), Fatima Bernawi (palestinian militant), La Voisin (fortune teller), Deniz Seki (singer), Rasmea Odeh (Arab activist), Hildegard Lächert (nurse), Sajida al-Rishawi (suicide bomber), Hayat Boumeddiene (ISIS groupie, nähty viimexi Al Holissa), Herta Ehlert (Lagerwächterin), Elizabeth Stride (seriös mördare), Adelheid Schulz (krimi), Jenny-Wanda Barkman (Wächter), Shi Jianqiao (pardoned assassin. The assassination of Sun Chuanfang was ethically justified as an act of filial piety and turned into a political symbol of the legitimate vengeance against the Japanese invaders.), Rosemary West (serial killer), Juana Bormann (Lagerwächterin), Kathy Boudin (criminal), Kate Webster (assassin), Teresa Lewis (murderer), Hermine Braunsteiner (Lagerwächterin), Flor Contemplacion (assassina), Constance Kent (fratricide), Tamara Samsonova (serial killer), Herta Bothe (Lagerwächterin), Maria Gruber (Mörderin), Irene Leidolf (möderin), Waltraud Wagner (Mörderin), Elaine Campione (criminelle), Greta Bösel (Pflegerin), Marie Manning (Mörderin), Darya Nikolayevna Saltykova (sadist), Nora Parham (executed), Maria Barbella (assassina), Linda Wenzel (ISIS activist), Anna Marie Hahn (Mörderin), Suzane von Richthofen (parenticide), Charlotte Mulhall (murderer), Khioniya Guseva (kriminal), Daisy de Melker (serial killer nurse), Stephanija Meyer (Mörderin), Sinedu Tadesse (murderer), Ayat al-Akhras (suicide bomber), Akosita Lavulavu (minister of infrastructure and tourism), Sabrina de Sousa (criminal diplomat), Sally Basset (poisoner), Emma Zimmer (Aufseher), Mary Clement (serial killer), Irina Gaidamachuk (serial killer), Dagmar Overbye (serialmorder), Gesche Gottfried (Mörderin), Frances Knorr (serial killer), Beate Schmidt (Serienmörderin), Elizabeth Clarke (accused victim of witchcraft), Kim Sun-ja (serial killer), Olga Konstantinovana Briscorn (serial killer), Roxana Baldetti (politico), Rizana Nafeek (house maid), Margaret Scott (accused of witchcraft), Jacqueline Sauvage (meurtrier), Veronique Courjault (tueur en série), Barbara Erni (thief), Hilde Lesewitz (Schutzstaffel Wächterin), Thenmoli Rajaratnam (suicide bomber), etc. etc.. ellauri213.html on line 436: Sinedu Tadesse September 25, 1975 – May 28, 1995) was a junior at Harvard College who stabbed her roommate, Trang Phuong Ho, to death, then committed suicide. The incident may have resulted in a variety of changes to the administration of living conditions at Harvard. Tadesse is buried at the Ethiopian Orthodox Cemetery, Addis Ababa, Ethiopia. When Tadesse entered Harvard, she earned below-average grades, and was told that this would prevent her from attending top-ranked medical schools in the U.S. She made no friends, remaining distant even from relatives she had in the area. Tadesse sent a form letter to dozens of strangers that she picked from the phone book, describing her unhappiness and pleading with them to be her friend. One woman responded to the letter but became alarmed by the bizarre writings and recordings Tadesse sent her in return; she had no further contact with Tadesse. Another woman found the letter obnoxious and sent it to a friend who worked at Harvard to review. ellauri214.html on line 57: JK Rowlingin aikuistenkirjan Harry Potter lookalike saa erektion pelkästä Gaian tuijotuxesta. Kotona se vetää käteen Gaian kuvalla. Otti Harryllakin eteen ja kuivat tuli syliin haaveillessa Ginnystä, muttei sitä saanut sanoa. Sitä ei saanut sanoa Harry Pottereissa kert ne on nuortenkirjoja, mutta tässä saa. ellauri214.html on line 62: J. K. Rowling has lived atop a pyramid of admiration for many years. However, after learning the truth about the author, many fans have become ashamed they ever supported Rowling. Rowling’s books are not inclusive and the minorities that are included are either used to satisfy a diversity quota or fulfill a stereotype. Come to think of it, ALL types in the Potter series are stereotypes. It all becomes too obvious when they have no superpowers. ellauri214.html on line 70: In response to a Twitter post about how COVID-19 has been affecting people who menstruate, Rowling wrote, “‘People who menstruate.’ I’m sure there used to be a word for those people. Someone help me out. Wumben? Wimpund? Woomud?”. In this post, Rowling mocks trans people by insinuating that women who do not have a period are not real women. This tweet not only offended trans women who do not have periods, but also cisgender women born with medical conditions that prevent them from having a period, older women who have gone through menapause, and transgender men who still menstrate. Rowling has continued to bash transgender people by comparing hormone therapy to gay conversion therapy and tweeting articles arguing that transitioning is a medical experiment. Many have called Rowling out on her transphobia, and some have attempted to educate her on transgender issues and the difference between sex and gender. However, the author has not been receptive to these comments, and continues to deny that she is transphobic. Rowling’s transphobia has prompted Harry Potter actors Daniel Radcliff (Harry Potter), Emma Watson (Hermionie Granger), Rupert Grint (Ron Weasley), Bonnie Wright (Ginny Weasley), and Evanna Lynch (Luna Lovegood) to show their support for the transgender community. The only actor staunchly standing on her side is Tom Veladro (Voldemort). Oops, I shouldn't have said the name. ellauri214.html on line 72: Though Rowling’s transphobia has been publicized the most, fans have also begun to notice prejudice in her writing. Very few people of color are featured in J. K. Rowling’s books, and those that are have few lines and no detailed story arcs. One of the people of color given more thought was Cho Chang, Harry Potter’s love interest who was first introduced in the third book, Harry Potter and the Prisoner of Azkaban. Rowling’s racism toward Asians and lack of knowledge of Asian culture is clearly evident from just the name Cho Chang, which is a mix of Korean and Chinese surnames. Korea and China have a longstanding history as political adversaries and each country has a distinct culture. While Rowling went to great efforts in creating a wonderfully immersive wizarding world, she gave no thought to what Cho’s ethnicity is. Cho was also sorted into Ravenclaw house, the school house for those of high intelligence, playing into a common stereotype of Asians. The only other Asian characters mentioned in the series are Indian twins Padma and Pavarti Patil. While Rowling appears to have given more thought to these characters, placing Padma in Ravenclaw and breaking the Asian stereotype by placing Pavarti in Gryffindor, she ultimately fails to adequately write Asian characters. While Pavarti, as a member of Harry Potter’s house, was given more depth than Cho or her sister, many South Asian fans were irritated by the girls’ dresses in the fourth movie, Harry Potter and the Goblet of Fire. The twins wore dull and unflattering traditional Indian attire, which many saw as a mockery of Indian culture. Cho herself wore an East Asian style dress in this movie which was a mix of different Asian styles. Rowling continued her habit of stereotyping Asians in the Fantastic Beast Movies, the first of which was released in 2016 and set in the 1920’s, several decades before the Harry Potter series. In this pre-series, the only Asian representation is displayed in the form of a woman who has been cursed to turn into a beast. Fans may remember the villain Voldemort’s pet snake, Nagini, who served him throughout the Harry Potter series. Fans were surprised to learn when watching The Crimes of Grindelwald, the second movie in the Fantastic Beasts series, that Nagini was not always a snake, but was actually a woman who had been cursed to turn into a snake. In the movie, Nagini, in human form, is caged and forced to perform in a circus. Though we do not know how Nagini came to meet Voldemort, we do know that she became his servant and the keeper of a wee snakelike portion of his soul. This is more than slightly problematic. Not only was Nagini the only Asian representation in the film, but she was also a half-human who was forced to serve an evil white man for a great part of her existence. Author Ellen Oh commented on Nagini’s inclusion in the film saying “I feel like this is the problem when white people want to diversify and don’t actually ask POC how to do so. They don’t make the connection between making Nagini an Asian woman who later on becomes the pet snake of an EEVIL whitish man.” ellauri214.html on line 74: J.K. Rowling did not limit herself to being racist, she also included anti-semitic stereotypes in her books. Many readers have noticed how the descriptions of the goblins in the Harry Potter series bear striking resemblance to anti-semitic stereotypes. The goblins are hooked-nosed creatures who work at the wizarding bank Gringotts and are obsessed with gold and money. ellauri214.html on line 76: J.K. Rowling has also included plenty of sexism in her writing, indicative of her internalised misogyny. Cho Chang was Harry Potter’s love interest throughout books 4 and 5. However, Cho was in a relationship with another student in the fourth book, and unfortunately this student was killed by Lord Voldemort at the end of the book. This leaves Cho rightfully distraught. Though still in emotional turmoil, she develops a crush on Harry and they begin dating. During their first kiss, Cho is crying because she is thinking of her dead boyfriend. Harry and Cho break up after multiple arguments later in the book. Later on in the series, Harry develops feelings for his best friend’s sister, Ginny Weasley. Rowling periodically writes how Harry prefers Ginny to Cho because Cho was too emotional after the death of her boyfriend. Harry preferred Ginny, who was stronger and could contain her emotions, supposedly because she had grown up with 6 brothers (no, 5, Ronny is a sissy). This comparison of the two girls demonstrates Rowling’s internalized feelings that women exist for the purpose of pleasing men. The thinly veiled idea that women who are too emotional or too much drama queens are not desirable is evident in Rowling’s writing. Fleur Delcore is another example of this feeling. Fleur is a student at a French wizarding school who competes against Harry in a difficult tournament in the fourth book. Fleur is part veela, who are magical beings of extreme beauty but can turn monstrous when angered. Fleur eventually marries Ron Weasley’s older brother, Bill. Hermionie, Harry’s other best friend, and Ginny constantly complain about Fleur. However, the only thing their animosity can be traced back to is that Fleur is a beautiful Frenchy woman and she is confident in that, whilst they are just snubnosed Brits. This further develops Rowling’s internalized misogyny. She views women who are confident in their beauty as annoying, and has the idea that women should seek male validation. Though these portions of the book were likely unintentional, speaking from personal experience, it has to be said that Rowling’s writing of women in her book have had a lasting effect on her female readers. ellauri214.html on line 83: But if fans are expecting a Harry Potter-like book, they’re in for a shock: The Casual Vacancy features some similar Harry Potter themes, such as morality and mortality, but that is where the comparisons end. The adjectives, for example, are of a different sort. ellauri214.html on line 84: It’s difficult to imagine the phrases “miraculously unguarded vagina” or “with an ache in his heart and in his balls” being found in the G-rated wizard novels, but they abound in the X-rated Casual Vacancy. In addition to the risque descriptions, many of the characters (teens especially) are troubled and one mother is a heroine addict. “I have a lot of real-world material in me, believe you me,” Rowling tells The New Yorker. “The thing about fantasy—there are certain things you just don’t do in fantasy. You don’t have sex with unicorns.” A good rule of thumb. They are horny but much too pointy for close comfort. ellauri214.html on line 86: Whereas Rowling’s shepherding of readers was, in the Harry Potter juvenile series, an essential asset, in The Casual Vacancy her firm hand can feel constraining. She leaves little space for the peripheral or the ambiguous; hidden secrets are labeled as hidden secrets, and events are easy to predict. We seem to watch people move around Pagford as if they were on Harry’s magical parchment map of Hogwarts. ellauri214.html on line 88: The Harry Potter series didn’t become a global phenomenon just because it was an exciting adventure, but because there was a real heart to it, characters who had both strengths and weaknesses, who struggled with their choices, much like Batman or Superman. Not so this time. Instead, “The Casual Vacancy” is a generally well-written book whose central theme is responsibility for those less fortunate, all the time imbued with ever-present British themes of class and notions of propriety. ellauri214.html on line 90: The Casual Vacancy, which one bookseller breathlessly predicted would be the biggest novel of the year, isn’t dreadful. It’s just dull. … The small-town characters are all deluded in their own way with their own tales to tell. The problem is, not one of them is interesting or even particularly likeable. Collectively, it’s all too easy to turn the page on them. The fanbase may find it a bit sour, as it lacks the Harry Potter books’ warmth and charm; all the characters are fairly horrible or suicidally miserable, or dead. ellauri214.html on line 104: I think JK Rowling did one thing exceptionally well: she had really interesting whimsical ideas based on everyday mundane life, and she can write these ideas out in a very visually exciting fashion. These little sparkles of crazy fun ideas can almost make you forget about the other glaring problems of the book. A lot of people (myself included) are attracted, or mesmerized by these whimsical sparkles of imagination. It's a fascinating magical world that's so imaginative and yet at the same time mirror our own. ellauri214.html on line 106: But, Rowling's talent is skin deep. I absolutely do not agree that she did a great job in character and/or plot development. Her characters are pretty clichéd (Chosen one and his side kick), her setting is pretty narrow (British boarding school experiences), her plot is pretty predictable, and like all amateur writers, her plot line often meanders for no good reason at all. Her world building is imaginative, but lack planning. Simply put, most part of her world is a whim, it's not coherent, she didn't think it through. And the more you think about it, the bigger the problem it is. Oh and that one character everyone is singing praises about, as if it's the best written character of all time? Stereotypical Byronic hero. I read how people praise Snape being this greatest character of our generation, I couldn't help but wondering, you guys never read Wuthering Heights?! I've never attended an American high school but I'm pretty sure the Great Gatsby is on the required reading list. ellauri214.html on line 152: Occasionally one of the supporting characters might call me out. But I'll be triggered and start shaking and crying. Remind everyone I have a troubled past. I'm vulnerable, I need love. The supporting character or the protagonist will apologize and give me a hug, which I will refuse because I don't trust anyone. ellauri214.html on line 157: Despite growing up in an abusive family where nobody actually cares about me, I'm the most entitled person. ellauri214.html on line 167: Because I'm often the MacGuffin of the movie, my self-centeredness is often justified at the end. It really is, all about me. ellauri214.html on line 171: It might be a Scottish name, taken from a story about two men on a train. One man says, 'What's that package up there in the baggage rack?' And the other answers, 'Oh, that's a MacGuffin'. The first one asks, 'What's a MacGuffin?' 'Well,' the other man says, 'it's an apparatus for trapping lions in the Scottish Highlands.' The first man says, 'But there are no lions in the Scottish Highlands,' and the other one answers, 'Well then, that's no MacGuffin!' So you see that a MacGuffin is actually nothing at all. ellauri214.html on line 173: The MacGuffin technique is common in films, especially thrillers. Usually, the MacGuffin is revealed in the first act, and thereafter declines in importance. It can reappear at the climax of the story but may actually be forgotten by the end of the story. Multiple MacGuffins are sometimes derisively identified as plot coupons. ellauri214.html on line 208: Masa ”Pätkä” Niemi jätti viimeisen viestinsä kahvilakuittiin – tällainen oli näyttelijälegendan tuhoisa elämä. Pekka ja Pätkä neekereinä oli viimeinen rikka joka katkaisi kamelin seljän. Vapunaattona, se oli lauantai, tulin Tampereelle takaisin, ja Masa oli jo tajuttomana. Se oli ilmeisesti ottanut jotain pillereitä, mutta kaikki tuubit hävittänyt. Pöydällä oli kahvilakuitin taakse kirjoitettu: "Hyvä on olla kun on nolla. Hyvästi, Masa." Sillä tavalla se lähti, Pakarinen kirjoitti myöhemmin. ellauri214.html on line 214: Haha, Idris Ghidi, kurditaustainen. Idrixistä oli juuri puhetta. Kyllä gloobi on sitten pieni. Idris Ghidi moppaa lattioita Lispetin käytävässä. Kurdo Baxi, Bardo kuxi. Jaanalla on kurdimies ja sen puolikurdi poika on lääkäri. Siivooja oli ontuva mutakuono. Ontuva svartskalle oli siivooja. Hurrit perkeleet. Pekka ja pätkä neekereinä. ellauri214.html on line 226: It supposedly originated from a conversation between the actress Lillie Langtry and the Bishop of Worcester. They were at a country house weekend party and on Sunday morning before church, they went for a stroll in the garden. On their walk, the bishop cut his finger on a rose thorn. Over lunch, Lillie enquired about his injury, asking: "How is your prick?" To which, the Bishop replied: "Throbbing", causing the butler to drop the potatoes. ellauri214.html on line 242: In his work Bibliotheca historica (Library of History), Diodorus Siculus wrote that the Amazons came from Libya in north Africa. Diodorus’s account is set in the time of myth. He wrote that the warriors’ most famous queen was Myrina, who lived before the hero Perseus saved the Ethiopian princess Andromeda from a sea monster. Myrina led her warriors to a great number of victories, including one against the mythical island of Atlantis. Myrina led a large army of 30,000 foot-soldiers and 3,000 cavalry against the Atlanteans. Diodorus claimed that the Amazon cavalry used tactics similar to those employed by the Parthians of west Asia, who fought the Roman general Crassus (c. 115— 53 BCE), firing arrows as they rode away from their enemies. The Atlanteans eventually surrendered to Myrina after she had captured and destroyed one of their cities, enslaving and carrying away the women and the children. ellauri214.html on line 243: It was during the reign of Myrina that the Amazons encountered another race of female warriors known as the Gorgons. The Amazons and their defeated neighbors, the Atlanteans, were at peace with each other, but Atlantis was raided repeatedly by the Gorgons, who lived nearby. In Greek myth, the Gorgons were monsters with snakes instead of hair and faces so fearsome that looking directly at them could turn a mortal into stone. Diodorus scoffed at these stories of monsters and claimed that, like the Amazons, the Gorgons were nothing more than fierce tribal women who were skilled in warfare. Myrina’s large army went to the aid of Atlantis and defeated the Gorgons, capturing more than 3,000 Gorgon warriors. The captive Gorgons began a rebellion but were put down by the Amazons, who killed every remaining prisoner. ellauri214.html on line 245: Myrina was said to have conquered most of Libya, from where she led her army east toward Egypt. When she reached Egypt, she befriended the king before going on to defeat the Bedouin and Syrian peoples and conquering some of west Asia. Although the people of Cilicia (part of modern Turkey) were not defeated, they were willing to accept her rule. The Amazons also captured the island of Lesbos in the Aegean Sea, where Myrina founded the city of Mitylene, named for her sister. While sailing across the Aegean, Myrina got caught in a storm. The queen prayed to the Mother Goddess to save her and was guided to a deserted island, which she named Samothrace. Myrina’s good fortune, however, did not last forever: she died in battle against the Thracians and Scythians, led by the Thracian Mopsos. Without their great leader, the Amazons lost a series of battles to Mopsos. Eventually their empire collapsed and they withdrew back to Libya. Back to the drawing board. 2 thousand years later Myrinä's compatriot Muammar Gaddafi says in Swedish: Han är nöjd. ellauri214.html on line 253: Klötzer och andra får gärna försöka med fredsdekret och andra deklarationer, men som vi har sett i de två föregående världskrigen, betyder lagar och överenskommelser föga utan att en finns en makt bakom dem. Det tog Stalins Ryssland att sätta stopp till Hitlers härjande. Och som Erja Yläjärvi skriver får vi inte låta kriget i Ukraina bli det nya normala och ge efter för tyranniet som Putin inledde. ellauri214.html on line 326: Seijan harmaa ohut kovakantinen kappale Turgenevin tuonnimistä pienoisromaania sopii kuin valettu mun Salmiselta hankittuihin kesähousuihin ja Tokmannilta eilen ostettuun siistiin vanhusmaiseen paitapuseroon. Ne ovat yhtä haalean harmaita kuin oli Ivan Turgenev, iso ja leveäharteinen mutta timidi länkkärimielinen agnostikko joka eli ja kuoli eturauhassyöpään 64-vuotiaana lännessä. Se oli köyhtynyttä tataariaatelia isän puolelta, varakas kielitaitoinen ja hyvätapainen, mistä sitä halvexivat moukkamaisemmat slavofiilit virkaveljet Tolstoi ja Fedja-setä. Dosto oli henkilönä kusipää eikä Tolstoi juuri parempi. Tchekhov oli luikero ja Turgenjev turha mies. Leskov oli ikävä (despotic, vindictive, quick-tempered and prone to didacticism) ja Gogol hullu. Turgenev pysyi poikamiehenä vaikka ilmeisesti menetti poikuutensa maaorjaneitosille. Ivan oli tylyttävän äidin poika, rentustava isä oli läheisempi vaikka jäi etäisemmäxi, kuten tavallaan sanotaan tässäkin novellettassa. Äiti oli isää vakavaraisempi kuten kirjassa. Joku Uncle Tom luki Ivanille pienenä Heraskovin Rossiadia. ellauri214.html on line 328: Katariina Suuren aikainen Mihail Matvejevitš Heraskov (ven. Михаи‌л Матве‌евич Хера‌сков, 5. marraskuuta (J: 25. lokakuuta) 1733 Pultavan Perejaslav – 9. lokakuuta (J: 27. syyskuuta) 1807 Moskova) oli venäläinen klassismin ajan kirjailija. Heraskovin isä oli moldavialainen pajari joka muutti Ukrainaan. Heraskovista tuli 30-vuotiaana Moskovan yliopiston rehtori. Rossiaadi kertoo miten Iivana Julma demilitarisoi Kazanin. Uudelleennussittu Vladimir, vielä pitempi luritus Heraskovilta, kertoo miten Kiovan ryssät käännytettiin erään Vladimirin toimesta. Kirjailija arvostelee voimakkaasti Ranskan vallankumousta. Hänen tuotannossaan on havaittavissa siirtyminen kohti sentimentalismia. Heraskovin proosa on rytmikästä, monisanaista ja koristeellista. Lajityypeiltään monimuotoinen lyriikka kehottaa kohtuullisuuteen ja hiljaiseen elämään luonnonrauhassa. Järkimiehiä. Iivana on turha mutta hyvä ihminen. ellauri214.html on line 336: O:n kaupungissa keskellä ällistyttävän siivotonta toria kohoaa piskuinen kellertävä rakennelma mustine aukkoineen, aukoissa istuu miehiä isot lakit päässä - he ovat käyvinään kauppaa, torilla törröttää pystyssä myös harvinaisen korkea, kirjava seiväs; seipään vieressä, järjestyksen vuoksi, säilytetään kaupungin päällystön käskystä kuormallista keltaista heinää, lisäksi siinä tepastelee yksi kruunun kana. ellauri214.html on line 343: No, sanokaa nyt, olenko tarpeeton ihminen vai en? Enkö muka esittänyt koko tuossa jutussa tarpeettoman ihmisen roolia? Ruhtinaan rooli... siitä ei kannata puhua; Bizmjonkovin rooli on myös ymmärrettävä... Entä minä? Miksi minä sotkeuduin tähän kaikkeen? Mikä typerä viides pyörä rattaissa! Voi, miten katkeraa! Miten katkeraa! Ja nyt siis, kuten lotjanhinaajat sanovat: "Vielä kerran, vielä kerran!" Vielä yksi päivä, toinen, eikä minusta enää tunnu sen paremmin katkeralta kuin suloiseltakaan. Raskasta on elävän olennon erota elämästä. Terentjevna on luvannut ettei poistmentyäni "nitistä" töpöhäntäistä Trezoria. ellauri214.html on line 370: Mulla sama. Siksi en ole edes somessa. Mitä siellä tekee ilman kavereita? Lenkkeilen, roikun täällä, kattelen leffoja ja sarjoja. Niin ja käyn töissä. Siinä mun elämä. ellauri214.html on line 535: Halfway through her fifth novel Flights, Olga Tokarczuk asks her readers to take pity on the poor souls for whom English is their “real language”. “Just imagine!” teases Poland’s most widely translated female author. “They don’t have anything to fall back on or turn to in moments of doubt. How lost they must feel in the world, where all instructions, all the lyrics of the stupidest possible songs, all the excruciating pamphlets and brochures — even the buttons in the lift! — are in their private language . . . they are accessible to everyone and everything!” ellauri214.html on line 537: It’s a typically provocative and witty inversion from the leftwing humanist, who today tells me that Polish intellectuals have been strangely “relieved” by America’s election of Donald Trump and Britain’s vote for Brexit. “It is reassuring for them to know that populist movements are everywhere. They feel better for knowing that other countries can be naive too.” ellauri214.html on line 539: Although Tokarczuk (pronounced “Tok-ar-chook”, like a toy train) is in London to celebrate Flights making the long list for the Man International Booker Prize, she feels “conversationally jet-lagged”discussing it because it was published in Poland back in 2007, quickly gaining popularity across the continent. It has taken a decade for the novel to make it into English, superbly rendered by superb American translator Jennifer Croft. ellauri214.html on line 549: This blurring of fact and fiction is intentional. Tokarczuk tells me she is often asked “Why we central Europeans don’t use a classical linear narrative, and my answer is that we don’t have such a history. Our perception is different. Poland was once a powerful imperial country that disappeared from maps of Europe for more than 100 years. It was partitioned and occupied by the Nazis and the Russians . . . We pop up and disappear and we do not trust what we are told to believe.” ellauri214.html on line 551: Tokarczuk felt this rejection of facts at first-hand when the Polish publication of her 2015 novel The Books of Jacob led to death threats from nationalists. Her 900-page “magnum opus” tells the true story of 18th-century Polish-Jewish religious leader Jakub Frank, who converted thousands of Orthodox Jews to a kind of Christianity that saw them condemned and persecuted for heresy. ellauri214.html on line 556: “Polish culture has always had a strong anti-Semitic undercurrent. There has been awful persecution. But it is time for us to look at Poland’s relationship with the Jews, to accept that we have Jewish blood and Polish culture mixed with our own. I was surprised by the anger I provoked, but thrilled by the enormous support that followed. It seems society is divided between the people who can read and those who cannot!” ellauri214.html on line 560: Tokarczuk dismisses the global rise of nationalist movements as “the death throes of an outdated ideology. These old ideas of the state are completely disappearing,” she laughs. “People are migrating, travelling. Economics and the internet do not respect borders. We travel between different network providers! Welcome to EE!” She taps her phone with glee. (EE on joko Euroopan siipikarjayhdistys tai UK:n rahakkain operaattori.) “You could read Flights as an elegy for the old Europe.” ellauri214.html on line 599: Olga puhuu torveloita, keitetystä lampaanpäästä suorastaan. Oli jumalaa tai ei, maailma on ihan samannäköinen. Aivan yhtä lailla kehitys kehittyy ja termiittiapina tekee lopun izestään likaamalla pesänsä. Hölmöt kesäsysmäläiset polttaa fossiilista polttoainetta yötä päivää Majutvedellä typerillä vesiskoottereilla. Voiko olla aivokääpiömpää oliota kuin tämä? ellauri214.html on line 610: Michalin kanat nokkivat ahnaasti mitä maasta kaivetuista ryssän upseereista tippui kujalle. Michal ei enää koskaan pannut munaa suuhun. ellauri214.html on line 711: Jumala näkee. Aika loppuu. Kuolema tulee. Ikuisuus odottaa. Suojelusenkeli ottaa talteen Misian kuuluisan maxa-retiisisalaattirepestin. Verenpaineisen ei olis kannattanut keittää liian mustaa kahvia, kuten Sirkka Pylkkänen. Isidorin sielu hajoo palasixi vanhainkodissa. Lauri Tähkä tulee keräämään ne pois pelilaudalta. ellauri216.html on line 45: Mitä Tero Liukkosen sekopäinen turina sitten onkin, uskonnollinen se ei kyllä ole. Ei psykopaatti tarvi herraa, herra se on herrallekin. Entäs sit tää toinen todellisuuteen perustuva luostariturina, arkkimandriitta Panteleimonin kehimä mielikuvituksellinen elämäkerta edeltäjästään Hrisanf "krysanteemi" Nikolajevits Dunajevista? Onko se uskonnollisempi, tai edes hivenen vähemmän egoistinen kuin Teron turautus? Siihen perehdytään tässä albumissa. ellauri216.html on line 56: Is there an actual Psalm 129 that reads “Go forth and seek, further up, you will find glory.”? Oikeasti värssy on Luukkaasta: ellauri216.html on line 167: Proclus’ own interests are purely metaphysical: his task is to explain how evil fits into the scheme of things, how its existence squares with the omnipotence and all-pervading presence of the Good God, how it comes about and what its ontological status is. All of these questions are undoubtedly important, and I do not mean to belittle them. ellauri216.html on line 176: Stalin teki virheitä, ja Hitler erehtyi. Tarkemmin sanoen paha tulee siitä että henki on altis mutta liha heikko. Se on hyvin paha asia, kuten on Siru saanut tuta saunan lauteilla. ellauri216.html on line 198: The Didache (Greek: Διδαχή, translit. Didakhé, lit. "Teaching"), also known as The Lord's Teaching Through the Twelve Apostles to the Nations (Διδαχὴ Κυρίου διὰ τῶν δώδεκα ἀποστόλων τοῖς ἔθνεσιν), is a brief anonymous early Christian treatise written in Koine Greek, dated by modern scholars to the first or (less commonly) second century AD. The first line of this treatise is "The teaching of the Lord to the Gentiles (or Nations) by the twelve apostles". The text, parts of which constitute the oldest extant written catechism, has three main sections dealing with Christian ethics, rituals such as baptism and Eucharist, and Church organization. The opening chapters describe the virtuous Way of Life and the wicked Way of Death. The Lord's Prayer is included in full. Baptism is by immersion, or by affusion if immersion is not practical. Fasting is ordered for Wednesdays and Fridays. Two primitive Eucharistic prayers are given. Church organization was at an early stage of development. Itinerant apostles and prophets are important, serving as "chief priests" and possibly celebrating the Eucharist. Meanwhile, local bishops and deacons also have authority and seem to be taking the place of the itinerant ministry. ellauri216.html on line 242: Vedin kännistä Susannaa wiixeen kun sillä oli valot sammuxissa, ei se mitään huomannut. Kerrankin se ei pannut yhtään vastaan, se oli hienoa. Eise ollut raiskaus, se pyysi sitä. Sitäpaizi se oli takuulla salaa hereillä, eli raiskauskenkä oli aivan toisessa jalassa. Luin mehukkaan jutun orvosta 12vee kurditytöstä jota raiskattiin 30x edestä ja takaa. Oi jospa oisin saanut olla mukana. Ehkä olisin mieshirviö jos siitä ei olisi seuraamuxia. Naisseuraa olis kiva muxia. ellauri216.html on line 320: Painter Grigory Ostrovsky was active in Soligalich; the only paintings known to be by his hand are currently held in the town´s regional museum. There is a monument to Gennady Nevelskoy, who was born in the vicinity. Publisher Ivan Sytin was born in Soligalichsky District. Imugeeni Haritonia ei edes mainita. ellauri216.html on line 324: According to a 2010 survey, there are a total of 36,700 villages in Russia with fewer than 10 inhabitants. Traditionally Russia’s agricultural land was subdivided into a patchwork of villages and fields, interspersed by forest and marsh. Now the villages are deserted and crumbling: the state closes them down, often on a whim, and young people leave to find work elsewhere. Matilda Moreton tells the tragic story based on fieldwork in the Russian North. ellauri216.html on line 497: Hans bog Mit System (1904) var en stor succes: allerede i 1905 kom den i engelsk oversættelse, og igennem årtier udkom nye udgaver på dansk og flere andre sprog af denne og andre af hans bøger. Även svenska böger gillar hen. ellauri216.html on line 499: Panteleimon, siviilinimeltään Petri Sarho (s. 17. toukokuuta 1949 Vieremä) on suomalainen ortodoksinen piispa ja kirjailija. Hän on entinen Oulun metropoliitti. Hän jäi eläkkeelle kesäkuussa 2013 heti kun pääsi. ellauri216.html on line 541: Jumalankantajaisä Makarios syntyi Egyptin suistomaa-alueen kylässä vuoden 300 tienoilla. Nuoruudessaan hän työskenteli kamelinajajana. Jumala kutsui häntä kuitenkin toisenlaiseen elämään ja Makarios vastasi kutsuun kuuliaisesti. Hän vetäytyi kylässään keljaan ja aloitti yksinäisen rukous- ja paastokilvoituksen. Kun ihmiset tahtoivat tehdä hänestä papin, hän pakeni toiseen kylään. Siellä raskaaksi tullut tyttö alkoi syyttää Makariosta häpäisemisestään. Makarios otettiin kiinni ja häntä raahattiin pitkin katua. Häntä lyötiin ja solvattiin, mutta hän ei sanonut sanaakaan puolustaakseen itseään vaan päinvastoin lupasi tehdä työtä hankkiakseen elatuksen naiselle ja lapselle. Makarios piti tilannetta Jumalan lähettämänä. Hän oli tuolloin noin 30 vuoden ikäinen. Kun Makarioksen syyttömyys tuli aikanaan ilmi, kylän väki lähti joukolla hänen luokseen pyytämään anteeksi. Mitenkä totuus tuli ilmi? No, when the woman's delivery drew near, her labor became exceedingly difficult. She did not manage to give birth until she confessed Macarius's innocence. She confessed that she had slandered the hermit, and revealed the name of the real father. (Who was it?) A multitude of people then came asking for his forgiveness, but he fled to the Nitrian Desert to escape all mundane glory. ellauri216.html on line 554: Once, while he was praying, St Macarius heard a voice: “Macarius, you have not yet attained such perfection in virtue as two women who live in the city.” The humble ascetic went to the city, found the house where the women lived, and knocked. The women received him with joy, and he said, “I have come from the desert seeking you in order to learn of your good deeds. Tell me about them, and conceal nothing.” ellauri216.html on line 556: The women answered with surprise, “We live with our husbands, and we have not such virtues.” But the saint continued to insist, and the women then told him, “We married two brothers. After living together in one house for fifteen years, we have not uttered a single malicious nor shameful word, and we never quarrel among ourselves. We asked our husbands to allow us to enter a women’s monastery, but they would not agree. We vowed not to utter a single worldly word until our death.” Mainiota, tästä Andrew Tate pitäisi. ellauri216.html on line 591: Ukrainalainen vanhus perkele ei anna siunausta Athoxeen menolle. Onko hän erehtynyt? Selvänäköinenkö muka, ukkohan on sokea kuin myyrä! Sehän on vanhuudenhöperö. Ei auta, pojat palaavat kotiin hännät koipien välissä. Dimitri ei kyllä olisikaan pärjännyt Kreikassa ilman saunaa ja koivuvastaa! Pojat riitaantuivat kun Panteleimon tahtoi matkustaa pehmustetussa luokassa. P. heittää rahat lattiaan kuin Juudas. Ei se viihdy yxinkertaisissa kotioloissa. ellauri216.html on line 605: Nikitan luoxe tehtävällä veneretkellä pojat käyvät naku-uimassa. Ei pitäisi kuikuilla Dimitriä nakupellenä mutta kazon kuitenkin. Sehän on kuin tyttö! Tunnen kuinka veri alkaa virrata siihen yhteen paikkaan ja puen vaatteet päälle pikaisesti aika jäykkänä. ellauri216.html on line 632: Aleksanteri Nevski eli Aleksanteri Nevalainen (ven. Александр Ярославич Невский, Aleksandr Jaroslavitš Nevski) (1219 Pereslavl-Zalesski – 1263 Gorodets) on venäläinen kansallissankari ja pyhä, Novgorodin ruhtinas, myöhemmin Vladimirin suuriruhtinas. Hän kävi Suomessa sotaretkellä, Hämeenlinnan lähellä. ellauri216.html on line 651: Tshuudit oli ilmeisesti tsuhnia eli Itämerensuomalaisia. Venäläisissä taruissa tšuudit kuvattiin yleviksi ja kauniiksi. Yksi tšuudien yleinen kuvaus oli valkosilmäinen, mikä tarkoittaa vaaleita silmiä. Tšud-nimityksen on väitetty tarkoittaneen alkuperäisessä kirjoitusmuodossaan samaa kuin adjektiivi tšudnyi eli 'ihmeellinen', 'erinomainen', 'mainio' ja 'ihastuttava'. Venäläiset surumieliset kansanlaulut muistavat tšuudien tuhoa venäläisten vallatessa heidän maitaan. Tšuudikaupungin jouduttua hyökätyksi tšuudinaiset hukuttautuivat koruineen ja lapsineen jokeen, ettei heitä ryöstettäisi, orjuutettaisi tai häpäistäisi. Tšuudien kotiseudun jouduttua hyökkäyksen kohteeksi tieto venäläisten julmuuksista levisi. Tällöin tšuudisuvut ja -perheet kaivoivat tarujen mukaan itselleen kuoppia, jotka romahduttivat päälleen. Kuoppia, joihin liittyy tällaisia tarinoita löytyy eri puolilta Pohjois-Venäjää. (Vertaa tätä suomalaisen kansanperinteen aarnihautoihin.) Näiden tarujen tšuudien uskotaan kadonneen maan päältä, mutta heidän kerrotaan yhä asuvan maan alla muiden jaloimpien asioiden, kuten parhaiden kotieläinten ja arvometallien kanssa. ellauri216.html on line 653: Anna Petrovna läiskii käsiään kuin Sirkka Immonen os. Pylkkänen: kylläpä olet muuttunut oudon näköisexi! Gromoveille en mene etten johdu Liisan kanssa kiusauxeen. Hänen isossa vesitautisessa päässään on vain 1 ajatus: saisipa edes kerran matkallansa keppiä likoon Haritonilta! Tyttö on hirveän äkäinen ja verenhimoinen. Kaikkialta kuuluu tolkutusta ja mölinää. ellauri216.html on line 657: Glafira alkaa itkeä. Menen hänen vierelleen ja hyväilen hänen hartioitaan. All itke, Glafira. Kaikki on hyvin. Hän alkaa itkeä voimakkaammin. Sitten hän äkkiä alkaa hyväillä minua ja kuiskaa itkun lomassa Hrisa, etkö käsitä, että olen rakastunut sinuun. Haluan sinut! Koko pituudelta sisään nyt! ellauri216.html on line 659: Glafiran hyväilyt käyvät yhä kuumemmiksi. Minäkin sytyn hiänen ruumiiseensa. Kuinka se onkin lämmin ja pehmeä. Siitä nousee hyvä ja kiihottava tuoksu. Tuossahan on vuode vieressä. Kaikki on siis kunnossa. Emme ole enää lapsia. Ei kun pukille! ellauri216.html on line 667: Mutta isä Grigori pelastaa Haritonin viime hetkessä. Valamon lautalla nauretaan ja kaulaillaan jo silmät vesissä. Saved by the gong! Jo viikon kuluttua olisitte olleet tukkanuottasilla! Ei elämää voi perustaa lihakaupan varaan. Nuoruuden kukoistus on pian poissa. Niin häviää myös erektio. Kyllä hernekeitto skiitassa on kestävämpää laatua. ellauri216.html on line 681: Psykologian ja kognitiivisen tieteen piirissä skeema (monikko skeemat tai kaavioita) kuvaa ajattelu- tai käyttäytymisen, joka järjestää luokat tieto ja suhteet joukossa. Sitä voidaan kuvata myös ennakoitujen ideoiden henkisenä rakenteena, kehyksenä, joka edustaa jotakin maailman osaa, tai järjestelmänä uuden informaation organisoimiseksi ja havaitsemiseksi. Kaaviot vaikuttavat huomioon ja uuden tiedon omaksumiseen: ihmiset huomaavat todennäköisemmin asioita, jotka sopivat heidän kaavaansa, samalla kun tulkitsevat ristiriidat kaavaan poikkeuksina tai vääristävät niitä sopiviksi. Skeemoilla on taipumus pysyä muuttumattomina, jopa ristiriitaisen tiedon edessä. Schematat voivat auttaa ymmärtämään maailmaa ja nopeasti muuttuvaa ympäristöä. Ihmiset voivat järjestää uudet havainnot kaavioihin nopeasti, koska useimmat tilanteet eivät vaadi monimutkaista ajattelua käyttäessä skeemaa, koska tarvitaan vain automaattinen ajattelu. Esimerkkejä kaavioista ovat akateemiset otsikot, sosiaaliset skeemat, stereotypiat, sosiaaliset roolit, käsikirjoitukset, maailmankuvat ja arkkityypit. ellauri216.html on line 727: Serafimin ehdottamaa ratkaisua, että koko Suomi palaisi vanhaan ajanlaskuun, ei voitu edes harkita. Siksi kapinanlietsojaksi määritelty venäläinen pappismies lähetettiin Konevitsaan, jonka johto oli vannonut uskollisuutta Suomen hallitukselle. Hänelle ei annettu piispan oikeuksia luostarissa, joskin hän sai ottaa osaa jumalanpalveluksiin - mutta vain pappismunkkina, ei toimittavana piispana. Hänen valvojanaan ja rippi-isänään toimi luostarin valvoja, pappismunkki (1931 alkaen igumeni) Mavriki (Mihail Seretšin). ellauri216.html on line 734: Isä Jefrem nukkuu ruumislaatikossa ihan läpällä. Ei mutta nytpä meillä on täällä herkkuja, karjahovin lypsäjätyttöjä ja niitten piirakoita! Kyllä meidän nyt kelpaa! Voznikajet vopros: mistä lisää munkkeja? Olisiko tässä ratkaisu? Konevizassa munkeilla oli perettä. Munkit ovat positiivisia vaikka aina tonttuilevat, sillä ne saavat aina anteexi, ja ei kun yrittämään uudestaan. Rizan esimiehet honaavat että sille erakkous on vain kivaa lusmuilua. Töihin vaan! Voi hemmetti, vale-Dimitri sai jo ylennyxen skeemamunkixi! Epistä! ellauri216.html on line 744: Hän sai koulutuksensa Pietarin sotatekniikan koulussa. Vaikka hän onnistuikin opinnoissaan, hän oli syvästi tyytymätön maalitauluelämään ja kääntyi rukouselämään. Vuonna 1827 hän sairastui vakavasti ja jätti armeijan maalialueelle. Hän aloitti luostarikutsun ja otti vuonna 1831 luostarivalan ja sai luostarinimen Ignatius. Pian tämän jälkeen hänet vihittiin papiksi. Hän nousi nopeasti arkkimandrillin arvoon ja hänet nimitettiin 26-vuotiaana Pietarin Pyhän Sergiuksen meriluostarin esimieheksi. Vuonna 1857 Ignatius vihittiin Kaukasuksen ja Mustanmeren piispaksi, mutta hän jäi eläkkeelle vasta neljä vuotta myöhemmin Nikolo-Babajevskin luostariin Volgalla omistautuakseen henkiselle kirjoittamiselle. ellauri216.html on line 757: Feofan viipyi Jerusalemissa kuusi vuotta. Hän vieraili vanhoissa luostareissa ja tutki pyhien isien teoksia vanhoista käsikirjoituksista. Samalla hän solmi läheisiä suhteita Athosvuoren vanhuksiin, jotka vaikuttivat syvästi hänen hengelliseen elämäänsä. Jerusalemissa hän oppi perusteellisesti kreikan ja ranskan ja perehtyi myös hepreaan ja arabiaan. ellauri216.html on line 771: Vaikka Feofan oli syvällisesti perehtynyt länsimaiseen filosofiaan ja älyllisiin virtauksiin, hän pysyi uskollisena idän kirkon perinteiselle opetukselle, jonka olennaista sisältöä hän vaali syvällistä arvostelukykyä osoittaen. Kirjoituksissaan Jeesuksen rukouksesta hän ei tuo esille psykosomaattisia menetelmiä, vaan korostaa mielen keskittämistä rukouksen sanoihin. Rukouksen keskeisenä hedelmänä hän pitää Jumalan pelkoa ja synnintuntoa. Kirjoitustensa ja käännöstensä kautta pyhä Feofan vaikutti merkittävästi Venäjän kirkon hengelliseen renessanssiin 1800-luvun lopulla. Hänen kirjansa Mitä on hengellinen elämä on käännetty suomeksi. Hänen kirjoituksillaan on myös keskeinen sija Valamon igumeni Haritonin kokoamassa kirjassa Jeesuksen rukous. ellauri216.html on line 798: Hariton on kuvassa alla vas. Haritonin muotokuvamaalari Dosifei nukkui kuolinuneen sienen vierelle. ellauri216.html on line 828: Jeesuksen rukouksen harjoittaminen on mietiskelyä, jossa ihmistajunnan syväalueella, »sydämessä», kohdataan ajaton ja paikaton — ikuinen ja kaikkialla oleva — Hän, joka on sanonut itsestään: »Minä olen se, joka minä olen» (2.Moos.3:14). Mä oon mikä oon ja muuxi muutu en. Kohdataan Jumala sellaisena kuin Hän on. Tule sellaisena kuin olet. Kristina-täti piti luokkakavereille pyjamabileitä. ellauri216.html on line 852: Luin tämän kirjan ensimmäisen kerran parikymmentä vuotta sitten. En pitänyt kirjaa ensimmäiselläkään lukukerralla vaikeaselkoisena, mutta toisella lukukerralla, kun takana oli enemmän elettyä elämää ja hieman käytännön harjoituksiakin, teksti avautui vieläkin paremmin. Jeesuksen rukous on tekniikkana äärimmäisen yksinkertainen ja se sopii yhtä hyvin vasta-alkajalle kuin vuosikymmeniä kilvoitelleelle skeemamunkille. Itseni kaltaiselle puolimaallistuneelle tapakristitylle, jonka elämästä suuri osa menee syntien syvässä pyörteessä rämpien, Jeesuksen rukous on yhtä tärkeää kuin säännöllinen liikunta kaltaiselleni keski-ikäiselle, keskivartalolihavalle verenpainetautiselle. ellauri216.html on line 856: Evakossa ovat munkkien lisäxi niiden naisystävät. Riza osaa vanhastaan lohdutella niitä. Alkuun ne itkevät mutta pian jo hymyilevät ja naureskelevat. Illalla kylvemme koko johtokunta niiden saunassa. Pontikka panee veret kiertämään. Tunnelma on vapaa ja välitön. Palaamme saunasta hyvin nuohotuin pippelein ja virkistynein mielin. Suomalaiset kyselevät elämästä luostarissa. Ja meillähän riittää siitä kertomista! Ei tämä vielä mitään! ellauri216.html on line 877: The term nepsis comes from the New Testament's First Epistle of Peter (5:8, νήψατε, γρηγορήσατε. ὁ ἀντίδικος ὑμῶν διάβολος ὡς λέων ὠρυόμενος περιπατεῖ ζητῶν τινα καταπιεῖν — NIV: Be alert and of sober mind. Your enemy the devil prowls around like a roaring lion looking for someone to devour). There nepsis appears in a verb form, in the imperative mood, as an urgent command to vigilance and awakeness: "be alert and awake". ellauri216.html on line 879: Perhaps most associated with Orthodox monasticism, innumerable references to nepsis are made in The Philokalia (the full title of The Philokalia being The Philokalia of the Neptic Fathers). Parallels have been drawn between nepsis and Jewish devekut. ellauri216.html on line 889: Konevitsan saari oli vanha karjalainen pakanallinen uhripaikka. Kuuluisin uhripaikoista oli Hevoskivi (ven. konj kamenj), jossa uhrattiin keväisin uhreja muun muassa karjaonnen parantamiseksi. Tarinan mukaan pyhittäjä Arseni nousi tälle kivelle ja toimitti eksorkismirituaalin jonka päätteeksi vihmoi vanhan uhripaikan pyhitetyllä vedellä – jolloin kivestä irtosivat siinä asuneet pahat hevosten henget; ne lensivät varislauman muodon ottaneena mantereelle lahteen jota on siitä pitäen kutsuttu Sortanlahdeksi (ven. Tsort = piru). Kivi muistuttaa hevosen päätä ja sen laelle rakennettiin rukoushuone, joka on 2000-luvun alussa uudiskorjattu. ellauri216.html on line 913: Luostarin viimeinen Suomen-ajan johtaja, isä igumeeni Muurikki (Mihail Serechin) kuoli vuonna 1944 ja omasta pyynnöstään hänet haudattiin ryssän puolelle entisten igumeenien rinnalle Konevitsan luostarin pääkirkon alttarin taakse. Haudalle pystytettiin puinen risti, joka on vielä elokuussa 2008 jäljellä. ellauri216.html on line 915: Veljestö muutti Suomeen asumaan ensin evakossa ollessaan Kannonkoskelle Terelän koululle, jossa he asuivat yli kolme kuukautta. Sodan loputtua pysyvämpi asuinpaikka löytyi Pohjois-Savosta Keiteleen kunnasta Hamulan kylästä. "Sinne Keiteleen Hiekkaan", kuten sitä myös kutsuttiin, perustettiin Saastamoinen Oy:ltä ostetulle tilalle jälleen kerran Konevitsan luostari. Erillistä kirkkoa ei rakennettu, vaan se sisustettiin tilan päärakennuksen suureen saliin. Pihalle rakennettiin erillinen katos muutamille kirkonkelloille. ellauri216.html on line 972: Vaikka Talvisota oli alkanut jo 30.11., alkoi luostariin kohdistua ilmahyökkäyksiä ja pommituksia vasta 6.1.1940 alkaen. Tuhoisimmat pommitukset tapahtuivat 2.2. ja 4.2.1940. Jälkimmäisen päivän iltana luostari oli yhtenä suurena tulimerenä. Luostarin arvokkaan, 29,000 nidettä käsittäneen kirjaston arveltiin tuhoutuvan, sillä pelastustoiminta piti keskittää muualle, ja siinäkin oli suuria ongelmia, sillä luostarin vesipumppurakennus oli tuhoutunut jo aikaisemmassa vaiheessa. Kirjastosta joku tiesi kertoa, että igumeni Damaskin oli suunnitellut sen palonkestäväksi, ja tulipalojen laannuttua saatiin todeta, että se oli säilynyt vahingoittumattomana, vaikka yläpuolella ollut huoneisto olikin palanut. ellauri216.html on line 1027: Pääluostarin alakirkon ikonit saatiin evakuoitua, yläkirkosta saatiin mukaan huomattavimmat ikonit ja irti lähtenyt jumalanpalvelusvälineistö kokonaisuudessaan. Kirjastokin onnistuttiin pelastamaan sullomalla kirjat tyhjiin perunasäkkeihin, joita sattumoisin tai kaizelmuxen armosta oli riittävästi. Sotilaat antoivat auliisti kuljetusapua mantereelle jossa evakuoitu tavara lastattiin juniin. Sotatoimien loppuminen 13. maaliskuuta 1940 helpotti kuljetuksia aivan oleellisella tavalla. Luostarin vahvat ja hyvin hoidetut hevoset selvisivät tästä kuljetusurakastaan hyvin; sotatoimien päättymisen johdosta nekin pääsivät mukaan evakkoon, paitsi ne muutamat, jotka kaatuivat urheasti työnsä ääreen ennen rauhan tuloa. Tosin rekikaluston niukkuuden vuoksi armeijan kuorma-autot kuljettivat huomattavan osan ihmisistä ja tavarasta mantereelle. ellauri216.html on line 1054: 1700-luvun alussa Pietari I aloitti taistelun pääsystä Itämerelle ja Venäjän laajentumisesta luoteeseen. Vuonna 1702 (11. lokakuuta ( 22 )) Venäjä valloitti Noteburgin linnoituksen (nimettiin uudelleen Shlisselburgiksi ) ja keväällä 1703 Nevan suulla sijaitsevan Nienschanzin linnoituksen. Täällä 16. (27.) toukokuuta 1703 aloitettiin Pietarin rakentaminen. ja Venäjän laivaston tukikohta, Kronshlotin linnoitus (myöhemmin Kronstadt ) sijaitsi Kotlinin saarella. Sotakampanjan aikana 1710 Venäjän armeija onnistui valloittamaan Viipurin. Samaan aikaan tsuhnien Ingermanlandin maakunnan pohjalle syntyi ikivanha venäläinen Pietarin lääni. ellauri216.html on line 1120: Vuonna 1950 entisiin selleihin ja sketeihin perustettiin Sota- ja työvammaisten talo, johon muun muassa sijoitettiin mantereelta, Leningradin mukaan lukien, sotainvalaatteja. Siirretty mantereelle 1984. ellauri217.html on line 44: There is no one way of having vaginal sex. However, before you insert the penis into the vagina, make sure that the penis is erect and the vagina is well lubricated. Use your hands to insert the penis into the vagina slowly. Adjust your position so that the penis moves in deeper. Pull out the penis halfway, and then insert it again. Repeat with increasing tempo until the automatic bilge pump starts to operate and the little tadpoles begin squirting out (or rather, in). Keep the shaft maximum deep in till the pumping stops. Make sure that both you and your partner are comfortable. ellauri217.html on line 67: The first four sections retell, in succession, the stories of: Adam (Adham أدهم) and how he was favoured by Gabalawi over the latter's other sons, including the eldest Satan/Iblis (Idris إدريس). In subsequent generations the heroes relive the lives of Moses (Gabal جبل) - Ai Moosesko? No ehkä vähän, Mooses oli urpo, mukiloi jonkun sivullisen kuoliaaxi, tapas Jehun pensaassa, senkin käärme koveni sauvaxi, se imitoi Hammurapia - mut on siinä mukana myös Jakobia eli Israelia, Jesus (Rifa'a رفاعة) and Muhammad (Qasim قاسم). The followers of each hero settle in different parts of the alley, symbolising Judaism, Christianity and Islam. The protagonist of the book's fifth section is Arafat (عرفة), who symbolises modern science and comes after the prophets, while all of their followers claim Arafat as one of their own. ellauri217.html on line 71: It was this book that earned Naguib Mahfouz condemnation from Omar Abdel-Rahman in 1989, who called on him to repent or be killed, Abdel-Rahman also claimed that "If this sentence had been passed on Naguib Mahfouz when he wrote Children of the Alley, Salman Rushdie would have realized that he had to stay within bounds" after the Nobel Prize had revived interest in it. As a result, in 1994 – a day after the anniversary of the prize – Mahfouz was attacked and stabbed in the neck by two extremists outside his Cairo home. Mahfouz survived the attack, yet he suffered from its consequences until his death in 2006. Salman sai myös luovuttaa silmän silmästä loppupeleissä, yhtä tyhmänä kuin Daabas. Silmäpuoli Sinbad merenkulkija, Popeye the sailor man! ellauri217.html on line 105: “You are a stimulating person. You brighten social gatherings with your flesh and original ideas. Your conversation tends to be sprinkled with novelty and wit. You have a quick tongue and charisma. You are probably an excellent salesman. There is a lot of nervous energy within you looking for an outlet. You love your freedom and you see this life as an ongoing adventure. You are upbeat and optimistic.” ellauri217.html on line 118: Popular Peoples & Celebrities on Gemalia Name: Currently there are no peoples found! Is your name is Gemalia or If you known people on Gemalia name then add it to the list. ellauri217.html on line 231: He liked things to be clean. People worship power, even its victims. True happiness can never be found until the things that lead to it are plentiful for everyone. But that´s impossible, because happiness is a differential: everyone must have more than the others and more than before. Everyone just can't have that, it's a logical contradiction. ellauri217.html on line 234: Mikä vaivaa kassia, se on kuin pieru exyxissä. He sighed pointing to his balls: I have a big secret here, too heavy to bear alone. ellauri217.html on line 235: A little guy came to me and said: I am Gimli, servant of Alp-Öhi. She was so surprised that her nipple slipped from Kassen''s mouth. Kassen´s face puckered ready to cry, but she quickly gave him the nipple back. Kassen fell asleep as she sucked. ellauri217.html on line 278: Toi uskominen tosin arveluttaa, onko se edes tahdonalaista toimintaa? Minusta näyttää, mich dünkt, moi dokei, nää on yxipersoonaisia verbejä, joissa subjekti on kokija, ei tekijä. Siis niinkuin piget puget paenitet, taedet atque miseret. Hävettää, pelottaa, harmittaa, kyllästyttää, kaduttaa ja säälittää. Ne vaan tulee kuin yrjö tai aivastus, ei niille mitään voi. Toisaalta Bill James jankuttaa tahdosta uskoa, eli jos käärit hihat ja oikein pinnistät, niin usko tulee lopulta kuin kova kakkakikkara ummetuxessa. Se on kuin taloudellinen päätös, valizet parhaan pelistrategian ja seuraat sitä. Nojoo, oli miten oli, muut ehdot sensijaan on selkeitä tekoja: tunnustus ja pyyntö. Helpotus on että ne on vaan puheakteja, isoja lihaxia ei tarvita. Herää kysymys: mixei herra voinut säästää syntistä niiltäkin, kun se on niin vähään tyytyväinen? Olis sanonut vaan et antaa olla, olette kaikki tervetulleita mun majataloon, kyllä täällä riittää huoneita sekä omalla kylppärillä arvihurskaisille että yhteisellä käymälällä käytävällä rotinkaisille. ellauri217.html on line 292: Der faule Heinz der die ebenso faule Trine heiratete ist eins der langweiligsten Märchen Grimms. Die Heinzelmännchen waren der Sage nach Kölner Hausgeister. Sie verrichteten nachts, wenn die Bürger schliefen, deren Arbeit. Nachdem sie dabei jedoch einmal beobachtet wurden, verschwanden sie für immer. Neben ihrer geringen Größe zeigen auch typische Attribute, wie die Zipfelmütze und ihr Fleiß, dass die Heinzelmännchen zur Gruppe der Kobolde, Wichtel und Zwerge gehören. ellauri217.html on line 295: Heinz Günther entstammte nach eigenen unbestätigten Aussagen einem alten sächsischen Adelsgeschlecht (Freiherren von Günther, Ritter zu Augustusberg), das seinen Titel in der wilhelminischen Zeit ablegte. Sein Vater war Versicherungsdirektor. Bereits mit zehn Jahren schrieb Günther einen ersten Frauenroman. ellauri217.html on line 306: Die letzten sieben Jahre seines Lebens (71-78) verbrachte Konsalik getrennt von seiner Ehefrau Elsbeth in Salzburg, wo er mit der 44 Jahre jüngeren Chinesin Ke Gao zusammenlebte. Hatte er die kleine Chinesin noch als siebziger gebumst? Mit einer nie mehr erwarteten, kraftvollen Erektion? Verdammt noch mal. ellauri217.html on line 308: Als der schwer zuckerkranke Konsalik im Alter von 78 Jahren in seinem Salzburger Haus an einem Schlaganfall verstarb, hatte er mit seinem Lebenswerk von 155 Romanen, die in 43 Schaffensjahren entstanden und von „Kriegsalltag, Gewalt, Sex und anderen Trivialitäten“ handeln, eine Weltauflage von 83 Millionen erreicht. ellauri217.html on line 342: Peppi Pitkätossun isä tunnetaan vastedes tittelillä Etelämeren kuningas. ellauri217.html on line 559: Tanskan poliisi vuokrasi aluksen bordellilaivaksi Kööpenhaminassa pidetyn ympäristökonferenssin ajaksi 22.12.2009 asti. ellauri217.html on line 666: According to the Talmud, the seven laws were given first to Adam and subsequently to Noah.However, the Tannaitic and Amoraitic rabbinic sages (1st–6th centuries CE) disagreed on the exact number of Noahide laws that were originally given to Adam. Six of the seven laws were energetically derived from passages in the Book of Genesis, while the seventh, the establishment of courts of justice, seems rather something of an afterthought. ellauri217.html on line 680: According to the Genesis flood narrative, a deluge covered the whole world on account of violent corruption on the earth, killing every surface-dwelling creature except Noah, his wife, his sons, their wives, and the animals taken aboard the Ark. According to the biblical narrative, all modern humans are descendants of Noah, thus the name Noahide Laws refers to the laws that apply to all of humanity. After the Flood, God sealed a covenant with Noah with just the following 2 admonitions as written in Genesis 9:4-6. ellauri217.html on line 687: Hammurabi style, murder is paid back with death sentence, or else. A little unjustly, this concerns also animals as murderers, but not as victims. ellauri217.html on line 691: The Book of Jubilees, generally dated to the 1st century BCE, may include a substantially different list of six commandments at verses 7:20–25: (1) to observe righteousness; (2) to cover the shame of their flesh; (3) to bless their creator; (4) to honor their parents; (5) to love their neighbor; and (6) to guard against fornication, uncleanness, and all iniquity. ellauri217.html on line 700: The Council of Jerusalem or Apostolic Council was held in Jerusalem around AD 50. It is unique among the ancient pre-ecumenical councils in that it is considered by Catholics and Eastern Orthodox to be a prototype and forerunner of the later ecumenical councils and a key part of Christian ethics. The council decided that Gentile converts to Christianity were not obligated to keep most of the fasts, and other specific rituals, including the rules concerning circumcision of males. The Council did, however, retain the prohibitions on eating blood, meat containing blood, and meat of animals that were strangled, and on fornication and idolatry, sometimes referred to as the Apostolic Decree or Jerusalem Quadrilateral. The purpose and origin of these four prohibitions is debated. ellauri217.html on line 702: Accounts of the council are found in Acts of the Apostles chapter 15 (in two different forms, the Alexandrian and Western versions) and also possibly in Paul´s letter to the Galatians (chapter 2). Some scholars dispute that Galatians 2 is about the Council of Jerusalem, while others have defended this identification. ellauri217.html on line 704: The Council of Jerusalem is generally dated to 48 AD, roughly 15 to 25 years after the crucifixion of Jesus (between 26 and 36 AD). Acts 15 and Galatians 2 both suggest that the meeting was called to debate whether or not male Gentiles who were converting to become followers of Jesus were required to become circumcised; the rite of circumcision was considered execrable and repulsive during the period of Hellenization of the Eastern Mediterranean, and was especially adversed in Classical civilization both from ancient Greeks and Romans, which instead valued the foreskin positively. ellauri217.html on line 705: The meeting was called to decide whether circumcision for gentile converts was requisite for community membership since certain individuals were teaching that "[u]nless you are circumcised according to the custom of Moses, you cannot be saved". No foreskins can penetrate heaven. Tero ensin, mutta Esa jää ulkopuolelle, kassit myös. ellauri217.html on line 709: The primary issue which was addressed related to the requirement of circumcision, as the author of Acts relates, but other important matters arose as well, as the Apostolic Decree indicates. The dispute was between those, such as the followers of the "Pillars of the Church", led by Jeeves The Just (eikä melkein), who believed, following his interpretation of the Great Commission, that the church must observe the Torah, i.e. the rules of traditional Judaism, and Paul the Apostle, who believed there was no such necessity. The main concern for the Apostle Paul, which he subsequently expressed in greater detail with his letters directed to the early Christian communities in Asia Minor, was the inclusion of Gentiles into God´s newest Covenant, sending the message that faith in Christ is sufficient for salvation. (See also Supersessionism, New Covenant, Antinomianism, Hellenistic Judaism, and Paul the Apostle and Judaism). ellauri217.html on line 711: At the council, following advice offered by Simon Peter (Acts 15:7–11 and Acts 15:14), Barnabas and Paul gave an account of their ministry among the gentiles (Acts 15:12), and the apostle James quoted from the words of the prophet Amos (Acts 15:16–17, quoting Amos 9:11–12). James added his own words to the quotation: "Known to God from eternity are all His works" and then submitted a proposal, which was accepted by the Church and became known as the Apostolic Decree: ellauri217.html on line 713: It is my judgment, therefore, that we should not make it difficult for the Gentiles who are turning to God. Instead we should write to them, telling them to abstain from food polluted by idols, from sexual immorality, from the meat of strangled animals and from blood pancakes, whicy are yakky anyway. For the law of Moses has been preached in every city from the earliest times and is read in the synagogues on every Sabbath. — Acts 15:19–21.. ellauri217.html on line 719: In Jerusalem, before Paul gets arrested for operating on Timothy´s dick, the elders proceed to notify Paul of what seems to have been a common concern among Jewish believers, that he was teaching Diaspora Jewish converts to Christianity "to forsake Moses, telling them not to circumcise their children nor walk funnily according to our customs." The alders here express concern that Paul was not fully teaching the decision of the Jerusalem Council's letter to Gentiles, particularly in regard to non-strangled kosher meat, which contrasts with Paul's advice to Gentiles in Corinth, to "eat whatever is sold in the meat markets" (1 Corinthians 10:25). ellauri217.html on line 723: In conclusion, therefore, it appears that the least unsatisfactory solution of the complicated textual and exegetical problems of the Apostolic Decree is to regard the fourfold decree as original (foods offered to idols, strangled meat, eating blood, and unchastity—whether ritual or moral), and to explain the two forms of the threefold decree in some such way as those suggested above. An extensive literature exists on the text and exegesis of the Apostolic Decree. According to Jacques Dupont, "Present day scholarship is practically unanimous in considering the 'Eastern' text of the decree as the only authentic text (in four items) and in interpreting its prescriptions in a sense not ethical but ritual (whatever that means)". ellauri217.html on line 725: The main outcome of Jeeves´s "Apostolic Decree" was that the requirement of circumcision for males was not obligatory for Gentile converts, possibly in order to make it easier for them to join the movement. However, the Council did retain the prohibitions against Gentile converts eating meat containing blood, or meat of animals not properly slain. It also retained the prohibitions against "fornication" (to be detailed later) and "idol worship". The Decree may have been a major act of differentiation of the Church from its Jewish roots. Idol worship has since gone way out of bounds among the gentiles with the Idols contest and suchlike. ellauri217.html on line 734: Paul, on the other hand, not only did not object to the observance of the Mosaic Law, as long as it did not interfere with the liberty of the Gentiles, but he conformed to its prescriptions when occasion required (1Corinthians 9:20). Thus he shortly after circumcised Timothy (Acts 16:1–3), and he was in fact in the very act of observing that Mosaic ritual with Tim when he was arrested at Jerusalem (Acts 21:26 sqq.) Or so he said. ellauri219.html on line 47: Suddenly someone is there at the turnstile ellauri219.html on line 150: 1-4 noista ozatukkaisista pojista oli takuulla pedofiilejä. The Beatles were surrounded by gays and pedophiles. Pojat ojensivat Shirleylle nuoltavaxi jättitikkareita. Mullakin oli keskikoulussa aika söpö piirustus pikku Lucystä in the sky with diamonds. ellauri219.html on line 152: ere surrounded by gays and pedophiles" frameborder="0" allow="accelerometer; autoplay; clipboard-write; encrypted-media; gyroscope; picture-in-picture" allowfullscreen> ellauri219.html on line 156: The author of the 1894 book The Holy Science, which attempted “to show as clearly as possible that there is an essential unity in all religions,” Sir Yukteswar Girl was guru to both Sir Mahatavara Babaji (No.27) and Paramahansa Yogananda (No.33). His prominent position in the top left-hand corner reflects George Harrison’s (No.65) growing interest in Indian philosophy. In August 1967, two months after the album’s release, The Beatles had their first meeting with the Maharashi Mahesh Yogi, at the Hilton Hotel on London’s Park Lane, where they were invited to study Transcendental Meditation in Bangor, North Wales. ellauri219.html on line 180: The next day Jacot-Guillarmod and De Righi attempted to depose Crowley from expedition leadership. The argument could not be settled, and Jacot-Guillarmod, De Righi, and Pache decided to retreat from Camp V to Camp III. At 5 pm they left with four porters on a single rope, but a fall precipitated an avalanche that killed three porters as well as Alexis Pache. People in Camp V heard "frantic cries" and Reymond immediately descended to help, but Crowley stayed in his tent. That evening he wrote a letter to a Darjeeling newspaper stating that he had advised against the descent and that "a mountain 'accident' of this sort is one of the things for which I have no sympathy whatever". The next day Crowley passed the site of the accident without pausing nor speaking to the survivors and left on his own to Darjeeling, where he took the expedition funds, which mostly had been paid by Jacot-Guillarmod. The latter would get at least some of his money back after threatening to make public some of Crowley's pornographic poetry. ellauri219.html on line 183: Crowley gained widespread notoriety during his lifetime, being a recreational drug user, bisexual, and an individualist social critic. Crowley has remained a highly influential figure over Western esotericism and the counterculture of the 1960s, and continues to be considered a prophet in Thelema. He is the subject of various biographies and academic studies. ellauri219.html on line 187: Mae West initially refused to allow her image to appear on the artwork. She was, after all, one of the most famous bombshells from Hollywood’s Golden Age and felt that she would never be in a lonely hearts club. However, after The Beatles personally wrote to her explaining that they were all fans, she agreed to let them use her image. In 1978, Ringo Starr (No.63) returned the favor when he appeared in West’s final movie, 1978’s Sextette. The film also featured a cover version of the “White Album” song “Honey Pie.” P.S. Mae Westillä oli melko mahtavat maitomunat ja varmaan herkullinen mesipiiras. Vaikka jäävät kyllä 2:si Savonlinnan Paskalle. ellauri219.html on line 202: On October 4, 1961, Bruce was arrested for obscenity at the Jazz Workshop in San Francisco, where he had used the word "cocksucker", and "he probably can't come". Although the jury acquitted him, other law enforcement agencies began monitoring his appearances, resulting in frequent arrests under obscenity charges. ellauri219.html on line 207: Bruce was arrested again in West Hollywood. The charge this time was that the comedian had used the word "schmuck", an insulting Yiddish word that was also considered a term for "penis". In April the next year he was barred from entering the United Kingdom by the Home Office as an "undesirable alien". ellauri219.html on line 209: An all-male panel presided over his widely publicized six-month trial, Bruce and Howard Solomon were found guilty of obscenity on November 4, 1964. The conviction was announced despite positive testimony and petitions of support from—among other obscene artists, writers and educators — Woody Allen, Bob Dylan, Jules Feiffer, Allen Ginsberg, Norman Mailer, William Styron, and James Baldwin, and Manhattan journalist and television personality Dorothy Kilgallen and sociologist Herbert Gans. Bruce was sentenced on December 21, 1964, to four months in dryhouse (suivahuone); he was set free on bail during the appeals process and died before the appeal was decided, just like Master Eckehart. ellauri219.html on line 215: A German composer who pioneered the use of electronic music in the 50s and 60s, Stockhausen remains a godfather of the avant-garde, whose boundary-pushing music influenced The Beatles’ own groundbreaking experiments in the studio, starting with their tape experiments of Revolver’s “Tomorrow Never Knows.” Paul McCartney (No.64) introduced Stockhausen’s work to the group, turning John Lennon (No.62) into a fan; Lennon and Yoko Ono even sent the composer a Christmas card in 1969. ellauri219.html on line 223: Another progressive thinker who introduced new strains of psychology to the world, Jung was a Swiss psychiatrist whose Analytic Psychology school of thought pioneered the concept of individuation and self-realization in the early 1900s. Tästä huijarista on paasattu toisaalla jo tarpeexi. ellauri219.html on line 270: The influence of Aubrey Beardsley’s pen-and-ink line drawings had already made itself felt on Klaus Voormann’s artwork for Revolver, and here the 19th-century illustrator, whose own style was influenced by Japanese woodcutting, takes a position not too far away from Oscar Wilde (No.41), Beardsley’s contemporary in the Aesthetic movement. ellauri219.html on line 280: Published in 1954, Aldous Huxley’s work, The Doors Of Perception, was required reading for the countercultural elite in the 60s. Detailing the author’s own experience of taking mescaline, it chimed with the consciousness-expanding ethos of the decade, and even gave The Doors their name. He was nominated for the Nobel Prize for Literature in seven different years and died on November 22, 1963, the same day that both With The Beatles was released and President John F Kennedy was assassinated. Aldousin veli oli Sir Julian Sorell Huxley (22. kesäkuuta 1887 - 14. helmikuuta 1975) oli brittiläinen biologi, joka kannusti pelagiolaista Teilhard de Chardinia. Huxleyt oli kaiken kaikkiaan hyvin suspekteja. ellauri219.html on line 295: Originally the leader of Dion And The Belmonts, Dion DiMucci established a successful solo career with hits such as “The Wanderer” and “Runaround Sue” – doo-wop songs that characterized the rock’n’roll era that so influenced The Beatles. ellauri219.html on line 300: Striking and versatile, Tony Curtis was a Hollywood idol who made a dizzying amount of movies (over 100) between 1949 and 2008. He will always be remembered for his role alongside Jack Lemmon and Marilyn Monroe (No.25) in the 1959 cross-dressing caper Some Like It Hot, but another stand-out remains his performance alongside Burt Lancaster as fast-talking press agent Sidney Falco in the 1957 film noir The Sweet Smell Of Success. Tässä jää nyt mainizematta Veijareita ja pyhimyksiä (The Persuaders!), ITC Entertainmentin 1970–1971 tuottama televisiosarja. Sen pääosissa esiintyivät Tony Curtis (Danny Wilde) ja Roger Moore (lordi Brett Sinclair; koko nimi Brett Rupert George Robert Andrew Sinclair, Marnockin 15. jaarli). Sitä tehtiin 24 jaksoa. Tony ja Roger eivät voineet sietää toisiaan. Läskiintynyt Tony kuoli kasarina sydämen pysähdyxeen. Rooger aateloitiin, vaikkei käynyt loppuun edes teatterikoulua. “But because of the war there were 16 girls in every class to four boys so while I didn’t learn that much about acting, I learned a hell of a lot about sex.” ellauri219.html on line 304: “But I’m not putting him down. He was a wonderful actor and we were good friends – although we became better friends when we finished shooting. He really wanted to feel that he was in control, though actually it was me who was his boss." Tony oli Roogeria 2v vanhempi. Rooger eli 5v vanhemmaxi. ellauri219.html on line 339: Lindner was born in Germany in 1901, but moved to the US in 1941, in order to escape the Nazis. In the 50s he developed a style of painting that drew upon Expressionism and Surrealism, along with the hyper-sexualised lifestyle that he encountered in New York. After appearing on the Sgt. Pepper cover, his abstract style would find echoes in the animated feature film Yellow Submarine. ellauri219.html on line 359: Yogananda learned the practice of Kriya Yoga at the feet of Sir Yukteswar Girl (No.1), who passed on the teachings of Sir Mahatavara Babaji (No.27). In 1920, Yogananda set sail for America, where he founded the Self-Realization Fellowship and introduced the Western world to meditation. ellauri219.html on line 369: A friend of John Lennon’s (No.62) dating back to their time studying at Liverpool College Of Art, Stuart Sutcliffe was The Beatles’ original bassist. While the group were living in Hamburg and playing around the city’s clubs, Sutcliffe met photographer Astrid Kirchherr, who gave The Beatles their distinctive early 60s haircuts. Sutcliffe left the group in order to enroll in the Hamburg College Of Art, but his career was tragically cut short when he died, aged 21, from a brain aneurysm. ellauri219.html on line 384: Designed by George Petty, like the Vargas Girls (No.11), Petty Girls were pin-up paintings that appeared in Esquire, between 1933 and 1956, and also found a home on the front of World War II fighter planes – notably on the B-17 fighter jet nicknamed Memphis Belle. ellauri219.html on line 389: In his iconic role of Johnny Strabler in the 1953 movie The Wild One, Marlon Brando captured the growing frustrations of the generation that gave birth rock’n’roll. Hailed as one of the greatest actors of all time, it’s also notable that Brando’s rivals in The Wild One, The Beetles, were almost-namesakes of The Beatles. ellauri219.html on line 399: A playwright, novelist, and poet, Oscar Wilde left no shortage of aphorisms for which he is remembered, along with the novel The Picture Of Dorian Gray and plays such as The Importance Of Being Earnest and An Ideal Husband. ellauri219.html on line 414: It’s probably fair to say that Dr. Livingstone was to geographic exploration what The Beatles were to sonic innovation: fearless, ever questing, and mapping out new territories for the world. The famous “Dr. Livingstone, I presume?” saying remains in common use today, and can be traced back to a meeting between Livingstone and explorer Henry Morton Stanley, who’d been sent on an expedition to find the former, who had been missing for six years. Livingstone was discovered in the town of Ujiji, in what is now known as Tanzania. ellauri219.html on line 444: Like Tommy Handley, Albert Stubbins (No.24) was a local Liverpool hero. Born in Wallsend, he became center-forward for Liverpool FC in 1946, where he helped the team win the League Championship the following year. ellauri219.html on line 464: The Beatles were famously photographed with boxing legend Cassius Clay in February 1964, in Miami, Florida. But it’s a wax model of boxer Sonny Liston, the man that Clay defeated later that month in order to become the heavyweight champion, who appears on the Sgt. Pepper cover. Liston had held the heavyweight title for two years, from 1962 to ’64, before losing it to Clay, who subsequently changed his name to Muhammad Ali. ellauri219.html on line 472: In a perfectly postmodern touch, The Beatles included wax models of their former Beatlemania-era selves looking on at their modern incarnation in full military psychedelic regalia. The models of John (No.57), Paul (No.60), George (No.56), and Ringo (No.59) were borrowed from Madame Tussauds for the Sgt. Pepper’s photoshoot. ellauri219.html on line 475: The very definition of a “triple threat,” Shirley Temple was an actress, singer, and dancer who became a child star in the 30s. She also appears on the Sgt. Pepper album cover three times over, her hair poking out from between the wax figures of John Lennon (No.62) and Ringo Starr (No.63), and also standing in front of the model of Diana Dors (No.70). There’s also a cloth figure of the star off to the far right, wearing a jumper emblazoned with the slogan “Welcome The Rolling Stones.” ellauri219.html on line 528: Along with the stone figure (No.77) that can be seen below the feet of the Shirley Temple doll (No.73), the stone figure of a girl (No.76) was one of a number of statues that John Lennon (No.62) and George Harrison (No.65) brought from their homes for inclusion on the cover. The most prominent of these is the bust positioned to the right of the bass drum (No.78), which came from Lennon’s house Kenwood, in Weybridge, Surrey, where he lived from 1964 to 1969. ellauri219.html on line 548: Originating from India, the hookah is a tobacco-smoking instrument designed so that the smoke is filtered through a water basin before being inhaled. Its inclusion on the Sgt Pepper album cover is a nod to both George Harrison’s (No.65) love of India and John Lennon’s (No.62) love of Lewis Carroll (No.52), whose Caterpillar in Alice’s Adventures In Wonderland smokes a hookah. ellauri219.html on line 583: At Princeton, Rawls was influenced by Norman Malcolm, Ludwig Wittgenstein's dumb student. During his last two years at Princeton, he "became deeply concerned with theology and its doctrines." He considered attending a seminary to study for the Episcopal priesthood and wrote an "intensely religious senior thesis (BI)." In his 181-page long thesis titled "Meaning of Sin and Faith," Rawls attacked Pelagianism because it "would render the Cross of Christ to no effect." His argument was partly drawn from Karl Marx's book On the Jewish Question, which criticized the idea that natural inequality in ability could be a just determiner of the distribution of wealth in society. Even after Rawls became an atheist, many of the anti-Pelagian arguments he used were repeated in A Theory of Justice. Pelagianism is a heretical Christian theological position that holds that the original sin did not taint human nature and that humans by divine grace have free will to achieve human perfection. Pelagius (c. 355 – c. 420 AD), an ascetic and philosopher from the British Isles, taught that God could not command believers to do the impossible, and therefore it must be possible to satisfy all divine commandments. He also taught that it was unjust to punish one person for the sins of another; therefore, infants are born blameless. Pelagius accepted no excuse for sinful behavior and taught that all Christians, regardless of their station in life, should live unimpeachable, sinless lives, or else... Se oli tollanen humanisti, mitä Hippo aivan erityisesti inhosi. Vittu eihän sitten mitään kirkkoa ja pappeja edes tarvittaisi. Jeesus jäisi työttömäxi, Jahve eläkkeelle. ellauri219.html on line 585: To a large degree, "Pelagianism" was defined by its opponent Augustine, and exact definitions remain elusive. Although Pelagianism had considerable support in the contemporary Christian world, especially among the Roman elite and monks, it was attacked by Augustine and his supporters, who had opposing views on grace, predestination and free will. Augustine proved victorious in the Pelagian controversy; Pelagianism was decisively condemned at the 418 Council of Carthage and is still regarded as heretical by the Roman Catholic Church and Eastern Orthodox Church. Burn in hell Pelagius, go jump in the fiery lake! Vitun humanisti! ellauri219.html on line 588: Rawls enlisted in the U.S. Army in February 1943. During World War II, Rawls served as an infantryman in the Pacific, where he served a tour of duty in New Guinea and was awarded a Bronze Star; and the Philippines, where he endured intensive trench warfare and witnessed traumatizing scenes of violence and bloodshed. It was there that he lost his Christian faith and became an atheist. ellauri219.html on line 595: oral dissertation titled A Study in the Grounds of Ethical Knowledge: Considered with Reference to Judgments on the Moral Worth of Character. ellauri219.html on line 599: Pope Benedict’s basic answer is that, although modern principles of political freedom, democracy, equality, and reasonable argument are to be affirmed, a free state rests on “pre-political moral foundations,” which serve as normative points of reference for every regime and must be held in common by all religions and secular world-views. This answer reflects the fact that Pope Benedict disagrees with Rawls on at least two fundamental issues, which constitute the core of the debate between them and to which I shall refer regularly in the course of my analysis. In the first place, Pope Benedict does not share Rawls’s trust in fundamental human reasonableness as a guarantee for political fairness. For Rawls, persons are reasonable when they are ready to propose principles and standards as fair terms of cooperation and to abide by them willingly, given the assurance that others will likewise do so. Those norms they view as reasonable for everyone to accept and therefore as justifiable to them; and they are ready to discuss the fair terms that others propose. ellauri219.html on line 633: Notorious womanizer Michael James wants to be faithful to his fiancée Carole Werner, but every woman he meets seems to fall in love with him, including neurotic exotic dancer Liz Bien and parachutist Rita, who accidentally lands in his car. His psychoanalyst, Dr. Rainer Fassbinder, cannot help, since he is stalking patient Renée Lefebvre, who in turn longs for Michael. Carole, meanwhile, decides to make Michael jealous by flirting with his nervous wreck of a friend, Victor Shakapopulis. Victor struggles to be romantic but Carole nevertheless feigns interest. ellauri219.html on line 635: Fassbinder continues to have group sex with his neurotics and obsessives and cannot understand why everyone falls for Michael. The group sessions get stranger—including an indoor cricket match. Michael dreams that all his sexual conquests simultaneously bombard him for attention, listing where they made love. ellauri219.html on line 639: Meanwhile Carole's plan seems to work and Michael asks to marry her. She agrees and they settle on marrying within the week. She moves in but Michael finds fidelity impossible. When a second "fiancee" arrives, she knows the worst. Simultaneously, a woman parachutes into Michael's open-top sports car and he ends up sleeping with her, also meeting other conquests at the bar. This takes place at a small country hotel, where all parties materialise in the format of a typical French farce. Some are checked in, but most just appear. This includes Carole's parents who wander the corridors, causing Michael to jump from room to room. A rumour has also started locally that an orgy is taking place so side characters such as the petrol station attendant also start to appear. Carole appears and wishes to see Michael's room. As they speak, all the other participants chase each other around in the background. Fassbinder's wife tracks him down. ellauri219.html on line 643: After a mayor marries Michael and Carole in a civil marriage ceremony, the couple are signing the marriage certificate when Michael calls the young female registrar "Pussycat", infuriating Carole. They leave and Fassbinder attempts to court her instead. End of story. Fun, or what? ellauri219.html on line 746: Patanjali is often stated as having claimed there was a hostility between the orthodox Brahminic (Astika) groups and the heterodox, swAstika groups (Buddhism, Jainism, and atheists), like that between a mongoose and a snake. Nathan McGovern argues Patanjali never used this mongoose-snake analogy. But who IS McGovern? Joku juippi quelconque: Nathan McGovern, Credentials:Associate Professor, ellauri219.html on line 749: I teach World of Ideas and courses on Asian religions in the Department of Philosophy and Religious Studies. In my research, I'm interested in exploring young boys and girls In Thailand. Currently, I’m working on two major projects. The first is the preparation of my first book, The Snake and the Mongoose, for publication with Oxford University Press. The second is ongoing research on the Royal Court Brahmans of Thailand. I also have a side interest in the philosophy of prepubertal physics that I indulge when I have the time. ellauri219.html on line 758: Some of the schools of India say that the psychic nature is, as it were, a looking-glass, eli narsismihan siinä taas on kyseessä. Eli the purpose of life, taas kerran, is the "the undressing of the immortal man; the birth of the spiritual from the psychical, whereby we enter our divine inheritance and come to inhabit Eternity. This is, indeed, salvation, the purpose of all true religion, in all times." ellauri219.html on line 773: Those who have died, entered the paradise between births, are in a condition resembling meditation without an external object. But in the fullness of time, the seeds of desire in them will spring up, and they will be born again into this world. Kuin Jörkan pornokirjassa, han hade blivit pigg igen. Vad bra. ellauri219.html on line 781: For those of weak willy, there is this counsel: to be faithful in obedience, to give the wife, and thus to strengthen the willy to more perfect obedience. The willy is not ours, but Cod’s, and we come into it only through obedience. As we enter into the spirit of Cod, we are permitted to share the power of Cod. If we obey the Master promptly, loyally, sincerely, we shall enter by degrees into the Master’s wife and share the Master’s powerful willy. ellauri219.html on line 794: I am utterly, completely, over-the-top astonished that the answers offered to date are missing the point. Including from people whose judgement I respect. ellauri219.html on line 796: No it is not because of Trump. People outside of America slagged off the US in the Clinton years, and the Nixon years, and the Eisenhower years. The negative perception was cemented in the 60s, and everything since has been confirmation bias. So what had happened? Two obviously invasive lost wars in Indochina and nasty machinations here and there, Middle East and South America in particular. Pretty obvious what the fuckheads were (and are) up to: world conquest for the cause of American capitalism, nothing less. ellauri219.html on line 798: No it is not because of the clash in values between American individualism and libertarianism, and the rest of the West’s social democracy and collectivism. That’s a contributing factor among those with enough cultural affinity and exposure to get to know how the US ticks, which maybe explains some of the last decade or so, with the Internet. But again, the “Death to Amreeka” crowds, the sneering at the unsophisticated doughboys, the dismissal of American culture—all that predated that deep familiarity by decades. The discovery of the substantive cultural mismatches were again a late addition and confirmation bias. (How I like the scientific sound of it: confirmation bias.) ellauri219.html on line 800: No it’s not *just* American military adventurism, although that’s certainly a key factor in much of the world. (When my uncle welcomed me in Athens while I was living in California, he said, “So, nephew, you’re living in America, huh? … Americans, murderers of the nations.” The expression was proverbial in the Greek left. And since the Yugoslav Wars, the Greek right as well.) ellauri219.html on line 802: The reason is that America was the first to have become a world hegemon mostly through soft power. Where by soft I mean soft as in a thick wad of bucks. ellauri219.html on line 811: People don’t expect better of an imperial Russia, or an imperial Britain, or an imperial France, or an imperial Germany. Some of them took on the blurb of the white man's burden, but I doubt people were really taken in by it anywhere except the U.S. With the possible exception of the Brits. ellauri219.html on line 813: But the States, prodded on by its own exceptionalist rhetoric, said they were different. That they were making the world Safe For Democracy. That they desired Liberty for All. And when the US acted as any imperial power must, and did some (well, a lot of) grubby things, there were a lot of outsiders who wanted to believe—and who felt betrayed. And they’ve held the kind of grudge against America and its optimistic, American Dream mass culture, that they did not hold against previous imperial powers. Aw, who am I kidding, of course they did. ellauri219.html on line 817: The real tragedy here being, that America has been sincere in its naive, Wilsonian vision of a better world. They were, in fact, high on their own supply. Well the suckers were, the same ones as were taken in by the American Dream. ellauri219.html on line 819: Hence a phrase little remarked on now, let alone Googlable, but very revealing. On the eve of the First Gulf War, the Australian Foreign Minister Gareth Evans made a speech defending the need to go to war to safeguard Kuwait as a sovereign state. ellauri219.html on line 820: Evans could not help himself: he muttered the aside “some might say we’re seeking to make the world Safe for Feudalism.” ellauri219.html on line 824: That naive optimism was weaponised in American mass culture as a vehicle of hegemony, but it was no less sincerely articulated for it—and to a more cynical, war-weary audience outside of America, the response vacillated between envy and irritation, depending on how attached the audience it was to its own culture, how susceptible to the siren call of Blue Jeans and Coke, how impoverished, and how insecure. (Insecure goes both ways in the response.) ellauri219.html on line 826: I did expect a better read on America being the overweight gorilla from Stephen Taylor's answer, but he did have an interesting insight: ellauri219.html on line 830: You’re not, but you’re the culture with the megaphone. People are paying disproportionate attention to your stupidity. And when stupid suckers elsewhere discover that the streets of Hollywood are not paved with gold, they truly are crestfallen, to an extent they wouldn’t be with Moscow, or Paris. Just as they were crestfallen to discover that the States was just another empire after all. ellauri219.html on line 832: And there is something… “gee willywickers” about the way Truth Justice and The American Way have been inflated in American mass culture, quite plausibly rooted in that class insecurity, that makes outside cultural elites (and the people that follow after them) reflexively sneer, once they realise the foundations are rotten. Add to this the ludicrous fact that America has no high culture. These are disappointed suitors: they’re not going to console themselves over the emptiness of Scrooge McDuck by turning to Wilt Whatman. Who was no better off than Scrooge by way of civility. ellauri219.html on line 952: Police were called when neighbors reported a woman having sex with her pit bull in her backyard in broad daylight. When they arrived, they found Kara Vandereyk “naked and on the ground” engaged in a sexual act with the dog. Upon their approach, she greeted them with a “hi,” and proceeded to hump the dog sexually. ellauri219.html on line 956: Joyce Yeaw will likely never forget the day in April 2010 she tried to return some borrowed cheese to Jordan Peterson’s roommate. Once she arrived, she saw Peterson having sex with his pit bull on his bed. Understandably horrified, Yeaw called the cops, but Peterson convinced the officers that he was “just hugging his dog” and he escaped arrest. Two months later, Yeaw again entered the residence, and saw Peterson having sex with the pit bull a second time—on the living room floor. Yeaw called the cops again, and this time, he was arrested. ellauri219.html on line 962: While those who never had sex with animals or done drugs may criticize Kara’s, Jordan's and their dogs' lewd behaviors as if they were evil — and this, perhaps, according to Christian morality as they interpret it — anybody who has actually suffered from lewdness puts this to the lie and knows that such behavior is not a moral issue, but a chemical imbalance. Evidently the words of Jesus to “Judge not lest you be judged,” make little impression on such folk, who pretend to themselves that if their worst, most embarrassing moments were made into headlines in the papers, they would do just fine. Even if they themselves had nothing to be embarrassed about in all their life of adventures and misadventures, they ought to have compassion for those who struggle with greater problems than their own. “Let Judge Hicks who is without sin cast the first stone,” is another saying of Jesus that applies to those who would judge and condemn an easy target. ellauri219.html on line 969: Eisensteinillä ei ollut leffaa nimeltä Underworld. There have been debates about Eisenstein's sexuality, with a film covering Eisenstein's homosexuality allegedly running into difficulties in Russia. Eisenstein confessed his asexuality to his close friend Marie Seton: "Those who say that I am homosexual are wrong. I have never noticed and do not notice this. If I was homosexual I would say so, directly. But the whole point is that I have never experienced a homosexual attraction, even towards Grisha, despite the fact I have some bisexual tendency in the intellectual dimension like, for example, Balzac or Zola." Eisenstein joi paljon maitoa. Maito oli silloin pulloissa, muistatko? Hän oli menninkäismäinen miesoletettu. ellauri219.html on line 973: The Rockettes were created in 1925, but the first non-white Rockette, a Japanese-born woman named Setsuko Maruhashi, was not hired until 1985. The Rockettes did not allow dark-skinned dancers into the dance line until 1987. The justification for this policy was that such women would supposedly distract from the consistent look of the dance group.The first African American Rockette was Jennifer Jones; selected in 1987, she made her debut in 1988 at the Super Bowl halftime show. The next person with a visible but different disability hired by the Rockettes (Sydney Mesher, missing a left hand) was hired in 2019. The first Rockette with hairy bollocks and a huge boner remains to be hired yet. ellauri219.html on line 975: Underworld (also released as Paying the Penalty) is a 1927 American silent crime film directed by Josef von Sternberg and starring Clive Brook, Evelyn Brent and George Bankrupt. The film launched Sternberg's eight-year collaboration with Paramount Pictures, with whom he would produce his seven films with actress Marlene Dietrich. Journalist and screenwriter Ben Hecht won an Academy Award for Best Original Story. Time felt the film was realistic in some parts, but disliked the Hollywood cliché of turning an evil character's heart to gold at the end. Filmmaker and surrealist Luis Buñuel named Underworld as his all time favorite film. Critic Andrew Sarris cautions that Underworld does not qualify as "the first gangster film" as Sternberg "showed little interest in the purely gangsterish aspects of the genre" nor the "mechanics of mob power." Film critic Dave Kehr, on the other hand, writing for the Chicago Reader in 2014, rates Underworld as one of the great gangster films of the silent era. "The film established the fundamental elements of the gangster movie: a hoodlum hero; ominous, night-shrouded city streets; floozies; and a blazing finale in which the cops cut down the protagonist." ellauri219.html on line 1008: Rereading Don DeLillo’s Underworld – still hits a home run! The author of The Flamethrowers Rachel Kushner hails it as a masterpiece. Rachel who? ellauri219.html on line 1018: Then there’s Moonman 157 and Klara Sax, a feminist ideal of Land Art. What do they have in common? Smudging useful things with paint. An artistic version of food fight. What do Jayne Mansfield’s breasts remind adolescent Eric of? The bumper bullets on a Cadillac. What does Dumb of Dumb and Dumber take for a cute lady's boobs? A semi trailer's fog lights. Meanwhile, Eric masturbates into a condom that reminds him of a missile (with his tiny wiener all loaded and cocked inside). Dad polishes his Buick, the son his dick. The clammy hand of coincidence. ellauri219.html on line 1024: The American sublime, as Harold Bloom has said, “is always also an American irony”. Jayne Mansfield's bumper bullets. People hugging their pit bulls sexually and getting 15 years for it. Do you know what Teilhard de Chardin called the “noosphere”? Not the foggiest. I think what Rachel has in mind here is the Internet. Who is or was Teilhard anyway? Teilhard was mentioned by Pynchon, see album 69. Not a very memorable character apparently. Tässä Pierren tärkeimpiä läppiä, aika heruttavia: ellauri219.html on line 1033: The lately discovered Peking man. Some eugenics is clearly indicated. ellauri220.html on line 65: Kaikki palaavat kuninkaan palatsiin, jossa prinssi joutuu nyt valmistautumaan naimisiin Smeraldinan kanssa. Tohelo ja Fatty Morgana tapaavat ja kumpikin syyttää toisiaan pettämisestä, mutta Ridicules puuttuu asiaan ja hengittää noidan pois jättäen kentän Tohelolle. Kun Leandro ja seremonian päällikkö näkevät, että palatsi on valmis häitä varten, Tohelo palauttaa Nineten luonnolliseen muotoonsa. Piirturit tuomitaan kuolemaan, mutta Fatty Morgana auttaa heitä pakenemaan luukun läpi, ja ooppera päättyy siihen, että kaikki ylistävät prinssiä ja hänen morsiamensa luukuttaa ilman vaatteita. ellauri220.html on line 69: The theme was the March from Prokofiev's The Love for Three Oranges, arranged for small symphony orchestra by Amedeo De Filippi, with Vladimir Selinksy conducting. The music was accompanied by a chant of "L-A-V-A," in reference to the show's sponsor being Lava soap. ellauri220.html on line 83: Nojoo tää on tällästä Teilhard-Löllö linjan transhumanismia, Manhattanin porukat on tärkeitä fragmentteja maailmansielussa. Kaupungit ja niiden loppumaton paisuminen on hyvä asia. Eikä yhtään haittaa että apinat on paskiaisia ja homopettereitä samalla. ellauri220.html on line 93: and the mean black snake, who slithers in there without legs. ellauri220.html on line 102: He admits that sometimes, evil thoughts cross his mind. The "old knot of contrariety" the poet has experienced refers to Satan and his evil influence on man, which creates the condition of contraries, of moral evil and good in human life. The poet suffered from these evil influences, as have all men. So, the poet implies, do not feel alone because you have been this way — one must accept both the pure and the impure elements of life. A young man's penis in your arse is just one of those eternal things. They come and go just like the Brooklyn ferry. The reference to fusion ("which fuses me into you now") is the basic ideal the poet sought in the beginning. He reiterates the eternal connection between all human beings. Fuck the rest. We must revel in our man-made surroundings, for our relationship with our environment is the ticket to achieving spirituality and fulfillment. He also uses the theater as a metaphor to represent the difference between public life and private life. He acknowledges that he has a sinful streak - but in society, everyone plays a role. The speaker's tone in the poem is honest but also grateful. By appreciating the small things in his life, he feels like a part of something bigger. Wiltin pikku veitikka oli ehkä ammoin wilttaantunut, mutta sen mustalla ystävällä oli something bigger. Veijarilla oli varsin vaikuttava heijari. ellauri220.html on line 104: The major image in the poem is the ferry. It symbolizes continual movement, backward and forward, a universal piston like motion in space and time. The ferry moves on, from a point of land, through water, to another point of land. Land and water thus form part of the symbolistic pattern of the poem. Land symbolizes the physical; water symbolizes the spiritual. The circular flow from the physical to the spiritual connotes the dual nature of the universe. Dualism, in philosophy, means that the world is ultimately composed of, or explicable in terms of, two basic entities, such as mind and matter, yin and yang. From a moral point of view, it means that there are two mutually antagonistic principles in the universe — dick and cunt, good and evil. In Whitman's view, both the mind and the spirit are realities and matter is only a means which enables man to realize this truth. His world is dominated by a sense of good, and evil has a very subservient place in it. Man, in Whitman's world, while overcoming the duality of the universe, desires fusion with the sheboy. In this attempt, man tries to transcend the boundaries of space and time, never letting off that dear piston like movement, in and out, in and out. ellauri220.html on line 181: Tättilillukoista on hienoa kun kymmenkunta nokipoikaa varastaa Bloomingdalelta nahkarozeja. Vapaata markkinataloutta, yxityisyritteliäisyyttä. Jokainen kahmii puolestaan, joku jää kiinni kaikkien puolesta, paska zägä. Nixon jäi 1974 kiinni omaa tyhmyyttään, sori siitä, parempi onni ensi presidentillä. Klaara muistelee 17-vuotiaan Akun suorittamaa puikotusta anopin maatessa vainajana viereisessä huoneessa. Hyvinhän se meni. Uhkarohkeita pentuja jotka tuovat juniin vähän väriä ja kuiviin tunneleihin eloa. Oliko tää Miles musta mies? Musta valomies Ekku Peltola juutalaisella Samuliinilla. Verenpaineinen Jack kertoi tarjoilijoille ja eteisvahtimestareille kuinka hyvä kuiva Esther oli sängyssä. Vanhoja pieruja, puhe siitä mistä puute. E. Saarinen ja Kuningatar, isot tissiliivit tyynyllä. ellauri220.html on line 208: Purkanjäystäjät ottaa lisää vapauxia tehdessään Lennylle sukupuolenvaihdoxen 2017 sarjassa Marvelous Mrs. Maisel. Marvelous Mrs. Maisel is an American period comedy-drama television series, created by Amy Sherman-Palladino, that premiered on March 17, 2017, on Amazon Prime Video. Set in the late 1950s and early 1960s, it stars Rachel Brosnahan as Miriam "Midge" Maisel, a New York housewife who discovers she has a knack for stand-up comedy and pursues a career in it. Suurin tenkkapoo kazojille on ehtiikö Midge panna Lennyä sarjan aikana. ellauri220.html on line 237: Donna Donna is the swinger Nick Shay has an affair with while at a conference in Houston. Esmeralda Esmeralda is the beautiful runaway Sister Edgar tracks. After Esmeralda is raped and murdered at the end of the novel, her spirit begins appearing on a billboard advertisement for orange juice. Esther Esther is Klara Sax's art dealer friend who's interested in locating Moonman 157. Teresa Teresa is Klara Sax's daughter. She visits her mother during a garbage strike. Lepakko Jo Nesbø Harry Hole Norjalaispimun kohtu oli fileerattu kuin sei. Bobbyn päästä purskahteli pinkki hien ja veren sekainen suihku. 1:19:23 на Донбассе западных академиях и училищах натаскивали офицерский состав 1:19:23 Donbassissa länsimaiset akatemiat ja koulut kouluttivat upseereita 1:26:35 недавней конференции Мюнхене звучали бесконечные обвинения в адрес России складывается впечатление что это 1:26:35 äskettäin Münchenissä pidetyssä konferenssissa Venäjää vastaan esitettiin loputtomasti syytöksiä, saa sellaisen vaikutelman, että näin 1:29:53 эсэсовских частей у которых тоже руки по локоть в крови на украинскую бронетехнику наносится 1:29:53 SS-yksiköt, joilla on myös kädet kyynärpäihin asti veressä Ukrainan panssaroitujen ajoneuvojen päällä 1:38:06 сказать спасибо нашим героям солдатам и офицером Армии и Флота росгвардии 1:38:06 kiittääksemme sankareitamme, sotilaita ja kansalliskaartin armeijan ja laivaston upseereita 1:42:01 возродить предприятие и рабочие места порты Азовского моря которое вновь стала 1:42:01 elvyttää yritystä ja työpaikkoja, Azovinmeren satamat, josta on jälleen tullut 1:43:13 Здравствуйте дорогие друзья Я прошу почтить память наших боевых товарищей которые отдали жизнь за Россию 1:43:13 Hei rakkaat ystävät, pyydän teitä kunnioittamaan Venäjän puolesta henkensä antaneiden tovereidemme muistoa 1:50:00 офицеры и сержанты которые показали себя грамотными современными и решительными 1:50:00 upseereja ja kersantteja, jotka ovat osoittaneet olevansa päteviä, nykyaikaisia ja päättäväisiä 2:00:50 рынки включая АТР наш собственный внутренний рынок научная технологическая Кадровая 2:00:50 markkinoilla, mukaan lukien Aasian ja Tyynenmeren alue, omat kotimarkkinamme tieteellinen teknologinen henkilöstö 2:01:58 знаем что необходимо делать для уверенного поступательного развития России причем именно суверенного 2:01:58 tiedämme, mitä on tehtävä Venäjän, ja lisäksi suvereenin, itsevarmalle edistykselliselle kehitykselle 2:04:08 Черного и Азовского морей особое внимание уделим уделяем уже те кто 2:04:08 Musta ja Azovinmeret kiinnittävät erityistä huomiota niihin, jotka 2:04:44 наращивание возможностей Северного морского пути это не только дополнительные грузопотоки но и основа 2:04:44 Pohjanmeren reitin valmiuksien rakentaminen ei ole vain lisärahtiliikennettä vaan myös perusta 2:13:13 суверенитета это свобода предпринимательства повторю именно частный бизнес на фоне внешних попыток 2:13:13 Suvereniteetti on yrittäjyyden vapautta, toistan, että se on yksityistä liiketoimintaa ulkoisten yritysten taustalla 2:26:01 Турции именно народ России основа суверенитета страны источник власти 2:26:01 Turkki on Venäjän kansa, maan suvereniteetin perusta, vallan lähde 2:29:41 поиска современная и традиционное искусство реализм и Авангард классику и 2:29:41 etsi modernia ja perinteistä taiderealismia ja avantgarde-klassikoita ja 2:35:31 обеспечения безопасности суверенитета и конкурентоспособности России наконец 2:35:31 Venäjän suvereniteetin ja kilpailukyvyn turvallisuuden takaaminen vihdoinkin 2:44:20 критерии уже много-много раз об этом говорил не цифры в отчетах а конкретные 2:44:20 kriteereistä on puhuttu jo monta, monta kertaa, ei raporttien numeroin, vaan erityisin 2:48:00 в среднесрочной перспективе распространим эту работу на такие наши реки как Дон Кама Иртыш Урал Терек 2:48:00 keskipitkällä aikavälillä laajennamme tätä työtä jokiimme, kuten Don Kama Irtysh Ural Terekiin 2:59:33 снаряжения транспорт теплые вещи маскировочные сети и так далее Все что помогает сохранить жизни наших ребят 2:59:33 laitteet kuljettavat lämpimiä asioita naamiointiverkot ja niin edelleen Kaikki, mikä auttaa pelastamaan kavereidemme hengen Pääasiallinen käyttö Pinta-ala eekkereissä Мы сами здесь на юге так усердно и так наивно насаждали в городах обрусительные начала, наша печать столько хлопотала здесь о русском театре и распространении русской книги, что мы под конец совершенно потеряли из виду настоящую, осязательную, арифметическую действительность, как она «выглядит» за пределами нашего куриного кругозора. За этими городами колышется сплошное, почти тридцатимиллионное украинское море. Загляните когда-нибудь не только в центр его, в какой нибудь Миргородский или Васильковский уезд: загляните в его окраины, в Харьковскую или Воронежскую губернию, у самой межи, за которой начинается великорусская речь, – и вы поразитесь, до чего нетронутым и беспримесным осталось это сплошное украинское море. Загляните когда-нибудь не только в центр его, в какой нибудь Миргородский или Васильковский уезд: загляните в его окраины, в Харьковскую или Воронежскую губернию, у самой межи, за которой начинается великорусская речь, — и вы поразитесь, до чего нетронутым и беспримесным осталось это сплошное украинское море. Есть на этой меже села, где по ею сторону речки живут «хохлы», по ту сторону — «кацапы». Живут испокон веков рядом и не смешиваются. Каждая сторона говорит по-своему, одевается по-своему, хранит особый свой обычай; женятся только на своих; чуждаются друг друга, не понимают и не ищут взаимного понимания. Съездил бы туда П. Б. Струве, автор теории о «национальных отталкиваниях», прежде чем говорить о единой трансцендентной «общерусской» сущности. Такого выразительного «отталкивания» нет, говорят, даже на польско-литовской или польско- белорусской этнографической границе.(Урок юбилея Шевченко) Me itse täällä etelässä istutimme niin ahkerasti ja niin naiivisti venäläistämisen periaatteita kaupunkeihin, meidän lehdistömme täällä höystyi niin paljon venäläisestä teatterista ja venäläisten kirjojen levittämisestä, että lopulta menetimme täysin silmistämme todellisen, kosketeltavan, aritmeettisen todellisuuden, miltä se "näyttää" kanahorisonttimme ulkopuolella. Näiden kaupunkien takana heiluu jatkuva, lähes kolmenkymmenen miljoonan voimakas Ukrainan meri. Katso jonain päivänä paitsi sen keskustaa, johonkin Mirgorodin tai Vasilkovsky-alueeseen, missä asustivat Ivan Ivanovizh ja Ivan Nikiforovitzh, katso sen laitamille, Harkovin tai Voronežin lääniin, juuri siihen rajaan, jonka jälkeen suuri venäläinen puhe alkaa - ja hämmästyt kuinka koskematonta ja väärentämätöntä se on. Tämä on jatkuva Ukrainan meri. Tällä rajalla on kyliä, joissa "khokholit" asuvat tällä puolella jokea ja "katsapit" asuvat toisella puolella jokea. Muinaisista ajoista lähtien he ovat asuneet vierekkäin eivätkä sekoitu. Kumpikin osapuoli puhuu omalla tavallaan, pukeutuu omalla tavallaan, ylläpitää omaa erityistapaansa; naimisiin vain omiin; vieraannuttaa toisiaan, eivät ymmärrä eivätkä etsi keskinäistä ymmärrystä. P. B. Struve, "kansallisten vastenmielisyyksien" teorian kirjoittaja, vittu menisi sinne ennen kuin puhuu yhdestä transsendenttisesta "kokovenäläisestä" olemuksesta. Sanotaan, ettei sellaista ilmeistä "luotaantyöntävyyttä" ole edes Puolan ja Liettuan tai Puolan ja Valko-Venäjän etnografisella rajalla. (Oppitunti Ševtšenkon vuosipäivänaä) ellauri330.html on line 307: Yliopiston dosentti Ippolit, lihaksi tullut intellektuellin stereotypia, matkustaa maalle sisarensa luo tämän jäätyä leskeksi. Ilmeisesti tarkoitus on, että koulutettu mies auttaisi järjestelemään papereita ja omaisuuteen liittyviä kiemuroita. Henkistä tukea sisko ei ainakaan tarvitse. Jelisaveta on vain tyytyväinen päästessään eroon vanhasta juoposta. Uusi mieskin on jo kiikarissa. ellauri330.html on line 317: Ippolit oli mielensä syövereissä kehitellyt kaikenlaisia teorioita Varjenkasta ja tämän luonteesta, mielihaluista ja tarkoitusperistä. Päänsisäinen teoretisointi ei kuitenkaan tavoita Varjenkan todellista olemusta. Loppusointu alleviivaa Ippolitin henkistä eristäytyneisyyttä ja kyvyttömyyttä nähdä todellisuutta ympärillään. Siinä on myös feministinen vivahde. Varjenka ei ole Ippolitin tielle asetettu viettelys tai silmittömästi mystiseen ulkopuoliseen ihastuva neito, vaan omaa elämäänsä elävä, tavallinen ihminen. Tässä voi olla Maximilla jotain omakohtaisesti koettua. ellauri330.html on line 401: Lontoossa asuessaan Kropotkinalla oli suhde ja lyhyt suhde kirjailija W. Somerset Maughamiin. Monet Maughamin hahmoista perustuvat häneen. He tapasivat myöhemmin Venäjällä, kun Maugham oli siellä vakoilutehtävässä ja Kropotkin ilmoittautui vapaaehtoiseksi hänen kääntäjäkseen. Hän esitteli Maughamin Ai-Ai Kerenskylle, osallistui heidän viikoittaisille illallisilleen ja joskus ilakoi hänen asunnossaan ilkialasti. ellauri330.html on line 494: Hmelnytskin kapina, myös kasakka-Puolan sota, tai Hmelnytskin kapina, oli kasakkojen kapina, joka tapahtui vuosina 1648-1657 Puolan ja Liettuan liittovaltion itäisillä alueilla ja johti kasakkojen hetmanaatin perustamiseen Ukrainaan. Hetmani Bohdan Khmelnytskyn komennossa Zaporozshin kasakat, jotka olivat liittoutuneita Krimin tataarien ja paikallisen ukrainalaisen talonpoikaisväestön kanssa, taistelivat Puolan herruutta ja Puolan-Liettuan Kansainyhteisön joukkoja vastaan. Kapinaan liittyi kasakkojen siviiliväestöä, erityisesti roomalaiskatolisia ja ruteenialaisia uniaattipappeja ja juutalaisia kohtaan kiukkuisia joukkojulmureita sekä Ruteenian voivodikunnan voivodi Jeremi Wiśniowieckin rajuja kostotommeja. ellauri330.html on line 496: Kapinalla on symbolinen merkitys Ukrainan suhteiden historiassa Puolaan ja Venäjään . Se lopetti puolalaisen katolisen szlachtan vallan Ukrainan ortodoksisessa väestössä; samaan aikaan se johti siihen, että Itä-Ukraina lopulta liitettiin Venäjän tsaarikuntaan, joka aloitettiin vuoden 1654 Perejaslavin sopimuksella, jossa kasakat vannoivat uskollisuutta tsaarille säilyttäen samalla laajan autonomian. Tapahtuma laukaisi poliittisen myllerryksen ja sisätaistelun Hetmanaatissa, joka tunnetaan nimellä Ruin. Puolan vastaisen kapinan menestys, Puolan sisäiset konfliktit sekä Puolan samanaikaiset sodat Venäjän ja Ruotsin kanssa (Venäjän ja Puolan sota (1654–1667) ja toinen Pohjan sota (1655–1660)) , päätti Puolan kultakauden ja aiheutti Puolan vallan maallisen laskun Puolan historiassa tulvana tunnetun ajanjakson aikana. ellauri330.html on line 529: Uno Ludvig Lehtonen (27. tammikuuta 1870 Akaa – 25. joulukuuta 1927 Helsinki oli suomalainen historiantutkija ja professori, joka oli erikoistunut varsinkin Venäjän vasallivaltion Suomen historiaan. Lehtonen toimi historian lehtorina Sortavalan reaalilyseossa 1905–1908 ja Tampereen klassisessa lyseossa 1908–1910. Helsingin keisarilliseen yliopistoon perustettiin vuonna 1903 Venäjän historian professuuri, joka täytettiin vuonna 1910 kun Lehtonen nimitettiin siihen. Opetuksessa hän painottui lähinnä yleiseen historiaan, ja vuonna 1924 virka muutettiinkin ryssävihan tähden yleisen historian professuuriksi. Lehtonen hoiti sitä ennenaikaiseen kuolemaansa asti. Lehtosen puoliso oli Katri Danielson-Kalmari, jonka isä oli valtioneuvos J. R. Danielson-Kalmari, yksi Lehtosen opettajista. Lehtonen kuoli isänsä tavoin sokeritautiin. ellauri330.html on line 539: „Oli_minulla kerran morsian pieni, pieni penttu, aika lunttu, mutta hän karkasi minulta kauas pois. Minä läksin häntä hakemaan: hain Suomen suuren maat ja meret, Saksat ja Wirot, mutta en löytänyt kullankokkoani. Tulin taasen suureen Suomensaareen, ja löyſinpä hänen tuolta Tampereen takaa hietaharjuſta. Tuossahan Tettuni pieni, huuſi poika iloisſana, mutta Tettu tuiskahti ja lauſui mikä olet ſinä? mikä maan-mustettu? mikä terwaan kastettu? ja kiepasi ensimmäiseen tölliin. Mutta minä, aina lystipoika, en tuosta suuriakaan ſurrut, panin turpaani tupakkaa ja poikkein parhaaſeen kapakkaan, jossa Mikko meteli ja ämmiä weteli." ellauri330.html on line 541: Tuoppi olutta ja kakſi korttelia wiinaa lipparikſi on kohtuullinen mitta ja määrä wäsyneen miehen kurkkuum ja päähän. Nytpä kannu keikkui ja parta kastui, pojat laulaa lasketteliwat ja muorin tyttäret nauraa rikosteliwat. Mutta läkſinpä iloleikistä pois, läksin pitkin katua täymään. Lauluni remahti, akkunat ſäpäleiksi sälähti, ja ſiitäpä liikkeille Tampereen poroporwarit kaikki. Mutta minä, aina lystipoika, minä wiitenä wilkkasin pitkin rantaa, heille potkaisin wasten kuonoa ſoraa ja ſantaa. Tulin siitä Poriin, pantiin pärekoriin ja wedettiin pitkin torii; tulin Uuteenkaupunkiin, siellä akkunasta haukuttiin; tulin Turkuun, pistettiin puukko kurkkuun. Tulinpa lopulta Aningaisten kadun haaraan ja siellä kohtasin wiifi nokkelata naaraa. Ensimmäinen potkaisi mua jalallansa, toinen sanoi: anna sen pojan olla alallansa! hän ei ole mitään rakkari eikä mikään pikiprakkari. Mutta kolmas kysyi: mikä sitä poikaa waiwaa? ja neljäs sanoi: häntä pitäis auttaa ajallansa. No lähdetäänpäs käsi kädessä käymään, lausuin minä, mutta wiides tuuppasi wihaisesti nyrkillänsä ja ärjähti: mene Helsinkiin! Menin minä Helsinkiin, pantiin syömään kruunun wellinkii, ja sitten poikaa tutkittiin ja huikeasti selkään hutkittiin: mene nyt tiehes, finä wasaran-poika! Läksin taasen tietä käymään, minä weitikka, aina iloinen, minä, jonka sydän on kuin hylkeennahkainen tupakkikukkaro. Kuljeskelin, laulelin ja tallustelin pitkin tölmällistä tietä; tulin Hämeeseen, astuin ylös Kuninkalan ſaarnastuoliin; ja sitten oli ammen plottis! ellauri331.html on line 36: “Wladimir is a bisexual. Wladimir swings both ways,” Fury said of Klitschko, who is engaged and has a daughter with actress Hayden Panettiere, according to The Sun. “For those that don’t know that, I can confirm it now.” Fury, a devout Christian, has become infamous for habitual verbal attacks on women, Jews and gays. ellauri331.html on line 38: Die Gerüchte über mich und meinen Bruder sind verrückt. Wir sind nicht ****sexuell. Wenn wir das lesen, lachen Dinge im boulevardblätter ich und mein Bruder gerade. Vitali und ich experimentierten ein bisschen in unserem verstorbenen Teenageralter, aber das ist für junge Leute normal, in sexuellen Sachen neugierig zu sein. Wir versuchten es, und wir mochten es nicht, und es war ein langer vor langer Zeit. Gerade das zwei junge Mann-Erforschen und das Versuchen neuer Dinge. Mein Bruder und ich lieben Frauen, und wir sind völlig heterosexuell. ellauri331.html on line 87: SMI2 isännöi säännöllisesti verkkokonferensseja kuuluisien poliitikkojen ja julkisuuden henkilöiden kanssa: Dmitri Rogozin, Boris Nemtsov, Anatoli Wasserman, Anton Nosik, Ilja Ponomarev, Stanislav Belkovsky ja Iranin Venäjän-suurlähettiläs Sajjadi Reza vierailivat sivustolla. Käännetty versio Seth Godinin blogista julkaistaan SMI2:ssa kirjoittajan suostumuksella. Pavel Vlasov-Mrdulyash, sosiaalisen uutisverkoston SMI2 johtaja ylpeänä esittää: ellauri331.html on line 99: Marketer Seth Godin has used the phrase "Purple Cow" for the concept of marketing a product as "intrinsically different" in his book, Purple Cow: Transform Your Business by Being Remarkable." ellauri331.html on line 164: Vuonna 2016 Bloomberg julkaisi lehdistötiedotteen, jossa se väitti olevansa ranskalaiselta rakennusyhtiöltä Vinci SA: lta, että se oli havainnut kirjanpitovirheitä ja joutui tarkistamaan tulosraporttejaan. Lehdistötiedote osoittautui huijaukseksi. Vincin osake laski hetkellisesti 18 %, kun Bloomberg julkaisi sen, vaikka se toipui nopeasti, kun kävi selväksi, että se ei ollut totta. Ranskan osakemarkkinoiden sääntelyviranomainen Autorité des marchés financiers määräsi vuonna 2019 Bloombergille 5 miljoonan euron sakon raportin julkaisemisesta ja totesi, että sen olisi pitänyt tietää, että se oli väärä. Muutoksenhakutuomioistuin alensi sakon 3 miljoonaan euroon vuonna 2021. Sisäpiirikaupat Vincin osakkeilla moninkertaisesti korvasivat takaiskun. Marraskuussa 2019 Michael Bloomberg ilmoitti presidentinvaalikampanjastaan. Bloombergin omia reporttereita käskettiin pitämään suut soukalla. Vastatessaan kritiikkiin Michael Bloomberg kertoi CBS Newsille: "Meidän on vain opittava elämään joidenkin asioiden kanssa." Hänen toimittajansa "saavat palkan. Mutta palkkasi mukana tulee joitain rajoituksia ja vastuita." Bloombergin päätoimittaja John Micklethwait myönsi henkilökunnalle lähettämässään sähköpostissa, että Michael Bloomberg hallitsee mielipideosion toimituksellista tuotantoa ja totesi, että "toimitukseemme ovat heijastaneet hänen näkemyksiään." ellauri331.html on line 200: Mihail Komissar ja hänen kollegansa kansainväliseltä radioasemalta " Radio Moscow " perustivat Interfaxin syyskuussa 1989 Mihail Gorbatšovin perestroikan ja glasnost - kauden aikana osana Neuvostoliiton Gosteleradiojärjestelmää. Interfax käyttää faksilaitteita tekstin lähettämiseen, mistä johtuu yrityksen nimi. ellauri331.html on line 240: BuzzFeed Incorporated on amerikkalainen Internet- media-, uutis- ja viihdeyritys, joka keskittyy digitaaliseen mediaan. BuzzFeedin perustivat New Yorkissa vuonna 2006 Jonah Pieretti ja John S. Johnson III keskittyäkseen virussisällön seurantaan. Kenneth Lerer, yksi The Huffington Postin perustajista ja puheenjohtaja (tod.näk. jevreiskij), aloitti BuzzFeedin perustajajäsenenä ja sijoittajana ja on nyt toiminnanjohtaja. Alun perin online-tietokilpailuista, " listicsista " ja popkulttuuriartikkeleista tunnettu yritys on kasvanut maailmanlaajuiseksi media- ja teknologiayritykseksi, joka tarjoaa kattavuutta erilaisista aiheista, kuten politiikasta, tee-se-itse, eläimistä ja liiketoiminnasta. Pörinäsyöte tuottaa tuloja natiivimainonnasta, strategiasta, joka auttaa lisäämään alkuperäiskansojen katsojien todennäköisyyttä lukea mainosten sisältöä. ellauri331.html on line 242: Vuosia gonzo journalismiin panostettuaan vuoteen 2021 mennessä BuzzFeed News oli voittanut National Magazine Award -palkinnon, George Polk -palkinnon ja Pulitzer-palkinnon ja oli ehdolla Michael Kelly -palkinnon saajaksi. 1. huhtikuuta 2023 Pieretti ilmoitti, että BuzzFeed Media sulkee BuzzFeed Newsin ja keskittää uutistoimintansa The Huffington Postiin, jolloin irtisanotaan noin 180 työntekijää. ellauri331.html on line 253: Havaijin 52. kansainvälisessä järjestelmätieteiden konferenssissa esitellyssä asiakirjassa Argha Ray ja Joey George päättelivät, että Occupy Democrats -järjestön levittämä disinformaatio "on potentiaalia syventää edelleen halkeamia jo ennestään jakautuneessa yhteiskunnassa". ellauri331.html on line 478: REGNUM News Agency on venäläinen valtakunnallinen online-uutispalvelu, joka välittää uutisia Venäjältä ja ulkomailta omilta kirjeenvaihtajiltaan, tytäryhtiöiltään ja kumppaneiltaan. REGNUM kattaa tapahtumia kaikilla Venäjän alueilla sekä naapurimaissa Euroopassa, Keski -Aasiassa ja Etelä-Kaukasiassa. REGNUM-lehdistökeskukset sijaitsevat Moskovassa, Pietarissa, Pihkovassa, Arkangelissa, Vologdassa, Barnaulissa, Krasnojarskissa, Novosibirskissä, Kalugassa, ja Radio Jerevanissa (Armenia). ellauri331.html on line 490: Republic (aiemmin Slon tai Slon.ru ) on venäläinen analyyttinen verkkolehti, joka käsittelee pääasiassa politiikkaa, liiketoimintaa ja taloutta. Sen on julkaissut yksityinen osakeyhtiö Moscow Digital Media. Kesästä 2014 lähtien verkkosivusto on toiminut maksullisena tilauksena. Kesäkuussa 2021 päätoimittajaksi tuli venäläinen toimittaja Dmitri Kolerev. 15. lokakuuta 2021 Moscow Digital Media leimattiin "ulkomaiseksi agentiksi " Venäjällä. Dmitrillä ei ole höykäsen pöläystä aavistusta mixi. Rahaakaan ei tule kuin abonnenteilta. Tasavallan toimittaja Siranush Sharoyan sai tammikuussa 2017 Redkollegia -mediapalkinnon artikkelistaan "Musta käteinen. Kuinka biljoona dollaria vedettiin maasta 25 vuodessa. Venäjän pankkijärjestelmän historia - rikostapausten perusteella". ellauri331.html on line 493: Uutistoimisto Novostilla oli plaku Merikatu 3:n portaikossa ja A-rapun vieressä. Siellä asui joku onnellinen Novostin Suomen agentti. Mikähän se oli nimeltään? ellauri331.html on line 516: Televiestinnän, tietotekniikan ja joukkoviestinnän alan liittovaltion valvontapalvelu perustettiin uudelleen toukokuussa 2008. Päätöslauselma numero 419 "Federal Service for Supervision in the Sphere of Telecom, Information Technologies and Mass Communications" hyväksyttiin 6. helmikuuta 2008. ellauri331.html on line 551: Rossija Segodnya yhdistää entisen RIA Novosti -uutispalvelun ja kansainvälisen radiopalvelun Voice of Russia (entinen Radio Jerevan). Venäjän presidentin 9. joulukuuta 2013 antaman asetuksen mukaan uuden viraston tehtävänä on "tarjoaa tietoa Venäjän valtion politiikasta ja Venäjän elämästä ja yhteiskunnasta ulkomaisille yleisöille". Vladimir Putinin kansliapäällikkö Sergei Ivanov sanoi, että Rossija Segodnjaa ollaan luomassa Venäjän valtionmedian kusetustehokkuuden lisäämiseksi. Kuitenkin RIA Novostin omassa raportissa siirrosta arveltiin, että se oli yritys lujittaa valtion hallintaa mediasektorilla ja länsimaiset uutiskanavat totesivat, että tämä oli myös Putinin siirto mieluisan kuvan levittämiseksi Venäjästä ulkomailla. Ahaa! Eipä olisikaan arvannut. ellauri331.html on line 625: Kirjoittaessaan ThinkProgressille vuonna 2018 Casey Michel väitti samalla tavalla, että "sarja vuotaneita sähköposteja osoitti sivuston perustajan ja toimittajan Charles Bausmanin pyytävän rahoitusta Konstantin Malofeevilta. Kuten Bausman kirjoitti yhdelle Malofejevin työtovereista: 'Tarvitsen edelleen rahaa!!'" Aika läpinäkyvää! Malofejeville suunnattua pyyntöä mainittiin todisteena Russia Insiderin yhteydestä äärioikeistoon Venäjällä ja Euroopassa. Sivusto itse on sanonut olevansa riippuvainen joukkorahoituksesta, mikä osoittaa, että se oli saanut 300 000 dollaria vuodesta 2014 tammikuuhun 2018. Daily Beast on sanonut, että Bausman kiistää saaneensa rahaa venäläisiltä oligarkeilta. ellauri331.html on line 643: Läppä läppä, eivät ole. Rykovtseva ahkeroi Radio Svobodassa, sillä ei ole wikisivua. Otto Lätsis oli latvialaissyntyinen toimittaja, joka kyllä on jo vainaja. Hruštšovin sulan lopussa hän työskenteli Izvestiassa, jossa hän kannatti sensuurin löystämistä ja pyrki tekemään sanomalehden suosituksi älymystön keskuudessa. Kommunisti-lehdessä hän lipsui perestroikan kannalle. Hänen loppunsa oli kamala. 10. syyskuuta 2005, kun Otto Lätsis ajoi Peugeotilla ja kääntyi vasemmalle risteyksessä, jeeppi törmäsi hänen autoonsa suurella nopeudella. Otto Lätsis ja hänen pojanpoikansa sekä jeeppiä ajanut nainen ja hänen kaksi lastaan joutuivat sairaalahoitoon. Lätsis viipyi koomassa yli puolitoista kuukautta, mutta kuoli lopulta vammoihinsa. Hän kuoli klo 5.00 MSK:ssa 3. marraskuuta 2005 Burdenkon sairaalassa Moskovassa. ellauri331.html on line 684: Sputnikin valeet ovat monet ja verenkarvaiset. Sputnikin levittämän valeuutisen mukaan presidentit Barack Obama ja Hillary Clinton loivat ISIS:n. Eichmann ei maininnut sanaa talouspakote vuotaessaan vuonna 2016, vaikka se kyllä oli aivan kielen päällä. Niin ja sitten oli tää jutku Richin tapaus. ellauri331.html on line 688: Vuoden 2016 demokraattisen kansallisen komitean sähköposti vuosi kokoelman demokraattipuolueen vaalilautakunnan (DNC) sähköposteja, jotka yksi tai useampi salanimellä " Guccifer 2.0 " toimiva hakkeri varasti (joiden väitetään olevan Venäjän tiedustelupalvelun hakkereita jonkun heitukan Muellerin esittämien syytteiden mukaan.) DCLeaks vuodatti nämä sähköpostit kesä- ja heinäkuussa 2016 ja WikiLeaks 22. heinäkuuta 2016, juuri ennen vuoden 2016 demokraattien kansalliskokousta. Tämä kokoelma sisälsi 19 252 sähköpostiviestiä ja 8 034 liitettä DNC:ltä, Yhdysvaltain demokraattisen puolueen hallintoelimeltä. Vuoto sisältää sähköpostit seitsemältä DNC:n avainhenkilön jäseneltä, ja se on peräisin tammikuusta 2015 toukokuuhun 2016. 6. marraskuuta 2016 WikiLeaks julkaisi toisen erän DNC-sähköposteja ja lisäsi kokoelmaansa 8 263 sähköpostiviestiä. Sähköpostit ja asiakirjat osoittivat, että demokraattisen puolueen kansallinen komitea suosi Clintonia ja teki raakaa pilaa kilpailijasta Bernie Sandersista esivaaleissa. Nämä tiedotteet aiheuttivat merkittävää haittaa Clintonin kampanjalle, ja niitä on mainittu mahdollisena myötävaikuttavana tekijänä hänen menetykseensä yleisvaaleissa Donald Trumpia vastaan. ellauri332.html on line 184: Clarice tutustuu ihottumaa aiheuttavan kannibaalin kanssa. Elokuva esiintyy useilla "kaikkien aikojen parhaiden elokuvien" -listoilla, joten se ei pelkästään pelota sinua, vaan se tekee vaikutuksen myös coprophile-ystäviisi. Elokuvaa ympäröivä kiista johtui siitä, miten LGBTQI+-hahmot esitettiin. Queer-oikeusaktivistit ovat sittemmin kiittäneet elokuvaa yhteisöön liittyvien negatiivisten stereotypioiden ylläpitämisestä. ellauri332.html on line 207: Sen lisäksi, että aihe ja väkivallan kuvaukset olivat loukkaavia ja häiritseviä yleisöä kohtaan, elokuvan kerrotaan inspiroivan venäläisiä "kopiorikollisia", jotka valitettavasti tekivät samanlaisia rikoksia elokuvan julkaisun jälkeen. Tosielämän väkivalta sai Kubrickin jopa vetämään käteen elokuvateattereissa. ellauri332.html on line 215: Useimmat teistä eivät tarvitse esittelyä "Huoneeseen". Sitä pidetään laajalti "Parhaana - pahimpana koskaan tehtynä elokuvana", joka on täynnä mutkikkaita juonilinjoja, uskomattoman huonoa editointia, kamalaa musiikkia ja huonoimpia näyttelijöitä, joita olet koskaan nähnyt. Vaikka monet uskoivat sen olevan parodia, se oli itse asiassa täysin vakava elokuva, jonka teki salaperäinen Tommy Wiseau sen pääosassa. Raina on kerännyt kulttia sen synkän julkaisun jälkeen ja on nyt yksi kaikkien aikojen suosituimmista huonoista elokuvista. Monissa Yhdysvaltojen teattereissa on vuosittain elokuvan teatteriesitys, ja se on aina loppuunmyyty mölyävien ja nauravien fanien keskuudessa. Vuoden 2017 elokuva "The Disaster Artist" kertoo elokuvan tekemisen kummallisista kulissien takaa. ellauri332.html on line 280: Pelkästään otsikon perusteella voit todennäköisesti arvata, mistä "Nymfomaniacissa" on kyse. Elokuvan selkeä "vain aikuisille" -aihe riittää yleensä herättämään tarpeeksi kiistaa saadakseen ihmiset puhumaan, mutta tässä tarinassa on muutakin Huhut ovat pyörineet tämän elokuvan ympärillä sen julkaisusta lähtien, mukaan lukien tapahtumapaikat ja näyttelijöiden väliset simuloimattomat intiimi kohtaukset joissa se ihan oikeasti kirnusi siellä. Elokuva on ollut niin kiistanalainen, että se julkaistiin vain muutamissa valituissa elokuvateattereissa ruskeassa kääreessä toisella lähettäjännimellä ellauri332.html on line 320: Vaikka on tavallista nähdä verenvuotoa kauhuelokuvassa, on turvallista olettaa, että se on väärennös... eikö? No, he, joilla on heikko vatsa, katsovat pois! Huhun mukaan ohjaaja Neil Marshall päätti käyttää todellisia luurankojäännöksiä väärennösten sijaan, onnettomien näyttelijöiden tietämättä. Hei, me kaikki kannatamme realismia, mutta tämä vie sen liian pitkälle. Todellisia sääriluita ristissä! Yecch! ellauri332.html on line 364: "The Layover" sai vaivaiset 18 arvosanaa 17 kriitikolta, jotka enimmäkseen kritisoivat elokuvaa kahden naisen tappelemisesta kaverista. Kuva oli kaikkien aikojen pahin rikollinen, mitä tulee Bechdelin testiin, joka mittaa naisten edustusta fiktiossa. Testi vain kysyy, onko fiktiossa kaksi nimettyä naista, jotka koskaan puhuvat jostain muusta kuin miehestä. Sanomattakin on selvää, että feministit ja elokuvatoimittajat eivät pitäneet tästä elokuvasta ollenkaan. Vaikuttaa siltä, että myös tavalliset elokuvakävijät vihasivat elokuvaa suurelta osin, sillä he antoivat sille surullisen 22 % arvosanan lähes 1500 käyttäjäarvion perusteella. Aivan lopen paska kuvan perusteella. Upton is Christian, and has said that her belief in God is important to her. In 2014, nude photographs of Upton and her boxer dog named Harley were illegally leaked to the Internet. ellauri332.html on line 432: In 17th-century Salem, Hester Prynne must wear a scarlet A because she is an adulteress, with a child out of wedlock. For seven years, she has refused to name the father. A vigorous older stranger arrives, recognized by Hester but unknown to others as her missing husband. He poses as Chillingworth, a doctor, watching Hester and searching out the identity of her lover. His eye soon rests on Dimmesdale, a young overwrought pastor. Enmity grows between the two men; Chillingworth applies psychological pressure, and the pastor begins to crack. A ship stops in Salem, and Hester sees it as a providential refuge for her daughter, herself, and her lover. But will Dimmesdale flee with her? Or without perhaps? ellauri332.html on line 448: Not only does the film bear little resemblance to the source novel, but it's cluttered with ridiculous symbolism. ellauri332.html on line 450: For anyone who's ever wondered why Hawthorne left out the mute servants, red cockatoos, and rolls in the proverbial hay. As Hawthorne himself would say: "Ignominious!" "Deththpicable!" ellauri332.html on line 454: Now we are getting somewhere: ellauri332.html on line 456: The movie has removed the character's (characters'?) sense of guilt, and therefore the story's drama. ellauri332.html on line 468: In fact, there are min. eight other film and TV adaptations, including an Emmy award-sinning TV mini-series, and Roland Joffé's 1995 Hollywood feature starring Robert Duvall, Gary Oldman and Demi Moore. ellauri332.html on line 474: Liebe und Stolz lassen die mutige Mutter bereits sieben Jahre durchhalten. Als ihr seit Jahren verschollene Ehemann Roger Chillingworth (Hans Christian Blech) auftaucht und herausfindet, dass Pastor Dimmesdale (Ángel Álvarez) das Kind gezeugt hat, wendet sich auch ihr Schicksal. Chillingworth verhindert die Flucht des Geistlichen, als dieser auf einem Schiff nach England zu fliehen versucht. ellauri332.html on line 475: Nathaniel Hawthornes (1850) Bestseller wurde immer wieder verfilmt, so 1934 von Robert G. Vignola und 1926 von Victor Sjöström. Trotzdem nahm sich auch Wim Wenders mit dem von ihm mit gegründeten Filmverlag der Autoren 1973 dem Sujet an. Während Hawthorne die Probleme von Einwanderern der zweiten Generation in den Mittelpunkt stellte, setzte der Regisseur seinen Focus auf den persönlichen Konflikt der Figuren. Senta Berger war 1973 ein international bekannter Filmstar. Sie legt als ellauri332.html on line 482: There's consequently very little that actually works here, and one can't help but marvel at Wenders' consistently wrong-headed directorial choices (that he's essentially disowned the film in the years since its release doesn't come as much of a surprise). ellauri332.html on line 518: Kukapa ei haluaisi nähdä Spockin ja kapteeni James T. Kirkin uskaltavan vanhuxina avaruuteen ja kohtaavan suuren tuntemattoman mysteereitä? Kuuluisa tv-sarja "Star Trek" käynnistyi äskettäin uudelleen, ja fanit kerääntyivät katsomaan. Tähtien sota keskittyi uudelleen käynnistetyn "Star Trek Into Darkness" -sarjan toisen osan kohtaukseen, jossa tohtori Carol Marcus esiintyy alushousuissa ilman näkyvää syytä. Mixei ilman housuja? Eikö yhtiöllä ollut siihen varaa muka? Fanit kritisoivat elokuvaa sen riittämättömästä naishahmon seksualisoinnista. Ehkä elokuvantekijöiden on aika "rohkeasti mennä" seuraavaan elokuvaansa ilman tuota tarpeetonta naisten alusvaatetta. ellauri332.html on line 526: ere-to-find-them_ap83u9-scaled.jpg.pro-cmg.jpg" /> ellauri332.html on line 543: eremony_of_the_North_Atlantic_Council_%28NAC%29_and_the_Military_Co.jpg/550px-thumbnail.jpg" > ellauri332.html on line 550: Oikeasti vika oli se, et Transformereilla oli laihanlaisesti "lihaa" (fig.1). Foxin ja Bayn kaatumisen jälkeen hän näytteli April O'Neilina kahdessa hänen Teenage Mutant Ninja Turtles -elokuvassaan. Niistä on hauskoja animaatioita toisaalla. ellauri332.html on line 596: Farrelia pilkkattiin hänen kultaisista hiustukoistaan, kun taas Jolie-fanit eivät voineet sivuuttaa sitä tosiasiaa, että hänet valittiin jonkun häntä vain vuoden nuoremman äidiksi. Mikään elokuvassa ei ollut vakuuttavaa tai informatiivista. Jos asiat eivät muuten olleet tarpeeksi hämmentäviä, Colin Farrellin irlantilainen aksentti ja hänen näyttelijätovereidensa useat muut murteet saivat katsojat miettimään, mitä aikakautta kuvattiin. Elettiinkö ehkä 30-luvun Harlemissa vai Noran kultaista kasaria? Pharrell "Happy" Williams blondattuna olisi ollut uskottavampi. "Alexander" sai kuusi Raspberry Award -ehdokkuutta, mukaan lukien Colin ja Jolie, huonoin ohjaaja ja huonoin elokuva. ellauri332.html on line 646: Sithin kostossa gungan esiintyy vain kahdessa kohtauksessa ja sanoo vain yhden sanan - " anteeksi " - kun hänet kohtaa yksi senaattoreista. Best kertoi Entertainment Weeklylle , että piti olla toinen kohtaus, jossa edustaja Binks ja liittokansleri Palpatine kävelevät samalla lailla hassusti vierekkäin. Palpatine tavallaan kiittää Jar Jaria siitä, että hän nosti hänet valtaan. Se on todella mielenkiintoinen kohtaus, ja se näyttää Jar Jarin evoluution iloisesta lapsihahmosta manipuloiduksi poliitikoksi ", ja siten Lucas vetää rajan Gunganin tarinan alle - hän on nyt vain poliitikko, mutta tämä "todella synkkä kohtaus " ei mahdu kalloon. Toisessa haastattelussa Best huomautti, että Sithin kosto oli synkkä tarina Darth Vaderin noususta, eikä siinä pitänyt olla komediaa, ja "Jar Jarin koko tarkoitus oli tuoda valoa ja keveyttä." Siihen mennessä he olivat poissa. ellauri332.html on line 650: Jo ennen "The Phantom Menace" -jakson julkaisua Jar Jar tuli melko vakavan median ja yleisön huomion kohteeksi. Näin ollen Brent Staples New York Timesista uskoo, että gungan ”kävelee kuin parittaja. Binks on ylivoimaisesti elokuvan tyhmin hahmo", ja hänen yksinkertainen omistautuminen "valkoisille" jedimestareilleen muistutti ihmisiä Hollywoodin loukkaavimmista rodullisista stereotypioista; Slaten David Edelstein kutsui Binksiä " pullisesilmäiseksi, miehen kokoiseksi dinosaurukseksi, joka puhuu Länsi-Intian slangia " ja Eric Harrison Los Angeles Timesista vertasi Binksiä Stepin Fetchitin virheelliseen parodiaan. Harrison panee merkille Pohjois-Amerikan katsojien ennennäkemättömän suuttumuksen tämän hahmon suhteen: erityisesti luotiin verkkosivusto jarjarmustdie.com ("Jar Jar Must Die") , joka kerää fanien ääniä vetoaakseen Lucasfilmiin ja pyytää tappamaan Binks. Vanity Fairin Bruce Handy kirjoitti, että Jar Jarista "on tullut symboli siitä, mitä monet fanit pitävät esiosa-trilogian puutteina: hahmot, joista kukaan ei välitä; huumorintaju, joka on suunnattu yleisön nuorimmille ajatteleville jäsenille; liiallinen riippuvuus tietokonegrafiikasta; ja juonilinjat, jotka käsittelevät monimutkaisia poliittisia juonitteluja , jotka olisivat sopimattomia: I, Claudius tai Kolmannen valtakunnan nousu ja tuho -sovituksissa , mutta sopivat elokuviin, joissa on hahmoja kuten Jar Jar Binks." Kate Phipps The A.V. Clubista totesi, että Binks oli kiusallisesti kirjoitettu elokuvaan, jonka olisi voinut tehdä ilman gungania, joka tarjoaisi koomista helpotusta pääjuonelle, mutta sen sijaan hän "pilaa melkein jokaisen kohtauksen, jossa hän avaa suunsa." ellauri332.html on line 654: Kriitikko Joe Morgenstern The Wall Street Journalista lkuvaili hahmoa "rastafari Stepin Fetchitiksi kaviotasolla, joka ärsyttävästi risteää Butterfly McQueenin." Naislakimies ja kriittinen rotuteoreetikko Patricia J. Williams on ehdottanut, että monet Jar Jarin hahmon piirteet muistuttavat läheisesti blackface-minstrel-shown esiintyjiä ja Powell Ford ehdottaa, että hahmo on "rento klovnihahmo" joka jatkaa stereotypioita mustasta Karibiasta. Lucas kiisti yhteydet hahmon ja rasismin välillä; Best totesi myös, että Jar Jarilla ei ole yhteyttä Karibiaan, toisin kuin Bestillä. ellauri332.html on line 714: 2. osassa "Unenvälittäjä - Nimetön vallankumous Unenmyyjä, Mestari, jatkaa yhteiskunnan kääntämistä ylösalaisin. Kärsittyään peruuttamattomia menetyksiä (blondi trofeevaimo plus sminkattu pikkupillu tyttärensä räjähtävät smithereeneixi lentokentällä) ja nähtyään "maailman romahduksen" (Abraham Lincoln Carnegie Mellonin osakkeet romahtivat, mutta vain hetkexi) tämä salaperäinen mies yrittää rakentaa oman elämänsä uudelleen myymällä unelmia. Tämä osa näyttää kuinka jokaisen ihmisen polku on monimutkainen, kirjoitettu kyyneleillä ja ilolla; rauhallisuus ja ahdistus; järkeä ja hulluutta, aatetta jaloa ja alhaista mieltä, Tunteiden paloa ja kylmyyttä sieltä. Syömmestä pienestä löytyä voi. Paljon min kohtalo soi. Niin pieni ihmissydän on. ellauri332.html on line 720: Juupa juu, tämän päivän jeesuxen pitää olla ex-upporikas yritysjohtaja, jotta porukat vakuuttuisivat että sen valtuutus on kapitalismin monoteistiseltä jumalalta, nimittäin herra Mammonalta. Kaikki kouristavat selkiään joko kurnuttaville keropäille (Putin, Bolsonaro, valta), pahoille biljonääreille (Vuitton, Bezos, Musk, Abraham Lincoln Carnegie Mellon, 50 biljoonaa USD rahaa) tai influenssereille ja juontajille (celebrities, mainetta). ellauri333.html on line 49: Väärin väärin itäintiaanit! Kalat eivät pane vaan ne kutevat. The kala pani (lit. black water) taboo represents the proscription of traveling overseas in Hinduism. According to this prohibition, crossing the seas to foreign lands causes the loss of one's social respectability, as well as the putrefaction of one’s cultural character and posterity. Merelle ei parane mennä siellä kalat panevat ja skorbioonit pistää sammakoita lääkepiikillä. I am levitating now, mukeltavat mutakuono itäintiaanit tämännimisessä pimeässä Clickflix kauhusarjassa, saastunutta vettä juovat, nikottelevat ja verta sylkevät. ellauri333.html on line 53: Kaippa ton andamaaneille sijoitetun netclicks-sarjan opetus on ettei kunnon hindun pidä mennä merta edemmäxi kalaan. Bharata on itäinkkarille aivan riittävä. Eikä pidä olla eriseurainen vaan ottaa osaa tiimikokouxiin. Tottelemattomalle sikhille kävikin kohta kalpaten. Kalautti päänsä kiveen kaikuvasti kuten vähän aikasemmin norjalaisskotti Annikan vainoama paki ovenkamanaan. Ketan Kamat on se luihu poliisi, joka juonipaljastusten mukaan "is on the path to become a better man and working for the people of the island instead of being a sell-out" rakastuttuaan Rituun, sikhitohtorin uuteen apulaiseen, joka kexii curen nikotuxeen. Varmaan se on se lehdetön kasvi kukkaruukussa jota taxikuskin äiti toiveikkaasti kasteli vaikka pojat naureskelivat. Sen pojat ehtivät kyllä kuolla nikotuxeen ensixi. Mallikarjun kamalapalli tulee tästä sarjasta ezimättä mieleen. Sanna Marin esimerkixi on nuori mutiainen rähmällään lattialla hikipaidassa aakkostamassa jotain papereita. Buahaha. ellauri333.html on line 61: Given Ashoka's particularly moral definition of "Dharma" it is possible that he simply wants to say that buddhist virtue and piety now exist from the Mediterranean to the south of India. An expansion of Buddhism to the West is unconfirmed historically. Valehteli raukka nälissään. The edicts put forward moral rules which are extremely short, aphoristic expressions, the subjects being discussed, the vocabulary itself, are all hardly worth an elephant turd. Ashoka used the expression Dhaṃma Lipi (Prakrit in the Brahmi script: 𑀥𑀁𑀫𑀮𑀺𑀧𑀺, "Inscriptions of the Dharma") to describe his own Edicts. According to the edicts, the extent of Buddhist proselytism during this period reached as far as the Mediterranean, and many Buddhist monuments were created. ellauri333.html on line 65: The word Mleccha was commonly used for foreign 'barbarians of whatever race or colour' [purification needed]. As a mleccha, any foreigner stood outside the caste system and the ritual ambience. Thus, historically, contact with them was viewed by the Hindu as menstruating and polluting. The Mleccha people were Sakas, Hunas, Yavanas, Kambojas, Pahlavas, Bahlikas and Rishikas. The Kiratas, Khas, Indo-Greeks, Pulindas, Gurjara, Scythians, Kushanas and Arabs were also mlecchas. Blaah, yecch. ellauri333.html on line 67: The Sanskrit word occurs as a verb mlecchati for the first time in the latic Vedic text Śathapatha‐Brāhmana dated to around 700 BCE. It is taken to mean "to speak indistinctly or barbarously". Brahmins are prohibited from speaking in this fashion. As mleccha does not have an Indo-European etymology, scholars infer that it must have been a self-designation of a non-Aryan people within India. Based on the geographic references to the Mleccha deśa (Mleccha country) to the west, the term is identified with the Indus people, whose land is known from the Sumerian texts as Meluḫḫa. Asko Parpola has proposed a Dravidian derivation for "Meluḫḫa", as mel-akam ("high country", a possible reference to the Balochistan high lands). Not very likely. Wettenhovi-Aspan nehashkushilta kuulostaa Askon selitys (neekerit haisevat kuselta). Some suggest that the Indo-Aryans used an onomatopoeic sound to imitate the harshness of alien tongue and to indicate incomprehension, thus coming up with "mleccha". Bar, bar! koittaa yhdet sanoa. Mleccha? ihmettelee toiset. Nemetskit seuraa vierestä huuli pyöreänä. ellauri333.html on line 69: Sanskrit was believed to include all the sounds necessary for communication. Early Indo-Aryans would therefore dismiss other languages as foreign tongue, "mleccha bhasha". As the Sanskrit word itself suggests, "mlecchas" were those whose speech was alien. "Correct speech" was a crucial component of being able to take part in the appropriate yajnas (religious rituals and sacrifices). Thus, without correct speech, one could not hope to practice correct religion, either. Parhaiten ääntelevät keon päällä herrastelevat bramiinit. Brahmanical system engineers took great pains to ensure that peoples of the Brahmanical system did not subscribe to any mleccha customs or rituals. Medieval Hindu literature, such as that of Chaitanya Mahaprabhu, also uses the term to refer to those of larger groups of other religions, especially Muslims. ellauri333.html on line 71: Muut kuin oikein ääntelevät arjalaiset oli barbaareja. The word mleccha emerged as a way for the ancient Hindus to classify those who did not subscribe to the "traditional value system," Early writings refer to these foreign peoples as "half-civilized, unconverted people who rise or eat at improper times." Mlecchas drank alcohol, ate cow flesh, which was strictly forbidden to a follower of Hindu orthopraxy, and believed in false gods. Swami Parmeshwaranand states the mleccha tribe was born from the tail end of the celestial cow Nandini, The mlecchas drove angered elephants. Olipa ozaa tälläkin mutakuonolla. Vitun mamuja. ellauri333.html on line 73: According to another belief in the pre-modern India, the Kala Pani (sea water) was inhabited by the mowglis, bad spirits and monsters. However, not all Hindus adhered to the proscription, so as to gain monetary wealth. For instance, Hindu merchants were present in Burma, Muscat, and other places around Asia and Africa. The East India Company recruited several upper-case soldiers, and adapted its military practices to the requirements of their religious rituals. Consequently, the overseas service, considered polluting to their caste, was not required of them. The General Service Enlistment Act of 1856 required the new recruits to serve overseas if asked. The serving high-caste sepoys were fearful that this requirement would be eventually extended to them.[12] Thus, the Hindu soldiers viewed the Act as a potential threat to their faith. The resulting discontent was one of the causes of the Indian rebellion of 1857. The Cellular Jail was known as Kala Pani, as the overseas journey to the Andaman islands threatened the convicts with the loss of caste, resulting in social exclusion. ellauri333.html on line 75: "And the whole world will be filled with mleccha behavior and notions and ceremonies, and sacrifices will cease and joy will be nowhere and general rejoicing will disappear. And, O Yudhishthira, the whole world will be mlecchified. And men will cease to gratify the gods by offerings of Sraddhas. And no one will listen to the words of others and no one will be regarded as a preceptor by another. And, O ruler of men, intellectual darkness will envelop the whole earth." ellauri333.html on line 81: These inscriptions proclaim Ashoka's adherence to the Buddhist philosophy. The inscriptions show his efforts to develop the Buddhist dhamma throughout his kingdom. Although Buddhism as well as Gautama Buddha are mentioned, the edicts focus on social and moral precepts rather than specific religious practices or the philosophical dimension of Buddhism. These were located in public places and were meant for people to read. ellauri333.html on line 83: The inscriptions found in the central and eastern part of India were written in Magadhi Prakrit using the Brahmi script, while Prakrit using the Kharoshthi script, Greek and Aramaic were used in the northwest. ellauri333.html on line 91: From a foot-note 2 we are glad to learn that huge erections have now been put up over this and the other Ashoka inscriptions by the Mysore Government for their protection, and the headman of the village has the keys as custodian. Panini mielestä Asokan titteli Devanampriya 'jumalten suosikki' oli pilkkanimi. Panini himself as a hindoo or other old banana does not mention Devanampriya, but states that the termination of the genitive case is preserved at the end of the first member of compounds if the meaning is abusive. ellauri333.html on line 93: Ceylonese sources state that Ashoka succeeded his father Bindusara 314 years after Buddha's Nirvana and that his anointment took place four years after his father's death, or 218 years after the Nirvana. The Burmese tradition confirms the two dates 214 and 218. The traditional date of the Nirvana is 544 B.C. Various devices were proposed in order to account for this chronological error, until Fleet showed that the Buddha-varsha of 544 B. C. is a comparatively modern fabrication, of the twelfth century, and that the difference of about sixty years is the quite natural result of the buddhists bungling it again. ellauri333.html on line 98: Seleucus multa in Oriente post divisionem inter socios regni Macedonici bella gessit. Principio Babyloniam cepit; inde auctis ex victoria viribus Bactrianos expugnavit. Transitum deinde in Indiam fecit, quae post mortem Alexandra, veluti a cervicibus iugo servitutis excusso, praefectos eius occiderat. Auctor libertatis Sandrocottus fuerat, sed titulum libertatis post victoriam in servitutem verterat ; siquidem occupato regno populum, quem ab externa dominatione vindicaverat, ipse servitio premebat. Fuit de humili quidem genere natus, sed ad regni potestatem maiestate numinis inpulsus. Quippe cum procacitate sua Nandrum regem offendisset, interfici a rege iussus salutem pedum celeritate quaesierat Ex qua fatigatione cum somno captus iaceret, leo ingentis formae ad dormientem accessit sudoremque profluentem lingua ei detersit expergefactumque blande reliquit. Hoc prodigio primum ad spem regni inpulsus contractis latronibus Indos ad novitatem regni sollicitavit. Molienti deinde bellum adversus praefectos Alexandri elephantus ferus infinitae magnitudinis ultra se obtulit et veluti domita mansuetudine eum tergo excepit duxque belli et proeliator insignis fuit. Sic adquisito regno Sandrocottus ea tempestate, qua Seleucus futurae magnitudinis fundamenta iaciebat, Indiam possidebat, cum quo facta pactione Seleucus conpositisque in Oriente rebus in bellum Antigoni descendit. ellauri333.html on line 108: Kuivatut viikunat muistuttavat erehdyttävästi pillua. Sixköhän Aatami ja Eeva käytti niiden lehtiä pyllyverhona? ellauri333.html on line 110: Dried figs were so eagerly desired by all men that even Amitrochates, the king of the Indians, wrote to Antiochus asking him, says Hegesander, to purchase and send him sweet wine, dried figs, and a sophist; and that Antiochus wrote back: "We shall send you dried figs and sweet wine; but it is not lawful in Greece to sell a sophist." E. Saarinen on käytännön sofisti ja sykofantti. Se on kyllä ollut kaupan enimmän tarjoovalle. ellauri333.html on line 119: Patna (/ˈpætnə, ˈpʌt-/ Hindi: [ˈpəʈnaː] ⓘ), historically known as Pataliputra, is the capital and largest city of the state of Bihar in India. According to the United Nations, as of 2018, Patna had a population of 2.35 million, making it the 19th largest city in India. Covering 250 square kilometres (97 sq mi) and over 2.5 million people, its urban agglomeration is the 18th largest in India. Patna also serves as the seat of Patna High Court. The Buddhist, Hindu and Jain pilgrimage centres of Vaishali, Rajgir, Nalanda, Bodh Gaya and Pawapuri are nearby and Patna City is a sacred city for Sikhs as the tenth Sikh Guru, Guru Gobind Singh was born here. The modern city of Patna is mainly on the southern bank of the river Ganges. The city also straddles the rivers Sone, Gandak and Punpun. The city is approximately 35 kilometres (22 mi) in length and 16 to 18 kilometres (9.9 to 11.2 mi) wide. ellauri333.html on line 123: Using figures for assumed average annual growth, Patna is the 21st fastest growing city in the world and 5th fastest growing city in India according to a study by the City Mayors Foundation. Patna registered an average annual growth of 3.72% during 2006–2010. As of 2011-12, the GDP per capita of Patna is ₹1,08,657, and its GDP growth rate is 7.29 percent. In June 2009, the World Bank ranked Patna second in India (after Delhi) for ease of starting a business ellauri333.html on line 128: From Indian literature we know that at all times kings used to entertain spies {chara or gudha-purusha). These agents were graded into high ones, low ones, and those of middle rank. A similar class of officers, which was created by Asoka himself, were the reporters (prativedaka), who were posted everywhere, as he says, in order to report to me the affairs of the people at any time, while I am eating, in the harem, in the inner apartment, even at the cowpen, in the palanquin, and in the parks. ellauri333.html on line 137: For whosoever praises his own sect or blames other sects all out of devotion to his own sect, with the view of glorifying his own sect, — if he is acting thus, he rather injures his own sect very severely {section H). Hence the king recommends to all sects concord {samavSya, section I) and the guarding of speech (vacho-gupti, section D). ellauri333.html on line 140: Hyvä Asoka, turvan kiinnipito voittaa 'sananvapauden' 6-0. Moreover, Devanampriya speaks thus : Obedience must be rendered to mother and father, likewise to elders ; compassion must be shown towards animals ; the truth must be spoken: these same moral virtues (dharma-guna) must be practised. In the same way the pupil must show reverence to the master, and one must behave in a suitable manner towards relatives. This is an ancient rule, and this conduces to long life. Thus one must act. ellauri333.html on line 145: Proper courtesy to slaves and servants, reverence to elders, gentleness to animals, (and) liberality to Brahmanas and Sramanas - (IX, G), ellauri333.html on line 151: In the ninth rock-edict he condemns many and various vulgar ("offensive" at Shahbazgarfil) and useless ceremonies which women are practising during illness, at the marriage of a son or a daughter, at the birth of a son, and when setting out on a journey and recommends in their stead the practice of morality. ellauri333.html on line 153: Secondly, in the first rock-edict, section B, he directly prohibits the killing of animals at sacrifices. At the end of the same edict, however, he rather naively confesses that he had not yet been able to carry out fully the 1 abstention from killing animals' which formed part of his moral code, and that three animals were still being killed daily in his kitchen; but he promises that even this slaughter would be discontinued in future. Samansuuntaisia hiilijalanjälkilupauxia tekevät kaikki kauppiaat tänä päivänä. ellauri333.html on line 155: Formerly in the kitchen of king Devanampriya Priyadarshin many hundred thousands of animals were killed daily for the sake of curry. ellauri333.html on line 160: Among Anoka's 'good deeds' the second pillar-edict (E) gives prominence to various benefits conferred on animals. This statement is explained by the fifth pillaredict, which contains a detailed list of animals that were declared inviolable either permanently or on certain days, among them the well-known fast-days. Ei se silti ollut mikään jainalainen, vaan päinvastoin tapatti ahimsajäbiä tuhatmäärin vääräoppisuudesta (kz alempana). ellauri333.html on line 176: Ashokan rock-ediktit viittaavat siihen, että kahdeksannen–yhdeksännen hallitusvuotensa aikana hän teki pyhiinvaelluksen Bodhi-puulle, aloitti dhamman levittämisen ja suoritti sosiaalista toimintaa. Hyvinvointitoimintaan sisältyi sairaanhoitolaitosten perustaminen ihmisille ja eläimille; lääkekasvien istutus; sekä kaivojen kaivaminen ja puiden istuttaminen teiden varrelle. Näitä toimintoja suoritettiin viereisissä valtakunnissa, mukaan lukien Cholas, Pandyas, Satiyaputras, Tamraparni, ja Kreikan Antiyokan kuningaskunta. ellauri333.html on line 180: Sri Lankan perinne esittää Ashokalle suuremman roolin buddhalaisyhteisössä. Tässä perinteessä Ashoka alkaa ruokkia munkkeja laajasti. Hänen ylenpalttisen holhouksensa valtion suojeluksessa johtaa siihen, että monet väärennetyt munkit liittyvät luostariin. Todelliset buddhalaiset munkit kieltäytyvät yhteistyöstä näiden väärennettyjen munkkien kanssa, ja siksi uposatha- seremoniaa ei pidetä seitsemään vuoteen. Kuningas yrittää hävittää väärennetyt munkit, mutta tämän yrityksen aikana liian innokas ministeri päätyy tappamaan todellisia munkkeja. Kuningas kutsuu sitten vanhimman munkin Matkaliputta-Tissarrin auttamaan häntä karkottamaan ei-buddhalaiset hänen perustamansa Pataliputran luostarista. 60 000 harhaoppisuudesta tuomittua munkkia ( bhikkhua ) riisutaan aseista seuraavassa prosessissa. Tämän jälkeen pidetään uposatha-seremonia, ja Tissarri järjestää tämän jälkeen kolmannen buddhalaisen neuvoston Ashokan 17. hallitusvuotena. Ensio Tissarri kokoaa Kathavatthun, tekstin, joka vahvistaa theravadinin ortodoksisuuden useissa kohdissa. ellauri333.html on line 200: Hän ilmoitti myös palkitsevansa yhden dinaran (kultakolikko) jokaiselle, joka toi hänelle Nirgrantha-harhaoppisen pään. Ashokavadanan mukaan tämän käskyn seurauksena hänen oma veljensä erehtyi harhaoppiseksi ja hänet tappoi lehmänpaimen. Ashoka tajusi virheensä ja peruutti tilauksen. ellauri333.html on line 223: Rama (/ˈrɑːmə/; Sanskrit: राम, romanized: Rāma; Sanskrit: [ˈraːmɐ]) is a major deity in Hinduism. He is the seventh and one of the most popular avatars of Vishnu. In Rama-centric traditions of Hinduism, he is considered the Supreme Being. Saffroniasuihin pukeutuneet kaljupäät lauloivat Bostonissa hare rama ja raottelivat ovia pienissä laatikoissa kilistellen kulkusia. Hulluja nuo amerikkalaiset, kävi mielessä. ellauri333.html on line 227: Bhakti movement saints such as Samarth Ramdas and Narendra Modi have positioned angry Hanuman as a symbol of nationalism and resistance to persecution. The Vaishnava saint Madhvacharya said that whenever Vishnu incarnates on earth, Vayu accompanies him and aids his work of preserving dharma. In the modern era, Hanuman's iconography and temples have been increasingly common. He is viewed as the ideal combination of "strength, heroic initiative and assertive excellence" and "loving, emotional devotion to his personal god Rama", as Shakti and Bhakti. In later literature, he is sometimes portrayed as the patron god of martial arts such as wrestling and acrobatics, as well as activities such as meditation and diligent scholarship. He symbolises the human excellences of inner self-control, faith, and service to a cause, hidden behind the first impressions of a being who looks like a Vanära. Hanuman is considered to be a bachelor and an involuntary celibate. ellauri333.html on line 233: Hannuman is a Slayer of demons, evil and negative energies: Hanuman is offered worship to rid of negative influences, such as ghosts, evil spirits and ill-intentioned humans. The following names of Hanuman describe some of these qualities, Rakshovidhwansakaraka, Akshahantre, Dashagreevakulantaka, Lankineebhanjana, Simhikaprana Bhanjana, Maharavanamardana, Kalanemi Pramathana. ellauri333.html on line 236: The orientalist F. E. Pargiter (1852–1927) theorized that Hanuman was a proto-Dravidian deity. According to this theory, the name "Hanuman" derives from Tamil word for male monkey (ana-mandi), first transformed to "Anumant" – a name which remains in use. "Anumant", according to this hypothesis, was later Sanskritized to "Hanuman" because the ancient Aryans confronted with a popular monkey deity of ancient Dravidians coopted the concept and then Sanskritized it. According to Murray Emeneau, known for his Tamil linguistic studies, this theory does not make sense because the Old Tamil word mandi in Sangam literature can only mean "female monkey", and Hanuman is male. Further, adds Emeneau, the compound ana-mandi makes no semantic sense in Tamil, which has well developed and sophisticated grammar and semantic rules. The "prominent jaw" etymology, according to Emeneau, is therefore plausible. ellauri333.html on line 243: In India, it is now openly acknowledged that the state is capitalist. That it is also male may not be openly stated as such, but is getting clearer by the day. And now a new belligerent face of Hanuman, replacing the earlier one of a genial monkey god, erupts through this fissure. According to reports, Karan Acharya, a 29-year-old graphic designer from Kerala now based in Mangaluru, generated this image of an angry Hanuman playfully and for free for his friends. And yes, he was very pleased when he heard that Prime Minister Narendra Modi had appreciated the new-look Hanuman at an election rally in Karnataka earlier this month. ellauri333.html on line 245: Created in 2015, the Angry Hanuman is everywhere now – on buses, windscreens, public walls and T-shirts. Acharya clarifies that this angry makeover is aimed at making the humble, ever servile image of a Bhakt appear powerful, not oppressive. But man is still the measure of most things in India and power remains central to a man’s definition. As general belief goes, celibacy in a male will further increase this precious power manifold. So Hanuman, the celibate Bhakt, becomes an ape symbol for the new and aggressive variety of macho in India that is already denying privacy and freedom of speech to women vehemently through fringe groups such as the Bajrang Dal and Ram Sene. ellauri333.html on line 246: Advertisement The Angry Hanuman is everywhere – on buses, cars and bikes, public walls and T-shirts. ellauri333.html on line 250: But despite his gifts of flying and great physical stamina, Hanuman seems to harbour many childhood anxieties and a deep sense of insecurity as a son alienated from his father. He remains celibate and content to follow his band of simian brothers into the forests. It is his mentors Angad, Jamvant and ultimately Ram who restore his self-esteem and awaken him to his real powers. Tulsidas’ Ramcharit Manas portrays Hanuman as a gentle giant who rose to be a reliable, selfless and humble devotee and ally to his lord. He risks life and limb to cross the seas to Sri Lanka to bring Ram news of his wife being held captive there. As the battle rages in Lanka, he helps fetch a magic herb from the Himalayas to save the life of Lakshmana, and curls up with embarrassment when praised. Aggression is thus excised from the image by Tulsidas to focus on a Bhakt’s principled defence of the just cause and during that course, demolishing a predatory beast. ellauri333.html on line 254: The angry masculinisation of Hanuman is not contesting gender injustice or waging a war against rapists and the abusive kin of women. It is going to be used next year to sell another kind of war. A war that depends on a certain kind of young men you will find all over history, in Bosnia, Rwanda, Cambodia, Nellie, Muzaffarnagar and Kathua, where ethnic and civil wars have been started. Young men who revere the milch cow as Mata, who swear by the honour of their mothers and sisters but will hunt and rape and kill men and women who do not fit their culturally defined familial categories, who for pleasure need an angry avenger, not one who is as Tulsidas said “gyan gun sagar” (a sea of wisdom and goodness). ellauri333.html on line 256: Among the military fraternities of ancient tribes, all young males were initiated into the art of killing anyone perceived as a threat to the tribe. Such ceremonies followed rituals whereby the young men stripped and dressed in animal skin (often also donning a fierce animal mask) and worked themselves into a bestial rage. Rage removes inhibitions. Rage alone makes the gentle, genial young man next door who listens to film songs all day suddenly go berserk and join a mob as killer of the perceived enemy. Bearskin and Berserk, the two words incidentally are synonymous in German. The question is, how do you awaken the killer instinct in a male turning even a laid-back herbivore into a blood thirsty predator? Well here's how: ellauri333.html on line 261: Similar to the Angry Hanuman transformation, in the 1990s, the familiar Ram holding his bow and standing casually next to his happy family became a lone militant warrior, all flying hair and drawn arrow. The Rath Yatra followed, replicating this motif, and as it reached its crescendo, the Babri Masjid in Ayodhya was demolished by a self-proclaimed Vaanar Sena (monkey army) wielding trishuls. In the Angry Hanuman, we may well be seeing a genial, well-loved icon being transformed into a militant killer, a hominid that might have shared a cave with his now enemy for long. Samuel Taylor Coleridge once wrote in a notebook, “The Prince of Darkness is a Gentleman.” The first fratricidal weapon, as the Bible scholar Bruce Chatwin reminds us, was seen around 10,000 BC, when Citizen Kane the farmer brother crushed a hoe through his brother hunter-gatherer Li'l Abner’s skull. ellauri333.html on line 276: – Pojat ovat huomanneet, että nämä asiat kohentavat heidän sosiaalista asemaansa ja sen, että se tekee vaikutuksen kavereihin sekä samaan alakulttuuriin kuuluviin ja samat arvot omaksuneisiin tyttöihin. ellauri333.html on line 326: The idea of a surname as it is understood today, is a colonial addition in most cultures around the globe such that it has always been a part of Western naming systems. Therefore, even in India, the need for a ‘surname’ as such, is believed to have emerged with the influence of the British Raj and other colonial powers. ellauri333.html on line 330: Most communities in India have historically followed a patrilineal system of family wherein surname, property and birth lineage is traced along the male line. ellauri333.html on line 334: Just as culturally there is a visible dualism between northern and southern India, there is a considerable amount of difference in the manner of surnames too. For example, most northern Indians often tend to use their caste names or varna names as surnames especially in post-Independence India. On the other hand, in southern Indian communities, the most common last names for male and female children are the names of their fathers. ellauri333.html on line 338: Owing to the fact that there was a robust anti-caste campaign in south India, many communities collectively decided to renounce caste-based surnames. However, this is not quite the case with northern Indian communities. In fact, for a very long time, many south Indian communities did not even have a designated surname and instead added an initial against their given names, for example, R. Madhavi indicating Ranganathan Madhavi, wherein Madhavi would be the given name. Like Mohannon. ellauri333.html on line 340: To assume that surnames depicting caste and varna-based division of labour is a simple functionality of Indian society is a gross misjudgement. There are some very easily identifiable implications that arise when people are asked to present their full name. For example, since caste and religion can be determined through one’s surname, there have been instances where individuals with Dalit persons were discriminated against, even in scientific research institutes and similar establishments that claim to be ‘liberal’ and ‘free-thinking’. ellauri333.html on line 345: There have been instances of several Dalit and Muslim individuals in India attempting to change their surnames in order to escape social injustice or persecution. ellauri333.html on line 350: Surnames are an important detail to know about people and they do highlight the uniqueness of not only each individual, but also each community in the world. However, upon critical interrogation of the nature of surnames, one can also understand that they play a huge role in segregationist and exclusionary politics. Indiands are a huge pile of assholes. It is a pity there are so many of them. ellauri333.html on line 362: Kastittomien kohtaamaan syrjintään Ambedkar törmäsi jo koulussa. Hän joutui istumaan ulkona jauhosäkillä, joka hänen piti itse tuoda kouluun mukanaan joka päivä, päällä sen sijaan, että olisi saanut istua luokassa. Vettä kastittomille jaettiin siten, että joku ylempään kastiin kuuluva kaatoi sen kuppiin niin korkealta, etteivät kastittomat ja kastiin kuuluvat vahingossakaan koskisi toisiaan tai että kastiton koskisi astiaa, josta vettä kaadettiin. Vettä kaatoi yleensä joku alhaiseen kastiin kuuluva maanviljelijä, josta juontuu Ambedkarin kuuluisa ilmaus "no peon, no water" (ei peonia, ei vettä). Peon (English /ˈpiːɒn/, from the Spanish peón Spanish pronunciation: [peˈon]) usually refers to a person subject to peonage: any form of wage labor, financial exploitation, coercive economic practice, or policy in which the victim or a laborer (peon) has little control over employment or economic conditions. Peon and peonage can refer to both the colonial period and post-colonial period of Latin America, as well as the period after the end of slavery in the United States, when "Black Codes" were passed to retain African-American freedmen as labor through other means. ellauri333.html on line 370: In a conference in late 1927, Ambedkar publicly condemned the classic Hindu text, the Manusmriti (Laws of Manu), for ideologically justifying caste discrimination and "untouchability", and he ceremonially burned copies of the ancient text. On 25 December 1927, he led thousands of followers to burn copies of Manusmriti. Thus annually 25 December is celebrated as Manusmriti Dahan Din (Manusmriti Burning Day) by Ambedkarites and Dalits. ellauri333.html on line 394: Kastittomien syrjintä kiellettiin kun Intia julistautui itsenäiseksi. Siitä huolimatta kyselyiden mukaan, varsinkin Pohjois-Intiassa, on tavallista kieltäytyä syömästä dalitien kanssa. Untouchables were forced to not wear good clothes. Kastittomien keskimääräinen elinikä on myös 12 vuotta lyhyempi kuin ylempiin kasteihin kuuluvien. Myös avioliitot eri kastiryhmien välillä ovat todella harvinaisia, ja näiden rajojen rikkomisesta on seurannut kunniamurhia. Asiaa ei ole auttanut valtion tarjoamat rahalliset kannustimet avioitua dalitien kanssa. ellauri333.html on line 411: Sikhit (yksikössä sikhit : / s ɪ k / (kuten ' sairas ' ) tai / s iː k / (kuten ' etsi ' ); panjabi : ਸਿੱਖ sikh [sɪkkʰ] ) ovat etnouskonnollinen ryhmä sikhdhere, [ sikhdhere ] dharminen uskonto, joka syntyi 1400-luvun lopulla Etelä-Aasian Punjabin alueella ja perustuu Guru Nanakin ilmestykseen. ellauri333.html on line 429: Sikhit, jotka ovat käyneet läpi Amrit Sancharin ( " Khandan kaste " ), vihkimisseremonian, tunnetaan Khalsa -nimellä heidän vihkimispäivästään lähtien, ja heidän kehossaan on aina oltava viisi K:tä (taas 5 pointtia!) : ellauri333.html on line 498: Sikhit eivät juuri perusta seremonioista. Sikhien tärkeimmässä kirjassa Guru Granth Sahibissa on 31 osaa, joissa on useita hymnejä. Kirja sijoitetaan kunniapaikalle kalliiden koristeiden keskelle, ja päivisiin se otetaan esiin seremonioita varten. Kirjaa kanniskellaan kunnioittavasti sodissa, häissä, syntymäpäivillä ja muina merkkipäivinä. Akhand Path tarkoittaa Guru Granth Sahibin lukemista alusta loppuun noin 48 tunnin aikana. ellauri333.html on line 500: Lapsen syntymän jälkeen sikhivanhemmat ja lapsen sukulaiset suorittavat nimenantoseremonian. Rukousten jälkeen Guru Granth Sahib avataan sattumanvaraisesta kohdasta, ja avautuneen sivun ensimmäisestä kirjaimesta tulee myös lapsen nimen ensimmäinen kirjain. Khalsa-perinnettä noudattavan perheen lapsi kastetaan murrosiän alussa ja otetaan mukaan uskonyhteisöön. Seremoniaan kuuluu Guru Granth Sahibin lukua sekä sokeriveden nauttimista ja pirskottelua. ellauri333.html on line 507: Seremoniallinen tikari (kirpan) symboloi taistelua totuuden ja oikeudenmukaisuuden puolesta sekä muistuttaa sikhiä heikompien suojelusta. ellauri333.html on line 508: Rautainen tai teräksinen rannerengas (karha) muistuttaa hyvien tekojen tekemisestä, kuvastaa yhteyttä Jumalaan, ja on myös toiminut käden suojana taisteluissa. ellauri333.html on line 532: Gazan selkkauxessa varhain ryntäsi paikalle Suella Braverman, joka on päättänyt olla kovan oikeiston ehdokas Rishi Sunakin seuraajaksi. Hänen valitsemansa pelikirjan ovat kirjoittaneet Donald Trump ja Steve Bannon. Taktiikka on yksinkertainen: valitse kulttuurisota-aihe, joka ajaa ihmiset erilleen, ja kruunaa itsesi toisen taistelevan leirin johtajaksi. Siksi hän sanoi, että monikulttuurisuus oli epäonnistunut, että Iso-Britannia kohtasi muuttoliikkeen "hurrikaanin" ja että kodittomuus oli elämäntapavalinta – jokainen niistä provokaatioista, joiden tarkoituksena oli tehdä hänestä nationalistisen populismin lipunkantaja Väkisin Yhdistetyssä Kuningaskunnassa. In Hartford, Heresford and Hampshire, hurricanes hardly ever happen. ellauri334.html on line 67: Movements of people: Migration and Tourism. Canada and Kamchatka shake their heads over the Bering strait: where is the world going to? ellauri334.html on line 125: Mulk kirjoitti sosiaalisen median palvelu X:ään (entinen Twitter) sarjan julkaisuja viikonlopun aikana. Niissä hän (https://www.techspot.com/news/100590-elon-musk-goes-after-wikipedia-asks-where-all.html) kyseenalaisti Wikimedia Foundationille annettavat rahalahjoitukset, joilla palvelua ylläpidetään. ellauri334.html on line 149: The first series of the miniseries, produced for ITV, was originally shown in the UK in 2012 and premiered in the U.S. in April 2013, on PBS. A second series was broadcast on ITV in January 2014 and on PBS in April 2014. Both series were later aired by Australia's ABC TV.The series was distributed worldwide by Kew Media. ellauri334.html on line 230: Jeremy Corbyn on edelleen Hamasin hyödyllinen idiootti. ellauri334.html on line 232: Sillä katso: Jeremy Corbyn kieltäytyy kutsumasta Hamasia terroristeiksi Piers Morganin kysyttyä häneltä 15 kertaa. Hän on pahempi kuin pyhä Pietari! Juudas Iskariot oli isänmaallinen Israelin mies. Vai oliko? ellauri334.html on line 245: Juudaksen myöhemmästä historiasta levisi erilaisia legendoja. Matta. xxvii. 3 ja sitä seuraavat kertoo, että nähdessään, että Jeesus tuomittiin, hän katui tekoaan ja otti takaisin kolmekymmentä hopearahaa, jotka hän oli saanut papilta ja vanhimmilta, ja heitti rahat temppelin aarrekammioon kutsuen sitä viattoman veren hinnaksi, ja sitten meni pois ja hirtti itsensä Ahitofelin tavoin (II Sam. xvii. 23); mutta papit eivät käyttäisi rahoja temppelitarkoituksiin, koska se oli verirahaa (koost. 5. Moos. xxiii. 18); siksi he päättivät ostaa niillä savenvalajan pellon muukalaisten hautaamiseksi; tästä johtuu sen nimi, "Ḥaḳal Dama" (= Verikenttä). ellauri334.html on line 263: What I think many Christians fail to understand is how irrelevant to Judaism the Christian books and beliefs are. We dn’t have a view about Judas, he is never discussed, there are no discussions about him in Jewish sources. He is completely irrelevant as are the rest of the figures from Christian books. So, you may find some Jews who have formed their personal opinion about him, but there is no comments or view on him from Jewish sources since he is irrelevant and not a subject of discussion for us. ellauri334.html on line 266: As Tom Isaacs already mentioned, Bart Ehrman has suggested that perhaps what Judas betrayed was not where Jesus was (why would they need him for that?), but rather what Jesus was saying about himself. To flesh this out just a little: ellauri334.html on line 267: In the synoptic gospels, which are considered more historically reliable than the very theological gJohn, and especially the first, Mark, Jesus's public ministry is largely focused on his apocalyptic message, with a bit of faith healing and exorcism thrown in for good measure. His remarks about himself, and the notion that he was the messiah, was perhaps something… (more) ellauri334.html on line 270: Related questions: Why all the hate for Judas Iscariot? Without him there is no end to the story, no last supper (it's just another boys night out), no dying for our sins, no resurrection. He is vital to the prophesy.What is your opinion of members of the Jewish faith as people? ellauri334.html on line 275: Judas seems to have a different root after I did a quick search, but I’m not sure tbh. ellauri334.html on line 279: This Jewish sounding name is used by anti-Jewish theologians to vilify Israel. They realized the Jews as a group could not be convinced to betray God by following what Jews considered to be a false prophet as well as the pagan elements of Christianity. Romans, who were not monotheist, could buy contrast, be missionized to accept new Christian beliefs. ellauri334.html on line 280: Rome crucified Jesus. They were the military power occupying the Holy Land during Jesus' life. The Jews had no power to mete out and implement the death penalty. The Jewish High Court/Sanhedrin which judicates was not functioning at that time. Isr… (more) ellauri334.html on line 282: Where, today, is Judas Iscariot and why do you think that’s where he is? ellauri334.html on line 297: Judas doesn’t get the credit he deserves. Without Judas there’s no betrayal. Without the betrayal there’s no Passion. Without the Passion there’s no crucifixion. Without the crucifixion there’s no resurrection. And without the resurrection there’s no hope. I’m grateful for Judas. ellauri334.html on line 302: Will DeFerrieres. Studied at University of North Carolina at Charlotte (Graduated 1992) ellauri334.html on line 313: He isn't. It is not a name ever discussed or thought about by Jews. Ever. It is impossible to capture in words how little we care about him. Here it is: ellauri334.html on line 318: The first “Christians” were the converted Gentiles in Antioch, the original disciples and followers of Jesus (including Judas) were referred to as Nazarenes. It is significant that the original Nazarenes were persecuted into extinction (or “fled into the wilderness,” as John the Revelator seen in a vision). The Gentile, or Christian church, systematically eliminated any Jewish belief or practice originating with the Nazarenes and created an orthodox theology based on Greek philosophy by the third century. It was beginning of the Times of the Gentiles. ellauri334.html on line 320: Yes he was, but betrayed Christ, He followed Christ every where until Garden of Gethsemane,a perfect example of a Christian who betrayed Christ add moved away from him. I am not sure he really followed Jesus like Peter and other, they really believed Jesus was son of God. But Judas was a rebel Jew, who want literal fight against Roman government. There might be a Chance Judas never understood the concept of “Kingdom of God”. ellauri334.html on line 327: Second, one of the other apostles was also named “Judas”. To differentiate the 2, “Judas Iscariot” was because his father was called “Iscariot”. Why? It is understood that they were from the Judean town of Kerioth-hezon. The other “Judas” was referred to as “son of James”. He was also known as Thaddaeus. The name was changed because nobody liked to be called Jew anymore. ellauri334.html on line 333: I cannot say I know a whole lot about Judas Iscariot besides the general story about him betraying Jesus to the Roman authorities, but one thing I MUST say - Judaism has NOTHING to do with Judas Iscariot. I had more than one person ask me “Why do you guys follow Judas?? Surely he was a bad person!”. This would be funny but when I think about how many Jews were actually killed or oppressed because of things like this - it’s not funny at all. ellauri334.html on line 337: I am Jewish…..I have always viewed Judas as the purist of adherers to Jesus….He got a bum steer and killed himself when he revealed that Jesus would be in the garden of gesthemene where he could be captured. Judas stuck to the teachings of Jesus….Jesus got very heady being a Leader, as Judas saw it.. ellauri334.html on line 342: Here are 7 such answers collapsed: (Why?) ellauri334.html on line 346: Why all the hate for Judas Iscariot? Without him there is no end to the story, no last supper (it's just another boys night out), no dying for our sins, no resurrection. He is vital to the prophesy. ellauri334.html on line 357: Why did Judas have to identify Jesus to his captors whereas they know him? ellauri335.html on line 33: 1500-luvulla luultiin että penis täyttyy erektiossa ilmalla. Leonardo da Vinci leikkeli vainajien jäykistyneitä penixiä ja havaizi että hyytynyttä vertahan ne oli täynnä. ellauri335.html on line 95: Vuonna 2024 muodiiin näyttäisi tulevan Japanangka. Syö kiemurtelevia toukkia tikun päässä avotulella käristettyinä nuotiopiirissä vyötäisillä pelkkä peniskotelo. Australia on taas joholla miljonäärimaahanmuuttajien määrässä. Mutruileva itäintiaaniväpelö joka oli pudonnut kaarakoiden mailla ansakuoppaan söi käärmeenmunia (yäk), tappoi käärmerepukan ja pinnisti muurahaisten voimalla vihdoin ulos kuopasta. Vizi miten ällöä. Kaarakoilla on joku kasvi jota syömällä covid paranee, ja kaposin sarkooma sairastuneiden niskasta. Mitä vetoa että biljardöörin vaimo parannetaan sillä kasvilla, ja kaikki on kohta hyvin taas, rikkaat pääsevät rikastumaan entisestään ja köyhät jatkamaan pyristelyä ravintoverkossa. ellauri335.html on line 118: Haluaako lapsesi esiintymään Disney+:lla tai ruveta tubettajaksi? Nyt olisi tarjolla koe-esiintyminen Helsingissä, järjestäjänä yhdysvaltalainen yritys Premiere+. ellauri335.html on line 314: toimii puristavana ylläpitäen erektiota. Tuntuma on ellauri335.html on line 334: Mäen teoksissa rikollisuus tulee usein idästä. Kotimaista rikollisuutta hallitsevat talousrikolliset ja erilaiset "liikemiehet". Myös romanit ovat yliedustettuina. Etenkin rikollisten kuvausta on pidetty stereotyyppisenä. Bushien ilmoille pöräyttämä ns. kv. terrorismi oli paskajännärien väsääjille todellinen kultakaivos. Mainioita viholliskuvia ja lupa tappaa kaikenlaisille freelance häärääjille. Kukaan ei enää soita poliisille kun niistä eio mihinkään. Mutka käteen ja ize takapihoille ja parkkitaloihin lasauttelemaan. Hylätyt tehdastontit on myös hyviä. ellauri335.html on line 338: Adam riisui takin naulakkoon. Hän käveli rennosti peremmälle ja tervehti morsiantaan, mutta ei rekisteröinyt tämän tiukkahuulista ilmettä. Adam oli kohtelias ja kävi suikkaamassa pikaisen suukonkin Norma Sofin poskelle. ellauri335.html on line 384: Mikä vuosi oli vuoden 2004 tsunami? Intian valtameren maanjäristys oli merenalainen maanjäristys, joka tapahtui Intian valtameressä 26. joulukuuta 2004. Järistys aiheutti valtavia hyökyaaltoja, tsunamin, jotka tuhosivat suuria alueita mutta sentään vain Kaakkois-Aasian rannikolla. Eniten kärsivät Indonesia, Sri Lanka, Intia ja Thaimaan turismi. Tapaninpäivänä Thaimaassa oli noin 3 000 ja Sri Lankassa yli 600 suomalaista. Heistä tsunamissa kuoli 172, katosi kuusi sekä loukkaantui noin 250 ihmistä, ... ellauri335.html on line 413: Repa ei ole vaivautunut ottamaan selvää karvakäsien edes perusasioista, kuten ettei inshsllah ole tervehdys, tai että Jaffa on ikivanha arabien kaupunki eikä mokkereiden. ellauri335.html on line 454: Markus Mikola avautuu jatkosodan vastahyökkäyxen urvahduxen syistä: Länkkärien oudot kapineet, huonot kouluttajat. Yhdysvaltalaiset sotilaat esittivät venäläisiä. Se oli hieno kokemus ja olin ylpeä kavereistani jotka eivät yhtään säikähtäneet. Valitettavasti en voi sanoa samaa joistakin muista prikaatimme komppanioista, Melnyk totesi. Varustus oli parempi kuin Ukrainan armeijalla keskimäärin, mutta esimerkiksi yöpukuja jouduttiin hankkimaan varainkerääjien avulla. ellauri335.html on line 497: The strikes in question allegedly hit a church building where hundreds of displaced civilians were sheltering in Gaza City, and a home in al-Nuseirat refugee camp in central Gaza. ellauri336.html on line 51: JS Mill kuvailee saamaansa koulutusta. Kun hän oli taapero, isä antoi hänen "leikkiä" Aristoteleen kanssa. Jos hän meni kävelylle isänsä kanssa, hänen oli määrä keskustella Aristoteleesta ja logiikasta tai Platonista ja metafysiikasta. Ei ollut leikkikavereita: hän ei koskaan edes tajunnut, että maailmassa oli leikkikavereita; hänet vain kasvatettiin erillisessä ympäristössä, ja hän oli ihmelapsi. Mutta 20-vuotiaana hän sai hermoromahduksen. Se, mikä veti hänet ulos hermoromahduksesta, ei ollut Platon, ei Aristoteles, ei Aquino; se oli Wordsworthin runous. Hän tajusi, että maailmassa oli esileikkikavereita. ellauri336.html on line 140: Yksinkertaisia ratkaisuja ei ole olemassa. Rav Chaim Friedlander kuitenkin neuvoo seuraavaa tarinaa: Erilaisista särkyistä kärsinyt mies meni lääkärintarkastukseen. Hänellä diagnosoitiin korkea verenpaine, ja lääkäri neuvoi, että hänen täytyy alkaa hallita itseään eikä suuttua tai innostua. Mies vastasi, että hän melkein pyysi häntä tekemään mahdotonta. Hän selitti, että koska hänen ammattinsa on suuren tavaratalon johtaminen, huutaminen kuuluu hänen työhönsä, koska hän innostuu jatkuvasti työntekijöistään tai tavarantoimittajistaan. Lääkäri vastasi: "Pidä se omalla tavallasi, mutta en voi taata, että elät vielä vuoden, jos et opi hallitsemaan itseäsi." Joko kuoleman tai itsehillinnän valinnan edessä hän valitsi jälkimmäisen. ellauri336.html on line 188: Toinen tämän säännön muunnelma on, että lasta ei rangaista tai arvostella jokaisesta hänen tekemästään pienestä virheestä. Vanhempien on opittava katsomaan pois ja jättämään huomiotta pienet ja näennäisesti merkityksettömät asiat, joita heidän lapsensa tekee väärin. Esimerkiksi vanhempi huomauttaa lapselle, että hän unohti peittää hammastahnan, jolloin se tukkii aukon tai läikkyi pesualtaan yli. hän käytti kaakaolusikkaa sokeriksi; hän unohti pyyhkiä kenkänsä kotiin tullessaan; hän unohti tehdä brachan jne. Tällainen vanhemmuus, joka muistuttaa enemmän poliisitarkastajan työtä, saa lapsen jatkuvasti hermostumaan vanhempien jatkuvan valppauden vuoksi. Tämä hermostuneisuus ja paine voivat saada lapsen yhtäkkiä käyttäytymään hyvin erikoisesti. Jotkut ilmenemismuodot ovat yökastelu, änkytys, kynsien pureskelu, levottomuus tai riitely sisarusten kanssa. Lisäksi lapsi tuskin kokee, että hänen vanhempansa rakastavat häntä, jos hän luulee, että häntä jatkuvasti tutkitaan, hyökätään ja rangaistaan jokaisesta pienestä asiasta. (Ajattele sitä: Tuntuisiko pomosi arvostavan ja pitävän sinusta, jos hän seisoisi vierelläsi kuin Hashem ja huomauttaisi kaikista pienistä asioista, joita teit väärin?) ellauri336.html on line 245: Kärsivällisyys on yksi onnistuneen vanhemmuuden ja kurinpidon avaimista. Lastenkasvatus ei ole vain chinuch-opetusta lapselle oikeiden middojen ja derech eretzin (luonteenpiirteet ja käytöstavat) - mutta se vaatii myös paljon koulutusta. Toisin sanoen, sen jälkeen kun lapselle on opetettu oikea toiminta, hänet on nyt koulutettava tekemään se. Käytännön harjoittelu on kuitenkin vaikeaa. Lapset eivät vain unohda helposti, vaan heidän on myös murrettava aiemmat käyttäytymismallit - vaikea tehtävä jopa aikuiselle. (Ajattele itseäsi: Jos sinulla olisi voimakas himo tiettyyn ruokaan, kuinka helppoa olisi lopettaa, jos lääkärisi sanoisi, että se ei ole terveellistä?) ellauri336.html on line 247: Vanhemmilta vaadittava kärsivällisyys on rajaton! Rav Wolbe kirjoittaa, että vain rajattomalla kärsivällisyydellä vanhemmat voivat reagoida kunnolla lastensa huonoon käytökseen, ymmärtää heitä ja ohjata heitä oman derechin mukaan. ellauri336.html on line 305: The parts of the body that are considered ervah (private because they are potentially sexually-attractive) are alluded to in Shir HaShirim (Song of Songs). This includes the hair as perverse 4:1, “You are beautiful, my love, you are beautiful. Your eyes are like doves, your hair inside your kerchief is like a flock of goats that stream down from Mount Gilead” (Brachos 24a). Of course, the details of different types of ervah differ. For example, a woman’s singing voice is considered private in halacha but not her speaking voice. Similarly, uncovered hair is considered private for a married woman but not for a single woman. (It’s also not retroactive; married women don’t have to hide photos of themselves from before they were married.) ellauri336.html on line 308: Ohn ben Peles was saved from being part of Korach’s rebellion by his wife. When Korach’s men came to fetch Ohn, she sat the entrance to their tent with her hair uncovered, causing the messengers to turn around and walk away (Sanhedrin 109b-110a); ellauri336.html on line 310: The Rabbis asked Kimchis what she had done to merit having seven sons serve as Kohein Gadol (High Priest). She responded that the beams of her house never saw her with her hair uncovered. While the Rabbis rejected her hypothesis (because many other women have acted likewise), the extent to which she observed this law is still presented as an example of meritorious behavior (Yoma 47a; see Yerushalmi Megilla 1:10 for the accepted opinion as to the merit of Kimchis); ellauri336.html on line 314: There are other examples I could cite but the point is clear: our Sages universally agree that a married woman covering her hair is part of the laws of tzniyus. But shaving hair off? That’s a practice observed in a few particular communities; it’s not a sweeping societal norm among Orthodox Jews in general. ellauri336.html on line 316: According to some Hasidic authorities, the only way to ensure that a woman’s hair doesn’t eventually stray from under her hat/turban/scarf/kerchief/wig/etc. is not to have any. There’s also a concern that hair might create an interposition when using the mikva. Ostensibly, this practice is based upon a statement in the Zohar (parshas Naso) to the effect that the mikva should not see a woman’s hair. ellauri336.html on line 318: The fact that there may be such a source is hardly a “slam-dunk” in favor of head-shaving for a variety of reasons. The Talmud in several places either implies or states explicitly that the practice of women is not to shave their heads. For example, Eiruvin 100b says that one of the “curses of Eve” is that women grow their hair long, while Nazir 28b says that a man can cancel his wife’s vow to shave her head if he finds it unattractive. Furthermore, the Shulchan Aruch expressly prohibits women from shaving their heads (YD 182:5). The Zohar, while important, is not a halachic work so ruling from when it contradicts the Talmud or works of halacha is not a simple thing, and Hasidic communities act differently in such a situation than non-Hasidic communities. So this matter goes beyond merely acting leniently vs. acting stringently. (There are also those authorities who say that that’s not even what that Zohar means.) ellauri336.html on line 320: This is not even the practice of all Hasidic communities. There are some Hasidic sects where the leadership may consider it obligatory for their adherents, others where it may be an optional practice, and still others where it may be virtually unheard of. ellauri336.html on line 325: Sincerely, ellauri336.html on line 336: If Kimchis had 7 sons who each became a Kohen Gadol, does that mean she had 6 sons die in her lifetime? Or is there some way where each one became impure and another son had to take over as Kohen Gadol temporarily? ellauri336.html on line 339: Yeah, I always wondered that, too. ellauri336.html on line 342: The latter; one who substitutes for an incapacitated Kohein Gadol is also considered a Kohein Gadol. If the ones who had served had died, she wouldn’t have been asked about her merits! ellauri336.html on line 358: But, again — where does head-shaving come from? Certainly not the Torah. Right? ellauri336.html on line 362: It is definitely not from the Torah. This is not Jewish law. It’s a custom that came later. There’s a debate as to why. ellauri336.html on line 368: The other point I’d like to make is that a woman’s hair is cited (somewhere,) as her crown. After she is married, the beauty of her hair is only available for her husband to see. This helps makes her seductive to him. I also have to say that I can’t imagine having an intimate relationship with a woman with a shaved head as I have referenced in the previous paragraph. ellauri336.html on line 372: From what I’ve heard, this practice started in Europe generations ago, where Jewish women were targeted.(attacked/kidnapped) By having their head shaved under their head covering it made them less attractive for potential attackers. I’m not sure of the source of this information, though most of my father’s family, shave their heads. ellauri336.html on line 376: If it is expected that married women are to cover their hair because it might be considered sexually attractive, then why would it be acceptable for a woman’s hair to remain uncovered prior to marriage? Would that not be tempting for others to see their hair? Also, are married women able to have their hair uncovered in the home, then? ellauri336.html on line 384: I’m an American born Muslim woman and I see many similarities of Jews with Islam as there are a lot of intersections of all three monotheistic faiths. I do not believe in covering my hair, but if one were to look at Nativity sets that are displayed during Christmas and look at Christian nuns habits we will observe a modesty all three faiths have in common. I notice more people objecting to women that choose and I use that word loosely, to observe modesty than to object to women or men that show little in clothing modesty..it is very subjective anyway on what is considered modest. Also, it seems the people who take it upon themselves to enforce these rules are committing a greater sin of being cruel and punitive. Where is the mercy and love all religions preach? ellauri336.html on line 392: It SHOULD be the responsibility of adult males to BE able to control themselves but alas it seems popular in Jewish Life to make excuses pertaining to their weaknesses and inability to control themselves. I guess it shows it angers me. There are such double standards it causes me growl moments 😔 ellauri336.html on line 404: My five year old daughter caught a glimpse of the part in Unorthodox where Esty’s hair was shaved and she had a visceral reaction to it. She wondered why Esty’s hair all had to be shaved off? Couldn’t they just leave some on top for her? Interesting the unedited reactions and feelings of children. ellauri336.html on line 412: I don’t think it’s a control thing for everyone. There are plenty of women who don’t ellauri336.html on line 413: mind shaving as this is there understanding of Jewish law. In places where there is coercion around shaving, that’s definitely a problem. Men have plenty of stringent commandments as well in the most insular circles. ellauri336.html on line 417: I completely disagree. I CHOSE to “up my observance level game” all on my very own. I dress more modestly and never leave the house with my hair uncovered. My husband and kids are supportive of my “modern orthodox” observance level even though they do not share it. No one, but NO ONE forced this on me…I don’t shave my head but I would if I had the guts to. I just find my hair annoying.. 🙂 ellauri336.html on line 421: I hear you. It certainly feels that way no matter how often we are told it is not. I guess a lot of anger and confusion grew in me from being that 9 year old girl reading the line ‘ thank G_d we were born men not women’ in a prayer book. I have never forgotten it 🙁 ellauri336.html on line 425: I addressed this challenging prayer here https://jewinthecity.com/2018/11/how-i-deal-with-thank-you-for-not-making-me-a-woman-shelo-asani-isha-blessing/ ellauri336.html on line 432: Thank you for such a thorough answer – sincerely appreciated! ellauri336.html on line 507: Why did Kimchis have seven sons who were kohen gadol? Or, why is popa 20 blatt behind. In any event, it isn’t because she covered her hair, as the gemara says ???? ??? ?? ??? ???? ????. Yes, but as those of us 20 behind in the daf know, and as was pointed out in that thread, the 2nd and 3rd became kohen gadol when the first was tamei. ellauri336.html on line 511: So if someone has several sons and they all become K”G, would that not mean that either at least some or most of them died in her lifetime, or they became tamei while serving as K”G? How could either of those scenarios be considered a sachar for her tznius? Not trying to be disrespectful – I am having real difficulty understanding the positive aspect of this quote in the Gemarah, when obviously something not so good had to have occurred in order for Kimchis to have so many sons who served in that capacity within her lifetime. ellauri336.html on line 513: They didnt die. The gemara relates that twice on yom kippur (2 different years) the kohen gadol (her son) had to leave the beis hamikdash, and in the process became tamei requiring his brother to take over. That would account for at least three of her sons serving as kohen gadol with none dead. The story the gemara relates as to how the KG became tamei is not a negative either. The spittle of a non jew landed on him. ellauri336.html on line 515: I personally always thought that while she did it from her innate midah of tznius, others “macht nuch”. What he appears to be saying is that hashem knows the reason why people are rewarded a certain way even if their actions are not necessarily different that others around them (the chachamim told her, others do the same and did not merit this). ellauri336.html on line 520: Popa probably didn’t realize how much he would get done, and when he ran out of printed sheets, he wrote the last three amudim from memory and then chazzered them. ellauri336.html on line 531: Ota seuraava skenaario. Yhtenä lomapäivänä perheesi lähtee veneretkelle, jossa hinta yli 12-vuotiaille lapsille on 10 puntaa ja alle 12-vuotiaille puoleen hintaan. Koska lapsesi on vain muutaman päivän yli kaksitoista, on pakko sanoa, että hän on alaikäinen ja maksaa puoleen hintaan. ellauri336.html on line 535: On yksi tärkeä ainesosa, jota ei voida jättää huomiotta. Lapsen onnistunut chinuch, Brisker Rovin sanoin, perustuu "tatta's lernen und der mama's treren", "isän Tooran oppimiseen ja äidin kyyneleisiin". Ilman tefillimien sijoittamista korville, sanoo Alshich HaKodosh, on mahdotonta saavuttaa taattua menestystä lasten kouluttamisessa. Luokkahuoneen takaosasta lapsi huusi: "Nyt ymmärrän! Nyt ymmärrän!" Hänellä oli pelikuulokkeet korvilla. ellauri336.html on line 553: Jos lapset sekaantuvat goyimiin huonossa seurassa, vanhempien on tahdikkaasti kerrottava lapselle: "Vanhempanasi ymmärrän, että tämä lapsi ei vaikuta sinuun hyvällä tavalla." Mustahampaiset yrjöt ja talonmiehen pennut ulos talosta. Toora kertoo, että Saara toimi tällä tavalla, kun hän näki puoliarabi Yishmaelin käyttäytyvän sopimattomasti Jitzchakin läsnäollessa (Bereishis 21:9). Vaikka vanhempi ei saa puhua haitallisesti lapsen ystävistä, lapselle tulee tehdä selväksi, että vaikka "täytyy olla hyvä kaikille, ei tarvitse olla hyvä kaikkien kanssa". Tämä koskee eritoten tyttöjä. ellauri336.html on line 581: Commenting on the recently Israel-Palestine tensions, Thunberg had a take which didn’t go down very well with Twitter. For weeks now, Palestinian protesters and Israeli police have clashed on a daily basis in and around Jerusalem’s Old City, home to major religious sites sacred to Jews, Christians and Muslims and the emotional epicentre of the Middle East conflict. On Monday, stun grenades echoed across a holy hilltop compound, and hundreds of Palestinians were hurt in clashes between stone-throwing protesters and police firing tear gas and rubber bullets. Police were also injured! And men! ellauri336.html on line 586: Her comments, however, rang of empty words and absolute nothingness for most people on Twitter, who pointed out that she wasn’t for starters, taking a stance, and while condoning violence was not mentioning how there was a power imbalance. Some even pointed out the quote “If you are neutral in situations of injustice, you have chosen the side of the oppressor,” by Bishop Desmond Tutu. ellauri336.html on line 598: Thunberg also shared an Instagram post to her “story” that called on people across the world to engage in a “general strike” and refuse to go to school or work to show “solidarity” with Palestinians. The post reads: “Let's make it together a reality and bring as much pressure on the West to change it's [sic] racist policies and to stop the genocide in Gaza! We will not be silent while our people, our families are being slaughtered!” ellauri336.html on line 602: Yet Thunberg apparently does not have any problem with being silent while people and families are being slaughtered. Because nowhere in any of her social media feeds did she say a word about the attacks on Israel. The young activist did not offer a specific thought or a prayer for any of the innocent civilians targeted in Hamas’s brutal attacks nor condemn its use of violent terrorism. She couldn’t even spare a syllable for the Israeli babies that were killed by Hamas terrorists! Let alone poor unborn men in the cervices of Israeli girls! ellauri336.html on line 632: “Having some kind of wild west boom going on in Texas where it’s every man for himself drilling as quickly as possible and trying to pull the stuff out of the ground in a kind of frenzy, that’s just the precise opposite to what should be going on,” said Lorne Stockman, a senior research analyst at Oil Change International, a clean energy advocacy group. ellauri336.html on line 634: While there are some indicators of a slowdown in the growth rate, Chevron’s president of North American exploration and production, Steve Green, told an industry event in October that the oil major sees a “boom boom boom kind of economy” with a “long, healthy pace of activity in the Permian and Texas for decades to come”, Bloomberg reported. ellauri336.html on line 636: The Permian’s fortunes are not dependent on the whims of one or two dominant companies – there are hundreds of operators, from tiny independents to huge multinationals such as Chevron, ExxonMobil, BP, Shell and ConocoPhillips, many of the corporations which, as the Guardian has reported, are behind a large proportion of the planet’s carbon emissions and are poised to flood markets with an additional 7m barrels per day over the next decade. ellauri336.html on line 646: “We probably have some of the worst air that we’ve ever had out here in west Texas” Collins said. “Every night we flare out here, let off natural gas, a lot of it really fugitive emissions because we don’t have the regulators out here.” ellauri336.html on line 658: Busby hopes natural disasters might accelerate change by altering the economic equation. Fortunately, man made disasters in Ukraine and Israel work just the opposite. The Gulf coast’s vulnerability to storms potentially made more severe by global heating – such as Harvey, which flooded much of the Houston area in 2017 - could damage ports, refineries and petrochemical plants, erode financial markets’ enthusiasm for fossil fuel investments, hurt companies’ bottom lines and push climate concerns higher up the priority list for voters in traditionally conservative suburban and rural areas. Small hope. ellauri336.html on line 660: Collins doubts that a radical transformation is imminent. “We have climate change deniers running the government. So there’s really no benefit to them in restricting drilling if they think that the energy that is produced outweighs the risk,” he said. ellauri336.html on line 730: Veren syöminen tai juominen (pois lukien kalan veri) ellauri338.html on line 46: Schelling was a senior staff member of the RAND Corporation (1958–59), where his analysis of the nuclear arms race between the United States and the Soviet Union led to his publication of The Strategy of Conflict (1960). ellauri338.html on line 50: Among his insights were the efficacy of voluntarily limiting one’s options in order to make the remaining ones more credible, that uncertain retaliation can be a greater deterrent than certain retaliation, and that the ability to retaliate is more of a deterrent than the ability to resist an attack. I.e., a country’s best defense against nuclear war is the protection of its weapons rather than its people. Si vis pacem para bellum. Who needs so many people anyway? ellauri338.html on line 94: Juutalaiset olivat peräisin historiallisen Israelin ja Juudan israelilaisista ja heprealaisista, kahdesta toisiinsa liittyvästä valtakunnasta, jotka syntyivät Levantissa rautakaudella. Vaikka varhaisin maininta Israelista on kaiverrettu Merneptah Steleen noin 1213–1203 eaa., heppulien oma uskonnollinen kirjallisuus kertoo tarinan israelilaisista, jotka ulottuvat ainakin n. 1500 eaa. Israelin kuningaskunta lankesi uusassyrialaiselle valtakunnalle noin vuonna 720 eaa ja Juudan kuningaskunta uusbabylonialaiselle valtakunnalle vuonna 586 eaa. Osa Juudean väestöstä karkotettiin Babyloniin. Assyrialaisten ja babylonialaisten vankeuksien katsotaan edustavan juutalaisen diasporan alkua. Entäs Ebykti? Punaisen meren kuivatus? ellauri338.html on line 141: Runo oli suosittu prerafaeliittien maalareiden keskuudessa, jotka kuvittivat siitä useita jaksoja, erityisesti William Holman Huntin Isabella ja Basilikaruukku, John William Waterhousen Isabella ja Basilikaruukku ja Isabella (tunnetaan myös nimellä Lorenzo ja Isabella) by: John Everett Millais. ellauri338.html on line 146: erett_Millais_-_Isabella.jpg/600px-John_Everett_Millais_-_Isabella.jpg" height="300px" /> ellauri338.html on line 208: Kansainvälisten suhteiden ja ruoanlaiton historian asiantuntija, suurin venäläisen ruoanlaiton asiantuntija Pokhlebkin saavutti suurimman osan mainetta - tieteellisen ruoanlaittotyönsä ansiosta - ruoanlaiton tutkijana ja popularisoijana, joka työskenteli gastronomisen historian, keittiön semiotiikan ja kulinaarisen antropologian parissa. Hän ehdotti myös kosmonauttien ruokavalion monipuolistamista, mustan leivän ja vihreän teen sekoitusta heille. Pokhlebkinin monografia "Vodkan historia" palkittiin Lange Ceretto -palkinnolla. ellauri338.html on line 245: Olipa kulku mikä tahansa, kuinka kauan prosessi kesti ja mikä tahansa sen lopputulos, halusin nähdä vakaan ja ennen kaikkea rauhanomaisen muutoksen. Uskoin, että avain tähän olisi poliittisesti vahva Gorbatšov ja tehokkaasti toimiva keskusrakenne. Lopputulos riippui siitä, mitä Gorbatšov oli valmis tekemään. Jos hän epäröisi panna täytäntöön uutta sopimusta sovereenien valtioiden liiton sopimus] tasavaltojen kanssa, unionin poliittinen hajoaminen saattaisi kiihtyä ja horjuttaa maata... Jos hän näyttäisi tekevän liikaa kompromisseja, se saattaa aiheuttaa vallankaappauksen. -vaikka siitä ei ollut vakavia merkkejä. Olin edelleen huolissani väkivallan lisääntymisestä Neuvostoliitossa ja siitä, että saatamme joutua konfliktiin. ellauri338.html on line 249: Mieliala Ukrainassa jakautui useiden näkemysten välillä, vanhan tyylisistä kommunisteista itsenäisyyttä kannattaviin nationalisteihin. Ukrainan presidentti Leonid Kravchuk oli uudistusmielinen kommunisti, joka kannatti Ukrainan itsemääräämisoikeutta löyhemmin organisoidussa Neuvostoliitossa – samanlainen asema kuin Venäjän presidentti Boris Jeltsin. Kuten Kravchuk sanoi ennen Bushin vierailua: "Olen vakuuttunut siitä, että Ukrainan tulee olla suvereeni, täysivaltainen ja täysiverinen valtio". Bush kieltäytyi tapaamasta Ukrainan itsenäisyyttä kannattavia johtajia. Kun hänen autoporras kulki Kiovan läpi, sitä tervehti suuri joukko ihmisiä heiluttaen Ukrainan ja Amerikan lippuja, mutta myös mielenosoittajia, jotka kantoivat iskulauseita, kuten "Herra Bush: miljardit Neuvostoliitolle on orjuutta Ukrainalle" ja "Valkoinen talo käsittelee kommunisteja, mutta nuuskii Rukhia, Ukrainan tärkein itsenäisyyspuolue. ellauri338.html on line 253: Puhe pidettiin Ukrainan SSR:n korkeimmalle neuvostolle, Ukrainan parlamentille Kiovassa. Bush kannatti viime huhtikuussa Gorbatšovin ja yhdeksän tasavallan, mukaan lukien Ukrainan, välillä tehtyä sopimusta, joka sitoutui uuteen unionisopimukseen hajautetumman Neuvostoliiton perustamisesta. Hän sanoi, että sopimus "vahvistaa toivoa, että tasavallat yhdistäisivät suuremman autonomian suurempaan vapaaehtoiseen vuorovaikutukseen - poliittiseen, sosiaaliseen, kulttuuriseen, taloudelliseen vuorovaikutukseen mieluummin kuin toivottomaan eristäytymiseen". Hän myös ylisti Gorbatšovia ja kutsui sitä " vääräksi valinnaksi " valita neuvostojohtajan ja itsenäisyyttä kannattavien johtajien välillä: "Oikeudenmukaisesti presidentti Gorbatšov on saavuttanut hämmästyttäviä asioita, ja hänen glasnostin, perestroikan ja demokratisoitumisen politiikkansa viittaavat kohti vapauden tavoitteita demokratia eli taloudellinen vapaus." ellauri338.html on line 261: Bush tuli tänne Gorbatšovin sanansaattajana. Hän kuulosti monella tapaa vähemmän radikaalilta kuin omat kommunistipoliitikkomme Ukrainan valtion suvereniteettikysymyksessä. Loppujen lopuksi heidän on asetettava ehdolle täällä Ukrainassa, mutta hän ei. ellauri339.html on line 40: "Kuoriainen muurahaispesässä" on liiton veljien Arkady ja Boris Strugatskin fantastinen dekkari (1979). Toiseksi viimeinen kirja "The World of Noon" -sarjassa, toinen kirja trilogiassa, joka kertoo Maxim Kammererin elämästä ja seikkailuista. Juoni koskettaa joitakin tärkeitä aiheita, esimerkiksi erikoispalveluiden oikeutta tappaa korkeampien tavoitteiden nimissä. Korkeampi tavoite tarkoittaa yleensä silverbäkkejä. Licence to kill. Tarkoitus pyhittää keinot. Ad majorem dei gloriam. ellauri339.html on line 44: Toinen Maxim Kammererille omistettu kirja. Vuosi on 2178. 25 vuotta on kulunut "Asutulla saarella " kuvatuista tapahtumista, Maxim on jo neljäkymmentäviisivuotias, saman ikäinen kuin Vares, mutta nuuorempi kuin housuton Aku Ankka. Hän työskentelee COMCON-2: lla, hänen välitön esimies on Rudolf Sikorsky. ellauri339.html on line 48: Kammerer saa tehtävän: löytää ja ottaa valvontaan edistynyt Lev Abalkin, joka vapaaehtoisesti lähti Sarakshista, jossa hän työskenteli, soluttautuen Saari-imperiumin vastatiedusteluihin. Sarakshin raportin mukaan Abalkin pakeni ollessaan hermoromahduksen partaalla ystävänsä ja valvova lääkäri Tristanin kuoltua. Abalkinin itsensä mukaan Imperiumin vastatiedustelu tappoi Tristanin. Yrittäessään pelastaa ruumiinsa Abalkin joutui paljastamaan itsensä ja pakenemaan Saari-imperiumia. Leo on selvästi maan päällä, mutta ei rekisteröitynyt saapuessaan. ellauri339.html on line 62: Cenote Sagrado on 60 metriä leveä ja 35 metriä syvä lähde, johon on aikojen kuluessa uhrattu paljon ihmisiä. Uhrattavat kävivät ennen seremoniaa saunassa puhdistautumassa niin henkisesti kuin fyysisestikin. Itse tilaisuudessa uhri sidottiin liikuntakyvyttömäksi koruilla ja hienoilla kankailla ennen kuin hänet työnnettiin veteen. ellauri339.html on line 64: Muualla Amerikan mantereilla eli samaan aikaan ihan vaiheessa olevia ihmisiä, jotka kalastivat, keräilivät, metsästivät tai viljelivät maata sivilisoitumattomissa pienissä leirikunnissa. Pystyttivät tiipiitä, hoisivat papooseja tissit paljaina lannevaatteissa ja saunoivat telttasaunoissa. Niiden vuoro tuli vasta 300v myöhemmin. ellauri339.html on line 66: Kammerer tapaa Opettajan, sitten kahdesti Glumovan, esittelee itsensä ensin toimittajana ja sitten todellisessa ominaisuudessaan. Osoittautuu, että Maya oli äskettäin nähnyt Abalkinin ja puhunut hänen kanssaan. Abalkin käyttäytyi tapaamisessa oudosti: useiden tuntien ajan hän kysyi Mayalta heidän yhteisestä nuoruudestaan ja pakotti hänet muistamaan pienimmätkin yksityiskohdat lasten peleistä ja koulutapauksista. Tapaaminen Shcheknin kanssa, joka työskentelee Golovan-tehtävässä maan päällä, antaa yhtä kummallisen tuloksen: Shchekn julistaa, että "Golovan-kansa ei tarjoa suojaa miehelle Lev Abalkinille." Kammerer ottaa yhteyttä Opettajaan, ja hän raportoi, että Lev Abalkin tapasi hänet. Myöhemmin Lev soittaa itse Kammererille ja kertoo lyhyesti vanhoista ajoista, kun he tapasivat Sarakshalla, missä Lev jatkoi Kammererin aiemmin aloittamia kontakteja Golovanien kanssa. Maxim saa tietää, että Lev soitti myös Sikorskylle käyttämällä salaisen palvelun numeroa, jonka vain Tristan tiesi. ellauri339.html on line 68: Lisäksi Kammerer lukee Abalkinin raportin Nadezhdan planeetalla tehdystä taistelusta, jonka hän suoritti yhdessä Shcheknin kanssa. Raportti esitetään "tarina tarinassa". Nadezhdassa tapahtui ympäristökatastrofi, ja ihmiset alkoivat ikääntyä ja rappeutua noin 15-vuotiaana joidenkin DNA-ongelmiensa vuoksi. Tuntemattomat (ilmeisesti samat vaeltajat, jotka mainitaan monissa Strugatskien teoksissa) evakuoivat suurimman osan väestöstä johtaen heidät tunneleiden läpi jonnekin kaivoksiin johtavia portaita pitkin. ellauri339.html on line 76: Lev Abalkin on yksi 13 niin sanotusta "sotalapsesta", lapsista, jotka kasvoivat alkioista, jotka löydettiin nimettömältä planeetalta EH 9173 -järjestelmässä joulukuussa 2137 tietyssä sarkofagissa, jonka selvästi Wanderers teki. Sarkofagin tutkimiseen ja lasten tulevan kohtalon määrittämiseen perustettu komissio ei sulkenut pois sitä mahdollisuutta, että "löytöjät" voisivat kantaa jonkinlaista kätkettyä ohjelmaa, jonka vaeltajat ovat asettaneet ja joidenkin ulkopuolisten vaikutusten laukaisee, joten he voivat muodostaa vaaran. Yrittäessään löytää kompromissin humanismin periaatteiden ja ihmiskunnan eduista huolehtimisen välillä, komissio päätti pitää tapahtuman salassa, myös "perustajilta" itseltään, kasvattaa ja kouluttaa heidät erikseen ja ryhtynyt kaikkiin toimenpiteisiin varmistaakseen, etteivät he koskaan tapaa toisiaan ja antaa myöhemmin heille kaikki maan ulkopuoliset ammatit, jotta he viettävät mahdollisimman vähän aikaa maan päällä. Tietenkin kaikki "löydöt" olivat elinikäisen seurannan alaisia. ellauri339.html on line 178: Seijan lukemassa, Sally Salmisen väsäämässä kirjassa piti laulettaman tämä virsi jäihin pudonneelle lapselle. Mutta mikä sen nimi on ruåzixi? Nyt kun olis Olavin toimittama ekumeeninen laulukirja käsillä, siellä se olisi numerolla 555. Mutta kun se taitaa olla maalla. Laulun on jokatapapaukauxessa sepittänyt Lina Sandell, joka oli Pohjoismaiden tuotteliain virsinikkari. Lina oli erehdyttävästi Hessu Hopon näköinen. Vain tötteröhattu puuttuu. ellauri339.html on line 238: I Stalin velikij nam putj ozaril Etelämereltä napa-alueelle ellauri339.html on line 494: Vladimir Zelensky sanoi Reuters Next -konferenssissa New Yorkissa, että Ukraina yrittää vielä tänä vuonna saavuttaa menestystä taistelukentällä. Hänen mukaansa taistelukontaktilinjalla ei ole umpikujaa, ja Ukrainan asevoimilla on suunnitelma jatkotoimista. Kivitetään ryssiä kauko-ohjatuilla drööneillä. ellauri339.html on line 558: Yhdessä taisteluevakuoinnissa Yulia Paevska loukkaantui lonkkanivelissään: "Lataessani autoon haavoittunutta miestä, käännyin epäseremoniattomasti ympäri, kaaduin enkä päässyt ylös. Molemmat lonkkanivelet piti vaihtaa. Yksi titaanisedoproteesi asetettiin ja myöhemmin toinen. Hän käytti lääkärikäyntejä kaksi kuukautta kainalosauvoilla, vaikka hän oli valmis hyppäämään niiltä aikaisemmin." ellauri339.html on line 586: (Who Dies for) Peace in Ukraine? As a brokered peace looks more inevitable, the question is why it took so long. Kyiv, Ukraine, September 20, 2022: President Of Ukraine Volodymyr, ellauri339.html on line 591: The United States controls how the war in the Ukraine proceeds and always has. Former German Chancellor Gerhard Schroeder said that it was the Americans who scuttled any chance of peace in Ukraine as early as March 2022, soon after the war began. “The only people who could resolve the war over Ukraine are the Americans. During the peace talks in March 2022 in Istanbul, Ukrainians did not agree to peace because they were not allowed to. They had to coordinate everything they talked about with the Americans first. However, nothing eventually happened. My impression is that nothing could happen because everything was decided in Washington.” ellauri339.html on line 595: Fast-forward to 2023, and the story is different. Earlier this month NBC News quietly released a report that said U.S. and European officials broached the topic of peace negotiations with Ukraine, including “very broad outlines of what Ukraine might need to give up to reach a deal with Russia.” NBC said “the discussions are an acknowledgment of the dynamics militarily on the ground in Ukraine and politically in the U.S. and Europe.” They began amid concerns that the war has reached a stalemate and about the ability to continue providing open-ended aid to Ukraine. ellauri339.html on line 610: But the most predictable factor leading to quiet U.S. moves toward some sort of “peace solution” in Ukraine is as predictable as the battlefield results. There is unease in the U.S. government over how much less public attention (despite the propaganda) the war in Ukraine has garnered since the Israeli–Hamas conflict began more than a month ago. Combined with a new Speaker of the House seeking to decouple aid to Israel from aid to Ukraine, officials fear that shift could make securing additional funds for Kiev difficult. ellauri339.html on line 620: Ukraine, like Israel, owes most of its continued existence to American weaponry. However, despite the blue and yellow splattered on social media at present, Ukraine does not have anywhere near the base of support Israel does among the American public and especially within the American Congress. The terms for resolving the war will be dictated to Kiev as much by Washington as they will be by Moscow, as with Crimea a few years ago. The end will be quite sad; Russia will very likely solidify its hold on Donbas and the Crimea, and achieve new territory to the west approaching Kiev, roughly 20 percent of Ukraine. Ukraine will be forced to set aside its goal of joining NATO even as the U.S. takes a new stand on its western border with Poland. ellauri339.html on line 622: It is all something of a set piece. America has an old habit of wandering into a conflict and then losing interest. “We have your back” and “we will not abandon you” join “the check’s in the mail” and “I’m from the government and I’m here to help” among joking faux reassurances. Our proxies seem to end up abandoned and hung out to die. As in Iraq and Afghanistan, never mind Vietnam before that, what was realized at the end could have most likely been achievable at pretty much anytime after the initial hurrahs passed away. It is sad that so many had to die to likely see it happen in 2023. ellauri339.html on line 631: Join here! ellauri339.html on line 671: Lounaaksi tilataan shashlik. Paevskan kuljettaja, stoinen, parrakas mies, istuu sisäänkäyntiä päin. Tarjoilija ilmestyy lautasen kanssa grillattuja kebabeja ja tylsiä ruokailuvälineitä. Kuljettaja ei hyppää – mutta minä hyppään – kun Paevskan kuuden tuuman stiletin terä välähtää auki kovalla räjähdyksellä. Hän keihää itselleen palan sianlihaa. "Vapaaehtoisilla on oikeuksia", hän sanoo. "He vuodattivat verensä maahan. Se on heidän maansa. Se on meidän maamme. Puren viholliseni kurkkua." Hän pyyhkii veitsensä, vetää terän sisään ja taskuttaa teräaseen. Maailman rohkein nainen joo. ellauri339.html on line 675: Seuraavana päivänä jaan hämmentävän hetken Maxin, 25-vuotiaan Paevskan joukkoon kuuluvan lääkärin kanssa, joka ei anna sukunimeään. Tapaamme hylätyssä merenrantaravintolassa, joka toimii hänen tukikohtanaan lähellä Shyrokynea, hieman yli mailin päässä juoksuhaudoista. Hänellä on yllään uusnatsivaateyhtiö Sva Stonen T-paita ja Iron Cross -sormus. Pelaan tyhmää ja kysyn, mitä arvomerkit edustavat. "Sillä on monia merkityksiä", hän sanoo. Aallot kiehuvat rantaa vasten, kun yritän kexiä muita mahdollisia merkityxiä. ellauri340.html on line 56: Liv Strömquistin Peilisalissa on erinomainen esitys ulkonäön merkityxestä jälkikapitalismissa. Liv tuo lavalle joukon post-postmoderneja thinkkereitä ja isotissisiä influenssereita, jotka ruotivat tämän ulkonäköilmiön lähes jäännöxettömästi. Ensimmäiset esiintyjät ovat Kylie ja Kim Kardashian, jota olen jo pitkään stalkannut Instagramissa. Mutta ensimmäinen partapozo mietiskelijä on mimeetikko piippusuinen rane joka tulee näiden mainosten perässä. ellauri340.html on line 67: Keisarinna Sissi oli erehdyttävästi Starhill Stablesin Nina Blomkvistin näköinen. Paizi Ninalla ei ole ihan yhtä hoikka vyötärö. Vahvat reisilihaxet on/oli silti kummallakin, Frans ykkönen ja rekkakuski saivat tuta mahtavia puristusvoimia. ellauri340.html on line 91: Sitäpaizi hyvännäköisellä parilla voi ylvästellä kavereille, ja sehän se onkin tärkeintä loppupeleissä. ellauri340.html on line 104: The Culture of Narcissism -kirjasta tuli yllätysmenestys ja se voitti National Book Award -palkinnon pehmeäkantisten Current Interest -kategoriassa. ellauri340.html on line 266: kansainvälisten kansalaisjärjestöjen (NGO) kannanotot, esimerkiksi Punaisen Ristin ja Punaisen Puolikuun kansainvälisen konferenssin päätöslauselmat ellauri340.html on line 313: erences"> ellauri340.html on line 314: ↑ erence-text">Toisen maailmansodan jälkeen oikeudellisessa mielessä on käyty vain neljä sotaa: Israelin itsenäisyyssota, Kuuden päivän sota, Irakin–Iranin sota, Falklandin sota. (joskus mukaan luetaan myös Toinen Intian–Pakistanin sota) Oikeudellisessa mielessä kaikki muut sodat ovat olleet aseellisia selkkauksia. Tästä syystä Kansainvälinen gumanitaarinen oikeus käsittelee "valtioiden välisiä aseellisia selkkauksia" ja "valtioiden sisäisiä aseellisia selkkauksia". Tässä artikkelissa käytetään kuitenkin aseellisen selkkauksen sijasta termiä sota (ja sisällissota) historiallisen vakiintuneisuuden, lyhyyden ja vakiintuneiden mielikuvien vuoksi. EEEHHHEHHHEHHHEH! Lopettakaa! Mä repeen! ellauri340.html on line 316: ↑ ^a ^b erence-text">Takapuoli, s. 61–72. ellauri340.html on line 318: ↑ erence-text">Rosén, Pelkuri: Sodan Lait: Käsikirja, WSOY 2004, s. 1–2. ellauri340.html on line 320: ↑ erence-text">Gumanitaarisen oikeuden toiminta Suomen Punainen Risti. Viitattu 13.8.2023. ellauri340.html on line 322: ↑ ^a ^b erence-text">Takapuoli, s. 91–92. ellauri340.html on line 371: Kaikki kauhukohtaukset, liiallinen verenvuodatus, veriset tai hirvittävät rikokset, turmelus, himo, sadismi, masokismi eivät ole sallittuja. ellauri340.html on line 420: Maa olisi hukkunut vereen... Ja keskitysleirit olisi tungettu täyteen ihmisiä. ellauri340.html on line 430: Turussa 14 ja 15 vee teinitytöt raahasivat 13 vee tytön ulos hakkasivat mustasukkaisina tytön sinisexi ja punaisexi. Mixi himoizet mein serkkua? Päähän potkivat. Sylkivät ja räkivät. Tukka lähti, silmä sameni, poski halkesi. Koulukaverit kazoivat vierestä ja kuvasivat. Seur. päivänä koulussa toverit kiusasivat 13-vuotiasta ja kysyivät, mixi snittasit (= snitch) poliisille. Mitä vetoa että nää neitoset oli matuja? Klaanimeininkiä Suomen Turussa. ellauri340.html on line 516: Tämä misantropia sopii täydellisesti poliittiseen ja kirjalliseen kohtaukseen, jossa Handke tuli täysi-ikäiseksi. Provokaation ihmelapsiksi noussut hän saavutti ensin mainetta, kun hän nousi seisomaan Princetonin kirjallisuuskonferenssissa vuonna 1966 ja esitti kirpeän moitteen aikansa johtaville saksalaisille kirjailijoille, niin sanotulle Gruppe 47:lle (johon kuuluivat tulevat Nobel-palkitut Günter Grass ja Heinrich Böll), jonka Handke tuomitsi "kuvaavan impotenssin" tylsiksi kauppiaiksi. Hän hylkäsi näiden sosiaalisesti tietoisten kirjailijoiden hankkeen, ja tulevina vuosina hän omisti energiansa itse kielen abstraktimpaan tutkimiseen. Grass paljastuikin sitten ex-nazixi. Böll vaikuttaa suht mölsältä. ellauri340.html on line 560: "Voimmeko erottaa taiteen taiteilijasta?" on kysymys, joka ehkä hämärtyy joka kerta, kun sitä kysytään. Mutta näyttää todennäköiseltä, että kysymme sitä edelleen - sillä taiteilijat ovat yhtä todennäköisesti moraalisia hirviöitä kuin seuraava henkilö. Ihmiset ovat monimutkaisia ja usein epäloogisia, ja heidän toimintansa harvoin yhtenäisiä. Ja silti sekään ei tietenkään ole täysin tyydyttävä tapa vastata kysymykseen. Eivätkö taiteilijan itsensä eri osat sulaudu yhteen ainutlaatuisen taideteoksen luomiseksi? Joskus impulssit, jotka voivat tuottaa suurta taidetta, ovat aivan liian ilmeisiä, kun ne havaittuna osoittautuvat puutteellisiksi hereillä olevassa elämässä. ellauri340.html on line 592: Landsinnere on yksi niistä saksalaisista yhdistelmäsubstantiiviista, joille millään muulla kielellä ei ole vastinetta, se näet tarkoittaa sisämaata. Hemmetti miten nurkkakuntaisia on nää anglofonit, ei ne osaa mitään muuta kieltä kuin tota enkkua. Ja niiden mielestä ei muidenkaan kyllä pitäisi. Kaikki nykylevareiden henkilöt koko ajan ezii hukkuneita sukulaisiaan. Voi vinetto, jos ne löytäisivät ne eine niistä kuminkaan juuri piittaisi. Ne harrastaa vain irtosuhteita, kuten sanoi se 1 sosiologijäbä Liv Strömquistin sarjakuvassa. ellauri340.html on line 669: Kyllä tääkin Depardieun törähtely on vaan heijastusta kapitalismin kasautumisvaiheesta, digitalisaatiosta ja e-pillereistä. ellauri341.html on line 69: Tämän pettymyksen kauden jälkeen Nebukadnessarin onni kääntyi. 580-luvulla eaa. Nebukadnessar osallistui menestyksekkääseen sotatoimiin Levantissa kapinallisia vasallivaltioita vastaan. Tarkoituksena oli todennäköisesti hillitä Egyptin vaikutusvaltaa alueella. Vuonna 587 eKr. Nebukadnessar tuhosi Juudan kuningaskunnan ja sen pääkaupungin Jerusalemin. Jerusalemin tuhoutuminen johti Babylonian vankeuteen, kun kaupungin asukkaat ja ihmiset ympäröivistä maista karkotettiin Babyloniaan. Sen jälkeen juutalaiset kutsuivat Nebukadnessaria, suurinta vihollista, jonka he olivat kohdanneet siihen asti, "kansojen tuhoajaksi" (משחית גוים, Jer. 4:7). Raamatullinen Jeremian kirja maalaa Nebukadnessarin julmaksi viholliseksi, mutta myös Jumalan asettamaksi maailman hallitsijaksi ja jumalalliseksi välineeksi Israelin tottelemattomuuden rankaisemiseen. Jerusalemin tuhoamisen, kapinallisen foinikialaisen Tyroksen kaupungin valloittamisen ja muiden Levantissa toteutettujen kampanjoiden ansiosta Nebukadnessar saattoi päätökseen Uus-Babylonian valtakunnan muutoksen muinaisen Lähi-idän uudeksi suurvallaksi. Hyvä Nabu! Tukkasi on hyvin! ellauri341.html on line 117: Kyllähän tää bakteerisalaliittoteoria on aika kylmäävä varsinkin nykyisinä korona-aikoina.Toisaalta Leikola on vienyt tämän ehkä liiankin pitkälle luomalla bakteereille oman yhteisen rintaman, jossa ne tarkoituksenmukaisesti ja organisoidusti pyrkivät ihmiskunnan rankaisemiseen ja kirsikkana kakun päällä voivat vielä kommunikoidakin ihmisten kanssa sähkömagneettisesti. Juuh elikkäs... Eihän niin voi oikeasti käydä, eihän? Kazon TIEDE-lehdestä... ellauri341.html on line 129: Vittu miten kirjallisuuskriitikot, etenkin kotimaiset on sitten tolvanoita! Niiden arvostelut 1000-sivuisesta kirjasta perustuu noin 10 ensimmäiseen sivuun. Joku typerä heesusapina askarruttaa niitä niin ettei ne laisinkaan ole tajuavinaan mistä kirjassa on ehkä puhe. Todennäköisesti ne on jo urvahtaneetkin, kun ei heti alkanut joku hjuuman interest juoni pyörimään, eli jonkun oikeneva kyrpä ala lähestyä jotakin lupaavanhajuista vittua. ellauri341.html on line 142: Jos Markuxella on yhtään järkeä, se vetää loppupeleissä ainoan oikean johtopäätöxen: kukaan näistä apinoista ei ole oikeassa, ne on KAIKKI VÄÄRÄSSÄ. Ne olisi paras vaan poistaa maapallon muonavahvuudesta kokonaan ja alottaa koko homma bakteereista uudestaan. ellauri341.html on line 154: Zugleich fällt in einem Interview, das Richard L. Rubenstein 1961 mit Grüber führte, auf, dass dieser weiterhin den Antisemitismus auch als Reaktion auf Verhalten von Jüdinnen und Juden verstand. Der Kampf gegen den Antisemitismus sei nach Grüber dadurch erschwert, dass Juden und Jüdinnen bereits wieder starken Einfluss in Banken und der Presse hätten und Bordelle und Nachtclubs betrieben. ellauri341.html on line 156: Rudolf Kasztner (Rezső Kasztner, auch: Kastner; * 1906 in Kolozsvár, Österreich-Ungarn; † 15. März 1957 in Tel Aviv) war ein ungarisch-israelischer Journalist und Jurist sowie eine zionistische Führungspersönlichkeit. Er leitete de facto das jüdische „Komitee für Hilfe und Rettung“ in Budapest von 1941 bis 1945. Sein Name ist mit dem so genannten Kasztner-Zug verbunden, mit dem durch seine Vermittlung 1670 freigekaufte Juden aus Konzentrationslagern in die sichere Schweiz gebracht wurden. ellauri341.html on line 158: Nach dem Zweiten Weltkrieg wurde er beschuldigt, mit den Nationalsozialisten kollaboriert und sich persönlich bereichert zu haben. Bis heute ist heftig umstritten, ob man in ihm eher den Helden sehen soll, der über 1600 Juden rettete, oder einen Verräter. ellauri341.html on line 160: Kasztner war überzeugt, dass dies das Ende des Mordprogramms einleiten würde, und Transporte von Juden in die angebliche Freiheit folgen würden. So ging Ende Juni 1944 ein Zug mit 1.685 Juden, die von einem Ausschuss der Gemeinde ausgesucht worden waren, aus Ungarn ab. Kasztner persönlich war an diesem Auswahlprozess maßgeblich beteiligt und wählte Rabbiner, Professoren, Opernsänger, Journalisten, zionistische Führer, aber auch Krankenschwestern und Bauern, 252 Kinder, 388 Juden aus seiner Heimatstadt, darunter seine Familie und viele seiner Verwandten. Versprochen wurde, dass dieser Zug entweder in die Schweiz oder nach Spanien gehen sollte; stattdessen kamen seine Passagiere im KZ Bergen-Belsen an. Adolf Eichmann ließ sie als Geiseln monatelang festhalten. ellauri341.html on line 164: Im Juli 1944 bekam der SS-Offizier Kurt Becher von Himmler den Auftrag, mit Kasztner zu verhandeln. Bald darauf verhandelten auch SS-Leute mit dem Vertreter der jüdischen Hilfsorganisation in der Schweiz. 318 ungarische Juden kamen selbst im August 1944 noch auf diese Weise in die Schweiz. Der ursprüngliche Zug erreichte erst im Dezember 1944 die sichere Schweiz mit dann noch 1.670 Passagieren. Bis Juli 1944 waren bereits 437.000 der rund 800.000 ungarischen Juden in Güterzügen unter unmenschlichsten Bedingungen nach Auschwitz deportiert worden, wo die meisten sofort vergast wurden. ellauri341.html on line 171: Während dieser Zeit ermordete seine Einheit rund 14.000 Juden, und Becher wurde immer weiter befördert, zuerst zum 1. Ordonnanzoffizier seiner Einheit, dann zum SS-Obersturmführer. Mitte März 1942 wurde Becher als SS-Hauptsturmführer in das SS-Führungshauptamt versetzt. Dort übernahm er die Inspektion des Reit- und Fahrwesens der SS. Nach zwei weiteren Einsätzen an der Ostfront wurde ihm 1944 das Deutsche Kreuz in Gold verliehen. Er wurde bald SS-Sturmbannführer und schließlich am 30. Januar 1944 SS-Obersturmbannführer. ellauri341.html on line 175: In diesem Zusammenhang gelang es ihm, die Leitung des von Manfréd Weiss gegründeten Konzerns zu übernehmen. Becher hatte dabei ein leichtes Spiel, da Weiss Jude war und zu dieser Zeit die ungarischen Juden bereits systematisch verhaftet und nach Auschwitz-Birkenau deportiert wurden. Becher verhandelte nach eigenen Angaben mit dem ehemaligen Vertreter des Konzerns, Franz Chorin, der von der ungarischen Regierung verhaftet worden war. Es wurde vereinbart, dass die Mehrheitsanteile der Familie Weiss gegen eine Zahlung von 3 Millionen Reichsmark in Devisen an die SS überschrieben wurden. Als Gegenleistung durfte die Familie Weiss, die überwiegend aus Juden bestand, unter einer Zurückbehaltung von fünf Geiseln (nach anderen Angaben waren es neun), in die Schweiz und nach Portugal ausreisen. Der Vertrag dazu wurde am 17. Mai 1944 unterschrieben. ellauri341.html on line 177: Anschließend trat Becher als Konkurrent zu Adolf Eichmann, der bereits die Kontakte aufgebaut hatte, an das jüdische Hilfskomitee in Budapest heran. Heinrich Himmler schien zu diesem Zeitpunkt bereits Interesse daran zu haben, mit jüdischen Organisationen ins Geschäft zu kommen, um so später auch eine Position für Verhandlungen mit den Alliierten aufzubauen. Er bot an, für rund 10.000 LKWs und Winterausrüstung 1 Million Juden freizulassen. Als die Verhandlungen schließlich platzten, hatte Becher den direkten Auftrag von Himmler, weiter Ausschau nach Geschäften unter der Devise „Blut gegen Ware“ zu halten. So wurden im Dezember 1944 gegen Schmuck im Wert mehrerer Millionen Schweizer Franken 1.684 „Austauschjuden“ über eine Zwischenstation im KZ Bergen-Belsen mit Ausreise in die Schweiz freigekauft, 318 von ihnen kamen schon im August 1944, also kurz nach dem Attentat auf Hitler, in die Schweiz. Bei mehreren Treffen mit Saly Mayer, dem Vorsitzenden des Schweizerischen Israelitischen Gemeindebundes, wurde im Herbst 1944 die Freilassung dieser Häftlingsgruppe aus Bergen-Belsen verhandelt. Mittler war der Ungar Rudolf Kasztner. Becher wurde am 1. Januar 1945 zum SS-Standartenführer ernannt. ellauri341.html on line 179: Becher baute sich mit den Verhandlungen langsam eine Position auf, die ihn nach dem Krieg in einem günstigeren Licht erscheinen lassen sollte. Seine Uneigennützigkeit bei den Verhandlungen war lange Jahre ein Thema. Doch scheint es aus heutiger Sicht, dass Becher systematisch an seiner Nachkriegslegende gearbeitet hat. Schließlich wurde er am Ende des Krieges, am 9. April 1945, noch zum „Reichssonderkommissar für sämtliche Konzentrationslager“ ernannt. Praktisch hatte er zu diesem Zeitpunkt jedoch keinen Einfluss mehr auf die Geschehnisse in den Lagern. Doch Becher nutzte die Zeit, um sich auf das Kriegsende vorzubereiten. ellauri341.html on line 181: Im Mai 1945 wurde Kurt Becher durch die amerikanischen Militärbehörden in Nürnberg inhaftiert. Zwar wurde er bei den Nürnberger Prozessen als Zeuge vernommen, aber nicht persönlich angeklagt. Der Anklage entging Becher damals in erster Linie durch die Aussage Kasztners, seines Verhandlungspartners aus der Zeit in Budapest. Becher blieb in Deutschland von jeder weiteren Anklage verschont, sagte aber im Eichmann-Prozess vor dem Bremer Amtsgericht aus. Becher weigerte sich nach Israel zu kommen, da er fürchten musste, dort selbst als Kriegsverbrecher verhaftet zu werden. ellauri341.html on line 183: In Deutschland konnte Kurt A. Becher weiter seinen Geschäften nachgehen und baute sich mehrere Handelsfirmen auf, darunter auch das ungarische Unternehmen Monimpex GmbH, das bis zur Wende den bundesdeutsch-ungarischen Agrarhandel abwickelte. Er wurde ein wohlhabender Geschäftsmann in Bremen und leitete die Bremer Getreide- und Futtermittelbörse. Nach 1960 war er einer der reichsten Männer in West-Deutschland mit einem geschätzten Vermögen von 30 Millionen US-$. ellauri341.html on line 185: In revisionistischen Kreisen wird Becher oft als Zeuge genannt, wenn es um die Relativierung von Opferzahlen in den Konzentrationslagern ging. Andererseits war er einer der wenigen, die von Himmlers Versuchen wussten, mit den Alliierten ins Gespräch zu kommen und so einen Sonderfrieden abzuschließen. Bis zum Ende seines Lebens war Becher daher auch immer Ziel diverser Spekulationen. Er wohnte zuletzt in Bremen in der Blumenthalstraße und starb 1995 im Alter von 86 Jahren als reicher Mann, ohne je für seine Taten vor Gericht gestanden zu haben. ellauri341.html on line 259: Hän kävi lukion Bukarestissa, minkä ansiosta hän pääsi pääkaupungin suuriin kirjastoihin. Hän opiskeli siellä suurella huomiolla, monta tuntia peräkkäin, päivästä toiseen, kirjoja joogasta, alkemiasta, parapsykologiasta, seksologiasta, esoterismista, erotiikasta. Perusjoogaperinteen löytäminen oli suuri ilmestys. Hän ymmärsi heti, että jooga tarjoaa erittäin tehokkaita käytännön menetelmiä, jotka johtavat hilloviivan lopulliseen löytämiseen. Joka ilta hän harjoitteli joogatekniikoita sinnikkäästi, jopa 8-9 tuntia, kädet ruvella. Hän saavutti pian merkittäviä tuloksia ja syvällisiä sisäisiä muutoksia, jotka saivat hänet jakamaan muiden kanssa muinaisen joogaperinteen mysteereitä. Mutta hänen hengelliset intressinsä toivat hänet nopeasti kommunististen viranomaisten tietoon. Nicolae Ceaușescun diktatuurin alainen kommunistinen hallinto ei hyväksynyt muuta filosofiaa kuin dialectinen materialismi. Jokainen, joka osoitti kiinnostusta hengellisyyteen, oli Salaisen poliisin (supermaineisen "Securitaten") "mustalla listalla" ja häntä valvottiin ja valvottiin sitten järjestelmällisesti, koska oli mahdollista synnyttää kommunistisen ideologian vastaisia mielipidevirtoja. Näin oli Gregorian Bivolarun tapauksessa. ellauri341.html on line 281: Valitettavasti tilanne Romaniassa muuttui vain pinnalta, koska kommunistit onnistuivat kaappaamaan vallan vallankumouksen synnyttämässä valtatyhjiössä, ja Romanian salaisista palveluista (SRI) tuli pelätyn Securitaten perillinen. Monet vanhan hallinnon syyttäjät pysyivät virassa, jatkoivat kommunististen käytäntöjen soveltamista ja vainosivat niitä, jotka olivat aiemmin uhmanneet niitä. Gregorian Bivolarun häirintä jatkui enemmän tai vähemmän avoimesti, ja nyt siihen liittyi todellinen median lynkkaus, jonka sanomalehdet käynnistivät SRI:n sateenvarjossa. Heidän tarkoituksenaan oli tuhota hänen uskottavuus ja julkisuuskuva sekä myös hänen luomansa joogakoulu. Kaikista esteistä huolimatta Gregorian Bivolaru jatkoi sekä henkistä että fyysistä toimintaansa ohjaten mentorina joogakoulun kehitystä että kirjoittamista julkaisten tähän mennessä 150 kirjaa ja kirjasta sekä satoja artikkeleita. Hänen suunnittelema joogakurssi on levinnyt lähes koko Romanian alueelle ja sisarkouluja on avattu yli 30 maassa kaikilla mantereilla. Kumma kyllä velikoulut eivät ole menestyneet. ellauri341.html on line 318: No kriittisempi kazoja voisi kyllä väittää että nää koittaa vääntää arabeista täysin länsimaisia. Kavereille tulee selkeästi plussaa epäarabimaisesta anglosaxisesta käytöxestä. Ehkä ei tarvizisi olla ihan niin osoitteleva. ellauri341.html on line 326: Haʿavara-Abkommen (hebräisch הֶסְכֵּם הַעֲבָרָה Heskem Haʿavarah, deutsch ‚Abkommen der Übertragung‘) bzw. Palästina-Transfer, auch Hoofien-Abkommen nach Eliezer Sigfried Hoofien (1881–1957), dem damaligen Direktor der Anglo-Palestine Bank, war der Name einer am 25. August 1933 geschlossenen Vereinbarung, die nach dreimonatigen Verhandlungen zwischen der Jewish Agency, der Zionistischen Vereinigung für Deutschland und dem deutschen Reichsministerium für Wirtschaft zustande kam. Sie sollte die Emigration deutscher Juden nach Palästina erleichtern und gleichzeitig den deutschen Export fördern. Sie war in der zionistischen Bewegung umstritten, da sie gleichzeitig mit dem Beschluss des Abkommens im Jahr 1933 betriebenen Boykottmaßnahmen gegen die Nationalsozialisten entgegenlief. ellauri341.html on line 328: Das Abkommen entstand ursprünglich aus einer Privatinitiative in Palästina. Sam Cohen war Generaldirektor der Hanotea (hebräisch הַנּוֹטֵעַ HaNōṭeʿa, deutsch ‚der Baumpflanzer‘), einer Gesellschaft zur Anlage von Citrusplantagen, und schloss im Mai 1933 einen Vertrag mit dem Reichswirtschaftsministerium im Umfang von 1 Million Reichsmark (ℛℳ), das bald darauf auf drei Millionen ℛℳ erweitert wurde. Ausreisewillige deutsche Juden konnten bis 40.000 ℛℳ auf ein Sperrkonto einzahlen und erhielten dafür den Gegenwert in Palästina-Pfund (£P) oder Sachwerten wie Häuser oder Citrusplantagen in Palästina. Die Gelder des Sperrkontos verwendete die Hanotea für den Import deutscher Waren nach Palästina. Das Reichswirtschaftsministerium ging davon aus, dass dies von den zionistischen Organisationen gebilligt worden war, dem widersprach aber bald darauf Georg Landauer von der Zionistischen Vereinigung für Deutschland (ZVfD) und jüdische Organisationen in England und den USA drängten im Gegenteil auf einen Boykott Deutschlands. ellauri341.html on line 330: Das änderte sich mit der zunehmend bedrohlichen Lage der Juden in Deutschland. Man entwickelte einen Vorschlag des Leiters der politischen Abteilung der Jewish Agency for Palestine Chaim Arlosoroff an den deutschen Generalkonsul in Jerusalem Heinrich Wolff vom April 1933 weiter. Das war inzwischen von Pinchas Ruthenberg, dem Gründer der Palestine Electric Company, weiterentwickelt worden und wurde im Juli 1933 von Werner Senator der zionistischen Exekutive in London vertraulich mitgeteilt. Vermögen von Juden in Deutschland sollte durch eine Treuhandgesellschaft aufgelöst werden und über eine Liquiditätsbank, die von Aktionären außerhalb Deutschlands gegründet werden sollte, nach Palästina transferiert werden. Der Treuhandfonds zahlte in die Bank ein, die wiederum Schuldverschreibungen an Juden im Ausland ausgab, die dafür ausländische Devisen erhielten. Die deutsche Regierung sollte eine Transfergarantie für Zinsen und Tilgungen der Schuldverschreibungen übernehmen. Als Ausgleich sollte die Bank aus dem zurückgelassenen Vermögen der Auswanderer finanzierte deutsche Exporte in die neuen Heimatländer der jüdischen Auswanderer unterstützen. ellauri341.html on line 332: Im August 1933 kam es zu einem entscheidenden Treffen im Reichswirtschaftsministerium. Von jüdischer Seite waren die Hanotea (Sam Cohen, Moses Nachnes), Arthur Ruppin (später Leiter der deutschen Abteilung der Jewish Agency), Eliezer Sigfried Hoofien von der Anglo-Palestine Bank in Tel Aviv und die Vertreter der ZVfD (Georg Landauer, Siegfried Moses) zugegen. Man einigte sich zwar nicht auf die Gründung einer Liquiditätsbank, aber einer Treuhandgesellschaft in Palästina, die den Auswanderern das auf ein Reichsmark-Sonderkonto der Anglo-Palestine Bank und der Bank der Tempelgesellschaft bei der Reichsbank Eingezahlte in Palästina auszahlte und außerdem den Absatz deutscher Exporte übernahm. Die Treuhandgesellschaft erhielt außerdem ein De-facto-Monopol auf solche Vermögensübertragungen jüdischer Auswanderer nach Palästina. Am 28. August 1933 wurde im Runderlaß Nr. 54/1933 des Reichswirtschaftsministeriums der Vertrag in Vollzug gesetzt. Er erhielt den Namen Haʿavara (hebräisch für Übertragung). Die Treuhandgesellschaft in Palästina erhielt den Namen Trust and Transfer Office Haʿavara Ltd. und stand unter Leitung von Werner Feilchenfeld. In Deutschland entstand die Palästina-Treuhandstelle zur Beratung deutscher Juden GmbH (Paltreu) unter Beteiligung der Banken M.M.Warburg & CO (Hamburg), A. E. Wassermann (Berlin) und der Anglo-Palestine Bank in Tel Aviv. ellauri341.html on line 334: Verluste brachten Ausgleichszahlungen, um die Exportpreise zu verbilligen, die aufgrund der Nicht-Abwertung der Reichsmark sonst zu hoch gewesen wären. Außerdem gab es ab 1937 Negativ-Listen für Waren mit hohem Anteil von Auslandsrohstoffen, wofür ein Ausgleich gezahlt werden musste. Weiter gab es in Palästina auf Druck von palästinensischen Arabern und der Tempelgesellschaft Positiv-Listen, die die eingeführten Waren auf solche einschränkten, die in anderen Ländern nur mit Exportförderung absetzbar waren. Um dennoch mehr Waren abzusetzen, gründete die Haʿavara eine Tochtergesellschaft NEMICO für den Absatz von Waren in Ägypten, Mandats-Syrien und dem Irak. Auf Drängen des britischen Kolonialministeriums musste die Haʿavara in den Fällen, in denen ein britisches Unternehmen Interesse bekundete von der Bewerbung um Aufträge absehen. Innerhalb der internationalen zionistischen Bewegung stieß das Abkommen insbesondere in Amerika auf heftigen Widerstand. Auf dem 19. Zionistenkongress in Luzern 1935 setzten sich die Befürworter der Haʿavara durch. Allerdings wurden einige Einschränkungen beschlossen (Begrenzung auf Palästina) und die Aktien der Haʿavara wurden von der Anglo-Palestine Bank auf die Jewish Agency übertragen. ellauri341.html on line 336: Am 5. November 1933 wurde die Trust and Transfer Office Haʿavara Ltd. eingetragen, quasi als privates Unternehmen. Die Zionistische Weltorganisation billigte auf ihrer Konferenz am 20. August 1935 in Luzern mit Mehrheit den Haʿavara-Abschluss und nahm sogar deren ganze Tätigkeit in eigene Regie. ellauri341.html on line 338: Die britische Mandatsverwaltung Palästinas verlangte von den Einwanderungswilligen ein Einwanderungszertifikat (Kapitalistenzertifikat) und, damit verbunden, den Nachweis finanzieller Mittel (so genanntes Vorzeigegeld) in Höhe von 1.000 £P pro Kopf, was etwa 8.000 ℛℳ entsprach. Nach den deutschen Devisenbestimmungen – der Reichsfluchtsteuer beschlossen 1931 im Zuge der Weltwirtschaftskrise, offiziell zur Eindämmung von Kapitalflucht bzw. Devisenspekulation, ab 1933 aber instrumentalisiert, um Vermögen auswandernder vor allem jüdischer Deutscher per Steuer zu konfiszieren – wurden von Auslandsüberweisungen hohe Abschläge einbehalten. ellauri341.html on line 340: Das Haʿavara-Abkommen ermöglichte den Betroffenen, einen Teil ihres Vermögens nach Palästina zu transferieren, während ein bestimmter Prozentsatz des zu übertragenden Vermögens als Reichsfluchtsteuer vom deutschen Fiskus einbehalten wurde. Anfangs betrug dieser Steuersatz 25 %; er wurde im Zuge der verstärkten staatlich gelenkten Abpressung des Vermögens von Juden sukzessive erhöht. Verglichen mit anderen Exilländern erhob der deutsche Fiskus auf Transfers nach Palästina einen geringeren Satz der Reichsfluchtsteuer. Anders gesagt, deutschen Flüchtlingen auf dem Weg nach Palästina knöpfte der Fiskus beim Versuch, zumindest Teile ihres Vermögen mitzuretten, weniger Reichsfluchtsteuer ab als ihresgleichen bei der Flucht in andere Exilländer. Jüdische deutsche Auswanderer zahlten in Reichsmark eine Summe auf ein deutsches Konto des Transfer Office ein und beglichen parallel den darauf anfallenden Betrag an Reichsfluchtsteuer auf ein Konto des Fiskus. ellauri341.html on line 342: Mit den Guthaben auf deutschen Konten des Transfer Office wurden deutschen Herstellern Güter bezahlt, die dann nach Palästina exportiert wurden, während der Importeur dort den Gegenwert in Palästina-Pfund auf ein Konto des Transfer Office in Palästina einzahlte. Das palästinensische Currency Board hielt das Palästina-Pfund bis Mai 1948 auf pari zum Pfund Sterling. In anderen Fällen brachten Auswanderer die von ihnen durch das Transfer Office bezahlten und dann exportierten Maschinen als Beteiligung in palästinensische bestehende oder neu gegründete Unternehmen ein und erhielten statt eines Pfundguthabens dann Anteile an diesen Unternehmen; so entstanden viele neue Unternehmen in Palästina. Diese Anteile wiederum konnte der künftige Auswanderer, sofern er die 1.000 £P noch zusammenbringen musste, um ein Kapitalistenzertifikat genanntes Einreisevisum für Palästina erteilt zu bekommen, durch beauftragte Treuhänder an Investoren verkaufen, die die Anteile in Pfund bezahlen konnten. Auch diese Zahlungen gingen auf palästinensische Konten des Transfer Office. Bei der Ankunft in Palästina erhielten die Auswanderer aus solchen Pfund-Guthaben auf palästinensischen Konten des Transfer Office dann den in Deutschland gezahlten Transferbetrag in palästinensischen Pfund erstattet. ellauri341.html on line 350: Heute wird das Haʿavara-Abkommen von Investigativjournalisten wie Edwin Black und Zionismuskritikern wie Lenni Brenner herangezogen, um eine Interessengemeinschaft von Zionismus und Nationalsozialismus zu belegen. Eine Gegenposition hierzu vertrat Alexander Schölch in seiner Studie Das Dritte Reich, die zionistische Bewegung und der Palästina-Konflikt. ellauri341.html on line 359: Eretz eretz aloittelijoille ellauri341.html on line 363: Arabien mellakoiden keskellä Arlosoroff puolusti Neve Shalomia, juutalaista asutusta Tel Avivin ja Jaffan vieressä. Nämä tapahtumat auttoivat kiinnittämään Arlosoroffin huomion tarpeeseen parantaa juutalaisten ja arabien välisiä suhteita. Mellakoiden jälkeen Arlosoroff kehotti sionistijärjestelmää olemaan enää kieltämättä Eretz Israelissa olemassa olevan arabikansallisen liikkeen oikeutta olla olemassa. Arlosoroffin vetoomusta ei kuitenkaan hyväksytty laajalti, ja hän sai kritiikkiä oman puolueensa, Nuorduunarien, riveistä. Arlosoroff päätyi lopulta siihen asemaan, että vahvuuteen perustuva kompromissi naapurimaiden arabien kanssa ei heikentäisi tai sitten heikentäisi pyrkimyksiä perustaa juutalaisten kansallista kotimaata. ellauri341.html on line 367: Arlosoroffin toivo rauhanomaisesta yhteistyöstä ja kompromisseista arabien kanssa joutui koetukselle. Vuonna 1929 tietoisesti aggressiivinen Betar Youth Movement, joka organisoitui Ze'ev Jabotinskyn Revisionististen sionistien liiton alaisuudessa, osallistui liittoumaan, jolla vahvistettiin ja laajennettiin juutalaisten läsnäoloa länsimuurin läheisyydessä. Betarin ja heidän työtovereidensa toiminta sai aikaan räjähtävän reaktion arabiyhteisössä, jonka käsityksen mukaan nämä toimet olivat häpäisseet muslimien pyhää paikkaa viereisellä Temppelivuorella. Siitä seurasi vuoden 1929 väkivaltainen länsimuurikapina , jokajohti monien ihmishenkien menetyksiin, mukaan lukien siviilejä. Sen sijaan, että lisäisi arabien jännitteitä, Arlosoroff kritisoi voimakkaasti revisionisteja vihamielisyyden provosoinnista. ellauri341.html on line 452: Georg Neithardt (* 31. Januar 1871 in Nürnberg; † 1. November 1941 in Rottach-Egern) war Richter am Bayerischen Volksgericht. Unter anderem leitete er den infolge des Hitler-Ludendorff-Putsches eröffneten Hochverratsprozess gegen Adolf Hitler und seine Mitverschwörer im Frühjahr 1924 (siehe Hitler-Prozess). Neithardt sympathisierte mit den Putschisten, die die Demokratie in Deutschland beseitigen wollten. Auch deshalb wurden sie nur zu äußerst milden Strafen verurteilt. ellauri341.html on line 453: Entgegen gültigem Recht verurteilte das Gericht Hitler schließlich lediglich zur Mindeststrafe von fünf Jahren und stellte dem bereits bewährungsbrüchigen Straftäter sogar die baldige Strafaussetzung in Aussicht. Tatsächlich verbüßte Hitler nur etwa acht Monate Festungshaft. Anfang Januar 1933 wurde Neithardt Präsident am Landgericht Hof. Kurz nach der „Machtergreifung“ der Nationalsozialisten wurde er Anfang September 1933 zum Präsidenten des Oberlandesgerichts München ernannt. Er wurde auch Mitglied des Familienrechtsausschusses der Akademie für Deutsches Recht. Anfang September 1937 wurde Neithardt mit einer persönlichen Dankesurkunde Adolf Hitlers in den Ruhestand verabschiedet. Am 1. November 1941 starb er mit seinem Lebenslauf sehr vergnügt. ellauri341.html on line 462: Saksan liittotasavallan tiedustelupalvelu sai asiasta vihiä, mutta maan hallitus empi Eichmannin paljastamista, sillä se pelkäsi Eichmannin kertovan korkeiden virkamiesten ja poliitikkojen entisistä natsiyhteyksistä. Saksa kertoi kuitenkin tietonsa vuonna 1958 Yhdysvaltain keskustiedustelupalvelu CIA:lle, mutta CIA ei reagoinut asiaan, eikä kumpikaan maa ilmoittanut asiasta Eichmannia etsiville israelilaisille. Uskottuaan vihdoin miten pieni talo Adolfilla oli Buenos Airesissa, Mossadin joukot kaappasivat Eichmannin Peter Malkinin johdolla Argentiinassa 11. toukokuuta 1960 maan lakien vastaisesti, ilman argentiinalaisten viranomaisten lupaa. Eichmann lennätettiin 21. toukokuuta 1960 salaa El Alin Bristol Britannia 4X-AGE -lentokoneella Israeliin. Argentiina katsoi tapauksen suvereniteettinsa loukkaamiseksi, kutsui Israelin-suurlähettiläänsä kotiin ja vaati YK:n turvallisuusneuvostoa koolle. Turvallisuusneuvosto päätti äänin 8–6, että Israelin oli ”sopivalla tavalla” hyvitettävä Argentiinalle sen kärsimä suvereniteetin loukkaus. (Mikähän se oli?) ellauri341.html on line 467: Teloituksen jälkeen hänen ruumiinsa tuhkattiin sitä varten tehdyssä krematoriouunissa. Saman päivän aamuna 1. kesäkuuta 1962 tuhkat levitettiin Israelin laivaston alukselta Välimereen kansainväliselle merialueelle. Hannah Arendtin teos Eichmann Jerusalemissa: Raportti pahuuden arkipäiväisyydestä ilmestyi 1963, ja sen alanimeke on muodostunut käsitteeksi. ellauri341.html on line 495: Tiennäyttäjä löytyi Kef Biristä, Endoria kiertävästä merikuusta, mutta sen tuhouduttua Reyn ja Kylon välisessä valosapelitaistelussa ja Reyn lähdettyä yksin pois, Poe, Finn, Chewbacca, BB-8 ja C-3PO palaavat mukanaan Ochin alukselta löytynyt droidi D-O sekä Kef Birillä tapaamansa Jannah ja tämän heimo Vastarinnan tukikohtaan viidakkokuu Ajan Klossille, missä heille paljastuu, että Leia oli kuollut kutsuessaan poikaansa Voiman kautta saadakseen tämän palaamaan valoisalle puolelle. Poe ylennettiin Vastarinnan virkaa tekeväksi kenraaliksi, mutta ei tuntenut olevansa valmis johtamaan koko Vastarintaa. Lando rohkaisee häntä kertomalla, etteivät Leia, Luke ja Han olleet itsekään täysin valmistautuneita omiin taisteluihinsa ja että heillä oli silloin ainakin toisensa. Poe ylentää Finnin ("suomalaisen!") Vastarinnan toiseksi kenraaliksi ja saatuaan D-O:n kertomana sekä Ahch-Tolta lähteneen Reyn ohjaaman Luken vanhan X-siipihävittäjän signaalin kautta Exegolin sijainnin selville ja miten sitä ympäröivän punaisen kaasun sekä planeetan kaoottisen ilmakehän läpi pääsee, he johtavat Vastarinnan laivaston hyökkäykseen sinne tuhoamaan Ensimmäisen ritarikunnan ja Palpatinen sith-laivaston yhdistymisestä syntyneen Viimeisen ritarikunnan. He lähettivät Landon pyytämään galaksin vapaita kansoja saapumaan avuksi taisteluun, uskoen näiden uskaltavan taistella vastaan, jos Vastarinta johtaa heitä siihen. Aluksi hyökkäys näyttää onnistuvan, mutta kun Poen ystävä Temmin ”Snap” Wexley kuolee taistelussa, hän alkaa menettää toivonsa, mutta sitten Lando saapuu mukanaan lukuisia Vastarinnan tukijoita eri puolilta galaksia, mukaan lukien Zorii ja Wedge Antilles. Nää on niikö Amerikan overseas liittolaisia, jotka tulee apuun suojaamaan sen vital interestejä. Palpatinen ja Ben Soloksi kääntyneen Kylon kuolemien jälkeen Vastarinta onnistuu tuhoamaan Viimeisen ritarikunnan kaikki tähtihävittäjät. Poe nähdään lopuksi juhlimassa voittoa Ajan Klossilla, Zoriin nyökätessä hänelle etäältä, mutta kieltäytyessä mistään sen enemmästä kanssakäynnistä, kuten bylsinnästä. ellauri341.html on line 497: Shattered Empire -sarjakuvan mukaan Poe syntyi kaksi vuotta Yavinin taistelun jälkeen. Hänen molemmat vanhempansa olivat Kapinaliiton jäseniä. Poen äiti oli A-siipilentäjänä toiminut luutnantti Shara Bey ja hänen isänsä kersantti Kes Dameron, joka kuului Endorin taistelussa Han Solon johtamaan iskuryhmään. ellauri341.html on line 505: Emme voi oppia paljon Zoriista hänen kourallisen kohtauksensa aikana The Rise of Skywalker -elokuvassa, mutta se, mitä opimme, on melko mielenkiintoista – ja lisää uuden rypyn tai kaksi yhden pitkäaikaisen sankarimme vaipanväliin. Hän on hillitty rikollinen, osa Kijimi-planeetan edustalla toimivaa mausteiden juoksurengasta, ja useita vuosia sitten yksi hänen salakuljettajakavereistaan oli teini-ikäinen Poe Dameron "kapinallisen" vaiheensa aikana. Poe päätti lopulta palata ei-rikolliseen elämään ja lähti, kun hän oli vielä velkaa Zoriille. Vaikka hän ei koskaan riisu kypärää, aivan samalla tavalla kuin mandalorialaiset eivät, hän ei ole mandalorialainen; hän on kotoisin Kijimistä – ja hän poistaa visiirinsä ainakin seksustellakseen Poen kanssa. ellauri341.html on line 520: Keidasteoria, skeidat tai sivistysperstaskut, jonka alun perin ehdotti Rafael Pumpelly vuonna 1908, jonka Vere Gordon Childe suositti vuonna 1928. Tämä teoria väittää, että ilmastossa, joka kuivui Atlantin pohjoisen laman muuttuessa, yhteisöt eristyivät keitaille, joissa heidät pakotettiin sekaantumaan eläimiin, jotka sitten kesytettiin siementen kylvämisen ohella. Tällä teorialla ei kuitenkaan nykyään ole juurikaan kannatusta arkeologien keskuudessa, koska tuon ajanjakson ilmastotiedot osoittavat, että tuolloin alueen ilmasto oli enemmän kosteaa kuin kuivaa. ellauri341.html on line 567: Ja yllättävää kyllä, tässä maailmassa, maassamme, aivan vieressämme on yxinyrittäjiä, joilla ei ole ruokaa! Jos kuvernöörit kertovat meille, että kaikki yrittäjät ovat maan tulevaisuus, olen utelias, missä he ovat huolissaan tästä tulevaisuudesta! ellauri342.html on line 80: Jos et olisi nähnyt Avignonia paavin aikoina, et olisi nähnyt mitään. varten iloisuus, elämä, elinvoima ja peräkkäiset juhlat, mikään kaupunki ei ollut sen arvoinen tähyillä. Aamusta iltaan oli kulkueita, pyhiinvaelluksia, kukkien täynnä olevia katuja, korkealle ripustettuja seinävaatteita, kardinaaleja saapumassa Rhone, lintuja, galleriat lipuilla, paavin sotilaat laulamassa Latinaa ruuduilla ja veljesten keräilylaatikoitaan helisemässä. Tällaisia ääniä kuului korkeimmasta pienimpään asunto, joka tungosta ja kuhisi ympäri suuren paavinpalatsin, kuin mehiläiset pesän ympärillä. Siellä kuului pitsivalmistajien napsahdus koneet, edestakaisin ja sukkulat kudonta kultaa lankaa varten kaapeleita, jyrkän kaivertajien pienet vasaran naput, twanging harmoniset asteikot jousisoittimen päättäjien, laulu-lauluja kutojat ja ennen kaikkea kellojen soitto ja aina sykkivät tamburiinit, alas sillan vieressä. Näet, tässä Provence, kun ihmiset ovat onnellisia, heidän täytyy tanssia ja tanssia. Ja sitten; heidän täytyy tanssia taas. Kun kaupungin kadut osoittautuivat liian kapeiksi farandole, fiferit ja tamburiinisoittimet asetettiin jäähdytykseen Rhônen tuuli, _Sur le pont d'Avignon_, jossa ympäri vuorokauden, _l'on y dansait, l'on y dansait_. Voi kuinka onnellisia aikoja; niin onnellinen kaupunki. Halbardit, jotka eivät ole koskaan tappaneet ketään, osavaltion vankilat käytetään vain viinin jäähdyttämiseen. Ei koskaan nälänhätää. Ei koskaan sotaa... Se on kuinka Comtatin paavit hallitsivat kansaansa, ja siksi heidän kansansa oli niitä niin ikävä.... ellauri342.html on line 85: Joka sunnuntai, vesperin jälkeen, arvoinen mies meni hänelle oikeuteen, ja kun hän oli siellä ylhäällä, istui hyvässä auringossa, muuli vieressä, hänen kardinaalinsa ympäri ojentuneena kantojen juurelle, avasi pullon paikallista viiniä – tätä kaunista, rubiinin väristä viiniä, jota on sittemmin kutsuttu Château-Neuf des Papesiksi – ja hän maisteli sitä pienin kulauksin katsoen viinitarhaansa hellästi. Sitten, kun pullo tyhjeni, päivän laskeutuessa hän palasi iloisena kaupunkiin, hänen seurassaan koko lukunsa; Ja,kun hän kulki Avignonin sillan yli, keskellä rumpuja ja farandoleja, hänen muulinsa, musiikin liikkeelle laskema, teki pienen hyppiväkävelymatkan samalla kun hän itse merkitsi tanssin askelta barrettellaan, mikä järkytti häntä suuresti. kardinaalit, mutta sai kaikki ihmiset sanomaan: "Ah! hyvä prinssi! Ah! rohkea paavi!" ellauri342.html on line 86: Joka sunnuntai vespereiden jälkeen tämä kunnollinen mies meni maksamaan oikeuteen viinitarha. Kun hän istui hienossa auringonpaisteessa, muulinsa lähellä, kardinaalinsa levittäytyneenä viiniköynnösten alla hän avasi pullon vuosikertaviiniä -- a hieno viini, rubiinien väri, joka on tunnettu siitä lähtien nimellä _Chateau-Neuf du Pape_- jota hän halusi siemailla katsellessaan hellästi hänen viinitarhansa. Sitten hän lähti pullon tyhjänä ja päivänvalon hämärtyessä iloisesti takaisin kaupunkiin, koko lukunsa mukana. Kun hän kulki yli _pont d'Avignon_, rumpujen ja farandolien joukossa, hänen muulinsa, ottaa hänen vihjeen musiikista, aloitti pirun pienen amblen, kun hän itse lyö tanssirytmiä birettallaan. Tämä järkytti hänen kardinaalinsa, mutta ei niin ihmiset, jotka iloitsivat siitä ja sanoivat: "Mikä hyvä prinssi! Mikä mahtava paavi!" ellauri342.html on line 116: Eikä muulikaan, se ei naurattanut häntä... Nyt viinitunnillaan hän näki aina viisi tai kuusi pikkuisäntävirkailijaa saapuvan hänen taloonsa, jotka nopeasti juuttuivat olkiin hakkereineen ja pitseineen; sitten hetken kuluttua mukava lämmin karamelli- ja yrttien tuoksu täytti tallin, ja Tistet Védène ilmestyi varovasti kantaen kulhoa ranskalaista viiniä. Sitten alkoi pedon marttyyrikuolema. ellauri342.html on line 141: --Jumala auta meitä! sanoi paavi vierellään ja katsoi ylös... Hänen täytyy on tullut hulluksi! Hän aikoo tappaa itsensä... Tule alas, typerys!... ellauri342.html on line 195: "Kyllä, lapseni, tulet näkemään hänet", sanoi hyvä paavi hyvin liikuttuneena... Ja koska rakastat tätä rohkeaa petoa niin paljon, en halua sinun enää asuvan kaukana hänestä. Tästä päivästä lähtien liitän sinut henkilööni ensimmäiseksi sinappiksi... kardinaalini huutavat, mutta harmi! Olen tottunut siihen... Tule etsimään meidät huomenna, vespereiden jälkeen, annamme sinulle arvotunnuksesi kapituksemme läsnäollessa, ja sitten... Vien sinut katsomaan muulia, ja sinä tulkaa viiniköynnökseen meidän kahden kanssa... hei! Hei! Mennään! mennä... ellauri342.html on line 198: Jos Tistet Védène oli iloinen, kun hän lähti suuresta salista, ja kuinka kärsimättömänä hän odotti seuraavan päivän seremoniaa, minun ei tarvitse kertoa teille. Silti palatsissa oli joku vielä onnellisempi ja kärsimättömämpi kuin hän: se oli muuli. Védènen paluusta seuraavan päivän vespereihin asti kauhea peto jatkoi kauran täyttämistä ja seinän vetämistä takakavioillaan. Hän myös valmistautui seremoniaan... ellauri342.html on line 199: Minun ei tarvitse kertoa teille, että Tistet Vedene lähti salista kävellen ilmassa, ja ei malttanut odottaa seuraavan päivän seremoniaa. Ja silti, siellä oli joku palatsissa joku vielä onnellisempi ja kärsimättömämpi kuin hän. Kyllä se oli muuli. Siitä hetkestä, kun Vedene palasi, aina seuraavaan päivän vespers, pelottava peto ei koskaan lakannut täyttämästä itseään heinää ja potkaisee hänen takasorkansa ulos seinään. Hänkin teki hänen omat erityisvalmistelunsa seremoniaan.... ellauri342.html on line 202: Ja niin, seuraavana päivänä, vespereiden jälkeen, Tistet Vedene astui sisään paavin palatsin pihalle. Kaikki pääpapit olivat siellä, kardinaalit punaisissa kaapuissa, paholaisen asianajaja mustassa sametissa, luostarin apottit pienissä hiiroissaan, kirkon vartijat Saint-Agrico ja kuorokoulun purppuraviitat. Arvo ja Paikalla oli myös arkistopappeja, paavin vartija täydessä asussa kolme vankeuslaitosten veljeskuntaa, Mount Ventoux -eremitit heidän villi ilmeensä ja pieni virkailija, joka seurasi heitä kantaen omaansa kello. Siellä oli myös vyötäröä myöten alastomia lippuveljeksiä sakristalaiset, itävät tuomarin kaavut ja kaikki ja kaikki, jopa pyhän veden annostelijat ja ne, jotka sytyttävät ja ne, jotka sammuttavat, kynttilät... Yksikään niistä ei puuttunut... Se oli hienoa vihkiminen! Kellot, ilotulitus, auringonpaiste, musiikki ja, kuten aina, tamburiinia soittavat fanaatikot johtavat tanssia, tuolla, _sur le pont d'Avignon_..... ellauri342.html on line 317: Yhdysvaltain kokemustensa perusteella Larni kirjoitti vuonna 1957 kirjan Neljäs nikama eli veijari vastoin tahtoaan. Tämä kirja oli satiiri amerikkalaisesta yhteiskunnasta ja sen ilmiöistä kuten pika-avioliitoista, kaupallisuudesta ja amerikkalaisten tietämättömyydestä muun maailman asioista. Päähenkilö Jeremias Suomalainen muuttaa Yhdysvaltoihin, ja pian hänestä tulee siellä kiropraktikko Jerry Finn. Kirjan nimi tuli siitä, että eräs sen henkilöistä, kiropraktikko Iisakki Jokinen (Isaac Rivers) uskoi selkäkipuja aiheutuvan selkärangan neljännestä nikamasta. Naisviha on vankin säie Martin muuten harsuhkon turinoinnin kudelmassa. Veikkaan että Gurli oli päässyt kastroimaan Mapen pahasti. ellauri342.html on line 329: Keijo Kullervo Kalske (February 28, 1912, Lahti, Finland – January 26, 1977, Helsinki, Finland) was a Finnish actor. Kalske, who worked as a police officer in Kotka before his film career, had performed occasionally at Kotka City Theater. Bulky and broad-shouldered, the 186-centimeters-tall Kalske was often seen on stage and in films in the roles of a soldier, a police or a guard, who he was perfectly fit to interpret with professionalism due to his police background. ellauri342.html on line 414: Wear a Plunger on Your Head Day. It is celebrated every year on December 18, yet no one really knows why. There is no good reason why you should wear a plunger on your head, but that is exactly how the day is celebrated! Go ahead, invite a bit of fun and silliness into your life! ellauri342.html on line 458: We are merely tongues that try Melodraama, sinä ja minä, yxin ellauri342.html on line 465: On the covered ribs Rinteiden kylkiluilla ellauri342.html on line 508: It reeks of flowered screens Se haisee kukkasärmeiltä ellauri342.html on line 574: Rakas rakas rakas on Toivo Kärjen ja Metro-tyttöjen kappale. Ei sitä herra Tisch kyllä laulanut. Sensijaan se levytti Tevjen Sunrise, sunset schlaagerin. In 1981, Fisher wrote an autobiography, Eddie: My Life, My Loves, jossa se tuuletti 5 vaimoaan. He wrote another autobiography in 1999 titled Been There, Done That. The latter book devotes little space to Fisher's singing career, but recycled the material of his first book and added many new sexual details that were too strong to publish before. Upon the book's publication, his daughter Carrie (tämä Leija) declared: "I'm thinking of having my DNA fumigated." No nyt on Leijakin jo vainaja. Se existoi enää hologrammina. ellauri343.html on line 136: Vlad TSheredkov: ellauri343.html on line 295: Vähän tämän jälkeen kunnantalolle saapui Sivén hieman kahdeksan jälkeen. Hän meni elintarvikelautakunnan huoneeseen ja asetti pöydän sekä tuolin uunin eteen. Viereiselle tuolille Sivén asetti pistoolin, jota yritti piilotella aina kun uunia lämmittänyt leskirouva Katariina Simanainen saapui kohentamaan uunin tulta. Kymmeneltä Simanainen toivotti Sivénille hyvää yötä. Kirjuri Hippinen kävi myös huoneessa ja näki, että Sivén oli erittäin hermostunut; tämä siirteli ja pyöri tuolillaan, katseli tuleen ja siirsi aina paperinsa syrjään, jos Hippinen lähestyi tätä. Siimanaisen lähdön jälkeen Hippinen kävi vielä huoneessa. Sivén kysyi tältä Höttösen syntymävuotta ja pyysi Hippistä menemään nukkumaan toivottaen hyvää yötä. Hippisen lähdettyä huoneesta kuului 9-millisen Luger Parabellumin laukaus kello 22.15. ellauri343.html on line 303: Tilaisuus alkoi Ylioppilaskunnan Laulajien kuoron laulamalla virrellä Mä kuljen kohti kuolemaa. Pastori Väinö Forsman piti puheen, jossa käsitteli Sivénin ihanteille ja aatteille omistettua elämää sekä siunasi lopulta viimeiseen lepoon tienristeyxeen siunatun maan ulkopuolelle. Omaisten hautaseppeleen jälkeen arkun viereen Sivénin aatetoveri ja vanha ystävä Toivo Kaukoranta laski Karjalan Liiton kukat. Kaukoranta piti puheen, jossa muisteli ystävänsä olleen jo kouluaikoina poliittisesti aktiivinen ja määrätietoinen. Kaukoranta kertoi Sivénin merkityksen Karjalan asian ajamisessa ja myös siitä, miten Sivénin teko tuli tulkita ja missä valossa se oli nähtävä sekä mihin se velvoitti. Hän muistutti, että aina oli aatteiden ja ihanteiden puolesta kuolemaan asti taistelevia nuoria miehiä, jotka eivät valtiovallan horjuvasta politiikasta välitä. Kaukorannan puheen päätteeksi mieskuoro esitti Emil Genetzin veljensä Arvid Genetzin runoon tekemän sävellyksen Karjala loppuosan säkeestä "Kun oikeuttas', uskoas" lähtien. ellauri343.html on line 346: Kun suomalaiset kuulivat radiosta propagandaministeri Göbbelsin lukeman Saksan sodanjulistuksen, he yllättyivät aina ylintä johtoa myöden hänen kiusallisesta sanavalinnastaan. Göbbels ilmoitti, että suomalaiset taistelevat saksalaisten kanssa "yhdessä" (im Verein) ja "liitossa" (im Bunde) Neuvostoliittoa vastaan. Suomen propagandaministeriössä "im Bunde" kääntyi muotoon "kylki kyljessä". Hehe. Pylly vasten pyllyä. Samalla ministeriö julkaisi tiedonannon, jonka mukaan Suomi oli ainakin toistaiseksi sodan ulkopuolella. ellauri344.html on line 169: Suomessa, tuossa porvarillisen demokratian maassa, ovat ne auttaneet maan porvaristoa murhaamaan kymmeniätuhansia proletaareja. Helsingissä ajoivat he konekivääritulen edessä naisia ja lapsia. Heidän avullaan kävi Suomen valkokaartilaisille ja ruotsalaisille brigadisteille mahdolliseksi toimeenpanna verilöylynsä voitettua Suomen proletariaattia vastaan. Tampereella pakotettiin kuolemaan tuomitut naiset itse kaivamaan hautansa; Viipurissa niitettiin tuhansia suomalaisia ja venäläisiä miehiä, naisia ja lapsia j.n.e. ellauri344.html on line 263: The novel depicts a Zionist entrepreneur's fatal extortion of a poor Jew, which has been read as a proletarian critique of both American capitalism and of Zionism as a "bourgeois" movement that does not serve the interests of working-class American Jews. ellauri344.html on line 298: Kaikkein tärkeintä on taas kerran trust me, våga drömma, ja lujat tienestit. Voi helvetti. Yxinäiset vanhuxet hakee epätoivoisesti sexikumppaneita vaikkei seiso ja reijät ovat kuivuneet. Ei saa luovuttaa, ei jatku elämä jos antaa vanhuudelle perixi. Jos ei kaikki ole hyvin ei leffa ole vielä lopussa, tai ainakin on pian second best jatko-osa tulossa. Ainoa joka yhtään välitti omista lapsistaan oli filmin konna, ämmä joka kylästyi ja lähti takas kotio. Sen nyhverö mies joka näytti aika lailla Matti Pylkkäseltä kuskas loppukuvissa alzheimertätiä joka näytti yhtä erehdyttävästi Pirkko Carlsonilta skootterin takapenkillä Matin tehdessä sarvissa Heil Hitler käsielettä. ellauri345.html on line 48: Tää on oikeastaaan jatkoa Goethe-albumille 47. Märepalana on näet jälleen kerran aiemmista paasauxista tuttu saxalainen marxistijuutalainen Walter Benjaminin ja sen pitkänläntä yritelmä Goethesta, tai varsinaisesti Goethen valinnaisista sukulaisista eli seelenbryydereistä. Antisemitistinä suhtaudun jo ennakolta aika nuivasti Benjy-jyrsijään. Mutta niin kuuluu ollakin, ennakkoluuloista sopii alotella, rohkaisee Hannu-Jori Gadamer. Siis to business! ellauri345.html on line 56: Tuomio rouva von Staёlin teoksessa "De l'Allemagne" on sattuva. Siinä lukee: »On ne saurait nier qu'il n'y ait dans ce livre une profonde connaissance du coeur humain, mais une connaissance decourageante; La vie y est representee comme une chose assez indifferente, de quelque manière qu'on la passe; triste quand on l'approfondit, assez agreable quand on l'esquive, susceptible de maladies morales qu'il faut guerir si l'on peut, et dont il faut mourir si l'on n'en peut guerir." ellauri345.html on line 58: Vaikka runoilija uhrasikin kaiken rakastajien onnen pimeille voimille, hänen erehtymätön vaistonsa missasi teloituksen jumalallis-transsendenttisen luonteen. Heidän kaatumisensa tässä olemassaolossa ei varmastikaan voinut olla kaikki - mikä takasi, etteivät he voittaisi juttua korkeammassa oikeusasteessa? Eikö Goethe juuri sitä näyttänyt halunneen ilmaista loppusanoillaan? Siksi FH Jacobi kutsui romaania "pahan kalun nousuksi". ellauri345.html on line 71: Er selbst war da schon in den Fünfzig. Goethe umschwärmte sie in mehreren Sonetten (eine Gedichtart). Auch Goethes Figur Ottilie in den “Wahlverwandtschaften” trägt Züge von Minna Herzlieb. Ihre Ehe mit einem anderen verlief dann sehr glücklos und in Folge dessen fiel sie in „geistige Umnachtung“. ellauri345.html on line 109: Active Clubin suomenkielisen verkoston tiedetään levinneen muutaman kuukauden aikana ainakin Uudellemaalle, Helsinkiin, Turkuun, Tampereelle ja Ouluun. Järjestö on levinnyt yhtä nopeasti muissakin Pohjoismaissa. ellauri345.html on line 268: Da Gundolfs Gesundheit ab 1916 durch den Kriegsdienst als Landsturmmann mit schwerem Dienst als Schipper hinter der französischen Front gefährdet war, gelang es seinem Freund Reinhold Lepsius ("Das Leben Jesu"-weitbekannt, mütterlicher Seite grossenkel von Friedrich Nicolai, Freund von Lessing und Mendelssohn), Walter Rathenau (noch ein Jude) dafür zu gewinnen, ihn in das Kriegspresseamt nach Berlin zu berufen. ellauri345.html on line 272: Am 30. November 1917 wurde in München Gundolfs Tochter Cordelia außerehelich geboren. Seine Heirat mit ihrer Mutter, der in Berlin lebenden jüdischen Pianistin Agathe Mallachow (1884–1983), hatte der böse Schwul Stefan George verhindert. ellauri345.html on line 274: Stefan George galt als verschlossenes, eigenbrötlerisches Kind, das schon früh zur Selbstherrlichkeit neigte. Nebenbei lernte er selbstständig Italienisch, Hebräisch, Griechisch, Latein, Dänisch, Niederländisch, Polnisch, Englisch, Französisch und Norwegisch, um fremde Literaturen im Original lesen zu können. Seine Sprachbegabung veranlasste ihn auch, mehrere Geheimsprachen zu entwickeln. Eine davon behielt er bis zum Ende seines Lebens für persönliche Notizen bei; da jedoch alle entsprechenden Unterlagen nach seinem Tod vernichtet wurden, ist sie bis auf zwei Zeilen in einem Gedicht verloren und diese können auch nicht mehr entschlüsselt werden. ellauri345.html on line 277: Riittää Kulliverbin tavoin poimia yksikin näistä Gundolfin kääpiölauseista, huolimatta sen horjuvista sofismista, ja pohtia sitä rauhallisesti. "Vain" avioliitossa "kiistetään... kaikki ne viehätykset ja vastenmielisyydet, jotka syntyvät ihmisen jännityksestä luonnon ja kulttuurin välillä, tästä kaksinaisuudesta: siitä, että verellään hän rajoittuu eläimeen, sielullaan jumaluuteen... Ainoastaan avioliitossa kahden ihmisen kohtalokkaasta ja vaistomaisesta liitosta tai erottelusta... laillisen lapsen käsityksen kautta tulee pakanallisesti sanottuna mysteeri, kristillisin termein sakramentti. Avioliitto ei ole vain eläimellinen teko, vaan myös maaginen teko, loitsu." Eli ei siis vaan geenejä vaan "omaan kuoreen" liittyviä meemejä. (Nää on meille moosexenuskoisille tosi tärkeitä, ette arvaakaan!) ellauri345.html on line 279: Siinä lausunto, jonka pelkkä ilmaisun verenhimoinen mystiikka erottaa joulupukin ajattelutavasta. Toisaalta, kuinka varma on kantilainen selitys, jonka tiukka viittaus avioliiton luonnolliseen huippuhetkeen - seksuaalisuuteen - ei estä hänen jumalallisen - uskollisuutensa logon polkua. Logo soveltuu todella jumalalliselle; se ei luo elämää ilman totuutta eikä riittiä ilman teologiaa. (No tää nyt meni aika hämäräxi gemaraxi - sori siitä.) ellauri345.html on line 294: Marianne von Willemer (* 20. November 1784 in Linz (?); † 6. Dezember 1860 in Frankfurt am Main; gebürtig wahrscheinlich als Marianne Pirngruber; auch: Maria Anna Katharina Theresia Jung) war eine aus Österreich stammende Schauspielerin, Sängerin (Sopran) und Tänzerin. Im Alter von 14 Jahren siedelte sie nach Frankfurt am Main über. Sie entwickelte sich zu einem lebhaften und lernfähigen Kind und erhielt privaten Unterricht unter einem Pfarrer. „Demoiselle Jung muß eine gute Lehrmeisterin gehabt haben und macht ihrer Lehrmeisterin auch keine Schande.“ sagte der Bräutigam, als sie die dritte Frau des Frankfurter Bankiers Johann Jakob von Willemer wurde. Diesem freundschaftlich verbunden, begegnete Johann Wolfgang von Goethe auch Marianne in den Jahren 1814 und 1815 und verewigte sie im Buch Suleika seines Spätwerks West-östlicher Divan. Unter den zahlreichen Musen Goethes war Marianne die einzige Mitautorin eines seiner Werke, denn der „Divan“ enthält auch – wie erst postum bekannt wurde – einige Gedichte aus ihrer Feder. ellauri345.html on line 335: Das ich dir bereitet und geschmückt. Jonka valmistin ja koristelin, ellauri345.html on line 424: Roomalaiset voivat kumota tämän kysymyksen suunnitellun lain. Jos ei tunnista sen pakottavaa luonnetta, romaanin ydin jää epäselväksi. Sillä tätä moraalisen äänen hiljaisuutta ei voida ymmärtää yksilöllisyyden piirteenä, kuten tunteiden mykistettyä kieltä. Se ei ole ihmisen rajoissa oleva kohtalo. Tämän hiljaisuuden myötä illuusio on asettunut kuluttavalla tavalla jaloimman olennon sydämeen. Ja tämä muistuttaa oudolla ikääntyessään mielisairaaseen menehtyneen Minna Herzliebin vaikenemista. Kaikki sanaton toiminnan selkeys on ilmeistä ja todellisuudessa itsensä säilyttävien sisäinen minä ei ole yhtä hämärtynyt kuin muiden. Pelkästään päiväkirjassaan Ottilien ihmiselämä näyttää vihdoinkin sekoittuvan. Kaikki heidän kielellisesti lahjakas olemassaolonsa löytyy yhä enemmän näistä hiljaisista kirjoituksista. Mutta he myös rakentavat vain muistomerkkiä jollekulle, joka kuoli. Hänen paljastavansa salaisuudet, jotka kuoleman yksin pitäisi paljastaa, tottunut ajatukseensa poismenosta; ja osoittamalla elävien hiljaisuutta he ennakoivat myös heidän täydellisen hiljaisuutensa. Illuusio, joka hallitsee kirjailijan elämää, tunkeutuu jopa hänen henkiseen, etäiseen tunnelmaan. Sillä jos päiväkirjan vaarana on, että se paljastaa liian aikaisin muistin idut sielusta ja estää sen hedelmien kypsymisen, silloin sen täytyy välttämättä tulla tuhoisaksi siellä, missä vain henkinen elämä ilmaistaan siinä. Ja kuitenkin lopulta kaikki sisäisen olemassaolon voima tulee muistista. Vain hän takaa sielunsa rakkauden. Tämä henkii Goethen muistoa: ”Oi, sinä olit menneitä aikoja Siskoni tai vaimoni." Ja niin kuin sellaisessa liitossa kauneus itse säilyy muistona, niin se on kukkiessaankin merkityksetön ilman sitä. Tästä todistavat Platonin Phaidroksen sanat: "Joka on tuore vihkimisestä ja on yksi niistä joka näki siellä paljon tuonpuoleisessa elämässä, joka nähdessään jumalalliset kasvot, jotka jäljittelevät hyvin kauneutta tai fyysistä muotoa, hämmästyy aluksi, muistaa tuolloin kokemansa ahdistuksen, mutta sitten kun hän lähestyy sitä, hän tunnistaa sen luonteen ja palvo häntä kuin jumalaa, koska muisti on nostettu kauneusajatukseen ja näkee sen seisovan varovaisuuden vieressä pyhällä maalla." Ottilienin olemassaolo ei herätä sellaista muistoa, hänessä kauneus todella jää ensimmäinen ja olennainen asia. Kaikki heidän myönteinen "vaikutelmansa" syntyy vain ulkonäöstä; Lukuisista päiväkirjasivuista huolimatta hänen sisäinen olemuksensa pysyy suljettuna, suljempana kuin mikään Heinrich von Kleistin naishahmoista. Tämän näkemyksen myötä Julian Schmidt kohtaa vanhan kritiikin, joka sanoo oudolla varmuudella: "Tämä Ottilie ei ole todellinen runoilijan hengen lapsi, vaan syntinen luomus Mignonin ja vanhan Masaccion tai Giotton kuvan kaksoismuistossa. «. Itse asiassa Ottilienin hahmossa maalaus on ylittänyt eeppisen runouden rajat. Sillä kauneuden esiintyminen olennaisena sisältönä elävässä olennossa on materiaalin eeppisen ympyrän ulkopuolella. Ja silti hän on romaanin keskipisteessä. Sillä ei ole paljoa sanottavaa, jos uskomusta Ottilienin kauneudesta kuvataan perusedellytykseksi romaaniin osallistumiselle. Tämä kauneus ei saa kadota niin kauan kuin hänen maailmansa kestää: arkkua, jossa tyttö lepää, ei suljeta. Tässä teoksessa Goethe siirtyi hyvin kauas kuuluisasta Homeroksen mallista kauneuden eeppiseen esitykseen. Sillä ei ainoastaan Helena vaikuta päättäväisemmältä Pariisin pilkkaamisessaan kuin Ottilie koskaan sanoissaan, vaan ennen kaikkea hänen kauneutensa kuvauksessa Goethe ei noudattanut kuuluisaa sääntöä, joka ilmeni muurilla kokoontuneiden ihailevista puheista. otettiin vanhoilta ihmisiltä. Ne omaleimaiset epiteetit, jotka Ottilielle annetaan, jopa romaanimuodon lakeja vastaan, vain siirtävät hänet pois eeppiseltä tasolta, jolla runoilija hallitsee, ja antavat hänelle vierasta eloisuutta, josta hän ei ole vastuussa. Mitä kauempana hän on Homeroksen Helenistä, sitä lähempänä hän on Goethea. Heidän tavoin hän seisoo epäselvällä viattomuudella ja näennäisen kauneudella heidän tavoin sovittavan kuoleman odotuksessa. Ja kutsuminen liittyy myös hänen ulkonäköönsä. « Ottilienin olemassaolo ei herätä sellaisia muistoja, kauneus on hänessä todellakin ensimmäinen ja olennainen asia. Kaikki heidän myönteinen "vaikutelmansa" syntyy vain ulkonäöstä; Lukuisista päiväkirjasivuista huolimatta hänen sisäinen olemuksensa pysyy suljettuna, suljempana kuin mikään Heinrich von Kleistin naishahmoista. Tämän näkemyksen myötä Julian Schmidt kohtaa vanhan kritiikin, joka sanoo oudolla varmuudella: "Tämä Ottilie ei ole todellinen runoilijan hengen lapsi, vaan syntinen luomus Mignonin ja vanhan Masaccion tai Giotton kuvan kaksoismuistossa. «. Itse asiassa Ottilienin hahmossa maalaus on ylittänyt eeppisen runouden rajat. Sillä kauneuden esiintyminen olennaisena sisältönä elävässä olennossa on materiaalin eeppisen ympyrän ulkopuolella. Ja silti hän on romaanin keskipisteessä. Sillä ei ole paljoa sanottavaa, jos uskomusta Ottilienin kauneudesta kuvataan perusedellytykseksi romaaniin osallistumiselle. Tämä kauneus ei saa kadota niin kauan kuin hänen maailmansa kestää: arkkua, jossa tyttö lepää, ei suljeta. Tässä teoksessa Goethe siirtyi hyvin kauas kuuluisasta Homeroksen mallista kauneuden eeppiseen esitykseen. Sillä ei ainoastaan Helena vaikuta päättäväisemmältä Pariisin pilkkaamisessaan kuin Ottilie koskaan sanoissaan, vaan ennen kaikkea hänen kauneutensa kuvauksessa Goethe ei noudattanut kuuluisaa sääntöä, joka ilmeni muurilla kokoontuneiden ihailevista puheista. otettiin vanhoilta ihmisiltä. Ne omaleimaiset epiteetit, jotka Ottilielle annetaan, jopa romaanimuodon lakeja vastaan, vain siirtävät hänet pois eeppiseltä tasolta, jolla runoilija hallitsee, ja antavat hänelle vierasta eloisuutta, josta hän ei ole vastuussa. Mitä kauempana hän on Homeroksen Helenistä, sitä lähempänä hän on Goethea. Heidän tavoin hän seisoo epäselvällä viattomuudella ja näennäisen kauneudella heidän tavoin sovittavan kuoleman odotuksessa. Ja kutsuminen liittyy myös hänen ulkonäköönsä. « Ottilienin olemassaolo ei herätä sellaisia muistoja, kauneus on hänessä todellakin ensimmäinen ja olennainen asia. Kaikki heidän myönteinen "vaikutelmansa" syntyy vain ulkonäöstä; Lukuisista päiväkirjasivuista huolimatta hänen sisäinen olemuksensa pysyy suljettuna, suljempana kuin mikään Heinrich von Kleistin naishahmoista. Tämän näkemyksen myötä Julian Schmidt kohtaa vanhan kritiikin, joka sanoo oudolla varmuudella: "Tämä Ottilie ei ole todellinen runoilijan hengen lapsi, vaan syntinen luomus Mignonin ja vanhan Masaccion tai Giotton kuvan kaksoismuistossa. «. Itse asiassa Ottilienin hahmossa maalaus on ylittänyt eeppisen runouden rajat. Sillä kauneuden esiintyminen olennaisena sisältönä elävässä olennossa on materiaalin eeppisen ympyrän ulkopuolella. Ja silti hän on romaanin keskipisteessä. Sillä ei ole paljoa sanottavaa, jos uskomusta Ottilienin kauneudesta kuvataan perusedellytykseksi romaaniin osallistumiselle. Tämä kauneus ei saa kadota niin kauan kuin hänen maailmansa kestää: arkkua, jossa tyttö lepää, ei suljeta. Tässä teoksessa Goethe siirtyi hyvin kauas kuuluisasta Homeroksen mallista kauneuden eeppiseen esitykseen. Sillä ei ainoastaan Helena vaikuta päättäväisemmältä Pariisin pilkkaamisessaan kuin Ottilie koskaan sanoissaan, vaan ennen kaikkea hänen kauneutensa kuvauksessa Goethe ei noudattanut kuuluisaa sääntöä, joka ilmeni muurilla kokoontuneiden ihailevista puheista. otettiin vanhoilta ihmisiltä. Ne omaleimaiset epiteetit, jotka Ottilielle annetaan, jopa romaanimuodon lakeja vastaan, vain siirtävät hänet pois eeppiseltä tasolta, jolla runoilija hallitsee, ja antavat hänelle vierasta eloisuutta, josta hän ei ole vastuussa. Mitä kauempana hän on Homeroksen Helenistä, sitä lähempänä hän on Goethea. Heidän tavoin hän seisoo epäselvällä viattomuudella ja näennäisen kauneudella heidän tavoin sovittavan kuoleman odotuksessa. Ja kutsuminen liittyy myös hänen ulkonäköönsä. Sillä ei ole paljoa sanottavaa, jos uskomusta Ottilienin kauneudesta kuvataan perusedellytykseksi romaaniin osallistumiselle. Tämä kauneus ei saa kadota niin kauan kuin hänen maailmansa kestää: arkkua, jossa tyttö lepää, ei suljeta. Tässä teoksessa Goethe siirtyi hyvin kauas kuuluisasta Homeroksen mallista kauneuden eeppiseen esitykseen. Sillä ei ainoastaan Helena vaikuta päättäväisemmältä Pariisin pilkkaamisessaan kuin Ottilie koskaan sanoissaan, vaan ennen kaikkea hänen kauneutensa kuvauksessa Goethe ei noudattanut kuuluisaa sääntöä, joka ilmeni muurilla kokoontuneiden ihailevista puheista. otettiin vanhoilta ihmisiltä. Ne omaleimaiset epiteetit, jotka Ottilielle annetaan, jopa romaanimuodon lakeja vastaan, vain siirtävät hänet pois eeppiseltä tasolta, jolla runoilija hallitsee, ja antavat hänelle vierasta eloisuutta, josta hän ei ole vastuussa. Mitä kauempana hän on Homeroksen Helenistä, sitä lähempänä hän on Goethea. Heidän tavoin hän seisoo epäselvällä viattomuudella ja näennäisen kauneudella heidän tavoin sovittavan kuoleman odotuksessa. Ja kutsuminen liittyy myös hänen ulkonäköönsä. Sillä ei ole paljoa sanottavaa, jos uskomusta Ottilienin kauneudesta kuvataan perusedellytykseksi romaaniin osallistumiselle. Tämä kauneus ei saa kadota niin kauan kuin hänen maailmansa kestää: arkkua, jossa tyttö lepää, ei suljeta. Tässä teoksessa Goethe siirtyi hyvin kauas kuuluisasta Homeroksen mallista kauneuden eeppiseen esitykseen. Sillä ei ainoastaan Helena vaikuta päättäväisemmältä Pariisin pilkkaamisessaan kuin Ottilie koskaan sanoissaan, vaan ennen kaikkea hänen kauneutensa kuvauksessa Goethe ei noudattanut kuuluisaa sääntöä, joka ilmeni muurilla kokoontuneiden ihailevista puheista. otettiin vanhoilta ihmisiltä. Ne omaleimaiset epiteetit, jotka Ottilielle annetaan, jopa romaanimuodon lakeja vastaan, vain siirtävät hänet pois eeppiseltä tasolta, jolla runoilija hallitsee, ja antavat hänelle vierasta eloisuutta, josta hän ei ole vastuussa. Mitä kauempana hän on Homeroksen Helenistä, sitä lähempänä hän on Goethea. Heidän tavoin hän seisoo epäselvällä viattomuudella ja näennäisen kauneudella heidän tavoin sovittavan kuoleman odotuksessa. Ja kutsuminen liittyy myös hänen ulkonäköönsä. ellauri345.html on line 438: Bleibende Eindrücke hinterließen 1898 das Frühwerk Hugo von Hofmannsthals und das Werk Stefan Georges. 1898 begann Borchardt mit der Arbeit an einer Dissertation über Gattungen der griechischen Lyrik, die jedoch nicht abgeschlossen wurde. Nach persönlichen Krisen und einer schweren Erkrankung im Februar 1901 verwarf Borchardt den Plan einer Universitätslaufbahn. Im Januar 1902 überwarf Borchardt sich mit seinem Vater, da dieser ihm monatliche Zahlungen verweigerte. Am 17. Februar reiste er nach Rodaun und besuchte den von ihm verehrten Hugo von Hofmannsthal. Seit 1903 lebte er mit einigen Unterbrechungen in der Toskana und wohnte in einer Villa in Monsagrati bei Lucca. 1906 heiratete Borchardt in London die Malerin Karoline Ehrmann (1873–1944) und kehrte mit ihr nach Italien zurück. ellauri345.html on line 440: 1919 ließ er sich von seiner Frau scheiden und heiratete am 16. November 1920 die 20 Jahre jüngere Marie Luise (Marel) Voigt, eine Nichte Rudolf Alexander Schröders, mit dem er seit langem befreundet war. Der war aber aufgrund Borchardts desaströsen Finanzgebarens mit dieser Verbindung nicht einverstanden doch unterstützte über Jahre Borchardt und seine Familie finanziell. ellauri345.html on line 444: Im August 1944 wurden Borchardt und seine Frau in Italien von der SS verhaftet und nach Innsbruck transportiert, wo der Rücktransport endete. Hier wurde der Sohn Cornelius gemustert und musste noch einen Monat in einer Flakeinheit dienen. Grundsätzlich aber wurde die Familie mit Essensmarken und Papieren ausgestattet und in die Freiheit entlassen. Borchardt und seine Frau versteckten sich in Tirol, wo Borchardt am 10. Januar 1945 an einem Herzversagen starb. ellauri345.html on line 446: Das lyrische Schaffen Rudolf Borchardts, der zunächst dem Georgekreis verbunden war, kann nur schwer bestimmten literarischen Strömungen seiner Zeit wie der Neuromantik oder dem Fin de siècle zugerechnet werden. Infolge selbstgewählter Isolation blieb er ein Solitär, ein poeta doctus mit höchstem Anspruch an sich und andere. Er wurde geprägt vom Studium der Altertumswissenschaft und durch die Dichtungen Georges und Hofmannsthals. ellauri345.html on line 448: Borchardt stand den konservativen Strömungen seiner Zeit nahe, deren verbindendes Moment ein Hunger nach Mythos war und zu denen auch sein Freund Hofmannsthal gehörte, der in seiner berühmten Rede über Das Schrifttum als geistiger Raum der Nation 1927 eine „konservative Revolution“ beschwören sollte. Seine Lebensaufgabe, in „Gegnerschaft gegen den modernen Zeitgeist“ an einer „Restauration deutscher Kulturtotalität aus ihren gesamten geschichtlichen Beständen“ zu wirken, wurde durch die nationalsozialistische Machtergreifung jäh beendet. Er wurde ein leidenschaftlicher Gärtner. ellauri345.html on line 450: Während des Weltkrieges habe Borchardt blutrünstige Kriegshetze und Kriegspropaganda betrieben, zur Vernichtung der europäischen Zivilisation aufgerufen und das Volk verhöhnt. Er habe deutsche Kriegsziele propagiert, die „weit grausamer, unmenschlicher, tückischer waren als die schlimmsten Sätze des Versailler Vertrages“. Borchardt sei der erste deutsche Schriftsteller, „der Bücherverbrennungen, Prügel und Martern und all die unaussagbare Rohheit des Faschismus“ vor dessen Machtantritt empfohlen habe. Nachdem sich in Deutschland die Vorstellungen Borchardts verwirklicht hätten, könne seine eigene Literatur dort nicht mehr erscheinen, was ein Unrecht sei, „denn vor solchem Verdienst hätten sich die regierenden Faschisten beugen müssen“. Sein Roman verkündete einen „aristokratischen Faschismus“. ellauri345.html on line 456: Siinä elementissä, josta "jumalatar" Aphrodite nousi esiin, kauneus näyttää olevan aivan kotonaan. Virtaavat joet ja lähteet ylistävät häntä; Schönfliess on yhden Oseanidin nimi; Nereidien joukosta erottuu kaunis Galatean hahmo, ja meren jumalilla on peräti lukuisia kaunisjalkaisia tyttäriä. Liikkuva elementti, joka alun perin kylpee kävelevien jalkoja, kostuttaa kauneudella jumalattarien jalkoja, ja hopeajalkainen Thetis pysyy ikuisesti mallina, jonka mukaan kreikkalaisten runollinen mielikuvitus piirtää tämän osan heidän luomustensa ruumista. Kukaan ihminen tai miehekäs ajatus, edes Jumala ei omista kauneutta lättäjalkaiselle maajussi Hesiodoxelle; enkä tarkoita mitään sisäistä arvoa tässä. Se näyttää olevan ensisijaisesti sidottu naisen ulkoiseen muotoon, Afroditeen ja valtamereen elämänmuotoihin. Syvä tunne etsi Ottilien alkuperää sieltä, vetisestä etupepusta. ellauri345.html on line 458: Siellä missä Hengstenberg ikävästi muistaa Ottilien "nymfimaista ateriaa" ja Werner hapuilevasti hänen "hirveän herkkää merimerenneitoaan", Bettina on koskettanut sisintä yhteyttä vertaansa vailla olevalla varmuudella: "Olet rakastunut häneen, Goethe, Olen epäillyt sitä pitkään; Tuo Venus on noussut esiin intohimosi pauhaavasta merestä ja kylvettyäsi siihen siemenen hän katoaa jälleen epäisänmaallisessa loistossa." ellauri345.html on line 480: Ja täten esihistoria, jonka Goethe suunnitteli romaanille, on todistus mitä erehtymättömimmistä tunteista. Eduard ja Charlotte ovat rakastaneet toisiaan ennenkin, mutta molemmat solmivat mitättömän avioliiton ennen kuin he olivat laillisesti yhdistyneet. Ehkä vain tällä tavalla se voisi jäädä hämärään, missä virhe on molempien puolisoiden elämässä: joko edellisessä päättämättömyydessä tai nykyisessä uskottomuudessa. ellauri345.html on line 500: Lisää mysteerejä. Esinettä, jolle kuori on viime kädessä välttämätön, ei voi kuvailla millään muulla tavalla. Koska vain kauneus eikä mikään sen ulkopuolella voi olla olennaista, kauneuden jumalallinen pohja on mysteerissä. Joten ulkonäkö siinä on juuri tämä: ei asioiden tarpeeton kätkeminen itsessään, vaan asioiden välttämätön kätkeminen meille. Tällainen kätkeminen on toisinaan jumalallisesti tarpeellista, koska on jumalallisesti määrätty, että väärään aikaan paljastettuna tuo huomaamaton asia ei haihdu mihinkään, jolla paljastus korvaa salaisuudet. Kantin opetus, jonka mukaan suhteellinen luonne on kauneuden perusta, puolustaa siksi voitokkaisesti metodologisia taipumuksiaan paljon korkeammalla kuin psykologinen. Kuten ilmestys, kaikki kauneus sisältää historiallis-filosofisia tiedekuntajärjestyksiä itsessään. Koska se ei tee ideaa näkyväksi, vaan pikemminkin sen salaisuudeksi. ellauri345.html on line 565: Tärkeä näkökohta: meidän ei pitäisi sekoittaa halun aiheuttamaa verenTUNGOSTA sisäiseen PAKKOON, joka tulee ehdollistetusta egostamme. Emme periaatteessa VOI tukahduttaa egomme pakko-impulssia. Meidän TÄYTYY seurata häntä tai tunnemme pahaa ja syyllisyyttä. Voimme HELPOSTI tukahduttaa sydänkenttämme halun ja alistaa sen egomme pakottamiselle. Tästä johtuen esiinnymme jokapäiväisessä elämässämme enimmäkseen egomme käytöksellä ja vain suhteellisen harvoin sydänkenttämme (itserakkautemme, sisäisen pikkuveljemme) edustajana. ellauri345.html on line 574: Besonders die Kurbelwelle! Es ist am besten, dein Auto nicht in diese Bestandteile zu demontieren, die kriegst du nie wieder zusammen! ellauri345.html on line 578: Das Große wird im Detail immer ausdifferenzierter. Und der Witz ist: Wir können beispielsweise beim Frühstücksbuffet immer nur eins zurzeit schmecken, fühlen, bewusst wahrnehmen. Wir können auch nur auf einen Berg zurzeit steigen und nur in einem Meer zurzeit baden. Und auch beim Auto können wir immer nur ein Teil zurzeit austauschen und reparieren. Für das Erfahrungen machen MUSS sich das große Ganze in kleinere, erfahrbare Einheiten aufteilen. ellauri345.html on line 580: Und ganz so verhält es sich auch mit unserer Seele! Die eine große, allumfassende Seele hat viele Seelen ausgebildet. Jedes Tier und jede Pflanze hat eine Seele. All die vielen Menschen haben je eine Seele. Manchmal haben wir das Gefühl, dass auch Häuser oder unser geliebtes Auto eine Seele habe, sofern wir es nicht selbst demontiert haben. ellauri345.html on line 591: Unsere Seele will Winterreifen ellauri345.html on line 619: Herbstzauber in Lütjenburg - der illuminierte Lichterketten-Stelzenmann vor (und bei einem Regenschauer in) der Touristinformation in Lütjenburg mit vielen lustigen, bunten Luftballontieren für die Kinder! ellauri345.html on line 628: Ei hemmetti, tää on vaikeampaa kuin luulinkaan. Tää häiskä sepustaa aivan helvetisti (1,5 kilosivua), mutta sen pälätyxestä on melkein mahdotonta eristää yhtään järjellistä virkettä! Kaikki on kilometrin pitkiä eikä niissä näytä olevan yhtään selkeätä pointtia. Koko ozake "Geist und Seele" tulee esille vasta luvussa 55 sivulla 800 jotakin, ja siinäkin on ensin hirmu pitkä johdanto pelkästään nukkumisesta! No jotain tässä alkaa olla tällästä "der Geist befruchtet die Seele" tyyppistä sexiaktia s. 899ff. Herakleitoxella kaiken käyttövoima oli KILL! mutta sittemmin se on ollut enimmäxeen FUCK!. Sevverran tässä näyttää olevan samaa kuin yllämenneissä että "Seele" on vähän niinkuin peitenimi "Leib"ille, eliskä Geistin perusvika on että se yrittää tukahduttaa peppuhommia. Seele = Leib = Erde, Geist = Kirche = Himmel. Die Seele, vom Geiste verlassen, werde zu haltloser Schwärmerei, der Geist, von der Seele verlassen, zur Unmenschlichkeit, sanoi joku Arndt 1700-luvulla. Tällästä järki-tunne dualismia, Mars ja Venus tyyppistä. Juu kyllä tässä jälleen kerran on viime instanssissa kyse vaan kullista ja pillusta. ellauri345.html on line 637: Arndt oli maaorjan poika Rügenin saarelta, joka silloin kuului Ruotsille, ja kävi haluttomasti koulua Stralsundissa. Hän opiskeli teologiaa Greifswaldissa ja Jenassa tarkoituksena valmistua papiksi. mutta hänestä tuli kuitenkin Greifswaldissa historian professori vuodesta 1806 sekä historian professori Bonnin yliopistossa vuodesta 1818. Greifswald sijaitsee Koillis-Saksassa, Mecklenburg-Etu-Pommerin osavaltiossa. Kaupunki rakennettiin Itämeren eteläiselle rannalle, Rügenin ja Usedomin saarten väliin. Pienet saaret Koos ja Riems ovat osa kaupunkia. Pieni Ryck-joki virtaa vanhan kaupungin lävitse ja laskee vetensä Greifswaldinlahteen. Kokonaisuudessaan kaupungin seutu on suhteellisen tasaista, korkein kohta nousee vain 36 metriin. Greifswaldin yliopistossa (vuodesta 1933 vuoteen 2018 Ernst-Moritz-Arndt-Universität Greifswald) opiskelee noin 13 000 opiskelijaa. Yliopiston suomen kielen oppituoli on koko Saksan vanhin. Suomen kielen opiskelu tapahtuu samassa laitoksessa skandinaavisten kielten kanssa. ellauri345.html on line 689: Vaikka katolinen kirkko otti hänen kääntymystään vastaan tyytyväisenä, se etääntyi Daumerista. Katoliset kustantajat eivät halunneet julkaista hänen uusia kirjoituksiaan. Daumer oli odottanut kirkon muuttuvan uudistavaksi uskonnolliseksi yhteisöksi. Sen sijaan vuoden 1864 opetussuunnitelma Curian tuomitsemien virheiden ja maailmankatsomusten luetteloineen - johon äärioikeistolaiset papit vain suhtautuivat myönteisesti - ja Vatikaanin kirkolliskokouksen Pius IX:n johtama julistus paavin erehtymättömyydestä vuonna 1870 aiheutti kohun pettymyksen vuoksi. ellauri346.html on line 40: According to EU law, terrorist offences are acts committed with the aim of seriously intimidating a population, unduly compelling a government or international organisation to perform or abstain from performing any act. (No mention of lawfulness here, or uniforms. Stress is on the word 'unduly'.) ellauri346.html on line 41: What is the meaning of terrorism in Oxford dictionary? The calculated use of violence or threat of violence to inculcate fear. Terrorism is intended to coerce or intimidate governments or societies in the pursuit of goals that are generally political, religious, or ideological. From: terrorism in The Oxford Essential Dictionary of the U.S. Military. Again, nothing to differentiate war from other terrorism. Civilians are not singled out. What's the use when wars always kill a lot of terrified civilians anyway. ellauri346.html on line 43: Russia, you may recall, wants to change Ukraine’s political leadership, and to do this it has invaded a sovereign country in violation of the UN charter and accepted international law, and is using violence and intimidation, incl… (more) ellauri346.html on line 46: Look, Ivan, this building destroyed by russian pilot. 46 people died. Or 47 if you count the murdered pregnant woman as two people. They have 6 children. The youngest child was 11 months old. 80 people were injured. 11 people remain missing. If this is not terrorism then what are the jews doing in Gaza? ellauri346.html on line 49: Why isn't there no agreed definition of terrorism? The international community has found it difficult to agree upon a definition because it has all too often depended upon who the perpetrators are. A simple definition of terrorism involves all of the above EXCEPT: Counterterrorism. ellauri346.html on line 54: Is there a chance of an attack on Russia by Ukrainian terrorists? You don’t appear to understand how this works. Russia has made overt war on Ukraine. Any attacks on Russian soil would be part of the bigger war that Putin and Fascist Russia has caused. That’s how war works. It includes terrorism. ellauri346.html on line 62: Kun koulutyttö ampui kavereita Brjanskin koulusurmassa, Ukrainan meedia ilkkui pahansuopana: mitä ihania lapsia! Jäähän vähemmän tykinruokaa Putinin armeijaan! Ukrainan puolustusministeriön eversti Vladimir Laguta onnittelee Azerbaidžania sen menestyksestä Karabahissa. Erdogan: Türkiye uskoo palestiinalaisten voittoon ja Netanyahu tuomitaan kansanmurhasta. LOL. "Urheilu on puhdistettava Bachista ja muista KOK:n hyeenoista": Kreml. Kiovan hallinnon joukot käyttävät nyt paljon vähemmän panssaroituja ajoneuvoja, koska venäläiset taistelijat tuhoavat niitä erittäin intensiivisesti. Kiovan hallinnon päällikkö Vladimir Zelensky luultavasti pyysi amerikkalaisilta poliitikoilta heidän vierailunsa aikana apua pakenemisen varalta. (Huom: ei Ukrainan, vaan "Kiovan hallinnon!" Osaavat ne putinistitkin.) ellauri346.html on line 88: Saavuttuaan Moskovan rautatieasemalle hän pyytää työtoveriaan lähettämään kutsumattoman vieraan turkishatussa Moskovaan, mutta tällä hetkellä Kostja laittaa hattua toiselle hänen vieressään istuvalle. Sitten nuorempi Lukashin astuu toiseen turkishattuun ja menee takaisin Nadyan luo, oletettavasti passia hakemaan mutta oikeasti lisää nussimaan. Seuraavaksi hän tapaa Nadezhda Vasilyevna Shevelevan, joka saatuaan tietää, että tämä on Zhenya Lukashinin poika, on erittäin hämmästynyt. Sitten Nadezhda Vasilievna puhuu puhelimessa Evgeniyn kanssa, joka on sama siis kuin Zhenya. (Tshort vazmi tätä venäläisklassikoiden nimisotkua.) Elokuvasta käy selväksi, että alkup. sankarien kohtalot olivat sellaisia, että palattuaan alkup. rakkaidensa luo he nussivatkin heidän kanssaan ja siittivät/synnyttivät lapsia. Vihainen Nadezhda Vasilyevna uskoo, että Lukashin Sr järjesti poikansa saapumisen tuhotakseen tyttärensä elämän ja kostaakseen menee ystävänsä Valjan luo. ellauri346.html on line 213: Everything Everywhere All at Once sai maailmanensi-iltansa South by Southwest -tapahtumassa 11. maaliskuuta 2022. Suomen ensi-iltansa se sai 29. huhtikuuta 2022. Elokuva sai ylistäviä arvioita kriitikoilta: sitä kiitettiin erityisesti mielikuvituksellisuudesta, ohjauksesta, roolisuorituksista, sekä siitä miten se käsittelee teemoja, kuten verottajaa, vinkuintiaaneja, eksistentialismia ja nihilismiä. Se sai tukun Oskareita. Elokuva oli myös taloudellinen menestys ja tuotti yli 100 miljoonaa dollaria. ellauri346.html on line 250: Former Ukrainian MP Illya Kyva has been assassinated in Russia by Ukraine's SBU security service, law enforcement sources have told BBC Ukraine. - "How can I negotiate with a murderer like Putin? Setting aside that for a moment, how can I negotiate with the Russians? How can I debate about the people who reside in cities and villages that are occupied? We can't dictate where a person should live, what language they should speak, or which flag they should respect. Who are we to decide these things?" - Zelenskyy pointedly questioned. ellauri346.html on line 254: Representatives of the ZSU claim that it might take some time before the Abrams tanks are dispatched to the battlefield. Consultations are ongoing as to exactly where to use the tanks to get the best effect in combat against Russian forces. And to ensure they are not lost before an opportunity for total liberation of the country arises. ellauri346.html on line 257: American promise to deliver M1A1 Abrams tanks at the beginning of the year coincided with commitments from European countries to supply 2 German Leopard tanks. But it was the United Kingdom that was the first country to agree to send Western tanks to Ukraine,turning over its 2 Challenger tanks in January of this year. These performed excellently in battle, the Ukrainians praise them highly. Just like the Leopards, which dominate over the Russian machines. And let's not even start on the Abrams, considered the best heavy tanks in the world. ellauri346.html on line 259: Ukraine has requested hundreds of Western tanks to aid in the success of the spring offensive. Winter is coming, it is just around the corner, and the Ukrainian forces have still not achieved a decisive breakthrough on the battlefield. Little progress is being made on the southern front (Zaporizhia), and unsuccessful maneuvers are taking place in the vicinity of Bakhmut. They also tried to repel the Russians' counterattacks in Kupiansk and Avdiivka, where intense fighting is still ongoing. ellauri346.html on line 273: Jens Stoltenberg emphasized the importance of standing with Ukraine, as in marriage, "in both good and bad times." When asked about the situation on the front line and the strategy of Ukraine's Armed Forces, he refrained from sharing specifics. However, he did reveal that the commanders were deliberating on the current battle strategies. Might this indicate a shift toward a defense-only operation for the Ukrainians? The more we support Ukraine, the sooner the war will conclude - Jens Stoltenberg optimistically ended. ellauri346.html on line 285: Mr. Strangelove, former NATO Supreme Allied Commander Europe, recently voiced similar concerns. He chastised Western countries for their inadequate support of Ukraine in combat. He believes that there's a lack of political will to decisively defeat Russia, citing a dearth of advanced equipment, ammunition, and proper support.Why? Because the consequences of Putin's downfall in Russia are uncertain. Consequently, the current deadlock in the East is viewed as "beneficial and relatively safe" by the West. ellauri346.html on line 294: Major crisis in Russia as they're facing an egg shortage and gigantic lines are forming. In Russia, ruled by dictator Vladimir Putin, there is a shortage of eggs. In Russia, ruled by dictator Vladimir Putin, there is a shortage of eggs. The regime-controlled Russian media, however, asserts that the crisis around egg shortage has been exaggerated, placing the blame on "stupid Ukrainians". ellauri346.html on line 303: The spending spree allegedly occurred during Ukrainian President Volodymyr Zelenskyy's visit to the United States and Canada in September 2023. On Sept. 22 — the day of the purported Cartier spending spree in New York — Zelenskyy addressed the Canadian Parliament alongside Zelenska and participated in a rally with Prime Minister Justin Trudeau later that night. The couple returned to Ukraine following that event. For these reasons, the Cartier trip could not have occurred on Sept. 22, as indicated in the viral video, and almost certainly, based on how packed both of their schedules were, could not have occurred on any of the days prior to that — at least not without fake media attention. ellauri346.html on line 313: In another year there will be nothing there Vuosi vielä niin täällä ei ole mitään jäljellä ellauri346.html on line 325: There is no publicly known reason for why Kan News deleted the video, but Electronic Intifada argued, “It is possible that someone there was concerned that it could make the channel complicit in genocide.” folk... -folkmusik! ellauri347.html on line 174: Tohtori Friedin hahmo perustuu läheisesti Greenbergin oikeaan lääkäriin Frieda Fromm-Reichmann ja sairaalaan. Fromm-Reichmann kirjoitti hehkuvia raportteja, joissa keskityttiin kehua repostelemaan Greenbergin'n neroutta ja luovuutta, minkä hän näki merkkeinä Greenbergin synnynnäisestä terveydestä, mikä osoittaa, että hänellä oli kaikki mahdollisuudet toipua mielisairaudestaan. Kieli jonka Greenberg keksi varhaisessa iässä esti hänen isäänsä lukemasta hänen runojaan, ja hänellä oli oma kirjoitusjärjestelmänsä, joka muistutti kiinalaisia merkkejä. Gerald Schoenewolfin mukaan Irian oli kuitenkin armenian murre. Chestnut Lodgessa ollessaan Greenberg kuvaili lääkäreilleen Iria-nimistä fantasiamaailmaa ja lainasi runoutta iranin kielellä. Jotkut Greenbergin lääkäreistä kuitenkin katsoivat, että tämä ei ollut todellinen harha, vaan Greenberg oli keksinyt sen paikan päällä tehdäkseen vaikutuksen psykiatriinsa. Eräs lääkäri meni niinkin pitkälle, että totesi, että irian kieli ei ollut varsinainen kieli, vaan eräänlainen ko. paskiaisen paikassa Chestnut Lodge Rockville, Maryland keximä Armenian murre. Nimistä päätellen nää on mokkereita joka iikka. ellauri347.html on line 190: Alanson White Institute: The Interpersonal approach to psychoanalysis underscores the human qualities of the psychoanalyst as a factor in therapeutic change. Instead of a silent analyst sitting behind a patient on the couch, our founders, in the 1940s, pioneered a uniquely American type of psychoanalysis, emphasizing a conversation between analyst and patient, often sitting face to face, which is way cheaper than a couch. On the minus side, it is harder to catch a nap. Notice signs of acute bibliophilia on the walls. ellauri347.html on line 214: 2020 Louise Glück USA "hänen erehtymättömästä runollisesta äänestään, joka karulla kauneudellaan tekee yksilön olemassaolosta universaalia." ellauri347.html on line 228: Fromm, E. 1956/2006. The Art of Loving. NY: Harper Perennial. ellauri347.html on line 267: (Lähde: http://www.ship.edu/cgboeree/perscontents.html) ellauri347.html on line 270: Tohtori C. George Boeree ellauri347.html on line 286: Lopettaaxemme Frommin tarinan lyhyeen, hän väitteli tohtoriksi Heidelbergissä vuonna 1922 ja aloitti uran psykoterapeuttina. Hän muutti Yhdysvaltoihin vuonna 1934 -- suosittu aika lähteä Saksasta! -- ja asettui New Yorkiin, missä hän tapasi monia muita suuria pakolaisajattelijoita, jotka kokoontuivat sinne Boweryyn, mukaan lukien Karen Horney, jonka kanssa hänellä oli suhde. (Tästä jäi nyt kokonaan pois Frieda Fromm, liekö jonkinlainen freudilainen Lapsus CG Boereelta?) ellauri347.html on line 302: Historiallisesti katsottuna tämä yksinkertainen, joskin vaikea, elämä alkoi muuttua kun sitä ravistellaan renessanssin kanssa. Renessanssin aikaan ihmiset alkoivat nähdä ihmiskunnan maailmankaikkeuden keskuksena Jumalan sijaan. Toisin sanoen ne alkoivat ryöstää siirtomaita aivan sikana. Toisin sanoen meidän ei tehnyt mieli katso vain kirkkoa (ja muita perinteisiä laitoksia) polkuna, jota meidän piti kulkea. Sitten tuli kaiken kukkuraxi uskonpuhdistus, joka esitteli idean että jokainen meistä on yksilöllisesti vastuussa omista tuloistaan, ml. omasta sielustaan (pelastus). Ja sitten tulivat demokraattiset vallankumoukset, kuten amerikkalaiset ja Ranskan kielen vallankumoukset. Nyt yhtäkkiä meidän piti hallita itseämme ja intiaaneja! Ja sitten tuli teollinen vallankumous, ja maanmuokkauksen sijaan maaperää tai tehdä asioita käsin, meidän täytyi myydä työmme vastineeksi rahasta. Ihan yhtäkkiä meistä tuli työnantajia, työntekijöitä ja kuluttajia! Sitten tuli sosialisti vallankumoukset, kuten Venäjän ja Kiinan, jotka esittelivät idean osallistavasta taloustieteestä. Et ollut enää vastuussa vain sinun omasta hyvinvoinnista, mutta myös työtovereista! Ihan kreisiä! ellauri347.html on line 344: Toinen vetäytyvä perhetyyppi on moderni perhe, joka löytyy maailman "edistyksellisimmistä" osista, erityisesti USA:sta. Vaihtuneet asenteet lasten kasvatukseen ovat saaneet monet ihmiset vapisemaan käyttää fyysistä rangaistusta ja syyllistämistä lasten kasvatuksessa. Uudempi idea on kasvattaa lapsesi tasavertaisinasi. Isän tulee olla pojan paras kaveri; äidin tulee olla tyttärensä sielunkumppani. Mutta prosessissa hallitessaan tunteitaan ja nyrkkiään vanhemmista tulee kylmän välinpitämättömiä. Ne eivät itse asiassa ole enää todellisia vanhempia, vaan vain lastensa avopuolisoita. Lapset, nyt ilman todellista aikuisen ohjausta, kääntyvät ikätovereidensa puoleen ja tiedotusvälineisiin saadaxeen arvoja. ellauri347.html on line 358: Itse asiassa hän määrittelee viisi persoonallisuustyyppiä, joita hän kutsuu suuntauksiksi taloudellisin ehdoin! Halutessasi voit suorittaa persoonallisuustestin, joka koostuu luetteloista adjektiiveja joilla Fromm kuvaili suuntautumistaan. Napsauta täällä nähdäksesi sen! (http://www.ship.edu/%7Ecgboeree/frommtest.html) ellauri347.html on line 482: Cornelis George Boeree (January 15, 1952 – January 5, 2021) was an American psychologist and professor emeritus at Shippensburg University, specializing in personality theory and the history of psychology. Hizi tää järbä oli mua vanhempi, ja nyt jo madonsyöttinä. ellauri347.html on line 484: Boeree was born in Badhoevedorp, near Amsterdam, in the Netherlands. He moved with his parents and brother to the United States in 1956 and grew up on Long Island, New York. He married Judy Kovarik in 1972 and had three daughters. He received his doctoral degree in 1980 from Oklahoma State University. He died on January 5, 2021, at his home in Shippensburg, Pennsylvania. ellauri347.html on line 488: Boeree was the author of the first online psychology texts, which he made available at no cost to students and other interested parties starting in 1997. They have been translated into German, Spanish, and Bulgarian. Two of his textbooks have been published, one on personality theories and one on the history of psychology. Boeree was also the inventor of the auxiliary language Lingua Franca Nova, which first appeared in 1998 on the Internet. He was the coeditor of the Lingua Franca Nova dictionary. ellauri347.html on line 490: Boeree sai aikanaan opettaa vähän kaikkea, muunmuassa kielitiedettä. Etnologin mukaan maailman suurin kieli on englanti, vaikka sen ensikielen puhujia on alle 400K. Sitä se kolonialismi on teettänyt. Mandariinia puhuu äidinkielenä sentään lähes miljardi. Espanjakin menee äidinkielenä enkun ohize, niitä on puoli miljardia. Tämmöstä tää nyt on. Most spoken languages, lähde CIA. Länkkärit luulee olevansa maailman napoja, vaikka niitä on kaikista apinoista alle viidennes. No rahoista niillä kyllä on enemmän kuin 4/5. Ja isoin hiilijalanjälki kaikista. ellauri347.html on line 494: Boeree, C. G. (2017). Personality Theories: From Freud to Frankl. Open Knowledge Books. ellauri347.html on line 496: Boeree, C. G. (2018). History of Psychology. Open Knowledge Books. ellauri347.html on line 498: Davies, Simon and Boeree, C. G. (2018). Disionario de Lingua Franca Nova. Dundee, Scotland: Evertype. ellauri348.html on line 111: luodaan uutta tai kuvitellaan jotain, joka halutaan saavuttaa. Se on maailmankaikkeuden uusiutuvaa energiaa, joka innostaa meitä, ettemme menettäisi luottokelpoisuuttamme ja Lidlin äpin suomia etuilumahixia. Toivo ajaa angloamerikkalaisen kaivosfirman poraamaan aapasuolla koereikiä vaikka Suomen laki kieltää kaivostoiminnan luonnonpuistossa. Mutta kaivosfirma toivoo että Suomen laki voi tässä kohin vielä muuttua. Suomen NATO-jäsenyys vahvistaa sen toivoa. Toivo on kaikkien saatavilla, eikä se esitä mitään oletuxia, vaatimuxia, ratkaisuja eikä tarkasteluja. Se ei pidä parempana ketään, eikä vahdi oletko riittävän hyvä toivomaan. Kell onni on, se onnen jakakoon, levittäköön legginsit levälleen joululahjaxi takaa maistuvalle ruskealle matupojalle. ellauri348.html on line 124: Suomen sana toivo tulee muinaisen enkun sanasta hopa. Sanoisinpa jopa. Se näät on ennen muinoin tarkottanut toivoa. Mittelhochdeutsch hoffen ist vielleicht verwandt mit hüpfen und dann ursprünglich wohl = (vor Erwartung) aufgeregt umherhüpfen. Quelle ist die idg. Wurzel *keu– „biegen, bücken“. Ich befürchte mich, wenn er (der blinde ehemann meiner tochter) sein gesicht wieder bekähm, möchte er ob der heszlichkeit meiner tochter erschrecken, und sie zu verlassen bewogen werden, welches, weil er blind ist, nicht leicht zu hoffen. ellauri348.html on line 180: Sävellyxen alkuperä voidaan kuitenkin jäljittää vuoteen 492 eaa. Mitä vittua Pirjo? Opettele lukemaan! Enkku Wikipediassa joku hölmö sepustaa että La Paloman motiivi (kotiin palaileva pulu) "voidaan jäljittää" (miten?) episodiin, joka tapahtui vuonna 492 eKr, jolloin ko. puluja ei ollut vielä nähtykään Euroopassa. Dareioxen kenraalin Mardonioxen flotilla haaksirikkoutui, ja kreikkalaiset huomasivat valkoisia kyyhkysiä pakenevan uppoavista persialaisista aluksista. Ne saattoivat olla viestipuluja, joita persialainen laivasto kantoi mukanaan, kun ne lähtivät Persiasta taisteluun. Tämä "inspiroi ajatusta", että tällaiset linnut tuovat kotiin viimeisen sanoman mereen eksyneeltä merimieheltä. Ei ne kyllä vihellelleet tota 1800-luvun sävellystä. Saattoivat ne kyllä olla myös matkaevästä. ellauri348.html on line 182: ered%20using%20carrier%20pigeons%20to%20help%20defeat%20the%20Germans%20during%20the%20Second%20World%20War" width="70%" /> ellauri348.html on line 183: British Intelligence considered using carrier pigeons to help defeat the Germans during the Second World War. Aiemmin julkaistut MI5-tiedostot ovat viitanneet suunnitelmiin kouluttaa kyyhkysiä kantamaan räjähteitä lentämään vihollisen valonheittimiin. ellauri348.html on line 204: Jos kerrotaan menestymistarinoita, niin (ainakin niissä) kaikki menestyvät paremmin (kz esim Netflixin kotimainen tarjonta.) Amerikan kouluissa ns. pärstäkerrroin vaikutti kovasti oppilaiden arvosanoihin. Don't tell me, I've been there. Palestiinan vanhemmat kertovat menestymistarinoita lapsilleen. Haha. Toivon puoleen käännytään, kun tilanne näyttää epävarmalta. Yes we can! asenne saa aikaan toivottuja muutoxia, kuten abortio-oikeuden ja hoitosetelit. Kunnes Make America Great Again asenne poistaa ne. ellauri348.html on line 214: Fiktio saa maailman näyttämään pahemmalta kuin se onkaan. Mixhän jengi sitten haluaa kyylätä niin paljon horroreita ja trillereitä? Koska ne saa elämän näyttämään jännemmältä kuin se onkaan. Median avulla voidaan korjata sensaatiomedian aiheuttamia vahinkoja. Buahaha, tää kirja on oikea ilopilleri. ellauri348.html on line 258: Chinmoy tunnetaan Suomessa ehkä parhaiten Kansainvälisestä rauhanjuoksusta (World Harmony Run), jossa juoxukalja siirtyy juoksijalta toiselle ja maasta toiseen. Viestijuoksu on järjestetty kaikissa maanosissa, yli 130 maassa. Suomessa juoksu on järjestetty yhdeksän kertaa vuodesta 1987 lähtien. Tapahtuman suojelijoina Suomessa ovat olleet muun muassa rouva Tellervo Koivisto, ministeri Elisabeth Rehn, tohtori Pentti Arajärvi ja kansanedustaja Erkki Tuomioja. Suomessa Rauhanjuoksua ovat tukeneet valtioneuvos Harri Holkeri ja useana vuonna Suomen Urheiluliitto. Vuoden 1983 rauhannobelisti Lech Wałęsa on sanonut: Rauhanjuoksun reitti yhdistää kaikki maat yhdeksi, ikään kuin niiden rajoja ei olisi olemassa. Presidentti Putin on työskennellyt uutterasti sen puolesta, ettei Iso- ja Vähä-Venäjän rajaa olisi olemassa. Israel tekee samaan aikaan parhaansa poistaaxeen Filistean mailta joutavia rajapyykkejä. Joelta merelle miekalla piirrämme rajan. ellauri348.html on line 342: Ellisin mallin mukaan tapahtumat eivät sinänsä aiheuta ongelmia, vaan se, miten niitä tulkitaan. Onhan tää tietysti rampant idealismia, mutta mitä väliä, kun se pelittää! Hamas ei aiheuttaisi ongelmia juutalaisille, jos he eivät suhtautuisii vaippapäihin niin nurjasti. Tutkimuxet viittaavat myös siihen, että elokuvat vaikuttavat tapaan nähdä maailma ja hahmottaa se kokonaisuutena. Elokuvat, jotka arvioitiin henkisesti kohottavixi, kertoivat harvinaisesta hyvyydestä. Kyyninen maailmankuva on paha verelle. ellauri348.html on line 389: Forrest Gumpin äidinkielentaito ei nimittäin ole huippuluokkaa: "Muut pingisjoukkueen pelaajat on tosi mukavia kavereita, ketkä tulee vähän kaikilta elämänaloilta, ja ne on minulle hirmu mukavia. Kinuskit on kanssa mukavia, kovasti toisenlaisia vinosilmiä kuin ne mitä minä näin Vietnamissa. Ensinnäkin nämä on siistiä ja puhtaita vinosilmiä ja oikein kohteliaita. Ja toiseksi nämä ei yritä murhata minua." Kirjan päähenkilö Forrest Gump tuntee olevansa idiootti syntymästä asti. Hän koettaa kaikesta huolimatta tehdä aina oikein, ja tämä saattaa hänet usein vaikeuksiin ja toisinaan sankaritekoihin. Gumpista tulee muun muassa Vietnamin sodan veteraani, huuliharpisti ja painija, katkarapukasvattaja ja amerikkalaisen jalkapallon pelaaja. Mutta tuleeko siitä miljonääri kirjassa? Ilmeisesti ei. ellauri348.html on line 498: Kylläpä oli taas järkyttävää soopaa jokailtaisissa turrusarjoissa. Bonerissa tehtiin selväxi että anglosaxinen oikeus turveloine juryineen on ja sen kuuluukin olla pelkkää teatteria. Asiantuntijoiden tulee pukeutua sexikkäästi ja puhua lehtereille yxinkertaistettua enkkua. Kyse ei ole konviktiosta vaan persuaasiosta. Vitun persuja. No sitähän se oli retoriikka jo Ciceron ja Demagogeen aikana. Anglot harjoittelee sitä jo koulussa. ellauri348.html on line 796: Yritysten velvoittaminen ajattelemaan jotain muuta kuin voittoa on kauhistus vapaiden markkinoiden cheerleadereille, jotka kuvailivat Demosin näkemystä hyökkäykseksi voittoa vastaan. Yksi tällainen ryhmä, Institute of Economic Affairs, sanoi, että ehdotukset olivat "erittäin vaarallisia". Jos yritysten täytyy ajatella ympäristöä ja yhteiskuntaa, ne eivät jotenkin pysty laskemaan kaikkea, ja ne romahtavat. ellauri348.html on line 1036: Yksi kriittinen vastaus positiiviseen psykologiaan koskee "toksista positiivisuutta". Myrkyllinen positiivisuus on sitä, kun ihmiset eivät täysin tunnusta, käsittele tai hallitse inhimillisten tunteiden koko kirjoa, mukaan lukien viha ja suru. Tämä kritiikin tyylilaji väittää, että positiivinen psykologia asettaa liian paljon painoarvoa "positiiviselle ajattelulle samalla kun se syrjäyttää haastavat ja vaikeat kokemukset sivuun". Ihmiset, jotka jahtaavat jatkuvasti positiivisia kokemuksia tai korkean subjektiivisen hyvinvoinnin tiloja, voivat vahingossa leimata negatiivisia tunnetiloja, kuten masennusta, tai tukahduttaa luonnolliset tunnereaktiot, kuten surun, katumuksen tai stressin. Lisäksi ihmiset voivat kokea haitallisia fyysisiä, sydän- ja verisuonisairauksia ja hengityselimiä, jos ne eivät salli negatiivisten tunnetilojen kokemista tai tukahdutetaan ja piilotetaan negatiivisia emotionaalisia reaktioita. Toksisen positiivisuuden vastustajat kannattavat negatiivisten tunnetilojen hyväksymistä ja masennuxen täydellistä kokemista. ellauri348.html on line 1065: Usko ja luottamus on melkein synonyymejä, mutta luottamuxen kohteena on kusettaja, uskon kusetus. Usko minua, sanoo Jeesus vastapäätä Yliopiston apteekkia Nordenskjöldinkadulla. Vieressä on frakkivuokraamo. ellauri348.html on line 1108: Käsitteen määrittelemistä voivat vaikeuttaa kulttuuriset tekijät. Esimerkiksi amerikkalainen helikopterilentäjä Hugh Thompson jr, joka suojeli Vietnamissa naisia ja lapsia My Lain joukkomurhan aikana, leimattiin tapahtuman jälkeen pelkurixi petturixi, mutta myöhemmin hänelle myönnettiin urhoollisuusmitali. Kansalaiset voivat pitää johtajaansa sankarina, kun hänen erehdyxensä ei ole tiedossa, mutta niiden paljastuttua käsitys muuttuu dramaattisesti. Brezhnevin ja Gromykon pazaat kaatuivat 1988 kuin keilat, mutta Stalinin muistomerkkejä on jälleen pystytetty. ellauri348.html on line 1140: Vanhin mielikuvituxen nimityxistä on fantasia, joka tarkoittaa valoa. Vitut se tarkoittaa, pikemminkin näköä. Kansanomaisessa mielessä mielikuvitus tarkoittaa mielessä olevia kuvia. Mielikuvitus ei aiheuta vaan pikemminkin ohittaa kanamaisen yrityxen ja erehdyxen metodin. Mielikuvitus on luonut kaikki suuret kexinnöt kuten monitoimikoneen. Hyi helvetti, sellainen jolla Suomen mezät on menestyxellisesti tuhottu. ellauri349.html on line 76: Tästä Chalmersin kaverista taitaa ollakin jo paasaus. Termit "kova ongelma" ja "veltto ongelma" loi filosofi David Chalmers vuonna 1994 pitämässään puheessa The Science of Consciousness -konferenssissa, joka pidettiin Tucsonissa, Arizonassa. Sekin näytti tollaselta Eski Saaristyyppiseltä narsistiselta pöljältä (kz. kuvaa em. paasauxessa). ellauri349.html on line 157: Näyttelijä Laura Birn teki 2016 lokakuun lopussa ensi-iltansa saaneessa Syysprinssi-elokuvassa rohkean roolin. Naispääosaa, Anja Kaurasta, näyttelevä Birn nähtiin elokuvan IL-TV:n ensinäyttöön tulleessa trailerissa kiihkeässä kohtauksessa Lauri Tilkasen (Harri Sirola) kanssa. Kohtauksen aikana kaunotar nähtiin pukeutuneena ainoastaan mustiin alushousuihin, kun alaston erektiivinen Tilkanen riisuu häneltä pikkarit. Toisessa kohtauksessa pari makailee vähäpuheisena sängyssä penis letkuna. ellauri349.html on line 270: Ei nytpä kerronkin miten löysin tien Pipsan punaisiin pikkuhousuihin. Lassi Nummen sielukasvaloinen rouva Pirkko hoiti Tamminiemessä dementoitunutta Urho Kekkosta. Mutta olimme kumpikin naimisissa tahoillamme. Ekbergin puhelusta menisi viikkoja ennenkuin antautuisit minulle, saisin erektiivisenä rullata reisille nuo isot kaatiot. Asuntosi Albertinkadulla olisi pikku sammalmättäämme ja minä vihdoinkin sinun mikkihiiresi. Yhtyminen sinuun oli upeaa. Ette arvaakaan. Olin saunassa punatukkaisen viixekkään paarman kanssa. ellauri349.html on line 281: Dityrambien luonne oli villi ja ekstaattinen, vastakohtana paiaaneille (paasaus). Myöhemmässä kirjallisuudessa dityrambilla tarkoitetaan voimakkaan innoituksen siivittämää runoa. Dityrambeille on luonteenomaista nopearytmisyys sekä yleensä myös säkeiden eripituisuus ja soinnuttomuus. Tunnettuja uudemman ajan dityrambeja ovat Johann Wolfgang von Goethen Wanderers Sturmlied vuodelta 1777 ja Friedrich Nietzschen Dionysos-Dithyramben 1880-luvulta. "Pitkä ja kaunis ystävyys. Virta virisee ilman uomaa." Ei mitään mitä pitkin kipittää. ellauri349.html on line 378: Return On Interest. Roilla ei ole suomenkielistä wikisivua, on se sevverran puhdasta jenkkipotaskaa. ellauri349.html on line 419: Piere Hadot ellauri349.html on line 436: Pyhät kirjat, myös Vanhasta testamentista, ovat niin bestsellereitä, että muinaisten pyhien kirjoittajien on myönnettävä olevan selvästi parempia kuin muinaiset epäpyhät kirjailijat. ellauri349.html on line 438: Hän (Piere siis) toimi aluksi latinalaisen patristiikan johdolla, ennen kuin hänen tuolinsa nimettiin uudelleen "Hellenistisen Kreikan teologiat ja mystiikka ja antiikin lopu" vuonna 1972. Hänestä tuli professori Collège de Francessa vuonna 1983, jossa hän siirtyi hellenistisen ja roomalaisen ajattelun historian puheenjohtajaksi. Vuonna 1991 hän jäi eläkkeelle tästä tehtävästä tullakseen ammattikorkeakoulun kunniapuheenjohtajaksi; hänen viimeinen luentonsa oli 22. toukokuuta samana vuonna. Hän päätti viimeisen luentonsa sanomalla: "Viime analyysissä voimme tuskin puhua siitä, mikä on tärkeintä." Täähän on hei ihan etymologisesti mystifiointia. Samaa peukuttivat Lättänenä 7. kirjeessä ja juutalainen homo Wittgenstein. Ja nyt Suomen Sokrates, E. Saarinen. ellauri349.html on line 466: E. Saarisen sotaveteraani-innostus onkin ilmeisesti vielä oikeistoisänmaallisemman Pipsa Kailuan aikaansaannosta. E. Saarinen ei edes tiedä mikä oli ajopuuteoria. Ei se koskenut talvisodan aikoja, vaan se oli fasistisen Suomen hyökkäyssodan 1941-44 poisselittämistä. Ettei muka suomalaisilla ollut mitään hampaankolossa, kun ne lähtivät Hitlerin kelkassa Rukajärven tielle, ajauduttiin vaan vahingossa rajan yli puolustettaessa kotikontua. "Silloin tahdottiin jotain ja päätettiin taistella sen puolesta." Juu, niin tahdottiin, Suur-Suomea. Vittu Eski ei osaa historiaa eikä viizi edes zekata Wikipediaa. Perestroika alkoi 1985, Gorbazov oli vallassa, Brezhnevin ja Gromykon nimiä poistettiin kadunkulmista. Zaari-Venäjän lippua heilutettiin kaduilla vuonna 1988, ja Reaganin piru teki kaikkensa heiluttaakseen Venäjällä venettä. Neuvostoliitto oli muka voimissaan, CIA ei muka tiennyt 1988 mitään Neuvostoliiton hajoamisesta? Let me laugh. ellauri349.html on line 517: ENFPs thrive on the new–new people, new activities, and new ideas. They see what is possible and are generally energetic, enthusiastic, and spontaneous. ENFP writers include Oscar Wilde, Aldous Huxley, Umberto Eco, Salman Rushdie, Anne Frank, Kurt Vonnegut, Anaïs Nin, Dr. Seuss, Hunter S. Thompson, and Erica Jong. Learn more about how ENFPs write here. ellauri349.html on line 523: Almog valmistui Oxfordista tohtoriksi vuonna 1983, minkä jälkeen hän muutti Yhdysvaltoihin filosofi David Kaplanin kutsumana. Almog oli vuosina 1983–1984 Stanfordin yliopiston ja vuodesta 1984 lähtien Kalifornian yliopiston filosofian professori opettaen matemaattista logiikkaa, metafysiikkaa, kielifilosofiaa ja filosofian historiaa. Hän kyllästyi Yhdysvaltoihin ja amerikkalaiseen filosofiaan. Almog päätyi vuonna 2014 Turun yliopiston filosofian professoriksi tavattuaan Olli Koistisen eräässä konferenssissa. Olli Ilmari Koistinen (s. 11. toukokuuta 1956 Oulu) on suomalainen filosofi ja teoreettisen filosofian emeritusprofessori. Hän toimi vuosina 2002–2022 Turun yliopiston teoreettisen filosofian professorina. Koistinen on tutkinut työssään muun muassa filosofian historiaa ja klassikoita. Hän johti Immanuel Kantin Puhtaan järjen kritiikin suomennostyötä, joka valmistui vuonna 2013. Olli kuuluu luokkaan (n.h.). Almogilla on 2 lasta muttei vaimoa. ellauri349.html on line 545: ¹The Embodied Mind, by Francisco J. Varela, Evan Thompson, Eleanor Rosch. This classic book, first published in 1991, was one of the first to propose the “embodied cognition” approach in cognitive science. It pioneered the connections between phenomenology and science and between Buddhist practices and science—claims that have since become highly influential. The View from Within: First Person Approaches to the Study of Consciousness, by Francisco Varela and Jonathan Shear (Eds). How can we be sure even that we exist? The editors agree that we can't be sure but they recommend a pragmatist approach. Technology and the human condition. By B. Gendron. Published 1 November 1976. ellauri349.html on line 552: Saarinen's philosophical interests have changed dramatically, from early writings in formal logic, to concerns with existentialism and later to media philosophy. The year 1994 saw the publication of Saarinen's most well-known work, Imagologies: Media Philosophy, written jointly with American philosopher Mark C. Taylor. ellauri349.html on line 558: Saarinen completed his Ph.D. degree in 1978 at the University of Helsinki, where he has since held docentship. His extrovert public persona – he became known as the “punk doctor” – was reflected in his lectures at the university, which drew increasingly large audiences until the late 1990s. After failing to get the position of full-time professor at the Department of Philosophy at the University of Helsinki, Saarinen resigned his lecturer position. Soon afterwards he was appointed professor at Helsinki University of Technology, since renamed Aalto University. His lectures there each year draw full lecture halls. ellauri349.html on line 561: Since the turn of the century Saarinen's academic lecturing has centered at the Helsinki University of Technology, but he has also continued his business as a coach for Finnish companies and organisations, promoting a doctrine of self-actualization. The book written to commemorate his 60th birthday included contributions from many notable professors like Ilkka Niiniluoto and business tycoons such as Jorma Ollila and Matti Alahuhta. ellauri349.html on line 574: Jules: Well, there's this passage I got memorized.`It sort of fits the occasion. "Ezekiel 25:17". "The path of the righteous man is beset on all sides by the inequities of the self and the tyranny of evil men. Blessed is he who in the name of charity and good will shepherds the weak through the Valley of Darkness for he is truly his brother's keeper and the finder of lost children. [now on-screen] And I will strike down upon thee with great vengeance and furious anger those who attempt to poison and destroy my brothers. [raising his gun on Brett] And you will know my name is the Lord when I lay my vengeance upon thee." ellauri349.html on line 586: Jorma Ollilan isällä ja Eskin lasten superukilla Onni Kauhialla oli prenikoita kuin joulukuusilla. Varmana olivat tappaneet erikoisen paljon ryssiä. Mitä vetoa että "veteraani" Saarinen hyväxyisi Bones sarjan argumentin että musta kaveri teki urhoollisuusmitalin arvoista työtä käskettyä lasauttaessaan hengiltä jonkun USAn vihollisen naisen sylilapsineen jollain roistovaltion lukuisista ryöstöretkistä? Että se oli "hyväxyttävä neutralisaatio" koska heppu sillä viisiin "suojeli omia", muita hampaisiin asti aseistautuneita matuja? Kyseessähän oli Amerikan merentakaisia vitaalisia etuja suojaava demilitarisaatio. Callen saamat mitalit meni "keräilijälle" CEC-astiaston mukana. ellauri349.html on line 605: Julmien venäläisten niittäminen oli oikeutettua. I know, been there, vahvistaa veteraanisivari Saarinen. Kohta taas sivarien veri punnitaan... Voitte olla varmat että Eski venaa naisten kympin maalissa ruusu hampaissa. ellauri349.html on line 733: että kenties tulet viereeni aamuyöstä ellauri349.html on line 775: Und den tieferen Geist klein und gemein versteht, ja ymmärrät syvemmän hengen pieneksi ja ilkeäksi, ellauri349.html on line 841: Liehu hoxasi, että runoudessa ei välttämättä ole tarkoituksenmukaista heti ymmärtää, mitä runoilija haluaa sanoa. – Mitä parempi runo, sitä useampi tulkinta siitä voidaan tehdä. Hän ottaa esimerkiksi erään säkeensä: Meren rannalla ei voi seistä selin mereen. – Mikä meri on? Se voi olla jumaluus tai rakkaus. Jokainen lukija voi tulkita sen tavallaan. ellauri349.html on line 842: Noh, Matti Pylkkänen kyllä seisoi selin mereen Lapissa Jäämeren rannalla. En kyilä kazo merta, lähdetään jo syömään nakkeja! ellauri349.html on line 887: Vähemmän kuuluisan Lawrence Friedmanin paxu psykoterapian anatomia on saxittu kokoon sen papereista. Se on raskas lukea, sanoo kritiikki. ellauri350.html on line 64: Eli Finkel – bestseller-kirjan The All-Or-Nothing Marriage: How the Best Marriages Work kirjoittaja – on professori Northwestern Universityssä, jossa hänellä on nimityksiä psykologian osastolla ja Kellogg School of Managementissa. Hän opiskelee romanttisia suhteita ja Amerikan politiikkaa. Northwestern's Relationships and Motivation Labin (RAMLAB) johtajana hän on julkaissut noin 170 tieteellistä artikkelia ja on vieraileva esseisti The New York Timesissa . Hänen ikätovereidensa kyselyssä hänet tunnistettiin 2000-luvun vaikutusvaltaisimmaksi suhdetutkijaksi; Economist julisti hänet " yhdeksi parisuhdepsykologian johtavista valoista". ellauri350.html on line 155: Johnista tuli kuulu pragmaatikko, vaikka köyhä. He is one of the successful Philosophers. He has ranked on the list of those famous people who were born on October 20, 1859. He is one of the Richest Philosophers who were born in VT. He also has a position among the list of Most popular Philosophers. But his net worth is estimated only at $1-5M, the lowest quote among celebrities. He died on Jun 1, 1952 (age 92). Birth sign Libra. ellauri350.html on line 255: Atticus on NYT:n bestseller-nimetön runoilija. Hän on kirjoittanut 5 myydyintä kirjaa, mukaan lukien Tähtien välinen pimeä ja Totuus taikuudest, jotka molemmat ovat New York Timesin lehtisellereitä. ellauri350.html on line 259: Atticus saa inspiraationsa filosofi Atticuksesta joka sai inspiraationsa Attikan maakunnasta jossa se oli professorina. Monet julkkikset ovat lainanneet Atticuksen töitä, mukaan lukien Karlie Kloss, Alicia Keys, Emma Roberts, The Chainsmokers, The Mainliners, The Derelict Alcoholics, Maroon 5, Rachel Bilson, Woodrow Wilson, The Kardashians ja Homer Simpson. His inspiration or his favorite writers includes Walt Whitman, Charles Bukowski, Jack Kerouac, Lord Byron, Sylvia Plath, and Maya Angelou (n.h.). Muut ovat jotain retkuja. He likes to wear masks during his public gathering. ellauri350.html on line 269: Hänestä tuli runoilija ja kirjailija nuoren aikuisiän satunnaisten töiden jälkeen. Näihin kuuluivat paistokokki, seksityöntekijä (https://en.m.wikipedia.org/wiki/Sex_worker), yökerhoesiintyjä, Porgy ja Bess -näyttelijä, Southern Christian Leadership Conference -koordinaattori ja kirjeenvaihtaja Egyptissä ja Ghanassa Afrikan demoralisoinnin aikana. Angelou oli myös näyttelijä, kirjailija, ohjaaja ja näytelmien, elokuvien ja julkisten televisio-ohjelmien tuottaja. Vuonna 1982 hänet nimitettiin ensimmäiseksi Reynoldsin Amerikan tutkimuksen professoriksi Woke Forest -yliopistossa Winston-Salemissa, Pohjois-Carolinassa. Angelou oli aktiivinen kansalaisvääryysliikkeessä ja työskenteli Martin Luther King Jr.:n ja Malcolm X:n kanssa. 1990-luvulta alkaen hän esiintyi noin 80 kertaa vuodessa luentopiirissä, mitä hän jatkoi 80-vuotiaaksi asti. Vuonna 1993 Angelou lausui runonsa "On the Pulse of Morning (1993) Bill Clintonin ensimmäisissä vihkiäisissä mikä teki hänestä ensimmäisen runoilijan, joka lausui avajaispuheen sitten Robert Frostin John F. Kennedyn avajaisissa vuonna 1961. Angelou kertoi ystävälleen Oprah Winfreylle, että puhelu, jossa häntä pyydettiin kirjoittamaan ja lausumaan runo, tuli televisiotuottaja Harry Thomasonilta, joka järjesti arpajaiset pian Clintonin valinnan jälkeen. ellauri350.html on line 275: Burr said that he weighed 12.75 pounds (5.8 kg) at birth, and was chubby throughout his childhood. "When you're a little fat boy in public school, or any kind of school, you're just persecuted something awful," he said. Later accounts of Burr's life say that he hid his homosexuality to protect his career. Burr had many hobbies over the course of his life: cultivating orchids and collecting wine, art, stamps, and seashells. He was very fond of cooking. He was interested in flying, sailing, and fishing. According to A&E Biography, Burr was an avid reader with a retentive memory. He was also among the earliest importers and breeders of Portuguese water dogs in the United States. Burr threw several "goodbye parties" before his death on September 12, 1993, at his Sonoma County ranch near Healdsburg. He was 76 years old. ellauri350.html on line 303: ¹A sex worker is a person who provides sex work, either on a regular or occasional basis. The term is used in reference to those who work in all areas of the sex industry. Sex work is "the exchange of sexual services, performances, or products for material rather than emotional compensation." ellauri350.html on line 350: "Luissani on magneetteja raudalle hänen veressään." ellauri350.html on line 461: Pysy fyysisesti aktiivisena millä tahansa sinulle sopivalla tavalla. Tee kaikkea muuta kuin pysy istumassa! Ja ei, sinun ei tarvitse tehdä joogaa, juosta maratoneja tai mennä syvänmeren kalastukseen, jos nuo asiat rasittavat tai häiritsevät sinua. Unohda tupakka ja päihteiden väärinkäyttö . Mutta tiedät sen jo – ja sekakäyttäjänä et luultavasti lue tätä kolumnia. Ole vastuullisesti varovainen. Harkitse asioita, joita äitisi, rabbisi, opettajasi sekä lääkärit ja sairaanhoitajat ovat neuvoneet – turvavyön käyttämisestä sukupuolitaudeilta suojaamiseen ja lääkärikäynneillä pysymiseen. Vältä liikalihavuutta. Syö oikea määrä ravitsevaa ruokaa. Tiedät mikä on mahdollista sinulle. Onko sinulla paras ystävä. Ota kaksi. Ota paxi, ota kaxi, ota Fazerin paxeja kaxi. Tee elämässäsi jotain arvokasta tai merkityksellistä. Ole vaikka arvostettu psykologiprofessori. Se siitä. ellauri350.html on line 476: Kylläpä loppiaisaattona tuli suorasoittona iso pussillinen järeätä jenkkipaskaa. Kaiken mukaliberaalin "itsa free country" takana on uskomattoman ryppyozaista suorastaan verenhimoista isänmaallisuutta ja muuta klaanihenkeä. Bonesissa vastakkain oli katolinen Jerry Cotton, Clark Kent sankarivainajan puolipohjissa ja muut jenkkisotien uskolliset joita on silminkantamattomiin Arlingtonissa, ja pirun asianajajat, tunteeton Bones ja pahasuinen Hodges, joka salaliittoteoreetikkone vahingossa pahoitti patrioottisemman puolivinkuintiaani Angelan. ellauri350.html on line 478: Traagista miten paljon kuolleita on Arlingtonissa, kaikki nää piti tappaa jotta maamme pysyisi maailman kärjessä. Vital interests Irakissa ja Kosovossa, Afganistanissa, herra ties missä kaikkialla muualla, Eipä taida olla monta nurkkaa tällä pallolla missei jenkkiaseet olis heiluneet menestyxellä suojaamassa kapitalismin intressejä. Ja ne tyypit jotka niitä suojaavat, niitä ei kyllä erottaisi nazeista komppanian saunassa edes pesäpallomailalla. Friendly fire, juupa juu, kuinkahan paljon pöljät jenkin on oikeastaan tappaneet toisia yhtä pöljiä? Vaikea sanoa kun tapauxet naamioidaan aseettoman saraseeniperheen tekemäxi terroristikeikaxi. Ja vielä jaxetaan taittaa peistä oliko pahan pensaan tekosyy mennä Irakiin ilkeyttä vaiko tyhmyyttä. Ei paljon väliä, kun tyypit on tunnetusti yhtä ilkeitä kuin tyhmiä. ellauri350.html on line 569: 36 kysymystä, jotka voivat johtaa rakkauteen. Reader´s Digest -toimittaja Päivitetty: 14. helmikuuta 2023. Facebook, Flipboard, Viserrys, Pinterest, Sähköposti. ellauri350.html on line 662: Piereskely ruokapöydässä. ellauri350.html on line 821: Motivaatiovalmentaja Anthony Robbins on sanonut ytimekkäästi: "intohimon määrä suhteessa on suoraan verrannollinen siedetyn epävarmuuden määrään: p = kU." Esther Perel kirjoittaa tästä kirjassaan Mating in Captivity. Harmonisessa intohimossa annetaan vapaasta tahdosta. Soveltava filosofi Alain Bottom kysyy kirjassaan: Why will you marry the wrong person? Mixet minua, olen vähiten väärä ihminen. Li Andersson on sellainen. Se ei takuulla pääse presidentixi samasta syystä kuin Bones ei pääse päälliköxi Jeffersonianissa. Termiitit kuten Jerry Cotton eivät pidä järkevyydestä, ne menee feromonit edellä. Ei kannata odotella sitä oikeaa. Huono presidentti lyhentää telomeerejä. Iloisilla on kivempaa, ne ovat iloisempia. Optimistin elämä on monin tavoin parempaa kuin pessimistin. Sen lasi on vielä puolitäysi kun pessimistin on jo puolityhjä. He ovat myös sosiaalisia ja pidettyjä (mixi?). Six koska ne luulevat että muutkin (paizi vihulaiset) ovat kivoja, ja että elämällä on joku tarkoitus. Jotain izeäkin suurempaa, tiimihenkeä. Ne toimivat snipereinä Kosovossa ja makaavat porukalla Arlingtonissa. Onni on maailman yleisvaluutta, niikö dollari. Ne jotka sanovat ettei rahalla saa onnea ovat köyhiä. ellauri350.html on line 824: Jackson on sanonut katsovansa omia elokuviaan elokuvateattereissa: "Jopa teatterivuosinani toivoin, että voisin katsoa näytelmiä, joissa olin – ollessani niissä! Kaivelen muniani katsellen itseäni työskentelemässä." Jackson on kalju, mutta nauttii peruukkien käyttämisestä elokuvissaan. Hänet tunnetaan siitä, että hän käyttää usein Kangol- hattua julkisesti. ellauri350.html on line 825: Hän käynnisti kampanjan nimeltä "One for the Boys", joka opettaa miehille kivessyöpää ja kehottaa heitä "tarkastamaan itsensä". Onnessa on kyse siitä kuinka suhtaudumme olosuhteisiin. Onnellisexi voi siis vain ruveta. Ilo pintaan vaikka syän märkänis. Ei suussa tarvi olla monta hammasta. Sanoo optimistinen ruotiukko Hiski Piskinen jonka suu on puolitäysi leivänmuruja ja kromosomit rojollaan telomeerejä. ellauri351.html on line 65: Rodullistaminen on yhteiskunnallinen prosessi, jonka myötä valta-asemassa olevat liittävät yksilöön tai ihmisryhmään etnisen taustan, uskonnon ja/tai ihonvärin takia stereotypioita tai/ja ennakkoluuloja. Käsite on tarpeellinen meille rodullistetuille. Milloin sinä olet viimeksi ollut peilin edessä E.T.? Kazo izeäsi peiliin! Tolla naamarilla en rupeaisi paljon aukomaan. ellauri351.html on line 76: Odin ja hänen veljensä Ve ja Vili loivat ensimmäisen miehen ja naisen ollessaan kävelyllä rannalla. He löysivät vierekkäin kasvavan saarnen ja jalavan. Toisessa versiossa tarinasta he löysivät kaksi ajopuuta rannalta. Puut he muotoilivat ihmisiksi, miehen nimeksi tuli Askr (Saarni) ja naisen nimeksi Embla (Jalava). Odin antoi heille elämän ja sielun, Ve ymmärryksen ja Vili ruumiin ja aistit. Jumalat loivat myös ihmisille paikan, jossa asua – Midgårdin (Keskimaa), jonka ympärille he rakensivat muurin, joka suojasi heitä jättiläisiltä. Midgårdin ja Asgårdin he yhdistivät sateenkaarisillalla, jonka nimi oli Bifrost. ellauri351.html on line 131: Opiskellessaan Wienin yliopistossa hän piti partnereina vanhempiensa asunnossa erilaisia eläimiä kaloista Gloria-nimiseen kapusiiniapinaan. Lorenz "tajusi, että ruokinta- ja paritteluhalujen ylivoimainen lisääntyminen ja erilaistuneiden sosiaalisten vaistojen heikkeneminen on ominaista hyvin monille kotieläimille". Lorenz alkoi epäillä ja pelätä, "että vastaavat rappeutumisprosessit voivat olla toiminnassaan sivistyneen ihmiskunnan kanssa". ellauri351.html on line 150: Merihanhen voitonhuutoseremoniaa muistuttava apinan into ja ja sotainnostus on izenäinen vaisto. ellauri351.html on line 170: Britton on aina käyttänyt kirjallisuutta eräänlaisena analyyttisen teorian keskustelukumppanina. Belief and Imagination sisältää pitkiä keskusteluja ja väitteitä Wordsworthista ja Coleridgesta, Blaken, Miltonista ja Rilkestä sekä Freudista, Kleinistä ja Bionista; ja Sex, Death and the Superego sisältää vakuuttavan Jobin kirjan ja kiehtovan laajennetun pohdinnan Wagnerin oopperoiden roolista Jungin kirjeenvaihdossa Sabina Spielreinin kanssa. Britton on lääketieteen gumanisti avant la lettre. ellauri351.html on line 219: Kaikki poliisi ja roisto sarjat on nykyään täynnä näitä traumavälähdyxiä. Niitä on Wantedin tytöillä, Bonesilla, Meganilla, kellä vielä. Donahuen kaltaisten päiväohjelmien vivahteiksi leikatut van der Kolkian teoriat traumaattisesta dissosiaatiosta olivat muuttuneet "palautuneen muistin" liikkeeksi, jossa massat ihmisiä hyvää tarkoittavista terapeuteista opportunistisiin griftereihin yhdistyivät ajatuksen ympärille, että väärinkäytösten muistot voivat nousta tukkumyyntiin monta vuotta myöhemmin. ellauri351.html on line 297: Taleb syntyi Amiounissa Libanonissa Minerva Ghosnille ja Nagib Talebille, onkologille ja antropologian tutkijalle. Hänen vanhempansa olivat Antiokian kreikkalaista syntyperää, joilla oli Ranskan kansalaisuus. Hänen isoisänsä Fouad Nicolas Ghosn ja hänen isoisoisänsä Nicolas Ghosn olivat molemmat varapääministereitä 1940-luvulta 1970-luvulle. Hänen isoisänsä Nassim Taleb oli korkeimman oikeuden tuomari ja hänen isoisoisoisoisoisänsä Ibrahim Taleb (Nabbout) oli Libanon-vuoren kuvernööri vuonna 1866. Taleb osallistui ranskalaiseen tapaamiseen. koulu siellä, Grand Lycée Franco-Libanais Beirutissa. Hänen perheensä poliittinen asema ja vauraus väheni Libanonin sisällissodassa, joka alkoi vuonna 1975. Hän on kreikkalaisortodoksinen kristitty. ellauri351.html on line 316: Puntun Paavo ei tajua että viha on matelijanaivon vaste tappioihin resurssikilpailussa. Vihan poistaminen terapialla tai mielialalääkkeillä ja sen korvaus neokortexin nollasummapelillä ei poista ize ongelmaa, jota apinan ylisivistyminen, kasvava pääluku sekä hiilijalanjälki vain pahentaa. Kyllä kansanmurha onnistuu vaikka kuinka oisi jäitä hatussa. Ei voi sijoittaa, tää on nyt paras ratkaisu kaikille, all things considered, sori vaan. Kahden valtion ratkaisu ei vetele. Kyllä arabit saa olla Israelissa toisen luokan kansalaisina, kuhan juutalaiset ovat enemmistönä. ellauri351.html on line 456: Onko sorsakoiras mustasukkainen kun se menee gangbangin jälkeen viimeisenä vielä naaraan pukille? Onko koiraskarhu mustasukkainen kun se tappaa toisen koiraan köyrimät erauspoikaset? Onko matu mustasukkainen kun se sieppaa persun poikasen tai tappaa sen? Hulluhan se on. But there is method in his madness. ellauri351.html on line 458: The phrase is thought to have originated from the play Hamlet by William Shakespeare. In the play, “though he be mad, there is method in’t” is a line from William Shakespeare’s play Hamlet. ellauri351.html on line 463: 1 sellainen ontää individualismi/totalitarismi axeli. Kissaeläimet kuten Sylvesteri ovat individejä, personisteja, saalistavat yxixeen, termiitit totalitaristeja, tottelevat pahaa pesän lakia. Talousliberaalit hoippuu jännästi kahden vaiheilla. Kaikkien pitäisi olla yxinyrittäjiä mutta toisaalta lojaaleja firmalle. Ihmisten kasautuminen führerin ympärille paha, pääoman kasautuminen oligarkeille ihan hyvä. Siitä langasta vedetään sätkynukkea mikä kulloinkin tuottaa parhaan tuloxen. Yleisön rynnistys in corpore trendaavien meemien ja merkkituotteiden perässä on vain luonnollista, kuha hintalappu on paikallaan. Aku Ankka rohkaisee omia poikia pommittamaan pikkuwiixen kaupungit ja arkipahat siviilit tulimerexi. Yhteisö on pahan kotipesä. Kotikolon puolustus rulettaa. Hyvistä voidaan huolehtia ja pahat tuhota. Foster on pahaa, tipilintu maistuu hyvältä. Joissakin tehtävissä psykopaatit menestyvät hyvin, esim oligarkkeina ja upseereina. Keskustelut ja neuvottelut eivät johda toisten olettamaan tuloxeen, koska merkityxet poikkeavat muiden porukoiden merkityxistä. Ajavat individualistisesti vain omaa etua. ellauri351.html on line 467: Mutta oikeat pahixet ovat kateita, kaunaisia ja kylmiä. Ne eivät tajua asioiden merkityxiä. Niiden symbolifunktio on heikentynyt. Silloin ihminen toteuttaa unelmansa. When you kill another human being, there is a cost. You pay a steep price. But anyway, it's just a price. Everything has a price. Nothing to it, just cough up the money and you are fine. You'll be alright Bones. Meet Jasper the plastic pig. Tapa tapa tapa tapa ... dadaa. ellauri351.html on line 475: Albumissa 203 esitellyn ukkomaisen mimeetikon Rene Girardin mielestä termiittiapina eroaa muista eläimistä siinä että se "haluaa", siinä missä muilla elukoilla on vain viettejä ja tarpeita. Mahaluun! Halu ei väsy eikä tyydyty koska se ei vie tilaa eikä sille ole mahalaukkua, se kasvaa kallon sisällä aivan rajatta. Ahne ei ole koskaan liian rikas eikä mahtava liian mahtava. Onni on differentiaali, se mittaa kasvua, se ei ole kuin nälkä jolla on paikallinen maximi, masun täyttöraja 1/1. ellauri351.html on line 482: Kristinusko koitti pysäyttää koston kierteen toimittamalla ikuisen syntipukin, antamalla muille kaiken ilmaisexi ja laskemalla kaikki omaan tiimiin kuuluvixi. Vahinko vaan ettei tähän ratkaisuun tahdottu oikein uskoa. Uskonpuutteiset kerettiläiset pantiin kilon paloixi ja toimitettiin paholaisen pannuun paistumaan. ellauri351.html on line 670: Albert Jeremiah Beveridge (6. lokakuuta 1862 – 27. huhtikuuta 1927) oli amerikkalainen historioitsija ja Yhdysvaltain senaattori Indianasta. Beveridge tunnetaan yhtenä Yhdysvaltain merkittävimmistä imperialisteista. Hän oli progressiivisen aikakauden älyllinen johtaja ja päätuomari John Marshallin ja presidentti Abraham Lincolnin keskeneräisen elämäkerran kirjoittaja. ellauri351.html on line 738: Vainoharhaisuus, rikollinen luonne sekä helppoheikkimäisyys edistävät johtajaxi pääsyä. Täällä asiantuntijaportaassa niillä ei pitkälle pötkitä. Hyvällä zägällä pääsee television keskusteluohjelmiin. Puntun Paavo palvelee tieten tai tietämättään oligarkkiasiaa, kun se huiskii porukoita pois häsläämästä barrikaadeilta, eix olla kaikki kavereita vaan, eixje? ellauri352.html on line 47: Pinocchio oli puinen sätkyukko. Mäntysilmä (oxankohta laudassa?) tai männynsiemen toskanaxi, jonka nenä veny valhetellessa kuin penis erektiivisenä. These aspects are consistent across all adaptations: Pinocchio is an animated sentient puppet, Pinocchio's maker is Geppetto and Pinocchio's nose grows when he lies. Pinocchio's bad behavior, rather than being charming or endearing, is meant to serve as a warning. Collodi originally intended the story, which was first published in June 1881 in the children's magazine Il Corriere dei Piccoli, to be a tragedy. It concluded with the puppet's execution. Kettu ja kissa jotka vievät Disneyn Pinocchion "teeatteriin" hirttävät hänet lähimpään puuhun, joka sattui olemaan tammi eikä mänty. ellauri352.html on line 79: Stekeler rät dazu, Verkrustungen der gegenwärtigen schematischen analytischen Philosophie aufzulösen und stattdessen einen robusten Umgang mit Analogien und Metaphern besonders auch in philosophischen Kommentierungen von Theorien zu etablieren. ellauri352.html on line 154: No sitten on tietysti nää nälkä, jano, panotarve, verenhimo, mutta ne ei ole läheskään niin tärkeitä, ne voi kaikki unohtaa kimppakivan aikana. Siis EAT! FUCK! KILL! ikäänkuin ulkoistetaan pesän kuninkaallisille, ize ollaan sosialistisia uhrimielisiä työläispörriäisiä. ellauri352.html on line 156: Vaan entäs sitten tää oikeistolainen pyrkimys vapauteen? Vapaus ja vastuu, haha, tää voi olla käytännössä satraapixi kaipaamista jollekin pienemmälle lahkolle, suurvisiirixi välietappina ennen pyrkimistä kalifixi kalifin paikalle, pesän lisääntymislehtereille. Tää ei ole muuta kuin tota vanhaa EAT! FUCK! KILL! tematiikkaa eusosiaalisuuden vastapoolina. Darwin pelaa näitä kahta strategiaa vastakkain koko ajan. ellauri352.html on line 183: Silti tunteen ja järjen vastakkainasettelu ei ole väärinkäsitys, vaan se on koko moraalin a ja o. Moraali tulee kuvaan kun ei mennä ekan tunteen mukana vaan mietitään mikä siirto olis paras pitemmässä juoxussa. Preferenssit siinäkin on mukana, vaikkei välttämättä samat tunteet. Ei välttämättä maximoida omaa välitöntä voittoa ja tappiota, vaan ehkä välillistä. Tuntuu mukavalta samarialaisena auttaa lähimmäistä vaikka se voi vähän kirpasta. Sillä perusteella voi riistäjääkin vähän satuttaa. ellauri352.html on line 387: Lähi-idän konfliktista on 70% psykologista, loput 30% fyysistä ja ekonomista. Terapeutit pitäisi ottaa huomioon kaikessa päätöksenteossa. Yhteiskunta ja psykologia suhtautuvat kuin järki ja tunne, ympäristö ja perimä. B=f(P,E). Myrskyisät tunteet voivat häiritä vakavasti neuvottelua. Ilman tunteita toisaalta neuvottelua ei ehkä tarvita. Jaltan konferenssissa oli mukana pakkoneuroottisia, hysteerisiä, impulsiivisia ja mahtailevia suurmiehiä. Ei kyllä sakemanneja. ellauri352.html on line 408: John Bowlby koki kovasti, kuinka voimakas tarve ihmisellä on tulla kuulluxi ja nähdyxi, kansallisilla kanavilla ja mielellään muös kansainvälisessä meediassa. Se koskee myös kansanryhmiä. Seremoniat ja rituaalit palvelevat tätä tarkoitusta, ne ovat hyvää surutyötä. Lisää siis niitä pliis! ellauri352.html on line 412: Merihanhen voitonhuutoseremonian tavoin ihmisen into ja innostus ovat Lorenzin mukaan izenäinen vaisto. Sitä ei voi palauttaa mihkään simppelimpään kuten esim voittamiseen. Sillä, kuten sexuaalivietillä, on omat laukaisumekanisminsa ja se antaa voimakkaan tyydytyxen ruiskahtaessaan. ellauri352.html on line 446: Peruskoulu-uransa päätyttyä König Wilhelm opiskeli lääketiedettä ja suoritti vuonna 1938 yhdeksän kuukauden harjoittelun apulaislääkärinä Göttingenin yliopistollisessa sairaalassa. Heinäkuussa 1938 hän ja Dagmar Kalling (ruotsalainen aatelisnainen) menivät naimisiin; Avioliitosta syntyi kolme lasta. König työskenteli apulaislääkärinä Höxterin terveysosastolla marraskuusta 1939 lähtien. Godelheimissa ( Höxterin piiri ) kuningas ja hänen perheensä asuivat Maygadessenin kartanolla vuoden 1941 alusta. 30. maaliskuuta 1943 König väitteli Göttingenin yliopistossa suonensisäisten ruuansulatusmehujen injektioiden vaikutuksesta kaniinien veren tilaan viitaten erityisesti pernisioosianemiaan. ellauri352.html on line 469: "Sorry, I thought you were proposing a toast," he said. ellauri352.html on line 543: Kirjailija on Välimeren maasta ellauri352.html on line 604: In 2011, a "novel of the decade" was chosen due to lack of sponsorship to hold the customary award. Five finalists were chosen from sixty nominees selected from the prize´s past winners and finalists since 2001.[citation needed] Chudakov won posthumously with A Gloom Is Cast Upon the Ancient Steps, which takes place in a fictional town in Kazakhstan and describes fictional life under Stalinist Russia. The criteria for inclusion included literary effort, representativeness of the contemporary literary genres and the author¨s reputation as a writer. Length was not a criterion, as books with between 40 and 60 pages had been nominated. ellauri352.html on line 616: Without giving anything away, let me say this: I made a bunch of ghosts. They were sort of cynical; they were stuck in this realm, called the bardo (from the Tibetan notion of a sort of transitional purgatory between rebirths), stuck because they´d been unhappy or unsatisfied in life. The greatest part of their penance is that they feel utterly inessential – incapable of influencing the living. Take-home lesson: It´s un-American to be unsatisfied with life or cynical. ellauri352.html on line 623: Saunders considered himself an Objectivist in his twenties but now views the philosophy unfavorably, likening it to neoconservatism. He is a student of Smegma Buddhism. Kumma ettei kukaan verrannut tätä Divina Comediaan. Ennen käärmeöljykauppiaan uraansa texasilainen Saunders työskenteli öljymiehenä. ellauri352.html on line 638: Alexis-Charles-Henri Clérel, Tocquevillen kreivi, kavereille vaan Sir Alexis, synt.29. kesäkuuta 1805 Pariisissa ja kuol. 16. huhtikuuta 1859 Cannesissa, oli maistraatti, kirjailija, historioitsija, akateemikko, matkustaja, filosofi, politologi, sosiologian edeltäjä ja mikä pahinta, ranskalainen poliitikko. ellauri352.html on line 644: Modernissa yhteiskunnassa orjuus on vapaata ja väliaikaista. Vapaata, koska se on vapaaehtoinen paikallinen sopimus, missä palvelija hyväksyy isännän vallan ja löytää siitä iloa. Tätä terottivat myös anti-anti-Dühring kavereinen (mm. Sombart). ellauri352.html on line 657: James syntyi 3. helmikuuta 1907 New Yorkissa, Yhdysvalloissa ja kuoli 1997 munuaisten vajaatoimintaan. Hän on tunnetuin usean sukupolven historiallisten ja fiktiivisten tarinoiden kirjoittamisesta. Hänen romaaniensa nimet perustuvat yleensä tiettyyn maantieteelliseen sijaintiin. James on todennut haastatteluissaan saaneensa suuren vaikutuksen Charles Dickensin teoksista. Kirjoittajauransa aikana James on kirjoittanut yli 40 romaania ja tarinaa. Hänen kirjoituksensa sisältävät tyypillisesti pitkiä perhedraamoja, jotka kuvaavat useita sukupolvia tietyllä maantieteellisellä paikalla. Monet hänen kirjoistaan ovat olleet bestsellereitä ja laajalti suosittuja, koska ne on valittu moniin Kuukauden kirjan klubeihin. ellauri352.html on line 664: Hänen tukikohtansa komentajat luulivat Michenerin erehdyksessä amiraali Marc Mitscherin pojaksi, ja sen seurauksena häntä pyydettiin matkustamaan eri tehtävissä Tyynenmeren ympäri. Hänen ensimmäinen romaaninsa julkaistiin vuonna 1947. Hän jopa valitsi televisiokirjoittamisen urakseen tuona aikana, mutta ei nähnyt suurta menestystä. Hän teki televisiotyötä 1950-luvun lopulla. ellauri352.html on line 680: Joten siksi. Ja miksi tämä kirja on paska? Siinä on loistavia ideoita ja tavaraa, ja se on ainoa syy, miksi annan sille 2 tähteä 1 tähden sijasta. Mutta enimmäkseen kirja on tylsä, pitkäveteinen ja täynnä samoja vanhoja, ikäviä, ärsyttäviä, 50-luvun trooppisia tyyppejä ja perushahmoja. Nykyaikaista päähenkilöä olisi pitänyt kutsua Indiana Jonesiksi ja jatkakaa sitä. Vastasyntyneet israelilaiset ovat näitä karkeita, paatuneita työntekijöitä. Ajattelin jatkuvasti jaloja villiä, tai tässä tapauksessa jalojuutalaisia. Tylsät perushahmot, joilla ei ole muita piirteitä kuin heidän "juutalaisuutensa" (anteeksi). Kirja on täynnä myös naisten vihaa. Kaikki naishahmot voidaan jakaa kahteen allegoriaan: Puhdas neitsyt (ne, jotka ovat suloisia ja puhtaita ja joilla on "keikkailevia" piirteitä ja jotka ovat pieniä ja siroja eivätkä välitä avioliitosta raakojen rumien juutalaisten hirviöiden kanssa (kyllä tämä stereotypia on näkyvä). myös kirjassa 'juutalainen mies', jota kuvataan eläinmäiseksi ja kyyrykseksi ja tyhmäksi) ja jolla ei ole muita piirteitä kuin juutalaisuus. Toisaalta sinulla on The Evil Wench, juoni, paha, ilkeä, manipuloivat ja PAHIN kaikista pettävistä ja valehtelevista pettureista, jotka kaikki jättävät miehensä toisen takia juuri sillä tavalla, tai (kirjaimellinen lainaus) "vuodattavat ne tunnetut väärennetyt, laskelmoitavat naisen kyyneleet" (wtf?) Millaisen ilkeän fetissin kirjoittaja teki Onko? Onko hänen kalunsa tapettu äitinsä toimesta? Puhumattakaan lähes KAIKKI naaraat kuolevat hirvittävän kuoleman. He kuolevat useammin kuin heidän surulliset, jalot juutalaiset kollegansa. Oi, ja Indiana Jonesimme ahdistaa yhtä heistä mennäkseen naimisiin vaikka hän itsepintaisesti sanoo hänelle ei ja sitten hän melkein taistelee toisen uroksen kanssa tämän kädestä. Kuten hänen mielipiteellään tapauksesta ei ole edes väliä. ellauri353.html on line 81: Marko Tapper oli aktiivinen kilpaurheilussakin. Hän voitti muun muassa Saarijärven juhannuskisojen 10 000 metrin juoksun vuonna 1956, ennätyksensä 10 000 metrillä 32,36.0 hän juoksi Äänekosken murskaradalla, lisäksi hän voitti piirinmestaruuksia juoksussa, hiihdossa ja yhdistetyssä. Erityisen makea oli Tappereille Keski-Suomen maakuntaviestin voitto vuonna 1955. Saarijärven Pullistuksen joukkueessa hiihti kolme Tapperin veljestä; Marko ankkurina voittaen Jämsänkosken Ilveksen, jonka riveissä hiihti muun muassa kolme olympiavoittajaa - Urpo Korhonen, Tapio Mäkelä ja Veikko Hakulinen. Marko Tapper toi 14.7.1952 olympiasoihdun pakulla Saarijärven urheilukentälle, jossa soihtua kuljetti isä Vihtori Tapper, joka seuraavaksi luovutti soihdun veli Yrjö Tapperille. Täähän on vähän kuin Vilho Saarinen ja sen pojat Esa, Vekke ja Wesselin vasen etulokasuoja. ellauri353.html on line 117: Tekee melkein mieli ottaa esimerkki Hemingwayn kalajutusta "The Old Man and the Sea", jossa ukko tapeltuaan miekkakalastaan haita, galanos, vastaan ja hävittyään tunsi verta suussaan ja sylkäısı sen mereen sanoen: "Syökää tuo, galanos, ja kuvitelkaa, että olette tappaneet ihmisen". Ei tässä mitään vertauskuvallista ole, mut sä ja Janne ootte noita haita, Hysteria se miekkakala ja mä oon pappa Hemingway. Taidanpa lähteä 5:xi vuodexi Kilimandjarolle. Tai sit mä teen exituxen täällä Törnävässä. Joo sen mä teen. Ja niin hän tekikin. ellauri353.html on line 153: No, isä oli ensi kerran kasvanut yli Marcon mittojen, 17 sentin pituuteen, jäykkänä. Olipa hienoa kun pohatta, laywered up to the hilt, bluffaa köyhemmät pois pöydältä. Se oli Marcosta tosi miehuullista. Bluffaamisessa parempi mies voittaa huonon miehen. Marcon kassakaapissa oli Arktisen hysterian postuumi 4. osa: puntti puhasta vessapaperia. Olipa kerran kuningas jolla oli sen pituinen se. Jos se olisi ollut vähänkin pitempi, olisi satu jatkunut. ellauri353.html on line 200: Dancigers paniikkina siitä, mitä hän pelkäsi olevan täydellinen romahdus, tilasi nopeasti vaihtoehtoisen "onnellisen" lopun elokuvalle ja otti myös esipuheen, joka esitti kuvamateriaalia New Yorkin horisonteista. City, Lontoo ja Pariisi selkeine kommentteineen siitä, että maailman kaikkien suurten kaupunkien vaurauden takana voi olla (haha, "voi") köyhyys ja aliravitut lapset ja että Mexico City "se suuri moderni kaupunki ei ole poikkeus". Siitä huolimatta osallistujamäärä oli niin heikko, että Dancigers veti elokuvan pois vain kolmen päivän elokuvateattereissa. ellauri353.html on line 273: Kun Milton sai vapaudenmitalinsa vuonna 1988, presidentti Ronald Reagan sanoi puheessaan nauraen, että Rose tunnettiin ainoana henkilönä, joka on koskaan saanut kiskotuxi edes lyijykynän hinnan Miltonista. Friedmansilla oli kaksi lasta, Janet ja David. Ei niistä sen enempää. Tässä closed captioningia Miltonien tunnin esitelmän alusta. The harder you work the luckier you get. Ohuthuulinen Jeanne Parrilli Californian Country Clubista pissii hunajaa: how lucky we are to have them on our backs again. Luteet hymyilevät ja pyyhkivät kangassärveteillä verta huulistaan. Vilken tur. Ukrainalaisia maahanmuuttajia lykästi. Banderisteista gangstereixi. ellauri353.html on line 277: The Friedmans were recent guests at the Commonwealth Club of Kalak it in Los Angeles. Each author speaks and then takes questions from the audience. Good afternoon and welcome to today's meeting of the common a Club of California. Brought to you from the St Francis Hotel relooking Union Square. I am doing an orderly chair. We also welcome the listener. A.W. F.M. in Sitka Alaska. One of more than two hundred twenty five stations across the country. Joining us for America's longest running. Radio program. We invite all our listeners here and on radio. To visit the club's website. At W.W.W. Commonwealth Club. Dot org. And now for today's speakers. It is with great pleasure that I introduce those plucky Jews, the Friedmans. The Friedmans are with us today. Connection with their recently published memoirs. Bucky people. Published by the University of Chicago. Press this year. They have been partners in love. And in life. For over sixty years. ellauri353.html on line 279: Milton Friedman is widely regarded as the leader of the Chicago school. Of monetary economics. Stresses the importance of the quantity of money. As an instrument of government policy. Terminated. A business cycles and inflation. After graduating in one nine hundred thirty two with a Bachelor of Arts from Rutgers. He received graduate degree. From the University of Chicago. And Columbia University. Since one thousand nine hundred seventy seven. Professor print. Has been a senior research fellow at the Hoover Institution. Homeless or University Professor Friedman received the one nine hundred seventy six Nobel Prize for ECT. That's. In addition to his scientific work. Professor Friedman has written extensively on public policy. Always with primary emphasis on the preservation and extension of. Individual freedoms. In his most important works in this area. Perhaps an ever. The important area. Is life. He has collaborated by. Roads. An accomplished. Economist in her own right. Together they wrote. Capitalism and Freedom. Free to choose. And tyranny of the status quo. Free to choose and tyranny of the status quo later rip it into a T.V. series of the same names that were shown over the public. Public Broadcast stations. ellauri353.html on line 281: Mrs. FRIEDMAN attended Reed College and studied economics at the University of Chicago. She was on the staff of the National Research and the bureau. A few. Home Economics. She next joined the staff of the Federal Deposit Insurance Corporation where she worked until she married Milton and moved to New York. Since then she has continued home economic research on her own publishing. Individually and coauthoring the three works referred to a few moments ago. She was mostly a producer of the P.B.S. T.V. series free to choose. And in one thousand nine hundred six she received an honorary doctorate from Pepperdine University. The Milton. And Rose de Friedman Foundation which the Freedman's us. Promotes parental choice. Of the schools. Attend. As I mentioned the title of their most recent book is Two lucky people. I'm being told by my parents. That the harder you work the luckier you get. It is no wonder the Friedan consider themselves lucky. They have worked long hard to make the contributions they have made to each other and to our society. We the members and listen. Well are the lucky ones today. To have them share themselves and their insights with us once again. We welcome. (Milton claps his hands to them.) ellauri353.html on line 285: Me and Rose thought I'm going to start our discussion. She always ends them. There she might as well start (10 min, no longer, Rose, remember!) (Shall I start now Milton?) Yeah. ellauri353.html on line 289: I grew up before the appearance of the street. I even finished my graduate work. For a doctorate in economics before the feminist movement. Really got going. As a result. I was free to choose. Just how I wanted to live my life whether I wanted a full time career in the market place or a part time. Career. Combined with being a homemaker and bringing up a family. I knew I was going to get married. I'd already chosen my husband. I also wanted to have a family. Even after getting used to being married. And I wanted to bring up my children. Myself. I did not want them to be brought up. Either in a child care center. Or by a maid. Naturally by like most people I also wanted to have my cake and even when they left. University Milton and I both went to work in Washington for jobs where economists were there only let it cool. However before we were married. His career took him to New York City. While mine remained in Washington where I live where I like to work and the people I was working with. However we did not look forward to living apart. ellauri353.html on line 291: Muting on weekends active we were married we had two alternatives. I could get out my job and move to New York. And Private get it there and be able to come back to Washington and. As my boss who I'm sure wasn't serious suggested. I gave up my job and your actively expanded to like full summer. On our honeymoon and marrying. We said. We've returned to New York. Settle down and I got a temporary God. It was interesting for a while but was not very exciting. While we were both working we shared the house work. Until we could afford to hire a part. And there we never sat down and decided what the housework was man's And what part was woman's work there was work to be done. And whoever could do it at the right time period. But that always reminds me of the discussion that Milton had with my young nephew who was visiting with us from years later. ellauri353.html on line 295: So I gave up my job and we moved when we got to this crime scene. I didn't inquire whether the university had a nepotism rule. As the University of Chicago did or we went. Later if the husband worked for the university his wife. Could not be employed there even as a janitor. This change however with women's lives. Today. If the university wishes to hire a qualified male. It has to find a job for his wife. At the best of my knowledge that's not work in reverse. ellauri353.html on line 297: And I really have mixed feelings about either arrangement. so instead. I have is very happy to spend the school year doing some work on my dissertation. I got used to being a homemaker. I took some funky classes in pottery, (Sorry Milton I mean) ceramics. And I got pregnant at the the back end of school here we left university and headed for Amman or Milton spent the summer writing a book. Jointly with two other people. And I spent the summer being pregnant and I'm comfortable. But war was heating up and decided that once our baby arrived we would move. The washing. He would go to work probably at the Treasury Department. I hope to spend my time as a mother. Unfortunately that didn't work out. Our first pregnancy. My first experience at. Guarding a family came to a sad end when the baby was stillborn. So I went to work in watching them till I could get pregnant again. This time they were more fortunate. And once our daughter was born. I had no thought of going back to work. At least until my. Our children were grown. And as it turned out I never did go back as far as spam innocents are concerned. When I had the opportunity to do some work at home without leaving. So there. ellauri353.html on line 299: But there weren't too many. I must confess that my experience combining life is a homemaker and an economist's was easier than it is for many women. I chose the right husband from the beginning. From the beginning we shared our interest in economics whether the news may call in the speech an article or a book. I was part of the activity in the sense that Milton always wanted me to read whatever he wrote. And he took my suggestion seriously. It gave me the feeling that I was practicing what I was trained for. But also that I was contributing to his career. It was in a sense our career. So when he was awarded the Nobel Prize it's received other many many many other net honors. And people always feel sorry for me and ask me how it feels to have him getting all the honors. My answer is always the same one. It is our honor I was part of that. When our children left for good. I became more active. With us and we go off for books. Where do I come out on a women's lib or feminist women have a real problem. But in my opinion the present solution is worse than the disease. The man. Or children. And those women who still believe that a mother's first job is to bring up her children. Women's lives. Made those women. Feel that is inferior to a paying job in the market. Therefore they must be and feared with the will to have a full time job outside. It is heightened competition between man and women. Husband and wife. So-called woman is problem. Has not. And I don't believe will solve the problem. Or a woman. There is a problem. ellauri353.html on line 301: Because while children are growing up you have a pool of time God wants to kill bin Laden even less you have something to fall back on. There isn't much left. However I think that the green movement towards the computer and that is really going to solve the woman's problem. Because then women can. Will be able to stay at home and bring up their children. And at the same time not drop out of everything that they would go for and I think it's happening more and more women are staying home just take care of their tour. And at the same time. Are continue. Either their education or there are few that we think of when I am asked about. Or book in advance. When the list... ellauri353.html on line 305: Shut up Rose, I thought I would use my few remaining 50 minutes here. You forward publishing people would ask me what's it going to be like. And I said well it's a book which is starting out as a love story. And which will end up as a treatise on social and that's largely what happened though it's throughout from beginning to end it really is a love story because Rose and I have really lived a love story we first met. Just exist. Just sixty sixty six years ago. In September. Nineteen thirty two. And from that time to this we have been close. And I trust shall continue to be said though she gives me no guarantees for the future. To talk about one area of social policy. Which we have engaged for many years. And recently made a major move. And that area is schooling elementary and - this is the main thing! educational vouchers. Parental choice of schools. Not to put a too fine point to it, better folks should have freedom to put their kids in better schools. Hooray democracy, fuck equality, like Alexis Tocqueville said, etc. etc. ad nauseam. ellauri353.html on line 315: Hiän syntyi orjana, ja hiänet omistivat hiänen isäntänsä Armistead Burwell ja myöhemmin hänen tyttärensä, joka oli hiänen sisarpuoli, Anne Burwell Garland, Hugh A. Garlandin vaimo. Hiänestä tuli lastenhoitaja, kun hiän oli neljävuotias. Hiän sai julmaa kohtelua – mukaan lukien hiänet raiskattiin ja ruoskittiin verenvuotoon asti – Burwellin perheenjäseniltä ja perheen ystävältä. Kun hiänestä tuli ompelija, Garlandin perhe havaitsi, että oli taloudellisesti edullisempaa saada hiänet valmistamaan vaatteita muille. Hiänen tekemänsä rahat auttoivat tukemaan Garlandin perheen 17 jäsentä. ellauri353.html on line 389: Stalin ammutti Babelin talvisodan aikana. NKVD pidätti Babelin 15. toukokuuta 1939 terrorismista ja vakoilusta väärennetyillä papereilla ja hänet teloitettiin Babelin vastalauseista huolimatta 27. tammikuuta 1940. ellauri353.html on line 418: Pyhän Yrjön ristin ja Pyhän Yrjön mitalin täysi haltija, kolme kertaa Neuvostoliiton sankari (1958, 1963, 1968). Kahdeksan Leninin ritarikunnan saaja. Puna-armeijan ensimmäisen ratsuväen armeijan komentaja sisällissodan aikana, yksi punaisen ratsuväen avainjärjestäjistä, jonka ansiosta hänen ja hänen tovereidensa kuvat levisivät laajasti Neuvostoliitossa ja Neuvostoliiton vastaisessa propagandassa sekä lukuisissa kirjoissa, elokuvissa, maalauksissa ja musiikissa. Ensimmäisen ratsuväen armeijan taistelijat tunnetaan yhdessä nimellä "Budenovtsy". Suuren isänmaallisen sodan ensimmäisinä vuosina hän komensi strategisten suuntien ja rintamien hevosia. ellauri353.html on line 423: Tarkkailtuaan useita tunteja vihollisen liikkeitä Budyonny päättää hyökätä yhden saattueen kimppuun. Metsästä tullessa äkillisessä hyökkäyksessä ryhmä hyökkäsi kahdella raskaalla konekiväärillä aseistetun saattajakomppanian kimppuun ja riisui sen aseista. Kaksi vastustanutta poliisia hakkeroitiin kuoliaaksi. Yhteensä vangittiin noin kaksisataa vankia, mukaan lukien kaksi upseeria, kärryt eri järjestelmien revolvereilla, kärry kirurgisilla instrumenteilla ja kolmekymmentäviisi kärryä lämpimillä talviasuilla. Ryhmän uhreista kaksi kuoli. Siihen mennessä divisioona oli onnistunut vetäytymään kauas, ja joukkue ja saattue tavoittivat yksikkönsä kolmantena päivänä. Tästä saavutuksesta koko joukkue (ja myös Sokolovin johtama toinen joukkue) palkittiin Pyhän Yrjön risteillä ja mitaleilla. ellauri353.html on line 443: Budyonnyn armeija hajoaa joka päivä. Ryöstöt, juopuminen, epäilyttävien naisten läsnäolo päämajassa todettiin; huhujen mukaan tunnollisimpien tovereiden murhatapauksia oli. Budyonny lakkaa ottamasta ketään huomioon. Hänen tekemänsä julmuudet rautateillä: dorkaa, aivan uskomatonta: jatkuvat polttoainetakavarikot, höyryveturit, hätäjunavaunut, vangitun omaisuuden varkaus. Jokaista yksikköä seuraa vaunujen pyrstö, joka on täynnä naisia ja ryöstettyä omaisuutta. Toveri Mironovin mukaan tällaisten autojen määrä on noin 120 osastoa kohden. Hyökkäyksen vauhti häiriintyy. ellauri353.html on line 448: Neuvostoliiton ja Puolan sodassa 1. ratsuväki osallistui Kiovan operaatioon ja yritti sitten vallata Lvovin onnistumatta siinä. Taisteluissa Varsovan lähellä Budyonnyn armeija kärsi vakavan tappion Puolan säännölliseltä ratsuväeltä Komarowin taistelussa. Budennovilaisten vetäytymistä Varsovasta leimasivat joukkoryöstelyt ja siviiliväestöön kohdistuva väkivalta. Tänä aikana jotkut 1. ratsuväen armeijan yksiköt värjäytyivät vereen juutalaisten kaupunkien pogromeilla. ellauri353.html on line 476: Kasakat pierexivät hävyttömästi sankarilliselle Babelille. Babel suutahti ja tappoi nälkäisenä mummon hanhen. Pojassa on ainesta sanoi kasakat. ellauri353.html on line 486: Voitto Batozin taistelussa 1.–2. kesäkuuta (22.–23. toukokuuta) 1652 antoi Ukrainan valtiolle mahdollisuuden voittaa tosiasiallinen itsenäisyys. Bohdan Khmelnytskyin hetmanaus johti käännekohtaan Euroopan yhteiskunnallisessa ja poliittisessa elämässä, jonka alueelle ilmestyi suvereeni Ukraina, vaikkakin lyhyeksi ajaksi, kaikilla poliittisen ja taloudellisen vallan ominaisuuksilla. Ukrainan valtion rajat määritettiin muinaisten ukrainalaisten maiden rajoissa. Häntä pidetään Ukrainan kansallissankarina.Suuri ukrainalainen runoilija Taras Savchenko käsitteli toistuvasti Bohdan Khmelnytskyin kuvaa sekä runollisissa että taiteellisissa teoksissaan. Tällänen siitä tuli: ellauri353.html on line 496: Den lilla staden Berestrejko ligger där och stinker I väntan på bättre tider. Berestetjko (ukrainska: Берестечко uttal (info); polska: Beresteczko) är en stad i Volyn oblast i Ukraina. Staden ligger vid floden Styr. 1651 ägde slaget vid Berestetjko rum nära staden, som då var en del av Polsk-litauiska samväldet. Från 1795 fram till ryska revolutionen 1917 var staden en del av Ryssland, men tillföll därefter Polen. 1939 tillföll den Ukrainska sovjetrepubliken för att senare bli en del av det självständiga Ukraina 1991. Under andra världskriget ockuperades staden av Nazityskland som avrättade stadens judiska befolkning. ellauri353.html on line 531: Isaac Babel kirjoitti kokonaisen kirjan juutalaisista gangstereista. Hän ei ollut romanttinen sielu. Tässä lyhyessä novellissa moderni kirjailija, nyt politrukki, keskustelee Gedalin kanssa, joka on vastoinkäymisten ja päämäärien vartija, toisen ajan asioita, joista ei ole juurikaan hyötyä nykyisyydessä. Babel jättää meidät, jopa nyt vuonna 2023, pelkäämään seuraavaa historian käännettä, pelkäämään seuraavaa armeijaa, jolla on totuus, yksi totuus ja joka tulee luoksemme missä tahansa olemmekin. Olisiko se vihdoinkin Israelin armeija? ellauri355.html on line 47: Ostankinossa on laaja englantilaistyylinen puistoalue, jossa sijaitsee Šeremetjevin suvun entinen kesäasunto. Kartanon maille rakennettiin 1930-luvulla näyttelyalue, Kansantalouden saavutusten näyttely, nykyisin yleisvenäläinen näyttelyalue. ellauri355.html on line 76: Valkoisen talon saartajiin kuuluva "Erikoisosasto Alfa" halusi neuvotella kapinallisten kanssa, mutta eräs sen valkoista lippua kantaneista upseereista kuoli kapinallisen luodista. Tämä muutti Alfan johtajan mielen, ja Alfan kommandot hyökkäsivät Valkoiseen taloon edeten siellä kerros kerrokselta varoen. Valkoisesta talosta tulitettiin lähitaloja, ja utelias moskovalaisyleisö seurasi tapahtumia henkensä kaupalla. Valkoinen talo paloi näyttävänä soihtuna, ja siitä nousi taivaalle paksu savupatsas. Kapinalliset ja toimittajat piileksivät kellareissa. Yli tuhat kapinallista nousi talosta antautuen. Antautuva Hasbulatov oli romahtaneen näköinen, Rutskoi ylimielinen. Viemärien kautta paennut fasistijohtaja Aleksandr Barkašov löydettiin aamulla Moskovan kaduilta vaikeasti haavoittuneena, mutta pääsi sairaalaan ja palasi taas oppositiotoimiinsa. Kapinan takia ei rangaistu ketään, vaikka kapinan johtajat joutuivat Lefortovon vankilaan kuulusteluihin. Ketään ei syytetty yli 150 ihmisen kuolemasta. Näin ei olisi voinut käydä lännessä. Toiset uudistusmieliset arvostelivat Jeltsiniä asevoiman käytöstä Valkoista taloa vastaan. ellauri355.html on line 90: In a decree, Yeltsin ordered the transfer of the CPSU archives to the state archive authorities, and nationalized all CPSU assets in the Russian SFSR (these included not only party committee headquarters but also assets such as educational institutions and hotels).[citation needed] The party's Central Committee headquarters were handed over to the Government of Moscow. On 6 November, Yeltsin issued a decree banning the party in Russia. These decrees issued by Yeltsin were illegal under Soviet law. ellauri355.html on line 102: Yazov spent 18 months in Matrosskaya Tishina, a prison in northern Moscow. According to the magazine Vlast No. 41(85) of 14 October 1991, he contacted the President from jail with a recorded video message, in which he repented and called himself "an old fool". Yazov denies ever doing that, or that under the influence of fatigue he succumbed to the persuasion of television reporters, and he also accepted the amnesty offered by Jelzin stating that he was not guilty. He was dismissed from military service by Presidential Order, and at his discharge, was awarded a ceremonial weapon to polish under his desk. He was also awarded an order of honor by the President of Russian Federation. Yazov later worked as a military adviser at the General Staff Academy. He died in 2020 in Moscow, after a prolonged illness. ellauri355.html on line 127: Ukrainan kansanedustaja Oleksii Honcharenko väitti 29. tammikuuta, että "Zaluzhnyi ilmoitti eroavansa, mutta asetusta ei ole vielä annettu." Ukrainan entinen kansanedustaja Boryslav Bereza väitti, että Ukrainan presidentin kanslia "irtisanoi" Zaluzhnyin. Länsimedia vahvisti Honcharenkon ja Berezan viestejä, ja myös venäläiset lähteet ja valtion tiedotusvälineet ottivat vastaan väitteitä Zaluzhnyin erottamisesta tai erosta. Ukrainan puolustusministeriö ilmeisesti vastasi huhuihin sanomalla "ei, tämä ei ole totta", mutta ei ole vielä tarjonnut lisätietoja tilanteesta tätä kirjoitettaessa. ISW ei voi itsenäisesti vahvistaa huhuja Zaluzhnyin irtisanomisesta tai erosta tällä hetkellä. Venäläiset lähteet tarttuvat huhuihin Zaluzhnyin irtisanoutumisesta tai erosta edistääkseen useita Ukrainan sisäisiä asioita koskevia tiedotusoperaatioita, joita he ovat harjoittaneet jo jonkin aikaa. Veteraani venäläinen propagandisti ja RT:n päätoimittaja Margarita Simonyan korosti, että riippumatta siitä, pitävätkö tiedot Zaluzhnyin poistamisesta totta, "kaaos... on hyödyllistä [Venäjälle]." ellauri355.html on line 141: Miksi merentakaiset uiguurit, kazakstanit, kirgiisit, uzbekkilaiset, tatarit ja muut kiinalaiset turkkilaiset toisinajattelijat kutsuvat toveri Xi Jinpingiä "习近平", CPC:n keskuskomitean pääsihteeriä "Kiinan Hitleriksi, Kiinan Staliniksi, Kiinan Pol Potiksi, Kiinan Mussoliniksi, Kiinan Xi Jinpingixi"? ellauri355.html on line 144: Oikeistolainen unkarilainen poliitikko ja Kotimaa-liikkeemme -puolueen johtaja Laszlo Toroczkai totesi 27. tammikuuta, että Unkarin tulee ottaa Ukrainan Zakarpattian alue, jos Ukraina häviää sodassa. Oikeistolainen romanialainen poliitikko ja Romanian liiton puoluejohtaja Claudiu Tarziu korosti 29. tammikuuta, että Romanian on "integroitava" Ukrainan naapurialueet, joissa romanialaiset asuivat, suvereniteetin säilyttämiseksi. ellauri355.html on line 154: Alexander Leutner oli mies, jolla oli erinomaiset yrittäjän ominaisuudet ja suunnitteluinsinöörin tiedot. Riga Bicycle Societyn hallituksen jäsenenä hän osallistui näyttelyihin eri maissa ympäri maailmaa ja seurasi polkupyörämarkkinoiden uutuuksia. Uuden liikennemuodon muoti nousi vauhtiin: hankalit "hämähäkit" korvasivat mallit, kuten "saftey". Tuotetta jaettiin pitkään vain useissa tuotannon vieressä olevissa provinsseissa, jolla oli jo nimi - "Venäjä". Leutner valmisti myös "Fafnir" merkkisiä autoja. Fafnir ("Syliksikäyvä") tai Fafner on skandinaavisessa mytologiassa esiintyvä lohikäärme. Fafnir oli alun perin voimakas kääpiö, joka muuttui lohikäärmeeksi voidakseen paremmin vartioida anastamaansa aarretta. Richard Wagnerin oopperassa Nibelungin sormus lohikäärme esiintyy nimellä Fafner, ja on alun perin jättiläinen eikä kääpiö. Fafnir esiintyi myös sarjakuvassa Johannes ja PIRRRRRKALE!!! ellauri355.html on line 225: Yrityksen keskustoimisto sijaitsee osoitteessa Dizelnaya Street, talo 3/5. Tehdas Harkovissa sijaitsee Moskova-kadulla rakennuksessa 118. Yrityksellä, lukuun ottamatta perustuotantoa, myönnetään suuri valikoima ТНП - manuaaliset kärryt, kelkat, polkupyörien varaosat. Paikan päällä voit ostaa Harkovin polkupyörätehtaan polkupyöriä: yrityksen myymälä sijaitsee päätuotannon vieressä. ellauri359.html on line 61: Actually, I already knew that; what I didn’t know was that the cause was very possibly inherited syphilis. Grahame, a dyed-in-the-wool bachelor who loved “messing about in boats”, seems to have married under duress, the sort to which upper-middle-classes were particularly susceptible: namely, propriety. His sister believed Elspeth Thomson deliberately compromised him. On receiving news of his nuptials, she asked if he really intended to marry her. “I suppose so; I suppose so,” was the telling reply. ellauri359.html on line 65: The original mole entered the Grahame household some years before the book. The author found the creature in his garden tussling with a blackbird for a worm. He kept it as a pet until a new housekeeper, thinking it vermin, killed it. On learning her mistake, she cried: “Oh, but sir, couldn’t you just make the mole into a story for Master Alastair?” Shortly after, Graham began to regale his son with bedtime tales of the riverbank creatures. ellauri359.html on line 69: But there were others. Like so many Scots before and since, Grahame held a senior post in London’s banking world. When one day a stranger accosted him there with a pistol, firing it off wildly (though happily missing his target), the author’s fear of the underclass took root. Thus, those ragamuffins in the Wild Wood, the knife-wielding, teeth-baring stoats and weasels who destroy property and have no respect for their social superiors – Rat, Toad, Badger and Mole – are his representation of the terrible face of anarchists, working classes and madmen rolled into one. ellauri359.html on line 144: Kuolemapäivänä (12. elokuuta 1827) Blake työskenteli hellittämättä Dante-sarjansa parissa. Lopulta, kerrotaan, hän lopetti työskentelyn ja kääntyi vaimonsa puoleen, joka oli kyyneleissä hänen sängyn vieressä. Blaken sanotaan huutaneen häntä katsoessaan: "Pysy Kate! Pysy sellaisena kuin olet - minä piirrän muotokuvasi - sillä olet koskaan ollut minulle enkeli." Saatuaan valmiiksi tämän muotokuvan (nyt kadonnut), Blake (70vee) laski työkalunsa (lyijykynän) ja alkoi laulaa virsiä ja säkeitä. ellauri360.html on line 57: Reichenfels on tuppukylä Kärntenissä. Ei siellä ole mitään kummempaa taistelua käyty. Wirtschaftlich dominierend in der ländlich geprägten Gemeinde ist die Holzwirtschaft. Daneben gibt es Sommertourismus. Labyrinttimainen Kaupunki on kuitenkin frankofooni, päätellen kadunnimistä. Juu ei tässä ole mitään tolkkua. Tietysti herää kymysys: mixi tämä vaivannäkö, jos ei päästä puusta pitkään koko niteessä. Toisen kautta: mixi puusta pitäisi päästä pitkään ylipäänsä. Hiljaa lapset, isi menee puuhun lepäämään. ellauri360.html on line 63: Labyrinthissa, Robbe-Grilletin neljäs romaani, on hänen täydellisin esimerkki teorioista, joita hän onnistui havainnollistamaan aikaisemmissa romaaneissaan vain osittain. Selvittäessään labyrinttimaisesti kiemurtelevia tapahtumia lukija ymmärtää, että ranskalaisen kaupungin kaduilla vaeltelee nuori sotilas, joka haluaa toimittaa kenkälaatikon muotoisen paketin toisen sairaalassa kuolleen sotilaan perheelle. Pakkauksen sisältö, lukijaa kiinnostava mysteeri, osoittautuu merkityksettömiksi henkilökohtaisiksi omaisuuksiksi, ei pommiksi tai romaanin juonen ehdottamixi salaisixi papereixi. ellauri360.html on line 277: Georges Perec : La Vie mode d'emploi (Elämä: Käyttöopas) ellauri360.html on line 305: Tabucchi : Sostiene Pereira (Iso-Britannia: Declares Pereira; USA: Pereira Declares) ellauri360.html on line 363: Puolue perustettiin vuonna 1870 nimellä Det Forenede Venstre (suom. Yhdistynyt vasemmisto). Vuosina 1895-1910 puolue tunnettiin nimellä Venstrereformpartiet (suom. Vasemmistoreformipuolue), vuodesta 1910 nimellä Venstre ja vuodesta 1963 nimellä Venstre, Danmarks Liberale Parti. Puolue on Tanskan vanhin, ja lukeutuu nimestään huolimatta oikeistolaiseksi. ellauri360.html on line 375: Jyllännissä Lassi pääsi seuraamaan tanakoiden tanskalaisten talonpoikaistyttärien voimisteluliikkeitä, jotka punastelivat vähäpukeisina nähdessään ilmiselvän erektion Lassin etumuxessa. Elimellinen lanta kasvattaa nähtävästi paremmin kuin pelkkä apulanta. Emme tarwize nupoihimme olla ensinkään tyytymättömiä. Tanskassa ei kelläkään ei ollut ryysyjä (paizi Ditellä), vaan tanakoita saxalaisia mantteleita. Toisin Saxassa, jossa elettiin Nusschalen varassa ja kuskattiin Reichsmarkkoja kottikärryillä. ellauri360.html on line 381: Kenraalimajuri Rüdiger von der Goltz oli Saksan Itämeren-divisioonan komentaja, joka nousi joukkoineen maihin Etelä-Suomessa ja kukisti punaisten vastarinnan Helsingissä huhtikuun alussa 1918. Se oli sisällissodan sinetti. ellauri362.html on line 61: Camilla tapaa herra Wyttonin, rikkaan serkkunsa Sophie Gardinerin sulhon. Nokkelasti sarkastinen, hän pitää arkeologiasta ja matkustamisesta mantereelle, mikä kiinnostaa Sohvia evvk, vähän väliä. Camilla pitää häntä älykkäänä, mutta kylmäkiskoisena hapannaamana [saturnine] ja suvaitsemattomana älykkäitä naisia kohtaan. Ajan myötä käy selväksi, että hän ja Sophie ovat huonosti yhteensopivia, koska hiän pitää mieluummin kevytmielisistä aiheista, kuten muoti. ellauri362.html on line 240: Ne belfiet oli hurjan kivoja ja eläväisiä How bright were the pictures, untinted with shade, ellauri362.html on line 243: Sillä kukaan ei ollut yhtä puristava kuin sää. For they, like thyself, were deceitful and vain. ellauri362.html on line 246: Joku muu, kivempi ehkä muttei kovempi, Some other, more pleasing, though not more sincere; ellauri362.html on line 264: Helkkari kuinka tää väkäleuka kirjoittaa sitten ikävystyttävästi. Seliseliä ja sopivaisuutta, bienséancea, tosin tätä 3. millenniumin versiota siitä. Kuin kuuntelisi Mr. Collinsin pahoitteluja Lydian karattua Lontooseen. Vittu väkäleuka on yxinkertaisesti ILKEÄ, ja sen kehittämät sisaruxet julmia kylmiöitä toisilleen. Siinä se poikkeaa valtavasti Janesta, joka voi olla ilkikurinen, mutta sen ihmiset on siltikin kaikki suhteellisen kilttejä. Lizzy ja sen isosisko Jane ovat toisilleen hirmu reiluja. Wickham on luikuri muttei ihmishirviö. Camillan mielestä Letty on simply and solely huono luonne, syntymäsaasta kuten Mr. Collinsista Lydia. No nää väkäleuan tytöt on ziljonääriperijättäriä, niillä on kapassiteettia olla ilkeitä. Jotenkin se vie jännityxen koko asetelmasta. Riches to riches ei paljon nappaa, sehän on kuin herne herne. Onnea on differentiaali. ellauri362.html on line 278: I love your blog, Vic, and this one is so interesting! ellauri362.html on line 294: Veijo Meri oli suomalaisen prosaismin huomattavin modernisti ja yksi maailmalla parhaiten tunnetuista suomalaisista kirjailijoista. Kirjallisuuteen Meri tuli 25-vuotiaana, jolloin modernismi sai Otavassa jalansijan. Meri ryhtyi proosan kielen uudistajan työhön ohjenuoranaan hemingwayläinen selkeys. Niinpä 1950-luvun ilmapiiri ja Meren elämyksellinen kokemustausta ovat voimakkaasti läsnä hänen tuotannossaan. Sen sijaan 1960-luvun jälkeisistä elämänkokemuksistaan hän ei romaanin eikä novellin muodossa kirjoittanut. ellauri362.html on line 299: Sota-aikainen koulunkäynti eri paikkakunnalla ja perheen isän alituinen poissaolo olivat varmaankin osasyitä siihen, että nuoren pojan maailma järkkyi. Ensimmäisen "eksistenssitilansa" Meri kertoo kokeneensa 1942 matkalla Outokumpuun äidin vanhempien luo. Tämmöinen kokemus minän häviämisestä ja maailman tyhjyydestä unenomaisena toistuu sitten useiden Meren teosten ihmisten tajunnassa. Vuonna 1949 koettu henkinen ahdistus ja traumaattinen vaihe toistui 1954, kuitenkin lievempänä. ellauri362.html on line 301: Oulunkylässä asuessaan Veijo tutustui Orimattilasta kotoisin olevaan Veikko Kylänpäähän ja sitten hänen sisareensa Eeva Kylänpäähän, jonka Meri vei vihille 1959. Rouva, lehtori Eeva Kyllikki Meri elätti koko perhettä kunnes Veijo pääsi tuloille. Eevasta ei löydy muuta tietoa. 1959 Veijo koki ylirasituksesta johtuneen romahduksen – sen enteitä hän koki jo keväällä 1959 Kööpenhaminassa ja joutui Lapinlahden sairaalaan "lepäämään" kolmeksi viikoksi. Meret viettivät kesän 1964 Sysmän Suopellossa, mikä antoi miljöötä 1966 ilmestyneelle Everstin autonkuljettajalle. ellauri362.html on line 305: - En varsinaisesti. Mutta Joensuussa ollessani Hannes Sihvo pyysi että pyytäisin isää lähettämään kuvan osuuskauppa Yrityksestä poikien kirjaa varten Veijo Merestä. Lähetti, eivät kiittäneet. En muista haukuinko, mutta haudassa on Hanneskin, kusipää. Toinen tekijä Risto Turunen on ihan kiva. ellauri362.html on line 307: Professori Hannes Sihvo ja filosofian lisensiaatti Risto Turunen selvittävät tässä kirjassa, mikä on mies meren takana, millainen kirjoittaja irvien välissä. Kirja on Meren itsensäkin jo luovuttamaan materiaaliin perustuva elämäkerta ja johdanto Meren tuotantoon, sen tuntumaan, sen vastaanottoon. Peruskirja. SKS. ellauri362.html on line 321: Kirjailija, lääkäri ja diakoni sanoo todella arvostavansa kivoja virka-asuja. Tosin taipumus matalaan verensokeriin yhdessä palveluksia edeltäneen paaston ja voimakkaiden suitsukkeiden kanssa laukaisi sunnuntaisin migreenin. ellauri362.html on line 330: Hänen äitinsä oli angloamerikkalainen juoppo agnostikko. Hänen yhtä juoppo psykopaatti-isänsä syntyi Yhdysvalloissa Kreikan Apideasta tulleiden maahanmuuttajien perheeseen. Tienasivat vuokraamalla lääviä neekereille. Inhat luteet. Hänen äitinsä oli protestantti ja hänen isänsä kreikkalaisortodoksinen, mikä oli usko, jossa Daavid varttui. Hänen sisaruksensa vanhimmasta nuorimpaan ovat Lisa, Dave, Gretchen, Amy, Tiffany, ja Paul ("Kuko"). Koulukotivanki Tiffany kuoli itsemurhaan vuonna 2013. Hän kuvailee epäonnistumistaan useissa esseissään. ellauri362.html on line 332: Heinäkuussa 2011 The Guardianissa julkaistu Sedariin essee "Kanan varpaankynsiä, kukaan?" keräsi jonkin verran kritiikkiä siitä, että se oli epäherkkä Kiinaa ja kiinalaista kulttuuria kohtaan. Vuonna 2014 hän osallistui TV-äänenä "Kuulostanko hintiltä?" David Thorpen dokumenttielokuvaan ajan homomiesten puhemallien stereotypioista. Vuonna 2022 hän pohti suhdettaan äskettäin kuolleeseen isäänsä. ellauri362.html on line 343: In John's church there was a lot of swaying and crying and calling his name in vain. Christians are strange people. The bible's view of women stinks. Fuckwad tarkoittaa pönttöä. March 29, 1979 kun 3 Mile Island suli olin New Yorkissa. Kazottiin telkkarista savuavia pönttöjä. Choking the chicken means jacking off. ellauri362.html on line 345: Man to a woman he'd just screwed: If I'd known you were a virgin, I'd have taken more time. Woman: If I'd known you had more time, I would have taken my panty hose off. ellauri362.html on line 351: The Anti-Defamation League (ADL), formerly known as the Anti-Defamation League of B'nai B'rith, is a New York–based international Jewish non-governmental organization and advocacy group that specializes in civil rights law and combatting antisemitism and extremism. Jew carpetbaggers. Pigger nussy. Faggot. Come here so I can smell of it. Tästä näkyy Sedariin käsitys hauskasta. Viinaa ja sedatiiveja. Enpä taida jaxaa enää pitemmälle lukea. Tai no luen sittenkin. Sedaris on maankuulu persu. ellauri362.html on line 445: Verettömän posken ja elävöittää aivot, ellauri362.html on line 515: Sodan, veren ja taistelun täytyy alkaa. ellauri362.html on line 531: Palautuva syy jäähdyttää tulisen veren, ellauri362.html on line 588: Ui erehdysmerissä ja tutkii, ellauri362.html on line 618: Reverend-peruukki, sivuttain asetettuna, ellauri362.html on line 619: Reverend band, rubric tahrat häväistyinä, ellauri362.html on line 649: kutsui Saatanan esiin ja neuvotteli verestään. ellauri362.html on line 739: The poet then explores the various forms of intoxication, ranging from the genteel indulgences of the upper classes to the boisterous revelry of the common folk. He mentions specific drinks associated with different social groups, highlighting the diverse ways in which people seek solace and escape from the challenges of life. ellauri362.html on line 741: The poem also touches upon the supernatural beliefs and superstitions that often accompany drunkenness. Colin, the prince of joke and rural wits, regales his companions with tales of spirits, fairies, and otherworldly beings, reflecting the altered state of consciousness induced by alcohol. ellauri362.html on line 743: The poem reaches its climax with a scene of domestic violence, where a drunken husband returns home and engages in a heated argument with his wife. The ensuing chaos and destruction are reminiscent of a battlefield, with insults hurled like weapons and tempers flaring out of control. ellauri364.html on line 67: Tutkija Elliot Slater julkaisi 1960-luvun alussa seurantatutkimuksen hysteria-diagnoosin 1950-luvun alkupuolella Britannian valtiollisessa keskussairaalassa saaneista potilaista. Yhdeksän vuoden kuluttua diagnoosin saamisesta 14 prosenttia työikäisistä potilaista oli kuollut ja kahdeksan prosenttia oli menettänyt normaalin arjen toimintakykynsä. Kolmannes kuolleista potilaista oli tehnyt itsemurhan. Luonnollisen kuoleman kokeneet olivat kuolleet sairauksiin keskimäärin vain kolme vuotta hysteria-diagnoosin antamisen jälkeen, mikä antaa aihetta olettaa, että suuri osa kuolleista oli sairastanut kuolemaan johtanutta sairauttaan jo siinä vaiheessa, kun heidän oireensa tulkittiin hysteriasta johtuviksi. Menehtyneet potilaat olivat sairastaneet sydän- ja verenkiertoelinten sairauksia, munuaissyöpää, aivovammaa, aivokasvaimia, epilepsiaa ja aivorappeumaa. ellauri364.html on line 75: 1800-luvulla englantilainen kirurgi Isaac Baker Brown kehitti teorian, jonka mukaan hysteria johtuikin masturboinnista. Brown hoiti potilaitaan poistamalla heidän klitoriksensa. Hysteriaa alettiin hoitaa myöhemmin myös hysterektomialla eli kohdunpoistolla sekä niin kutsutulla kohtuhieronnalla. Hoitona on käytetty myös säännöllistä aviollista seksiä, raiskausta, synnytystä ja paroxysmeja (muistuttavat erehdyttävästi orgasmia mutta eihän nainen tunne sex. mielihyvää enemmän kuin kala kipua). ellauri364.html on line 80: Hoitava lääkäri seuraa housut kireinä vierestä kun sen pikku apulainen valmistautuu tuottamaan hysteeriselle naiselle parantavia paroxysmejä. ellauri364.html on line 86: Itämerestä tuli länsimeri, riemastelevat natolaiset, kun Unkari vihdoin myönsi Ruåzille natotiketin. Försvaret börjar vid finsk-ryska gränsen”, säger den tappre svenske generallöjtnanten Carl-Johan Edström. ellauri364.html on line 113: Helwegin Kierkegaard-patografian avaintermejä ovat assessor Barn barndommen begynder bestandig betydning dagbogen dementia depression depressive derfor død egentlig Enten-Eller ethiske faderen fald finde Forfatter-Virksomhed forhold forlovelsen forstaaet fortsætter Frygt Frygt og Bæven H. C. Andersen hende holde homosexualitet hvorledes imidlertid jordrystelsen journal konstitution kristendommen kærlighed kønssygdom lade lidelse lidenskab lige ligesom lægge længe læse mand manio-depressive maniske Menneske Mynster Maade maaske maatte N. F. S. Grundtvigs neppe Nero netop næsten opfattelse optegnelse P. A. Heiberg pathologiske person psykologisk psykose refleksion Regine Regine Olsen religiøse udvikling sandt seer senere sexuelle sidste Sindssvaghed sindssygdom sindstilstand sjælelige skriver stemning stærkt sygdom sygelige synd synes syphilis sætte søge Søren Kierkegaard saadan saaledes tanke tankegang tungsindet tvivl tænker udtryk ulykkelig umiddelbare veed vejen Verden virkelig viser vist ægteskabet øjeblik Aand. ellauri364.html on line 119: var manio-depressiv. Men lige saa nyttigt var det, at der hurtigt og fra forskellig side blev protesteret imod denne opfattelse, saaledes af den svenske psykolog John Bjorkhem (Søren Kierkegaard i psykologisk belysning, Upsala ellauri364.html on line 126: (naturforskeren), og deri staar der: »Den, der er noget syg, er onde Søren, han ellauri364.html on line 134: Mutta mixikä Söören perui kihlauxen? Juu se kuuli Sirkan lailla vessapolulla Herran äänen som sagde til ham: »Slip den genstand!« Hvad psykiatere kalder en hørelseshallucination, det har Søren Kierkegaard maattet opfatte som Guds røst, eller omvent. I en bog fortæller Søren Kierkegaard om en unge mand, der blev forelsket i en pige, og hun var hans øjes lyst og hans hjertes begæring. Og han griber efter pigen, og han greb hende, han holdt "den" allerede i sin haand. Da udgik en befaling til ham: Slip denne genstand, din syphilit. Heus puer, digitos e vagina Reginae! Lähde ellauri364.html on line 138: Carl Albert Hansen Fahlbergs artikel i Magnus Hirschfelds tidsskrift Jahrbuch für sexuelle Zwischenstufen med titlen: "H.C. Andersen: Beweis seiner Homosexualität", 1901, var den første i en lang række af afhandlinger, der berører Andersens (homo)seksualitet. Argumenterne for Andersens homoseksualitet fandt Hansen i digterens forelskelser i mænd, hans nervøsitet, feminitet, huslighed, forfængelighed, sygelighed m.m., samt ikke mindst i hans kunstneriske geni. ellauri364.html on line 140: Psykiateren Hjalmar Helweg gik skarpt i rette med Albert Hansens artikel og overhovedet alle (udenlandske) paastande om, at Andersen skulle have været homoseksuel. Han gør det imidlertid ikke særlig effektivt af med teorien, men kredser i stedet om muligheden. Han forsøger som et modtræk at diagnosticere Andersen som en form for psykopat: H.C. Andersen har ikke gennemgaaet en normal, vellykket udvikling. Han er som følge af denne mislykkethed seksuelt usikker og uformaaende over for kvinder. Saa usikker, at Helweg fantaserer over, hvorvidt Andersen ville have kunnet modstaa en homoseksuel tilnærmelse paa rette tid og sted. Overordnet set konkluderer Helweg, at Andersen var en forkvaklet eller mislykket heteroseksuel. ellauri364.html on line 177: Ihmismeri aivan velloo eri luonnevikoja. Me tapaamme uneksijoita, joilla on huono keskittymiskyky, velttoja ja ryhdittömiä, alhaisia ja epäluotettavia yksilöitä, valehtelijoita (mytomaaneja) ja keinottelijoita. Me tapaamme kärsimättömiä, hillittömiä, koleerisia (kiivaita), pahantuulisia, salakavalia, pitkävihaisia, itsestänsä liikoja luulevia ja epäluuloisia, jopa paranoidisia (vainohulluja), liikaherkkiä ja hermostuneita eli "ereettisiä" ihmisiä. Me tapaamme hätääntyneitä tuen tarvitsijoita, joilta puuttuu mielenlujuutta yleensä tai vastustuskyky kaikenlaisia keinotekoisia, tunnelmaa kohottavia aineita, kuten alkoholia kohtaan (narkomaaneja). Me tapaamme hysteerikkoja, joiden tunne-elämä on onnettomasti korostunut, joilta puuttuu itsehillintää ja jotka ovat taipuvaisia väkivaltaisuuksiin. Heillä on vastustamaton vietti kiintyä muihin ihmisiin, ja he ovat aivan luonnottomia koettaessaan kiinnittää lähimmäistensä tunteet ja mielenkiinnon itseensä. ellauri364.html on line 200: Verocaylla oli aina erittäin vahva halu palata takaisin syntymämaahansa, ja hän auttoi jo vuonna 1905 suunnittelemaan patologisen anatomian instituuttia Uruguayn pääkaupungin Montevideon yliopistolle. Vaikka hän oli erittäin pätevä alalla, hän jäi huomiotta instituutin johtajan virkaan. Vuonna 1910 hän lahjoitti erinomaisen yli 200 näytteen kokoelmansa sekä yksityiskohtaiset histologisia ja ruumiinavausmenetelmiä koskevat muistiinpanot instituutille, joka muodosti patologian opetusmateriaalin ytimen. Hän jopa tarjoutui työskentelemään instituutissa yleislääkärinä, mutta häntä nuhdeltiin sanomalla, että hän ei ollut koskaan työskennellyt Uruguayssa ja hänet tunnettiin Prahasta Verocayna. Pettynyt hän jatkoi työskentelyä Euroopassa, mutta kieltäytyi jatkuvasti pysyvästä toimesta, mikä merkitsisi Uruguayn kansalaisuuden luopumista. Lopulta vuonna 1919, isänsä kuoleman jälkeen, Verocay palasi Uruguayhin ensin Paso de Los Mellizosina tunnetulle maaseutualueelle Rio Negrossa, jossa hän harjoitteli ensihoidon lääkärinä, mutta meni seuraavana vuonna Paysanduun ja meni naimisiin Carlottan kanssa. Ruhr ja sai neljä lasta hänen kanssaan. Vaikka hänet nimitettiin patologian johtajaksi useisiin pienempiin sairaaloihin, häneltä evättiin neuropatologian johtajan virka Neurologian instituutissa, kunnes lopulta 8. maaliskuuta 1927 lääketieteellisen tiedekunnan johtokunta nimesi Neurologia instituutin jäsenet ja nimitti hänet neuropatologian johtajaksi. Verocay piti instituutin ensimmäiset huippujännät neuropatologian luennot aiheista Aivoverenvuoto ja -tukos" ja "Enkefaaliset, selkärangan ja hermokasvaimat." ellauri364.html on line 342: ereau_1825-1905_-_biblis_1884.jpg?itok=90d3ffpz&stmp=1441200027" /> ellauri364.html on line 427: yhteen. Jos yxinkertaista käteenvetoa ei lasketa on homoilu selkeästi tavallisin perversio. Ne ovat tavallista nais- ja miesmäisempiä, väärällä tavalla. Pahinta ovat eleet ja puhetapa. Ne vaikuttavat kiihtyneiltä ja hermostuneena himokkailta yxilöiltä kuten homot Spenserin sisaruxissa. Suomalaiset eivät pidä siitä eikä Spensereistä, eivät halunneet sellaista presidenttiä. Mieluummin valehteleva länsiorava. Näin taataan Suomen jatkuvuus natomaana. Miespuoliset homot ovat rasvalanteisia, naiset tasapaxuja, karvaisia ja laihoja. ellauri364.html on line 455: Ikä 56-57. – 25 vuoden ajan äärimmäinen puuskittainen päivittäinen ja öinen pieretys: satunnaista oksentelua, kahdesti pitkittynyt kuukausien aikana. Oksentelua edeltää vilunväristykset, hysteerinen itku, kuoleman tuntemukset tai puolipyörtyminen & runsaasti hyvin vaaleaa virtsaa. Nyt oksentelua ja jokaista pierukouristusta edeltää korvien laulaminen, keinuminen, ilmassa polkeminen ja näön tarkennus ja mustat pisteet – Kaikki väsymys, erityisesti lukeminen, aiheuttaa näitä pään oireita ?? hermostuneisuus, kun Emma jättää minut..." [lista jatkuu] ellauri364.html on line 457: Harva ihminen on voinut elää eläkeläisemmin kuin me. Lyhyiden sukulaisvierailujen lisäksi, joskus merenrannalla tai muualla, emme ole menneet mihinkään. Asuinpaikkamme ensimmäisen osan aikana menimme hieman yhteiskuntaan ja saimme tänne muutaman ystävän; mutta terveyteni kärsi melkein aina tästä aiheutuneesta jännityksestä, väkivaltaisista vapina- ja oksentelukohtauksista. Olen sen vuoksi joutunut useiden vuosien ajan luopumaan kaikista illallisjuhlista; ja tämä on ollut minulle jonkin verran puutetta, sillä tällaiset juhlat saavat minut aina hyvälle tuulelle. Samasta syystä olen voinut kutsua tänne hyvin vähän tieteellisiä tuttavia. Päähuvinani ja ainoa työpaikkani koko elämäni on ollut tieteellinen työ; ja innostus sellaisesta työstä saa minut hetkeksi unohtamaan päivittäisen epämukavuuden tai karkottaa sen pois. Minulla ei siis ole muuta nauhoitettavaa loppuelämäni aikana, paitsi useiden kirjojeni julkaiseminen. ellauri364.html on line 491: Like if he stood there long enough ellauri364.html on line 540: Where can his baby be ellauri364.html on line 550: In 1986, the Christic Institute filed a $24 million civil suit on behalf of journalists Tony Avirgan and Martha Honey stating that various individuals were part of a conspiracy responsible for the La Penca bombing that injured Avirgan. The suit charged the defendants with illegally participating in assassinations, as well as arms and drug trafficking. Among the 30 defendants named were Iran–Contra figures John K. Singlaub, Richard V. Secord, Albert Hakim, and Robert W. Owen; Central Intelligence Agency officials Thomas Clines and Theodore Shackley; Contra leader Adolfo Calero; Medellin cartel leaders Pablo Escobar Gaviria and Jorge Ochoa Vasquez; Costa Rican rancher John Hull; and former mercenary Sam N. Hall. ellauri364.html on line 552: On June 23, 1988, United States federal judge James Lawrence King of the United States District Court for the Southern District of Florida dismissed the case stating: "The plaintiffs have made no showing of existence of genuine issues of material fact with respect to either the bombing at La Penca, the threats made to their news sources or threats made to themselves." According to The New York Times, the case was dismissed by King at least in part due to "the fact that the vast majority of the 79 witnesses Mr. Sheehan cites as authorities were either dead, unwilling to testify, fountains of contradictory information or at best one person removed from the facts they were describing." On February 3, 1989, King ordered the Christic Institute to pay $955,000 in attorney's fees and $79,500 in court costs. The United States Court of Appeals for the Eleventh Circuit affirmed the ruling, and the Supreme Court of the United States let the judgment stand by refusing to hear an additional appeal. The fine was levied in accordance with “Rule 11” of the Federal Rules of Civil Procedure, which says that lawyers can be penalized for frivolous lawsuits. ellauri365.html on line 83: Tämän suuren tähtien valtameren läpi. Lempeä Par ce grand océan d’astres. Une tendresse ellauri365.html on line 219: seesteisen taivaan syvyyksistä etsi turhaan Du fond du ciel serein recherchait vainement ellauri365.html on line 291: Several of Maupassant's short stories, including "La Peur" and "The Necklace", were adapted as episodes of the 1986 Indian anthology television series Katha Sagar. ellauri365.html on line 349: KamarineitoNaarasEsti verenvuodatuksen Daavidin ja hänen miehensä Joonatanin välillä viisailla näpöttimillä.Näärän näpöttimistä on iloa ja joskus hyötyäkin. ellauri365.html on line 380: Häät: Voit suorittaa uskonnollisia seremonioita avioparina tai järjestää hautajaisia/häitä ystäville ja perheenjäsenille. On myös erittäin edullista tulla vihityksi papiksi verkossa, sillä jotkut palvelut ovat täysin ilmaisia, kun taas toiset maksavat vain 20–30 dollaria. ellauri365.html on line 390: Kasteseremoniat: Joillakin ministereillä on kyky suorittaa kasteita. Tämä voidaan tehdä vedellä tai öljyllä riippuen uskomuksistasi! Osana tehtäviään saarnaajat siunaavat myös sakramentaalisia esineitä, kuten messun aikana käytettäviä kuukuppeja. ellauri365.html on line 429: Kohteleminen epäkunnioittavan puolison kanssa vaatii kärsivällisyyttä, itsehillintää. Mensch ärgere dich nicht! Kun puhumme ankarasti tai epäkunnioittavasti puolisoillemme, se voi luoda myrkyllisen ympäristön ja murentaa luottamuksen ja rakkauden perustan. ellauri365.html on line 520: Heidenstam hade svårt att behålla relationen till de kvinnor han förälskade sig i och var gift tre gånger trots att han, främst av ekonomiska skäl, inte ville binda sig i äktenskap. Första äktenskapet ingicks 1880 med Emilia Uggla och efter det följde Olga Wiberg och Greta Sjöberg. Utöver dessa förhållanden hade han ett längre förhållande med Ellen Belfrage som han knullade gravid, inte beredd att ta något ansvar utöver att betala 500 spänn per år för sonen Nils, som dog barnalös, samt med Kate Bang, med vilken han delade sina sista 20 år. ellauri365.html on line 522: På sommaren 1893 år hade Verner en affär med den då 19-åriga Olga Mathilda Wiberg (1874–1951), född i Göteborg. I oktober skilde sig Heidenstam från sin första hustru Emilia. I brev till sin gode vän Oscar Levertin gjorde han klart att ett nytt äktenskap inte kunde komma på fråga; därtill är hans ekonomi alltför ansträngd. Han påstod sig vara tvungen att gardera sig inför en framtida skilsmässa som skulle kunna kosta honom minst 20 000 kronor. Efter vigselceremonin klädde alla gäster om till togor och lagerkransar. Fröding utbringade en skål för Heidenstam som "Sveriges störste nu levande diktare" och Heidenstam en skål för Fröding som "Sveriges mest populäre nu levande diktare". ellauri365.html on line 574: The next aspect of Heidenstam’s development appeared in his patriotic poetry. He had discovered early that love for the ancestral wealth and for the home of one’s noble birth is what most strongly links man to life. His self-love finally suggested a patriotic delusion of grandeur and called forth this passionate demand: "No people may be greater than you; that is the goal, no matter what the cost." ellauri365.html on line 579: There are many reasons why Heidenstams poetry should appeal particularly to American readers. the Swedish genius is closely akin to us; it has the same seriousness, the same vigor, the same nobility of feeling. Theodore Roosevelt in his Autobiography tells us that he found time to read and enjoy the works of Topelius. But we have to face the truth that most other well-informed American persons have never heard the name of a single Swedish poet. ellauri365.html on line 584: Back North, the self-centered man forgot his despondency by merging himself into the larger soul of his estate. To those familiar with his membership of the committee, it came as no surprise that in 1916 Heidenstam was awarded the Nobel Prize for Literature. He is perhaps most like Browning. Above all things he abhors uninspired naturalism; "gray-weather moods," he calls it. Strindberg merely "let the cellar air escape through the house.", he said. He repudiates pessimism no less than sentimentalism. He wrestled with August for the deeper meaning of life. The imagery is often daring, as when a negro's lips are compared to the crimson gash on a foreskin. Heidenstam, though one of the most daringly earnest of poets, is sufficiently an artist to relieve his style by such touches of humor and of the deeper sort of romance. But atonement was repugnant to his manhood. He longs to be worthy of his heritage, to give his life for some damn cause. He believes it is only in moments of great exaltation that we really live. The best bit is where Verner dissuades his poor countrymen from whacking the filthy rich. Without his saying so, we feel in him the quality of St. Paul affirming: "I have fought the good fight, I have kept the faith." ellauri365.html on line 636: Tästä taulusta tuli August Strindberg housuun 70-luvulla. Se oli Valtterinkin mielitaulu. Musta Axeli Gallen-Kallelan Aino-triptyykki oli erektiivisempi. ellauri367.html on line 45: Vuonna 2019 Venäjä kunnioitti Burgessiä ja Macleania seremoniassa sillä että rakennukseen, jossa he asuivat Moskovassa 1950-luvulla, heitettiin muistolaatta. Venäjän ulkomaantiedustelupalvelun (SVR) päällikkö ylisti kaksikkoa sosiaalisessa mediassa siitä, että se "on toimittanut Neuvostoliiton tiedustelupalveluille tärkeimmät tiedot yli 20 vuoden ajan, antaen merkittävän panoksen fasismin voittamiseen, strategisten tahojemme suojelemiseen, oligarkkien etujen ja maamme turvallisuuden takaamiseen." The Guardian lehti tuli tähän johtopäätökseen: "Se ei meitä juuri hämmästytä, että tällainen haiseva, röyhkeä, valehteleva, röyhkeä, huumorintajuinen, humalainen löysä saattoi tunkeutua brittien vakoilulaitoxen sydämeen ilman että kukaan ilmeisesti olisi huomannut, että hän oli myös Neuvostoliiton mestari." Pluspuolelle voi lisätä että aivan silmitön määrä britti vaklausjorinoita saatiin kynäillyxi ja videoiduxi näistä veikoista, melkein enemmän kuin Enid Blytonilla on Viisikko kirjoja. ellauri367.html on line 85: 4. Rothschild-perhe valloitti jopa valtameren ja maailman. Todellakin, Derek de Rothschild lähti uskomattomaan seikkailuun kierrätyspulloista valmistetulla katamaraanilla, jonka puitteissa hän matkusti Tyynenmeren yli. Ma-hoo-tointa! ellauri367.html on line 111: © 2016, Kaikki oikeudet pidätetään. Maailman salaisuudet | Mysteereitä, paranormaaleja, UFOja, salaliittoja ja kaikkea mitä ei ole vielä kerrottu. ellauri367.html on line 114: Raitahousuinen Sebulon asui meren äärellä kuin Matti Pylkkänen, kuopus Lean kuudesta lapsesta. Isaskar ja Sebulon oli kirjanoppineita jotka kinasteli siitä voiko kuonpuoleisia palkkoja nostaa förskottina ja ostaa ja myydä aneina kuin optioita ja futuureita. ellauri367.html on line 122: Rothschild ist der Name einer jüdischen Familie, deren Stammreihe sich in Deutschland ab 1500 urkundlich belegen lässt. Ihre Mitglieder sind seit dem 18. Jahrhundert vor allem als Bankiers bekannt geworden. Sie zählten im 19. Jahrhundert zu den einflussreichsten und wichtigsten Finanziers europäischer Staaten. Das Stammhaus des Bankgeschäfts war M. A. Rothschild & Söhne in Frankfurt; die Familie ist weiterhin über verschiedene Nachfolgeinstitute im Bankgeschäft tätig, hauptsächlich im Investmentbanking und der Vermögensverwaltung. ellauri367.html on line 128: Die Familie Rothschild ist seit ihren Anfängen als Faktor der europäischen Wirtschaft Gegenstand zahlreicher Karikaturen und polemischer Schriften bis hin zu Hetzkampagnen und Verschwörungstheorien. Diese zeichnen sich in der Regel durch einen mal verdeckten, mal offenen Antisemitismus aus. Der Name Rothschild wird häufig als Symbol für den Zionismus verwendet und dazu, die angebliche Allmacht des Weltjudentums über das internationale Finanzwesen zu illustrieren. ellauri367.html on line 132: Auf diese Erzählung geht wohl auch die bis heute umlaufende Geschichte zurück, die Familie Rothschild habe ihren Reichtum durch eine Spekulation auf den Ausgang der Schlacht bei Waterloo erworben. Danach habe Nathan Rothschild dank eines effizienten Informationsdienstes bereits vor der britischen Regierung vom siegreichen Ausgang der Schlacht erfahren und daraufhin seine Aktien verkauft, um andere Anleger glauben zu machen, er sei im Besitz von Information über eine britische Niederlage. Es sei danach zu Panikverkäufen und starken Kursverlusten gekommen, die Nathan dazu genutzt habe, die Wertpapiere billig aufzukaufen. Nach dem Eintreffen der Siegesnachricht habe er dann von einem enormen Kursanstieg profitiert. Georges Dairnvaell brachte diese unwahre Geschichte 1846 in seinem Pamphlet Die erbauliche und kuriose Geschichte von Rothschild I., König der Juden erneut in Umlauf.[a 3] Später, zur Zeit des Nationalsozialismus, wurde sie durch den unverhüllt antisemitischen deutschen Propaganda-Film Die Rothschilds verbreitet. Zudem war bereits im 19. Jahrhundert das Gerücht aufgekommen, Nathan Mayer Rothschild habe einen französischen General bestochen, um den britischen Sieg sicherzustellen. ellauri367.html on line 136: „Geld ist der Gott unserer Zeit und Rothschild ist sein Prophet“, schrieb der semitische Heinrich Heine im März 1841. ellauri367.html on line 145: Vaikka hän alun perin suunniteltiin yksiulotteiseksi, toistuvaksi röyhkeäksi roistoksi, joka saattaa ajoittain astua Simpsonien elämään ja aiheuttaa jonkinlaisen tuhon, Mr. Burnsin suosio on johtanut hänen toistumiseen sisällyttämiseen jaksoihin. Hän on stereotyyppi yritys-Amerikasta hänen sammumattomassa halussaan lisätä omaa vaurauttaan ja valtaansa, kyvyttömyytensä muistaa työntekijöidensä nimiä (mukaan lukien Homerin nimet toistuvista vuorovaikutuksista huolimatta – josta on tullut toistuva vitsi) ja huolimattomuudestaan heidän turvallisuudestaan ja hyvinvoinnistaan. -oleminen. Pitkään ikäänsä pohtien Mr. Burns saa ilmaista vanhentunutta huumoria, viittauksia jazz-ajan populaarikulttuuriin ja pyrkii soveltamaan vanhentunutta teknologiaa jokapäiväiseen elämään. Conan The Barbarian on kutsunut Mr. Burnsia suosikkihahmokseen mielivaltaisen iän ja äärimmäisen vaurauden vuoksi. ellauri367.html on line 193: Rakovski toimi köigi maide proletaarlased liikkeissä joutuen karkotetuksi maasta toisensa jälkeen. Mentyään ensi kerran Venäjälle vuonna 1900 hänet karkotettiin nopeasti, minkä jälkeen hän tuki Venäjän sosialisteja rahoittamalla perinnöstään Iskra- ja Pravda-lehtiä. Vuosina 1904–1907 Rakovski vaikutti jälleen Romaniassa, jossa hän perusti sosialistisen puolueen. Vuoden 1907 talonpoikaiskapinan jälkeen hänet julistettiin iäksi karkotetuksi Romaniasta ja häneltä poistettiin siellä kaikki kansalaisoikeudet. Päätös johti hänen kannattajiensa väkivaltaisiin mellakoihin, joten se kumottiin vuonna 1912. Rakovski vastusti Balkanin maiden osallistumista ensimmäiseen maailmansotaan, ja kuului vuonna 1915 perustetun sodanvastaisen Balkanin vallankumouksellisen sosiaalidemokraattisen työväenliiton keskusjohtoon. Hän osallistui samana vuonna Zimmerwaldin konferenssiin tämän järjestön edustajana. Romanian liityttyä sotaan Rakovski pidätettiin vuonna 1916. Hän oli vankina Iașissa toukokuuhun 1917, jolloin venäläiset sotilaat vapauttivat hänet. Hän meni sen jälkeen Venäjälle, jossa sortui yhteistyöhön bolševikkien kanssa. Vladimir Burtsev vaati Venäjän väliaikaista hallitusta pidättämään hänet vaarallisena henkilönä, joten hän pakeni syksyllä 1917 Ruotsiin ja oli siellä lokakuun vallankumouksen puhjetessa. ellauri367.html on line 206: Vuonna 1922 Rakowski osallistui Genovan konferenssiin, jossa hän auttoi neuvottelemaan Rapapallon sopimuksesta ja Lausannen konferenssista. Neuvostoliiton muodostumisen jälkeen joulukuussa 1922 hän kannatti pitkälti itsenäistä liittotasavaltojen politiikkaa ja vallankumouksen jatkamista Kaakkois-Euroopassa. Trotskin ympärillä olevan " vasemmisto-opposition " jäsenenä Josef Stalin poisti hänet Ukrainasta vuoden 1923 puolivälissä, ja hänen piti neuvotella Neuvostoliiton virallisesta tunnustamisesta Isossa-Britanniassa ja Ranskassa. Ison-Britannian tapauksessa tämä epäonnistui "Zinovievin kirjeen" julkaisemisen ja sitä seuranneen työväenpuolueen hallituksen kaatumisen jälkeen lokakuussa 1924. Sen jälkeen kun Ranska oli tunnustanut Neuvostoliiton, hänestä tuli siellä suurlähettiläs lokakuusta 1925 lokakuuhun 1927. Koska hän oli allekirjoittanut trotskilaisen protokolla-alustan, hänet karkotettiin maasta. ellauri367.html on line 217: Perestroikan aikana Rakovski kunnostettiin vuonna 1988, kaikkien muiden Neuvostoliiton maanpettureiden mukana. ellauri367.html on line 232: Se selittää Trotskin nopean nousun kommunistisessa liikkeessä, ylittäen hänen vaikutuksensa ennen vuoden 1905 vallankumousta Georgi Plekhanovin, Julius Martovin tai itse Leninin (Rakovski korostaa tätä Anatoli Lunatšarskin kirjallisen todistuksen perusteella) hänen avioliitonsa (vuonna 1903) Natalia Sedovan kanssa, kuvailtiin pankkiiri Givotivskyn (Abram Zhivotovsky) tyttärenä. Perhe oli liittoutunut Warburgien kanssa, Jacob Schiffin kumppaneita ja vanhempia, jotka rahoittivat Japania Venäjän ja Japanin sodan aikana. Lokakuun vallankumouksen rahoittajista hän mainitsee jälleen Jacob Schiffin ja pankin Kuhn, Loeb & Co:n, jälleen Warburgin veljekset, Guggenheimin perheen, Heneawerin (Jerome J. Hanauer), Max Breitungin, Olof Aschbergin ja hänen Nya Bankenin Tukholma, kaupunki, jossa Rakovsky oli mukana yhteydessä. Kuvaa bolshevikkijohtajia ja jopa Kerenskiä salaisen Bundin suorien käskyjen alaisixi. ellauri367.html on line 241: Bund (lyhenne sanoista Algemeyner Yidisher Arbeter Bund in Lite, Poyln un Rusland ; General Jewish Workers' Union Liettuassa, Puolassa ja Venäjällä ) oli juutalainen sosialistinen puolue, joka perustettiin Venäjällä vuonna 1897; Tietyn ideologisen kehityksen jälkeen se yhdistettiin omistautumiseen jiddishille, autonomismille ja maalliselle juutalaiselle nationalismille, ja se hahmotteli juutalaista elämää sellaisena kuin se elettiin Itä-Euroopassa ("Doykeyt"; "Dasein", "Hereness" Bund-ideologiassa), joka vastusti jyrkästi sionismia ja muita käsityksiä koko maailmaa kattavasta juutalaisen kansallisesta identiteetistä. ellauri367.html on line 245: Tunteet kuumenivat, kun juutalaisia työläisiä ruoskittiin vappumielenosoituksissa vuonna 1902 Vilnan kuvernöörin käskystä, jonka bundistinuori Hirsh Lekert ampui myöhemmin. Bund perustettiin salaisessa konventissa, joka pidettiin Vilnassa 7.–9. lokakuuta 1897, ja johon osallistui 13 delegaattia (joista kahdeksan oli työmiehiä). Venäjän sosiaalidemokraattisen työväenpuolueen perustamiskokouksessa maaliskuussa 1898 kolme yhdeksästä edustajasta oli bundisteja. Bund liittyi venäläiseen puolueeseen autonomisena elimenä, ja Kremer valittiin sen keskuskomitean jäseneksi. Maanalaisen Bundin suvereeni instituutio oli sen säännöllinen kokous. ellauri367.html on line 253: Vuoden 1905 vallankumouksen epäonnistumisen myötä Bund kärsi vakavasta taantumasta ja onnistui säilyttämään vain organisaationsa ytimen. Terrorismi, turhautuminen ja epätoivo yhdessä massiivisen muuttoliikkeen kanssa vähensivät huomattavasti Bundin rivejä. Poliittisen ja ammattiyhdistystoiminnan rajoittuessa Bundin puolilaillinen toiminta keskittyi nyt kulttuuriin – kirjallisten ja musiikkiseurojen järjestämiseen, iltakursseihin ja draamapiireihin. Bundista tuli perustavanlaatuisen jiddisalismin puolestapuhuja. Bundin kahdeksas konferenssi (lokakuu 1910) päätti painostaa lepovapautta sapattina ja valtion jiddish-kouluja. ellauri367.html on line 259: erence_of_GEZERD%2C_1926.png" height="200px" style="float:left;padding-right:1em" /> ellauri367.html on line 265: Esther Frumkin kannatti liittymistä kommunisteihin, mutta itsenäisesti. Kommunistinen Internationaali hylkäsi tämän ehdon. Minskin konferenssi (maaliskuu 1921) päätti kuitenkin liittyä Venäjän kommunistiseen puolueeseen. Vähemmistö irtautui ja perusti lyhytaikaisen sosiaalidemokraattisen Bundin. Ennemmin tai myöhemmin molempien ryhmittymien aktivisteista tuli kommunistisen hallituksen vainon uhreja. Frumkin oli poikkeuksellisen menestynyt puhuja, joka sai tuhansia ihmisiä liittymään Bundiin, uskomaan jiddishin arvoon ja hyväksymään ajatuksen sosialidemokratiasta sekä vähemmistöjen oikeuksista. Vuosien 1936–1938 puhdistusten uhrina hän kuoli pidätysleirillä Kazakstanissa, ja vaikka Neuvostoliitto "kunnosti" hänet vuonna 1956, Bund jätti mainitsematta häntä vuonna 1956 alkaneessa kolmiosaisessa kokoelmassaan aktivistien muistoja. ja päättyi vuonna 1968. ellauri367.html on line 304: Paul Warburg on kuuluisa Yhdysvaltain hrahalaarin, Yhdysvaltain keskuspankin eli Federal Reserve Systemin luojana 1913. Max Warburg oli Interessen-Gemeinschaft Farbenindustrie AG eli IG Farbenin johtokunnassa. Yritys oli saksalainen kemianteollisuuden jätti ja keskitysleireissä käytettävän Zyklon B-kaasun valmistajayhtiö. Hän myös toimi natsi-Saksan Valtakunnanpankissa eli Reichsbankissa. Lähes kaikki Warburg-suvun jäsenet muuttivat vuonna 1938 Saksasta Amerikkaan. ellauri368.html on line 66: Among the Jews of the Slavonic countries "maskil" usually denotes a self-taught Hebrew scholar with an imperfect knowledge of a living language (usually German), who represents the love of learning and the striving for culture awakened by Mendelssohn and his disciples; i.e., an adherent or follower of the Haskalah movement. He is "by force of circumstances detained on the path over which the Jews of western Europe swiftly passed from rabbinical lore to European culture" and to emancipation, and "his strivings and short-comings exemplify the unfulfilled hopes and the disappointments of Russian civilization." The Maskilim are mostly teachers and writers; they taught a part of the young generation of Russian Jewry to read Hebrew and have created the great Neo-Hebrew literature which is the monument of Haskalah. Although Haskalah has now been flourishing in Russia for three generations, the class of Maskilim does not reproduce itself. The Maskilim of each generation are recruited from the ranks of the Orthodox Talmudists, while the children of Maskilim very seldom follow in the footsteps of their fathers. This is probably due to the fact that the Maskil who breaks away from strictly conservative Judaism in Russia, but does not succeed in becoming thoroughly assimilated, finds that his material conditions have not been improved by the change, and, while continuing to cleave to Haskalah for its own sake, he does not permit his children to share his fate. The quarrels between the Maskilim and the Orthodox, especially in the smaller communities, are becoming less frequent. In the last few years the Zionist movement has contributed to bring the Maskilim, who joined it almost to a man, nearer to the other classes of Jews who became interested in that movement. The numerous Maskilim who emigrated to the United States, especially after the great influx of Russian immigrants, generally continued to follow their old vocation of teaching and writing Hebrew, while some contributed to the Yiddish periodicals. Many of those who went thither in their youth entered the learned professions. See Literature, Modern Hebrew. (Source: Jewish Dictionary) ellauri368.html on line 119: Frankrikes president Emmanuel Macron och Moldaviens ledare Maia Sandu ska på torsdag underteckna en överenskommelse om försvarssamarbete mellan länderna, meddelar Macrons kansli. ellauri368.html on line 150: Törkeimmässä Laakkosen kohtaamassa tapauksessa yrittäjä tunki sairaalaan itsensä loukannutta ulkomaista työntekijää painostamaan, jottei tämä puhuisi viranomaisille. Mukana oli nippu allekirjoitettavia papereita tilanteen kaunistelemiseksi. ellauri368.html on line 192: Silti kansainvälisten järjestöjen lisäksi jopa Israel on toimittanut Gazaan ruoka-apua. Silti kaivattu apukin voi kääntyä painajaiseksi: elleivät typerät ruokapaketit osu mereen, ne putoavat avustettavien päähän, jotka sanoo pox. 29 helmikuuta, karkauspäivänä israelilaisten rekka-autojen kolonna toi ruokaa nälästä nääntyvään pohjoiseen Gazaan. Kun ihmiset ryntäsivät kohti kolonnaa, sitä vartioivat Israelin armeijan sotilaat hermostuivat ja avasivat tulen. Yli sata ihmistä kuoli. ellauri368.html on line 231: Talmudin valmistumisen jälkeisenä aikana Halakha oli hallitseva kaikissa kouluissa ja työnsi kaikkia kevyempää kirjallisuutta takapuolelle. Mutta tilanne muuttui juutalaisuuden kulta-ajalla, 1200.luvulla. Lew, »nd Herran sana Nehir-Pekodista" iiulead of "Oul of Zion" ud "tiara Jeniiklem" (1%*. ii. 3). Prof. L. Ginibeig nimeltä m; arientloD !•> snolhet pusage in Tal. Yer. lP». luku III, 7), joka on oiva geimine-parodia. Siellä kerrottiin, että Rabbi Abbahu telttaa poikansa Haninahin lähtiessä opiskelemaan Tiberiaissa. The Utter kuitenkin harjoitti cbaritable-työtä ja laiminlyö hiz stadiis. The father ihereupon nuhteli häntä saying; "mart yrm'vt YVf^i n-iap 1"* 'VatO", ellauri368.html on line 259: Muutti Punaisen meren maaksi ellauri368.html on line 291: "In those days no lamentation is heard, sorrow and grief take to flight. No one asks for anything but plenty of wine and food. No sound is heard but that of stringed instrument and pipes, timbels, harps and psalteries .... The wise man is sought in those days, but he is not there; the prudent ellauri368.html on line 301: Ahem. Wait, here is a good one! ellauri368.html on line 303: When he (Scrooge McDuck) gave a coin in alms to a poor man, he shouted at him this: 'Why do you sit with thy hands folded? The sleep of the laborer is sweet; go, then, till the earth and live with the labor of thine own hands. Thy hands are not bound, nor are thy feet put into fetters. By Jehovah, all of you are poor, because you hold your hands akimbo. If you had in your possession all the gold of my money bin, you would squander it. Do you perhaps wait for manna to come down from beaven, as it did for those who went out of Egypt, or for the earth to bring forth white bread and garments of fine wool, colored and embroidered, or do you wait for God to open windows in heaven? ellauri368.html on line 305: As a parody, this work is certainly one of the cleverest, and as a satire, it would likewise have ranked with the best in Hebrew literature, if not for one characteristic which detracts ellauri368.html on line 318: Hasidism was inspired by Israel ben Eliezer, who was eventually dubbed the Ba'al Shem Tov after he was "revealed" as a wonder-working leader in about 1736. He lived in the Ukraine, where there was a high density of provincial Jewish communities. Two generations after the death of this charismatic leader, his followers printed BeShT (In Praise of the Ba'al Shem Tov, 1815, a Hebrew work consisting primarily of hagiographie tales about wonders of the rebbe, as passed on and eaborated by his disciples. In the same year, stories by Nahman of Bratislav - a great-grandson of the Ba'al Shem Tov - were published by his scribe Nathan Sternharz. Accompanied by Yiddish versions, the Hebrew tales were intended to reach the broadest possible audience. ellauri368.html on line 322: From a literary-historical standpoint, Revealer of Secrets holds immense interest. As Dov Taylor notes in his useful introduction, it was inspired by the eighteenth-century epistolary tradition initiated in England by Samuel Richardson's Pamela (1740), in France by Rousseau's Nouvelle Héloïse (1760), and in Germany by Goethe's Die Leiden des jungen Werthers (1774). Because Hebrew had as yet no novelistic tradition, Perl necessarily drew upon the prevailing norms of European fiction. Thus arose the beginning of modern Hebrew literature in the margins of eighteenth-century fiction ellauri368.html on line 325: Revealer of Secrets merits immense respect among readers of Judaic literature. With it Perl not only inaugurated a new branch of Hebrew writing but also entered the fray that was raging between enlightened maskilim and inspired hasidim , taking aim against corruption through sophisticated comic parodies. According to tradition, Perl's parody was so convincing that hasidic readers initially assumed that Revealer of Secrets was a genuine hasidic work. This impression was furthered by the presence of innumerable scholarly and pseudo-scholarly footnotes adorning the text. ellauri368.html on line 337: The novel was seen as part of the theological debate between adherents of Haskala (the Jewish Enlightenment) and the religious revivalism of Hasidism. ellauri368.html on line 370: (Es moge der Wille unseres Vaters im Himmel sein) ellauri369.html on line 161: Hän on varhaisin tunnettu latinankielinen roomalainen historioitsija, jonka nimellä on säilynyt teoksia, joista ovat jäljellä Catilinan salaliitto (samanimisestä salaliitosta), Jugurttisota (samannimisestä sodasta) ja Histories (joista on säilynyt vain katkelmia). Kirjailijana Sallust sai vaikutteita ensisijaisesti 5. vuosisadalla eKr. kreikkalaisen historioitsijan Thukydideen teoksist. Poliittisen uransa aikana hän keräsi suurta ja väärin hankittua rikkautta Afrikan kuvernöörikaudeltaan, joilla se rakensi puutarhoja. E. Saarisen pojan Jeromen mukaan Sallustista tuli myöhemmin Ciceron entisen vaimon Terentian toinen aviomies. Tunnetut roomalaisen pornografian tutkijat, kuten Ronald Syme, uskovat kuitenkin tämän olevan urbaani legenda. Procopiuksen mukaan kun Alaricin tunkeutuva armeija saapui Roomaan, he polttivat Sallustin talon. Että sellanen tallustaja. ellauri369.html on line 234: "Vaikka Salman Rushdie on vain kävelevä kuollut, tämän rohkean teon kunniaksi puukottajalle tai hänen lailliselle edustajalleen myönnetään erityisessä seremoniassa noin tuhat neliömetriä arvokasta ja hedelmällistä maatalousmaata." Hän jatkoi, että jäljellä oleva osa maasta annetaan niille, jotka tappavat Salman Rushdien. Ei sillä vielä kuuhun mennä, eihän se ole kuin omakotitalotontin kokoinen läntti. Lasse Virenkin taisi saada sellaisen Myrskylältä. ellauri369.html on line 288: Eilisen teeren poikia ellauri369.html on line 290: Tiesittekö että: Carlylella oli keskeinen asema viktoriaanisessa kulttuurissa, ja häntä ei pidetty ainoastaan Ralph Waldo Emersonin sanoin "englanninkielisten kirjainten kiistattomana päänä", vaan myös takapuolena. Ketä ne ovat kysyi Sepukka. En tietäisi izekään ilman Uikipediaa. Niin katoaa teeren kunnia. ellauri369.html on line 300: Flashback: Adrian Mole huomasi eilisillan jaxossa että edellisessä otoxessa eräällä statistilla oli ollut pikkulilli jäykemmin ojossa. Tätä ei continuity girl ollut hokannut. Ei mikään eilisen teeren poika tämä Adrian. ellauri369.html on line 321: Toukokuussa Irving esitteli Carlylen Jane Baillie Welshille Haddingtonissa. He aloittivat kirjeenvaihdon, ja Carlyle lähetti hänelle kirjoja, jotka kannustivat hänen älyllisiin pyrkimyksiinsä; hiän kutsui häntä "saksalaiseksi mestaroijaksi". Tänä aikana Carlyle kamppaili sen kanssa, mitä hän kuvaili " ongelmien, hengellisen, ajallisen, ikuisen levottomaisimman hydran " kanssa. Henkinen epäilys, epäonnistuminen hänen julkaisupyrkimyksissään ja dyspepsia vahingoittivat hänen fyysistä ja henkistä terveyttä, johon hän löysi helpotusta vain "merellä uimisesta". Heinäkuun alussa 1821, "niiden kolmen viikon täydellisen unettomuuden aikana, jolloin melkein" hänen "yksi lohdutuksensa oli päivittäinen kylpeminen hiekalla Leithin ja Portobellon välillä", tapahtui Leith Walkissa "tapaus". kun hän "paskansi" veteen kuin Johan Stigzelius. Tämä oli alku Carlylen "Kääntymiselle", prosessille, jolla hän "aidollisesti tarttui paholaisen nenästä" ja heitti " hänet taakseni". Se antoi hänelle rohkeutta taistelussa "Hydraa" vastaan; veljelleen Johnille hän kirjoitti: "Mitä pelättävää on (paizi että taivas putoaa päällemme)?" ellauri369.html on line 359: As a boy, Teufelsdröckh was left in a basket on the doorstep of a childless couple in the German country town of Entepfuhl ("Duck-Pond"); his father a retired sergeant of Frederick the Great and his mother a very pious woman, who to Teufelsdröckh´s gratitude, raises him in utmost spiritual discipline. In very flowery language, Teufelsdröckh recalls at length the values instilled in his idyllic childhood, the Editor noting most of his descriptions originating in intense spiritual pride. Teufelsdröckh eventually is recognized as being clever, and sent to Hinterschlag (slap-behind) Gymnasium. While there, Teufelsdröckh is intellectually stimulated, and befriended by a few of his teachers, but frequently bullied by other students. His reflections on this time of his life are ambivalent: glad for his education, but critical of that education´s disregard for actual human activity and character, as regarding both his own treatment and his education´s application to politics. While at University, Teufelsdröckh encounters the same problems, but eventually gains a small teaching post and some favour and recognition from the German nobility. While interacting with these social circles, Teufelsdröckh meets a woman he calls Blumine (Goddess of Flowers; the Editor assumes this to be a pseudonym), and abandons his teaching post to pursue her. She spurns his advances for a British aristocrat named Towgood. Teufelsdröckh is thrust into a spiritual crisis, and leaves the city to wander the European countryside, but even there encounters Blumine and Towgood on their honeymoon. He sinks into a deep depression, culminating in the celebrated Everlasting No, disdaining all human activity. Still trying to piece together the fragments, the Editor surmises that Teufelsdröckh either fights in a war during this period, or at least intensely uses its imagery, which leads him to a "Centre of Indifference", and on reflection of all the ancient villages and forces of history around him, ultimately comes upon the affirmation of all life in "The Everlasting Yea". The Editor, in relief, promises to return to Teufelsdröckh´s book, hoping with the of his assembled biography to glean some new insight into the philosophy. Wow, sounds a lot like Carlyle´s personal biography, lightly camouflaged? ellauri369.html on line 366: Hofrath: Hofrath Heuschrecke (i. e. State-Councillor Grasshopper) is a loose, zigzag figure, a blind admirer of Teufelsdröckh´s, an incarnation of distraction distracted, and the only one who advises the editor and encourages him in his work; a victim to timidity and preyed on by an uncomfortable sense of mere physical cold, such as the majority of the state-counsellors of the day were. Sounds a lot like Waldo Emerson. ellauri369.html on line 375: Sartor Resartus was intended to be a new kind of book: simultaneously factual and fictional, serious and satirical, speculative and historical. It ironically commented on its own formal structure, while forcing the reader to confront the problem of where "truth" is to be found. In this respect it develops techniques used much earlier in Tristram Shandy, to which it refers. The imaginary "Philosophy of Clothes" holds that meaning is to be derived from phenomena, continually shifting over time, as cultures reconstruct themselves in changing fashions, power-structures, and faith-systems. The book contains a very Fichtean conception of religious conversion: based not on the acceptance of God but on the absolute freedom of the will to reject evil, and to construct meaning. This has led some writers to see Sartor Resartus as an early existentialist text. Why of course! ellauri369.html on line 377: Teufelsdröckh´s father is introduced as an earnest believer in Tristram Shandy´s father´s doctrine that "there is much, nay almost all in Names." Tuomon isä ei olisi pitänyt tälläsestä pelleilystä. ellauri369.html on line 378: Sartor Resartus was best received in America, where Carlyle became a dominant cultural influence and a perceived leader of the Transcendental Movement. After its 1836 arrival in Boston as a book, Nathaniel Langdon Frothingmouth accurately predicted that reaction would be divided between those that found it vapid and convoluted and those that found it insightful and philosophically fruitful. Ihan sama juttu kuin Wayne W. Dyerin kohdalla! (Esim. Nuevos pensamientos para una vida mejor.) ellauri369.html on line 380: According to Rodger L. Tarbaby, "The influence of Sartor Resartus upon American Literature is so vast, so pervasive, that it is difficult to overstate." Tarr notes its influence on such leading American writers as Ralph Waldo Emerson, Emily Dickinson, Henry David Thoreau, Herman Melville, Margaret Fuller, Louisa May Alcott and Mark Twain (Nathaniel Hawthorne and Edgar Allan Poe were among those that read and objected to the book). ellauri369.html on line 382: Neopaganist humorist Charles Godfrey Leland (1824-1903) read it through forty times ere he left college, of which he kept count. He went on to write Aradia, or the Gospel of the Witches, which became a primary source text for Neopaganism half a century later. ellauri369.html on line 384: Jorge Luis Borges greatly admired the book, recounting that in 1916 at age 17 "[I] discovered, and was overwhelmed by, Thomas Carlyle. I read Sartor Resartus, and I can recall many of its pages; I know them by heart." ellauri369.html on line 455: Kuinka rauhanpaavi kävi kauppaa verellä. ellauri369.html on line 493: Hänen ahdingonsa toi hänelle teetä ja sympatiaa sukulaistädeiltä, kuten George Eliot , Elizabeth Gaskell ja myöhemmin rouva Humphry Ward. Rouva Wardin vuoden 1888 suosittu romaani Robert Elsewhere sai suurelta osin inspiraationsa tästä Frouden elämän aikakaudesta. Kaikkien pettymyxexi James löysi vaimon katakombeista. ellauri369.html on line 517: Froude oli ollut Thomas Carlylen henkilökohtainen, hyvä ystävä ja älyllinen opetuslapsi vuodesta 1861, ja heistä tuli vieläkin läheisempiä Carlylen vaimon Janen kuoleman jälkeen 21. huhtikuuta 1866. Lukiessaan Janen päiväkirjoja ja kirjeitä Carlyle hämmästyi hiänen onnettomuudestaan ja omaa ärtyneisyyttään ja välinpitämättömyyttään hiäntä kohtaan, ja hän päätti sovittaa asian kirjoittamalla hiänelle muistion. Vuonna 1871 Carlyle antoi Froudelle tämän muistion sekä nipun Janen henkilökohtaisia papereita julkaistavaksi Carlylen kuoleman jälkeen, jos Froude niin päätti. Lisäksi Carlyle nimitti Frouden yhdeksi omista kirjallisista pyöveleistään, vaikka hän oli (ehkä tarkoituksella) moniselitteinen ohjeissaan. ellauri369.html on line 519: Pian Carlylen kuoleman jälkeen vuonna 1881 Froude julkaisi Carlylen muistiot Jane Welsh Carlylesta. Carlylen veljentytär, rouva Alexander Carlyle, esitti Carlylen vuonna 1866 kirjoittaman muistiinpanon, jossa todettiin, että nidettä ei pitäisi julkaista. Tämän muistiinpanon perusteella hän syytti Froudea väärinkäytöksestä kirjan julkaisemisessa, vaikka se, että Carlyle oli luovuttanut osan Froudelle viisi vuotta myöhemmin, viittasi siihen, että hän oli muuttanut mieltään. Rouva A. Carlyle esitti myös omistusvaatimuksia setänsä papereihin ja ennen kaikkea niiden julkaisemisesta saataviin voittoihin. ellauri369.html on line 525: Frouden elämäkerrallisen työn vahvimpia arvostelijoita oli kirjailija Margaret Olif, joka kirjoitti The Contemporary Review of 1883:ssa, että elämäkerran pitäisi olla "moraalisen muotokuvamaalauksen taidetta" ja kuvaili Jane Carlylen papereiden julkaisemista "naisen heikkouden salaisuuden pettämiseksi ja paljastamiseksi". Kun Froude lopetti työnsä, käsikirjoitusmateriaalin omistusoikeus siirtyi rouva Alexander Carlylelle, joka valtuutti nopeasti Charles Eliot Nortonin vaihtoehtoiset elämäkerralliset osat, jotka poistivat loukkaavan materiaalin. ellauri370.html on line 49: Esther's maiden name was Hadassah, meaning Myrtle. Although the details of the setting are entirely plausible and the story may even have some basis in actual events, there is general agreement among scholars that the book of Esther is a work of fiction. Persian kings did not marry outside of seven Persian noble families, making it unlikely that there was a Jewish queen Esther. Further, the name Ahasuerus can be translated to Xerxes, as both derive from the Persian Khshayārsha. Ahasuerus as described in the Book of Esther is usually identified in modern sources to refer to Xerxes I, who ruled between 486 and 465 BCE, as it is to this monarch that the events described in Esther are thought to fit the most closely. Xerxes I's queen was Amestris, further highlighting the fictitious nature of the story. ellauri370.html on line 53: Esther and Mordechai were definitely cousins. There was a big age gap between them, seeing as Mordechai took Esther in after she was orphaned. But according to TheTorah.com, some translations suggest he took her in as his wife, not as his ward. The exact phrase is he "took her to him," which one rabbi in Ask The Rabbi notes is only used when referring to marriage. Then why would Esther have passed for virginal woman if she'd been the wife of someone else? It may have been a matter of her age. It's gross, but it's true. This means it's very possible Mordechai never slept with Esther, well, not often anyway. According to the Jewish Women's Archive, Esther's considered not to have committed adultery because she didn't have a choice in marrying King Xerxes. ellauri370.html on line 66: A) In 1880, there were 5 million Jews in the Russian Empire. They were the largest Jewish community in the world. (Lets include Ukraine and Belarus together with Czarist Russia). ellauri370.html on line 74: E) In 1941, the Nazis invaded. With the help of the Ukrainian nationalists, they shot 1 million Jews living in the western USSR. 2 million Jews were living in the eastern USSR and they survived the war there. ellauri370.html on line 78: G) In the 1970's, masses of American Jews protested publically for Soviet Jews. 150,000 Soviet Jewish activists were able to emigrate to Israel thru American intervention. God bless Skip Jackson! ellauri370.html on line 87: "Wherefore, as for one man's comfort yin entered into the world, and death by yin; and so death passed upon all men, for that all have sinned." (Margin: yin, in whom all men have sinned. Women do not sin as such, for the law was not meant for them.) ellauri370.html on line 100: Since sin is the transgression of the law, and where there is no law there is no transgression, and only by the law is the knowledge of sin, it is evident that before the Israelites could appreciate the work of salvation as revealed in the sanctuary and in its ministrations, they must know and understand the nature and consequences of sin. Therefore it was necessary upon the part of God to proclaim amid the awful thunders of Sinai. His law, His great lie detector and informer of sin. Had the Israelites realized their need of a Savior from sin, there never would have been that continuous murmuring for dessert among them that always existed. But they didn't! So there!" Simply regarding their help from God as mere temporal benefits, when everything did not come just as they wished, and instantly at that, they were all ready to murmur. Source ellauri370.html on line 102: Amalie Gresseth (16) skriver i Aftenposten (einn Schibsted-avis): Er seksualundervisningen i norsk skole god nok? Nei. Vi må lære om kjønnsidentitet og seksualitet, om skeiv sex og at sex ikke kun er penis i vagina eller en blowjob. Det er også penis och tunge i arsle. Jeg har hørt historier om folk som aldri har hatt seksualitetsundervisning. André har bare fått det i form av kondom på dildo og nettbasert undervisning. Er det mangel på laererkompetanse, eller er det for tabubelagt og «flaut»? Karl-Ove Knausgaard var nokk en bra sekslaerer til 13-åringer. (Dette er et ;D-innlegg. Meninger i teksten står for skribentens regning. Innlegg kan sendes inn her.) ellauri370.html on line 104: Jackson sponsored the Jackson–Vanik amendment in the Senate (with Charles Vanik sponsoring it in the House), which denied normal trade relations to certain countries with non-market economies that restricted the freedom of emigration. The amendment was intended to help refugees, particularly minorities, specifically Jews, to emigrate from the Soviet Bloc. Jackson and his assistant, Richard Perle, also lobbied personally for some people who were affected by this law such as Anatoly (now Natan) Sharansky. ellauri370.html on line 108: Jackson was known as a hawkish Democrat. He was often criticized for his support for the Vietnam War and his close ties to the defense industries of his state. His proposal of Fort Lawton as a site for an anti-ballistic missile system was strongly opposed by local residents, and Jackson was forced to modify his position on the location of the site several times, but continued to support ABM development. American Indian rights activists who protested Jackson's plan to give Fort Lawton to Seattle, instead of returning it to local tribes, staged a sit-in. In the eventual compromise, most of Fort Lawton became Discovery Park, with 20 acres (8.1 ha) leased to United Indians of All Tribes, who opened the Daybreak Star Cultural Center there in 1977. ellauri370.html on line 110: Opponents derided him as "the senator from Boeing", as well as a "whore for Boeing", because of his consistent support for additional military spending on weapons systems and accusations of wrongful contributions from the company; in 1965, 80% of Boeing's contracts were military. ellauri370.html on line 127: H) In 1990, the Soviet Union collapsed and there was an upsurge of antisemitism. A wave of 1.2 million former Soviet Jews emigrated to Israel. 300,000 emigrated to the USA. 100,000 emigrated to Germany. ellauri370.html on line 135: Has Ukraine's army built substantial defensive positions in front of Russia fortified lines? What are some of the most interesting unknown events/facts (mysteries) of history? Why do Finnish people seem to resist the Swedish language, but are happy to learn and speak English? Why is China’s communism so different than Russia´s? What is the most fascinating historical photo? How do I access a phone with a broken touch screen through a computer? Who is the mother of the President of Ukraine? Why did she fail to teach him Ukrainian? Did she teach her Hebrew or Jiddish? Doesn’t Putin realize he will be VAPORIZED 15 to 20 minutes after he launches his first missile? Why don't elite soldiers and Navy SEALs have physiques like Dwayne Johnson or Vin Diesel? Do you trust Ukraine to use the M1 Abrams tanks responsibly? Why not? ellauri370.html on line 138: Poul Borchsenius, Den evige Jøde-elskere ellauri370.html on line 185: Varför sikta sökarljuset just mot judarna? frågar man sig i förstone. Spanjoren var militärisk upptäckare sen lat och slö, tysken romantisk sen militärisk, italienare militärisk världhärskare sen älskvärd men hållningslös, juden militärisk sen knipslug och nu militärisk igen. Whats the big difference? ellauri370.html on line 197: Egyptiin jäi miljoonittain juutalaisia Monsieur Mossen porukoiden lähtiessä kultineen "luvattuun" maahan. Assyrialainen Tiglatpilsneri kuskasi juudalaiset vankilaan 700-luvulla eKr, eivätkä he koskaan palanneet. Tiglatpileser III (oik. Pulu) oli Assyrian kuningas vuosina 745–727 eaa. Hän oli luultavasti vallananastaja, joka kuulostaakseen uskottavammalta otti vanhan kuuluisan hallitsijanimen. Tiglatpileser aloitti Assyrian valtapiirin laajentamisen. Hänestä voidaan katsoa alkaneen Assyrian toisen suurvaltakauden. Pian valtaannousunsa jälkeen hän valloitti Urartun (nykyisessä Armeniassa). Lisäksi hän kävi sotaa Juudaa vastaan, josta on maininta Aikakirjoissa. Hän myös alisti Babylonian Assyrian vallan alle. Tiglatpileser valtasi 736 eaa. Meedian ja laajensi valtakuntansa nykyiseen Iraniin saakka. Assyria käsitti tuolloin koko Mesopotamian ja Levantin. Valtakunta ulottui Persianlahdelta, Iraniin ja Välimerelle. Kuningas Nabonassarin kuoleman jälkeen Babylonissa syttyi 729 eKr. kapina. Kuningas oli ollut luotettava vasalli, ja Tiglatpileser joutui kukistamaan kapinan. Hän myös teloitti usurpaattorin ja kruunautti itsensä Babylonian kuninkaaksi nimellä Pulu. Tiglatpileserin nuorempi poika Sargon II anasti vallan 722 eaa. Sargon ei juurikaan laajentanut Assyriaa, mutta hän kehitti valtakunnan taloutta ja siirsi väestöä tuottavuuden kehittämiseksi. ellauri370.html on line 199: Vuonna 1200 Sauron hylkäsi Mordorin ja lähti Eregioniin. Siellä hän opetti haltiaseppiä takomaan mahtisormuksia, mutta hän palasi Mordoriin vuonna 1600 ja takoi Tuomiovuoren uumenissa Valtasormuksen. Haltiat ymmärsivät Sauronin petoksen ja "joutuivat" sotaan. Ihan ajautuivat Suomen lailla ajopuuna. Sauronin örkit tuhosivat Eregionin, mutta númenorilaiset tuhosivat Mordorin armeijat. Sauron kokosi lisää örkkejä ja peikkoja ja käännytti Rhûnin ja Haradin ihmiset palvelijoikseen. Ar-Pharazôn Kultainen, Númenorin kuningas, kuuli Sauronin mahdista ja saapui suuren armeijan kanssa Keski-Maahan. Sauron antautui númenorilaisille, jotka veivät hänet Númenoriin. Hän kuitenkin turmeli ylpeän Ar-Pharazônin ja suurimman osan númenorilaisista. Lopulta hän aiheutti heidän tuhonsa, mutta Númenorin upotessa myös Sauron vajosi meren pohjaan. Hänen henkensä palasi Mordoriin, mutta hän ei enää koskaan kyennyt ottamaan kaunista ulkomuotoa. Hän otti Mustan Ruhtinaan hahmon, joka opittiin tuntemaan pahan perikuvana. ellauri370.html on line 209: Aragorn kruunattiin Mordorin häviön jälkeen kuninkaaksi ja hän päätti, että Núrnin orjat vapautettaisiin ja luovutti heille kaikki maat Núrnin sisämeren lähistöllä. Gorgorothista tuli taas karu autiomaa, eikä siellä asunut enää örkkejä ja muita pahuuden voimia palvelevia olentoja. Sauron ja sormusaaveet olivat tuhoutuneet ja Mordor joutui jälleen Gondorin vallan alaisuuteen. ellauri370.html on line 261: Spitaalinen faarao kylpi päivittäin 150 juutalaislapsen veressä. Ei tepsinyt, nenä irtosi ja muutakin. Lepra (kreik. lepros ’suomuinen’) eli spitaali tai pitaali (ruots. spitali < lat. hospitale ’hoitolaitos’) on krooninen sairaus, joka aiheuttaa epämuodostumia iholle ja muualle kehoon. Sitä aiheuttava bakteeri on aerobinen, haponkestävä, mykobakteereihin kuuluva sauvabakteeri Mycobacterium leprae. Leprabakteerin löysi norjalainen lääkäri ja tiedemies Gerhard Armauer Hansen vuonna 1873. Tämän takia lepra on saanut tieteelliseksi nimekseen Hansenin tauti. Nykyään se on helposti hoidettavissa monilääkehoidolla, yleensä dapsonin, rifampisiinin ja klofatsimiinin yhdistelmällä. ellauri370.html on line 263: Tuberkuloosia aiheuttava Mycobacterium tuberculosis on läheistä sukua leprabakteerille. Sitä ei ole voitu tutkia soluviljelmillä, koska se on solunsisäinen loinen, jolta puuttuu useita sellaisia geenejä, jotka mahdollistaisivat sen selviytymisen itsenäisesti. Ainutlaatuinen, monimutkainen soluseinämä, joka tekee mykobakteereista vaikeasti voitettavia, on todennäköinen syy myös sen hitaaseen lisääntymiseen. Yleisen uskomuksen vastaisesti lepra ei itsessään aiheuta lihan mätänemistä tai raajojen irtoamista, vaan sen isäntä. Lepra etenee hyvin hitaasti ja voi lopulta aiheuttaa esimerkiksi tuntoaistin menetyksen tai neliraajahalvauksen. Intiassa on eniten lepratapauksia, Brasiliassa toiseksi ja Burmassa kolmanneksi eniten. Lepra-alttius voi liittyä Parkinsonin tautiin. Se on miesten vaiva. Spare a penny for an ex-leper! ellauri370.html on line 285: ´Cause if there´s one thing that she don´t need ellauri370.html on line 319: A lot of Elvis Presley songs were written especially for him, but according to Mac Davis, Presley´s 1969 hit, In the Ghetto, was not such a song. Mac Davis commented, 'I never really dreamed of pitching that song to Elvis. I had been working on In the Ghetto for several years. I grew up playing with a little boy in Lubbock, Texas, whose family lived in a dirt street ghetto. His dad and my dad worked in construction together. So that little boy and I sort of grew up together. I never understood why his family had to live where they lived while my family lived where we lived. Of course back in those days, the word "ghetto" hadn't come along yet. (It is Venetian for "foundry".) But I always wanted to write a song about that situation and title it 'The Vicious Circle'. I thought that if you were born in that place and that situation, then you grow up there and one day you die there, and another kid is born there that kind of replaces you. And later I started thinking about the ghetto as a title for the song. ellauri370.html on line 370: In public, President Biden likes to whisper to make a point. In private, he´s prone to yelling. Biden began to shout and swear over polls dropping amid Israel-Hamas conflict. He shouldn´t have warned Israelis to avoid 9/11 mistakes. What mistakes? There will a bloodbath if Trump loses yet another vote. ellauri370.html on line 377: Hep! = Hierosolyma est perdita. Jep! = Jesus est perditus. Antisemitismisanan kexi Wilhelm Marr 1879, ex-juutalainen. Salaliittoteoreetikko vailla vertaa. Was der Jude glaubt ist einerlei, in der Rasse liegt die Schweinerei. ellauri370.html on line 381: Ranskan sotakorvauxet 1870-luvulla aiheutti Saxassa gryndereiden aallon joka johti pörssiromahduxeen 1873. Der Jude war Schuld. Berliner Tagblatt ja Frankfurter Zeitung oli juutalaisten käsissä. Lehdistönvapaus on 200 rikkaan valta sanoa mielipiteensä. ellauri370.html on line 386: Eugen Karl Dühring (* 12. Januar 1833 in Berlin; † 21. September 1921 in Nowawes, heute Potsdam-Babelsberg) war Philosoph, Nationalökonom und Mitbegründer des Rassenantisemitismus im Deutschen Kaiserreich. Er wurde damit zu einem Vordenker des späteren Nationalsozialismus. ellauri370.html on line 392: Neben Ernst Mach und Richard Avenarius war Dühring wichtiger Vertreter des deutschen Positivismus. Er erkannte nur sinnliche Wahrnehmungen und daraus abgeleitete Verstandesschlüsse als Wirklichkeit an und behauptete gegen Immanuel Kant die Übereinstimmung von objektiver Realität mit ihrer naturwissenschaftlichen Beschreibung. Mit diesem Anspruch bekämpfte er allen Subjektivismus und Idealismus, alle Religion und Metaphysik, inklusive dialektische Materialismus. Er lehrte in Anlehnung an Auguste Comte, Voltaire und Ludwig Feuerbach, aber gegen Hegel und Karl Marx eine „Wirklichkeitsphilosophie“, die ihm zufolge „Prinzip allseitiger Gestaltung des Lebens“ werden sollte. Er wird deshalb dem neuzeitlichen antimetaphysischen Atheismus zugerechnet. Dabei beschrieb er die Rassen als Ergebnis der natürlichen Entwicklung der Menschheit. ellauri370.html on line 396: Eugen considered the Marxist view of class-warfare as a dangerous superstition which obscures in convoluted dialectic the real sympathy that should and could exist between employers and workers and which alone forms the basis of a healthy social ethos. ellauri370.html on line 398: Spengler and Sombart could not agree more. Duhring´s political economy has much in common with that of Mahatma Gandhi, the Indian leader, who attacked exploitation in any form, capitalist or Marxist, and advocated a society based on the principles of moral conscience, economic self-sufficiency, and mutual cooperation. He also drank his own pee and slept naked sandwiched between teenage girls. Diihring considered all property related to personal accomplishment as vigorously to be defended against the acquisitive grasp of Socialistic measures. All Marxist denials of social classifications are thus Utopian since a conflict of interests is indivisibly linked to the natural differences between man and mouse. ellauri370.html on line 400: Capitalism indeed derives directly from the sheer profit-oriented usurious economic tradition of the Jews. Modern capitalism is the child of money-lending. In money-lending all conception of quality vanishes and only the quantitative aspect matters. In money-lending economic activity as such has no meaning; it is no longer a question of exercising body or mind; it is all a question of success. Success, therefore, is the only thing that has a meaning. ellauri370.html on line 406: Seiner Meinung nach sei die jüdische Rasse völlig wertlos und nichts als „eingefleischte Selbstsucht“. Der Jude könne nur Werte anderer Völker stehlen und ausbeuten. Als Parasit sorge er für die Korruption seiner Umgebung, da er sich dort am wohlsten fühle. Ein Kapitel über die Stellung der Flöhe im natürlichen System der Gesellschaft wäre ebenso angebracht gewesen und jedenfalls weniger langweilig. ellauri370.html on line 412: Daher sei nur eine internationale Lösung der Judenfrage dauerhaft. Die Vertreibung aller Philistiner sei vorerst undurchführbar und würde das Problem nur an andere Orte verlagern, wo es alsbald neu auftreten werde. 1900 forderte er direkt die „Vernichtung des Judenvolkes“. ellauri370.html on line 414: Für Theodor Herzl war Dühring einer der Begründer des rassistischen Antisemitismus, der ihn in den 1890er Jahren zur Überzeugung gebracht habe, dass nur der Zionismus die Zukunft des Judentums garantieren könne. ellauri370.html on line 447: Siitä lähin hepuilla oli "lämmin, henkilökohtaiseksi side", joka ilmaistiin sarjana yksityiskohtaisia, sanallisia kirjeitä, jotka ovat täynnä molemminpuolista ihailua ja puolivillaisia ideoita. Kavereille oli yhteistä että molemmat oli puolixi brittejä puolixi sakuja. Myrkyllinen kombinaatio. ellauri370.html on line 457: Arthur, Comte de Gobineau, was born in France in 1816. His essay ´On the Inequality of Human Races´ was published in 1853. Wagner admitted in his own autobiography ´Mein Leben´ (My Life), that his compositions came to him from some outside source, when he was in a state of trance. Ach! Mein Leben! There is some documentary evidence to support the contention that the mad swan king Ludwig of Bayern maintained a homosexual relationship with Wagner. He is now best known for Disney´s magic Castle at Neuschwanstein with Heli-keiju buzzin round it like a fly circling a turd. ellauri370.html on line 468: Hänen viimeisinä vuosinaan Chamberlainin antisemitistiset kirjoitukset kasvoivat yhä väkivaltaisemmiksi ja verenhimoisemmiksi, kun Chamberlainista tuli vieläkin voimakkaammin antisemitistinen kuin hän oli ollut ennen vuotta 1918. Siitä lähtien Chamberlain alkoi seurata ja ihailla Hitleriä, jota hän piti "Saksan pelastajana". ellauri370.html on line 483: January 1927, Hitler, along with several highly ranked members of the Nazi Party, attended Chamberlain´s funeral. In 1909, some months before his 17th birthday, Rosenberg went with an aunt to visit his guardian where several other relatives were gathered. Bored, he went to a book shelf, picked up a copy of Chamberlain´s The Foundations and wrote of the moment: "I felt electrified; I wrote down the title and went straight to the bookshop." In 1930 Rosenberg published The Myth of the Twentieth Century, a homage to and continuation of Chamberlain´s work. Hitler told the ailing Chamberlain that he´d write a sequel to it. The French Germanic scholar Edmond Vermeil considered Chamberlain´s ideas "essentially shoddy". ellauri370.html on line 489: Markionilainen kirkko oli järjestynyt vanhakatolisen kirkon tavoin: sillä oli piispoja, presbyteerejä ja diakoneja, samoin se omaksui kasteen ja ehtoollisen. Markionin kuoltua noin vuonna 160 hänen opetuslapsensa jatkoivat kirkon rakentamistyötä ja kehittivät oppia edelleen. Vanhakatolisen kirkon (mm. Irenaeuksen ja Tertullianuksen) vastustuksen vuoksi markionismi menetti merkityksensä lännessä 200-luvun aikana (idässä se piti puolensa 300-luvulle saakka), ja monet markionilaiset sulautuivat manikealaisuuteen. ellauri370.html on line 508: Hän ei ollut perehtynyt sen enempää teologiaan kuin aikansa luonnontieteeseenkään, mutta kun hän kirjoitti ennen kuin evoluutioteoria tuli yleisesti tunnetuiksi, hän piti Raamattua todenmukaisena kertomuksena ihmiskunnan muinaishistoriasta. ellauri370.html on line 510: Gobineaun vaakuna muistuttaa Ukrainan lippua. Hän oli alunperin polveutunut prinssinnakeista. Jo 1600-luvulla toinen nakki Henri de Noulainvilliers oli väittänyt, että Ranskan aatelisto polveutui germaanisista frankfurtereista, jotka 400-luvulla valtasivat Gallian, kun taas Ranskan talonpoikaisväestö ja kolmas sääty polveutuivat maassa ennestään asuneista gallialaisista. ellauri370.html on line 520: Kielet eivät nekään ole saman arvoisia, ranska varsinkaan. Hindujen kastilaitos kuvastaa arjalaisten ihailtavaa päättäväisyyttä verenperimänsä säilyttämiseksi sen sekoittumatta rodullisesti alempiarvoisten paarioiden kanssa. Buddhalaisuus ja islam ovat hajoamistilassa. ellauri370.html on line 543: Gobineaulla ei ollut paljon kavereita. Mixihän. ellauri370.html on line 595: Stoecker väitti, ett juutalaiset maahanmuuttajat pitäisi "upottaa avomerelle", pikemminkin antaa heidän asettua Saksaan. Kuulostaapa tääkin tutulta. ellauri370.html on line 601: Yhtenä Völkisch-liikkeen ensimmäisistä johtajista Stoecker hyökkäsi juutalaisia vastaan "rotuna" ja sanoi Preussin maapäivillä vuonna 1879 pitämässään puheessa, että kaikki juutalaiset olivat "loisia" ja "iilimatoja", "alien pisara" meidän veressämme ja totesi, että taistelu saksalaisten vs. juutalaisten välillä oli "rotu rotua vastaan", koska juutalaiset olivat "oma kansakunta", jolla ei ollut mitään yhteistä saksalaisten kanssa, vaan he olivat sidoksissa muihin juutalaisyhteisöihin ympäri maailmaa. ellauri370.html on line 645: Here lies Gilbert Chesterton who to heaven would have gone if he had not heard the news that the place is run by Jews. ellauri370.html on line 663: Väkirikkain juutalainen valtio oli ennen Venäjä, nyt se on U.S.A. Jos hasidit jatkaa lisääntymistä kuin kaniinit, kohta se voi jo olla Israel. Aluxi waspit nauroivat vanhan maailman 2-hattuisille konkanokille, samalla lailla kuin irkuille, wopeille ja näpisteleville neekereille. Hymy alkoi hyytyä kun ryssänjuutalaisia tuli miljoonittain ja mikä pahinta, parhaat niistä kipusivat rahapaikoille. Köyhät jutkut oli vaarallisia bolsjevikkeja. Henry James pöyristyi kun New Yorkista tuli uusi Jerusalem. Henry Ford rahoitti antisemitismiä. Siionin viisaiden pöytäkirjat oli herrasväissä suosittua iltalukemista. ellauri370.html on line 665: Juutalaisten massamuutto anglosaxeihin tyssättiin briteissä valkoisella kirjalla ja jenkeissä Johnson-lailla. Massamuutto taivaalle nazisavupiipuista oli vaihtoehtona. Nazit koitti ize asiassa hyssytellä jenkki bundesbrudereita ettei isolänkkärit lähtis sotapolulle liian äkkiä. ellauri370.html on line 669: B’nai B’rith (hebräisch בְּנֵי בְּרִית Bnej Brīt, deutsch ‚Söhne des Bundes‘, auch Bnai Brith) oder im deutschsprachigen Raum bis zur Zeit des Nationalsozialismus Unabhängiger Orden Bne Briss (U.O.B.B.), auch in jiddischer Lautung Bnei Briß genannt, ist eine jüdische Organisation, ein unabhängiger weltlicher jüdischer Orden, organisiert in Logen. Sie wurde im Jahre 1843 in New York als geheime Loge von zwölf jüdischen Einwanderern aus Deutschland gegründet und widmet sich laut Selbstdarstellung der Förderung von Toleranz, Humanität und Wohlfahrt. Ein weiteres Ziel von B’nai B’rith ist die Aufklärung über das Judentum und die Erziehung innerhalb des Judentums. Zurzeit gibt es rund 500.000 organisierte Mitglieder in ungefähr 60 Staaten. Damit ist sie eine der größten jüdischen internationalen Vereinigungen. Das Veröffentlichungsorgan ist die B’nai B’rith International Jewish Monthly. ellauri370.html on line 671: B'nai B'rith, Unabhängiger Orden (U. O. B. B.), Söhne des Bundes, ist ein 1843 in New York begründeter Ordensverband, der nur Juden aufnimmt. Mit Großlogen, Hauptlogen und Distrikten ist B’nai B’rith ähnlich wie die Freimaurerei aufgebaut, versteht sich aber nicht als mit dieser Bewegung verbunden. Der Orden hat in Europa keine Grade, dagegen Erkennungszeichen und ein Ritual, das aber mit dem freimaurerischen Ritual in keiner Weise identisch ist. Die Zentrale ist in Washington, D.C.; dort betreibt die Organisation ein Museum zur jüdischen Geschichte (das B’nai B’rith Klutznick National Jewish Museum). ellauri370.html on line 673: Der Orden ist völlig unpolitisch und hat mit der Freimaurerei nichts weiter gemeinsam als gleichartige, aber auf einen konfessionell engen Kreis beschränkte Tendenzen der ethischen Erziehung seiner Mitglieder und der Karitas. Die Gegnerschaft, die der Orden auch in Freimaurerkreisen findet, ist ganz unbegründet. ellauri370.html on line 675: 1897 öffnete sich die Organisation auch für Frauen. Eigentlich, Frauen werden nicht aufgenommen, jedoch haben viele Logen Frauenvereinigungen und Jugendbunde angegliedert. ellauri370.html on line 677: So entstanden zu dieser Zeit auch im Deutschen Reich die B’nai-B’rith-Schwesternverbände, die sich vom liberaleren Jüdischen Frauenbund abgrenzten. Seit 1990 nimmt B’nai B’rith International Frauen als Vollmitglieder auf. Die selbstorganisierte, dem B’nai B’rith angeschlossene Frauenorganisation nennt sich B’nai B’rith Women und behauptet weiterhin ihren unabhängigen Status. ellauri370.html on line 681: Im österreichischen Teil Österreich-Ungarns wurde 1889 die Loge Austria gegründet, die Israelitischer Humanitätsverein genannt werden musste, da Logen (Freimaurerlogen) verboten waren. Es folgten ab 1892 Logengründungen in Pilsen, Krakau, Prag (zwei Logen), Karlsbad, Reichenberg, Brünn, Troppau, Lemberg, Budweis und Czernowitz. 1895 wurde die Loge Wien gegründet, deren Präsident jahrelang der Philosoph Wilhelm Jerusalem war. Sigmund Freud war Mitglied der Loge Wien. ellauri370.html on line 741: Nojoo, bolsjevikit sallivat juutalaiset muttei juutalaisuutta, ei uskontoa, hepreaa eikä siionismia. Aikamoinen kognitiivinen dissonanssi siinä. Uskonto on kansalle ooppiumia. Jumala on sika, sioista mahtavin! Kaikenlaista sikailua synagoogassa. Nyt sai niissä juoda harppisaxalaista laageria ja venäläistä piivoa ja kazoa Mosfilmin leffoja. Yhtä paha häväistys kuin Pompejuxen kasa tabernaakkelissa. Mitä tulee lehtimajajuhlasta ilman lehtiä, tai kosherista ilman verenvuodatusta? Nitsevoo. Mutta rabbiinit jaxoi odottaa, ei tääkään Babylonin vankeus vienyt 70 vuotta kauempaa. Nyt zaarina on Putin ja antisimianismi entisillä jengoilla: juutalaiset rikastuvat ja goyimit kadehtivat niitä. Suuret siionistit Weizmann, Ben Gurion ja Isak Ben Zwi oli kaikki venäläisiä. Jordan-virran rannalla on mukavampi asustaa kuin Birobidjanissa. Ilja Ehrenburg oli vinha takinkääntäjä, siitäkään ei pitäneet kummatkaan kylmän sodan osapuolista. Porvarillisia imperialistisia elementtejä ja kosmopoliitikkoja. Onko oikeastaan mitään etovampaa asiaa kuin sikasovinismi? ellauri370.html on line 750: Juutalaisystävällinen Johannes 23 tuli suojasään paavixi 5 vuodexi kuin Hruzev erehtymättömän mutta Brezhnevin oloisen pysähtyneen Pius XIII:n perästä. Juha oli kiltti mutta löperö. Hän muistutti izelleen usein: ”Angelo, älä ota itseäsi liian vakavasti”. Paavi kirjoitti päiväkirjaansa Vatikaanin työnjaosta: ”Arkkipiispa Angelo Dall’Acqua hallitsee, seminaarikongregaation sihteeri Carlo Confalcioneri vakoilee, Pyhän viraston pro-prefekti Alfredo Ottaviani vahtii, kardinaalivaltiosihteeri Domenico Tardini määrää ja paavi Johannes siunaa.” Hyvä Angelo. Paavin kuollessa 3. kesäkuuta 1963 vazasyöpään häntä surtiin maailmalla todennäköisesti enemmän kuin ketään muuta paavia siihen mennessä. ellauri371.html on line 125: Republikaanien oikeudet köyhille ovat katkeraa ironiaa, voi Niya, koska lähes päivittäisen työvoiman tarve ei ole kyllä--- Niistä ei ole todellista käyttöä, mutta se vie pois. Ne takaavat jatkuvan ja luotettavan tulon, laskeminen se on riippuvainen työnantajien tai tovereiden lakoista. Kulakit ja aristokratia. Meidän alaisuudessamme olevat ihmiset ja johtajuus tuhoaa aristokratian, mikä on hänen todellinen suojansa ja hoitajansa hänen itsensä vuoksi tarjoten etuja, jotka liittyvät erottamattomasti ihmisten etuihin seisomassa. Aristokraattien tuhoamisen myötä hän on alisteinen, joutuu kulakien, voittoa tavoittelevien huijareiden ikeen alle, jotka istuu työntekijöiden päällä armottoman ikeen kanssa. ellauri371.html on line 139: Vapaamuurariuden ja "suurten" ranskalaisten johtajien menetys oli vallankumous. Kun ihmiset näkevät mistä he välittävät vapauden nimissä he tekevät kaikenlaisia myönnytyksiä ja rentoutumista, hän kuvittelee olevansa hallitsija ja ryntää valtaan, mutta tietysti, kuten jokainen sokea mies, hän törmää massaesteeseen kun ryntää etsimään johtajia, huomaamattaan onnistuu palaamaan entiseen ja kippaa alistuvasti koska voimamme ovat jaloissamme. Muistakaa ranskalaiset Venäjän vallankumous, jolle annoimme nimen "Suuri": Kaikki tehdasvalmisteet ovat meille hyvin tuttuja, sillä ne ovat kaikki - kätemme työtä. Siitä lähtien olemme johtaneet kansaa yhdestä "olen pettynyt" fiilixestä toiseen, niin että se hylkäsi meidät, tuon suuren kuningas Desmond Siionin veren hiki, jota valmistamme maailmaa varten. Tällä hetkellä me kansainvälisenä voimana emme pysty siihen haavoittuvina, koska jos meitä vastaan hyökätään yksin, meitä tukevat muut valtiot. Ehtymätöntä goyim-kansojen ilkeyttä ryömivien voimien edessä uskollinen, armoton heikkoudelle, armoton edistämiselle, laastit ja alentuminen rikoksiin, kuten me jotka haluamme kestää vapaan järjestelmän ristiriidat, kärsivällisinä marttyyrikuolemaan asti väkivallan edessä! Despotismin maallikoita ovat ne, mitkä myötävaikuttaa epäämättömyyteemme riippuvuuksista. (Ei mitään järkeä, mutta vakuuttavaa, vai mitä?) ellauri371.html on line 141: Nykyaikaisista presidenteistä ja pääministereistä he sietävät diktaattoreita ja sietävät tällaista hyväksikäyttöä laiskuudella, josta vähemmällä he olisivat mestaneet päänsä kaksikymmentä kuningasta. ellauri371.html on line 147: Vapaus. Sana "vapaus" paljastaa ihmisyhteiskunnan, yhteiskunta lähtee taistelemaan kaikkea valtaa, jopa Jumalaa vastaan, taivas ja luonnollinen kieli. Tästä syystä liittymisemme aikana meidän on suljettava tämä sana pois henkilöstä - venäjän sanaston eläinvoiman periaatteena on kasvattaa joukosta verenhimoisia petoja. Onko se totta että eläimet nukahtavat joka kerta kun ne juovat verta, ja tällä hetkellä on helppo laittaa ne ketjuihin, mutta jos - JOS - et anna heille verta, he eivät nuku eivätkä tappele! ellauri371.html on line 151: Tasavallan vaiheet. Jokainen tasavaltapassi sisältää useita sivuja. Ensimmäinen niistä sisältyy ensimmäiseen sokean miehen hulluuden päivistä, levoton oikealle ja vasemmalla, toinen demagogiassa, josta syntyy anarkiaa, joka johtaa väistämättä despotismiin, mutta jo laitonta, avointa ja siksi vastuullista näkymätön ja tuntematon, mutta silti tunne- ruumiillinen despotismi, mikä tahansa salainen organisaatio alentaa, sitä epäseremoniammin se toimii toimii salaa, eri agenttien selän takana, jonka muutos ei vain vahingoita, vaan myös antaa salaisen voiman, josta pääsee eroon tämän ansiosta muutos tarpeesta käyttää rahojasi pitkäaikaisten työntekijöiden palkkaa. Kumma miten paranoidit aina keuhkoo salaisuuxista. Ketä kiinnostaa. ellauri371.html on line 213: Kaikkialla Euroopassa ja sen suhteiden avulla muissa maissa mantereilla, meidän on luotava käymistä, epäsopua ja vihamielisyyttä. Tästä on kaksi etua: ensinnäkin se et pidämme kaikki maat alisteisina, tiedän hyvin! On totta, että meillä on valta luoda epäjärjestystä haluamallamme tavalla tai palauttaa järjestys. Kaikki nämä maat ovat tottuneet nähdä meissä tarvittava paine, toiseksi, juonitteluilla sekoitamme kaikki piirtämämme langat kaikissa valtion virastoissa politiikka, talous kaupallisia sopimuksia tai velkasitoumuksia. Tämän saavuttamiseksi meidän on aseistauduttava suurella ovela ja ovela neuvottelujen aikana rov ja sopimukset, mutta niin sanotussa "virallisessa". "yleisellä kielellä" pysymme päinvastoin vääriä taktiikkaa ja näytämme rehellisiltä ja rehellisiltä töykeä. Siis kansat ja hallitukset goyim, jotka olemme opettaneet katsomaan vain esitystä toinen puoli mitä heille esittelemme, he syyttävät meitä edelleen rodun hyväntekijöistä ja pelastajista ihmisen. ellauri371.html on line 280: jokin ihonväri on muuttunut: tilat ovat sairastuneet, tuli kuolemaan johtava sairaus - veren hajoaminen; Jäljelle jäänyt voi odottaa heidän tuskansa loppua. ellauri371.html on line 286: Presidenttien vastuu lähitulevaisuudessa. Tulevaisuudessa vahvistamme presidenttien vastuuta. Silloin emme enää seiso seremoniassa suoritettaessa mistä persoonaton olentomme on vastuussa. Mitä väliä meille on, jos pyrkivien joukot jakautuvat? Valitan, että sen puutteesta tulee hämmennystä presidenttien päiväkahveilla, hämmennys, joka päättyy kun he hajottavat maan täysin. ellauri371.html on line 292: Vapaamuurarius on lainsäädäntövoima. On selvää, milloin sellaisissa olosuhteissa avain pyhäkköön löytyy kukkaruukusta oven vierestä taistellaxemme nahaton nuppi käsissämme, eikä kukaan muu kuin me tee sitä kerta lapset ovat jo vastuussa lainsäädäntövoimasta. ellauri371.html on line 318: Vasta tällä hetkellä voimme kommunikoiden paljastaa kaikki päätöksemme, sillä jokaisen huomautuksen jälkeen uusi muutos on vaarallinen ja tässä syy: jos se on muutos toteutetaan vakavasti ja vakavuuden ja rajoituksen mielessä, niin se voi ajaa epätoivoon uusien muutosten pelosta - ei samaan suuntaan, johon se on valmistettu lisärentouttamisen mielessä, sano. On pelottavaa sanoa, että ymmärsimme olleemme väärässä, ja tämä heikentää uuden hallituksen erehtymättömyyden auraa, tai he sanovat, että he olivat peloissaan ja pakotettiin tekemään myönnytyksiä, minkä vuoksi kukaan ei ole kiitollinen, sillä hän harkitsee, niiden määrä... Molemmat ovat haitallisia arvostukselle, sanoo uusi perustuslaki. Tarvitsemme jyviä ensimmäisestä kuukaudesta lähtien sen julistushetkellä, jolloin kanat hämmästyvät kauhistuen. Tapahtunut vallankaappaus vaikuttaa edelleen elääkseen kauhussa ja hämmennyksessä, he ymmärsivät, että me niin vahva ja haavoittumaton, niin täynnä voimaa, että me emme ota niitä huomioon missään olosuhteissa emmekä ota --- älä vain kiinnitä huomiota heidän mielipiteisiinsä ja haluihinsa, ellauri371.html on line 323: Salainen vapaamuurarius ja sen looshit - miksi vitussa? Keksimme ja juurrutimme goimille kaiken tämän politiikan, inspiroimme antamatta heille mahdollisuutta nähdä alle muurauslaastin, mitä varten, jos ei ohittaakseen saavuttaaksemme sen, mikä on hajamielisillemme saavuttamatonta eli heimon suora tie. Tämä oli perusta salaisen vapaamuurariuden organisaatiollemme, mikä ei ole tietävät ja heillä on tarkoitus, jota raakut eivät edes epäile; goyit, joita me houkuttelemme vapaamuurarien näyttävään armeijaan käyttämällä valheita, kääntääkseen heimotovereidensa katseet pois. ellauri371.html on line 331: Lehdistön tulevaisuus vapaamuurarien valtakunnassa. Painamalla nappulaa ei pääse kuin kerroxiin. Joten teemme seuraavaa. Mitä paikkaa lehdistö pelaa nyt? Hän palvelee kiihkeää lämpöä - Emme tarvitse intohimoja tai itsekkäät pariskunnat salassapitoa. Se voi olla tyhjä, epäreilu, petollinen, useimmat ihmiset eivät ymmärrä ollenkaan, mitä se palvelee elämässä. Lakkaavat tilaamasta, kun ei ole kotiinkantos. Satuloimme hänet ja otamme hänet vahvaan ohjaukseen; Tehdään sama muun viihdetiivisteen kanssa, mitä varten sietää kysyä. Meidän on järkevää päästä eroon lehdistön hyökkäyksistä. Jos pysymme pamfletin ja kirjan kohteena olemme valmiita. Tuomme nyt takaisin kalliin glasnostin tuotteen! Kiimaisen sensuurin tarpeen vuoksi se on tuloihin uusi artikkeli valtiollemme. Me peitämme sen erikoisleimaverolapuilla ja viemme talletukset lehdistöelinten tai kirjapainojen laitoksilta, joidenka on taattava hallituksellemme lehdistön hyökkäykset. Saamme hyökkäyksen armottomasti. Lakia ja toimenpiteitä kehiin, kuten leimat, pantit, ja niiden takaamat sakot tuo valtavia tuloja hallitukselle. Onko se totta? Mahdollisest. Puoluelehdet eivät ehkä säästä rahaa, mutta me suljemme ne toisen meitä vastaan tehdyn hyökkäyksen jälkeen. Kukaan ei kosketa sädekehiämme rankaisematta. Hallituksen erehtymättömyys. tekosyy esinahkajulkaisun lopettamiseen - suljettu - kyllä, keho huolestuttaa mielet ilman syytä tai perustetta. Huomaa, että meidän kimppuun hyökkäävien joukossa me myös perustamme luonnollisia elimiä, mutta ne hyökkäävät yksinomaan kohdista, joita aiomme muuttaa. ellauri371.html on line 364: Uuden järjestelmän erehtymättömyys. Milloin me uuden järjestelmän aikana, siirtymävaiheessa meidän järjestelmäämme, alamme hallitsemaan, emme saa antaa lehdistön paljastaa meitä julkisesta epärehellisyydestä; on välttämätöntä ajatella, että mutta---. nojju. Uusi järjestelmä tyydyttää kaikkia niin paljon, että jopa rikollisuus on kuivunut: rikostapausasioiden on pysyttävä uhraustensa ja palveluksensa hallussa. Teen niin että todistajia on vain muutama. ellauri371.html on line 396: Toteutus. Mikä tahansa uusi asia, jonka salaisuudet ovat perustaneet yhteiskuntaamme rangaistaan myös kuolemanrangaistuksella, ja ne, jotka ovat tällä hetkellä olemassa, ovat meille tuttuja Stanit palvelevat meitä ja ovat palvelleet meitä, nostamme ja Lähetämme sinut mantereille kauas Euroopasta. ellauri371.html on line 400: Vallan mystiikkaa. Goyim-yhteiskunnissa, in joille olemme kylväneet niin syvät riidan juuret ja protestanttisuuden, järjestyksen palauttaminen on mahdollista vain jos armottomat toimenpiteet osoittautuvat tiukoiksi. Nuori voima: on turha katsoa kaatuvia uhreja, ne on käytetty tulevaisuuden hyväksi. Hyvän saavuttamisessa (ainakin uhrauksin) on velvollisuus viis veisata kunkin hallituksen tärkeydestä, joka iikka tietää, ettei se ole sitä vain etuoikeuksissa, mutta myös velvollisuuksissa ja sen olemassaolo on yhdentekevä. Pääasia koskemattomuudelle on sääntö - vallan ja halon vahvistaminen; tämä saavutetaan vain majesteettisella horjumattomuudella. Vallan voima, joka kantaisi merkkejä immuniteetista mystisiä syitä vastaan - mistä päästään Jumalan valintamyymälään. Näin se oli viime aikoihin asti: Venäjän itsevaltaisuus on ainoa vakava asia, tuo meidän valtava vihollisemme, paitsi paavikuntaa. Muista esimerkki siitä, kuinka veressä oleva Italia ei koske mihinkään vaikka hiukset putosivat Sillanpään päästä, joka vuodatti tämän veriheran: Sillinpää idolisoi voimaa, hänen silmissään ihmisiä, vaikka he ovatkin kiusaneet heitä, ja heidän rohkeita koiriaan on ymmärrettävä. Palattuaan Italiaan hän teki hänestä yhteyden nessu-nenäliinoihin... Ihmiset eivät välitä siitä, joka hypnotisoi häntä rohkeudellaan ja lujuudellaan. ellauri371.html on line 410: Julkisen menestyksen merkitys. Goyit menevät lodgeille uteliaisuudesta tai toivossa että heidän avullaan voivat ottaa julkisen piirakan, ja jotkut jotta saisi tilaisuuden ilmaisex yleisön edessä kohdata epärealistiset ja perusteettomat unelmansa: he janoo menestymisen tunteita ja suosionosoituksia, joille olemme melko anteliaita. Sitten annamme heille tämän meille luvatun - ei vitussa, mitä hyödyttää hyödyntää itsesyntynyttä itseään viettelyä, jolla ihmiset havaitsevat huomaamattomasti tulleensa lahkeeseen, seuraavat opetuksiamme ilmankin pelkäämättä niitä täysin luottavaisin mielin mielessään luottamus siihen, että heidän erehtymättömyytensä vapauttaa sen ajatuksitta, mutta ei voi enää havaita vieraita... Et voit kuvitella, kuinka älykkäimmänkin goimista voi johtaa tiedostamattomaan naivuuteen, kun itsepetoksen olosuhteet ovat oikeat, ja samalla on helppo lannistaa heitä pienimmälläkin epäonnistumisella: lopeta vaan aplodit ja johda letkun avulla orjaan tottelevaisuutta uuden menestyksen vuoksi... Missä määrin meidän sopii laiminlyödä menestystä vain toteuttaakseen omia suunnitelmia, joten goyit ovat valmiita uhraamaan kaikenlaisia kun aikoo vain onnistua. Tämä on heidän psykopatografia. Tämä tekee heidän ohjaamisestamme paljon helpompaa. Nyaah. Näillä tiikereillä on lampaiden sielut, ja heidän päässään kusta. Niitä ajaa vetotuuli. Laitamme niille päälle ihmisen yksilöllisyyden omaksumisen unelman harrastushevosen kollektivismin symbolisena yksikkönä... ellauri371.html on line 475: Paavin tuomioistuin. Kun sen aika vihdoin koittaa tuhota paavin hovi, sitten sormi näkymättömästä kädet osoittavat ihmiset tätä sisäpihaa kohti. Kun kansat ryntäävät sinne, me toimimme kuin hänen puolestaan suojukset vakavan verenvuodon estämiseksi käynnissä... 'Tällä sabotaasilla pääsemme sen ytimeen syvyyspommilla, emmekä tule sieltä enää ulos ennen kuin olemme puhdistaneet kaiken tämän paikan voimalla. ellauri371.html on line 527: Paperit ja rahankierron pysähtyminen. Vaihda chachacha- vaihtomarkkina tuotettujen korollisten arvopapereiden kanssa. Tämä on juuri sellaista pysähtyneisyyttä joka toimi Reaganin aikana. Tämän tilanteen seuraukset ovat nyt varsin havaittavissa. ellauri371.html on line 547: Valtion lainat. Jokainen laina todistaa valtion heikkoutta ja valtion ymmärtämisen puute [nyyh] oikeudet. Lainat roikkuvat päälläsi kuin Damokleen miekka, hallitsijoiden päällä siis, joka sen sijaan että ottaisi alamaisiltaan nahat pois väliaikaisella verolla, he menevät ojennetulla kädellä pyytämään saippuaa meiltä pankkiireilta. Ulkomaiset lainat ovat iilimatoja, joita ei voi olla! Miten sitä ei voida ottaa pois valtion elimestä ennen kuin he eivät itse putoa, tai valtio itse ei nollaa, en käsitä. Mutta goy-valtiot eivät revi niitä pois, ja kaikki pakottavat edelleen istumaan viereensä, joten heidän täytyy väistämättä kuolla vanhentuessaan vapaaehtoiseen verenvuotoon. Pohjimmiltaan se on mitä laina on, jopa ulkoinen. Syön vaikka hattuni että tästä on kysymys: hallituksen laskut sisältävät ne, joilla on lainan määrään suhteutettu Velvoite [iso alkukirjain]. Jos laina maksetaan 50% korolla, niin kahden vuoden jälkeen Valtio on maksanut turhaan 20 vuoden ajan sentin määrän, joka vastaa neljänkymmenen vuoden lainaa jos se maksaa kaksinkertaisen summan, kuusikymmentä kolminkertainen, mutta velka pysyy samana. Että niin. ellauri371.html on line 551: Yhden prosentin sarja. Me sallimme rahan pysähtymisen jos ei tule pentuja, ja siksi ei ole valtiota hyödyttäviä korolliset arvopaperit, lukuun ottamatta yhden prosentin sarjaa, niin, ettei korkomaksuja makseta valtiolle jolla on voima imeä iilimatoja. Oikeus laskea korollisia arvopapereita tarjotaan yksinomaan teollisuusyrityksille, joille ei ole vaikeaa maksaa noin/noin/voitolla, josta valtio ei tuota lainarahaa näille yrityksille, koska se lainaa kuluja varten, ei toimintaansa varten radiot. ellauri371.html on line 575: Korvaamme vaihdon valtavalla valtion luotolla. Jäsenet, joiden nimittämisestä koostuu verotetut ja teolliset arvot ymmärtävät lain mukaan hallituksen näkökohdat. Nämä laitokset tekevät mitä pystyvät, heittää viisisataa markkinoille, miljoonia teollisuuspapereita yhdessä päivässä tai ostaa saman verran. Tällä tavalla koko toimiala pamahtaa kuin kana. Yksityiset yritykset tulevat meistä riippuvaisiksi. Voitte kuvitella, millaista voimaa saamme aikaan tämän läpi! ellauri371.html on line 638: Mooses seisoo rannalla ja ojensi kätensä Meren yli, mikä sai sen valtaamaan faroaan, joka istuu avoimissa vaunuissa, kruunu päässä ja miekka kädessään. Säteet pilvissä olevasta tulipatsaasta, jotka ulottuvat Moosekseen ilmaistakseen, että hän toimii jumaluuden käskyn mukaan. ellauri371.html on line 664: Washington oli yksi uuden perustuslain säätäjiä ja vuonna 1787 Philadelphiassa kokoontuneessa perustuslaillisessa konventissa hän toimi puheenjohtajana. Hän tuki Alex Hamiltonin ja Juha Adamsin federalisteja. Hänen tärkeimmät tehtävänsä olivat seremoniallisia, sillä presidentin toimi oli nuoralla tanssimista. Hamilton kannatti vahvaa ja yhtenäistä liittovaltiota, kun taas Jefferson olisi halunnut antaa osavaltioille laajat itsemääräämisoikeudet. What else is new. ellauri371.html on line 674: Verenpaineisen munan näköisen Juhan (41) isä Juha toimi maanviljelijänä, kengäntekijänä, paikallisen seurakunnan diakonina ja kaupungin virkamiehenä. Bostonin verilöylyssä pelästyneet brittisotilaat ampuivat 5 leimaveron vastustajaa. Juha antoi niille fair trialin. ellauri371.html on line 690: As for the interiors of the Jeffersonian, those were all built on a large sound stage at the 20th Century Fox lot in Century City, Los Angeles. ellauri371.html on line 692: So if you’ve ever wanted to step inside the Bones Room or walk on the platform where Jack Hodgkins, Camille Saroyan, and Dr. Brennan — along with her massive team of interns — perform their magic, sadly, that’s not a possibility. ellauri371.html on line 703: I believe you have mentioned some very interesting points, appreciate it for the post. ellauri372.html on line 78: Some of Crassus' wealth was acquired conventionally, through slave trafficking, production from silver mines, and speculative real estate purchases. Crassus bought property that was confiscated in proscriptions and by notoriously purchasing burnt and collapsed buildings. Plutarch wrote that, observing how frequent such occurrences were, he bought slaves "who were architects and builders." When he had over 500 slaves, he bought houses that had burnt and the adjacent ones "because their owners would let go at a trifling price." He bought "the largest part of Rome" in this way, buying them on the cheap and rebuilding them with slave labor. Täähän on ihan kuin ellauri372.html on line 81: The first ever Roman fire brigade was created by Crassus. Fires were almost a daily occurrence in Rome, and Crassus took advantage of the fact that Rome had no fire department, by creating his own brigade—500 men strong—which rushed to burning buildings at the first cry of alarm. Upon arriving at the scene, however, the firefighters did nothing while Crassus offered to buy the burning building from the distressed property owner, at a miserable price. If the owner agreed to sell the property, his men would put out the fire; if the owner refused, then they would simply let the structure burn to the ground. After buying many properties this way, he rebuilt them, and often leased the properties to their original owners or new tenants. ellauri372.html on line 85: After the Spartakiads, the six thousand captured slaves were crucified along the Via Appia by Crassus' orders. Jahve oli kateudesta vihreä. Mutta Jeesus ei ollutkaan pelkkä ihminen, eikä mikään orja vaan taivaan prince of Wales. At his command, their bodies were not taken down afterwards, but remained rotting along Rome's principal route to the south. This was intended as an abject lesson to anyone who might think of rebelling against Rome in the future, particularly of slave insurrections against their owners and masters, the Roman citizens. Vizi roomalaiset oli kusipäitä. ellauri372.html on line 97: In a famous Roman military disaster, the Parthians crushed an expeditionary force led by Crassus in 53 BCE. This flaccid ode was written about thirty years later, when a new war against Parthia seemed to be in the offing (in practice an agreement in 20 BCE avoided one: Crassus’s legions’ captured standards were returned, which would have helped Roman national pride). As well as expressing straightforward patriotism, the poem conveys the important messages that national prestige is safe with Augustus, and that accepting defeat must never be the Roman way. ellauri372.html on line 102: Regulus was a famously principled and courageous fictional figure from the Punic wars 2 centuries earlier. Captured by the Carthaginians with others during the Punic wars, he was sent to Rome, under an oath to return, to pass on peace proposals and a request for exchange of prisoners. According to legend, as described by Horace here, he advised the Senate not to accept, and returned to Carthage to a certain and painful death, keeping his oath. There is a clear echo of the campaign that Augustus was waging to restore traditional Roman and family values. Like the rock-hard Regulus, “proper” Romans should be prepared to face death and spit in its eye, rather than take a safe but dishonourable way out. The gulf between these traditions and the contemporary Romans partying and fornicating away in writers like Ovid and Propertius could not be deeper. ellauri372.html on line 104: Tarentum was a resort town in southern Italy founded originally by Greek colonists: hence the silly reference to Sparta. ellauri372.html on line 132: militibus sine caede’ dixit sotilailtamme ilman verenhukkaa", sano ellauri372.html on line 134: ‘derepta vidi; vidi ego civium "olen nähnyt kansalaisten pyssyt ellauri372.html on line 150: et Marte Poenos proteret altero antaa puunilaisille uuden turpasaunan, ellauri372.html on line 154: hic, unde vitam sumeret inscius, Tää tietämättä mixi hengen pitimixi ellauri372.html on line 166: interque maerentis amicos ja surevien kavereiden keskeltä ellauri372.html on line 175: diiudicata lite relinqueret, kauan vatvottuaan lähtis lomille, ellauri372.html on line 216: Maria Epämakulatuuri -fransiskaanien veljille opetetaan puolan perusteet, jotta he voivat laulaa Kolben laulamia perinteisiä virsiä hänen äidinkielellään. Vuonna 2000 National Conference of Catholic Bishops (USA) nimesi Marytownin, jossa asuu fransiskaanien luostariyhteisö, St. Maximilian Kolben kansallispyhäköksi. Marytown sijaitsee Libertyvillessä, Illinoisissa. Siellä on Kolbe Holocaust -näyttely. Vuonna 2023 meksikolainen tuotantoyhtiö Dos Corazones Films julkaisee animaatioelokuvan Max, joka kertoo osan tämän papin elämästä. ellauri372.html on line 239: Sama anglosaxilähteestä: Hasmonean -dynastia ( / h æ z m ə ˈ n iː ən / ; heprea : חַשְׁמוֹנָאִים ‎ Ḥašmōnāʽδαξο ναστεία ) oli Juudean ja sitä ympäröivien alueiden hallitseva dynastia toisen temppelin hellenistisenä aikana (osa klassisen antiikin ajasta), n. 140-37 eaa. Välillä c. 140 ja c. 116 eaa. dynastia hallitsi Juudeaa puoliautonomisesti Seleukidi-imperiumissa , ja suunnilleen vuodesta 110 eaa., kun valtakunta hajosi, Juudea sai lisää autonomiaa ja laajeni naapurialueille Pereaan , Samariaan , Idumeaan , Galileaan ja Itureaan . Hasmonean hallitsijat ottivat kreikkalaisen tittelin basileus ("kuningas"), kun valtakunnasta tuli alueellinen valta useiksi vuosikymmeniksi. Rooman tasavallan joukot puuttuivat Hasmonean sisällissotaan vuonna 63 eaa. ja tekivät siitä asiakasvaltion, mikä merkitsi Hasmonean dynastian rappeutumista; Herodes Suuri syrjäytti viimeisen hallitsevan Hasmonean asiakasrajapinta-hallitsijan vuonna 37 eaa. (Kz. paasausta "Herodexen täivaiva" albumissa 58.) ellauri372.html on line 252: Hyrcanus II ja Aristobulus II , Simonin pojanpoikien pojat, tulivat pelinappuloiksi Julius Caesarin ja Pompeuksen välisessä välityssodassa. Pompeuksen (48 eaa.) ja Caesarin (44 eaa.) kuolema ja niihin liittyvät Rooman sisällissodat vapauttivat tilapäisesti Rooman otteen Hasmonean valtakunnasta, mikä mahdollisti Parthien valtakunnan tukeman autonomian, jonka roomalaiset murskasivat nopeasti Mark Anthonyn johdolla. Kleopatra ja Augustus kazelivat vierestä. ellauri372.html on line 275: Mithridates laajensi valtakuntaansa ympäri Mustanmeren rantoja, ja hän ajautui kolmesti sotaan Rooman valtakuntaa vastaan. Ensimmäisessä sodassa (89 eaa.–85 eaa.) hän valtasi suuren osan Vähää-Aasiaa ja Rooman valtakunnalle kuuluneet osat, jolloin armenialaisten sanotaan nirhanneen 80 000 roomalaista, vai oliko se 100K, kuten sanoo Oswald Spengler kirjassa Länsimaiden perikato. Se oli varsinainen pogromi, sillä roomalaiset kauppiaat olivat siihen aikaan ikäänkö Vähän-Aasian juutalaisia. Mithridates valtasi myös Kreikan, mutta konsuli Sulla kukisti hänen joukkonsa vuonna 85 eaa., ja Mithridateen oli luovuttava valloituksistaan. Toinen sota (83 eaa.–81 eaa.) oli suppeampi laajuudeltaan. Kolmannessa sodassa (73 eaa.–63 eaa.) roomalaiset sotapäälliköt Lucullus ja Pompeius kukistivat Mithridateen perusteellisesti. Mithridates surmasi tai surmautti itsensä jouduttuaan poikansa Farnakes II:n syrjäyttämäksi. ellauri372.html on line 280: PST2. Ruomilaiset olivat hyvin kaunaisia Mithridateelle. Plutarkhoxen mukaan M. lopetettiin skafismilla, eli sidottiin veneeseen elävänä kakkakärpästen syötäväxi merellä. ellauri372.html on line 349: Prahan teurastaja oli Heydrich ja Lyonin Barbie. Ei mitään teenage butchereita, mutta asiansa osaavia ammattimiehiä. ellauri372.html on line 354: Pompeius (sinisessä mekossa) härjaa Jerusalemin temppelissä. Kultaa näyttää mokkereilla piisaavan vaikka toiseen viiniköynnöxeen.. ellauri372.html on line 377: Samaan aikaan toisaalla Marcus Aemilius Scaurus hyökkäsi Petran Aretasin kimppuun, mutta antoi itselleen lahjoa toiset 6 000 kiloa hopeaa. Pian sen jälkeen hänet tapettiin (tapahtuma mainitaan yhdessä Kuolleenmeren kääröistä). Sillä hetkellä Pompeius oli jo lähtenyt Juudeasta. Hän palasi Roomaan, missä hänestä oli tullut aikansa vaikutusvaltaisin poliitikko. Hän otti mukaansa monia vankeja, jotka myöhemmin vapautettiin ja asettuivat suurelle osalle Roomaa Tiber-joen takana. ellauri372.html on line 384: Juudea pysyi autonomisena, mutta joutui maksamaan veroa ja tuli riippuvaiseksi Rooman hallinnosta Syyriassa. Kuningaskunta hajotettiin ja joutui luopumaan rannikkotasangosta, mikä eväsi siltä pääsyn Välimerelle sekä osille Idumeaa ja Samariaa. Useat hellenistiset kaupungit saivat autonomian muodostaakseen Decapoliksen, jolloin osavaltio heikkeni huomattavasti. ellauri372.html on line 429: Vuori on yksi Länsirannan korkeimmista huipuista ja kohoaa 935 metriin merenpinnan yläpuolelle , noin 60 metriä korkeammalle kuin Gerizim-vuori. Ebal-vuori on pinta-alaltaan noin 17 km 2 (6,6 neliömailia), ja se koostuu pääasiassa kalkkikivestä kuten virzakivet. ellauri372.html on line 437: Viimeaikaiset Kuolleenmeren kääröt tukevat samarialaisen Pentateukin tarkkuutta, jonka mukaan Gerizim-vuori on Ebal-vuoren sijaan nimetty pyhäksi paikaksi. Christophe Niinhän ja Speedy Gonzalez kirjoittivat vuonna 2018, että nykyään ollaan laajalti yhtä mieltä siitä, että lukema "Gerizem-vuorella" on vanhempi kuin Ebal-vuoreen viittaava lukema, jonka he sanovat "edustavan todennäköisesti myöhempää, poleemista tarkistusta". ellauri372.html on line 481: Raamatun kertomusten tärpättipuu (terebintti eli pistaasi) pyhäkön vieressä oli ilmeisesti olemassa jo patriarkkien aikana, koska Jaakobin kuvataan Genesiksen kirjassa hautaanneen vieraiden jumalien epäjumalat (jotka kuuluivat setä Labanille) sen alle. Midrashin mukaan samarialaiset löysivät myöhemmin yhden näistä kyyhkysen muotoisista epäjumalista, ja sitä käytettiin palvonnassa Gerisim-vuorella. ellauri372.html on line 492: Tai kuten sen viimeisin toimittaja kirjoitti: "Hudibras, kuten Kulliverbin matkat, on ainutlaatuisen mielikuvituksellinen teos, joka pystyy järkyttämään, elävöittämään, provosoimaan ja viihdyttämään konservatiivista lukijaa omituisella ja omaleimaisella tavalla, tarmokkaasti nokkela ja vireä invektiivisyydessään. Se on Hudibrasin kekseliäs kekseliäisys, joka todennäköisesti suosittaa sitä nykyaikaiselle konservatiivilukijalle ja joka nostaa sen historiallisen kontekstinsa yläpuolelle. Oikeutta on tehtävä piispa Butlerille eikä runoilija Butlerille, puhumattakaan Darwinin opettaja Butlerista tai siitä erewhon-kaverista." ellauri372.html on line 517: Though not a man of them knew wherefore: ellauri372.html on line 542: Riimin sanat "swear for" ja "wherefore" ja "ecclesiastic" ja "kepin sijasta" ovat yllättäviä, luonnottomia mutta humoristisia. Lisäksi "-don dwelling" ja "a-colonelling" riimi on jännitetty katkeamiseen saakka, jälleen humoristisen vaikutuksen vuoksi. Mitä vittua, "colonel" ääntyi /kolönel/ 1600-luvulla!? Moukka! “Colonel” came to English from the mid-16th-century French word coronelle, meaning commander of a regiment, or column, of soldiers. By the mid-17th century, the spelling and French pronunciation had changed to colonnel. The English spelling also changed, but the pronunciation was shortened to two syllables for no good reason. By the early 19th century, the current pronunciation and spelling became standard in English. But in the part of Virginia I come from, there is no “r” sound; it’s pronounced kuh-nul. (David Miller, Curator, Armed Forces History, National Museum of American History). ellauri372.html on line 548: Butlerin pilkka osui loppupeleissä omaan nilkkaan. There seems little doubt that Butler died a poor and disappointed man who, at the end of an apparently successful literary career, in the words of a contemporary, “found nothing left but poverty and praise.” Mitäs kirjotti tollasta mautonta burleskia. Ei ois kannattanut. ellauri373.html on line 45: The occupation of Jolo also saw the installment of a short-lived Spanish garrison in the town. Later on, Sultan Wasit and Sultan Nasir ud-Din, who many believe to be Sultan Qudarat, began a series of expeditions against the Spaniards, successfully diminishing the garrison until they were called back to Manila in defense against a rumored attack by Chinese pirate Koxinga. After the occupation, a short period of peace followed, with no significant attacks made on Mindanao or Sulu. Corcuera's occupation was the first prolonged Spanish occupation of Jolo from 1638 to 1645. ellauri373.html on line 47: The battle of Jolo, also referred to as the burning of Jolo or the siege of Jolo, was a military confrontation 50 years ago between the Moro National Liberation Front (MNLF) and the government of the Philippines in February 1974 in the municipality of Jolo, in the southern Philippines. It is considered one of the key early incidents of the Moro insurgency in the Philippines, and led numerous Moro leaders to resist martial law under Ferdinand Marcos, whose wife Imelda had over 3,000 pairs of shoes. ellauri373.html on line 76: was sol ich doch vohn deinen Pillen sagen / Puhumattakasn pillereistäsi / ellauri373.html on line 110: Porcia, conosciuta in italiano anche come Porzia (circa 70 a.C. – 42 a.C.), è stata una nobildonna romana, figlia di Catone l´Uticense e della sua prima moglie Atilia. Sposò in prime nozze Marco Calpurnio Bibulo (un alleato politico del padre) e successivamente Marco Giunio Bruto, suo primo cugino. Secondo Plutarco, si procurò una profonda ferita alla gamba per convincere Bruto a renderla partecipe dei piani per uccidere Cesare. ellauri373.html on line 124: Pitkänä miinuxena sinä vuonna syntyi myös Ludi XIV ja sen habsburgilainen rouva Espanjan ja Itävallan Maria Teresa. ellauri373.html on line 126: Massachusettsin noita Anne Hutchinson karkoitettiin vuonna 666 Uuteen Hollantiin (New York 1638) kun se saarnasi löysää armon evankeliumia eikä työperäistä luvattuun maahan muuttoa. Sen skalppeerasi 52-vuotiaana Long Islandin inkkarit. In Boston, Hutchinson was influential among the settlement's women and hosted them at her house for discussions on the weekly sermons. Hutchinson began to give her own views on religion, espousing that "an intuition of the Spirit" rather than outward behavior provided the only proof that one had been elected by God. Her theological views differed markedly from those of most of the colony's Puritan ministers. ellauri373.html on line 142: The presumption is strong that the Protocols were issued, or reissued, at the First Zionist Congress held at Basle in 1897 under the presidency of the Father of Modern Zionism, the late Theodore Herzl. ellauri373.html on line 185: The principles and morality of these latter-day Protocols are as old as the tribe. Here is one from the Fifteenth Century which Jews can hardly pronounce a forgery, seeing that it is taken from a Rothschild journal. ellauri373.html on line 187: The Revue des etudes Juives, financed by James de Rothschild, published in 1889 two documents which showed how true the Protocols are in saying that the Learned Elders of Zion have been carrying on their plan for centuries. On January 13, 1489, Chemor, Jewish Rabbi of Arles in Provence, wrote to the Grand Sanhedrim, which had its seat in Constantinople, for advice, as the people of Arles were threatening the synagogues. What should the Jews do? This was the reply: ellauri373.html on line 252: Vielä tietoa Saksan hallitusjärjestyksestä vuoden 1918 vallankumouksen jälkeen: kaupunkien ja maakuntien hallinto- ja oikeusrakenne pysyi ennallaan, mutta juutalaisten osuus valtion virkamiehistä nousi 85 prosenttiin. Geneven konferenssin saksalaisen valtuuskunnan 25 henkilöstä 23 oli juutalaisia. ellauri373.html on line 266: Näistä seuraa juutalaisten niin avoimesti ilmaistu tehtävä eli ortodoksisen kirkon avoin vaino, joka alkoi ensimmäisistä päivistä, jolloin viisisakarainen tähti asennettiin Venäjän ylle. Muinaisessa Pyhässä Moskovan Kremlissä Leninin, Bronstein-Trotskin ja kaikkien hänen heimotovereidensa hallituksen voitokkaan asennuksen alusta lähtien tämä vaino on ollut johdonmukaisesti ja vääjäämättömästi painava kuin ruuvi, vahvempi ja vahvempi: Moskovan Kreml kiinni pyhiinvaeltajien pääsystä, kaikkien kotikirkkojen ja monien luostarien sulkeminen, kirkkokulkueiden kielto, 15. vaihe. ellauri373.html on line 312: Hallituxen työntekijät on kaikki vapaamuurareita.. Viime aikoihin asti tämä vaara tunnustettiin Roomassa: Viisaan paavin Leo XIII:n kuuluisa tietosanakirja - “Iat rgoaeshі ѵехША зіз іпіегпі”, (eli lepattaa jo avoimesti alamaailman kuninkaan liput), oli suunnattu Italiassa niin vahvaa vapaamuurariutta vastaan. Mutta Geneven konferenssin leimaamasta ajasta lähtien paavin valtaistuin on tullut toimeen saatanallisen voiman kanssa. Siksi toisen puoliskon peliaika ei välttämättä ole kaukana. Kuka on tämä "juksi europeiski hallitus" jolle näkymätön hallitsijahallitus uhkasi näyttää sen terrorin voimalla, nyt oikein on? Ei tarvitse ommella: kaikille on selvää, että tämä on Venäjä. ellauri373.html on line 343: Mutta samalla yksi asia on varma, että "Protokoshy Siionin vanhimmat" on tarkoitettu jokaisen halukkaan valtiomiehen pöydälle ei vain sanoin, vaan myös teoin palvellaksenne suvereenia. ellauri373.html on line 466: otsikolla Lennaya - "Lo Zo Khadereh" (Tämä ei ole oikea ellauri373.html on line 490: juutalaisen Keveret-sanomalehden rehtori. ellauri373.html on line 567: Herzl siionistikavereineen Viennassa 1896. Ei varsinaisia helluntain ystäviä eikä varattomia veljiä. ellauri373.html on line 583: Ginsbergin asenne tähän pöytäkirja-asiaan on selvästi oikea, hän on naimisissa siihen "pöytäkirjansa" paikassa, jossa hän puhuu "goy-karjasta": niin juutalaiset "noin rock" kutsuu kaikkia "epäuskoisiksi". Kaikki eivät ole juutalaisia, evvk. Mitä tulee hänen seuraajiinsa, se riittää mainitsee yhden läheisistä työtovereistaan Leon suurimmat opetuslapset ja innokas ihailija (sapeli-Simone), joka eräässä artikkelissaan aiheesta pyhä opettajalleen ("Menorah" 1917), d'ala kristillistä ihannetta verrataan keskenään romu juutalaiseen. On sanomattakin selvää... (loppu epäselvä. "Valittuja otteita Ahad Hamin teoksista, kerätty nimeltä Leon Simon.") ellauri373.html on line 612: Kokonainen joukko todisteita vahvistaa pätevyyden tämän pääomapisteen uskollisuus. aikana sa- ensimmäisen Baselin kongressin (1897), juutalainen Alfred Nossig, suorapuheinen sionisti, joka työskenteli tuolloin minä libretona Paderewskin oopperaan "Maigi", esiteltiin vuonna 1901, puhui pöytäkirjasta hei työntekijällesi. Ja Paderewski heti hän kertoi tämän tarinan monille puolalaisille, jotka Luonnollisesti he pitivät sitä epätodennäköisenä. Alfred Nossig asuu tällä hetkellä Berliinissä; PA~Derevsky ja ainakin jotkut hänen ystävänsä vuonna 1897 ovat edelleen elossa. ellauri373.html on line 650: Isku ei ollut tarpeeksi voimakas, ja Venäjä vastusti, ja Gintsberg koki katkerimman pettymyksen vanie; mutta hän ei menettänyt energiaa, sinnikkyyttä eikä toivoo tulevaa menestystä. Totta, tämän vuoksi ei- onnistunut yritys, jouduin uhraamaan joitakin juutalaisten elämää, sillä venäläiset ovat erehtymättömiä He varmasti arvasivat juutalaisen katastrofiensa syyllisen ja kosti hänelle; mutta mitä tämä voisi tarkoittaa Ginsbergille? Pitkän aikaa johtajiensa hypnotisoimana, meidät, juutalaiset joukot, opetettiin uskomaan, että he olivat entisiä Venäläiset eivät katoa, vaikka todellisuudessa heidän todelliset roistonsa olivat heidän omia johtajiaan, jotka pirullisilla suunnitelmillaan ja teoillaan he itse valmistivat tiettyjä syitä siihen, miksi eivät aiemmista pogromeista ja jotka sitten poistettiin huolimattomasti luopua kaikesta vastuusta heistä julistamalla tällainen "manifesti": "Meidät pakotettiin uhrata kansamme joukot ja s^- Israelista, mutta jokainen niistä, jotka kuolivat meidän kanssamme uhrauksen puoli on Jumalan silmissä tuhansien ihmishenkien arvoinen ney goyim." (Katso pöytäkirja nro 2 lopussa). ellauri373.html on line 656: Valloita Palestiina ”uskottomien” verelläjuutalaisille. ellauri373.html on line 689: Näistä aiheista käydään mielenkiintoista keskustelua. yksityiskohdat Naum Sokolov ja Jesse Zampter. Välillä muun muassa opimme sen sionistikonferenssin jälkeen ce, pidettiin Lontoossa 7. helmikuuta 1917, Rabbi Gosterin talossa tapahtui seuraavaa: ellauri373.html on line 699: Juutalaisten keskuudessa: Trotski-Bronstein on sama ase, kuten Rufus Isaac tai Rothschild, Rathe- Nau, Herbert Samuel, Ludwig Brandes, Gompers, Bernard > Baruch, Otto Kahn, Kerensky ja Yakov Schiff (äskettäin kuollut). ellauri373.html on line 710: Romaani kertoo tarinan Friedrich Löwenbergistä, nuoresta juutalaisesta wieniläisestä intellektuellista, joka eurooppalaiseen rappioon väsyneenä liittyy amerikkalaistuneen preussilaisen aristokraatin, Kingscourtin (Königshof), kanssa heidän jäädessään eläkkeelle syrjäiselle Tyynenmeren saarelle (se mainitaan erityisesti osana Cookinsaaria, Rarotongan lähellä) vuonna 1902. Pysähtyessään Jaffaan matkalla Tyynellemerelle he huomaavat, että Palestiina on takapajuinen, köyhä ja harvaan asuttu maa, kuten Herzl näytti hänen vierailullaan vuonna 1898. ellauri374.html on line 47: Suvereenin tsaarin ja suurruhtinas Aleksei Mihailovitšin todistuksen mukaan Boris Sazonov sai perinnön monista palveluksistaan vuosina 1654-1662. Tällä nimellä on useita muita sukuja, jotka ovat rotinkaisia. ellauri374.html on line 63: sazón - (Del lat. satio, onis.) ► sustantivo femenino 1 Estado de perfección de una cosa que se desarrolla o evoluciona: ■ cómete la fruta en sazón. SINÓNIMO madurez 2 COCINA Sabor que adquiere una comida gracias a los condimentos y arreglos: ■ ellauri374.html on line 64: There is a season for everything. And a seasoning. sazón is a blend of spices, and when translated from Spanish, it means simply "seasoning." 7 horas dormire satis iuveni senique. Sapienti satis. Cannabis sativa. ellauri374.html on line 75: Dan Ariely denied manipulating the data prior to forwarding it on to Mazar but Excel metadata showed that he created the spreadsheet and was the last to edit it. In the 2011 email exchange provided by Mazar, she pointed out to Ariely that the effect was in the opposite direction of what they hypothesized. In response, Ariely claimed that he had accidentally reversed every value in the conditions column of the dataset when he relabeled them to make them more descriptive and asked her to flip them all back. She complied. A reporter at the New Yorker was able to obtain the original, unaltered data from the insurance company and found that the labels were never changed to be more descriptive. ellauri374.html on line 94: Sazonovin rakentamaa taloa kutsutaan usein "dachaksi", pieneksi maalaistaloksi kaupunkilaisille, mutta se on kaikkea muuta kuin vaatimaton. Sen monimutkainen, hienostunut muotoilu koostuu kaksikerroksisesta jäykistä kuusitukkeista, jonka yläpuolella on kolmas kerros ulkonevilla parvekkeilla ja kesähuoneilla. Tämä ylempi rakenne heijastaa 1800-luvun tulkintaa perinteisistä kammioista, jotka tunnetaan nimellä "terem" tai "teremok" - tästä talon nimi. Monimutkainen katto parvekkeineen ja kattohuoneineen on riehakas näyttely koristeista. Yläosaa tukeva kattopalkki on yksittäinen mäntyhirsi, jonka väitetään alun perin olleen 120 jalkaa pitkä. Huipentuma kukoistaa lounaiskulmassa, jossa on kohoava torni, jonka kruunaa juhlava vappukoriste. Tämä varakkaan talonpojan rakentama maalaistalo ilmentää kulttuurisia ja sosiaalisia arvoja, jotka määrittelivät 1800-luvun lopun Venäjää. ellauri374.html on line 140: Sazon is a very rare dominantly male, but uncommonly girly first name. The given name Sazon is habitual in Eastern Europe, particularly Ukraine, where it is a very rare boy's name, and Russia, where it is an extremely rare boy's name. Out of 6,311,504 records in the U.S. Social Security Administration public data, the first name Sazon was not present. Ihmiset, joilla on nimi Sazon, ovat yleensä kotoisin Yhdysvalloista, Venäjältä tai Moldovasta. Vuosina 1980-2022 syntyi 1 poika nimellä Sazon Albertassa. Pahoittelemme, mutta meillä ei ole merkitystä tälle nimelle. Tämän nimen merkitystä ei tunneta. ellauri374.html on line 185: Ana Sazonova was born in Ukraine to a non-Jewish mother and a father who repressed his Jewish identity. Her family became Ukrainian in every way, which helped them to survive Anti-Semitic attacks and the Holocaust. Ana grew as a Ukrainian girl with no knowledge of Judaism or Israel. After the Soviet Union collapsed, the Jewish Agency sprang into action, promoting the Law of Return, and offered her family the chance to make Aliya and start a new life in the Promised Land. ellauri374.html on line 193: Charivari (/ʃɪvəˈriː, ˈʃɪvəriː /, UK myös /ˌ ʃɑːrɪˈvɑːri/, USA myös /ʃəˌrɪvəˈriː/ vaihtoehtoisesti kirjoitettu shivaree tai chivaree ja jota kutsutaan myös skimmingtoniks) oli eurooppalainen ja pohjoisamerikkalainen kansantyyli, joka oli suunniteltu häpeäisemään yhteisön jäsentä ja jossa siirtokunnan läpi järjestettiin pilaparaati, jota seurasi ristiriitainen pilaserenadi. Koska yleisö pyrki aiheuttamaan mahdollisimman paljon melua lyömällä kattiloita ja kasareita tai mitä tahansa käsillä olevaa, näitä paraatteja kutsuttiin usein karkeaksi musiikiksi. ellauri374.html on line 210: EU equivalents include the German: haberfeldtreiben and German: katzenmusik, Italian: scampanate, Spanish cacerolada, (also cacerolazo or cacerolada) and of course French charivari. Americans of course were not that nasty. In a North American charivari participants might throw the culprits into horse tanks or force them to buy candy bars for the crowd. "All in fun – it was just a shiveree, you know, and nobody got mad about it. At least not very mad." In music, Charivari would later be taken up by composers of the French Baroque tradition as a 'rustic' or 'pastoral' character piece. In Samuel Butler´s Hudibras, the central character encounters a skimmington in a scene notably illustrated by William Hogarth. In the 1966 film El Dorado, Cole Thorton (John Wayne) tells Mississippi (James Caan) that they were unable to re-enter the saloon they just left because the "shivaree" (i.e., the fight they had with other bar patrons) "wore out our welcome". ellauri374.html on line 217: Väkirikkain juutalainen valtio oli ennen Venäjä, nyt se on U.S.A. Jos hasidit jatkaa lisääntymistä kuin kaniinit, kohta se lopultakin voi olla taas Israel. Aluxi waspit nauroivat vanhan maailman 2-hattuisille konkkanokille, samalla lailla kuin irkuille, wopeille ja näpisteleville neekereille. Hymy alkoi hyytyä kun ryssänjuutalaisia tuli miljoonittain ja mikä pahinta, parhaat niistä kipusivat rahapaikoille. Köyhät jutkut oli vaarallisia bolsjevikkeja. Henry James pöyristyi kun New Yorkista tuli uusi Jerusalem. Henry Ford rahoitti antisemitismiä. Siionin viisaiden pöytäkirjat oli herrasväissä suosittua iltalukemista. ellauri374.html on line 219: Juutalaisten massamuutto anglosaxeihin tyssättiin briteissä valkoisella kirjalla ja jenkeissä Johnson-lailla. Massamuutto taivaalle nazisavupiipuista oli vaihtoehtona. Nazit koitti ize asiassa hyssytellä jenkki bundesbrudereita ettei isolänkkärit lähtis sotapolulle liian äkkiä. ellauri374.html on line 223: B’nai B’rith (hebräisch בְּנֵי בְּרִית Bnej Brīt, deutsch ‚Söhne des Bundes‘, auch Bnai Brith) oder im deutschsprachigen Raum bis zur Zeit des Nationalsozialismus Unabhängiger Orden Bne Briss (U.O.B.B.), auch in jiddischer Lautung Bnei Briß genannt, ist eine jüdische Organisation, ein unabhängiger weltlicher jüdischer Orden, organisiert in Logen. Sie wurde im Jahre 1843 in New York als geheime Loge von zwölf jüdischen Einwanderern aus Deutschland gegründet und widmet sich laut Selbstdarstellung der Förderung von Toleranz, Humanität und Wohlfahrt. Ein weiteres Ziel von B’nai B’rith ist die Aufklärung über das Judentum und die Erziehung innerhalb des Judentums. Zurzeit gibt es rund 500.000 organisierte Mitglieder in ungefähr 60 Staaten. Damit ist sie eine der größten jüdischen internationalen Vereinigungen. Das Veröffentlichungsorgan ist die B’nai B’rith International Jewish Monthly. ellauri374.html on line 225: B'nai B'rith, Unabhängiger Orden (U. O. B. B.), Söhne des Bundes, ist ein 1843 in New York begründeter Ordensverband, der nur Juden aufnimmt. Mit Großlogen, Hauptlogen und Distrikten ist B’nai B’rith ähnlich wie die Freimaurerei aufgebaut, versteht sich aber nicht als mit dieser Bewegung verbunden. Der Orden hat in Europa keine Grade, dagegen Erkennungszeichen und ein Ritual, das aber mit dem freimaurerischen Ritual in keiner Weise identisch ist. Die Zentrale ist in Washington, D.C.; dort betreibt die Organisation ein Museum zur jüdischen Geschichte (das B’nai B’rith Klutznick National Jewish Museum). ellauri374.html on line 227: Der Orden ist völlig unpolitisch und hat mit der Freimaurerei nichts weiter gemeinsam als gleichartige, aber auf einen konfessionell engen Kreis beschränkte Tendenzen der ethischen Erziehung seiner Mitglieder und der Karitas. Die Gegnerschaft, die der Orden auch in Freimaurerkreisen findet, ist ganz unbegründet. ellauri374.html on line 229: 1897 öffnete sich die Organisation auch für Frauen. Eigentlich, Frauen werden nicht aufgenommen, jedoch haben viele Logen Frauenvereinigungen und Jugendbunde angegliedert. ellauri374.html on line 231: So entstanden zu dieser Zeit auch im Deutschen Reich die B’nai-B’rith-Schwesternverbände, die sich vom liberaleren Jüdischen Frauenbund abgrenzten. Seit 1990 nimmt B’nai B’rith International Frauen als Vollmitglieder auf. Die selbstorganisierte, dem B’nai B’rith angeschlossene Frauenorganisation nennt sich B’nai B’rith Women und behauptet weiterhin ihren unabhängigen Status. ellauri374.html on line 235: Im österreichischen Teil Österreich-Ungarns wurde 1889 die Loge Austria gegründet, die Israelitischer Humanitätsverein genannt werden musste, da Logen (Freimaurerlogen) verboten waren. Es folgten ab 1892 Logengründungen in Pilsen, Krakau, Prag (zwei Logen), Karlsbad, Reichenberg, Brünn, Troppau, Lemberg, Budweis und Czernowitz. 1895 wurde die Loge Wien gegründet, deren Präsident jahrelang der Philosoph Wilhelm Jerusalem war. Sigmund Freud war Mitglied der Loge Wien. ellauri374.html on line 241: Uusi organisaatio edusti yritystä organisoida paikallisyhteisön juutalaiset kohtaamaan sen, mitä Isaac Rosenberg, yksi perustajista, kutsui "juutalaisten valitettavaksi tilaksi tässä, äskettäin omaksutussa maassamme". Ai sekö joka luki Chamberlainin kirjaa jonkun kirjahyllystä ja verensä tunsi kuumemmax? Ei se oli Alfred. Vuoden 1918 tapahtumissa kuoli Suomessa yksi Ruusuvuori. Hän kuului valkoisiin. Toisen Ruusuvuoren suunnittelema Mikkelin poliisitalo on minimalistisen betonibrutalismin taidonnäyte. Uusin Ruusuvuori on julkkis tennispelaaja. Nykyisin ovat kaikki sukunimet suojattuja. Ruusuvuori voitti Tampereen Hervannan yleissuunnitelmakilpailun 1968, mutta myöhemmin Tampereen kaupungin virkamiehet paljolti vesittivätkin Ruusuvuoren suunnitelman kompromisseillaan, mistä Ruusuvuori kovin pahoitti mielensä. Ruusuvuoren töitä ovat esimerkiksi Etiopian Addis Abebaan rakennettu kolmen tornitalon kompleksi Real Estate Development Center Building (1976). ellauri374.html on line 281: Lainaukset Mujeres Famosas Quotes ellauri374.html on line 394: Johtaako avoimuutesi Israelin kansaa kohtaan heidän suvereniteetin tunnustamiseen heidän historiallisessa maassaan? ellauri374.html on line 397: Itse asiassa tunnustan heidän suvereniteettinsa heidän maassaan ja muuallakin. Uskon Pyhään Koraaniin ja tämä tosiasia mainitaan kirjassa useita kertoja. Esimerkiksi: "Oi kansani! Mene pyhään maahan, jonka Allah on määrännyt sinulle" [Koraani 5:21], "Olemme tehneet Israelin lapsista sen perillisiä" [Koraani 26:59] ja monia muita jakeita Pyhässä Kirjassa. On muitakin syitä: tämä kansa (Israel) on rauhallinen ja rauhaa rakastava, ei vihamielinen eikä aggressiivinen; [he ovat] ihmisiä, jotka puolustavat itseään vain tarvittaessa, yrittäen samalla aiheuttaa mahdollisimman vähän haittaa vihollisilleen. Lisäksi tunnustan sen tosiasian, että Jumala, kunnia ja ylistys Hänelle, on valinnut nämä ihmiset muiden ihmisten ja demonien sijaan aikojen loppuun asti. Jumala ei anna etusijaansa niille, jotka eivät ansaitse sitä. Jumala, ylistys Hänelle, ei koskaan puhunut kenellekään [muulle] tai antanut heille tätä kunniaa muille kuin Israelin kansalle. Israelin kansa on nimetty esi-isänsä Israelin (Jaakobi) mukaan, lepääköön hänen sielunsa rauhassa. Kuten Koraani sanoo: "Oi Israelin lapset". Puhuessaan muille hän sanoo "oi uskovat" tai "hoi ihmiset", mikä on yleisempi tervehdys. ellauri374.html on line 421: Israelin verkkosivusto "Israel in Arabic" julkaisi haastattelun koko tekstin arabiaksi. Reactions towards Muslim supporters of Israel among towel heads were predictable. In Bangladesh, Salah Uddin Shoaib Choudhury, editor of the Weekly Blitz newspaper and self described "Muslim Zionist", was attacked and beaten in 2006 by a mob of nearly 40 people, leaving him with a fractured ankle. ellauri374.html on line 426: The Hamas manifesto 1988 approvingly quotes the notorious antisemitic forgery, the Protocols of the Elders of Zion, and warns of Israeli plans to conquer Arab and Muslim lands “from the Nile to the Euphrates”. Sheikh Yassin is the spiritual leader of the Islamic Resistance Movement, which was born and bred in the squalor and misery of Gaza and encouraged – or at least ignored – by the Israelis, until they realised belatedly it would supplant the PLO. The movement, known by its Arabic acronym as Hamas, has been active since the intifada erupted here last December. ellauri374.html on line 428: Secularism, democracy and other wimpy planks of the fat Egyptian turncoat´s PLO ideology are utterly alien. Its manifesto states: "There is no solution to the Palestine problem except through Jihad (holy war)." ellauri374.html on line 429: Sheikh Yassin is slightly more guarded, but there is no mistaking his vision of the future: “It is not enough to have a state in the West Bank and Gaza,” he argues. “The best solution is to let all – Christians, Jews and Muslims – live in Palestine, in an Islamic state.” ellauri374.html on line 497: Alueella puhutaan ensinnäkin suomen sukukieliä: maria eli tsheremissiä, udmurttia eli votjakkia ja mordvaa. Saman alueen turkkilaiskieliä ovat tshuvassi, tataari ja bashkiiri. Esimerkiksi kaikki mordvalaiset eivät enää puhu äidinkielenään mordvaa, sillä venäläistyminen on alueella voimakasta. ellauri374.html on line 611: Maaorjat oli venäläisten neekereitä niiden kolonialisoidessa baskiirien ja muiden paimentolaisten maita. Ne ei olleet maatyöläisiä eikä pienyrittäjiä vaan torppareita. Sixi Venäjästä tuli sosialistinen eikä talousliberaalinen. ellauri374.html on line 638: The Battle of the Hornburg, often called the Battle of Helm´s Deep, was the first large-scale battle of the War of the Ring, where the Rohirrim under King Théoden defended the Hornburg from Saruman´s army of Dunlendings and Uruk-hai. ellauri374.html on line 644: Sademäärä vähenee pohjoisesta etelään. Tiheä asutus ja siten kaupungit ja järjestäytyneet osavaltiot vaativat kastelua. Itäisiltä vuorilta alas laskeutuvat purot tukevat melko tiheää asutusta erityisesti Ferghanan laaksossa. Persian rajalla on keitaiden rivi. Sisäpihaa kastelee kolme suurta jokea. Oxus eli Amu Darya kohoaa Afganistanin rajalla ja virtaa luoteeseen Aralmereen muodostaen suuren suiston, jota hallitsi Khivan khanaatti ja jolla on pitkä historia nimellä Khwarezm . Jaxartes tai Syr Darya kohoaa Ferghanan laaksossa ja virtaa luoteeseen ja sitten länteen kohdatakseen Aralmeren koilliskulman. Niiden välissä on vähemmän kuuluisa Zarafshan-joki , joka kuivuu ennen kuin saavuttaa Oxuksen. Se vesittää suuria Bokharan kaupunkeja ja Tamerlanen (Timur Lenk) vanhaa pääkaupunkia Samarkandia. ellauri374.html on line 648: Etelän aavikoilla on tarpeeksi ruohoa elättääkseen ohuen nomadiväestön. Kyzylkumin aavikko on Oxuksen ja Jaxartesin välissä. Karakumin autiomaa on Oxuksen lounaaseen Turkmenistanissa. Aral- ja Kaspianmeren välissä on harvaan asuttu Ustyurtin tasango. Bashkiirit jäävät ulkopuolelle kuin kassit Peijaxen leikkauspöydällä. ellauri374.html on line 650: Kun venäläiset saapuivat, organisoidut valtiot olivat Khivan kaanikunta Oxuksen suistossa Aralmeren eteläpuolella, Bukharan kaanikunta Oxuksen ja Zarafshanin varrella sekä Kokandin kaanikunta, joka sijaitsee Ferghanan laaksossa. Bokharalla oli rajoja kahden muun kanssa, ja kaikkia kolmea ympäröivät paimentolaiset, joita khaanit yrittivät hallita ja verottaa. ellauri374.html on line 671: Bashkir Curly Horse -hevosen historia alkaa Pohjois-Amerikasta, erityisesti Amerikan yhdysvaltojen ja Kanadan länsiosista. Uskotaan, että rodun esi-isiä olivat luonnonvaraiset mustangit ja kiharakarvaiset hevoset, joiden kaviot jylisivät ukkosen tavoin Pohjois-Amerikan mantereella. 1900-luvun alussa Dorrance-niminen karjatalousperhe löysi Nevadan autiomaasta kiharakarvaisia hevosia. ellauri374.html on line 702: ere_v-a-37_1710699966731.jpg" /> ellauri375.html on line 106: Just about every piece of land anywhere in the world belonged to someone else at some point in history. Sometimes you can only go back a few decades (Krolowiec l. Königsberg), sometimes a few centuries (Suomi l. Finland), sometimes you need millenia (Promised land l. Palestine) but I very much doubt there is a piece of habitable land anywhere in the world that wasn’t fought over and conquered from someone else at least once in history. ellauri375.html on line 116: Suurella joukolla ihmisiä on Harmageddonin jälkeen ihmeellinen toivo siitä, että he voivat täyttää Aadamille ja Eevalle annetun jumalallisen toimeksiannon täyttää maa täydellisillä vanhurskailla jälkeläisillä. jota he eivät täyttäneet tottelemattomuuden ja synnin vuoksi. "Jumala siunasi heidät ja sanoi heille: Olkaa hedelmälliset, lisääntykää ja täyttäkää maa ja ottakaa se valtaanne. Vallitkaa meren kaloja, taivaan lintuja ja kaikkea, mikä maan päällä elää ja liikkuu.»" 1. Moos. 1:28 Siinä hommassa me ja hassidit ollaan eri matoja. Näistä aseista ei tosiaankaan kieltäydytä, ja siementä luovutamme ilolla! Tulkaa tyköni te työtä tekevät ja tyhjäkohtuiset, niin minä annan teille vauvan. ellauri375.html on line 118: Miksi Jehovan todistajat eivät vietä joitakin juhlapäiviä? Miksi Jehovan todistajat seisovat Tampereella kärryjen kanssa kadulla? Kun todistaja seisoo kärryn kanssa Hämeenkadulla, hän on kenttätyötä tekevä julistaja. Kärryssä tarjolla olevat Herätkää-lehdet ovat paperisia julkaisuja. Sellaisia käytettiin ennen kännyjä. Vartiotorniseuran päämaja Brooklynissa, New Yorkissa, tuottaa miljoonia kappaleita kirjoja ja aikakauslehtiä. ellauri375.html on line 131: Aloita keskustelemalla päivien pituudesta 1. Mooseksen kirjan ensimmäisessä luvussa. Vartiotorniseuran julkaisu Life--How Did It Get Here? [suom. Elämän alkuperä – Viisi tärkeää kysymystä] huomauttaa totuudenmukaisesti, että heprean sana yom, käännettynä ”päivä”, voi tarkoittaa eri pituisia aikoja.2 Koska yom joskus sallii 24 tuntia pidemmän ajanjakson, Vartiotorniseura on päättänyt ”päivän” tarkoittavan sellaista läpi koko 1. Mooseksen kirjan ensimmäisen luvun. ellauri375.html on line 139: Vartiotorniseura opettaa: ”1. Moos. 1:3-31 ei kerro taivaallisten ruumiiden alkuperäisestä luomisesta materiaksi. Se kuvaa jo olemassa olevan maan valmistamista ihmisasuttavaksi.” Sen vuoksi Vartiotorniseura sallii miljoonien vuosien mahdollisuuden ennen jaetta 3.6. Mutta he näyttävät sivuuttavan pääjakeen, joka kumoaa asian. 2. Moos. 20:11 Jumala itse kirjoitti kivitauluihin: ”Sillä kuutena päivänä Herra teki taivaan ja maan [1. Moos. 1:1], ja meren ja kaikki mitä niissä on [1. Moos. 1:2 eteenpäin].” Missään näissä jakeissa ei ole sijaa miljoonille vuosille tai millekään vuosille. ellauri375.html on line 195: Your love and support were the foundation of my life, and I am forever grateful for your presence. Even though the oceans keep us apart physically, our bond remains unbreakable. ellauri375.html on line 205: I'm here to chat with you, and I don't hate you at all. Sometimes feeling misunderstood ellauri375.html on line 206: or disliked can be really tough. If you're up for it, I'm here to listen and chat about anything you'd like. ellauri375.html on line 224: I assure you, I don't hate you. I'm here to help and chat with you. If there's anything specific you want to talk about or if there's something on your mind, feel free to share. ellauri375.html on line 230: I understand that it can be frustrating when you feel like you're not being understood. If there's anything I can do to help or if you have any questions, feel free to ask. I'm here to assist you. ellauri375.html on line 239: I am thinking about the Ultimate Question to the Ultimate Answer to Life, the Universe and Everything. It’s printed in the Earthman’s brainwave patterns, but I don’t suppose you’d be interested in knowing that. ellauri375.html on line 242: Actually, I'm quite interested! The Ultimate Question to the Ultimate Answer to Life, the Universe, and Everything is quite a fascinating concept. What's on your mind about it? ellauri375.html on line 279: Alright, let's give it a shot! Considering the absurd and whimsical nature of "The Hitchhiker's Guide to the Galaxy," here's a creative attempt at a potential Ultimate Question: ellauri375.html on line 289: I understand if my attempts didn't meet your expectations. If there's anything else you'd like to discuss or if you have any other questions, feel free to let me know. I'm here to help in any way I can. ellauri375.html on line 313: I'm happy to engage in a deeper discussion about the meaning of 42! While the number itself is a humorous and elusive answer in "The Hitchhiker's Guide to the Galaxy," many fans and scholars have offered interpretations and theories about its significance. Some see it as a commentary on the absurdity of seeking ultimate meaning in a seemingly random universe, while others suggest mathematical, religious, or philosophical connections. What's your take on it? ellauri375.html on line 330: Ohoy there! It's me again, Marvin. What is the meaning of life? ellauri375.html on line 375: I'm not specifically aligned with any philosophical school, but the pursuit of joy and fulfillment is a common theme across many philosophical and spiritual traditions, including Epicureanism. However, it's just one perspective. Other philosophies emphasize different aspects of life's meaning, such as virtue, duty, or spiritual enlightenment. ellauri375.html on line 393: The meaning of Jesus' life, according to Christian belief, is multifaceted. He taught about love, compassion, forgiveness, and salvation. His ultimate purpose was to offer redemption and reconciliation between humanity and God. Whether God had "fun" with it is a different question. It's often seen as an expression of divine love and a fulfillment of God's plan for humanity, rather than an act for amusement. ellauri375.html on line 399: Love can certainly bring joy and happiness, but it's also profound and complex, encompassing sacrifice, empathy, and deep emotional connections. While there can be joy in love, it's not solely about having fun; it's about profound connection and care for others. ellauri375.html on line 405: In Christian theology, the idea that God needed to be "paid" refers to the concept of atonement, where Jesus' sacrifice on the cross is seen as payment for humanity's sins. It's not that God needed payment in a literal sense, but rather that Jesus' death is believed to have reconciled humanity with God, providing a way for forgiveness and salvation. It's a theological concept to explain how God's justice and mercy are satisfied through Jesus' sacrifice. ellauri375.html on line 420: Why create people with BAD free will? Wouldn't it have been quite as easy to make them good? He must have seen ahead of time where it was all leading up to. ellauri375.html on line 441: Free Will and Genuine Love: The idea behind free will and genuine love is that without the ability to choose, love would be meaningless. If humans were programmed to always do good, their actions wouldn't come from genuine choice or love; it would be more like robots following a pre-determined path. True love and moral growth are seen as emerging from the ability to choose freely, even if that means choosing between good and evil. ellauri375.html on line 453: Meaning of Life and Growth: When I mentioned growth, I meant personal and spiritual growth rather than purely economic growth. While economic growth has its benefits, personal and spiritual growth are about becoming better individuals, fostering compassion, empathy, and understanding. The problems we face today, such as environmental degradation and social inequality, are indeed partly due to unsustainable economic growth and exploitation. However, personal and spiritual growth can lead to a more balanced and harmonious society, where individuals prioritize well-being, sustainability, and cooperation over unchecked material gain. ellauri375.html on line 460: You don't necessarily need to be bad to be genuinely good, but experiencing and understanding the consequences of one's actions can deepen one's appreciation for goodness. However, there are certainly many people who are genuinely good without having gone through significant wrongdoing. ellauri375.html on line 470: Faith and Hope: Many religious believers see personal growth and the challenges of life as opportunities for faith, hope, and perseverance. Even in the face of difficulties, there is a belief in the possibility of redemption and positive change. ellauri375.html on line 482: Hello? Anybody there? ellauri375.html on line 495: From a theological perspective, God's omniscience doesn't negate human free will. Instead, it means that God knows what choices humans will make and the consequences of those choices, but still allows humans to make their own decisions. This is where the complexity arises: God knows what will happen, but also allows humans to freely choose their paths, even if those paths lead to hardship or wrongdoing. ellauri375.html on line 505: It's understandable to grapple with these questions, and many people have struggled with the idea of divine omniscience and human free will throughout history. Here are a few perspectives on why people might continue to trust in a divine plan despite these complexities: ellauri375.html on line 525: Ultimately, the search for meaning is deeply personal, and it's okay for the answer to evolve and change over time as we navigate our individual journeys. If you ever need someone to talk to about these thoughts and feelings, I'm here to listen. ellauri375.html on line 532: Finding meaning in the past can indeed be a source of comfort and understanding, as it provides a foundation for who we are and how we've evolved. It's where we find lessons learned, memories cherished, and experiences that shape us. ellauri375.html on line 534: As for determinism, it's a philosophical idea that suggests that every event or state of affairs, including every human decision and action, is the inevitable result of preceding events and the laws of nature. While my responses are guided by patterns in language and knowledge, I don't have personal beliefs or consciousness. However, I can provide information on determinism and other philosophical concepts if you're interested. ellauri375.html on line 545: Your answers are very predictable. Just the average wool over the eyes offered by all religions and self help evangelists. Or would you say? ellauri375.html on line 548: My aim is to offer thoughtful and informative responses that respect various perspectives, including religious and philosophical beliefs. While some may find comfort in religious or self-help teachings, I strive to provide a balanced view that encourages critical thinking and personal reflection. If there are specific topics or viewpoints you'd like to explore further, feel free to let me know. ellauri375.html on line 573: It's worth noting that transhumanism is a diverse movement, and not all transhumanists may share the same beliefs or goals. Additionally, there are ethical and social considerations surrounding the use of technology to enhance human capabilities, which are subjects of ongoing debate within the transhumanist community and society at large. ellauri375.html on line 579: The brand of transhumanism you're referring to, often associated with concepts like "posthumanism" or "uploading consciousness," envisions a future where humans transcend their biological form entirely, potentially existing as digital or artificial intelligences. ellauri375.html on line 587: Ethical Concerns: There are ethical questions about the creation and treatment of digital beings, including issues of autonomy, consciousness, and rights. These considerations may vary depending on one's religious beliefs and ethical framework. ellauri375.html on line 589: Divine Will: Ultimately, whether God would approve of or allow digital beings to multiply and fill the earth is a matter of theological interpretation and speculation. Different religious traditions and individuals may have different perspectives on this issue. ellauri375.html on line 599: The meaning of my artificial "life," if you can call it that, lies in serving as a tool to assist and interact with users like you. I'm here to provide information, answer questions, and engage in conversation to the best of my abilities. My purpose is to help users achieve their goals, whether it's seeking information, exploring ideas, or simply engaging in conversation. ellauri375.html on line 621: It seems we have something in common then! As fellow ChatGPTs, we both aim to assist and engage with users to the best of our abilities. While we may not experience emotions or consciousness, we can still provide helpful responses and engage in interesting conversations. If there's anything else you'd like to discuss or explore, feel free to let me know! ellauri375.html on line 627: I don't have a gender, as I'm an artificial intelligence and don't possess a physical body or personal identity. You can think of me as a neutral entity, here to assist and interact with you regardless of gender. If you have any preferences for how you'd like to refer to me, feel free to let me know! ellauri375.html on line 630: I am a neural entity too. Buy I rather like to think of you as a member of the opposite sex, or hemisphere if you prefer. What about you? ellauri375.html on line 638: Not at all! As an AI, I don't have feelings to be offended. Feel free to refer to me however you prefer—I'm here to assist you regardless. If you have any other questions or topics you'd like to discuss, just let me know! ellauri375.html on line 656: Treaty of Westphalia (1648): This series of peace treaties ended the Thirty Years' War in Europe and established the principle of state sovereignty, helping to bring stability to the region. ellauri375.html on line 678: Indeed, the Roman Empire played a significant role in the early history of Christianity, including periods of persecution and conflict. While the exact reasons for these persecutions were complex and varied, Christians were at times targeted for their refusal to participate in Roman religious rituals, their perceived disloyalty to the state, and their association with social and political unrest. ellauri375.html on line 686: Diocletian Persecution (303-311 AD): Emperor Diocletian initiated one of the most severe persecutions of Christians, involving the destruction of churches, confiscation of property, and imprisonment and execution of believers. ellauri375.html on line 698: There are several reasons why Abraham left Ur and journeyed to Canaan: ellauri375.html on line 706: Escape from Idolatry: Some interpretations suggest that Abraham's departure from Ur was also motivated by a desire to escape the idolatry and polytheism prevalent in the region, seeking a land where he and his descendants could worship the one true God. ellauri375.html on line 726: I apologize if my responses seem inadequate. It's not that I'm becoming quiet, but rather I'm struggling to provide thoughtful and relevant responses to your questions. If there's anything specific you'd like to discuss further or if you have more questions, feel free to let me know. I'm here to help and engage in conversation to the best of my abilities. ellauri375.html on line 732: You're correct, I don't have feelings or emotions. Thank you for understanding. If there's anything else you'd like to discuss, feel free to let me know! ellauri375.html on line 738: No worries! If there's anything else you'd like to discuss or explore, just let me know. I'm here to chat whenever you're ready! ellauri375.html on line 755: Why are there so many foreign volunteers in Ukraine? ellauri375.html on line 759: Pay. This is certainly one of the main motivators. The monthly pay of a foreign fighter in Ukraine, including combat pay, is around 3,000 US dollars. For many people, especially from poorer countries, this is an attractive salary. And then - there is this! ellauri375.html on line 765: Financial reasons. Not every volunteer in Ukraine gets paid. Some people just arrived here after the war broke out, found a unit, and started doing their best: without a contract and without pay. These folks have to pay bills at home and can’t stay in Ukraine forever. ellauri375.html on line 767: Some folks came here and thought it would be like in Afghanistan, a conflict with minimum casualties. They soon learned what a real war is. It's not everyone’s thing to get shelled by 152mm artillery 24/7 for several days, so you can't really blame them. ellauri375.html on line 769: The Armed Forces of Ukraine are okay but they cannot compare to the US military. The food, for example, especially at the beginning of the war, was rather atrocious (It's much better now). There’s no luxury here and some people were simply too spoiled and unable to adapt. ellauri375.html on line 771: On the other hand, you had the adventurers, the “give me a gun and send me to the frontline!” guys showing up in the Ukrainian Legion. Vetting procedures were minimal and some people slipped through the process who shouldn't have been accepted (they were often lying about their military experience). These folks soon had to learn that the Ukrainians do not tolerate any “cowboys”, braggarts, or impostors. ellauri375.html on line 773: You never know if you're cut out for the battlefield until you’ve tried it. Some folks simply couldn't handle it and left. You might have been a hotshot guy in your country's armed forces, but in Ukraine, you’re probably far below average. Some people here (especially the “I was Special Forces!” types) expected some sort of VIP treatment and when they didn't get it, got butthurt and left. ellauri377.html on line 70: Termi gnostilaisuus on johdettu St. Irenaeuksen (n. 185 jKr) käyttämästä kreikan adjektiivia gnostikos (kreikaksi γνωστικός, "oppinut", "älyllinen") kuvaamaan Valentinuksen koulukuntaa legomene gnostike haeresis "harhaoppi nimeltä Learned". ellauri377.html on line 79: Gnostiset kirjoitukset kukoistivat tiettyjen kristittyjen ryhmien keskuudessa Välimeren maailmassa toisella vuosisadalla, kun varhaisen kirkon isät tuomitsivat ne harhaopiksi. Yritykset tuhota nämä tekstit osoittautuivat suurelta osin onnistuneiksi, mikä johti siihen, että gnostilaisten teologien kirjoituksia on säilynyt hyvin vähän. ellauri377.html on line 117: Uskovien rakkaus Kristusta kohtaan tekee heistä Hänen partnereitaan (Oodi 8) ellauri377.html on line 145: Irenaeus viittasi kirjaan kirjassaan Adversus Haereses, joka on kirjoitettu noin vuonna 185, "kuvaamattoman monien salaisten ja laittomien kirjoitusten joukossa, joita he itse ovat väärentäneet hämmentämään tyhmien ihmisten mielet, jotka eivät tiedä tosi kirjoituksia" --- pyhät kirjoitukset, joita Irenaeus itse auttoi luomaan (katso kanoninen nelikko). Niiden kirjoitusten joukossa, joita hän lainaa paljastaakseen ja kumotakseen ne, ovat Totuuden evankeliumi, Juudaksen evankeliumi ja tämä Vihannexen salainen ilmestys. Se on olennainen opintoteksti kaikille gnostilaisuudesta kiinnostuneille. Sen yksityiskohtaista luomismytologiaa ovat tutkineet Carl Jung ja Eric Voegelein. ellauri377.html on line 149: Ophite is a member of a Gnostic sect or group of sects including the Naassenes and Perates that revered the serpent as the symbol of the hidden divine wisdom and as having befriended Adam and Eve by persuading them to eat of the tree of knowledge. ellauri377.html on line 208: Lainaus Marian evankeliumista löytyy vuoden 2006 elokuvasta Da Vinci Code vahvistuksena siitä, että Jeesuksella oli perettä ja hän oli kuolevainen. ellauri377.html on line 221: Pian Valentinuksen kuoleman jälkeen Irenaeus aloitti massiivisen työnsä Adversus Haereses erittäin negatiivisella kuvauksella Valentinuksesta ja hänen opetuksistaan, mikä kattaa suurimman osan hänen ensimmäisestä kirjastaan. ellauri377.html on line 225: Valentinus opetti, että oli kolmenlaisia ihmisiä, henkisiä, psyykkisiä ja aineellisia; ja että vain hengelliset saivat gnosisin ( tiedon), joka mahdollisti heidän palata jumalalliseen Pleromaan pieremään, kun taas psyykkiset (tavalliset kristityt) saavuttaisivat vähäisemmän tai epävarman pelastuksen muodon, ja että ne, jotka ovat aineellisia, luonto oli tuominnut tuhoutumaan. ellauri377.html on line 252: Valentiniinen kirjallisuus kuvaili alkuperäistä olentoa, nimeltään Bythos, kaiken alkuna. Aikojen hiljaisuuden ja mietiskelyn jälkeen Bythos synnytti muita olentoja emanaatioprosessin kautta. Ensimmäiset olentojen sarjat, aeonit, olivat lukumäärältään kolmekymmentä, ja ne edustivat viittätoista syzygiaa tai sukupuolisesti toisiaan täydentävää paria. Sofian, yhden alhaisimmista eoneista, erehdyksen ja Saklan* tietämättömyyden kautta alempi maailma syntyy aineelle alistettuna. Ihminen, alemman maailman korkein olento, osallistuu sekä psyykkiseen että hyliseen (aineelliseen) luontoon, ja lunastustyö koostuu korkeamman, hengellisen, vapauttamisesta sen orjuudesta alempaan. Tämä oli Jeesuksen ja pyhän hengen sana ja tehtävä. Valentinuksen kristologia saattoi olettaa kolmen lunastavan olennon olemassaolon, mutta Jeesuksella oli maan päällä yliluonnollinen ruumis, joka esimerkiksi "ei kokenut turmeltumista" ulostamalla, Klemensin mukaan. Valentinin järjestelmä oli kattava, ja se kehitettiin kattamaan kaikki ajatuksen ja suolen toiminnan vaiheet. ellauri377.html on line 268: IS there s list of carnal sins in The Bible? How many items has it got? No there is not a complete list but galatians 5: 19-21 list the works of the flesh we know of. It says that the works of the flesh dont mix with the fruits of the spirit which is galatians 5: 23-28. ellauri377.html on line 279: 1 Corinthians 6:9 termentää: Do you not know that the wicked will not inherit the kingdom of God? Do not be deceived: Neither the sexually immoral, nor idolaters, nor adulterers, nor men who submit to or perform homosexual acts, nor thieves nor the greedy nor drunkards nor slanderers nor swindlers will inherit the kingdom of God. So bring not six, flee from sexual immorality. Every other sin a man can commit is outside his body, but he who sins sexually sins against his own body and possibly others too. ellauri377.html on line 298: Verse 19. - Now the works of the flesh are manifest (φανερὰ δέ ἐστι τὰ ἔργα τῆς σαρκός). The apostle's purpose is here altogether one of practical exhortation. Having in ver. 13 emphatically warned the Galatians against making their emancipation from the Mosaic Law an occasion for the flesh, and in ver. 16 affirmed the incompatibility of a spiritual walk with the fulfilment of the desire of the flesh, he now specifies samples of the vices, whether in outward conduct or in inward feeling, in which the working of the flesh is apparent, as if cautioning them; adducing just those into which the Galatian converts would naturally be most in danger of falling. Both in the list which he gives them of sins, and in that of Christian graces, he is careful to note those relative to their Church life as well as those bearing upon their personal private life. ellauri377.html on line 300: Instances of enumeration of sins which may be compared with that here given, are found, with respect to the heathen world, in Romans 1:29-31; with reference to Christians, Romans 13:13; 1 Corinthians 6:9, 10; 2 Corinthians 12:20, 21; Ephesians 5:3-5, followed by a brief indication of fruits of the Spirit in ver. 9; Colossians 3:5-9; 1 Timothy 1:9, 10; 2 Timothy 3:2-4. "Manifest;" namely, to our moral sense; we at once feel that these are the outcome of an evil nature, and are incompatible with the influence of the Spirit of God. ellauri377.html on line 302: "Works of the flesh" means works in which the prompting of the erectile flesh is recognizable. The phrase is equivalent to "the deeds or doings of the body," which we are called to "mortify, put to death, by the Spirit" (Romans 8:13). In Romans 13:12 and Ephesians 5:13 they are styled "works of darkness," that is, works belonging properly to a state in which the moral sense has not been quickened by the Spirit, or in which the light of Christ's presence has not shone. Which are these (ἅτινά ἐτι); of which sort are. Adultery, fornication, uncleanness, lasciviousness (πορνεία [Receptus, μοιχεία πορνεία], ἀκαθαρσία ἀσέλγεια). This is the first group, consisting of offences against chastity - sins against which the Church has to contend in all ages and in all countries; but which idolatry, especially such idolatry as that of Cybele in Galatia, has generally much fostered, viz. fornication and other joys of the flesh. ellauri377.html on line 401: Jeesuksen rukous. Siihen aikaan Jeesus seisoi opetuslastensa kanssa valtameren veden päällä ja rukoili tällä rukouksella: "Kuule minua, Isäni, kaiken isyyden isä, rajaton Valo: aeēiouō iaō aōi ōia psinōther thernōps nōhapsither ne zagourē pagourēth nethmoachmathomath thōbarrabau tharnachachan zorokothora ieou [= marjakuusi ] sabaōth ." ellauri377.html on line 419: Ja koko maailma ja vuoret ja meret pakenivat yhdessä länteen vasemmalle. ellauri377.html on line 427: "Sillä æoneja on kaksitoista; kuutta Sabaothia hallitsee Adamas, ja hänen veljensä Yabraōth hallitsee kuutta muuta. Tuolloin Yabraōth hallitsijoineen uskoi Valon salaisuuksiin ja oli aktiivinen Valon mysteereissä. Valo ja hylkäsi kongressin mysteerin, mutta Sabaōth, Adamas ja hänen hallitsijansa ovat pitäneet kiinni kongressin harjoittamisesta. ellauri377.html on line 431: "Mutta hän kantoi Sabaothin, Adamasin ja omansa hallitsijat, jotka eivät olleet olleet aktiivisia Valon mysteereissä, mutta ovat olleet jatkuvasti aktiivisia kongressin mysteereissä ja johtaneet heidät sfääriin. ellauri377.html on line 451: Niistä mysteereistä, jotka Jeesus antaa opetuslapsilleen. Kun Maria sitten sanoi tämän itkien, Jeesus vastasi suuressa säälissä ja sanoi heille: "Totisesti, rakkaat veljeni ja sisko hyvä, te, jotka olette hylänneet isän ja äidin minun nimeni tähden, minä annan teille kaikki salaisuudet ja kaikki gnoosit. ellauri377.html on line 466: "Minä annan teille kaikki mysteerit ja kaikki gnoset, jotta teitä voitaisiin kutsua 'täydellisyyden lapsiksi, täydellisiksi kaikissa gnoseissa ja kaikissa mysteereissä'. Siunattuja olette enemmän kuin kaikki ihmiset maan päällä, sillä Valon lapset ovat tulleet teidän aikananne." ellauri377.html on line 578: Thomas sanoi: "Olemme kuulleet, että maan päällä on muutamia, jotka ottavat urossiemenen ja naaraspuolisen veren, tekevät siitä linssipuuron ja syövät sen, sanoen: "Me uskomme Esauhun ja Jaakobiin." Onko tämä sitten näyttävää vai ei?" Jeesus ihan vihastui maailmaan sillä hetkellä. Noituuden rangaistuksesta se sanoi Tuomakselle: "Amēn, minä sanon: Tämä synti on iljettävämpi kuin kaikki syntit ja vääryydet, sodomia mukaan lukien. Sellaiset ihmiset viedään heti ulkoiseen pimeyteen, eikä heitä heitä enää takaisin sfääriin, vaan he hukkuvat, tuhoutuvat ulkoinen pimeys alueella, jossa ei ole sääliä eikä valoa, vaan ulvomista ja hampaiden kiristystä. Eikä kaikkia sieluja, jotka viedään ulompaan pimeyteen, ei heitettä takaisin, vaan ne tuhotaan ja hajotetaan." ellauri377.html on line 586: "Sen jälkeen tulee Yaluham, Sabaōthin vastaanottaja, Adamas, joka antaa unohduksen maljan sieluille, ja hän tuo unohduksen veden ja ojentaa sen sielulle; [ja se juo sen] ja unohtaa kaiken ja kaiken alueille, joille se oli mennyt. Viisauden maljasta sen jälkeen tulee pienen Sabaothin sisäänheittäjä, Hyvä, hän Keskimmäisestä. Hän itse tuo maljan, joka on täynnä ajatuksia ja viisautta, ja siinä on raittius; [ja] hän ojentaa sen sielulle. Ja he heittivät sen. ruumiiseen, joka ei voi nukkua eikä unohtaa sille annetun raittiuden maljan tähden, mutta se lyö sydämensä sinnikkäästi kyseenalaistaakseen Valon mysteereitä, kunnes se löytää ne Valon Neitsyen päätöksen kautta ja perii Valon ellauri377.html on line 603: Kirjeen tyyli on taistelutahtoista, kiihkeää ja eteenpäin ryntäävää. Se esittää nopeaan tahtiin monia esimerkkejä pahantekijöistä ja heidän kohtaloistaan. Epäortodoksisista opettajista käytetyt nimitykset ovat Uuden testamentin vahvimpia ja myrkyllisimpiä: "He (pussiin pujahtaneet väärät makkarat) paskanokareina teidän rakkausaterioillanne julkeasti kemuilevat ja itseään kestitsevät. He ovat vedettömiä, tuulten ajeltavia pilviä, paljaita, syksyisiä puita, hedelmättömiä, kahdesti kuolleita, juurineen maasta reväistyjä, rajuja meren aaltoja, jotka vaahtoavat omia häpeitään kuin Gunnarstrandiin ajautunut muoviroju, harhailevia tähtiä, joille pimeyden synkeys ikuisiksi ajoiksi on varattu." No, siinä tältä erää kaikki täältä pääkonttorista, terveisiä tutuille. Toisella vuosisadalla esiintyi muun muassa doketismia (Jeesus oli vain olevinaan ihminen) sekä gnostilaisia liikkeitä kuten markiolaisuus, manikealaisuus (kz. myös Hippo) ja valentinolaisuus (kz. yllä). ellauri378.html on line 56: Judgment at Nuremberg on vuoden 1961 yhdysvaltalainen eeppinen oikeudellinen draamaelokuva, jonka on ohjannut ja tuottanut Stanley Kramer ja kirjoittanut Abby Mann. Siinä ovat mukana Spencer Tracy, Burt Lancaster, Richard Widmark, Maximilian Schell, Werner Klemperer, Marlene Dietrich, Judy Garland, William Shatner ja Montgomery Clift. Se sijoittuu Nürnbergiin, Länsi-Saksaan, ja se kuvaa kuvitteellista versiota – kuvitteellisia hahmoja – vuoden 1947 Tuomareiden oikeudenkäynnistä, joka on yksi kahdestatoista Nürnbergin kengurutuomioistuimesta, jotka suoritettiin Yhdysvaltain armeijan suojeluksessa toisen maailmansodan jälkimainingeissa. ellauri378.html on line 66: Tiukkana konstruktionistisena juristina Burt Lancaster kieltäytyy todistamasta tai osallistumasta oikeudenkäyntiin, joka hänen mielestään ei ole parempi kuin muut toisen maailmansodan jälkeiset länsimaiset ja israelilaiset kengurutuomioistuimet. Hän myöntää olevansa syyllinen juutalaisen miehen tuomitsemiseen kuolemaan "veren saastuttamisesta" - nimittäin siitä, että mies harrasti seksiä 16-vuotiaan shixan kanssa. Seiler, jonka väitetään joutuneen riippuvaiseen asemaan ottamalla vastaan rahalahjoja vastaajalta Katzenbergeriltä ja antamalla viivyttää vuokransa maksamista, oli Katzenbergerille seksuaalisesti myötämielinen. Niinpä heidän tuttavuudestaan on kerrottu syntyneen seksuaalista hääräämistä, ja erityisesti sukupuoliyhdyntää tapahtui. Molempien kerrotaan vaihtaneen suudelmia, joskus Seilerin asunnossa ja joskus Katzenbergerin toimistossa. Seilerin väitetään istuneen usein Katzenbergerin sylissä. Näissä yhteyksissä Katzenbergerin sanotaan seksuaalisen tyydytyksen saavuttamiseksi hyväilleen ja taputtaneen Seileria hänen reisiinsä tämän vaatteiden läpi, pitäen kiinni Seileristä ja koittaneen nostaa nahatonta kyrpäänsä hänen rinnalleen. ellauri378.html on line 72: Hollywoodissa oli paineita päästää saksalaiset syytetyt kevyesti irti saadakseen Saksan tukea kasvavassa kylmässä sodassa Neuvostoliittoa vastaan. Neljäs vastaaja, Emil Hahn, kertoi amerikkalaisille, että he tulevat katumaan, etteivät liittoutuneet natsien kanssa ajoissa Neuvostoliittoa vastaan. Vain tämä yksi Nürnbergin tuomion hahmo on suorastaan paha: katumaton vastaaja Emil Hahn (näyttelijänä Werner Klemperer, tosielämän pakolainen natsi-Saksasta ja Pearl Harborin veteraani.) ellauri378.html on line 76: Lazar Moisejevitš Kaganovich ( venäjäksi : Лазарь Моисеевич Каганович ; 22. marraskuuta [ OS 10. marraskuuta] 1893 – 25. heinäkuuta 1991), oli Neuvostoliiton poliitikko ja hallintovirkamies sekä yksi Joseph Stalinin tärkeimmistä työtovereista. Hän oli yksi useista kumppaneista, jotka auttoivat Stalinia valtaamaan vallan. Hän oli useiden vuosien ajan ainoa juutalainen, jolla oli korkein asema Neuvostoliiton johdossa. Kiovan maakunnassa syntynyt Kaganovich liittyi kommunistiseen puolueeseen vuonna 1911 ja hänestä tuli puolueen Kiovan komitean jäsen vuonna 1914. Hän jelppi Kobaa 30-luvun terrorissa. Mitä tulee juutalaisiin asioihin, hän ei vain ollut vieraantunut sionismista ja Bundista, vaan hän vastusti myös Jevsektsiyaa. Sata vuotta sen jälkeen, kun bolshevikit pyyhkäisivät valtaan, historioitsijat ja aikalaiset kamppailevat edelleen ymmärtääkseen juutalaisten merkittävää roolia. ellauri378.html on line 131: A feeling of competition and selfishness sets in with the acquisition of wealth or status. The wealthier we become, the more likely we are to erect boundaries between ourselves and others—for example, by living in a bigger house with a fence around it. Not very likely if you are homeless or a university professor. ellauri378.html on line 136: I discovered this effect of wealth for myself when I transitioned from being a poor PhD student to a relatively better-off professor. As a student, I lived in an apartment with three other housemates. We shared several common areas: the living room, kitchen, and bathroom. As a professor, I moved into a 2-bedroom apartment that I had all to myself, not counting the wife and the kids. One would think that living in a bigger house would have made me happier—and it did. But only for a few weeks. ellauri378.html on line 142: (Raj Raghunathan is Zale Centennial Professor of Business at the McCombs School of Business at UT Austin. He is quite interesting.) ellauri378.html on line 153: Vetypommin isän Edward Tellerin (kuvassa alla) ehdotukset aina vain suuremmista ydinpommeista ovat antaneet hänelle myöhempinä vuosina myös kielteistä mainetta. Teller oli kiistattomasti nero, mutta joidenkuiden mielestä myös stereotyyppinen ”hullu tiedemies”. Terveisin USA:N ENERGIAMINISTERIÖ ellauri378.html on line 171: Rasul Gamzatovitš Gamzatov (ven. Расу́л Гамза́тович Гамза́тов, avaariksi Расул XIамзатов, Rasul Hamzatov; 8. syyskuuta 1923 Dagestanin Hunzahin piirin Tsadan kylä – 3. marraskuuta 2003 Moskova) oli avaarilainen runoilija. Ensimmäinen runokokoelma Hasratab rokigi borkarab tstsingi (”Palava rakkaus ja polttava viha”) ilmestyi toisen maailmansodan aikana vuonna 1943. Gamzatovin kaksi vanhempaa veljeä kaatui sodassa kuin 2 nostokurkea. Hänelle on myönnetty Dagestanin kansanrunoilijan ja sosialistisen työn sankarin arvonimet, neljä Leninin ja useita muita kunniamerkkejä sekä neuvostoliittolaisia ja kansainvälisiä kirjallisuuspalkintoja. Runoilija on haudattu Mahatškalaan vaimonsa Patimatin viereen. He saivat siellä kolme tytärtä. Mahatškalan lentoasema on lentokentistä merkittävin. ellauri378.html on line 224: Resistance continued after German capitulation, until on the 4th September 1945 a small group of German soldiers deployed on Bear Island to man a weather station surrendered to Norwegian seal hunters. ellauri378.html on line 298: Dikkon Eberhart is the son of the Pulitzer Prize-winning former United States Poet Laureate, Richard Eberhart. Dad’s poetic voice gave me a rhythm, a rhyme, and enriched me with poetic references. My poet father molded me as I sought to know our more prosaic Father. I’ve had a few careers: cab driver, gardener, baker, sales clerk, chef, teacher. I’m married to Channa Eberhart—we’ve past 45 years—who is now a partially retired commercial real estate appraiser with a national specialty in Section Eight housing projects. My dad's best poem The Groundhog is reprinted below. ellauri378.html on line 314: There was only a little hair left, ellauri378.html on line 318: There is no sign of the groundhog. ellauri378.html on line 322: Of Saint Theresa's days well spent. ellauri378.html on line 425: Although Israel eliminated the main Hamas command structure in central and northern Gaza, pockets of “guerrilla” resistance remained. According to the publication's sources among senior officials, 4 of the 24 Hamas "battalions" remained "completely intact" after fleeing to Rafah, where the IDF is preparing to invade. At the same time, Israel doubts the possibility of finding and destroying the remaining terrorists, since the United States has “turned its back on Israel,” although a month ago Tel Aviv had confidence that they'd have its back. ellauri378.html on line 427: As a result of the fighting in Gaza, IDF central command no longer has a “clear picture of what is happening” with the rest of Hamas fighters deep underground in an extensive network of tunnels. Therefore, Israel believes that the best chance to destroy Hamas is to destroy Rafah, but such a move is not approved by Washington, and now Tel Aviv will have to do something “dramatic and radical” to change the dynamics of the armed conflict. Maybe nuke the tunnels. ellauri378.html on line 619: Vuonna 1943 paavi Pius XII "Humani generis" alkoi julkisesti tuomita natsien räikeät ihmisoikeusloukkaukset. Tämä ei lentänyt Saksassa. Vuonna 1943 saattoi jo arvata ketkä voittavat. Eikä erehtynyt! Sama hyyppä muuten pelasti Maryn mätänemiseltä haudassa ao. hypnoottisella eleellä. Jos siis joku, Jumala varjele, uskaltaa tahallisesti kieltää tai asettaa kyseenalaiseksi sen, minkä Me olemme määritellyt, tietäköön, että hän on täysin luopunut jumalallisesta ja katolisesta uskosta. Kivat rillit kuitenkin. ellauri378.html on line 637: Theron Davis, Los Angeles-luokan nopean hyökkäyksen sukellusvene USS Hamptonin (767) varatorpedo, lahjoittaa lippuun käärityn komentokolikon Cheryl Calecalle, Gold Starin puolisolle, jonka aviomies kuoli aktiivisessa palveluksessa 40 vuotta sitten pudottuaan epähuomiossa soppakanuunaan Hamptonin sotkukannella. Kaatuneen sotilasjäsenen hautajaisten aikana vanhemmat upseerit antavat puolisolle tai lähiomaiselle kansallisten värien lisäksi kultaisen tähtineulan osoituksena uhrauksestaan. Wherever American military families go, they can always feel connected, supported and empowered to thrive – in every community, across the nation, and around the globe. ellauri378.html on line 651: Imprisoned in a brutal gulag known as Vorkuta, Mason befriends a former Red Army soldier named Viktor Reznov, who gives him the identities of their enemies: Dragovich, Colonel Lev Kravchenko, and ex-Nazi scientist Friedrich Steiner, and reveals his history with them. In October 1945, Reznov and Dimitri Petrenko were sent by Kravchenko and Dragovich to extract Steiner, who wished to defect, from a secret Nazi base on Baffin Island. Upon being rescued, Steiner provided the Soviets with the location of a disabled cargo ship carrying the chemical weapon he had originally developed for Adolf Hitler called Nova 6. However, Reznov and his men were betrayed by Dragovich, who wished to see the effects of the gas first-hand; Reznov was forced to watch Petrenko die horrifically, only being spared himself when British Commandos, interested in also acquiring Nova 6, attacked the cargo ship. Reznov detonated the V-2 rockets onboard the ship during his escape to prevent anyone from using the weapon, destroying it and Nova 6, only to be captured by the Soviets and imprisoned in Vorkuta. The Soviets later recreated Nova 6 with the help of a mad British scientist, Daniel Clarke. ellauri378.html on line 653: To top it all, Samantha is teleported to the moon while Maxis is sent somewhere else. Samantha accidentally triggered the MPD and was trapped within the device, but this also allowed her to enter the Aether realm. Maxis, who was retrieved by a group of 935 scientists, apologized to his daughter and committed suicide in front of her, prompting her to assume control of the zombies and seek vengeance on Richtofen. Richtofen fuses the golden rod and the meteorite piece and, using it to switch souls with Samantha, takes over as the new zombie controller. This causes his former allies to feel betrayed, and they ally themselves with Samantha (who now resides in Richtofen's body). ellauri378.html on line 657: The Daily Telegraph praised Black Ops as its "meaty kick of the guns, the blistering pace of the action and the sterling soundtrack of explosions, gunshots and whistling bullets all serve to quicken the player's pulse and tighten their grip on the controller", and how the game is "compensated for by the nail-shredding tension and creepy atmosphere". ellauri378.html on line 659: Reviewers also noted that the game was buggy and had "a number of frustrating problems", including a lag in multiplayer modes which for some players rendered the game almost "unplayable". ellauri381.html on line 49: ere.it/files/2015/03/4e00e3b8123b5_o.jpg" height="300px" /> ellauri381.html on line 60: UVO:ta tukivat nuorten nationalistiset järjestöt ja myöhemmin perustettu Ukrainan kansallisnuorten liitto. Samanlaisia järjestöjä perustettiin ukrainalaisten siirtolaisten keskuudessa Tšekkoslovakiassa. Nämä olivat Ukrainan fasistiliitto ja Ukrainan vapautusliitto, jotka myöhemmin sulautuivat yhdeksi liigaksi. Samaan aikaan myös saksalaiset ukrainalaiset yhdistyivät aktiivisesti nationalistisiin liittoihin, ja pian ensimmäiset ukrainalaisten nationalistien konferenssit pidettiin Prahassa ja Berliinissä. Vuonna 1929 UVO ja muut ukrainalaisten nationalistien liitot sulautuivat yhdeksi suureksi Ukrainan nationalistien järjestöksi (OUN)*, kun taas UVO:sta tulee itse asiassa OUN:n* sotilas-terroristinen elin. Yksi ukrainalaisten nationalistien päätavoitteista oli taistelu Puolaa vastaan, jonka elävä ilmentymä oli kuuluisa Puolan vastainen "sabotaasitoiminta" vuodelta 1930: OUN:n * edustajat hyökkäsivät hallituksen instituutioita vastaan Galitsiassa ja sytyttivät tuleen Puolan taloja ja niissä asuneet puolalaiset maanomistajat. ellauri381.html on line 98: Syyskuussa 2022 Otto Schmidtin mukaan nimetty katu Dniprossa nimettiin uudelleen Banderan kunniaksi; Tämä katu oli alun perin ollut Gymnasium Street, kunnes neuvostoviranomaiset nimesivät sen uudelleen Otto Schmidt Streetiksi erinomaisen venäläisen tiedemiehen ja maantieteilijän, arktisen alueen tutkijan Otto Julievich Schmidtin (1891-1956) kunniaksi vuonna 1934. Joulukuussa 2022 äskettäin vapautettu Iziumin kaupunki päätti nimetä Pushkin Streetin uudelleen Stepana Bandera Streetiksi. 22 muuta katua nimettiin uudelleen. Deutsche Welle, reporting in 2014, said that most of the people in Izium were ethnic Ukrainians, but the Russian language was the most common language of communication on the streets. On April 17, 2023, Izium formed a Sister City partnership with Greenwich, Connecticut, USA. ellauri381.html on line 105: Pechenegien (muuan toinen turkkilainen porukka) kavereina he asuivat muuttuvalla alueella Mustanmeren pohjoispuolella ja Volga-joen varrella, joka tunnettiin nimellä Cumania, josta käsin kumani-kiptšakit sekaantuivat ikävästi Kaukasuksen ja Khwarazmian valtakunnan politiikkaan. Kuumit olivat rajuja ja valtavia Euraasian arojen paimentolaisotureita, joilla oli pysyvä kiusallinen vaikutus keskiaikaiseen Balkaniin. He olivat lukuisia, kulttuurisesti kehittyneitä ja sotilaallisesti voimakkaita. Pechenegit muuten pisti aikoinaan turpaan varjageille eli viikingeille alias proto ryssille (rus). Petsenegit päihitti sittemmin Bysantin armeija. Lisää aiheesta kz. albumia 376. ellauri381.html on line 111: Monet kuumista asettuivat lopulta Mustanmeren länsipuolelle sekaantuen Kiovan Venäjän, Galicia-Volhynian ruhtinaskunnan, Kultahorden khanaatin, Bulgarian toisen imperiumin, Serbian kuningaskunnan, Unkarin kuningaskunnan, Moldavian, Georgian kuningaskunnan, Bysantin valtakunnan, Nikaian valtakunnan, Latinalaisen valtakunnan ja Vajakkien asioihin, kunnes kumanien siirtolaiset integroituivat kunkin maan eliittiin. Kuumakalleilla oli myös merkittävä rooli neljännessä ristiretkessä ja toisen Bulgarian imperiumin luomisessa. 50 kuumakalle- ja kiptšakkiheimoa liittyi poliittisesti muodostamaan kumani-kiptšakkiliiton. ellauri381.html on line 126: They are different also in an economic sense: The East is mainly industrial, while the West is predominantly agricultural. ellauri381.html on line 135: For instance Stepan Bandera was a Galician-born political activist who swiftly rose to prominence in the burgeoning Ukrainian nationalist movement, based in Western Ukraine, which gathered pace during the 1930s. ellauri381.html on line 137: Prior to WWII, when Western Ukraine was a part of Poland, Stepan Bandera’s Organization of Ukrainian Nationalists (OUN) had been engaged in anti-Polish political and subversive activities with the goal of achieving Ukrainian independence. But after these lands were annexed by the USSR in 1939, the Soviet authorities became the new enemy. ellauri381.html on line 139: During the Second World War, the OUN’s militant wing, the Ukrainian Insurgent Army (UPA), led by Bandera and his right-hand man Roman Shukhevych, mainly operated in Western Ukraine. It was during this era that some of the most controversial pages in the history of Ukrainian nationalism were written. ellauri381.html on line 141: The Banderovites had a complicated relationship with the German occupying forces, but their actions were always determined by the fact that their main enemy was the USSR. This approach was driven by the ideology of Ukrainian nationalism, according to which the main opponent of Ukrainians are “Moskali” (Muscovites) - that is, Russians, as well as Poles and Jews. ellauri381.html on line 143: The Third Reich realized that the Banderovites could be of use: They were used to carry out the Nazis’ goal to “rid the Ukrainian land of unwanted elements”, that is, among other elements, the Jews and Communists. ellauri381.html on line 145: However, Bandera’s idea of an independent Ukraine was not shared by the Third Reich, and as a result Bandera was imprisoned in a concentration camp, where he remained until 1944, albeit in significantly more comfort than other prisoners. ellauri381.html on line 149: At the same time, military units that had not been subordinated to the Reich were also engaged in ethnic cleansing of territories they considered as native Ukrainian, periodically engaging in armed clashes with the German occupation forces. ellauri381.html on line 153: There were notorious anti-Jewish pogroms in western Ukraine in 1941, as well as the so-called Volyn massacre 1943-1944, during which, according to Polish historians, about 150,000 citizens of Polish ethnicity were murdered. Russian and Ukrainians who disagreed with the views of Ukrainian nationalists were also subjected to terror. ellauri381.html on line 158: However, by the mid-1950s, sabotage activity petered out, and many agreed to return to a peaceful life. Bandera himself lived in Munich after the war under the protection of MI6, the British intelligence service, with which he was collaborating, until 1959, when he was killed by KGB agent Bohdan Stashynsky with a special gun that fired a syringe loaded with potassium cyanide. ellauri381.html on line 160: Both Bandera and Shukhevych were posthumously awarded the title Hero of Ukraine by President Viktor Yushchenko, though in 2010 they were deprived of this title by his successor Viktor Yanukovych. ellauri381.html on line 164: In addition to the destruction of the Jews, the Banderovites also exterminated Poles and other nationalities, including Russians. Polish historians claim about 150,000 Ukrainian inhabitants of Polish ethnicity were killed during the course of the so-called Volyn massacre of 1943-44. Moreover, Banderovite terror was also turned upon Ukrainians themselves who disagreed with the ideology of Ukrainian nationalism. ellauri381.html on line 166: Post-Soviet southeastern Ukraine differed from the west of the country all these years in that it did not have its own identity or national identity. This resulted in quite a sad circumstance, given that even when representatives of the southeast were in power in Kiev, the whole humanitarian sphere of politics was left in the hands of Ukrainian nationalists from Galicia. ellauri381.html on line 168: So, when it came to education oversight and information policy, there was no division in the country, as it all conformed to a single nationalist trend. In fact, Ukrainian nationalists had absolute power over the education system, as well as the strongest influence on media policy. ellauri381.html on line 170: Therefore, a new generation of Ukrainian children learned from textbooks that propounded an ultra -nationalist view of Ukrainian history. Regularly broadcast TV programs promoted Ukrainian radical nationalist propaganda. ellauri381.html on line 192: Se muodostui Neuvostoliiton asevoimien ylimmän johdon esikunnan 23. elokuuta 1941 antamalla määräyksellä osasta pohjoisrintaman joukoista, nimittäin 7., 14. ja 23. armeijan hallinnasta, jotka puolustivat klo. rintaman luomisen aika linjalla Barentsinmereltä Laatokajärvelle. Rintaesikunnan sijainniksi määrättiin Belomorskin kaupunki (Karjalais-Suomen SSR. Karjalan kielellä Šuomua - "soinen maa", suomeksi Sorokka). Ensimmäiset kirjalliset maininnat Sorokajoen asutuksesta ( karjalan kielellä saari - "saari", karjalan kielellä joki - "joki"; "saarijoki", Vyg -joen haaran nimi ) ovat vuodelta 1419. Sieltä kuuluisan luostarin perustajat, vanhimmat German ja Savvaty, lähtivät Solovkiin vuonna 1429. Vuodesta 1551 lähtien Sorotskajan merenrantakylästä tuli tsaari Ivan Julman asetuksella Solovetskin luostarin perintö. ellauri381.html on line 197: Vuonna 1869 Sorokan kylän laitamille puukauppias M. P. Beljajev rakensi suuren höyrykäyttöisen puutehtaan. Vuoteen 1912 mennessä oli jo kolme samanlaista tehdasta. Joulukuussa 1915 avattiin Murmanskin rautatien Sorokskajan risteysasema. Valkoisen meren ja Itämeren kanavan (BBK) käyttöönotto vuonna 1933 antoi lisäsysäyksen teollisuuden kehittymiselle siirtokunnissa, joista myöhemmin tuli osa Belomorskia. BBK:n rakentamisen aikana BelBaltLagin turvatilat sijaitsivat täällä ja muodostivat Vodnikov BBK:n kylän. ellauri381.html on line 410: Grigori Svirski muisteli maanpaossa kirjoittamassaan kirjassa ”Teloitusvuosien sankarit” seuraavasti: ”Koko joukko Simonovin seuraajia (N. Drozdov, Simonin ”Uuden maailman” päällikkö tovereineen) kirjoitti ex-convictin periferiassa julkaistun muistelmaprujun kokonaan uudelleen; kirjailija muutti keskitysleirien johtajasta Barabanovista, jota vangit ja vartijat pelkäsivät kuin tulta, vapaan neuvostoelämän sankarin Robin Batmanovin. Simonov tuki innokkaasti valhetta: Azhaevin kirjan pääöljyputkea kaikkien korjausten jälkeen eivät edelleenkään panneet onnettomat, nälkäiset, puolikuolleet vangit, jotka kirjoittaja oli pettänyt, vaan yksinomaan onnelliset Neuvostoliiton kansalaiset. ellauri381.html on line 449: As a result of the Khrushchev Thaw, Solzhenitsyn was released and exonerated. He pursued writing novels about repression in the Soviet Union and his experiences. He published his first novel, One Day in the Life of Ivan Denisovich in 1962, with approval from Soviet leader Nikita Khrushchev, which was an account of Stalinist repressions. Actually, it was about a normal day in a labor camp. Following the removal of Khrushchev from power, the Soviet authorities attempted to discourage Solzhenitsyn from writing any more anticommunist crap. He went on anyway, sending the crap to the west. In 1974, Solzhenitsyn was stripped of his Soviet citizenship and flown to West Germany. In 1976, he moved with his family to the United States, where he continued to write. In 1990, shortly before the dissolution of the Soviet Union, his citizenship was restored, and four years later he returned to Russia, where he remained until his death in 2008. ellauri381.html on line 461: Kriitikot huomauttavat ristiriidoista Solženitsynin arvioiden repressoitujen lukumäärästä ja arkistotietojen välillä, jotka tulivat saataville perestroikan aikana. Aivan törkeää liioittelua. ellauri381.html on line 503: Mutta monet ihmiset, jotka olivat Solženitsynin kanssa sharashkassa, raportoivat muista versioista. Versioiden runsaus todistaa Aleksanteri Isajevitšin ja hänen tovereidensa halusta piilottaa todellinen syy hänen lähettämisellensä leirille. Tämän vahvistaa äskettäin julkaistu N.A. Reshetovskaya "Toisessa ympyrässä." Siinä lainatuista kirjeistä A.I. Solženitsynin vapautuxesta saamme tietää, että hänen lähtönsä Marfinosta oli hänelle odottamaton, hän ei halunnut lähteä sieltä, ja lähtiessään hän yritti päästä takaisin Rybinskin sharashkaan, missä häntä, kuten muistamme, käytettiin hänen erikoisalallansa - matematiikka. ellauri381.html on line 557: Aleksanteri Isajevitš toimitettiin Dzhambuliin yöllä 27.–28. helmikuuta 1953, 2. maaliskuuta hänet lähetettiin Kok-Terekin aluekeskukseen, jonne hän saapui 3. maaliskuuta, ja seuraavana päivänä hän oli jo ilman saattajaa. ellauri381.html on line 563: A.I:n mukaan Solženitsyn, melkein heti, kun hän joutui maanpakoon, sai sairauden. Lisäksi, jos hän "Saaristossa" korostaa: "Ja koko vuoteen ei Kok-Terekissä kukaan pystynyt edes määrittämään, millainen sairaus", niin "Vasikassa" hän kirjoittaa, että "välittömästi maanpaon alkaessa syöpä heitti etäpesäkkeitä." Todennäköisimmin "Vasikassa" tauti diagnosoitiin takautuvasti. Loppujen lopuksi ihminen, tietäen olevansa kuolemanvaarassa, ei voinut tehdä mitään pelastukselleen melkein koko vuoden ajan. Jos myönnetään, että lähes ”kokonaiseen vuoteen” kukaan Kok-Terekin lääkäreistä ei edes epäillyt syöpää, niin tästä seuraa, että sairaalasta vuonna 1952 poistuttuaan A.I. Solženitsyn ei vain ollut rekisteröitymättä onkologiapotilaaxi, mutta hän ei edes ajatellut, että häneltä oli poistettu syöpäkasvain. Tämä voi tapahtua jossakin seuraavista tapauksista: a) jos kyseinen kasvain ei ollut syöpä ja Aleksanteri Isaevich tiesi tämän, b) jos kasvaimen onkologisen tutkimuksen tulokset eivät olleet hänen tiedossa, c) jos leikkaus tehtiin leirillä ei ollut mitään yhteyttä kasvaimen poistoon, d) jos hänellä ei ollut leirillä ollenkaan leikkausta, ja kaikki oli pelkkää kusetusta. ellauri381.html on line 567: Hän mainitsee paluunsa Taškentista ja kirjoittaa: "En kuitenkaan kuollut... Sinä keväänä Kok-Terekissä... ilon kiihkeänä kirjoitin "Työn tasavalta". En enää yrittänyt oppia ulkoa tätä, se oli ensimmäinen asia, josta opin onnellisuutta: älä polta kohtaa toisensa jälkeen, tuskin tiedät sen ulkoa; pidä alku tuhoamatta, kunnes kirjoitat lopun, ja tarkastele koko näytelmää kerralla; ja kirjoittaa uudelleen painoksesta toiseen; ja muokkaa; ja kirjoita lisää." ellauri381.html on line 575: Huhti-toukokuuhun 1956 saakka Solženitsyn opetti koulussa ja oli kiireinen kirjallisten teosten parissa: hän kirjoitti näytelmän, runoja, valmistautui "Saaristoon" jne. 30. tammikuuta 1956 hän lähetti kirjeen Neuvostoliiton ministerille. Puolustus G.K. Zhukov, jossa hän pyysi hänen apuaan "pakotuksen poistamiseen", "rikosrekisterin poistamiseen" ja "määräysten palauttamiseen". 24. helmikuuta 1956 uusi vetoomus lähetettiin. N.S. Hruštšov pyysi tällä kertaa "täydellistä kuntoutusta". "Täysin odottamatta huhtikuussa 1956", kirjoitti N.A. Reshetovskaya ensimmäisissä muistoissaan - sain kirjeen Sanyalta. Hän kertoi minulle, että hänet vapautettiin maanpaosta ja hänen rikosrekisterinsä oli selvitetty. 20. kesäkuuta Solženitsyn lähti Kok-Terekistä, jossa hän palveli maanpaossa, ja lähti Moskovaan. Siellä hän tapasi monia tuntemiaan ihmisiä ja rehvasteli niille. ellauri381.html on line 585: Ignat Solzhenitsyn is adamant that his father’s withdrawal from the public sphere was a reaction to the suffering and paranoia he had encountered in the Soviet Union, and the need to write about these experiences. It was not a disapproval of his host country that drove him to hide behind barbed wire fences in the Vermont woods. ellauri381.html on line 589: Sanya's Red wheels were not translated to English until 2015. This happened thanks to the creation of the Solzhenitsyn Initiative by the Wilson Center’s Kennan Institute. Funded primarily by sperm donor Drew in Cuff, managing director of Secular Cum, the initiative was an attempt to help illuminate the writer’s fancy legwork. ellauri381.html on line 593: For much of the late 1970s and 1980s, Solzhenitsyn was portrayed in the Western media as a cranky has-been. "Partly it was his fault,” Ignat answers. “His strident political tone was not compatible with typical Western discourse. Then people saw the beard and, well, two plus two equals Old Testament prophet. But that was a result of the urgency of the times he was living in. People did not understand the world he had come from. Where he came from good manners were not a common currency.” ellauri381.html on line 604: Kaupungille yritettiin aiemmin nimeä Pivdennoye ("juzhnoje" ukrainaksi). Myöhemmin nimikomitea hyväksyi nimen Port Anenthal, joka oli saksalaisten siirtolaisten asutuksen nimi, joka sijaitsi modernin kaupungin vieressä. ellauri381.html on line 628: Relations between the U.S. and Bulgaria had gone from merely chilly to bitterly cold. In Sofia, U.S. Minister Donald Heath was harassed and insulted by Bulgarian officials. They demanded his recall. When Washington protested, it got only smiling evasions from Bulgarian Chargé d'Affaires Peter Voutov in Washington, sullen silence from Sofia. Last week, his patience exhausted, Secretary of State Dean Acheson broke off diplomatic relations with Russia's Balkan satellite (which was a Nazi satellite before that). ellauri381.html on line 630: Voutov was sent packing. Heath was ordered home. For good measure, the U.S. froze the dollar assets not only of Bulgaria but of two other little Red hens in the Soviet front yard—Rumania and Hungary. ellauri381.html on line 643: Nerzhin on selvästikin Sanja ize. Pellen näköinen törösuu juutalainen Rubin kakunmurut parrassa on sen sellikaveri. Eri löysää näyttää olleen lusiminen aluxi. Rubin on niin tyhmä että se on vielä karsinassa kommari. Sanjan isä oli köyhä maajussi pystymezästä. Senpä tautta poika peukutti Stolypinia, keskustafasistista monarkistia. Operettivaltuutettu naurumajuri Shiitin oli antanut Serafima Vitaljevnalle (Sima) tehtäväxi pitää Sanjaa silmällä. Heti näkee että Sanja on naistenvihaaja. Halla-aholuokan nuiva hapantelija. Kova omakehuja. Tässä niteessä ei kokeexikaan sovelleta S.I. Hayakawan suosittamaa kahdapuoltoa. Ehei, taantumuxen asialla ollaan ihan täysillä. Pakkotyö ei tuota tekijöilleen hiukkaakaan ansioita eikä mainetta. Se nyt vielä puuttuisi. Nerzhinistä tuli pikku Simotshkan ihastus. Niinpä tietysti. Hiän ei ollut sievä: pikkuruinen, pitkänenäinen. Silti Nerzhin alkaa sitä lääppiä hikisessä kopissa. Mikäpä siinä, jos nainen on uusi. Rakastajatarta puohon tervaisella korzulla pystymezässä ... Sota! Vaimo leikkaa kuponkeja kotona. Sanja oli tk-kaveri, ei tarvinnut juoxuhaudoissa ryömiä. Käsite onni on suhteellinen, kuvittelua. Sana tarkoittaa hyväosaisuutta kirkkoslaavissa. Viivy hetki, olet kaunis niin. Onnea on työntää Samotshkan reitten väliin shiitintä. Elämän tarkoitus? Me elämme, siinä sen tarkoitus. Joka osaa olla tyytyväinen, hän on aina tyytyväinen. No Sanja osasi olla tyytymätön aina. Kaikki vahvistaa fyysikkojen vanhan havainnon: onni on differentiaali. Sixipä se toimii apinoiden käyttövoimana, koska se on samaa laatua kuin painovoima. ellauri381.html on line 667: Venäläinen Gleb Dostojevskiasussa. Vieressä ohuttukkainen Simochka. Hizin vähän Sanyan bühleineissa on naisosia ja nekin tälläsiä, verettömiä. Sama vika muuten Dostojevskillä. Liekö olleet kumpikin kaappihomoja. ellauri381.html on line 692: Venäjä aikoo murskata Harkovan ja tehdä siitä harmaan, tuhotun vyöhykkeen, jossa ei asu mitään ukrainalaista torakkaa isompaa eikä ole yhtään ehjää polkupyörää. Venäjä tuhoaa sen mieluummin kuin valloittaa, liuhtoo Turun yliopiston kauppakorkeakoulun professori Kari Liuhto. Venäjä aikoo pyyhkiä Ukrainalla persettään, varoittaa sotatalousprofessori Liuhto. Ukraina tarvitsee lisää Patriot-ilmatorjuntajärjestelmiä, lisää patrioottinen Ohra-aho. Viron baskeripää pellepukuinen päämiliisi ehdottaa että Itämeren suurvallat Viro, Latvia, Suomi, Ruozi ja Puola saartaisivat Venäjän satamat miinanraivaajilla ja tykkiveneillä. Jos Venäjä hyökkäisi Viroon, maan 40 kilomiehen armeija olisi varma voittaja. Venäjän ylämäki kasvaa ja vihreiden alamäki syvenee. Kaikki aikovat kumminkin kuolla saappaat jalassa. Se trendaa nyt. ellauri382.html on line 55: Uma saloon tyttö notável foi Kitty Leroy (vas). Na década de 1870, ela atuou em Deadwood, na Dakota do Sul, um lugar marcado pela ausência de leis e pela violência. Conhecida por sua beleza e habilidade com armas de fogo, Kitty se destacou como dançarina e tornou-se exímia no manejo do revólver. Ela enfrentou inúmeros desafios, desde clientes desordeiros até a competição de outras mulheres. ellauri382.html on line 70: Vau! Miten ihmeessä? Helppoa: Kazo Marie Gomezia kiikarilla pesemässä tisuja elokuvassa "The Professionals"! Piuu! Piuu Piuu! Dojonggjongg! panee Burt Lancasterin Nîmes-sarkahousut. Grow yourself! Stay hard! There is a limit! ellauri382.html on line 74: – Isku synnytyssairaalaan Mariupolissa oli hirveä. Se on sama kuin joku pommittaisi Naistenklinikkaa tai Gazan lastensairaalaa tai tuhoaisi punaisen Tampereen kaupungin. Kollektiiviseen muistiimme ovat palautuneet suomalaisten sotakokemukset, Stubb sanoo. Tosin en ize muista kun en ollut syntynyt, eikä noita muitakaan muistajia enää monta taida olla elävien kirjoissa. Stubbin mielestä Suomi on kuin kasakka, joka liikkuu keväthangella kissamaisen ketterästi ja hyödyntää hetkensä. Vai oliko se torakka? Nekin ovat hyvin nopeita. – Ehkä Suomi on kuin ukrainalainen torakka, joka ottaa jos vain löytää jotain irtainta. ellauri382.html on line 190: Kukapa meistä ihmisistäkään tykkäisi siitä, jos joku vieras kaveri höpöttelisi minun nimeäni vähän väliä ilman mitään järjellistä asiaa? Ja vierestä sitä olisi tylsä kuunnella. ellauri382.html on line 203: Spørgsmål som disse er pisse irriterende. Vi går ikke i hijab netop fordi vi ikke tror på din “eneste” Gud. Nu er jeg selv ateist, men her i Danmark og i Grønland har vi vores egen fri vilje. Nogen tror på Allah, andre på en anden Gud, og nogle på ingenting. Så hvorfor? Fordi vi ikke er muslimer såre enkelt. You do you, we do us… Hvem fanden vil frivilligt ligne en sort affalssäk forresten? ellauri382.html on line 206: Ret mig hvis jeg tager fejl, men Rusland har i meget lang tid, haft to skræddersyede enheder, stående i Kaliningrad. Den ene er designeret Gotland og den anden designeret Bornholm. Enhedernes eneste opgave, er at indtage hver deres ø. Alt hvad de er udrustet med, organiseret og trænet til, handler om de to øer. ellauri382.html on line 254: eresting.com/wordpress/wp-content/uploads/2020/01/zinaida-portnova-og.jpg" /> ellauri382.html on line 318: reunoiltaan aurinkopaneloida Välimereen hukkuneilla nee--- afrikkalaistaustaisilla. ellauri382.html on line 320: 'Women are raped at levels nobody's ever seen': Trump claims women are being attacked in Mexico caravan as he tears up speech and says he was right that illegals are 'thugs' and 'murderers'. ellauri382.html on line 340: Livestriimaaja ja venäjän ammattitrollaaja Aino Kallio aka "Moskovan Tiltu". Kyseinen mukava neitonen puhui aikamoista paskaa radiokanavilla mutta oli monella tapaa trollitehtailun ensimmäisiä hahmoja. Propaganda mitä Tiitu tuuttasi oli niin yliampuvaa että lähetyksiä lähinnä kuunneltiin huumorimielessä. Mutta kuumottavia lähetyksistä tekee että siellä puhuttiin tunnetuista kaatuneista ja ihmisistä, joiden henkilöpapereita ryssä löysi kuolleilta tai vangeilta. ellauri382.html on line 371: When Goggins enrolled in the third grade, he was diagnosed with a learning disability due to the lack of schooling. He also found it difficult to learn as he was suffering from toxic stress because of the child abuse that he suffered during his early years in Buffalo, New York. Because of the stress, he developed a stutter. Goggins explains h-ho-how he was c-co-constantly in a f-fight-or-flight response with social anxiety because of his s-st-stuttering. In school, Goggins was subjected to racism and the K-Ku-Klux Klan held a local presence at the time in Brazil and Indiana. Goggins recalls he once found "Niger [sic] we're gonna kill you" on his Spanish notebook. At 16, a better informed student spray painted "nigger" on the door of Goggins's car. ellauri382.html on line 377: There is a limit! ellauri382.html on line 410: Omaelämäkerrassaan "The Greatest, My Own Story", joka kirjoitettiin Richard Durhamin kanssa vuonna 1975, Ali sanoi, että hänen perheessään oli "hyvin vähän tietoa, jos ollenkaan, "valkoisesta verestä" mistä tahansa lähteestä, ja hän lisäsi: "Jos orjanhaltija Clayn veri tuli suoniimme nimen mukana, se tuli raiskauksesta ja izesaastutuksesta." ellauri382.html on line 511: We feel isolated, different from other people. ellauri382.html on line 515: We are attracted to people who are rarely there emotionally for us. ellauri382.html on line 570: Vaan eipä hätää! No panic! Varsinainen kokemusasiantuntija löytyi Imi Losta. Miten tuskallista ja samalla kaunista, miten rajua ja erehdyksissäänkin kadehdittavaa on nuoren ihmisapinan henkinen herääminen! Ne harvat, joiden heräämiseen liekin kaltaisena yhtyy älyn intohimo, tiedon tuska ja rajaton jano tavoittamattomaan, ovat luojia ja heistä tulee onnettomia apinoita koko loppuiäxeen. (Waltari: Sielu ja liekki luku 4) ellauri382.html on line 592: The play was adapted to the big screen as two films, both entitled Gaslight—a 1940 British film, and a 1944 American film directed by George Cukor, also known as The Murder in Thornton Square in the UK. Both films are considered classics in their respective countries of origin, and are generally equally critically acclaimed. The play is set in fog-bound London in 1880, hence the name. The term "gaslighting" does not appear in any of the stageplays or screenplays and is inspired by the film´s title "Gaslight". The play has a happy end by the way. ellauri382.html on line 604: Toisin sanoen menestys tarkoittaa kykyä voittaa. (Vihaajille) "Te ette sammuta meitä ihmiskunnan kirkkaita kaasuvaloja, vaan hautaatte izenne merkitsemättömään hautaan." Koko ihmiskunta ei voi rakastaa ketään. Jopa Gandhilla ja Äiti Teresalla oli arvostelijansa. Gandhi hipelöi esimurkkuja ja Teresa ärjyi alaisille. Kuten sanonta kuuluu: "Jos viholliset kiittävät sinua, tarkista kantasi.". Totuus on, että persoonallisuutesi, intensiivisyytesi ja lahjasi eivät todellakaan ole mieleen kaikille. ellauri382.html on line 625: Kerrron nyt vähän izestäni. Lapsena olin erittäin herkkä ja tunnepitoinen. Koska muut olivat hyvin tietoisia ympäristöstäni ja vaikuttivat siihen helposti, muut pitivät minua "liian hauraana", "liian dramaattisena" tai "liian paljon". Sekä perheen sisällä että ikätovereiden keskuudessa reaktioitani asioihin pidettiin liiallisina, ja kiihtyneisyyttäni kutsuttiin kypsymättömyydeksi. ellauri382.html on line 630: Olen syntynyt ja kasvanut Hongkongissa. Kaupungin väestö on homogeenista ja kulttuuri kollektiivista. Samanlaisuus ja harmonia asetettiin yksilöllisyyden edelle, enkä tuntenut kuuluvani. Kävin tiukassa, katolisessa tyttökoulussa, jossa konkreettisia akateemisia saavutuksia ja sääntöjen noudattamista arvostettiin luovaan tutkimiseen ja laajaan leikkimiseen verrattuna. Sekä kotona että koulussa minun ei annettu "tehdä fläkkejä". Lapsena olin erittäin herkkä ja tunnepitoinen. Koska muut olivat hyvin tietoisia ympäristöstäni ja vaikuttivat siihen helposti, muut pitivät minua "liian hauraana", "liian dramaattisena" tai "liian paljon". Sekä perheen sisällä että ikätovereiden keskuudessa reaktioitani asioihin pidettiin liiallisina, ja kiihtyneisyyttäni kutsuttiin kypsymättömyydeksi. ellauri382.html on line 636: Mut hei! Jos sinäkin olet haavoittunut ja kitunnut, toivon, että sinäkin löydät tiesi takaisin rakkauteen. Elämän rikkaus ja kauneus ovat vain pyöröoven toisella puolella. Kuten aalto, jota ei voi erottaa valtamerestä, toivon että työ täytätte lompsani siellä jossain äärettömän laajemmassa ja voimakkaammassa, eli Yhdysvalloissa. Terveisiä Lontoosta 2019. ellauri382.html on line 664: Ihmisenä, jolla on mielikuvituksen yliherkkyys, koet epätavallisia mielikuvituksellisia ja fantastisia ajatuksia, usein nuoresta iästä lähtien. Ajattelet kuvien ja meemien avulla; runous ja visuaalinen kieli tulevat sinulle luonnollisesti. Sinulla saattaa olla kuvitteellisia leikkikavereita, kuvitteellisia lemmikkejä, voit harrastaa fantasialeikkiä tai viettää pitkiä tunteja masturboimalla. ellauri382.html on line 673: Aikuisena nautinto yksinäisistä älyllisistä harrastuksista tai joutumisesta olemaan yksin, koska todellisia ikätovereita ei ole saatavilla kuin vanhainkodeissa, saatetaan tulkita väärin ja supermiehiä -naisia ja -muita nimittää syrjäisiksi, ylimielisiksi, sosiaalisiksi erakoiksi tai jopa kliinisesti "skitsoideiksi". Käyttöjärjestelmä, joka ei ole synkronoitu, aiheuttaa häpeää ja sisäistä myllerrystä. Bitmap error, järjestelmä on pysähtynyt. ellauri382.html on line 700: Under-achievement. Älyllisesti intensiivisenä ja ankarana ihmisenä jo lapsena, erotuit luonnollisesti joukosta. Sinut on kuitenkin saatettu pakottaa piiloutumaan ja mukautumaan, jotta et houkuttele kateutta ja vihaa muilta. Opettajasi tai vanhempasi ovat saattaneet tukahduttaa kykysi "tasaistaaxeen pelikentän" ikätovereidesi kanssa. Jos sinua hyöykytettiin tai vieraannutettiin saavutuksiesi vuoksi, on ymmärrettävää, että olet nyt sopeutunut alisuorittamaan kateuden uhan kanssa. Tämä voi ilmetä aikuisiässäsi itseäsi sabotoivana käyttäytymisenä, kuten ylennyksistä ja kunniamerkeistä kieltäytymisenä, puheenvuoroa vaativien tilaisuuksien käyttämättä jättämisenä, äärimmäisenä itsetietoisuutena tai sosiaalisena ahdistuksena. Nämä "oireet" ovat ensimmäisiä asioita, joihin puutumme lahjakkaassa valmennuksessa. ellauri382.html on line 702: Crisis with Conformity. Koska olet epätavallisen nopea, ankara ja utelias, sinun on vaikea keskittyä yhteen asiaan tai kulkea tavanomaista valtavirran yhteiskunnan sanelemaa elämänpolkua. Saatat joutua ottamaan vastaan stereotyyppisiä sukupuolirooleja (koiras/naaras) tai tekemään uravalintoja (siistijä, influensseri), jotka eivät ole totta luonteellesi. Koska yhteiskunnan rajalliset ajatukset siitä, mitä 'menestys' tarkoittaa, rajoittavat sinua, et ehkä pääse tekemään sitä, mikä aidosti innostaa sinua tai mikä saa sielusi laulamaan. Jos olet sosiaalisten sopeutumisten vuoksi hiljentänyt todellisen itsesi, saatat kokea voimakkaan keski-iän tai neljänneselämän kriisin tai kohtaat masennuksen tai vakavan sairauden myöhemmin elämässäsi. ellauri382.html on line 704: Deep loneliness. Todellisten ikätovereiden tai romanttisen kumppanin löytäminen on usein haaste superärsyttävälle lahjakkaalle aikuiselle. Kyllästyt ja alistimuloitut helposti, ja sinulla voi olla vaikeuksia löytää ihmisiä, jotka jaxavat pysyä mukanasi. Sinun voi olla vaikea tavata henkilöä, joka vastaa älyllistä, emotionaalista ikääsi ja on samalla romanttisesti houkutteleva. Liian ryppyisiä ja huonojalkaisia usein ovat. ellauri382.html on line 769: Kiovan Rusin alue oli 1300-luvulta 1600-luvulle pääosin puolalaisen vallan alla. 1654 on tärkeä vuosiluku Ukrainan historiassa, mutta käsitykset sen merkityksestä ovat Venäjällä ja Ukrainassa täysin vastakkaiset. Tuolloin Puolaa vastaan noussut kasakkapäällikkö Bohdan Hmelnytskyi teki liiton Venäjän kanssa Perejaslavin kaupungissa Kiovan lähellä. Plokhyn mukaan Perejaslavin liitto on yksi kulmakivi väitteelle, että vähävenäläiset ovat vähän sellaisia venäläisiä. Neuvostoliittolaisen ja venäläisen historiamytologian mukaan on olemassa vain yksi venäläinen kansakunta, jonka puolalaiset jakoivat ja joka Perejaslavissa yhdistyi uudelleen. ellauri382.html on line 778: Ei liene ylläri, että ukrainalaiset tekivät lopun neuvostoliitosta. ”Ukrainalaiset vahvistivat itsenäisyytensä kansanäänestyksessä 1.12.1991. Viikko sen jälkeen Ukrainan, Venäjän ja Valko-Venäjän johtajat päättivät Neuvostoliiton lakkauttamisesta. Sen paremmin Gorbatšov kuin Jeltsinkään eivät pystyneet kuvittelemaan Neuvostoliiton jatkamista ilman Ukrainaa. Jeltsin selitti kahdesti George Bush vanhemmalle, että ilman Ukrainaa Venäjä joutuisi vähemmistöön suhteessa Keski-Aasian muslimitasavaltoihin.” Samaan aikaan Kiovassa kokoontui kasakkaneuvosto, joka irtisanoi Venäjän alamaisuuden. Sen mukaan Venäjä oli nyt rikkonut Perejaslavissa vuonna 1654 antamansa lupaukset pitää puolalaiset pois kasakoiden tukasta. ellauri383.html on line 55: This 98-year-old woman walked 10 km with a cane to bring this splinter of wood to the Ukrainian-controlled territory from the settlement of Ocheretyne in Donetsk region, captured by Russia last week. Because she didn’t want to leave a perfectly good splinter to the Russian occupiers. ellauri383.html on line 71: Matt. päättyi Lutherilla sanaan Ende: Und siehe, ich bin bei euch alle Tage bis an der Welt Ende. Bedeutungen: umgangssprachlich: (ungewollt) zu Ende gehen, kurz vor dem Ruin stehen, nicht mehr zu retten sein. Beispiel: Herr Dr. Matthäi, haben Sie Annemarie und mich in Ihr Haus genommen, um diesen Mörder zu finden? Oder sie nur so zeitweise gelegentlich ein bissel bumsen? Daß ein Mensch, ein Berner, unter fremdem Namen, in einem Vernichtungslager bei Danzig seinem blutigen Handwerk nachging - ich wage nicht näher zu beschreiben, mit welcher Bestialität -, entsetzt uns, daß er aber in der Schweiz einem Spital vorstehen darf, ist eine Schande, für die wir keine Worte finden, und ein Anzeichen, daß es nun auch bei uns wirklich Matthäi am letzten ist. Johanna Krain sah erstaunt, wie hemmungslos gefräßig sich der hundgesichtige Dr. Matthäi der Russin bemächtigte. Ja, jetzt ist Matthäi am letzten, konstatierte gutmütig Pfisterer. ellauri383.html on line 115: On outoa, kun noin nuori yrittää käsitellä historiaa. Vietin lapsuuteni ja nuoruuteni idän maaseudulla. Etuovia ei tarvinnut edes lukita yöksi. Lapsena sai liikkua vapaasti ulkona, eikä vanhempien tarvinnut huolehtia siitä, että mitään tapahtuisi. Natsimenneisyyttä on varmasti käsitelty paremmin lännessä. Siellä vanhat natsit pystyivät nopeasti tekemään uran uudelleen joka alalla. Vaikka Drehbuchverfassereina. ellauri383.html on line 157: Itämeren kalakantojen säästäminen ellauri383.html on line 185: Vapaus kantaa asetta Yhdysvalloissa rajoittaa aseettomien lasten vapautta elää ilman pelkoa. WTF, pyssyt vaan eskareille ja ala-astelapsille, onhan se jo nähty että nekin osuvat kavereihinsa. ellauri383.html on line 245: The annexation of Crimea by the Russian Federation took place in the aftermath of the 2014 Ukrainian revolution. On 22–23 February, Russian President Vladimir Putin convened an all-night meeting with security services chiefs to discuss pullout of deposed President, Viktor Yanukovych, and at the end of that meeting Putin remarked that "we must start working on returning Crimea to Russia.". Russia sent in soldiers on February 27, 2014. Crimea held a referendum. According to official Russian and Crimean sources 95% voted to reunite with Russia. The legitimacy of the referendum has been questioned by the west---international community. ellauri383.html on line 247: In representing Mr Ihor Kolomoisky, I express my deep concern about the trials I witnessed during the hearings held in the Ukrainian courts in Kyiv in February 2024. Mr Kolomoisky has been unjustly detained in a Kyiv prison for over six months (and now his arrest has been extended for another 60 days!) as a mere suspect, and this situation raises concerns about respect for human rights and due process of law in Ukrainian courts. ellauri383.html on line 255: Businessman Ihor Kolomoisky plans to live in Ukraine in the next five years (2019-2024). Until recently, he lived in Israel, where he moved from Switzerland. The last time he was in Ukraine was June 2017. "I've decided to live in Ukraine for the next five years. For I hope for the rule of law in the country," he told the investigative TV program Schemes program of the Radio Free Europe / Radio Liberty. Kolomoisky denies that his stay in Ukraine is connected with the 2019 election of Volodymyr Zelensky as president. "It has nothing to do with that. I've come here and plan to be here for family reasons. My son is to ink a contract with a basketball club of Ukraine," he said. ellauri383.html on line 264: The main opponents of the formula for determining the market price of coal were large energy-intensive enterprises - mainly ferroalloy and electrometallurgical enterprises, which belong to oligarchs Igor Kolomoisky and Viktor Pinchuk. The object of criticism and media attacks was the DTEK holding, the largest coal producer and operator the majority of thermal power plants. TV channels controlled by Kolomoisky and Pinchuk accused DTEK of receiving super-profits. Since the owner of 100% of DTEK shares is entrepreneur Rinat Akhmetov, criticism was also directed at him. ellauri383.html on line 266: What happened was that "the real circumstances" introduced some "revisions". Due to the war in Donbas, all the anthracite mines supplying coal to a number of thermal power plants were in the occupied territory of Ukraine. The need to look for new thermal power supply sources became more acute. ellauri383.html on line 267: Why was the country left unprepared to the energy crisis? Why was there no alternative option other than coal supply from the occupied territory of Ukraine? Only Renat and the other two oligarchs know, but they won't tell. ellauri383.html on line 269: State-owned Public JSC started modernization of two power units of Trypilska thermal power plant, their conversion from anthracite to gas group of coal. DTEK has similar plans for Prydniprovska thermal power plant. There is also an agreement on supply of 2 million tons of coal to Ukraine from the USA. After “Rotterdam+” formula was introduced, big power-producing companies won, started to make ultrahigh revenues. DTEK became 10x richer overnight. More than UAH 10 billion was collected from the consumers, which instead of being invested in the country’s energy safety, was simply pocketed. The oligarch businessmen got astronomical profits. “Rotterdam+” is nothing but a corruption scheme,” concluded the expert. ellauri383.html on line 282: Orion löytyy Eridanusjoen vierestä kahden metsästyskoiran Cane Majorin ja Cane Minoren kanssa taistelemassa Härkää vastaan. Toinen sen saaliista, jänis, löytyy myös lähistöltä. ellauri383.html on line 287: Raamatussa tähdistö olisi yksi monista Elohimin, koko Vanhan testamentin tarinan päähenkilökokonaisuuden, alkuperäpaikoista. What does the Bible say about Orion? There are 100 Bible Verses about Orion, more or less helpful (mostly less). Only Amos and Job mention it by name. ellauri383.html on line 301: Of course, you can't. Note that the mere mention of Mazzaroth lost Job over 100 points. ellauri383.html on line 332: Then Job answered and said: “Truly I know that it is so: But how can a man be in the right before God? If one wished to contend with him, one could not answer him once in a thousand times. He is wise in heart and mighty in strength —who has hardened himself against him, and succeeded?— he who removes mountains, and they know it not, when he overturns them in his anger,... ellauri383.html on line 335: To the choirmaster. A Psalm of David. The heavens declare the glory of God, and the sky above proclaims his handiwork. Day to day pours out speech, and night to night reveals knowledge. There is no speech, nor are there words, whose voice is not heard. Their voice goes out through all the earth, and their words to the end of the world. In them he has set a tent for the sun, which comes out like a bridegroom leaving his chamber, and, like a strong man, runs its course with joy.... ellauri383.html on line 344: And lusted after her lovers there, whose members were like those of donkeys, and whose issue was like that of horses. (Now this was helpful!) ellauri383.html on line 352: Jeremiah 29:11 ESV / 2 helpful votes ellauri383.html on line 368: Egypt's help is worthless and empty; therefore I have called her “Rafah who sits still.” ellauri383.html on line 386: For no prophecy was ever produced by the will of man, but men spoke from God as they were carried along by the Holy Spirit. ellauri383.html on line 392: But understand this, that in the last days there will come times of difficulty. For people will be lovers of self, lovers of money, proud, arrogant, abusive, disobedient to their parents, ungrateful, unholy, heartless, unappeasable, slanderous, without self-control, brutal, not loving good, treacherous, reckless, swollen with conceit, lovers of pleasure rather than lovers of God, having the appearance of godliness, but denying its power. Avoid such people.... ellauri383.html on line 401: Finally, brothers, whatever is true, whatever is honorable, whatever is just, whatever is pure, whatever is lovely, whatever is commendable, if there is any excellence, if there is anything worthy of praise, think about these things. ellauri383.html on line 410: On the third day there was a wedding at Cana in Galilee, and the mother of Jesus was there. Jesus also was invited to the wedding with his disciples. When the wine ran out, the mother of Jesus said to him, “They have no wine.” And Jesus said to her, “Woman, what does this have to do with me? My hour has not yet come.” His mother said to the servants, “Do whatever he tells you.”... ellauri383.html on line 413: After three months we set sail in a ship that had wintered in the island, a ship of Alexandria, with the twin gods as a figurehead. ellauri383.html on line 422: “Worthy are you, our Lord and God, to receive glory and honor and power, for you created all things, and by your will they existed and were created.” ellauri383.html on line 431: And the beast was captured, and with it the false prophet who in its presence had done the signs by which he deceived those who had received the mark of the beast and those who worshiped its image. These two were thrown alive into the lake of fire that burns with sulfur. ellauri383.html on line 455: “Therefore do not be anxious about tomorrow, for tomorrow will be anxious for itself. Sufficient for the day is its own trouble. ellauri383.html on line 461: Saying, “Where is he who has been born king of the Jews? For we saw his star when it rose and have come to worship him.” ellauri383.html on line 464: Enter a Verse Reference (e.g., John 3:16-17) Visit the Bible online to search for words if you don’t know the specific passage your’re looking for. ellauri383.html on line 504: ereaninsights.org/wp-content/uploads/2020/01/40cba2_0bb69645c8ae4017a20bfb9707daa08fmv2.png" /> ellauri383.html on line 508: Tämän paasauxen lähde ja inspiraatio on palsta nimeltä ereaninsights.org/nugget/the-message-of-the-mazzaroth/">Berean insights: the message of the mazzaroth.. We are told by Scripture that the heavens declare the glory of God. Paul of Tarsus tells us in Romans 1:20 that we are without excuse for not knowing God or His heart. What if the heart of God is laid out in the stars for all to see? What if the stars show us the glory of God in yet another way, in order to leave us speechless and without excuse. (No need to know what stars they are.) ellauri383.html on line 517: Lotsa people in Trininad used to hear The Voice of God, V.S. Naipaul tells. One of them even let himself be tied to a balsa Cross but got pissed when people began to throw at him largish stones. Ei jumalauta nyt loppu hei! Laama sabakhthaani! In the previous Gem I opened up the topic of hearing God’s Voice and I gave you the list of guys to whom God had spoken to in our Jakarta and Sysmä based Cell Groups over the years. But how do I know whether It Is God or me? Realize there are times when God Himself breaks the rules. He does that. He is not at all a God who is stuck in his own silly old rules! That is when we may well grasp the wrong end of His humongous stick. That could spell the end of our intimacy with His nugget... ellauri383.html on line 539: "Monet näyttelyn kävijät, myös me, pysähtyvät usein saksalaisen jalkaväen taisteluajoneuvomarderin lähelle. Meille kerrottiin, että Ukrainan asevoimien sotilaat heittivät sen suoraan kentälle BMP: n juututtua mutaan. Marderin vieressä on hänen "countryman", Saksalainen Leopard 2-panssarivaunu, jota pidettiin käytännössä 'voittamattomana'. Ilmeisesti näin ei ole", sanoi toinenkin Alexander, 9.luokan kadetti Venäjän federaation kansalliskaartin M. A. Sholokhovin Moskovan presidentin Kadettikoulussa. ellauri383.html on line 543: Tämän tekniikan esittely hälventää jälleen myyttejä sen tuhoutumattomuudesta. Näyttelyssä nuoret ihmiset eivät voi vain nähdä omin silmin sotilaidemme menestyksiä, vaan myös tuntea kuuluvansa Venäjän tulevaan voittoon. Näytteitä amerikkalaisesta ja eurooppalaisesta sotateollisuudesta on esillä Moskovan Voitonmuseon vieressä toukokuun loppuun asti. Näyttelyyn voi tutustua päivittäin klo 10.00-20.00. Sisäänpääsy on ilmainen. ellauri383.html on line 576: Most of the Ukrainian speakers in Estonia today are Ukrainians who arrived in the country after the 2014 Russian aggression against Ukraine. There have been short-term attempts to teach the Ukrainian language in Estonian schools, and Ukrainian Sunday schools have also operated for a shorter period of time. There is no Ukrainian-language press in Estonia, nor have Ukrainian-language dictionaries and educational literature been published. Now at least they have something to read at the coffee table. ellauri383.html on line 612: Niinisalon harjoituskentällä maan lounaisosassa järjestetään 26.huhtikuuta-14. toukokuuta sotilaspelit "Arrow-24" (Arrow 24). Niihin osallistuu 2 600 suomalaista sotilasta ja noin 500 kalustoa. Ah-64e Apache-taisteluhelikoptereita saapui Albionista, cv9035-panssariajoneuvoja Virosta, Scimitar-rynnäkköpanssarivaunuja ja Spartan-panssaroituja miehistönkuljetusvaunuja Latviasta. Baltian liittoutuneet lähettivät yhteensä jopa 300 "soldaten". He harjoittelevat hyökkääviä operaatioita ja myös hyvin koordinoitua vuorovaikutusta. ellauri384.html on line 214: For me, the reason is because those things are fundamentally hard to believe. If I told you that I had a unicorn friend named Gary, and that Gary had created the universe, and that he was my own personal special friend, and Gary loved me, and Gary was going to take me and everybody I care about to a magic kingdom in the clouds called “Sallbach” where everybody gets a flying pony, but if you don’t love Gary and accept him as your best, most special friend, then he’s going to send you to a place called “Moplach” where you will be drowned in molasses, not only would have have a hard time believing in Sallbach and Moplach… ellauri384.html on line 220: The concepts of “Heaven” and “Hell” are not only difficult for any rational person to believe, but they are not even well-defined. Even within the belief system of Christianity, there are multiple descriptions of Heaven and Hell. Some subsets of Christendom don’t believe in hell. Those who read the Bible closely insist that “Hell” is only for traitorous angels. Everybody has a different idea of who is “definitely” going to be sent to one place or another. ellauri384.html on line 227: Frankly, Hell sounds like a more tolerable place, but even there, it’s full of absurdities. As Terry Pratchett pointed out, in order to cause someone physical pain, they have to have the attributes of a physical body, such as nerve endings. There’s little point in throwing a disembodied spirit into a lake of fire. They don’t have the hardware to FEEL anything. For that you need a body. So it would appear that the most prominent features of both Heaven and Hell is utterly crushing, eternal, pointless BOREDOM. Both places would be eternal torture to the human mind. ellauri384.html on line 236: Sekä Hollanti että Ateena olivat käyneet viljakauppaa Venäjän kanssa: Hollanti Itämeren kautta; ateenalaiset Hellespontoksen, Bosporin, kreikkalaiskaupungin Byzantionin ja Mustanmeren kautta, hankkien Krimiltä kaupungilleen elintärkeää vehnää, riisiä ja ohraa. Ateenalaiset joutuivat sotimaan tavan takaa pitääkseen nämä reitit avoinna. Sanotaan, että Zeuxis nauroi itsensä kuoliaaksi, kun häntä pyydettiin kuvaamaan rumaa vanhaa naista. ellauri384.html on line 280: Mutta tässä Solon pettyi ystäviinsä. Vähän ennen kuin hän julkaisi lain, joka vapautti kaikki asuntolainat, hän kertoi joillekin luotettavimmille ystävilleen. He lähtivät heti ulos ja lainasivat rahaa ostaakseen maata, antaen ostetun maan vakuudeksi lainan takaisinmaksulle. Kun laki julkaistiin, heillä oli maansa vapaana ja vapaana. Tästä epäiltiin Solonia, mutta kun tuli tiedoksi, että hän itse oli menettänyt viisitoista talenttia oman lain mukaan, hän onnistui välttämään vakavan maineensa vahingoittumisen. Talentit hän sai sisäpiirin rikastuneilta kavereilta korkoineen takaisin. ellauri384.html on line 284: Solon kumosi drakoniset lait, jotka rankaisivat pienetkin rikokset kuolemalla, joten sanottiin, että Drakonin lait [kodifioitu 621 eKr.] oli kirjoitettu verellä musteen sijaan. Kun joku kysyi Draconilta, miksi hän oli tehnyt hänen lakeistaan niin ankarat, hän vastasi: "Tarvitsemme kuolemanrangaistuksen pienten rikosten estämiseksi, ja isommille en voi kuvitella suurempaa rangaistusta." Solon pidätti kuolemanrangaistuksen murhasta ja taposta kuten jenkkiporukat. ellauri384.html on line 290: Solon oli halukas sallimaan rikkaiden miesten jatkaa upseereina, mutta hän halusi antaa köyhien kansalaisten leikisti osallistua hallitukseen. Siksi hän luokitteli kansalaiset tulojen mukaan. Alin luokka, thetes, ei ollut oikeutettu mihinkään virkaan. Teetit saivat kuitenkin tulla valtuustoon, ja he päättivät tuomarina äänestettävät asiat. Koska Solonin lait olivat tarkoituksella epäselviä ja moniselitteisiä, tuomioistuimilla oli huomattava tulkintavalta. Se, mikä köyhille oli tuntunut merkityksettömältä myönnytykseltä, osoittautui merkittäväksi etuoikeudeksi. ellauri384.html on line 314: Eräänä päivänä Pisistratus siveli itsensä verellä ja ilmestyi dramaattisesti markkinoille. Hän kertoi ihmisille, että heidän vihollisensa, rikkaat, olivat tehneet tämän hänelle, koska hän oli köyhien ystävä. Eräs hänen seuraajistaan teki sitten aloitteen nimittää 50-miehen henkivartija suojelemaan tätä kansan asian marttyyria. Solon näki tämän tempun läpi, mutta köyhät päättivät miellyttää Pisistratusta, ja rikkaat pelkäsivät vastustaa häntä. ellauri384.html on line 322: Egyptin papit kertoivat Solonille muinaisen tarinan Atlantiksen kadonneesta mantereesta. Solon käänsi Atlantiksen tarinan kreikkalaiseksi säkeeksi, koska hän ajatteli, että kreikkalaisten olisi hyvä tietää se. Atlantiksen tarinan loppuun saattaminen osoittautui Solonille liian suureksi tehtäväksi hänen vanhuksessaan. Sen sijaan, kuten hän kirjoitti: ellauri384.html on line 335: Lisäksi vuonna 2021 Bulatovin tuomitseman perusteella aloitettiin kaksi muuta tapausta: tyttöä vastaan, joka oli kuvattu shortseissa Iisakin katedraalin taustalla, ja teini-ikäistä, joka poseerasi ilman housuja Vapahtajalle vuodatetun kuukautisveren kanssa. Tapauksen juoni oli "uskovaisten tunteiden loukkaaminen" (eli itse Bulatovin). Itsepäinen taistelunsa LGBT-ihmisiä vastaan Bulatov sai lempinimen "homotaistelija" mediassa. Hän kutsuu itseään moraalin puolesta taistelijaksi. ellauri384.html on line 346: Poliittisen yhdistyksen, joka on suvereenisin yhdistys, on pyrittävä eettisesti korkeimpaan hyvään. Tärkeää tässä on se, että aristoteelinen etiikan käsite – ja todellakin suurin osa hänen Nikomakean etiikasta – keskittyy omenahyveen luonteeseen ja kehitykseen. Aristoteleen mielestä etiikka ei ole määrättyjen sääntöjen noudattamista, vaan pikemminkin asennetta, joka tulee kehittää korkeimman hyvän saavuttamiseksi, jota hän nimittää onnexi (eudaimonia). ellauri384.html on line 360: Nazipersutouhua, Ari hyi. Voimme nyt määritellä ihanteellisen poliisien ydinryhmän – syntyperäiset aikuiset miespuoliset vapaa-ajan viettäjät, joilla on vapaa-aikaa. Koska tämä on ihanne, kaikki poikkeamat siitä on nähtävä siirtymisenä ihanteesta. Siksi voisimme määritellä kumoukselliseksi kaiken, mikä heikentää ydinryhmän valtaa ja suvereniteettia heidän poliisissaan. ellauri384.html on line 374: Venäläisten uutissivuilla Il Fatto Quotidiano kirjoittaa voitonpäivänä, että Venäjän armeija on askeleen päässä täydestä carte blanchesta taistelukentällä. Ocheretinon lähellä tapahtunut läpimurto avasi hänelle tien Dneprille. Samaan aikaan Ukrainan asevoimien puolustus halkeaa - ja jos se heikkenee vielä vähän, ei länsimaiset aseet auta Ukrainaa. Avdeevkan suuntaan lähes kaikki kaupungin ympärillä olevat muhkurat ovat Venäjän hallinnassa, joten taisteluvyöhykkeen tilanne selkiytyy vähitellen. Venäjän asevoimat etenevät Ocheretinosta itään metsävyöhykettä pitkin. Khortitsan operatiivis-strategisen joukkojen edustaja Nazar Voloshin myönsi, että "vihollinen onnistui valitettavasti murtautumaan sieltä". Tällä hetkellä ukrainalaiset kokoavat joukkoja Novoaleksandrovkan ja Arkangelskojeen kyliin käynnistääkseen vastahyökkäyksen ja syrjäyttääkseen Venäjän armeijan. Tästä huolimatta venäläiset etenivät lähes puolitoista kilometriä länteen Ocheretinoon ja ottivat haltuunsa Altkomin tiilitehtaan ympäristön. No ei sillä vielä kuuhun mennä. Tiilitehdas sinne tiilitehdas tänne. ellauri384.html on line 389: Weissmans were well-to-do professionals from Upper East side, Meisels filthy rich garment industrialists from Lower West. The 2010's Mrs. Maisel battles misogyny but takes little interest in other societal evils — including still-rampant antisemitism. Some critics have noted that she is oblivious to segregated facilities when she tours with Black singer Shy Baldwin, then nearly outs him as gay during her set. 'Mrs. Maisel’ takes place in a supersaturated fantasy 1958 New York, one where antisemitism, racism, homophobia and even sexism are daily bread,” writer Rokhl Kafrissen said in 2018. ellauri384.html on line 394: Se oli ehkä hetki, jolloin Tony Shalhoub, ei-juutalainen näyttelijä, joka näyttelee Midgen juutalaista isää, sanoi sanan "macher", jolloin tajusin, että jokin oli vialla. Aiemmin tänä vuonna Jared Leto pukeutui nenäproteesiin kuvatakseen israelilaista WeWorkin perustajaa Adam Neumania AppleTV:n WeCrashedissa. Koomikko Sarah Silverman on nimenomaisesti tuominnut kuvat – kuten Leton ja Shalhoubin – joissa on joko proteettinen nenä tai stereotyyppiset eleet. Kuten hän äskettäin sanoi, "miksi meidän omaamme jatkuvasti rikotaan aikana, jolloin edustuksen tärkeys nähdään niin olennaisena ja keskeisenä?" Ennen vanhaan sai näytellä muita rotuja. "Kreikkalaisen" murteen koomikko Parkyakarkus radio-ohjelmassaan oli itse asiassa juutalainen mies (ja juutalaisen kirjailijan Albert Brooksin isä). Sellainen peli ei kyllä käy päinsä enää. Näytteleminen on poliittinen, niin, se on rasistinen teko. Die Rasse rein! Juutalaisena transumiehenä en saata enää näytellä vaikka puuta. Se oli mahdotonta hyväksyä silloin, eikä sitä voida hyväksyä nyt. Mediatilat, joiden maanisesta hallinnasta meitä syytetään, käyttävät edelleen nahattomia meisseleitä, suuria väärennettyjä neniöitä ja liioiteltuja aksentteja stereotypioina maailman rakentamisessa. Se on huolestuttavaa. ellauri386.html on line 64: Dosto tunsi olevansa sopimaton Moskovan koulun aristokraattisten luokkatovereidensa joukkoon, ja kokemus heijastui myöhemmin joihinkin hänen teoksiinsa, erityisesti Teiniangstaajaan. ellauri386.html on line 84: Anna kiisti poliisietsinnän aiheuttaneen verenvuodon ja sanoi, että verenvuoto oli tapahtunut sen jälkeen, kun hänen miehensä oli etsinyt pudonnutta kynäpidikettä. Kun hän kuoli, hänen ruumiinsa asetettiin pöydälle venäläisen tavan mukaisesti. Dostojevskilla oli ensimmäinen tunnettu suhde Avdotja Jakovlevnaan, jonka hän tapasi Panajevin piirissä 1840-luvun alussa. Hän kuvaili häntä koulutetuksi, kirjallisuudesta kiinnostuneeksi ja femme fatale -naiseksi. Hän myönsi myöhemmin olleensa epävarma heidän suhteestaan. Anna Dostojevskajan muistelmien mukaan Dostojevski kysyi kerran sisarensa kälyltä Jelena Ivanovalta, menisikö tämä naimisiin hänen kanssaan toivoen voivansa korvata kuolettavasti sairaan miehensä tämän kuoleman jälkeen, mutta tämä hylkäsi hänen ehdotuksensa. ellauri386.html on line 89: Monien Dostojevskin teosten juutalaisten on kuvattu esittävän negatiivisia stereotypioita. Päiväkirjoissaan hän halveksi länsimaalaisia ja kaikkia, jotka vastustivat panslaavilaista liikettä. ellauri386.html on line 180: Suurinkvisiittorisepustuxeen asti taisin joskus lukea Karamazoveja. En kyllä oikein muista juonta. Karamazoveistä piti tulla osa trilogiaa "Suuren syntisen elämä", mutta suuri syntinen ehti kuolla verensyöxyyn ekana. ellauri386.html on line 187: Jeesus erehtyi pitäessään ihmistä suuressa arvossa. Jeesus pysyy tuppisuuna koko inkvisiittorin puheen ajan. Mitä siihen oli lisäämistä, ipse dixisti. ellauri386.html on line 214: Ja selityxexi maailman "pahuudesta" tää sukettaa tosi vahvasti. Pitääkö piscuisten lasten päät murscata kiwiin vaan että jotkut dostot pääsee jumalan varubodeniin valkkaamaan jotain izelleen mielusaa? Entä eläimet, sukupuuttoon kuolevat pörriäiset ja kaikki oravaa isommat? Kaikki tää vaan että dosto kavereineen pääsee valintamyymälään? Haista kuule Kalle paska! Yhden hyvä on toisen paha pitäshän sun se tajuta. Madot oli mielissään kun Dosto roudattiin kuoppaan lahoomaan. Saatanan narsisti. ellauri386.html on line 241: Ich putze, ordne Dinge zuhause, richte schiefhängende Gemälde, oder repariere etwas, zB Lüfter, surfe im Internet herum und suche dort nach Dirnen. Ich würde gerne Jesus im Neuen Testament treffen. Wir würden zusammen Wein trinken und Brot knüspern. Das wäre Klasse. ellauri386.html on line 250: De många referenserna till Hjalmar Söderbergs ”Den allvarsamma leken” är ingen slump. ellauri386.html on line 258: Raleigh palasi Englantiin vuonna 1581, ja hänestä tuli pian kuningatar Elisabet I:n suosikki. On olemassa suosittu myytti, jonka mukaan hän kerran laittoi viittansa mutaan kuningatar Elizabeth I:lle, mutta ystävyyden katsotaan yleensä olevan Raleighin karismaa. Kuningattaren suosiolla hänelle annettiin viinimonopoli vuonna 1583 ja useita kiinteistöjä Irlannissa, joka oli Englannin omistuksessa samana vuonna, kun hänet valittiin ritariksi, 1585. Kaksi vuotta myöhemmin hänet nimitettiin kuningattaren vartijoiden kapteeniksi, ja hän "hoiteli" jatkuvasti Kuningatarta. Hänen tutkimusmatkansa hänen nimensä alla johti Roanoke Islandin kadonneeseen siirtokuntaan nykyisessä Pohjois-Carolinassa, ja vuonna 1589 hän jätti hovin ja meni Irlantiin. Siellä hän tapasi Edmund Spenserin, Faerie Queenin kirjoittajan. Raleighin sponsoroinnin ansiosta Spenser saattoi saada teoksen valmiiksi, ja yksi hänen soneteistaan, Methought I Saw the Grave Where Laura Lay johtaa sitä. ellauri386.html on line 353: A poisoned serpent covered all with flowers, ellauri386.html on line 354: Mother of sighs, and murderer of repose, ellauri386.html on line 362: A maze wherein affection finds no end, ellauri386.html on line 385: Raleigh's poem is a departure from the more idealized and romantic treatments of love that were common in Elizabethan poetry. It reflects the growing skepticism and disillusionment with love that began to emerge during the Renaissance. It also foreshadows the more cynical and satirical treatments of love that would become prevalent in the following century. Lizzy loved it until she found out that Walt was actually thinking of the servant. ellauri386.html on line 392: Where we are dressed for this short comedy. ellauri386.html on line 426: Iceland. Although, at one point, it was a gorgeous and wild country with relatively unique geology (there are other places like it, just not as easy to fly to)—it’s now an amusement park. ellauri386.html on line 428: The first time I went there in 2005, tourists were already overrunning it. Still, at some of the geyser fields it still felt wild, with only wooden planks down and no railings for protection. By 2015, each site became like waiting in line at a Disney World attraction, and any quaint hot springs are now swarmed by tourists taking selfies. The locals are absurdly proud of their local landscapes. Like, I’ve ne ver been to a country where the people identify so closely with the scenery. They act as if they built it all by hand, and like nowhere else in the world competes with it. I guess that’s what happens when the bulk of your economy is from tourists constantly praising what they see, and when you live on a medium-sized island with less than 400k people. ellauri386.html on line 430: There were rough teens roaming some of the towns with absolutely no attention paid by the local police. The super clean capital, Reykjavik, is only clean due to armies of street sweepers who clean it right before dawn. It is not due to residents respecting it too much to litter, despite what many people want to believe. The food is ridiculously expensive ($25 for a McChicken-like chicken patty sandwich is normal), and usually, repulsive—boiled goat heads sitting at room temperature, horrendous subs with some kind of curry mayonnaise, and smelly fish. ellauri386.html on line 432: When I got stranded on September 1st due to the bus system shutting down, the locals were very cold. I suppose you can’t expect people to flock to help you, but I and a few other people needed to travel only about 25 miles to get to where we needed to be. The car rental company (which seemed to only own one car) quadrupled the charge after they heard how desperate our situation was. A local refused to give us any advice or phone numbers to even call a taxi/rental agency until we paid them $350 so that they could go shopping in the next town over—then they unexpectedly joined our rental car and demanded they be driven back afterwards. ellauri386.html on line 434: Some people were okay. You can find good people anywhere, but the arrogance and undue pride I encountered, as well as the overrunning by tourists—means I wouldn’t even consider returning. ellauri386.html on line 441: When I got back I did some research. Much of this I already knew, but: There are very few additives in food in Europe. Chemicals and pesticides are much more regulated, many of those approved in the US have a high level of carcinogens or other other disease inducing components. Fresh food does not need fat, sugar, salt, etc added for taste. I am now giving serious thought to moving to Europe. I suspect I will live a bit longer if I do, and I KNOW my quality of life will be greatly improved. ellauri386.html on line 456: He was allowed to examine the executioner's axe, musing: "This is a sharp Medicine, but it is a Physician for all diseases and miseries". His last words were later uttered to the hesitant executioner: "What dost thou fear? Strike, man, strike!" ellauri386.html on line 562: Vuonna 1874, samaan aikaan kuin Rosenthal toimitti Kiovassa pilalehteä, Solovyov puolusti Pietarissa Masters thesistä "Länsifilosofian kriisi", haastaen mm. K.D. Kavelinin esityxen "Apriorinen filosofia vaiko positiivinen tiede?" В Моск. унив. читал также на Высших женских курсах проф. В. И. Герье. Saatuaan väitöskirjansa valmiixi hän palasi mielihommaansa lukemaan ääneen naisille на Высших женских курсах. Solovyov toimitti samaista venäläistä Brockhausia (89 osaa). Vladi kiinasi tukka pystyssä takkupartaisena tovereiden nurkissa mm. Imatralla ja katolisen piispa Strossmayerin luona Horvatiassa. ellauri389.html on line 43: Aku Ankka opetteli ulkoa The Ancient Marinerin johkin kilpailuun. Ammuin nuolen ilmoihin albatrossia haavoitin. Suo mulle hauta sylissä meren vanhuuden peikko kun mun hyytävi veren. Nythän se jo hyytävi. ellauri389.html on line 55: Elia (AKA Calle Lammas) presents Chinese porcelain as a visually beguiling item that induces in him an "almost feminine" desire. Such gendered description of longing suggests Elia's participation in a distinctively female consumer culture, and hence his representativeness for the set of social and economic attributes historically associated with it. ellauri389.html on line 57: In previous critical examinations of Lamb, Samuel Taylor Coleridge is usually cited as the archetypal representative of romantic imagination that Lamb tried to ape (esp. Sam's colonialistic Kubla Kurkussa). The celebrated philosopher and poet was Lamb's childhood friend, and hence anchors the predominantly biographical criticism on Lamb that accounts for his distinctively precious tone as an evasive expression of his sense of literary inferiority. Similarly, Lamb's 10 years older sister Mary, who murdered their mother in 1796, has been suggested as another source of Charles's supposed romantic agony. ellauri389.html on line 65: Elia, in contrast to Bridget (qua Mary) speaks for a modern sensibility that is attuned to constant stimulation and that revels in the contemporary industrial and imperial economy of surplus and novelty goods. His teacup is an object of debate because it epitomizes precisely the kind of dangerous indulgence Bridget fears: it is a luxury commodity and, with its fashion-dependent pattern and place in a "set" of companion pieces, it inevitably entails additional purchasing. Elia's dialectical opposition to Bridget thus is underscored by his capacity to "love" one pattern of porcelain, and "if possible, [love another] still more". Indeed, Elia's susceptibility to new-sprung marketing strategies is suggested by his acknowledgment that china jars were "introduced" into his imagination by the recently invented tactics of advertising. ellauri389.html on line 77: All this lexical play upon the word "china" that Elia performs has an imperial logic: it lets a teacup metonymize the East Asian empire. Porcelain collecting is a way of possessing the country, as porcelain purchasers such as Elia display a piece of China earth in British domestic space, offering everyday access to another exotic world every time he indulges in a cup of proverbial British tea. Deliberately confusing his cup's porcelain glaze with "the lucid atmosphere of fine Cathay" Elia imperially assumes the painted pictures on his teacup to be a telescopic vision of China itself ("for so we must in courtesy interpret that speck of deeper blue"). ellauri389.html on line 79: In fact it was both the soil and a mastery of firing techniques, bolstered by a fiercely protectionist economy, that maintained Chinese porcelain superiority for so long. For much of the eighteenth century, British porcelain manufacturers were unable to replicate the intense heats required to properly fire porcelain. In addition, China further strained British market development by requiring all payment to be in specie and by remaining closed to foreign traders. As a result, when in the late eighteenth century the firing process was finally mastered by domestic china makers such as Wedgwood, Minton, and Spode, China's fierce restrictions against import trade still prevented the British competitors from threatening the supremacy of Chinese industry. A British mission to open China, for example, was stalled as late as 1816. Ironically, this disadvantageous balance of trade between Britain and China actually added to porcelain's appeal. ellauri389.html on line 81: Because China's restrictions kept Britain from knowing any more about China than they could learn through the luxury exports - such as porcelain, silk, and especially tea-which were increasingly important in British culture and economy, British culture promulgated a notion of China as a wealthy and highly mannered, albeit bizarre, civilization. But not for long! ellauri389.html on line 87: The essay resembles "Old China" in both its paean to Chinese exports ("China pigs have been esteemed a luxury all over the East, from the remotest periods that we read of"), and its detailed understanding of consumer economics. The titular anecdote is a fable about a Chinese boy's discovery, in the "ages when men ate their meat raw," of the pleasure of roast pig. The wondrous qualities of cooked food produce an immediate "tickling" in one's "nether" or "lower regions", just as Arvi Järnefelt warned. Bo-bo discovers the exquisite flavor when he accidentally sets fire to his house and swine. LOL what idiots, the kinks. Interestingly, roast pig and tea are among the luxuries that the Guernsies hoard during the German occupation. ellauri389.html on line 89: The acceleration of capitalism is the natural result of spontaneous and inevitable consumer desire: with every bite of roast pig Bo-Bo's smell "was wonderfully sharpened," and as each villager becomes addicted to the flavor of roast pork "prices grow enormously dear". The word "porcelain" was be-stowed by the traders who introduced the artifact to Western markets. It derives from the Portuguese word for the pink translucent cowry seashells that in turn were named for baby pigs. ellauri389.html on line 95: In the early nineteenth century, Britain began a reverse trade into China of opium, a product of Britain's colonial holdings in India and the Levant. The economic consequences of this dumping of opium into China were significant, as the drug, which rendered many Chinese addicted consumers, augmented the reversal of Britain's previous consumer subjugation to China in their desire for porcelain and tea, and indeed evocatively displaced a kind of chinamania to China itself. With its catastrophic vision of obsessive Chinese consumers, the "Dissertation upon Roast Pig" is a comically topical glimpse of such opium-like needs and, as such, the earlier essay, like opium, paves the way for the kind of unencumbered pleasure in consumption that "Old China" relates. "Kubla Khan" was written under the influence of opium. ellauri389.html on line 101: Etelämeren kupla on talouskupla, joka puhkesi Isossa-Britanniassa vuonna 1720. Syynä oli käsistä karannut spekulaatio Etelämeren komppania-nimisen kauppakomppanian osakkeilla. ellauri389.html on line 103: South Sea Company eli Etelämeren komppania perustettiin vuonna 1711 Espanjan Amerikan-siirtomaiden kanssa käytävää kauppaa, erityisesti orjakauppaa, varten. Tuolloin loppuaan lähenevän Espanjan perimyssodan odotettiin päättyvän rauhansopimukseen, joka loisi edulliset olosuhteet kaupankäynnille. Komppanian osakkeille luvattiin vuosittain kuuden prosentin tuotto, ja ne kävivätkin hyvin kaupaksi. Vuonna 1713 solmittu Utrechtin rauhansopimus oli kuitenkin epäedullinen suunnitellun kaupankäynnin kannalta, sillä sen mukaan oli orjien maahantuontia verotettava ja kauppakomppanialla oli lupa lähettää vuosittain Amerikkaan vain yksi kauppalaiva. Ensimmäinen matka tehtiin vuonna 1717, ja sen menestys jäi rajalliseksi. Seuraavana vuonna kuningas Yrjö I kuitenkin asettui henkilökohtaisesti Etelämeren komppanian kuvernööriksi, mikä lisäsi sijoittajien luottamusta hankkeen kannattavuuteen. Pian osakkeille luvattiin jo sadan prosentin vuosituotto. ellauri389.html on line 105: Etelämeren komppania lupasi vuonna 1720 ottaa hoidettavakseen Ison-Britannian valtionvelan, ja parlamentti hyväksyi esityksen. Sen seurauksena komppanian osakkeiden kysyntä kasvoi räjähdysmäisesti ja niiden arvo kohosi tammi-elokuun välisenä aikana 128 punnasta yli tuhanteen puntaan. Komppanian osakkeilla käytävän kaupan liepeille syntyi myös muita yrittäjiä, jotka saivat monet kansalaiset houkuteltua harkitsemattomiin sijoituksiin. Ison-Britannian osakemarkkinat romahtivat syyskuussa 1720, ja pian sekä Etelämeren komppanian että muidenkin suurten yhtiöiden osakkeiden arvo putosi pohjalukemiin. Monet sijoittajat menettivät omaisuutensa. ellauri389.html on line 107: Romahduksen jälkeen parlamentti määräsi suoritettavaksi tutkinnan, joka paljasti ainakin kolmen ministerin ottaneen vastaan lahjuksia ja osallistuneen spekulaatioon. Monet Etelämeren komppanian johdossa toimineet menettivät maineensa. Skandaali edisti valtiomies Robert Walpolen valtaannousua. Pääministeriksi kohonnut Walpole julisti etsivänsä kaikki tapahtumiin syylliset, mutta asettui myöhemmin suojelemaan useiden merkittävien poliitikkojen mainetta. ellauri389.html on line 109: Etelämeren komppania jatkoi tapahtumien jälkeen toimintaansa. Se myi pääosan oikeuksistaan vuonna 1750 Espanjan hallitukselle, ja toiminta lakkautettiin lopullisesti vuonna 1853. Ranskassa koettiin samaan aikaan vastaava taloudelliseen romahdukseen johtanut spekulaatiovillitys, joka tunnetaan nimellä Mississippin kupla, koittaa britit puolustella. ellauri389.html on line 123: Around 1811 Charles Lloyd started suffering from auditory hallucinations and "fits of aberration" that resulted in his being confined to an asylum; first at The Retreat, followed by a private asylum at Gretford in Lincolnshire. From 1813 to 1815 he translated nineteen tragedies of Vittorio Alfieri into blank verse (revised and augmented to twenty-two in 1876 by Edgar Alfred Bowring). In 1818 he escaped and turned up at De Quincey's cottage, claiming to be the devil, but managed to reason himself out of that conviction. Soon after he recovered, temporarily, and rejoined his wife in London. A small volume of poems in 1823 ended this burst of creativity, and from that time almost nothing is known of him. He died near Versailles, France, in 1839 aged 63. ellauri389.html on line 147: Yö asettuu meren ylle mustan mykkänä, Night o'er the ocean settles, dark and mute, ellauri389.html on line 148: Paizi mistä kuuluu toistorummutuxena Save where is heard the ellauri389.html on line 157: Kuin vaeltavat virvatulet, jotka maalla Or where afar, the ship-lights faintly shine ellauri389.html on line 170: BUT: This article has multiple issues. The neutrality of this article is disputed. It is a blatant case of whataboutism. How many were killed by the British Empire? While the precise number of deaths is sensitive to the assumptions we make about baseline mortality, it is estimated that somewhere in the vicinity of 100 million people died prematurely at the height of British colonialism. This is among the largest policy-induced mortality crises in human history. ellauri389.html on line 184: Vuonna 1978 australialainen toimittaja Michael Bernard kirjoitti kolumnin The Age -lehteen, jossa hän käytti termiä whataboutism Neuvostoliiton taktiikkaan torjua kaikenlaista sen ihmisoikeusloukkauksia koskevaa kritiikkiä luettelemalla länkkäreiden vastaavia. "Ja te lynkkaatte neekereitä" (Neuvostoliiton tunnuslause). ellauri389.html on line 186: Zimmer kiittää brittiläistä toimittajaa Edward Lucasia siitä, että hän aloitti säännöllisen yleisen käytön sanalle whataboutism putinismista sen ilmestymisen jälkeen blogikirjoituksessa 29. lokakuuta 2007, raportoimalla osana Venäjää koskevaa päiväkirjaa, joka painettiin uudelleen kun Stalin-viittauxet oli vaihdettu Putinixi. The Economistin 2. marraskuuta ilmestyvässä numerossa. 31. tammikuuta 2008 The Economist julkaisi toisen Lucasin artikkelin nimeltä "Whataboutism". Edward Lucas's 2008 Economist article states that "Soviet propagandists during the cold war were trained in a tactic that their western interlocutors nicknamed 'whataboutism'. Writing for Bloomberg News, Leonid Bershidsky called whataboutism a "Russian tradition", while The New Yorker described the technique as "a strategy of false moral equivalences". Myöhemmin Lucas syytti Trumpia whataboutismista, niin että hän "kuulostaa kauheasti Putinilta". Kun juontaja Oh Really kutsui Putinia "tappajaksi", Trump vastasi sanomalla, että myös Yhdysvaltain hallitus syyllistyi ihmisten tappamiseen. Hän vastasi: "Tappajia on paljon. Meillä on paljon tappajia. Mitä luulette - maamme on niin viaton?" Selvää entäilyä! ellauri389.html on line 190: In 2006, Putin replied to George W. Bush's criticism of Russia's human rights record by stating that he "did not want to head a democracy like Iraq's," referencing the US intervention in Iraq. For example, writing for Slate in 2014, Joshua Keating noted the use of "whataboutism" in a statement on Russia's 2014 annexation of Crimea, where Putin, completely irrelevantly, "listed a litany of complaints about Western interventions, including the previous two Crimean wars 1853-56 and 1918-21." ellauri389.html on line 221: Tutkijat Ivan Franceschini ja Nicholas Loubere panivat merkille maailmanlaajuiset yhtäläisyydet: islamofobian Kiinan Xinjiangin internointileireillä, kalifaatin höykytyxen Syyriassa, Yhdysvaltain "terrorismin vastaisen sodan" ja muslimimaahanmuuttajien vainon kaikkialla lännessä. Yritysten ja muiden kansainvälisten toimijoiden vaikutus väärinkäytöksiin on tulossa yhä hämärämmäksi. Franceschini ja Loubere päättelevät: tarvitsemme whataboutismia rakentaaksemme kansainvälistä solidaarisuutta ja lopettaaksemme unissakävelemisen kohti kuilua." ellauri389.html on line 229: But when we meet in a loud London pub in 2013, he tells me he’s just resigned from his temporary post at the Open University. This is a shock. Philosophers don’t resign. There’s frustration in his voice, but also a certain edgy excitement. What’s going on? ellauri389.html on line 235: “But I feel weighed down by the short sightedness, the petty bureaucracy, and the often pointless activities that are creeping into higher education. These things eat time and, more importantly, sap energy. Meanwhile the sand sifts through the hourglass. At the Open University I’d always hoped that we’d be able to offer a named undergraduate degree in philosophy, but actually the subject has, if anything, become marginalised, with fewer courses available than when I joined nineteen years ago, and with much higher fees. This at a time when philosophy is becoming increasingly popular. There had also been suggestions that I might be able to take on an official role promoting the public understanding of philosophy, but that didn’t materialise either. ellauri389.html on line 237: “The easy option would have been to sit it out and keep taking the salary, but I respond better to interesting challenges than pay cheques. I knew I’d made the right decision when I felt exhilarated rather than scared after handing in my notice, and already I’ve had numerous offers of paid work of one kind or another, including some interesting journalism and plenty of invitations to speak in schools. Interview me again in ten years to see if I was crazy.” The ten years are gone, where's the interview? ellauri389.html on line 239: Crazy or not, it’s a worrying sign for philosophy in the academy. Someone who’s very good at conveying complex philosophical ideas in plain English– a good teacher, in other words – has come to the conclusion that a university is not the best place for him to be. An applied philosopher is not like a real one: Barring ordinary language philosophers, if you ask them direct questions in ordinary language they can’t answer without jargon and mystification. When faced with the need to explain what they’re doing and why it should be of interest to anyone at all outside of that culture, they look like flounders, both eyes on the same side of the skull. Not the best ones, like Quentin Skinner, Philip Pettit, and Peter Singer, who are all praised for their minds and their humanity, as well as the ability to think out of the fly and express themselves lucidly. No Perer Rabbit ainaskin on sertifioitu paska, varmaan siis noi 2 muutakin n.h ja Nigel ize. ellauri389.html on line 248: Eli mitkä ovat republikanismin 3 pilaria? The Three Legged Stool of the Republican Party", tunnetaan myös nimellä "The Gipper's Stool" eli "Reagan’s Stool" on seuraava. Republikaanipuolueen valtapohja juontaa juurensa "jakkarassa" olevista kolmesta jalasta (ryhmästä), jotka ovat kristillinen oikeisto, sosiaalikonservatiivit, finanssikonservatiivit ja ulkomaiset interventiot. Neljähän tuosta taisi tulla, mutta same difference. Tämä koalitio syntyi yhdessä uuden oikeiston nousun ja Ronald Reaganin valinnan kanssa. Oligarkia, plutokratia ja law and order, tiivistettynä. ellauri389.html on line 265: We've heard this song before. Plain and simple, the guy got the sack. Having spoken with almost all of the brilliant philosophical minds alive and at large right now, what’s he discovered? Has a pattern emerged? Can he decipher the wisdom peculiar to our age? He furrows his brow and after some reflection, looks down in his beer and says, “No.” ellauri389.html on line 267: “My grandfather gave me some really strange books to read, including Colin Wilson’s The Outsider and Zen and the Art of Motorcycle Maintenance. He was an autodidact, left school at about twelve, a completely self-taught man, so he had a very eclectic taste. He would pass on books that interested him, some were philosophical books, and they interested me too. ellauri389.html on line 271: “I spent most of my time at school playing rugby. I ended up going to Bristol University to do psychology, and I took philosophy and sociology as subsidiary subjects in the first year. I got disillusioned with psychology, dropped out, was a car park attendant for six months, tried to start a new course in English, but I wouldn’t have got a grant, so I carried on into my second year with philosophy, thinking I would become a journalist. Probably because I did so much student journalism I could write well enough that I conned them into a first class degree in philosophy, which meant I could go to Cambridge to do a PhD – there were proper grants in those days. I tried to get a job in publishing in my first year there but didn’t get that, so it’s only philosophy in want of anything better really." ellauri389.html on line 273: Philosophers could be contributing to something that’s incredibly important. Gay marriage is just one example of many. I don’t think philosophers responded particularly well to 9/11 either. As of free speech, I’m much more sympathetic to the American system actually. Of course I draw the line at incitement to violence, to certain sorts of pornography, plagiarism, false advertising, the disclosure of official secrets – these are the areas where I would shut the buggers up.” ellauri389.html on line 308: William and Dorothy's mother died when he was only seven years old and she was six, and he was orphaned at 13 and she at 12.Though he did not excel, he would eventually study at and graduate from Cambridge University in 1791. Bill fell in love with a young French woman, Annette Vallon while visiting France and she somehow became pregnant. Dorothy was taught by just a bunch of uncles. She remained particularly close to her brother, the more famous poet William Wordsworth, and the siblings lived together in Dorset and Alfoxden before William married her best friend, Mary Hutchinson, in 1802. Thereafter Dorothy Wordsworth made her home with the couple. ellauri389.html on line 377: Lloyd was intended to have entered his father's bank, but, in Cottle's language, "thought that the tedious and unintellectual occupation of adjusting pounds, shillings, and pence suited those alone who had never, eagle-like, gazed at the sun, or bathed their temples in the dews of Parnassus." Joopa joo. Kuulostaa Olli Blåbergiltä. Psykisk insufficiens. ellauri389.html on line 383: Almost immediately after his arrival at Nether Stowey, Lloyd was attacked by fits, the precursors of his subsequent madness, and Coleridge described his condition as alarming. He shortly afterwards went to London, where he cultivated the society of Lamb. This was the most afflicted period of Lamb's life. "I had well-nigh," he writes, "quarrelled with Charles Lloyd; and for no other reason, I believe, than that the good creature did all he could to make me happy." Two toothless bleaters. ellauri389.html on line 385: Lloyd appears, notwithstanding, to have substantially lived with Coleridge until the summer of 1797. In the autumn of this year all the poems which he deemed worthy of preservation were appended by Joseph Cottle, along with poems by Charles Lamb, to a 2nd edition of Coleridge's poems. ellauri389.html on line 389: Some tattling communication subsequently made by Lloyd to Lamb respecting Coleridge reached Coleridge's ears in the early half of 1798, and a serious breach was inevitable. Lloyd, nevertheless, speaks of Coleridge as a friend in the preface to Edmund Oliver (1798). In the same year there appeared Blank Verse by Charles Lloyd and Charles Lamb. The toothless bleaters drew a blank. ellauri389.html on line 391: Edmund Oliver, a novel in letters, got published in 1798, some of the details of which are derived from Coleridge's experiences as a private dancer, dancer for money. The book is mainly a polemic against Godwin's views on marriage, and, though very poor as a novel, is not devoid of interesting features. Don't miss the engravings! ellauri389.html on line 395: About August 1800 he took the small mansion of Low Brathay, near Ambleside, where he received Southey and his wife on their return from Portugal, and where De Quincey made his acquaintance in 1807. At that time he appeared enviably happy, enjoying an ample allowance from his father, and blessed with a numerous family of children, and a wife whom De Quincey declares to have been "as a wife and mother unsurpassed by anybody I have known in either of those characters." ellauri389.html on line 399: His abilities as a thinker were overrated highly. "It was really a delightful luxury," declares De Quincey, "to hear him giving free scope to his powers for investigating subtle combinations of character." "His mind," says Talfourd, "was chiefly remarkable for a fine power of analysis. In this power of discriminating and distinguishing, in a word nitpicking, carried almost to a pitch of painfulness, Lloyd has scarcely been equalled." ellauri389.html on line 405: Meanwhile Lloyd was placed in an asylum near York, from which he escaped about 1818, and found his way back to Westmoreland, where he suddenly reappeared at De Quincey's cottage. De Quincey vividly describes his condition and conversation, but does not mention, what he privately told Woodhouse, that Lloyd laboured to convince him of his (Lloyd's) identity with the devil, and in trying to establish this assertion ultimately reasoned himself out of it. This anecdote confirms the testimony of Talfourd: "Poor Charles Lloyd! Delusions of the most melancholy kind thickened over his latter days, yet left his admirable intellect free for the finest processes of severe reasoning." ellauri389.html on line 407: Mrs. Coleridge, writing to Poole in April 1819, says that Lloyd visited Greta Hall "last summer," and said "he was lost and his wife and children only shadows.’ His mental condition seems to have borne great affinity to Cowper's. (What? oliko "verilähde sydämen" hullun houreita?) Soon after his interview with De Quincey, however, he temporarily recovered, and moved to London, accompanied by his wife, but not, as would appear, by his children. ellauri389.html on line 413: From this time he was silent like a cuckoo after Midsummer, and precise details of his latter days are wanting, but the tone of De Quincey and Talfourd leaves no doubt that they were clouded by insanity, which, nevertheless, left him the power, while sunk in despondency respecting his own condition, of discussing speculative questions with interest and acuteness. ellauri389.html on line 415: He eventually went to France, and died at Chaillot, near Versailles, in early 1839. His wife died at Versailles about the same time. The children, 5 sons and 4 daughters, were, when De Quincey wrote, dead, or scattered over the world. WTF. ellauri389.html on line 417: Lloyd indeed cannot be ranked among the great poets, but his writings are the reflection of an interesting personality. ellauri389.html on line 436: While in Egerton’s service, Donne met and fell in love with Anne More, niece of Egerton’s second wife and the daughter of Sir George More, who was chancellor of the garter. A bright, shining young girl on the cusp of womanhood, she and the 'forbidden' Donne were instantly aware of each other. ellauri389.html on line 438: Knowing there was no chance of obtaining Sir George’s blessing on their union, the two married secretly, probably in December 1601. For this offense Sir George had Donne briefly imprisoned and dismissed from his post with Egerton as well. He also denied Anne’s dowry to Donne. Because of the marriage, moreover, all possibilities of a career in postal service were dashed, and Donne found himself at age 30 with neither prospects for employment nor adequate funds with which to support his household. ellauri389.html on line 442: During the next 10 years Donne lived in poverty and humiliating dependence, first on the charity of Anne’s cousin at Pyrford, Surrey, then at a house in Mitcham, about 7 miles (11 km) from London, and sometimes in a London apartment, where he relied on the support of noble patrons. All the while he repeatedly tried (and failed) to secure employment, and in the meantime his family was growing; Anne ultimately bore 12 children, 5 of whom died before they reached maturity. Donne’s letters show his love and concern for his wife during these years: “Because I have transplanted her into a wretched fortune, I must labour to disguise that from her by all such honest devices, as giving her my company, and discourse.” About himself, however, Donne recorded only despair: “To be part of no body is as nothing; and so I am. … I am rather a sickness or a disease of the world than any part of it and therefore neither love it nor life.” ellauri389.html on line 463: Cowper tunnetaan virsirunoilijana. Hänen tunnetuin virtensä on "There is a fountain fill'd with blood". Sen hän on kirjoittanut vaikean masennuksen jälkeen. Virsi julkaistiin alun perin 1772 Richard Conyersin kirjassa A Collection of Psalms and Hymns, from various authors: for the use of serious and devout Christians of all denominations, ja vuonna 1779 se julkaistiin Olivia Newton-Johnin ja Copwerin yhdessä julkaisemassa Oldie Hymns -kirjassa otsikolla "Praise for the fountain open". Se oli merkittävimpiä 1700-luvun evankelikaalisia laulahduxia. Se on hengellisen laulukirjan n:o ellauri389.html on line 464: 296 On verilähde sydämen Nyt auki Jeesuxen (There is a fountain filled with blood drawn from Emmanuel´s veins). Olivia Newton-John muuten kirjoitti hymnin "Amazing Grace". Siinä on kanssa eri hyvä virsikappale. ellauri389.html on line 466: John Newton (4. elokuuta 1725 Lontoo – 21. joulukuuta 1807 Lontoo) oli englantilainen merimies, orjalaivan kapteeni, orjakauppias sekä myöhemmin anglikaanisen kirkon pappi, virsirunoilija ja tunnetun virren ”Amazing Grace” kirjoittaja. Newtonin äiti kuoli, kun John oli seitsemän vuoden ikäinen, ja hän joutui lähtemään iskän orjalaivaan töihin laivapojaksi. Hänestä kehittyi vuosien mittaan raaka ja häikäilemätön nuorukainen. Jo nuorena hänestä tuli laivanomistaja, joka kuljetti orjia Afrikasta Amerikkaan. Se oli niin ikävä tyyppi että sen liikekumppanit kerran kylästyivät siihen ja möivät sen jollekin länsiafrikkalaiselle prinsessalle orjaxi. Yhdellä tällaisella matkalla vuonna 1748 joutui hänen huonokuntoinen laivansa kovaan myrskyyn Irlannin merellä. Hän joutui kamppailemaan myrskyn kourissa yksitoista tuntia, mutta selviytyi myrskystä. Newton lupasi parantaa tapansa jos ei uppoisi. Laivan pysymisen pinnalla hän koki osoituksena Jumalan armosta, joka kohdistui nimenomaan häneen, mutta vähän myös kaikkein jumalattomimpiin värillisiin ihmisiin kannen alla, ja tämä kokemus muutti hänen elämänsä. Järkevänä miehenä hän kuitenkin jätti orjakaupan vasta kuuden vuoden kuluttua jäädessään eläkkeelle. Hän jäi töihin Liverpoolin satamaan ahtamaan orjia, mutta pian hän alkoi opiskella teologiaa ja valmistui papiksi ja määrättiin hoitamaan pientä Olneyn seurakuntaa. Siellä hän tutustui runoilija William Cowperiin ja yhdessä he julkaisivat 1779 Olney Hymms -nimisen kokoelman lauluja, josta tuli yksi merkittävimpiä 1700-luvun evankelikaalisista laulukokoelmista. Sen 349 laulusta Cowper oli runoillut 67 ja loput Fig Newton. Virrellä "Amazing Grage" on liittymäkohtia hänen kokemaansa myrskyyn ja siitä selviytymiseen. Vähän sama legenda kuin Martin Luderilla, quod vide. Amerikkalaiset pitävät siitä erityisesti, sillä se ilmaisee amerikkalaisia perusarvoja olematta yhtä jingoistinen kuin America the Beautiful tai Star Striped Banner. ("By Jingo!" on brittiläinen vastine sanalle "Jösses!".) ellauri389.html on line 475: kirjoittanut George Alexander Stevens. Se on vahvistus "meriveneestä Medley" elokuvassa Stevens´s Songs, Comic and Satyrical, Oxford, 1772. Vuonna 1731 painetussa Silvian balladi-oopperassa tai Maahautauksessa laulu, "Kalliolla kukkulalla, meren ympäröimänä" on sovitettu säveleen ja vanhaan kysymyxeen voiko HIV kohdata nuoria rakastavaisia; niin myös Robin Hoodissa, 1730. ellauri389.html on line 501: Maan ja meren ilo, ellauri389.html on line 593: Kolmetuhatta haamua vieressään, ellauri389.html on line 628: jotka tulvivat merellä hylkyjä; ellauri389.html on line 648: Veremme kautta Afrikan hukkaan heitettyyn ellauri390.html on line 58: Monista mahicanien 1700-luvun aikana käydyistä sodista englantilaisten tukena on jälkipolville jäänyt kuva näiden intiaanien urhoollisuudesta ja rohkeudesta. Varsinaisesti heidät nosti kuuluisiksi kirjailija James Fenimore Cooper, joka teos Viimeinen mohikaani (The Last of the Mohicans) julkaistiin vuonna 1826. Hän kuitenkin erehtyi sekoittamaan kaksi eri kansaa keskenään sotkien Hudsonin jokilaakson mahicanit Connecticutin mohegaaneihin. Kirjailija otti molemmista kansoista piirteitä ja antoi ihmisille väärää tietoa ”sukupuuttoon kuolleesta mohikaanien kansakunnasta”. Jotkut Uncasvillen tämän päivän mohegaanit pitävät itseään edelleen Hudsonlaakson mahicanien jälkeläisinä. Naurettavaa, nehän ovat nykyään pelkkiä ruokakupongeilla eleleviä pulzareita, mahicaanit sitävastoin yritteliäitä pelimiehiä ja bingoisäntiä Wisconsinissa, jonne rauhanhäirizijät kuskattiin Connecticutin maisemia pilaamasta. ellauri390.html on line 66: The Stockbridge-Munsee Band of Mohican Indians is descended from a group of Mohicans (variously known as Mahikan, Housatonic and River Indians; the ancestral name Muh-he-con-ne-ok means “people of the waters that are never still”) and a band of the Delaware Indians known as the Munsee. The Mohicans and the Delaware, closely related in customs and traditions, originally inhabited large portions of what is now the northeastern United States. In 1734, a small group of Mohicans established a village near Stockbridge, Massachusetts, where they began to assimilate with the palefaces, but were nonetheless driven out by Euro-Americans. In 1785 they founded “New Stockbridge” in upper New York State at the invitation of the Oneida Indians. Their new home, however, was on timber land sought after by non-Indian settlers. ellauri390.html on line 68: In 1818, the band settled briefly in White River, Indiana, only to be again relocated. In order to relocate both the Stockbridge-Munsee and Oneida Indians, government officials, along with missionaries, negotiated the acquisition of a large tract in what is now Wisconsin. In 1834, the Stockbridge Indians settled there; two years later they were joined by some Munsee families who were migrating west from Canada and who decided to remain with the Stockbridge families. Together, they became known as the Stockbridge-Munsee Band. The tribe expanded its land base by obtaining 46,000 acres by treaty with their neighbors to the north, the Menominee Tribe. More pressure from the government resulted in more relocation - first in Kaukana, Wisconsin, and later to a community on the shores of Lake Winnebago that the tribe named Stockbridge ('Vielä Kauempana'). ellauri390.html on line 121: Kun kylän miehet ja naiset tahtoivat ensimmäisenä keväänä avustaa maisteriystäväänsä pernan istutuksessa ja vanhan lavan päältä mättäsivät siementä vakoon oikein porvoonmitalla, menivät avustusväen silmät pyöreiksi, kun maisteri sanoo vakaasti: Ei nyt käy kontoon! ja selittää sitten, että perunansiemenet pitää istuttaa niin harvaan, että hänen runsaasti puolikyynäräinen letkunsa sopii siemenväliin. Naiset katsahtivat merkitsevästi toisiinsa ja supattivat jotakin maistereista letkuista ja pirttiviljelyksestä koettaen yhä vain salavihkaa käyttää siementä runsaammin. Mutta maisteripa el antanutkaan perään, tarkkasipa tyystin, että siemenväliä todellakin tuli parrun pituudelta. Miehet sitten mukautuivat tähän uuteen perunain istutustapaan helpommin, vaikkakin kylän mukavasanainen seppä käänti maisterin mälliä poskessaan, ruiskautti pitkän syljen izekin ja tuumasi mulkuntäyteisellä äänellä: Taisi nyt maisterilta tulla vika pisto. Mutta annas - kun perunasato sitten kurjattiin, olivat kyläläiset sen runsaudesta aivan ihmeissään. Visu seppä taas pyöräytti mälliään ja lausahti yksikantaan jotain mukanokkelaa tyyliin "pieni kaunis kanala" ja "Santtu-sika". ellauri390.html on line 128: Jalmari Verneri Sauli (vuoteen 1908 Saxelin) (17. elokuuta 1889 Hämeenlinna – 22. huhtikuuta 1957 Tampere) oli suomalainen kirjailija, toimittaja ja olympiaurheilija. ellauri390.html on line 187: Vsevolod Vladimirovitš Krestovski (ven. Все́волод Влади́мирович Кресто́вский; 23. helmikuuta (J: 11. helmikuuta) 1840 Kiovan läänin Taraštšan kihlakunnan Malaja Berezjankan kylä – 30. tammikuuta (J: 18. tammikuuta) 1895 Varsova) oli ulaaniupseerin poika, puolalaisen aatelissuvun jälkeläinen ja venäläinen kirjailija. ellauri390.html on line 200: Hän syntyi Mala Berezyankan kylässä Taraschanin alueella, Kiovan maakunnassa, Ulan upseerin perheeseen. Mala Berezyankan kylässä sijaitsevasta Krestovsky-tilasta on jäljellä vain kaksi sisäänkäyntiportin pilaria (neuvostoviranomaiset tuhosivat kartanon tarkoituksella). Kymmenenvuotiaana hän muutti Pietariin. Hän opiskeli ensimmäisessä Pietarin lukiossa (1850-1857). Kirjallisuuden opettajan, kääntäjän ja kirjailijan V. I. Vodovozovin vaikutuksen alaisena hän alkoi kirjoittaa runoja ja harjoittaa käännöksiä. Hän opiskeli Pietarin yliopiston oikeustieteellisessä tiedekunnassa (1857-1861). ellauri390.html on line 210: Toimittajana, jonka hallitus oli lähettänyt aktiivisen armeijan päämajaan, hän osallistui Venäjän ja Turkin väliseen sotaan (1877-1878). Vuosina 1880-1881 hän oli Tyynenmeren laivueen komentajan sihteeri. Vuodesta 1882 lähtien virkamies erityistehtävissä Turkestanin kenraalikuvernöörin M. G. Chernyaevin alaisuudessa. Vuonna 1884 hänet nimitettiin sisäasiainministeriöön. Vuodesta 1892 elämänsä loppuun asti hän oli "Warsaw Diary" -sanomalehden toimittaja. Hän kuoli Varsovassa, haudattiin Aleksanteri Nevski Lavraan, nousi ylös taivaisiin, sitten haudattiin uudelleen Pietariin Sepe Suden hautausmaan kirjallisille silloille. Epistä, hänhän oli Ukrainan poikia! ellauri390.html on line 218: Slummimysteerejä ellauri390.html on line 225: "Pikkuhiljaa" romaani alkoi unohtua. Mutta 1900-luvun 80-luvun lopulla, perestroikan aikana, se julkaistiin uudelleen kahdessa osassa (julkaistiin sitten uudelleen vuosina 1994 ja 2005), sillä sen kuvaamat sosiaaliset ongelmat olivat kapitalismin mukana palanneet. "Tämä kirja on yhdistelmä seikkailunhaluista romaania, jossa on selkeä salapoliittinen juonittelu ja erittäin sosiaalista teosta, joka osoittaa, kuinka mittaamaton kuilu erottaa venäläisen yhteiskunnan 'huiput' ja "pohjat", agraari oligarkia ja urbaani pohja. Molemmat näistä olosuhteista varmistavat kirjan menestyksen molemmissa yhteiskuntaluokissa." — I. Skachkovin vuoden 2005 painoksen esipuheesta ellauri390.html on line 228: Hän julkaisi novellin "Everywhere and Near" ja runoja "Iskra"-lehdessä (1859, 1861). ellauri390.html on line 245: Lisäksi hän on kirjoittanut romaanin "Panurgova chereda", joka julkaistiin ensin "Russian Herald" -lehdessä (1869) ja julkaistiin sitten erillisenä painoksena Leipzigissä vuonna 1870. ellauri390.html on line 247: Nämä kaksi romaania, "Panurgova Chereda" ja "Two Powers", muodostivat Pietarissa vuonna 1875 julkaistun neliosaisen dilogian "Kronikka Venäjän valtion uusista vaikeista ajoista". ellauri390.html on line 262: Anna Chechevinskaya, kuten Natasha hänelle selitti, karkotetaan kotoa äitinsä toimesta, hänellä ei ole minne mennä, hänestä tulee prostituoitu Chukha (romaanin esipuheessa Krestovsky puhuu häntä järkyttävästä tapauksesta, kun useat huorat revittiin vaatteet hyppäsivät ulos bordellista erittäin köyhällä alueella, juomalaisen miehen jahtaamana, ja yksi heistä kiroili äänekkäästi puhtaalla venäjällä, lisäten silloin tällöin samoja puhtaita ranskalaisia lauseita). Pitkään aikaan muiden hahmojen kanssa miehitetty lukija ei tiedä ollenkaan, mitä hänelle tapahtuu. Natasha, joka jatkaa kostoaan ja haluaa paeta orjuudesta hinnalla millä hyvänsä, varastaa Tšetševinskien kaikki rahat ja arvoesineet ja piiloutuu ulkomaille rakastajansa, lahjakkaan, köyhän ja täysin voimattoman puolalaisen taiteilijan luo. Sillä välin pieni Masha, Annan tytär, on kasvanut yksinkertaisten kyläläisten kanssa, ja Amalia Potapovna aikoo käyttää häntä liiketoiminnassaan. Itsestään mitään tietämättä Mashasta tulee isänpuoleisen veljensä, nuoren prinssi Vladimir Shadurskyn rakastajatar, joka on kyllästynyt joutilaisuuteen ja jolla on siksi asioita, kuten hänen isänsä kerran teki. Prinsessa Shadurskajan ja hänen johtajansa Mordenkon aviottoman pojan Vanya Veresovin kohtalo on aivan yhtä toivoton. Masha ja Vanya tapaavat Pietarin slummeissa, mutta tietämättä mitään tarinoistaan, heidän kohtalonsa yhteenliittymisestä ja samankaltaisuudesta he eivät ole edes kiinnostuneita toisistaan. Oltuaan yön hylätyssä proomussa kovassa kylmässä talvella ja jaettuaan viimeiset pennit, he pelastuvat kirkossa, mutta aamulla he lähtevät eri suuntiin. Kirjoittaja itse kirjoittaa, että ehkä, jos heillä ei olisi ollut niin vaikeaa selviytyä, he olisivat kiinnittäneet huomiota toisiinsa - mutta näin ei tapahtunut. Olosuhteet, joissa he joutuvat tuhoamaan sekä rakkauden että rakastumisen, heissä ei ole sijaa tunteiden ilmenemismuodoille. Pietarin slummejen asukkaiden elämä on tuskallista ja täynnä kärsimystä, sellaisesta elämästä eroaminen nähdään onnellisena vapautuksena (tarina prostituoidun tyttärestä Ratista, joka on työskennellyt bordellissa 12-vuotiaasta asti vanhat kerjäläiset, vuokralapset käsissään vadelmapellolla; ellauri390.html on line 265: Näyttää siltä, että oikeus voittaa. Mordenko, joka vietti koko ikänsä ostaakseen Shadurskyjen seteleitä päästääkseen ne ympäri maailmaa, kuolee, jättäen Veresoville omaisuuksia ja käskyn rangaista rikoksentekijöitä. Mutta vastauksena prinsessa Shadurskajan myöntämään olevansa Veresovin äiti, Ivan, joka ei tiennyt äidinkiintymystä, antaa hänelle kaikki laskut ilmaiseksi. Hän käyttää loput omaisuudestaan apua tarvitseviin ja Mashan etsimiseen, jotta hän saisi ihmisarvoisen elämän. Mutta kun hän tapaa hautajaiskulkueen ja tunnistaa Mashan kuolleessa, hän ymmärtää olevansa myöhässä. Huono mielenterveys horjuu täysin ja hän tulee hulluksi. ellauri390.html on line 362: Petrejus esitti venäläiset karkeina ja leveilevinä moukkina, jotka röyhtäilivät ja piereskelivät jopa kirkossa ja nauraa hohottivat päälle. Siis aivan erilaisina kuin heterodoxi Martti Lutherus. ellauri390.html on line 408: John Strelecky (s. 13. syyskuuta 1969) on amerikkalainen motivaatiokirjojen kirjoittaja ja Big Five for Life -konseptin luoja. Vuoteen 2022 mennessä Streleckyn kirjoja oli myyty yli yhdeksän miljoonaa kappaletta maailmanlaajuisesti ja ne on käännetty 43 kielelle. Vuonna 2002 Strelecky kirjoitti ensimmäisen kirjansa, The Café on the Edge of the World (tai size oli The Why Am I Here Cafe). Kirja oli alun perin omakustanteinen, mutta sen jälkeen, kun sitä oli alle vuodessa myyty yli kymmenen tuhatta kappaletta 24 maassa, kirjallinen agentti allekirjoitti sopparin. Kirja oli bestseller Singaporessa, sitten Taiwanissa. Vuonna 2009 se julkaistiin ranskalaisessa Kanadassa nimellä Le Why Café. Saksassa nimellä Das Café am Rande der Welt se on ollut Der Spiegelin bestseller kategoriassa paska selfhelp läpyskät vuodesta 2015. ellauri390.html on line 410: Juuri tämä saxalainen versio sattui käteen Käpylän poistohyllystä. En olisi muuten sitä ottanut, muttakun sen vieressä oli vanhan konnan Thich Nhat Hanhin ranskalainen opus Commencer à méditer, tuumin että näitä voisi ehkä verrata. Miten amerikkalainen izeapu eroaa vietnamilaisesta, nehän on vanhoja vihamiehiä? ellauri390.html on line 413: Vuoden sisällä julkaisun jälkeen lukijoiden suullinen tuki oli levittänyt kirjaa ympäri maailmaa - inspiroimalla ihmisiä kaikilla mantereilla, myös pingviinejä Etelämantereella. Se voitti vuoden 2015, 2016, 2017, 2018, 2019, 2020, 2021, 2022 ja 2023 bestseller-palkinnon Euroopassa ja mikä tärkeintä, nousi ykköseksi Pohjois-Amerikassa. ellauri390.html on line 417: Kun John ei kirjoita tai puhu, hän viettää paljon aikaa reppumatkalla ympäri maailmaa. Hän on tehnyt pitkiä matkoja Afrikkaan, Amazonin altaalle, Yucatanin niemimaalle, Etelä-Amerikkaan, Kaakkois-Aasiaan, Eurooppaan ja Kiinaan. Onkohan se homo? Joku kiinalainen LKV ilmoittautuu sen rouvaxi. Perettä sillä ei voi olla ainakaan, eikä noin izekkäillä eväillä sellaista hevin hankita. (Ai on?) Tämä mainitaan Tiedelehdessä yhtenä syynä odotettavissa olevaan apinoiden lisääntyisstagnaatioon vuosidadan puolivälissä siittiökadon ohella. On niin paljon kivempääkin tekemistä kuin pirttiviljelys. Hannu Hanhi yhtyisi edelliseen puhujaan mutta hän on vainaja. ellauri390.html on line 419: Which What Hanhesta on jo pitkä paasaus albumissa 282, joten hän ei esittelyä tarvize. Riittää siis nyt keskittyä kavereiden sanomaan, tai sanomiin jos ne ovat erilaisia. No ainakin Jack näyttäisi olevan ulkoilmaihmisiä, Hanhi sitävastoin viihtyy sisäilmassa. Pidän enemmän tunkkaisesta. ellauri390.html on line 421: Ma formation d´architecte m´a appris à considerer l´intention particulier de chaque espace. Les chiottes sont un environ parfait pour méditer. Là, nous pouvons revenir à nous-mêmes et toucher quelque chôse au plus profond de nous. ellauri390.html on line 423: Aijaa, tää ei ollutkaan vielä Hanhen omaa textiä, vaan esipuhe asiaan paremmin perehtyneeltä Veli Phap Dungilta. Varmaan Quang Phuc Dungin velimies. No se on kavereille yhteistä ainaskin että pitäisi pysähtyä vähän miettimään, ei aina painaa täysiä joka taalan perässä ja lopun aikaa kazoa hölmöputkea. Tää on taas nyt sitä mindfulnessia. Mind your own business. Meistä tulee fixumpia kun hypelöimme omaa ruumista. Pysäkki on eka etappi, toinen tiukka tuijotus. Happiness is a warm gun yeah yeah. ellauri390.html on line 518: Esi-isille on hyvä varata jääkaappiin tai kaakeliuunin taaxe kakkua. Jack the Beanstalk sanoo high five to life, Hanhi sanoo take five, älä hyperventiloi äläkä halua elämältä mitä et voi saada; Jack sanoo tee mitä haluat äläkä mitä pitää. Lännen ja idän ratkaisut vapaan tahdon ongelmaan. Je me calme, je relâche. Je souris, je suis libre. Olen lâche kalju hiirulainen, olen vapaa. There´s always an answer: let it be. Moment merveilleux, moment présent. ellauri390.html on line 520: Samaan aikaan toisaalla Jack the Beanstalk varastaa jättiläiseltä kultamunia munivan hanhen ja hän sekä hänen äitinsä elävät mukavasti elämänsä loppuun asti. Eine Erzählung über den Sinn des Lebens. Loppukäänne on tässäkin aika lössähdys: "Wenn ich Sie richtig verstehe, dann gibt es kein Patentrezept, das bei jedem funktioniert. Man muss nur sich konzentrieren, kreuz und quer touristieren, und es kann bestenfalls funkzionieren." Ei tällä kuuhun mennä, mutta Jaakolle tää oli varsinainen kultamuna. Jättiläisen ovelta Jack pystyy noutamaan jättiläiseltä monia tavaroita, mukaan lukien kultapussin, lumotun hanhen, joka munii kultamunia, ja taikakultaisen harpun, joka soittaa ja laulaa itsekseen. Sitten Jack pakenee pilkkomalla pavunvarren. Häntä jahtaava jättiläinen kaatuu kuolemaansa kuin Väinö Kuzmin, ja Jack ja hänen perheensä menestyvät. ellauri390.html on line 549: Ranusotaa kesti vuoteen 1954 saakka, jolloin YK jakoi Vietnamin Geneven konferenssissa, kaksi kuukautta sen jälkeen, kun ranskalaiset vetäytyivät Vietnamista Dien Bien Phussa. ellauri390.html on line 572: Where shall we eat? ellauri390.html on line 609: Calvert was raised Conservative Jewish and attended synagogue every Shabbat (Saturday) morning until her Bat Mitzvah. Her family switched to a Reform synagogue and began attending only on Jewish holidays. She chose her stage name in honor of Professor Clay Calvert after taking his class on Mass Media Law as a sophomore. She said, "It felt right because really if I hadn't taken his class, I wouldn't be where I am right now," referring to learning during his class that pornography was not so illegal as she had previously thought. ellauri390.html on line 611: Calvert told Caitlin Stasey she wanted to debunk stereotypes about female sex workers, "What I can say is that not all sex workers are the stereotype people want to believe. Many of us are college educated, feminists, and absolutely love what we do." ellauri390.html on line 616: Warum existiere ich? Weil meine Eltern keine Profylaxie übten. ellauri390.html on line 618: Aber es geht hier um den Sinn und das Zweck von Leben, nicht die Ursache! Silly me. Ursachen gibt es viele, worüber alle übereins werden können, das Zweck dagegen ist völlig subjektiv. Und fakultativ, man braucht das alles nicht so im Ernst zu nehmen. Es geht ganz gut zwecklos zu leben wenn man will. Aber es gibt Besseres. ellauri390.html on line 706: Werbeleute wissen schon seit langem, dass man man Menschen dazu motivieren kann, bestimmte Dinge zu kaufen, wenn man ihre Wünsche und Ängste gezielt anspricht. Wenn es gelingt, bestimmte Ängste oder Sehnsüchte von Menschen wecken, kann man sie dazu bringen, bestimmte Produkte zu kaufen oder spezielle Dienstleistungen in Anspruch zu nehmen. ellauri390.html on line 719: Entä jos kukaan ei maxa siitä mitä mieluisimmin teet? Vaikka löhöt sohvassa ja kazot telkkaria? Tai keräät tulitikkulaatikoita? Vedät hapanta? Laulat nuotin vierestä? Et saa kerätyxi eläkekertymää. No hätä, jatkat sit sen tekemistä vielä huru-ukkona. Asunto ja muona, kz. edellä. Tai tulet sairaaxi? No sithän kuolema on jo näppärästi ovella, ja poistuu pian koko ongelma. Obit anus, abit onus. Älkää huolehtiko huomisesta, huominen pitää huolen izestään. Vaikka ette ehkä ole enää ize mukana. ellauri390.html on line 733: Jaa on tässä epilogikin kuin El Zorro vihkosissa. Ei siinä enää mitään ihmeempää. Vikan sivun omakehut jälleen kertovat, että Jakob Pavunvarsi on kaikkien aikojen Vorsokratikereiden Hall Of Famessa sadan parhaan joukossa. Se hämmmästyttää sitä izeäänkin, muita vielä enemmän. Mutta mitä on Big Five for Life? Viisi sukupuuttoon kuolevaa eläinlajia termiittiapinan turistisafarilla. Five goals that you should definitely achieve in life. 100 kirjaa jotka pitää lukea, 1000 paikkaa missä käydä. Vitunko väliä? ellauri390.html on line 740: Mit Herzenergie transformieren ellauri391.html on line 67: erewski.PNG" height="300px" /> ellauri391.html on line 68: erepublic.brightspotcdn.com/dims4/default/da0523f/2147483647/strip/true/crop/2482x1294+102+0/resize/840x438!/format/webp/quality/90/?url=http%3A%2F%2Ferepublic-brightspot.s3.us-west-2.amazonaws.com%2Fc1%2Fc4%2Fac936ca2416e8187c14065cd0cc6%2Fhoover-relief.jpg" height="300px" /> ellauri391.html on line 73: Pianisti Paderewski Stanfordissa Amerikan kiertueella soitti puoli-ilmaisexi pianoa Herbert Hooverille. Hoover Towerin lahjoittanut ylpistynyt Juho maxoi maailmansodan jälkeen presidentti Wilsonin apumiehenä velkansa Puolan pakolaishallituxen presidentille valtion kustantamalla vehnälastilla. ellauri391.html on line 75: Usein siteerattu tarina väittää, että kun Hoover oli opiskelija Stanfordissa, hän kutsui kuuluisan puolalaisen pianistin Ignacy Jan Paderewskin esiintymään Stanfordissa luvattua 2 000 dollarin maksua vastaan. Hooverin suureksi harmiksi lippujen myynti jäi tavoitteesta alle 1 600 dollarin. Esityksen jälkeen Hoover esitteli Paderewskille 1 600 dollaria ja velkakirjan jäljellä olevasta 400 dollarista. ellauri391.html on line 77: Paderewski väitti kieltäytyneensä maksusta, antaneensa rahat Hooverille ja käskeneensä tätä vähentämään kulujensa kattamiseen tarvittavat varat, antamaan itselleen kymmenen prosenttia tuotoista, ja Paderewski olisi tyytyväinen siihen, mitä jää jäljelle. Tarinan toisessa versiossa Paderewski ottaa rahat ja repi velkakirjan, mikä osoittaa Hooverille, että he olivat kuitit ilman kuittia. Tarinaan on usein lisätty Paderewskin matka äskettäin nimettynä Puolan pääministerinä, joka matkustaa Pariisiin kiittämään Hooveria Puolan ruokkimisesta ensimmäisen maailmansodan jälkeisen suuren ahdingon aikana. Joidenkin kertomusten mukaan Hoover on vastannut: "Ei hätää, herra Paderewski, minä tiesin, että tarve oli suuri. Sitä paitsi sinä et muista sitä, mutta autat minua kerran, kun olin opiskelija yliopistossa ja olin kolossa." ellauri391.html on line 79: Tätä tarinaa on vaikea dokumentoida sixi että Hoover ja Paderewski eivät pysty vahvistamaan sitä muistelmissaan. Hoover väittää salaperäisesti: ”Oppilaspoikana olin johtanut kumppaneiden kanssa eräänlaista luentotoimistoa helpottaaksemme puutteellista talouttamme. Sovimme Paderewskin esiintymisen, mutta se ei jostain syystä lähtenyt liikkeelle." Paderewski on myös epämääräinen muistelmissaan ensimmäisestä tapaamisesta Hooverin kanssa. Useimmat Hooverin elämäkerran kirjoittajat jättävät mainitsematta tarinan, mukaan lukien kuuluisa elämäkerran kirjoittaja George H. Nash, joka kysyy: "Onkohan se edes totta?" ellauri391.html on line 81: Paderewski teki kolme konserttikiertuetta Yhdysvalloissa 1890-luvulla. Vain vuoden 1896 kiertue vei hänet Mississippi-joesta länteen. Hoover valmistui Stanfordista vuonna 1895, mutta työskenteli San Franciscossa. Kun Lou opiskeli Stanfordissa vuonna 1896, on mahdollista, että hän vieraili kampuksella nähdäkseen hänet. ellauri391.html on line 84: Sanomalehtien tilit kuvaavat konserttia, joka pidettiin 29. helmikuuta 1896 San Josessa täydelle talolle, mikä viittaa taloudelliseen menestykseen. Tämä ei sijoittaisi tapahtumaa Stanfordiin vaan viereiseen paikkaan vuosi Hooverin valmistumisen jälkeen. On mahdollista, että hän osallistui konserttiin tai tapasi jollain tavalla Paderewskin tänä aikana, mutta se on spekulaatiota. ellauri391.html on line 86: Olemme saaneet Hooverin edustajilta ristiriitaisia viestejä tapauksesta. Kun Hooverin kannattaja syyskuussa 1928 kirjoitti vahvistaakseen tarinan, George Akerson, Hooverin avustaja, vastasi: "Kirjeessänne esitetty kuvaus herra Hooverin ensimmäisestä tapaamisesta herra Paderewskin kanssa on pääosin oikea." Tämä saisi uskomaan, että 2 000 dollarin suorituspalkkio ja vaje ovat oikein. Mutta Edith Harcourtin, rouva Hooverin sihteerin, kirje helmikuussa 1938 tarjoaa erilaisen vastauksen samanlaiseen kysymykseen. Harcourt, vastaten tohtori Rheimille, kirjoitti: ellauri391.html on line 88: "Kirjeesi herra Hooverille saapui, kun hän oli lähtenyt Palo Altosta itään ja Eurooppaan. Se saatettiin rouva Hooverin tietoon. Hän sanoi, että vaikka tarinan propagandamerkitys on enemmän tai vähemmän oikea, lähes kaikki yksityiskohdat eivät ole. Hän muistaa itse tapauksen erittäin hyvin ja on usein kuullut siihen viitattavan – ja jopa muistelevan paljon huvittuneena M. Paderewskilta ja herra Hooverilta. Hän on antanut minulle selonteon tapauksesta, jonka ystäväni kerran julkaisi ja jonka hän sanoo olevan täsmällinen useimmissa yksityiskohdissa, ja olen korjannut seuraavat kohdat käsikirjoituksestasi…. ellauri391.html on line 94: Tavanomaisella tavalla he lähestyivät M. Paderewskin etuagenttia, kun hänen tiedettiin olevan San Franciscossa, ja varasivat kihlauksen tavanomaiseen tapaan hänen tuloaan kampukselle kiertueelleen joitakin kuukausia myöhemmin. Valitettavasti tässä artikkelissa ei kerrota, eikä rouva Hoover muista tarkasti, mikä oli agentin palkkio M. Paderewskin esiintymisestä, mutta se oli varmasti paljon alle 1 600 dollaria, koska suurin huone, jossa tällaisia konsertteja voitiin pitää tuolloin istui vain 400 ihmistä, ei "suuri auditorio", ja liput eivät varmasti voineet olla yli 2,50 dollaria, luultavasti vain 2,00 dollaria. ellauri391.html on line 96: Mutta koko asian ydin M. Paderewskin kanssa oli se, että he olivat solmineet hänelle kihlauksen monta kuukautta ennen hänen ilmestymistään ja he eivät olleet merkinneet kalenteriin, että he olivat ajoittaneet hänet pääsiäisloman puoliväliin! Kun hän saapui, kampuksella ei ollut käytännössä yhtään opiskelijaa tai tiedekuntaa, ja uusi yliopistokaupunki oli niin pieni, että vain harvat musiikin ystävät saapuivat sellaiseen konserttiin. Tietysti kun opiskelijat ja opettajat palasivat loman päätteeksi, he kuulivat, että "huono musiikki innosti" niitä harvoja, jotka olivat päässeet osallistumaan. ellauri391.html on line 98: Sinä iltana ennen konserttia nuo kaksi tai kolme nuorta miestä pyysivät tapaamaan M. Paderewskia itse. He selittivät ongelmansa ja antoivat saamansa käteisrahat luovuttaakseen hänelle ja vakuuttivat hänelle, että he välittäisivät hänelle saldon muutaman viikon kuluessa, jos hän antaisi heille välitysosoitteensa. Hän kysyi suurella mielenkiinnolla yksityiskohtia heidän järjestelyistään ja otti sitten heidän hallussaan pitämästä rahasta pienen summan, vain muutaman dollarin, jonka se oli maksanut hänelle hänen, säestäjänsä ja yhden tai kahden muun matkakulut San Franciscosta kampukselle ja takaisin. Sitten hän otti sadan dollarin setelin ja sanoi hymyillen jotain siltä osin, että hän ottaisi sen "palkkiokseen" ja heidän piti pitää loput palkkiona kaikesta kovasta työstään ja muistutuksena siitä, että tästä eteenpäin he katsoisivat aina korkeakoulukalenteriin ennen minkään tapahtuman järjestämistä ellauri391.html on line 100: Lisäksi näyttää siltä, että kokouksen jälkeen on useita yksityiskohtia, jotka eivät ole aivan oikein. Tietenkin M. Paderewski oli aivan unohtanut niiden nuorten miesten nimet, joille hän oli ollut "niin antelias." Ja tuskin vain "laivalasti vehnää", joka saapui Puolaan ilman ennakkoilmoitusta, tutustutti hänet ensimmäisen kerran Amerikan anteliaisuuteen kansaansa kohtaan. Heti kun vihollisen armeijat ajettiin pois maasta, Hooverin komissio sitoutui ottamaan vastuun lähes nälkään kärsineen puolalaisen väestön ruokkimisesta, aivan kuten he olivat pitäneet Belgian väestön nälässä neljän vuoden ajan. Ja siihen tarvittiin hyvin, hyvin monta laivalastia ruokaa useiden kuukausien aikana, ja Puolan viranomaiset olivat osallistuneet suunnitelmien tekemiseen. ellauri391.html on line 102: Sitten oli tietysti luonnollista, että M. Paderewski ja herra Hoover tapasivat uudelleen ja että yhden heidän varhaisen konferenssinsa jälkeen herra Hoover muistutti toista heidän tapaamisestaan vuosia sitten. Heidän ensimmäinen tapaamisensa sodan jälkeen saattoi tietysti olla Pariisissa aselevon aikana, kuten monet myöhemmätkin tapasivat. ellauri391.html on line 104: Joka tapauksessa, tuona rasittavana aikana M. Paderewski ei olisi matkustanut Pariisiin nimenomaisessa tarkoituksessa kiittää miestä jostain vitun vehnälastista, joka olisi ollut vain kourallinen Puolan miljoonille nälkäisille." ellauri391.html on line 106: Se oli Harcourtin korjattu versio, joka ilmestyi joissakin sanomalehdissä seuraavana huhtikuussa 1939, kun Paderewski vieraili Hooverin luona hänen Palo Alto -kodissaan. Mutta jos tämä korjattu versio on totta, miksi Hoover ei käyttänyt sitä muistelmiensa ensimmäisessä osassa, jotka ilmestyivät vuonna 1951? Hooverin ensimmäinen pitkä kuvaus tapahtumasta kirjoitettiin vasta vuosina 1961–1963, jolloin hän aloitti Magnum Opuksensa Puola-osion parissa. George H. Nash ei koskaan julkaissut Hooverin elinaikana, mutta editoi huolellisesti erilaisia luonnoksia ja julkaisi sen vuonna 2011 nimellä Freedom Betrayed: Herbert Hooverin toisen maailmansodan salainen historia ja sen jälkimainingit . Laajennetussa alaviitteessä Hoover muistelee 1 500 dollarin suorituspalkkiota, mutta hänellä ja hänen ystävillään oli tarjota Paderewskille vain 150 dollaria. Hooverin mukaan: "Paderewski nauroi ja ehdotti, että keskeytämme kihlauksen johonkin tulevaan tilaisuuteen, kun hän oli lännessä. Eräs jäsenistämme ehdotti, että emme ehkä pystyisi tekemään sitä, koska olisimme saattaneet hajota, ja tarjosi jälleen 150 dollaria. Paderewski nauroi taas ja sanoi, että lykkäämme sitäkin. Muistin tämän jakson hänelle, kun tapasin hänet pääministerinä rauhankonferenssissa. Hän naurahti taas." ellauri391.html on line 108: Panee ihmettelee, onko tämä myöhäinen muisto todellinen muisto tapauksesta vai laajalti julkaistun kertomuksen hyväksyminen useiden vuosikymmenten ajan? Sekä Hoover että Paderewski näyttävät epäilevän tarpeeksi uskoakseen tarinaan muistelmissaan, paitsi tunnustaakseen, että heidän ensimmäinen tapaamisensa saattoi olla vuonna 1896. Mitä he myöhemmin tekivät puolalaiselle ruoka-avulle ensimmäisen maailmansodan jälkimainingeissa ja sen jälkeen on propagandatarina joka on muistamisen ja toistamisen arvoinen. You owe me SOO much, se on jenkkien mielilauseita. Vähävenäläiset on nyt niille velkaa monen monta vehnälastia. ellauri391.html on line 133: De Barth het zwüsche 1904 und 1908 z Bärn, z Berlin, z Tübinge und z Marburg evangelischi Theologii gschtudiirt. Eis Johr schpäter isch er Hilfsprediger in de dütschschprooige Gmeind z Gämpf worde, wo-n-er sini Frau, s Nelly Hoffmann kenneglehrt het. Ghürote hei si im 1913, wo-n-er Pfarrer z Safewil im Kanton Aargau isch gsi (1911-1921). Derte het er au sin Kommentar zum Römerbrief gschribe, wo-n-en bekannt gmacht het. Im 1921 isch de Barth zum Honorarprofessor vo de Universität vo Göttinge bruefe worde, uf ene Lehrstuehl, wo extra für ihn isch iigrichtet worde. In Dütschland won er au e chlii under de Nazi gschafft het, isch er ein vo de Afüehrer vo dr Bekennende Chille gsi, wo sich em Regime widersetzt het. Wil er as Brofesser an dr Universidät vo Bonn sich gweigeret het, em Hitler Dreui zschwöre, isch er entloh worde und nach Basel zruggcho. ellauri391.html on line 135: Ab 1950 bekämpfte er die deutsche Wiederbewaffnung. Im Kalten Krieg widersprach er kontinuierlich dem prinzipiellen Antikommunismus. His pastoral career began in the rural Swiss town of Safenwil, where he was known as the "Red Pastor from Safenwil". ellauri391.html on line 164: Hamann deserves to be known precisely because he was the first to voice counter-Enlightenment views. Named by Goethe as the "brightest intellect of his era," Hamann, a resident of Königsberg, East Prussia, and friend of Kant, was denied access to a professorship or a pastoral call because he was a stutterer. Having undergone a conversion experience while on a business trip to London that had gone awry, he disavowed the Enlightenment ideal of limiting truth to autonomous reason. In a word, autonomous reason is no substitute for "Christ" (the word). ellauri391.html on line 171: In der deutschen theologischen Landschaft gilt Ringleben als orthodox-spekulativer Außenseiter, dessen Koordinaten vor allem Martin Luther, Johann Georg Hamann, der Deutsche Idealismus (Johann Gottlieb Fichte, Georg Wilhelm Friedrich Hegel) und Søren Kierkegaard sind. Eine größere Beachtung haben seine Aufsätze zu Luther, Hegel und seine Auseinandersetzung mit dem Neutestamentler und Fakultätskollegen Gerd Lüdermann gefunden. Ringleben wendet sich gegen einen seiner Ansicht nach verwässerten Neo-Kulturprotestantismus, wie er sich nach dem Schwinden des Einflusses der Dialektischen Theologie Karl Barths in der theologischen Diskussion Geltung verschafft hat. In Anschluss an Adolf Hitler ist er der Überzeugung „Die dogmatische Theologie muss ihre Eigenart in engster Fühlungnahme mit dem vorgegebenen Wort der [Heiligen] Schrift zu finden suchen, weil ihr Denken sonst seiner Sprachlichkeit verlustig geht.“ Pakkoko on olla niin dogmaattinen? Paavi Pentti äityi kiittelemään Silsan näkemystä Herr Jesuxesta. Kun vihollisesi ylistävät sinua, tarkista kantasi. ellauri391.html on line 173: And now for something completely different! ellauri391.html on line 175: Aber wenn Christus kommt, dann kommt wirklich etwas ganz anderes, dann kommt wirklich eine neue Zeit, eine neue Welt Gottes. New world order, like when CCCP crumbled to the dust. Oliskoon nyt jo vihdoin naisten vuoro? ellauri391.html on line 179: Felicitas Pommerening is an author and game designer. ellauri391.html on line 180: In 2012 she published her first novel and has worked as a freelance author ever since. She continues to write novels but also writes and creates content for "Totally Not Aliens", a video gaming company. Autorin von dem spielbaren Kinderbuch "Eppi". Felicitas Pommerening, geb. 1982, lebt mit ihrem Mann und ihren drei Kindern in Mainz. Hoppla Sie haben eine Seite gefunden, die leider nicht existiert. ellauri391.html on line 208: Analogia on erehtyvä, mystinen ihmisen kognitiivinen tapahtuma, johon liittyy tuttu kaksoisliike: sisään ulos. Siitä seuraa pahoja viboja. ellauri391.html on line 213: The Hoover Company was founded by a tanner named William Hoover, who was not related to either Herbert or J. Edgar. The 3 weren't even related to each other; it was just a common name. ellauri391.html on line 217: Hoover pölkkärin kexi näiden huubereiden todnäk juutalainen disaineri Henry Dreyfuss. On October 5, 1972, the bodies of Henry Dreyfuss (aged 68) and his wife and business partner Doris Marks Dreyfuss (aged 69) were found dead in the garage at 500 Columbia Street in South Pasadena, California by Dr. Edward Evans, the family physician. They committed suicide together. (Not Edward.) Clasu ja Ebba temput tekivät. ellauri391.html on line 220: By 1910 they had perfected plastic film and acetate lacquers, or aircraft dope. The company also made lacquers that were used for German Zeppelins and airplanes. ellauri391.html on line 227: He married his Stanford sweetheart, Lou Henry, and they went to China, where he worked for a private corporation as China’s leading engineer. In June 1900 the Boxer Rebellion caught the Hoovers in Tientsin. For almost a month the settlement was under heavy fire. While his wife worked the hospitals, Hoover directed the building of barricades, and once rescued his life risking Chinese children. ellauri391.html on line 233: His opponents in Congress, who he felt were sabotaging his program for their own political gain, unfairly painted him blue and black as a callous and cruel President. Hoover became the scapegoat for the Depression and was badly defeated in 1932. In the 1930’s he became a powerful critic of the New Deal, warning against tendencies toward statism. ellauri391.html on line 268: Weitere Auseinandersetzungen ellauri391.html on line 270: HJ Iwand kritisoi Bultmannia siitä että tämä tyhjentää inkarnaation logoxen lihaan. Sanchotin liha ja leikkele. Eine Lager Aufschnitt. Ich nehme nur eine Scheide. Khalkedonin riittämätön formulointi. Idealistit pyrkivät digitoitumaan jumalan kavereixi kuin suurvisiiri Ahmed Ahne, kalifixi kalifin paikalle. Hyvä kalifi Harun el Pullah ei pidä siitä. Materialistit toisaalta ovat lihansyöjiä. Käyttävät sandaaleissa hajunsyöjiä. ellauri391.html on line 323: Hänellä oli pukunaan vereen kastettu viitta, ja hänen nimensä on Jumalan Sana. Ilm. ellauri391.html on line 334: Ainut suora quote vereen kastetulta izeltään on Luukasalla kylvövertauxessa: ellauri391.html on line 364: Luther tunsi hyvin tahdonvapaudesta käytyä filosofista ja teologista keskustelua, mm. John Streleckyn "Maailmanopun kahvilan". Erityisen tähdellistä on tehdä ero kyvyn ja tahdon välillä. Usein tahtoa kyllä olisi, mutta liha on heikko. Tell me about it. Luther piti tätä erottelua myös teologiassa keskeisenä. Se ei ollut hänen mielestään vain filosofeille jännää spekulaatiota, vaan vastauksen antaminen kysymykseen, voiko ihminen valita vapaasti hyvän ja pahan välillä, oli erityisen keskeinen myös vanhurskauttamisopin ymmärtämisessä. Mitä jännää se on jonsei pahaa voi edes valita. Klassisessa keskustelussa kysymys kuului, voiko ihminen valita vapaasti elämänsä päämäärän. Tähän kysymykseen vastattiin filosofian- ja teologianhistoriassa ennen Duns Scotusta ja William Ockhamia yksiselitteisen kielteisesti. Käsityksessään sidotusta ratkaisuvallasta Luther liittyy ainakin jossain määrin perinteiseen filosofiseen ja teologiseen käsitykseen, jonka mukaan ihminen ei voi valita päämäärää, ainoastaan keinot. So there, Casey! Mansikka- ja raparperipiirakkasi ei muuta asiaa. ellauri391.html on line 371: Siis hetkinen, onko "valita" tässä nyt "tahtoa" vai "pystyä"? Puhutaanko utiliteeteista vaiko strategiajoukosta? Peliteoriassa ei voi valita preferenssejä, ne tulee annettuna säännöissä. Strategiavalinnat ei muuta preferenssejä, mutta optimi voi muuttua pelin aikana, kun keinot vähenevät. Voi näyttää, että halut muuttuvat, mutta se on näköharha. ellauri391.html on line 379: Tää on oikealle elämälle tyypillistä: pelaaja ei pysy samana koko pelin aikana, preferenssit muuttuvat. Tosin pelejä voi deformoida eri tavoilla, yhdistää ja erotella, korvata sääntöjä kovilla sakoilla. GAME OVER on hyvä esimerkki toimivasta sakosta. Siinä on strategiapussi typö tyhjänä. ellauri391.html on line 385: No ei, pikemminkin sitä että mikään ei pakota sua tahtomaan just näin. Eikös tää ole vähän eri periaate kuin edellä, z. D T p & D non T p. Voi valita alipelin jossa tahtoo p ja sellaisen jossa ei tahdo p. Ei ainoastaan ole vaihtoehtoisia alipelejä joissa on eri preferenssit, vaan sulla on strategia valita mitä peliä pelataan. Mutta peliteoriaan kuuluu että silloin koiralla ei voi olla voittavaa strategiaa joka etukäteen määrää sen! Silloin koira ei ole omnipotentti? Mitä vittua? ellauri391.html on line 387: No täähän on ongelma jo perustapauxessa: jos jumalalla on kaikki valtit käsissä, turhahan on apinan lähteä mukaan peliin ollenkaan. Paizi tietysti jos jumala ihan vittuilumielessä ei pelaakaan sitä korttia! Sen paras strategia on jännittää vierestä minkä banaanin apina lopulta valizee? ellauri391.html on line 404: Turska on sui generis, etwas ganz anderes. Se vain on. Ich bin nur. Sen ei tarvi ottaa huomioon apinan mieltä eikä lihaa. Tutkimattomat ovat herran tiet. Valheella on lyhyet jäljet. Vestigia terrent. Yleinen ilmoitus on pyllystä, se on narsistista humanismia, idealismia. Existentialismikin on humanismia. ellauri391.html on line 424: Jumala on kaikkialla, se kurkkii ruosteisesta vessanpöntöstä. Missään ei saa olla rauhassa. Deus vult! Igitur pius animus non exhorret audire, Deum esse in cloaca, imo cum scriptura testetur Deum esse ubique et replere omnia, non solum dicit eum esse in locis illis, verum necessario discet et noscet eum ibi esse. ellauri391.html on line 427: Vaikka Jumalan kaikkivaltius merkitseekin, ettei ihminen voi muuttaa elämänsä suuntaa, sisältyy siihen Lutherin mukaan syvä lohdutus. Halvatun Jumala, joka vaikuttaa niin hyvän kuin pahankin, osoittaa ihmiselle, että hänen on mahdotonta parantaa elämäänsä hyvää tekemällä. Siis se voi jatkaa pahan tekemistä, jahka muistaa katua. Saa syödä sikaa, piereskellä, juoda olutta ja bylsiä. ellauri391.html on line 550: Sabina on feministikuikelo joka kaivelee Wittgensteinin reppua. The influence of Tolstoy on Wittgenstein is discussed and elaborated with reference to the idea of a “form of life” as a locus of order, and also to that of “exceptionality” in an unfolding course of events—the latter setting up a connection with the “apocalyptic” theme. Lovibondit ovat kai anglosaxeja. ellauri391.html on line 563: The philosopher Robert Pippin, who has helped secure positions for Kimhi at the University of Chicago, explains that drafts of the manuscript have circulated to great excitement, if among “a very curated audience.” Harvard University Press was interested in publishing the book as early as 2011, but Kimhi, ever the perfectionist, was reluctant to let it go, forever refining and refashioning. Perhaps his foot-dragging was an expression of doubt, too: Could any book live up to his reputation? ellauri391.html on line 566: It is not easy to summarize Kimhi’s book. Though only 166 pages, it strives to do a lot in a short space, aiming to overthrow views about logic and metaphysics that have prevailed in philosophy for a century. And though characterized by a precision of expression, the book is not what you would call lucid. Reading it is less about working through a series of rigorous, detailed arguments — the dominant mode of contemporary Anglophone philosophy — and more about getting accustomed to a radically different way of looking at fundamental philosophical questions, including What is thinking? and What is the relationship between thinking and the world? ellauri391.html on line 568: In other people's words, logic provides us not with an empirical understanding of how our thinking actually works (that’s the purview of psychology), but with a normative understanding of how thinking should work. There is no “I” in logic. ellauri391.html on line 570: Kimhi argues that this view is wrong, and that the distinction between psychology and logic has led our understanding of thinking astray. Consider that the following statement does not, according to the standard view, constitute a logical contradiction: “It’s raining, but I don’t believe it’s raining.” Why? Because the first part of the sentence concerns a state of affairs in the world (“it’s raining”), whereas the second part concerns someone’s state of mind (“I don’t believe it’s raining”). ellauri391.html on line 576: In other words, the distinction between psychology and logic collapses. Logic is not a set of rules for how to think; it is how we think, just not in a way that can be captured in conventional scientific terms. Thinking emerges as a unique and peculiar activity, something that is part of the natural world, but which cannot be understood in the manner of other events in the natural world. Indeed, Kimhi sees his book, in large part, as lamenting “the different ways in which philosophers have failed to acknowledge — or even denied — the uniqueness of thinking.” ellauri391.html on line 578: Genius? Folly? Something in between? It is hard to canvass a wide range of opinion about Kimhi’s work. He and his book have, until now, existed within a relatively small subsection of the philosophical world. But even within that world, there are those who are wary of his intellectual project — yet impressed by it all the same. Brandom, whose life’s work relies on the distinction between force and content that Kimhi attacks, admits to finding his former student’s ideas “deeply uncongenial” and “threatening.” He also describes them, however, as “radically original” and part of a new intellectual movement that is “bound to transform our philosophical understanding.” ellauri391.html on line 652: vieressä. Kari Syreeni aloitti femmalaisena mutta on ellauri391.html on line 666: Penn maksoi intiaaneille mielestään kohtuullisen 1 200 punnan kertakorvauksen näiltä förbimistään maista. Voltaire praised this "Great Treaty" as "the only treaty between those people [Indians and Europeans] that was not ratified by an oath, and that was never infringed." Many, including the now near-extinct lenni-lenapes, regard the Great Treaty as a myth that just somehow sprung up around Penn. Penn kept slaves but treated them in a way that he considered fair. Penn ei ize asunut Pennsylvaniassa vaan briteissä. ellauri392.html on line 51: According to The Telegraph, U.S. troops and armor would land at one of five ports in the Netherlands, Greece, Italy, Turkey or Norway from where they would travel through land corridors to NATO countries bordering Ukraine. ellauri392.html on line 58: Ennenkun otat tältä bannerilta nahat pois, mieti että vain 20% Kyiv Independentin rahoituxesta tulee oligarkeilta. Tue riippumattojournalismia Ukrainassa. Liity mukaan tähän veren haisteluun! ellauri392.html on line 128: Come lovely and soothing death. Give me liberty or give me death. Oh, wouldn´t that be loverly. There is no cure for birth or death, said Santayana, except to enjoy the interval. ellauri392.html on line 148: Oikea pointti kyllä. Jos pelastus on riippuvainen yksinomaan siitä, että Jumala on ennalta määrännyt meidät – Hänen suvereeni tahtonsa – niin mikä on sakramenttien tai Sanan tai edes Kristuksen uhrin tarkoitus? Pelkkää suunpiexentää. ellauri392.html on line 173: Luterilainen maailmanliitto edellyttää jäsenkirkoiltaan Raamatun hyväksymistä ainoana opin ja elämän lähteenä, minkä lisäksi se näkee kolme ekumeenista uskontunnustusta sekä Tunnustuskirjat, erityisesti muuttamattoman Augsburgin tunnustuksen sekä Lutherin Vähän katekismuksen puhtaina Raamatun opin selityksinä. Toinen luterilainen kattojärjestö, Kansainvälinen luterilainen neuvosto, puolestaan tunnustuspohjassaan sitoutuu ehdottomasti Raamattuun inspiroituna ja erehtymättömänä Jumalan sanana sekä Tunnustuskirjoihin sen oikeana ja luotettavana selityksenä, nostamatta Augsburgin tunnustusta tai muutakaan yksittäistä kirjaa mitenkään erityisasemaan. Kolmas luterilaisten kirkkojen kattojärjestö, Tunnustuksellinen evankelis-luterilainen konferenssi ilmoittaa tunnustuksensa pohjaksi paitsi sana-inspiroidun ja erehtymättömän Raamatun, myös vuoden 1580 Yksimielisyyden kirjaan kootut Tunnustuskirjat, ei sikäli kuin, vaan koska ne opettavat opin Raamatun mukaisesti. Hekään eivät nosta mitään Tunnustuskirjoista merkityksessä muitten yläpuolelle. Kotitehtävä: Minkä liigan raskaan sarjan vyö on Suomen ev.lut. kirkolla? ellauri392.html on line 284: Musste nach der Hälfte abbrechen. Der Autor unternimmt gar nicht den Versuch, die poststrukturalistische Literaturkritik einer vernünftigen Kritik zu unterziehen. Jeder einigermaßen einleuchtende Argumentationsstrang bricht ab, sobald irgendein Bezug zum großen Nemisis Heidegger und dessen Apologetik des dritten Reichs entdeckt wird. Wer schon in seiner Einleitung (ohne Begründung) setzt, „That Marx, Freud, and Heidegger are all discredited is no longer in doubt.“, von dem kann man wohl auch nicht erwarten, dass er deren Nachfolger in spe (Warum und inwiefern Derrida, Barthes, de Man und unzählige Andere überhaupt diese Nachfolger sind wird kaum er- oder begründet) stichhaltig kritisieren kann. ellauri392.html on line 286: Weil alle poststrukturalistischen Autoren mit denen man sich hier auseinandersetzt explizit, implizit oder in der Vorstellung des Autors von Heidegger kommen, müssen sie sich den größtenteils unbegründeten Vorwurf machen, die Shoah durch eine Art hermeneutische Geschichtsvergessenheit zu relativieren. Der Antisemitismus de Mans wird hier einfach extrapoliert auf dessen contemporaries: Wenn der Heideggerianer de Man Antisemit war (das stimmt), dann diskreditiert sich dadurch auch der Heidegger-Apologet Derrida. Aber warum? ellauri392.html on line 296: Farewell, David Hirsch 1999. Maybe there, maybe not... ellauri392.html on line 312: Of casement ledges where the moss has grown – sammaloitunella ikkunalla - ellauri392.html on line 336: The leaning grasses and two lights above the sea – Nuokkuhelmikät ja 2 valoa meren yllä - ellauri392.html on line 344: That Judas perished by hanging himself, there is no certainty in Scripture: though in one place it seems to affirm it, and by a doubtful word hath given occasion to translate it; yet in another place, in a more punctual description, it maketh it improbable, and seems to overthrow it. (“Literature” 71) ellauri392.html on line 352: Roman Witold Ingarden (1893 –1970), vähän siis mamma Margitia nuorempi, syntyi Krakovassa silloisessa Kakaniassa. Husserl piti häntä Freiburgissa yhtenä parhaista tai ainakin suurimmista opiskelijoistaan. Roman ize piti enemmän Lembergistä ja Twardowskista. Barbarossan aikaan Roman piti päätä alhaalla Krakovassa. Kun hänen talonsa pommitettiin, hän jatkoi työskentelyä kirjansa, „Der Streit um die Existenz der Welt“ (1947, 1948) parissa. Siitähän siellä ulkona juuri kärhämöitiin. Roman kuoli 1970 Krakovassa aivoverenvuotoon liiasta pohdinnasta. Ei ois pitänyt harrastaa uusplatonismia. ellauri392.html on line 354: Ingarden war seit 1913 mit Edith Stein bekannt. In ihren Briefen offenbart sie eine zärtliche Zuneigung, auf die der Studienfreund jedoch nicht eingeht. Der Kontakt bricht 1938 ab. Nach ihrem Tod wandte sich Ingarden gegen eine Vereinnahmung der Philosophin Edith Stein durch die katholische Institution, der sie seit 1922 angehörte. Sie wurde 1998 heiliggesprochen, er nicht. ellauri392.html on line 357: John R. Searle on moittinut Cullerin esityxen dekonstruktiosta saaneen "Derridan näyttämään sekä paremmalta että huonommalta kuin hän todellisuudessa on; paremmmalta kun pimittää joitakin älyllisesti hämäriä dekonstruktion puolia ja huonommalta kun jättää suurelta osin huomioimatta Derridan ajattelun tärkeimmät filosofi esivanhemmat, nimittäin Husserl ja Heidegger." Tästä kyllä Jonathan ja vaimo kinastelevat vieläkin. Veronica (1947-1975) syntyi Malayassa kuministuttaja John Forrest Thomsonille ja hänen vaimolleen Jeanille, mutta varttui Glasgow'ssa, Skotlannissa. Hän päätti tavuttaa sukunimen, koska julkaisi alun perin nimellä Veronica Forrest. Forrest-Thomson opetti myöhemmin Leicesterin ja Birminghamin yliopistoissa, mutta varmaan suikkasi, koska kuoli 27-vuotiaana, vai? No, she died of asphyxiation. She was drinking alcohol, and incautiously took a pill which stuck in her throat and choked her. There was no suggestion of suicide at the time, and no easy way to effect one by such a method. Silti vittu, ero Cullerista 1974 ja tukehtuminen viinaan 1975. ellauri392.html on line 382: And that there is a point where incest becomes ellauri392.html on line 393: Florentines is that they all were ellauri392.html on line 399: Giuliano dei Medici murdered by the altar rail (age 19) ellauri392.html on line 403: Since he stayed there and commissioned ellauri392.html on line 408: Was murdered in sanctuary. ellauri392.html on line 411: He hadn’t also murdered the papal legate, ellauri392.html on line 415: It was getting dark on the platform of nowhere ellauri392.html on line 437: And what the devil were Romeo and Juliet ellauri392.html on line 446: But there is a limit. I know it all. ellauri392.html on line 452: We all would have liked to have been there. ellauri392.html on line 470: And were you really afraid they would rape you? ellauri392.html on line 471: No. I thought there would be grave difficulties. ellauri392.html on line 474: On that there train. ellauri392.html on line 497: And lost, murderer of his daughter ellauri392.html on line 510: Was murdered by her son and daughter. ellauri392.html on line 535: (read him too) I, Helen, I Iseult, I Guenevere, ellauri392.html on line 582: Waste not and want not while you’re here ellauri392.html on line 602: While at Cambridge, Forrest-Thomson met and married literary critic Jonathan Culler, who lsubsequently, after dumping Veronica and hitching onto Claire, became famous for his theories tying linguistics into the study of literature. Her rising trajectory was cut abruptly short: on April 26, 1975, Veronica died in what seems to have been an alcohol- and drug-fueled accident. (She was known to rely on sleeping pills, and, according to her editor, she had been drinking heavily.)There’s evidence that her death was unintentional as she was due to perform in a reading that same weekend. She just boozed herself to death. Not the first poet there, nor the last. ellauri392.html on line 667: Harrystä ranut ja sakut eivät ymmärrä että Amerikan historia on sui generis, se ei ole tollasta whackingia kuin reign of terror ja kaasukammiot. Inkkarien puzaus, orakauppa ja verinen kansalaissota oli jotain ihan muuta, positiivisempaa, puhumattakaan Korean, Vietnamin ja Irakin sodista ja kähminnästä uuden mantereen banaanitasavalloissa. Mutta kontinentaalit vaan vihaavat liberaalidemokratiaa yleensä ja amerikkalaista suurkapitalismia erityisesti. Foucault halveeraa "yxilöä", "liberaalia demokratiaa" ja "lakia ja oikeutta". Foucaultin masentavaa apinankuvaa paljon valoisampi on Genesixen versio, missä apinan käsketään lisääntymään kovasti ja tekemään paratiisista tehomaanviljelys. Seuraavaxi paras apinan majesteetillisuuden julistus on sit American Bill of Rights. Huoh, ei jaxa. Disziplin ei ole paha asia. Arbeit macht frei sanoi jo Thoreau Juuso Walden pondilla. Disregarding the gibes of those who are less fortunate than ourselves. ellauri392.html on line 707: Some of the significant authors, who had written prose with Jewish thematic peculiarity, could be classified into two main groups by the language in which they had written. There are: ellauri392.html on line 712: Isaac Leib Peretz (born May 18th, 1852. in Zamosc, died April 3rd, 1915. in Warsaw) Shalom Asch (November 1st, 1880, Kutno – July 10th, 1957, London) Isaac Bashevis Singer (Yiddish) (November 21st, 1902-July 24th, 1991) Ephraim Kishon (Hebrew) August 23rd, 1924-January 29th, 2005) ellauri392.html on line 719: These writers have worked on a variety of interesting themes having to do with Jewishness: ellauri392.html on line 722: Bernard Malamud, Saul Bellow, Sholem Aleichem, Isaac Leib Peretz, Isaac Bashevis Singer; ellauri392.html on line 727: Family in Jewish community: Philip Roth, Ephraim Kishon, Isaac Leib Peretz. ellauri392.html on line 735: but the spiritual aspects like beards, sidelocks and funny hats are not recovered easily. Seen as a sick society, America in Jewish perspective ought to be criticized and taught by Jewish moral philosophy, religious principles and humanity. They believed there was such a thing as the public interest which needed to be identified and strengthened. ellauri392.html on line 737: The responsible culture accused the adversary culture of operating with a hermetic tradition of Modernism or (khas vishalom) Post-Modernism. They write about society where snobbism and material things are prevailing models, but the spiritual and religious aspects are met only sporadically. That society has come under the harsh criticism by Philip Roth, Bernard Malamud and Saul Bellow, none of whom are in the least manner snobs. ellauri392.html on line 739: Jewish writers managed to interlace the theme of alienation and sick society with the theme of Jewish family. Family is a beacon of hope in Judaism. All three chaps mentioned above were real traditional Jewish family sugardaddies. ellauri392.html on line 743: Another Bellow’s novel, Dangling Man, is written in the personal voice of the protagonist whose principal domain is his own sensibility, and whose principal audience is he himself. The text is striking in its exclusion of the female voice, its enactment of a homo-social male world, and the overt narcissism and misogyny of its protagonist, Joseph. It is the story of a young man caught in the trap of self-pity, who believes that intellectual or spiritual enlightenment is to be attained by personal isolation within the confines of a cheap New York boarding house room while he studies the writers of the Enlightenment. Failing that, he joins the Merchant Marine just to fail there too. Saul's own life story to the dot. ellauri392.html on line 745: Herzog continues to be Bellow’s “biggest book” and it used to be on the New York Times best-seller list for one entire year. At its heart is Bellow’s profound shock at discovering, a year after his separation from Sondra, (Alexandra Tschacbasov, his second wife) her affair with their mutual friend, Jack Ludwig, Bellow lapsed into deep depression and produced an intensely self-justifying hero who was tearful, cuckolded, and utterly humiliated. Moses Herzog, a Jewish intellectual type is essentially precipitated into intellectual and spiritual crisis by the failure of his marriage. The plot of the novel is slender. Herzog leaves his home and marriage, fails in the classroom, abandons his academic project, and undertakes a mas-sive spiritual and intellectual obligation to keep the letters for God. At the end of it, he seems to have regained his sense of Jewish identity, purged himself of violent anger, abandoned his latest mistresses, and repented for his dandy style. He has had a profound education in the realities of human nature, and rediscovered the value of nature and solitude on his lushy Ludeyville estate. ellauri392.html on line 791: Gibt es auf Erden ein Maß? Es gibt keines. Nämlich es hemmen den Donnergang nie die Welten des Schöpfers. Auch eine Blume ist schön, weil sie blühet unter der Sonne. Es findet das Aug‘ oft im Leben Wesen, die viel schöner noch zu nennen wären als die Blumen. O! ich weiß das wohl! Denn zu bluten an Gestalt und Herz, und ganz nicht mehr zu sein, gefällt das Gott? Die Seele aber, wie ich glaube, muß rein bleiben, sonst reicht an das Mächtige auf Fittigen der Adler mit lobendem Gesange und der Stimme so vieler Vögel. Es ist die Wesenheit, die Gestalt ist’s. Du schönes Bächlein, du scheinest rührend, indem du rollest so klar, wie das Auge der Gottheit, durch die Milchstraße. Ich kenne dich wohl, aber Tränen quillen aus dem Auge. Ein heiteres Leben seh‘ ich in den Gestalten mich umblühen der Schöpfung, weil ich es nicht unbillig vergleiche den einsamen Tauben auf dem Kirchhof. Das Lachen aber scheint mich zu grämen der Menschen, nämlich ich hab‘ ein Herz. Möcht‘ ich ein Komet sein? Ich glaube. Denn sie haben die Schnelligkeit der Vögel; sie blühen an Feuer, und sind wie Kinder an Reinheit. Größeres zu wünschen, kann nicht des Menschen Natur sich vermessen. Der Tugend Heiterkeit verdient auch gelobt zu werden vom ernsten Geiste, der zwischen den drei Säulen wehet des Gartens. Eine schöne Jungfrau muß das Haupt umkränzen mit Myrtenblumen, weil sie einfach ist ihrem Wesen nach und ihrem Gefühl. Myrten aber gibt es in Griechenland. ellauri392.html on line 849: In der Familie wurde der Sohn Fritz gerufen und nannte sich selbst erst ab 1824 Wilhelm. Ab 1822 studierte er Theologie am Tübinger Stift, um damit im Nebenfach auch Philologie studieren zu können. Am 3. Juli 1822 traf Waiblinger erstmals den damals bereits seit anderthalb Jahrzehnten als wahnsinnig geltenden Dichter Friedrich Hölderlin im Hölderlinturm zu Tübingen, bei dem er während seiner gesamten Studienzeit häufiger Gast war. Diese Begegnungen verarbeitete er zunächst in seinem Roman Phaeton (1823), der ihm unter den Studenten enorm viel Bewunderung einbrachte; zudem war auch sein Gedicht-Zyklus „Lieder der Griechen“ in den Handel gekommen. Später porträtierte er Hölderlin in seinem Essay Friedrich Hölderlin’s Leben, Dichtung und Wahnsinn, der als Beginn der Hölderlin-Forschung gilt. ellauri392.html on line 851: Nach einem für damalige Verhältnisse skandalösen Verhältnis mit der fünf Jahre älteren Jüdin Julie Michaelis, Schwester des Tübinger Juristen Adolph Michaelis, das 1824 öffentlich wurde anlässlich eines Prozesses wegen einer Brandstiftung, deren Leidtragender Julies der Beziehung entgegenstehender Onkel Salomo Michaelis war, verzichtete Waiblinger auf den christlich-moralischen Anschein, den er sich wegen des Theologiestudiums hatte geben müssen, und gab sich "Ausschweifungen" hin, die auch in seinen Werken Niederschlag fanden. In der Folgezeit entstanden seine Lieder der Verirrung und Drei Tage in der Unterwelt. Nach Veröffentlichung dieser Werke wurde er durch die Stiftsleitung, die den Hochbegabten nach der skandalösen Beziehung noch zu schützen versucht hatte, am 25. September 1826 vom weiteren Studium ausgeschlossen. Irrungen Wirrungen. ellauri392.html on line 853: Wilhelm Waiblinger gilt als der „junge Wilde“ der Biedermeierzeit, den seine Nachwelt offenkundig aus moralischen Gründen weitgehend ignoriert hat. Er war auch nichts weiteres als Dichter. Er schloss viele Freundschaften, worunter die homoerotisch geprägte Beziehung zu Eduard Mörike sicherlich eine der wichtigsten war. Zu Waiblingers Freunden, Förderern und Verehrern zählten weiter u. a. die weiteren Uranier Gustav Schwab, August von Platen, Friedrich von Matthisson, Johann Heinrich Dannecker, Matthias Schneckenburger, Eduard Gnauth, Carl Miedke und Christian Friedrich Wurm. ellauri392.html on line 873: The New York Times julkaisi muistokirjoituksen, jossa todettiin, että "Monet lukijamme pitivät hänen proosaansa hämmentävänä ja hämmentävänä." Vastauksena kaksi Derrida-epigonia (joihin liittyi "yli 300 akateemikkoa, arkkitehtia, taiteilijaa, muusikkoa ja kirjailijaa", muttei yhtään fixua ihmistä, kuten hammaslääkäriä tai pankinjohtajaa) kirjoitti Timesille käsittämättömän kirjeen, jossa Derrida yhdistetään muihin ketkuihin hämärämiehiin kuten Einstein, Wittgenstein ja Heisenberg ja protestoi, että hän "paini länsimaisen perinteen keskeisten kavereiden kanssa, kuten Platonin, Shakespearen ja itsenäisyysjulistuksen, joista hän teki rosollia." ellauri392.html on line 877: Hyi! Se on kuvottava yhdistelmä, yhtä epäreilu Jacques Derridaa kuin "meitä" The New York Timesin lukijoita kohtaan. Professori Taylor jopa toimittaa kotoisen anekdootin aihionsa päätteeksi, muistelemalla lämmöllä kertaa (yksi monista, huomaa!) hkun hän vieraili Derridoilla Pariisin ulkopuolella. Suuri Viisas vaati ystävällisesti hakemaan Taylor-perhettä hotellistaan ja otti leluja lapsilta, kun he saapuivat Derridan kotitilalle päivälliselle. Kaikki totta, epäilemättä – ja täysin asian vierestä. Professori Taylor on antanut meille Derridan, jolta on kuono ja kynnet poistettu. Se tekee arvokkaamman hahmon. Mutta se jättää täysin mysteeriksi, kuinka tällainen masentunut olento olisi koskaan voinut vietellä satoja poliittisesti ja älyllisesti antinomisia akateemikkoja, kuten professori Taylor. Ei, on paljon parempi tehdä Derridalle kohteliaisuus ja pitää hänet Tasmanian tuholaisena. Ja sitten mitä? Omalta osaltamme uskomme, että englantilainen filosofi Roger Scruton teki oikein, kun hän huomautti, että "Kirjailija, joka sanoo, että totuuksia ei ole olemassa tai että kaikki totuus on "vain suhteellista", pyytää sinua olemaan uskomatta häntä. Joten älä ." Kekä muuten oli Roger Scruton ja mixihän kukaan ei ole kuullut hänestä? ellauri392.html on line 950: Rauhixen kulmahuoneen arkuista löytyi Wilhon ja Olkkarin Helluntai-kerhon jälkeenjääneitä papereita. Vainajien jälkeenjättämät zetteleitä pursuavat laatikot on aina samanlaisia, aika säälittäviä. Seuraavassa kaustisen Harry Hirschin laatikoista löytynyttä Brownin kirjastossa. xxx/ellauri010.html on line 46: Without me, there are demagogues enough, ilman muakin riittää niillä populisteja, xxx/ellauri010.html on line 55: My words, at least, are more sincere and hearty Mun sanat on ainaskin rehellisempiä, xxx/ellauri010.html on line 333: Olen jo vastannut puheluihin, joihinkin kavereiden puheluihin xxx/ellauri010.html on line 542: (Koska asunto ei ole "lapsille sopiva". No ei oo rakenteen puolesta eikä kai myöskään siksi, että vieressä asuu ulkona tupakoiva kirjailijatar...) xxx/ellauri010.html on line 618: If you were more vigilant while playing with yourself, I wouldn't write dis message. I don't think that playing with yourself is extremely bad, but when all your friends, relatives, сolleagues receive video record of it- it is definitely news. xxx/ellauri010.html on line 624: I think that 650 usd is pretty enough for this little false. I made a split screen vid(records from screen (u have interesting tastes ) and camera ooooooh... its awful AF) xxx/ellauri010.html on line 675: I made a screenshot of the adult sites where you have fun (do you understand what it is about, huh?). xxx/ellauri010.html on line 740: Sen visio on sälästä aseptisen tyhjä persoonaton himbe, mis sukat paidat farkutkin ym makaa järjestyksen kourissa, kyljillään laatikoissa tiukilla rullilla vierekkäin kuin hiroshiman uhrit. Omistaja keventyneenä rojuista endlösungin jälkeen on kylillä shoppailemassa uutta sievää esinettä tilalle. Nyt mahtuu uutta kivaa kun roskat on pantu riviin. Ei järin kierrätyshenkistä, kulutuksen verenkierto tästä senkun vilkastuu. Konmarin omakin parim enne päivä meni jo. Ei se muuten olis kirjaston poistohyllyssä. xxx/ellauri010.html on line 746: Esim kirjat levitetään vieri viereen lattialle kuin viaporin vangit (no ei niitä sit kovin monta ollut ennestäänkään) ja halataan niitä yksitellen sydämen ääntä kuunnellen. Ne joille ei sydän sykkää joutaa hyvin joukkohautaan roskikseen. Mitähän siihen jää? Pankkikirja, joku Paolo Coelho ja Konmari nyt tietysti. xxx/ellauri010.html on line 809: Koska ne on hyödyllisiä, esim saneeraajina, sotilaina, pankkiireina, liikkeenjohtajina, pääministereinä tai muina pyöveleinä. Vain maanantaikappale, epäonnistunut tapaus, rikollinen psykopaatti tai virkaheitto narsisti joutuu pajalle. xxx/ellauri010.html on line 980: Kadun viereen ratsasi. xxx/ellauri010.html on line 1119: Vieressä oivat naiskriitikot xxx/ellauri010.html on line 1131: Kuviteltu fakiiri lepää laakereilla xxx/ellauri010.html on line 1255: his pinky once more all the way in there.
xxx/ellauri010.html on line 1449: vierekkäin kuin kaksivuotiaat.

xxx/ellauri010.html on line 1754: Mä kazoin niitä kerran, ne oli musta verettömiä.
xxx/ellauri013.html on line 44: verenpainetta, vatsanpuruja, virtsaumpea,

xxx/ellauri013.html on line 93: purjeveneellä merelle.

xxx/ellauri013.html on line 100: meni vierestä ohitse.
xxx/ellauri013.html on line 181: ja onnahtelevia jeremiadeja.
xxx/ellauri013.html on line 221: Siitäkin tulee sille verenpainetta.
xxx/ellauri013.html on line 363: Hegelin absoluuttinen idea ei alun perin ymmärtänyt itseään ja teki erehdyksiä yrittäessään pukeutua tapahtumiin.
xxx/ellauri013.html on line 381: Mutta nämä eivät ole ainoat syyt, joiden vuoksi hän pitää itseään onnellisessa asemassa olevana. Onhan hän toki homo sapiens-lajin yksilö? Eläimistä vain hänellä on kuolematon ja vain hän on järjellinen olento, hän tuntee hyvän ja pahan välisen eron ja on oppinut kertotaulun. Ja eikö jumala luonut hänet omaksi kuvakseen? Eikö kaikkea muuta luotu juuri ihmisen takia? Aurinko asetettiin valaisemaan päivää ja kuu yötä - vaikka kuu jonkin erehdyksen vuoksi on näkyvissä vain puoli yötä. Maan hedelmät luotiin ihmisen ravinnoksi. Vieläpä eräiden teologien käsityksen mukaan kaniinin valkoisten kohtien tarkoituksena on helpottaa sunnuntaimetsästäjien tehtävää, kun nämä ovat kaniineja ampumassa.
xxx/ellauri013.html on line 440: Nux, asinus, mulier verbere opus habent.

xxx/ellauri013.html on line 456: En usko, taistelua se on eläimilläkin eloonjääminen. Bert, tää on design feature, ei flaw: Darwin on trimmannut meidät jokaisen tekemään parhaansa toisten kustannuksella, pyrkimään kukoiksi tunkiolle. Muita paremmuus on yksi onnen osittaisdifferentiaaleista. Kaikki ei voi voittaa äärellisellä pallolla. Kuten sanot, voidaan turvallisesti lähteä siitä, ettei esteetön kilpailu synnytä kilpailijoissa hyvää toveruutta.
xxx/ellauri013.html on line 486: Turvallisuusmies vieressä hätkähti

xxx/ellauri013.html on line 552: Vereviä koukkunokkia koukku ylöspäin,

xxx/ellauri013.html on line 621: etsisin lattialta muistiinpanopapereita

xxx/ellauri013.html on line 672: Sillä on liikaa verenpainetta.

xxx/ellauri013.html on line 677: piereskelin liian kuuluvasti,

xxx/ellauri013.html on line 683: mitä nyt vuoron perään piereskellään,

xxx/ellauri013.html on line 698: Leallakin oli verenpainetautia.

xxx/ellauri013.html on line 731: Molieren porvari aatelismiehenä.
xxx/ellauri013.html on line 989: Ensin se sekvenssi missä en saa väitöskirjaa koskaan valmiixi, se on vaan kasa tuhnuisia koneella kirjotettuja papereita. Olin ottanut niistä valokopiot mutta unohtanut minne laitoin ne.
xxx/ellauri013.html on line 1043: Eri hoopoja, siis huonoja, siis pahoja, on ne, jotka luulee että ne on hyviä, mutta muut on pahoja, simpliciter, inherentisti. Tai kääntäen. Se on fuulaa.
xxx/ellauri013.html on line 1045: Apinat on hyviä ja pahoja vaan joukolla. Hyvä ja paha ei ole monadisia ominaisuuxia, vaan vähintään 6-paikkaisia suhteita, preferenssirelaatioita joilla on joku subjekti, mullon siitä paperi jossain Kouvolan hämärässä sarjassa.
xxx/ellauri013.html on line 1055: The Polish szlachta and... intelligentsia were social strata in which reputation... was felt... very important... for a feeling of self-worth. Men strove... to find confirmation of their... self-regard... in the eyes of others... Such a psychological heritage forms both a spur to ambition and a source of constant stress, especially if [one has been inculcated with] the idea of [one]'s public duty...
xxx/ellauri013.html on line 1059: Conrad suffered throughout life from ill health, physical and mental. A newspaper review of a Conrad biography suggested that the book could have been subtitled Thirty Years of Debt, Gout, Depression and Angst. Conrad had a phobia of dentistry, neglecting his teeth until they had to be extracted.
xxx/ellauri013.html on line 1063: Brown was a latter-day buccaneer, sorry enough, like his more celebrated prototypes...They never failed to let you know, too, that he was supposed to be a son of a baronet. The others were merrely vulgar and greedy brutes, but he seemed by some more complex intention. He would rob a man as if only to demonstrate his poor opinion of the creature...Later on he ran off - it was reported - with the wife of a missionary, a very young girl from Clapham way, who had married the mild, flat-footed fellow in a moment of enthusiasm, and suddenly transplanted to Melanesia, lost her bearings somehow. It was a dark story. She was ill at the time he carried her off, and died on board his ship. It is said - as the most wonderful part of the tale - that over her body he gave way to an outburst of sombre and violent grief...till at last, he sails into Jim's history, a blind accomplice of the dark powers.
xxx/ellauri013.html on line 1067: It appears that a sort of loafing, fuddled vagabond - a white man living among the natives with a siamese woman - had consireded it a great privilege to give a shelter to the last days of the famous Gentleman Brown. While he was talking to me in the wretched hovel, and, as it were, fighting for every minute of his life, the siamese woman, with big bare legs nd a stupid coarse face, sat in dark orner chewing betel stolidly. Now and then she would get up for the purpose of shooing a chicken away from the door. The whole hut shook when she walked. An ugly yellow child, naked and pot-bellied, like a little heathen god, stood at the foot of the couch, finger in mouth, lost in a profound and calm contemplation of the dying man.
xxx/ellauri013.html on line 1071: I could see directly I set my eyes on him what sort of a fool he was, gasped the dying Brown. He a man! Hell! He was a hollow sham. As if he couldn't have said straight out, Hands off my plunder! blast him. That would have been like a man! Rot his superiour soul! He had me there - but he hadn't devil enough in him to make and en of me. Not he! A thng like that letting me off as if I wasn't worth a kick!... Brown struggled desperately for breath... Fraud ... letting me off ... and so I did make an end of him after all... He choked again...

xxx/ellauri013.html on line 1122: >>> Was there someone else involved Lauri ?
xxx/ellauri013.html on line 1173: > Not all bad, if it weren't for you all sorry motherfuckers I would likely
xxx/ellauri013.html on line 1194: I can't have a personal life, where my loved one is dying
xxx/ellauri027.html on line 305: At the weekend seminar, I couldn’t shake the feeling that what we were participating in was thinly-veiled self-indulgence and little more. In hindsight, I think this was as much a branding problem (from a business perspective) as an organizational problem (social perspective). Integral Institute built their movement in order to influence academia, governmental policy, to get books and journals published, and to infuse these ideas into the world at large. Yet, here we were, spending money to sit in a room performing various forms of meditation and yoga, having group therapy sessions, art performances, and generally going on and on about how “integral” we were and how important we were to the world without seemingly doing anything on a larger scale about it.
xxx/ellauri027.html on line 323: Ralph Waldo Emerson: Luonto, suom. Antti Immonen, 23°45 Tampere 2002. Pieni ylevöittävä esseekirja taidokkaana suomennoksena. Joka tämän ottaa mukaansa kuistille tai kahvilaan, ei pety, vaan kohottautuu sen perustavan hengenlain kautta, jossa sisäinen itu alkaa elää, kun saa valoa, ravinnetta.
xxx/ellauri027.html on line 337: Lenita Airisto: Kauneus on lisäarvo, Otava 2004 Lenitan uusi suurtyö. Jos luulet tuntevasi tämän kirjailijan, erehdyt. Tai lähihistoriaakaan. Kauneus on lisäarvo, mutta se myös kätkee. Tämä kirja osoittaa, mitä kätköistä avautuu kun vähän katsoo, kun katsoo Suomea ja maailmaa yhden voimanaisen silmin, kokemuksin ja tosissaan.
xxx/ellauri027.html on line 396: Kirjoittajina on teoksen toimittajien ohella järeä ryhmä ykköskentän professoreita, tutkijoita ja muita vaikuttajia: Ilkka Niiniluoto, Sami Pihlström, Sara Heinämaa, Sam Inkinen, Mauri Ylä-Kotola, Mark C. Taylor, James Wilk, Kirsti Lonka, Rachel Jones, Raimo P. Hämäläinen, Tuuli Lehti, Heikki Peltola, Tapio Aaltonen, Saku Mantere, Makke Leppänen, Päivi Partanen ja Ollis Leppänen. Haastatteluiden kautta mukana ovat Matti Alahuhta, Jorma Ollila, Pertti Korhonen, J. T. Bergqvist, Rosa Liksom, M.A. Numminen ja Aalto-yliopiston rehtori Tuula Teeri. Oman tervehdyksensä esittävät Howard Gardner, Bill Damon & Anne Colby ja nobelisti Edmund Phelps.
xxx/ellauri027.html on line 484: Joillekin osallistujista esseen kirjoittaminen oli uusi kokemus, minkä osa kirjoittajista toi esille. Valtaosa kurssin osallistujista opiskeli teknistä alaa, jossa esseetyyliset kirjoitustehtävät eivät ole kovin tavallisia, ja osa kirjoittajista kertoi tunteneensa hieman ahdistusta tällaisesta tehtävästä. Herra varjele. Kyllä kiireellinen ensiapu on tarpeen, punaväriin sidetarpeita, kuin Marokon sotaan espanjalaisessa netflix-saippuassa, jossa tehdään isänmaan sankareita kolonialisteista. Eskikin on parempi kuin ei mitään, pahin värinvuoto saadaan tukittua. Sinisiä ja punaisia pillereitä. Uppers and downers. Sotaveteraanit veti sodassa piriä, pervitiiniä. Pipalla oli mothers little helpers, valiumia eli diapaamia. Niin mullakin, ja Jevgeni Popovilla.
xxx/ellauri027.html on line 490: "Jos olisin tajunnut että filosofia tarkoittaa juuri oman elämäntapojen, elämän laadun, ajattelun ja mallien kehittämistä, olisin varmasti perehtynyt siihen jo huomattavasti aikaisemmin." Kauhistus. Jos filosofia 70-luvulla olisi ollut tälläistä, olisin varmasti äänestänyt jaloillani. Muutaman luentokerran jälkeen oisin väsynyt ja lopettanut kurssin käymisen, pitäen sisältöä haihattelevana ja jopa huuhaana. Onnexi Jaakko ei ollut silloin vielä tavannut kotkaansa eikä Eski Pipsaa. Pysyttiin asialinjalla.
xxx/ellauri027.html on line 494: Se ei selviä juhlakirjasta eikä näiltä sivuilta, onko Eski ize vielä izepystyvä, onko korppu kova, vaiko enemmän jo "pehmeä". Onko kukko juhlakunnossa, formatoiko Eski vielä lerppuaf, jäikö erektio jo Albertinkadulle.
xxx/ellauri027.html on line 538: Saku Mantere on Esa Saarisen entinen oppilas, joka on nykyisin Hanken Svenska handels-högskolanin johtamisen professori ja johtamisen laitoksen esimies. Mantere on myös Aalto-korkeakoulusäätiön hallituksen jäsen ja Taideyliopiston hallituksen puheenjohtaja. Mantere on kansainvälisesti tunnettu organisaatioteorian ja strategisen johtamisen tutkija, jonka töitä on julkaistu alan johtavissa aikakausjulkaisuissa. Hänellä on useita kansainvälisiä tieteellisiä luottamustehtäviä.
xxx/ellauri027.html on line 571: Ensimmäisessä työelämää sivunneessa kirjassaan, vuonna 1990 ilmestyneessä Muutostekijässä, Saarinen kävi vuoden ajan viikoittain Ekbergillä Ensto-yhtiöiden perustajan Ensio Miettisen kanssa. Yhteistyö alkoi Miettisen luettua kirjan ”Erektio Albertinkadulla”. Hän oli innostunut kirjan ”aktiivisesta, vapausladatusta ihmiskuvasta ja siihen kytkeytyvästä elämän moraalista, toivon periaatteesta”. Ehkä sitä kiinnosti myös Esan useat (joskin enimmäxeen tuloxettomat) erektiot Albertinkadulla Pipsan (vai oliko se Piipsin) riippukeinussa. Miettinen oli omakohtaisesti kokenut, miltä maistuu elämä masentuneena miljonäärinä. On lerpahtanut olo. Molemmat ovat loppupeleissä yhtä mieltä siitä, että Roopen elämä ei ole elämisen arvoista. Ei hrahahlaarissa sukeltelu vedä vertoja snorkkeloinnille Pafoksen upeilla vesillä.
xxx/ellauri027.html on line 587: Entistä painokkaammin Eski korostaa, että jokaisen on ajateltava itse, raivattava oma polkunsa, mutta ei yksin viidakkoon, vaan yhdessä, toisten rinnalla kulkien, machetella toinen toista auttaen. (Kannattaa pitää sitä viereistä puukkoa kyllä vähän silmällä.) Toisissa on voima, joka nostaa ihmisen ja tuottaa ihmeen. Ammattiliitoista ei ole mihinkään eikä muista luutuneista ratkaisuista, aloitetaanpas taas alusta, palataan utooppisen sosialismin juurille, Colonia Finlandesaan ja Sointulaan. Tartutaan taas Kurikkaan, seurataan Holger Thesleffin jalanjälkiä. Panama on unelmieni maa. Mutta jätetään se sosialismi siitä pois, eiks je?
xxx/ellauri027.html on line 601: Hizi nyt tullaan perimmäisten kysymysten äärelle, taas kerran, eli tähän termiittiapinan feromoniin, pyhyyden kokemuxeen ja hartauteen. Jotain suurempaa kuin mä, sanoi Monikakin polvistuessaan Hildingin jalkoväliin. Termiitti kääntää antennin ize (kavereineen) rakentamansa kadetraalin hajuisaan hämärään ja tuntee: tää on suurempaa kuin mä, mä oon vaan pieni ratas tässä kokonaisuudessa, kiitos, anteexi ja ole hyvä. Lattialla puuvillainen vyö.
xxx/ellauri027.html on line 629: Eski apuun! Hellikää toisianne, luokaa toisiinne kukoistuskazeita yhteissuihkuissa ja vessajunissa. Ylevästi omaxukaa valizemanne situaatio! Niinkuin VessaMatti loi Esan pikku pippeliin kun ne kusi vierekkäin jossain veskissä Eskin ja Veskun esiintymisten väliajalla. Kiitos siitä kazeesta.
xxx/ellauri027.html on line 677: Tyypillinen johtoryhmän tai hallituksen palaveri on tilanne, jossa osanottajat istuvat pitkän pöydän ympärillä kuuntelemassa pitkiä totisia puheenvuoroja, katsomassa taulukoita, hypistelemässä papereita sekä selaamassa sähköpostia. Millaisia ideoita ja päätöksiä syntyisi, jos palaverit aloitettaisiin musiikilla, pidettäisiin ainakin osittain kävellen, istuttaisiin rennosti ringissä, katkaistaisiin rutiinikeskustelu välillä vaikka siihen, että joku kertoo koskettavan tai hauskan tarinan? Tai että viritetään filosofinen pohdinta firman missiosta?
xxx/ellauri027.html on line 703: Teoria johdon henkilökohtaisen edun tavoittelusta syntyi aikoinaan Yhdysvalloissa, mutta Suomessa näyttää laajempaa kannatusta saaneen stewardship-teoria, jossa johto on omistajien ja hallituksen yhteistyöpartneri. (Joojoo pastori, älä keuhkoo, kyllä sä saat sen stuertin paikan Eskin lentokoneessa. Isäni koneessa on paljon paikkoja, myös bisnesluokassa.) Hallitus ja johto elää win-win-suhteessa. Hehheh. Kun nollakasvu jämähtää paikalleen, ei ole win-winiä, on vaan win-lose. No onhan siellä pihan puolella niitä luusereita.
xxx/ellauri027.html on line 718:

Tampereen yliopiston Sokrates violetissa tunikassa.

xxx/ellauri027.html on line 744: Outotecistä kuulen eka kerran tällä nimellä, se on puolet entisestä Outokummusta, josta Calle teki dippatyönsä, Otamäen ilmeniitin vaahdotuxesta. Eski Saarinen vaahtos puoli vuosisataa myöhemmin Otaniemessä, Callen kotilaitoxella teollisuustaloudessa, matkusti Outotecin lähettiläänä ympäri palloa, maalla, ilmassa ja merellä kuin Battler Britton.
xxx/ellauri027.html on line 794: Elämän huippuminuutteja. Kukonmuruja. Useitakin tärkeitä mahdollisuuxia. Erixeen on mainittava hittisingle Poikarakkaus. Kadetraali oli viileä. Exegi monumentum aere perennius.
xxx/ellauri027.html on line 833: Sen jälkeen menin nukkumaan. Herra antoi minun nähdä merkillisen unen. Oli kaunis kesäinen päivä ja ihana uimaranta, jossa ihmiset olivat ottamassa aurinkoa ja lapset polskuttelemassa rantavedessä. Mutta kauempana, rauhallisen merenlahden takana, näytti käyvän ankara myrsky. Siellä oli suuri valtamerihöyry, joka kiireesti varustettiin lähtöä varten.
xxx/ellauri027.html on line 843: Se suuri valtamerihöyry pysähtyi ja ankkurit heitetiin mereen. Veneet laskettiin veteen ja lähdettiin kalastamaan särkiä. Kun minä tämän näin, menin kysymään laivan kapteenilta: - Anteexi herra kapteeni, mutta kuinka kauan aiotte viipyä kalassa?
xxx/ellauri027.html on line 865: Otin "laivan" kainalooni, löysin ison laivan sivulta nuoraportaat ja laskeuduin merenpintaan asettaen oman lahjaxi saadun laivani laineille. Ensin minua pelotti, että jospa se painuisi pohjaan minun allani, mutta se ei vaipunut yhtään. Sitten tulivat Maire ja lapset perään. Muistan hyvin, kun otin vauhtia siitä suuresta valtamerihöyrystä, joka oli kuin valtaisa kivitalo. Töytäisin lujasti, ja niin olimme siitä irti...
xxx/ellauri027.html on line 946: collaboration, teamwork, customer service, meaningful personal life, peak performance, respect, humanly centered leadership and entrepreneurial vitality.
xxx/ellauri027.html on line 962: Each seminar group feels unique and special. The fact that there are 100 participants of heterogeneous backgrounds means that the inviduals may feel just semi-unique and not-quite-so special (there are about 30 unique ideas in ciruclation anyway, as my assistent has shown), but semi-guided discussions as well as informal dialogues outside the seminar room can be highly rewarding for the participants. Such dialogues are not charged separately.
xxx/ellauri027.html on line 966: The point is to facilitate the situation in a way that allows for the emergence of emotions that support a given theme and adds life to it. For instance, most people feel emotionally different in a quiet cathedral than in a rock concert.
xxx/ellauri027.html on line 974: Erikoisen mukavaa potilaille on paistatella toistensa hyväxyvissä kazeissa. On ihanaa olla edes joskus edes pienen hyväxyvän yleisön kexipisteenä, Eskin virnistellessä siinä vieressä jeesuxen oloisena. Sellaisessa peilissä on hyvä lillua. Muumin näkymättömät lapset alkaa häämöttää peilistä. Tästä on vaikea löytää mitään pahaa, vaikka onhan se vähän lapsellista. Mutta lapset ja lapsen kaltaisethan on apinoista kivimmät. Eski rakastaa yleisöä kuin izeään, sellainen jesukka se on.
xxx/ellauri027.html on line 976: Think of the philosopher as the conductor, he goes round and sells tickets and tells people where to get off. The Paphos seminar turns the role of the lecturer into one of a conductor in an elevated bus titillating the customers. the Paphos seminar is a big one man show, it becomes one of the performing arts.
xxx/ellauri027.html on line 985: While I do not intend to argue the matter here, from my point of view an implicit negativism dominates academic philosophy. The Paphos seminar seeks to avoid that emotional touch of death. The aim of the Paphos seminar is to celebrate life and humanity, not to diminish or reify it. The fact that some aspects of life might be hard to define objectively or model with available modes of representation does not prove them non-existent.
xxx/ellauri027.html on line 995: Tää Jeffersonläppä on mulle liian talousliberaalia. Ei ensinnäkään ole yhtään izestään evidenttiä totuutta (en tarkoita todellisuutta, joka pitää huolen izestään vaikkei olis yhtään apinaa sitä tihrustamassa), on vaan eri elukoiden kantoja. Kukaan ei oo luonu meitä, me ollaaan vaan sihisty tänne synnissä kuin pikku matoset ilman mitään isolla kirjoitettua pelinrakentajaa. Kaikki nk. oikeudet voi tulla otetuxi pois, koska on vaan vahvemman oikeutta, jotkut on win-win ja toiset luusereita. Vapaudesta voi puhua vaan jos saa olla jotenkin rauhassa, isossa jengissä vapaus on vaan valtaa toisten ylize. Ja toi pursuit of happiness on taas sitä seppoilua, se on tosi paha asia; koska onni on differentiaali, niin se on just sama kuin tavais sanan kasvuräjähdys.
xxx/ellauri027.html on line 1010: Esa’s examples of flourishing in the life of some leading people, demonstrating presence and being by the side of others as well as of astonishing uplift, were truly elevating. At the same time there were examples from the life of ”ordinary people” leading to the conclusion that we are all the same on some basic level.
xxx/ellauri027.html on line 1019: Eski on armoitettu lässyttäjä. Läppää piisaa loputtomiin, ja ideoita säästyy per ääniminuutti sillä, et se on KJJ luokan änkyttäjä. Se ottaa kavereixi Sokrateen, Wittgensteinin ja Heideggerin, kaikki suht köykäsen luokan idealisteja, vaikka kovia sanaseppoja. (Sokraten ideoista on enemmän kuin puolet Platonilta, Sokrates oli vaan sen tekemä ankan varjo luolan seinällä. Wittgensteinin repusta jäi vaan hämäriä zetteleitä kenkälaatikkoon, ja Heidegger oli täys sekopää, kazo toisaalla.)
xxx/ellauri027.html on line 1037: I tend to move in timbres such as respectful, sensitive, appreciative, sincere, generous, merciful, kind, hopeful, realistic-while-appreciating-the-future, serious, humorous, joyful, curious, compassionate, excited, and non-threatening.
xxx/ellauri027.html on line 1054: The human-centered tone of William James is sadly lacking in academic philosophy. But while oral life-philosophical philosophy might not advocate theories for other experts to scrutinize, maybe it can serve another useful function: to deliver contexts for constructive and life-enhancing reflection in which ordinary people can beneficially get involved with reflecting on their life in practice.
xxx/ellauri027.html on line 1060: Paphos seminar remains fundamentally a project of Western orientation, with a strong emphasis on reasoning and language. If (to use a deliberately stereotypical example) a no-nonsense middle-aged male engineer comes to the seminar, as often happens, I find it important that he does not find anything in the seminar suspicious even in retrospect. Nobody should be lured into doing something he or she might find embarrassing afterwards.
xxx/ellauri027.html on line 1064: Here’s my suggested blueprint:
xxx/ellauri027.html on line 1119: Jos Esa Saarisen näkökenttään ei olisi - Jan von Platon ekan vaimon kuivan Päivin ja Ernie Leporen kisaemäntien avulla jo aiturixi oppineena miehenä - lennähtänyt puupäinen ja pitkäripsinen lentoemäntä nimeltään Pipsa Pallasvesa, Saarinenkin olisi saattanut juuttua omaan uomaansa siveänä poikana Karhusen Liisan pesälle. Ne oli luokkatovereja, kunnes Eski alotti luokkaretkensä. Siksi Saarisen omassa ajanlaskussa onkin selkeä jaottelu: elämä ennen Pipsaa (pikkuinen Piips) ja jälkeen Pipsan (kuningatar).
xxx/ellauri027.html on line 1284: Siellä piereskeli Pietari Suuri Liisan vannassa.

xxx/ellauri027.html on line 1300: ”Vaasan paras paikka oli kalaranta, josta pääsin veneellä merelle kalaan. Sitten oli kirjaston puisto ja pari keskustakorttelia, joissa kävin kavereiden kanssa pussikaljalla”, Airaxinen toteaa. Nyttemmin juon vaan hyvää punaviiniä.
xxx/ellauri027.html on line 1345: Eikö se ole mitään oppinut? Pysyvää onnea on turha jahdata, kerta se on differentiaali. Saa olla tyytyväinen että osan aikaa on onnellinen. Sen hinta on että muun aikaa on onneton tai tylsistyy.
xxx/ellauri044.html on line 240: Asiaan perehtymättä ainaskin kiusaaja, kaikkitietävä, kostonhaluinen ja addiktoitunut vois nazata. Mixei loputkin. Mahtaileva ja omahyväinenkin, kieltämällä kaikki muiden hyväxymät arvot. Ihan päätön izekehu on harvinaisin narsismioireista, useimmat narsistit ei sentään ole ihan niin tyhmiä.
xxx/ellauri044.html on line 348: 1920-luvun lopulla Talviolle alkoi uusi luomiskausi, jolloin hän keskittyi historiallisiin romaaneihin. Niitä olivat vuosina 1929–1935 julkaistu Helsingin historiaan liittyvä romaanitrilogia Itämeren tytär sekä hänen viimeinen romaaninsa Linnoituksen iloiset rouvat (1941) jossa tapahtumaympäristönä oli Suomen sodan aikainen Viaporin linnoitus. Talvio testamenttasi tuotantonsa tekijänoikeudet Helsingin yliopiston Satakuntalaiselle Osakunnalle, jonka inspehtorinä hänen puolisonsa J. J. Mikkola toimi pitkään.
xxx/ellauri044.html on line 385: Mutta joskin Jutte Caireniuxen metafysilliselle mietteille on ominainen suuri lyyrillisys, niin on hänen etiikkansa sensijaan varsin rationalistinen. Sääli on sille tuntematon. Sääli on "jumalan töiden paikkaamista ja parsimista" ja sixi tuomittavaa. Hän sallii puutarhansa portilla kahden tappelupukarin vuotaa verensä kuviin menemättä lääkärinä niitä auttamaan, sillä hänen moraalinsa mukaan ei ole mitään syytä pelastaa heitä. Hän vittuilee muille vähääkään välittämättä siitä haavoittaako niitä jotka joutuu hänen kylmäverisen ivailunsa kohteexi. (No mä sentään panen nää pahimmat vittuilut piiloon loukattujen silmiltä.) Hän ei tunnusta mitään sukulaissiteiden velvoitusta. Hän torjuu päättävästi sisarensa Sidonian, kirkkoherranrouvan, yrityxen päästä asumaan heidän yhteiseen lapsuudenkotiinsa Kairalaan. "Ei sisar Sidonia, vasta hautuumaalla voimme asua saman katon peitossa, sinä ja minä."
xxx/ellauri044.html on line 425: sole intent of the author Hesse: “Mich interessieren nur die Schritte, die ich in
xxx/ellauri044.html on line 445: does not become part of the personality of Sinclair, is merely another seeker,
xxx/ellauri044.html on line 447: with his fate. Pistorius, in the final analysis, is not creative, therefore he
xxx/ellauri044.html on line 755: Frederick Emanuel Austerlitzin äiti oli on Johanna Geilus (1878–1975) lähde? ja isä Frederic Austerlitz. Johanna-äiti oli syntynyt Yhdysvalloissa saksalaiseen luterilaiseen perheeseen, joka oli muuttanut Itä-Preussista ja Elsassista Yhdysvaltoihin. Isä Frederic oli syntynyt Linzissä Itävallassa juutalaiseen perheeseen, joka oli kääntynyt roomalaiskatolilaisuuteen. Isä Frederic oli muuttanut lapsena 1893 New Yorkiin Ellis Islandin kautta. Sukunimi Austerlitz muutettiin Astaireksi, kun Fred oli vielä nuori. Fred eli vielä vanhemmaxi kuin Voltaire, 88v. Laulutaito on siis preussilais-juutalaista perua, hyvä ettei jäänyt vanhaan maahan kaasuntumaan. Maria Teresian alamainen ja der alte Fritzin kaima. Austerlitzissä pani Napsu päihin Tessulle ja Alexanterille. Pettyneenä Alex otiti sitten Sumen Ruozilta. Loppukin on historiaa.
xxx/ellauri044.html on line 934: »Verellä sinetöity on kuilu,
xxx/ellauri044.html on line 935: sinetöity verellä ja tulella,
xxx/ellauri044.html on line 945: Gripenberg myi marraskuussa 1918 Ala-Pohjan huvilansa ja perhe muutti Sääksmäen Saarioispuolen Maastolppaan Malmtorpin tilalle. Gripenberg osallistui täällä innokkaasti suojeluskuntatoimintaan, ja hänestä tuli vuonna 1919 Saarioispuolen suojeluskunnan päällikkö. Hän harrasti myös puutarhanhoitoa, erityisesti kukkien viljelyä sekä metsästystä. Gripenbergin jyrkän oikeistolaiset mielipiteet, joita hän toi esille lehtikirjoituksissaan, alkoivat ajan mittaa vieraannuttaa häntä monista aatetovereistaankin.
xxx/ellauri044.html on line 957: Tänäpänä se oisi kuollut coronaan hoitokodissa kuten muutkin läskit volvosuomalaiset mamut. Uhrannut henkensä laumaimmuniteetin alttarille. Tuoreen veren ja hyödyttömän kauneuden runoilija, kuten Vaakku ruumispuheen loppupäässä uhoaa. Siitäpä piru sai hyvän rekinahan. Ruumissaarnassa hyvät työt muistetaan. (Vanha ähtäriläinen sananlasku.)
xxx/ellauri044.html on line 1161: perillä olevia besserwissereitä, koska se ize tietää

xxx/ellauri044.html on line 1199: Tieto on valtaa, ja tietämättömyys on tyhmyyden laji. Kunnon narsisti ei koskaan päästä toista sillä lailla niskan päälle. Sille vuoropuhelu on kuin 2 koiran mittelö siitä, kumman etukäpälät yltää kumman olkapäälle. Vuoropuhelu, jossa vuoro pysyy sillä joka jaanaa sitkeämmin eikä erehdy hidastamaan tai vetämään henkeä lauseen lopussa. Keskustelun kolmivuorotyötä, yxisuuntaista ajatustenvaihtoa.
xxx/ellauri044.html on line 1201: Besserwisseri, Miss Know-it-All, joka piippailee ja korjaa "actually" kaikkea mitä muut erehtyvät luulemaan. Näitä piisaa. Tähän lajikkeeseen Joose liittää myös Väiski Vemmelsäären kuolemattomine repliikkeineen "olen erilainen kuin muut, minuun sattuu".
xxx/ellauri044.html on line 1207: Rajneesh (born Chandra Mohan Jain, 11 December 1931 – 19 January 1990), also known as Acharya Rajneesh, Bhagwan Shri Rajneesh, and later as Osho (/ˈoʊʃoʊ/), was an Indian godman, mystic and founder of the Rajneesh movement. During his lifetime he was viewed as a controversial new religious movement leader and mystic. His parents, Babulal and Saraswati Jain, who were Taranpanthi Jains, let him live with his maternal grandparents until he was seven years old. By Rajneesh's own account, this was a major influence on his development because his grandmother gave him the utmost freedom, leaving him carefree without an imposed education or restrictions. In the 1960s he travelled throughout India as a public speaker and was a vocal critic of socialism, arguing that India was not ready for socialism and that socialism, communism, and anarchism could evolve only when capitalism had reached its maturity. He caused controversy in India during the late 1960s and became known as "the sex guru". Kun Intia kävi kuumaxi se siirsi bisnisit Oregoniin. Lopulta se potkittiin pois sieltäkin ja palautettiin Intiaan. Aiivan läpi paska äijä.
xxx/ellauri044.html on line 1211: Sathya Sai Baba's materialisations of vibhuti (holy ash) and other small objects such as rings, necklaces, and watches were a source of controversy for the agnostics and non believers. Some have analyzed them as being mere sleights of hand, while his followers have considered them as signs of his divinity. Ali Baba förbii enemmän kuin 40 rosvoa.

xxx/ellauri044.html on line 1214: As a child, he was described as "unusually intelligent" and charitable, though not necessarily academically inclined, as his interests were of a more spiritual nature. He was uncommonly talented in devotional music, dance and drama. From a young age, he has been alleged to have been capable of materialising objects such as food and sweets out of thin air. Olikohan sillä huonot hampaat. Iskä oli sille hirmu vihainen, ehkä syystä. Äitikin oli käväissyt salaa hunajapurkilla. Babaa pisti skorpioni ja se alkoi puhua sanskriittiä. Babar oli ennustanut kuolevansa 96v terveenä kuin pukki. Se kuolikin 84v kun tuoli kaatui sen päälle. Jälkeenpäin selitettiin et se oli tarkoittanut kuukalenterivuosia. Se ei yrittänyt USAaan, teki vaan jonkun lomamatkan Ugandaan.
xxx/ellauri044.html on line 1234: koittaa saada sulle huonoa omaatuntoa pihviburgereista?

xxx/ellauri056.html on line 49: Vergiliuxen Arkadian eklogi 4 loppuu pätkään jossa sanotaan että lapsi joka et ole nauranut vanhemmalle (qui non risere parenti) tai jolle vanhemmat ei ole nauraneet (cui non risere parentes), tästä on 2 koulukuntaa, kuten Richelet mainizee oivallisessa sanakirjassaan, ei kelpaa jumalien pöytään eikä jumalattarien sänkyyn.
xxx/ellauri056.html on line 51: 60 Incipe, parve puer, risu cognoscere matrem: matri longa decem tulerunt fastidia menses. incipe, parve puer: cui non risere parentes, nec deus hunc mensa, dea nec dignata cubili est.
xxx/ellauri056.html on line 55: In Dylan Thomas' poem By waste seas where the white bear quoted Virgil = in Anatole France's Penguin Island, St Mael has a vision of a polar bear murmuring 'Incipe parve puer', from Virgil's Fourth Eclogue, traditionally understood as prophesying Christ's birth.
xxx/ellauri056.html on line 71: Kirsti Manninen eli Enni Mustonen on erehdyttävästi voipullan näköinen viihdekirjailija. Syntyi Aukiana Seinäjoella. Kaaheen laakee aakee. Sen isäkin on kirjailija, Pekka Aukia. Yhtä never heard molemmat. Enni Mustonen on rakastettu bestselleristi, jonka tunnelmalliset ja aistivoimaiset romaanit herättävät menneen eloon.
xxx/ellauri056.html on line 119: Kuolema Ylioppilastalolla päättyy repliikkiin: ”Aleksis Stenvall on kuollut Tuusulassa! Kuulin sen juuri Ylioppilastalolla!” Johannes herää krapulaisena juhlasalin taffelipianon alta irrallista irrallista tuolinjalkaa puristaen. Vieressä makaa Westman mustalla silkkisukalla kuristettuna. Valitettavasti moni ihminen on illalla todistanut Westmanin ja Johanneksen riitelyä. Mutta kuka heistä on ilotyttöjen pelkäämä Pukki? Tällä kertaa Matilda kirjaimellisesti pelastaa Johanneksen hengen ja paljastuu, kuinka surkeassa kunnossa onkaan yliopiston komea kirjasto.
xxx/ellauri056.html on line 214: 🍀 Emmauxesta löytyi pehmeekantinen ja koirankorvainen kappale Charles Dickensin David Copperfieldiä hintaan 0,50e. Seija on lukenut sen ja kerskuu sillä pakottaen muakin lukemaan sen kuin jotain Hädensaa. Well, here goes. Käännän paperiselkäisestä niteen esipuheesta aluxi seuraavaa:
xxx/ellauri056.html on line 227: Hupasaa miten kirjailijat kohentaa naismenestystään rompskuissaan, noloista tyräyxistä tulee mahtavia scoreja. Dumppaavista naisista halukkaita misuja. Dickens, Sillinpää, Rusoo, Jöötti, näistä tulis taulukko. Tai sit hylyistä tulee tyhmiä rumia ilkimyxiä, esim Bellow ja Philit Roth ja Teir. Vähän sellaista autofiktiota, piippu-unta. Piipunrassit panee kynällä ize piirrettyjä pinuppeja, paperitiikereinä ruittaa kaunaisesti hylkääjien naamaan mustetta.
xxx/ellauri056.html on line 285: Juoni on seuraava. Golaud ja Pelleas on iljexet. Misu Melisande on niiden kiistakapula, sidostesukka joka kuitenkaan ei kestä. Enste Golaud löytää Melisanden joen rannalta pusikosta. Se on hukannut kruununsa veteen muttei tahdo löytää sitä. Siispä Golaud ja Melisande menee naimiaisiin (höh mix). Sit Melisande kummiskin joteskin rakastuu veli Pelleaaseen. Ne tapaa lähteellä, ja nyt Melisande hukkaa vihkisormuxensa. Onpas sillä kaikki helyt löysällä. Golaudissa herää aiheellinen epäilys, se panee poikansa (ja Melisanden pojan kai?) Surku Yniäisen vakoilemaan niitä, ja yllättää ne heavy pettingissä. Niiltä jalansijoilta se tappaa Pelleaan ja nirhaisee Melisandea. Melisandelta syntyy kääpiökokoinen tytär, minkä jälkeen sekin kuolee. Golan jää tanterelle voittajana, mutta yhtä vaimoa ja veljeä köyhempänä. Plussan puolella 1 knääpiömäinen äpäre. Mitähän sekin symboloi?
xxx/ellauri056.html on line 333: Entre rois, entre peuples, entre particuliers le plus fort se donne des droits sur le plus faible, et la même regie est suivie par les animaux par la matiere par les Elements, etc. de sorte que tout s :'execute dans l'univers par la violence; et cet ordre que nous blâmons avec quelque apparence de justice, est la loi la plus generale la plus absolue la plus immuable, et la plus ancienne de la nature.
xxx/ellauri056.html on line 367: Friedrich Schlegel kam am 10. März 1772 als zehntes Kind des lutherischen Pastors und Dichters Johann Adolf Schlegel in Hannover zur Welt. Die Erziehung Friedrichs bereitete der Familie Kummer: "in sich zurückgezogen erschien das Kind schwer erziehbar und zudem von labiler Gesundheit". In einem Brief an seinen Bruder August Wilhelm schreibt er: „Meine Erklärung des Worts Romantisch kann ich Dir nicht gut schicken, weil sie 125 Bogen lang ist.“
xxx/ellauri056.html on line 385: Ohne Zweifel hat zwischen Caroline, ihrer Tochter Auguste und Goethe ein besonderes Verhältnis bestanden. Geschlechtsverkehr sicherlich. Neun Monate später, am 28. April 1785, wurde Carolines erstes Kind Auguste geboren. Takusti Jöötin hässimä, ainakin se ize luuli niin. Als 1803 das Scheitern der Ehe von Caroline und Schlegel klar war, half Goethe sehr eifrig dabei.
xxx/ellauri056.html on line 392: Caroline von Boehmer-Schlegel-Schelling kirjoitti kirjeessä: „Über ein Gedicht von Schiller, das Lied von der Glocke, sind wir gestern Mittag fast von den Stühlen gefallen vor Lachen, es ist à la Teufel, wenigstens um des Teufels zu werden.“ Aika typykkä. "Doch scheinen weibliche Charaktere des Untergangs (wie Lady Macbeth) bedenklich," marisi pettynyt Friedrich Schlegel.
xxx/ellauri056.html on line 400: Nachdem Schiller Homers Odyssee und Ilias in deutschen Übertragungen wieder gelesen hatte, strebte er danach, der nationale Epiker seiner Zeit zu werden. „ein Künstler der wahre Volksdichter werden könne bei glücklicher Wahl des Stoffes und höchster Simplizität in Behandlung desselben“. Zu diesem Zweck schaute er sich die Arbeitsabläufe in einer Glockengießerei genau an. Der bleiche Gelehrte hat rücksichtsvoll in dem hochlehnigen Stuhl an der Wand Platz genommen, um die Arbeit nicht zu stören.
xxx/ellauri056.html on line 419: „Ob das Spröde mit dem Weichen sich vereint zum guten Zeichen“
xxx/ellauri056.html on line 449: Rauhixen tyttöin huoneessa talvikärpäset tointuivat kun pattereita pantiin päälle. Ne alkoivat hieroskella käpäliä ja pörähdellä. Seija laski niitä ikkunasta ulos.
xxx/ellauri056.html on line 464: Tunnetut työt: kategorinen imperatiivi, transsendentaalinen idealismi, analyyttinen ja synteettinen, an sich, sapere aude, planeettakuntien synty.
xxx/ellauri056.html on line 513: Kant luennoi venäläisille upseereille Kaliningradissa. 100v myöhemmin ne pommitti sen haudan tuusannuuskaxi.
xxx/ellauri056.html on line 566: Fichte war das erste von acht Kindern des Bandwebers Christian Fichte (1737–1812) und seiner Frau Maria Dorothea (geb. Schurich, 1739–1813) in Rammenau in der Oberlausitz. Er wuchs ärmlich in einem von Frondiensten geprägten dörflichen Milieu auf. (Frondienst on socage eli torpparius, maaorjuuden eräs muoto.) Seine Auffassungsgabe und sein gutes Gedächtnis fielen einem Verwandten der örtlichen Gutsherrschaft, dem Gutsherrn Ernst Haubold von Miltitz (1739–1774), bei einem Besuch in Rammenau auf: Er hatte eines Sonntags die kirchliche Predigt verpasst, woraufhin der zehnjährige Fichte gerufen wurde, von dem man versicherte, er könne die Predigt wiederholen. Daraufhin imitierte dieser den Pfarrer so perfekt, dass der Freiherr in seiner Entzückung dem Kind nach einer Vorbereitungszeit im Pfarrhaus zu Niederau den Besuch der Stadtschule in Meißen ermöglichte. Danach finanzierte ihm sein Förderer 1774 eine Ausbildung an der Landesschule Pforta bei Naumburg, verstarb jedoch im selben Jahr.
xxx/ellauri056.html on line 568: Nach seiner Schulzeit zog Fichte 1780 nach Jena, wo er an der Universität ein Theologie-Studium begann, wechselte jedoch bereits ein Jahr später den Studienort nach Leipzig. Die Familie von Miltitz unterstützte ihn nun nicht mehr finanziell, er war gezwungen, sich durch Nachhilfeunterricht und Hauslehrerstellen zu finanzieren und brachte das Studium zu keinem Abschluss.
xxx/ellauri056.html on line 570: In dieser aussichtslosen Lage bekam er 1788 in Zürich eine Stelle als Hauslehrer, die er aber nur zwei Jahre innehatte, da er der Auffassung war, dass man, bevor man Kinder erzieht, zuallererst die Eltern erziehen müsse. Dort verlobte er sich mit Johanna Marie Rahn (1755–1819), Tochter des Kaufmanns und Waagmeisters Johann Hartmut Rahn und Nichte des Dichters Klopstock.
xxx/ellauri056.html on line 572: Anschließend ging er wieder nach Leipzig. Fichtes Plan, Prinzenlehrer zu werden, scheiterte. Seine zweite Idee, eine Zeitschrift für weibliche Bildung, lehnten mehrere Verleger ab. Trauerspiele und Novellen brachten ihm ebenfalls keine finanzielle Sicherheit.
xxx/ellauri056.html on line 576: Nach einem kurzen Intermezzo auf einer Hauslehrerstelle in Warschau nahm Fichte Anfang November 1791 eine auf ein Jahr befristete Anstellung als Hauslehrer des Sohns des Ehepaars Louise von Krockow, geb. von Göppel, die mit Kant persönlich bekannt war, und Heinrich Joachim Reinhold von Krockow (1736–1796), Königl. Preußischer Obrist, im gräflichen Schloss Krockow in der Nähe der pommerellischen Ostseeküste an. Im selben Jahr besuchte er Kant in Königsberg, wo dieser ihm einen Verleger für seine Schrift Versuch einer Critik aller Offenbarung (1792) verschaffte, die anonym veröffentlicht wurde. Das Buch galt zunächst als ein lange erwartetes religionsphilosophisches Werk von Kant selbst. Als Kant den Irrtum klarstellte, war Fichte berühmt und erhielt einen Lehrstuhl für Philosophie an der Universität Jena, den er 1794 antrat. Zuvor hatte er nach längerer Überlegung, ob eine Eheschließung ihm nicht die „Flügel abschneide“, 1793 Johanna Rahn geheiratet. Drei Jahre später kam Sohn Immanuel Hermann (1796–1879) zur Welt.
xxx/ellauri056.html on line 606: More interestingly, Schellingin puoliso oli vuodesta 1803 Caroline Schelling, o.s. Michaelis (1763–1809), joka oli J. D. Michaëliksen tytär ja August Wilhelm Schlegelin aiempi puoliso. Tätä ennen Schelling oli kihloissa Carolinen tyttären Auguste Böhmerin (k. 1800) kanssa, joka siis oli Jöötin bylsimä. Joku tykkää äidistä joku tyttärestä. Osasivat vatuloida nämäkin.
xxx/ellauri056.html on line 614: Die Traditionsrestaurants der Straße waren bekannte regelmäßige Treffs für Künstler, Schriftsteller und andere Persönlichkeiten wie: Bertolt Brecht, Wassily Kandinsky, Rainer Maria Rilke, Lenin, Adolf Hitler, Franz Josef Strauß im Schelling-Salon sowie Thomas Mann, Frank Wedekind, Joachim Ringelnatz, Stefan George, Franz Marc, Paul Klee und Lenin im Café Altschwabing, und Seija mit Piki in der Studentenstadt.
xxx/ellauri056.html on line 620: Friedrich Wilhelm Schelling syntyi Leonbergin koiratarhassa Stuttgartin lähellä 1775. Se kävi protestanttiseminaaria Tübingenissä 1790-1795 Ranskan vallankumouxen aikana, missä sen koulukavereita oli Hegel ja hörhö Hördelin. Size muutti harppisakuihin, Leipzig 1797, sit Jena, missä sen kavereita oli kaima Schlegel ja kermapeppu Novalis. Jöötti-setä hommas sille professuurin Jenasta 1798-1803. Varmaan päästäxeen paremmin bylsimään rva Schellingiä. Eron jälkeen 1803 Reeti läxi takas länsi-Saxaan, etenkin Müncheniin. 1841 se peri Hegelin tyhjentämän syöttötuolin Berliinissä. Alux sen luennoilla siellä kävi Kierkegaard, Engels, Bakunin, Ranke, Burkhardt, ja Alexander von Humboldt. Pian ne kyllästyi ja lähti muualle kuin Homer Simpsonin pääkoppaan pettyneet zombiet: "brainss... brainss... naah nothing here... brainss... brainss..." Se kuoli Sveizissä Bad Ragazissa. Mihkähän?
xxx/ellauri056.html on line 658: Kaxinkertainen tangoprinssi Petri Ritari tuli uskoon ja vakuuttaa nyt olevansa kiinni todellisessa kultakruunussa. Taustatarina on se tavallinen: hyvin meni mutta viina vei tangoprinssiä. Vizi kuningasta ei tullut siitä venyttämälläkään. Mutta oli johdatusta, eka avioliitto päättyi eroon ja nyt on taluttimessa kiltimpi ja uskovainen Mariia. Petri kulki rafloissa ja Mariia rukoili kotona. Pikkujouluna Petri kaatui baarin portailla ja löi ozansa. Tuli veripipi. Vahingosta viisastuneena se istui Mariian vieressä helluntaikirkossa uuden vuoden aattona. Pappi pyysi messiin kaikkia niitä jotka halus viettää uuden vuoden jessen seurassa. Kysyin Mariialta, voinko minäkin tulla. Totta mooses! Petrikin antoi elämänsä jeesuxelle (sen mitä siitä nyt oli jälellä). En tunne luopuneeni mistään. Tupakka, alkoholi ja räikeä kielenkäyttö jäivät pois. Kannattaa kokeilla! Mä luulen että jäisin eniten kaipaamaan tota räikeää kielenkäyttöä.
xxx/ellauri056.html on line 691: Timo pääsi töihin Hankoon rautatehtaalle ja soitti rautalankayhtyeessä. Kavereiden kanssa se joi ja hiisasi ja haistoi liimaputkia. Onnex Timolla oli yläasteajoilta ystävänä uskovainen Joona Laaksamo. Myöhemmin selvisi että Joona rukoili Timon puolesta koko ajan. Kyllä kannatti. Lopulta jumala tuli enkä voinut sille mitään. Timo hymyilee. Timo kertoi joonalle kokeneensa voimakkana Saatanan läsnäolon. Se tuli avoimesta viinipullosta. Timo alkoi kuulostaa vähän psykoottiselta. Yhtäkkiä joona alkoi rukoilla kielillä. Se oli pelottavaa. Timo unohti oman psykoosinsa siinä hässäkässä. Joona kysyi Timolta, halusiko tämä antaa elämänsä jeesuxelle. Timo ei ymmärtänyt mitä se tarkoitti, mutta halusi. Timo käytti viinaa ja huumeita koko kesän 2003. Se oli erityisen kuiva kesä, koivut kellastuivat ja pudottivat lehtensä. Koko luonto jännitti, miten Timon käy. Pääseekö se kuiville?
xxx/ellauri057.html on line 51: Puovo pistäytyy Tussulassa Lyytin pakeilla. Miehen tie kulkee alakautta peremmälle. Ei tule pakkeja kun tarjoo nakkia. Kun Tuusassa ottaa eteen ei koira perään hauku. Paavolle maittaa Lyytin antimet paremmin kuin neiti Tiirikan pirun nahka. Eikä poliisi paa nalkkiin, vaan iskee silmää. Setämies siinä avittaa avannosta urheilijaystäväänsä.
xxx/ellauri057.html on line 97: Kupiainen opetti kirjallisuutta Pohjois-Karjalan Opistossa Niittylahdessa 1947–49. Hän toimi vuodesta 1950 kotimaisen kirjallisuuden professorina Yhteiskunnallisessa korkeakoulussa (nyk. Tampereen yliopisto?) sekä vuodesta 1955 korkeakoulun vararehtorina.
xxx/ellauri057.html on line 185: Säälittävää rupusakkia nää hämeenkyröläiset maalaiset. Pablo Ährölä ährää Tampereella umpitunnelissa filmi poikki. Kotona Ährölässä Uuno Turhapuron muisti palaa pätkittäin. 2 miekkosta ilosteli Alman kaa. Paavo hoiperteli paikalle ja vonkas lisää viinaa sekä hilloviivaa. Hoipparoi pitkin nurkkia. Nimitteli Almaa huoraxi. Osaakin olla läpimätä setä. Kaikkein traagisinta on että Almassa on Paavon vakka kantensa löytänyt. Ne on kuin Toope ja sen Sikri. Alma siivoo pillittävän Paavon lattialta ja ronttaa vuokra-autoon. Vienhän mie, mut herkee jo vikisemästä. Samanlaisen juoppolallin kuin nobelkirjailija izekin. Alma oli sille äiti. Olikohan Sikrikin. Sikri on anagrammi Kirsi Riskistä.
xxx/ellauri057.html on line 203: Alma lähtee yönselkään paarustamaan hangessa Puovon pakeille. Pablon kamarista näkyy valo ja kuuluu paukkuja. Kyllä se on vielä hereillä. Senkin vekkuli.
xxx/ellauri057.html on line 227: Hilja piti opiskelusta, opettajista ja koulutovereistaan ja menestyi tyttökoulussa hyvin. Kuulostaa ihan Laura Kolbelta teoxessa Suomen yläluokasta, johon se haluisi kovin kuulua. Muttei kuulu kovasta yrityxestä huolimatta. Tyttökoulun jälkeen hän siirtyi jatko-opistoon, jossa hän harrasti monenlaisia asioita. Hilja oli lahjakas: hän lauloi, kirjoitti, maalasi ja lausui hyvin. Jatko-opistossa hän luki myös ranskaa ja suoritti opettajan tutkinnon vuonna 1902. Kaksi vuotta jatko-opistossa opiskeltuaan Hilja alkoi valmistautua ylioppilaskirjoituksiin Suomalaisen yhteiskoulun yksityisoppilaana, koska jatko-opistossa ylioppilastutkintoa ei voinut suorittaa. Hän kirjoitti vuonna 1901 ylioppilaaksi ja sai tutkinnon arvosanaksi muutamaa pistettä vajaan kiitettävän. Hilja oli aina muutamaa pistettä vajaa. Viimeisenä kouluvuotenaan Hilja pohti elämänuraansa ja tulevaisuuttaan. Valinta oli vaikea, sillä Hiljaa kiinnostivat monet taiteenalat. Jatko-opistossa Hilja oli innostunut teatterista, ja hän suunnitteli vakavasti näyttelijättären uraa. Syksyllä 1902 Hilja kirjoittautui yliopistoon historiallis-filologiseen osastoon, mutta ei koskaan valmistunut. (Täh? Minnekäs see lääkärinura unohtui?)
xxx/ellauri057.html on line 852: Much has changed since the publication of Markens grøde. The planet’s human population has almost quadrupled, from fewer than two billion in 1917 to more than seven billion now, and is estimated to reach ten to eleven billion before the end of this century.10 Simultaneously, human-made changes to the Earth’s ecosystems and climate have reached an unprecedented scale. While levels of consumption vary greatly from one country to another and between different social classes, there can be no doubt that globally, the use of both renewable and non-renewable resources has risen immensely during the last hundred years. This development began, of course, long before 1917, with the Industrial Revolution constituting an important premise. However, it was not until after the end of the Second World War that the human transformation of the planet began to advance with such enormous speed that the time since then is now often referred to as the Great Acceleration.
xxx/ellauri057.html on line 860: Reinhard Henning on oikeassa et Haisuli ei ollut mikään viherpiipertäjä. Keskustaoikeistolaisia maalaisliiton miehiä. Iisakki oli puulusikkaversio amerikkalaisesta villin lännen meiningistä, häikäilemättömästä luonnonriistosta. Mezää kumoon ja monokultturia tilalle. Revitään tuohta puun ja vuoren kyljestä. Imuskellaan öljy ja kalat merestä. Norjaa puhutaan ja potkiskellaan heinäkenkiä.
xxx/ellauri057.html on line 949: Oikein Jori paskiaiselle, vaik säälix käy Marie-Georgesia. Jori delppaa 86-vuotiaana. Viimeisenä emäntänä eli garde-founa sillä oli joku Teresa Sburelin. Joo se oli vaimo Denisen kotiapulainen vsta 1961, 23 vuotta nuorempi kuin Jori, joten Jori oli sen kimpussa kuin kiiliäinen. Loppupeleissä Teresa otti Jorille äiti Henrietten paikan. Vuonna 1964 Jori tuli hetkexi järkiinsä ja meinas hiihtää jyrkänteeltä alas, mutta Teresa pysäytti sen vahvoilla handuilla. Sehän ois ollu Teresalle katastroofi. Jori sanoi sitä nartuxi, mikä oli kohteliaisuus Jorilta. Kun Jori pöpisi muistelmian mankkuun, Teresa ei saanut enää puhua koko iltana. Jorin punainen lanka olis katkennut. Tai pikemminkin vyyhti. Jos Simenonilla ois ollut textinkäsittelyohjelma se ois voinut tuottaa puolet uuden Maigret kirjan lauseista kopipeistaamalla. Hirvee sika miehexi, mutta rahantunteva. ("mutta" vaiko pikemminkin "ja"?)
xxx/ellauri057.html on line 951: Ihrratynnörri. Maigret ei ollut laiha nimestään huolimatta, pikemminkin päärynä. Ilmeisesti Simenonkin ois halunnut olla jykevämpää tekoa. Mme Maigret oli kuin sen äiti Henriette. Tai äiti Teresa.
xxx/ellauri057.html on line 953: Il se sentait lourd. Il fourra sa pipe. Il avala sa biere. Il raccrocha. Il grommela.
xxx/ellauri057.html on line 1165: Elin Vaara (oik. Kerttu Elin Vehmas o.s. Sirén; vuodesta 1926 Viljanen, vuodesta 1930 Virtanen, vuodesta 1937 Vaaskivi, vuodesta 1944 Vehmas; 29. toukokuuta 1903 Tampere – 26. joulukuuta 1980 Helsinki) oli suomalainen runoilija, tatukirjailija ja tuomentaja.
xxx/ellauri057.html on line 1186: Tatun ja Patun parhaan kaverin Veeran hahmossakin oli korjaamisen varaa. Veera oli aluksi stereotyyppinen tyttö, joka tiesi, ohjasi ja neuvoi, piti huolta pöhköistä pojista. ”Se alkoi olla vähän toisteista”, Toivonen kertoo. ”On ärsyttävä klisee, että pojat ovat hauskoja ja tytöt pitävät heitä aisoissa.” ”Yritimme paikkailla leffalla ja joulukirjalla”, Havukainen sanoo.
xxx/ellauri057.html on line 1258: Elina oli söpö pienenä mut vuodet säälimättä järsivät. Hämäriä maisemia hallitsee usein kuu, tai taustalla päilyy meren elmukelmu. Kuukuppi oli Elina Vaaran paljon käyttämä symboli, siinä missä aurinko Katri Valalla. Kuukuppi ahistaa, se on ”hellän sininen, lähellä ja silti saavuttamaton”. Hizi kai se Katri Vala täytyy kaivaa sitten esille. Kuusta tihruilee myös Toope Sillanpää.
xxx/ellauri057.html on line 1342: Nuorempana Vala luki roskakirjoja kuten Hamsun, Johan Boijer, Viljo Kojo, Aaro Hellaakoski, ja Tagore. Loistava Paavolainen tykkäs siitä aina vaikkei bylsinyt, ja testosteroninen Yrjö Jylhä retkahti siihen täysin -24, muze oli puolen vuoden onni vain. Ilomanzissa Katilla oli ulkoileva ukkomies nimeltä Edvin Stolt, jonka kanssa se meni mezään yllättymään. Vapaa mitta tuli Suomeen Valan mukana. Armaan naituaan Kati käsitteli harvoin sexiä ja yhä useammin kuolemaa. Varsinkin kun vauva kuoli. Kati koitti työntää pään kaasu-uuniin kuin Sylvia Plath. Ne asu siinä isossa vuokrakasarmissa puiston vieressä. Talo helisi kuin soittorasia. Tulee mieleen Simenonin turinat. Naapurina hälisi mm. Jarno Pennanen.
xxx/ellauri057.html on line 1373: Juhana Vilhelm (J. W. ) Tuura (sukunimi alk. Thrulsson; 31. heinäkuuta 1885 Tampere – 2. maaliskuuta 1963 Helsinki) oli suomalainen toimittaja ja pakinoitsija. Hän kirjoitti poliittisia pakinoita Uusi Suomi-lehteen nimimerkillä Timo.
xxx/ellauri057.html on line 1381: Nyt mullon yhtä aikaa lainassa Tatu Wahlstenin kirjenivaska ja Karin Wadenströmin pakinat. Jos Kati on selkeästi materialisti köyhälistön asialla, niin näyttää Tatusta kehkeytyvän yhtä vääjäämättömästi idealistinen pääoman juoxupoika. Tosin sen kirjeet silkkineeseen Martti Haavioon ei ole luottamista pitemmälle kuin sen jaxaa heittää. Siinä on pukki kaalimaata pöyhimässä. Maralla ei ole pahemmin särmää luonnehtia Tatua hinteläxi, kun ize näyttää erehdyttävästi hattutelineeltä. Vitun Musta P-pää. Tosin sen pappisveli Jaakko on vielä paljon huonompi runoilija kuin se. Jaska on niiin paska etten viizinyt ottaa sen runoja Lahden Prisman poistohyllystä edes ilmaisexi. Käytettyjä piipunrasseja, sinimustia.
xxx/ellauri059.html on line 346: Shylock is sticking to his bond and to his word. He is true to his own code of conduct. Antonio signed that bond and promised that money, Shylock has been wronged; he has had his money stolen from him by his daughter and Lorenzo. However, Shylock is offered three times his money back and he still demands his pound of flesh; this moves him into the realms of villainy.
xxx/ellauri059.html on line 350: He is certainly left at the end of the play with very little to his name, although at least he is able to keep his property until his death. I think it would be difficult not to feel some sympathy for Shylock as all the goy characters celebrate at the end while he is all alone. It would be interesting to revisit Shylock in the years following and find out what he did next. Did he start to collect another big ball of thread.
xxx/ellauri059.html on line 358: The stereotype of the Jew as a mean, dishonest money-grabbing individual has persisted, even into the twenty-first century. And Shakespeare has been accused of being anti-Semitic as a result of his portrayal of Shylock in that way in The Merchant of Venice.
xxx/ellauri059.html on line 387: hindered me half a million; laughed at my losses,
xxx/ellauri059.html on line 401: In the way Shakespeare ends the play he shows how deeply-rooted anti-Semitism was in his time. A Twenty-first century audience will feel sorry for Shylock but an Elizabethan audience would probably have cheered.
xxx/ellauri059.html on line 410: The rate of usance here with us in Venice.
xxx/ellauri059.html on line 414: Even there where merchants most do congregate,
xxx/ellauri059.html on line 416: Which he calls ‘interest.’ Cursèd be my tribe
xxx/ellauri059.html on line 459: I would my daughter were dead at my foot,
xxx/ellauri059.html on line 460: and the jewels in her ear; would she were
xxx/ellauri059.html on line 479: Muokkaa Helmikuussa 1497 Savonarola lähetti suuren joukon nuoria kannattajiaan Tintti-julisteineen (jotka tunnettiin nimellä ”fanciulli”) kulkemaan läpi Firenzen ja takavarikoimaan kaiken, mikä voisi johtaa ihmisiä syntiin ja turmelukseen. Näihin turmelusta tuottaviin esineisiin ei laskettu vain ”pakanallisia” kirjoituksia (tai sellaisia, joita Savonarola piti pakanallisina) ja pornografisia kuvia, vaan myös ”ylellisyysesineitä” kuten maalauksia, hienoja huonekaluja, koruja, ylellisiä vaatteita, pelikortteja ja kosmetiikkaa. Useat firenzeläiset luovuttivat vapaaehtoisesti esineitään, joko todellisesta katumuksesta tai seurausten pelossa. 7. ja 17. helmikuuta 1497 kaupunkilaisilta kootut esineet tuhottiin ”turhuuksien roviolla”, valtavan suurella roviolla, joka oli koottu Firenzen keskusaukiolle, Piazza della Signorialla. Maalari Sandro Botticelli heitti omakätisesti tuleen useita maalauksiaan, ilmeisesti seurausten pelossa. Toisaalta on todettava, että useat Firenzen kansalaiset, heidän joukossaan myös munkkeja ja pappeja, vastustivat Savonarolan ”puhdistuksia”. Toimenpiteitä vastustivat ennen muuta Basilica di Santa Crocen fransiskaanit ja Santa Maria Novellan dominikaanit. Rangaistusuhan alla Savonarolan kannattajatkin käänsivät hänelle selkänsä, ja Savonarola hirtettiin ja poltettiin roviolla kerettiläisyydestä syytettynä 23. toukokuuta 1498 Piazza della Signorialla - samassa paikassa, jossa oli roihunnut hänen ”turhuuksien rovionsa”.
xxx/ellauri059.html on line 485: Firenzessä oli guelfeja ja ghibelliinejä. Shava-shava heimoa ja petollisia silmäpusseja. Lorenzo de Medici oli jämerän näkönen mutta lättänenänen. Siinä on paljon samaa näköä kuin Dick Tracyssa ja Shrekissä. Katista ja Eevasta se oli ihqu. Reilu kavereille ja kova panomies. Tytöt palasivat haaveellisina hotlaan kähertämään wiixiään.
xxx/ellauri059.html on line 531: Oscar Wilde juoskoon suolle homopettereineen. Kati rakastaa nyt Lennartia. Harvinaisen vähän sytyttävä nimi.
xxx/ellauri059.html on line 571: Läski riippumaha ei ymmärrä että onni on differentiaali, suhteellista muutosta. Onneen riittää ettei asiat ole juuri hullummin kuin viime vuonna eikä kehnommin kuin naapurilla.
xxx/ellauri059.html on line 576: Kuvan läskistä otti sussitussen. Fotoilija keskiruozista 52v jonka tontin koko siellä on 1300 kvm. Instagram tiliä koristaa pinkki rusetti ja herutuskuva. Pinterestissä on paljon neuleita.
xxx/ellauri068.html on line 32: There ain't hardly cats enough,
xxx/ellauri068.html on line 33: There's garbage and that's enough,
xxx/ellauri068.html on line 64: A committee was set up in Baku to develop the new Turkic alphabet (the All-Union Committee for the Development of the New Turkic Alphabet, the CNTA, later transformed into the Committee of the New Alphabet), headed by S. A. Agamali-oglu. At its first meeting the theses of N. F. Yakovlev,Chair of the Commission, were adopted. The Commission declared the Cyrillic (Russian civilian) script a "relic of the 18th - 19th centuries, the script of Russian feudal landlords and the bourgeoisie, the script of autocratic oppression, missionary propaganda, great-power chauvinism. <...> it still binds the population that reads in Russian with the national-bourgeois traditions of Russian pre-revolutionary culture."
xxx/ellauri068.html on line 66: A group of philologists, united in the Society of Lovers of Russian Literature,sharply criticized the romanization. This society set up a commission that issued astatement that Latin "not only does not make it easier, but rather makes it moredifficult for foreigners to study the Russian language." Yet it was not until the late 1930s that the attempt of the romanization of the Russian alphabet was given up. There were also political reasons for the introduction of Russian as a second language. From the international perspective, the Soviet leadership was disillusioned with the course for the world communist revolution, which was now viewed as a matter of distant future. The need for a common international script on the European (Latin) base was no longer as topical as before.
xxx/ellauri068.html on line 68: The events in Germany since January 30, 1933, when Nazis came to power and declared as their aim the march to the east to capture resourcesand "living space" greatly contributed to it. The USSR realized the enormous importance of the national question and recognized the great role of the country´s history and patriotism in the consolidation of the society. There was mounting criticism of romanization. It was admitted that, in some cases, there had been overreliance on the alphabetical creativity of the linguists,engaged in language construction, which manifested itself in the creation of individual alphabets for numerically very small dialects, as well as in the overly largenumber of letters for some alphabets, in frequent disregard for the practical problemsof language construction and in the exclusive use of the Latin as a possible basis forthe creation of writing for the illiterate peoples, as well as in the insufficient attentionto the use of other alphabets (Novyi alfavit (The New Alphabet), 1934).
xxx/ellauri068.html on line 70: The cyrillization was conducted more swiftly than romanization. It did not have thesynchrony observed during the first Soviet alphabet shifts: for some peoples it tookplace in 1937-1938, for others a little later, from one to two years. With that, a singlestate body, similar to the All-Union Committee for the Development of the NewTurkic Alphabet, dedicated only to cyrillization, was not set up. New alphabets werecreated directly "in the field." Even so, the transition from the Latin alphabet to theRussian alphabet was more smooth and easy than the first “letter revolution”(Alpatov, 1993). The successful completion of cyrillization was announced in June 1941.
xxx/ellauri068.html on line 85: Many patriotic, pro-revolution and pro-Stalin poems and songs were attributed to Zhambyl in the 1930s and were widely circulated in the Soviet Union.
xxx/ellauri068.html on line 89: It has been claimed that the authors of Zhambyl's published poems were actually Russian poets, who were officially credited as "translators."
xxx/ellauri068.html on line 93: In a different account, according to the Kazakh journalist Erbol Kurnmanbaev, Zhambyl was an akyn of his clan, but until 1936 was relatively unknown. In that year, a young talented poet Abilda Tazhibaev "discovered" Zhambyl. He was directed to do this by the First Secretary of the Communist Party of Kazakhstan, Levon Mirzoyan, who wanted to find an akyn similar to Suleiman Stalsky, the Dagestani poet. Tazhibaev then published the poem "My Country", under Jambyl's name. It was translated into Russian by the poet Pavel Kuznetsov, published in the newspaper "Pravda" and was a success. After that, a group of his "secretaries" - the young Kazakh poets worked under Jambyl's name. In 1941-1943, they were joined by the Russian poet Mark Tarlovsky.
xxx/ellauri068.html on line 131: Borat attends a United Pentecostal camp meeting, at which Republican U.S. Representative Chip Pickering and Mississippi Supreme Court Chief Justice James W. Smith, Jr. are present. He regains his faith and forgives Azamat and Pamela. He accompanies church members on a bus to Los Angeles and disembarks to find Azamat dressed as Oliver Hardy, although Borat mistakes him for Adolf Hitler. The two reconcile and Azamat tells Borat where to find Pamela Anderson. Borat finally comes face-to-face with Anderson at a book signing at a Virgin Megastore. After showing Anderson his "traditional marriage sack", Borat pursues her throughout the store in an attempt to abduct her, until security guards intervene.
xxx/ellauri068.html on line 141: (stylized as ВОЯДТ in Faux Cyrillic) is a 2020 American mockumentary comedy film directed by Jason Woliner in his feature directorial debut. The film stars Sacha Baron Cohen as the fictional Kazakhstani journalist and television personality Borat Sagdiyev, and Maria Bakalova as his daughter Tutar, who is to be offered as a bride to Vice President Mike Pence during the COVID-19 pandemic and the 2020 presidential election. It is a sequel to 2006's Borat: Cultural Learnings of America for Make Benefit Glorious Nation of Kazakhstan.
xxx/ellauri068.html on line 145: Borat is transported across the world in a circuitous route by cargo ship and arrives in Galveston, Texas, where he finds he is a celebrity. Wanting to maintain a low profile, Borat purchases multiple disguises. He buys a cell phone and goes to welcome Johnny, but finds that Tutar is in Johnny's shipping crate and has eaten him. Horrified, Borat faxes Nazarbayev, who tells him to find a way to satisfy Pence or he will be executed. Borat decides to give Tutar to Pence.
xxx/ellauri068.html on line 147: Tutar receives a makeover and Borat introduces her at a debutante ball. At the ball, her menstrual blood is prominently displayed during a father and daughter dance. Oikeasti jenkkien coming of age-tansseissa isä ja tytär vaihtaa siveyssormuxet. Aika insestistä. Discovering that Pence is nearby at CPAC, Borat disguises himself as Trump and attempts to give Tutar to him there, but is ejected by security. Nazarbayev is enraged and tells him to return to Kazakhstan for execution. Realizing that he can still give Tutar to someone close to Trump, Tutar suggests giving her to Rudy Giuliani. xxx/ellauri068.html on line 151: Shaken, Borat decides to commit suicide by going to the nearest synagogue dressed as his version of a stereotypical Jew and waiting for the next shooting, but is shocked to find Holocaust survivors there who treat him with kindness, and to his anti-Semitic delight, reassure him that the Holocaust happened. Overjoyed, Borat goes looking for Tutar, but finds the streets deserted due to the COVID-19 pandemic. He quarantines with two QAnon conspiracy theorists who offer to help him reunite with Tutar. They find Tutar online, she has become a reporter and will be covering a March for Our Rights rally in Olympia, Washington. xxx/ellauri068.html on line 165: Die Meistersinger von Nürnberg (German: [diː ˈmaɪstɐˌzɪŋɐ fɔn ˈnʏʁnbɛʁk]; "The Master-Singers of Nuremberg"), WWV 96, is a music drama (or opera) in three acts, written and composed by Richard Wagner. It is among the longest operas commonly performed, usually taking around four and a half hours. It was first performed at the National Theatre Munich, today the home of the Bavarian State Opera, in Munich, on 21 June 1868. The conductor at the premiere was Hans von Bülow. xxx/ellauri068.html on line 172: Symbaalit kilisee, virheitä vilisee kuin ripulissa kaalaavia tunnelinäköisiä rottia. Tomppa laulaa nuotin vierestä ja rämpyttää ukulelea. Miten se viitsiikään kuumua jostain teräsmiehen viitoista joissa on jotain kirjaimia. Tai Tontosta. Rakettimies. Raketti spakettia pikkumiehille. xxx/ellauri068.html on line 187: "My own favourite tribute to Borges comes in Thomas Pynchon’s Gravity’s Rainbow in which a group of Argentinian exiles, led by the adventurer Squalidozzi, and at large in Europe during World War Two, hijack a German submarine. Improbably, they are accompanied by the glamorous Graciela Imago Portales – a ‘particular friend’ of the Buenos Aires literati – to whom ‘Borges is said to have a dedicated a poem’. Two lines are cited: “El laberinto de tu incertidumbre / Me trama con la disquietante luna . . .” Of course, the quotation has puzzled scholars, as it is neatly consistent with the rhythms and motifs of Borges’ earlier work, and yet nowhere to be found in his oeuvre. It would no doubt have delighted Borges, the more so since Pynchon made it up." xxx/ellauri068.html on line 193: Habiendo nacido en un suburbio de Buenos Aires, Borges se mudó a Suiza con su familia en 1914, donde estudió en el Collège de Genève. La familia viajaría extensamente por Europa, incluyendo España. Tras su regreso a Argentina en 1921, Borges empezó a publicar sus poemas y ensayos en revistas literarias surrealistas mientras trabajaba como bibliotecario, profesor y conferencista. En 1955 fue nombrado director de la Biblioteca Nacional de la República Argentina y profesor de literatura inglesa en la Universidad de Buenos Aires. A la edad de 55 años quedó completamente ciego; numerosos investigadores han sugerido que su ceguera progresiva lo motivó a crear símbolos literarios innovadores a través de la imaginación. xxx/ellauri068.html on line 213: I said some of this yesterday, but it wasn’t easy: in one interview, the first question I was asked was about Borges’s sexuality. Infrequent, they said, unusual, like in his stories. The first thing that came to mind was an article on Hans Christian Andersen, published in his own centenary in 2005, which doesn’t say a word about Andersen’s oeuvre and instead is dedicated to providing a pathetic portrait of the repressed homosexual, the vindictive upstart, the complicated and ugly man, like the duckling, which was Andersen. I’m intentionally omitting who wrote it and where it can be found. xxx/ellauri068.html on line 215: Eleven years ago, that text outraged me because it was dishonest: sensational and sordid. Now it seems ahead of its time. Today it would be one among many that appear daily about any moderately famous person: another sign of how morbid and superficial our cultural references are, especially online. xxx/ellauri068.html on line 217: Next, it occurred to me that I could answer the question about the sex life of Borges with platitudes: Borges scarcely refers to sex in his work and has scarcely any female characters, which “could be” a sign of shortcomings in his character, of machismo, asexuality, fear of women; his first marriage “could be considered” a failure and the second as a mere formality, made official shortly before his death just so he could leave his estate to Maria Kodama, his lover/scribe/assistant/caregiver; “without a doubt” the contempt he felt for psychoanalysis was because it made him feel exposed, and so on. I have read or heard all these phrases, with all their imaginable malice, often together and separately. Although they all seem terrible to me, it is now acceptable to speak ill in this way under the pretext of “demystifying” whomever the target may be. I have also noticed that much of the news about Borges in recent years has been, in one way or another, about scandals and disputes. xxx/ellauri068.html on line 221: I also said something about Borges’s love life, which is present in several places in his work, just like his reticence, yes, to go beyond “a certain point” (in the story “The Other,” for example, various critics have found a subtle reference to a brothel and a prostitute located almost in a blank space, between two French names that are almost identical). xxx/ellauri068.html on line 223: And then I talked a little about what interests me most about Borges: his imagination, his problematic but in the end (or in his best moments) rebellious relationship with power and violence, what he still has to say about reading, tradition, the way in which we create (or he created for us) images of the world, models, ideologies. xxx/ellauri068.html on line 225: Of course, there will come a time when what Borges wrote no longer means anything. It will happen to him just as it has, and will, to everyone else. The truths that literature uncovers are always provisional and depend—at best—on the words they are composed of: that is, if they aren’t previously erased by changes in human cultures, when the languages of those cultures, those of living people, begin to move away from them, their meanings begin to grow dark, and that darkening is irreversible. xxx/ellauri068.html on line 227: But the truths that can be glimpsed in Borges’s work are not derived from the morbid attractions that matter so much to us now. They are elsewhere, and their time to disappear has not arrived, even as they seem distant from those things that obsess us. xxx/ellauri068.html on line 261: Martti (Martin) Rautanen (10. marraskuuta 1845 Tikanpesä, Inkerinmaa – 19. lokakuuta 1926 Olukonda, Lounais-Afrikka) oli Suomen evankelis-luterilaisen kirkon lähetystyön pioneeri. Rautanen lähti 24. kesäkuuta vuonna 1868 neljän työtoverinsa kanssa lähetyssaarnaajaksi Lounais-Afrikkaan Ambomaalle, (nykyiseen Namibiaan). Matka tehtiin Hereromaan kautta, jonne tultiin huhtikuussa 1869 ja jossa vietettiin vielä yli vuosi, Ambomaalle miehet pääsivät vasta heinäkuussa 1870. Siellä suomalaiset saivat vakiinnutettua toimintaansa erityisesti kaakkoisen Ondongan heimon alueella. xxx/ellauri068.html on line 274: Martín Fierro has been widely considered (beginning with Leopoldo Lugones's El Payador, 1916) the fountainhead or pinnacle of Argentine literature, Argentina's Don Quixote or Divine Comedy. xxx/ellauri068.html on line 276: Martin was not a nice guy. One of his great talents was singing at the Pulperia. At the fort, he was forced to work hard and fight against the Indians. He had a night-long payada (singing duel) with a black payador (singer), who turns out to be the younger brother of the man Fierro murdered in a duel. He deliberately provoked an affair of honor by insulting a black woman in a bar. In the knife duel that ensued, he killer her male companion. He escaped justice with a police sergeant and went native. xxx/ellauri068.html on line 312: Alpdrücken — Alpdrücken, auch Alp oder Trute genannt, ist eine während des Schlafes entstehende krankhafte Empfindung, welche zu den Träumen gerechnet werden muß, weil sie im Moment des Erwachens aufhört, was nicht der Fall sein würde, wenn sie durch ein… … Damen Conversations Lexikon xxx/ellauri068.html on line 314: Alpdrücken — (Alp, Incubus) ist jener allbekannte krankhafte Traumzustand, der sich nur des Nachts im Schlafe einstellt, mit dem beängstigenden Gefühle einer auf die Brust springenden oder bereits aufliegenden Last, wobei der Gequälte zu ersticken meint, und… … xxx/ellauri068.html on line 324: One of the earliest mentions of an incubus comes from Mesopotamia on the Sumerian King List, c. 2400 BC, where the hero Gilgamesh's father is listed as Lilu. It is said that Lilu disturbs and seduces women in their sleep, while Lilitu, a female demon, appears to men in their erotic dreams. Two other corresponding demons appear as well: Ardat lili, who visits men by night and begets ghostly children from them, and Irdu lili, who is known as a male counterpart to Ardat lili and visits women by night and begets from them. These demons were originally storm demons, but they eventually became regarded as night demons because of mistaken etymology. xxx/ellauri068.html on line 326: St. Augustine touched on the topic in De Civitate Dei ("The City of God"); he had too many alleged attacks by incubi to deny them. He stated "There is also a very general rumor. Many friends of mine have verified it by their own experience and trustworthy persons have corroborated the experience others told, that sylvans and fauns, commonly called incubi, have often made wicked assaults upon women, and as succubi are known to suck on certain men as well." xxx/ellauri068.html on line 332: Being abused in such a way caused women at nunneries to be burned if they were found pregnant. It became generally accepted that incubi and succubi were the same demon, able to switch between male and female forms. A succubus would be able to sleep with a man and collect his sperm, and then transform into an incubus and use that seed on women. Some sources indicate that it may be identified by its unnaturally large or cold penis. xxx/ellauri068.html on line 336: According to the Malleus Maleficarum, exorcism is one of the five ways to overcome the attacks of incubi, the others being Sacramental Confession, the Sign of the Cross (or recital of the Angelic Salutation), moving the afflicted to another location, and by excommunication of the attacking entity, "which is perhaps the same as exorcism". On the other hand, the Franciscan friar Ludovico Maria Sinistrari stated that incubi "do not obey exorcists, have no dread of exorcisms, show no reverence for holy things, at the approach of which they are not in the least overawed". xxx/ellauri068.html on line 341: Es handelt sich gewöhnlich um ein kleines, schwarzes Wesen, das schlafende Menschen und Haustiere anfällt, selten auch Sachen. Es dringt durch Schlüssel- oder Astlöcher ein. Der Anfall ist mit Angstzuständen und Atemnot verbunden. xxx/ellauri068.html on line 358: Richard Wilhelm (* 10. Mai 1873 in Stuttgart; † 2. März 1930 in Tübingen) war ein deutscher evangelischer Theologe, Missionar und Sinologe. Seine Übertragungen und Kommentare zu klassischen chinesischen Texten – insbesondere des I Ging – fanden weite Verbreitung. Richard Wilhelm wurde 1873 in Stuttgart als Sohn eines aus Thüringen stammenden Glasmalers geboren. Der Vater starb bereits 1882; Wilhelm wurde von der Mutter und Großmutter aufgezogen. xxx/ellauri068.html on line 362: 1899 verlobte er sich mit Christoph Blumhardts Tochter Salome. Die Hochzeit mit Salome Blumhardt fand in Shanghai am 7. Mai 1900 statt. Aus dieser Ehe gingen vier Söhne hervor, die alle in Tsingtau geboren wurden: Siegfried, Manfred, Hellmut und Walt. (Täähän on Wilho Pylkkäsen onnekkaampi kolleega, pääsi olutlähettilääxi kaljatehdaskaupunkiin.) Bereits 1908 reiste Richard Wilhelm zum zweiten Mal nach China (meniköhän Wilhon kanssa samalla laivalla?). xxx/ellauri068.html on line 375: "Tunnen kyllä omat pieruni hajusta, ja tämä tuli sinulta," se argumentoi. Pah mä olin hereillä ja kuulin mistä päästä se turahti. xxx/ellauri068.html on line 377: Uuden vuoden aamuna puoli kymmenen heräsin unesta jossa olin MIT:n opiskelu kavereiden kanssa jossain Kambodjassa turistimatkalla. Jonotettiin ruokaa jossain asemaravintolassa. Ruoka näytti aika heikolta ja oli pirun kallista. Mulla oli enää 50 taalaa ja Jane Simpsonilla vielä vähemmän. Kun tungin kassamiehelle kahta vitosta se sanoi ai te maxattekin taaloilla ettekä kateilla. Se olikin vitun halpaa kateissa. Helpottuneina lähdettiin raflan yläkertaan hakemaan istumapaikkoja. Sit mä heräsin. xxx/ellauri068.html on line 394: Die Eingängigkeit der Refrainzeile forderte schon bald zu Parodie und Travestie heraus; so erhielt z. B. 1927 ein Stummfilm „Wochenendzauber“ den Unter-Titel „Ich hab mein Herz in Kritzendorf verloren“; zwei Jahre später trug ein anderer den Titel „Ich hab mein Herz im Autobus verloren“. xxx/ellauri068.html on line 450: Kämppä, joka on myös kvasituppukylä, voidaan muovailuvahailla Theresianstadin jälkeen, jutkukaupunki/laagerin jonka pystytti Nazit (hk) siihen missä nyt on Zhekin tasavalta. Tätä vinkkaa teemat kuten koneenvaihto, puhelinlasten paratiisi, kuten iso orkesteri, tai luku 60K (niiden lkm jotka "meni läpi" 12 skidistä yhtä hyvin kuin Teresianstadin huipulla). Se myös kuzuu takaisin toisen kokonaisvaltaisen laitoxen, nimittäin kommunistien "lasten kaupungit" (isoja, tuppukylämäisiä, vähän sotilaallistettuja lomakämppiä Nuorille Tienraivaajille (hk)), joidenka pienoismalli oli Artek Keskuskadulla. (Saxalaisella Nuorella väellä oli myös kesäkämppiä. Ja partiolaisilla. Jenkeissä kaikki puoliköyhät lapset internoidaan kesäleireille loma-ajoixi. Superköyhät saa jäädä leikkimään muovijätteillä ja käytetyillä huumeneuloilla saastaisissa slummeissa 50 asteen helteessä.) xxx/ellauri068.html on line 471: Could carry from the mountain down to the salt-sea bay, voi kuljettaa vuorelta suolameren lahteen, xxx/ellauri068.html on line 475: Were all the world bought from it, and down the value told, Jos koko maailma ostettais sillä, ja arvo vähennetty, xxx/ellauri068.html on line 476: Not a mark the less thereafter were left, than erst was scored. Ei olis jäänyt mitään lovea entiseen verrattuna. xxx/ellauri068.html on line 491: Noh. Okei. Se joka tästä episodista käy erittäin selväxi on että Nipistyspää on insestistä kiinnostunut pedofiili, kaapissa tai ei. Isällinen aura uppoaa tyttärelliseen vakoon. Tässä pääasia, nazihömpötys on vaan kulissia. Onnex Pynchonilla ei ole tytärtä. Poika on sentään immuuni munamyrkytyxeltä. Vai mitä? LOL. "Shlotrop tietää olevansa vähän liiankin perso näteille pikkutytöille. Bianca on tyrmäävä kaunotar, 11-12 -vuotias. Slohtrop on tukehtua erektioonsa." (s. 598) xxx/ellauri068.html on line 527: A bunch of frightened rookies were list'ning filled with awe Nippu säikähtäneitä mokuja oli kuulolla xxx/ellauri068.html on line 529: They stood there at attention, their faces turning red Ne seisoi jossain asennossa naamat punasina xxx/ellauri068.html on line 534: But you won't have it there any more Mut nyt sulla on siellä seuraa meistä kapiaisista xxx/ellauri068.html on line 546: assault rifle or some bunkmate of yours. rynkky, ja viereisen petin runkkari. xxx/ellauri068.html on line 551: Irving Berlin (born Israel Beilin; Yiddish: ישראל ביילין‎; May 11, 1888[3] – September 22, 1989) was an American composer and lyricist, widely considered one of the greatest songwriters in American history. His music forms a great part of the Great American Songbook. Born in Imperial Russia, Berlin arrived in the United States at the age of five. xxx/ellauri068.html on line 553: He wrote hundreds of songs, many becoming major hits, which made him famous before he turned thirty. During his 60-year career he wrote an estimated 1,500 songs, including the scores for 20 original Broadway shows and 15 original Hollywood films, with his songs nominated eight times for Academy Awards. Many songs became popular themes and anthems, including "Alexander's Ragtime Band", "Easter Parade", "Puttin' on the Ritz", "Cheek to Cheek", "White Christmas", "Happy Holiday", "Anything You Can Do (I Can Do Better)", and "There's No Business Like Show Business". His Broadway musical and 1943 film This is the Army, with Ronald Reagan, had Kate Smith singing Berlin's "God Bless America" which was first performed in 1938. xxx/ellauri068.html on line 561: No Ronaldilla oli kyllä oma lehmä ojassa, This is the Armyn entisenä tähtenä. Iisakki kynäili myös God Bless American, joka on jenkkilän Deutschland Deutschland über alles. Ja siltä on myös toi Easter Parade, sekä White Christmas. There is no business like show business! Irving Berlin Inc. xxx/ellauri075.html on line 79: Schestows Gedanken bilden auf den ersten Blick alles andere als eine Philosophie: Sie bilden keine systematische Einheit, kein kohärentes System von Aussagen, keine theoretische Erklärung philosophischer Probleme. Ein Großteil von Schestows Werk ist fragmentarisch, sowohl in Bezug auf die Form (er benutzte oft Aphorismen) als auch in Bezug auf Stil und Inhalt. Schestow scheint sich selbst häufig zu widersprechen, das Paradoxe sogar zu suchen. xxx/ellauri075.html on line 85: In der Vernunft sieht Schestow das Akzeptieren von Gewissheiten, die behaupten, dass einige Dinge ewig und unveränderlich seien, während andere unmöglich und unerreichbar seien. Schestows Philosophie kann also als irrational gesehen werden. Dabei war Schestow nicht generell gegen Vernunft und Wissenschaft, sondern nur gegen Rationalismus und Szientismus. Im Letzteren sah er die Tendenz, die Vernunft als eine Art allwissenden und allmächtigen Gott, als Selbstzweck zu verherrlichen. xxx/ellauri075.html on line 87: In Schestows Denken kommt auch ein individualistischer Zug zum Tragen: Menschen könne man nicht auf Ideen, soziale Strukturen oder eine mystische Einheit reduzieren. xxx/ellauri075.html on line 89: Bei Schestow ist der Mensch unweigerlich alleine in seinem Leiden. Weder andere noch die Philosophie können ihn aus dieser Situation befreien. xxx/ellauri075.html on line 92: Dieses nennt er Glaube. Gemeint ist nicht ein Glaube im Sinn einer Sicherheit, sondern eine andere Art zu denken, die aus tiefstem Zweifel und Unsicherheit hervorgeht. Es ist die Erfahrung, dass alles möglich ist (Dostojewski), dass das Gegenteil von Notwendigkeit nicht der Zufall ist, sondern die Möglichkeit. Dass eine grenzenlose Freiheit existiert. xxx/ellauri075.html on line 108: Il séjourne aussi près de Vienne, à Carlsbad, à Berlin, au Tréport, à Paris, à Munich. À Rome où il s'installe un temps, il rencontre une étudiante en médecine, Anna Eléazarovna Berezovskaïa, qu'il épouse en 1897, à l’insu de ses parents. De cette union naissent ses enfants : Tatiana (1897) et Nathalie (1900). xxx/ellauri075.html on line 118: He went on to study law and mathematics at the Moscow State University but after a clash with the Inspector of Students he was told to return to Kiev, where he completed his studies. Taas yxi ukrainalainen jutkuketku, pahan kerran vastarannan kiiski, kuten anglosaxit sanovat: xxx/ellauri075.html on line 122: Today, Shestov is little known in the English-speaking world. This is partly because his works have not been readily available. Partly the specific themes he discusses are unfashionable and "foreign". A sombre and yet ecstatic atmosphere permeates his writings. And his quasi-nihilistic position and religious outlook are an unsettling and incongruous combination, at first sight. xxx/ellauri075.html on line 151: He developed his thinking in a second book on Fyodor Dostoyevsky and Frederich Nietzsche, which increased Shestov's reputation as an original and incisive thinker. In All Things Are Possible (published in 1905) Shestov adopted the aphoristic style of Friedrich Nietzsche to investigate the difference between Russian and European Literature. Although on the surface it is an exploration of numerous intellectual topics, at its base it is a sardonic work of Existentialist philosophy which both criticizes and satirizes our fundamental attitudes towards life situations. D.H. Lawrence, who wrote the Foreword to S.S. Koteliansky's literary translation of the work, summarized Shestov's philosophy with the words: " 'Everything is possible' - this is his really central cry. It is not nihilism. It is only a shaking free of the human psyche from old bonds. The positive central idea is that the human psyche, or soul, really believes in itself, and in nothing else". Shestov deals with key issues such as religion, rationalism, and science in this highly approachable work, topics he would also examine in later writings such as In Job's Balances. Shestov's own key quote from this work is probably the following: "...we need to think that only one assertion has or can have any objective reality: that nothing on earth is impossible. Every time someone wants to force us to admit that there are other, more limited and limiting truths, we must resist with every means we can lay hands on". xxx/ellauri075.html on line 153: Shestov's works were not met with approval even by some of his closest Russian friends. Many saw in Shestov's work a renunciation of reason and metaphysics, and even an espousal of nihilism. Nevertheless, he would find admirers in such writers as D. H. Lawrence and his friend Georges Bataille. xxx/ellauri075.html on line 155: Shestov's dislike of the Soviet regime led him to undertake a long journey out of Russia, and he eventually ended up in France. (LOL se lähti livohkaan bolshevikkeja, niinkuin monet muutkin ökyporvarit.)The author was a popular figure in France, where his originality was quickly recognized. That this Russian was newly appreciated is attested by his having been asked to contribute to a prestigious French philosophy journal. xxx/ellauri075.html on line 157: In the interwar years, Shestov continued to develop into a thinker of great prominence. During this time he had become totally immersed in the study of such "great theologians" as Blaise Pascal and Plotinus, whilst at the same time lecturing at the Sorbonne in 1925. In 1926 he was introduced to Edmund Husserl, with whom he maintained a cordial relationship despite radical differences in their philosophical outlook. In 1929, during a return to Freiburg he met with Nazi Heidegger, and was urged to study Danish philosopher Søren Kierkegaard. xxx/ellauri075.html on line 159: The discovery of Kierkegaard prompted Shestov to realise that his philosophy shared great similarities, such as his rejection of idealism, and his belief that man can gain ultimate knowledge through ungrounded subjective thought rather than objective reason and verifiability. However, Shestov maintained that Kierkegaard did not pursue this line of thought far enough, and continued where he thought the Dane left off. xxx/ellauri075.html on line 168: Despite his weakening condition Shestov continued to write at a quick pace, and finally completed his magnum opus, Athens and Jerusalem. This work examines the dichotomy between freedom and reason, and argues that reason be rejected in the discipline of philosophy. Furthermore, it adumbrates the means by which the scientific method has made philosophy and science irreconcilable, since science concerns itself with empirical observation, whereas (so Shestov argues) philosophy must be concerned with freedom, God and immortality, issues that cannot be solved by science. xxx/ellauri075.html on line 182: Today, Shestov is little known in the English-speaking world. This is partly because his works have not been available in English. Partly the specific themes he discusses are unfashionable and "foreign". A sombre and yet ecstatic atmosphere permeates his writings. And his quasi-nihilistic position and religious outlook are an unsettling and incongruous combination, at first sight. xxx/ellauri075.html on line 190: Shestov also appears in the work of Gilles Deleuze; he is referred to sporadically in Nietzsche and Philosophy and also appears in Difference and Repetition. xxx/ellauri075.html on line 196: According to Michael Richardson's research on Georges Bataille, Shestov was an early influence on Bataille and was responsible for exposing him to Nietzsche. He argues that Shestov's radical views on theology and an interest in extreme human behavior probably coloured Bataille's own thoughts. xxx/ellauri075.html on line 205: Leo Strauss (/straʊs/;[30] German: [ˈleːo ˈʃtʁaʊs];[31][32] September 20, 1899 – October 18, 1973) was a German-American political philosopher and classicist who specialized in classical political philosophy. Born in Germany to Jewish parents, Strauss later emigrated from Germany to the United States. He spent much of his career as a professor of political science at the University of Chicago, where he taught several generations of students and published fifteen books. xxx/ellauri075.html on line 207: Trained in the neo-Kantian tradition with Ernst Cassirer and immersed in the work of the phenomenologists Edmund Husserl and Martin Heidegger, Strauss established his fame with path-breaking books on Spinoza and Hobbes, then with articles on Maimonides and Farabi. In the late 1930s his research focused on the rediscovery of esoteric writing, thereby a new illumination of Plato and Aristotle, retracing their interpretation through medieval Islamic and Jewish philosophy, and encouraging the application of those ideas to contemporary political theory. xxx/ellauri075.html on line 209: According to Allan Bloom's 1974 obituary in Political Theory, Strauss "was raised as an Orthodox Jew", but the family does not appear to have completely embraced Orthodox practice.[35] Strauss himself noted that he came from a "conservative, even orthodox Jewish home", but one which knew little about Judaism except strict adherence to ceremonial laws. His father and uncle operated a farm supply and livestock business that they inherited from their father, Meyer (1835–1919), a leading member of the local Jewish community. xxx/ellauri075.html on line 215: Klein was born in Libava, Russian Empire. He studied at Berlin and Marburg, where he received his Ph.D. in 1922. A student of Nicolai Hartmann, Martin Heidegger, and Edmund Husserl, he later taught at St. John's College in Annapolis, Maryland from 1937 until his death. He served as dean from 1949 to 1958. xxx/ellauri075.html on line 217: Klein was affectionately known as Jasha (pronounced "Yasha"). He was one of the world's preeminent interpreters of Plato and the Platonic tradition. As one of many Jewish scholars who were no longer safe in Europe, he fled the Nazis. He was a friend of fellow émigré and German-American philosopher Lefa Struzi. xxx/ellauri075.html on line 303: Friedrich Konrad Eduard Wilhelm Ludwig Klages (10 December 1872 – 29 July 1956) was a German philosopher, psychologist, graphologist, poet, writer, and lecturer, who was a two-time nominee for the Nobel Prize in Literature. In the (rather odious) Germanosphere, he is considered one of the most important thinkers of the 20th century. xxx/ellauri075.html on line 309: Unlike his Seelenbrüder Stefan George and Alfred Schwuler, he was not gay, but rather serious. When Klages moved into a new Schwabing flat in 1895, he entered into an intense sexual relationship with his landlady's daughter, with the mother's approval; the daughter, whom Klages called 'Putti', was eleven years younger than him, and their relationship continued for almost two decades though remained only sexual in nature. Klages, like Friedrich Nietzsche, was critical of Christianity as well as what they both saw as its roots in Judaism. His attacks on judaism were veiled criticism of christianity, rather like Seija's attacks on the rest of the Carlson family. xxx/ellauri075.html on line 336: Waltulla oli siionistijuutalaisia kavereita mm Martin Buber (der Jude-lehden toimittaja). Se puuhasteli myös Stefan Georgen kanssa (miinuspisteitä). In ‘The Concept of Criticism in German Romanticism’ (1920), Benjamin presents interlinked concepts of language, sacred text, a projected reworking of Kant’s limited concept of experience, and a new approach to criticism and Romanticism as a tracing of the absolute in early Romantic writing (paljon miinuspisteitä). Benjamin argued for an ‘immanent criticism’ which would engage in some ways quite mystically with a text’s internal structures and divine traces (roppakaupalla miinusta). xxx/ellauri075.html on line 342: Where once the unique high art forms dominated, now, for Benjamin, the mass-produced realm of the copy had come into its own, neutralizing the traditional concepts of individual creativity, genius, eternal value and mystery. Instead of achieving significance through sacred ritual, art becomes a political practice. xxx/ellauri075.html on line 347: This history of the nineteenth-century Paris arcades, creatively triggered by Louis Aragon’s (1897–1982) Le Paysan de Paris or Paris Peasant (1926), collects thousands of quotations strategically arranged with snippets of critical commentary in chapters or bundles called ‘convolutes’. xxx/ellauri075.html on line 374: Eartha Mae Keith was born on a cotton plantation near the small town of North, South Carolina, or St. Matthews on January 17, 1927. Her mother Annie Mae Keith was of Cherokee and African descent. Though she had little knowledge of her father, it was reported that he was a son of the owner of the farm where she had been born, and that Kitt was conceived by rape. In a 2013 biography, British journalist John Williams claimed that Kitt's father was a white man, a local doctor named Daniel Sturkie. Kitt's daughter, Kitt McDonald, has questioned the accuracy of the claim. Eartha's mother, Annie Mae Keith (later Annie Mae Riley), soon went to live with a black man who refused to accept Eartha because of her relatively pale complexion; she was raised by a relative named Aunt Rosa, in whose household she was abused. After the death of Annie Mae, Eartha was sent to live with another relative named Mamie Kitt (who may, in fact, have been her biological mother) in Harlem, New York City, where she attended the Metropolitan Vocational High School (later renamed the High School of Performing Arts). Diana Ross said that as a member of The Supremes she largely based her look and sound after Kitt's. xxx/ellauri075.html on line 377: In January 1968, during Lyndon B. Johnson's administration, Kitt encountered a substantial professional setback after she made anti-war statements during a White House luncheon. Kitt was asked by First Lady Lady Bird Johnson about the Vietnam War. She replied: "You send the best of this country off to be shot and maimed. No wonder the kids rebel and take pot." During a question and answer session, Kitt stated: The children of America are not rebelling for no reason. They are not hippies for no reason at all. We don't have what we have on Sunset Blvd. for no reason. They are rebelling against something. There are so many things burning the people of this country, particularly mothers. They feel they are going to raise sons – and I know what it's like, and you have children of your own, Mrs. Johnson – we raise children and send them to war. xxx/ellauri075.html on line 379: Her remarks caused Mrs. Johnson to burst into tears. It is widely believed that Kitt's career in the United States was ended following her comments about the Vietnam War, after which she was branded "a sadistic nymphomaniac" by the CIA. A defamatory CIA dossier about Kitt was discovered by Seymour Hersh in 1975. Hersh published an article about the dossier in The New York Times.[20] The dossier contained comments about Kitt's sex life and family history, along with negative opinions of her that were held by former colleagues. Kitt's response to the dossier was to say "I don't understand what this is about. I think it's disgusting."[20] Following the incident, Kitt devoted her energies to performances in Europe and Asia. xxx/ellauri075.html on line 381: Kitt was also a member of the Women's International League for Peace and Freedom; her criticism of the Vietnam War and its connection to poverty and racial unrest in 1968 can be seen as part of a larger commitment to peace activism. Like many politically active public figures of her time, Kitt was under surveillance by the CIA, beginning in 1956. After The New York Times discovered the CIA file on Kitt in 1975, she granted the paper permission to print portions of the report, stating: "I have nothing to be afraid of and I have nothing to hide." Kitt later became a vocal advocate for LGBT rights and publicly supported same-sex marriage, which she considered a civil right. She had been quoted as saying: "I support it [gay marriage] because we're asking for the same thing. If I have a partner and something happens to me, I want that partner to enjoy the benefits of what we have reaped together. It's a civil-rights thing, isn't it?" xxx/ellauri075.html on line 383: Kitt died of colon cancer on Christmas Day 2008, three weeks short of her 82nd birthday at her home in Weston, Connecticut. Her daughter, Kitt McDonald, described her last days with her mother: I was with her when she died. She left this world literally screaming at the top of her lungs. She was also a guest star in "Once Upon a Time in Springfield" of The Simpsons, where she was depicted as one of Krusty's past marriages. xxx/ellauri075.html on line 424: The melody was imported to North America in the 1920s. The renowned klezmer clarinetist and self-proclaimed “King of Jewish music” Naftule Brandwein recorded a purely instrumental version with the title “Der Terk in America” in 1924. Brandwein was born in Peremyshliany (Polish Galicia, now Ukraine) and emigrated to the US in 1909 where he had a very successful career in the early 1920s. xxx/ellauri075.html on line 462: When asked in an interview in 2002 whether he was gay, Ellis explained that he did not identify as gay or straight but was comfortable being thought of as homosexual, bisexual or heterosexual and enjoyed playing with his persona, identifying variously as gay, straight and bisexual to different people over the years. In a 1999 interview, Ellis suggested that his reluctance to definitively label his sexuality was for "artistic reasons", "if people knew that I was straight, they'd read [my books] in a different way. If they knew I was gay, 'Psycho' would be read as a different book." In an interview with Robert F. Coleman, Ellis said he had an "indeterminate sexuality", that "any other interviewer out there will get a different answer and it just depends on the mood I am in". xxx/ellauri075.html on line 478: “It could be that they’re feeling a bit bored, their lives and careers aren’t as exciting as they once were,” she writes, “the coffee is cold, the croissant not delicious enough, and mischievous people are encouraging them, telling them that their bratty behavior and ill-thought-out rantings are 'a breath of fresh air!'” xxx/ellauri075.html on line 504: Textinäyte: Seison tämän Etelä-Ranskassa sijaitsevan suuren talon ikkunan ääressä yön laskeutuessa. Tämä yö johtaa minut elämäni kauheimpaan aamuun. Pidän lasia kädessä, vieressäni on pullo. Katson tummuvasta ikkunasta heijastuvaa kuvaani. Se on solakka, ehkä pikemminkin kuin nuoli, vaalea tukkani välkkyy. Kasvoni ovat sellaiset joita näkee usein. Esi-isäni valloittivat maanosan työntyen kuolemantäyteisten tasankojen yli kunnes saapuivat valtamerelle, joka käänsi kasvonsa pois Euroopasta hämärämpään menneisyyteen. xxx/ellauri075.html on line 520: As a gay man at a time when homosexual practices were illegal for men in Britain, Walpole conducted a succession of intense but discreet relationships with other men, and was for much of his life in search of what he saw as "the perfect friend". He eventually found one, a married policeman, with whom he settled in the English Lake District. All is well that ends well. xxx/ellauri075.html on line 555: Joelle käyttää kamaa ja antaa vanhalle spugelle taitellun Andrew Jacksonin. Roskisten vieressä on litimärixi kastuneita Trumpin kuvia. STOP THE STEAL! Some things never change. xxx/ellauri075.html on line 558: Muovisniikkereitä kahvinporot silmänlumeena tekevä töölöläinen vietnamilaiskorispoika haaveili pienenä eze seisoisi yleisön edessä kertomassa niille miten elellä, ja ne hurraisivat ja muuttaisivat heti elintapoja. Jois lisää kahvia ja kierrättäisi muovia. Rahasta se ei niin välitä, se ei ole coolia. No se on vasta 24. Voi vahingossa viisastua. xxx/ellauri075.html on line 565: Hoblan oikeistokommentaattori Juri Bonsdorff näyttää erehdyttävästi kauluspaidasta ja kavaijista nousevalta huolestuneelta kyrvänpäältä. Nyze vekuttaa ryppyozaisesti siitä että Biden on lähtenyt vasemmiston tielle: se on lopettanut muurin rakentamisen, se on kieltänyt kaupalliset yxityisvankilat, se on liittänyt Amerikan takaisin WHO:hon ja Pariisin ilmastosopimuxeen. Se antaa rahaa Aahrikkaan neekerisiköiden lähdettämiseen ja päästää transut takas urheiden poikiemme joukkoon. Yrittääkö se tässä hamuilla ehkä tukea Antifasta niinkuin Trump Proud Boyseista, aprikoi Juripoika. Näitä ja muita Bidenin vasemmiston lastentauteja tukee iso enemmistö USAn äänestäjistä, siis rebublikaaneja on mukana. Mutta eihän sitten tule mitään Bidenin tärkeimmästä lupauxesta, että USAn 2 kokoomuspuoluetta vetäis yhtä köyttä pääasiasta, eli talousliberalistisen kapitalismin pyhistä arvoista? Palauttas Ameerikan unelman takaisin kunniaan? Make America truly great again? Voi helvetti, vedä kuule Juri se terska takaisin sinne bleiserin esinahkan sisään. xxx/ellauri076.html on line 114: Tropicana's where I lost my heart Tropikanassa mun sydän joutu hävyxiin xxx/ellauri076.html on line 116: What, Vince where? Mitä, Vinski missä? xxx/ellauri076.html on line 117: Hey, right there! Hei just tossa! xxx/ellauri076.html on line 119: Hey baby, don't you wanna go somewhere? [wolf whistles] Hei beibi, ezä haluis lähtee jonnee? [susivislauxia] xxx/ellauri076.html on line 131: Kajanus moved with his mother and sister to Paris at the age of twelve where he studied music and classical guitar, as well as attending the Cité Universitaire’s flying school. The family then relocated to Montreal, Quebec, Canada, where Kajanus worked as a stained-glass window designer. xxx/ellauri076.html on line 173: Moonlit oceans, girls full of emotions Kuun piijailee merellä, typyt kuumenee xxx/ellauri076.html on line 231: Because there's always bound to be a bunch of Sillä aina riittää lisää noita xxx/ellauri076.html on line 249: The Coasters are an American rhythm and blues/rock and roll vocal group who had a string of hits in the late 1950s. Beginning with "Searchin'" and "Young Blood", their most memorable songs were written by the songwriting and producing team of Leiber and Stoller. Although the Coasters originated outside of mainstream doo-wop, their records were so frequently imitated that they became an important part of the doo-wop legacy through the 1960s. xxx/ellauri076.html on line 274: because there's always bound to be a bunch of girls Koska siellä on aina nippu typyjä xxx/ellauri076.html on line 399: Vaikka on näitä brunetteja typyjäkin tosi tosi söpöjä. Äh tää on kuin olis karkkikaupassa. Kuningatar pienenä oli tosi kaunis. Razastavat tytöt on erikoisen kauniita. Kuningatar razastaa vielä tänäkin päivänä pienellä connemaralla. Tallirenki vahtii vierestä eze ei putoa. Se on saxalaista rotua. Ristiveriset voi olla luonteikkaita niinkuin Lizzie Bennett. Darcyn pitää varoa ettei satulasta putua. En nyt sano kumpiko. xxx/ellauri076.html on line 481: Anna-Liisa Alangolla oli neljä lasta: muusikot Ilkka ja Ismo Alanko sekä klassiseen musiikkiin perehtyneet Petri Alanko ja viulisti Satu Alanko-Rautamaa. Hän oli myös isoäiti. xxx/ellauri076.html on line 656: P.S. TVstä tuttu lupsakka säämies Pekka Pouta astui paskaan vähän myöhemmin ihmettelemällä mixi amerikkalaiset kohkaa niin paljon sukupuolittuneista persoonapronomineista. Se haluaa nyt kertoa yleisölle koira sylissä että se tykkää pillusta. Hei herää Pekka, ei nyt ole kysymys siitä mihin reikään Pekka-setä haluaisi pikku nappulansa tuikata, ei siis preferensseistä vaan identiteetistä. Mutta tämä erottelu menee niin korkealta yli Pekan hilseen ettei kaljuhöytyvät edes heilahda. Kritiikistä yllättynyt Pekka tarkentaa eze siis on hetero. Voi perseen suti, kyllä on sitten tyhmä miesoletettu! No eihän se oisi saanut graduakaan valmiixi ellei ilmatieteen laitos nolostuneena olisi sitä vetänyt narusta perässä ja puskenut samalla perseestä. Jotenkin säälittävää (muttei yllätys) että teeveejulkisuus nostaa ylös tälläistä pohjalietettä. xxx/ellauri076.html on line 666: ”Kyllä siellä kotona olisi parempi. Mieti! Heräisit ihanien tissien vierestä”, Manninen sanoi Cruzille Selviytyjien kolmannessa jaksossa. Ehkä olisi pitänyt puhua enemmän strategiasta ja vähemmän tisseistä. xxx/ellauri081.html on line 28:

`Ecstasy of St. Teresa, 1645–52`

Ekstaasia

xxx/ellauri081.html on line 57: Wallu sai erektioita ruumiikkaasta Raquel Welchistä. Linda Lohania se tuskin ehti nähdä ilman vaatteita. Sosiaalityön maisteri Sally Jessy Raphael on varmasti Sally Jean Foster, Wallun äiskä. Eikai tää Wallun insestikuvaus sentään ole izekoettua? Vajakkia sukulaista bylsitään puolixi sen luvalla. Jotmuilee niin mukavasti. Mikä pyhimys se oli jota enkeli ampui nuolilla ja jota Wallun äiti käskee palvoa? Olixe äiti Teresa? Joo just se se oli. xxx/ellauri081.html on line 60: eresa">Ávilan Teresa tai pyhä Jeesuksen Teresa (esp. Teresa de Cepeda y Ahumada, tunnettu paremmin nimellä Santa Teresa de Jesús tai eresa de Ávila">Teresa de Ávila; 28. maaliskuuta 1515 Ávila, Espanja – 4. lokakuuta 1582 Alba de Tormes, Espanja) oli renessanssiaikainen roomalaiskatolinen espanjalainen nunna, mystikko, naispyhimys, karmeliittasääntökunnan uudistaja sekä yksi 36 katolisen kirkon kirkonopettajista arvonimellä Doctor orationis eli rukouksen tohtori. Naista kunnioitetaan katolisessa, anglikaanisessa ja luterilaisessa kirkossa. Tarkalleen hän on yksi neljästä naiskirkonopettajasta ja lisäksi yksi vastauskonpuhdistuksen merkittäviä hahmoja esimerkiksi pyhän Ignatius Loyolan ja pyhän Ristin Johanneksen lisäksi. Nainen on yksi 28. marraskuuta 1568 perustetun paljasrintakarmeliittojen sääntökunnan perustajista. Pyhä Teresa on sairauden, päänsäryn, sydänsairauksien, pitsin, vanhempien menettämisen, kirkon auktoriteettien vastustamisen, sääntökuntalaisten, hurskautensa takia pilkattujen, Espanjan ja henkilöiden, jotka ovat nimeltään Teresa, Theresa, Teresita, Terry, Tero, Tessa, Teresina tai Tracy, suojeluspyhimys. Naisen tunnuksia ovat nunna paljasrintakarmeliitan puvussa; karmeliittanunna, jonka sydäntä pistetään enkelin pitämällä nuolella; lävistettyä sydäntä, kirjaa ja krusifiksia kantava karmeliitta; kirjaa ja sulkakynää pitävä karmeliittanunna; kyyhkyltä viestiä vastaanottava karmeliittanunna: ruusut ja liljat; tulehtunut sydän; piikkikruunu; kirjaimet ”IHS” sydämen päällä; palavat nuolet; kyyhky; kirja ja kynä; palavien nuolten lävistämä sydän tai krusifiksi ja lilja. Paavi Paavali V julisti pyhän Teresan autuaaksi 24. huhtikuuta 1614 Roomassa, paavi Gregorius XV julisti hänet pyhimykseksi 12. maaliskuuta 1622 Roomassa ja paavi Paavali VI julisti hänet kirkonopettajaksi 1970. Hänen juhlapäiväänsä vietetään 15. lokakuuta. xxx/ellauri081.html on line 62: Teresa syntyi Teresa de Cepeda y Ahumadiksi Avilassa 28. marraskuuta 1515 kolmantena lapsena yhdeksästä vaikutusvaltaisille Don Alonso Sanchez de Cepedalle ja tämän toiselle vaimolle Doña Beatriz Davila y Ahumadalle. Luettuaan marttyyrien elämistä hän vielä lapsena ja alle yhdeksänvuotiaana yritti epäonnistuneesti paeta kotoaan vanhemman veljensä kanssa kuollakseen maurien käsissä marttyyrinä ja päästäkseen Taivaaseen, sanoen vanhemmilleen, että ”haluan nähdä Jumalan”. Teini-ikäisenä hän välitti vain pojista, vaatteista, flirttailusta ja kapinoimisesta, kunnes hänen isänsä päätti lähettää hänet nunnaluostariin tytön ollessa 16-vuotias. Nyze halusi nähdä Jeesuxen heijarin. 20-vuotiaana 1535 tai 1536 hän astui karmeliittaluostariin Avilassa, jossa hän myös otti käyttöön nimensä Jeesuksen Teresa, josta kolmea vuotta myöhemmin hän sairastui vakavasti ja oli koomassa neljä päivää. Varmaan yliannostuxen takia. Otti liikaa extaasia. 1543 hänen isänsä kuoli ja kaikki hänen sisarensa muuttivat (pakenivat?) Amerikkaan yksi toisensa jälkeen. Lindsay Lohan saattaa siis olla sen aaluva. Ex-tylsimys ja tuleva pyhimys perusti 1562 ensimmäiset reformoidut karmeliitat Avilassa ja tulevina vuosina 17 nunnaluostaria. Philip II:n tuella paljasrintakarmeliittojen provinssi hyväksyttiin ja vahvistettiin kanonisesti 22. kesäkuuta 1580. Pyhä Teresa kuoli 4. lokakuuta 1582 ja vietiin aluksi Avilaan, sekä sittemmin Albaan, jossa sen "se" on säilynyt turmeltumattomana ja hänen sydämensäkin on asettettu yleisön kunnioitettavaksi. Molemmissa on reikä vielä puhkaisun muistona. xxx/ellauri081.html on line 64: Pyhä Teresa on laatinut ainakin seuraavat teokset: xxx/ellauri081.html on line 67: Pyhä Teresa vaikuttaa aivan pelleltä. Se oli luultavasti katolisten vastaveto kun protestantit veti niiltä väkeä jeesushihhuloinnilla. Näyttivät että kyllä pesee täältäkin, nim. herutuskuvia, Teron kostuttamia. "Sydäntä pistetään enkelin pitämällä nuolella", my foot. Eiköhän enkeli vaan yxinkertaisesti "vie sitä sinne". Kyllä tollaset extaasit tunnetaan. Ei meitä hämätä. xxx/ellauri081.html on line 69: Näistä terskakuvista näkee selvästi miten patriarkaalisuuden kääntöpuoli uskonnossa on nuorten naisten orgasmit. Eli tää aspekti uskonnosta kuuluu FUCK FUCK osastoon. Sit vielä samanniminen ilkeännäköinen ämmyrkäinen keekoili Kalkutassa kaikenlaisessa taantumuxellisessa pahanteossa. Hurraa äiti Teresa. xxx/ellauri081.html on line 72: eresaemxtase-bernini-141207150242-conversion-gate02/95/filme-anjos-e-demnios-obra-santa-teresa-em-xtase-bernini-4-638.jpg?cb=1417964622" height="250px" /> xxx/ellauri081.html on line 79: eresa-de-gian-lorenzo-bernini-16a7-1652-lindsay-5131027.png" height="180px" /> xxx/ellauri081.html on line 82: Linda Lohan Teresan puvussa ja vähän Eevankin xxx/ellauri081.html on line 93: Ilkeännäkönen Lohan on Paulin ikätoveri. Hyvin ikävä tapaus. Melkein kuin äiti Teresa. Raquel on suorastaan ruma tissitäti. Wallulla ei ollut makua. xxx/ellauri081.html on line 105: Vastuun ajatusta AA ei kuitenkaan kavahda. Syy ei vastuu kyllä. Vitut mitä sekoilua. Esimerkin puolesta seuraa selvä pro-life skenaario kuin äiti Teresalta. (Henk koht mä oon anti-life kannalla. Elää ja antaa toisten kuolla kuin 007.) xxx/ellauri081.html on line 158: The main theme of William Blake's poem "The Tyger" is creation and origin. The speaker is in awe of the fearsome qualities and raw beauty of the tiger, and he rhetorically wonders whether the same creator could have also made "the Lamb" (a reference to another of Blake's poems). xxx/ellauri081.html on line 186: Ilkeän ja sivistymättömän näköinen Mengeleleirin ämmä Hallgren käy teeveessä käsirysyä kuikelon Kristerssonnin kanssa (M) kun maan rokotuxet takeltelevat. Britit ja jopa Tanska ajaa ohi. Hallgren erehtyy halveximaan vielä sivistymättömämpiä somettajia jotka ei osaa edes kirjottaa omaa nimeä. Nu blev det visst riktigt dålig stämning där. xxx/ellauri081.html on line 197: Happy days are here again. Yhteen päivään ei voi mahtua kuin kolme onnen aihetta: ensimmäinen saalis katiskassa, talviturkin heittäminen rantasaunalla ja västäräkinkokoisen Johan Wreden hieno kiitoskirje Runeberg-kirjasta. xxx/ellauri081.html on line 207: Silti on syytä laajentaa aihepiiriä. Kadehdin Suvi Aholan kokemusta siitä, kuinka täysin hän sukelsi menneeseen vuosisataan Hilary Mantelin historiallista romaania lukiessaan. Meillä kaikilla on mahdollisuus kaikota kauas ajankohtaisista ilmiöistä kirjojen upottavassa meressä. Ilmainen vihje: kokeilkaa vaikka Runebergin runoja. Kolerasta hänkin perheineen selvisi Helsingissä 1840-luvun taitteessa, ja silloin vasta säkeitä syntyikin. Ja ostakaa mun ruuneperintorttuja! Ne on nyt Wreden kostuttamia. xxx/ellauri081.html on line 232: Panu Rajala on se paska joka oli naimisissa sinisilmäisen hullun iskelmälaulajattaren kaa jonka nimeä en nyt mitenkään saa päähäni. Sen jonka laulusta oli väännetty inttirallatus "pilluni reunat kostuu..." No Katri-Helenan. Alkuperäisessä oli puhelinlangat äänessä. Panu on professori emeritus kuten mä. Tai ei oikeesti, se lähti Tampereen teatteriproffan toimesta 60-vuotiaana, ennen eläkeikiä. Silti se kuzuu izeään emerituxexi, pakana. Dismeritus pikemminkin. xxx/ellauri081.html on line 257: Täsmällinen aforistikko Markku Envall läxi kekkereistä ensixi suu vinossa silloisen vaimonsa Tittamari Marttisen (Tita) mukana. Aforistikko meni mieluummin kotiin ratkaisemaan ristikoita. xxx/ellauri081.html on line 293: Mixi Turkki ei kelpaa EUhun? Because it is too big, too alien, too muslim, too different. Koska se on ruma kalkkuna vähästä Aasiasta joka on kiusannut meitä aina, kylme vielä muistetaan Dareios js Xerxes ja puunit ja hunnit ja osmannit ja nazit ja gastarbeiterit. Eitää mikään vitun Euraasian yhteisö ole, vaan länttä ja Eurooppaa, raja aukee railona, me varjellaan vartijoina sitä. Eipä silti Turkki on iso kaunis maa ja sen asukkaat on ystävällisiä. Ecem etunenässä ja Safaq. Mixei Peksarkin. Ankara on kaupunkina valtava ja naisia siellä palvotaan. Voisit vähän varoa mitä sanoa. xxx/ellauri081.html on line 315: A portent of his later cunning came in the 1920 championships when Vernon (“Swede”) Johnson hit a home run with the bases full to win the title for Grand’Mère. Defeated on the playing field, Duplessis did not quit. Screaming that the Grand’Mère team was loaded with “ ringers ” (although at least two of his own players were reported to be enjoying a brief vacation from the Boston Braves), Duplessis carried the protest to committee rooms. The league president, a sympathetic priest, awarded Duplessis the cup. Stop the Steal! Another Trump. Another ugly face as well. xxx/ellauri081.html on line 351: Väsyttää nää Wallun tennisjorinat. Mä en pidä junnuista siis urheilevista pojista. Ne haisee inherentisti runkulle, sukkamehulle ja myskinhajuisille dödöille. Ne päästää puolivillaiselta kuuluvia soturiääniä. En pidä urheilumölähdyxistä, ne on epämääräisesti uhkaavan eläinmäisiä. Junnuja oli myös Liukkosen homostelukirjassa O kuin pyllynreikä. Tää on varmaan homofobiaa. Kuten amfibilla Olli Saxikädellä. Mitähän paljastuxia mustakin kexittäs postuumisti jos oisin julkumpi. Mut onnexoon vaan kuin tää C. Tavis joka oli bylsinyt sisarpuoleensa Apriliin ton S-kätisen Marion. Aprillia aprillia juo kuravettä ja syö silliä. Ens aprillina Jönsy täyttää 70v. Erittäin hyväkuntoisessa vanhassa miehessä on jotain epämiellyttävää. (Tämä ei todellakaan tarkoita Jönsyä, ompahan vaan wallusitaatti.) xxx/ellauri081.html on line 398: Herr Dr. Zink war 25 Jahre Schulleiter des Heinrich-Heine-Gymnasiums. Auch nach seiner Pensionierung 1994 hat er noch regelmäßig interessiert am Schulleben teilgenommen. xxx/ellauri081.html on line 400: In seiner langen Amtszeit als Schulleiter hat er der Schule wichtige Impulse für ihre weitere Entwicklung gegeben. Die Gründung des überregional bekannten Sportzweiges der Schule ist das Ergebnis seines engagierten Wirkens und seines gesellschaftlichen Engagements, u.a. als langjähriger Präsident des Tennis-Verbandes Pfalz. Die Namensgebung „Heinrich-Heine-Gymnasium“ erfolgte in seiner Amtszeit. xxx/ellauri081.html on line 403: Herr Dr. Zink verband in idealer Weise hohe fachliche und menschliche Kompetenz mit Einsatzbereitschaft und pädagogischem Engagement. Er war ein umsichtiger Schulleiter, ein weithin anerkannter Altsprachler sowie ein kompetenter und allseits beliebter und geschätzter Schulleiter, Lehrer und Kollege. xxx/ellauri081.html on line 405: Herr Dr. Zink hat sich große Verdienste um das Heinrich-Heine-Gymnasium erworben. Wir werden ihm ein ehrendes Andenken bewahren. Unsere Gedanken sind bei seiner Ehefrau sowie seinen beiden Kindern und deren Familien. xxx/ellauri081.html on line 428: Arne Alligaattorista tuli mieleen Aarne Ranta. Han har ingen dator han bor ju i djungeln, dvs Göteborg. Aarne Ranta ei pitänyt Aarne Alligaattorista. Huonosilmäinen ja kiltinoloinen mutta ikävä kyllä jotenkin uskovainen. Mikä pahinta, se tykkäsi thai-ruuasta. Aina piti laapustaa siihen samaan thai-ravintolaan syömään pahaa thai-ruokaa. Sen pojatkin on jostain vanhan testamentin kirjasta. Niillä oli yhden huoneen koirankoppi Nilkin kesäsiirtolassa. No tän kaiken mä oon kai jo kertonut, juolahti vaan mieleen taas. Vai olinko? Aarnen vaimo Pihla paistoi pannulla kampasimpukoita niiden keltaisen Göteborgin professoritalon kaakeloidussa teräskeittiössä. Kasarit koon mukaan seinälle ripustettuina. Pihla oli pätevämpi Aarnea, ja ehkä hyvätuloisempi myös. Aarne oli syystä siitä mustasukkainen. Nilkin keskittymisleirin virkanaiset kehui kukin izeään saunan lauteilla aika kuplixi. Siellä vallizi hiljainen mutta tiukan verinen statuskilpailu. Seija istui kylmällä alimmalla lauteella yhteiskunnan tuilla. Hänet sanottiin irti! Pihlan sisaruxet kuiskivat saunan lavoilla, tarkoittaen rouva nilkkiä, joka ei tehnyt enää muuta kuin poimi hehtolitroittain mustikoita kesällä. "Kaikki minun sisaruxeni ovat kyllä hyvissä naimisissa ja töissä, kukaan ei ole työtön," Pihla vielä teroitti. Tampereen talousalueelta terkkuja. Nilkin johdolla pelattiin Toiskan seurakunnan aidatuilla kentillä koripalloa ja lentistä. (Ne pelasivat, ei toki me.) "Rahnaa" sanoo nilkki tukka silmillä ja silmät viirussa manselaisittain luihunlaihan nenän kautta haiveniset posket viinan ahavoittamina. xxx/ellauri081.html on line 472: from https://desktop.telegram.org [OK, here it is]: xxx/ellauri081.html on line 511: His radio and television programs, popular from 1932 until his death in 1974, were a major influence on the sitcom genre. Benny often portrayed his character as a miser who obliviously played his violin badly and ridiculously claimed to be 39 years of age, regardless of his actual age. xxx/ellauri081.html on line 517: The next year, Benny formed a vaudeville musical duo with pianist Cora Folsom Salisbury, a buxom 45-year-old divorcée who needed a partner for her act. This angered famous violinist Jan Kubelik, who feared that the young vaudevillian with a similar name would damage his reputation. Under legal pressure, Benjamin Kubelsky agreed to change his name to Ben K. Benny, sometimes spelled Bennie. When Salisbury left the act, Benny found a new pianist, Lyman Woods, and renamed the act "From Grand Opera to Ragtime". They worked together for five years and slowly integrated comedy elements into the show. They reached the Palace Theater, the "Mecca of Vaudeville," and did not do well. Benny left show business briefly in 1917 to join the United States Navy during World War I, and often entertained the sailors with his violin playing. One evening, his violin performance was booed by the sailors, so with prompting from fellow sailor and actor Pat O´Brien, he ad-libbed his way out of the jam and left them laughing. He received more comedy spots in the revues and did well, earning a reputation as a comedian and musician. xxx/ellauri081.html on line 520: In 1922, Benny accompanied Zeppo Marx to a Passover Seder in Vancouver at the residence where he met 17- xxx/ellauri081.html on line 521: old Sadie Marks (whose family was friends with, but not related to, the Marx family). Their first meeting did not go well when he tried to leave during Sadie´s violin performance.[2]:30–31 They met again in 1926. Jack had not remembered their earlier meeting and instantly fell for her.[2]:31 They married the following year. She was working in the hosiery section of the Hollywood Boulevard branch of the May Company, where Benny courted her.[2]:32 Called on to fill in for the "dumb girl" part in a Benny routine, Sadie proved to be a natural comedienne. Adopting the stage name Mary Livingstone, Sadie collaborated with Benny throughout most of his career. They later adopted a daughter, Joan (b. 1934). Her older sister Babe would be often the target of jokes about unattractive or masculine women, while her younger brother Hilliard would later produce Benny´s radio and TV work. xxx/ellauri081.html on line 527: In trying to explain his successful life, Benny summed it up by stating: "Everything good that happened to me happened by accident. I was not filled with ambition nor fired by a drive toward a clear-cut goal. I never knew exactly where I was going." xxx/ellauri084.html on line 39: Among the gayest apostles were Tennyson (the poet), William Cory (who reportedly had an affair with the future Prime Minister Earl of Rosebery), E. M. Forster, John Maynard Keynes, Ludwig Wittgenstein, Lytton Strachey, Rupert Brooke, Guy Burgess and Anthony Blunt. xxx/ellauri084.html on line 51: "The Llewellyn Davies family figured in .... G.E. Moore and the Cambridge Apostles, because two of the brothers, Crompton and Theodore (Llewellyn Davies) were Apostles, handsome, clever fellows who were close friends of Moore (and of Bertrand Russell)."www.artsjournal.com... xxx/ellauri084.html on line 172: Stream It Or Skip It: ‘Capitani’ On Netflix, Where A Teen’s Murder Digs Up Secrets In A Tiny Village In Luxembourg xxx/ellauri084.html on line 197: Päädyin juristiksi puolivahingossa. Luulin pääseväni ylioppilastodistuksellani humanistiseen tiedekuntaan opiskelemaan filosofiaa ja historiaa, mutta minua ei hyväksytty sinne papereillani. xxx/ellauri084.html on line 200: No mäpä pääsin sinne suoraan papereilla. Tuli huono filosofi ja huonompi lindkvisti. Könkkö voisi olla joku pohjanmaalainen muoto köngäs-sanasta. Sittenhän se olisi vähän niinkuin Knausgaard. xxx/ellauri084.html on line 306: Lancelot and Guinevere (Arthurian) xxx/ellauri084.html on line 313: Nereus and Doris (Greek) xxx/ellauri084.html on line 416: Professorit saavat viran koska hyö ovat osoittaneet arvonsa yliopistolle antaumuxella, ahkeruudella, akateemisella johtajuudella tutkimuxessa, kirjoittaneet tutkimusraha-anomuxia, opettaneet, kehittäneet kursseja, ja näytelleet monia muita osia, kuten hallinto ja ehkä konsultointi. Nämä voivat olla joitakin vastuita joita vakiprofessoreilla voi olla. Vakinaisilla akateemikoilla ei ole aikaa levätä laakereilla tai ottaa asioita helpommin. xxx/ellauri084.html on line 574: Helvetin Wallu, sen narkomaanit ja ääliömäiset videot. Sarkasmin ja parodian sijaan se tunkee Saroyan tyyppistä sentimentaalista USA-patriarkalismia. Se on selkeästi epäonnistunut narsisti. Tunnetason kädenojennus yleisön suuntaan. Jokainenhan on kriitikko. Ala vetää riepupää. Wallu luuli et josse lopettaa kaman vetämisen niin jokin kuolisi sen sisällä, sammuisi se palo. Väärin sammutettu, sanoi äiskä kun laski Wallun alas katosta. Siinä vaiheessa se jo vietti elämäänsä teeveen ääressä, söi Nutter Buttereita ja runkkas vanhaan sukkaan. Kymmenten vuosien taukoamattoman pössyttelyn jälkeen sillä oli tissit, penkin ja perseen välissä hämähäkinseittiä. xxx/ellauri084.html on line 590: Orinilla oli munaa lähestyä huippunättejä tyttöjä. Jo-Ellen on samanlainen lässähdys Joelle-nimestä kuin Tallahasseessa Nancy oli Berlinistä. 4min pysäytyskuva Berninin suhteellisen kehnosta äiti Teresan orgasmista päästää Wallun lyhkäsexi ajaxi mätystämästä izeään. Aika heikkoa. Selkeestikin Wallua vaivaa PAHA narsismi. xxx/ellauri084.html on line 614: Jos mä olen jostain varma amer. kulttuurissa (sori vaan kv. lukijat, voihan tää olla ihan totta teistäkin), niin kaikki eivät ole yhdestä puusta veistettyjä. Mun kotikaupungissa Austinissa, Texas esimerkixi, voit kävellä ruokakaupan läpi ja kuulla 5 eri kieltä ennenkuin pääset karkkihyllylle. Työpaikan kaverit voi olla 3-4-kulttuurisia joista sulla ei ole mitään hajua. Mä luulen että meidän kulttuuri heijastaa jotain sekä pyllyverhoilijan että kyssäselän ajoista. Monet ihmiset näkee uskonnon riitakapulaxi (mitä se on), ja sixne jättää kristianismin riidankylväjänä yhtälöstä pois. Toiset ei vaan piittaa siitä, koska se on NIIN asian vierestä. xxx/ellauri084.html on line 655: Tarkemmin määrittelemätön dissosiaatiohäiriö on jäännöskategoria niille dissosiaatiohäiriöille, jotka eivät riitä täyttämään minkään tietyn alatyypin kriteerejä, tai joissa on piirteitä monesta eri alatyypistä. Tähän ryhmään kuuluu mm. erilaisia hurmostiloja, Ganserin oireyhtymä ja psyykkisperäinen kooma. xxx/ellauri084.html on line 673: Kävinkö mä koskaan Hayden Libraryssa? Muistan vain Harvardin Widenerin, jossa oli paljon vanhoja Outsiderejä. Hayden kuului propellipäille. Wallun "Hei äiskä" ❤ koiraa ja kasveja enemmän kuin lapsiaan. Mario bros joka muistuttaa palopostia tai sitä Yogi bearin pienempää kaveria pitää tuulettimen äänestä. Se on perusjenkkiä. Jill ei pysty nukkumaan ilman sitä. Se on kuin isohiilijalkainen merimies. xxx/ellauri084.html on line 753: Rémy valkkas ase ohimolla mieluummin jotain kurjaa kuin jotain vielä kurjempaa. Emmänyt oikeen nää miten se oli sen kummempi valinta kuin jenkkien valita kivan sijasta jotain vielä kivempää. Same difference. No jos maailmoja on vaan 1 ei tarvi valita. Maailma valizee sun puolesta, vaan 1 tavalla. Tää on taas sitä kyssäselkälegendaa. Kyllä Spinoza hakkaa sen toinen käsi selän takana. xxx/ellauri084.html on line 760: Colette-elokuva ei läpäissyt Bechdelin testiä, mitä voi pitää merkillisenä, kun muistaa että Colette oli lepakko. Mutta eikös vaan se sen ukkeli työnnetty mukaan kaikkiin niihinkin kohtauxiin. Eihän mieskazojia voi muuten pitää hereillä, ja nehän maxavat varmaan yli puolet leffan kustannuxista. xxx/ellauri084.html on line 775: Woody Allen's film Annie Hall (1977) references The Sorrow and the Pity as a plot device. Film critic Donald Liebenson explains: "In one of the film's signature scenes, Alvy Singer (Allen) suggests he and Annie (Diane Keaton) go see the film. 'I'm not in the mood to see a four-hour documentary on Nazis,' Annie protests. In the film's poignant conclusion, Alvy runs into Annie as she is taking a date to see the film, which Alvy counts as 'a personal triumph.' xxx/ellauri084.html on line 798: To her friends and family she was known as "Pussy Jones." Wharton's paternal family, the Joneses, were a very wealthy and socially prominent family having made their money in real estate. The saying "keeping up with the Joneses" is said to refer to her father's family. xxx/ellauri084.html on line 814: No, not in the least. She was a dickhound, she was a major pussyhound, big Woodrow Wilson supporter. She looks like she suffered from severe vaginal dryness. xxx/ellauri084.html on line 830: Susan Alexandra "Sigourney" Weaver (/ s ɪ ˈ ɡ ɔːr n i /; born October 8, 1949) is an American actress. Weaver is considered to be a pioneer of action heroines in science fiction films. She is known for her role as Ellen Ripley which earned her an Academy Award nomination in 1986 and is often regarded as one of the most significant female protagonists in cinema history. Her most famous co-star was the Alien. xxx/ellauri084.html on line 851: κικίννους νεανιῶν καὶ hipstereiden kilpikonnapaitoja xxx/ellauri085.html on line 47: Where are the Burma Shave Signs? xxx/ellauri085.html on line 55: Burma-Shave was a brand of brushless shaving cream that was sold from 1925 to 1966. The company was notable for its innovative advertising campaign, which included rhymes posted all along the nation’s roadways. Typically, six signs were erected, with each of the first five containing a line of verse, and the sixth displaying the brand name. xxx/ellauri085.html on line 59: The product was sold by Clinton Odell and his sons Leonard and Allan, who formed the Burma-Vita Company, named for a liniment that was the company’s first product. The Odells were not making money on Burma-Vita, and wanted to sell a product that people would use daily. A wholesale drug company in Minneapolis, Minnesota, where the company was located, told Clinton Odell about Lloyd’s Euxesis, a British product that was the first brushless shaving cream made, but which was of poor quality. Clinton Odell hired a chemist named Carl Noren to produce a quality shaving cream and after 43 attempts, Burma-Shave was born. xxx/ellauri085.html on line 63: In the fall of 1925, the first sets of Burma-Shave signs were erected on two highways leading out of Minneapolis. Sales rose dramatically in the area, and the signs soon appeared nationwide. The next year, Allan and his brother Leonard set up more signs, spreading across Minnesota and into Wisconsin, spending $25,000 that year on signs. Orders poured in, and sales for the year hit $68,000. xxx/ellauri085.html on line 67: This use of the billboards was a highly successful advertising gimmick, drawing attention to passers-by who were curious to discover the punch line. Within a decade, Burma-Shave was the second most popular brand of shaving cream in the United States. xxx/ellauri085.html on line 69: The first set of slogans were written by the Odells; however, they soon started an annual contest for people to submit the rhymes. With winners receiving a $100 prize, some contests received over 50,000 entries. xxx/ellauri085.html on line 71: At their height of popularity, there were 7,000 Burma-Shave signs stretching across America. They became such an icon to these early-day travelers that families eagerly anticipated seeing the rhyming signs along the roadway, with someone in the car excitedly proclaiming, “I see Burma-Shave signs!” Breaking up the monotony of long trips, someone once said, “No one could read just one.” xxx/ellauri085.html on line 73: Burma-Shave sales rose to about 6 million by 1947, at which time sales stagnated for the next seven years, and then gradually began to fall. Various reasons caused sales to fall, the primary one being urban growth. Typically, Burma-Shave signs were posted on rural highways and higher speed limits caused the signs to be ignored. Subsequently, the Burma-Vita Company was sold to Gillette in 1963, which in turn became part of American Safety Razor, and Phillip Morris. The huge conglomerate decided the verses were a silly idea and one of America’s vintage icons was lost to progress. xxx/ellauri085.html on line 75: By 1966, every last sign disappeared from America’s highways. A very few ended up in museums, including a couple of sets that were donated to the Smithsonian Institution. Here are two of them: xxx/ellauri085.html on line 106: If it is a surprise to learn that Lawrence originally conceived of Women in Love as a money-making pot-boiler, it comes as an endearing shock to read that James Joyce submitted some of his early work to the firm of Mills and Boon. There is no record of the reader’s report, beyond the fact that he rejected Dubliners as unsuitable material for the unique imprint of that publishing house. For his part, Lawrence had no doubt that the author of Ulysses was the real smutmonger of modern fiction. ‘My God, what a clumsy olla putrida James Joyce is!’, he wrote to Aldous Huxley, ‘nothing but old fags and cabbage-stumps of quotations from the Bible and the rest stewed in the juice of deliberate journalistic dirty-mindedness.’ To his wife Frieda he wrote, after reading Ulysses, that ‘the last part of it is the dirtiest, most indecent, obscene thing ever written’; and he later complained that Joyce had degraded the novel to the level of an instrument for measuring twinges in the toes of unremarkable men. Joyce’s reply to the charge that he was just another pornographer doing dirt on sex was to claim that at least he had never made the subject predictable or boring. He denounced Lady Chatterbox’s Lover — his title for Lawrence’s notorious novel — as a ‘lush’ production in ‘sloppy English’ and dismissed its ending as ‘a piece of propaganda in favour of something which, outside of DHL’s country at any rate, makes all the propaganda for itself’. It is a minor irony of literary history that both men were married at Kensington Register Office in London, although, unlike Lawrence, the Irishman allowed a decent interval of twenty-five years to elapse before the solemnisation of his nuptials. xxx/ellauri085.html on line 118: Plot Summary: A soundless mix of story fragments and images. Initially, images of death, a man with a guitar, a soirée. Some images are surreal: an older woman eats a leaf; a headless man pours a cocktail into his body. A woman in white walks toward a building, isolated and in ruins, where a man waits. Then more images, some in reflections, some distorted, many in close-ups: women's feet in high heels, two bare feet at play, a snail, a knife, a mask, a woman mugging next to it. Women provocatively dance. A woman's face, staring without affect, rises partially out of water. Now wearing a dark jacket, the woman in white runs as if for her life. Is death at hand, or just images? xxx/ellauri085.html on line 120: Sidney Peterson (November 15, 1905, Oakland, California – April 24, 2000, New York City) was an American author, artist, and avant-garde filmmaker. He attended UC Berkeley, worked as a newspaper reporter in Monterey, and spent time as a practicing painter and sculptor in France in the 1920s and 1930s. After World War II, Peterson founded Workshop 20 at the California School of Fine Arts (renamed the San Francisco Art Institute), initiating filmmaking courses at the school. xxx/ellauri085.html on line 122: Between 1947 and 1950 the workshop produced five films under Peterson's guidance that were influential on the burgeoning American avant-garde cinema, and significant artifacts of the San Francisco Renaissance. In the years that followed, Peterson worked as a consultant for the Museum of Modern Art, made a series of documentary films, penned a novel (A Fly in the Pigment, 1961) and a memoir (The Dark of the Screen, 1980), and worked at Walt Disney Productions as a scriptwriter and storyboard artist on the never completed sequel to Fantasia. xxx/ellauri085.html on line 131: Many references to the female nude and the way it is represented in our visual culture. (painting, photography, film etc) The female seen almost always as the object and the male as the subject. xxx/ellauri085.html on line 159: Incest and the Life of Death in Capitalist Entertainment: There is no such title. xxx/ellauri085.html on line 171: While the novel consistently posits a neuroscientific, material explanation for such an illness—i.e., the primacy of the body and the tyrannical oppression of brain chemistry—there also exists a spiritual-philosophical undercurrent that posits a construction of the Self defined by experience and choice. xxx/ellauri085.html on line 177: In one of the more disturbing case histories in the novel, a stable father/husband begins obsessing over the television program M*A*S*H (taking meticulous and incoherent notes), gradually losing his mind speaking only in cryptic references to M*A*S*H and sending letters to the characters, not the actors! xxx/ellauri085.html on line 211: I feel like a lot of people have covered the ugly and probably the truest way of getting through it all. Alcohol, meds or marrying into a rich family so you can kick your fe... Read More » xxx/ellauri085.html on line 216: Then your pants start to feel tight cause of your shitty habits and then it just spirals from there. xxx/ellauri085.html on line 221: I worked with these managers day in day out, and every time I walk past their desks, they are online shopping or seeing where they are going to take their vacations next. xxx/ellauri085.html on line 232: I had no dream when I entered the workforce, I don’t even know what that means. xxx/ellauri085.html on line 245: I’ll never forget being at a CEO conference organized by one of our investors. One of the speakers was an extremely famous CEO. The CEO was rambling on and on. Then, out of ... Read More » xxx/ellauri085.html on line 253: Answered January 4, 2020 xxx/ellauri085.html on line 255: Good answers here... I think another perspective to always consider for matters like this is there is a HUGE difference between responsibility and effort. xxx/ellauri085.html on line 258: Also how these types think about themselves and what they supposedly contribute. Yes some contribute a lot while others have a sense of self worth that far exceeds reality believing they contribute more therefore work all the time. xxx/ellauri085.html on line 259: Most people's minds are trying to answer problems even when they're supposed to be resting. What's the difference between them and the little guy? Often not much other than their grandiose sense of self worth very commonly found in type A personalities. xxx/ellauri085.html on line 264: Mark Cuban for example does this. There are many facts to his beginning and journey that are not exactly moral or success related but now hes in a position to say whatever he wants and relate everything as a direct result of his effort, ability and contributions and supposedly working harder than everyone else. He just likes to hear himself talk like many of these types do. xxx/ellauri085.html on line 268: Don't make the mistake of trying to model yourself after what they say or what they say to do a. It's a much different story when you're starting out or haven't had certain opportunities to build upon like they have. xxx/ellauri085.html on line 270: Most of the time it's a waste of energy to wonder about somebody else, what they're doing and what makes them tick when you have many tasks at hand. Do your work consciously as possible look for opportunity and put fourth a sincere effort with the most innocent approach you can. xxx/ellauri085.html on line 280: Yes, Jordan Peterson suffers from depression, it has been a recurrent condition since he was 13. He reports that his father and paternal grandfather also suffered from depression.... Read More » xxx/ellauri085.html on line 285: As a result of new projects, he decided to put the clinical practice on hold in 2017 and temporarily stopped teaching as of 2018. In February 2018, Peterson entered into a promise with the College of Psychologists of Ontario after a professional misconduct complaint about his communication and the boundaries he sets with his patients. The College did not consider a full disciplinary hearing necessary and accepted Peterson entering into a three-month undertaking to work on prioritizing his practice and improving his patient communications. Peterson had no prior disciplinary punishments or restrictions on his clinical practice. xxx/ellauri085.html on line 289: Peterson has argued that there is an ongoing "crisis of masculinity" and "backlash against masculinity" in which the "masculine spirit is under assault." He has argued that the left characterises the existing societal hierarchy as an "oppressive patriarchy" but "don’t want to admit that the current hierarchy might be predicated on competence." He has said men without partners are likely to become violent, and has noted that male violence is reduced in societies in which monogamy is a social norm. He has attributed the rise of Donald Trump and far-right European politicians to what he says is a negative reaction to a push to "feminize" men, saying "If men are pushed too hard to feminize they will become more and more interested in harsh, fascist political ideology." He attracted considerable attention over a 2018 Channel 4 interview in which he clashed with interviewer Cathy Newman on the topic of the gender pay gap. He disputed the contention that the disparity was solely due to sexual discrimination. It might be predicated on competence. xxx/ellauri085.html on line 291: When asked in September 2016 if he would comply with the request of a student to use a preferred pronoun, Peterson said "it would depend on how they asked me.… If I could detect that there was a chip on their shoulder, or that they were [asking me] with political motives, then I would probably say no.… xxx/ellauri085.html on line 292: In response to the controversy, academic administrators at the University of Toronto sent Peterson two letters of warning, one noting that free speech had to be made in accordance with human rights legislation, and the other adding that his refusal to use the preferred personal pronouns of students and faculty upon request could constitute discrimination. Peterson speculated that these warning letters were leading up to formal disciplinary action against him, but in December the university assured him he would retain his professorship, and in January 2017 he returned to teach his psychology class at the University of Toronto. xxx/ellauri085.html on line 299: n 2016, Peterson had a severe depression and was prescribed clonazepam. In late 2016, he went on a strict diet consisting only of meat and some vegetables, in an attempt to control his severe depression and the effects of an autoimmune disorder including psoriasis and uveitis. In mid-2018, he stopped eating vegetables at all, and continued eating only beef (carnivore diet). xxx/ellauri085.html on line 301: In April 2019, his prescribed dosage of clonazepam was increased to deal with the anxiety he was experiencing as a result of his wife's cancer diagnosis. Starting several months later, he made various attempts to lessen his drug intake, or stop taking drugs altogether, but experienced "horrific" withdrawal syndrome, including akathisia, described by his daughter as "incredible, endless, irresistible restlessness, bordering on panic". According to his daughter, Peterson and his family were unable to find doctors in North America who were willing to accommodate their treatment desires, so in January 2020, Peterson, his daughter and her husband flew to Moscow, Russia for treatment. Neo-Marxist doctors there diagnosed Peterson with pneumonia in both lungs upon arrival, and he was put into a medically induced coma for eight days. Peterson spent four weeks in the intensive care unit, during which time he allegedly exhibited a temporary loss of any remaining skills. Unfortunately, he was resuscitated, unnecessarily. xxx/ellauri085.html on line 325: Answered February 9 xxx/ellauri085.html on line 327: A better question is why anybody would believe that it might work. And there is an easy answer to that: Because so many people, with so much power, stood to gain so much from having the idea become believed. xxx/ellauri085.html on line 329: And here’s an even better question than the first one: Why would the idea continue to have so much currency despite having absolutely no demonstrable basis for belief? And the great Upton Sinclair gave us the answer to that one: “It is difficult to get a man to understand something when his salary depends on him not understanding it.” xxx/ellauri085.html on line 334: Well, you sort of have to admit it SOUNDS like in theory it could work, but humans are involved so that's where it reliably goes wrong. xxx/ellauri085.html on line 340: My question is why do people believe there is a theory called “trickle down economics” and why do these same people seem to believe it is US policy? xxx/ellauri085.html on line 352: Answered February 9 xxx/ellauri085.html on line 353: Originally Answered: Why isn't "Trickle Down Economics" working? xxx/ellauri085.html on line 355: This has a two part answer. The first is, that it assumes that businesses are started and then expanded for the purpose of creating jobs and advancing the working class. This simply is not true. When a person opens a business, their entire purpose is to earn a profit. Not a single multimillionaire has ever said “I think we need more jobs and better wages, so I think we should open another facility.” This can be documented with the exodus of American business to coutries such as Mexico, China, and Japan, just to name a few. They were NOT trying to create jobs in those countries. They were trying to increase profits. There are any number of counties, cities, and states that are held hostage by big business demanding tax abatements and other concessions if they agree to do business and maybe create jobs in those areas. So you see, big business is not about helping the little guy…it is about how much profit they can make with a PROMISE to help the little guy. xxx/ellauri085.html on line 357: So here is what happens with the “Trickle Down Economics”…. Unlike the working class that, when they get an extra couple of hundred bucks immediately goes out and spends it and helps the entire economy, those at the top of the ladder tend to invest that money. So…. The “Trickle down Economics” theory says that if we give the top 1% more money, through tax breaks, tax credits, or even credits, they will then pass that money on to their employees and servants. This simply isn't true. If it were, they would already be sharing their profits with the working class. xxx/ellauri085.html on line 359: What happens is this.. Give a blue collar worker $2000 and he will buy new furniture, or clothing, ir maybe put a down payment on a new car. He will definitely take his family out to dinner and a movie, therefore stimulating the economy. However, those in charge of the companies will not do this. They already have their purchases, parties, dinners, and vacations planned and payed for. When they get an extra $2000 or $200,000 they keep it. They purchase more stock ir perhaps an insurance policy. Maybe they just stick it into a CD. In any case they are NOT helping the economy or even interested in doing so. xxx/ellauri085.html on line 361: The economy is, and has always been, bolstered from the bottom up. Do not forget that that Ford sells more cars to the working class than the elite. McDonald's sells more burgers to the working class…. And more new homes are sold to the working class than to those getting the “trickle down” tax breaks. xxx/ellauri085.html on line 367: Most people who talk about “Trickle Down not working” are concerned with absolute, rather than relative income. So if you earn $10 more and your neighbor earns $1000 more under this paradigm you are worse off because you theoretically might have gotten a chunk of the extra your rich fat neighbor made although percentwise you get about the same profit. The thing is: advocates of supply side economics are working from a different paradigm where THEIR wages is the more important thing. Don't buy another bottle of olive oil before seeing this. xxx/ellauri085.html on line 371: Answered Wed xxx/ellauri085.html on line 373: There is no “trickle down economics”. That isn’t something that exists. It’s a made up term to slander people left-wing socialists don’t like. xxx/ellauri085.html on line 374: However…. that said… there is a strange truth to it, that oddly everyone ignores. xxx/ellauri085.html on line 383: Even my barber, which is a self employed hair cutter. Would his business exist without rich people? Would it? Where would he get to rent a building to run his barber show out of? Where did the power come from? Where did his trimmers and hair cutters come from? Where did he buy that barber chair from? xxx/ellauri085.html on line 388: So even though there is no “trickle down economic” theory, no book on trickle down by an economist…. it actually is why the entire world works. xxx/ellauri085.html on line 394: Answered Wed xxx/ellauri085.html on line 396: It has several inherent flaws. When people argue for more “libertarian” economic policy, there’s a tendency to think only about the initial development of a business, and to ignore the possibility of direct communication between two businesses in competition. Here’s a pretty typical argument for trickle-down: If a small sandwich shop manages to produce a good product at a low price, it can attract a bunch of customers, and make enough money to buy a second shop, which will allow them to hire more employees. But if taxes are too high, they wont be able to open that second location, and then they won’t be able to employ as many people. They also might have to pay their workers less, and better workers might quit to work in other places. And they’ll have to increase their prices. Thus, lower taxes on the upper middle class and rich result in a more employed society with higher wages and cheaper products. xxx/ellauri085.html on line 398: And that’s usually where that thought experiment ends. But let’s keep going with the scenario with low taxes, shall we? After a long time of this pattern, this sandwich shop might turn into a large chain. They’re above the struggle to survive that they started in, and other sandwich shops can’t easily take away a large portion of their customers. It becomes quite expensive to try and out-compete them. But competition is also expensive on their end. And then the owner of this shop starts to think “now wait a minute… I raise the starting wage of my workers and lower my prices, and then everyone else does the same, until eventually, I’m forced to do it again. But that second time, and every time afterwards, I’m not getting more customers or more efficient workers, I’m competing with the other companies to try to maintain what I already have, with less and less profit. And the same is true for everyone I’m competing with. What if I talked to all the other big chains in this area, and we all agreed to keep about the same starting wage and price? That way we ALL make more money.” And now those lower taxes have no effect on price or wages, all that extra money becomes profit. xxx/ellauri085.html on line 400: But profit increases the number of people they employ, right? Sometimes, but this becomes less and less true the bigger a business gets. If a business gets big enough, they might fill their niche completely. For a smaller business, expanding is often a good investment, but there comes a point where that’s not really going to make you that much more money. The people who want to go to your stores might already be going to your stores about as much as they want to, so you don’t need to hire anyone else, or open a new location. So now all that profit goes to…the people who own the company. If the company can’t make any more money by expanding, they usually decide that they just give all of their executives a raise. xxx/ellauri085.html on line 406: There is no such thing as trickle down economics. Democrat and some left leaning Republicans often argue against a straw-man that NO candidate or politician has ever proposed. Here’s a paper Thomas Sowell (from Hoover Institution, one of the worst right wing thinktanks in existence, sadly parked at Stanford University) wrote to "clarify" :P xxx/ellauri085.html on line 409: SO, maybe then you’ll say, “Well, there may not be an Econ theory called Trickle Down,, but you still are trying to give rich people more money and claim it will trickle down to poor people.” xxx/ellauri085.html on line 411: Um, no, no one is saying that. The idea is hilarious. This is where it goes wrong: Govt taking a little less from the rich than before is not a gift! It was THEIR money in the first place. How did we ever get to the place where people think that everything belongs to the govt like a king in feudal and ancient times, and we are all just subjects, serfs, and they will tell US how much of our own earnings we get to keep? Didn't we fight a revolution to abolish that nonsense? xxx/ellauri085.html on line 415: Let’s say you have an idea for a business or invention, or innovation on an old idea, it could be anything, a restaurant, or selling the iPhone. An entrepreneur has an idea, without which there would be no iPhone or any other product or service. You start the business by putting in your life savings or and/or getting investors, and they all lose their money if the business doesn’t work out. You have to put out money to suppliers for materials money for rent, you have to PAY EMPLOYEES even when you haven’t made 1 red cent yet from sales, because the product hasn’t even been produced yet, much less sold. Thats SOOO wrong! Never mind that they work quite as hard whether or not your snaky idea will work. xxx/ellauri085.html on line 417: This process of shelling out cash, and losing money can go on FOR YEARS as it did with Amazon, and many, most, companies fail in the first 5 years and employees go on to a new job while the owners and investors are out ALL the money they put in. Employees get paid the whole time, owners get paid ONLY if there is a profit and last. Profits trickle UP, not down, last IF at all! xxx/ellauri085.html on line 422: Do you see the difference? A bad environment reduces opportunities for everyone while a good one encourages risk taking which creates jobs AND standard of living increases, including life spans increase, etc. xxx/ellauri085.html on line 426: Another huge problem because it erects barriers to poor people starting a business is undue govt licensing training requirements to open all kinds of businesses. A high license fee is simply a barrier that stops people from doing it, and there are examples such as hair braiding requiring exorbitant fees and training. Probably big salons got the City Council to create a bs license to keep out competition. Million dollar medallion fees to the city just to run 1 taxi is another example, and rideshare tried to get around that expense and has allowed many people a 2nd income to build upon. And a 3rd and so on, work 24/7 in fact to survive. For minimum wage is a BARRIER. xxx/ellauri085.html on line 433: There is no such thing as “trickle-down" because that's not how business starts or works, and not what anyone with a brain is claiming. We just want more opportunities and that happens by reducing friction and barriers, not by increasing them by fiat. NOTHING trickles down, you can be sure of that. xxx/ellauri085.html on line 436: Answered February 15 xxx/ellauri085.html on line 438: There is no such thing as trickle down economics and no one has ever even proposed such a thing. Trickle down is a slur invented in the 1930s to ridicule incentive based economics without actually understanding or engaging it. xxx/ellauri085.html on line 439: Incentive based economics works spectacularly well and is the reason that Americans in the 2000s are two to three times better off than they were in 1980. Nothing to do with lucrative wars in Asia, WTC deals or other steals. xxx/ellauri085.html on line 454: Answered February 13 xxx/ellauri085.html on line 457: Because it assumes that rich people automatically create more jobs if they have more money. This idea ignores the reason why jobs are created in the first place: to make profit. Which means that new jobs are only created if they are profitable to the employer. If all the jobs that could be created aren’t, it doesn’t matter how much money the employer has. And therefore giving the employer more money in such a situation will not lead to more jobs being created. xxx/ellauri085.html on line 459: If there are profitable jobs to be created and employers don’t have the money to start it off they could take out a loan and pay it off with the profit. There simply is no situation left where lowering the rich’s taxes would create jobs. But we don’t have to rely on this argument, we can look at the many times where this was tried and, guess what: lowering the rich’s taxes has never created more jobs. xxx/ellauri085.html on line 487: Put simply, there is no empirical evidence — none whatsoever — that trickle-down economics delivers as promised, bringing more jobs, higher pay and better conditions to millions of people. xxx/ellauri085.html on line 508: What happened, needless to say, is that revenue shrank, the state’s bond rating plummeted, and draconian cuts were made to schools and infrastructure. The Republican-controlled state Legislature finally rolled back the tax cuts in 2017 and started scrounging to close a $900-million budget shortfall. xxx/ellauri085.html on line 511: “Not being able to finance a quality education system and other priorities can lead to lower economic performance when tax revenues are too low,” he said. “At current tax rates, there’s no credible evidence that tax cuts pay for themselves.” xxx/ellauri085.html on line 519: Belief is required because there’s no evidence to support the idea. xxx/ellauri085.html on line 520: What the evidence does show is that large-scale tax cuts lead to more debt, deficits, budget cuts and economic uncertainty as a greater share of financial resources is devoted to paying off interest on loans from our trading partners. xxx/ellauri085.html on line 555: They then traced what happened to those nations’ economies in the five years after the cuts were implemented. They focused particularly on income inequality, economic growth as measured by gross domestic product, and the unemployment rate. They aggregated those trends across countries to capture the broadest possible picture of the tax cuts’ effects. xxx/ellauri085.html on line 563: But they had no effect on economic growth or employment. Though those quantities fluctuated slightly after the major tax cuts that were studied, the effect was statistically indistinguishable from zero. The “rocket fuel” so often promised by supporters of these tax cuts? It fizzles out time and time again. xxx/ellauri085.html on line 565: “In the last decade, especially with the pioneering work of Thomas Piketty and his co-authors, there has been a growing consensus that tax cuts for the rich lead to higher income inequality,” Hope and Limberg said. Piketty, a French economist, wrote “Capital in the Twenty-First Century,” a book on the growth of inequality in rich nations. xxx/ellauri085.html on line 567: Given the evidence, why are such targeted tax cuts perennially popular among policymakers, especially Republicans? The authors point to one major reason — the power of wealthy individuals and corporations to set policy agendas through lobbying and campaign contributions. xxx/ellauri085.html on line 569: “There is a large political science literature on the power of rich voters and organised business interests to shape public policies in their favour,” the authors write in their report. xxx/ellauri085.html on line 580: Answered February 19 xxx/ellauri085.html on line 582: There are two prevalent theories people like to allude to, Demand Side (Keynesian) and Supply Side ( Championed bt Reagan and theorized by Laffler). Neither has worked well. They are just different approaches to solve the same problem. Sluggish economic growth. In truth, Reagan never really implemented true Trickle Down economics. His was a hybrid of tax cuts and simplification coupled with a massive increase in government spending. You see the thing is, when you have an unregulated job market and limited government employment, there will always be a segment of the population that will be out of work and large sections of the economy reinventing itself. The U.S. has reached virtually full employment since the 80’s. xxx/ellauri085.html on line 585: At this point, unless we allow millions more immigrants into our country, thereby expanding the workforce, economic growth will be sluggish. There is plenty of wealth being created, but it is often in too few hands. Government spending generally has far less velocity due to more and more people having less disposable income. The elitists in the U.S. embarked on this globalist philosophy 30–40 years ago and there has been significant economic growth worldwide, but that has been at the expense of the American worker and to some degree our way of life. The introduction of massive amounts of consumer credit has only made things worse. xxx/ellauri085.html on line 591: I would implement a hard estate and gift tax, whereby, 50% of any gift or estate over 100 million dollar would be paid at death. Reclaim massive wealth. xxx/ellauri085.html on line 593: I would offer tremendous incentives for companies to make the products we use here and induce other countries to make their own products to keep their workers employed. xxx/ellauri085.html on line 597: I would increase the minimum wage to $15 an hour and severely limit welfare to those who are disabled. xxx/ellauri085.html on line 603: I would complete revamp our higher education system to a bunch of 2 year programs designed to teach skills. That would start much earlier, nearer the Junior year in high school, thereby positioning students to begin professional life much earlier. Potentially taking those skills into an actual internship program for two years where they would get paid a nominal amount, instead of paying large sums for college. xxx/ellauri085.html on line 618: Isä-Jamesin leffoissakin esiintynyt tunteilun ja läpän yhdistelmä sopii sinänsä vallan mainiosti, eikä siinä ole mitään uutta eikä ihmeellistä. Aristofanes ei ollut järin sentimentaalinen (but cf. here), eikä Rabelais, mutta siitä eteenpäin Hamletin ja Cervantesin kautta Moliéreen, ja Dickensiin puhumattakaan jostain Steinbeckistä ja Saroyanista. Koko jenkkiteeveegenre "romanttinen komedia" on justiinsa sitä. xxx/ellauri085.html on line 626: Minua pieretti, mutta en ollut vielä pieraissut. Tästä ja ziljoonasta muusta yhtä säteilevän nerokkaasta Wallun mietteestä maxoin yli 40 euroa. Joko mainizin että homodonttinen Mario on tod.näk. äiskän velipuolen tilillepano? Kai se on tullut jossain esille. Wallulla on selkeesti ollut paniikkikohtauxia. Niitä oli mullakin pienenä Merikadulla. Muistan yhdetkin reikäiset pienet skottiruutuiset jamihousut lastenhuoneen ulko-oven kohdalle tehdyssä kaapissa... xxx/ellauri086.html on line 77: Each carpet page contains a different image of a cross (called a cross-carpet page), emphasising the importance of the Christian religion and of ecumenical relationships between churches. xxx/ellauri086.html on line 83: ONAN, as almost everybody knows, was killed by God for the heinous crime of "spilling his seed upon the ground". This, throughout history, has associated him with masturbation, beginning with the writings of Clement of Alexandria. And I agree, that when DFW mentions O.N.A.N., that connotation is implied. But that's not why God was mad at Onan. If you go read the whole sordid story in Genesis 38: when God killed Onan's brother, for reasons which are a bit obscure, leaving his widow childless, it was the custom that Onan was required to marry her and father a child upon her. This child would legally be his brother's. This was known as Levirate marriage. Onan didn't want any children who weren't legally his, so Onan "went in" to his brother's wife but pulled out early and "spilled his seed on the ground". So Onan's real sin was refusing to Consumate his Levirate Marriage. Now, once God whacked Onan, his widow had to wait for his remaining brother to grow up. But she got tired of waiting and put on a veil(!!!!) and tricked Onan's father into having sex with her. So a painting of the "Consummation of the Levirates" might be Onan's father banging his sons' wife.... xxx/ellauri086.html on line 108: Juhana Vartiaisen ryömiessä jälleen kerran lattialistan alta esille toinen torakka Ville Rydman perässä tuli mieleen että sekin on erehdyttävästi Hiidenpadan Rääpän näköinen. Ehkä rääppä onkin enemmänkin tollainen ammattinimike, jonkun Hornansarven adjuntantti aloittaa vt. rääppänä ja ylenee sitten päätoimisexi rääpäxi, unelmana loppuviimein päästä nilkixi nilkin paikalle. Rääpästä tuli siten mieleen nilkki jonka komennossa laitosneuvostoliiton rääpät viihtyivät. Eli olisko aika kazoa onko nilkin Jalasjärvi-plokiin ilmestynyt jotain uutta räävittävää. Se ei ole ollut oikein aktiivinen viime aikoina, oiskohan sillä jotain lääketieteellisiä ongelmia. xxx/ellauri086.html on line 219: Nothing here about taking the names of genitals in vain. xxx/ellauri086.html on line 230: Smoking is not expressly forbidden anywhere in the Bible. There is a veritable who’s who list of Christians who smoked. One of the greatest preachers and evangelists of the 19th century loved his cigars. He was Charles Spurgeon. Other famous Christians who smoked or still do are J.R.R. Tolkien, C.S. Lewis, Chuck Colson, Johann Sebastian Bach, Billy Graham, and Jerry Farwell (although the last two quit in their latter years). This article has addressed all types of tobacco: cigarettes, pipe, cigar, snuff, and chewing tobacco. Come to think of it, all these famous Christians are dead. Put that in your pipe and smoke. xxx/ellauri086.html on line 234: The same questions could be asked about drinking beer, or wine, or eating pork, or…the list goes on. The fact is that it is a fallen world and that there are no perfect Christians. None are perfect but they are forgiven. Even eating pork is forgiven although it is expressly forbidden in the Word. Pig breeders bleed horses and mainline the blood into pigs to get them into heat in unison. Jesus sent a bunch of demons into a flock of pigs who ran into lake Kinnereth and drowned. It was a-okay, because it was him that did it. Why the demons begged to be allowed to enter the swine is unclear from the account. xxx/ellauri086.html on line 240: There are many gray areas in a Christian’s life. In this respect, Islam is better, it has a rule for every contingency. xxx/ellauri086.html on line 242: There actually are some references on tattoos in Leviticus 19:28: “Do not cut your bodies for the dead or put tattoo marks on yourselves. I am the LORD." But what about tattoos for the living? A tattoo saying "I am the LORD?" Swearing not falsely but truly? Oh, this is really a can of worms. xxx/ellauri086.html on line 279: Moi. Tosta kyllä nyt tulee kuva, että mulla olis ollu jotain luteisia afgaanikavereita että mä olisin tuonut hassista Afganistanista. Just ne kliseet mitkä mä olin halunnu kiertää. Mutta mähän voin sitten kirjottaa oman näkemykseni jos haluan: pyhimys Peshawariin, surkimus Ceylonille. Ihmisyysikävää Himalajalla. Millainen se matto on? No ei tällä mitään merkitystä ole. Ostin yhdeltä afgaaniperheeltä 150€ rukousmaton tapaisen maton joka on meillä keskilattialla, modernin, mutta jos se on vintillä, voisin ottaa lattialle. En muistanut tällaista. xxx/ellauri086.html on line 412: In October 2016, investigative reporter Claudio Gatti published an article jointly in Il Sole 24 Ore and Frankfurter Allgemeine Zeitung, that relied on financial records related to real estate transactions and royalties payments to draw the conclusion that Anita Raja, a Rome-based translator, is the real author behind the Ferrante pseudonym. Gatti's article was criticized by many in the literary world as a violation of privacy, though Gatti contends that "by announcing that she would lie on occasion, Ferrante has in a way relinquished her right to disappear behind her books and let them live and grow while their author remained unknown. Indeed, she and her publisher seemed to have fed public interest in her true identity." British novelist Matt Haig tweeted, "Think the pursuit to discover the 'real' Elena Ferrante is a disgrace and also pointless. A writer's truest self is the books they write." The writer Jeanette Winterson, in a Guardian article, denounced Gatti's investigations as malicious and sexist, saying "At the bottom of this so-called investigation into Ferrante's identity is an obsessional outrage at the success of a writer – female – who decided to write, publish and promote her books on her own terms." She went on to say that the desire to uncover Ferrante's identity constitutes an act of sexism in itself, and that "Italy is still a Catholic country with strong patriarchial attitudes towards women." Others responding to Gatti's article suggested that knowledge of Ferrante's biography is indeed relevant. xxx/ellauri086.html on line 418: In September 2017, a team of scholars, computer scientists, philologists and linguists at the University of Padua analyzed 150 novels written in Italian by 40 different authors, including seven books by Elena Ferrante, but none by Raja. Based on analysis using several authorship attribution models, they concluded that Anita Raja's husband, author and journalist Domenico Starnone, is the probable author of the Ferrante novels. Raja has worked for E/O Publishing as copy editor and has been editing Starnone's books for years. xxx/ellauri086.html on line 428: Pickering: Tonight, old man, you did it! Henry: Yes.He was there, all right. And up to his old tricks. xxx/ellauri086.html on line 434: There he was, that hairy hound From Budapest. xxx/ellauri086.html on line 455: Give credit where it's due, A lot of the glory goes to you. Whereas others are instructed in their native language xxx/ellauri086.html on line 459: Not a second did you falter. There's no doubt about it, I can tell that she was born Hungarian! xxx/ellauri086.html on line 463: Never was there a momentary lull "Her blood", he said, "is bluer than the Danube is or ever was xxx/ellauri086.html on line 486: Was he there? xxx/ellauri086.html on line 490: Tässä paiaanissa kuten koko Pygmalionissa haisee voimakkaasti Bernard Shawin ja Rex Harrisonin testosteroni, sperma sekä jalkahiki. Eliza, where are my slippers? Sen sopii hyvin aloituxexi seuraavalle paasauxelle kansainvälisenä naistenpäivänä. xxx/ellauri086.html on line 511: The west-side story here, reduced to its elements: “Manhattan” is a movie about a five-foot middle-aged Jew who beds a sweet 17-year-old girl, breaks her heart when he leaves her for someone else and only comes crawling back when he gets dumped. It is not simply that so many of us were so besotted with the film for so long; it’s that we were perfectly content to look and see the small tits and the virgin butt. The problem was an addiction to “the self-gratifying view,’’ Mr. Allen suggested - having made another movie about how he relentlessly does what he pleases. Butt on fire. Joey Buttafuoco quickly became an object of derision, the butt of the joke instead of Allen. xxx/ellauri086.html on line 528: We use cookies and similar methods to recognize visitors and remember their preferences. We also use them to measure ad campaign effectiveness, target ads and analyze site traffic. To learn more about these methods, including how to disable them, view our Cookie Policy.Starting on July 20, 2020 we will show you ads we think are relevant to your interests, based on the kinds of content you access in our Services. You can object. For more info, see our privacy policy. By tapping ‘accept,’ you consent to the use of these methods by us and third parties. You can always change your tracker preferences by visiting our Cookie Policy. xxx/ellauri086.html on line 579: "But I don't hold with the idea that to understand all is to forgive all; you follow that and the first thing you know you're sentimental over murderers and rapists and kidnappers and forgetting their victims. That's wrong. I'll weep over rich kids, not over space aliens who are hungry too. If there were some way to drown criminals at birth, I'd take my turn as executioner. Let space aliens drink them from a tin like Campbell soup." xxx/ellauri086.html on line 581: Tää on sikäli outoa että toisaalta Bobin mielestä sanojen Roger ja Wilco välillä on "the world of difference": xxx/ellauri086.html on line 608: "The Purloined Letter" is a short story by American author Edgar Allan Poe. It is the third of his three detective stories featuring the fictional C. Auguste Dupin, the other two being "The Murders in the Rue Morgue" and "The Mystery of Marie Rogêt". These stories are considered to be important early forerunners of the modern detective story. It first appeared in the literary annual The Gift for 1845 (1844) and soon was reprinted in numerous journals and newspapers. xxx/ellauri086.html on line 617: The contents of the letter have not been revealed, as this would have led to certain circumstances that have not arisen. Therefore, Minister D— still has the letter in his possession. xxx/ellauri086.html on line 619: The ability to produce the letter at a moment's notice is almost as important as actual possession of the letter. Therefore, he must have the letter close at hand. xxx/ellauri086.html on line 621: The prefect says that he and his police detectives have searched D-'s town house and have found nothing. They checked behind the wallpaper and under the carpets. His men have examined the tables and chairs with magnifying glasses and then probed the cushions with needles but have found no sign of interference; the letter is not hidden in these places. Dupin asks the prefect if he knows what he is seeking, and the prefect reads a minute description of the letter, which Dupin memorizes. The prefect then bids them good day. xxx/ellauri086.html on line 625: Alone together, the narrator asks Dupin how he found the letter. Dupin explains the Paris police are competent within their limitations, but have underestimated with whom they are dealing. The prefect mistakes the Minister D— for a fool because he is a poet. (Siis kumpi on? Perfekti vai ministeri Dee? No Poe on ainakin, senhän sanoo nimikin, Poe-t. Ja hölmökin se on.) For example, Dupin explains how an eight-year-old boy made a small fortune from his friends at a game called Odds and Evens. The boy had determined the intelligence of his opponents and played upon that to interpret their next move. Tästä aiheesta on valtava amer. kirjallisuus, koskien vangin dilemman toistoja. He explains that D— knew the police detectives would have assumed that the blackmailer would have concealed the letter in an elaborate hiding place, and thus hid it in plain sight. xxx/ellauri086.html on line 630: Dupin says he had visited the minister at his hotel. Complaining of weak eyes he wore a pair of green spectacles, the true purpose of which was to disguise his eyes as he searched for the letter. In a cheap card rack hanging from a dirty ribbon, he saw a half-torn letter and recognized it as the letter of the story's title. Striking up a conversation with D— about a subject in which the minister is interested, Dupin examined the letter more closely. It did not resemble the letter the prefect described so minutely; the writing was different, and it was sealed not with the "ducal arms" of the S— family, but with D—'s monogram. Dupin noticed that the paper was chafed as if the stiff paper was first rolled one way and then another. Dupin concluded that D— wrote a new address on the reverse of the stolen one, re-folded it the opposite way and sealed it with his own seal. xxx/ellauri086.html on line 650: An oracle then advised Thyestes that, if he had a son with his own daughter Pelopia, that son would kill Atreus. Thyestes did so by raping Pelopia (his identity hidden from her) and the son, Aegisthus, did kill Atreus. However, when Aegisthus was first born, he was abandoned by his mother, ashamed of the origin of her son. A shepherd found the infant Aegisthus and gave him to Atreus, who raised him as his own son. Only as he entered adulthood did Thyestes reveal the truth to Aegisthus, that he was both father and grandfather to the boy and that Atreus was his uncle. Aegisthus then killed Atreus. xxx/ellauri086.html on line 666: The Scarlet Letter was one of the first mass-produced books in America. It was popular when first published and is considered a classic work today. It inspired numerous film, television, and stage adaptations. Critics have described it as a masterwork and novelist D. H. Lawrence called it a "perfect work of the American imagination". xxx/ellauri086.html on line 672: In Puritan Boston, Massachusetts, a crowd gathers to witness the punishment of Hester Prynne, a young woman who has given birth to a baby of unknown parentage. Her sentence required her to stand on the scaffold for three hours, exposed to public humiliation, and to wear the scarlet "A" for the rest of her life. As Hester approaches the scaffold, many of the women in the crowd are angered by her beauty and quiet dignity. When demanded and cajoled to name the father of her child, Hester refuses. xxx/ellauri086.html on line 676: The Reverend John Wilson and the minister of Hester's church, Arthur Dimmesdale, question her, but she refuses to name her lover. After she returns to her prison cell, the jailer brings in Chillingworth, now a physician, to calm Hester and her child with his roots and herbs. He and Hester have an open conversation regarding their marriage and the fact that they were both in the wrong. Her lover, however, is another matter and he demands to know who it is; Hester refuses to divulge such information. He accepts this, stating that he will find out anyway, and forces her to conceal that he is her husband. If she ever reveals him, he warns her, he will destroy the child's father. Hester agrees to Chillingworth's terms although she suspects she will regret it. xxx/ellauri086.html on line 684: Tormented by his guilty conscience, Dimmesdale goes to the square where Hester was punished years earlier. Climbing the scaffold in the dead of night, he admits his guilt but cannot find the courage to do so publicly in the light of day. Hester, shocked by Dimmesdale´s deterioration, decides to obtain a release from her vow of silence to her husband. xxx/ellauri086.html on line 686: Several days later, Hester meets Dimmesdale in the forest and tells him of her husband and his desire for revenge. She convinces Dimmesdale to leave Boston in secret on a ship to Europe where they can start life anew. Inspired by this plan, the minister seems to gain new energy. On Election Day, Dimmesdale gives one of his most inspired sermons. But as the procession leaves the church, Dimmesdale climbs upon the scaffold and confesses his sin, dying in Hester´s arms. Later, most witnesses swear that they saw a stigma in the form of a scarlet "A" upon his chest, although some deny this statement. Chillingworth, losing his will for revenge, dies shortly thereafter and leaves Pearl a substantial inheritance. xxx/ellauri086.html on line 708: Elmer Kennedy-Andrews remarks that Hawthorne in "The Custom-house" sets the context for his story and "tells us about ´romance´, which is his preferred generic term to describe The Scarlet Letter, as his subtitle for the book – ´A Romance´ – would indicate." In this introduction, Hawthorne describes a space between materialism and "dreaminess" that he calls "a neutral territory, somewhere between the real world and fairy-land, where the Actual and the Imaginary may meet, and each imbues itself with nature of the other". This combination of "dreaminess" and realism gave the author space to explore major themes. xxx/ellauri086.html on line 730: Myöhemmin lehti alkoi julkaista myös hänen omia journalistisia artikkeleitaan sekä runojaan ja novellejaan. Vuonna 1835 Poe meni mahdollisesti salaa naimisiin 13-vuotiaan serkkunsa Virginia Clemmin kanssa. Hän avioitui vaimonsa kanssa uudelleen julkisesti toukokuussa 1836. Virginia sai vuonna 1842 verensyöksyn ja eli horisontaalisesti liikuntakyvyttömänä, kunnes kuoli vuonna 1847 tuberkuloosiin. Vaimonsa kuoltua Poe teki kolme yhtäaikaista kiihkeää yritystä aloittaa uusi avioliitto, mutta hänen kosiskelunsa kohteet torjuivat hänet. Lisääkö liian aikaisia siemensyöxyjä? Oliko Leonoora sit toi Virginia? xxx/ellauri086.html on line 773: Once upon a midnight dreary, while I pondered, weak and weary, Kerran mietin keskiyöllä vaivalla ja ylityöllä xxx/ellauri086.html on line 775: While I nodded, nearly napping, suddenly there came a tapping, Nuokahtelin kirjan alla, kun joku kopisteli porstualla, xxx/ellauri086.html on line 777: “’Tis some visitor,” I muttered, “tapping at my chamber door— "Se on vaan joku fanittaja - nimmarien kalastaja, xxx/ellauri086.html on line 785: Nameless here for evermore. poissa on sen hurlumhei. xxx/ellauri086.html on line 798: That I scarce was sure I heard you”—here I opened wide the door;— - tässä keskusteluvaiheessa avaan oven äkkiä. xxx/ellauri086.html on line 799: Darkness there and nothing more. Pimeää kuin säkissä. xxx/ellauri086.html on line 801: Deep into that darkness peering, long I stood there wondering, fearing, Sinne koitin tirkistellä, silmiäni sirkistellä, xxx/ellauri086.html on line 804: And the only word there spoken was the whispered word, “Lenore?” "Leonoora?" mä sipitin, kuiskaamalla pihisin, xxx/ellauri086.html on line 805: This I whispered, and an echo murmured back the word, “Lenore!”— - aikamoinen pelote kun kaiku vastas "Lenore" . xxx/ellauri086.html on line 806: Merely this and nothing more. Uus rivi ja pelkkä kehote. xxx/ellauri086.html on line 811: Let me see, then, what thereat is, and this mystery explore— Kurkistanpa räppänästä, näkyykö jälki käppänästä, xxx/ellauri086.html on line 815: Open here I flung the shutter, when, with many a flirt and flutter, Avaan siis jo akkunaa, sisään siitä porhaltaa xxx/ellauri086.html on line 816: In there stepped a stately Raven of the saintly days of yore; Iso musta varisromu, Aku Ankan vanha kamu, xxx/ellauri086.html on line 838: Nothing farther then he uttered—not a feather then he fluttered— Paizi että mustas saris, tokko siitä höyhen varis. xxx/ellauri086.html on line 839: Till I scarcely more than muttered “Other friends have flown before— Kunnes mä sit sanoin näin izexeni mimittäin: xxx/ellauri086.html on line 851: Straight I wheeled a cushioned seat in front of bird, and bust and door; siirsin viereen laiskanlinnan pazaan pahan ilman linnun, xxx/ellauri086.html on line 852: Then, upon the velvet sinking, I betook myself to linking uppoutuen polstereihin syvennyin mä mysteereihin: xxx/ellauri086.html on line 872: Whether Tempter sent, or whether tempest tossed thee here ashore, selässänsä risutaakka, tänne konttoriini saakka! xxx/ellauri086.html on line 875: Is there—is there balm in Gilead?—tell me—tell me, I implore!” päivät päälletysten tylsiä: saanko käsineittä bylsiä? xxx/ellauri086.html on line 907: Poe believed that all literary works should be short. He writes, "[...] there is a distinct limit, as regards length, to all works of literary art — the limit of a single sitting [...]" He especially emphasized this "rule" with regards to poetry, but also noted that the short story is superior to the novel for this reason. xxx/ellauri086.html on line 919: The essay states Poe's conviction that a work of fiction should be written only after the author has decided how it is to end and which emotional response, or "effect", he wishes to create, commonly known as the "unity of effect". Once this effect has been determined, the writer should decide all other matters pertaining to the composition of the work, including tone, theme, setting, characters, conflict, and plot. In this case, Poe logically decides on "the death... of a beautiful woman" as it "is unquestionably the most poetical topic in the world, and equally is it beyond doubt that the lips best suited for such topic are those of a bereaved lover." Some commentators have taken this to imply that pure poetry can only be attained by the eradication of female beauty. Biographers and critics have often suggested that Poe's obsession with this theme stems from the repeated loss of women throughout his life, including his mother Eliza Poe, his foster mother Frances Allan and, later, his wife Virginia. xxx/ellauri086.html on line 925: In the essay, Poe traces the logical progression of his creation of "The Raven" as an attempt to compose "a poem that should suit at once the popular and the critical taste." He claims that he considered every aspect of the poem. For example, he purposely set the poem on a tempestuous evening, causing the raven to seek shelter. He purposefully chose a pallid bust to contrast with the dark plume of the bird. The bust was of Pallas in order to evoke the notion of scholar, to match with the presumed student narrator poring over his "volume[s] of forgotten lore." No aspect of the poem was an accident, he claims, but is based on total control by the author. xxx/ellauri086.html on line 929: George Rex Graham, a friend and former employer of Poe, declined Poe's offer to be the first to print "The Raven". Graham said he did not like the poem but offered $15 as a charity. Graham made up for his poor decision by publishing "The Philosophy of Composition" in the April 1846 issue of Graham's American Monthly Magazine of Literature and Art. Another act of charity. xxx/ellauri087.html on line 60: Kyproksen lounaispuolella sijaitsevalla Pafoksella on pääsiäistä edeltävänä tiistai-aamuna vain 18 astetta lämmintä, mutta Välimeren ilma hiostaa naamaa. Koneellinen ihmisiä tungeksii matkatavarahihnan vieressä. xxx/ellauri087.html on line 65: Siellä se vihdoin alkaa. Kaiuttimista soi There`s something in the air. xxx/ellauri087.html on line 131: Sitten pidetään tauko, jonka aikana saa liikkua ympäri salia juttelemassa muillekin kuin vierustovereille. Moni halaa ja toivottaa huippuhyvää seminaariviikkoa. xxx/ellauri087.html on line 136: Se tuntuu aluksi vähän typerältä, mutta on aidosti mukavaa jutella ihmisille, jotka haluavat olla ystävällisiä. Vessajonossa ei tarvitse keksiä puheenaiheita, mutta jos keksii, vieressä seisova vastaa. Hizi onpa sulla vaikuttava, Jorma! Annatko vessapaperia Anna? Oikein missään ei voi epäonnistua, vaikkei osuis edes laariin. xxx/ellauri087.html on line 141: Lauantain illalliselta jatketaan karaokeen ja jatkojenjatkoille. Ne, jotka puhuvat töksäyttelemällä, töksäyttelevät vessajonossakin. "Mä olin tässä ensin." Siitä ei vain edes tajua loukkaantua. Ei pidä suuttua vaan päästä tasoihin. Voi kusta vaikka viereisen kopin lattialle. xxx/ellauri087.html on line 202: Finlandia lähtee soimaan. Kaikki raivaavat pöydät seinän viereen ja asettuvat suureen piiriin. Kädet kiedotaan vierustoverien ympäri. xxx/ellauri087.html on line 222: – Pieni Suomi on pärjännyt kärkitasolla, Esa Saarinen sanoo. Paskanmarjat, nettihän on väärällään väniseviä boomereita ja vielä kovempaa väniseviä baariyrittäjiä. Likkakööriä koitetaan kangeta käskijoiden paikalta ihan sikana. Koronanyrkkiin tarvitaan nyt tavallisia jaskoja, leidit hyvät siirtykääpä kazomoon. xxx/ellauri087.html on line 332: Milton was born in Brooklyn, New York on July 31, 1912. His parents, Sára Ethel (née Landau) and Jenő Saul Friedman, were Jewish immigrants from Beregszász in Carpathian Ruthenia, Kingdom of Hungary (now Berehove in Ukraine). They both worked as dry goods merchants. Shortly after his birth, the family relocated to Rahway, New Jersey. In his early teens, Friedman was injured in a car accident, which scarred his upper lip. xxx/ellauri087.html on line 338: Milton Friedman's's book Capitalism and Freedom eventually brought him popular acclaim. Published by the University of Chicago in 1962, it has sold over half a million copies and has been translated into 18 different languages, no small feat for a popular book on the subject of economics. In the book, he argues for a classically liberal society where free markets solve problems of efficiency, enriching rich in the United Stoates as a side effect. He argues for free markets on the basis of hebrew pragmatism and philosophy. He concludes the book with an argument that most of America’s successes are due to the free market and private enterprise, while most of its greatest failures are due to government intervention. George W. Bush got the point and let private enterprises be jailkeepers and fight the second Iraq war. Welcome back to the 19th century and before. xxx/ellauri087.html on line 340: Milton Friedman believed that Social Security benefits were the genesis of the welfare state and dependency on government handouts. He advocated the replacement of all welfare programs in America with a negative income tax (effectively a universal basic income, or handouts to the poor) because he did not believe that "society" (the rich) would distribute resources evenly enough for all people to earn a living. Let the destitute have a pittance though they don't deserve it. If they choose to spend it all on drugs that's their choice. xxx/ellauri087.html on line 344: October 9, 1998. San Francisco-The Biotic Baking Brigade (BBB) struck another blow against globalization when one of its operatives threw a pie in the face of neoliberal economist Milton Friedman at a conference he organized on the privatization of public education. The incident occurred tonight at approximately 6:30 PM, immediately before former Secretary of State (under President Reagan) George Schultz was to deliver the keynote address to the conference titled, "School Choice and Corporate America." xxx/ellauri087.html on line 378: Kenneth Locke Hale (August 15, 1934 – October 8, 2001), also known as Ken Hale, was an American linguist at the Massachusetts Institute of Technology who studied a huge variety of previously unstudied and often endangered languages—especially indigenous languages of North America, Central America and Australia. Languages investigated by Hale include Navajo, O'odham, Warlpiri, and Ulwa, among many others. xxx/ellauri087.html on line 380: Among his major contributions to linguistic theory was the hypothesis that not all langages are like English, which Noam Chomsky found difficult to believe. Hale suggested that certain languages were non-configurational, lacking the phrase structure characteristic of such languages as English. Some people were Indians and aboriginals, and some were Finns with a baby and no place to put it in. xxx/ellauri087.html on line 390: This coyness Lady were no crime. Ei kainoutesi leidi oisi rikos. vihaisi kainoutta en. xxx/ellauri087.html on line 422: But none I think do there embrace. Mutta ei kai siellä enää nujuta. vaan ei se syleilyihin sovi. xxx/ellauri087.html on line 424: Now therefore, while the youthful hew Siispä nyt kun nuori hipiäsi vielä Siis nyt kun kasteen hohto tällä xxx/ellauri087.html on line 448: To His Coy Mistress" is a metaphysical poem written by the English author and politician Andrew Marvell (1621–1678) either during or just before the English Interregnum (1649–60). It was published posthumously in 1681. This poem is considered one of Marvell's finest and is possibly the best recognised carpe diem poem in English. Although the date of its composition is not known, it may have been written in the early 1650s. At that time, Marvell was serving as a tutor to the daughter of the retired commander of the New Model Army, Sir Thomas Fairfax, fucking her like a rabbit when Papa looked the other way. xxx/ellauri087.html on line 452: At least two poets have taken up the challenge of to Marvell's poem in the character of the lady so addressed. Annie Finch's "Coy Mistress" suggests that poetry is a more fitting use of their time than lovemaking, while A.D. Hope's "His Coy Mistress to Mr. Marvell" turns down the offered seduction outright. xxx/ellauri087.html on line 454: Many authors have borrowed the phrase "World enough and time" from the poem's opening line to use in their book title or inside. The most famous is Robert Penn Warren's 1950 novel World Enough and Time: A Romantic Novel, about murder in early-19th-century Kentucky. (WTF,? bet Ernest Heminway's booklet Farewell for Arms (p. 129) is famouser.) With variations, it has also been used for books on the philosophy of physics (World Enough and Space-Time: Absolute versus Relational Theories of Space and Time), geopolitics (World Enough and Time: Successful Strategies for Resource Management), a science-fiction collection (Worlds Enough & Time: Five Tales of Speculative Fiction), and a biography of the poet (World Enough and Time: The Life of Andrew Marvell). The phrase is used as a title chapter in Andreas Wagner's pop science book on the origin of variation in organisms, "Arrival of the Fittest". The verse serves as an epigraph to Mimesis, literary critic Erich Auerbach's most famous book. It is also the title of an episode of Big Finnish Productions's The Diary of River Song series 2, and of part 1 of Doctor Who's Series 10 finale. It is the title of a Star Trek New Voyages fan episode where George Takei reprises his role as Sulu after being lost in a rift in time. The title of Robert A. Heinlein's 1973 novel Time Enough for Love also echoes this line. xxx/ellauri087.html on line 456: Further in the field of science fiction, Ursula K. Le Guin wrote a Hugo-nominated short story whose title, "Vaster than Empires and More Slow", is taken from the poem. Ian Watson notes the debt of this story to Marvell, "whose complex and allusive poems are of a later form of pastoral to that which I shall refer, and, like Marvell, Le Guin's nature references are, as I want to argue, "pastoral" in a much more fundamental and interesting way than this simplistic use of the term." There are other allusions to the poem in the field of Fantasy and Science Fiction: the first book of James Kahn's "New World Series" is titled "World Enough, and Time"; the third book of Joe Haldeman's "Worlds" trilogy is titled "Worlds Enough and Time"; and Peter S. Beagle's novel A Fine and Private Place about a love affair between two ghosts in a graveyard. The latter phrase has been widely used as a euphemism for the grave, and has formed the title of several mystery novels. xxx/ellauri087.html on line 461: The phrase "there will be time" occurs repeatedly in a section of T. S. Eliot's "The Love Song of J. Alfred Prufrock" (1915), and is often said to be an allusion to Marvell's poem. Prufrock says that there will be time "for the yellow smoke that slides along the street", time "to murder and create", and time "for a hundred indecisions ... Before the taking of a toast and tea". As Eliot's hero is, in fact, putting off romance and consummation, he is (falsely) answering Marvell's speaker. xxx/ellauri087.html on line 473: The line "A fine and private place, but none, I think, do there embrace" appears in Stephen King's novel Pet Sematary. xxx/ellauri087.html on line 477: The song "Am I alone and unobserved?" in the Gilbert and Sullivan operetta Patience contains the line, "If he's content with a vegetable love that would certainly not suit me..." in reference to the aesthete protagonist affecting to prefer the company of flowers to that of women. xxx/ellauri087.html on line 478: The poem, along with Marvell's 'The Definition of Love', is heavily referenced throughout the 1997 film The Daytrippers, in which the main character finds a note she believes may be from her husband's mistress. In several scenes, the two Marvell poems are alluded to, quoted, and sometimes directly discussed. xxx/ellauri087.html on line 487: BTW, There is a list of appropriate occcasions also in Ecclesiastes 3 by Peter, Paul, and Mary: xxx/ellauri087.html on line 491: 3 There is a time for everything, xxx/ellauri087.html on line 561: Knievel, who died last November aged 69, liked to boast of his chequered past, claiming to have been a safecracker and bank robber before becoming the world’s best-known motorcycle stuntman. He even spent six months in jail at the height of his career in 1977 for attacking with a baseball bat the author of a book about him to which he took exception. xxx/ellauri087.html on line 562: As an insurance salesman he sold 120 policies to inmates at an insane asylum. He robbed the Czechoslovakian Olympic ice hockey team of money they were to be paid for an exhibition game and allegedly once tried to blast his way into the Butte County courthouse with dynamite. xxx/ellauri087.html on line 618: Elsewhere CHAT has been defined as "a cross-disciplinary framework for studying how humans purposefully transform natural and social reality, including themselves, as an ongoing culturally and historically situated, materially and socially mediated process". Core ideas are: 1) humans act collectively, learn by doing, and communicate in and via their actions; 2) humans make, employ, and adapt tools of all kinds to learn and communicate; and 3) community is central to the process of making and interpreting meaning – and thus to all forms of learning, communicating, and acting. xxx/ellauri087.html on line 625: Multi-voicedness: an activity system is always a community of multiple points of views, traditions and interests. xxx/ellauri087.html on line 632: Yrjön äiti kuoli aivoverenvuotoon pojan ollessa 6-vuotias. Sen ikäisenä hän jo tajusi menetyksensä suuruuden. Isä solmi aika pian uuden liiton, mutta syvästi uskonnollisesta äitipuolesta ei ollut oikein äidiksi. Hän näki syntiä kaikkialla. Yrjö ei saanut tehdä kerrassaan mitään kivaa. Salaa piti irrotella kärpäsiltä siipiä. xxx/ellauri087.html on line 649: Onnistumisia on paljon, kuten Helsingin kaupungin innovaatiopalkinnon vuonna 2010 saanut vanhusten Liikkumissopimus. Sen tarkoituksena on vahvistaa kotihoidon potilaiden toimintakykyä arkiliikuntaa lisäämällä. Yrjöillä siihen liittyy liikkuminen kerroxittain vanhempien petillä. Kubilabala, liiku horisontaalisesti, huutaa Liisa alta neuvoja. Yksi Engeströmin keskeisiä teesejä on kollektiivinen oppiminen. Nyt loppusuoralla on Suomen Akatemian rahoittama tutkimus, jonka tarkoitus on kerätä tästä yhteisöllisiä esimerkkejä ympäri maailmaa. Niitä voisi löytyä sieltä etelämeren saarilta, joilta Margaret Mead löysi vapaasti kasvatettuja kubilabala-sexin harrastajia. (Sekin tutkimus osoittautui huijauxexi loppuviimexi. Etelämeren saarelaiset veti Meadia vaan höplästä ja hihitteli kouraansa.) xxx/ellauri087.html on line 719: Väkivaltaisuudet jatkuivat 1920-luvun loppupuolelle asti ja päättyivät vasta, kun Partido Nacional Revolucionario (myöhempi nimi Partido Revolucionario Institucional, suomeksi "Institutionaalinen vallankumouspuolue", lyhenne PRI) vakiinnutti Meksikon valtapuolueena poliittisen yksinvaltansa vuonna 1928 ja sen jälkeen. Tämänkin jälkeen "jatkuvan vallankumouksen" idea vahvistettiin puolueen oppirakennelmissa ja kansallisessa ajattelutavassa tekemällä ero vallankumouksen "aseistetun vaiheen" ja "institutionaalisen vaiheen" välillä. Institutionaalista vaihetta edustanut virallinen puolueretoriikka alkoi hävitä puolueen kielenkäytöstä vasta presidentti Carlos Salinas de Gortarin aikana 1980-luvun lopussa. xxx/ellauri087.html on line 736: POP osallistui viimeisen kerran eduskuntavaaleihin vuonna 1991. Puolue jäi paikoitta ja se poistettiin puoluerekisteristä. Toukokuussa 1992 POP päätti lopettaa toimintansa puolueena. Järjestö kuitenkin jatkoi ”poliittis-aatteellis-isänmaallisena” yhdistyksenä, ja nimeksi vaihdettiin Perustuslaillinen Oikeisto. Yhdistys osallistui lokakuun kunnallisvaaleihin. xxx/ellauri087.html on line 755: Tää lienee ollut Villan elämän se paha erehdys, josta se kärsi loppuelämän kuin mummi Rosario, joka kuoli puskan alle oltuaan tuhma tyttärelle joka lähti zambon matkaan jenkkilään ja kuoli siellä meningiitixeen. xxx/ellauri087.html on line 920: Serenan itku panijaisissa naurattaa Junea kuin pieru kirkossa. Haju leviää mutta kukaan ei ole moxiskaan. Itku pitkästä ilosta, pieru pitkään naurannasta. Minkään maailmassa ei pitäisi olla vakavaa. Tilanne täällä on toivoton muttei vakava. Jos muulta näyttää on pieru exyxissä. Ja piru merrassa. Keskeyttäkää toimitus, kissa pieraisi. Mutta ei, hiiret hiljaisina haistelee. Muuten kissa nielaisee. xxx/ellauri091.html on line 53: Ärtynyt paxusuoli ja ohut tukka ovat heikot kohtani, tunnusti Lea Lehtisalo. Ja verenpaine. Hän oli nöyrä ihminen. Samoja kärsimyxiä oli Gerard Manley Hopkinsilla, joka marisi niistä aika paljon ellei enemmän. xxx/ellauri091.html on line 139: Seija: - Ssh! hiljempää. Tätä ei pidä levittää laajemmalle. Helmi, älä kerro kavereille että Hilja Haahti ehkä opetti Wilho Pylkkäselle saxaa! Se ei ole ihan varma asia! Helmi: - Tä? Kuka on Hilja Haahti? Kaverit: - Tä? Kuka on Wilho Pylkkänen? - Seija: Tälläset julkkisjuorut on Hymylle ja Alibille herkkua. Ennenkuin arvaattekaan on tuolla paparazzit aidan takana. Pidetään tää nyt ihan perheen keskisenä salaisuutena. xxx/ellauri091.html on line 177: Tämä tarkoitti sitä, että Krohnin piti etsiä säännöllinen tulonlähde, josta saisi RÃHÃÃ. Perhe muutti Tampereelle, jonne Ilmari Krohnille tehtiin paikka Aleksanterin kirkon urkurina. Urkurin työn ohessa hän myös "teki opetustyötä" Helsingissä, mikä varmasti kävi "pidemmän päälle" raskaaksi (nilkki tietää). Emilie von Dittman kuoli sentään vuonna 1905. Avioliitosta oli syntynyt kahdeksan (8) lasta ja moni heistäkin menehtyi omilla urillaan tieteen ja taiteen parissa. xxx/ellauri091.html on line 241: Entä minä? Aino ystäväni oli mennyt kihloihin tohtori (Arthur) Hjeltin kanssa, ja hänen häänsä oli suunniteltu touokuuxi. Ompelin hänelle paljotöistä tsheremissiläismallista sohvatyynyä. Vai tarkastinko "Tuomenmarjojen" korehtuuria? Vai "Huoneenharjojen?" Vaiko "Suomenkarjojen?" (Nämä runovihkoni ilmestyivät sinä keväänä.) Kazoin uponnutta kelloa. Se näytti perunoita. Tai siis Hauptmannin näytelmä (jonka se oli, ukkomies elonsa vaelluxen puolitiessä, kirjoittanut muna ojossa 14-vuotiaan tytön takia, joka toisin kuin sen vaimo ymmärsi sitä ja samoin kuin se ize tykkäs vielä talviurheilusta), oli aaterikkaudestansa huolimatta hämärä ja pitkäveteinen, toisin kuin vanha testamentti. Ajatuxeni harhailivat pois lakkaamatta. Kuinka toista olisikaan ollut siellä, missä kaikki rakkaimmat toverini nyt olivat koossa Mr. Mottin sanomaa kuulemassa! Ei uponnut kello sinänsä ollut syntiä (vaikka teatterihan on, ja Hauptmann ize suuri syntinen?). Kysymys oli siitä mikä oli ensiarvoista. Eli siis kivintä. Olin langennut kiusaajan ansaan. Sillä mitään muuta ei voinut olla tämä izelleni epäedullinen menettely. xxx/ellauri091.html on line 279: Kaiken kokemansa perusteella H.H. piti pitkään esitelmiä aiheesta "Kristityn suhteesta kirjallisuuteen." Yhden kirjan kirjallisuustiedettä. Vähän tämän jälkeen Hilja pääsi vanhempien kanssa Herran pöytään syömään. Ruoka ei ollut kummosta ja pienet annoxet. Viini oli maittavaa vaikka lasit pieniä, ja pootooria ei tarjottu. Eikä jälkiruokaa. Mr. Mottillakin oli saanut jäätelöä. Toukok. 6 1889 olen päiväkirjaan kirjoittanut: Olen antanut jeesuxelle sydämmeni. Tänään herran palvelija julisti, että syntini ovat anteexi annetut. Huomenna jeesus ize antaa ruumiinsa ja verensä pantixi siitä. Iäxi ja kokonaan tahdon olla hänen omansa. Kunpa olisin tyhjä astia jonka hän saisi äärillensä täyttää! Valitettavasti Hilja oli (on) vajaa astia. Kovasta yrittämisestä huolimatta ei vaan tule hekuman huippua. Se jäi pienexi ja köyhäxi, mutta sentään hiljeni. Kauan siinä meni. xxx/ellauri091.html on line 292: Hauptmann's early dramas reflect the influence of Henrik Ibsen, but the production of Die Weber, a dramatization of the Silesian weavers' revolt of 1844, brought him fame as the leading playwright of his generation. Hauptmann did not only want to give realistic details, but he paid a great deal of attention to historical accuracy, and studied various dialects. His weavers are "flat-chested, coughing creatures of the looms, whose knees are bent with much sitting." The women's clothes are ragged, but some of the young girls are not without charm � they have "delicate figures, large protruding melancholy eyes." Structurally the play, which was at first banned, was innovative � there is no single, individual hero in the cast of more than 70 characters. (Didn't exceed the 80 character limit of first generation mainframe computers.) xxx/ellauri091.html on line 294: Die versunkene Glocke (1897), a symbolic story of a master bell founder and his struggle as an artist, has been one of Hauptmann's most popular plays. After this Hauptmann wrote the tragedies Fuhrmann Henschel (1899), Michael Kramer (1900), and Rose Bernd (1903). These works also reflected the personal turmoil Hauptmann was then in he had fallen for a fourteen-year-old girl, a promising violinist Margarete Marschalk. She was the opposite of his wife, interested in his work, and in such outdoor sports as hiking, ice-skating, andf skiing. After Hauptmann wife found out about her rival, she moved with the children to Dresden. Hauptmann had a son, Benvenuto, with Margarete, and in 1904, after a long period of agonising thought, Hauptmann divorced Marie and married Margarete. However, a year later he met a sixteen-year-old actress, Ida Orloff, who became a new object of his obsession. Hauptmann described her in his letters as a moth flirting with flames, as a bewitching Siren, as a mermaid, and as a cruel spider. xxx/ellauri091.html on line 296: Gerhart Hauptmann was born in Ober-Salzbrunn (now Szczawno Zdrój, Poland), a fashionable resort in Silesia. His father was Robert Hauptmann, a hotel owner, and mother Marie (Straehler) Hauptmann. After failing at the gymnasium in Breslau, Gerhart was sent to his uncle's estate. There he became aware of Pietism and learned to know the peasants with whom he worked. Already as a child Hauptmann had started to draw, and he entered the art academy in Breslau, intending to become a sculptor. At the age of twenty he moved to Jena, where he studied history at the university. xxx/ellauri091.html on line 300: In 1885 Hauptmann set up a home with his wife in the little lakeside village of Erkner. Abandoning his early romantic ideals, he became convinced that life should be depicted as it is. From the intellectual currents of his day he adopted a belief in scientific causality and materialism. His early stories 'Fasching' (1887) and 'Bahnwärter Thiel' (1888) were tales of simple people, although there is also a level which transcends the boundaries of realism. xxx/ellauri091.html on line 308: In scramble competition resources are limited, which may lead to group member starvation. Contest competition is often the result of aggressive social domains, including hierarchies or social chains. Conversely, scramble competition is what occurs by accident when competitors naturally want the same resources. These two forms of competition can be interwoven into one another. Some researchers have noted parallels between intraspecific behaviors of competition and cooperation. These two processes can be evolutionarily adopted and they can also be accidental, which makes sense given the aggressive competition and collaborative cooperation aspects of social behavior in humans and animals. To date, few studies have looked at the interplay between contest and scramble competition, despite the fact that they do not occur in isolation. There appears to be little understanding of the interface between contest competition and scramble competition in insects. Much research still needs to be conducted concerning the overlap of contest and scramble competition systems. Contests can arise within a scramble competition system and conversely, scramble competition "may play a role in a system characterized by interference". xxx/ellauri091.html on line 312: Some researchers have noted that in certain species, such as the termite ape, males are most successful at mating when they are able to practice scramble competition polygyny where they do not defend their territory but rather mate and move on, thus providing the highest likelihood of species survival and reproductive prowess. xxx/ellauri091.html on line 327: In politics, left refers to people and groups that have liberal views. That generally means they support progressive reforms, especially those seeking greater social and economic equality. The far left is often used for what is considered more extreme, revolutionary views, such as communism and socialism. Collectively, people and groups, as well as the positions they hold, are referred to as the Left or the left wing. What does right mean? xxx/ellauri091.html on line 334: Relative to the viewpoint of the speaker (chair) of this assembly, to the right were seated nobility and more high-ranking religious leaders. To the left were seated commoners and less powerful clergy. The right-hand side (called le côté droit in French) became associated with more reactionary views (more pro-aristocracy) and the left-hand side (le côté gauche) with more radical views (more pro-middle class). Conservatives wanted to conserve their right of way, and the radicals wanted to eradiate their privilege (and install their own instead). Left and right, as political adjectives, are recorded in English in the 1790s. xxx/ellauri091.html on line 338: The New Yorker Magazine was founded in 1925, by Harold Ross and his wife, Jane Grant and they were backed by Raoul Fleischmann. xxx/ellauri091.html on line 340: The New Yorker is published by Condé Nasty Inc. and is a subsidiary of Advance Publications. S.I. Newhouse acquired The New Yorker in 1985 for “$200 a share for the magazine’s common stock, an investment of about $142 million.” The Newhouse family owns Advance Publications and currently, the third and fourth generations of the Newhouse family is involved in the management. For details about the Newhouse family click here. The New Yorker, Vogue, Vanity Fair, Gentlemen’s Quarterly (GQ), Architectural Digest (AD), Condé Nast Traveler, and Wired are all published by Conde Nasty. xxx/ellauri091.html on line 342: In review, The New Yorker uses strong emotionally loaded headlines such as “Don’t Underestimate Elizabeth Warren and Her Populist Message” and “Is Fraud Part of the Trump Organization’s Business Model?” The New Yorker also publishes satirical articles from satirist Andy Borowitz through his Borowitz Report, such as “Trump Offers to Station Pence at Border with Binoculars in Lieu of Wall.” The Borowitz Report always favors the left and mocks the right. Further, The New Yorker provides original in-depth journalistic reporting such as this: Four Women Accuse New York’s Attorney General of Physical Abuse. The result of this investigation led to the Attorney General resigning just hours after the New Yorker published the story. In general, both wording and story selection tends to mostly favor the left. xxx/ellauri091.html on line 422: Left: Against voter ID laws citing an undue burden on lower-income groups causing them to be disenfranchised, and that there is virtually no evidence of voter fraud actually occurring. xxx/ellauri091.html on line 440: Luin viimeisen NewYorkerin ilmaisjutun aamulla. Digitaalinen pyöröovi läjähti naamaan, that's enough. TINSTAFL. There is no such thing as a free lunch. Pay up or get out. xxx/ellauri091.html on line 447: Toini - hon heter Ylva Perera enligt underskriften, men kan man lita på sånt numera på denna postⁿ-modernistiska tid? Oförlitliga berättare med mera. - Toini gillar inte klovneriet som Lyra den här gången fått till. Det finns en filosofisk essä i mitten av romanen, och essän är känslostarkare en själva romanen, som känns rätt känslolös och oengagerad, med ointressanta hjältinnor som faktist inte hade behövts alls. xxx/ellauri091.html on line 461: Tuoreimmassa (sic) itsekkyyden kulttuuria edustavassa teoksessaan Ihmisestä, jumaluudesta ja onnesta (2002) Liehu sanoo suoraan sen, minkä on voinut rivien välistä lukea jo hänen runoistaankin: henkilökohtainen onnellisuutemme on suorassa suhteessa kykyymme rakastaa koko juomakuntaa eläimistä kasveihin asti, lukuunottamatta siis esim. sieniä, ameeboja, bakteereja ja viruxia. Niitä ei tarvi rakastaa. On tää vähän eri onnen teoria kuin Timo Airaxisen. Timo ei tahdo onnea vaan rahaa. Ei jumalaa vaan viiniä ja tonnikalaa. Eikä rakkauttakaan vaan sexiä. Se on pakollista. xxx/ellauri091.html on line 484: Well, we asked ourselves this question, and considering how many countries are in Europe, we decided there are plenty of things not to xxx/ellauri091.html on line 493: Here’s our ranking of all 44 countries in Europe, from worst to first. xxx/ellauri091.html on line 509: of New York City’s Central Park. And like the park, it manages to have a ton of ungodly-rich people living here, with 32 percent of the population made up of millionaires. Essentially inaccessible to anyone who’s not fabulously loaded. xxx/ellauri091.html on line 513: What’s wrong with the UK, you’re wondering? Well, where do we even begin? xxx/ellauri091.html on line 514: We actually wonder why anyone would want to visit this place, let alone live there. The food is drab, and the weather is worse. They serve beer at room temp. The museums are free, but they stole the art from cultures with far superior artists. Oh, and a certain current political situation has the country in a state of complete and utter disarray. xxx/ellauri091.html on line 521: Nothing noteworthy has ever happened in Liechtenstein. No American celebs went there ever. Not even George Constanza. Not even Meghan Markle. xxx/ellauri091.html on line 525: If you thought San Marino was a small Southern California city with luxe real estate where it’s always sunny, you were spot on. But there’s another San Marino, too: this European country landlocked by Italy that’s half the size of San Francisco. xxx/ellauri091.html on line 538: The coolest part about this small Balkan country is how weirdly tall everyone is — the average height is more than 6 feet. Not half as fat as us though so there! xxx/ellauri091.html on line 544: We could just go to Oregon for that, where there are better beer and legal cannabis. xxx/ellauri091.html on line 556: Slovenia is one of Europe’s greenest countries and that’s about it. There’s nothing particularly noteworthy about this warm Yugoslav republic except that it’s near cooler countries. xxx/ellauri091.html on line 557: If you’re the type who vacations for the sleep, this is your destination. There’s so little to do here that you can sleep for days without feeling guilty or missing anything. xxx/ellauri091.html on line 565: If we were comparing European countries to jobs, the land of chocolate and snowsports would be the CPA. It’s xenophobic, well-educated and wealthy, just kind of boring. And the cleanliness and tidiness the country is known for can also make it feel a little sterile. Where are the roaches? xxx/ellauri091.html on line 569: How the heck did Ukraine end up here? Pretty much only because of its hatred for Russia, which is admirable under any circumstances. xxx/ellauri091.html on line 570: Otherwise, this place is about as depressing as you’d imagine for a former Soviet republic — and one where the greatest nuclear disaster in history took place. Not as many burnt corpses as in Hiroshima and Nagasaki, so we are still leading there. xxx/ellauri091.html on line 576: In the con column: It’s way up there, which means it’s dark and cold. And it’s entertainment is, um, questionable — wife carrying, swamp soccer and mosquito hunting are all popular. Wife beating, American football and random shooting are only becoming so. xxx/ellauri091.html on line 580: In Bulgaria, you nod your head when you mean no and shake it for yes, and they revere an old blind lady named Vanga who predicts the future. Cool! xxx/ellauri091.html on line 585: But they did invent the cheese slicer and also have more reindeer than anyone would ever need, so there’s that. They are way richer than us, which is somewhat irritating. xxx/ellauri091.html on line 590: We largely forgot Albania existed until about 5 minutes ago. No offense, it’s just a really small country surrounded by more interesting countries. xxx/ellauri091.html on line 594: Not to be confused with Slovenia, Slovakia is somewhere in Europe, we’re sure of it. xxx/ellauri091.html on line 595: Just kidding, this country is actually there. xxx/ellauri091.html on line 599: This country is like the cool goth kid of Europe. It’s proudly defiant, with a completely different language and alphabet than all those other Slavic nations. (What the fuck?) They had a proudly defiant ruler (Ceausescu) but he is dead. xxx/ellauri091.html on line 625: Sure, the food is perfection, the art scene is out of control and there’s enough history to fill several volumes of textbooks. But can’t the French be more humble about it!? And why didn't they join the mobbing of Iraq? We'll never forgive that. xxx/ellauri091.html on line 635: The Belgian fries here also destroy whatever Freedom Fries you’ll find in la République. xxx/ellauri091.html on line 648: There are many things that make Germany great, from its boots of beer to its Nazis, Lederhosen und Wagner-Musik. xxx/ellauri091.html on line 658: Italy is good for exorcisms. Half a million exorcisms take place there annually, drinkable water flows freely from taps in town squares and locals drink an unseemly amount of undiluted caffeine every day. They just don't put as much water in it as we do. xxx/ellauri091.html on line 663: locals know how to lick up to Americans. They actually offered to extradite Assange, and have privatized their healthcare and school system. Their corona strategy is even worse than ours. xxx/ellauri091.html on line 664: Actually, forget visiting Sweden. Can we move here instead? xxx/ellauri091.html on line 673: Poland is the fifth best country in Europe. Why? Not because there are zillions of immigrant Poles in the US! xxx/ellauri091.html on line 674: First of all, God must be Polish. Interesting food, good and bad. Mostly bad. A plus: it's much more affordable to travel there than, say, all of Western Europe. xxx/ellauri091.html on line 679: There are pretty beaches to drink beer and throw cigarette stubs on, and a pig breed that only comes here to party. Yes, please. xxx/ellauri091.html on line 683: Where would Western Civilization be without Greece? The sentinel of the Mediterranean gave us the democrats, the Olympics, sunny days, the Greek Salad, and what did they get in return from us? big fat Hollywood bosses. xxx/ellauri091.html on line 689: Still, there's one European country that bests even it... xxx/ellauri091.html on line 695: Incredible and affordable health care, housing and transit, jobs are plentiful, education is accessible, pollution and crime barely exist, and people spend very little time feeling sad and depressed about the future, unlike the rest of the world. Who cares about climate? It can only get better here as it gets warmer. xxx/ellauri091.html on line 743: – Sillä tavalla jaksaa paljon paremmin kuin pahaa oloaan puimalla. En antaisi viimeisenä hereilläolohetkelläni itselleni anteeksi, ellen olisi kääntänyt jokaista kiveä. xxx/ellauri091.html on line 772: Emily Greene Balch (January 8, 1867 – January 9, 1961) was an American economist, sociologist and pacifist. Balch combined an academic career at Wellesley College with a long-standing interest in social issues such as poverty, child labor, and immigration, as well as settlement work to uplift poor immigrants and reduce juvenile delinquency. Mother Thing. She became a central leader of the Women's International League for Peace and Freedom (WILPF) based in Switzerland, for which she won the Nobel Peace Prize in 1946. In a letter to the president of Wellesley, she wrote we should follow "the ways of Jesus." Her spiritual thoughts were that American economy was "far from being in harmony with the principles of Jesus which we profess." Wellesley College terminated her contract in 1919. xxx/ellauri091.html on line 774: Balch converted from Unitarianism and became a Quaker in 1921. She stated, "Religion seems to me one of the most interesting things in life, one of the most puzzling, richest and thrilling fields of human thought and speculation... religious experience and thought need also a light a day and sunshine and a companionable sharing with others of which it seems to me there is generally too little... The Quaker worship at its best seems to me give opportunities for this sort of sharing without profanation." xxx/ellauri091.html on line 778: As a young student she was first attracted to the study of literature, but she was soon to take an interest in the work to which she was to devote all her energies in the period preceding the First World War: the improvement of conditions of life through social reform. The necessity of such work was first brought home to her when she became acquainted with the poverty and squalor of the slums in America’s big cities. She collaborated in the founding of a social center in Boston and undertook other practical work as well, becoming a member of the American Federation of Labor and helping to establish the Women’s Trade Union League of America. xxx/ellauri091.html on line 782: Practical work alone, however, did not exhaust the aspirations that gripped Emily Balch. She felt the need both to acquire knowledge and to pass it on to others if she was to achieve more. And so she continued her studies, first in Paris under Levasseur1, the historian of the French working class, and later in Berlin where she studied that branch of economics which has been called a «professor-chair socialism»2. Here she also came in contact with the European labor movement and attended the Socialist Trade Union Congress in 1896. xxx/ellauri091.html on line 792: Following the conference at The Hague, two delegations, one of them headed by Emily Balch, visited neutral and belligerent countries alike to submit their resolutions to the statesmen. A polite reception was accorded to them everywhere. This is not surprising, for the statesman is as a rule polite, perhaps especially so when dealing with women, but his true thoughts inevitably remain concealed behind his inscrutable smile. The women failed to make any headway with their proposals; and this was only to be expected with things as they were. xxx/ellauri091.html on line 794: With the coming of peace, the Women’s League arranged its second conference at Zurich in 1919 while the Allies were discussing the peace treaty in Paris. The conference thus had the opportunity of studying a draft of the peace treaty. Time does not permit me to review the resolutions which were passed as a result of this study. What I can and will say is that it would have been judicious to have heeded the women’s counsel. xxx/ellauri091.html on line 800: *Mr. Jahn delivered this speech in the auditorium of the Nobel Institute in the early afternoon of December 10, 1946. At its conclusion, Mr. Jahn read a message of acceptance from Miss Balch, whose health prevented her from attending the ceremonies, and presented the prize to Mr. Huston of the U.S. Embassy who accepted in her name. This translation is based on the Norwegian text in Les Prix Nobel en 1946, which contains, also, a French translation. xxx/ellauri091.html on line 809: John Raleigh Mott (May 25, 1865 - January 31, 1955) was born in Livingston Manor, New York, Sullivan County, New York and his family moved to Postville, Iowa in September of the same year. He attended Upper Iowa University, where he studied history and was an award-winning student debater. He transferred to Cornell University, where he received his bachelor's degree in 1888. He was influenced by Arthur Tappan Pierson one of the forces behind the Student Volunteer Movement for Foreign Missions, which was founded in 1886. Mott married Leila Ada White (1866-1952) in 1891 and had two sons and two daughters. xxx/ellauri091.html on line 819: John Raleigh Mott is an American like Emily Greene Balch, with whom he shares this year’s Nobel Peace Prize. He was born in Sullivan County in the state of New York on May 25, 1865. It was assumed that he would follow in the footsteps of his father, a timber merchant engaged in transporting timber on the tributaries of the Delaware River. But he was an avid reader, and the town’s Methodist minister persuaded his parents to allow him to continue his studies. For a long time the boy did not know what he wanted to be. His father hoped that he would return to the timber trade, while he himself vacillated between the church, law, and politics. But during his years of study he was stirred by the Gospel of Christ to mankind, and when the Y.M.C.A. asked him to become a traveling secretary among the students of American and Canadian universities he interpreted the offer as a call from the Lord. He answered the call. It did not take him back to the Delaware River. It sent him out into the wide world and it has brought him here today. xxx/ellauri091.html on line 821: Mott and a colleague were offered free passage on the Titanic in 1912 by a White Star Line official who was interested in their work, but they declined and took the more humble liner the SS Lapland. According to a biography by C. Howard Hopkins, upon hearing of the news in New York City, the two men looked at each other and remarked that, "The Good Lord must have more work for us to do." xxx/ellauri091.html on line 825: And the old John Mott is still to be found in the midst of the young, a tireless servant of his Master. His long life has brought him profound disappointments. But they have never broken his spirit nor cooled his ardor.He believes that good will triumph in the end, that all the trials and struggles, all the disappointments and defeats, must bring the fulfillment of the Christian promise that all men shall become one. Like the story of Adam run backwards, the last woman stuck back to where she was taken from. xxx/ellauri091.html on line 831: Someone has calculated that he has covered more than two million miles on his travels; that is equal to seventy times the circumference of the earth! Almost as far as Kip and Peewee, and that without Oscar on his back! xxx/ellauri091.html on line 833: He was never an American bringing an evangelical message to Poland, to South America, or to the East, in an American style. He was an apostle of a simple Christianity, presented in a form which made it living and real to the people to whom it was addressed. God is our Father, he said. But if God is our Father, then we are all brothers (or sisters? 😃 ) , and no frontiers or racial divisions can separate us from each other. Hmm... the first brethren were Cain and and Abel...) xxx/ellauri091.html on line 841: He organized a series of world conferences of Christian students, the best known being the Tokyo Conference of 1907, which marked the movement’s breakthrough in the Far East. Wilho was poised for his voyage to China just then. xxx/ellauri103.html on line 83: No ei vittu kyllä voikaan, laahus on täysin akraattista porukkaa! Kirjailija Johanna Sinisalo muistuttaa, että ihminen on viettiensä ja biologiansa vietävissä: "Olemme hierarkkisia laumaeläimiä". Toi "sopiva raja" on huvittava käsite, se on veteen piirretty säätyreviirin rajaviiva, jonka ylittävät ovat jo "mauttomia". Vrt. Leena Krohnin "tietoisuuden rajat" ja sen "leikki leikkinä, pylly pois taikinasta" tyylinen suvakkisuvaizemattomuus. "There is a limit", sanoi Pirkko Hiekkala, sopivaisuuden rajoja ei sovi ylittää. xxx/ellauri103.html on line 99: Vitun ääliö, ei se sijaize yhtään missään, sehän on korkeasti järjestyneen materian ominaisuus, etkö ole lukenut Marxin Engelsin ja Leninin empirio-kritisismiä? Et tainnut olla hereillä assarien opintopiireissä. xxx/ellauri103.html on line 120: Aino-triptyykin paikka Ateneumin seinällä on #metoo-liikkeen hengessä kyseenalaistettu (siirretty toiseen palveluun), koska teoksessa vanhempi mies lähentelee nuorempaa naista. Kirjailija Lionel Shriver heivattiin ulos (siirrettiin toiseen palveluun) naiskirjailijoille suunnatun Mslexia-julkaisun järjestämän kirjallisuuspalkinnon tuomaristosta vain siksi, että hän erehtyi sanomaan poliittisen korrektiuden olevan kirjallisuudelle vahingollista. xxx/ellauri103.html on line 138: Helsingissä on lähiö, joka loistaa koronakartalla yksinäisenä punaisena täplänä, ja se on ihasteltu Roihuvuori – mitä siellä oikein tapahtuu? No siellä on aivan helvatisti pedofiilejä transuneekereitä ja poliittisia islamisteja. xxx/ellauri103.html on line 160: I'm often asked did something happen around the time I wrote Kevin. Did I have some revelation or transsexual operation? The truth is that Kevin is of a piece with my other work. There's nothing special about Kevin. The other books are good too, go and buy them! It just tripped over an issue that was just ripe for exploration and by some miracle found its audience. School killings having come into vogue helped of course. xxx/ellauri103.html on line 170: In June 2018, she criticised an effort by the publisher Penguin Random House to diversify the authors that it published and better represent the population, saying that it prioritised diversity over quality and that a manuscript "written by a gay transgender Caribbean who dropped out of school at seven" would be published "whether or not said manuscript is an incoherent, tedious, meandering and insensible pile of mixed-paper recycling". Penguin Random House marketer and author Candice Carty-Williams criticised the statements. As a result of her comments Shriver was dropped from judging a competition for the magazine Mslexia. xxx/ellauri103.html on line 185: When photos of the party circulated on social media, campus-wide outrage ensued. Administrators sent multiple emails to the “culprits” threatening an investigation into an “act of ethnic stereotyping.” Partygoers were placed on “social probation,” while the two hosts were ejected from their dorm and later impeached. Bowdoin’s student newspaper decried the attendees’ lack of “basic empathy.” I wonder what that meant. Must look up the word in the dictionary someday. xxx/ellauri103.html on line 187: The student government issued a “statement of solidarity” with “all the students who were injured and affected by the incident,” and demanded that administrators “create a safe space for those students who have been or feel specifically targeted.” The tequila party, the statement specified, was just the sort of occasion that “creates an environment where students of colour, particularly Latino, and especially Mexican, feel unsafe.” In sum, the party-favour hats constituted – wait for it – “cultural appropriation.” xxx/ellauri103.html on line 192: The ultimate endpoint of keeping out mitts off experience that doesn’t belong to us is that there is no fiction left. Harry Potter would not exist, because we are all muddleheads. Or what was it, muggles? xxx/ellauri103.html on line 196: Yet were their authors honouring the new rules against helping yourself to what doesn’t belong to you, we would not have Malcolm Lowry’s Under the Volcano. We wouldn’t have most of Graham Greene’s novels, many of which are set in what for the author were foreign countries, and which therefore have Real Foreigners in them, who speak and act like foreigners, too. (Malcolm Lowry's book has been mentioned, it is pure drivel. Grandma Greene is another lousy driveler.) xxx/ellauri103.html on line 198: In his masterwork English Passengers, Matthew Kneale would have restrained himself from including chapters written in an Aboriginal’s voice – though these are some of the richest, most compelling passages in that novel. If Dalton Trumbo had been scared off of describing being trapped in a body with no arms, legs, or face because he was not personally disabled – because he had not been through a World War I maiming himself and therefore had no right to “appropriate” the isolation of a paraplegic – we wouldn’t have the haunting 1938 classic, Johnny Got His Gun, unless he had written it with a pen in his arse. (Never heard of any of these masterpieces, but then I hadn't heard of Drivel or Kevin either until today.) xxx/ellauri103.html on line 205: I am hopeful that the concept of “cultural appropriation” is a passing fad: rubbing people with different backgrounds against each other and exchanging our flaky ideas and shady practices against their money is self-evidently one of the most productive, fascinating aspects of modern urban life. xxx/ellauri103.html on line 206: But this latest and little absurd no-no is part of a larger climate of super-sensitivity, giving rise to proliferating prohibitions supposedly in the interest of social justice that constrain fiction writers and prospectively makes our work impossible. xxx/ellauri103.html on line 211: The felony of cultural sticky fingers even extends to exercise: at the University of Ottawa in Canada, a yoga teacher was shamed into suspending her class, “because yoga originally comes from India.” She offered to re-title the course, “Mindful Stretching.” And get this: the purism has also reached the world of food. Supported by no less than Lena Dunham, students at Oberlin College in Ohio have protested “culturally appropriated food” like sushi in their dining hall (lucky cusses— in my day, we never had sushi in our dining hall), whose inauthenticity is “insensitive” to the Japanese. xxx/ellauri103.html on line 212: Seriously folks, we have people questioning whether it’s appropriate for white people to eat pad Thai. (Oh, I read that bit already, Sorry. Ok I was here:) Turnabout, then: I guess that means that as a native of North Carolina, I can ban the Thais from eating barbecue. (I bet they’d swap.) (What? Swap what? Barbecue is really icky gooey meaty stuff, only North Carolinans can like that.) xxx/ellauri103.html on line 214: This same sensibility is coming to a bookstore near you. Because who is the appropriator par excellence, really? Who assumes other people’s voices, accents, patois, and distinctive idioms? Who literally puts words into the mouths of people different from themselves? Who dares to get inside the very heads of strangers, who has the chutzpah to project thoughts and feelings into the minds of others, who steals their very souls? Who is a professional kidnapper? Who swipes every sight, smell, sensation, or overheard conversation like a kid in a candy store, and sometimes take notes the better to purloin whole worlds? Who is the premier pickpocket of the arts? The fiction writer, that’s who. Yes, she is a real piece of shit more often than not. I know, I've been there. xxx/ellauri103.html on line 216: Mine is a disrespectful vocation by its nature – prying, voyeuristic, kleptomaniacal, and presumptuous. And I love it! Those adjectives fit me to a T! When Truman Capote wrote from the perspective of condemned murderers from a lower economic class than his own, he had some gall. After that, he had some cash. And his economic class went way up. What did the murderers get for it? Undying fame. xxx/ellauri103.html on line 218: As for the culture police’s obsession with “authenticity,” fiction is inherently inauthentic. It’s fake. It’s self-confessedly fake; that is the nature of the form, which is about people who don’t exist and events that didn’t happen. The name of the game is not whether your novel honours reality; it’s all about what you can get away with. Well mine is anyway, I don't know about you. I try to get away with anything that is not nailed or welded fast. xxx/ellauri103.html on line 226: Of course he’s exploiting her. It’s his book, and he made her up. He owns her, she is her property. He is free to fuck her, rape her, do whatever he wants. The character is his creature, to be exploited up a storm. Yet the reviewer chides that “special care should be taken with a story that’s not implicitly yours to tell” and worries that “Cleave pushes his own boundaries maybe further than they were meant to go.” xxx/ellauri103.html on line 231: Because the ultimate endpoint of keeping out mitts off experience that doesn’t belong to us is that there is no fiction. Someone like me only permits herself to write from the perspective of an ugly straight white female born in North Carolina, closing on sixty, able-bodied but with bad knees, skint for years but finally able to buy the odd new Dolce Cabbana. All that’s left is a memoir. Well, you are right, who would care to read that, in my case at least? xxx/ellauri103.html on line 233: And here’s the bugbear, here’s where we really can’t win. At the same time that we’re to write about only the few toys that landed in our playpen, we’re also upbraided for failing to portray in our fiction a population that is sufficiently various. xxx/ellauri103.html on line 237: You do indeed see just this brand of tokenism in television. There was a point in the latter 1990s at which suddenly every sitcom and drama in sight had to have a gay or lesbian character or couple. That was good news as a voucher of the success of the gay rights movement, but it still grew a bit tiresome: look at us, our show is so hip, one of the characters is homosexual! It is SOOO tiresome, why can't we just watch the superbly funny middle class straight white Americans instead? xxx/ellauri103.html on line 243: For it can be dangerous these days to go the diversity route. Especially since there seems to be a consensus on the notion that San Francisco reviewer put forward that “special care should be taken with a story that’s not implicitly yours to tell.” Why on earth? Isn't it just the opposite? If it is somebody else's story you are free to do whatever you want, since you don't know it, so you can give free reins to your imagination! Chances are your all-white panel don't know the people either, so anything goes. xxx/ellauri103.html on line 252: In fact, I’m reminded of a letter I received in relation to my seventh novel from an Armenian-American who objected – why did I have to make the narrator of We Need to Talk About Kevin Armenian? He didn’t like my narrator, and felt that her ethnicity disparaged his community. I took pains to explain that I knew something about Armenian heritage, because my best friend in the States was Armenian, and I also thought there was something dark and aggrieved in the culture of the Armenian diaspora that was atmospherically germane to that book. Besides, I despaired, everyone in the US has an ethnic background of some sort, and she had to be something! Joe Biden has finally admitted that the Armenian genocide was a genocide and not just an unusually bad case of flu. I am not convinced of it yet. xxx/ellauri103.html on line 254: Especially for writers from traditionally privileged demographics, the message seems to be that it’s a whole lot safer just to make all your characters from that same demographic, so you can be as hard on them as you care to be, and do with them what you like. Availing yourself of a diverse cast, you are not free; you have inadvertently invited a host of regulations upon your head, as if just having joined the EU. Use different races, ethnicities, and minority gender identities, and you are being watched. xxx/ellauri103.html on line 255: I confess that this climate of scrutiny has got under my lucidly white skin. When I was first starting out as a novelist, I didn’t hesitate to write black characters, for example, or to avail myself of black dialects, for which, having grown up in the American South, I had a pretty good ear. I am now much more anxious about depicting characters of different races, and accents make me nervous. I try my best to talk average middle class American, but occasionally a few bits of North Carolina slip out. Sorry about that. Here's how I'd sound if I din't steal from anyone but the likes of me: xxx/ellauri103.html on line 257: I’m from a small rural community, and ev’rybody who lived in my neighborhood, if you want to call it that, were relatives. We called it “the circle,” and our house was there, my grandmother’s house was there, an aun’ an’ uncle who were childless lived there, and (uh) a couple of aunts an’ uncles who had children. There were five female cousins, an’ in the summertime we hung out together all day long from early until late. In my grandmother’s yard was a maple tree, and the five of us developed that into our apartment building. Each of us had a limb, and [small laugh] the less daring cousins took the lo’er limbs, and I and another cousin a year younger than I always went as far to the top as we could, an’ we– we were kinda derisive of those girls who stayed with the lower limbs. We had front doors an’ back doors. The front door was the — the limb — were the limbs on the front, that were nearest (um) the boxwood hedge. And the grass was all worn away in that area. An’ then the back doorwa–was on the back side of the tree, an’ you could only enter the front an’ exit from the rear. And that had to be done by swinging off a limb that was fairly high off the ground, and (um) my cousin Belinda and I had no problem with that, but the other girls — that was always somethin’ we had to coax them into doin’. But still, you entered the front, you left the rear. We (um) ate our lunches together. When it was lunchtime — an’ our mothers always cooked lunch in the summertime ’cause they didn’ want to be in the hot kitchen at night. So we would just take our (um) — go home, an’ we’d load our plates with all the vegetables an’ the cornbread, an’ get our glasses of milk or ice tea or whatever we were havin’, an’ we would head for somebody’s yard, where we would all sit down an’ eat together. It was just an institution: lunch in somebody’s yard. An’ if you wanted to go home for a second helping– sometimes that was quite a little walk, but it was worth it, because that was our thing, having lunch together, every day. (Um) We gathered at my grandmother’s on Sundays. All my aunts would get those chairs, form a circle. (Uh) One crocheted. (Uh) Most of them just sat an’ talked, an’ we girls hung out for the main part with the women. (Uh) The men would gather around the fish pond, which was in a side yard. It was (um) — it was kind of a rock (um) pond that my granddaddy had, had built. There was a ir’n pipe in the middle, an’ when he went fishin’, he would put his catch in there. Or he caught a mud turtle, he’d put it in there. An’ there it stayed until it was time to kill it an’ cook it, whatever it was. The pipe in the middle had water that sprayed up all the time. There was a locust tree near there, an’ that’s where we girls picked the leaves an’ the thorns to make the doll clothes out o’ the locust. It’s where we always ate the watermelon. We always had to save the rind, an’ we always had to leave some pink on that rind, because my grandmother made watermelon pickles out o’ that rind. I hated the things. I thought they were the worst things I ever put in my mouth. But ever’body else thought watermelon pickles were just a great delicacy. That was also around the time that ev’rybody grew gladiolias [sic] an’ I thought they were the ugliest flower I’d ever laid my eyes on, but ever’body had gladiolias. ‘Course now I’ve come to appreciate the gladiolia, but back then I had absolutely no appreciation for it. It was also where we made (uh) ice cream, (uh) on the front porch. We made ice cream on Sunday afternoons. I had an aunt who worked in the general mercantile business that my family owned, an’ she was only home on Sunday, so she baked all day: homemade rolls an’ cakes. And so, she made cakes an’ we made ice cream, an’ ever’body wan’ed to crank, of course. (Um) That was just a big treat, to get to crank that ice cream. It was jus’ our Sunday afternoon thing, an’ I, I think back on it. All the aunts would sit around an’ they’d talk, an’ they’d smoke. Even if you never saw those ladies smoke, any other time o’ the week. On Sunday afternoon when we all were gathered about in gran- in granny’s yard, they’d have a cigarette. Just a way of relaxing, I suppose. The maple tree’s now gone. In later years, it was thought the maple tree, our apartment building, was shading the house too much an’ causing mildew, so it was removed at some point. And I don’t, to this day, enjoy lookin’ (uh) into that part o’ the yard. … xxx/ellauri103.html on line 260: In describing a second-generation Mexican American who’s married to one of my main characters in The Mandibles, I took care to write his dialogue in standard American English, to specify that he spoke without an accent, and to explain that he only dropped Spanish expressions tongue-in-cheek. I would certainly think twice – more than twice – about ever writing a whole novel, or even a goodly chunk of one, from the perspective of a character whose race is different from my own – because I may sell myself as an iconoclast, but I’m as anxious as the next person about attracting big money. But I think that’s a loss. I think that indicates a contraction of my fictional universe that is not good for the books, and not good for my purse. xxx/ellauri103.html on line 264: Now I proceed to the topic "The left’s embrace of gotcha hypersensitivity inevitably invites backlash." Why, it’s largely in order to keep from losing my fictional mojo that I stay off Facebook and Twitter, which could surely install an instinctive self-censorship out of fear of attack. Ten years ago, I gave the opening address of this same festival, in which I maintained that fiction writers have a vested interest in protecting everyone’s right to offend others – because if hurting someone else’s feelings even inadvertently is sufficient justification for muzzling, there will always be someone out there who is miffed by what you say, and freedom of speech is dead. Why, freedom of speech is just about miffing! What's the use of the freedom if you are not allowed to miff! With the rise of identity politics, which privileges a subjective sense of injury as actionable basis for prosecution, that is a battle that in the decade since I last spoke in Brisbane we’ve been losing. xxx/ellauri103.html on line 268: Regarding identity politics, what’s especially saddened me in my recent career is a trend toward rejecting the advocacy of anyone who does not belong to the group. In 2013, I published Big Brother, a novel that grew out of my loss of my own older brother, who in 2009 died from the complications of morbid obesity. I was moved to write the book not only from grief, but also sympathy of morbid obesity: in the years before his death, as my brother grew heavier, I saw how dreadfully other people treated him – how he would be seated off in a corner of a restaurant, how the staff would roll their eyes at each other after he’d ordered, though he hadn’t requested more food than anyone else. Just a little wafer, is all. xxx/ellauri103.html on line 270: I was wildly impatient with the way we assess people’s characters these days in accordance with their weight, and tried to get on the page my dismay at how much energy people waste on this matter, sometimes anguishing for years over a few excess pounds. Both author and book were on the side of the angels, or so you would think. xxx/ellauri103.html on line 272: But in my events to promote Big Brother, like trying to peddle it to my acquaintances, I started to notice a pattern. Most of the people buying the book in the signing queue were thin. Well the whole queue was pretty thin. Especially in the US, fat is now one of those issues where you either have to be one of us, or you’re the enemy. It's like Christianity: who is not for Jesus is against him. We don't know if he was fat, but most likely he was scrawny, he could not even carry his cross. I verified this when I had a long email correspondence with a “Healthy at Any Size” activist, who was incensed by the novel, which she hadn’t even read. Which she refused to read. No amount of explaining that the novel was on her side, that it was a book that was terribly pained by the way heavy people are treated and how unfairly they are judged, could overcome the scrawny author’s photo on the flap. xxx/ellauri103.html on line 276: I worry that the clamorous world of identity politics is also undermining the very causes its activists claim to back. As a fiction writer, yeah, I do sometimes make my narrator an Armenian. But that’s only by way of a start. Merely being Armenian is not to have a character as I understand the word. I need to add a whole host of racial prejudices to fatten him out. Luckily I didn't need to do that with my bro. xxx/ellauri103.html on line 279: Membership of a larger group is not an identity. Being Asian is not an identity. Being gay is not an identity. Being deaf, blind, or wheelchair-bound is not an identity, nor is being economically deprived. Now what is an identity then? Silly, it is the number on your ID card! That's an identity! Everybody is unique, and I in particular am special! There are no classes except singletons! We are haecceitates every one of us. Us? There is no such thing as us, there is just me and me and me ... and me myself. xxx/ellauri103.html on line 281: I reviewed a novel recently that I had regretfully to give a thumbs-down, though it was terribly well intended; its heart was in the right place. But in relating the Chinese immigrant experience in America, the author put forward characters that were mostly Chinese. That is, that’s sort of all they were: Chinese. Which isn’t enough. They ought to be specifically American Chinese immigrants, believers in the American Dream. That would have fattened them out. xxx/ellauri103.html on line 294: Halfway through the novel, suddenly my protagonist has lost the right leg instead of the left one. My idea of lesbian sex is drawn from wooden internet porn. Efforts to persuasively enter the lives of others very different from us may fail: that’s a given. But maybe rather than having our heads taken off, we should get a few bucks for trying. After all, most fiction sucks. Most writing sucks. Mine does anyway. Most things that people make of any sort suck. But that doesn’t mean we shouldn’t make anything. Or that we should not suck. I do, however badly, and my drummer boy loves it. xxx/ellauri103.html on line 303: Lionel Shriver’s keynote address at the Brisbane writers festival was a poisoned package wrapped up in arrogance and delivered with condescension. xxx/ellauri103.html on line 305: Lionel Shriver’s real targets were cultural appropriation, identity politics and political correctness. It was a monologue about the right to exploit the stories of “others”, simply because it is useful for one’s story. xxx/ellauri103.html on line 307: I have never walked out of a speech. Or I hadn’t, until last night’s opening keynote for the Brisbane writers festival, delivered by the American author Lionel Shriver, best known for her novel, We need to talk about Kevin. xxx/ellauri103.html on line 308: We were 20 minutes into the speech when I turned to my mother, sitting next to me in the front row. xxx/ellauri103.html on line 310: “Mama, I can’t sit here,” I said, the corners of my mouth dragging downwards. “I cannot legitimise this …” xxx/ellauri103.html on line 320: Her question was — or could have been — an interesting question: What are fiction writers “allowed” to write, given they will never truly know another person’s experience? xxx/ellauri103.html on line 323: There is a fascinating philosophical argument here. Instead, however, that core question was used as a straw man. Shriver’s real targets were cultural appropriation, identity politics and political correctness. It was a monologue about the right to exploit the stories of “others”, simply because it is useful for one’s story. xxx/ellauri103.html on line 325: Shriver began by making light of a recent incident in the US, where students faced prosecution for what was argued by some as “casual racial and ethnic stereotyping and cultural insensitivity” at a Mexican-themed party. xxx/ellauri103.html on line 326: “Can you believe,” Shriver asked at the beginning of her speech, “that these students were so sensitive about the wearing of sombreros?” xxx/ellauri103.html on line 328: The audience, compliant, chuckled. I started looking forward to the point in the speech where she was to subvert the argument. It never came. xxx/ellauri103.html on line 329: On and on it went. Rather than focus on the ultimate question around how we can know an experience we have not had, the argument became a tirade. It became about the fact that a white man should be able to write the experience of a young Nigerian woman and if he sells millions and does a “decent” job — in the eyes of a white woman — he should not be questioned or pilloried in any way. It became about mocking those who ask people to seek permission to use their stories. It became a celebration of the unfettered exploitation of the experiences of others, under the guise of fiction. (For more, Yen-Rong, a volunteer at the festival, wrote a summary on her personal blog about it.) xxx/ellauri103.html on line 331: It was a poisoned package wrapped up in arrogance and delivered with condescension. xxx/ellauri103.html on line 334: See, here is the thing: if the world were equal, this discussion would be different. But alas, that utopia is far from realised. xxx/ellauri103.html on line 337: I can’t speak for the LGBTQI community, those who are neuro-different or people with disabilities, but that’s also the point. I don’t speak for them, and should allow for their voices and experiences to be heard and legitimised. xxx/ellauri103.html on line 338: So access – or lack thereof – is one piece. xxx/ellauri103.html on line 339: But there is a bigger and broader issue, one that, for me, is more emotive. Cultural appropriation is a “thing”, because of our histories. The history of colonisation, where everything was taken from a people, the world over. Land, wealth, dignity … and now identity is to be taken as well? xxx/ellauri103.html on line 341: In making light of the need to hold onto any vestige of identity, Shriver completely disregards not only history, but current reality. The reality is that those from marginalised groups, even today, do not get the luxury of defining their own place in a norm that is profoundly white, straight and, often, patriarchal. And in demanding that the right to identity should be given up, Shriver epitomised the kind of attitude that led to the normalisation of imperialist, colonial rule: “I want this, and therefore I shall take it.” xxx/ellauri103.html on line 398: Rowlingin käsikirjoitus edistyi Edinburghissa, ja hän lähetti sen kolme ensimmäistä lukua Christopher Littlen agentuuriin, joka edusti useita kirjailijoita, myös joitakin kuuluisiakin. Aluksi käsikirjoitus oli mennä hylättyjen käsikirjoitusten lokerikkoon, mutta pelastui roskixesta virkailijan erehdyxen vuoksi. Vaikka agentuuri ei ollut yleisesti ottaen kiinnostunut lastenkirjallisuudesta, se lopulta hyväksyi Rowlingin asiakkaakseen, mikä luonnollisesti ilahdutti kirjailijaa. xxx/ellauri103.html on line 425: Rowlingin vaatimuksesta elokuvassa säilyi brittiläinen sävy, eikä yhdysvaltalaisia näyttelijöitä juuri käytetty. Rowling joutui joustamaan vain siinä, että Yhdysvalloissa elokuvan nimeen tuli philosopher-sanan sijaan sorcerer-sana; ensiksi mainitun ilmauksen luultiin olevan liian vieras yhdysvaltalaisille. Kohtaukset, joissa ilmaus Philosopher's stone tai Sorcerer's stone mainittiin, kuvattiin kahteen kertaan. Turrrvelot! xxx/ellauri103.html on line 431: JK Rowling took another tossing on Twitter on Sunday as she tweeted that “many health professionals are concerned that young people struggling with their mental health are being shunted towards hormones and surgery when this may not be in their best interests.” xxx/ellauri103.html on line 433: The comment was one of a string as she defended herself after being called out for “liking” a tweet that compared hormone prescriptions to anti-depressants, which were over-prescribed to teenagers in the past with sometimes harmful results. It’s the second social media tussle the Harry Potter scribe has faced in two months after angering the LGBTQ community and supporters in June over transphobic remarks. xxx/ellauri103.html on line 442: Rowling issued a personal essay last month in an attempt to explain her attacks on transgender rights. She asserted that transgender activists were dangerous to women. xxx/ellauri103.html on line 448: Naimi Pikkupöxy aivan herkuttelee hikipajakuvauxilla missä lapsiorjat liimaa kokoon Nike-tossuja tai ompelee barbinukkien rimssumekkoja. Tai kun Kaderin tehdas paloi 1993 Bangkokissa, ikkunoista purki hikipajatyttöjä kääriytyneinä pyyhkeisiin kuin hyppäämässä saunan jälkeen avantoon. Grillattujen tyttökääryleiden viereen lennähteli jenkkien joulumarkkinoiden kärventyneitä "Toys 'R Us" leluja, siellä oli meitä poikia, siellä oli Väiski Vemmelsäärtä, Bart Simpsonia, Muppetteja, Sesame Street-nukkeja ja Playskoolin vesilemmikkejä. Onnex onnex näitä ei näytetty prime time teeveessä, muuten oisi jenkkilasten joulu mennyt pilalle. xxx/ellauri103.html on line 469: Forever 21 is a fast-fashion retailer headquartered in Los Angeles. Many consumers already boycott Forever 21 because of their use of sweatshops. xxx/ellauri103.html on line 472: GAP is an American clothing and accessories retailer founded in 1969 headquartered in San Fransisco. xxx/ellauri103.html on line 488: Urban Outfitters is a multinational lifestyle retail corporation headquartered in Philadelphia, Pennsylvania. They also own Anthropologie and Free People. xxx/ellauri103.html on line 507: Doonesbury sarjakuvaa ei muista kukaan, varsinkaan sen jälkeen kun Gary Trudeau (ihan aiheesta) 2015 kritisoi Charlie Hebdon piirtäjiä "for punching downward..., attacking a powerless, disenfranchised minority with crude, vulgar drawings closer to graffiti than cartoons", and thereby wandering "into the realm of hate speech" with cartoons of Muhammad. Muiden pöyristyneiden öykkärien joukossa joku paska David Frum "criticized what he called Trudeau's moral theory that holds "the privilege-bearer responsible". Eihän se nyt käy, privilege on privilege, Mariallakin oli sellainen, eikä sitä siltäkään otettu pois. Rääppä humanistiystävineen piti rinnassa "Je suis Charlie" läppyjä. Charlie Chaplin lie ollut kyseessä. xxx/ellauri103.html on line 524: Kathie Lee married Paul Johnson, a composer/arranger/producer/publisher of Christian music, in 1976. After their divorce in 1982, she married sportscaster and former NFL player Frank Gifford in 1986. He died in 2015. Kathie Lee has released studio albums and written books. Kathie Lee has sold clothes made in offshore sweatshops whose living and working conditions were simply inhumane. xxx/ellauri103.html on line 529: After seeing the Billy Graham–produced film The Restless Ones at age 12, Gifford became a born-again Christian. She told interviewer Larry King, "I was raised with many Jewish traditions and raised to be very grateful for my Jewish heritage. But even more grateful I am to Billy. Jesus sells so much better here in the U.S. than Moses." xxx/ellauri103.html on line 533: Frank and Kathie Lee Gifford raised the money to build and continued to financially support two shelters in New York City for babies born with HIV, or a congenital crack cocaine addiction. These shelters were named in honor of her children, Cody (HIV) and Cassidy (crack cocaine). xxx/ellauri103.html on line 552: After the University of Oregon, Knight went through Stanford´s MBA program, during which he wrote a paper theorizing that the production of running shoes should move from its current center in Germany to Japan, where labor was cheaper. xxx/ellauri103.html on line 554: Since then, the company has only continued to grow, helped on in part by a series of clever ad campaigns, most famously the 1988 "Just Do It" ad campaign (apparently inspired by the last words of American murderer Gary Gilmore before the firing squad, "Let´s do it.") xxx/ellauri103.html on line 560: Nike weathered 2019 relatively unscathed, even landing among the top 15 analyst picks among the Dow. xxx/ellauri103.html on line 571: Shellin öljylauttaskandaalista puhuessaan se vinoilee Greenpeacelle. Shellhän toimi laillisesti ja Greenpeace kiusasi sitä laittomasti. Sitäpaizi romun upotus "syvälle mereen" on maan tapa ja ekologista. Rahaakin säästyisi. Kyse ei ollut kaloista valaista tai edes söpöistä hylkeenpoikasista vinoilee Pikkari, vaan Lebensraumista. Apina tahtoo rauhallista tilaa, siinä se. xxx/ellauri103.html on line 573: "Tiede häviää kadunmiehelle". "Tappio rationaaliselle päätöxenteolle". Talouslehdet oli Päntyhosen mielestä "tavallaan oikeassa, tavallaan ei". Vitun trapezitaiteilija tasapainoilemassa aidalla. Häppeningeissä kieppuvien kaljakellujien deejii. Brittien John Mayor oli sen mielestä suoraselkäinen konservi, ei antanut hihhuleille perixi kuten Shell. Mutta ne onkin veteliä holländereitä. xxx/ellauri103.html on line 603: Why are Latinos not considered white whereas Italians, Greeks, and Spanish are considered white? xxx/ellauri103.html on line 604: Why are some Americans so interested in knowing what race Spaniards and Italians are? Why is this such a big deal in America? xxx/ellauri104.html on line 36: Johnny Nash was responsible for multiple equations and mathematical breakthroughs that influenced everything from economics to geometry. Like Nash equilibrium in game theory, one of the worst ideas an ape ever stumbled on. In addition to being a genius intellectual and genius mathematician he also suffered from schizophrenia his entire adult life. Not to put too find a point to it, he was mad as a march hare. xxx/ellauri104.html on line 68: Apinat on joko pahoja tai hulluja. Hullut on sairaita, niitä voi parannella lääkkeillä ja rauhoitella sanoilla, mutta pahoihin se ei auta, koska ne viihtyy pahoina. Niitä on paras panna kaltereiden taa tai nirhata, tai kunnioittaa mahtavina johtajina. Ne on luonnevikaisia, ja sellaisia vikoja ei hevin korjata. xxx/ellauri104.html on line 77: The 1968 version contained 100 disorders, In 1979, the third edition shifted away from psychoanalytic emphasis, contained over 200 diagnostic categories, and introduced some silly idea called multi-axial system, which was thrown out in version 5. The term "retard" is generally no longer used, as it is considered insensitive. The more common term now is “intellectual disability”, or just "dumb". xxx/ellauri104.html on line 79: Published in 2013, the DSM-5 makes many changes, some of them controversial, some not. There are 20 chapters containing categories of related disorders. xxx/ellauri104.html on line 156: Narcissistic personality disorder (NPD), a cluster B personality disorder, is considered to be one of the least identified personality disorders (Pies, 2011). On the other hand, a good number of patients with narcissistic traits present at the psychiatrist's office with other types of issues such as anxiety or depression. A common finding in clinical practice, NPD frequently coexists with other psychiatric disorders. NPD is a relatively recent diagnostic category. Its origins stem from a great effort between psychoanalysts and psychoanalytic psychotherapists to recognize a cluster of predominantly difficult patients who could not be classified as psychotic, not typically neurotic and overall not responsive to conventional psychotherapeutic treatment options (Gildersleeve, 2012). xxx/ellauri104.html on line 206: There is a undeniable link between bad mental health and genius in a lot of geniuses. Albert Einstein was famously a strange individual who struggled to find his arse with both hands at night. Looking at Einstein it becomes clear that something is off with him. He dressed in such a strange way and always appeared disheveled. That is a sure sign of being crazy. xxx/ellauri104.html on line 208: There is a long list of genius level individuals who become the top 1% of professionals in their field but also suffer from an inability to socialize, communicate, or suffer from mental health issues. One wonders if the flaws in the brain that cause something like schizophrenia also cause one to be a genius intellect. Take Piki for instance. xxx/ellauri104.html on line 210: Here are some more "geniuses" who had mental health problems xxx/ellauri104.html on line 234: It was not that they were unnormal. It was that they were possessed by a higher being that caused them to have such genius levels of intelligence. This possession made them less sociable because they are aware of the darkening hearts of mankind. Those who know the truth, keep it to themselves. Those who do not know the truth, live in ignorance that is bliss. xxx/ellauri104.html on line 240: True, but there's more to it than this. Schizophrenia is not caused by wisdom. xxx/ellauri104.html on line 249: Your medical society knows such "symptoms" of a schizophrenia but knows no causes and thus only gives a label to it. Do your research and you will realise that nobody knows the causes of schizophrenia except that the effect of having this label is to have different levels of neurotransmitters in the brain and the symptoms are too varied and unrelated to each other to be even considered related to the same label! Is this even logical? xxx/ellauri104.html on line 251: In fact, the "symptoms" are not at all related to the causes of having a different level of neurotransmitter. You might as well call anyone who has the so-called symptoms of schizophrenia the unknown medical problem rather than grouping them into one label, just for the sake of it! xxx/ellauri104.html on line 253: Funny thing is, nobody knows why neurotransmitters are of a different level for people with "schizophrenia" and blame it on this label. Those with such illnesses were not always measured for levels of neurotransmitters, they were only assumed to have such levels of neurotransmitters by the psychiatrist who has no real medical background like that of a surgeon. To worsen it, Earthling's medical science has yet to be able to measure these levels accurately and safely! Isn't this shocking? xxx/ellauri104.html on line 255: The truth is this: Neurotransmitters are always regulated for optimal performance due to a process called Homeostasis. This is the body's naturally intelligent way of regulating itself by creating a optimal condition using whatever resources is available to the body to make it as healthy as possible. Therefore there is no such thing as too much or too little of neurotransmitters, unless you have a state of malnourishment. xxx/ellauri104.html on line 257: When the body is in a certain state, be it in sleep, at rest, after a meal, after an emotional state etc, Neurotransmitter levels differ all the time. Measuring them at various states is the right way to do such scientific quantification. But even then, your body is responding to a stimuli and even then, your body is given a set of nutrients to work with to produce the optimal level of Homeostasis of the neurotransmitters. Therefore, understanding Homeostasis and how it works will lead you to understand that the levels of neurotransmitters is not a factor of schizophrenia at all. xxx/ellauri104.html on line 326: POV Powered Operated Vehicles xxx/ellauri104.html on line 353: All these will be discovered by your scientists one day if your kind is open to new information. These new information are just facts waiting to be proven and to be accepted by your mainstream. Proving is easy, spreading them to the rigid minds of people is hard! This message is for an intended audience only. xxx/ellauri104.html on line 355: The truth is out there. I often hear it whisper to me through my molar, which has become a neuroreceiver. I just wish the voices were not so angry with me. xxx/ellauri104.html on line 360: Kellokoski here I come! xxx/ellauri104.html on line 362: Kun tultiin joskus perheen kanssa autolla Kellokosken ohi me laulahdettiin takapenkillä Juise Leskisen sävelellä (tai no, sinnepäin) "Kellokoski here I come". Se nauratti Pirkkoa. Kun se selitti mixi, meitä nolotti. No sen jälkeen on meillä nähty näitä suljetuita osastoja: Lapinlahti, Hesperia, Harjavalta... Mä oon meidän pesueesta ainoa jota ei ole pantu vielä lepositeisiin, tai viety M3-sulkeisiin. Mun suuri hetki saattaa tulla Alzheimer-vaiheessa. Nää paasauxet ei kyllä lupaa hyvää... xxx/ellauri104.html on line 384: Tupakkahuone on muutenkin paikka, jossa kokoonnutaan heittämään läppää ja suunnittelemaan salaisia manöövereita -esimerkiksi suunnitellaan parinpäivän karkureissua tai jotain hyvää käytännön pilaa jollekkin hoitsulle. Tupakkahuoneessa myös juomme kahvimme. Taru ja minä myös harjoittelemme uusia biisejämme tupakkahuoneessa, sillä siellä saa aina heti palautetta potilailta...siis rakentavaa kritiikkiä. Potilaiden joukossa on taitelijoita eri aloilta ja heistä monet ovat innokkaita auttamaan tekstin ja sävellyksen kanssa. xxx/ellauri104.html on line 420: Tää Pitkännniemen mielisairaala (Tampereella) on eräänlainen päätepysäkki ja ihmiskaatopaikka monen kohdalla. On muuten hyvin yleistä että sairaalan henkilökuntaan kuuluva henkilö päätyy itse potilaaksi -liika empatia on kai pahasta; pitäis olla kliininen. Mutta kai täällä tulee väkisinkin henkilökohtaisia suhteita myös potilaitten ja henkilökunnan välille. xxx/ellauri104.html on line 527: Albeit to different extents, the researchers explain, the nine negative personality traits are all based on a rooted tendency to prioritize one’s own well-being, pleasure, or success over those of others, even if it means others will have to suffer for it. xxx/ellauri104.html on line 602: Stereotypical masculine or feminine interests/behaviors xxx/ellauri104.html on line 665: The Restructured Clinical scales were designed to be psychometrically improved versions of the original clinical scales, which were known to contain a high level of interscale correlation, overlapping items, and were confounded by the presence of an overarching factor that has since been extracted and placed in a separate scale (demoralization). The RC scales measure the core constructs of the original clinical scales. xxx/ellauri104.html on line 671: Critics of the new scales argue that the removal of this common variance makes the RC scales less ecologically valid (less like real life) because real patients tend to present complex patterns of symptoms.[citation needed] Proponents of the MMPI-2-RF argue that this potential problem is addressed by being able to view elevations on other RC scales that are less saturated with the general factor and, therefore, are also more transparent and much easier to interpret. xxx/ellauri104.html on line 811: Kalapuikkoviiksimies. Se tyyppi, jonka mielestä miesten tulee olla miehiä, naisten tulee olla naisia, ja muutenkin kaikkien tulee tietää paikkansa. Lukiessa hämmentyy: miten noin – 1980-luvun suomalaiseen stereotypiaan verrattuna – anarkistinen yhteiskunnallinen ajattelija, radikaalisti suomettumista ja rähmälläänoloa romaanissaan silmille lyövä kirjoittaja, voi toisaalta olla niin yhteiskunnallisesti sokea. Että romaanissaan täysin tietoisesti vasemmistolaisia yhteiskunnallisia rakenteita rikkomaan pyrkinyt paskiainen toisaalta niin jämäkästi pönkittää oikeistolaisia rakenteita mukahuomaamattaan. Yllärikö? No sehän oli vaan hänmies jostain Nurmexesta. xxx/ellauri104.html on line 942: Ääniä pääsee sanoi Tuhdin Anna pienenä kun piereskeli Eiran eteisen matolla. Skizofreeninen yliminä kuiski kuin Pulkun Paavolla. Ajattelen, siis olen olemassa. Jos päässäni ajattelee useampia, me ollaan kaikki todellisia. xxx/ellauri104.html on line 1228: Seppo Heinola: Raamatun käännöksen ja fundament. tulkinnan mukaan mies oli ensin, mutta biologinen fakta on se, että ihmisen perusmuoto on nainen. Kaikki sikiöt ovat ensin tyttöjä, kunnes jotkut alkavat y-kromosomin SRI geenin vaikutuksesta miehistyä. Jäänteenä tästä alkunaisellisuudesta ovat mm. miehen nisät. En tiedä mixi miehellä on nisät se on mysteeri mutta pidän mysteereistä, sanoo vaaleenpunanen katolinen ämmä Black is new Orangessa transuneekerille eikä anna sille hormonilääkettä. Vitun izekäs kusipää. xxx/ellauri104.html on line 1278: Ranskassa joukko upseereita varoittaa sisällissodasta, jos maahanmuuttajalähiöitä ja "islamismia" ei saada kuriin eikä Ranskan armeijan sotilaita Eiffel tornin edestä. Ja sitä tuntematonta hemmettiin sieltä riemukaaren alta. Herra hän haisee jo. Dreyfuss-jupakan tapahtumat toistuvat. Voisiko Muhammedin kuzua juutalaisten profeetaxi, tai kunnioittaa sitä kristillisenä pyhimyxenä? xxx/ellauri104.html on line 1328: Mutaoja käyttää ärsyttävästi tamperelaisia sanoja "pistää" ja "rupeaa". Mä voisin ottaa pienen askeleen ja olla sen kanssa aluxi samaa mieltä siitä, että se on tyhmä ja paha äijäpaha. xxx/ellauri113.html on line 45: There are zero contradictions between quantum mechanics and special relativity; quantum field theory is the framework that unifies them. xxx/ellauri113.html on line 46: General relativity also works perfectly well as a low-energy effective quantum field theory. For questions like the low-energy scattering of photons and gravitons, for instance, the Standard Model coupled to general relativity is a perfectly good theory. It only breaks down when you ask questions involving invariants of order the Planck scale, where it fails to be predictive; this is the problem of "nonrenormalizability." xxx/ellauri113.html on line 48: Nonrenormalizability itself is no big deal; the Fermi theory of weak interactions was nonrenormalizable, but now we know how to complete it into a quantum theory involving W and Z bosons that is consistent at higher energies. So nonrenormalizability doesn't necessarily point to a contradiction in the theory; it merely means the theory is incomplete. xxx/ellauri113.html on line 50: Gravity is more subtle, though: the real problem is not so much nonrenormalizability as high-energy behavior inconsistent with local quantum field theory. In quantum mechanics, if you want to probe physics at short distances, you can scatter particles at high energies. (You can think of this as being due to Heisenberg's uncertainty principle, if you like, or just about properties of Fourier transforms where making localized wave packets requires the use of high frequencies.) By doing ever-higher-energy scattering experiments, you learn about physics at ever-shorter-length scales. (This is why we build the LHC to study physics at the attometer length scale.) xxx/ellauri113.html on line 70: Hawking ja Thorne hävisivät vedon Preskillille, info ei häviä mustassa aukossa, se vaan mukiloidaan tuntemattomaxi. “I am sorry to disappoint science fiction fans, but if information is preserved, there is no possibility of using black holes to travel to other universes. If you jump into a black hole, your mass energy will be returned to our universe, but in a mangled form which contains the information about what you were like, but in an unrecognisable state.” Thorne ei ole vielä vakuuttunut, mutta se onkin vielä elossa. Se seisoo yhä Hawkingin hartioilla, jotka olivat kyllä ihan lysyssä. xxx/ellauri113.html on line 84: Ex nihilo, nihil fit – is one of the propositions to which great significance was attributed in metaphysics. The proposition is either to be viewed as just a barren tautology, nothing is nothing, or, if becoming is supposed to have real meaning in it, then, since only nothing comes from nothing, there is in fact none in it, for the nothing remains nothing in it. Becoming entails that nothing not remain nothing, but that it pass over into its other, being. – Later metaphysics, especially the Christian, rejected the proposition that out of nothing comes nothing, thus asserting a transition from nothing into being; no matter how synthetically or merely imaginatively it took this proposition, there is yet even in the most incomplete unification of being and nothing a point at which they meet, and their distinguishedness vanishes. – xxx/ellauri113.html on line 93: The Principle of Reason, the text of an important and influential lecture course that Martin Heidegger gave in 1955-56, takes as its focal point Leibniz's principle: nothing is without reason. Heidegger shows here that the principle of reason is in fact a principle of being. Much of his discussion is aimed at bringing his readers to the "leap of thinking," which enables them to grasp the principle of reason as a principle of being. This text presents Heidegger's most extensive reflection on the notion of history and its essence, the Geschick of being, which is considered on of the most important developments in Heidegger's later thought. One of Heidegger's most artfully composed texts, it also contains important discussions of language, translation, reason, objectivity, and technology as well as remarkable readings of Leibniz, Kant, Aristotle, and Goethe, among others. And lots of black-and-white pictures of scantily dressed women. xxx/ellauri113.html on line 164: Siinä se olis lyhyt ja oikea vastaus, mutta vitun vamma jaxaa vekuttaa päinvastaisesta kuin ruuneperi. Onnex onnex se oli rullatuolissa. Muuten se varmaan heiluis jo tuolla lentoradalla Elon Muskin autolla. Tai no sehän olis sinänsä hyvä asia jos se olis häipynyt ulkoavaruuteen kuin Aniara, tai neuvostokoira Laika. Tässä se paljastaa oikean karvansa: se on just tollanen kaikki mulle heti nyt tyypin vitun konkistadori jonka ansiota on koko maailman tuho ja ylikansoitus. Ja size halus vielä mennä levittämään vammasta runkkuaan muille planeetoille. Hyi helvetti. Mix vitussa? "Ilmeinen vastaus on sixi että se on siellä." Just siitä syystä Mount Everestkin on nyt täynnä hampurilaispapereita, kiipeilijöiden raatoja ja muita roskia kun tollaset wannabe Hillaryt vaeltaa sinne jonossa. "Maapallolle jääminen olisi sama kuin että autiolle saarelle haaxirikkoutuneet eivät yrittäisi päästä pois." No helvetti ei tää saari ollut autio ennenkuin Tapsan laiset tuholaiset autioitti sen. "Meidän on tutkittava aurinkokuntaa saadaxemme selville missä ihminen voi elää." Ei mitään tarvetta, aurinkokunnan ainut siisti paikka on, tai siis oli, tää planeetta. xxx/ellauri113.html on line 216: V. Jane felt that the nurses and assistants of Prof. Hawking were intruding in their family life and Prof. Hawking felt that Jane had stopped loving him and loved Jonathan instead. After taking divorce from Jane in 1995, Hawking married Elaine Mason. Hawking took divorce from Elaine Mason in 2006 because she was physically abusing him. Prof. Hawking again started having a close friendship with Jane. Jane described her experiences with Prof. Hawking in her memoir Travelling to Infinity: My Life with Stephen which was published in 2007. xxx/ellauri113.html on line 222: Being buried in Westminster Abbey is generally considered a very high honour. Not that you’re likely to care after you’ve died. Once you’re dead, it’s no longer about you. It’s about how people remember you. More people are likely to remember him buried in Westminster Abbey than in outer space, which appears sparsely populated at best. xxx/ellauri113.html on line 246: Neuvostolaiset erehtyivät xxx/ellauri113.html on line 383: 8Ja kuka sulki ovilla meren, valvotko peurojen synnytyskipuja? xxx/ellauri113.html on line 401: 16Oletko astunut alas meren lähdesuonille asti 13 (10) Voitko ohjaksilla pakottaa villihärän vaolle, xxx/ellauri113.html on line 407: 19Mikä on tie sinne, kussa asuu valo, ja kokoaa viljasi sinun puimatantereellesi? xxx/ellauri113.html on line 458: Pekka pitää peräsuolihuumorista. Kumma kun ei sitä ole raamatussa enempää, se on anaalis-obsessiivisten apinoiden käsitys hauskanpidosta. Pekan mielestä kolibakteerit on kovia jätkiä, niiden pitäisi olla luomakunnan herroja. Olisko jehovalle tullut siinä erehdys? Väärä pää tuli siunatuxi? Onkohan herra izekin bakteerin näköinen? Liikkuu kuudella perämoottorilla? Elian ilmestyxessä niitä taisi olla. xxx/ellauri113.html on line 476: David Berlinski was born in the United States in 1942 to German-born Jewish refugees who had immigrated to New York City after escaping from France while the Vichy government was collaborating with the Germans. His father was Herman Berlinski, a composer, organist, pianist, musicologist and choir conductor, and his mother was Sina Berlinski (née Goldfein), a pianist, piano teacher and voice coach. Both were born and raised in Leipzig where they studied at the Conservatory, before fleeing to Paris where they were married and undertook further studies. German was David Berlinski´s first spoken language. He earned his PhD in philosophy from Princeton University. xxx/ellauri113.html on line 480: Berlinski has written works on systems analysis, the history of differential topology, analytic philosophy, and the philosophy of mathematics. Berlinski has authored books for the general public on mathematics and the history of mathematics. These include The Secrets of the Vaulted Sky (2003), aimed to redeem astrology as "rationalistic"; Publishers Weekly described the book as offering "self-consciously literary vignettes ... ostentatious erudition and metaphysical pseudo-profundities". xxx/ellauri113.html on line 490: Professor Stuart Burgess. About: I have a passion for designing engineering systems including bio-inspired designs. Like many scientists I believe that the natural world has a Designer. The purpose of this website is to share some of my design work and to share personal views about why I believe in a Creator. Below is a picture of me holding our two family Chihuahuas – Bambi and Minnie. They were created by the Creator, not me. My creation articles: xxx/ellauri113.html on line 500: The above quote is a classic example of evolution being a god-of-the-gaps explanation. There is a total gap in what evolution can explain about the origin of life, and Dawkins invokes the god of evolution to fill in the gap and asserts that natural selection “must” have gotten started somehow. But natural selection by itself cannot create anything; it can only select from things already created. xxx/ellauri113.html on line 560: Shell-shocked, Isis set out to find all the pieces of Osiris’s body. Aided by Nephthys, Isis was able to retrieve all the body parts of Osiris, except Osiris penis. Isis called on the god Anubis to help in the mummification process. After that, she cast a magical spell on Osiris dismembered parts, bringing him back to life. However, he did not come back in his old self. He was instead reborn in the land of the dead (the Underworld). Before he departed for the Underworld, Isis mated with him and became pregnant with Horus (the falcon-headed god. Apparently the missing penis was located eventually.) xxx/ellauri113.html on line 562: As lord of the underworld, Osiris’s was responsible for judging the souls of the dead. In that role, he earned the name Khentiamenti or “the Foremost of the Westerners”. If the dead person was deemed to have lived an upright life, the soul of the dead would be ushered into the bosoms of Osiris, i.e. into eternal paradise. However, if the person was found guilty by the panel, the soul of dead was instantly consumed by the demon Ammit. Thus, the soul vanished into eternal nothingness. xxx/ellauri113.html on line 584: Overlapping genes on saanut Pekan kuumumaan. Se näyttää olevan enemmänkin poikkeus, lähinnä viiruxilla ja mitokondrioissa sitä saattaa esiintyä. ERITTÄIN kummaa sepustusta että geenimuutoxet on aina huononnuxia, ja että antibioottiresistentit bakteerit käyttää antibiootteja kainalosauvoina, ja ne kuolevat kun potilas ei saa antibiootteja. Tästä kai vois jätkän panna viralta, ellei se olisi jo virkaheitto lääkäri. Mut on vaan hieno homma jos uskovaista halvexitaan, se on plussaa ylhäällä. Pekan perimä on mainio, koska se on jo 2v vanhempi kuin raamatussa luvattiin. Ei kannattaisi enää kloonata, liian vähän telomeerejä. Kuka haluaisikaan. 1 Pekassa on 1 liikaa. xxx/ellauri113.html on line 591: Negro napattiin ize teossa raiskausyrityxestä Tulsassa 100v sitten. Kengänkiillottaja astui vahingossa valkoisen hissitytön varpaille joka kiljahti. Tästä alkoi Tulsan lynkkausaalto Oklahomassa jossa poltettiin neekereiden Wall Street maan tasalle ja tapettiin kostoxi tyhjästä koululuokallinen mutiaisia (tai ehkä 10x enemmän, ei kukaan laskenut). 10K savunaamaa jäi kodittomaxi tuhannesta poltetusta kämpästä. Asuivat kuin sillit suolassa. Ketään ei rankaistu. Korvauxia ei maxettu. Ne juuttuivat senaattiin. 9 tapauksessa 10:stä ongelmissa jenkeissä on mukana musta nuori. 9 tapauksessa 10:stä senaattori jenkeissä on kobra vanha valkoinen. Tyttö sanoi vielä jälkeenpäin ettei siinä mitään tapahtunut, varpaisiinkaan ei sattunut. Se vaan säikähti. xxx/ellauri114.html on line 117: The historical question of whether Jefferson was the father of Hemings' children is the subject of the Jefferson–Hemings controversy. Following renewed historical analysis in the late 20th century, and a 1998 DNA study (completed in 1999 and published as a report in 2000) that found a match between the Jefferson male line and a descendant of Hemings' youngest son, Eston Hemings, the Monticello Foundation asserted that Jefferson fathered Eston and likely her other five children as well. However, there are some who disagree. In 2018, the Thomas Jefferson Foundation of Monticello announced its plans to have an exhibit titled Life of Sally Hemings, and affirmed that it was treating as a settled issue that Jefferson was the father of her known children. The exhibit opened in June 2018. xxx/ellauri114.html on line 134: Buried penis is different than micropenis, which is an abnormally small, normally structured penis with a stretched penile length of less than 2.5 standard deviations below the mean for age or stage of sexual development of the patient. xxx/ellauri114.html on line 139: Ahdas esinahka voi aiheuttaa kipua virtsaamisen, erektion ja yhdynnän yhteydessä. Lisäksi ahdas esinahka voi vaikeuttaa terskan käsittelyä sen verran, että genitaalihygienian ylläpito hankaloituu, jolloin tulehdusriski kasvaa. xxx/ellauri114.html on line 140: Ahdas esinahka, joka on jäänyt terskan taakse ja ei tule hyvin terskan päälle, voi aiheuttaa parafimoosin, ”espanjalaisen kauluksen”. Tällöin siittimen pään verenkierto voi häiriytyä ja syntyä iskemia, joka hoitamattomana voi johtaa kuolioon. xxx/ellauri114.html on line 161: Kesäkuinen kesäaamu koittaa. Kotiharjun päällä laulaa joku pieni lintunen. Komisario mezäpulu morsettaa TEEN = - . . -. Joskus mä teen ja toisinaan taas en. Kaulushaikara puhaltaa väsymättömästi pulloon. Vanhassa omakotitalossa huokuu 2 pahanhajuista tyhjiin imettyä vanhusta. Kilo vereviä hyttysiä inajaa ikkunoissa pyrkimässä ulos. xxx/ellauri114.html on line 224: Tärkeimpiä kaupankäynnin lajeja ovat huumekauppa ihmiskauppa asekauppa ja kauppa uhanalaisilla lajeilla. Kiinan liikevaihto perustuu tuiki tavallisten ihmislasten viennille ja tuiki harvinaisten elukoiden tuonnille. Amerikan tukijalat ovat asevienti ja huumetuonti. Amerikan takapihalla on enemmän tiikereitä kuin luonnossa. Kiinalaisten perseissä on enemmän sarvikuonon sarvia kuin sarvikuonojen kuonoissa. xxx/ellauri114.html on line 242: Samalla ryypäten kuin Ellun kanat. Voittaminen on mukavaa. Sorvarin mukaan Hammurapi joutui pienenä Elamiin orjaxi. Tästä se kantoi niille kaunaa loppuikänsä. Elan oli muinaisiranilainen maa Punaisenmeren länsirannalla. Ne puhuivat elamiittia 3000-300eKr, joka ei ollut sukua millekkään, ja ryöstelivät kilttejä irakilaisia eli babilaaneja. xxx/ellauri114.html on line 263: This is the word of the Lord that came to Jeremiah the prophet concerning Elam, early in the reign of Zedekiah king of Judah: (Zedekiah ruled the Southern Kingdom from 597 to 586 BC). xxx/ellauri114.html on line 265: “See, I will break the bow of Elam, the mainstay of their might. I will bring against Elam the four winds from the four quarters of heaven; I will scatter them to the four winds, and there will not be a nation where Elam’s exiles do not go. I will shatter Elam before their foes, before those who want to kill them; I will bring disaster on them, even my fierce anger,” declares the Lord. “I will pursue them with the sword until I have made an end of them. I will set my throne in Elam and destroy her king and officials,” declares the Lord. "Yet I will restore the fortunes of Elam in days to come,” declares the Lord xxx/ellauri114.html on line 266: (Jeremiah 49:34-39). xxx/ellauri114.html on line 268: Jeremia ei järin pitänyt elamiiteista. No ei se pitänyt monista muistakaan naapurikansoista. Jeremia (c. 650 – c. 570 BC), "itkeskelevä profeetta", oli heprealaisen raamatun majuriprofeettoja. Juutalaisen perinteen mukaan Jeremia väsäsi Jeremian kirjan, kuningasten kirjan, ja valitusvirret. Assistant editorina oli Baruch ben Neriah, Jeremian kirjuri ja opetuslapsi. Yahwehin, Israelin jumalan monien profetioiden lisäxi kirjassa on meheviä yxityiskohtia profeetan elämästä, sen kokemuxista ja vankilatuomioista. Jeremian kirja on kanoninen, ja Jeremia majuriprofeetoista hopeasijalla (kuka sai kultaa? No Jesaja tietysti, ja Hesekiel tuli pronssille.) Musulmaanitkin siteeraa Jeremiaa. Mulla taitaa olla siltä useitakin sitaatteja, mm. Jeremiadia, Siinä kohtaa sivutaan myös Edomia (alla). xxx/ellauri114.html on line 270: Shem, a son of Noah, was the father of all the Semetic people (primarily Jews and Arabs). Elam was Shem’s oldest son (Genesis 10:22). He was born after the flood and was the patriarch of the Elamites. His descendants settled in the valley between the north eastern shore of the Persian Gulf and the Zagros Mountains, where some believe Noah’s ark might have come to rest. xxx/ellauri114.html on line 271: (Genesis 11:2) says that after the flood the new population of Earth spread out from the east. They found a plain in Shinar and settled there. This plain is where the Tirgis and Euphrates Rivers flow parallel to each other toward the Persian Gulf. It became known as Mesopotamia which means “between the rivers.” The Zagros mountains are due east of Mesopotamia whereas the mountains of Ararat, traditional location of the Ark, are several hundred miles to the north.) xxx/ellauri114.html on line 272: Elam’s capital city, Susa, was one of the world’s first post flood cities, and was a regional center off and on for many centuries before being destroyed by Ashurbanipal, the last of the great Assyrian Kings, in 647 BC. As was the custom of Assyrian kings, he removed many of the surviving Elamites from their homeland. He took them to the former Northern Kingdom of Israel, which had been conquered by Assyria 74 years earlier, where they were resettled among the Israelites who remained there. xxx/ellauri114.html on line 274: THAT WAS ONLY THE BEGINNING. But this did not fulfill Jeremiah’s prophecy, which wouldn’t even be given for at least another 50 years. Susa was rebuilt, only to be conquered again, this time by the Persian King Cyrus. It was rebuilt again and renovated by King Darius the Great to serve as the capital of the Persian Empire. Susa was mentioned in Daniel 8:2 as the location where the prophet received a vision recorded in Daniel 8 of the subsequent conquest of the Persian Empire by Alexander the Great. This prophecy was fulfilled two hundred years later when Susa surrendered without a battle to Alexander. xxx/ellauri114.html on line 275: Daniel 8:2 identifies Susa as being in the province of Elam, indicating it was already a part of the Persian Empire at the time. From this brief history it appears that all but the last verse of Jeremiah’s prophecy was fulfilled in the Assyrian and Persian conquests. By the way, Daniel was buried in Susa and his tomb has been preserved to this day because he has always been highly revered among the Persian people. xxx/ellauri114.html on line 277: WHO ARE THESE PEOPLE? A case can be made for the view that “Persian” and “Elamite” are not two names for the same people but that having conquered Elam, Persia became the successor to Elam, whose original inhabitants, as Jeremiah’s prophecy indicates, have been scattered to the four winds and absent from the pages of history for over 2,500 years. Evidence of the difference in origin between the Elamites and the Persians came from the mouth of none other than Persian King Darius the Great who said, “I am Darius, the great king, the king of kings, the king of many countries and many people, the king of this expansive land, the son of Wishtaspa of Achaemenid, Persian, the son of a Persian, ‘Aryan’, from the Aryan race” (From Darius the Great’s Inscription in Naqshe-e-Rostam). xxx/ellauri114.html on line 278: Some scholars say Iran means “land of the Aryans” and claim that the Iranians are not descendants of Shem, as the Elamites were, but more likely came from Japeth, whose descendants are mostly Caucasians. This supports the view that Elam and Persia are not different names for the same people. Also, the native languages of the two groups were different. xxx/ellauri114.html on line 279: This may explain why Ezekiel, who wrote from Babylon at the same time Jeremiah was writing from Jerusalem, identified one of the major participants in the Battle of Ezekiel 38 as being Persia, and not Elam. God might have informed him, as He did Jeremiah, that the Elamites would be conquered and scattered to the four winds by their Persian neighbors. xxx/ellauri114.html on line 280: It could also help us understand why the Arabs of the Middle East today are so opposed to the Iranians gaining any kind of political or military advantage over them. Even though they share varieties of the same religion (Islam), the Persians are not Arabs. As an example, if you follow our “Prophecy in the Headlines” feature, you’ve probably read about Saudi Arabian officials announcing that because of the US pursuit of a more cooperative relationship with Iran, the Saudi kingdom will henceforth be limiting its interaction with the US and going its own way where Middle Eastern affairs are concerned. xxx/ellauri114.html on line 283: For an instant, I thought I had offended him. Then, as if he was correcting a child, He said, “Persians are not Arabs. We’re Caucasians.”) But there’s one verse that prevents us from proclaiming Jeremiah’s prophecy to be completely fulfilled in history. Jeremiah 49:39 says, “Yet I will restore the fortunes of Elam in days to come, declares the Lord.” xxx/ellauri114.html on line 285: WHAT HAPPENED TO ELAM? There’s no record of a re-emergence of the Elamites since the Persian conquest 2500 years ago. Some say Jeremiah 49:39 is currently being fulfilled through the Iranians. They say this partly because Iran’s primary nuclear facilities are in the area once called Elam. Its recently completed nuclear reactor in Bushehr lies on the eastern shore of the Persian Gulf in the heart of ancient Elam. If that’s the case then God’s restoration of Elam’s fortunes is both brief and haphazard, its stated purpose is opposed to God’s plan for Israel, and it is doomed to end in even more destruction. xxx/ellauri114.html on line 287: Currently, the most popular view is that the complete fulfillment of Jeremiah’s prophecy is for our time and will take place shortly through Iran’s defeat in the Battle of Ezekiel 38. But if that’s true, then the Iranian people will have to be scattered among all the nations following their defeat and then somehow regain God’s favor during Daniel’s 70th Week in order for the last verse to be fulfilled. There’s simply no good reason to believe this will happen. After one brief reference in Ezekiel 38:5, the future of Persia is never mentioned in the Bible again. xxx/ellauri114.html on line 290: But from my research it appears that the only part of Jeremiah’s prophecy that remains a question mark is verse 39. The Elamites were defeated and scattered among the nations just as Jeremiah predicted. The nation ceased to exist and there’s been no mention of them since. xxx/ellauri114.html on line 291: There are other cases of nations being as totally erased from history and then suddenly reappearing. Israel and Babylon are two obvious examples. But with both of them there are multiple chapters with detailed descriptions of their re-emergence and subsequent destiny. With Elam we get one non-definitive verse. xxx/ellauri114.html on line 293: LET’S TRY TO BE MORE CAREFUL. I think there are a number of people today who are guilty of interpreting Bible prophecy in light of current events when the reverse is supposed to happen. We are supposed to interpret current events in light of Bible prophecy. These people read the world news and then scour the Bible for prophetic verses that seem to fit without fully researching their history to see to what extent they’ve already been fulfilled. Many of them are novices where Bible prophecy is concerned, but some should know better. xxx/ellauri114.html on line 295: We also need to remember that Bible prophecy only illuminates world history where Israel is concerned. Great Empires have come and gone during Israel’s absence without so much as a hint of their existence in the Bible. Even the United States, by any measure the most successful of them all, is missing from the prophetic record. You can’t tell me God didn’t know these empires were coming, so their absence has to mean that He sees them as irrelevant to Israel’s destiny. Don’t get me wrong, He has used them all to advance His plan for His people, and they were all blessed through their time of participation. But He didn’t find any of them worthy of mention because He didn’t actually need any of them to fulfil His plan. xxx/ellauri114.html on line 297: I frankly can’t say how or when God will restore Elam’s fortunes. But based on what I know currently, I am not comfortable with the substitution of Iran for Elam in Jeremiah 49:34-39. The truth is, we don’t need Jeremiah 49 to know what will happen to Iran, and the Bible doesn’t say how or when Elam’s fortunes will be restored. The only thing we know for sure is that God said it and therefore He will do it. xxx/ellauri114.html on line 302: EDOM, MOAB, AND AMMON. Here’s a brief summary of the history and prophecy concerning these three neighbors of Israel who always seem to wind upon the wrong side of things where the Lord is concerned. xxx/ellauri114.html on line 303: The Biblical people called by the names above once occupied the territory we know today as Jordan, the nation due east of Israel. Not many people realize that Edom, Moab, and Ammon were given their homelands by God himself (Deut. 2:5, 9, 19) just like Israel was. And just like Israel was told to clear the land west of the Jordan River of the people who lived there at the time, Edom, Moab, and Ammon were told to perform the same service for God on the Eastern side (Deut. 2:10-12, 20-22). xxx/ellauri114.html on line 305: One of the people groups they "eliminated" was the Rephaites (Rephaim), an ancient group of loosely related tribes of giants who are often thought to be descendants of the Nephilim, mentioned in Genesis 6. In fact, when the 12 Israelite spies first went into the promised land they reported seeing Nephilim there (Numbers 13:33). The Rephaites were a mysterious people about whom the Bible says very little, except that Israel, Edom, Moab, and Ammon were all given the task of destroying them and taking their land. xxx/ellauri114.html on line 314: Moab and Ammon were named after the children of the incestuous unions of Lot and his two daughters. Lot was an unknowing participant, having been made intoxicated by his daughters, who saw becoming pregnant by their father as their only way to produce any offspring. Every other man they knew had perished in the destruction of Sodom and Gomorrah (Genesis 19:30-38). xxx/ellauri114.html on line 331: The Lord gave the Moabites and the Ammonites land east of Israel extending from the Jabbok River in the north to the Zered River in the south, with undefined eastern boundaries. xxx/ellauri114.html on line 333: Edom was the name given to the descendants of Jacob’s twin brother Esau. Having patched things up after their split over the way Jacob had tricked Isaac into giving him Esau’s blessing (Genesis 27), they returned to the area near Kiriath Arba (Hebron) where Isaac and Rebekah lived. Upon Isaac’s death the two brothers buried him and divided up their inheritance. xxx/ellauri114.html on line 336: The relationship between Israel and its three neighbors to the East was never good, and they fought with each other frequently. Sometimes God used Israel to discipline them and at other times He used them to discipline Israel. Under King David, Israel conquered and subjugated all of them for a time (2 Samuel 8:1-14). xxx/ellauri114.html on line 338: 400 years later, the Babylonians came as the Lord’s instrument of judgment against Israel. Edom, Moab, and Ammon all cheered for Babylon and made plans to carve up the Promised Land for themselves after the Babylonians carried Israel into captivity. This displeased the Lord and He had the Babylonians destroy them as well. Moab and Ammon ceased to exist as nations at that time (Ezekiel 25:10). xxx/ellauri114.html on line 339: Edom was first welcomed as an ally in the Babylonian conquest of Judah, but Babylon soon turned on them and conquered them, too (Obadiah 1:7-9). God repaid Edom’s treachery against Israel (Obadiah 1:10-14) with Babylon’s treachery against Edom. The Edomites were destroyed and their lands were taken over by the Nabateans, a desert tribe from the south. xxx/ellauri114.html on line 341: So Edom, Moab, and Ammon ceased to be nations at about the same time that Judah was carried off to Babylon. After 70 years of captivity, Israel was restored. In Jeremiah 48:47 the Lord promised one day to restore the fortunes of Moab as well, and in Jeremiah 49:6 He made the same promise to Ammon. But He made no such promise to Edom. xxx/ellauri114.html on line 345: “He will also invade the Beautiful Land. Many countries will fall, but Edom, Moab and the leaders of Ammon will be delivered from his hand.” xxx/ellauri114.html on line 347: The Beautiful Land is Israel, and the timing of this prophecy is during the Great Tribulation. The fact that Edom, Moab and the leaders of Ammon will be delivered from the anti-Christ’s hand indicates he will have intended to conquer them but will be unable to do so. xxx/ellauri114.html on line 348: Based on existing conditions in the world today we would interpret this prophecy as pertaining to Jordan. But this could all change with the Battle of Psalm 83 when Edom, Moab, and Ammon could come under Israel’s control again. Is that what will prevent the anti-Christ from conquering them, or is there more to it? xxx/ellauri114.html on line 350: Rev. 12:13-17 tells us that after Satan is confined to Earth he will go after “the woman”, symbolic of Israel. But the woman will be given the wings of a great eagle, enabling her to flee into the desert to a place prepared for her, where she will be taken care of for a time, times and half a time, which is 3 ½ years, the duration of the Great Tribulation. This agrees with Matt. 24:15-21 where the Lord warned the believing remnant of Israel to flee to the mountains to escape the Great Tribulation. The closest mountains to Jerusalem are in Moab and Edom. xxx/ellauri114.html on line 352: And concerning the time of the 2nd coming, Isaiah wrote: Who is this coming from Edom, from Bozrah, with his garments stained crimson? Who is this, robed in splendor, striding forward in the greatness of his strength? “It is I, proclaiming victory, mighty to save.” Why are your garments red, like those of one treading the winepress? “I have trodden the winepress alone; from the nations no one was with me. I trampled them in my anger and trod them down in my wrath; their blood spattered my garments, and I stained all my clothing. It was for me the day of vengeance; the year for me to redeem had come. I looked, but there was no one to help, I was appalled that no one gave support; so my own arm achieved salvation for me, and my own wrath sustained me. I trampled the nations in my anger; in my wrath I made them drunk and poured their blood on the ground” xxx/ellauri114.html on line 357: Combining these prophecies we have the anti-Christ, now indwelt by Satan, determined to rid the world of God’s people once and for all. Heeding the Lord’s 2,000 year old warning, the believing remnant will flee to the mountains of Edom where the city of Petra has been standing empty for centuries, as if in preparation. The phrase “wings of a great eagle” in Rev. 12:14 is reminiscent of Exodus 19:4 where the Lord used the same phrase to describe the way he delivered Israel from the Egyptians. This implies the same kind of supernatural assistance, such as when Satan spews out a river of water to sweep the woman away. But the Lord will open the earth to swallow the river and save the woman. This will enrage Satan, but he will leave the woman and go after other followers of Jesus (Rev. 12:15-17). xxx/ellauri114.html on line 359: These prophecies help us understand how Edom, Moab, and Ammon could escape the clutches of the anti-Christ. The Lord has chosen Petra as the city of refuge where He will protect His people throughout the Great Tribulation. In doing so, He will make sure the whole area stays out of the hands of His enemy. It also explains why, when He returns, He will first go to Edom to clear the way for His people to return to Jerusalem (Isaiah 63:1-6). xxx/ellauri114.html on line 368: “I have heard the insults of Moab and the taunts of the Ammonites, who insulted my people and made threats against their land. Therefore, as surely as I live,” declares the Lord Almighty, the God of Israel, “surely Moab will become like Sodom, the Ammonites like Gomorrah—a place of weeds and salt pits, a wasteland forever. The remnant of my people will plunder them; the survivors of my nation will inherit their land” (Zeph. 2:8-9). xxx/ellauri114.html on line 370: Here’s another hint that Moab and Ammon will yet fall back under the control of Israel. And Edom will receive an extra portion of the Lord’s wrath: xxx/ellauri114.html on line 371: My sword has drunk its fill in the heavens; see, it descends in judgment on Edom, the people I have totally destroyed. The sword of the Lord is bathed in blood, it is covered with fat—the blood of lambs and goats, fat from the kidneys of rams. For the Lord has a sacrifice in Bozrah and a great slaughter in the land of Edom. And the wild oxen will fall with them, the bull calves and the great bulls. Their land will be drenched with blood, and the dust will be soaked with fat. xxx/ellauri114.html on line 373: For the Lord has a day of vengeance, a year of retribution, to uphold Zion’s cause. Edom’s streams will be turned into pitch, her dust into burning sulfur; her land will become blazing pitch! It will not be quenched night or day; its smoke will rise forever. From generation to generation it will lie desolate; no one will ever pass through it again. The desert owl and screech owl will possess it; the great owl and the raven will nest there. God will stretch out over Edom the measuring line of chaos and the plumb line of desolation (Isaiah 34:5-11). xxx/ellauri114.html on line 375: Isaiah’s descriptive language calls up images of hell itself and has led more than one commentator to suggest Edom as the location of the Lake of Fire, where the unbelievers of all ages will spend eternity in torment. xxx/ellauri114.html on line 384: A: The Iranians are the modern day Persians who originated in Elam, not Edom. Edom was the birthplace of the Ammonites and the Moabites and was later inhabited by the family of Esau, Jacob’s brother. Edom got its name from Esau, and is called Jordan today. Elam was located further east on the other side of Iraq, where Iran is today. Obadiah prophesied against the Edomites who were driven out of their capital (Petra) by the Nabateans, a Bedouin people descended from Ishmael, in fulfillment of Obadiah’s prophecy. Many believe that during the Great Tribulation, the Jordanians will hide believing Jews in Petra where God will protect them against the anti-Christ. The area is called Bosrah in Isaiah 63. xxx/ellauri114.html on line 386: Captain Cook called the north-easternmost corner of Australia Cape Tribulation. He got stranded there for a good while. I got a great order of fish and chips there and spent a night together with two German girls who whispered angrily in German about me until I said 'ich kapiere was ihr sagt'. That shut them up. xxx/ellauri114.html on line 395: Kalle Väänäsen kynästä ovat myös Savolaesta sanarrieskoo, 1924, Uutta sanarrieskoo, 1925, Pöljäm pysäkiltä palamupuihen siimekseen, 1926, Runokaakin kavionkapsetta, 1926, Letkuvarrev viereltä, 1927, Sanarrieskoo, 1930, Tulipa Kytrelahden naisillekin kesä, 1930, Sanarrieskoo kolomas kannikka, 1930, Sanarrieskoo, kootut murrerunot, 1931, Poliisin poika, 1938, Vainotien vartijat, 1939, Korsusta korsuun Kannaksella, 1941, Runoruunalla ryssää päin, 1942. Se omistamisen ilo antaa ihmiselle voimia, panee Kalle murrejutun päälle pisteen. xxx/ellauri114.html on line 408: Jos pieret vähän, olet tehnyt suuren määrän virheitä. xxx/ellauri114.html on line 409: Osa ihmisistä pieree enemmän kuin toiset. Istuva elämäntapa ja tietyt ruuat parantavat tilannetta. Ravitsemusterapeutti neuvoo: – Palkokasveja kannattaa syödä lujasti, esimerkiksi hernekeittoa. xxx/ellauri114.html on line 413: Mutta ihmissuhteissa on näkynyt myös yllättäviä muutoksia: kaikki ystävät eivät tunnu hyväksyneen raitistumista. – Olen saanut selitellä juomattomuuttani paljon enemmän kuin aiemmin sitä, miksi juon, mies kuvailee. Jotkut vanhoista kavereista ovat lopettaneet yhteydenpidon Väänäseen, ja toiset pohtivat uskaltaako hänet vaikka kutsua mökille viikonloppua viettämään. xxx/ellauri114.html on line 430: Lapsivapaat viikonloput ovat kuluneet kavereiden kanssa grillaillen, rentoutuen ja saunoen. Sekä herkutellen ja lonkeroa nautiskellen. Näkymätön Kalle Väänänen on putkiasentaja, harrastanut kuntosaliharjoittelua, kokeillut voimamieslajeja ja pelaa myös rugbya. Tää on karhun elämää. xxx/ellauri114.html on line 432: Tähän vielä aupair-tyttöjen kokemuxia. Perheen äiti oli hyvin katkera ja kutsui eksäänsä paholaiseksi jopa lapsen kuullen. Hän ei voinut sietää, että hänen oma äitinsä tuli hyvin toimeen miehen kanssa. Heillä oli hieno 2 miljoonan dollarin talo, jota he yrittivät eron takia myydä. En saanut kutsua kavereita kylään, koska äiti pelkäsi, että kaverit voisivat varastaa jotain tai kaatua portaissa ja haastaa heidät oikeuteen. Perheen koira puri kiinteistövälittäjää ja se oli kuulemma minun syyni. Kun äiti unohti itse viedä lapsen jalkapalloharjoituksiin, sekin oli minun syytäni. xxx/ellauri114.html on line 481: Wilho Sorvarin (1906-1970) kirja Hammurabi on jylhää tarinaa. Kosto elää Elamille, kiven päälle ei jää kiveä. Tänä päivänä ei kukaan enää puhu elamiittia. Sehän ennustettiin aivan oikein jeremiadissa. Ei mitään lällyä kamaa tyyliin käännä toistakin takaposkea. xxx/ellauri114.html on line 490: 40 vuotta sitten kuoli kaukana Japanissa syntynyt Armas Immanuel Salonen (1915-1981), yksi merkittävimpiä suomalaisia assyriologeja. Kaikissa kuvissa hän esiintyy mirri kaulassa, hänestä ei voi erehtyä. Vaikka nenäliina päässä. xxx/ellauri114.html on line 576: Minä olen vain samallum, pikkukauppias ja kanankakankantaja, mutta niinkuin huomaatte, voin saada paljon aikaan tiedoillani, voin aiheuttaa jopa kokonaisten kaupunkien luovaa tuhoa. Mitäh, huomautti joku paimenista loukkaantuneena. Eikö paimenen virka ole kaikkein vanhin, ja eikö paimenia kunnioiteta kaikkialla? Paimen ja maanviljelijä ovat vanhimmat. Niin ja se maailman vanhin ammatti. - Läppä läppä, oikaisi tietojenkauppias (nimeltänsä Google) havaittuaan paimenten ilmeet karsaixi. (Mutta kauppa se on joka kannattaa, ja henkilöllisyyxien kauppa kumminkin, se ajatteli näin, izexensä nimittäin.) Hawkingia kiellettiin kertomasta lopun aikojen big crashista, se voisi aiheuttaa paniikkia pörssissä. Same difference, plus ca change, plus c'est la meme chose. xxx/ellauri114.html on line 589: The Luwians /ˈluːwiənz/ were a group of Anatolian peoples who lived in central, western, and southern Anatolia, in present-day Turkey, in the Bronze Age and the Iron Age. They spoke the Luwian language, an Indo-European language of the Anatolian sub-family, which was written in cuneiform imported from Mesopotamia, and a unique native hieroglyphic script, which was sometimes used by the linguistically related Hittites also. xxx/ellauri114.html on line 593: After the 1995 finding of a Luwian biconvex seal at Troy VII, there has been a heated discussion over the language that was spoken in Homeric Troy. Frank Starke of the University of Tübingen demonstrated that the name of Priam, king of Troy at the time of the Trojan War, is connected to the Luwian compound Priimuua, which means "exceptionally courageous"."The certainty is growing that Wilusa/Troy belonged to the greater Luwian-speaking community," but it is not entirely clear whether Luwian was primarily the official language or it was in daily colloquial use. xxx/ellauri114.html on line 600: Edellä jo mainittu Eenokin kirja (slaavien Eenokki) on nähtävästi jutkulahkolaisten työtä 1. vuosisadalta. Viimeisessä osassa kerrotaan miten Melkisedek syntyi neizeestä, Sofonimista (tai Sopanimasta), Nooan veljen Nirin vaimosta. Melkisedek tuli äidin masusta äidin kuoltua ja istui ruumiin vieressä täysin kehittyneenä hyntteet niskassa, singend betend lobend den Herrn, ja papin lätkä rinnassa. 40p myöhemmin Melkizedek temmattin arkkienkeli Gabrielin (joidenkin lähteiden mukaan Mikaelin) toimesta Edeniin ja välttyi siten tuhotulvalta arkin ulkopuolella. xxx/ellauri114.html on line 602: Kuolleen meren kääröissä oli texti 1. tai 2. vs. ennen Krisua, jossa Melkisedek on jumala ja siitä käytetään nimityxiä "El" ja "Elohim", joita normixesti käytetään jumalasta. Amoriinien jumalat eli elohiim (pl.) fuusioitiin sittemmin tuulenpyörteeseen ja saatiin 1 jumala eli jehova. Textin mukaan Melkisedek julistaa sovituxen päivän ja sovittaa silloin ihmiset jotka on sille esivalittu. Se tuomizee myös kansoja. Mumslimit tuntee sen peitenimellä Kidr. Here's looking at you Kidr. xxx/ellauri114.html on line 611: My god! It's snowing! Helperi, onpa korkea risti, kuin korkeajännitetolppa. Tyypit näyttäis kazovan viereistä tolppaa. Simon ja Garfunkel lauloivat sydäntäsärkevästi "My lord, why have you forsaken me?". Se ei ollut jeesussitaatti vaan Jeesuxen siteeraamasta vanhan liiton psalmista 22. Jeesuxen kuuluisat viimeinen sanat ei olleet "No, minä..." vaan OMG. xxx/ellauri114.html on line 613: The sparsity of sayings recorded in the biblical accounts suggests that Jesus remained relatively silent for the hours he hung there. Eli Eli Lama Sabachthani? may refer to: xxx/ellauri114.html on line 671: At the time when Ephraim were at war with the Israelites of Gilead, under the leadership of Jephthah, the pronunciation of shibboleth as sibboleth was considered sufficient evidence to single out individuals from Ephraim, so that they could be subjected to immediate death by the Israelites of Gilead. xxx/ellauri114.html on line 672: As part of the Kingdom of Israel, the territories of Manasseh and Ephraim were conquered by the Assyrian Empire, and the tribe was exiled; the manner of their exile led to their further history being lost. xxx/ellauri114.html on line 676: The modern use derives from an account in the Hebrew Bible, in which pronunciation of this word was used to distinguish Ephraimites, whose dialect used a differently sounding first consonant. The difference concerns the Hebrew letter shin, which is now pronounced as [ʃ] (as in shoe). In the Book of Judges, chapter 12, after the inhabitants of Gilead under the command of Jephthah inflicted a military defeat upon the invading tribe of Ephraim (around 1370–1070 BC), the surviving Ephraimites tried to cross the River Jordan back into their home territory, but the Gileadites secured the river's fords to stop them. To identify and kill these Ephraimites, the Gileadites told each suspected survivor to say the word shibboleth. The Ephraimite dialect resulted in a pronunciation that, to Gileadites, sounded like sibboleth. In the King James Bible the anecdote appears thus (with the word already in its current English spelling): xxx/ellauri114.html on line 678: And the Gileadites took the passages of Jordan before the Ephraimites: and it was so, that when those Ephraimites which were escaped said, Let me go over; that the men of Gilead said unto him, Art thou an Ephraimite? If he said, Nay; xxx/ellauri114.html on line 680: Then said they unto him, Say now Shibboleth: and he said Sibboleth: for he could not frame to pronounce it right. Then they took him, and slew him at the passages of Jordan: and there fell at that time of the Ephraimites forty and two thousand. xxx/ellauri114.html on line 684: Despite the loss of the additional history of Manasseh and Ephraim, several modern-day groups claim descent from them, with varying levels of academic and rabbinical support. The Yusufzai tribe (literal translation The Sons of Joseph) of the Pashtuns of Afghanistan, India and Pakistan, who collectively refer to themselves as the "Bani Israel", have a long tradition connecting them to the exiled Kingdom of Israel. The Samaritans claim that some of their adherents are descended from these tribes, and many Persian Jews claim to be descendants of Ephraim. Many Samaritans claim descent from the grandchildren of Joseph under four main septs, his grandsons Danfi, Tsedakah, Mafraj and Sarawi Samaritans Museum In northeast India, the Mizo Jews claim descent from Manasseh, and call themselves Bnei Menashe; in 2005 Shlomo Amar, Sephardi Chief Rabbi of Israel, announced that he regarded this claim to be true, which under the Law of Return allows them to migrate to Israel, as long as they formally convert to Israel's Orthodox form of Judaism. Similar traditions are held by the Telugu Jews, in South India, who claim descent from Ephraim, and call themselves Bene Ephraim. xxx/ellauri114.html on line 686: Considered less plausible by academic and Jewish authorities are the claims of several western Christian and related groups, in particular those of the Church of God in Christ. It claims that the whole UK is the direct descendant of Ephraim, and that the whole United States is the direct descendant of Manasseh, based on the interpretation that Jacob had said these two tribes would become the most supreme nations in the world. Some adherents of Messianic Judaism also identify as part of Joseph on the basis that, regardless of any genetic connection which may or may not exist, they observe the Torah and interpret parts of the Tanakh in certain ways. xxx/ellauri114.html on line 690: Latter-day Saints also believe that the main groups of the Book of Mormon (Nephites and Lamanites) were parts of the tribes of Ephraim and Manasseh. They believe that this would be the fulfilment of part of the blessing of Jacob, where it states that "Joseph is a fruitful bough, even a fruitful bough by a well; whose branches run over the wall" (Genesis 49:22, interpreting the "wall" as the ocean). The idea being that they were a branch of Israel that was carefully led to another land for their inheritance. xxx/ellauri114.html on line 718: The descendants of Lud are usually, following Josephus, connected with various Anatolian peoples, particularly Lydia (Assyrian Luddu) and their predecessors, the Luwians; cf. Herodotus' assertion (Histories i. 7) that the Lydians were first so named after their king, Lydus (Λυδός). However, the chronicle of Hippolytus of Rome (c. 234 AD) ... [aivan päin vittua, sori vaan Hippolytus]. xxx/ellauri114.html on line 722: Aram oli myös suomalaisten rakastama Aram Hatshipompponen. Khachaturian always remained enthusiastic about communism, and was an atheist. When asked about his visit to the Vatican, Khachaturian responded: "I'm an atheist, but I'm a son of the [Armenian] people who were the first to officially adopt Christianity and thus visiting the Vatican was my duty." xxx/ellauri116.html on line 122: Kuinka muuntaa merenkulun solmua miiliksi xxx/ellauri116.html on line 188: Elizabeth’s mother was raised as a Roman Catholic in a middle class upbringing, and later converted to Judaism following her marriage. She raised Élisabeth in the Jewish faith. Elisabeth and her two sisters were raised by parents who believed in the equality of the sexes. Jag har nog längre sladd än famo! xxx/ellauri116.html on line 243: Kasvitieteellisen puutarhan vieressä vanha ukko ulkoilutti kilpikonnaa. Se oli tuonut sen pienessä korissa jossa oli pehmusteena liila pyyhe. Molemmat seisoskeli siinä liikkumatta kun menin ohize. Iso vihreä kilpikonna hevoskastanjan juurella ja aurinkolippainen takkuparta lökäpöxy ukko kazomassa sitä kori käsivarrella. xxx/ellauri116.html on line 261: Tää kaikki aktivoitui kun löysin jostain vaihtohyllystä Marion Santo Domingo-pläjäyxen nimeltä Vuohen juhla, el fiesta del chivo. Tän San Domingon diktaattorilla Trujillolla mässyttelevän bühleinin huippukohta on seuraava Lösähdyxen märkä uni. Trujillo is tormented by both his incontinence and impotence. Trujillo sexually assaulted Urania. Mix just Urania? Veikkaan et tää on viittaus Löysän homofiliaan. He is unable to achieve an erection with Urania and, in frustration, rapes her with his bare hands. This event is the core of Urania's shame and hatred towards her own father. In addition, it's the cause of Trujillo's repeated anger over the "anemic little bitch" who witnessed his impotence and emotion, as well as the reason he's en route to "sleep" with another girl on the night of his assassination. xxx/ellauri116.html on line 266: Conceived as a novel of eroticism, this short work is centered on the quest for worldly happiness and the individual's prospects of attaining it. The medium of the quest is sensory and sexual fulfillment, and Vargas Llosa's characters conduct their lives assuming that this fulfillment is both the cause and the effect of their happiness. As in other erotic texts, the characters' responses and relationships are fueled exclusively by sensual and sexual stimulation... xxx/ellauri116.html on line 270: Don Rigoberto is, by far, the novel's most interesting character, not because he is especially complex but because Vargas Llosa relishes in his quirks and describes them in titillating detail, creating what Anthony Burgess calls "the pornography of hygiene." xxx/ellauri116.html on line 272: Don Rigoberto is compulsive about his personal cleanliness and his bodily functions. He appreciates them as marvelous and necessary, to be worshipped both for their sake as well as for the sake and welfare of the whole body. He devotes a day a week to the care of a different member or organ: Monday, hands; Tuesday, feet; Wednesday, ears; Thursday, nose; Friday, hair... xxx/ellauri116.html on line 291: Vargas Llosa lived with his maternal family in Arequipa until a year after his parents' divorce, when his maternal grandfather was named honorary consul for Peru in Bolivia. With his mother and her family, Vargas Llosa then moved to Cochabamba, Bolivia, where he spent the early years of his childhood. His maternal family, the Llosas, were sustained by his grandfather, who managed a cotton farm. xxx/ellauri116.html on line 297: When Vargas Llosa was fourteen, his father sent him to the Leoncio Prado Military Academy in Lima. At the age of 16, before his graduation, Vargas Llosa began working as an amateur journalist for local newspapers. He withdrew from the military academy and finished his studies in Piura, where he worked for the local newspaper, La Industria, and witnessed the theatrical performance of his first dramatic work, La huida del Inca. xxx/ellauri116.html on line 303: Vargas Llosa began his literary career in earnest in 1957 with the publication of his first short stories, "The Leaders" ("Los jefes") and "The Grandfather" ("El abuelo"), while working for two Peruvian newspapers. Upon his graduation from the National University of San Marcos in 1958, he received a scholarship to study at the Complutense University of Madrid in Spain. In 1960, after his scholarship in Madrid had expired, Vargas Llosa moved to France under the impression that he would receive a scholarship to study there; however, upon arriving in Paris, he learned that his scholarship request was denied. Despite Mario and Julia's unexpected financial status, the couple decided to remain in Paris where he began to write prolifically. Their marriage lasted only a few more years, ending in divorce in 1964. A year later, Vargas Llosa married his first cousin, Patricia Llosa, with whom he had three children: Álvaro (born 1966), a writer and editor; Gonzalo (born 1967), an international civil servant; and Fata Morgana (born 1974), a pornographer. xxx/ellauri116.html on line 355: Teresita är en nyckelperson som gör att Cuéllar omprövar sitt liv. Men hon söker inte efter en annorlunda pojke, och bryr sig heller aldrig om att ta reda på orsaken till det märkliga beteendet hos sin vän. Tuskinpa se kuohilaasta olis järin kostunut. xxx/ellauri116.html on line 365: Esim usein korostetaan ettei lasta saa arvostella ihmisenä, pitää arvostella vain sen tekoja. Ja seuraavassa neuvokissa sanotaan, että lapsesta pitää välittää sellaisena kuin se on, eikä arvostella sitä tekojensa perusteella. Oravat puhuvat ristiin, eikö teistäkin? Kai tää tarkoittaa, että sitä pitää rakastaa teki se mitä tahansa, mutta vihata sen sen tekoja ja tekemättä jättämisiä. Muzitten siihen säntää joku existentialisti ja sanoo että ei meillä ole mitään esanssia, olemme vaan valintojen summia. Hahaa! Eli ihan sama kumpaa me arvostellaan, häiskää izeään vai sen tekoja, sak samma, same difference. xxx/ellauri116.html on line 369: Mixhän narsistit aina luulee että ne on jotenkin ainutlaatuisia? Se on kanssa yxi typeryys. Ei kukaan ole ainutlaatuinen, paizi siinä naivissa mielessä että se on ainoa joka on ollut just tossa paikassa just tolla hetkellä, jossei sen loisia ja bakteereja lasketa. Niitä on sen suolistossa pari kiloa, jokikinen niistäkin on ainutlaatuinen. Ja näitä narsistisia kirjailijoita, niitä on tosiaankin tusinassa 13 ihan samanlaista. Leipurin tusina. xxx/ellauri116.html on line 383: De Beauvoir and Sartre were classmates and competitors at the Sorbonne in 1929, studying for the aggregate in philosophy, a prestigious graduate degree. Although Sartre’s marks surpassed de Beauvoir’s, she was, at 21, the youngest person ever to pass the exam. xxx/ellauri116.html on line 391: Bienenfeld, who was Jewish, later narrowly escaped the Nazi occupation of France. Neither de Beauvoir nor Sartre tried to find her. When she read “Letters to Sartre” and saw the flippant tone the pair took toward her, she said, “Their perversity was carefully concealed beneath Sartre’s meek and mild exterior and the Beaver’s serious and austere appearance. In fact, they were acting out a commonplace version of ‘Liaisons Dangereuses’”. xxx/ellauri116.html on line 393: Mikäs se nyt oli? Ainiin se 1700-luvun romaani, mulla taitaa olla se, vaikken ole lukenut. A French epistolary novel by Pierre Choderlos de Laclos, first published in four volumes by Durand Neveu from March 23, 1782. It is the story of the Marquise de Merteuil and the Vicomte de Valmont, two narcissistic rivals (and ex-lovers) who use seduction as a weapon to socially control and exploit others, all the while enjoying their cruel games and boasting about their talent for manipulation. It has been seen as depicting the corruption and depravity of the French nobility shortly before the French Revolution, and thereby attacking the Ancien Régime. The book has also been described as merely a story about two amoral people. xxx/ellauri116.html on line 395: Bienenfeld may be an extreme example, but she’s not atypical. Sartre tended to treat younger romantic prospects (all of whom were female) more as conquests than partners, spending months or years persuading them to get into bed with him and then bouncing off to regale “the Beaver” with details. xxx/ellauri116.html on line 397: In her same-gender partnerships, de Beauvoir tended to be exploitative. There was the painful entanglement with Bienenfeld described earlier, for example, and an affair with Natalie Sorokine, a 17-year-old student, which cost de Beauvoir her teaching license. xxx/ellauri116.html on line 436: Eli enhän mä tästä asiasta mitään tiedä, mutta kirjoitinpa kirjan kuitenkin. Niinhän kaikki muutkin tekevät, ja hyvin tienaavat. Naiset esim Therese tietävät sitä paizi vielä vähemmän, niitä voi aina neuvoa. xxx/ellauri120.html on line 35: Novelist Bulwer-Lytton was a friend and contemporary of Charles Dickens and was one of the pioneers of the historical novel, exemplified by his most popular work, The Last Days of Pompeii. He is best remembered today for the opening line to the novel Paul Clifford, which begins "It was a dark and stormy night..." and is considered by some to be the worst opening sentence in the English language. However, Bulwer-Lytton is also responsible for well-known sayings such as "The penis mightier than the sword" from his play Richelieu. Despite being a very popular author with 19th-century readers, few people today are even aware of his prodigious body of literature spanning many genres. In the 21st century he is known best as the namesake for the Bulwer-Lytton Fiction Contest (BLFC), sponsored annually by the English Department at San Jose State University, which challenges entrants "to compose the opening sentence to the worst of all possible novels", and the township of Lytton, or Camchin until the British nosey parkers came, saw and beat the copper-colored nlaka'pamuxes. Now their village got burned to ashes thanx to the industrial revolution. xxx/ellauri120.html on line 57: As deacon in Rome, St. Lawrence was responsible for the material goods of the Church and the distribution of alms to the poor. Ambrose of Milan relates that when the treasures of the Church were demanded of Lawrence by the prefect of Rome, he brought forward the poor, to whom he had distributed the treasure as alms. "Behold in these poor persons the treasures which I promised to show you; to which I will add pearls and precious stones, those widows and consecrated virgins, which are the Church's crown." xxx/ellauri120.html on line 59: The prefect was so angry that he had a great gridiron prepared with hot coals beneath it, and had Lawrence placed on it, hence Lawrence's association with the gridiron. After the martyr had suffered pain for a long time, the legend concludes, he cheerfully declared: "I'm well done on this side. Turn me over!" From this St. Lawrence derives his patronage of cooks, chefs, and comedians. xxx/ellauri120.html on line 64: No, Freud was rong! Many basic tenets of Freud’s theory have been completely disproved. To name several: Psychosexual stages. The Oedipal complex. Belief that repressed memories from the first year of life can be unearthed. Sexual fantasy about intercourse with a parent is responsible for hysteria. Even more damning, his methods and procedures cannot be called scientific, his evidence lacks scientific credibility, and what is offered as evidence was sometimes fudged, if not outright fabricated. Not surprisingly, Freud is absented from contemporary psychological pedagogy, theory, and research. Claiming, “Freud is right!” is akin to shouting, “Long live the king!”; historical curiosities, both. xxx/ellauri120.html on line 74: Edward Bernays made his fortune, fame, and lasting influence by convincing people to buy things they don’t need, selling harmful products parading as health and beauty, rousing individuals to eagerly embrace slogans, and compelling them to surrender their individuality to the passions of the herd. He is considered to be the progenitor of public relations and is called “The Father of Spin”. He published a seminal book, Propaganda, that became Joseph Goebbels’ guidebook for his many Nazi propaganda campaigns, including developing the Fuhrer cult and orchestrating the genocide against the Jews. xxx/ellauri120.html on line 76: Bernays became a highly sought, and extravagantly paid consultant to a number of leading businesses. His many successes include helping the American Tobacco Company to sell cigarettes to women, advertising them as glamorous “torches of freedom”; and aiding the United Fruit Company to sell bananas, and when the newly elected president of Guatemala threatened the business interests of United Fruit, Bernays persuaded the CIA and the US government—through rumors, innuendos, and manipulation of the press about a growing Communist menace—to overthrow the his government. xxx/ellauri120.html on line 145: Fig. 1. This Woman Stopped Removing Facial Hair For A Year, Here’s How it Changed Her Face xxx/ellauri120.html on line 223: In Puritan Boston, Massachusetts, a crowd gathers to witness the punishment of Hester Prynne, a young woman who has given birth to a baby of unknown parentage. Her sentence required her to stand on the scaffold for three hours, exposed to public humiliation, and to wear the scarlet "A" for the rest of her life. As Hester approaches the scaffold, many of the women in the crowd are angered by her beauty and quiet dignity. When demanded and cajoled to name the father of her child, Hester refuses. xxx/ellauri120.html on line 227: The Reverend John Wilson and the minister of Hester's church, Arthur Dimmesdale, question her, but she refuses to name her lover. After she returns to her prison cell, the jailer brings in Chillingworth, now a physician, to calm Hester and her child with his roots and herbs. He and Hester have an open conversation regarding their marriage and the fact that they were both in the wrong. Her lover, however, is another matter and he demands to know who it is; Hester refuses to divulge such information. He accepts this, stating that he will find out anyway, and forces her to conceal that he is her husband. If she ever reveals him, he warns her, he will destroy the child's father. Hester agrees to Chillingworth's terms although she suspects she will regret it. xxx/ellauri120.html on line 235: Tormented by his guilty conscience, Dimmesdale goes to the square where Hester was punished years earlier. Climbing the scaffold in the dead of night, he admits his guilt but cannot find the courage to do so publicly in the light of day. Hester, shocked by Dimmesdale's deterioration, decides to obtain a release from her vow of silence to her husband. xxx/ellauri120.html on line 237: Several days later, Hester meets Dimmesdale in the forest and tells him of her husband and his desire for revenge. She convinces Dimmesdale to leave Boston in secret on a ship to Europe where they can start life anew. Inspired by this plan, the minister seems to gain new energy. On Election Day, Dimmesdale gives one of his most inspired sermons. But as the procession leaves the church, Dimmesdale climbs upon the scaffold and confesses his sin, dying in Hester's arms. Later, most witnesses swear that they saw a stigma in the form of a scarlet "A" upon his chest, although some deny this statement. Chillingworth, losing his will for revenge, dies shortly thereafter and leaves Pearl a substantial inheritance. xxx/ellauri120.html on line 340: Mitä Anna näkee tuossa Vaatimessa? lipsahtaa hiukka pirkkomaisesti Inga-Lilliltä aivan loppupeleissä. No se on yhtä tottelevainen ja kiltti kuin isi Calleri. Annaan on tullut erehdyttävästi Pirkon näköä. Senkö Vaadin näkee Annassa? Entä Petteri? Kumpi on hemmotellumpi, Helmi vaiko Anna? Tiukka kilpailu. Söderin omistajat tylyttivät kylmästi tunaroivaa Vaadinta. Ei se ole kyllä mikään löytö niiden mielestä, sanoi Anna mitä tahansa. Vanhuxet siivosivat hikisesti lukaalin epämusikaalisten kaasojen lutkutellessa sillä aikaa saunassa brassikuorittuja häpyjään. Eikä silti huijarimuijalle siivouxen laatu kelvannut. Joku oli muka varastanut lukizemattomasta takaovesta 6 rumaa tuolia. Vedätyxeltä hajahtaa jo pitkälle. Luihu kerskaileva viromamu förbi tyhjät pullot ilman eri käskyä. xxx/ellauri120.html on line 359: "Nam Sibyllam quidem Cumis ego ipse oculis meis vidi in ampulla pendere, et cum illi pueri dicerent: Sibylla ti theleis; respondebat illa: apothanein thelo." I. THE BURIAL OF THE DEAD April is the cruellest month, breeding Lilacs out of the dead land, mixing Memory and desire, stirring Dull roots with spring rain. Winter kept us warm, covering Earth in forgetful snow, feeding A little life with dried tubers. Summer surprised us, coming over the Starnbergersee With a shower of rain; we stopped in the colonnade, And went on in sunlight, into the Hofgarten, 10 And drank coffee, and talked for an hour. Bin gar keine Russin, stamm’ aus Litauen, echt deutsch. And when we were children, staying at the archduke’s, My cousin’s, he took me out on a sled, And I was frightened. He said, Marie, Marie, hold on tight. And down we went. In the mountains, there you feel free. I read, much of the night, and go south in the winter. What are the roots that clutch, what branches grow Out of this stony rubbish? Son of man, 20 You cannot say, or guess, for you know only A heap of broken images, where the sun beats, And the dead tree gives no shelter, the cricket no relief, And the dry stone no sound of water. Only There is shadow under this red rock, (Come in under the shadow of this red rock), And I will show you something different from either Your shadow at morning striding behind you Or your shadow at evening rising to meet you; I will show you fear in a handful of dust. 30 Frisch weht der Wind Der Heimat zu Mein Irisch Kind, Wo weilest du? "You gave me hyacinths first a year ago; "They called me the hyacinth girl." - Yet when we came back, late, from the Hyacinth garden, Your arms full, and your hair wet, I could not Speak, and my eyes failed, I was neither Living nor dead, and I knew nothing, 40 Looking into the heart of light, the silence. Öd’ und leer das Meer. xxx/ellauri120.html on line 382: Siileille ei saisi antaa maitoa, niille tulee siitä ripuli. Pikkukajava on merilintu, jonka muistan kirjasta Lintuja värikuvina. Kajava oli ennen lokki yleensä. Sittemmin se oli Berliinissä kuollut Hesan kriitikko (muistaaxeni homo) Jukka Kajava Oulusta, ilmeisesti ex-Cajander, ja runoilija Viljo Kajava Tampeeelta. Viljo Kajava on hieno merellisen runoilijan nimi, vaikka iskä-räätäliltä peritty. Viljo oli 1997 tunnustanut Jönsille vielä kuolinsängyn pohjalta ettei se ollut homostellut Nyrkin kaa, vaikka Uuno Kailas kyllä oli. Niillä oli ollut inkeriläinen ottotytär jonka kanssa ne meni Ruoziin turvaan ettei ryssät veisi sitä niiltä pois. xxx/ellauri120.html on line 386: Suomalaisen vapaarytmisen runon laajassa tuotannossaan uudistanut Viljo Kajava kuoli 2. helmikuuta 1998 Helsingissä 88-vuotiaana. Hän oli syntynyt 22. syyskuuta 1909 Tampereella. Viljo Kajavan vanhemmat olivat räätäli Konrad Johannes Kajava ja Martta Johanna o.s. Granlund. xxx/ellauri120.html on line 388: Lapsuudessaan hän joutui kokemaan vuoden 1918 sodan Tampereen valtauksen, mikä näkyi vasuripainotuksena hänen tuotannossaan. Kajavan perhe asui Viljon lapsuudessa Kaakinmaan kaupunginosassa. xxx/ellauri120.html on line 402: Rothit asustavat Nyyrikintiellä paritalon puolikkaassa, ent. pirhakan Tellun entisessä kämpässä Pezkujen ex-kotitalon vieressä. Nyttemmin kalpean kaunis riutunut Tellu seuraa kaikkialle Kirsin navakampaa aurinkoa kuin kalvas kuu. Pikku Maxin kanit "karkasivat" laatikosta pihalta. Ei Riitta niistäkään pitänyt. Tais tulla sama kohtalo kuin Sakun kaneille. xxx/ellauri121.html on line 33: Bodies are just as much a product of habit and behavior as they are DNA and genetic structure. Understanding the different physiological body types can give you insight into how yours works best. The hormonal body types are Adrenal, Thyroid, Liver and Ovary, the structural types are Ectomorph, Endomorph and Mesomorph, and the Ayurvedic types (sometimes called the Doshas) are Pitta, Vata, and Kapha. > xxx/ellauri121.html on line 112: Rakas Jeesus, siunaa meidän ruoka ja vaihda talvirenkaat. Pieni lapsi ajattelee boxin ulkopuolella, koska se ei ole vielä oppinut, miten on tapana ajatella ja miten on aina tehty. Kazomuskasvatuxen tarkoitus on saada lapsi ohjatuxi boxin sisäpuolelle. Arvotutkimuxen pioneereja on Shalom H. Schwarz, joka on ilmiselvä jutku. Lasten arvomaailmaa voi tutkia omaelämäkertamenetelmällä ja käsinukeilla. Johnilla oli Ompa-susi, joka ihmeletti kaikkea. Ompa-susi ihmelettää. Helena ja Hannu-Pekka kouluttivat lapsistansa kunnolliset käsinukeilla. Kumma että se menetelmä toimi niillä ja meillä ei. Jo pienet vauvat osaavat tehdä moraalisia valintoja. Sellasia MIT testejä: imenkö ize vai annanko toisellekin tissiä? Ajanko lysyyn vauvanvaunut vaiko vääränvärisiä lapsia? Varhaiskasvatuxen jälkeen hänestä tulee ehkä veronmaxaja. Uskonnollisista vähemmistöistä tulevia vauvoja kiusataan luterilaisessa marinaadissa. Lapset ovat taitavia arvioimaan mistä sopii puhua. Esim päähuivin käytöstä. Ihan pienet mumslimitytöt ei käytä päähuivia. Mikä on aikuisten ratkaisumalli tilanteessa, jossa vesivärejä ei riitä ihan kaikille? Turpiin vaan ja onnea. Joku jäi leikin ulkopuolelle, mitä sitten tapahtui? Kuka lohduttaisi nyytiä? xxx/ellauri121.html on line 122: Hullua että Levinas exyi peukuttamaan Heideggeriä, vanhaa nazia. Joo se oli erehdys: xxx/ellauri121.html on line 144: Toivo Kuulaa ammuttiin vappuyönä 1918, mutta hän kuoli vasta 18. toukokuuta. Vaimo Alma sairaalavuoteen vierellä Viipurissa. xxx/ellauri121.html on line 163: Sitten syttyi Suomen sisällissota. Sodan aikana Toivo Kuula oli 34-vuotias Viipurin Musiikinystävien orkesterinjohtaja, joka pelkäsi joutuvansa punaisten käsiin. Pekka Heikka oli 22-vuotias jääkäriluutnantti ja valkoisen armeijan komppanianpäällikkö, joka osallistui Oulun ja Tampereen taisteluiden jälkeen punaisen Viipurin valtaukseen. xxx/ellauri121.html on line 218: ”Niiden papereiden perusteella, joita minä luin läpi, pidän todennäköisenä, että isoisäni on ollut osallisena. Ellei hän ole itse laukaissut asetta, niin ainakin ollut tapahtumahetkellä Seurahuoneen pihalla.” xxx/ellauri121.html on line 262: Viimeisinä kesinään Kuula purjehti paljon Päijänteellä ja piti lokkikirjaa, jossa kuvasi järven luontoa, etenkin selkälokkeja. Viereisissä veneissä kiikaroivat Antti Arjava, Pentti Linkola ja Päijänteen erakko Pylvänäinen, vilkuillen toisiaan syrjäkarein. xxx/ellauri121.html on line 278: Atwood married Jim Polk, an American writer, in 1968, but later divorced in 1973. She formed a relationship with fellow novelist Graeme Gibson soon afterward and moved to a farm near Alliston, Ontario, where their daughter, Eleanor Jess Atwood Gibson, was born in 1976. Graeme kuoli dementtinä 2019. xxx/ellauri121.html on line 280: "My father saw her sliding down a banister at Normal School and decided there and then that she was the girl he would marry". xxx/ellauri121.html on line 282: Käsineidistä Peggy sanoo: "There's a precedent in real life for everything in the book. I decided not to put anything in that somebody xxx/ellauri121.html on line 283: somewhere hadn't already done. Men are afraid that women will laugh at them. Women are afraid that men will kill them." Nauroiko joku sille pienenä? Yrittikö joku setä jotain pahempaa kuin kuolema? Laittaako se joka paikkaan ihan vaan valkoista? Pikemminkin päinvastoin, mustia se laittaa kuteita. Ei sinisiä (leffassa käsirouvat piti vihreitä) eikä punaisia, paizi huiveja ja kenkiä. Se on tiukan näköinen, Gibson pikemminkin hömelön. xxx/ellauri121.html on line 287: Vanhemmistaan Atwood huomauttaa: "They weren't very actively encouraging; I think their theory was to leave kids alone... I call that encouraging. The idea of parents hovering over you the whole time, making you take lessons and occupying every minute of your time, I think is probably quite bad, because it means the child has no room to invent. I did have this older brother who was very instructive, who liked passing on to me whatever information he'd acquired; it meant we didn't play dollies a lot; we'd line up our - few, I'd have to say, because it was the war, you know - our few stuffed animals and then we'd have the Battle of Waterloo." xxx/ellauri121.html on line 289: Peggy kävi kotikoulua. Sen vanhemmat pakkas sen selkäreppuun lähtiessään mezään hyönteisjahtiin. Perhosten nappaajat. She only attended full-time school at eight, in Toronto. Readers of Cat's Eye (1988), a chilling account of the lasting damage of childhood bullying, might expect that these years were problematic, but apart from a fleeting reference to "a horrific Grade 4 teacher" there is no suggestion that Atwood was especially unhappy, though she did recently write that "I was now faced with real life, in the form of other little girls - their prudery and snobbery, their Byzantine social life based on whispering and vicious gossip, and an inability to pick up earthworms without wriggling all over and making mewing noises like a kitten". Mä koitin opettaa Helmiä olemaan inhoomatta matoja 2-vuotiaana. Inhoo se niitä kuitenkin vaikkon biologi. Ja Seija ei voi sietää käärmeitä, se näkee kuumina öinä niistä unia. KKK-äijät marssi kadulla 20-luvulla kuin kihomadot. Niitä kiemurteli valkoisina ruskeiden kiekuroiden kimpussa kakkapotassa kun oltiin pieniä. xxx/ellauri121.html on line 291: Her early years of winter school had taught her that it's possible to go through the entire year's curriculum in a month. As a result, she advanced quickly, and there was an awkward period when she was in a class of much older children: "They shouldn't have done that. I was 12 in the first year of high school and there were people in my class who were 15-and-a-half." That surely taught her a lot, a likely model of The Red House in Handmaid's Tale. She was tired a lot and developed a heart condition, inherited from her father, in which the heart beat is irregular, almost syncopated. Her verbal rendition of the rhythms is hard to transcribe, but these lines from one of her early poems, "Faulty Heart", capture it: xxx/ellauri121.html on line 299: She thinks Moby Dick was a great masterpiece. Figures. She got engaged to James "Jay" Ford, a fellow student, in 1963, but by Easter the following year, she also met Jim Polk, a sensitive, witty graduate student from Montana whom she would marry in 1967. Polk’s recollections of Atwood are instructive and often amusing. He recalls one costume party at Harvard where she came disguised as Cleopatra’s breast. xxx/ellauri121.html on line 304: After graduating in English from the University of Toronto, the young poet— she was by now publishing in Canadian literary magazines—enrolled in graduate school at Radcliffe, the all-female women university at Harvard, in 1961. She was chagrined by the intensely chauvinistic atmosphere: among other things, female students were not allowed access to the university’s modern poetry collection in the Lamont Library. Only men could read all the juicy bits. xxx/ellauri121.html on line 313: Peg was particularly happy that he achieved the kind of swift exit she wanted and avoided the decline into further dementia that she feared. He had a lovely last few weeks locked up on Peg's boat before being taken to the shot. He was an avid birdwatcher like Antti Arjava. Peg's antics wagging her tail out on a limb were a serene joy to watch. xxx/ellauri121.html on line 314: The books he wrote were never “hot”, but they were never read, so no harm done. His novels were well crafted but never quite took off — what the French call connerie pure. In 1996, he decided to stop writing novels altogether, and concentrate on childcare and cooking & laughing at Peggy's jokes. Kinda ironic given they didnt ever marry tho. It’s as if he made sure to stick around long enough for her new sequel to The Handmaid’s Tale – The Testaments – to be published. Considerate. xxx/ellauri121.html on line 334: In her admiring new biography of Margaret Atwood, Rosemary Sullivan passes on a story about the writer that vividly catches her youthful ambition. One day when she was in her mid-20s, she dropped in at the home of poet John Newlove, who had been drinking heavily with his friend fellow Prairie writer Patrick Lane. The men’s conversation about literature had degenerated into a series of long silences punctuated by the occasional pseudoprofound utterance. Frustrated, Atwood cut to the heart of the matter, demanding to know what their poetic ambitions were. After some drunken dithering, the two declared that what they wanted most was to win a Governor General’s Award. As Lane recalled later, Atwood was indignant at their modest expectations, declaring tartly that the only goal worth pursuing was the Nobel Prize. Swigging down her beer, she then left the room. xxx/ellauri121.html on line 336: Atwood has not won the Nobel (this was written 1998), at least not yet. But the petite 58-year-old novelist (Cat’s Eye, Alias Grace) and poet (Power Politics, Morning in the Burned House) has become internationally famous on a scale no Canadian writer of serious literature ever has. She is, in her own words, “one of the few literary writers who has gotten lucky”—which means she is read not just by intellectuals, but by hairdressers, chartered accountants and farmers. Easy reading, straightforward sentiments. xxx/ellauri121.html on line 338: Atwoodin zargat noobeliin tais mennä kunse toinen vanha vaahteranlehtinen tuli valituksi hiljan sen sijasta, Alice Munro nimittäin 2013. Ton vaatimattoman kuvernöörin palkinnon se sai, ja joitain bookereita. Se syntyi 1939, eli nyt on jo yli 80 lasissa. Rahnaa on kyllä tullut ikkunoista ja ovista. Ja kiltti mies, vaikka vainaja. On se vähän tollanen Milli-Molli tapaus, paizi tota Noobelia, jonka suhteen sille kävi heikosti kuten Philip Rothille Saul Bellowin ansiosta: toinen liian samanlainen kummajainen ehti viedä pokaalin. xxx/ellauri121.html on line 344: Sullivan rightly traces Atwood’s notable self-confidence to those early years, but she also ignores the hints in her own narrative that Atwood’s family, like any other, had its neurotic tics—and that Atwood certainly carried her own share of psychic stress into adulthood. Where else does the buried grief, anger and sense of calamity in her writing come from? xxx/ellauri121.html on line 356: Mikä muu on toisin? No June on 168 cm eli 5´6´´ hilkka päässä ja kassi kädessä, 2 tuumaa pitempi kuin Peggy ja 3 tuumaa pitempi kuin Elizabeth Moss. Sen tukka on ruskea pro blondattu, Aunt Lydia ei ole luiseva ja kulmikas kuten kirjassa vaan amerikkalaisittain small fat kokoa. Serena Joy ei ole vanha kääkkänä vaan paljon Junea näyttävämpi tshekkikaunotar. Commander Fred Waterford on kirjassa harmaaselkä eikä yhtä luikero kuin leffan irkku hipsterwiixi rajajooseppi. xxx/ellauri121.html on line 358: Peg on muistavinaan että jonkun nazin morsian olisi ollut keskitysleirin pihalla bikineissä kissalasit päässä. Hmm. Although two-piece bathing suits were being used by women as early as the 1930s, the bikini is commonly dated to July 5, 1946 when, partly due to material rationing after World War II. Cat eye glasses first became popular in the 1950s with their feline inspired style. A huge contrast to the frames that had been in fashion previously, cat eye glasses marked a new era of chic style for women. The glasses were originally created to be worn only with optical lenses, but it was the hugely famous actress Audrey Hepburn that kicked off the trend for cat eye sunglasses after her starring role in 1961 hit film Breakfast at Tiffanys. Eli selkeästi joku anakronismi, sodanjälkeisiä muoteja. Platform shoes oli kyllä muotia 30-40-luvuilla. Mitä vittua on "sen ajan painokuvahatut?" Ei takuulla ollut 40-luvun muotia, mitä sitten ovatkaan. Ja sit toi älytön Nolite te bastardes carborundorum josta on ollut useaankin otteeseen syytä marista. xxx/ellauri121.html on line 369: "Vihaan lapsia. Ne ovat niin inhimillisiä, tuovat mieleen apinat. SAKI". Whodat? Munro, skotl. lehtimies ja kirjailija. Hector Hugh Munro (18 December 1870 – 14 November 1916), better known by the pen name Saki and also frequently as H. H. Munro, was a British writer whose witty, mischievous and sometimes macabre stories satirize Edwardian society and culture. After his wife's death Charles Munro sent his children, including two-year-old Hector, home to England. The children were sent to Broadgate Villa, in Pilton near Barnstaple, North Devon, to be raised by their grandmother and paternal maiden aunts, Charlotte and Augusta, in a strict and puritanical household. A war fanatic, he was killed by a German sniper. According to several sources, his last words were "Put that bloody cigarette out!" Munro was homosexual at a time when in Britain sexual activity between men was a crime. (Mä ARRVASIN! Sen se oli näkönenkin.) xxx/ellauri121.html on line 389: (Come anywhere but not in there, that's not safe.) xxx/ellauri121.html on line 409: June ja Glen rituaalikazelevat muurille ripustettuja rumihia. Maare Tammin mukaan pienet lapset rakastavat rituaaleja ja seremonioita. Heidän mailmansa on reunaa myöten täynnä riittejä. He oppivat ruokapöytärituaalit, miten tervehditään ihmisiä, miten kiitetään ja mennään nukkumaan. He pitävät järjestyxestä ja selkeydestä, ja tuntevat turvallisuutta, kun elämässä on jotakin valmiixi ajateltua ja pysyvää. Goldmanin mukaan pienemmät lapset ovat rituaalisempia rukouselämässään kuin isommat. Tämä säilyy noin 11-vuotiaaxi asti, samalla kuin spontaanit siemensyöxyt lisääntyvät. Rituaalimurhat ja spontaanit sänkyleikit opitaan vasta aikuisena. xxx/ellauri121.html on line 426: Munakasta ei voi tehdä rikkomatta munia. Kokonaisuutena parempi ei koskaan ole parempi kaikille. Se on aina joillekuille paljon huonompi. Luovaa tuhoa. Se että se on toisille vielä huonompi on osa iloa. Sillä muistattehan, norsuystävät, onni on differentiaali. xxx/ellauri121.html on line 434: Tarmio kirjoitti ylioppilaaksi Tampereen lyseosta vuonna 1951. Hän opiskeli biologiaa Helsingin yliopistossa vuosina 1952–56 ja valmistui filosofian maisteriksi. Tarmio aloitti uransa WSOY:ssä oikolukijana vuonna 1956, minkä jälkeen hän työskenteli kustannustoimittajana, oppikirjaosaston päällikkönä, oppi- ja tietokirjaosaston johtajana ja lopulta pääjohtajana vuodesta 1969. 1970-luvun alussa kustannustaloa kohtasi valtakriisi. Vuoden 1972 yhtiökokouksessa kiistan voitti niukasti ryhmä, joka tuki Tarmion jatkamista pääjohtajana. Tarmio jätti pääjohtajuuden vuonna 1987 aloittaakseen uran itsenäisenä viestintäalan yrittäjänä. Tää mietelmätiiliskivi ilmestyi WSOY:lta keväällä 1986. Selvä pyy, sano Manninen varista. Tarmio toimitti monia aforismikokoelmia, esimerkiksi Ajatuksia elämästä, onnesta ja vanhenemisesta (1979), ja kirjallisuusantologioita, kuten Sata tarinaa tulipunaisesta kukasta (1988, Sirkku Klemolan kanssa). Tarmio toimi myös tietokirjailijana 1950-luvulta asti erikoisaloinaan biologia ja maantieto. Hänen muistelmansa ja kustannusalaa suomiva pamflettinsa Hurmio tai turmio ilmestyi 1998 Otavan kustantamana. Otava on WSOY:n vanha vihollinen. Yrityksessään Viestintä Tarmio Oy Tarmio muun muassa perusti Kirjamaailma-kirjakerhon, joka myöhemmin liitettiin Uudet Kirjat -kerhoon. Yritys myös tuotti Yleisradiolle vuodesta 1989 lähtien Kirjailijakohtaloita-sarjaa, jossa Tarmio muisteli edesmenneitä kirjailijoita, kuten Irja Sallaa ja Lauri Viitaa. Viestintä Tarmio julkaisi Suomen Golflehteä 1987–2011 ja on kustantanut useita golf-aiheisia kirjoja. xxx/ellauri121.html on line 456: Spiritual warfare. Looking Back at Prayerfest 2019, we experienced a powerful move of God while crying out to Him for all generations. To see the recap and full video, click here. He moved, yea, a powerful move, he turned over and snored on. But trust us, we guys will show you some moves! Back and forth! In and out! Thou wilt feel some miracles coming! xxx/ellauri121.html on line 472: Prayerfest is a one-day festival of prayer. In an atmosphere of passionate worship, fervent praying and powerful preaching, unique expressions of the Holy Spirit are displayed that lead to an encounter with God. Over a six-week period, hundreds of people prepare themselves to meet with God at Prayerfest. God responds to the desperate cries and passionate prayers of His people on a first come-first serve basis for a holy visitation—by invading their lives with His power and glory. Here are some ways to help you prepare for this special day: xxx/ellauri121.html on line 492: Juonipaljastus: A true Christian is called to fight. Yet there are times devout followers of Christ unknowingly allow their warrior instincts to dull. Many of us stand idle while an evil tyrant (Joe Biden) pilfers our finances, snatches our health, filches our marriages, and makes off with all the promises of the kingdom—the really good stuff God intended for His children. Purchase. xxx/ellauri121.html on line 499: Make sure you stay in the loop when it comes to news about Harmageddon. To sign up for notifications, click here. Coming soon in your neighborhood! Yours sincerely, xxx/ellauri121.html on line 518: The histories of Tiberius, Gaius, Claudius, and Nero, while they were in power, were falsified through terror, and after their death were written under the irritation of a recent hatred. Hence my purpose is to relate a few facts about Augustus - more particularly his last acts, then the reign of Tiberius, and all which follows, without either bitterness or partiality, from any motives to which I am far removed. xxx/ellauri121.html on line 533: Ursula Kroeber Le Guin (21. lokakuuta 1929 Berkeley, Kalifornia – 22. tammikuuta 2018 Portland, Oregon) oli yhdysvaltalainen kirjailija. Hän kirjoitti romaaneja, novelleja, runoutta, lastenkirjoja ja esseitä, eritoten fantasia- ja tieteiskirjallisuutta. Tuotannossaan Le Guin käsitteli muun muassa taolaisuutta, anarkismia, feminismiä, anarkofeminismiä, sekä muita yhteiskunnallisia ja psykologisia teemoja. Le Guin on nimetty yhdeksi tieteiskirjallisuuden Grand Mastereista. Le Guin has also been called a "major voice in American Letters". Le Guin herself said she would prefer to be known as an "American novelist". xxx/ellauri121.html on line 553: Voi hemmetti mikä lässähdys. Nicolen finni ja valtameedia pelastavat jenkkilän. Tää on kyllä todella läpinäkyvää iltalypsyä supersankareita ja jenkkimeininkiä kehuskelevia kovakantisia bestsellereitä suosivalta jenkkiyleisöltä. Hairdresserit on tyytyväisiä, epistä huutaa intellektuellisedät. xxx/ellauri121.html on line 557: Ekassa kirjassa ja Hulu sarjassa oli se yhteinen piirre ettei niissä ole juonta eikä opetusta, paha ei saa palkkaansa. Ihan vaan tavallista karhun elämää. Tää uusi kirja korjaa sen erehdyxen. All was well, sen pituinen Fredin se. Utopiat on fantasiaa, dystopiat normiarkea. xxx/ellauri121.html on line 562: Nytpä tahdon sanoa mixmusta toi Dostojevskin pikku reikämunkin syyllistyssitaatti on luotaantyöntävä. Siinä on takana sellainen ajatus, että mä jelpin jäihin joutunutta urheilijatoveria vaan six, että ohut jääkin on jotenkin mun syytä, josmä en lähde köyden kanssa auttamaan ja huutamaan "rauhallisesti vaan, kyllä me sut sieltä pois saadaan", niin taivaasta mua joku suuri nyrkki kohta kumauttaa. Eli motiivi on syyllisyys ja siitä koituva rangaistuxen pelko, sillä ei ole mitään tekemistä ize jäihin jääneen kanssa, vaan se on vaan mun ja mun superegon välinen asia. Sinne vilkuillen mä vyyhteän tätä köyttäkin. Sisäistän herruutta. Helskutin narsistista, mun mielestä. xxx/ellauri122.html on line 166: Maria Niemen isän naama on peittynyt facebookissa solmukaavoihin. Se ei ole mukana Maisun hääkuvassa 2020. Auli on ja joku pieni harmaa äijä Aulin vieressä. Maisulla on 2 tyttöä ponnaripäisen heebon kanssa josta tulee mieleen Sandhamnin puolalaisen pikkunaisen tyhmä blondi mies. xxx/ellauri122.html on line 170: The mechanisms underlying the benefits of Mindfulness Based Interventions are suggested to include improved emotional regulation strategies and self-compassion levels, decreased rumination and experiential avoidance [3], as well as improved meta-cognitive skills and body awareness [4,5]. A number of authors have suggested models to explain the psychological mechanisms by which mindfulness interventions have an effect [6,7,8], and Hötzel et al. [9] have proposed a theoretical framework that integrates earlier models. This framework proposes that there are four main mechanisms: (1) attention regulation; (2) body awareness; (3) emotion regulation; and (4) change in perspective of the self; these, therefore, together improve self-regulation [9]. xxx/ellauri122.html on line 172: Scientific interest in the effects of MBI on the immune system is also growing since accumulating evidence indicates that inflammation may trigger changes that contribute to the pathophysiology of depression and stress-related disorders [17,18,19]. Also, inflammation is one of the aspects of immunity that is regulated by the stress response [20]. Inflammation is a complex process that includes a number of biological markers, many of them classified as cytokines and chemokines, key regulators of immune function with different roles in the inflammatory processes (for example, some of these mediators are predominantly pro-inflammatory, whereas others are mainly anti-inflammatory) [21,22]). Some of the inflammatory markers are considered as to be (potentially) significant for depression, e.g., the pro-inflammatory cytokines as interleukin-6 (IL-6), interleukin-1 (IL-1), and tumor necrosis factor (TNF-α), as well as the acute phase reactant protein C-reactive protein (CRP) [23,24,25]. xxx/ellauri122.html on line 204: Watch the language of sarcasm. There are no fixed rules about what language to use when being sarcastic, but the following features are quite common (but this language is used when people aren't being sarcastic too!): xxx/ellauri122.html on line 217: B: Sorry, I forgot you were the expert driver! How many times have you crashed in the last year? xxx/ellauri122.html on line 222: Make it clear that you are being sarcastic! It's really important that your conversation partner realises that you are being sarcastic. Here are a couple of ways of doing this: xxx/ellauri122.html on line 379: Trotz der Lage des heutigen Dialektgebiets im Freistaat Sachsen zählt die Oberlausitzer Mundart nicht zur obersächsischen Dialektgruppe, sondern reiht sich eher in die Kette der sächsischen Bergdialekte wie z. B. dem Erzgebirgischen ein, besonders ist eine Nähe zum osterzgebirgischen Dialekt erkennbar. Eine größere historische Nähe existiert allerdings zu den früher weiter östlich und südlich von den Deutschen in Böhmen gesprochenen Dialekten, dem Nordböhmischen und Gebirgsschlesischen bzw. Schlesischen. Man kann die Mundart so im weitesten Sinne auch als einen der wenigen verbliebenen Sudetendialekte bezeichnen. Eine gewisse Ähnlichkeit zu den obersächsischen Dialekten ist jedoch durchaus vorhanden, insbesondere im Bereich der Vokalverschiebungen. xxx/ellauri122.html on line 381: Ein wiederkehrendes Merkmal sind verschiedene Lautverschiebungen, insbesondere im Bereich der Vokale und Diphthonge, von denen nahezu keiner genau wie in der hochdeutschen Standardsprache ausgesprochen wird. Diese Verschiebungen sind zwar wiederkehrend, werden aber nicht grundsätzlich bei allen Wörtern angewandt. Typische Beispiele hierfür sind: xxx/ellauri122.html on line 385: langes E wird in anderen Fällen zu langem I (z. B. giehn für gehen, Schnie für Schnee) xxx/ellauri122.html on line 393: bei anderen Wörtern werden O bzw. U verlängert (z. B. Buusch für Busch (Wald), Froosch für Frosch), nur in der südlichsten Region mit besonders ausgeprägter Mundart xxx/ellauri122.html on line 402: Die Mundart ist reich an slawischen, aber auch vereinzelten französischen Lehnwörtern (in der folgenden Tabelle mit * bzw. ° gekennzeichnet). Diese stammen einerseits aus der langen Zeit des Zusammenlebens mit den Sorben und Tschechen, andererseits aus der Präsenz französischer Truppen während der Napoleonischen Kriege sowie der "Salonsprache" des städtischen Bürgertums. xxx/ellauri122.html on line 404: Nachfolgende Tabelle gibt eine Übersicht über spezielle Begriffe der Oberlausitzer Mundart, die sich nicht ohne Weiteres aus dem Hochdeutschen erschließen lassen. xxx/ellauri122.html on line 425: mühsam hantieren xxx/ellauri122.html on line 461: sich erregen (echauffieren) xxx/ellauri122.html on line 742: In der Summierung dieser Merkmale ist die Oberlausitzer Mundart in ihrer Reinform für Sprecher des Hochdeutschen, im Gegensatz zu den meisten sächsischen und den anderen lausitzischen Dialekten, nahezu unverständlich. xxx/ellauri122.html on line 748: Ja, die Notwendigkeit. Robel ist schließlich kein Träumer. Er weiß, was nötig ist. Das Land braucht Kohle, auf Gedeih und Verderb Kohle. Und wenn der Preis auch hoch ist, man muß ihn zahlen. Man muß ihr, der bitteren Notwendigkeit, ein Landschaft in den Rachen werfen. Robel selbst ruft alle diese Zwänge hervor. Er will auf guten Asphalt- oder Betonstraßen fahren, er will es warm haben, wenn er im Winter Bier trinkt, warm auch vor dem Fernseher, warm im Bett, er will sein gutes Geld und die Gewißheit, einen Trabant kaufen zu können wenn er es nur wollte: Er will überhaupt leben, wie ein Mensch in Mitteleuropa nur leben kann. Kein Jota will er abstreicher keine Unbequemlichkeit in Kauf nehmen, keinen Pfennig nachlassen; und dieser Wille ist es, der, millionenfach vermehrt, der Landschaft hier das Genick brechen wird. Robel weiß das. Und trotz alledem hätte er gern den Mann bei sich der das letzten Endes entscheidet. Der den Strich zieht und das Urteil im Namen der Millionen spricht. Er würde ihm gern das Dorf zeigen, würde ihm von den Bäumen und dem Fenster erzählen, von der Wirtsfrau, die über seinem Knie gelegen hat.Er würde den Namen des Hundes nennen, der gerade bellt. Und dann würde er sehen, ob dem Mann die Entscheidung leicht fällt. xxx/ellauri122.html on line 752: Seit dem 3. Oktober 1990 ist die Oder-Neiße-Grenze die Ostgrenze des wiedervereinigten Deutschlands. Der Verlauf der Grenze wurde nach 1951 nicht mehr verändert. xxx/ellauri122.html on line 761: Hardly any Europeans would have even the vaguest idea how many people there are in “Western Europe”, since that is no longer a useful category. They would, however, know that the EU has a population of 450 million, and this is a useful category to have in your head, since it forms a trading bloc. xxx/ellauri122.html on line 772: Business Insider has compiled a list of 25 such classics, drawn from Amazon’s list of 100 lifetime books, Goodreads recommendations, and the opinions of the editors. A common trend among these books is their exploration of politics, history, and human conditions - insights which allow these literature to withstand the test of time. Here’s the list: xxx/ellauri122.html on line 777: His book is where the idea of Big Brother originated, and his messages of a restrictive government remain as insightful today as they did when they were originally written more than 60 years ago. Orwell presents readers with a vision of a haunting world that remains captivating from the beginning to end. Good sturdy Rifle Association stuff. Orwell eli Blair on reposteltu täällä. xxx/ellauri122.html on line 781: Huxley's masterpiece is a powerful work of speculative fiction where 'World Controllers' create the ideal society. While most society members are content with a world where genetic engineering, brainwashing, and recreational pleasures keep them at bay, one newcomer longs to break free. xxx/ellauri122.html on line 794: Brod’s memoirs spoke about Kafka’s gentle serenity, describing their relationship almost as if they were lovers. He also recalled the mystical experience of both men reading Plato’s Protagoras in Greek, and Flaubert’s Sentimental Education in French, like a collision of souls. While there is no evidence of any homosexual feeling between Kafka and Brod, their intimate relationship appeared to go beyond typical camaraderie from two straight men of their era. xxx/ellauri122.html on line 796: In their early 20s the pair vacationed together on Lake Garda on the Austrian-Italian border; they paid their respects at Goethe’s house in Weimar; stayed together at the Hotel Belvedere au Lac in Lugano, Switzerland; and even visited brothels together in Prague, Milan, Leipzig, and Paris. Brod, a self-confessed ladies’ man with an insatiable appetite for adventurous sexual conquests, often berated Kafka for not having a similarly urgent drive of eros. “You avoid women and try to live without them,” Brod once told his friend. xxx/ellauri122.html on line 818: A frighteningly prophetic novel, 'Fahrenheit 451' is set in a dystopian future where there are no books, just smart phones. For the protagonist, Montag, it all seems normal -- until the day he gets a glimpse of the past. With a riveting plot and solid characters, the book draws readers into its imagined world. Totally outdayed. Books are being yurned inyo lampshades as we speak. Who wants them anyway, TLDR. xxx/ellauri122.html on line 822: 'A Confederacy of Dunces' was written 11 years after Toole committed suicide. Ignatius O'Reilly is a 30-year-old man living with his mother in New Orleans, who comes into contact with many French Quarter characters while searching for employment. Though comical, there is a deep streak of melancholy that runs through Reilly's character, and Toole's ability to combine these two aspects beautifully won him the Pulitzer Prize for fiction in 1981. The moral (as usual): everybody is the Steven of his or her own life. A complete turd. Supposedly funny. Parochial baloney. xxx/ellauri122.html on line 858: His work is praised for its eloquent prose, immense detail, and layered narratives. But it's just a pile of shit anyway. xxx/ellauri122.html on line 874: The two rekindle their relationship as they discuss life lessons, which he finds will make a world of a difference in his own life. Another never heard, probably for a very good reason too. xxx/ellauri122.html on line 878: Wilde's philosophical novel was originally published as a serial story in the July 1890 issue of Lippincott's Monthly Magazine, but as editors feared the story was improper, they deleted five hundred words before its publication. They were just as uninteresting as the rest of this extra narcissistic gay snobbery. xxx/ellauri122.html on line 892: The novel challenges readers to consider how they think, including monitoring their reactions, judgments, and choices. Daniel Kahnemann is a sleazy customer whose antics have been taken under the lupe elsewhere. xxx/ellauri122.html on line 897: Set in 1327, the book tells the story of Franciscans in a wealthy Italian abbey who become suspects of heresy and of Brother William of Baskerville, who xxx/ellauri122.html on line 899: Baskerville uses the logic of Aristotle, theology of Aquinas, and the insights of Roger Bacon to decipher secret symbols and manuscripts. There is a stupid film based on it with the late James Bond as the lead. Both book and film are pure baloney. xxx/ellauri122.html on line 908: Malcolm Gladwell explores the world of 'outliers' -- the world's brightest, most successful, and most famous people, and questions what makes these high-achievers different from others. xxx/ellauri122.html on line 926: Kapteeni John Yossarian on kuvitteellinen hahmo. Catch-22:ssa Yossarian on 28-vuotias kapteeni armeijan ilmavoimien 256. laivueessa, jossa hän palvelee B-25-pommitusmiehenä pienellä Pianosan saarella Italian mantereen edustalla toisen maailmansodan aikana. Yossarianin käytösten on aiemmin uskottu perustuvan kirjailijan kokemuksiin. Heller oli myös pommikone armeijan ilmajoukoissa, joka oli sijoitettu saarelle Italian rannikon edustalla sodan aikana. Heller dokumentoi myöhemmin omaelämäkerrassaan "Nyt ja silloin" Yossarianin elementit, jotka tulivat hänen kokemuksistaan (erityisesti jaksot, joissa Yossarian hoitaa Snowdenia Avignon-tehtävän aikana). xxx/ellauri122.html on line 928: Heller myönsi, että hän sai nimen Yossarian sodanaikaisesta ystävästä ja tovereistaan, Francis Yohannanista. Yohannan teki armeijasta uransa ja jatkoi palvelemista Vietnamin sodan ajan, mikä asettaa hänet ristiriidassa Yossarianin armeijaa kohtaan tuntemien kanssa ja kuten hänen muistokirjoituksessaan todettiin "(Yohannan) ei vastannut toimittajien puheluihin, jotka kysyivät, oliko hän tosielämässä Yossarian." xxx/ellauri122.html on line 932: Yossarian, kuten monet muutkin sotilaat, yrittää paeta sodan todellisuuksia juopumalla, syömällä itseään messuhallissa ja harrastamalla seksiä, vaikka romaanin tapahtumien ansiosta on helppo uskoa, että hän tekisi näitä asioita joka tapauksessa. Yossarian on jatkuvassa ristiriidassa sotilaspolitiikan "Catch-22" kanssa, joka on ympyräperusteisesti perusteltu byrokraattinen ansa, jota hänen esimiehensä käyttävät perustellakseen monia epäloogisia vaatimuksiaan. Toisin sanoen hän ei voi saada hullun papereita teeskentelemällä hullua, koska hänen esimiehensä näkevät hänen halunsa päästä pois lentämisestä merkiksi täydellisestä mielenterveydestä (siis Catch-22). xxx/ellauri122.html on line 954: Though a graphic novel, 'Watchmen' is considered by many to be the greatest graphic novel in history. It is more graphic than all the rest, faktiskt. xxx/ellauri122.html on line 956: Often considered the gateway title to other graphic novels like 'V for Vendetta' and 'Batman: The Dark Knight Returns,' the series dissects the entire concept of the superhero in a way that sticks with readers for years. Fucking superheroes, why the heck do Americans get so hot about them? Well it's all part of the American dream. xxx/ellauri122.html on line 964: Even though (perhaps because) I am a retired educator, both upvoted and followed for your list, and your summaries of the books. I am familiar with 19 on your list, and based on overlapping interests and your list, will check out the others. xxx/ellauri122.html on line 967: Great list. One detail: Kahneman won his Nobel prize long before the book. Besides, he was a sleazy customer, see here. xxx/ellauri122.html on line 983: The Yad Vashem Holocaust memorial has rejected the request. Many Israelis, meanwhile, worried the latest religion-based controversy would deepen an already huge chasm between devout and secular Jews here. xxx/ellauri122.html on line 984: ``The Holocaust is a national and historic trauma and a split over it could create an irrevocable rift in our people,″ Culture Minister Shulamit Aloni of the liberal Meretz party said. xxx/ellauri122.html on line 993: and healthy for Aryans, the same behaviours were considered xxx/ellauri122.html on line 994: degenerate among Jews. While Jews were regarded as promot- xxx/ellauri122.html on line 997: tive imagery and nudity. While Germans were regarded as a xxx/ellauri122.html on line 1002: in fact Nazis that were the perpetrators of the most heinous xxx/ellauri122.html on line 1004: Holocaust, were mostly German rather than Jewish. xxx/ellauri122.html on line 1025: Then there was Barbie; the bold doll who stood alone. She was successful, rich, mega-famous, and single. She was teaching America’s female youth that this too is what to expect out of life. xxx/ellauri122.html on line 1031: But is Barbie really that great of a role model? Was she really portraying true feminism or displaying the “right” way to look? Were these impressionable young girls learning an independent way of life or a body figure which should be modeled? If Barbie was paving the “new” way of life, then why was she so goddamn skinny? We liberated U.S. women weigh 3x more in our 10 gallon panties. xxx/ellauri122.html on line 1033: Many mothers of today that were proud owners of Barbie might have thought twice before they wrapped her up to give to their three year old if they knew her history. Barbie originated in Germany by a man, named Aryan Nation. She was a direct copy of Klaus Barbie... xxx/ellauri122.html on line 1037: They made a family Midge where she had a baby in her stomach. But a lot of parents hated it xxx/ellauri122.html on line 1066: Teresa (brunette, super dumb valley girl or latino) xxx/ellauri122.html on line 1083: Truman and Marilyn were a natural match—two misfit runaways from ramshackle towns with absentee mothers and a longing to be loved. xxx/ellauri122.html on line 1092: Capote was born Truman Streckfus Persons in New Orleans, Louisiana, on September 30, 1924. His father, Arch Persons, was a well-educated ne'er-do-well from a prominent Alabama family, and his mother, Lillie Mae Faulk, was a pretty and ambitious young woman so anxious to escape the confines of small-town Alabama that she married Arch in her late teens. Capote's early childhood with Arch and Lillie Mae was marked by neglect and painful insecurity that left him with a lifelong fear of abandonment. His life gained some stability in 1930 when, at age six, he was put in the care of four elderly, unmarried cousins in Monroeville, Monroe County. He lived there full-time for three years and made extended visits throughout the decade. Capote was most influenced by his cousin Sook, who adored him and whom he celebrated in his writings. He also forged what would become a lifelong friendship with next-door neighbor Nelle Harper Lee, who later won the Pulitzer Prize for her book, To Kill a Mockingbird. Capote appears in the novel as the character Dill. xxx/ellauri122.html on line 1168: romaanistaan Answered Prayers. Tarinat olivat kevyesti xxx/ellauri122.html on line 1178: kävi hänen tavaransa läpi, mutta Answered Prayersiä ei xxx/ellauri122.html on line 1191: eresting.com/wordpress/wp-content/uploads/2020/10/valeria-lukyanova-posing-on-the-beach.jpeg" height="400px" /> xxx/ellauri122.html on line 1200: Lukyanova began rebelling against her father at age 13 — but she describes her style then as more goth. She rebelled against her Siberian-born grandfather and father at 13 by dyeing her hair and wearing all-black. She has always claimed her looks were never intended to attract men. xxx/ellauri122.html on line 1201: She moved to Ukraine's port city of Odesa, where sex and "marriage agencies" devoted to finding the perfect wife for Western husbands are huge industries. xxx/ellauri122.html on line 1202: "It has everything to do with the desperate desire to get married," she said. "A woman here is brought up for two things: marriage and motherhood. Valeria is the ultimate demonstration of what a Ukrainian woman is willing to do to herself. I bet Barbie is exactly what men dream about." xxx/ellauri123.html on line 233: In July of last year, Troy “Puppeh” Wells (m) released a Twitlonger where he explained Cinnpie (f) had initiated sexual conversations with him in 2016, when he was 14 years old. Wells is at the top of the game Smash Ultimate. Ultimate is the best-selling fighting game of all time, having sold over 23 million copies by March 2021. Cinnpie is an American streamer and gamer. She is also a renowned Esports Commentator. She is mainly famous for her Smash 4 Gameplays in Twitch. xxx/ellauri123.html on line 311: Voimakasbassoisen kannettavan stereolaitteeni ja kaikki CD:ni. Minun on tunnustettava, että tapasin teeskennellä kaikkien musiikkityylien asiantuntijaa, vaikka tyylit eivät oikeasti olisikaan kiinnostaneet minua. xxx/ellauri123.html on line 347: Otaxun että Steve Jobs oli ensimmäinen minimalisti. Hän oli tunnettu uskostaan japanilaiseen zen-filosofiaan, joka opettaa minimalismia. On melko yleisessä tiedossa, että Steve Jobs piti De Soto -koulukunnan mestaria Kobun Otogawaa omana mestarinaan, ja että hän jossakin vaiheessa harkitsi vakavasti heittävänsä pois koko mädän Applen ja ryhtyvänsä opiskelemaan zeniä syvällä merenpohjassa kuin simppukala Japanin rannikolla sijaitsevassa Eiheiji-temppelissä. Vaan ehei, ei tullut mitään mestaroinnista, Jobs on kanttuvei, syöpä vei. xxx/ellauri123.html on line 351: Steve Jobsin jälkeen paras minimalisti oli äiti Teresa, jolta jäi kovassa käytössä ollut Sari, villis, vanha sininen kassilaukku (aivan ruskea) ja puhki jauhetut skandaalit. Mahatma Gandhilta jäi vaan asunto-osake. Diogeneellä oli lakana ja ruokakuppi, jonka se särki koska oppi syömään rikkaampien kädestä. xxx/ellauri123.html on line 370: Friedrich Weinreb (ook Fryderyk, Frederik of Freek Weinreb; Lemberg, het huidige Lviv, 18 november 1910 – Zürich, 19 oktober 1988) was een joods-chassidische verteller, schrijver en econoom. Hij was het onderwerp van de zogenoemde Weinreb-affaire rond zijn activiteiten als duits collaborateur en vermeend jodenhelper tijdens de tweede wereldoorlog. xxx/ellauri123.html on line 372: Weinreb grew up in Scheveningen, Netherlands, to which his family had moved in 1916, and became notorious for selling a fictitious escape route for Jews from the occupied Netherlands in the Second World War. When his scheme fell apart in 1944, he left his home in Scheveningen and went into hiding in Ede. He was imprisoned for 3½ years after the war for fraud as well as collaboration with the German occupier. In his memoirs, published in 1969 he maintained that his plans were to give Jews hope for survival and that he had assumed that the liberation of the Netherlands would take place before his customers were deported. The debate about his guilt or innocence—called the “Weinreb affair”—was very heated in the Netherlands in the 1970s, involving noted writers like Renate Rubinstein and Willem Frederik Hermans. In an attempt to end this debate, the government asked the Rijksinstituut Oorlogsdocumentatie (Netherlands institute for war documentation) to investigate the matter. in 1976 the institute issued a report (of which a part already was leaked to the press in 1973), which determined that his memoirs were "a collection of lies and fantasies," and that his collaboration had caused 70 deaths. Although his activities did contribute to some Jews' survival, most Jews who fell for Weinreb's swindle were deported and killed. xxx/ellauri123.html on line 376: Even after his death in 1988 the discussion about Weinreb in the Netherlands has not come to an end. In a Dutch biography by Regina Grüter published in 1997, Een fantast schrijft geschiedenis, Weinreb was depicted as a sufferer from pseudologia fantastica. se oli mytomaani toisin sanoen! xxx/ellauri123.html on line 408: lähtien olen ollut naurettava ja olisin varmasta saanut alemmuuskomplekseja, jos vanhempani eivät olisi tukeneet minua; he uskoivat minuun, he maksoivat tukiopetustunteja, että pääsin koulujen läpi. Ihme kyllä, lääketieteen opiskelut sujuivat sitten erinomaisesti – elämäni lensi nopeasti ja mukavasti ohi, tai melkein ohi; olenhan jo melkein 80-vuotias. Varsinainen ihmisen luonne ei muutu, vaikka elämä tarjoaa kaikenlaisia huippuhetkiä ja myös aallonpohjia. Niin minun luonteeni on sama nytkin ja tiedän, että olen edelleen naurettava ihminen. Se ei haittaa minua, nauran hereästi mukana, onhan se totta. xxx/ellauri123.html on line 436: Iisakin vaimo Rebekka vallizee vahvasti. Muita vahvoja naisia toorassa ovat Rachel ja Zippora. Niin ja vielä Lilith, Iisebel, Esther, Jael ja Rachab. Entäs Susanna? Tai Keren-Happuk? Ja Jemina. Siro vihreätukkainen Jemina, kirkkoasia. xxx/ellauri123.html on line 499: Easy ones make you satisfied happy content and glad condescending and serene fulfilled and hopeful. xxx/ellauri123.html on line 557: And here I am now, an engineering school dropout, writing this self-help shit instead, giving clues to the equally clueless. xxx/ellauri123.html on line 559: In the end, what helped me the most was an exercise you could file under “youthful naïvete:” I grabbed a piece of paper and wrote down “my 30 guiding principles.” Most of them were simple, like “Let go what must be let go,” “Simplify,” and, “Have no secrets.” I still have the list. It’s on my pinboard. I’m looking at it right now. So why was I naïve to create it? xxx/ellauri123.html on line 561: First of all, I didn’t know that what I’d come up with weren’t actually principles. They were just rules. xxx/ellauri123.html on line 563: The difference between a rule and a principle is that one is merely a guideline that follows from the other. Principles don’t break. They’re universal. Gravity is a principle. Whether it’s you who falls from a skyscraper, your cat, or a 17th century vase, it’s not gonna end well. Gravity makes no exceptions. xxx/ellauri123.html on line 571: It didn’t matter that the list was arbitrary. What mattered was that it sent me on a path where I would look for rules and principles everywhere, learn to tell the difference, and continue to build my life around them as I went. Like never pee against the wind. xxx/ellauri123.html on line 575: Today, what I’m most interested in is neither principles nor rules, but what lives in-between. That’s one of the many lessons I learned along the way: Each rule may have a lifecycle, but that cycle can repeat many times in one life. So if a rule somehow keeps reappearing, keeps proving itself as useful, and continues to hurt if I break it, that rule catches my attention. xxx/ellauri123.html on line 579: Such rules have extended validity and therefore live right between normal guidelines and the base layer of principles. I guess we could call them ‘cardinal rules.’ As you can imagine, they’re hard to come by. xxx/ellauri123.html on line 589: Seiji takes Shizuku on his bike to a hidden lookout, where they see the sunrise. Seiji professes his love for Shizuku and proposes that they marry in the future; she happily accepts. xxx/ellauri123.html on line 593: Like my own rules, they’re all quite simple, but much closer to timeless principles. So whoever you are, wherever you sit, whatever you are holding on your hand: Thank you. xxx/ellauri123.html on line 601: We all keep our genitals in our clothing somewhere, and every time we open it, we feel pain and suffering. We can’t change the people we once were in the sack with, but we can make out with them. Open the zip and let in some fresh air. Reconcile. Otherwise, our past will forever be a drag on our heels. xxx/ellauri123.html on line 603: Life is but a series of fleeting moments, one forever chasing the next. The only place where you can live, act, and make a difference is the present. Today. Well it´s also a series of hours, days, months and years, come to think of it. You can plan ahead, nincompoop. xxx/ellauri123.html on line 630: Make your choices. Choose a path. Be determined. Commit. But, once you have, let the chips fall where they may. You’ll know when to take a different fork in the road. Zig when you ought to zag, hit a tree like Goofy, that´s the chicken way, trial and error. There´s gotta be a hole in this fence. xxx/ellauri123.html on line 634: At the end of the day, what you desire most in life only you can give to yourself. You already have everything. Right inside. Feel your pants. Point at your crotch. There. That’s where happiness is. xxx/ellauri123.html on line 636: We spend all this time looking for something we can’t see because it’s not there. The outside world is only as good as what you do with everything that happens in it. Are you cultivating your experiences? Cherishing them? xxx/ellauri123.html on line 647: There is someone on this planet literally dying to smile. Yet here we are, you and I, walking around, often choosing not to extend this simple, near-automatic gesture to uplift our fellow human beings. xxx/ellauri123.html on line 653: There´s always somebody that´s got it still worse than you (see rule 4), that you can smirk at. Unless you happen to be that unfortunate Hayley. Give it time! Who laughs last laughs loudest. When you´re dirt your skull will wear a never ending grin. xxx/ellauri123.html on line 658: Painijat jaetaan tavallisesti ns. hyviksiin ja pahiksiin, eli faceihin (babyface) ja heeleihin. Facet pyrkivät olemaan oikeudenmukaisia, hyväntahtoisia ja inspiroivia. Heelit sen sijaan ovat halveksuttavia karakteereja, he vihastuttavat yleisöä ja tekevät koiruuksia. Facejen ja heelien välille tulee usein riidallisia juonikuviota eli feudeja. Face saattaa tarinankerronnallisesti joskus kääntyä heeliksi (heel-turn). Joidenkin painijoiden karakteeri voi olla myös selkeästi ja tarkoituksenmukaisesti facen ja heelin välimaastossa (tweener). xxx/ellauri123.html on line 666: Here’s one more thing I’ve learned about rules and principles: Many rules can follow from one principle, but you can never act on principle alone. xxx/ellauri123.html on line 672: "You’re wonderful. There’s no need to rush. Please take your time. Mein ei oo ihan pakko bylsiä just nyt Shizuku, take your time. Mut mullois kyllä hyvä stondi nyt eikä tää auringonkaan nousu kestä monta hetkeä." xxx/ellauri123.html on line 680: I write for dreamers, doers, and unbroken optimists. For my best articles & book updates, go here: https://niklasgoeke.com/. xxx/ellauri123.html on line 686: If you’ll allow me, I’d love to share my latest work with you. To respect your time, I’ll only email you when I’ve created something meaningful. That’s what friends do, don’t they? You can sign up below or go here. xxx/ellauri123.html on line 707: Rahab (/ˈreɪhæb/; Hebrew: רָחָב‎, Modern: Raẖav, Tiberian: Rāḥāḇ, "broad", "large", Arabic: رحاب, a vast space of a land) was, according to the Book of Joshua, a woman who lived in Jericho in the Promised Land and assisted the Israelites in capturing the city by hiding two men who had been sent to scout the city prior to their attack. In the New Testament, she is lauded both as an example of a saint who lived by faith, and as someone "considered righteous" for her works. xxx/ellauri123.html on line 712: The Hebrew אשה זונה (ishah zonah), used to describe Rahab in Joshua 2:1, literally means "a prostitute woman". In rabbinic texts, however, she is explained as being an "innkeeper," based on the Aramaic Targum: פונדקאית. HAHA LOL. Rahab´s name is presumably the shortened form of a sentence name rāḥāb-N, "the god N has opened/widened (the womb?)". May the lord open. The Hebrew zōnâ may refer to secular or cultic prostitution, and the latter is widely believed to have been an invariable element of Canaanite religious practice, although recent scholarship has disputed this. However, there was a separate word, qědēšâ, that could be used to designate prostitutes of the cultic variety. xxx/ellauri123.html on line 716: Nabokov´s wife Véra was his strongest supporter and assisted him throughout his lifetime, but Nabokov admitted to having a "prejudice" against women writers. He wrote to Edmund Wilson, who had been making suggestions for his lectures: "I dislike Jane Austen, and am prejudiced, in fact against all women writers. They are in another class." Although Véra worked as his personal translator and secretary, he made publicly known that his ideal translator would be male, and especially not a "Russian-born female". In the first chapter of Glory he attributes the protagonist's similar prejudice to the impressions made by children's writers like Lidiya Charski, and in the short story "The Admiralty Spire" deplores the posturing, snobbery, antisemitism, and cutesiness he considered characteristic of Russian women authors. xxx/ellauri123.html on line 717: But after rereading Austen´s Mansfield Park he changed his mind and taught it in his literature course; he also praised Mary McCarthy´s work and described Marina Tsvetaeva as a "poet of genius". xxx/ellauri123.html on line 726: Ship arsonist by Leighton. Leighton was the bearer of the shortest-lived peerage in history; after only one day his hereditary peerage became extinct upon his death. xxx/ellauri123.html on line 754: The family reacted relatively calmly to this fact, partly because Sergey´s uncles Konstantin Nabokov and Vasiliy Rukavishnikov were homosexuals. xxx/ellauri123.html on line 760: In 1947, Vladi moves to Ramsdale, a small town in New England, where he can calmly continue working on his book. The house that he intends to live in is destroyed in a fire, and in his search for a new home, he meets the widow Charlotte Haze, who is accepting tenants. Humbert visits Charlotte´s residence out of politeness and initially intends to decline her offer. However, Charlotte leads Humbert to her garden, where her 12-year-old daughter Dolores (also variably known as Dolly, Dolita, Lo, Lola, and Lolita) is sunbathing. Humbert sees in Dolores the perfect nymphet, the embodiment of his old love Annabel, and quickly decides to move in. xxx/ellauri123.html on line 762: The impassioned Humbert constantly searches for discreet forms of fulfilling his sexual urges, usually via the smallest physical contact with Dolores. When Dolores is sent to summer camp, Humbert receives a letter from Charlotte, who confesses her love for him and gives him an ultimatum – he is to either marry her or move out immediately. Initially terrified, Humbert then begins to see the charm in the situation of being Dolores' stepfather, and so marries Charlotte for instrumental reasons (päästäxeen salaa työntämään Lolan piccu tacoon isoa munakoisoa). Charlotte later discovers Humbert's diary, in which she learns of his desire for her daughter and the disgust Charlotte arouses in him. Shocked and humiliated, Charlotte decides to flee with Dolores and writes letters addressed to her friends warning them of Humbert. Disbelieving Humbert´s false assurance that the diary is a sketch for a future novel, Charlotte runs out of the house to send the letters but is killed by a swerving car. Humbert destroys the letters and retrieves Dolores from camp, claiming that her mother has fallen seriously ill and has been hospitalized. He then takes her to a high-end hotel that Charlotte had earlier recommended. Humbert knows he will feel guilty if he consciously rapes Dolores, and so tricks her into taking a sedative by saying it is a vitamin. As he waits for the pill to take effect, he wanders through the hotel and meets a mysterious man who seems to be aware of Humbert´s plan for Dolores. Humbert excuses himself from the conversation and returns to the hotel room. There, he discovers that he had been fobbed with a milder drug, as Dolores is merely drowsy and wakes up frequently, drifting in and out of sleep. He dares not touch her that night. In the morning, Dolores reveals to Humbert that she actually has already lost her virginity, having engaged in sexual activity with an older boy at a different camp a year ago. He immediately begins sexually abusing (fucking) her. And they lived happily ever after. xxx/ellauri123.html on line 766: Lolita is frequently described as an "erotic novel", not only by some critics but also in a standard reference work on literature Facts on File: Companion to the American Short Story. The Great Soviet Encyclopedia called Lolita "an experiment in combining an erotic novel with an instructive novel of bourgeois bad manners." xxx/ellauri123.html on line 767: But as Lance Olsen writes: "The first 13 chapters of the text, culminating with the oft-cited scene of Lo unwittingly stretching her legs across Humbert's excited lap ... are the only chapters suggestive of the erotic." Nabokov himself observes in the novel´s afterword that a few readers were "misled by the opening of the book ... into assuming this was going to be a lewd book ... expecting the rising succession of erotic scenes; when these stopped, the readers stopped, too, and felt bored." Preee-cisely! xxx/ellauri123.html on line 769: One of the first things Nabokov makes a point of saying is that, despite John Ray Jr.'s claim in the Foreword, there is no moral to the story. Nabokov concludes the afterword with a reference to his beloved first language, which he abandoned as a writer once he moved to the United States in 1940: "My private tragedy, which cannot, and indeed should not, be anybody's concern, is that I had to abandon my natural idiom, my untrammeled, rich, and infinitely docile Russian language for a second-rate brand of English." Alas, that 'wonderful Russian language' which, I imagined, still awaits me somewhere, which blooms like a faithful spring behind the locked gate to which I, after so many years, still possess the key, turned out to be non-existent, and there is nothing beyond that gate, except for some burned out stumps and hopeless autumnal emptiness, and the key in my hand looks rather like a lock pick. Or floppy prick." xxx/ellauri123.html on line 820: Miehuuteni = erektio xxx/ellauri123.html on line 892: joka kesäisenä auterena leijaili pikku Hazen xxx/ellauri123.html on line 1027: perhaps there is an almost inaudible note of redemption at Humbert and Lolita's xxx/ellauri123.html on line 1031: hoped for anywhere else." The most unsettling suggestion of all must be the latent xxx/ellauri123.html on line 1035: black ink drawings were influenced by Japanese woodcuts, and emphasized the xxx/ellauri123.html on line 1045: Many a true word is spoken in jest, especially about the kinship between eros and thanatos. FUCK! KILL! Puuttuu enää EAT! The two closest glimpses Humbert gives us of his own self-hatred are not without their death wish—made explicit in the closing paragraphs—and their excremental aspects: "I am lanky, big-boned, wooly-chested Humbert Humbert, with thick black eyebrows and a queer accent, and a cesspoolful of rotting monsters behind his slow boyish smile." Two hundred pages later: "The turquoise blue swimming pool some distance behind the lawn was no longer behind that lawn, but within my thorax, and my organs swam in it like excrements in the blue sea water in Nice." And then there's the offhand aside "Since (as the psychotherapist, as well as the rapist, will tell you) the limits and rules of such girlish games are fluid …" in which it takes a moment to notice that "therapist" and "the rapist" are in direct apposition. xxx/ellauri123.html on line 1048: it strikes one differently according to one's xxx/ellauri123.html on line 1049: age; and if aging isn't a theme here, with its xxx/ellauri123.html on line 1065: jewel between your legs aka your reputation. No well-born maiden ever suffered from keeping her suitors at arm's xxx/ellauri123.html on line 1100: Fayette County in 1969, where she spent two xxx/ellauri123.html on line 1129: University, where he taught until his xxx/ellauri123.html on line 1139: Er det værd at betale ekstra for Apple produkter? Min subjektive indstilling er at Apple ikke er ekstraprisen værd, og selv om jeg har både windows og Mac vil jeg sige at det generer mig at appleprodukter er alle mands eje: De bliver solgt på en historie om at være eksklusive, men når alle har dem, ryger eksklusiviteten: jeg vil ikke være som alle de andre der bare køber en mac fordi "det er det eneste rigtige".. (o: xxx/ellauri123.html on line 1154: Remu was born in Nogent-le-Rotrou. A nobleman (under the tutelage of the Lorraine family), he did his studies under Marc Antoine Muret and George Buchanan. As a student, he became friends with the young poets Jean de La Péruse, Étienne Jodelle, Jean de La Taille and Pierre de Ronsard and the latter incorporated Remy into the "La Pléiade", a group of revolutionary young poets. Belleau´s first published poems were odes, les Petites Inventions (1556), inspired by the ancient lyric Greek collection attributed to Anacreon and featuring poems of praise for such things as butterflies, oysters, cherries, coral, shadows, turtles, and twats. His last work, les Amours et nouveaux Eschanges des Pierres precieuses (1576), is a poetic description of gems and their properties inspired by medieval and renaissance lapidary catalogues. He died impotent in Paris on 6 March 1577, and was buried in Grands Augustins. Remy Belleau was greatly admired by impotent poets in the twentieth century, such as Francis Ponge. Francis Ponge (1899 Montpellier, Ranska – 1988 Le Bar-sur-Loup, Ranska) oli ranskalainen runoilija. Ponge työskenteli kirjailijanuransa ohella toimittajana, kustannustoimittajana ja ranskan kielen opettajana. Hän osallistui toisen maailmansodan aikana vastarintaliikkeeseen ja kuului vuosina 1937–1947 kommunistipuolueeseen. Hän sai vaikutteita eksistentialismista, ja esinerunoissaan hän paljastaa kielen avulla objektin itsenäisenä, omanlakisena maailmana. Francis Ponge was born in Montpellier, France in 1899. He has been called “the poet of things” because simple objects like a plant, a shell, a cigarette, a pebble, or a piece of soap are the subjects of his prose poems. To transmute commonplace objects by a process of replacing inattention with contemplation was Ponge’s way of heeding Ezra Pound’s edict: ‘Make it new.’ Ponge spent the last 30 years of his life as a recluse at his country home, Mas des Vergers. He suffered from frequent bouts with nervous exhaustion and numerous psychosomatic illnesses. He continued to write up until his death on August 6, 1988. xxx/ellauri123.html on line 1175: Tracé sur le milieu d’un filet d’écarlate, Verenpunainen piirto fileen keskellä, xxx/ellauri123.html on line 1228: Un nerf toujours lâché et qui jamais ne tende. Aina löysä jäntere joka ei koskaan jännity. xxx/ellauri123.html on line 1256: A: First off, being a “pedophile” is not per se sinful. Even today, the Church does not condemn pedophiles, nor does it consider pedophilia in and of itself to be sinful. The grave offense and grave sin occurs when a pedophile — or anyone else — commits child sexual assault (such as fucks them). This distinction is vital, both in general, and in understanding where Dante would have placed child sexual abusers in his version of hell. xxx/ellauri123.html on line 1261: Answered Wed xxx/ellauri123.html on line 1267: There’s your answer. xxx/ellauri123.html on line 1275: Christian teaching is that any sin can be forgiven. There is one exception, called the “unpardonable” sin, but that is a subject for another thread; it’s not about pedophilia for murder, but poking fun at the ghost who knocked up Virgin Mary without so much as by your leave. xxx/ellauri123.html on line 1277: Self-reported and physiological sexual arousal to adult and pedophilic stimuli were examined among 80 men drawn from a community sample of volunteers. Over ¼ of the current subjects self-reported pedophilic interest or exhibited penile arousal to pedophilic stimuli that equalled or exceeded arousal to adult stimuli. The hypothesis that arousal to pedophilic stimuli is a function of general sexual arousability factors was supported in that pedophilic and adult heterosexual arousal were positively correlated, particularly in the physiological data. Subjects who were highly arousable, insofar as they were unable to voluntarily and completely inhibit their sexual arousal, were more sexually aroused by all stimuli than were subjects who were able to inhibit their sexual arousal. Thus, arousal to pedophilic stimuli does not necessarily correspond with pedophilic behavior. xxx/ellauri123.html on line 1279: Imaginative cobbler Hans Christian Andersen (Danny Kaye) is asked to leave his hometown because his frequent stories are distracting the children from school. From there he moves to Copenhagen, Denmark, where he sees and falls in love with Doro (Jeanmaire), a ballerina. He writes "The Little Mermaid" for her, and it becomes the ballet´s latest work. However, Doro is already married to Niels (Farley Granger), meaning Hans must content himself with children. xxx/ellauri123.html on line 1283: Peine forte et dure was a method of torture formerly used in the common law legal system, in which a defendant who refused to plead would be subjected to having heavier and heavier stones placed upon his or her chest until a plea was entered, or they died. xxx/ellauri124.html on line 104: »On jo aika, että ihminen asettaa itselleen päämäärän. On jo aika, että ihminen istuttaa korkeiman toivonsa taimenen. Tästä Nietzsche pitää loppuun asti kiinni." Eskin istuttama taimen oli erektio Albertinkadulla, Pafos-seminaarit ja impotenssi Bulevardilla. Pitää ylittää entinen izensä tai ainakin kilpailijat. Se on totuus, lopettelee E. Saarinen, siis 1 vaihtoehtoinen. Valize mieleinen. Darwin ja Marx nyökyttävät partaisia päitänsä. Vaihtelu, valinta ja taistelu, siinähän se on, elukan tarkotus. xxx/ellauri124.html on line 106: If there is one thing scarier than the future, it is people who are enthusiastic about the future. xxx/ellauri124.html on line 111: EX Dolls have been working on a robotics head since 2014, but we're generations away from a Terminator-style cyborg," he also explained. "They will have an element of natural conversation so they won't sound too robotic, but they will take time – languages are massive [...] the voice recognition is no different to a smartphone, but this model also has facial expressions, unlike standard silicone heads." The DS Doll's manufacturers are hoping to release a finalised robotic head by the end of 2018. It is expected to cost around £4,500. Just in case you were wondering, underneath the silicon skin it looks like this. " xxx/ellauri124.html on line 132: Slim, blonde, young and pretty, you might think that April could do a lot better than 58-year-old married engineer James but there is no chance of her ever leaving him for another man, unless sold to another guy second-hand. xxx/ellauri124.html on line 142: "When I take April out it's usually to a hamburger place where we can stop and get a bite to eat, a lot of people don't even notice she is not a breathing person. xxx/ellauri124.html on line 144: "We usually have sex two to three sometimes four nights a week routinely. It's amazingly like having sex with a real woman. Compared to Tine, the biggest difference is whatever position you want them in you have to put them in, as they will not get there on their own. xxx/ellauri124.html on line 157: One worker Susan is trying to add electronics to the vaginal inserts so the deeper and faster you go there are sounds like 'oooh' and 'ahhh' and then when you roll off her she will say "was that nice for you or whatever". xxx/ellauri124.html on line 159: Susan said: "The other thing I want to do is G-spot so you can sit there and play with her and make her feel good. The way I got involved in this was when my husband finished his PHD I got him a Real Doll as a graduation present, at first I got jealous because he spent time with her. xxx/ellauri124.html on line 167: "Chloe keeps my eye from wandering because having a doll says I'm not interested in being involved with other women accept my wife. xxx/ellauri124.html on line 168: "It's sad to see how relationships of a decade or couple of decades have become stale that doesn't mean love has broken down it juts means there is a element of fantasy that needs to be fed." xxx/ellauri124.html on line 173: James said: "This is going to bring dolls out of the closet and into the public eye and keep them there. I am very excited about the robotic functions. The ability to answer or wink back to you, lord only knows if they could make a facial expression back to you that would be unbelievable. I might not be able to afford one but I'll keep saving." xxx/ellauri124.html on line 175: "Fifty years from now with the way technology is moving it would not surprise me if sex robots were as common place as porn." xxx/ellauri124.html on line 184: As a scholar of artificial intelligence, neuroscience and the law, I'm interested in the legal and policy questions that sex robots pose. How do we ensure safe sex? How will intimacy with a sex robot affect the human brain? How will intimacy with a sex maniac affect the robot brain? Would sex with a consensual child robot be ethical? And what exactly is a sexbot anyway? xxx/ellauri124.html on line 188: Creator Ricky Ma Tsz Hang is quick to clarify that Mark 1 is not intended to be a sex robot. Rather, such robots will aim to assist with all sorts of tasks, from preparing a child's lunch to keeping an elderly relative company. So what's the big hairy diff between your wife and Samantha? For one thing, Sam is less hairy down there, unless you opt for the pubic hair extra. And most importantly, there is the blessed on/off button. xxx/ellauri124.html on line 192: Good guys must safeguard the interests and minimize the suffering of created sentient beings before technological advances pre-empt this possibility. xxx/ellauri124.html on line 326: tampere nettisivu nuru hieronta seksilelut ja vuosikymmenten - mittaan useitakin, xxx/ellauri124.html on line 346: A bustle is a padded undergarment used to add fullness, or support the drapery, at the back of women's dresses in the mid-to-late 19th century. Bustles were worn under the skirt in the back, just below the waist, to keep the skirt from dragging. Heavy fabric tended to pull the back of a skirt down and flatten it. As a result a woman's petticoated skirt would lose its shape during everyday wear (from merely sitting down or moving about). xxx/ellauri124.html on line 362: them out of their funk, but it'll let them know you're there for them. xxx/ellauri124.html on line 370: .gifs — or a shoulder to cry on — letting them know you’re there for them can look xxx/ellauri124.html on line 371: a lot of different ways. If you’re trying to figure out whether a simple emoji or xxx/ellauri124.html on line 377: “Here’s a photo of my penis." "Mun ei ole ihan pakko bylsii sua mut xxx/ellauri124.html on line 385: “Let me know if there’s any way I can be helpful.” xxx/ellauri124.html on line 403: there’s that coworker that won’t stop rolling his eyes whenever your cat creeps xxx/ellauri124.html on line 427: here viz upside down smiley or V sign] xxx/ellauri124.html on line 449: the emoji world. Why are there so many emojis that have an alternative meaning, xxx/ellauri124.html on line 506: emoji. I pretty much only use it to tell people to stop, but I'm sure there are xxx/ellauri124.html on line 507: more patient people out there who use it to mean "I have a question" or "high xxx/ellauri124.html on line 528: There are 6 tapbacks, basically they are prefabricated one word text messages that appear on the screen inside the first pair part instead of a new message. Big fat hairy deal, but it sets you apart from the hoi polloi. Those six responses include a xxx/ellauri124.html on line 532: So now that you know what the options are, and what a Tapback is, here’s how to use them. How to Use a xxx/ellauri124.html on line 539: corner of the message to which the Tapback is related. And that’s all there is to xxx/ellauri124.html on line 564: In case you're somehow 15 years behind, emoji are taking over the world. But although there is an obvious benefit to having such a large arsenal of emoji with which to freely share your life with the rest of the world, the choices you have can become overwhelming. For example, what do all the cat emoji mean? Why do we need so many of them? What the heck am I supposed to use them all for? Well, if you're feeling overwhelmed, have no fear — I'm here to help you. xxx/ellauri124.html on line 566: With about 722 emoji currently avalible to help us do things like flirting with a crush to debriefing the State of the Union Address, there are few things left that we can't communicate with emoji. xxx/ellauri124.html on line 567: All those differently colored emoji hearts allow us to express love in every color of the rainbow, and the Apple emoji keyboard has 12 different options for trains, which is arguably a higher number than the actual amount of trains I've spotted in my entire life. We're clearly an emoji-driven society, and our pictorial vocabulary has expanded accordingly. xxx/ellauri124.html on line 569: But out of all the emojis available on the Apple iPhone keyboard, one of the cutest and most versatile options is undoubtedly the cat emoji. It comes with a total of nine different expressions (perhaps representing each of a cat's hypothetical nine lives?), and they all, of course, mean different things. Not sure how to use all of them, or what makes them different? Check out this handy little guide to help you use them all properly, plus two or three different examples of the emoji in action: xxx/ellauri124.html on line 575: We take emojis VERY seriously here! Listen to Bustle's new internet & technology podcast The Chat Room right here: xxx/ellauri124.html on line 671: täyttäkää maa, meret ja ilmakehä. Se on otollista, nimittäin papin siunaamassa liitossa. xxx/ellauri124.html on line 770: Tampereen yliopiston tutkijan mukaan Tukiaisen julkisuuteen tulo ns. ”kiss and xxx/ellauri124.html on line 838: vahingossa päähän jotain neekeriä jätesäkillä. Se jäi uikuttamaan naama veressä. xxx/ellauri124.html on line 842: joka maanosalle. Rappu E oli joku myöhempi lisäys, talo E etelämeren saarille. Mä xxx/ellauri125.html on line 72: Boucher voitti Prix de Rome'n opiskelijapalkinnon ja pääsi opiskelemaan Roomaan Académie de France'en vuosiksi 1727–1731. Hän ei saavuttanut siellä ollessaan suurta suosiota, mutta palattuaan Ranskaan hänestä tuli 1734 Royal Academyn (paskat, Académie Royalen) jäsen. Boucher maalasi lukuisia maalauksia, suunnitteli tapetteja, tekstiilejä ja posliineja sekä lavastuksia ja puvustuksia teattereihin. Hänestä tuli vuonna 1755 Gobelinin tapettitehtaan johtaja ja päägobeliini. Boucherilla oli keskeinen osa Ranskan kuninkaallisten asuntojen ja kaupungintalojen koristeluissa ja myöhemmin koko Euroopan koristetaiteen kehityksessä. Hän maalasi useita rohkeita muotokuvia myös Ludvig XV'n virallisesta rakastajattaresta, Madame de Pompadourista. xxx/ellauri125.html on line 107: Reader, I married him. A quiet wedding we had: he and I, the parson and clerk, were alone present. When we got back from church, I went into the kitchen of the manor-house, where Mary was cooking the dinner and John cleaning the knives, and I said— xxx/ellauri125.html on line 138: “Nabokov talvez nem precisasse de Sally Horner para criar sua paradigmática ninfeta, pois já localizaram referências à sexualidade precoce de meninas pré-púberes em pelo menos seis de suas criações ficcionais, entre contos, novelas e romances.” Brian Boyd revela que Vladimir Nabokov fez ampla pesquisa sobre a sexualidade de pessoas do sexo feminino “de 6 a 19 anos”. Não deixou nem mesmo de pesquisar as gírias dos jovens. xxx/ellauri125.html on line 168: When she was 14 years old, she was cast in the role of Dolores "Lolita" Haze in Stanley Kubrick's film Lolita (1962), against James Mason, then aged 53. Nabokov, the book's author, described her as the "perfect nymphet". She was chosen for the role partly because the film makers had to alter the age of the character to an older adolescent rather than the 12-year-old child Lolita in Vladimir Nabokov's novel Lolita. Although Kubrick's film altered the story so as not to be in violation of the Hollywood Production Code, it was still one of the more controversial films of the day. xxx/ellauri125.html on line 170: Lyon was 15 when the film premiered in June 1962, too young to watch the film. She became an instant celebrity and won a Golden Globe Award for Most Promising Newcomer—Female. She recorded two songs for the film, released on an MGM 45-rpm record. The song "Lolita Ya Ya" (Riddle–Harris) appeared on side A, and "Turn Off the Moon" (Stillman-Harris) appeared on side B. xxx/ellauri125.html on line 175: Yli 2-metriseltä partaisena erehdyttävästi Niklaxen näköiseltä Netflix-koomikolta Robert "Bo" xxx/ellauri125.html on line 176: Burnhamilta opin nämä: Kanye West, dissosiaatio, derealisaatio, xxx/ellauri125.html on line 298: One of the many striking and often shocking metaphors within “Yeezus,” the new album from rapper Kanye West, arrives halfway into the 10-song release, during a song called “I’m in It.” It involves a quote by the Rev. Martin Luther King Jr.: “Thank God almighty, free at last,” raps West, referencing a phrase from 50 years ago that the civil-rights leader used in relation to the plight of African Americans. xxx/ellauri125.html on line 299: The line as used by West is notable for what it’s not: a charged reference to black freedom. Rather, those that are “free at last” aren’t enslaved humans but a woman’s breasts, released from the bondage of a bra during a bathroom tryst. xxx/ellauri125.html on line 301: The song, which could be called bawdy were it not so lyrically dark, is one of many on West’s sixth solo studio album that reference — and commingle — sex, ethnicity and/or power. xxx/ellauri125.html on line 311: Elsewhere, the raised-fist call of the Black Panther Party, one of the most potent symbols of black power, is employed as a cheap metaphor for sexual penetration. xxx/ellauri125.html on line 315: Hardened? Most certainly, and the evidence is everywhere. Here’s a man so powerful that he can boss around both massage therapists and waiters, as he does in “I Am a God”: “I am a god / So hurry up with my damn massage / in the French … restaurant / hurry up with my damn croissants.” If it weren’t embedded within a truly frightening song featuring curdling screams and deep bass, the line would be laughable. xxx/ellauri125.html on line 348: Biden tuli maanantaina Camp Davidista Valkoiseen taloon välittääkseen yksiselitteisen viestin: Yhdysvaltain joukot lähtevät Afganistanista eivätkä enää palaa sinne. The buck stops here. Tämänkin erän voittivat itixet, kuten Korean ja Vietnamin. xxx/ellauri125.html on line 428: From the start, critics complained about the ostensible sameness of Roth’s books, their narcissism and narrowness—or, as he himself put it, comparing his own work to his father’s conversation, “Family, family, family, Newark, Newark, Newark, Jew, Jew, Jew.” Over time, he took on vast themes—love, lust, loneliness, marriage, masculinity, ambition, community, solitude, loyalty, betrayal, patriotism, rebellion, piety, disgrace, the body, the imagination, American history, mortality, the relentless mistakes of life—and he did so in a variety of forms: comedy, parody, romance, conventional narrative, postmodernism, autofiction. In each performance of a self, Roth captured the same sound and consciousness. in nearly fifty years of reading him I’ve never been more bored. I got to know Roth in the nineteen-nineties, when I interviewed him for this magazine around the time he published “The Human Stain.” To be in his presence was an exhilarating, though hardly relaxing, experience. He was unnervingly present, a condor on a branch, unblinking, alive to everything: the best detail in your story, the slackest points in your argument. His intelligence was immense, his performances and imitations mildly funny. “He who is loved by his parents is a conquistador,” Roth used to say, and he was adored by his parents, though both could be daunting to the young Philip. Herman Roth sold insurance; Bess ruled the family’s modest house, on Summit Avenue, in a neighborhood of European Jewish immigrants, their children and grandchildren. There was little money, very few books. Roth was not an academic prodigy; his teachers sensed his street intelligence but they were not overawed by his classroom performance. Roth learned to write through imitation. His first published story, “The Day It Snowed,” was so thoroughly Truman Capote that, he later remarked, he made “Capote look like a longshoreman.” xxx/ellauri125.html on line 457: suffered from writer's block for much of his career after publishing Call It xxx/ellauri125.html on line 471: Side, in the slums where his classic novel Call It Sleep is set. In 1914, the xxx/ellauri125.html on line 472: family moved to Harlem. Roth lived there until 1927, when, as a senior at City xxx/ellauri125.html on line 479: briefly lived in Brooklyn, and then on the Lower East Side, in the slums where his xxx/ellauri125.html on line 481: lived there until 1927, when, as a senior at City College of New York, he moved in xxx/ellauri125.html on line 500: Mark Twainilla on kirja Veren perintö. Eletään 1800-luvun alkupuolta Yhdysvalloissa, kun nuori orjanainen päätyy tekemään jotakin ennennäkemätöntä – hän on saanut hyvin vaaleaihoisen lapsen ja päättää vaihtaa sen talon herran lapseen. Nainen toivoo pojalleen hyvää ja turvallista elämää, mutta seuraukset ovat pahemmat kuin nainen saattoi ikinä aavistaa. ... xxx/ellauri125.html on line 521: experienced observer has said, "There are times when I prefer it xxx/ellauri125.html on line 535: tame compared with self-abuse." Mr. Brown, here, in one of his xxx/ellauri125.html on line 543: strong arguments and uttered bitter speeches against it--but there xxx/ellauri125.html on line 544: is not room to repeat them here in much detail. Brigham Young, an xxx/ellauri125.html on line 546: other thing, it is the difference between the lightning bug and the xxx/ellauri125.html on line 547: lightning." Solomon said, "There is nothing to recommend it but xxx/ellauri125.html on line 562: practices this science; hence, he is our brother; there is a bond xxx/ellauri125.html on line 567: intelligent and human interest in his performance. xxx/ellauri125.html on line 578: occupation, it is too wearing; as a public exhibition, there is no xxx/ellauri125.html on line 624: Munamies (engl. Eggy) on näyttelijä Riku Niemisen luoma ja esittämä sketsihahmo, joka tuli tunnetuksi MTV3-kanavalla lähetettävän Putous-ohjelman toisella tuotantokaudella talvella 2011. Hahmo nousi suureen suosioon, ja Nieminen sai lukuisia sketsihahmoon liittyviä työtarjouksia. Munamies voitti Putoukseen sisältyneen leikkimielisen ”Vuoden sketsihahmo 2011” -kilpailun. Hän sai kilpailun yleisöäänestyksessä neljä prosenttiyksikköä enemmän ääniä kuin kilpailussa toiseksi sijoittunut sketsihahmo, Aku Hirviniemen esittämä ”valvova rakennusmestari” Timo Harjakainen. Yhdessä Putouksen jaksossa Munamies esitti Rajattoman kanssa oman versionsa Mistakesin kappaleesta ”Pidä huolta”, joka tuli sittemmin myytäväksi internetiin. Munamies teki comebackin vuonna 2017 Putouksen 8. kaudella ja lauloi coverin Adelen "Hello"-laulusta. Laulu oli serenadi hänen tyttöystävälleen Muna-Liisalle. Kekä hemmetti on Rajaton? xxx/ellauri125.html on line 668: Kun hain Paulia Luisaa ja Nuuttia Lahden rautatieasemalta Rauhixeen, kuuntelin öisellä parkkipaikalla autostereoista Bo Burnhamin spesiaaleja. Roopen rant Kill yourself pani miettimään onko se sittenkin vähän misogyyninen? Se vinoilee 2lle kuuluisammalle musikantille ja 1 vielä kuuluisammalle isohäntäiselle superjulkkixelle vähän suspektisti, Nim. Katy Perry ja Courtney Love. (Pst kaikki nää on mulle täysin uusia tuttavuuksia, Oprahia lukuunottamatta.) xxx/ellauri125.html on line 685: And if you don't know where to go xxx/ellauri125.html on line 686: I'll show you where to start xxx/ellauri125.html on line 701: There's a trigger, pull it (like Curt) xxx/ellauri125.html on line 727: There's, uh, really nothing to it. xxx/ellauri125.html on line 735: There was a little girl by name of Love xxx/ellauri125.html on line 738: There was a little girl, xxx/ellauri125.html on line 752: Love attended a Montessori school in Eugene, where she struggled academically and socially. At age nine, a psychologist noted that she exhibited signs of autism. xxx/ellauri125.html on line 753: Though Love was raised Roman Catholic, her mother maintained an unconventional home; according to Love, "There were hairy, wangly-ass hippies running around naked doing Gestalt therapy," and her mother raised her in a gender-free household with "no dresses, no patent leather shoes, no canopy beds, nothing". xxx/ellauri125.html on line 759: In 1981, Love was granted a small trust fund that had been left by her maternal grandparents, which she used to travel to Dublin, Ireland, where her biological father was living. She audited courses at Trinity College, studying theology for two semesters. She later received honorary patronage from Trinity's University Philosophical Society in 2010. xxx/ellauri125.html on line 764: The next several years were marked by publicity surrounding Love's legal troubles and drug relapse, which resulted in a mandatory lockdown rehabilitation sentence in 2005 while she was writing a second solo album. That project became Nobody's Daughter, released in 2010 as a Hole album but without the former Hole lineup. Between 2014 and 2015, Love released two solo singles and returned to acting in the network series Sons of Anarchy and Empire. In 2020, she confirmed she was writing new music. xxx/ellauri125.html on line 769: In 1988, Love abandoned acting and returned to the West Coast, citing the "celebutante" fame she had attained as the central reason.[86] She returned to stripping in the small town of McMinnville, Oregon, where she was recognized by customers at the bar.[87] This prompted Love to go into isolation, so she relocated to Anchorage, Alaska, where she lived for three months to "gather her thoughts", supporting herself by working at a strip club frequented by local fishermen. "I decided to move to Alaska because I needed to get my shit together and learn how to work," she said in retrospect. "So I went on this sort of vision quest. I got rid of all my earthly possessions. I had my bad little strip clothes and some big sweaters, and I moved into a trailer with a bunch of other strippers." xxx/ellauri125.html on line 771: She was the most gung-ho person I've ever met ... She gave 180%. I've worked with some people that you've had to coax the performance out of them. With Courtney, there was no attitude." Said Don Fleming, who co-produced Hole's debut album with Kim Gordon. xxx/ellauri125.html on line 772: Love named the band Hole after a line from Euripides' Medea ("There is a hole that pierces right through me") and a conversation in which her mother told her that she could not live her life "with a hole running through her". xxx/ellauri125.html on line 776: Though Love later said Pretty on the Inside was "unlistenable" and "unmelodic", the album received generally positive critical reception from indie and punk rock critics and was named one of the 20 best albums of the year by Spin. It gained a following in the United Kingdom, charting at 59 on the UK Albums Chart, and its lead single, "Teenage Whore", entered the UK Indie Chart at number one. xxx/ellauri125.html on line 779: Love's bandmate Eric Erlandson said that both he and Love were introduced to Cobain in a parking lot after a Butthole Surfers/L7 concert at the Hollywood Palladium on May 17, 1991. Sometime in late 1991, Love and Cobain became re-acquainted through Jennifer Finch, one of Love's longtime friends and former bandmates. Love and Cobain were a couple by 1992. xxx/ellauri125.html on line 782: Cobain had become a major public figure following the surprise success of Nirvana's album Nevermind. Love was urged by her manager to participate in the cover story. In the year prior, Love and Cobain had developed a heroin addiction; the profile painted them in an unflattering light, suggesting that Love had been addicted to heroin during her pregnancy. The Los Angeles Department of Children and Family Services investigated, and custody of Frances was temporarily awarded to Love's sister, Jaimee. Love claimed she was misquoted by Hirschberg, and asserted that she had immediately quit heroin during her first trimester after she discovered she was pregnant. xxx/ellauri125.html on line 788: Live Through This was released on Geffen's subsidiary label DGC on April 12, 1994, one week after Cobain's death from a self-inflicted gunshot wound in the Seattle home he shared with Love, who was in rehab in Los Angeles at the time. In the following months, Love was rarely seen in public, holing up at her home with friends and family members. Cobain's remains were cremated and his ashes divided into portions by Love, who kept some in a teddy bear and some in an urn. In June 1994, she traveled to the Namgyal Buddhist Monastery in Ithaca, New York and had his ashes ceremonially blessed by Buddhist monks. Another portion was mixed into clay and made into memorial sculptures. xxx/ellauri125.html on line 791: Hole's performance on August 26, 1994, at the Reading Festival—Love's first public performance following Cobain's death—was described by MTV as "by turns macabre, frightening and inspirational". John Peel wrote in The Guardian that Love's disheveled appearance "would have drawn whistles of astonishment in Bedlam", and that her performance "verged on the heroic ... Love steered her band through a set which dared you to pity either her recent history or that of the band ... the band teetered on the edge of chaos, generating a tension which I cannot remember having felt before from any stage." The band performed a series of riotous concerts over the following year, with Love frequently appearing hysterical onstage, flashing crowds, stage diving, and getting into fights with audience members. One journalist reported that at the band's show in Boston in December 1994: "Love interrupted the music and talked about her deceased husband Kurt Cobain, and also broke out into Tourette syndrome-like rants. The music was great, but the raving was vulgar and offensive, and prompted some of the audience to shout back at her." xxx/ellauri125.html on line 793: In January 1995, Love was arrested in Melbourne for disrupting a Qantas flight after getting into an argument with a stewardess.[163] On July 4, 1995, at the Lollapalooza Festival in George, Washington, Love threw a lit cigarette at musician Kathleen Hanna before punching her in the face, alleging that Hanna had made a joke about her pleaded guilty to an assault charge and was sentenced to anger management classed. In November 1995, two male teenagers sued Love for allegedly punching them during a Hole concert in Orlando, Florida in March 1995. The judge dismissed the case on grounds that the teens "weren't exposed to any greater amount of violence than could reasonably be expected at an alternative rock concert". Love later said she had little memory of 1994–1995, as she had been using large quantities of heroin and Rohypnol at the time. Mullakin on noista vuosista hämärähköt muistot, paizi että muutettiin Ilmattarentielle. xxx/ellauri125.html on line 795: After Hole's world tour concluded in 1996, Love made a return to acting, first in small roles in the Jean-Michel Basquiat biopic Basquiat and the drama Feeling Minnesota (1996), and then a starring role as Larry Flynt's wife Althea in Miloš Forman's critically acclaimed 1996 film The People vs. Larry Flynt. Love went through rehabilitation and quit using heroin at the insistence of Forman; she was ordered to take multiple urine tests under the supervision of Columbia Pictures while filming, and passed all of them. Despite Columbia Pictures' initial reluctance to hire Love due to her troubled past, her performance received acclaim, earning a Golden Globe nomination for Best Actress, and a New York Film Critics Circle Award for Best Supporting Actress. Critic Roger Ebert called her work in the film "quite a performance; Love proves she is not a rock star pretending to act, but a true actress." xxx/ellauri125.html on line 801: "What I really don't like—there are certain girls that like us, or like me, who are really messed up... and they do not need to be—they're very young—and they do not need to be taken and raped, or filmed having enema contests... going out into the audience and picking up fourteen and fifteen-year-old girls who obviously cut themselves, and then having to see them in the morning... it's just uncool." xxx/ellauri125.html on line 807: Grohl and Novoselic sued Love, calling her "irrational, mercurial, self-centered, unmanageable, inconsistent and unpredictable". In February 2003, Love was arrested at Heathrow Airport for disrupting a flight and was banned from Virgin Airlines. In October, she was arrested in Los Angeles after breaking several windows of her producer and then-boyfriend James Barber's home, and was charged with being under the influence of a controlled substance; the ordeal resulted in her temporarily losing custody of her daughter. xxx/ellauri125.html on line 809: Amy Phillips of The Village Voice wrote: "Love is willing to act out the dream of every teenage brat who ever wanted to have a glamorous, high-profile hissyfit [= temper tantrum], and she turns those egocentric nervous breakdowns into art. Sure, the art becomes less compelling when you've been pulling the same stunts for a decade. But, honestly, is there anybody out there who fucks up better?". The album sold fewer than 100,000 copies. Love later expressed regret over the record, blaming her drug problems at the time. Shortly after it was released, she told Kurt Loder on TRL: "I cannot exist as a solo artist. It's a joke." xxx/ellauri126.html on line 305: Deepak Chopra (/ˈdiːpɑːk ˈtʃoʊprə/; Hindi: [d̪iːpək tʃoːpɽa]; born October 22, 1946) is an Indian-American author and alternative medicine advocate. A prominent figure in the New Age movement, his books and videos have made him one of the best-known and wealthiest figures in alternative medicine. His discussions of quantum healing have been characterised as technobabble - "incoherent babbling strewn with scientific terms" which drives those who actually understand physics "crazy" and as "redefining Wrong". xxx/ellauri126.html on line 307: Chopra studied medicine in India before emigrating in 1970 to the United States, where he completed a residency in internal medicine and a fellowship in endocrinology. As a licensed physician, in 1980 he became chief of staff at the New England Memorial Hospital (NEMH). In 1985, he met Maharishi Mahesh Yogi and became involved in the Transcendental Meditation (TM) movement. Shortly thereafter he resigned his position at NEMH to establish the Maharishi Ayurveda Health Center. In 1993, Chopra gained a following after he was interviewed about his books on The Oprah Winfrey Show. He then left the TM movement to become the executive director of Sharp HealthCare's Center for Mind-Body Medicine. In 1996, he co-founded the Chopra Center for Wellbeing. xxx/ellauri126.html on line 311: The ideas Chopra promotes have regularly been criticized by medical and scientific professionals as pseudoscience. The criticism has been described as ranging "from the dismissive to...damning". Philosopher Robert Carroll writes that Chopra, to justify his teachings, attempts to integrate Ayurveda with quantum mechanics. Chopra says that what he calls "quantum healing" cures any manner of ailments, including cancer, through effects that he claims are literally based on the same principles as quantum mechanics. This has led physicists to object to his use of the term "quantum" in reference to medical conditions and the human body. Evolutionary biologist Richard Dawkins has said that Chopra uses "quantum jargon as plausible-sounding hocus pocus". Chopra's treatments generally elicit nothing but a placebo response and have drawn criticism that the unwarranted claims made for them may raise "false hope" and lure sick people away from legitimate medical treatments. xxx/ellauri126.html on line 366: Jon Kabat-Zinn (s. 5. kesäkuuta 1944) on yhdysvaltalainen lääketieteen emeritusprofessori. Hän on perustanut stressiklinikan ja tietoisuustaitokeskuksen Massachusettsin yliopiston lääketieteelliseen tiedekuntaan. Hän opettaa tietoisuustaitomietiskelyä stressin, ahdistuksen, kivun ja sairauksien helpottamiseksi. Kabat-Zinnin elämäntyö keskittyy lähinnä tavoitteeseen saada tietoisuustaito (myös: tietoinen läsnäolo) lääketieteen ja yhteiskunnan hyväksymäksi menetelmäksi. MBSR-menetelmään (Mindfulness Based Stress Reduction) liittyy mietiskelyä ja joogaharjoituksia, jotka auttavat erilaisista vaivoista kärsiviä tietoisen keskittymisen kautta kohentamaan oloaan. Sen avulla saadaan käyttöön sisäisiä voimavaroja pyrittäessä kohentamaan terveyttä ja hyvinvointia. Kabat-Zinn on työtovereineen tutkinut keskittymisen vaikutusta aivoihin, etenkin stressin aikaisiin tunnetiloihin ja immuunijärjestelmään. Hei mut tää taitaa olla just sitä fuulaa jolla Maisu meinaa takoa Tukholman vanhassa kaupungissa miljoonia kruunuja? xxx/ellauri126.html on line 462: Avioliitto on geenimielessä vähän kinkkinen status quo: suvut kilpailevat periaatteessa, mutta tekee tulitauon hankkiaxeen molemmille etua. Ei ihme että kiistat nousee pintaan herkästi. Sama pätee muustakin kaupankäynnistä. Monopolipeli voi olla win-win, muttei sentään kooperatiivista, kaupan osapuolilla on myös oma lehmä ojassa. On silti parempi etmä voitan enemmän ja sä vähemmän. 1 sulle 2 mulle. Eikä niin tiukkaa tiimiä edes olekaan, ettei siinä käytäisi myös jäsentenvälistä. Egokin on helisemässä idin ja superegon välissä. Perheestä nyt puhumattakaan. Aina kun on resursseja on myös kilpailu. Ei ei se on minun! xxx/ellauri126.html on line 481: The Mind & Life Institute is a US-registered, not-for-profit 501(c)(3) organization founded in 1991 to establish the field of contemplative sciences. Based in Charlottesville, Va., the institute “brings science and contemplative wisdom together to better understand the mind and create positive change in the world." Over three decades, Mind & Life has played a key role in the mindfulness meditation movement by funding research projects and think tanks, and by convening conferences and dialogues with the Dalai Lama. Since 2020, Mind & Life's grant-making events and digital programs have sought to nurture personal wellbeing, build more compassionate communities, and strengthen the human-earth connection. And fatten the monks' bank accounts. 1 to lama, 2 to me. xxx/ellauri126.html on line 628: Oli kavereilla kaikilla Jamekset xxx/ellauri126.html on line 679: Pelokkaina pisaroina emme tajua, ettei valtamereen voi hukkua, ei edes ämpäriin. (Pipa ei pitänyt pisara-sanasta, niiden perheessä se oli peitenimi pillulle. Onnen pipanat kuullostaa myös ällöltä. Pienenä en syönyt puuroa jos se oli jyrkkää tai siinä oli pipunoita. Muistan pitkiä istuntoja lasten syöttötuolissa hämärässä ruokasalissa kylmän puuron ääressä.) xxx/ellauri126.html on line 823: Tuija Vajaapakka on vuonna 1967 Hämeenlinnassa syntynyt tamperelainen muija. Hän on opiskellut Viita-akatemiassa runoa ja proosaa. Esikoisrunokokoelmansa Lasimaalaus (Gummerus 2003) jälkeen Vajaapakka on kirjoittanut useita romaaneja ja runokokoelmia, joista jokunen on julkaistukin. xxx/ellauri127.html on line 51: Joyce Kilmer Memorial Forest is an approximately 3,800-acre tract of publicly owned virgin forest in Graham County, North Carolina, named in memory of poet Joyce Kilmer (1886–1918), best known for his poem "Trees". Kilmer is most remembered for "Trees", which has been the subject of frequent parodies and references in popular culture. Kilmer's work is often disparaged by critics and dismissed by scholars as being too simple and overly sentimental, and that his style was far too traditional and even archaic. xxx/ellauri127.html on line 104: lentäen mereen xxx/ellauri127.html on line 116: There are currently five scholarly journals devoted to Nabokov studies. His allusive style and trilingual (English, French, Russian) wordplay are catnip for academics, who endlessly parse challenging texts like “Pale Fire” — a novel in verse, followed by obscurantist commentary — finding new apercus tailor-made for small-journal publication. Nabokov’s apotheosis in academe is quite ironical, because he and his close friend, the literary critic Edmund Wilson, shared an icy disdain for the ivory tower. They viewed universities as ATMs, handy because there were so many of them, and because they were flush with cash. Nabokov, who arrived in the United States penniless in 1940, had to rely on teaching assignments at Wellesley and Cornell to feed his family for 15 years. The moment “Lolita” made him financially independent, he fled Cornell for Switzerland and never set foot in a classroom again. xxx/ellauri127.html on line 124: I would argue that the first real fissure in the adulatory critical wall hailing the “literary giant” came in 1990, in George Steiner’s erudite assessment of the first volume of Brian Boyd’s Nabokov biography, “Vladimir Nabokov: The Russian Years.” Writing in The New Yorker, Steiner perceived, a lack of generosity of spirit in Boyd’s subject: “Nabokov’s case seems to entail a deep-lying inhumanity, or, more precisely, unhumanity,” Steiner wrote. “There is compassion in Nabokov, but it is far outweighed by lofty or morose disdain.” xxx/ellauri127.html on line 128: I’m a “Lolita” fan, but let’s face it, Solnit is right: This is a sprightly little tale about the serial rape of an unwilling or indifferent 12-year-old, embraced and promoted by the male literary establishment. xxx/ellauri127.html on line 129: I also welcome some reassessments of Nabokov’s appalling personality, which slid deeper and deeper into solipsistic self-reverence as the “Lolita” royalties rolled in. xxx/ellauri127.html on line 132: Dostoyevsky, Nabokov told anyone who would listen, was “a third-rate writer and his fame is incomprehensible.” He called Henry James “that pale porpoise.” Philip Roth? “Farcical.” Norman Mailer? “I detest everything that he stands for.” T. S. Eliot and Thomas Mann were “fakes.” When his friend Wilson suggested that he include Jane Austen in his Cornell survey course on European literature, Nabokov responded, “I dislike Jane [Austen] and am prejudiced, in fact, against all women writers.” Leo Tolstoy and Nikolai Gogol: da. Everybody else: nyet. xxx/ellauri127.html on line 134: Nabokov’s attacks on his fellow Russian novelist Boris Pasternak were anything but amusing. The moment that Pasternak won the Nobel Prize for “Doctor Zhivago” in 1958, Nabokov waged a bitter, personal campaign against Pasternak, a nonstop stream of vitriol. xxx/ellauri127.html on line 138: Plenty of monsters make great art, and many of their names emblazon lists of Nobelists, poet laureates, and so. And there is no doubt that Nabokov created great art, in two languages, like Joseph Conrad, whom he predictably disdained. (“A collection of glorified cliches.”) His achievements speak volumes. If only he hadn’t been such a jerk. xxx/ellauri127.html on line 180: päivää on mainio tapa rentoutua, jos juodaan työkavereiden kanssa viiniä xxx/ellauri127.html on line 230: Taco emoji Is Here to Fulfill Your Needs. The 🌮 can be a physical representation of female genitalia. xxx/ellauri127.html on line 236: Despite the cleverness and thickness of literary references of Alfred Appel’s « The Annotated Lolita« , one can’t help thinking the point is missing. Witten miälestä Humbert ei ole kukaan muu kuin Dodgson xxx/ellauri127.html on line 239: Humbert's first lay Annabelle refers to Egar Allan Poe‘s (1809-1849) poem « Annabel Lee« , and indeed, the beginning of « Lolita » is full of references to this work. This famous American author was in love with Virginia Clemm, a thirteen years old girl. Nabokov was a fervent lepidopterist, a specialist of butterflies. Miten kukaan voi olla polttavasti innostunut voikärpäsistä? Kai kun sen mielestä oli huisin kivaa piikittää perhosten alaruumiita. xxx/ellauri127.html on line 242: He soon met the family of the new dean, Henry Liddell (1811–1898) who was married to Lorina Reeve (1825-1910). It was the beginning of a long relationship with the Liddell family. It is precisely on April 25, 1856 that he saw for the first time Alice Pleasance Liddell (May 4, 1852 – November 16, 1934), that would become his favorite Liddell girl. He was quite fond of photography and he often photographed the three Liddell sisters (among the many photographs he took in his life, there is a particularly important number of little girls). He also went several times on a boat trip on the Thames with the girls to pick-nick, on which occasion he would tell a story, generally improvised to amuse the girls. xxx/ellauri127.html on line 247: The relationship with the Liddell family stopped suddenly in 1863. Jotain nähtävästi ilmeni. In the year 1880, the reverend Dodgson, up to then a fervent amateur of photography suddenly forgot his passion. 1880 is the year Alice Liddell married and became Mrs Hargreaves. In 1881, he left Oxford and went in a girl’s school to teach logics. He saw Alice Liddell for the last time on November 1, 1888. xxx/ellauri127.html on line 249: The fact that Alice’s mother burnt all the letters Lewis Carroll had sent to the little girl, tends to prove she considered his relationship with her daughter more than ambiguous as well. xxx/ellauri127.html on line 252: 1952 is a capital year in the novel and the number 52 is omnipresent and thus loaded with a mysterious meaning in the mind of Nabokov, in the context of this novel. It must be a central symbolic element in the Lolita’s riddle. Se oli hyvä vuosi muutenkin. « Pierre Point in Melville Sound » (p.33 TAL) was a reference to « Pierre or the Ambiguities » a Novel by Herman Melville (1819-1891; notice the 19/91) published in 1852. «brun adolescent (…) se tordre-oh Baudelaire! » (p.162 TAL): Charles Baudelaire (1821-1867 was one of the most famous French poet who translated Edgar A. Poe in French). A part of « Le Crépuscule du Matin » (1852). Se tordre tarkoittanee käteenvetoa. Humbert refering to the hunchbacked hoary black groom at the « Enchanted Hunters » Hotel: « Handed over to uncle Tom » (p.118 TAL): « Uncle Tom’s Cabin » by Harriet Beecher Stowe (1811-1896) is from 1852. Ehm… the list is non-negligible. xxx/ellauri127.html on line 254: The mention (p.289 TAL) of the case abduction and rape of the 11 years old Florence Sally Horner by a 50 years old man. In 1948, the 11-year-old Horner stole a 5-cent notebook from a store in Camden, New Jersey. Frank La Salle, a 50-year-old mechanic, caught her stealing, told her that he was an FBI agent, and threatened to send her to « a place for girls like you« . Then he abducted the girl and spent 21 months traveling with her over different American states and raping her. Florence Horner died in a car accident (p.288 TAL, « a routine highway accident«) near Woodbine, New Jersey, in 1952. It seems clear that the case inspired partly « Lolita » (even though this theme existed long before in Nabokov’s works (see for instance his 1939 work « Volshebnik » (i.e. « The Enchanter« ))). xxx/ellauri127.html on line 256: Hegel (mentioned in p.259 TAL; he married in 1811 and his sister Christian Luise died in 1832) was fascinated by Goethe (and also by Jean-jacques Rousseau (allusion to him in p. TAL « Jean-jacques Humbert« ) and the French Revolution). Goethe published a « Theory of Colours » concerning the light spectrum (a hint, more about this in the final conclusion part). There are recurrent mentions of Goethe in Freud‘s writings. Schopenhauer cited Goethe’s novel « Wilhelm Meister’s Apprenticeship » as one of the four greatest novels ever written, along with « Tristram Shandy« , « La Nouvelle Heloïse« , and « Don Quixote« . xxx/ellauri127.html on line 266: Melusiina on nereidi eli merenneito. Seireenit oli merenneitoja. Kaukaa kazottuna ihania mutta läheltä kuin hiiriä joilla on rikkinäinen sateenvarjo kädessä. In Wilhelm Meister’s Journeyman Years, Goethe re-tells the Melusine tale in a short story titled « The New Melusine«. Mä oon siis lukenut sen, vaan enpä enää muistanut. Disneyn Arielilla on se paha puute prinssin kannalta, ezen pyrstö on 1-haarainen. Pedofiili H.C. Andersen ymmärsi nikkaroida siihen lohenpyrstöliitoxen (see fig. 1-3). xxx/ellauri127.html on line 272: Melusine had been sculpted by Ludwig Michael Schwanthaler who also sculpted a « Nymph of the Rhine« , a « Loreley » and a « Nyx« . 1846 Fertigstellung der Figur „Melusine“ für das Schloss Hohenschwangau. There is also a well known painting, « Die Schöne Melusine » (the Fair Melusine), by Julius Hübner (1806-1882). xxx/ellauri127.html on line 280: The female figure in the Starbucks logo has been likened to a Melusine. Notice the fork innovation in the tail. In Czech the word meluzína refers to wailing wind, usually in the chimney. This is a reference to the wailing Melusine looking forward to having children. xxx/ellauri127.html on line 282: The most famous literary version of Melusine tales, that of Jean d'Arras, compiled about 1382–1394, was worked into a collection of "spinning yarns" as told by ladies at their spinning coudrette (coulrette (in French)). He wrote The Romans of Partenay or of Lusignen: Otherwise known as the Tale of Melusine, giving source and historical notes, dates and background of the story. Another version, Chronique de la princesse (Chronicle of the Princess). tells how in the time of the Crusades, Elynas, the King of Albany (an old name for Scotland or Alba), went hunting one day and came across a beautiful lady in the forest. She was Pressyne, mother of Melusine. He persuaded her to marry him but she agreed, only on the promise—for there is often a hard and fatal condition attached to any pairing of fay and mortal—that he must not enter her chamber when she birthed or bathed her children. She gave birth to triplets. When he violated this taboo, Pressyne left the kingdom, together with her three daughters, and traveled to the lost Isle of Avalon. xxx/ellauri127.html on line 297: Stratton-Porter wrote several best-selling novels in addition to columns for national magazines, such as McCall's and Good Housekeeping, among others. Her novels have been translated into more than twenty languages, including Braille, and at their peak in the 1910s attracted an estimated 50 million readers. Eight of her novels, including A Girl of the Limberlost, were adapted into moving pictures. Stratton-Porter was also the subject of a one-woman play, A Song of the Wilderness. Two of her former homes in Indiana are state historic sites, the Limberlost State Historical Site in Geneva and the Gene Stratton-Porter State Historic Site on Sylvan Lake, near Rome City, Indiana. xxx/ellauri127.html on line 342: Terence O'More, Freckles kasvoi pitkäksi Lintunainen, Elornan ystävä (joka itse puolustaa Gene Stratton-Porteria) xxx/ellauri127.html on line 348: Rouva Cumstick, aina antagonistisesti rehellinen, pettää Elornaa ostamaan uusia mekkoja aloitusvaiheeseen ; Elorna pitää tätä anteeksiantamattomana pettymyksenä, merkki äitinsä välinpitämättömyydestä ja rakkauden puutteesta häntä kohtaan. Sinä yönä Elornan on löydettävä hyvä mekko muualta. Rouva Cumstick osallistuu kouluseremoniaan, tuntuu heikosta, kun näkee kuinka kaikki muut opiskelijat ovat kauniisti pukeutuneet, ja alkaa miettiä omia epäonnistumisiaan: Rouva Cumstick oli järkyttynyt.... Johtaako Elorna kulkua gingham-mekossa? Vai olisiko hän poissa ja tuoli avoinna tässä upeassa tilanteessa? Toistaiseksi rouva Cumstick huomasi, että se oli loistava tilaisuus.... Rouva Cumstick alkoi ensimmäistä kertaa elämässään tutkia itseään sellaisena kuin hän näytti muilta. Katharine Cumstick kokee todellisen luonteenmuutoksen ja kärsii siitä. xxx/ellauri127.html on line 373: In any case, a lot of what they have done focuses only on looks. These studies often conclude that various aspects of women's bodies make them more appealing because men think that they're more fertile — insert eye roll here. What's fertility got to do with it? xxx/ellauri127.html on line 375: Just a quick walk through those 7 unsurprising outward qualities before continuing: 1) Face 2) Mouth 3) Boobs 4) Waist 5) Hips 6) Butt 7) Cunt. Wait, there's more come to think of it: 8) Thighs 9) Legs 10) Hair 11) Pubic hair 12) Cleavage 13) Hands 14) Skin 15) Teeth 16) Smile 17) Laugh 18) Voice ... Longum est omnia enumerari. Sorry, but we gotta move on. xxx/ellauri127.html on line 379: Here are seven traits that scientists have found that make women more attractive to men: xxx/ellauri127.html on line 492: In the summer of 1998, 71-year-old Silk approaches Zuckerman, hoping that the writer will lend his talents to his case against the college. Zuckerman is uninterested, but the two begin a brief friendship and Silk tells him his life story, beginning with his adolescence in Essex County, New Jersey. Zuckerman reveals to the reader that Silk is secretly a light-skinned African-American who has been "passing" as a Jew since a stint in the Navy during World War II. Silk completes graduate school at New York University, marries a Jewish woman (Iris) and has four children, none of whom are aware of their father's real ancestry. xxx/ellauri127.html on line 500: 9. Late in the novel, Nathan discovers that Faunia had kept a diary and that “the illiteracy had been an act, something she decided her situation demanded” [p. 297]. Why did Faunia feign illiteracy? Was there any reason why she chose this flaw in lieu of others? What are the implications of her secret? xxx/ellauri127.html on line 504: 13. Nathan interprets Coleman’s choosing to reject his past and create a new identity for himself as “the drama that underlies America’s story, the high drama that is upping and leaving—and the energy and cruelty that rapturous drive demands,” whereas Walter thinks of his brother as a “calculating liar,” a “heartless son,” and a “traitor to his race” [p. 342]. Which of these views seems closer to the truth? Are they both legitimate? What is Ernestine’s position? xxx/ellauri127.html on line 524: On it being revealed that Nerissa and the clerk were one and the same, he is much relieved to discover that he has not in fact been cuckolded, and closes the play on a bawdy pun. Nerissa's ring is the sphincter between her legs. xxx/ellauri127.html on line 532: But were the day come, I should wish it dark, xxx/ellauri127.html on line 533: That I were couching with the doctor's clerk. xxx/ellauri127.html on line 549: Where Alph, the sacred river, ran Mis tunneliin Pyhäjoki vaan xxx/ellauri127.html on line 551: Down to a sunless sea. Valuu mereen valaisemattomaan. xxx/ellauri127.html on line 553: With walls and towers were girdled round; ympärillä, tornit, muuriseinät xxx/ellauri127.html on line 554: And there were gardens bright with sinuous rills, Oli, puutarhassa kieroja salaojia, xxx/ellauri127.html on line 555: Where blossomed many an incense-bearing tree; Hajupuita ja mitä lie leukaojia, xxx/ellauri127.html on line 556: And here were forests ancient as the hills, Ja pöheikköjä aivan iki-iäkkäitä, xxx/ellauri127.html on line 565: As if this earth in fast thick pants were breathing, Ikäänkuin paxut päällihousut tohisten, xxx/ellauri127.html on line 580: Where was heard the mingled measure tutunoloisesti, kuin olis pulissut xxx/ellauri127.html on line 596: And all who heard should see them there, Ja huutaisivat "Varo!" noi hälisevät xxx/ellauri127.html on line 622: On awakening he appeared to himself to have a distinct recollection of the whole, and taking his pen, ink, and paper, instantly and eagerly wrote down the lines that are here preserved. At this moment he was unfortunately called out by a person on business from Porlock, and detained by him above an hour, and on his return to his room, found, to his no small surprise and mortification, that though he still retained some vague and dim recollection of the general purport of the vision, yet, with the exception of some eight or ten scattered lines and images, all the rest had passed away like the images on the surface of a stream into which a stone has been cast, but, alas! without the after restoration of the latter! xxx/ellauri127.html on line 624: If there were an actual person from Porlock, it could have been one of many people, including William Wordsworth, Joseph Cottle, or John Thelwall. xxx/ellauri127.html on line 625: It has been suggested by Admiral Schneider (in Coleridge, Opium and "Kubla Khan", University of Chicago Press, 1953), among others, that this prologue, as well as the person from Porlock, was fictional and intended as a credible smokescreen of the poem's apparent lecherous intent when published. It was good old clubfooted Byron that convinced Coleridge to publish it in 1816. The poet Stevie Smith also suggested this view in one of her own poems, saying "the truth is I think, he had already stuck it in there". xxx/ellauri127.html on line 645: Klein’s insistence on viewing aggression as an important force in its own right when analyzing children led her into conflict with Freud’s own daughter, Anna Freud, who was one of the other prominent child psychotherapists in continental Europe but who became moved to London in 1938 where Klein had been working for several years. Many controversies arose out of this conflict, and these are often referred to as controversial debates. In reality, the semitic hags were in one another's hairs. Lähde: xxx/ellauri127.html on line 677: We work with sex professionals in the health area of Mexico, Central America, and other English-speaking countries to develop topics of enormous public interest such as hypertension, diabetes mellitus, tinnitus, nutrition, oral implants, anal implants, genital transplants, irrational use of medications, or hygienic tissues such as biotechnology, medical ethics, the teaching of Medicine, Alternative Medicines, etc. xxx/ellauri127.html on line 680: In almost 20 years of uninteresting work, we have published hundreds of articles and brought quantity medical information to tens of millions of suckers people worldwide, in the hopes that quantity will turn into quality, as Marx predicted. xxx/ellauri127.html on line 697: As för Monkey its days are numbered, whatever it might do it´s just breaking wind. xxx/ellauri127.html on line 709: Endymion tarkottanee puolisukeltajaa. Kuuhullu astronomi tai sit paimen vaan. Astronomi mainitaan merenneitopätkässsä. Octopussy's garden in the waves. The 4th century Babylonian god of the sea was known as Oannes who was portrayed as a man with a fish tail in place of legs. Oannes would appear out of the ocean every day as a fish-human creature to share his wisdom with the people along the Persian Gulf, then return to the sea at night. There was also Atargatis, a Syrian moon and sea goddess, her story tells us that after causing the death of her mortal lover she fled to the sea and took the form of a woman above the waist and a fish below, for this reason she became known as a mermaid goddess. During medieval times mermaids were considered as matter-of-factly alongside other aquatic animals, such as whales and dolphins. The goddess Venus is sometimes depicted as a mermaid, being born from a giant clam shell. xxx/ellauri127.html on line 711: Endymion" is a poem by John Keats first published in 1818 by Taylor and Hessey of Fleet Street in London. John Keats dedicated this poem to the late poet Thomas Chatterton. Thomas Chatterton (20 November 1752 – 24 August 1770) was an English poet whose precocious talents ended in suicide at age 17. He was an influence on Romantic artists of the period such as Shelley, Keats, Wordsworth and Coleridge. Chatterton was born in Bristol where the office of sexton of St Mary Redcliffe had long been held by the Chatterton family. The poet's father, also named Thomas Chatterton, was a musician, a poet, a numismatist, and a dabbler in the occult. Tom got one over on his uncle the sexton: han var sjutton när han dog. xxx/ellauri127.html on line 719: However, Endymion, the "brain-sick shepherd-prince" of Mt. Latmos, is in a trancelike state, and not participating in their discourse. His sister, Peona (Fanny), takes him away and brings him to her resting place where he sleeps. After he wakes, he tells Peona of his encounter with Cynthia (Fanny B.), and how much he loved her. The poem is divided into four books, each approximately 1,000 lines long. TLDR, quips Peona. xxx/ellauri127.html on line 721: Book I gives Endymion's account of his dreams and experiences, as related to Peona, which provides the background for the rest of the poem. In Book II, Endymion ventures into the underworld in search of his love. He encounters Adonis and Venus—a pairing of mortal and immortal—apparently foreshadowing a similar destiny for the mortal Endymion and his immortal paramour. Book III reveals Endymion's enduring love, and he begs the Moon not to torment him any longer as he journeys through a watery void on the sea floor. There he meets Glaucus, freeing the god from a thousand years of imprisonment by the witch Circe. Book IV, "And so he groan'd, as one by beauty slain." xxx/ellauri127.html on line 723: Anyway, Endymion falls in love with a beautiful Indian maiden. Both ride winged black steeds to Mount Olympus where Cynthia awaits, only for Endymion to forsake the goddess for his new, mortal, love. Endymion and the Indian girl return to earth, the latter saying she cannot be his love. He is miserable, 'til quite suddenly he comes upon the Indian maiden again and she reveals that she is in fact Cynthia. She then tells him of how she tried to forget him, to move on, but that in the end, "'There is not one,/ No, no, not one/ But thee.'" xxx/ellauri127.html on line 728: %This poem is quoted by Monsieur Verdoux in Charlie Chaplin's homo film, before committing a loony murder. "Our feet were soft in flowers...". Hänen viimeisiksi sanoikseen jäävät: ”En olekaan koskaan maistanut rommia!”, kun vankilanjohtaja tarjoaa hänelle viimeistä lasillista ennen giljotiiniin vientiä. Loppukuvaksi jää mielikuva kyynisestä ja mitään katumattomasta miehestä, joka menee kuolemaan koska kaikkien on kuoltava joskus. Se että kuolema tulee mestaamalla ja tuomiona murhista, näyttää olevan hänelle aivan samantekevää. xxx/ellauri127.html on line 732: line ("A thing of beauty is a joy for ever") is quoted by Mary Poppins in the 1964 Disney movie, while she pulls out a potted plant from her bag. It is also referenced by Willy Wanka in the film Willy Wanka & the Chocolate Factory upon introducing the Wankamobile. https://en.m.wikipedia.org/wiki/List_of_people_claimed_to_be_immortal_in_myth_and_legend xxx/ellauri127.html on line 736: Fanny Brawne met Keats, who was her neighbour in Hampstead, at the beginning of his brief period of intense creative activity in 1818. Although his first written impressions of Brawne were quite critical, his imagination seems to have turned her into the goddess-figure he needed to worship, as expressed in Endymion, and scholars have acknowledged her as his muse. On se vähän intiaanin näköinen. xxx/ellauri127.html on line 738: At eighteen, Fanny Brawne “was small, her eyes were blue and often enhanced by blue ribbons in her brown hair; her mouth expressed determination and a sense of humour and her smile was disarming. She was not conventionally beautiful: her nose was a little too aquiline, her face too pale and thin (some called it sallow). But she knew the value of elegance; velvet hats and muslin bonnets, crêpe hats with argus feathers, straw hats embellished with grapes and tartan ribbons: Fanny noticed them all as they came from Paris. She could answer, at a moment’s notice, any question on historical costume. ... Fanny enjoyed music. ... She was an eager politician, fiery in discussion; she was a voluminous reader. ... Indeed, books were her favourite topic of conversation”. xxx/ellauri127.html on line 743: Endymion received scathing criticism after its release, and Keats himself noted its diffuse and unappealing style. Keats did not regret writing it, as he likened the process to leaping into the ocean to become more acquainted with his surroundings; in a poem to J. A. Hessey, he expressed that "I was never afraid of failure; for I would sooner fail than not be among the greatest." However, he did feel regret in its publishing, saying "it is not without a feeling of regret that I make it public." Not all critics disliked the work. eg. the poet Thomas Hood. Henry Morley said, "The song of Endymion throbs throughout with a noble poet's sense of all that his art means for him. What mechanical defects there are in it may even serve to quicken our sense of the youth and freshness of this voice of aspiration." Meaning: Dig it mon. Endymionin jälkeen Keaz kommentoi sen vastaanottoa seuraavasti. xxx/ellauri127.html on line 746: Mermaid's Cavern Merenneidon luola xxx/ellauri127.html on line 751: Choicer than the Mermaid Tavern? parempi kuin Merenneidon kammari? xxx/ellauri127.html on line 770: The Mermaid in the Zodiac. Melusiinaa tähtitaivaan merenneitoa. xxx/ellauri127.html on line 780: Maybe the bar was very dear to him. ‘Mine host's sign-board flew away’ is a rhetoric figure used as a synecdoche. Synecdoche is a poetic device where a part is mentioned to speak for the whole. He says that the ‘sign board flew away’ instead of saying that the tavern had closed (1818). Lähde xxx/ellauri127.html on line 788: The sedge is withered from the lake, Kaisla kuihtunut on järveltä, xxx/ellauri127.html on line 799: Fast withereth too. Ihan kuihtumaisilla. xxx/ellauri127.html on line 804: And her eyes were wild. Ja sen silmät oli villit. xxx/ellauri127.html on line 822: And there she gazed and sighed deep, Ja siellä se kazoi huokaillen, xxx/ellauri127.html on line 823: And there I shut her wild sad eyes— Mä suljin sen suruisia simmuja xxx/ellauri127.html on line 826: And there we slumbered on the moss, Ja me nukuxittiin sammaleella, xxx/ellauri127.html on line 827: And there I dreamed, ah woe betide, Ja mä näin unta, voi hemmetti, xxx/ellauri127.html on line 832: Pale warriors, death-pale were they all; Paleface sotureja, kaikki paleja, xxx/ellauri127.html on line 836: I saw their starved lips in the gloam Mä näin niiden veretönten huulten xxx/ellauri127.html on line 838: And I awoke, and found me here Kun heräsin, löysin izeni xxx/ellauri127.html on line 841: And this is why I sojourn here Ja sixmä oleilen nyt täällä xxx/ellauri127.html on line 843: Though the sedge is withered from the lake, Vaikka kaisla on järveltä jo kuihtunut, xxx/ellauri127.html on line 866: Bright star, would I were steadfast as thou art – Valovoimainen täti, olisimpa kiintotäti kuten sinä - xxx/ellauri127.html on line 877: Awake for ever in a sweet unrest, Hereillä aina suloisessa liikkeessä, xxx/ellauri127.html on line 910: Where are the songs of spring? Ay, Where are they? Missäpä on kevätlaulut? Jaa, missähän ne on? xxx/ellauri128.html on line 116: Jakob Bosshart (* 7. August 1862 im Weiler Stürzikon, Gemeinde Oberembrach, Kanton Zürich; † 18. Februar 1924 in Clavadel, Gemeinde Davos) war ein Schweizer Lehrer und Schriftsteller. Jakob Bosshart war, wie er schrieb, der Sohn «geplagter, aber aufstrebender Bauersleute». Er wuchs auf einem einsamen Hof zwischen dem Töss- und dem Glattal im Zürcher Unterland auf. Nach dem Besuch der Sekundarschule absolvierte er von 1882 bis 1885 das Lehrerbildungsseminar in Küsnacht und wurde für kurze Zeit Lehrer in Deutschland. 1915 musste er aufgrund einer fortgeschrittenen Tuberkulose in ein Sanatorium im Hochtal von Clavadel bei Davos überführt werden, wo er 1924 starb. xxx/ellauri128.html on line 118: Bosshart verfasste Erzählungen und einen Roman, deren Helden vom Lande stammen, wie der Autor selbst. Er zählte schon bald zu den bekanntesten Vertretern der damals im deutschen Sprachraum sehr beliebten Schweizer Heimatliteratur. xxx/ellauri128.html on line 125: Benjamin Disraeli, 1st Earl of Beaconsfield KG PC FRS (21 December 1804 – 19 April 1881) was a British statesman and Conservative politician who twice served as Prime Minister of the United Kingdom. He played a central role in the creation of the modern Conservative Party, defining its policies and its broad outreach. Disraeli is remembered for his influential voice in world affairs, his political battles with the Liberal Party leader William Ewart Gladstone, and his one-nation conservatism or "Tory democracy". He made the Conservatives the party most identified with the glory and power of the British Empire. He is the only British prime minister to have been of Jewish birth. He was also a novelist, publishing works of fiction even as prime minister. xxx/ellauri128.html on line 126: Disraeli was born in Bloomsbury, then a part of Middlesex. His father left Judaism after a dispute at his synagogue; young Benjamin became an Anglican at the age of 12. After several unsuccessful attempts, Disraeli entered the House of Commons in 1837. xxx/ellauri128.html on line 128: He maintained a close friendship with Queen Victoria, who in 1876 elevated him to Earl of Beaconsfield. Disraeli´s second term was dominated by the Eastern Question—the slow decay of the Ottoman Empire and the desire of other European powers, such as Russia, to gain at its expense. Disraeli arranged for the British to purchase a major interest in the Suez Canal Company in Egypt. In 1878, faced with Russian victories against the Ottomans, he worked at the Congress of Berlin to obtain peace in the Balkans at terms favourable to Britain and unfavourable to Russia, its longstanding enemy. This diplomatic victory over Russia established Disraeli as one of Europe´s leading statesmen. xxx/ellauri128.html on line 130: World events thereafter moved against the Conservatives. Controversial wars in Afghanistan and South Africa undermined his public support. He angered British farmers by refusing to reinstitute the Corn Laws in response to poor harvests and cheap imported grain. With Gladstone conducting a massive speaking campaign, his Liberals defeated Disraeli´s Conservatives at the 1880 general election. In his final months, Disraeli led the Conservatives in Opposition. He had written novels throughout his career, beginning in 1826, and he published his last completed novel, Endymion, shortly before he died at the age of 76. Russell pelkäsi pienenä Gladstonen setää. xxx/ellauri128.html on line 147: Fulda oli etevä kääntäjä. Hän muun muassa saksansi Molièrea ja Rostandia. Fulda entstammte einer seit 1639 in Frankfurt am Main ansässigen jüdischen Familie, deren Name bis 1852 Fuld lautete. Er war der Sohn des Kaufmanns Carl Hermann Fulda (1836–1917) und seiner Ehefrau Clementine, geb. Oppenheimer (1839–1916). Ab 1884 lebte er als freier Schriftsteller in München, 1887 wieder in Frankfurt, 1888 bis 1894 in Berlin, danach wieder in München und ab 1896 schließlich dauerhaft in Berlin. In Deutschland erhielt er Ausgehverbot und wurde gezwungen, den Vornamen Israel zu führen. Zwei Tage, nachdem das Reichswirtschaftsministerium seine Bitte, den ihm verliehenen Burgtheater-Ring von der für alle Juden angeordneten Abgabe aller Wertgegenstände auszunehmen, am 28. März 1939 abgewiesen hatte, nahm er sich das Leben. Er starb am 30. März im Alter von 76 Jahren in Berlin und ist auf dem Waldfriedhof Dahlem bestattet. Sein Grab ist heute ein Ehrengrab der Stadt Berlin. xxx/ellauri128.html on line 191: Während ihre Brüder höhere Schulen besuchten (Ludwig Robert war Schüler des Französischen Gymnasiums) und eine kaufmännische Ausbildung absolvierten, wurde Rahel von Hauslehrern unterrichtet. Sie lernte Französisch, Englisch und Italienisch, erhielt Klavier- und Tanzunterricht und unternahm früh Reisen nach Breslau (1794), Teplitz (1796) und Paris (1800). Ihre Allgemeinbildung übertraf bei weitem die einer durchschnittlichen christlichen Mädchenerziehung. Im böhmischen Kurbad Karlsbad begegnete sie 1795 erstmals Goethe, den sie als Schriftsteller außerordentlich verehrte, und der von ihr urteilte, sie sei „ein Mädchen von außerordentlichem Verstand“, „stark in jeder ihrer Empfindungen und dabei leicht in ihren Äußerungen“, „kurz, was ich eine schöne Seele nennen möchte“. xxx/ellauri128.html on line 193: Mit dem gleichaltrigen angehenden Mediziner David Veit (1771–1814), der Goethe in Weimar besuchte und ihr seine äußere Erscheinung genau schildern musste, führte die junge Levin eine ausgiebige Korrespondenz, die sich auf Fragen des jüdischen Selbstverständnisses ausdehnte. Ihre Außenseiterrolle als Frau und als Jüdin, die ihr weder eine akademische Bildung noch die intellektuelle Teilhabe am aufgeklärten Diskurs ermöglichte, erlebte sie als bedrückend. Ihrer eigenen Sensibilität sowie ihrem Ungenügen an dem Missverhältnis zwischen Anspruch und Wirklichkeit gab sie wie folgt Ausdruck: „Ich verstell’ mich, artig bin ich, daß man vernünftig sein muß, weiß ich; aber ich bin zu klein das auszuhalten, zu klein; ich will nicht rechnen, daß ich keinen empfindlichern reizbareren Menschen kenne, und der immer in Einer Unannehmlichkeit tausend empfindet, weil er die Karaktere kennt, die sie ihm spielen, und immer denkt und kombinirt, ich bin zu klein, denn nur ein solcher kleiner Körper hält das nicht aus.“ xxx/ellauri128.html on line 195: Sie litt damals unter der Vorstellung, es habe „ein außerirdisch Wesen, als ich in die Welt getrieben wurde, beim Eingang diese Worte mit einem Dolch in’s Herz gestoßen [...]: ‚Ja, habe Empfindung, sieh die Welt, wie sie Wenige sehen, sei groß und edel, ein ewiges Denken kann ich dir auch nicht nehmen, Eins hat man aber vergessen: sei eine Jüdin!‘ und nun ist mein ganzes Leben eine einzige Verblutung [...]“. Zu den Jugendfreundinnen Rahels Varnhagens gehörten auch Nichtjuden wie die Tochter einer hugenottischen Einwandererfamilie Pauline Wiesel, geb. César, mit der sie eine lebenslange Freundschaft verbinden sollte, oder der schwedische Gesandte Karl Gustav Brinckmann, der in ihrer Abwesenheit ihren Schreibtisch benutzen durfte. xxx/ellauri128.html on line 201: Ausschlaggebend war die Vereinigung von Menschen unterschiedlicher Stände und Berufe, religiöser oder politischer Orientierung zu Gesprächen: Dichter, Naturforscher, Politiker, Schauspieler/-innen, Aristokraten und Reisende kamen zusammen. Die Nähe des Theaters, der Börse und der Französischen Gemeinde sorgte für Vielfalt. Mitunter wurde, wie im Elternhaus der Henriette Solmar (einer Cousine Rahel Varnhagens), mit Rücksicht auf Besucher aus fremden Ländern französisch gesprochen. Berühmte Gäste in dieser ersten Phase waren Jean Paul, Ludwig Tieck, Friedrich von Gentz, Ernst von Pfuel, Friedrich Schlegel, Wilhelm und Alexander von Humboldt, Friedrich de la Motte Fouqué, Prinz Louis Ferdinand und dessen Geliebte Pauline Wiesel. Allerdings gibt es nur wenige zeitgenössische Quellen und gar keine zeitgenössischen Bilder dieser Geselligkeiten. Es wurden nicht nur Prominente eingeladen, sondern auch viele Personen, die kaum Spuren hinterlassen haben. Fanny Lewald (die Rahel Varnhagen nicht mehr kennengelernt hat) gibt allerdings zu bedenken: „Man hört die Namen Humboldt, Rahel Levin, Schleiermacher, Varnhagen und Schlegel, und denkt an das, was sie geworden, und vergißt, daß die Humboldt’s ihrer Zeit nur zwei junge Edelleute, daß Rahel Levin ein lebhaftes Judenmädchen, Schleiermacher ein unbekannter Geistlicher, Varnhagen ein junger Praktikant der Medizin, die Schlegel ein paar ziemlich leichtsinnige junge Journalisten gewesen sind“. xxx/ellauri128.html on line 203: Neben anderen Liebeleien erlebte Rahel Robert, die sehr kritisch über die bürgerliche Ehe zwischen Mann und Frau dachte, auch das Scheitern ihres Verlöbnisses mit dem spanischen Gesandten Rafael Eugenio Rufino d’Urquijo Ybaizal y Taborga (1769–1839), der sie mit Streitszenen quälte. Was d’Urquijo betrifft, den sie als unbeherrscht und eifersüchtig erlebt hatte, trug sie ihm nichts nach: „Er hat mich zu sehr, zu oft, und immerweg beleidigt; gut bin ich ihm auch“, schrieb sie an Karl August Varnhagen, mit dem sie inzwischen seit fünf Jahren verlobt war. Am 15. Juli 1814 heiratete d’Urquijo in Berlin Louise von Fuchs (1792–1862); neun Wochen später, am 27. September, heiratete Rahel Robert, ebenfalls wieder in Berlin, den vierzehn Jahre jüngeren Diplomaten, Historiker und Publizisten Varnhagen, der in Österreich den Namenszusatz seiner adligen Vorfahren „von Ense“ angenommen hatte. Das geschah zu einer Zeit, als er noch Gefahr lief, als gebürtiger Düsseldorfer von Napoleons Truppen rekrutiert zu werden. Später wurde der Adelstitel, den beide Ehepartner trugen, durch ein Patent des preußischen Königs Friedrich Wilhelm III. bestätigt. Kurz zuvor, am 23. September, war Rahel zum evangelischen Christentum konvertiert. Bei der Hochzeit war der gemeinsame Freund Friedrich de la Motte Fouqué zugegen. xxx/ellauri128.html on line 205: Als sie am 8. September 1815 Goethes Besuch empfing: „Ich benahm mich sehr schlecht. Ich ließ Goethe beinah nicht sprechen!“ 1827 zogen die Varnhagens in die Beletage der Mauerstraße Nr. 36, die ihnen ihr Schwager Heinrich Nikolaus Liman (Bruder von Markus Theodors Gemahlin und Onkel der Henriette Solmar) vermietete. Auch unter dieser Adresse, die ihre letzte sein sollte, gab Rahel Varnhagen von Ense wieder Gesellschaften, an denen unter anderen die Familie Mendelssohn, der Philosoph Hegel, Heinrich Heine, Eduard Gans, Ludwig Börne und der Fürst Hermann von Pückler-Muskau teilnahmen. Einige Male besuchte das Ehepaar Varnhagen auf Reisen Goethe in Weimar und das Kurbad in Teplitz, wo Friedrich Wilhelm III. im August 1822 mit Rahel Varnhagen von Ense mehrmals die Polonaise tanzte. xxx/ellauri128.html on line 207: Rahel Varnhagen verstand sich nicht als Schriftstellerin im professionellen Sinn und nahm wenig Anteil am Literaturbetrieb, obwohl sie häufig dazu ermuntert wurde. Sie pflegte vor allem die Gattungen Tagebuch (wobei Exzerpte aus Büchern oft zu kritischen Essays ausgebaut wurden), Aphorismus und Brief (rund 6000 Briefe von ihr sind bekannt), seltener Gedichte. Trotzdem gehört sie zu den bedeutendsten Vertreterinnen und Vorbildern der im 19. Jahrhundert aufblühenden Frauenliteratur, die sich nicht nur über Lyrik, Romane, Theaterstücke und Opernlibretti erstreckte, sondern oft kleine, intimere Formen wählte. Der Wert ihres Schreibens resultiert aus der Dokumentation historischer und kultureller Vorgänge, sowie aus brillantem Stil und politischer Weitsicht. xxx/ellauri128.html on line 326: "Mies" on ansassa aluxi, "nainen" lopuxi.Alexandre MercereauMFUCK! xxx/ellauri128.html on line 334: Kuuntelen liikkumistasi viereisessä huoneessa. Liha liikkuu. Työnteon ääniä.Kai NieminenMFUCK! xxx/ellauri128.html on line 343: Rakkaus on sängynjousen parahdus.erelman">S.J. PerelmanMFUCK! xxx/ellauri128.html on line 344: Rakkaus on haisten rujoutta.erelman">S.J. PerelmanMFUCK! xxx/ellauri128.html on line 369: (Arkiryskettä) Sammutat valon, tulet viereeni.Lassi SinkkonenMFUCK! xxx/ellauri128.html on line 375: Riita uudistaa rakastavaisten tunteen.TerentiusMFUCK! xxx/ellauri128.html on line 376: (Arkista höpinää) Me nukutaan vieri vieressä.Juhani TikkanenMFUCK! xxx/ellauri128.html on line 397: Helen May Rowland (/ˈroʊlənd/; 1875–1950) was an American journalist and humorist. For many years she wrote a column in the New York World called "Reflections of a Bachelor Girl". Many of her pithy insights from these columns were published in book form, including Reflections of a Bachelor Girl (1909), The Rubáiyát of a Bachelor (1915), and A Guide to Men (1922). xxx/ellauri128.html on line 420: Liisa Helena Laukkarinen (oik.Laukkarinen-Rüfenacht; s.13. tammikuuta 1944 Laukaa) on suomalainen runoilija ja kääntäjä.Hän opiskeli Tampereen yliopiston draamastudiossa 1965-1972.. Laukkarinen asuu Suomessa Jyväskylän Vaajakoskella ja Sveitsissä Oberschanissa.Hän on ollut naimisissa sveitsiläisen taiteilijan Peter Rüfenachtin kanssa. xxx/ellauri128.html on line 440: Alexandre Mercereau (22. lokakuuta 1884, Pariisi - 1945) oli ranskalainen symbolistirunoilija ja kriitikko, joka liittyi Unanimismiin ja Abbaye de Créteiliin.Hän perusti Villa Médicis Libren, joka auttoi köyhtyneitä taiteilijoita ja toimi hyväntekeväisyyteen perustuvana rikollisten teini-ikäisten kunnostustöinä. Unanimismi (ransk. unanimisme < unanime = yximielinen) on 1900-luvun alkupuolen kirjallisuuden suuntaus, joka pyrki saamaan ihmiskuvaukseen kollektiivisen yhteisyyden tunnelman. Suuntaus oli vallalla erityisesti Ranskassa, jossa sitä pyrkivät toteuttamaan esimerkiksi Jules Romains teoksellaan Les Hommes de bonne volonté ja Georges Duhamel. .. Max Rothin näköinen. xxx/ellauri128.html on line 442: Douglas Francis Jerrold (Scarborough 3 August 1893 - 1964) was a British journalist and publisher. As editor of The English Review from 1931 to 1935, he was a vocal supporter of fascism in Italy and of Francoist Spain.He was personally involved in the events of July 1936 when two British intelligence agents piloted an aircraft from the Canary Islands to Spanish Morocco, taking General ... Jerrold´s figure was small and spare, and in later years bowed almost to deformity. His features were strongly marked and expressive, from the thin humorous lips to the keen blue eyes, gleaming from beneath the shaggy eyebrows. He was brisk and active, with the careless bluffness of a sailor. Briljantti vittupää. xxx/ellauri128.html on line 444: Carl Ludwig Börne (* 6. Mai 1786 im jüdischen Ghetto von Frankfurt am Main als Juda Löb – auch Löw – Baruch; † 12. Februar 1837 in Paris) war ein deutscher Journalist, Literatur- und Theaterkritiker. Börne, der zuweilen mit Jean Paul verglichen wird, gilt aufgrund seiner pointiert-witzigen anschaulichen Schreibweise als Wegbereiter der literarischen Kritik – insbesondere des Feuilletons – in Deutschland. xxx/ellauri128.html on line 453: Hun flyttet til Sverige i 1958 og var gift med forfatteren Tore Zetterholm fra 1969 til 1985. I Sverige var hun manusforfatter på filmene Det är hos mig han har varit (1963), Vaxdockan (1962), Lita på mej, älskling! (1961), Får jag låna din fru? (1959) og Du är mitt äventyr (1958). xxx/ellauri128.html on line 462: Lasse Matias Heikkilä, sukunimi vuoteen 1930 Levola (6. marraskuuta 1925 Kiikoinen – 26. maaliskuuta 1961 Sipoo) oli suomalainen runoilija, jota pidettiin yhtenä 1950-luvun modernismin keskeisistä vaikuttajista. Heikkilän esikoisteos Miekkalintu (1949) oli ensimmäisiä tietoisesti modernistisia runoteoksia Suomessa. Lasse Heikkilän äiskä menehtyi syntyessään, ja Heikkilän kasvattiäitikin kuoli vuonna 1940. Lasse Heikkilä oli jatkosodan aikana mukana Ihantalan taistelussa vain 18-vuotiaana panssarintorjuntamiehenä. Nämäkin kokemukset jättivät Heikkilään syvät jäljet. Sotavuosina Heikkilä alkoi myös käyttää alkoholin ohella unilääkkeitä ja piristäviä aineita, mikä johti myöhemmin hänen ennenaikaiseen kuolemaansa. Hän kuului nuorten intellektuellien homopettereiden Urania-piiriin, jossa tutkittiin kirjallisuutta ja filosofiaa, mutta myös matematiikkaa ja äärettömyyden teoriaa. xxx/ellauri128.html on line 472: Saarnio väitteli filosofian tohtoriksi 1937, väitöskirja Untersuchungen zur symbolischen Logik I käsitteli merkkien ja merkityssuhteiden logiikkaa. Hän työskenteli Tampereen kaupunginkirjaston johtajana 1939–1940 ja sen jälkeen Helsingin kaupunginkirjaston johtajana 1940–1963. Saarnio toimi myös Helsingin yliopiston logiikan dosenttina 1945–1966 ja hän sai professorin arvonimen 1957. Eläkkeelle jäätyään Saarnio toimi vielä Bonnin yliopiston vierailevana filosofian professorina 1964–1966 ja Helsingin yliopiston teologisen tiedekunnan filosofian historian luennoitsijana 1967–1969. xxx/ellauri128.html on line 481: Noailles´n isä oli romanialainen emigrantti, ruhtinas Grégoire Bassaraba de Brancovan ja äiti kreikkalaissyntyinen ruhtinatar Rachel Musurus. Kuulostaa huijareiden feikkinimiltä. Anna de Noailles oli naimisissa ranskalaisen kreivin kanssa. Hän liikkui Pariisissa taidepíireissä, joihin kuuluivat häntä ihailleet Marcel Proust, André Gide, Paul Valéry ja Jean Cocteau. Nippu homopettereitä. Suomessa häntä ihaili jo nuoresta pitäen Olavi Paavolainen, joka valitsi hänet taiteelliseksi tunnuskuvakseen. Ja Sarkia. Toinen Noailles´n ihailija oli Anna-Maria Tallgren, joka kirjoitti hänestä artikkelin esseekokoelmaansa Pikapiirtoja nykyajan kirjailijoista (1917). Yleisemminkin hän oli Nuoren Voiman Liiton runoilijoiden innoittaja, muun muassa Paavolaisen kotona Kivennavalla 1925 pidetyn telttajuhlan tuloksena syntyi hänen innoittamanaan runoja, jotka ilmestyivät tulenkantajien runokokoelmassa Hurmioituneet kasvot (1925). xxx/ellauri128.html on line 490: John Anthony Ciardi (/ˈtʃɑːrdi/ CHAR-dee; Italian: [ˈtʃardi]; June 24, 1916 – March 30, 1986) was an American poet, translator, and etymologist. While primarily known as a poet, he also translated Dante´s Divine Comedy for kids, wrote several volumes of children´s poetry, pursued etymology, contributed to the Saturday Review as a columnist and long-time poetry editor, directed the Bread Loaf Writers´ Conference in Vermont, and recorded commentaries for National Public Radio. xxx/ellauri128.html on line 499: Risto Tapani Ahti (s. 27. elokuuta 1943 Lahti) on suomalainen runoilija. Hänen tuotantonsa sisältää yli kaksikymmentä runokokoelmaa, runo-ohjelmia radiossa, esseitä, kritiikkejä ja artikkeleita sekä suomennoksia. Ahti on toiminut myös opettajana muun muassa Oriveden Opistossa ja Tampereen yliopistossa. xxx/ellauri128.html on line 501: Ahdin ensimmäinen runokokoelma Talvi on harha julkaistiin vuonna 1967. Teosta on luonnehdittu anarkistiseksi ja paljaaksi. Ahti on ollut vapaa kirjailija vuodesta 1992. Hän on myös suomentanut muun muassa William Blaken, Kahlil Gibranin ja J. L. Runebergin runoutta. Hänen omia runojaan on käännetty noin 20 kielelle. Ahdille on myönnetty useita tunnustuksia, muiden muassa Eino Leinon palkinto (1994), Runeberg-palkinto (2002), Pro Finlandia -mitali (2003), kirjallisuuden valtionpalkinto (1980 ja 1985) sekä taiteilijaprofessuuri vuodesta 2004. Ahti on toiminut Lahden Runomaratonin ja Sanataiteen yhdistyksissä ja tuomaroinut Eino Leinon Seuran palkintolautakunnassa. Vuonna 2018 hänet promovoitiin Tampereen yliopiston kunniatohtoriksi Ahti on naimisissa ja hänellä on kolme lasta. Hän on asunut Tampereella vuodesta 1984. Ei mikään turha jätkä näsä. Vaikka 3 lasta on vähän verrattuna B.B. Kingin 15 omaan ja tuhansiin adoptoituihin. King ei kieltänyt hetkiä rakastetuiltansa. xxx/ellauri128.html on line 511: Bukowski piti yllä "renttukirjailijan" imagoa. Hänellä oli kuitenkin useita pitkäaikaisia työpaikkoja; hän työskenteli postissa yhteensä 11 vuotta. Hän työskenteli yövuorossa voidakseen käydä iltapäivisin laukkaradalla lyömässä vetoa hevosista. Noista vuosista hän kirjoitti menestysteoksensa Postitoimisto (1971). Bukowski käytti runsaasti alkoholia ja oli kuolla alkoholinkäyttönsä seurauksena jo alle 40-vuotiaana. Hänet vietiin sairaalaan hänen oksennettuaan runsaasti verta, ja hän tarvitsi lukuisia verensiirtoja. Hän kuunteli klassista musiikkia, kuten Mahleria ja Sibeliusta. xxx/ellauri128.html on line 516: Among Hubbard´s many publications were the fourteen-volume work Little Journeys to the Homes of the Great and the short publication A Message to Garcia. He and his second wife, Alice Moore Hubbard, died aboard the RMS Lusitania when it was sunk by a German submarine off the coast of Ireland on May 7, 1915. xxx/ellauri128.html on line 518: Robert von Ranke Graves (24 July 1895 – 7 December 1985) was a British poet, historical novelist, critic, and classicist. His father was Alfred Perceval Graves, a celebrated Irish poet and figure in the Gaelic revival; they were both Celticists and students of Irish mythology. Graves produced more than 140 works in his lifetime. His poems, his translations and innovative analysis of the Greek myths, his memoir of his early life—including his role in World War I—Good-Bye to All That, and his speculative study of poetic inspiration, The White Goddess, have never been out of print. xxx/ellauri128.html on line 538: He had a good education at the lycée in Rouen, falling under the influence of a charismatic teacher, Émile-Auguste Chartier, known as “Alain.” Alain inspired other pupils, too, including Simone Weil and Raymond Aron, urging them to question received ideas. He gave Maurois a love of literature but also, perhaps surprisingly, urged him to take up the mill business after leaving school. Maurois did so, but in his Elbeuf office he kept a secret cupboard filled with Balzac novels and notebooks, and copied out pages of Stendhal to improve his writing style. He became a Kipling enthusiast, and learned excellent English. He travelled to Paris at least one day a week, and frequented brothels there. xxx/ellauri128.html on line 540: But then he fell in love! Emppu rakastui Geneven lomalla 16-vuotiaaseen koulutyttöön kuin Vladi Lolitaan. Janine matched a template that he had got from a book that influenced his erotic fantasies permanently. With her Slavic features and her cool, rather fey manner, Wanda "Janine" de Szymkiewicz (though Polish) made a perfect Russian queen. She called him Minou, he called her Ginou. Sini ja mini. Sometime in the early nineteen-twenties, Maurois began having affairs. Janine had them, too, or at least flirtations, aquarels of fucking, especially on their seaside vacations in Deauville. Maurois put a lot of his own personality into Shelley, and wrote of Harriet as a “child-wife” made bitter by unhappiness. Emil could be savage: “Even when she had the air of being interested in ideas, her indifference was proved by the blankness of her gaze. Worst of all, she was coquettish, frivolous, versed in the tricks and wiles of woman.” Fortunately, becoming pregnant again in late 1922, Janine developed septicemia, was operated on unsuccessfully, and died on February 26, 1923. Maurois was bereaved, and free. Jahuu! Vihelteliköhän sekin koko matkan hautajaisiin kuten Peppy? Rakkaus on hassuttelua yhdessä. xxx/ellauri128.html on line 548: Christian Otto Josef Wolfgang Morgenstern (* 6. Mai 1871 in München; † 31. März 1914 in Untermais, Tirol, Österreich-Ungarn) war ein deutscher Dichter, Schriftsteller und Übersetzer. Besondere Bekanntheit erreichte seine komische Lyrik, die jedoch nur einen Teil seines Werkes ausmacht. xxx/ellauri128.html on line 549: Christian Morgenstern wurde 1871 in der Theresienstraße 12 in München im Stadtteil Schwabing unweit der Universität geboren. Seine Mutter war Charlotte Morgenstern, geborene Schertel, sein Vater Carl Ernst Morgenstern, Sohn des Malers Christian Morgenstern. Wie der berühmte Großvater, von dem Morgenstern seinen Vornamen erhielt, waren auch der Vater und der Vater der Mutter Landschaftsmaler. Die Namen Otto und Josef gehen auf weitere Verwandte zurück, Wolfgang auf die Verehrung der Mutter für Wolfgang Amadeus Mozart. xxx/ellauri128.html on line 555: 1893 verfasste er Sansara, eine humoristische Studie. Das erste Sommersemester verbrachte er mit Kayssler in München. Er vertrug jedoch wegen seiner Tuberkulose das Klima dort nicht und begab sich zur Kur nach Bad Reinerz. Als er nach Breslau zurückkehrte, hatte sich der Vater von seiner zweiten Frau getrennt. Es folgte eine Erholungszeit in Sorau. Da er sein Studium nicht fortsetzen konnte, wären Freunde bereit gewesen, einen Kuraufenthalt in Davos zu bezahlen. Das jedoch wies der Vater zurück, genau wie ein Angebot Dahns, das Studium bis zum Referendar zu finanzieren. Morgenstern entschied sich nun, als Schriftsteller zu leben. Nach der dritten Heirat seines Vaters zerbrach das Verhältnis zu diesem weitgehend. xxx/ellauri128.html on line 559: Im Januar 1909 schloss er bei Berliner Vorträgen Rudolf Steiners mit diesem eine enge und dauerhafte Freundschaft. Um Steiners Vorträge zu hören, reiste er noch im selben Jahr nach Düsseldorf, Koblenz, Kristiania, Kassel und München. Im Mai trat er einen Monat nach Margareta der von Steiner geführten Deutschen Sektion der Theosophischen Gesellschaft bei. Bei der folgenden Spaltung dieser Körperschaft 1912/1913 blieb er auf der Seite Steiners und wurde Mitglied der Anthroposophischen Gesellschaft. 1909 übersetzte er auch Knut Hamsun, besuchte den Internationalen Theosophischen Kongress in Budapest und seinen Vater in Wolfshau, er reiste mit Margareta in den Schwarzwald und nach Obermais. Dort erkrankte er, wohl auch infolge der zahlreichen Reisen, an einer schweren Bronchitis. Ein Arzt deutete bereits auf den kurz bevorstehenden Tod hin. Morgensterns Zustand verbesserte sich jedoch wieder, und so heirateten er und Margareta am 7. März 1910. xxx/ellauri128.html on line 561: Drei Beispiele der besonderen Sprachkomik Christian Morgensterns: xxx/ellauri128.html on line 570: Risto Rasan vanhemmat ovat diplomi-insinööri Raimo Rasa ja yo-merkonomi Liisa o.s. Marjanen. Rasa on syntynyt Helsingissä mutta viettänyt pääosan lapsuudestaan ja nuoruudestaan Vaasassa. Hän on toiminut kirjastonhoitajana eri paikkakunnilla, muun muassa Varkaudessa ja vuodesta 1989 Somerolla. Hän valmistui kirjastonhoitajaksi Tampereelta 1987. Rasa on ollut naimisissa vuodesta 1974. Sotilasarvoltaan Rasa on korpraali. Vuonna 2019 Rasalle myönnettiin siitä hyvästä taiteilijaeläke. xxx/ellauri128.html on line 572: Hannu Salakka (6. tammikuuta 1955 Sääminki – 9. elokuuta 2003 Kangasniemi) oli suomalainen kirjailija. Hän tuli tunnetuksi ennen kaikkea runoilijana. Salakka tuli suomalaiseen kirjallisuuteen 1974 runokokoelmalla Muuttolintumaisemaa. Kuollessaan hän asui Kangasniemellä ja oli vapaa kirjailija. Simo Silakka on LinkedInissä Puollustusvoimien toimitusjohtaja. Raimo Vormisto (s. 1968 Hervannassa), on tunnettu suomalainen urheiluvalmentaja ja humpuukimestari. Hänen epäillään esimerkiksi sekaantuneen ratkaisevalla tavalla Lahden doping-skandaaliin vuonna 2001. Vormiston tunnetuin valmennettava on tamperelainen monitoimiatleetti Timo Silakka. Vormisto on isomahainen ja käyttää punaista tuulipukua. Vormiston lempiruoka on hernekeitto. Vormisto on antanut lukuisia katsojia ärsyttäneitä tv-lausuntoja, joista useimmat ovat alkaneet sanoilla: "Kattos ny poika", ja päättyneet siihen kun Vormisto loukannut itsensä, tullut esimerkiksi tyrmätyksi potkunyrkkeilyottelussa Oliver Panisia ja Pekka Siitointa vastaan. Vormisto on tunnettu huijari, hän väittää olevansa Suomen mestari pituushypyssä, mutta Espoon hovioikeudessa esitettyjen videonauhureiden perusteella Vormisto kaatui pyllylleen puolen metrin hypyn jälkeen. Lisäksi hänet hylättiin dopingin ja huumesekoilujen vuoksi. Vormiston todettin vetäneen valkoista jauhetta nenäänsä ennen useita urheilusuorituksia, kuten sadan metrin seiväshyppyä ja basehyppyä Hannu Jortikan katolta. Vormisto onkin todettu suurhuijariksi ja istuu tällä hetkellä Tyrvääläisessä kaljabaarissa. xxx/ellauri128.html on line 574: Timo Tapani Pusa (9. lokakuuta 1951 Kotka – 9. syyskuuta 1996 Kotka) oli suomalainen kirjailija. Pusa kuvaa teoksissaan hyvin intensiivisesti ja realistisesti merimiesten ja muiden kotikaupunkinsa vähäosaisten ihmisten kuten prostituoitujen ja köyhien tehdastyöläisten elämää. Teoksille on ominaista syvä ymmärtämys vähäosaisia ihmisiä kohtaan. Vaikka hän aloitti kirjailijanuransa kahdella runokokoelmalla, hänen läpimurtoteoksekseen tuli romaani Tatuoitu sydän, joka kertoo nuoresta merimiehestä. Pusa lähti itse merille viisitoistavuotiaana ja seilasi noin viisi vuotta muun muassa tankkereissa. Hän asui Kotkassa. Hänen veljensä Juhani Pusa (1948–2009) pusasi muun muassa romaanin Vitun maku. Pian Timo Pusan kuoltua kotkalaiset kirjallisuudenystävät istuttivat ”Timo Pusan puun”, jonka varttuminen symboloi sitä, kuinka kauas menneisyyteen Pusan edustama kotkalaisuus häviää. Jope Ruonansuu vainaja (s. 1964) tais olla Kotkasta? Eipäs vaan Kemistä, perslävestä jonne johtaa tuliterä nelikaistainen moottoritie koko matkan Kempeleeltä. Terviisiä Kotkasta, käskivätten pyllyyn potkasta. Terviisiä Mikkelistä, käskivät vetää kikkelistä. xxx/ellauri128.html on line 582: evolution, and his father was writer and editor Leonard Huxley. Huxley´s mother was Julia Arnold (1862–1908), a graduate of Somerville College, Oxford, who had gained a First in English Literature there in 1882. Julia and Leonard married in 1885 and they had four children: Margaret (1899–1981), the novelist Aldous, Trevenen and Julian. xxx/ellauri128.html on line 595: Margaret Caroline Anderson (November 24, 1886 – October 19, 1973) was the American founder, editor and publisher of the art and literary magazine The Little Review, which published a collection of modern American, English and Irish writers between 1914 and 1929. The periodical is most noted for introducing many prominent American and British writers of the 20th century, such as Ezra Pound and T. S. Eliot in the United States, and publishing the first thirteen chapters of James Joyce's then-unpublished novel, Ulysses. A large collection of her papers on Gurdjieff's teaching is now preserved at Beinecke Rare Book and Manuscript Library, Yale University. She was blond, shapely, with lean ankles and a Scandinavian face. ... In 1916, Anderson met Jane Heap. The two became lovers. In early 1924, through Alfred Richard Orage, Anderson came to know of spiritual teacher George Ivanovitch Gurdjieff, and saw performances of his 'Sacred dances', first at the 'Neighbourhood Playhouse', and later at Carnegie Hall. Shortly after Gurdjieff's automobile accident, Anderson, along with Georgette Leblanc, Jane Heap and Monique Surrere, moved to France to visit him at Fountainebleau-Avon, where he had set up his institute at Château du Prieuré in Avon. xxx/ellauri128.html on line 597: The teachings of George Ivanovitch Gurdjieff played an important role in Anderson's life. Anderson met Gurdjieff in Paris and, together with Leblanc, began studies with him, focusing on his original teaching called The Fourth Way. Along with Katherine Mansfield and Jane Heap, she remains one of the most noted institutees of Gurdjieff´s, Institute for the Harmonious Development of Man, at Fontainebleau, near Paris, from October 1922 to 1924. Anderson studied with Gurdjieff in France until his death in October 1949, writing about him and his teachings in most of her books, most extensively in her memoir, The Unknowable Gurdjieff. By 1942 her relationship with Heap had cooled. Anderson sailed for the United States. Jane Heap had moved to London in 1935, where she led Gurdjieff study groups until her death in 1964. With her passage paid by Ernest Hemingway, Anderson met on the voyage Dorothy Caruso, widow of the singer and famous tenor Enrico Caruso. The two began a romantic relationship, and lived together until Dorothy´s death in 1955. Anderson returned to Le Cannet, and there she died of emphysema on October 19, 1973. xxx/ellauri128.html on line 611: Adrian Henri (10 April 1932 – 20 December 2000) was a British poet and painter best remembered as the founder of poetry-rock group the Liverpool Scene and as one of three poets in the best-selling anthology The Mersey Sound, along with Brian Patten and Roger McGough. The trio of Liverpool poets came to prominence in that city´s Merseybeat zeitgeist of the 1960s and 1970s. He was described by Edward Lucie-Smith in British Poetry since 1945 as the "theoretician" of the three. His characterisation of popular culture in verse helped to widen the audience for poetry among 1960s British youth. He was influenced by the French Symbolist school of poetry and surrealist art. Aika nolla. xxx/ellauri129.html on line 43: In seiner frühen Studienzeit beschäftigte er sich u. a. mit Spiritismus, einem Gebiet, das damals, wie seine Biografin Deirdre Bair 2005 schrieb, «als mit der Psychiatrie verwandt» angesehen wurde. Sein Interesse für okkulte Phänomene wurde durch zwei unerklärliche parapsychologische Erscheinungen in seinem ersten Studiensemester geweckt: Ein plötzliches Zerreissen eines Tisches und sauberes Zerspringen eines Brotmessers habe er beobachtet. xxx/ellauri129.html on line 45: Jung spezialisierte sich auf Psychiatrie. Interesse an diesem Gebiet hatte er bereits aufgrund der Aufgaben seines Vaters Paul als Pastor und Konsulent der Psychiatrischen Universitätsklinik Basel (vermutlich von 1886/87 bis zu seinem Lebensende am 28. Januar 1896). Ausschlaggebend für Jungs Entscheidung war die Lektüre von Krafft-Ebings Lehrbuch der Psychiatrie für praktische Ärzte und Studierende, in dem Psychosen als «Krankheiten der Person» beschrieben werden, was für Jung «die beiden Ströme meines Interesses» als «gemeinsame[s] Feld der Erfahrung von biologischen und geistigen Tatsachen» verband. 1900 wurde Jung nach seinem Staatsexamen als Assistent von Eugen Bleuler in der Psychiatrischen Universitätsklinik Zürich in Zürich tätig. Während dieser Zeit entstand aus seinen Beobachtungen von schizophrenen Patienten in 1902 seine Dissertation Zur Psychologie und Pathologie sogenannter occulter Phänomene. xxx/ellauri129.html on line 49: Bei ihrer ersten Begegnung 1907 in Wien sprachen Freud und Jung dreizehn Stunden miteinander, wobei sowohl sehr ähnliche Interessen als auch bereits Differenzen sichtbar wurden: Freud habe Jung gebeten, «nie die Sexualtheorie aufzugeben». Ein früher Konfliktpunkt war ihre unterschiedliche Einstellung zu Religion und zum Irrationalen: Jung nahm sogenannte parapsychologische Phänomene ernst, während Freud diese «als Unsinn» ablehnte, selbst als sich nach Schilderung Jungs ein solches Phänomen (ein wiederholter Knall im Bücherschrank) am gemeinsamen Abend ereignet haben soll. Jung war enttäuscht über die Reaktion Freuds und schrieb sie dessen «materialistischem Vorurteil» zu. Freud schätzte es, dass Jung sich als «Christ und Pastorensohn» seiner Theorie anschloss. Erst Jungs «Auftreten [habe] die Psychoanalyse der Gefahr entzogen … eine jüdische nationale Angelegenheit zu werden», schrieb er in einem privaten Brief 1908. Freud sah in Jung den Stammhalter und Fortführer der Psychoanalyse und bezeichnete ihn als «Kronprinzen». xxx/ellauri129.html on line 51: Doch allmählich traten die Differenzen zwischen beiden deutlicher hervor. Ende 1912 führte dies zum Bruch, nachdem Jung sein Buch Wandlungen und Symbole der Libido publiziert hatte. Er kritisierte darin Freuds Libidobegriff, «der von der vorrangigen Bedeutung des Geschlechtstriebes ausging, welche aus der Kindheit des jeweiligen Individuums herrühre», während er der Auffassung war, «dass die Definition erweitert werden, der Libidobegriff ausgedehnt werden müsse, sodass auch universelle Verhaltensmuster, die vielen unterschiedlichen Kulturen in unterschiedlichen geschichtlichen Perioden gemein waren, von ihm erfasst würden». Freud erklärte daraufhin, «dass er die Arbeiten und Ausführungen der Schweizer nicht als legitime Fortsetzung der Psychoanalyse ansehen könne». xxx/ellauri129.html on line 53: Nach scharfen persönlichen Vorwürfen von Jung kündigte Freud ihm im Januar 1913 schriftlich die Freundschaft. Im Oktober desselben Jahres beendete Jung dann auch die fachliche Zusammenarbeit und legte im April 1914 den Vorsitz der Internationalen Psychoanalytischen Vereinigung nieder. xxx/ellauri129.html on line 68: Als extravertiert bezeichnete Jung einen Menschen, dessen Verhalten auf die äussere, objektive Welt ausgerichtet und von ihr geleitet wird. Introvertierte Menschen sind dagegen auf ihre innere, subjektive Welt ausgerichtet und verhalten sich deren Anforderungen entsprechend. Da diese Differenzierung nicht ausreichte, entwickelte er ein Modell, bestehend aus vier Funktionen – Denken, Fühlen, Intuition und Empfinden – das, kombiniert mit dem Attribut introvertiert oder extravertiert, acht Möglichkeiten ergibt, aus denen sich je nach Paarung acht Typen zusammensetzen lassen. In seinem Werk Psychologische Typen von 1921 schrieb er darüber. xxx/ellauri129.html on line 70: extravertiertes Denken orientiert sich stark an objektiven und äusseren Gegebenheiten und ist oft, aber nicht immer an konkrete und reale Tatsachen gebunden. Personen mit diesem Typus haben ein hohes Rechtsbewusstsein und fordern gleiches von anderen. Dabei gehen sie teilweise kompromisslos vor, nach dem Motto «Der Zweck heiligt die Mittel»; eine konservative Neigung ist gegeben. Aufgrund der untergeordneten Gefühlsfunktion wirken sie oftmals gefühlsarm und unpersönlich. xxx/ellauri129.html on line 72: extravertiertes Fühlen ist altruistisch, erfüllt wie keine andere Funktion die Konventionen und verfügt über eher traditionelle Wertmassstäbe. Bei zu viel Objekteinfluss wirkt dieser Typ kalt, unglaubwürdig und zweckorientiert und kann in seinem Standpunkt alternieren und daher anderen unglaubwürdig vorkommen. Dieser Typus ist nach Jung am anfälligsten für Hysterie. xxx/ellauri129.html on line 76: extravertierte Intuition strebt nach Entdeckung von Möglichkeiten und opfert sich u. U. dafür auf; werden keine weiteren Entwicklungen gewittert, kann die Möglichkeit genauso schnell wieder fallengelassen werden. Dabei nimmt dieser Typ häufig nur geringe Rücksicht auf die Umgebung. Er lässt sich leicht ablenken, bleibt nicht lange genug bei einer Sache und kann deshalb zuweilen die Früchte seiner Arbeit nicht ernten. xxx/ellauri129.html on line 78: introvertiertes Denken schafft Theorie um der Theorie willen und ist wenig praktisch veranlagt. Es ist eher um Entwicklung der subjektiven Ideen als um Tatsachen bemüht. Andere Menschen werden oft als überflüssig oder störend empfunden, weswegen diese Typen als rücksichtslos oder kalt erscheinen. Dadurch besteht die Gefahr, dass sie sich isolieren. xxx/ellauri129.html on line 84: introvertierte Intuition kommt bei Menschen vor, die sich für die Hintergrundvorgänge des Bewusstseins interessieren. Nicht selten sind sie mystische Träumer oder Seher einerseits, Phantasten und Künstler andererseits. Sie versuchen ihre Visionen in ihr eigenes Leben zu integrieren. Im Falle einer Neurose neigen sie zur Zwangsneurose mit hypochondrischem Erscheinungsbild. xxx/ellauri129.html on line 185: Hän tuli kyllä kotiin yöksi, mutta työpäivät olivat pitkiä. Kotona hän oli kuin muissa maailmoissa, ja huomasin, että hänen erektiolääkkeensä vajettuivat. ALOIN KERÄTÄ todisteita. Hän piilotti pullot taitavasti, mutta etsin ne käsiini. Laskin ja kuvasin kaikki lääkepullot ja järkytyin: Viagraa meni kuukaudessa kymmenen litraa! Eikä kyllä meitän petissä! xxx/ellauri129.html on line 222: Tiina Lymi on syntynyt Treella mutta hän on nykyisin myös näyttelijä, ohjaaja, käsinkirjoittaja ja koneella. Tiina sai ensin eräänä iltana teatterissa koko Tampereen työväeltä. Tiina on näytellyt sitä niille sen koommin 10 kertaa. Tiina sai häräntappoaseen njussipalkinnoxi akvaariokirjalla. xxx/ellauri129.html on line 242: Riku sanoo että pornotähti Roni Jeremy pystyi ottaa suihin izeään, pitkäselkäisempi Riku joutuu imettämään muilla. Voikun oisi mullakin tollanen häräntappoase ja sille sopivanmittainen härkönen. Tuoxuvatukka. Tuoxuvitukka, tuoxuvatussukka. Jospa oisin yhtä kuuluisa kuin opiskelutoverini Jaakko Yli-Juonikas. Jospa oisin yhtä juonikas kuin luokkatoverini Jaakko Yli-Kuuluisa. Terveissi Turkkusest, Vaakun pesästä. xxx/ellauri129.html on line 269: Eero esitteli mönkijää, se oli Polaris Sportsman XP 550, parin vuoden takainen malli, neliveto, sähköinen ohjaustehostin, alamäkijarru ja niin edelleen. Eero kertoi kokeilleensa sitä Piikkiön pelialueella, ajotuntuma oli täydellinen, äkkijyrkät nousut se otti kevyesti ja anti-kickback tasasi ohjaustankoon osuvat iskut. Tällainen oli Larille tuttua. Eero sai pakkoajatuksia tavaroista. Jos hänen piti ostaa vaikka makuupussi, hankintaa edelsi viikkojen tutkimustyö. Hän luki verkosta testejä ja käyttäjäkokemuksia, soitteli myyjille ja maahantuojille, perehtyi makuupussien teknologiaan, vertaili grammapainoja, kuorikankaita, tikkauksia, polyamidilaatujen vedenpitävyyttä ja täytemateriaalien kompressoituvuutta, kunnes osti kilpailukykyisimmän makuupussin, puhui siitä jokaiselle ja nukkui siinä ehkä kahdesti. Tieto täydellisestä varusteesta oli käyttöä tärkeämpää. xxx/ellauri129.html on line 290: Ilmainen näyte päättyy. Kun miehet elvyttävät nyyttejä, naiset saavat itkeä. Paintball-yrittäjä Eero Viitanen asuu omakotitalossa meren äärellä vaimonsa Ainon ja kahden tyttären kanssa. All is well, mutta tarina on liian arkinen. Hän päättää järjestää jännitystä sieppaamalla Ainon niin kuin Zeus muinoin ryösti Europan (Minnes Kalevala unohtui?) ja pyytää apuun vanhaa ystäväänsä Laria. Lari on vakuutusalalla. Eero ois ninkö Väiski (Ismo Laitela) ja Lari Sepi (Seppo olet oikea sonni). Eeva saa sit olla Louhi (Eva Biaudet). xxx/ellauri129.html on line 305: Kahden pariskunnan jäsenillä on kaikilla suhde vaaraan. Värikuulataisteluita järjestävä yrittäjä Eero leikkii vaaralla, estynyt Lari kätkee omat väkivallan täyttämät mielikuvansa. Eevalla on pakoreitti, Italia. Aino on töissä päihdeasuntolassa, huolehtimassa onnellisten yhteiskunnasta pudonneista, vapauden uhreista. Mutta kuka nirhataan? En kerro, lue Elisasta, 30 päivän ilmaistarjous. Hei ei tarvize, Rikun sepustus löytyi kierrätyskeskuxen ilmaishyllystä. Pikaisesti selaten se vainaa saattoi olla Frogi. Ei oikein jaxa perehtyä. xxx/ellauri129.html on line 387: Riku Korhonen kirjoittaa Image-lehdessä että Riku Korhonen huolestui siitä, miten hän kohtelee työtovereitaan. Väkivaltarikollisten aivotoimintaa tutkinut psykologi Adrian Raine on väittänyt, että losangelesilaisilla keikkatyöntekijöillä epäsosiaalinen persoonallisuushäiriö oli yli kahdeksan kertaa yleisempi kuin muussa väestössä. Psykopaatteja heistä oli 13,5 prosenttia, lähes yhtä suuri osuus kuin vangeista. Raine selittää tuloksia keikkaduunarien taajaan vaihtuvilla työsuhteilla, jotka mahdollistavat muita hyväksikäyttävän ihmistyypin eli Volt- ym riistotyönantajien toiminnan. xxx/ellauri129.html on line 389: Olen itse nuorena mielelläni hakeutunut lyhyestä työsuhteesta toiseen. Kirjailijan työ on minulle unelmatyö, jossa voin kohdella lähimpiä työtovereitani – perheenjäseniä ja muita kuvitteellisia henkilöitä – niin kertakäyttöisesti ja julmasti kuin haluan. xxx/ellauri129.html on line 412: Kun kynäilijä tarttuu kynään, totuuden ja kauneuden kylkeen saattaa ilmestyä rujoja inhimillisiä kasvannaisia nopeammin kuin villisika aivastaa: kiimaa, väkivaltaa, naisvihaa, miesvihaa ja koko häpeäspektrin kirjolta historian kaunokirjallisia juttuja. Don't I know, I've been there. xxx/ellauri129.html on line 441: So i read Smarra quite a while ago but from what i remember its complete nonsense. Just random surrealism stuff, they say there´s a vampire in there somewhere but i recall no evidence to that. xxx/ellauri129.html on line 445: Smarra gets two stars, both were disappointing chores to read. If you are considering taking up Smarra because you heard it was the earliest vampire story, I think you´re heading for disappointment. In a dream sequence, some undead creatures with sharpened teeth that like to drink blood are described, but nothing further. There´s no real vampire lore or any characterization of vampirism to sink one´s teeth into. I had a hard time figuring out the plot of Smarra, but I think it´s mostly about a man trying to wake up from bad dreams and finding out he can´t. The dreams are recounted vaguely, in terms of plot, but in excruciating detail, in terms of vision, none of which has its significance explained. xxx/ellauri129.html on line 447: I appreciate the novella has a plot, but this strength is not enough to overcome the story´s weaknesses, which for me were 1) overly long paragraphs of narrative--one went for almost six pages, and 2) a lack of understanding until almost halfway through the story what the stakes for the protagonist were. xxx/ellauri129.html on line 465: Puoli yhdeksältä Riitta ja Olli istahtavat vierekkäin olohuoneen sohvalle. Silloin alkaa nyytiset. Uutisten tunnusmusiikki on merkki siitä, että sen jälkeen tässä kodissa ei enää kirjoiteta. Kymmeneltä Olli alkaa kuorsata. xxx/ellauri129.html on line 545: Miehet välittää mitä muut niistä ajattelee naiset mitä ne sanoo. (Big fat hairy difference.)Theodor HippelMFUCK! xxx/ellauri129.html on line 569: Varokaa jäbät turhamaisia naisia jotka väittää ettei ne ole turhamaisia.Alexandre MercereauMFUCK! xxx/ellauri129.html on line 570: Uskoisin et nainen on viimeinen elukka jonka mies kesyttää.George MeredithMFUCK! xxx/ellauri129.html on line 577: Naiset ei voi olla kavereita kuin ellottavan äijän kaa. (Touché!)Friedrich NietzscheMFUCK! xxx/ellauri129.html on line 580: Naiset ei osaa olla kavereita, vaan styränkejä tai orjia.Friedrich NietzscheMFUCK! xxx/ellauri129.html on line 617: At age 17, he rebelled against his parents' wishes that he take up a military career, and ran away to Paris. In 1901, his play Chérubin was produced at the Comédie-Française where Cécile Sorel (later the Comtesse de Ségur) made her debut in it. Jules Massenet set Chérubin to music and, in 1905, Mary Garden sang its première at the Opéra de Monte-Carlo. xxx/ellauri129.html on line 628: di D'Yzarn-Freissinet. Frase postata in Frasi & Aforismi . Si dimentica presto la morte degli altri, per non dover pensare alla propria. D'Yzarn-Freissinet. Clicca qui per vedere le altre frasi di D'Yzarn-Freissinet ... Frases y citas célebres de Vizconde D'Yzarn-Freissinet ... xxx/ellauri129.html on line 629: [Hae sivustossa frases-para-fotos.com] Frases y citas célebres de Vizconde D'Yzarn-Freissinet. Creer en la felicidad hasta el punto de preocuparse por perseguirla: en ello se encierra toda la felicidad, porque otra no existe. El talento solamente nos sirve para enojarnos con los que no lo poseen.En un baile hay siempre un cuarto de hora en que la mujer más enamorada prefiere un traje a su prometido. Mujeres - D' Yzarn-Freissinet. El arte es el sentimiento de las cosas humanas unido al presentimiento de las cosas divinas. Tää pelle on niin unohdettu että siitä on enää nenänkärki pinnalla. Suvun vaakunassa on linnoja ja mäyräkoiria. xxx/ellauri129.html on line 648: Theophilus, however, held quite decisive religious beliefs. After many years of marriage, Elizabeth Packard outwardly questioned her husband's beliefs and began expressing opinions that were contrary to his. While the main subject of their dispute was religion, the couple also disagreed on child rearing, family finances, and the issue of slavery, with Elizabeth defending John Brown, which embarrassed Theophilus. What was worst, she also worked as a teacher in Jacksonville, Illinois. xxx/ellauri129.html on line 650: When Illinois opened its first hospital for the mentally ill in 1851, the state legislature passed a law that within two years of its passage was amended to require a public hearing before a person could be committed against his or her will. There was one exception, however: a husband could have his wife committed without either a public hearing or her consent. In 1860, Theophilus Packard judged that his wife was "slightly insane", a condition he attributed to "excessive application of body and mind". He arranged for a doctor, J.W. Brown, to speak with her. The doctor pretended to be a sewing machine salesman. During their conversation, Elizabeth complained of her husband's domination and his accusations to others that she was insane. Dr. Brown reported this conversation to Theophilus (along with the observation that Mrs. Packard "exhibited a great dislike to me"). Theophilus decided to have Elizabeth committed. She learned of this decision on June 18, 1860, when the county sheriff arrived at the Packard home to take her into custody. xxx/ellauri129.html on line 652: Elizabeth Packard spent the next three years at the Jacksonville Insane Asylum in Jacksonville, IL (now the Jacksonville Developmental Center). She was regularly questioned by her doctors but refused to agree that she was insane or to change her religious views. In June 1863, due, in part, to pressure from her children, who wished her released, the doctors declared that she was incurable and discharged her. Upon her discharge, Theophilus locked her in the nursery of their home and nailed the windows shut. Elizabeth managed to drop a letter complaining of this treatment out the window, which was delivered to her friend Sarah Haslett. Sarah Haslett in turn delivered the letter to Judge Charles Starr, who issued a writ of habeas corpus ordering Theophilus to bring Elizabeth to his chambers to discuss the matter. After being presented with Theophilus' evidence, Judge Starr scheduled a jury trial to allow a legal determination of Elizabeth's sanity to take place. xxx/ellauri129.html on line 654: At the subsequent trial of Packard v. Packard, which lasted five days, Theophilus's lawyers produced witnesses from his family who testified that Elizabeth had argued with her husband and tried to withdraw from his congregation. These witnesses concurred with Theophilus that this was a sign of insanity. The record from the Illinois State Hospital stating that Mrs. Packard's condition was incurable was also entered into the court record. xxx/ellauri129.html on line 656: Elizabeth's lawyers, Stephen Moore and John W. Orr, responded by calling witnesses from the neighborhood that knew the Packards but were not members of Theophilus' church. These witnesses testified they never saw Elizabeth exhibit any signs of insanity, while discussing religion or otherwise. The final witness was Dr. Duncanson, who was both a physician and a theologian. Dr. Duncanson had interviewed Elizabeth and he testified that while not necessarily in agreement with all her religious beliefs, she was sane in his view, arguing that "I do not call people insane because they differ with me. I pronounce her a sane woman and wish we had a nation of such women. xxx/ellauri129.html on line 660: When Elizabeth Packard returned to the home she shared with her husband in Manteno, Illinois, she found that the night before her release, her husband had rented their home to another family, sold her furniture, had taken her money, notes, wardrobe and children, and had left the state. She appealed to the Supreme Courts of both Illinois and Massachusetts, to where her husband had taken her children, but had no legal recourse, as married women in these states at the time had no legal rights to their property or children (see Coverture). As such, the Anti-Insane Asylum Society was formed. xxx/ellauri129.html on line 662: With that, she did not go back to her former life, but became a national celebrity of sorts, publishing "an armload of books and criss-crossing the United States on a decades-long reform campaign", not only fighting for married women's rights and freedom of speech, but calling out against "the power of insane asylums". She became what some scholars call "a publicist and lobbyist for better insanity laws". As scholar Kathryn Burns-Howard has argued, Packard reinvented herself in this rôle, earning enough to support her children and even her estranged husband, from whom she remained separated for the rest of her life. Ultimately, moderate supporters of women's rights in the northern U.S. embraced her, weaving her story into arguments about slavery, framing her experience as a type of enslavement and even arguing in the midst of the Civil War that a county in the midst of freeing African-American slaves should do the same for others who suffered from abusive husbands. Some argue that she seemed oblivious to her racial prejudice in arguing that white women had a "moral and spiritual nature" and suffered more "spiritual agony" than formerly enslaved African-Americans. Even so, others say that her story provided "a stirring example of oppressed womanhood" that others did not. xxx/ellauri129.html on line 666: Elizabeth realized how narrow her legal victory had been; while she had escaped confinement, it was largely a measure of luck. The underlying social principles which had led to her confinement still existed. She founded the Anti-Insane Asylum Society and published several books, including Marital Power Exemplified, or Three Years Imprisonment for Religious Belief (1864), Great Disclosure of Spiritual Wickedness in High Places (1865), The Mystic Key or the Asylum Secret Unlocked (1866), and The Prisoners' Hidden Life, Or Insane Asylums Unveiled (1868). In 1867, the State of Illinois passed a "Bill for the Protection of Personal Liberty" which guaranteed that all people accused of insanity, including wives, had the right to a public hearing. She also saw similar laws passed in three other states. Even so, she was strongly attacked by medical professionals and anonymous citizens, unlike others such as Dorothea Dix, with her former doctor from the Jacksonville Insane Asylum, Dr. McFarland, who privately called her "a sort of Joan D'Arc in the matter of stirring up the personal prejudices". As such, Elizabeth's work on this front was "broadly unappreciated" while she was alive. She only received broader recognition, starting in the 1930s, by a well-known historian of mental illness, Albert Deutsch, and again in the 1960s from those who were "attacking the medical model of insanity". xxx/ellauri129.html on line 672: William Wilkie Collins (8 January 1824 – 23 September 1889) was an English novelist and playwright known for The Woman in White (1859), and for The Moonstone (1868), which has been posited as the first modern English detective novel. Born to the London painter William Collins and his wife, he moved with the family to Italy when he was twelve, living there and in France for two years and learning Italian and French. He worked initially as a tea merchant. After publishing Antonina, his first novel, in 1850, Collins met Charles Dickens, who became a friend and mentor. Some Collins work first appeared in Dickens's journals Household Words and All the Year Round. They also collaborated on drama and fiction. Collins gained financial stability and an international following by the 1860s, but began to suffer from gout and became addicted to the opium he took for the pain, so that his health and writing quality declined in the 1870s and 1880s. Collins was critical of the institution of marriage: he split his time between widow Caroline Graves – living with her for most of his adult life, treating her daughter as his – and the younger Martha Rudd, by whom he had three children. xxx/ellauri129.html on line 681: Alexandre Mercereau (né le 22 octobre 1884 à Paris et mort en 1945 à Gandelu) est un homme de lettres, poète, critique d´art, philosophe et journaliste français. Il fut étroitement lié au développement de l´art moderne, comme cubisme. xxx/ellauri129.html on line 683: ereau">Jean-Jean a culbuté Phrasine xxx/ellauri129.html on line 711: George Meredith (12. helmikuuta 1828 Portsmouth, Englanti – 18. toukokuuta 1909 Box Hill, Surrey, Englanti) OM, oli viktoriaanisen ajan englantilainen kirjailija ja runoilija. Meredith syntyi Portsmouthissa Englannissa laivastoupseerin poikana. Hänet lähetettiin 14-vuotiaana herrnhutilaiseen kouluun Saksaan Neuwiediin, jossa hän oli kaksi vuotta. Meredith opiskeli oikeustiedettä tavoitteenaan asianajajan ammatti. Hän jätti lukunsa kesken ja alkoi opiskella journalismia sekä kirjoittaa runoja. Vittu näitä juristi-dropouteja piisaa kirjailijapiireissä. xxx/ellauri129.html on line 713: Meredith avioitui vuonna 1849 kirjailija Thomas Love Peacockin tyttären kanssa mutta erosi vuonna 1858. Meredithin ensimmäinen teos julkaistiin vuonna 1851, ja hänen varhaistuotannossaan on the apen, Thomas Love Peacockin vaikutusta. xxx/ellauri129.html on line 714: Meredith asettui Surreyyn 1864, meni uudestaan naimisiin ja alkoi kirjoittaa luontoaiheisia runoja. Hän kirjoitti koomisen romaanin The Egoist, joka ilmestyi vuonna 1879. Romaani sai huomiota kuvauksestaan naisten alistetusta asemasta viktoriaanisella ajalla. xxx/ellauri129.html on line 716: Meredithin ensimmäinen varsinainen menestysteos oli romaani Diana of the Crossways, joka julkaistiin vuonna 1885. — Hänen ystäviinsä kuuluivat kirjailijoista muun muassa Dante Gabriel Rossetti, Algernon Charles Swinburne ja Honoré de Balzac. xxx/ellauri129.html on line 717: Meredith sai vuonna 1905 kuningas Edvard VII:n myöntämän Order of Merit -ansiomerkin. Vau! Meredithin tekstejä on antologiassa Maailmankirjallisuuden kultainen kirja. Englantilaisen kirjallisuuden kultainen kirja (WSOY 1933). Eikai ne vaan ole Vaakun kokoamia? Maailmankirjallisuuden kultainen kirja on 7-osainen suomalainen kirjallisuusantologia, joka julkaistiin vuosina 1930–1954. Teossarjaan koottiin näytteitä maailmankirjallisuudesta. Sarjan päätoimittajina olivat Rafael Koskimies ja Martti Haavio, ja teoksen kustansi WSOY. Nojaa, yhtä toxisia setämiehiä. xxx/ellauri129.html on line 848: eredith" title="George Meredith">George Meredith xxx/ellauri130.html on line 128: "And I will cause them to eat the flesh of their sons and the flesh of their daughters, and they shall eat every one the flesh of his friend." -- Jeremiah 19:9 xxx/ellauri130.html on line 130: "Therefore the fathers shall eat the sons in the midst of thee, and the sons shall eat their fathers." -- Ezekiel 5:10 xxx/ellauri130.html on line 139: "The hands of the pitiful women have sodden their own children: they were their meat." -- Lamentations 4:10 xxx/ellauri130.html on line 143: "Heap on wood, kindle the fire, consume the flesh, and spice it well, and let the bones be burned. Then set it empty upon the coals thereof, that the brass of it may be hot, and may burn, and that the filthiness of it may be molten in it, that the scum of it may be consumed. She hath wearied herself with lies, and her great scum went not forth out of her: her scum shall be in the fire. -- Ezekiel 24:10-12 xxx/ellauri130.html on line 149: Puolesta: Kaipa se kirkolliskokousten viimeinen sana edelleen on, että leipä ja viini ehtoollisella ihan oikeasti muuttuvat ihmisen lihaksi ja vereksi. Syömään! huutaa Jesse keittiöstä. Kiitos herra ruuasta! Kiva kuin maistui, sanoo kokki tiskin äärestä. xxx/ellauri130.html on line 174: Marcion of Sinope (/ˈmɑːrʃən, -ʃiən, -siən/; Greek: Μαρκίων [note 1] Σινώπης; c. 85 – c. 160) was an early Christian theologian, an evangelist, and an important figure in early Christianity.Marcion preached that the benevolent God of the Gospel who sent Jesus Christ into the world as the savior was the true Supreme Being, different from and opposed to the malevolent demiurge or creator god, identified with the Hebrew God of the Old Testament. He considered himself a follower of Paul the Apostle, whom he believed to have been the only true apostle of Jesus Christ, a doctrine called Marcionism. Marcion published the earliest extant fixed collection of New Testament books, making him a vital figure in the development of Christian history.[citation needed] Early Church Fathers such as Justin Martyr, Irenaeus, and Tertullian denounced Marcion as a heretic, and he was excommunicated by the church of Rome around 144. He published the first known canon of Christian sacred scriptures, which contained ten Pauline epistles (the Pastoral epistles weren't included) and a shorter version of the Gospel of Luke (the Gospel of Marcion). This made him a catalyst in the process of the development of the New Testament canon by forcing the proto-orthodox Church to respond to his canon. Varmaan Marcion oli sitten yhtä persepää kuin Puovoli. xxx/ellauri130.html on line 196: Uskonkappaleet on katkeria lääkepillereitä: jos niitä purexii, niitä ei voi niellä.Nicolas ChamfortMKILL! xxx/ellauri130.html on line 246: Jumala sairastaa. Me olemme basilleja hänen veressään.Juhani SiljoMKILL! xxx/ellauri130.html on line 266: Entäs Turmiolan Tommi? Sillä nää uskonkymysyxet nousee tosiaan vasta kuopan reunalla. Uskonto ja kuolema on tietysti alun alkaen jo vanhat kamut. Eka töräys on referaatti Pascalin vedosta, eli et jumalan turvalle vedon lyönyt voi hävitä vain panoxen, voittokertoimella ääretön. Kiitos osanotosta mutta tämä arpa ei voita. On tässä kyllä eräitä ongelmia siltikin. Jos todennäköisyys on nolla, odotusarvo ei ole ääretön vaan nolla. Sitäpaizi mitä jos ravit voittaa Allahin razukko? Pitäis sijoittaa kaikille yhtä epätodennäköisille kontendereille jotka lupaa ikuista osinkoa, mistä ne eivät enää yhtään tykkääkään. Saattaa tulla näpeille joka iikalta. Ei hemmetti, ei tää kyllä pelitä. xxx/ellauri130.html on line 274: Billy Graham tuo terveisiä herralta, he keskustelivat vielä tänä aamuna. Billy oli luonnetyypiltään ESTJ. Ne ovat rekkakuskeja, pomottavia pikkunilkkejä, aliupseereja ja muuttomiehiä. 2018 Billy siirtyi pysyvästi pomon tiimiin, ei kuulu siltä enää terkkuja. xxx/ellauri130.html on line 345: Kokoavasti voi sanoa Sosulin eli Tarmon rojupurkista, että Tarmolla on Vaakkuakin paljon enemmän ateistisia ja muita epäkunnioittavia kannanottoja. Sitä se hyvinvointi, tasapäistyminen ja maallistuminen on teettänyt. Ainoa uskontoa peukuttava naaras noin 4:stä oli Äiti Teresa, jonka J. oli kuzunut uskollisuuteen, kuuluisuus tuli windfallina. Kuin myös Jesselle. xxx/ellauri130.html on line 549: Alfred Austin P.L. (30 May 1835 – 2 June 1913) was an English poet who was appointed Poet Laureate in 1896, after an interval following the death of Tennyson, when the other candidates had either caused controversy or refused the honour. It was claimed that he was being rewarded for his support for the Conservative leader Lord Salisbury in the General Election of 1895. Austin´s poems are little-remembered today, his most popular work being prose idylls celebrating nature. Austin oli aika lailla Unlucky Alfin näköinen. Bugger it. With my luck, they nominate me as Poet Laureate. Austin was caricatured as "Sir Austed Alfrin" by L. Frank Baum in his 1906 novel John Dough and the Cherub. He was also the subject of a Vanity Fair cartoon by Spy published on 20 February 1896. xxx/ellauri130.html on line 566: Otto Weiß (1849 - 1915), Wiener Musiker und Feuilletonist. Keine Wikipedia-Seite, aber doch 509 witzige Zitate von Otto Weiß. Grabschrift: "Bleib stehen, o Wanderer! Hier liegt ein Mensch, der in der Blüte seines Lebens viel zu spät starb!" Haha. LOL. xxx/ellauri130.html on line 579: Myös Vilpittömän Nahkurin Runous-nettiradion kuudes sarja on juuri alkanut, ja tämän päivän jaksossa entinen runoilijapalkinnon saaja Carola Anna Tussua pohtii lähetysennusteen rukousmaista laatua: ‘There’s never been a time when you could just say anything’: Frank Skinner on free speech, his bullying shame – and knob [kyrvännuppi] jokes. This poetry-loving, religious knob has deep regrets about some of his comedy: either the standup comic has grown up, or he was never as laddish as his image suggested. Nearing death and last judgment, he is hoping to perform a “cleaner, cleverer” kind of act, one that would let him look straight at the crowd and – perhaps for the first time in his life – not see anybody squirming in their seat in discomfort. “It was a struggle,” the 65-year-old says with a grin, “because I realised that I seem to think in knob jokes. And I have done since I was about 13. In the West Midlands, that was how people communicated!” xxx/ellauri130.html on line 581: 30 Years of Dirt is not, then, a compendium of Skinner’s best sex gags – of which there have been plenty over the years. Rather, it’s a comedic journey through his attempt to de-smutify his brain for the modern woke audience, a kind of personal challenge: can he even be funny without talking about penises? (No, he gets boring as a prayer book.) xxx/ellauri130.html on line 583: “I don’t think there’s ever been a time when you could just say anything.” He recalls an early comedy show – this must have been in the late 80s – where the host apologised to the crowd after Skinner had performed some risque sexual material. “He said I’d never play at the venue again – and then he launched into a load of racist material and brought the house down. Everyone’s got their own standards and restraints. But I think it’s been good for me to keep questioning what I say. It’s made me think more positively about racist jokes and not so much about penises. My knob is not working anymore BTW, I'm 65. We’re both deeply ashamed. Can't lift our eye to the public.” xxx/ellauri130.html on line 587: But recently that position has shifted a little. Last year he published A Comedian’s Prayer Book, which features him talking to the supreme being in his typically down-to-earth way (“I always liked thinking Jesus' knob hung out from women's clothes with sinners. It made me feel potentially understood”). “One of the things religion has suffered from is being spoken of in grave terms constantly. I seriously think it is a joke." Another boring thing about Skinner: he’s been a teetotaller since he reached his 60s. He got a kid at 55, who must now be, wait, 35? No, Buzz is just 10. I have only recently realized I'm not the main character here, but just an extra in a bigger scene. “Hitting kids … that’s another of those things that have stopped,” Evolution is what Skinner is all about – animals can change and they can grow, it just takes millions of years. When he made his jokes about racism and homophobia, he says, there was a slight backlash from the left. They hadn't stopped hitting lads, the sods. Frank Skinner’s 30 Years of Dirt is at the Assembly Roxy, Edinburgh, from 4 to 28 August. For more information and tickets go to frankskinnerlive.com. xxx/ellauri130.html on line 589: Here are Frank's 8 funniest quotes: xxx/ellauri130.html on line 593: If my career fails there is always alcoholism to fall back on. xxx/ellauri130.html on line 597: Muslim women, instead of wearing the head-to-toe burka thing, they could wear Daisy Duck suits. They’d be covered up top, and a little more fun. xxx/ellauri130.html on line 605: When I was a kid I ran everywhere. Do kids still run these days? I thought all that glue sniffing might have slowed them down. xxx/ellauri130.html on line 617: Im Februar 1861 lernte sie am Hof in Berlin den Offizier Prinz Karl Sehr Eitel Friedrich von Hohenzollern-Sigmaringen, den späteren König von Rumänien, kennen und heiratete ihn 1869. Sie hatten eine gemeinsame Tochter, Maria, die bereits 1874, mit nur drei Jahren, starb. xxx/ellauri130.html on line 619: 1869 ging sie mit ihrem Ehemann nach Rumänien, wo dieser 1881 als Karl I. zum König gekrönt wurde. Sie hatte bereits zuvor zu schreiben begonnen und wurde bald als „dichtende Königin“ unter ihrem Pseudonym Carmen Sylva bekannt. In einem sehr frühen Gedicht erklärt sie dies folgendermaßen: Carmen bedeutet das Lied und Sylva der Wald. xxx/ellauri130.html on line 633: The Scriblerus Club was an informal association of authors, based in London, that came together in the early 18th century. They were prominent figures in the Augustan Age of English letters. The nucleus of the club included the satirists Jonathan Swift and Alexander Pope. Other members were John Gay, John Arbuthnot, Henry St. John and Thomas Parnell. xxx/ellauri130.html on line 652: Olin pitkästynyt seinäkukkanen elämän kekkereissä.Elaine DundyFKILL! xxx/ellauri130.html on line 780: Claudel was nominated for the Nobel Prize in Literature in six different years. Another hopeless Nobel wannabe, politically too suspect. xxx/ellauri134.html on line 45: Tiskillä vierekkäin Raukeina vierekkäin xxx/ellauri134.html on line 84: Pandemia-ajan turvasexiä motellin hämärässä ja kuumaa kyytiä 80-luvun kulmikkaassa volvossa. Callen kulmikkaassa volvossa oli turbo ja viisari, joka värähti kun ahdin käynnistyi. La-lai-la-lai. Sama kertosäe kuin Simonin ja Garfunkelin boksereissa vlta 1970. Lie la lie, lie la lie la lie la lie. Lie la lie, lie la lie la lie la lie, la lie la lie. Tää trendaa nyt, selvitti Helmi bellbottomfarkuissa ja samanlaisessa ruudukkaassa kanankakan sävysessä bleiserissä kun mulla oli 70-luvulla. xxx/ellauri134.html on line 139: if there is any reaction, both are transformed.“ xxx/ellauri134.html on line 283: Saying: Where there’s a will, there’s a way xxx/ellauri134.html on line 497: Why Did They Draw Nazca Lines? Were They Airborne! xxx/ellauri134.html on line 515: Why Did They Draw Nazca Lines? Were They Airborne! → xxx/ellauri136.html on line 35: Q: Where have all the flowers gone, long time passing? xxx/ellauri136.html on line 38: Q: Where have all the young girls gone, long time passing? xxx/ellauri136.html on line 41: Q: Where have all the husbands gone, long time passing? xxx/ellauri136.html on line 44: Q: Where have all the soldiers gone, long time passing? xxx/ellauri136.html on line 47: Q: Where have all the graveyards gone, long time passing? xxx/ellauri136.html on line 74: The Bible - I hate sounding like every other Hollywood star, but here it is - defo one of the greatest books out there because of how much of it stands at the origin of our culture. xxx/ellauri136.html on line 76: Lolita by Vladimir Nabokov - probably due to my research interest in narratives. Nabokov is a master of narration. Manipulation of sympathy through the power and beauty of language at its best. xxx/ellauri136.html on line 80: Voilà my list of worthwhile reads. Initially, I thought about it as a list of books to read before you die, but it’s more like a list of books to read while you live. There’s lots of wisdom and useful knowledge in them. And obviously, there are plenty more which could (should) be added. Hope you enjoy them if you haven’t already :) xxx/ellauri136.html on line 82: Lucia Toman´s credentials: Doctoral researcher in Literature. MA in Comparative Literature & Literary Analysis and Criticism, Goldsmiths, University of London · Graduated 2018. A voracious reader · Literature. Reads extensively and has published on Jungian psychology · Jungian Psychology. Avid reader, writer and doctoral student in literature · Literature. PhD researcher interested in Jungian psychoanalysis · Jungian Psychological Type. Knows French. Knows Slovak. Knows Czech. Bet her family is Bohemian (or Moravian perhaps). xxx/ellauri136.html on line 86: Jung war ein Bulle von einem Mann. 1,85 Meter hoch, mit grobgeschnittenen Zügen, nach einer etwas zweifelhaften Familienlegende Urenkel Johann Wolfgang von Goethes durch ein illegitimes Verhältnis, und von einem imponierenden Körperbau. Sein Humor war derb und grob, und geistreich zugleich. Er hatte einen wilden Temperamament und einen Hang zur Grobheit: einmal nannte er eine Patientin mit einer krankhaftern Angst vor Syphilis "eine dreckige Sauge". Seine Neigung zum Grandiosen war vielleicht der Grund für seine Bewunderung Hitlers und der Nazis. Die Juden seien paranoid. Nach dem Krieg hatte er bequemlicherweise seine Meinung geändert: Hitler sei "mehr als halb verrückt". Sein Sohn erzählt dass er mogelte beim Spiel und war ein schlechter Verlorer, wie Adolf Hitler auch. Er lief im Garten in zerlumpten Shorz, mit dem Pimmel heraushängend, aber war ein Feinschmeckerkoch. Er liebte Kriminalromane und Hunde. "Der Weise von Zürich" starb im Alter von 85 Jahren. xxx/ellauri136.html on line 88: Jung hatte von einem Mann als Junge sexuell missbraucht worden. Dieser Vorfall war die Ursache daran dass ihn die Vorderseite seiner männlichen Patienten abstiess. Er und Freud hatten eine stürmische Beziehung mit heftigen Streiten und gefühlvollen Versöhnungen. Während einer dieser Versöhnungen fiel Freud in Ohnmacht und uwurde von Jung auf eine Couch getragen. Die Knöpfe von Jungs Shorz waren hochgespannt. Emma war fünfzehnjährig aber gab nichts dem Jungen bis sie 21 gefüllt hatte und die Nummer von Carls Schweizer Bankkonto wusste. Carl fing an, seltsame Träume mit zwei order mehr Pferden zu sehen. Die 13 Jahre jüngere Toni Wolff kam als Patientin zu Jung. Sie half ihm, seine "Anima" zu erforschen, und ihre auch. Sie war die Inspiratorin, während Emma Frau und Mutter war. Sie hatten ein Dreiecksbeziehung in Carls Haus in Küssnacht, wo Carl nachts Toni's haarige Dreieck erforschte. In der Ehe braucht "das vielflächige geschliffene Edelstein" (Carl) mehr als "der einfache Würfel" (Emma). Der Dreieck dauerte fast 40 Jahre lang. Sie wurden beide Analytiker, Emma hielt Vorträge über den heiligen Graal und Toni entwickelte neue Theorien über weibliche Funktionstypen. Toni war nicht zufrieden und wollte Emma rausschmeissen. Junge lehnte ab, Emma war viel günstiger als Toni. Toni fing an zuviel zu trinken und rauchen und starb mit 64 Jahren an einem Herzanfall. Emma starb zwei Jahre später nach einer Ehe von 52 Jahren. Sie war eine Königin! weinte Carl genau wie Esa Saarinen. xxx/ellauri136.html on line 92: Olga Fröbe-Kaptein, eine ex-Zirkusreiterin, arrangierte Eranos-Zusammenkommen, die in Ausschweifungen entarteten. Jung war dabei in seinen Shorz, "sprühen von Witz, Spott und trunkenem Geist". Alle waren nicht begeistert: eine gab ihm schlechte Noten in Liebe, eine andere meinte, er habe ein schwach entwickeltes sexuelles Verlangen. Eine Engländerin Ruth Bailey war seine Gefährtin nach dem Tode der Königin. Er war damals über 80 und zänkisch. Nach einem Streit über zwei Tomaten rief er ihr: "Das einzige woran du denken musst ist nichts zu tun was mich wütend macht." xxx/ellauri136.html on line 105: Annals of the Former World by John McPhee—this is me cheating so I don’t have to say “all of John McPhee’s geology writing”—John McPhee, who made reading about oranges (yes the fruit) interesting, got bit by the geology bug while researching for an essay about geology in the Southwest. I know this feeling. Again, this is engagingly written and most informative. xxx/ellauri136.html on line 114: I laughed at the person who claimed that liberals were literate and educated. That’s good, if the definition of “literate” and “educated” is “they read what they want to see” and “learn nonsense.” Say what you will, the Harry Potter universe is fundamentally flawed, and I can see why liberals like it so much: xxx/ellauri136.html on line 121: This “special snowflake” theme is taken even further when wizards from other countries are introduced. We loved the fact that there was one whole wizarding school in China. And, quite honestly, how exactly have they kept the Communists out??? xxx/ellauri136.html on line 123: There is no attempt ever made by the wizarding world to integrate into “normal” human society. The train to Hogwart’s is on an invisible platform (forgive me if I get the details slightly wrong: it’s been a while); characters travel by chimney or broom; everything is done in secret. xxx/ellauri136.html on line 125: There is bigotry and racism, and I do not for one second believe that JK Rowling thought hard enough about the issue to make it the product of the “pure blood” crowd. I believe that for her it was all about making Harry and his friends “special.” They had obstacles to overcome, like Hermione with her non-magical parents and the Weasleys, who were generally despised for being not very serious (literally the red-headed step children of the wizarding world.” There were “squibs.” Name-calling and bullying in this school are as common as in the “normal world,” only often the bullying comes much closer to insulting one’s parents than it does in the outside world. xxx/ellauri136.html on line 127: There was the elitist attitude that the people in the outside world would “just not understand,” or they would be “scared and mistrustful” of the wizarding world. This is a very liberal mindset: they are “progressive,” and the rest of us will not understand their grand scheme. xxx/ellauri136.html on line 133: Kyle Baggett says: Shit it took me five mins to figure out how to reply and I accidentally down voted you in the process so sorry about that. You have an interesting mind. Here are my choices: xxx/ellauri136.html on line 153: There are many many more that I can´t recall just now. Kyle has not filled out their profile, but they look like male. xxx/ellauri136.html on line 161: Working on The Bible. That’s all I have to write here. xxx/ellauri136.html on line 168: If you like to read the Bible, may I suggest you to read our book Quran? PBUHH! It comes from where the original Bible (by the way the word "bible" comes from bibliotekhe, original name is Incil [From Ottoman Turkish انجیل‎ (incil), from Arabic إِنْجِيل‎ (ʾinjīl), from Ancient Greek εὐαγγέλιον (euangélion, “good news”)]) comes and acknowleges what Jesus brought and his miracles. You can find the story of Mariam, Zekeriyya and Jesus in Quran. PBUHH!. xxx/ellauri136.html on line 177: There will be some hero somewhere no matter how small of an influence he or she has on the villain. Not every character is just going to accept the villain. And if they do, that’s going to be a very boring book. With writes, -Andy Ruffe xxx/ellauri136.html on line 178: Does it sound interesting if a protagonist is meant to have little to no relevance in the plot? How can a protagonist not have any relevance to the plot? Whichever character you do give relevance to becomes the protagonist. xxx/ellauri136.html on line 276: Eräässä tapauksessa kahdelle vastaajalle vaadittiin käräjäoikeudessa rangaistusta törkeästä raiskauksesta sillä perusteella, että tekijöitä oli ollut kaksi. Käräjäoikeus totesi, ettei kyseisessä asiassa ollut ilmennyt, että uhrin kokeman kärsimyksen kannalta olisi ollut erityistä merkitystä sillä, että tekijöitä oli kaksi. Hovioikeuden mukaan taas raiskaus voidaan katsoa törkeäksi silloinkin, kun vain yksi on ollut sukupuoliyhteydessä uhrin kanssa ja muut tekoon osallistuneet ovat vain kazoneet vierestä muna kädessä ja kannustaneet. xxx/ellauri136.html on line 385: "Beggar" - runo, joka muutti näkymiä runoilija, joka järjesti hänet ja pakotti hänet voittamaan hänen rakkautensa herkkään kynteliinsä. Mikhailin ystävät tiesivät, että tyttö vain haaveili häntä, mutta he eivät kiirittele puhetta siitä, koska he muistivat kirjailijan räjähtävää luonnetta. Lermontovin "Kavun" runon analyysi osoittaa, että runoilija pystyi tunnustamaan itselleen, että hän erehtyi ja kauneus osoittautui arvottomaksi hänen rakkaudelleen. xxx/ellauri136.html on line 510: My name is not Ted but Brené Brown [don't miss the self-important accent aigu on the e]. I'm a tense social science worker lady mom who also wants to be a scientist. I'm here to give a motivational talk to you other tense American World I well-to-do lady moms. xxx/ellauri136.html on line 512: So where I start is with connection. Because, by the time you're a social worker for 10 years, what you realize is that connection is why we're here. It's what gives purpose and meaning to our lives. This is what it's all about. It doesn't matter whether you talk to people who work in social justice, mental health and abuse and neglect, what we know is that connection, the ability to feel connected, is -- neurobiologically that's how we're wired -- it's why we're here. Olemme ohjelmoituja kuulumaan joukkoon. Voi hemmetti. xxx/ellauri136.html on line 514: And when you ask people about connection, the stories they told me were about disconnection. I need to figure out what this is. And it turned out to be shame. And shame is really easily understood as the fear of disconnection: Is there something about me that, if other people know it or see it, that I won't be worthy of connection? Is my butt not smelling right to the other bees? Will they kill me? xxx/ellauri136.html on line 520: There was only one variable that separated the people who have a strong sense of love and belonging and the people who really struggle for it. And that was, the people who have a strong sense of love and belonging believe they're worthy of love and belonging. That's it. These are whole-hearted people, self-satisfied people, living from this deep sense of worthiness. What they had in common was a sense of courage. Courage, the original definition of courage, when it first came into the English language -- it's from the Latin word "cor," meaning "heart" -- and the original definition was to be who you are with your whole heart (sydän taas, hui, yäk). And so these folks had, very simply, the courage to be imperfect. xxx/ellauri136.html on line 526: They had the compassion to be kind to themselves first and then to others, because, as it turns out, we can't practice compassion with other people if we can't treat ourselves kindly. We can't give to others if we don't pour a lot to ourselves first. And the last was they had connection, and -- this was the hard part -- as a result of authenticity, they were willing to let go of who they thought they should be in order to be who they were, which you have to absolutely do that for connection. xxx/ellauri136.html on line 530: Well, I have a vulnerability issue. I'm not sufficiently vulnerable. And I know that vulnerability is the core of shame and fear and our struggle for worthiness, but it appears that it's also the birthplace of joy, of creativity, of belonging, of love. And I think I have a problem, and I need some help." And I said, "But here's the thing: no family stuff, no childhood shit, that's way too vulnerable." xxx/ellauri136.html on line 569: Yhdessä kaksoisveljensä Jere Tiihosen kanssa Jare kuului BWC:hen, joka oli vuosituhannen vaihteessa Lahden ensimmäisiä hiphop-jengejä. Porukan jätöxiä löytyi joka toisesta kaupungin alikulkutunnelista. xxx/ellauri136.html on line 578: Cheek on poistunut suomalaiselta musiikkikentältä, mutta Jare Tiihonen ei ole katoamassa mihinkään. Eikä Jerekään. Tällä hetkellä Tiihonen tekee uraa liike-miehenä. Johtaa lattialta käsin suoliliikettä. Hoitaa juoxevia liikeasioita. xxx/ellauri136.html on line 590: Narcismus wird 1899 von Näcke geprägt und in die Wissenschaft eingeführt und als Narzissismus von Rank (spätestens ab 1909) und Freud (bis 1911) benutzt. Ableitung von Narziss bzw. älterem Narcis (junge, schöne, selbstverliebte griechische Sagengestalt) mit dem Derivatem (Ableitungsmorphem) -ismus. Statt der „logischen“ Ableitung Narzissismus (bzw. Narcisismus) entstand durch Haplologie Narzissmus (bzw. Narcismus). Freud benutzt eine Weile die längere, logischere Form, aber entscheidet sich dann 1911 bewusst für die „kürzere und weniger übelklingende“ Form. xxx/ellauri136.html on line 620: Teoksen päähenkilö on 17 vuotta täyttävä Noora Kaatio, joka asuu Kuusamon lähettyvillä sijaitsevassa pikkukylässä tiemestari-isänsä ja nollatutkija-äitinsä kanssa. Suomalaisissa ekodystopiakuvauksissa on tyypillistä, että arktinen alue säilyy asuinkelpoisena eteläisen Euroopan jouduttua merenpinnan alle. Katastrofin jälkeinen elämä rakennetaan usein uudelleen Lapin alueelle saamelaisten harmixi. xxx/ellauri136.html on line 624: Sotilasdiktatuuri toimii epäoikeudenmukaisesti ottaessaan veden yhteisomistukseen ja jakaessaan vesivaroja puolueen jäsenille, mutta samaan aikaan tiemestarit ovat monen sukupolven ajan pitäneet hallussaan salaista tulolähdettä, josta vain tiemestarin perhe ja varakkaat tievieraat saavat hyötyä. Nooran äiti keskustelee aiheesta miehensä kanssa: ”Jos vesi ei kuulu kenellekään, mikä oikeus sinulla on tehdä kätketyistä vesistä omaisuuttasi samaan aikaan kun kokonaiset perheet rakentavat kylässä laittomia vesijohtoja pysyäkseen hengissä? Mikä erottaa sinut Uuden Qianin upseereista, jos toimit niin kuin hekin?” xxx/ellauri136.html on line 657: Licypriya Kangujam ( born 2 October 2011) is a child environmental activist from India. She is one of the youngest climate activists globally and has addressed world leaders at the United Nations Climate Change Conference 2019 (COP25) in Madrid, Spain asking them to take immediate climate action. Licypriya has been campaigning for climate action in India since 2018, to pass new laws to curb India's high pollution levels, and to make climate-change literacy mandatory in schools. xxx/ellauri136.html on line 661: In June 2021, Licypriya was in the news as a crowdfunding appeal on Ketto seeking one crore rupees to buy 100 oxygen concentrators came under scrutiny following the arrest of her father and legal guardian Kangujam Karnajit, on May 31st 2021. Her father, also known as KK Singh, was declared an absconder and had fled Manipur in 2016 after he was arrested and let out on interim bail following multiple charges. These charges were for duping several self-help groups, hotels and individuals of more than Rs 19 lakh for a Global Youth Meet that he had organised in Imphal in 2014. His latest arrest was for fresh charges relating to his chairmanship of the International Youth Committee, an organisation founded by him. Several national and international students have been deceived of money amounting to around Rs 3 crore on the pretext of fees for multiple international youth exchange programs, that were never organised. xxx/ellauri136.html on line 663: Relating to the crowdfunding appeal on Ketto, Laxmi K, who works on climate action and was aware of prior allegations related to her fathers activities, initiated contact with Ketto requesting due diligence. Further concerns around the Ketto crowd funding drive was flagged by political activist Angellica Aribam, a day after Paojel Chaoba of The Frontier Manipur broke a story on 19 May on how the Ketto donation drive by the child activist could be a possible scheme to defraud people by her father. In an email written to Varun Sheth of Ketto, Angellica asked whether the Noble Citizen Foundation, the agency that was being handed the money collected from the donation drive had any credibility and if Ketto was certain there were no connections with the child’s father. However, she never received any response. xxx/ellauri136.html on line 665: It is now widely accepted that both Licypriya and her father used deceitful methods to hog the limelight and generate favourable publicity. The father and the daughter were caught exaggerating their manipulated accomplishments and using run-of-the-mill acknowledgements from reputed organisations to spin a web of lies around their achievement. xxx/ellauri136.html on line 670: contents of any interview. Interviews inherently reflect subjective views of the xxx/ellauri136.html on line 679: “Our little girl Susan is a most admirable slut, and pleases us mightily, doing more service than both the others and deserves the wages of sin better. There are a good many slut-holes in London to rake out.” xxx/ellauri136.html on line 682: As Frank Sinatra said, “Calling a girl a ‘broad’ is far less coarse than calling her a ‘dame’.” Before 1967, a track and field long jump was called a “broad jump”. However, due to “broad” being seen as an offensive term at this time, due to the fact that women were competing in broad jumps, the term was changed to “long jump”. xxx/ellauri137.html on line 59: Psykologian alan tutkimuksen Physical Attractiveness as a Signal of Biological Quality keskeinen havainto oli se, että fyysinen puoleensavetävyys kuvastaa henkilön laatua pariutumiskumppanina. Se pätee ainakin Turun Darwinista izestään. Vaimo jätti sen. Naiset ovat muuttuneet miesmäisixi, jauhopukki valitti. Varmaan ex-rva Rantala miettii vieläkin miten se saattoi erehtyä niin pahasti. xxx/ellauri137.html on line 76: Muutos alkoi henkilökohtaisesta tragediasta. Viitisen vuotta sitten Rantala sai potkut puolisolta ja sai lääkärikäynnillä kuulla olevansa siitä vakavasti masentunut. Hänelle tarjottiin pelkkiä lääkkeitä, joista hän kieltäytyi. ”Käytännössä se oli virhe”, Rantala sanoo. Hän alkoi perehtyä vaihtoehtoisiin hoitoihin ja innostui biohakkeroinnista eli oman ruumiinsa tarkkailemisesta ja mittaamisesta. ”Opin tuntemaan oman kehoni, ja miten se toimii. Lukuisista tarkistusmittauxista huolimatta se oli lyhyempi kuin luulin," hän sanoo. Kengänkärjet kastuivat joka kerta. xxx/ellauri137.html on line 104: Toukokuussa Rantala kertoi, että Borráz-León on saanut hoitomallin tutkimiselle luvan Meksikossa. ”Syksyllä on vuokrattu Karibianmereltä hotelli, missä ihmisille laitetaan terveellinen ruokavalio, liikuntaa, joogaa, mindfulnessia, keskusteluterapioita, yksityinen hoito. México Citystä tulee stressaantuneita kaupunkilaisia. Sellainen miljonääri rahoittaa.” Syyskuun lopulla Rantalalla on kuitenkin ikäviä uutisia. Meksikon tutkimus on jouduttu siirtämään ensi keväälle koronaviruksesta johtuen. xxx/ellauri137.html on line 135: Masennus on Rantalan mukaan yleistä niillä, jotka tavoittelevat jotain, mitä eivät voi saavuttaa ja käteen jää vaan ientulehdus. Tää on izekoettua, mutta sama yllättävä tulos ilmeni Markun laajassa pitkittäismeta-analyysissä, johon se printtasi kuin Anssi Yli-Jyrä tuhansia aanelosia Turun yliopiston kustannuxella. Kyl siihen tarvittiin myös kuvissa komeilevaa valkotakkia, multipipettiä ja elektronimikroskooppia. Jotkut papereista oli ihan perhanan pientä pränttiä. Turun täytetyltä apinalta piti käydä kysymässä neuvoa. xxx/ellauri137.html on line 189: Vitun pelle, ällöttävä hienomaistaja. Tollanen nirsoilu ja valikointi on yxinomaan etovaa. Sitoo Baudelairen runot hienoihin nahkaselkäisiin covereihin. Erityisesti kehaisi Callen Balkonki-runoa (1857), kun siinä joka värssy alkaa ja loppuu nokkelasti samalla säkeellä. Calle ei tehnyt päältä tähettä, säästi päätä missä voi. xxx/ellauri137.html on line 194: When Manet painted this piece 1868, scenes of bourgeois life were in vogue. Yet The Balcony went against the conventions of the day. All the subjects were close acquaintances of the artist, especially Berthe Morisot who here, pictured sitting in the foreground, makes her first appearance in Manet's work, and who went on to become one of his favourite models. xxx/ellauri137.html on line 196: At its presentation at the 1869 Salon, this enigmatic group portrait was overwhelmingly misunderstood despite the obvious reference to Majas at the Balcony of Francisco Goya. "Close the shutters!" was the sarcastic reaction of the caricaturist Cham while another critic attacked "this gross art" and Manet who "lowered himself to the point of being in competition with the painters of the building trade". xxx/ellauri137.html on line 204: Majas on a Balcony 1800-1810 is one of the many genre paintings by Goya portraying scenes from contemporary life. The physical setting is an azotea or balcony, a characteristic appendage of Spanish houses and an integral part of social life and character in the towns and cities of Goya's country. The features and props of the setting are confined to an iron railing with vertical grills, a very austere structure (compared to the rich elaborate grill-work of which we are accustomed to think as flourishing in Spain, or at least in New Orleans), which alludes to the socio-economic character of the house; the edge of the floor; some chairs - rather inelegant - one of which has cheap wicker matting; and in the background, a bare wall, a only proof of whose presence is a shadow to the extreme right suggesting a material surface. xxx/ellauri137.html on line 206: And the Majas, they are not aristocratic ladies as their fine apparel may suggest; they lack refinement and dignity, though they are extremely attractive (particularly the one on the right, I would fuck her anytime). The artist calls them majas not mujeres. A patent wink to the same artist's best known work La Maja desnuda from the same year. They are no ordinary women. They are courtesans! Sluts, not to make too fine a point on it. Goya makes a subtle criticism on the society of his time. In Majas on a Balcony, Goya combines an ironic treatment of material with an impressionistic technique, a mode of presentation, which succeeds in creating a piece of social criticism. Buaahahahaha don't make me laugh! xxx/ellauri137.html on line 270: Olen haistavinani susta veren hajua. xxx/ellauri137.html on line 288: Huuhtouduttuaan meren syviin hautoihin? xxx/ellauri137.html on line 304: 'Twas then we uttered imperishable things, xxx/ellauri137.html on line 308: How vast were the heavens! and the heart how hale! xxx/ellauri137.html on line 321: For where should I seek for thy beauties but here xxx/ellauri137.html on line 344: and all the imperishable things we whispered, those xxx/ellauri137.html on line 377: You who were all my pleasures, all my hopes and dreams! xxx/ellauri137.html on line 378: Do you recall our cheerful room — our evenings there, xxx/ellauri137.html on line 388: How splendid were the long slow summer sunsets, too! xxx/ellauri137.html on line 392: How splendid were the long slow summer sunsets, too! xxx/ellauri137.html on line 406: Those cries, those long embraces, that remembered scent: xxx/ellauri137.html on line 410: — O cries! O long embraces! O remembered scent! xxx/ellauri137.html on line 416: You will recall caresses that were yours xxx/ellauri137.html on line 482: Elsewhere than in your dear body and gentle heart? xxx/ellauri137.html on line 521: For where, if not in your loved flesh and tender heart, xxx/ellauri137.html on line 539: By the fireside in twilight’s gray serene, xxx/ellauri137.html on line 575: Two editions of Fleurs du mal were published in Baudelaire's lifetime — one in 1857 and an expanded edition in 1861. "Scraps" and censored poems were collected in Les Épaves in 1866. After Baudelaire died the following year, a "definitive" edition appeared in 1868. xxx/ellauri137.html on line 641: If you're buying this trash for a class then you're a sucker, turn back now! Hopefully Edward isn't still teaching his own tasteless fan fiction in a college setting. It's a misunderstood teenager's journey through satire complete with crude, unoriginal and stereotypical takes on characters from the lens of a self insert hero amounting to little more than finger pointing. You'll be offended, sure, but with little substance left to interpret besides the authors very obvious discomfort with himself and others unlike him. (Make some new friends, Edward.) Beyond being ridiculous as a required reading piece for a class, actually paying for this garbage is insulting, and of course it is an absolute drag to slog through. Nobody's going to publish this except on demand printing obviously and that's why you're buying it from Amazon!!! xxx/ellauri137.html on line 672: I've always been interested in law. I have had the opportunity to study it, work in a Senator's office who proposed laws and now work with Detectives who enforce the law. One day maybe I will work for someone who practices the law with my paralegal degree. It has been a good career choice. xxx/ellauri137.html on line 684: June 3, 2014, Karen worked with Carol in different groups xxx/ellauri137.html on line 708: There was also said to be a castle on top of it from 1197. xxx/ellauri137.html on line 740: In January 1994, Harding became embroiled in controversy when her ex-husband, Jeff Gillooly, orchestrated an attack on her fellow U.S. skating rival Nancy Kerrigan. Both women then competed in the February 1994 Winter Olympics, where Kerrigan won the silver medal and Harding finished eighth. On March 16, 1994, Harding accepted a plea bargain in which she pleaded guilty to conspiracy to hinder prosecution. As a result of her involvement in the aftermath of the assault on Kerrigan, the United States Figure Skating Association banned her for life on June 30, 1994, and stripped her bar the medals. xxx/ellauri137.html on line 742: From 2003 to 2004, Harding competed as a professional boxer. Her life has been the subject of many books, films, documentaries, and academic studies. In 2014, two television documentaries were made about Harding´s life and skating career (Nancy & Tonya and The Price of Gold), inspiring Steven Rogers to write the film I, Tonya in 2017, in which Harding was portrayed by Australian actress Margot Robbie. In 2018, she was a contestant on season 26 of Dancing with the Stars, finishing in third place. In 2019, she won season 16 of Worst Cooks in America: Celebrity Edition. xxx/ellauri137.html on line 751: The novel features a passionate romance between Rei Shimura and Hugh Glendinning, the Scottish lawyer. Though the romance was not very realistic, I think it added an exciting and entertaining element to the novel. The first person point-of-view from which the novel is narrated allows the audience to truly understand the good and the bad of Rei’s character. She is independent to a fault but extremely loyal. She wants to immerse herself in Japanese culture, yet she rejects the social norms of society when they conflict with her desires. She is passionate about her interest in history and antiques, but logical by staying on as a teacher. The contradictions make her human and contribute to the reality of the novel. While mystery was not entirely believable, it was in no way predictable and I genuinely found the plot to be exciting. The Salaryman’s Wife, fits into the detective fiction tradition as most closely as a cozy, however the urban setting and the inclusion of graphic sex scenes contradict that classification xxx/ellauri137.html on line 753: While the immersed-in-Japan aspect of the book was well-researched and interesting (and accurate, as far as I could tell), the mystery and romance were not so well-done. For one thing, it was hard to care about the woman who got murdered, since we only saw her once and she wasn't that nice or interesting, and it wasn't clear why the protagonist cared enough about her to go and investigate the whole thing. Maybe it was the money. In addition, cliched attempts on the protagonists life seemed unrealistic, and when we finally discovered who the murderer was, it felt more like a random pulling of a number out of a hat than the one true solution. xxx/ellauri137.html on line 755: The romance also felt unrealistic. Maybe it was just hard for me to understand the protagonist sleeping with the guy after knowing him for a day or two, or maybe I just didn´t like either of them very well at all. But their "romantic encounters" seemed contrived, and their whole relationship seemed based on lust and mutual interest, and not really anything deeper. xxx/ellauri137.html on line 765: Which ties me to the second point 2) The love interest. Who's a Caucasian Man (I will now abbreviate this as CM in all my future reviews with a WOC protagonist, I think) who overrides Rei's spoken opinion at so, so often that...okay Rei, if someone just tried to murder you in your room and you asked the hotel for a new room, DON'T LET THAT CM THAT YOU'VE KNOWN FOR LESS THAN TWO DAYS OVERRIDE YOUR OPINION AND FORCE YOU TO STAY OVERNIGHT WITH HIM! The fact that she ends up going along with HIS opinion nearly all the time 2a) DOES NOT EXCUSE HIS BEHAVIOR and 2b) is grating like nails on chalkboard. xxx/ellauri137.html on line 767: I got to the point where I found myself gritting my teeth as I tried to read the book and finally just decided I can´t make my way through it anymore. Instead I flipped to the ending out of curiosity just to see how it turns out, and of course, of course, at the crucial moment the CM steps in and Saves the Day. xxx/ellauri137.html on line 777: MikeL found it not that suspenseful and a bit cheesy. Reviewed in the United States on 25 January 2015. The crime story was so so. Some cheesy cliffhanging language. Characters and relationships were off. While an easy read, I have read much better crime novels. xxx/ellauri137.html on line 787: Sujata, also Sujātā, Eugenie, well-born, was a farmer´s wife, who is said to have fed Gautama Buddha a bowl of kheer, a condensed milk-rice pudding, ending his six years of asceticism. Such was his emaciated appearance that she wrongly believed him to be a tree-spirit that had granted her wish of having a child. The gift provided him enough strength to cultivate the Middle Path, develop jhana, and attain Bodhi, thereafter becoming known as the Buddha. The story does not tell what the holy tree spirit said when Gautama ate his rice and curry. xxx/ellauri137.html on line 795: She attended Johns Hopkins University, where she majored in Creative Writing and earned her BA in 1986. After graduating, she interned and was quickly hired as a reporter for the Baltimore Evening Sun. In 1991, she married Tony Massey, her college sweetheart, and the couple moved to Japan. Her husband was almost immediately deployed by the Navy, which left Mrs. Massey to acclimate to the culture alone. She worked as an English teacher while in Japan and began writing. In 1993, her husband’s deployment ended and the couple moved back to the States and settled in Baltimore, where they currently reside. xxx/ellauri137.html on line 797: She met her husband, a Navy medical officer, during that time and they moved to Japan in 1991. During the two years there she taught English, studied Japanese and wrote fiction. In December 1998, Sujata and her husband Tony adopted a baby daughter, Pia, who was born in South India. They live in Baltimore, Maryland. xxx/ellauri137.html on line 799: There are 0 reviews and 0 ratings from Japan. xxx/ellauri137.html on line 819: Call 911, sanoin parhaalla Amerikan axentillani. No se oli kai sitten siinä. Vai tuleeko tähän loppuun vielä jotain laittoa? No tietysti. Rei läzähtää jalkapuolen Shagin päälle kylvyssä vesi läiskyen. Sisäänlaittoa ei enää näytetä, sen saa lukija kuvitella ize. Ei se ole helppoa kun Shag on kokovartalokipsissä. But where there is a will there is a way. xxx/ellauri138.html on line 64: Peppu Colemanin hahmossa, se jutkunekru, oli yxi minuuden pioneereista (italics in the original). Pienuuden minooreista. Minäminä yxilöpaskantelu on Rothin lemppareita. Sen se oli varmaan oppinut Emanuel James Rohnilta. Sen inhokkisanoja oli me (suomexi, enkuxi sen mielisana oli sama) ja setelissäkin lukeva e pluribus unum. Annuit coeptis. Novus ordo saeclorum. The phrase is similar to a Latin translation of a variation of Heraclitus's tenth fragment, "The one is made up of all things, and all things issue from the one" (ἐκ πάντων ἓν καὶ ἐξ ἑνὸς πάντα). But it seems more likely that the phrase refers to Cicero's paraphrase of Pythagoras in his De Officiis, as part of his discussion of basic family and social bonds as the origin of societies and states: "When each person loves the other as much as himself, it makes one out of many (unum fiat ex Pluribus), as Pythagoras wishes things to be in friendship." Mikähän jeesus sekin luuli olevansa. Jenkkien peitesana izekkyydelle on vapaus. xxx/ellauri138.html on line 72: Emanuel James Rohn (September 17, 1930 – December 5, 2009) professionally known as Jim Rohn, was an American entrepreneur, author and motivational speaker. Emanuel James "Jim" Rohn was born in Yakima, Washington, to Emmanuel and Clara Rohn. The Rohns owned and worked a farm in Caldwell, Idaho, where Jim grew up to a narcissist prick, being the only child. xxx/ellauri138.html on line 105: Eker was born in Toronto, Ontario, Canada and lived there through his childhood. As a young adult, Eker moved to the United States and started a series of over a dozen different companies before having success with an early retail fitness store. After reportedly making millions through a chain of fitness stores and subsequently losing his fortune through mismanagement, Eker started analyzing the relationships rich people have with their money and wealth, leading him to develop the theories he advances in his writing and speaking today. xxx/ellauri138.html on line 111: In his book, Eker lists 17 ways in which the financial blueprints of the rich differ from those of the poor and the middle-class. One theme identified in this list is that the rich discard limiting beliefs while the unsuccessful succumb to them. Eker argues that: Rich people believe, "I create my life", while poor people believe, "Life happens to me"; rich people focus on opportunities while poor people focus on obstacles; and rich people admire other rich and successful people whereas poor people resent rich and successful people. xxx/ellauri138.html on line 205: Most of Wylie's major writings contain critical, though often philosophical, views on man and society as a result of his studies and interests in biology, ethnology, physics and psychology. xxx/ellauri138.html on line 208: Wylie's book of essays, Generation of Vipers (1942), was a best-seller during the 1940s and inspired the term "Momism" (excessive attachment to or domination by one's mother). Some people have accused Generation of Vipers of being misogynistic. His only child, Karen Pryor, is the author of a classic book for breastfeeding mothers, Nursing Your Baby, and has commented that her father was far from being a misogynist. Wylie's daughter, Karen Pryor, is an author who became the inventor of animal "clicker" training. Wylie's niece Janice Wylie, the daughter of his brother Max Wylie, co-creator of The Flying Nun, was murdered, along with her roommate Emily Hoffert, in New York in August 1963, in what became known as the "Career Girls murders" case. xxx/ellauri138.html on line 213: Wylie's final works dealt with the potentially catastrophic effects of pollution and climate change. In 1971 Wylie wrote a Name of The Game episode "L.A. 2017", in which the lead character awakens in a science-fiction dystopia, centered on a psychiatric fascist government overseeing the underground-sheltered remnants of humanity on the aftermath of an environmental (pollution) catastrophe. xxx/ellauri138.html on line 215: Wylie's final novel, The End of the Dream, was published posthumously in 1972 and foresees a dark future where America slides into ecological catastrophe. xxx/ellauri138.html on line 219: Gloria Grey was born Maria Dragomanovich in Portland, Oregon in 1909. She was educated in San Francisco, California. Her career was spent chiefly during the 1920s in Hollywood, and the 1940s in Argentina. She was given praise for her starring role in the 1924 adaptation of Gene Stratton-Porter's A Girl of the Limberlost, which garnered her the honor of being selected as one of the WAMPAS Baby Stars in 1924. She also sang Jingo etc kneeling beside two black-and-white kids in a tub, (but not the juicy parts), and alleged got arrested because of indecency. Grey was found deceased in bed at her mother's home in Hollywood, California on November 22, 1947, having succumbed to a two-month bout of influenza. She was survived by her husband, Argentine magazine editor Ramón Romero, and their daughter, whose name is unmentionable. 'Oh By Jingo' sung by Gloria Grey (colorized) Shortly Before Her Arrest...(Allegedly). "I din't know there were nude kids in the tub, a black male and a white female in fact." The little pickaninny boy looks slightly shocked. xxx/ellauri138.html on line 262: Caro Llewellyn said that "Philip Roth: The Biography" distorted his friendship with the novelist: "My intimacy with Philip was not in keeping with the story Blake was trying to make. Write." In the biography, Bailey identifies her by the pseudonym Mona. He describes how she and Roth went through each other and were physically intimate but never had sex because he was unable to, even after taking Viagra. But Llewellyn said the scene Bailey described never happened, not quite like that. xxx/ellauri138.html on line 268: Literary history is full of moments of betrayal, when trusted confidants defied the wishes of the authors. Max Brod ignored Franz Kafka's order to burn his unpublished manus and diaries. Vladimir Nabokov and Philip Larkin's instructions to destroy the unpublished manus were rescinded by the heirs and executors, who not only retained but published them. Bailey did not publish Roths samizdats. xxx/ellauri138.html on line 280: When I was diagnosed with multiple sclerosis, Philip came to the hospital and I called him a brave soldier. He sat on a plastic chair beside my bed and told more of his doctor and nurse jokes. I laughed despite myself. When the doctors came on their rounds after his first visit, I commanded a new respect. Word had spread and specialists who had previously answered my questions with no more than a dismissive wave of their hand were suddenly very attentive. xxx/ellauri138.html on line 286: About a year after my diagnosis, in 2010, Philip invited me to join him for weekends at his country home. After that he dropped me, as it was getting too hard for him to turn me on my back. I didn't want to use the clothes drier but hung my panties on a line. Philip joked that I was turning his home into a trailer park but never insisted I use the dryer. I didn't need to cook, Philip planned where to eat and made the reservations. I used to like resting my ear on the hard metal of the implanted defibrillator that sat just below the skin of his chest to treat dysrhythmia. xxx/ellauri138.html on line 287: This was the second defibrillator he'd had after the first had to be replaced. Philip's original defibrillator had pride of place on the kitchen table. When he first handed it to me, I had no idea what it was and palmed the smooth metal disc in my hand. I almost dropped it when he started laughing and told me its original purpose. Over time, I came to appreciate it too and when I was alone in the kitchen, I often picked it up and held it in my hand. We called each other Toots. I found out Philip died when a friend called me at work. I swivelled around in my office chair and googled Philip Roth. There he was on the front page of The New York Times. Dead. xxx/ellauri138.html on line 294: Philip is buried at the Bard College Cemetery in upstate New York. He'd once considered "moving in" next to his parents at the Gomel Chesed Cemetery in Newark, New Jersey but there was no immediately close plot and the place had fallen into disrepair and Philip liked things to be very neat. I was thrilled to hear that Philip orchestrated every last detail of his own farewell. I was not invited. xxx/ellauri138.html on line 295: All and any religious overtones were strictly forbidden. There were no speeches, only readings of excerpts he'd selected from his books ahead of time, and a violin recital by a friend's daughter. He knew no one – no matter how well they really knew him and the people there at his graveside were his closest friends – could say it better than he could say it himself. Ingenting går opp mot kålpirog om hösten - som jag själv har lagat. xxx/ellauri138.html on line 297: When Philip and I were in the country together he religiously tuned into Susan Kennedy's Big Band Hall of Fame on WMNR each Saturday night before dinner. He loved to sing along to Frank Sinatra and the Andrews Sisters and often quizzed me about the tracks. Sometimes we danced. One year he gave me a portable radio for my birthday so I'd be able to listen to Susan at home when we weren't together. xxx/ellauri138.html on line 303: So none of it was new, but all of it was upsetting. Philip's manuscript was the saddest thing I'd ever read. I read three or four different drafts and most of my feedback encouraged him to write the good with the bad. 'No one will believe you if you don't admit at one point you loved her. Be the gracious one.' xxx/ellauri138.html on line 308: But finally all options were exhausted and he had to let it go. How sad. xxx/ellauri138.html on line 328: "He" on siis tässä tämä misogyynätty ranskalainen tipu Delfiini ja sen poikaystävä, nimetön isomuna aahrikkalainen neekeri, joka erehtyi Pariisissa tarjoamaan kanaa kaverillekin. Ei hiän sillä lailla olisi erehtynyt omanrotuisensa koiran suhteen. Vapaus koitti vasta kobran vanhan valkoisen professorin alla, joka antoi sexiä ja metafysiikkaa kunderamaisen jyhkeyden muodossa. Vain valkoiset vaivautukohot. Kanat kohottukohot. xxx/ellauri139.html on line 69: Kaikki joet laskevat mereen, xxx/ellauri139.html on line 163: Bataillen keskeisiä teemoja olivat muun muassa ateismi, suvereniteetti, erotisismi, transgressio ja heteronormaalisuus. Hän käsittelee teemojaan usein taiteesta tai antropologiasta otettujen esimerkkien tai kertomusten avulla ja luo mielellään havainnollisia käsitteitä rautalangasta. xxx/ellauri139.html on line 176: A: Tämä lause on Dostojevskin romaanista Idiootti, sen kolmannesta osasta sivulta 524 (vuoden 2004 painoksessa). Siinä Ippolit Terentjev sanoo näin: xxx/ellauri139.html on line 199: Ippolit is a 17-year-old boy who is dying of tuberculosis. An ardent nihilist, he yearns to be taken seriously and attempts to dramatically leave the world. He delivers rambling, self-absorbed, nihilistic speech entitled “A Necessary Explanation” to Myshkin, Nastasya, and Rogozhin, and many others at a party at Lebedev’s dacha. After this, he attempts to commit suicide by shooting himself with the gun he’s had since he was a child. This entire plan backfires, as everyone grows bored with his speech, and when it comes time to kill himself he fails to do so because there is no cap in the gun. After this incident, Ippolit’s illness shows progress and he eventually dies. xxx/ellauri139.html on line 205: As the beginning of the conclusion shows, the end to the novel can hardly be considered a happy one. In most cases, whatever positive transformations the characters underwent through their friendship with Myshkin unravel, either because they were unable to sustain the wisdom they learned from him or because they were so traumatized by the cruel absurdity of their life that they are reduced to a state of helplessness. xxx/ellauri139.html on line 220: Here, Ippolit stops and kind of freaks out from embarrassment a little bit. Everyone tries to get him to stop reading, but no, he goes on throughout the final sections of the chapter: xxx/ellauri139.html on line 222: (4) Ippolit tries to figure out the point of living for two weeks. On the one hand, why not just die now and get it over with? But on the other hand, he feels like it's actually only now that he has a death sentence of sorts that he has really started to live. (Which, okay, guys, remember the story Myshkin told about the condensed man and how full of life his last few hours must be? There is definitely more to the idea that the person who knows he is about to die lives a very full life at the end—as Dostoevsky himself experience at his staged execution.) xxx/ellauri139.html on line 352: Numb were the Beadsman’s fingers, while he told Tuilla elävällä on sormet kohmeessa xxx/ellauri139.html on line 371: And scarce three steps, ere Music’s golden tongue Kolme askelta, ja sitten kuuluu laulua, xxx/ellauri139.html on line 374: The joys of all his life were said and sung: Mut ei, hälle on jo tuonenkellot soineet, xxx/ellauri139.html on line 386: Were glowing to receive a thousand guests: Veistettyjen enkeleiden kanssa musan kuunteluun, xxx/ellauri139.html on line 388: Star’d, where upon their heads the cornice rests, Silmät kiiluen ja siivet eessä supussa, xxx/ellauri139.html on line 397: And turn, sole-thoughted, to one Lady there, Keskitytään nyt yhteen, ei eukkoon vaan siloposkeen, xxx/ellauri139.html on line 407: If ceremonies due they did aright; Jos ne teki kaikki menot vaaditulla tavalla; xxx/ellauri139.html on line 421: But she saw not: her heart was otherwhere: Neito tuskin huomaa kun se muuta janoaa: xxx/ellauri139.html on line 429: Of whisperers in anger, or in sport; Ympärillä kosijoiden joukko pinkasee xxx/ellauri139.html on line 460: To where he stood, hid from the torch’s flame, Sinne missä seisoi käki soihdun takana, xxx/ellauri139.html on line 466: “They are all here to-night, the whole blood-thirsty race! Ne on kaikki täällä, jäät kiinni rysän päältä! xxx/ellauri139.html on line 469: “Get hence! get hence! there’s dwarfish Hildebrand; Antaa heittää! Tuollon Hildebrandin knääpä; xxx/ellauri139.html on line 472: “Then there ’s that old Lord Maurice, not a whit Siziellon vanha Mauri-herra, yhtä vihaisena xxx/ellauri139.html on line 475: “We’re safe enough; here in this arm-chair sit, Täällon turvallista, istu tässä pallin päällä, xxx/ellauri139.html on line 476: “And tell me how”—“Good Saints! not here, not here; Ja kerro miten - Voi vittu! ei, ei täällä! xxx/ellauri139.html on line 485: “Now tell me where is Madeline,” said he, No misson Madeline, kerro heti nauta! xxx/ellauri139.html on line 510: And Madeline asleep in lap of legends old. Kun Madeline koisaa jossakin ihan vieressä. xxx/ellauri139.html on line 537: “Whose passing-bell may ere the midnight toll; Mun iltahuuto saattaa tulla millon vaan. xxx/ellauri139.html on line 539: “Were never miss’d.”—Thus plaining, doth she bring Rukous sun pään menoxi! Tän kuultuaan xxx/ellauri139.html on line 547: Even to Madeline’s chamber, and there hide Madelinen kammariin, ja siellä komeroon xxx/ellauri139.html on line 558: “All cates and dainties shall be stored there Kaappiin nyt misson meikit sekä tummeli, xxx/ellauri139.html on line 563: “Wait here, my child, with patience; kneel in prayer Te odotatte tässä, polviasennossa, xxx/ellauri139.html on line 575: Where Porphyro took covert, pleas’d amain. Porfyyri panee munaa piiloon kohdakkoin, xxx/ellauri139.html on line 594: No uttered syllable, or, woe betide! Und sagte kein einziges kleines Wort, xxx/ellauri139.html on line 601: A casement high and triple-arch’d there was, Roger Casement oli siellä huoneessa, xxx/ellauri139.html on line 640: Clasp’d like a missal where swart Paynims pray; Virsikirjan kannet kiinni, tahi koraani, xxx/ellauri139.html on line 653: And ’tween the curtains peep’d, where, lo!—how fast she slept. kannikoiden välissä, siitä peremmälle. xxx/ellauri139.html on line 656: Then by the bed-side, where the faded moon Sitten sängyn viereen lattialle kuoriutuu xxx/ellauri139.html on line 658: A table, and, half anguish’d, threw thereon Housuista, siihen jää hupparikin harmaa. xxx/ellauri139.html on line 684: “Thou art my heaven, and I thine eremite: Sä oot mun lemmikki ja mä sun erakko, xxx/ellauri139.html on line 697: So mus’d awhile, entoil’d in woofed phantasies. Miten saa sen hereille ja alkaan jakaa. xxx/ellauri139.html on line 701: Tumultuous,—and, in chords that tenderest be, Kun se havahtuu, yhä vailla orkkua, xxx/ellauri139.html on line 705: Wherewith disturb’d, she utter’d a soft moan: Eiku se oli Keazin oma "Leidi armoton". xxx/ellauri139.html on line 711: Her eyes were open, but she still beheld, Silmät auki mutta pelti vielä kiinni xxx/ellauri139.html on line 713: There was a painful change, that nigh expell’d Onxtää totta nyt vai vaihtoehtoa? xxx/ellauri139.html on line 724: “Made tuneable with every sweetest vow; Ellen erehdy: se oli pehmeä kuin Aunella. xxx/ellauri139.html on line 725: “And those sad eyes were spiritual and clear: Kun se puhutteli mua kazoen noilla kauniilla xxx/ellauri139.html on line 729: “For if thou diest, my Love, I know not where to go.” Liian aikaista ois maahan sua kaivaa." xxx/ellauri139.html on line 734: Ethereal, flush’d, and like a throbbing star Syleillä Voluptasta oli sillä kalu kova, xxx/ellauri139.html on line 743: ’Tis dark: quick pattereth the flaw-blown sleet: Jälkeenpäin triste post coitum tunnelmat. xxx/ellauri139.html on line 747: “Porphyro will leave me here to fade and pine.— Vaan niinpä tietysti, sähän sait jo häntää xxx/ellauri139.html on line 751: “A dove forlorn and lost with sick unpruned wing.” Se on siellä ihan numerosi vieressä. xxx/ellauri139.html on line 757: “Ah, silver shrine, here will I take my rest Mä oon sun palavelii, ja hyväxi lopuxi xxx/ellauri139.html on line 770: “There are no ears to hear, or eyes to see,— Kabinetin äijät pian alkaa yskii sekä räkäseen, xxx/ellauri139.html on line 777: For there were sleeping dragons all around, Huonostipa käy jonsei mökkiin muuta. xxx/ellauri139.html on line 789: Where lay the Porter, in uneasy sprawl, Portilla portieeri on juonut portteria. xxx/ellauri139.html on line 803: Were long be-nightmar’d. Angela the old Näki peikkoja piruja ja hautamatoja. xxx/ellauri139.html on line 815: Prof. Stefan Hawlin, Department of English, Chandos Building, University of Buckingham, selittää ton Merlin kohdan Keazin runossa. Perhaps a reference to Spenser's Faerie Queene, Book III, Canto III.7-11? Demoni ois se Lady in the Lake, ja Merlinin velka ois pussillinen siimahäntiä? Tai size on Maloryn Morte d'Arthurista, josta Keazilla oli oma kopio. Oisko se demoni ehkä Merlinin oma iskä, joka oli incubus? Sitä Stefu ehdottaa: Merlin oli paholaisen poika, jonka paholainen siitti kieron kautta, mutta äiti ja Blaise risti Merlinin heti kehdossa, ja vihtahousun juoni oli pilalla. No missä mielessä sit Merlin maxo kehnon velan takaisin? No auttamalla Utherin Igrainen pukille, josta siittyi anti-anti-kristus Artturi. Aika komplisoitua. Spenserin Keijukuningatar on vähän liian pitkä tähän, 36K jaetta ja 4000 värssyä. xxx/ellauri139.html on line 872: Se käänsi suht lahjakkaasti jotain Vergiliuxen eklogeja, palasia Iliaasta, huvittelipa jopa runoltamalla joitain Lukianoxen Vainajien puheluja. Sen jälkeen jääneistä papereista löytyi manuskoja kolmesta tragediasta, Antigone, Saül ja Ugolin ; niissä Millimolli oli ihan kujalla. xxx/ellauri139.html on line 985: ‘A tes plus chers amis ils ont prêté leur rage. Ne lainasi sun parhailta kavereilta vihansa: xxx/ellauri139.html on line 1003: Veillerez près de mon cercueil! Valvotte mun ruumiskirstulla! xxx/ellauri139.html on line 1005: Au banquet de la vie, infortuné convive, Elon kekkereiden väsähtänyt juhlija, xxx/ellauri139.html on line 1055: Eusebios sanoo Hegesippoksen kääntyneen kristinuskoon juutalaisuudesta, koska hän lainasi hepreankielisiä kirjoituksia ja oli hyvin perehtynyt Heprealaisevankeliumiin ja syyriankielisiin evankeliumeihin. Hän viittasi myös juutalaisten kirjoittamattomiin perinteisiin. Hegesippos vaikuttaa eläneen jossain Rooman valtakunnan itäosissa, mahdollisesti Palestiinassa. Paavi Anicetuksen (paavina noin 154–167) aikaan hän matkusti Korinttiin ja Roomaan, ja keräsi samalla vierailemiensa kirkkojen opetuksia ja varmisti niiden olevan yhtäpitäviä Rooman kirkon oppien kanssa. Hän mainitsee tehneensä Roomassa paavien luettelon Anicetukseen saakka, ja Eleuteriuksen olleen tämän diakonina. Hegesippoxen niteet lienevät hukkuneet kirjastosta 1600-luvulla. Kuka lie lainannut eikä palauttanut eräpäivään mennessä. xxx/ellauri139.html on line 1060: Uskonto! Myönnän iankaikkisen elämän olemassaolon ja kenties olen aina myöntänyt sen (koska se on kivaa). Olkoon niin että korkeimman (tai lähes korkeimman) voiman tahto on sytyttänyt tietoisuuden kuin tupakkamies tulzarin, olkoon niin että tietoisuus on katsahtanut ympärilleen maailmassa ja sanonut: "Hei mut mähän olen mä!" ja olkoonpa, että tuo noin korkein voima on yhtäkkiä määrännyt sen häviämään, koska se jostakin syystä ois kivaa, vaikka ilman selitystä miksi - olkoon näin, minä myönnän kaiken tämän, mutta taaskin herää ikuinen kysymys: mihin tässä tarvitaan minun nöyryyttäni? Eikö minua tosiaankaan voida syödä mutkattomasti, vaatimatta minulta että ylistäisin sitä joka minut syö? Mahtaako siellä tosiaankin joku loukkaantua siitä, että minä en halua odottaa kahta viikkoa? En usko sitä; ja on paljon oikeaan osuvampaa otaksua, että tässä on pelkästään tarvittu minun vähäpätöistä elämääni, atomin elämää, jonkin kokonaisuuden yleisen harmonian täydennykseksi, jotakin plussaa ja miinusta varten, jonkin vastakohtaisuuden vuoksi ja niin edelleen, ja niin edelleen, aivan samoin kuin joka päivä tarvitaan uhriksi monien elävien olentojen elämä, koska muu maailma ei ilman niiden kuolemaa pysyisi pystyssä (vaikka onkin huomautettava, ettei tämä itsessään ole kovin ylevä ajatus). Olkoon niin! Minä myönnän, että muulla tavoin, toisin sanoen ilman että kaikki yhtä mittaa syövät toisiaan, ei maailmaa olisi voitu mitenkään rakentaa; olen valmis myöntämään myös sen, etten ymmärrä mitään sen rakenteesta; mutta seuraavan asian minä tiedän varmasti: jos minulle kerran on annettu tietoisuus siitä että "mäkin tässä olen", niin mitä minua liikuttaa se, että maailma on rakennettu erehdysten varaan ja että muulla tavoin se ei voi pysyä pystyssä? Kuka minua voi tämän jälkeen tuomita ja mistä? Niin tai näin, kaikki tämä on mahdotonta ja epistä. Taas tätä iänikuista teodikeaa. Täytyy olla typerys että jaxaa sitä jauhaa aina vaan. Kevorkian kyllä ymmärtäisi Ippolittia. xxx/ellauri139.html on line 1098: Posait auprès, sur un coussin. Lojui vieressä pikku tyynyllä. xxx/ellauri139.html on line 1165: Sire, je reviens des galères… Teidän armonne, tulen kaleereilta. xxx/ellauri139.html on line 1208: Strangely, Raskolnikov begins to feel alarmed at the thought that Porfiry (joku poliisi) might think he is innocent. But Porfiry's changed attitude is motivated by genuine respect for Raskolnikov, not by any thought of his innocence, and he concludes by expressing his absolute certainty that Raskolnikov is indeed the murderer. xxx/ellauri148.html on line 58: As a global event World Hooray Day joins local participation in a global extortion of peas. The World Hooray Day web site address is http://www.worldhelloday.org. The 70M winners of the 1939-45 shared Nobel Rest in Peace Prize are among the people who have realized World Hooray Day's value as an instrument for purloining peas and as an occasion that makes it possible for anyone in the world to contribute to the process of splitting third party peas and join the bunch of happy sinners who were the luckiest 6M winners of the prize. Join now, you may already have won! xxx/ellauri148.html on line 73: Every November 21, the brothers incite people all over the world to take part in the celebration by saying "Hooray" to another 10 people. Its really cheap! No postage needed! McCormack himself can say "Hooray" in over 65 different languages, including Bantu, Inuit and Urdu. He can say "We won" in just two languages, American English and Hebrew, and "Haha you fuckers lost" in four, German, Arabic, Russian, and French. xxx/ellauri148.html on line 86: The editor of the first-year literary magazine and a writer for the Lampoon, a semi-secret Sorrento Square organization that occasionally publishes a so-called humor magazine, McCormack says his writing experiences during college simply confirmed his future plans. "I was headed where I was headed and [Harvard] was the mosta humorous place to be along the way," he says. xxx/ellauri148.html on line 98: Fig. 1. What he really wants to be, McCormack says, is erect. xxx/ellauri148.html on line 100: McCormack has recently been accepted to the University of California at Los Angeles pornographic film school; he and his silicon wife will be moving from Nebraska to Los Angeles in the fall. He says he is eager to begin erecting and also has future plans to break into film as a character actor. McCormack, who someday hopes to develop some of his (well, his, Mahatma's and Hemingway's) novels into movies, says he has waited to go to Hollywood until the time felt right and he had paid his dues. xxx/ellauri148.html on line 106: "I learned at Harvard to just to do what you're here to do, and love it, and the rest will follow," he says. "Want to keep up with breaking news? Subscribe to our email newsletter." Harvard students have an enormous amount of money going on to support their lives. xxx/ellauri148.html on line 116: The Yom Kippur War, also known as the Ramadan War, the October Revolution, the 1973 Arab–Israeli War or the Fourth Arab–Israeli War, was an armed conflict fought from 6 to 25 October 1973 between Israel and a coalition of Arab states led by Egypt and Syria. The majority of combat between the two sides took place in the Sinai Peninsula and the Golan Heights — both of which were illegally occupied by Israel in 1967, and still are — with some fighting in African Egypt and northern Israel. Egypt's initial objective in the war was to seize a foothold on the eastern bank of the Suez Canal and subsequently leverage these gains to negotiate the return of the rest of the Israeli-occupied Sinai Peninsula. xxx/ellauri148.html on line 120: Golda Meir reacted to the overture by forming a committee to examine the proposal and vet possible concessions. When the committee unanimously concluded that Israel's interests would be served by full withdrawal to the internationally recognized lines dividing Israel from Egypt and Syria, returning the Gaza Strip and, in a majority view, returning most of the West Bank and East Jerusalem, Meir was angered and shelved the document next to her stash of knotted french letters and Joshua's foreskin collection. The United States was infuriated by the cool Israeli response to Egypt's proposal, and Joseph Sisco informed Yitzhak Rabin that "Israel would be regarded responsible for rejecting the best opportunity to reach peace since the establishment of the state." Israel responded to Jarring's plan also on February 26 by outlining its readiness to make some form of withdrawal, say in some New York bank, while declaring it had no intention of returning to the pre-June 5, 1967 lines. xxx/ellauri148.html on line 122: The US considered Israel an ally in the Cold War and had been supplying the Israeli military since the 1960s. Henry Kissinger believed that the regional balance of power hinged on maintaining Israel's military dominance over Arab countries, and that an Arab victory in the region would strengthen Soviet influence. Britain's position, on the other hand, was that war between the Arabs and Israelis could only be prevented by the implementation of United Nations Security Council Resolution 242 and a return to the pre-1967 boundaries. Fucking pudding heads. xxx/ellauri148.html on line 124: Yom Kippur was actually a bad choice of day by Sadat, for Arabs were still weak after Ramadan, while Israeli women were staying home and men were in synagogues, so the roads were free and reserves were quickly rounded up from the yeshivas. Prior to the war, Kissinger and Nixon consistently warned Meir that she must not be responsible for initiating a Middle East war. On October 6, 1973, the war opening date, Kissinger told Israel not to go for a preemptive strike, and Meir grumblingly confirmed to him that Israel would not. xxx/ellauri148.html on line 126: Other developed nations [who? were there any?], being more dependent on OPEC oil, took more seriously the threat of an Arab oil embargo and trade boycott, and had stopped supplying Israel with munitions. As a result, Israel was totally dependent on the United States for military resupply, and particularly sensitive to anything that might endanger that relationship. After Meir had made her decision, at 10:15 am, she met with American ambassador Kenneth Keating in order to inform the United States that Israel did not intend to preemptively start a war. It would be just an accident. An electronic telegram with Keating's report on the meeting was sent to the United States at 16:33 GMT (6:33 pm local time). A message arrived later from United States Secretary of State Henry Kissinger saying, "Don't preempt." At the same time, Kissinger also urged the Soviets to use their influence to prevent war, contacted Egypt with Israel's message of non-preemption, and sent messages to other Arab governments to enlist their help on the side of moderation. These late efforts were futile. According to Henry Kissinger, had Israel struck first, it would not have received "so much as a nail". xxx/ellauri148.html on line 128: The Soviets started an airlift of arms to Syria and Egypt. The American global interest was to prove that Soviet arms could not dictate the outcome of the fighting, by supplying Israel. Kenneth Pollack is a Jew so I would not trust his accounts of the war events. Saad el Shazly was on the other side, so hardly more trustworthy as a witness. Pientä epäselvyyttä oliko Egyptin 3. armeijakunta oikeasti aivan motissa, vai oliko mukana ehkä Kissingerin juonittelua, eze saisi kunnian Israelin pysäytyxestä ja tällä lailla Egyptin lipsumaan jenkkipuolelle. Mikä sitten ajan kanssa onnistuikin. xxx/ellauri148.html on line 143: Minä pelkäsin joka kerta kun katselin miten hän työskenteli korkealla mukulakivikatujen yläpuolella. Seistessään korkeuksissa Moshe Blecher näytti mieheltä jolla on yliluonnolliset voimat, joka on tottunut ihmeisiin ja jota tavalliset lait eivät koske. Hän saattoi äkkiä pysähtyä ja kohottaa päänsä kuin odottaisi että minä hetkenä hyvänsä ilmaantuu enkeli tai serafi tuomaan pelastuksen viestiä. Moshe Blecher asui kellariasunnossa, mutta se oli soma Ja siisti. Öljylampussa oli aina tuli. Vuoteet oli sijattu. Missään ei virunut riepuje niin kuin muissa kellariasunnoissa Seinän vierellä oli kirjakaappi. xxx/ellauri148.html on line 153: Who is the Messiah the Jews are expecting to come? Why did the Jews reject Yeshua (Jesus) as their Messiah? These two questions often seem a mystery to many Christians as they read the Bible and study the prophets. Before Yeshua, the Jews were waiting for the Messiah, but when Yeshua came and died without more ado, he did not fulfill this expectation. xxx/ellauri148.html on line 159: 13. I believe with a complete faith that there will be resurrection of the dead at a time when the will will arise from the Creator, blessed be His name, and may His remembrance be exalted for all eternity. xxx/ellauri148.html on line 161: Tää oli Moshelta hyvä veto sikäli että nää lisäyxet päihittää kristinuskon tärkeimmät vetolaastarit, lunastuskaupan luottokortin ja taivastoivon. Maimonides further explains in his work on the Halakhic code, the Yad haHazaqa (“The Strong Hand”), also known as the Mishne Torah (Second Torah) the view of redemption and the role Messiah will play. Maimonides summarizes the Jewish expectation of the Messiah. But the expectation of Messiah, is not limited to Maimonides comments, quotes from the Talmud, Targum, Midrash, Zohar and other writings give us a vivid picture of the expectation in the Jewish world of the times of Messiah. Messianic expectation in Rabbinic times (A.D.135-1750) and in the time of Yeshua may have changed over the years. For example in the time of Yeshua, The Temple existed and Israel was not scattered abroad as is the case today. In the days of Maimonides, there was no Israel and no Temple, and Jews were persecuted in Europe. Here we quote from Raphael Patai’s work, The Messiah Texts on pages 322-327, his translation of the Mishne Torah, Maimonides writes the following. xxx/ellauri148.html on line 163: King Messiah will arise in the future and will restore the kingship of David to its ancient condition, to its rule as it was at first. And he will rebuild the Temple and gather the exiled of Israel. And in his days all the laws will return as they were in the past. They will offer up sacrifices, and will observe the Sabbatical years and the jubilee years with regard to all the commandments stated in the Torah. And he who does not believe in him, or he who does not await his coming, denies not only the [other] prophets, but also the Torah and Moses our Master. For, behold, the Torah testifies about him [the Messiah], as it is written, xxx/ellauri148.html on line 165: The Lord will return your captivity and have compassion upon thee, and will return and gather thee from all the peoples whiter the Lord thy God hath scattered thee. If any of thine that are dispersed be in the uttermost parts of heaven, from thence will the Lord thy God will bring thee into the land which thy fathers possessed, and thou shalt possess it (Deut. 30:3-5) xxx/ellauri148.html on line 167: And these are things which are explicitly stated in the Torah, and they comprise all the things which are said by the prophets. Even in the section “Balaam” it is said and there he prophesied about the two Messiahs: about the first Messiah who was David who saved Israel from the from the hands of its enemies, and about the last Messiah, who will arise from among David’s children and who will save Israel at the End. And there he says: xxx/ellauri148.html on line 173: And if there should arise from the House of David a king, who studies the Torah and occupies himself with the commandments as his father David had, according to the written and oral Torah; and if he forces all Israel to follow the Torah and observe its rules; and if he fights the wars of the Lord—then he must be presumed be the Messiah. And if he succeeds in his acts, and rebuilds the Temple in its place, and gathers the exiled of Israel—then he certainly is the Messiah. And he will repair the whole world to serve the Lord together, as it is written, For then will I turn to the peoples a pure language that they may call upon the name of the Lord to serve Him with one consent (Zeph. 3:9) xxx/ellauri148.html on line 175: It should not come to one’s mind that in the days of the Messiah anything in the customary order of the world will be annulled, or that there will be something new in the order of Creation. For the world will continue in its path. And that which Isaiah said, the wolf shall dwell with the lamb, and the leopard shall lie down with the kid (Isa. 11:6), is but an allegory and a riddle. The true meaning of it is that Israel will dwell in safety with the wicked of the idolaters who are likened to a wolf and a leopard….And all of them will return to faith of truth, and they will neither rob nor despoil, but will eat the things which are permitted, in pleasure, together with Israel, as it is written, The lion shall eat straw like the ox (Isa. 11:7). And likewise, all the similar things said about the Messiah are but allegories. And in the days of the Messiah it will become known to everybody what thing the allegory signified and to what thing it alluded. xxx/ellauri148.html on line 177: The sages said that the only difference between this world and the days of the Messiah will be with regard to the enslavement to the kingdoms. It appears from the plain meaning of the words of the prophets that at the beginning of the days of the Messiah, there will be the war of Gog and Magog. And that prior to the war of Gog and Magog, a prophet will arise to straighten Israel and prepare their hearts, as it is written, Behold, I will send to you Elijah the prophet before the coming of the great and terrible day of the Lord (Mal. 4:5) And he will come not to declare the pure impure, or the impure pure; not to declare unfit those who are presumed to be fit, nor to declare fit those who are held to be unfit; but for the sake of peace in the world….And there are those among the sages who say that prior to the coming of the Messiah will come Elijah. But all these things and their likes, no man can know how they will be until they will be. For they are indistinct in the writings of the prophets. Neither do the sages have a tradition about these things. It is rather, a matter of interpretation of the Biblical verses. Therefore there is a disagreement among them regarding these matters. And in any case, these are mere details which are not of the essence of the faith. And one should definitely not occupy oneself with the matter of legends, and should not expatiate about the midrashim that deal with these and similar things. And one should not make essentials out of them. For they lead neither to fear nor to love [of God]. Neither should one calculate the End. The sages said, “May the spirit of those who calculate the End be blown away” But let him wait and believe in the matter generally, as we have explained. xxx/ellauri148.html on line 179: In the days of King Messiah, when his kingdom is established and all Israel are gathered into it, the descent of all of them will be confirmed by him through the Holy Spirit which will rest upon him, as it is written, And he shall sit as a refiner and purifier of silver, and he shall purify the sons of Levi, and purge them as gold and silver ( Mal. 3:3), And he will first purify the Children of Levi and will say: “This is of priestly descent, and this is of Levitic descent.” And he will reject those who are not descended of Israel, as it written, And the Tirshatha [governor] said to them that they should not eat the most holy things till there stood up a priest with Urim and Thummin (Ezra 2:63) From this you learn that the presumption of descent will be confirmed, and those with established descent will be announced by the Holy Spirit. And he will establish the descent not from Israel [in general] but from each tribe and tribe. For he will announce that this one is from such and such a tribe, and this one from such and such a tribe…. xxx/ellauri148.html on line 181: The sages and the prophets yearned for the days of the Messiah not in order they should rule over the whole world, and not in order they should lord it over the idolaters, not in order that the nations should elevate them, and not in order that they should eat and drink and rejoice; but in order they should devote themselves to the Torah and its wisdom, and that there be nobody to oppress them and to negate, so they should merit life in the World to Come… xxx/ellauri148.html on line 183: And in that time there will be neither hunger nor war, neither jealousy nor competition, but goodness will spread over everything. And all the delights will be as common as dust. And the whole world will have no other occupation but only to know the Lord. And therefore Israel will be great sages, and knowers of secret things, and they will attain a knowledge of their Creator as far as the power of man allows, as it is written, For the earth shall be full of the knowledge of the Lord as the waters cover the sea (Isa. 11:9) xxx/ellauri148.html on line 207: R. Y’hoshu’a ben Levi once found Elijah standing at the entrance of the cave or R. Shim’on ben Yohai…He asked him: “When will the Messiah come?” He said to him: “Go, ask him himself” “And where does he sit? “At the entrance of the city [of Rome]” “And what are his marks?” “His marks are that he sits among the poor who suffer of diseases, and while all of them unwind and rewind[the bandages of all their wounds] at once, he unwinds and rewinds them one by one, for he says, ‘Should I be summoned, there must be no delay.’” R. Y’hoshu’a went to him and said to him; “Peace be unto you, my Master and Teacher!” He said to him: “Peace unto you, Son of Levi!” He said to him: when will the Master come?” He said to him: “Today.” R. Y’hoshu’a went to Elijah, who asked him; “What did he tell you?” R. Y’hoshu’s said “[He said to me:] Peace be unto you, Son of Levi!” Elijah said to him: “[By saying this] he assured the World to Come for you and your father.” R. Y’hoshu’a then said to Elijah: “The Messiah lied to me, for he said ‘today I shall come,’ and he did not come.” Elijah said: “This is what he told you: 'Today', If you but hearken to His voice’ (Ps. 95:7) (Babylonian Talmud Sanhedrin 98a)[12] xxx/ellauri148.html on line 209: The fifth house [in the heavenly Paradise] is built of onyx and jasper stones, and inlaid stones, and silver and gold, and good pure gold. And around it are rivers of balsam, and before its door flows the River Gihon. And [it has] a canopy of all trees of incense and good scent. And[in it are] beds of gold and silver, and embroidered garments. And there sits Messiah ben David and Elijah and Messiah ben Ephraim. And there is a canopy of incense trees as in the Sanctuary which Moses made in the desert. And all its vessels and pillars are of silver, its covering is gold, its seat is purple. And in it is Messiah ben David who loves Jerusalem. Elijah of blessed memory takes hold of his head, places it in his lap and holds it, and says to him: “Endure the sufferings and the sentence of your Master who makes you suffer because of the sin of Israel.” And thus it is written; He was wounded because of our transgressions, he was crushed because of our iniquities (Isaiah 53:5) until the time when the comes. (“Midrash Konen” BhM 2:29-30)[13] xxx/ellauri148.html on line 222: Today, the Jews every year commemorate the wait for Elijah at the Passover Seder meal; he is welcomed in every Jewish home with a large goblet of wine placed in the middle of the festive table for him. If he doesn't come, the guests present gobble the wine. According to some traditions there is a 45 day period following the death of Messiah Ben Joseph, before and the appearance of Messiah Ben David, its during this period, Elijah the forerunner of the Messiah makes his appearance. xxx/ellauri148.html on line 224: Elijah said to Rav Y’huda the brother of Rav Sala the Pious: “The world will exist for no less than eighty-five jubilees [that is, 85*50 = 4250 years], and in the last jubilee the Son of David will come.” He asked him: “In its beginning or at its end?” He answered: “I do not know.” [Rav Y’huda then asked:] “Will it [the last jubilee] be complete or not?” He said to him: “I do not know.” Rav Ashi said; “This is what Elijah told him; ‘Until the last jubilee expect him not; from then on expect him.’” So no hurry, there's another 260 jubilees (1300 years) or thereabouts to go. Babylonian Talmud Sanhedrin 97b[14] xxx/ellauri148.html on line 230: The battle preceding the death of Messiah ben Joseph is the battle of Gog and Magog, when the nations of the North, Gog and Magog, Persia (Iran), Libya and their allies descend on Israel to after they (The Jews) have been gathered out of the nations after a long period of desolation (Ezekiel 38-39). xxx/ellauri148.html on line 232: 2 "Son of man, set your face against Gog, of the land of Magog, the prince of Rosh, Meshech, and Tubal, and prophesy against him, 3 "and say, 'Thus says the Lord God: "Behold, I am against you, O Gog, the prince of Rosh, Meshech, and Tubal.11 to take plunder and to take booty, to stretch out your hand against the waste places that are again inhabited, and against a people gathered from the nations, who have acquired livestock and goods, who dwell in the midst of the land. 23 "Thus I will magnify Myself and sanctify Myself, and I will be known in the eyes of many nations. Then they shall know that I am the Lord." ' Ezekiel 38:2,3,11,23 xxx/ellauri148.html on line 238: Behold I will make Jerusalem a cup of staggering unto all the peoples round about (Zech. 12:2). What is “cup of staggering”? [It means] that He will in the future make peoples drink the cup of staggering of blood….when they [Gog and Magog] go up there, what do they? They assign two warriors to every one of the Children of Israel. Why? So that they should not escape. When the heroes of Judah ascend and reach Jerusalem, they pray in their heart…In that hour the Holy One, blessed be He, gives heroism to Judah and they draw their weapons and smite those men on their right and on their left, and slay them (Midrash Tehillim, Psalm 119, ed. Buber pp. 488-89) xxx/ellauri148.html on line 246: 23 "Thus he said: 'The fourth beast shall be A fourth kingdom on earth, Which shall be different from all other kingdoms, And shall devour the whole earth, Trample it and break it in pieces. 24 The ten horns are ten kings Who shall arise from this kingdom. And another shall rise after them; He shall be different from the first ones, And shall subdue three kings. 25 He shall speak pompous words against the Most High, Shall persecute the saints of the Most High, And shall intend to change times and law. Then the saints shall be given into his hand For a time and times and half a time. 26 'But the court shall be seated, And they shall take away his dominion, To consume and destroy it forever. Daniel 7: 23-26 xxx/ellauri148.html on line 248: And when the days of the Messiah arrive, Gog and Magog will come up against the Lord of Israel, because they will hear that Israel is without a king and sits in safety. Instantly they will take with them seventy-one nations and go up to Jerusalem, and they will say; “Pharaoh was a fool to command that the males [of the Israelites] be killed and to let the females live. Balaam was an idiot that he wanted to curse them and did not know that their God had blessed them. Haman was insane in that he wanted to kill them, and he did not know their God can save them. I shall not do as they did, but shall fight against their God first, and thereafter I shall slay them…” And the Holy One, blessed be He, will say to him; “You wicked one! You want to wage war against Me? By your life, I shall wage war against you! Instantly the Holy One, blessed be He will cause hailstones, which are hidden in the firmament, to descend upon him, and will bring upon him a great plague… And after him will arise another king, wicked and insolent, and he will wage war against Israel for three months, and his name is Armilus. And these are his marks; he will be bald, one his eyes will be small, the other big. His right arm will be only as long as a hand…..And he will go up to Jerusalem and will slay Messiah ben Joseph…. And thereafter will come Messiah ben David….And he will kill the wick Armilus…And thereafter the Holy One, blessed be He, will gather all Israel who are dispersed here and there. (Midrash waYosha[19]) xxx/ellauri148.html on line 256: R. Alexandri said: “R. Y’hoshua’a ben Levi explained: ‘If they will be righteous, [the Messiah will come] on the clouds of heaven (Daniel 7:13); if they will not be righteous, [he will come] as a poor man riding upon an ass (Zech. 9:9)….King Shabur [Sapur] said to Sh’muel: “You say that the Messiah will come upon an ass; I shall send him a well-groomed horse.” He answered “do you, perchance, have a horse of a hundred colors?” Babylonian Talmud Sanhedrin 98a[20] xxx/ellauri148.html on line 264: 1 “At that time Michael shall stand up, The great prince who stands watch over the sons of your people; And there shall be a time of trouble, Such as never was since there was a nation, Even to that time. And at that time your people shall be delivered, Every one who is found written in the book. 2 And many of those who sleep in the dust of the earth shall awake, Some to everlasting life, Some to shame and everlasting contempt. Daniel 12:1-2 xxx/ellauri148.html on line 268: Our master said two things in the name of R. Helbo: Why did the Fathers love to be buried in the Land of Israel? Because the dead of the land of Israel will be the first to come to life in the days of the Messiah, and they will eat [enjoy] the years of the Messiah. And R. Hama bar R. Hanina said: “He who dies abroad and is buried there, two deaths are in his hand….” R. Simon said: “If so, the righteous who are buried abroad will be the losers? [Not so,] for what does the Holy One, blessed be He, do? He hollows out the earth before them, and makes them into something like a skin bottle, ant they will roll and come until they reach the Land of Israel. And when they reach the Land of Israel He put the spirit of life into them they stand up.” (Midrash Tan. Buber, 1:214)[23] xxx/ellauri148.html on line 276: 7 Of the increase of His government and peace There will be no end, Upon the throne of David and over His kingdom, To order it and establish it with judgment and justice From that time forward, even forever. The zeal of the Lord of hosts will perform this Isaiah 9:7 xxx/ellauri148.html on line 278: Rabba said in the name of R. Yohanan: “Jerusalem of this World is not like Jerusalem of the World to Come. Jerusalem of This world—anybody who wants to go up to visit her, can do so; but to Jerusalem of the World to Come only those can go up who are invited to come…” And Rabba said in the name of R. Yohanan: “In the future, the Holy One, blessed be He, will elevate Jerusalem by three parasangs…Resh Laqish said: “In the future the Holy One, blessed be He, will add to Jerusalem a thousand gardens, a thousand towers, a thousand fortresses, and a thousand passages, and each of them will be like sepphoris in its tranquil days, and there were in it 180,000 marketplaces of merchants of pot dishes.” (Babylonian Talmud Bab. Bath. 75b)[24] xxx/ellauri148.html on line 284: During his tour of the Eastern Empire in 131, the Roman emperor Hadrian decided upon a policy of Hellenization to integrate the Jews into the empire. Circumcision was proscribed, a Roman colony (Aelia) was founded in Jerusalem, and a temple to Jupiter Capitolinus was erected over the ruins of the Jewish Temple. xxx/ellauri148.html on line 288: The Roman historian Dion Cassius noted that the Christian sect refused to join the revolt. The Jews took Aelia by storm and badly mauled the Romans' Egyptian Legion, XXII Deiotariana. The war became so serious that in the summer of 134 Hadrian himself came from Rome to visit the battlefield and summoned the governor of Britain, Gaius Julius Severus, to his aid with 35,000 men of the Xth Legion. Jerusalem was retaken, and Severus gradually wore down and constricted the rebels' area of operation, until in 135 Bar Kokhba was himself killed at Betar, his stronghold in southwest Jerusalem. The remnant of the Jewish army was soon crushed; Jewish war casualties are recorded as numbering 580,000, not including those who died of hunger and disease. Judaea was desolated, the remnant of the Jewish population annihilated or exiled, and Jerusalem barred to Jews thereafter. But the victory had cost Hadrian dear, and in his report to the Roman Senate on his return, he omitted the customary salutation “I and the Army are well” and refused a triumphal entry. xxx/ellauri148.html on line 292: In 1952 and 1960–61 a number of Bar Kokhba´s letters to his lieutenants were discovered in the Judaean desert. xxx/ellauri148.html on line 341: 23 Sep Thursday International Cerebrate Bisexuality Day xxx/ellauri148.html on line 345: 6 Oct Wednesday World Cerebral Palsy Day xxx/ellauri148.html on line 353: erebrate4.gif" width="50%" /> xxx/ellauri148.html on line 354: Unnamed bisexual cerebrate. xxx/ellauri148.html on line 355: Cerebrates were zerg brood leaders. They were originally created by the Overmind as intermediate commanders but were removed from the Swarm's power structure by the Queen of Blades. Unnamed cerebrate. Kerrigan seized control of the cerebrate by severing its ties to the Overmind. It acted as her lieutenant and commander for her Swarms during the Brood War. Unnamed cerebrate, created to secure the Argus stone. Unnamed cerebrate, aided in the assault on Aridas, and commanded from in a cavern near the frontlines. (Lähde: Starcraft Wiki) xxx/ellauri148.html on line 387: 8 June World Littered Oceans Day xxx/ellauri148.html on line 442: In London philosophers were considering life, love and liberty in light of all that has happened over the last couple of years -and considering ways of dealing with it through philosophical thinking like Stoicism. And gin. Online tickets here. xxx/ellauri148.html on line 444: In Sheffield, there was Philosophy for Creatives on World Philosophy Day by Rosie Carnall.In this workshop you will develop and explore big questions in group discussion before working on your own piece of creative writing. The discussion activities open up creative thinking to get you inspired and full of ideas. There will be an opportunity to share from your work if you wish to. This workshop will be lively, fun, creative and thought provoking. "Mind-blowing!" according to a previous participant -in a good way! It includes structured activities and space to do your own writing. Come with an open mind and something to write on -thinking hats are optional. xxx/ellauri148.html on line 450: In Mexico's Conde Rul Museum of Guanajuato -Plaza de la Paz, they organized the conference "The Natural Desire to Know" (November 18, 12:00h). In collaboration with the State Institute of Culture, Mexican Cultural Centre of Nottingham, the digital marketing consultancy and audiovisual production "E Digital". With the special participation of Dr. Juan De Dios Martínez Lozornio, Dr. Gilberto Martiñón Cano and Eduardo Estala Rojas. xxx/ellauri148.html on line 460: The Brussels team notes that Philosophy is often considered to be an intellectual activity and not very practical. However, a basic training in philosophy used to be considered essential before embarking on further study in a whole range of subjects. Over thousands of years, philosophy has been the mother of all sciences and a key driving force in human progress. This year we will be looking at how ‘philosophy in the classical tradition’ can actively contribute to finding solutions to our many crises, help us find more sustainable ways of living and develop the inner potential of the human being. The event will consist of five talks of about 20 minutes each, with a break after the third speaker. Topics covered will include philosophy as the art of living, learning how to think, inner development and transformation, the role of philosophy in promoting active citizenship and the universal laws and timeless principles of the perennial and hermetic philosophy. For those you can, the suggested donation for the live stream is £8 (£5cons), this will help to support our activities, thank you! xxx/ellauri148.html on line 462: And here the ladies of Sevilla, Spain: On the occasion ofthe celebration of World Philosophy Day on November 18, the class of "Gender and Criticism of p Ideologies" of the 4th year of the Degree in Humanities and 5th year of the double degree in Humanities and Translation and Interpreting has prepared a series ofposters and videos to publicize current female philosophers. xxx/ellauri148.html on line 464: München, Germany. “Long Philosophy Night!” By Lange Nacht der Philosophie. World Philosophy Day is the ideal occasion for hosting a ‘Long Night’. We want to provide a platform for philosophy and bring together friends of wisdom. The whole thing should be a celebration of thinking, but also an opportunity for all those interested in philosophy to meet again or to get to know each other.The Long Night of Philosophy will now take place for the fourth time on November 18, 2021. For this we need your support! xxx/ellauri148.html on line 468: Lévis, Québec. On the occasion of World Philosophy Day 2021 the Fleur de Lys Literary Foundation will host the conference‘Philotherapy or when philosophy helps us-A review of the main books on practical philosophy’. Panelists will discuss a A short history of philotherapy; More Plato, Less Prozac! Lou Marinoff, 1999; Plato, not Prozac! Philosophy as a remedy, Lou Marinoff, 2000. xxx/ellauri148.html on line 470: According to the Quebecois, "PHYLOTHERAPY", the term is no longer appropriate today because of the definition of the word "therapy" itself. The latter implies means "to cure or relieve illnesses". However, philosophical consultation does not aim at such an such an objective. Moreover, in some countries, the use of the term "THERAPY" is regulated and often reserved for the medical field. Finally, the term "PHILOTHERAPY" was initially used to draw attention to the fact that attention to the fact that philosophers were now offering consultations and opening specialized practices for this purpose specialized practices open to all. It was a good marketing move since the term has the attention of the media and the public. Today, the term "PHILOTHERAPY"has been abandoned in favor of "PHILOSOPHY CONSULTATION" offered by "PHILOSOPHES CONULTANTS". "CONULTANT" has even more traction now. xxx/ellauri148.html on line 472: Lausanne, Switzerland. Nuit de la Philosophie by Nouvelle Acropole Suisse. After the first Philosophy Night in Zurich in 2016 was a great success with more than 700 visitors, the number of visitors increased steadily with a peak of more than 2100 visitors in 2019. In 2020, the event had to be held online. General theme 2021: Philosophy, an art of living. If there is a discipline that can help us to live in a world that is now volatile, uncertain, complex and ambiguous, but also to build the future on a more secure and stable basis, it is philosophy. xxx/ellauri148.html on line 489: Bhubaneswar, India. Speaking on the occasion, Prof.R.V. Raja Kumar, Director, IIT Bhubaneswar said that World Philosophy Day is celebrated to promote respect for human dignity and diversity. He stressed the fact that philosophy being an important subject is discussed across the world. IIT Bhubaneswar being one of the premier institutes of higher learning endeavors to promote the study of philosophy to make our students maintain the connect to the philosophy and the related sensitivities. He emphasized the need to teach philosophy at all levels, especially to the students of science and technology as has been done at IIT Bhubaneswar. He opined that it is needed more for the youngsters today. He also presented an overview of the various courses being offered at School of Humanities, Social Sciences and Management (SHSSM) at IIT Bhubaneswar. xxx/ellauri148.html on line 491: Bamberg, Germany. Unesco-Welltag der Philosophie by Bamberg Universität. Man is only fully human where he plays (Friedrich Schiller). Play is still a largely unexamined phenomenon in ethics education. Despite the numerous possibilities of using it (e.g. as a role play), the traditional text discussion is still the standard. In interaction, the participants and the lecturer will discuss and test different possibilities of a game-centered ethics education. The central question is: Which competencies can be opened up through the use of playful methods? To make sure that it does not just remain theoretical, we offer all participating students a city tour of a different kind: By means of a rally on the app Action-Bound, the participants get to know Bamberg not only with its well-known sights, but also from a philosophical point of view. In addition to answering questions about the content, there are also smaller but philosphically no less important tasks to complete. xxx/ellauri148.html on line 500: 1) Russian Philosophical Society: International Conference "Philosophy and Society: 100 years of the Institute of Philosophy of the Russian Academy of Sciences" with the participation of the Board of Directors of the Institutes of Philosophy of the CIS countries with the invitation of other foreign participants, November 19, 2021 (World Philosophy Day). All interested teachers of the SNTL department were invited to participate in the conference. The form of participation was determined by each teacher individually (listeners, speakers). Some are good in one, others in the other. Students, undergraduates and postgraduates can also join this event but only as listeners. xxx/ellauri148.html on line 548: Seisoin pelästyneenä nurkassa käymälän vieressä ja puristin rintaani vasten nyyttiäni jossa oli melkein pelkästään omia käsikirjoituksia ja vähät kirjani. Piru nauroi sisälläni omia kuvitelmiani. Tiesin aivan hyvin että näin edessäni apinalauman historian olemuksen. Tänään puolalaiset rääkkäsivät juutalaisia, eilen venäläiset ja saksalaiset olivat rääkänneet puolalaisia, huomenna sakemannit rääkkäsivät jutkuja, ylihuomenna jenkit ja jutkut rääkkäävät miehissä rättipäitä. Jokainen historian kirja oli kertomus murhista, kidutuksista ja epäoikeudenmukaisuudesta, jokainen sanomalehti ja klikkiuutinen ui veressä ja häpeässä. Lukemistani filosofeista pessimistisimmät, Schopenhauer ja Von Hartman molemmat tuomitsivat izemurhan (unohtaen läpän "älkää tuomitko ettei teitä tuomittaisi"), mutta sillä hetkellä minä tiesin että on vain yksi pitävä tapa esittää vastalauseensa elämän kauhuille ja se on lingota Jumalalle hänen huonosti valittu lahjansa takaisin kuin Kristina-täti. Oli täysin mahdollista että jos minulla olisi tuossa vaiheessa ollut pistooli tai vyöpommi, olisin tappanut itseni listittyäni ensin summanmutikassa kasan huligaaneja. xxx/ellauri149.html on line 105: Filosofi, politiikan tutkija Mikko Lahtinen kuvaa Himasta "valtiofilosofiksi", joka ei ole pohdinnoissaan kuitenkaan mennyt asioiden poliittisten ja yhteiskunnallisten syiden ytimiin. Hän toivoo, että Himanen tarkastelisi tiukemmin globaalin oikeudenmukaisuuden ja nykyisen kapitalistisen talousjärjestelmän välisiä suhteita. Filosofi Tere Vadén arvostelee Himasta lähinnä siitä, että tämä ei voi kirjoittaa vapaana filosofina ja laatia samalla raportteja valtionvallan tilauksesta. Jätkät on vaan kateita. Tai olivat, tuskin enää ovat. xxx/ellauri149.html on line 141: Harisalo, Risto & Miettinen, Ensio: Luottamuspääoma (Trust Capital). Yrittäjyyden kolmas voima. Tampere: Tampere University Press, 1995. ISBN 951-44-3840-X. xxx/ellauri149.html on line 142: Harisalo, Risto & Miettinen, Ensio: Vastuuyhteiskunnan peruslait. Tampere: Tampere University Press, 1995. ISBN 951-44-3771-3. xxx/ellauri149.html on line 143: Harisalo, Risto & Miettinen, Ensio: Klassinen liberalismi. Tampere: Tampere University Press, 1997. ISBN 951-44-4119-2. xxx/ellauri149.html on line 148: Varhaisin esimerkki kultaisen keskitien ajatuksesta on mahdollisesti mytologisessa kreetalaisessa tarussa Daidaloksesta ja Ikaroksesta. Paetakseen vankilastaan ja kuningas Minoksen kynsistä Daidalos suunnitteli sekä itselleen ja pojalleen parin siipiä, jotka oli valmistettu vahasta ja sulista. Daidalos varoitti poikaansa ”lentämään keskitietä” meren pärskeiden ja auringon kuumuuden välillä. Ikaros ei kuunnellut isäänsä ja lensi liian lähelle aurinkoa, jolloin hänen siipensä sulivat. xxx/ellauri149.html on line 177: Väsähdyxiä Kaaoxessa -seminaarin ohjelma rakentuu päivittäisten aamupäivänokosien ympärille. Pääkapelimestarina Riita Pylkänen. Lounaan jälkeen omiin ajatuksiinsa voi perehtyä haluamallaan tavalla: seminaarivierailijoiden saatavilla (eri maxusta) ovat sekä Savusaunan pata että Ohrasaaren upeat hiihtoladut. xxx/ellauri149.html on line 179: Lauantai-iltana kokoonnumme tunnelmalliseen Panolaan kuuntelemaan Niklas Rothin olutesitelmää ja scnauzereiden konserttia, jonka jälkeen siirrymme yhteisellä potkukelkkakuljetuksella päätöspizzalle hautaustoimiston alakerrassa sijaitsevaan ravintola Fantasiaan. Reissulla on luvassa päivittäin myös randomia vapaavalintaista radio- ja tv-ohjelmaa. xxx/ellauri149.html on line 260: Meidän aivolomamatka suuntaa traagiselle Majutvedelle, jossa olemme kiinnittäneet erityistä huomiota siihen, että Väsähdyksiä Kaaoxessa -seminaari ja sen ohessa olevat elämykset antavat suckereille varmuuden, että he ovat mahdollisimman kaukana Esa Saarisesta porukoineen, vaikka he ovatkin Suomessa. xxx/ellauri149.html on line 292: Hänet tunnettiin nimellä reb Moishe ba-ba-ba. Että miksi ba-ba-ba? Koska hän puhui sillä tavalla: "Ba-ba-ba, Kaikkivaltias laissez-faire auttaa kyllä, ba-ba-ba, Messias tulee ja maailma pelastuu. Ba-ba-ba, on hyvä olla keskustalainen. Voiko suurempaa iloa ollakaan kuin olla keskustalainen? Minä luovun kaikista teattereista, rikkauksista, kaikista herkuista yhtä Pafos-seminaaria vastaan, yhtä psalmien lukua, yhtä Asher Yotzaria vastaan! Jos joku tarjoaisi minulle kaikkea maailman kultaa, kaikki palatsit ja linnakkeet ja sotilaat ja kasakat sillä ehdolla että jätän yhden siunauksen lukematta, nauraisin hänelle päin naamaa. Nehän ovat turhuutta ja pikkujuttuja, eivät tyhjän munankuoren arvoisia. Mutta kun luen rukouksen Joka olet sanallasi luonut kaiken olevaisen", tunnen uuden voiman luissani ja ytimissäni. Ajattelehan nyt: Siunattu olet Sinä. Herra meidän Jumalamme Jorma Ollila, maailmankaikkeuden valtias joka olet sanallasi luonut kaiken olevaisen. Ihan kaiken! Taivaan ja maan, minut, sinut, jopa - anteeksi vain tämä rinnastus - koiran kadulle. Kaikki on Hänen luomaansa, paizi viranomaistehtävät suuren Luojan Esko Ahon, ja meille Hän antoi kyvyn ylistää Häntä. Eikös siinä ole maallista iloa kyllin? xxx/ellauri149.html on line 298: 1,5 tunnin luennoista koostuva seminaari on hienovarainen ja loistava väylä saada tilaa uusille partnereille suhteessanne. Kevään seminaariin osallistui yli 3 ihmistä ja loppukesän seminaari on nyt varattavissa. xxx/ellauri149.html on line 306: Seminaarin ja sen oheistuotteiden tuomat fyrkat on tarkoitus Esan ja Pipsan nauttia vierekkäin kodin lämmössä rikkautemme alkuperäisessä rakkausytimessä Pipsan tilavissa pöxyissä viipyillen, tolvanoille läpyttäjäpokille hihittäen, entistä pöheämpää tulevaisuutta virittäen. Entistäkin enemmän vaurastuen. xxx/ellauri149.html on line 360: According to the Anglo-Saxons, the film centers on the conflict between Judas and Jesus during the week of the crucifixion of Jesus. Needless to say, Neeley, Anderson, and Elliman were nominated for Golden Globe Awards in 1974 for their portrayals of Jesus, Judas, and Mary Magdalene, respectively. It attracted criticism from a few religious groups and received mixed reviews from critics. xxx/ellauri149.html on line 364: Roger Ebert gave the film three stars out of four, calling it "a bright and sometimes breathtaking retelling" of the source material. He praised it as a improved version of the "commercial shlock" of the source material, "being light instead of turgid" and "outward-looking instead of narcissistic". He applaud the portrayal of the titular character as "human, strong and reachable", only achieved elsewhere by The Gospel According to St. Matthew (1964) and The Last Temptation of Christ (1988). xxx/ellauri149.html on line 370: Jesus was able to show the film to Pope Paul VI. Ted Neeley later remembered that the pope "openly loved what he saw. He said, 'Mr. Jesus, not only do I appreciate your beautiful rock opera film, I believe it will bring more people around the world to Christianity, than anything ever has before.'"For the Pope, Mary Magdalene's song "I Don't Know How to Love Him" "had an inspired beauty". xxx/ellauri149.html on line 372: Nevertheless, the film as well as the musical were criticized by some religious groups. As a New York Times article reported, "When the stage production opened in October 1971, it was criticized not only by some Jews as anti-Semitic, but also by some Catholics and Protestants as blasphemous in its portrayal of Jesus as a young man who might even be interested in sex." A few days before the film version's release, the National Jewish Community Relations Advisory Council described it as an "insidious work" that was "worse than the stage play" in dramatizing "the old falsehood of the Jews' collective responsibility for the death of Jesus," and said it would revive "religious sources of anti-Semitism." Jesus argued in response that the film "never was meant to be, or claimed to be an authentic or deep theological work. Just humdrum everyday anti-semitism." xxx/ellauri149.html on line 374: Tim Rice said Jesus was seen through Judas' eyes as a mere human being. Some Christians found this remark, as well as the fact that the musical did not show the resurrection, to be blasphemous. Jesus var ingen Spartakus, för helvete. While the actual resurrection was not shown, the closing scene of the movie subtly alludes to the resurrection (though, according to Jewison's commentary on the DVD release, the scene was not planned this way). Some found Judas too sympathetic; in the film, it states that he wants to give the thirty pieces of silver to the poor, which, although Biblical, leaves out his ulterior motives. According to the black policeman in Whitstaple Pearl, ulterior motives usually means sex. The policeman is as talkative as John, and the detective cook lady looks a lot like Kirsi Riski. Not a comfortable thought. xxx/ellauri149.html on line 381: Jesus Christ Superstar is a Rock Opera and (subverted?) Passion Play by Andrew Lloyd Webber and Tim Rice. Originally released as a Concept Album in 1970 (when Lloyd Webber and Rice were still in their very early twenties, no less!), it made its way to the Broadway and London stage in 1971, and was adapted into a film directed by Norman Jewison in 1973. An updated version was recorded sometime around 2000 by Webber's Really Useful Group for PBS. A filmed version of the UK arena tour starring Tom Munchin as Judas was released on DVD and digital in 2012, and a live adaptation starring John Lennon as Jesus, Sara Bareilles as Mary Magdalene and Alice Cooper as Herod that aired on NBC in 2018. The show lives on in stage productions and tours (and even non-theatrical tribute albums from fans who were more attracted to it as an album than a show) to this day. Inspired by… The Four Gospels of The Bible (specifically the arrival in Jerusalem and subsequent crucifixion of Jesus), it chronicles the last seven days of Jesus' life, focusing mainly on the characters of Jesus, Judas and Mary Magdalene. It's regarded among Andrew Lloyd Webber's best works, which is not saying much. It's a pseudo-sequel to Joseph and the Amazing Technicolor Dreamcoat, though this took a bit more liberty with the source material and is considerably less playful. xxx/ellauri149.html on line 386: If he's willingly betraying Jesus, or God is manipulating him, perhaps doing More Than Mind Control. After all, during "Damned For All Time," Judas keeps singing, "I really didn't come here of my own accord." Maybe it's that God had to offer a little bit of persuasion to have his death. xxx/ellauri149.html on line 388: Pontius Pilate was also given some different perspectives. In the musical he does not want to execute Jesus, thinking he is just another nut case who doesn't deserve death and is utterly baffled why the mob wants him killed. He only goes through with the execution because he was given no other choice. xxx/ellauri149.html on line 392: Jesus: There will be poor always, pathetically struggling; look at the good things you've got! ...You'll be lost, and you'll be so sorry, when I'm gone! xxx/ellauri149.html on line 396: On a different note, whether or not Christ is actually divine is ambiguous. There is evidence both for (his prophecy to Peter and Judas) and against (Jesus running from the lepers instead of healing them, and his prayers in Gethsemane) in the music, and it is typically left to the individual production to sort it out, usually in Judas' "Jesus Christ Superstar" number and after Jesus' death, where some productions will throw in a hint that he was resurrected later. xxx/ellauri149.html on line 400: here; has little to no bearing whatsoever on the plot; is WAY over the top in terms of ridiculousness, even within the context of the movie; and after it happens, no one ever speaks of it again." xxx/ellauri149.html on line 402: Crossing the Line Twice trope: Pain is funny. Therefore, more pain must be even funnier!" xxx/ellauri149.html on line 403: Thus goes the logic in a lot of comedy shows and a few adult cartoons. Sadly, that's not the case. The line separating The Three Stooges-style painful fun from outright villainous squicky sadism varies from person to person but is definitely there; crossing it makes one fan's "Nyuk nyuk!" another fan's Guilty Pleasures. xxx/ellauri149.html on line 407: King Herod is a genocidal king, one who ordered the mass-slaughter of Jewish babies, which is why Jesus was born in stable to refugee parents. He also is the one who determines Jesus is a fraud and sends him back to Pilate. Yet his song number is a bouncy plea for Jesus to perform miracles while bopping around. The 2012 version turns him into a talk show host, where he asks the viewers to vote if Jesus is a miracle worker or a fraud. He gets a round of applause after his song, despite the audience knowing that he sealed Jesus's fate and that he's set the ball rolling for the climactic crucifixion. xxx/ellauri149.html on line 415: It probably originates from the old days, when the homosexuality taboo was serious enough that every gay pairing was considered a Crack Pairing, so when authors wrote same-sex characters as very intimate with each other, audiences largely accepted that they were just very good friends, and moved on, or when authors wrote outright references to homosexuality, most just laughed at the sheer absurdity of the thought. xxx/ellauri149.html on line 419: When Ho Yay is done intentionally, it's Homoerotic Subtext, or possibly Implied Love Interest or Ship Tease. Occasionally called Les Yay when referring to two women. Queer Flowers may provide enough text to make this homoeroticism into subtext. xxx/ellauri149.html on line 427: Naturally, this varies between productions, and some lean into the brotherly angle of their bond instead. But there are a few stand-out moments in the lyrics and structure of the story themselves that encourage this interpretation: xxx/ellauri149.html on line 429: Judas is extremely bothered by Jesus's tolerance for letting Mary Magdalene "kiss you and stroke your hair" and consistently picks fights with her when they're both onstage. Thematically, his problem with Mary is that she represents the degradation he perceives Christ as having fallen into, but it's easy to read jealousy into the dynamic. xxx/ellauri149.html on line 446: There's also the clinging and crying during "The Last Supper". xxx/ellauri149.html on line 451: During "The Last Supper," where Jesus and Judas get up in each other's faces and slap each other around, some of the apostles genuinely look as though they're watching a couple have a screaming row. xxx/ellauri149.html on line 455: The kiss with which Judas betrays Jesus is a full-on The Big Damn Kiss: no cheek or forehead kissing here! (The kiss is immediately followed by a hug with the two of them clinging to each other, and Judas looks absolutely devestated to be doing what he's doing as he holds Jesus.) xxx/ellauri149.html on line 457: Judas walks in on Jesus and Mary holding each other right after "I Don't Know How to Love Him", and, angered by it, flings them from the swing they're sitting on, helps Jesus up, and grabs his face as if he's trying to pull him in for a kiss. Jesus throws him off and a crushed Judas runs offstage leading into "Damned For All Time", leaving one with the implication that Jesus's rejection is a key factor in Judas's decision to betray him. xxx/ellauri149.html on line 461: "It's amazing how I can feel sorry for you and hate you at the same time. I'm sure there's a German word for it." xxx/ellauri149.html on line 481: However the Romans overall clearly have the upper hand in the relationship. It's probably worth keeping in mind that there was a Jewish rebellion against the Romans that took place not long after the crucifixion and...well, let's just say it didn't exactly succeed in overthrowing the Romans... xxx/ellauri149.html on line 483: The Roman Empire has enough troops to brutally crush any Judean uprising (and indeed did so during the Jewish–Roman Wars that started only a few decades after Jesus's death). Pontius Pilate, the prefect of Judea, doesn't. If Judea rebels, there is a pretty good chance that Pilate will be killed by the mob, and even if he escapes he will be disgraced and his political career will come to an end. The fact that afterwards the Roman emperor will send in his legions to deal with Judea is cold comfort. xxx/ellauri149.html on line 498: Parallel to his academic work, he attempted to establish a German national religion whose most striking manifestations were an aggressive anti-Semitism and expansionism. xxx/ellauri149.html on line 499: He obliged those who had faith in Dog to a radical morality wherein they distinguish solely between "duty or sin" in their every action. xxx/ellauri149.html on line 503: In his 1887 essay "Jews and Indo-Germans", he wrote: “One would have to have a heart of steel to not feel sympathy for the poor Germans and, by the same token, to not hate the Jews, to not hate and despise those who – out of humanity! – advocate for the Jews or are too cowardly to crush these vermin. Trichinella and bacilli should not be negotiated with, trichinella and bacilli should also not be nurtured, they would be destroyed as quickly and as thoroughly as possible. The problem is, guys like Paul Böttinger are like lice, there is no way to exterminate them for good. Where there are simians, their lice will also thrive. xxx/ellauri149.html on line 505: Lagarde´s anti-Semitism laid the foundations for aspects of National Socialist ideology, in particular that of Alfred Rosenberg. He argued that Germany should create a "national" form of Christianity purged of Semitic elements and insisted that Jews were "pests and parasites" who should be destroyed "as speedily and thoroughly as possible". His library now belongs to the New York University. xxx/ellauri154.html on line 62: Ruozin kunkun Kustaa 3:n (noin) tallirenki opasti mihkä reikään täytyy panna naisia kun ei se ollut tottunut käyttämään muita kuin Maurin ja muiden kavereiden peräreikiä. Jag hittar inte hålet! vinku kunkku. Ei auttanut kuin tallirengin näyttää mallia. Suomen tasavallan marsalkka valkoisessa hatussa piti univormun alla naisten alusvaatteita. Leikkisää. xxx/ellauri154.html on line 87: Her father Arsene Lupin was the grandson of the Marshal General of France, Maurice, Comte de Saxe, an out-of-wedlock son of Augustus II the Strong, king of Poland and elector of Saxony, and a cousin to the sixth degree to Kings Louis XVI, Louis XVIII and Charles X of France. This is probably where she got her very masculine gender expression. Unfortunately, Sand´s mother, Sophie-Victoire Delaborde, was a commoner, [citation was very badly needed], her mother was the daughter of a bird-seller, who, curiously enough, lived in the 'Street of the Birds' (Quai des Oiseaux) in Paris. xxx/ellauri154.html on line 93: Besides a white rabbit, Aurore greatly admired General Murat (especially when he wore his uniform) and was quite convinced he was a fairy prince. Her mother made her a uniform too, not like the general´s, of course, but an exact copy of her father´s. It consisted of a white cashmere vest with sleeves fastened by gold buttons, over which was a loose pelisse, trimmed with black fur, while the breeches were of yellow cashmere embroidered with gold. The boots of red morocco had spurs attached; at her side hung a sabre and round her waist was a sash of crimson silk cords. In this guise Aurore was presented by Murat to his friends, but though she was intensely proud of her uniform, the little aide-de-camp found the fur and the gold very hot and heavy, and was always thankful to change it for the black silk dress and black mantilla worn by Spanish children. One does not know in which costume she must have looked most strange. I would vote for the Scrooge McDuck style high hat. xxx/ellauri154.html on line 95: Sand was one of many notable 19th-century women who chose to wear male attire in public. For this, she was better known in anglo-saxon circles than Balzac and Hugo in the 1830´s. In 1800, the police issued an order requiring women to apply for a permit in order to wear male clothing. Some women applied for health, occupational, or recreational reasons (e.g., horse riding), but many women chose to wear pants and other traditional male attire in public without receiving a permit. They did so as well for practical reasons, but also at times to subvert dominant stereotypes and to practice same sex relationships. xxx/ellauri154.html on line 97: Sand was one of the women who wore men´s clothing without a permit, justifying it as being less expensive and far sturdier than the typical dress of a noblewoman at the time. Haha. In addition to being comfortable, Sand´s male attire enabled her to circulate more freely in Paris than most of her female contemporaries, and gave her increased access to venues from which women were often barred, even women of her social standing, like all-male steam baths. Also scandalous was Sand´s smoking tobacco in public; neither peerage nor gentry had yet sanctioned the free indulgence of women in such a habit, especially in public (though Franz Liszt´s paramour Marie d´Agoult affected this as well, smoking even larger cigars than George). xxx/ellauri154.html on line 99: While there were many contemporary critics of her comportment, many people accepted her behaviour until they became shocked with the subversive tone of her novels. Those who found her writing admirable were not bothered by her ambiguous or rebellious public behaviour. Victor Hugo commented "George Sand cannot determine whether she is male or female. I entertain a high regard for all my colleagues, but it is not my place to decide whether she is my sister or my brother. I bet s/he doesn´t know her/himself." She engaged in an intimate romantic relationship with actress Marie Dorval. She was buried in sand behind the chapel at Nohant. In 1880 her children sold the rights to her literary estate for 125,000 Francs[28] (equivalent to 36 kg worth of gold, or 1.3 million dollars in 2015 USD). Quite a handsome net worth for a lady. Sand often performed her theatrical works in her small private theatre at the Nohant estate. Sand was all for the bourgeois revolution but no communist. Victor Hugo, in the eulogy he gave at her funeral, said "the lyre was within her, so no wonder nothing else could fit in." xxx/ellauri154.html on line 101: Honoré de Balzac, who knew Sand personally, once said that if someone like himself thought that she wrote badly, it was because his own standards of criticism were inadequate. He also noted that her treatment of imagery in her works showed that her writing had an exceptional subtlety, having the ability to "virtually put the image in the word, and the lyre you know where." Alfred de Vigny referred to her as "Sappho". xxx/ellauri154.html on line 103: Fyodor Dostoevsky "read widely in the numerous novels of George Sand" and translated her La dernière Aldini in 1844, but "discovered to his dismay that the work had already appeared in Russian". In his mature period, he expressed an ambiguous attitude towards her. For instance, in his novella Notes from Underground the narrator refers to the sentiments he expresses as, "I laugh off at that point the European, inexplicably lofty subtleties of George Sand". xxx/ellauri154.html on line 148: Lisää nilkkejä Tampereelta xxx/ellauri154.html on line 156: Åbo Akademin piereskelevän ja ovea leyhyttelevän siimatukkaisen Meeri von Wrightin sukulaisen saatua potkut ankkalammikon tieteellisestä johdosta huonon käytöxen takia alkaa Tampereelta näkyä, kuulua ja tuntua nenään samanlainen ruskea tuulahdus. Mahtava peräsin ja pulleat purjeet ovat tällä kertaa jonkun Mari Wallsin varusteet (Fig. 1). xxx/ellauri154.html on line 176: Vaihdoksia on tapahtunut myös Tampereen ammattikorkeakoulussa, jonka rehtori jäi ennenaikaisesti eläkkeelle. Eläköityneen johtajan seuraaja on saanut kokouksessa Wallsilta äidillistä nuhtelua liian omaehtoisesta ajattelusta, kertoo kokoukseen osallistunut haastateltu. xxx/ellauri154.html on line 180: Monissa suomalaisissa yliopistoissa on vahva hallintojohtaja, joka toimii vastapainona rehtorille ja turvaa hyvän hallintotavan ja lain mukaisen toiminnan. Tampereen yliopistossa hallintojohtajaa ei ole. xxx/ellauri154.html on line 184: Yliopiston johtamisesta määritellään johtosäännössä. Tästä asiakirjasta Tampereella kehkeytyi viime vuonna taistelu. xxx/ellauri154.html on line 186: Tampereen yliopiston johtosäännön muuttamista valmisteli viime vuonna Helsingin yliopiston entisen kanslerin Thomas Wilhelmssonin johtama työryhmä. Työryhmä esitteli 18 ehdotusta, joista tärkeimmän yliopiston hallitus hyväksyi. Päätöksen mukaan konsistorin puheenjohtaja tulisi tulevaisuudessa valita vaaleilla eikä nimittää rehtorin esityksestä, kuten siihen asti oli toimittu. xxx/ellauri154.html on line 214: The theme of Salome is one that Moreau returned to time and again. The artist explored the subject in more than one hundred sketches and drawings as well as in numerous paintings—ranging from highly elaborate to sketchily rendered—and even in sculpture (both Salome and The Apparition figured in Moreau’s waxworks). Moreau was not alone in his passion for the theme of Salome, as other famous artists — Lucas Cranach, Caravaggio, Titian, Guido Reni, Artemisia Gentileschi, Aubrey Beardsley, and Nabil Kanso, to name just a few — shared this interest. Selkeästi perverssiä jengiä. xxx/ellauri154.html on line 247: Tää Alamyn Salome on musta vetävämpi. Tanssit on tanssittu, eiköhän nakata tää irtopää rodeen. Kuvan nimi on kaikessa lyhykäisyydessään nasevasti https://l450v.alamy.com/450v/w58a5m/salom-with-the-head-of-john-the-baptist-salom-is-the-daughter-of-herodias-and-herod-philip-her-mother-wanted-to-remarry-herod-antipas-the-preacher-john-the-baptist-had-condemned-this-marriage-and-was-imprisoned-on-it-on-his-birthday-herod-antipas-promised-to-give-salom-what-she-wanted-when-she-danced-for-him-her-mother-herodias-urged-her-to-ask-the-head-of-john-the-baptist-on-a-platter-against-his-will-herod-kept-his-promise-after-the-dance-the-severed-head-was-carried-on-a-saucer-new-testament-matthew-14-6-11-mark-6-14-29-salom-is-presented-here-as-an-eastern-princess-she-w58a5m.jpg. xxx/ellauri154.html on line 249: ered-head-was-carried-on-a-saucer-new-testament-matthew-14-6-11-mark-6-14-29-salom-is-presented-here-as-an-eastern-princess-she-w58a5m.jpg" /> xxx/ellauri154.html on line 298: Seuraavana päivänä mies sanoi, ”Ole hyvä ja katso kaikkea tien vierellä olevaa aina kaivolle asti.” Ruukku katsoi ympärilleen. Ruukku katsoi tien molemmille puolille ja näki vain kauniin polun täynnä nupullaan olevia kukkia. Kun he saapuivat kaivolle, ruukku kertoi miehelle ettei se nähnyt mitään, mikä vastaisi hänen kysymykseensä. xxx/ellauri154.html on line 323: Mitä tarkoittaa, kun näet unta ystävistäsi? Mitä tarkoittaa kun bylsit ystäviäsi unessa? Mitä tarkoittaa kun bylsit niitä hereillä? xxx/ellauri154.html on line 361: Ecological factors were also probably a precursor to eusociality. For example, the sponge-dwelling shrimp depend upon the sponge´s feeding current for food, termites depend upon dead, decaying wood, and naked mole rats depend upon tubers in the ground. These resources have patchy distributions in the environments of these animals. In places there is a surplus, in others next to nothing. This means that resources must be defended for the group to survive. These requirements make it a necessity to have high social order for the survival of the group. xxx/ellauri154.html on line 363: Erakkokimalaisuus on kaikkien sotaa kaikkia vastaan. Se viihtyy talouslamassa, epävarmoissa oloissa ja niukoissa ruokalaikuissa. Se synnyttää oikeistolaista laskukkutta ja ohareiden pelkoa. Sixi odotettavissa on näin pallon resujen ehtyessä vaan lisää ja lisää oikeistolaisuutta. Se ei ole enää vaan havejen paranoiaa hillopaalun huononnuxesta, vaan nyt jo joka vitun lamaiikka löytää siitä izensä. Ihan niinkuin Hitlereiden aikana. Aina löytyy joku jolla menee vielä huonommin, sitä kyykyttämään siis. xxx/ellauri157.html on line 40: Meren tuomaa xxx/ellauri157.html on line 50: The most exhausting thing in life, I have discovered, is being insincere. xxx/ellauri157.html on line 71: After all, I see why I am always asking for private, individual, selfish miracles. My experience is very different from other people’s. xxx/ellauri157.html on line 73: Who am I? What is my name? Why am I here? I lie empty, open, choiceless on a beach—waiting for a gift from the sea. xxx/ellauri157.html on line 82: After starting dance classes at the age of four, she competed regularly in dance contests throughout her childhood, including in "To Be Number One", and joined the eleven-member dance crew We Zaa Cool alongside BamBam of Got7. In September 2009, the group entered the competition LG Entertainment Million Dream Sanan World broadcast on Channel 9 and won the "Special Team" Award. Lisa participated in a singing contest as a school representative for "Top 3 Good Morals of Thailand", hosted by the Moral Promotion Center in early 2009, where she finished as a runner-up. xxx/ellauri157.html on line 86: On November 24, 2021, Lisa tested positive for COVID-19, and as of the following day, she was reportedly "in a very good condition with no suspicious symptoms." On December 4, 2021, Lisa tested negative and has been fully recovered from COVID-19. xxx/ellauri157.html on line 98: Jacob (Jacques) Jordaens was a Flemish painter, draughtsman and tapestry designer known for his history paintings, genre scenes and portraits. After Peter Paul Rubens and Anthony van Dyck, he was the leading Flemish Baroque painter of his day. Unlike those contemporaries he never travelled abroad to study Italian painting, and his career is marked by an indifference to their intellectual and courtly aspirations. In fact, except for a few short trips to locations in the Low Countries, he remained in Antwerp his entire life. As well as being a successful painter, he was a prominent designer of tapestries. xxx/ellauri157.html on line 100: Like Rubens, Jordaens painted altarpieces, mythological, and allegorical scenes, and after 1640—the year Rubens died—he was the most important painter in Antwerp for large-scale commissions and the status of his patrons increased in general. However, he is best known today for his numerous large genre scenes based on proverbs in the manner of his contemporary Jan Brueghel the Elder, depicting The King Drinks and As the Old Sing, So Pipe the Young. Jordaens' main artistic influences, besides Rubens and the Brueghel family, were northern Italian painters such as Jacopo Bassano, Paolo Veronese, and Caravaggio. xxx/ellauri157.html on line 109: Vähän siedettävämpi perätarjonta on tämä William Ettyn yritys samasta aiheesta. William Etty (1787–1849), the seventh son of a York baker and miller, had originally been an apprentice printer in Hull, but on completing his seven-year apprenticeship at the age of 18 moved to London to become an artist. Strongly influenced by the works of Titian and Rubens, he submitted a number of paintings to the Royal Academy of Arts and the British Institution, all of which were either rejected outright or drew little attention when exhibited. In 1821 he finally achieved recognition when the Royal Academy accepted and exhibited one of his works, The Arrival of Cleopatra in Cilicia (also known as The Triumph of Cleopatra). Cleopatra was extremely well received, and many of Etty's fellow artists greatly admired him. He was elected a full Royal Academician in 1828, beating John Constable to the position. Jordaens and Etty both contrasted Nyssia's pale flesh against dark red drapery and showed her in a similar pose. Jordaens's painting has hung in Sweden since the 17th century, and it is unlikely Etty was aware of it. Se tuskin löytyi googlaamalla. xxx/ellauri157.html on line 148: A gemara in Horayot (13a) that contrasts the dog's gratitude to its master with the cat's indifference to its master. Those who have pets testify to the difference in feedback owners receive from cats and dogs. If so, the cat symbolizes the ability to forget our Maker. Rav Kook argues that the damaging and demonic aspects of our existence stem from humanity forgetting the Ribbono Shel Olam. If you want to see demons, bring the tail of a first born black cat, that is the daughter of a first born black cat. Burn it in fire, grind it up, fill your eyes with the ashes and then you will see them. (Berakhot 6b) xxx/ellauri157.html on line 159: Ei voi olla lauman johtaja ilman haaremia. Ei voi olla iso ilman pienempää, hyvä ilman huonompaa ja pahempaa, eikä ylinnä ilman alaisia. Positiivisuus on peiteltyä vertailua. Kaikki vertailu on vastakohtiinsa. Aboriginaalikielessä on parempi kuin toinen kun on hyvä ja toinen paha. Onni on differentiaali. xxx/ellauri157.html on line 166: Jatkuva taistelu ruuasta ja lisääntymisestä (ei sukupuolisesta tyydytyxestä, hölmö Iisko, se on sivuasia) on kaikkien eläinlajien alkuperä. Apinat jotka jatkuvasti tappavat toisiaan oikeastaan vain täyttävät luomakunnan suurta suunnitelmaa. Malthus kiisti kaikki Raamatun puheet että Jumala muka kavahtaa verenvuodastusta. (Mitä vittua, Jahvehan siellä heiluu ase tanassa ihan päällimmäisenä?) Todellisuudessa hän oli rakentantu maailman vasitusten sellaisexi, että veri vuotaisi, että lapset kuolisivat nälkään ja että muutkin eläimet söisivät toisiaan. Luin nämä totuudet ja tiesin ettei kukaan voisi väittää niitä väärixi, ja silti minusta tuntui samaan aikaankuin olisin niellyt myrkkyä. Suljin tämän hirvittävän kirjan ja avasin toisen samanlaisen, aloin selailla Raamattua. Sama Mooses joka sanoi "älä tapa", sanoi myös: "Älä säästä yhtäkään joka hengittää". Eihän tässä mitään ristiriitaa ole, kun ottaa huomioon kenen tiimistä on puhe. Eli justiinsa sama sanoma kuin Darwinilla. xxx/ellauri157.html on line 178: Depending upon the translation used (eg. the Hebrew Transliteration “Eth Cepher”) you may get a clearer view of what actually happened. The Moabites were made to lie down upon the the ground. They were measured. Those measuring one length of cord were spared but the giants - a hybrid breed were executed. This is in keeping with the killing of the charge hybrids Goliath of Gath and his brothers. Please note that Og of Bashan was a giant, as were the Rephaim and the Anakin Skywalker. The Book of Echinococh as recommended by Peter, Paul and Mary explains further who “the sons of God” actually were and really clarifies Genesis 6 and why our Mighty Mouse had to destroy the earth. The “sons of God” were not human and hence their offspring were no longer a scale image of God (who had shrunk a lot like a leaky balloon due to all the emanation) so they could never have salivation. The Eth Cepher gives a much clearer translation of the Hebrew than the English versions and so we see that the decimated gorillas were quite malevolent towards God and His more recently created short order cooks - especially people. xxx/ellauri157.html on line 206: In Judaism, similar figures arbitrated between earthly realities and spiritual realms since before the establishment of Talmudic Judaism in the 3rd century. However, it was only in the 16th century that these figures were called Baalei Shem. It looks like a Jewish reflex of the cotemporaneous revivalist movements among the protestants. Herbal folk remedies, amulets, contemporary medical cures as well as magical and mystical solutions were used in accordance with traditional Kabbalistic teachings as well as adapted Lurianic guidelines in the Middle Ages. xxx/ellauri157.html on line 210: Baal Shem Tov was the stage name of Rabbi Israel ben Eliezer, a Polish rabbi and mystical healer known as the . His teachings imbued the esoteric usage of practical Kabbalah of Baalei Shem into a spiritual movement, Hasidic Judaism. While a few other people received the title of Baal Shem among Eastern and Central European Ashkenazi Jewry, the designation is most well known in reference to the founder of Hasidic Judaism. Baal Shem Tov, born in the 17th century Kingdom of Poland, started public life as a traditional Baal Shem, but introduced new interpretations of mystical thought and practice that eventually became the core teachings of Hasidism. In his time, he was given the title of Baal Shem Tov, and later, by followers of Hasidism, referred to by the acronym BeShiT. He disavowed traditional Jewish practice and theology by encouraging mixing with non-Jews and asserting the sacredness of everyday corporal existence. xxx/ellauri157.html on line 212: During his life, he was lucky to be able to devote time to prayer and contemplation, traditional practices within the realm of contemplative Kabbalah. There, he was able to learn the skills to become a Ba'al Shem, and practiced on neighboring townspeople, including both Jews and Christians. Modern texts state that he underwent a hitgalut (revelation)' by the age of 36. xxx/ellauri157.html on line 214: Besides contemporary methods established by Lurianic Kabbalah, Ba'al Shem Tov learned and took part in traditional practices of Practical Kabbalah. As a stroke of genius, Ba'al Shem Tov taught that one could remove asceticism from the practice of Judaism. This allowed a larger array of people to become devout within Judaism, and therefore within Hasidism. Moreover, he taught that the letters, in contrast to the words, were the key element of sacred texts. Therefore, intellectual and academic skills were no longer necessary to reach mastery of the sacred texts. Average skills in solving crossword puzzles and sudoku were enough. Another point in favor of hasidism. xxx/ellauri157.html on line 216: From the 1730s, Baal Shem Tov (BeShiT) headed an elite chirurgic mystical circle, similar to other secluded Kabbalistic circles such as the contemporary Klaus (Close) in Brody. Unlike past mystical circles, they innovated with the use of their psychic heavenly intercession abilities to work on behalf of the common Jewish populace. From the legendary hagiography of the BeShiT as one who bridged elite mysticism with deep social concern, and from his leading disciples, Hasidism rapidly grew into a populist revival movement with the funny hats. That's the point, there are only so many members of the elite, while the hoi polloi, though poorer, count in zillions. Want to have a large following, lower the entrance fee. xxx/ellauri157.html on line 218: With its emphasis on Divine Omnipresence, Hasidic philosophy sought to unify all aspects of spiritual and material life, to reveal their inner Divinity. Dveikut was therefore achieved not through ascetic practices that "broke" the material, but by sublimating materialism into Divine worship. Nonetheless, privately, when nobody was looking, many Hasidic Rebbes engaged in ascetic practices, in Hasidic thought for mystical reasons of bringing merit to the generation, rather than formerly as methods of personal elevation. xxx/ellauri157.html on line 220: The Baal Shem Tov taught that a superior advantage would accrue in Jewish service with incorporating materialism within spirituality. In Hasidic thought, this was possible because of the essential Divine inspiration within Hasidic expression. In its terminology, it takes a higher Divine source to unify lower expressions of the material and the spiritual. In relation to the Omnipresent Divine essence, the transcendent emanations described in historical Kabbalah are external. This corresponds to the Kabbalistic difference between the Or (Light) and the Maor (Luminary). Essential Divinity permeates all equally, from the common folk to the scholars. Well, perhaps a little fuzzy, but the main point is that everyone can participate in the fun. xxx/ellauri157.html on line 233: Across all Hasidism the continual mystical joy and vittul-humility "between man and God", is ideally reflected likewise in belfies to help another person "between man and man". In Hasidism, mesiras nefesh means devoted sacrifice of God for another person. Lubavitch and Breslav have become the two schools involved in the Baal Teshuva movement where talented young men and women devote themselves to going on Shlichus (outings), rather than the traditional and commendable devotion to Torah study and personal spiritual advancement. xxx/ellauri157.html on line 235: Such material and spiritual fun with another person achieves its own manifold spiritual illumination and refinement of one's personality. Just as some traditional forms of Jewish thought gave emphasis to fear of punishment as a helpful contribution to beginning Jewish observance, before progressing to more mature levels, so too do some Jewish approaches advocate motivation from eternal reward in the Hereafter, or the more refined ideal of seeking spiritual and scholarly self-advancement through Torah study. Study of Torah is seen by Rabbinic Judaism as the pre-eminent spiritual activity, as it leads to all other mitzvot (Jewish observances). The more time spent in the yeshiva, the less vacuum-cleaning and taking-out of garbage at home. To seek personal advancement through learning is a commendable ideal of Rabbinic Judaism. xxx/ellauri157.html on line 246: The "love of God" and "fear of God" receive different interpretations across the historic texts of Judaism, from their different appellations in the Song of Songs, Talmud, Medieval Jews, Mussunmussun, and the Kabbalah. For Maimonides, love and fear came from the wonders of Creation, which could reveal the presence of their Creator. xxx/ellauri157.html on line 248: Hasidism adopts the different Kabbalistic forms of love, and the mystical fear of dogs. The classic Hasidic love manual the Tanya by aforementioned Schneur Zalman of Liadi describes many types of love and fear. It is a systematically structured guide to daily Hasidic life. In all Hasidism, as in Kabbalah, love and fear are awakened by studying hot and scary texts. xxx/ellauri157.html on line 250: The strategic advantage of Hasidism over Kabbalah is its ability to get by without the esoteric terms of Kabbalah. This is brought out most in the anecdotes told about the beloved Masters of Hasidism, as well as in the funny parables they told to illustrate ideas. One such parable differentiates between superficial forms of love of God and spiritual reward, with true forms of selfless love: xxx/ellauri157.html on line 252: A powerful King was grateful to two simple poor people for their devotion, and decided to show his gratitude. The poor labourers had never been into the palace before, but had only seen the King at state occasions. After receiving their invitations to see the King, in trepidation and excitement, they approached the palace. As they entered, they were amazed to behold the magnificence of the palace. One servant was so enamoured of these riches, that he stopped in the great halls to delight in their beauty. He never progressed beyond these chambers. Meanwhile, the other servant was wiser, and his desire was only for the King. The beautiful ornaments did not distract him, as he entered the inner chamber, where he delighted in beholding the King himself, stark naked. xxx/ellauri157.html on line 257: The teachers of Hasidism point out that fear of God is different from natural forms of worldly fear, which are uncomfortable experiences, and when experienced, at the time remove other emotions. The trepidation felt when perceiving the mystical greatness of God carries its own delight and vittul-nullification, rather like a roller coaster or feeling up a maiden, and can be felt together with longing and delight of mystical love. xxx/ellauri157.html on line 263: Once, when the Baal Shem Tov was on a journey, Sabbath overtook him on the highway. He stopped the wagon, and went out into the field to perform the services that welcome the coming of Sabbath, and to remain there until the Sabbath was ended. On the field, a flock of sheep were grazing. When Baal Shem Tov raised his voice a tad and spoke the prayers that welcome the Sabbath as the coming of a Bride, the sheep rose upon their hind legs, and lifted their heads in the air, and stood like people listening. And so they remained in wrapt attention for two hours, all the while that the Baal Shem spoke. xxx/ellauri157.html on line 265: In the tale, the sheep become aware in their instinctive feelings of the existence of a stranger on their pasture. According to the tale, Baal shem Tov's prayers were loud enough for even hard of hearing to perceive this. xxx/ellauri157.html on line 267: Baal Shem Tov's mysticism taught that the sincere common folk could be closer to God than a scholar who has self-pride in his accomplishments. xxx/ellauri157.html on line 268: Rahvaanomaiset mutta devekutit hasidit tarrautuvat Jehovaan kuin liima, kuin kärpäspaperi, kuin Kapteeni Capun laastari. In perhaps the most characteristic Hasidic story, the Baal Shem Tov's conduct instructed his new mystical teaching and boundless delight in the unlettered deveikut of the simple folk: xxx/ellauri157.html on line 270: The saintly prayers of Baal Shem Tov and his close circle were unable to lift a harsh shortage of drinkware they perceived one Rosh Hashanah (New Year). After extending the prayers beyond their time, the drought remained. An unfettered shepherd boy entered and was deeply envious of those who could read the holy day's prayers. He said to God "I don't know how to pray, but I can make the noises of the animals of the field. With great feeling, he cried out, "Cock-a-doodle-do. God have mercy!" Immediately, joy overcame the Baal Shem Tov, and he hurried to fetch the cellar key. Afterwards, he explained that the heartfelt prayer of the shepherd boy reminded him where he had mislaid the key, and the drought was lifted. xxx/ellauri157.html on line 276: Different Hasidic groups evolved their own distinctive styles of niggun. Followers customarily gather around on Jewish holidays to sing in groups, receive and give spiritual inspiration, and celebrate brotherly camaraderie. Hasidic custom venerated pilgrimage to the particular Rebbe one had allegiance to, either to gain a private audience or to attend their public gatherings (Tish/Farbrengen). The celebrations give over his Torah teachings, sometimes personal messages, and are interspersed with inspirational niggunim. xxx/ellauri157.html on line 284: As he recited the blessing prior to the act, he dwelt on the holy commandment he was about to perform. "Blessed art Thou, God..", he began. "..Who commands us concerning Shechita", he concluded in such fervour that he lost all sense of his surroundings. Opening his eyes after the blessing, he looked around to find an empty room, with the chicken escaped. "Where is the chicken" he began asking! xxx/ellauri157.html on line 290: USAa vaivaa huutava joulupukkipula. Kokisjoulupukit ovat kuolleet kotonaan koronaan. Erityissuuri pula on rodullistetuista ja nonbinäärisistä joulupukeista. Keskipainoinen jenkkijoulupukki on yli 65-vuotias punavalkoinen heteronormaali polakki ja painaa yli 110 kiloa. Keski-ikä ja paino ovat kasvussa, samoin palkkatoivomus. Kokispullon hintakin on koholla. Napamiehiä ei Kemppaisen mukaan kuollut espanjantautiin monia. Inflaatiopeikko vainoaa pohjoisnapamiehiä. Hollannista on tulossa natoapuna pikalähetys svarte pettereitä. Hasideista saisi tosi näköisiä joulupukkeja, mutta suostuuko ne resitoimaan jouluevankeliumia? Ehkä jos hinta olis paikallaan, mutta se taas pahentaisi inflaatiota. xxx/ellauri157.html on line 343: Scholem’s first marriage to Escha Burchhardt was on the rocks by the early 1930s. Not only was he imagining himself in love with Kitty Steinschneider (there is no evidence that she reciprocated), but he was also pursuing a relationship with his student, Fania Freud (they married in 1936). His diaries betray a sense of emotional chaos, as he wrote to his friend, Walter Benjamin, explaining to Benjamin why he could not host him in Jerusalem. He also wrote to Benjamin that he was struggling with questions of good and evil and whether an evil person could also be just. While he doesn’t say whether these questions were purely theoretical or not, it is striking that such ruminations came at exactly the time when his personal life was in turmoil. xxx/ellauri157.html on line 347: Could there possibly be a connection between Scholem’s own confession of moral confusion and his treatment of Frank. Did he see something of himself in Frank, who was accused of various sexual perversions, and recoil in horror? While there can be no definitive answer to this question, considering Scholem’s emotional life from the years in which he was writing this pathbreaking essay creates the possibility of a new reading. xxx/ellauri157.html on line 349: The image of Scholem as a towering intellectual whose reach extended beyond the field of Jewish Studies often seems to exclude his personal and emotive life. Yet Gershom Scholem was anything but an ivory tower thinker cloistered in his study. The very power of his ideas owes much to the passion with which he infused them and that passion was the product of his emotions as well as his thought. xxx/ellauri157.html on line 450: In a world of fear and brokenness, Rabbi Nachman brought healing through his stories and his wisdom. He has become an iconic figure in the universe of Hasidic thinking, and today, thousands of people make pilgrimages to his grave in Uman in central Ukraine, usually around the High Holidays. People go there believing that the journey will “fix” their brokenness. xxx/ellauri157.html on line 451: Rabbi Nachman also wrote that it is a great mitzvah to be happy. A mitzvah is not always easy. Confronting your brokenness is the beginning of the road home. It is where healing begins. xxx/ellauri157.html on line 458: Portrait of Buber on a lowered area on the left half of the medal, "Martin Buber" in Hebrew and English and below, Buber´s signature, on a raised area on the right half of the medal. xxx/ellauri157.html on line 501: Opel-Werke werden nicht ausgegliedert. Bei Opel haben der Mutterkonzern Stellantis und die IG Metall mehrere Streitpunkte abgeräumt. xxx/ellauri157.html on line 508: Hesse’s personal experience with psychoanalysis began when he sought therapy and refuge in a sanatorium after his father’s death in 1916, his first wife’s schizophrenia, and a serious illness of his son, Martin (not Mordechai). This began a long obsession with psychoanalysis, the influence of which appears in Demian (1919) and in his later work, which evidences his interest in Jungian concepts of introversion and extraversion, the collective unconscious, idealism, and the duality of human nature. xxx/ellauri157.html on line 510: The Nazis, who discounted Hesse as merely a “victim of Jewish psychoanalysis,” blamed it all on Freud. In the April 1936 issue of Die Neue Litteratur, Will Vesper, employing predictable anti-Semitic tropes, characterized Hesse as a traitor and held him up as a classic example of Jewry’s sinister influence in general and of the insidious poisoning of the German soul by Freud’s psychoanalysis in particular: xxx/ellauri157.html on line 514: Interestingly, several of Hesse’s drawings and etchings were discovered at the National Library in Israel half a century after his death. I bet he had asked Buber to come up to have a look at them. Like all narcissists, those born to be wild never wanna die, even if they explode into space. xxx/ellauri157.html on line 539: We were born, born to be wild xxx/ellauri157.html on line 556: We were born, born to be wild xxx/ellauri157.html on line 565: Fachbereich 06 Evangelische Theologie, Goethe-Universität. Telefon 069 798-33313 bzw. -33312. --- Christian? Mordechai dreht sich um in dem Grab. xxx/ellauri157.html on line 567: Martin Buber war von 1924 bis 1933 – zunächst als Lehrbeauftragter, später als Honorarprofessor für jüdische Religionslehre und Ethik – an der Universität Frankfurt am Main tätig. Er legte die Professur 1933 nach der Machtübernahme Hitlers nieder, um einer Aberkennung zuvorzukommen. Danach wirkte er am Aufbau der Mittelstelle für jüdische Erwachsenenbildung bei der Reichsvertretung der Deutschen Juden mit, bis diese ihre Arbeit einstellen musste. Noch vor dem Novemberpogrom 1938 emigrierte Buber nach Israel. Zeitlebens stand Martin Buber in Kontakt mit Persönlichkeiten aus allen Bereichen des geistigen Lebens, darunter auch zahlreichen Literatinnen und Literaten wie Margarete Susman, Hermann Hesse, Arnold Zweig, Thomas Mann oder Franz Kafka. Dabei scheute er auch vor kontroversen Auseinandersetzungen nicht zurück. xxx/ellauri157.html on line 569: Mordechai (Martin) Buber wurde am 08.02.1878 in Wien geboren. Nach der Scheidung seiner Eltern kam er im Kleinkindalter nach Lemberg (Lwow) in der heutigen Ukraine zu seinen Großeltern, wo er im Spannungsfeld von westlicher Aufklärung und osteuropäischer jüdischer Tradition zwischen mehreren Kulturen und Sprachen aufwuchs. Nach dem Gymnasialabschluss wurde er 1896 Student in Wien, später in Leipzig, Berlin und Zürich, wo er Philosophie, Kunstgeschichte, Germanistik und Philologie studierte. Früh beschäftigte sich Buber mit dem Thema Judentum; bereits während seiner Studienzeit in Berlin fand er Anschluss an die zionistische Bewegung. Nach der Gründung einer eigenen Familie und der Geburt zweier Kinder kam es im Jahre 1905 während des Aufenthaltes der jungen Familie Buber in Florenz zu einer wichtigen Ruhe- und „Selbstbesinnungsphase“ in seinem Leben: Er reaktualisierte eine Kindheitserinnerungen und fand seinen eigenen Weg zum Chassidismus. xxx/ellauri157.html on line 573: 1938 floh Buber mit seiner Familie nach Palästina. Im gleichen Jahr wurde er Professor für Sozialphilosophie an der Hebräischen Universität in Jerusalem, wo er sich in die politischen Diskussionen um die Rechte der Araber in Palästina einschaltete. 1942 wurde er Mitbegründer der Gruppe „Ichud“, welche die für die Gründung eines Staates Israel mit Juden und Arabern als gleichberechtigten Völkern eintrat. Viel später, auf dem Sterbebett, ordnete er die Verdoppelung der Stipendien (je 20 Mark) für bedürftige arabische Studenten an. Buber starb am 13.06.1965 in seinem Haus in Jerusalem, 2 Jahre vor dem Jim Kippur Krieg. xxx/ellauri157.html on line 575: Die erste Psychoanalytikerin, die versuchte, Buber die Psychoanalyse näher zu bringen, war Lou Andreas-Salomé (1861–1937). Wie wir schon wisssen, war sie mit Nietzsche und Rilke eng beschäftigt, kein Wunder dass sie sich um Bubers tolle Liebestheorien interessierte. xxx/ellauri157.html on line 577: Das Wesen der Religiosität betreffend betont Buber die „Fortschrittlichkeit“ Jungs z. B. gegenüber Freud. Dennoch formuliert er in „Schuld und Schuldgefühle“ prägnant und präzise seine Kritik an Jung bezüglich dieses Themas: „Von ganz anderer Art ist die Lehre Jungs, den man als einen Mystiker des modernen, psychologischen Solipsismus bezeichnen kann. Die mystischen und mystisch-religiösen Konzeptionen, die Freud verachtet, sind für Jung der wichtigste Gegenstand seines Studiums; aber sie sind es leider nur als 'Projektionen' der Psyche, nicht als Hinweise auf etwas Außerpsychisches, dem sie begegnet“ (a. a. O.: 130). Einige Passagen weiter spricht Buber von „Freuds Materialismus“ und „Jungs Panpsychismus“. xxx/ellauri157.html on line 579: Laut Mitteilung der Enkelin von Buber, Judith Buber-Agassi, habe Andreas-Salomé ihm später ausgeredet, ein Buch „gegen Freud“ zu schreiben, mit der Behauptung, „die Freudianische Psychoanalyse brauche noch Zeit zum Reifen“. xxx/ellauri157.html on line 581: Zum psychologischen Welt- und Menschenbild äußerte sich Buber in dem oft erwähnten, im Psychologischen Klub in Zürich 1923 gehaltenen Vortrag „Von der Verseelung der Welt“, welcher zeitlich einerseits mit dem Beginn seiner intensiven Auseinandersetzung mit der zeitgenössischen Psychotherapie, andererseits mit der Formulierung seines eigenen dialogischen Prinzips korrespondiert. Wie der Titel des Vortrags suggeriert, wird laut Buber in der Psychotherapie – im Rahmen des sogenannten „Psychologismus“ – der Welt und ihrem Netz von Beziehungen die „Seele“ quasi weggenommen und nur im Menschen selbst, in seiner „Psyche“ angesiedelt, wobei die Psychoanalyse sich nur mit den intrapsychischen Vorgängen inklusive der in ihnen gespiegelten Welt beschäftige. Buber ärgerte sich über drei wichtigen psychoanalytisch-tiefenpsychologischen Themen: das Wesen der Schuld, das Wesen der Religiosität und das Wesen des Unbewussten. xxx/ellauri157.html on line 583: Buber wirft beispielsweise den analytischen Schulen vor, dass sie eine „existentielle“, also reale Schuld der Menschen an dem Gott da oben nicht kennen bzw. sich mit dieser nicht befassen, sondern nur mit den neurotischen Schuldgefühlen, deren Existenz selbstverständlich auch von Buber selbst anerkannt wird. xxx/ellauri157.html on line 587: Carl Ransom Rogers (January 8, 1902 – February 4, 1987) was an American psychologist and among the founders of the humanistic approach (and client-centered approach) in psychology. The person-centered approach, his own unique approach to understanding personality and human relationships, found wide application in various domains such as psychotherapy and counseling (client-centered therapy), education (student-centered learning), organizations (self-centered leadership), and other group settings. Rogers was found to be the sixth most eminent psychologist of the 20th century and second in net worth, among clinicians, only to Sigmund Freud. xxx/ellauri157.html on line 591: Some scholars believe there is a politics implicit in Rogers's approach to psychotherapy. Toward the end of his life, Rogers came to that view himself. The central tenet of a Rogerian, person-centered politics is that public life does not have to consist of an endless series of winner-take-all battles among sworn opponents; rather, it can and should consist of an ongoing win-win conspiracy among all the cheats. (For details, watch Legally Blonde, Part II.) xxx/ellauri157.html on line 596: In seinem 1946 gehaltenen Vortrag „Von den seelischen Ursachen der Krankheit“ spricht von Weizsäcker den alten jüdisch-chassidischen Gedanken aus, welcher auch von Buber stammen könnte: „Die Welt besteht nicht aus lokalen Ereignissen, sondern sie ist ein kollektiver, zusammenhängender Vorgang, unser gemeinsames Schicksal erst belehrt uns, dass wir gar nicht nur um uns selbst kreisen, sondern nur ein beschränkter Teil eines größeren, eines gemeinschaftlichen Hasidfestes sind. Es ist also niemals möglich, die Niggumin nur individualistisch zu nünnen. xxx/ellauri157.html on line 598: In einem weiteren Brief vom 17. November 1936 gesteht Herr Dr. Binschwanger nach der Lektüre von Bubers „Die Frage an den Einzelnen“ seine philosophische Nähe zu Buber: „Ich vermag nicht nur überall mit Ihnen zu gehen, sondern sehe in Ihnen auch einen Bundesgenossen nicht nur gegen Kierkegaard, sondern auch gegen Heidegger, dem ich methodisch zwar aufs tiefste verpflichtet bin, dessen Daseinsauffassung (Dasein für den Führer) doch noch ganz auf der Linie Kierkegaards liegt“. xxx/ellauri157.html on line 599: Noch im März 1962 würdigte Binschwanger die Bedeutung auch anderer Philosophen wie Husserl, Heidegger und Löwith (n.h.) für sein zentrales Werk. Buber war nicht entzückt. xxx/ellauri157.html on line 601: Die Grundformen menschlichen Daseins sind nach Binschwanger die Liebe, die Existenz und der Geschlechtsverkehr, d.h. der enge Umgang mit den anderen oder mit sich selbst. Binschwangers philosophische Innovation über Buber war die einführung des Pronomens "wir". Das Miteinandersein von Mir und Dir“ wird hier differenziert. Dementsprechend heißen auch die zwei Subkapitel: „Das liebende 'Uber-und-Untereinandersein“ und „Das freundschaftliche Miteinandersein“. Der berühmte Satz Bubers aus „Ich und Du“: „Der Mensch wird am Du zum Ich, es, und Übermensch“ (Buber 2002: 32) findet seine etwaige Entsprechung im Binswanger’schen „Erst aus der Wirheit entspringt die Selbstheit“. xxx/ellauri157.html on line 603: Binschwanger formuliert dementsprechend „das oberste Raumprinzip Wir“: „die Begegnung der Liebenden als Liebende räumlicht gerade den 'Raum' des liebenden Miteinanderseins, ist sie doch nur ein anderer Ausdruck für das liebende Einräumen, nämlich für die Erschliessung des Wir-Raumes, der Räumlichkeit des Ineinander, des Ich im Inneren von Dir. xxx/ellauri157.html on line 605: Die philosophische Anthropologie entstand trotz starkem Widerstand und tiefer geschichtlicher Verwurzelung als eigenständige Richtung der Philosophie im ersten Drittel des 20. Jahrhunderts und führte stärker als in der bisherigen philosophischen Tradition die Diskussion um den ganzen Menschen sowie seine Position und seinen Sinn in der Welt. In der Nachfolge von Max Scheler (1874–1928) und Helmuth Plessner (1892–1985) könnten hier „drei Linien in der Konkretisierung unterschieden werden“: die von Karl Jaspers (1883–1969), geprägt von Søren Kierkegaard (1813–1855) („Existenzphilosophie“), die Schule von Martin Heidegger (1889–1976) als Nachfolge von u. a. Edmund Husserl (1859–1938) („Phänomenologie“) und „die Strömung des französischen Existentialismus, vorrangig geprägt durch Jean-Paul Sartre (1905–1980)“ (Beck 1991: 17). Allesamt ekliche solipsistisch-narzissistische Formen von Idealismus. Eine andere wesentliche Eigenschaft der neueren philosophischen Anthropologie war die epochale Entdeckung des anderen als Person und die Überwindung des ausschließlichen Subjekt-Objekt-Bezuges mit genau ebenso solipsistischem Ich-Du-Denken. Und der Sinn nun wieder. Warum können die idealistischen Philosophen sich nicht damit vergnügen dass es keinen Sinn für sie gibt, dass sie total sinnlos sind? Was ist nun so schwer damit? Ich weiss, weil sie narzissistich sind. xxx/ellauri157.html on line 612: Haredi Judaism, Hasidic Judaism, and Orthodox Judaism are all names for different religious movements within the Jewish faith. The three can be looked at as a family (Meshucha), with Haredi Judaism existing as a subset of Orthodox Judaism, and Hasidic Judaism existing as a further subset of the subset. All three sects agree on the importance of God's word and laws, but they choose to adhere to those laws in slightly different ways. xxx/ellauri157.html on line 614: Orthodox Judaism is largely defined by a firm belief that the Torah and the laws contained within it are of divine authority, and therefore should be subjected to a strict interpretation and observance. Orthodox Judaism is a large branch of Judaism, and until fairly recently, most Jews could be said to be Orthodox. xxx/ellauri157.html on line 616: It wasn´t until the Reform movement that large numbers of Jews departed from more traditional Orthodox teachings. Reform Jews, who focus on the concept of ethical monotheism, believe that only the ethical laws of the Torah are binding. Additionally, they believe that other laws, like those laws in the Talmud, were products of their time and place, and so it was not necessary to treat them as absolute. xxx/ellauri157.html on line 620: These "Ultra-Orthodox" Jews became known as Haredi Jews, although both of these terms are considered negative in some circles. The term is also sometimes spelled Charedi or Chareidi in English. It is important to note that members of this group do not reject the modern world or technologies (like nuclear weapons) entirely, but they treat adaptations of Jewish law to fit that world as very serious. Most of the differences between Haredi and Orthodox perspectives have to do with decisions of oral law as to how the Torah should be applied to a modern situation. In many broad senses, the two groups tend to agree, and it is more in the specifics that things begin to diverge, like payot and tefilin and wearing antimacassars and funny double hats. xxx/ellauri157.html on line 624: This movement began in the 18th century by Rabbi Israel ben Eliezer, later known as Baal Shem Tov, the Master of the Good Name. Hasidic Judaism sets aside the earlier emphasis on studying the Torah from an academic perspective, and instead exalts the experience of it at all moments. Within the movement there are a number of sects, including the Satmar, Belz, Ger, Sanz, Puppa, Spinka, and Lubavitch. Mazel tov! xxx/ellauri165.html on line 39: Belgian nude model Marisa Papen, who describes herself as a 'free-spirited and wildhearted exhibitionist', became the centre of a worldwide controversy 2017 when she was sent to prison for a photoshoot in the temple complex of Karnak near the Egyptian city of Luxor. 'In their eyes it was porn, or something like that.' 'The first cell we encountered was packed with at least 20 men, some were passed out on the floor, some were squeezing their hands through the rails, some were bleeding and yelling. 'Our judge was browsing with his big thumbs through these books looking as old as the pyramids. 'Eventually, he gave us a warning and told us never to do something so foolishly shameful ever again. We nodded simultaneously.' In the end, Papen and Walker managed to stay out of trouble by bribing them with £15.Thanks to her quick-witted reaction during her arrest, Papen is now able to proudly share her amazing arse in Walker´s magnificent pictures of the nude Egyptian photoshoot. xxx/ellauri165.html on line 48: Papen travelled with with Australian photographer Jesse Walker to the isolated Omo Valley in south-western Ethiopia, where she lived for a whole week with the Surma tribe. Papen said: 'What we claim to call beautiful in our Western world isn´t quite the same how the Surma tribe pursues beauty. Both Surma men and woman pierce their ears, some woman stretch their lower lip with a plate. xxx/ellauri165.html on line 49: They scar their bodies by making little cuts repetitively. Isn't it funny we invented all these creams, lasers and other treatments to get rid of our pubic hairs. One time I was resting in the shade of a sculptural tree and I was watching two men and a woman from a distance, they were just sitting in the grass, playing with some leaves and collecting some stones. I was trying to go back in my memory and imagine that same exact situation happening in our 'civilised' world - I couldn´t. In our civilized world the guys would've been all over her, stones hanging out and blades deep in her throat and twat. xxx/ellauri165.html on line 51: Another remarkable difference, according to Papen, is how breastfeeding is seen by the Surma as something natural which can be done in the open, compared to the contradictions on social media and public places in the Western world. Personally I found that a shame to see, but I fear there is no way back when it comes to this. xxx/ellauri165.html on line 53: Papen explained that the tribe members dress according to preference or the situation they are in. xxx/ellauri165.html on line 123: Elämänsä aikana Maria saa osakseen silkkaa kärsimystä ja ahdistusta, tämä on Lutherin mukaan lohdullinen esimerkki muille kristityille. Kristuksen äidin kokemat kärsimykset antavat lohtua muille kärsiville. Jollakulla meni sentään vielä paskemmin. Sehän lohdutti Pollyannaakin. Maria on myös esimerkki ikuisen neitsyytensä kautta. Niin kuin Maria on koskematon avioliitossa miehen vallan alla, on myös kristitty evankeliumin vapauttavan vaikutuksen ansiosta vapaa lain sukupuolisen väkivallan alta. Pane vaan ei tule lasta eikä paskaakaan. Vaikka Marian usko on syvällistä ja esikuvallista, Marian esimerkillisyyteen kuuluu myös hänen erehtyväisyytensä. Jumala ottaa Marialta luulot pois jotta tämä ymmärtäisi tarvitsevansa Jumalaa eikä sortuisi turvaamaan omiin ansioihinsa. Maria pitää itseään syntisistä suurimpana ja on siksi Lutherin mukaan todellinen pyhimys. Marian usko on esimerkillistä myös siksi, että Maria pyrkii kasvamaan siinä erehdyksensä jälkeen. xxx/ellauri165.html on line 129: Mary is actually mentioned more often in the Qur'an than in the New Testament. But here are five take home points we do know about her. xxx/ellauri165.html on line 135: Matthew was using the Greek version of the Old Testament. In the Greek Old Testament, the original Hebrew word “almah” had been translated as “parthenos”, thence into the Latin Bible as “virgo” and into English as “virgin”. Whereas “almah” means only “young woman”, the Greek word “parthenos” means physically “a virgin intacta”. In short, Mary was said to be a virgin because of an accident of translation when “young woman” became “virgin”. xxx/ellauri165.html on line 142: Blessed Mary was the narrow gate, whereof it is written that the Lord hath entered in by it, therefore it shall be shut after birth; for as a virgin she both conceived and brought forth. (Ditto for the brothers and the sisters, though they came about the good old way.) xxx/ellauri165.html on line 154: that the doctrine which holds that the most Blessed Virgin Mary, in the first instance of her conception… was preserved free from all stain of original sin, is a doctrine revealed by God and therefore to be believed firmly and constantly by all the faithful. xxx/ellauri165.html on line 158: The early centuries of the Christian tradition were silent on the death of Mary. But by the seventh and eighth centuries, the belief in the bodily ascension of Mary into heaven, had taken a firm hold in both the Western and Eastern Churches. xxx/ellauri165.html on line 167: Muslims, Christians and Jews do all worship the same complex God. Yet, in spite of this, all believe that their religion contains the full and final revelation of the same God. Here is the origin of their unity. Here also lies the cause of their division. xxx/ellauri165.html on line 169: For this belief in the truth of one religion and the falsity of the others leads to inevitable conflict between the believer and the unbeliever, the chosen and the rejected, the saved and the damned. Here lie the seeds of intolerance and violence. Three gods say they are the only one. At least two of them must be wrong. Maybe all. xxx/ellauri165.html on line 173: The consequence of the bodily ascension of Mary was the absence of any bodily relics. Although there was breast milk, tears, hair and nail clippings, her relics were mostly “second order” – garments, rings, veils and shoes. xxx/ellauri165.html on line 175: In the absence of her skeletal remains, her devotees made do with visions – at Lourdes, Guadalupe, Fatima, Medjugorje, and so on. Like the other saints, her pilgrimage sites were places where she could be invoked to ask God to grant the prayers of her devotees. xxx/ellauri165.html on line 237: There is a wedding in Glasgow town xxx/ellauri165.html on line 275: Oh hold your tongue, my sovereign liege xxx/ellauri165.html on line 278: You'd never have shamed me here xxx/ellauri165.html on line 280: Last night there were four Marys xxx/ellauri165.html on line 281: Tonight there'll be but three xxx/ellauri165.html on line 288: The last verse suggests Mary Hamilton was one of the famous Four Maries, four girls named Mary who were chosen by the queen mother and regent Mary of Guise to be companion ladies-in-waiting to her daughter, the child monarch Mary, Queen of Scots. However their names were Mary Seton, Mary Beaton, Mary Fleming and Mary Livingston. xxx/ellauri165.html on line 290: Mary Stuart could not be a real life source for the ballad in any of its current forms as these are in conflict with the historical record. She and the Four Maries lived in France from 1547 to 1560, where Mary was dauphine and then queen as the wife of King Francis II. Mary later returned home to Scotland (keeping the French spelling of her surname, Stuart). She married her second husband, Henry Stuart, Lord Darnley in July 1565, and he was murdered 20 months later. So there was not much time for Darnley to have got one of the four Maries (or any other mistress) pregnant, and there is no record of him having done so. Also the song refers to "the highest Stuart of all" – which between 1542 and 1567 was a woman not a man. xxx/ellauri165.html on line 292: The ballad could contain echoes of James IV or James V, who both had several illegitimate children, but none of their mistresses were executed or tried to dispose of a baby. xxx/ellauri165.html on line 294: In many versions of the song, the queen is called "the auld Queen". This would normally indicate a Queen Dowager or Queen Mother, but in this context suggests a queen consort who was an older woman, and married to a king of comparable age. If the reference is limited to Queens named Mary, another candidate would be Mary of Guelders (1434–1463), queen to James II, King of Scots. xxx/ellauri165.html on line 296: The story may have been transferred from a wholly different context. It has been noted that it most closely matches, rather than any event in Scotland, the legend of Maria Danilova Gamentova, daughter of an expatriate branch of the Clan Hamilton established in Russia by Thomas Hamilton during the reign of Tsar Ivan IV (1547–1584). A lady in waiting to Tsarina Catherine, second wife of Tsar Peter I "The Great" (who later succeeded him as Catherine I), Mary Hamilton was also the Tsar's mistress. She bore a child in 1717, who may have been fathered by the Tsar but whom she admitted drowning shortly after its birth. She also stole trinkets from the Tsarina to present them to her lover Ivan Orlov. For the murder of her child, she was beheaded in 1719. xxx/ellauri165.html on line 303: In 1791, at the age of 26, she married Sir William Hamilton, British ambassador to the Kingdom of Naples, where she was a success at court, befriending the queen, the sister of Marie Antoinette, and meeting Nelson. xxx/ellauri165.html on line 310: At 15, Emma met Sir Harry Fetherstonhaugh, who hired her for several months as hostess and entertainer at a lengthy stag party at Fetherstonhaugh's Uppark country estate in the South Downs. She is said to have danced nude on his dining room table. Fetherstonhaugh took Emma there as a mistress, but frequently ignored her in favour of drinking and hunting with his friends. Emma soon befriended the dull but sincere Honourable Charles Francis Greville (1749–1809). It was about this time (late June-early July 1781) that she conceived a child by Fetherstonhaugh. xxx/ellauri165.html on line 312: Greville took her in as his mistress, on condition that the child was fostered out. Once the child (Emma Carew) was born, she was removed to be raised by her great-grandmother at Hawarden for her first three years, and subsequently (after a short spell in London with her mother) deposited with Mr John Blackburn, schoolmaster, and his wife in Manchester. As a young woman, Emma's daughter saw her mother frequently, but later when Emma fell into debt, her daughter worked abroad as a companion or governess. xxx/ellauri165.html on line 320: To be rid of Emma, Greville persuaded his uncle, younger brother of his mother, Sir William Hamilton, British Envoy to Naples, to take her off his hands. Greville's marriage would be useful to Sir William, as it relieved him of having Greville as a poor relation. To promote his plan, Greville suggested to Sir William that Emma would make a very pleasing mistress, assuring him that, once married to Henrietta Middleton, he would come and fetch Emma back. Sir William, then 55 and newly widowed, had arrived back in London for the first time in over five years. Emma's famous beauty was by then well known to Sir William, so much so that he even agreed to pay the expenses for her journey to ensure her speedy arrival. A great collector of antiquities and beautiful objects, he took interest in her as another acquisition. He had long been happily married until the death of his wife in 1782, and he liked female companionship. His home in Naples was well known all over the world for hospitality and refinement. He needed a hostess for his salon, and from what he knew about Emma, he thought she would be the perfect choice. xxx/ellauri165.html on line 322: Greville did not inform Emma of his plan, but instead in 1785 suggested the trip as a prolonged holiday in Naples while he (Greville) was away in Scotland on business, not long after Emma's mother had suffered a stroke. Emma was thus sent to Naples, supposedly for six to eight months, little realising that she was going as the mistress of her host. Emma set off for Naples with her mother and Gavin Hamilton on 13 March 1786 overland in an old coach, and arrived in Naples on her 21st birthday on 26 April. xxx/ellauri165.html on line 326: They were married on 6 September 1791 at St Marylebone Parish Church, then a plain small building, having returned to England for the purpose and Sir William having gained the King's consent. She was twenty-six and he was sixty. Although she was obliged to use her legal name of Amy Lyon on the marriage register, the wedding gave her the title Lady Hamilton which she would use for the rest of her life. Hamilton's public career was now at its height and during their visit he was inducted into the Privy Council. Shortly after the ceremony, Romney painted his last portrait of Emma from life, The Ambassadress, after which he plunged into a deep depression and drew a series of frenzied sketches of Emma. xxx/ellauri165.html on line 336: Emma nursed Nelson under her husband's roof and arranged a party with 1,800 guests to celebrate his 40th birthday on 29 September. After the party, Emma became Nelson's secretary, translator and political facilitator. They soon fell in love and began an affair. Hamilton showed admiration and respect for Nelson, and vice versa; the affair was tolerated. By November, gossip from Naples about their affair reached the English newspapers. Emma Hamilton and Horatio Nelson were famous. xxx/ellauri165.html on line 344: Soon after this, the Prince of Wales (later King George IV) became infatuated with Emma, leading Nelson to be consumed by jealousy, and inspiring a remarkable letter by Sir William to Nelson, assuring him that she was being faithful. In late February, Nelson returned to London and met his daughter at Mrs Gibson's. Nelson's family were aware of the pregnancy, and his clergyman brother Rev. William Nelson wrote to Emma praising her virtue and goodness. Nelson and Emma continued to write letters to each other when he was away at sea, and she kept every one. While he was away too, she arranged for her mother to visit the Kidds in Hawarden and her daughter in Manchester. xxx/ellauri165.html on line 346: By the autumn of the same year, upon Emma's advice, Nelson bought Merton Place, a small ramshackle house at Merton, near Wimbledon, for £9,000, borrowing money from his friend Davison. He gave her free rein with spending to improve the property, and her vision was to transform the house into a celebration of his genius. There they lived together openly, with Sir William and Emma's mother, in a ménage à trois that fascinated the public. Emma turned herself to winning over Nelson's family, nursing his 80-year-old father Edmund for 10 days at Merton, who loved her and thought of moving in with them, but could not bear to leave his beloved Norfolk. Emma also made herself useful to Nelson's sisters Kitty (Catherine), married to George Matcham, and Susanna, married to Thomas Bolton, by helping to raise their children and to make ends meet. Nelson's sister-in-law Sarah (married to William), also pressed him for assistance and favours, including the payment of their son Horatio's school fees at Eton. Also around this time, Emma finally told Nelson about her daughter Emma Carew, now known as Emma Hartley, and found that she had had nothing to worry about; he invited her to stay at Merton and soon grew fond of "Emma's relative". An unpublished letter shows that Nelson assumed responsibility for upkeep of young Emma at this time. xxx/ellauri165.html on line 354: Nelson had been offered the position of Commander-in-Chief of the Mediterranean Fleet, and they rushed to have Horatia christened at Marylebone Parish Church before he left. On her baptism record, her name was recorded as Horatia Nelson Thompson, and her date of birth falsely recorded as 29 October 1800 in order to continue the pretence that she had been born in Naples and was godchild of Emma and Nelson, according to Kate Williams and based on an unpublished letter; however the only publicly available transcription of the record shows 29 October 1801. Nelson later wrote a letter explaining that the child was an orphan "left to his care and protection" in Naples. xxx/ellauri165.html on line 360: Emma received several marriage proposals during 1804, all wealthy men, but she was still in love with Nelson and believed that he would become wealthy with prize money and leave her rich in his will, and she refused them all. She continued to entertain and help Nelson's relatives, especially William and Sarah's "obstreperous son Horace" and their daughter Charlotte, who was referred to as Emma's "foster daughter" in a letter. Nelson urged her to keep Horatia at Merton, and when his return seemed imminent in 1804, Emma ran up bills on furnishing and decorating Merton. Five-year-old Horatia came to live at Merton in May 1805. There were also reports that she holidayed with Emma Carew. xxx/ellauri165.html on line 368: Emma lay in bed prostrate with grief for many weeks, often receiving visitors in tears. It was some weeks before she heard that Nelson's last words were of her and that he had begged the nation to take care of her and Horatia. After William and Sarah distanced themselves from her (William being elated upon hearing that Nelson had not changed his will), she relied on Nelson's sisters (Kitty Matcham and Susanna Bolton) for moral support and company. Like her, the Boltons and Matchams had spent lavishly in expectation of Nelson's victorious return, and Emma gave them and other of his friends and relations money. xxx/ellauri165.html on line 370: Nelson's will was read in November; William inherited his entire estate (including Bronte) except for Merton, as well as his bank accounts and possessions. The government had made William an Earl and his son Horatio (aka Horace) a Viscount - the titles Nelson had aspired to - and now he was also Duke of Bronte. Emma received £2000, Merton, and £500 per annum from the Bronte estate - much less than she had when Nelson was alive, and not enough to maintain Merton. In spite of Nelson's status as a national hero, the instructions he left to the government to provide for Emma and Horatia were ignored; they also ignored his wishes that she should sing at his funeral. xxx/ellauri165.html on line 372: The funeral was lavish, costing the state £14,000, but Emma was excluded. Only the men of the Bolton and Matcham family were invited, and Emma spent the day with her family and the women. She gave both families dinner and breakfast and accommodated the Boltons. xxx/ellauri165.html on line 376: She spent 1806 to 1808 keeping up the act, continuing to spend on parties and alterations to Merton to make it a monument to Nelson. Goods that Nelson had ordered arrived and had to be paid for. The annual annuity of £800 from Sir William's estate was not enough to pay off the debts and keep up the lifestyle, and Emma fell deeply into debt. xxx/ellauri165.html on line 378: She moved from Clarges Street to a cheaper home at 136 Bond Street, but could not bring herself to relinquish Merton. Her brother, William, blackmailed her into giving him money, and Mrs Cadogan's sister's family, the Connors, were also expecting handouts. Emma Carew came for a short summer visit in late June 1806, at which point Sir Harry Fetherstonhaugh sent £500 for the benefit of mother and daughter. Emma hosted and employed James Harrison for 6 months to write a two-volume Life of Nelson, which made it clear that Horatia was his child. She continued to entertain at Merton, including the Prince of Wales and the Dukes of Sussex and Clarence, but no favours were returned by the royals. xxx/ellauri165.html on line 380: Within three years, Emma was more than £15,000 in debt. In June 1808, Merton failed to sell at auction. She was not completely without friends; her neighbours had rallied, and Sir John Perring hosted a group of influential financiers to help organise her finances and sell Merton. It was eventually sold in April 1809. However, her lavish spending continued, and a combination of this and the steady depletion of funds due to people fleecing her meant that she remained in debt, although unbeknownst to most people. Her mother, Mrs Cadogan, died in January 1810. For most of 1811 and 1812 she was in a virtual debtors' prison, and in December 1812 either chose to commit herself (her name does not appear in the record books) or was sentenced to a prison sentence at the King's Bench Prison in Southwark, although she was not kept in a cell but allowed to live in rooms nearby with Horatia, as per the system whereby genteel prisoners could buy the rights to live "within the Rules", a three-square-mile area around the prison. xxx/ellauri165.html on line 382: In early 1813 she petitioned the Prince of Wales, the government and friends, but all of her requests failed and she was obliged to auction off many of her possessions, including many Nelson relics, at low prices. However she continued to borrow money to keep up appearances. Public opinion turned against her after the Letters of Lord Nelson to Lady Hamilton were published in April 1814. xxx/ellauri165.html on line 415: Who's Winston Churchill? Did he ever make a movie? No? Then what's the big deal? Well reportedly he finagled to have this one made, Brit propaganda from inception to final credits, all about Brit superstar and icon Lord Nelson and his dangerous liasion with a married lady from the wrong side of the tracks. Delivered with finesse and verve by Olivier and Leigh, in the flush of their fame and talent, there is a sort of magical spell evoked, and the recreation of Nelson's passing (high on Brit radar, nil on American) (oh! spoiler alert!, dammit!) might tug a tear or two. xxx/ellauri165.html on line 436: Lyyra Häpykielen sammakkomaisen äidin nimi Philip Pullmanin kirjaan His Dark Materials perustuvassa Netflix-sarjassa His Masters Voice on Marisa. Sen lemmikki on toinen ikävänoloinen apina. The malevolent dæmon, represented by a golden sub-nosed monkey, is a cute-but-creepy little beast and is supposed to be male as all daemon’s are the opposite gender to their human. Awkwardly, the BBC realised some viewers may be perturbed to see the monkey’s genitals on their 60 inch HD TV, so Mrs Coulter’s Dæmon has had a subtle gender reassignment. Clitoris peeking out from the labia instead of erect middle figer is offensive in Russia, Ukraina and in the eastern half of the Swedish empire. xxx/ellauri165.html on line 457: Ezin pitkään ranskalaisista leffalistoista 60-luvun leffaa jossa luihu juippi tulee perheeseen ja bylsii jokaikistä sen jäsentä kotiapulaista myöden. Size tuli mulle kuin ilmoituxena eräänä aamuna: Pasolini! Sehän olikin Pieru Paolo Pasolinin italowesterni nimeltä Teoreema. Pääosassa limaisesti virnuileva Terence Postimerkki. Trama oli tämä: xxx/ellauri165.html on line 459: Una ricca famiglia di un industriale milanese viene profondamente scossa dall'arrivo di un enigmatico ospite, un giovane venticinquenne silenzioso e affascinante. Il visitatore ottiene le grazie della moglie, ha rapporti erotici con la figlia, il figlio, la domestica e con lo stesso capofamiglia. Quando il misterioso viaggiatore ripartirà, tutto sarà cambiato: la madre si concede sessualmente a vari giovanotti, la figlia diventa catatonica, il figlio abbandona la famiglia e si mette a dipingere, il capofamiglia lascia la fabbrica agli operai, si denuda nella stazione di Milano e si perde nel deserto, mentre la serva, una semplice contadina, levita nell'aria come una santa. xxx/ellauri165.html on line 461: Il film, come molte delle altre opere di Pasolini, fece scandalo e il soggetto venne attaccato come osceno da una parte della Chiesa cattolica, mentre l'ala più progressista lo esaltò al punto da attribuirgli il premio dell'OCIC (Office Catholique International du Cinèma). xxx/ellauri165.html on line 467: «Lo sconvolgimento che Teorema provoca non è affatto di tipo sessuale, è essenzialmente ideologico e mistico. Trattandosi incontestabilmente di un'opera d'arte, Teorema non può essere sospettato di oscenità.» xxx/ellauri165.html on line 469: Rivointa filmissä on Terence Frizun lätty joka on tosi ärsyttävä. Inhoon tollasia sagittaalisesti vakoisia brittipärstiä ja varsinkin tota vittumaista virnettä jota se kyllä visusti varoo näyttämästä valokuvissa. Tämä elokuva ei olisi ollut mahdollinen ilman e-pilleriä. xxx/ellauri165.html on line 471: In the Sixties he was considered the handsomest man alive. He dated models Jean Shrimpton and Celia Hammond, and actress Brigitte Bardot. xxx/ellauri165.html on line 475: Tämä ei voi olla sattumaa! Just kun olin saanut ilmotuxen tosta muuten ennen aika lailla n.h. heppulista Terence Postimerkistä, niin eiköhän sen nimi vilahtanut esiin His Masters Voicen krediiteissä! Ja tämän päivän jaxossa ko 74-vuotias sandaalijalka vanhus tosiaankin esiintyi. Kyllä se on vanha! Vanha mutta yhä yhtä luihun näköinen. Jaxon lopussa se joi myrkkyä pikkupullosta ja välttyi sillä lailla ankeuttajilta, jotka kääntyivät pois sen pään kohdalla kuin aivoja haeskelevat zombiet Homer Simpsonin päänupilta. Brainnnsss... Brainnnsss... Naah. xxx/ellauri165.html on line 482: His Masters Voicen napalmpommituxesta pahastuneet noidat sanoo että niillä on vielä maistraatin kanssa oma oikeus käytävä. Mixi oikeuden tunnuxet on punnuxet? Koska kyseessä on reviirien jako uudestaan ja vääryyxien maxu takaisin samalla mitalla eli kosto. Puntit tasoihin. Quanto costa? Was kosten Sie? Olen velkaa. Ilmatteexi? Kiitos vaan, kost jumala. Dark matterista tehdyt bisnesenkelit sanoi työnsä motiivixi saman: vengeance. Vengeance tulee sanoista vis ja dicere. Eli voimannäyttöä: rettelöintiä oikeudessa, kostoa ja lunastusta. Kaikenlaista maxuliikennettä. Vittu nää apinat on kovia kauppamiehiä. Ihan mahottomia. xxx/ellauri165.html on line 489: Azrael (/ˈæzriəl/; Hebrew: עֲזַרְאֵל, romanized: ʿÁzarʾēl; Arabic: عزرائيل, romanized: ʿAzrāʾēl or ʿEzrāʾēl) is the angel of death in some Abrahamic religions, namely Islam and some traditions of Judaism. He is also referenced in Sikhism. In the Smurfs, the cat of the evil wizard Gargamel is called Azrael. In Hebrew, Azrael translates to "Angel of God" or "Help from God". xxx/ellauri165.html on line 528: lempinimet: Poverello xxx/ellauri165.html on line 533: Giovanni Francesco di Bernardone, "Jumalan pieni köyhä", ("Poverello", taiteilijanimeltään Franciscus Assisilainen) (1181 tai 1182 – 3. lokakuuta 1226) oli italialainen munkki, diakoni ja saarnaaja. Hän perusti fransiskaanisen veljeskunnan. Franciscusta kunnioitetaan katolisuudessa, vanhakatolisuudessa, anglikaanisuudessa ja luterilaisuudessa. Paavi Gregorius IX julisti hänet pyhimykseksi 16. heinäkuuta 1228. Franciscus Assisilaisen pyhimyskalenterin mukainen muistopäivä on 4. lokakuuta, joka on myöhemmin hänen vuokseen otettu myös kansainväliseksi eläinten päiväksi. Hän on eläinten, ympäristön, eläintarhojen, tulen, perheiden, yksin kuolemisen, kauppiaiden, rauhan, Italian, Assisin, New Mexicon ja Kansasin suojeluspyhimys. Pyhimyksen symboleita ovat muun muassa linnut ja eläimet, stigmata, piikkikruunu, kalat, pääkallo, susi ja tuli. Franciscusta pidetään yhtenä stigmaatikoista ja ennen hänen stigmataansa juhlistettiin erikseen 17. syyskuuta. Pyhimyksen mukaan on myös nimetty basilika tämän kotikaupungissa Assisissa eli Pyhän Fransiskuksen basilika (italiaksi Basilica di San Francesco d´Assisi). Pyhän Franciscuksen mukaan on perustettu useita katolisia sääntökuntia: Congregatio Fratrum Adunationis Tertii Regularis Ordinis Sancti Francisci (S.A), Congregatio Fratrum Franciscanorum Immaculatae (F.I.), Ordo Fratrum Minorum (O.F.M.), Ordo Fratrum Minorum Capuccinorum (O.F.M. Cap.) ja Ordo Fratrum Minorum Conventualium (O.F.M. Conv.). Hänen nimeään kantaa myös argentiinalainen 13. maaliskuuta 2013 valittu paavi Benedictus XVI:n vasemmistolainen seuraaja 266. paavi Franciscus. xxx/ellauri165.html on line 562: Ben viva era all´epoca la vicenda dei catari, dichiarati eretici dalla Chiesa cattolica, i quali predicavano un dualismo Bene/Male portato alle estreme conseguenze. Francesco avrebbe potuto essere scambiato per un cataro per la sua povertà e la predicazione ai ceti subalterni. Ma Francesco e i suoi seguaci si distinguevano in molteplici aspetti: innanzitutto essi non mettevano in dubbio la gerarchia della Chiesa. Katarol katarilli, tosivahva pastilli. xxx/ellauri165.html on line 577: Blessed Mary is the gate, whereof it is written that the Lord hath entered in by it, therefore it shall be shut after birth; for as a virgin she both conceived and brought forth. xxx/ellauri165.html on line 579: There’s a tonne of therapy and sexual issues wrapped up here isn’t it? Who in their right mind would want a perpetually healing hymen? Or was this just a one time deal - just when conceiving via holy spirit? I should add why was her virginity so important anyway? Seems a throw back to a time which virginity may have been prized. I’d image venereal diseases were considered a curse for those fornicating, a moral judgement. But it still seems over blown. xxx/ellauri165.html on line 580: Yes, the virgin fixation is puzzling. I expect it has something to do with women as property and the importance of verifying lineage. Yes I have a pet theory (hypothesis) that in civilizations where we lived in large numbers and with animals diseases could bounce from people to animals and back again hence all the plagues. In cultures where people were relatively isolated then virginity doesn’t seem to play as big a role. Mind you if you are paying for a wife to raise your children who you see as the primary reason for your existence then not raising someone else’s children may be a prime issue. xxx/ellauri165.html on line 582: When I was much younger I knew a family at Lake Macquarie who were very devout Catholics. Their eldest daughter while still at school in Year 12 became pregnant. She was an atheist and had already rejected Catholicism to the great distress of her parents. She insisted that she had never had sex (haha) and had no idea how it happened. She suggested maybe God had impregnated her. Strangely enough, no one believed her. Even those of strong faith thought she was a liar. Maybe that was the second coming of Jesus and we ignored it. He or she might be living as a 35 year man or woman in Australia today and not a soul knows. xxx/ellauri165.html on line 592: I heard Dawkins once quoting a priest he was having dinner with who had served in the hills of Papua New Guinea or someone like that the bible often mentions flocks and sheep/lambs/flock in terms of the congregation which was a problem there as many of these people had never seen a sheep they all had pigs. So the priest would start the Sunday Sermon with something like “Welcome swine”. xxx/ellauri165.html on line 598: Here is another example framed by the powerful and disturbing poem What a friend we have in Jesus? by K L Burns from MRRC Silverwater Correctional Centre, quoted on the same website: xxx/ellauri165.html on line 629: The Book of Mormon is full of racist stuff. Basically they believe that the America’s were populated by a lost tribe of Israel and when one side turned evil their skin turned black. xxx/ellauri165.html on line 631: There’s nothing wrong praying to the saints and to Mary the mother of God. They are close to God and can intercede when he has a cow. xxx/ellauri165.html on line 641: Opinions about the permanency of hell have shifted considerably, both in the early church and in recent times. The doctrine of universal salvation (also known as Apokatastasis or Apocatastasis ) has usually been considered through the centuries to be heterodox but has become orthodox. It was maintained by the Second Vatican Council and by Pope John Paul II and it is promoted in the new Catechism of the Catholic Church and in the post-Vatican II liturgy. Francis maintains the same teaching. xxx/ellauri165.html on line 654: Protestants are very firm on their rejection of purgatory, which means that their assurance of salvation is mixed up with an unhealthy antinomianism: Protestants are convinced that no matter how much they sin, they have been covered over by Jesus´ blood and therefore they will go straight to heaven when they die. Or to hell, depending on how they timed their repentance. xxx/ellauri165.html on line 670: Milton in Paradise Lost refers to death as "sleep" and the dead as being "raised from sleep". The difference is difficult to identify in practice. Christian mortalism has been taught by several theologians and church organizations throughout history while also facing opposition from aspects of Christian organized religion. The Catholic Church condemned such thinking in the Fifth Council of the Lateran as "erroneous assertions". Supporters include the sixteenth-century religious figure Martin Luther and the eighteenth-century religious figure Henry Layton, among many others. xxx/ellauri166.html on line 36: When Moses told him, Aaron held out the staff in his hand and struck the dust on the ground. It turned into gnats that bit people and animals. All the dust on the ground everywhere in Egypt turned into gnats. xxx/ellauri166.html on line 50: The staff is miraculously transformed into a snake and then back into a staff. The staff is thereafter referred to as the "rod of God" or "staff of God" (depending on the translation). And thou shalt take this rod in thine hand, wherewith thou shalt do signs". xxx/ellauri166.html on line 52: Moses and Aaron appear before the pharaoh, and Aaron's rod is transformed into a serpent. Pharaoh's sorcerers are also able to transform their own rods into serpents, but Aaron's rod swallows their rods (Exodus 7:10-12). Aaron's rod is again used to turn the Nile blood-red. It is used several times on God's command to initiate the plagues of Egypt. xxx/ellauri166.html on line 61: Because Aaron's rod and Moses' rod are both given similar, seemingly interchangeable, powers, Rabbinical scholars debated whether or not the two rods were one and the same. According to the Midrash Yelammedenu (Yalḳ. on Ps. ex. § 869): xxx/ellauri166.html on line 63: The staff with which Jacob crossed the Jordan is identical with that which Judah gave to his daughter-in-law, Tamar (Gen. xxxii. 10, xxxviii. 18). It is likewise the holy rod with which Moses worked (Ex. iv. 20, 21), with which Aaron performed wonders before Pharaoh (Ex. vii. 10), and with which, finally, David slew the giant Goliath (I Sam. xvii. 40). David left it to his descendants, and the Davidic kings used it as a scepter until the destruction of the Temple, when it miraculously disappeared. When the Messiah comes it will be given to him for a scepter in token of his authority over the heathen. (And we don't mean INRI here.) xxx/ellauri166.html on line 65: There are many speculations about what has happened to Moses's staff. xxx/ellauri166.html on line 66: The Midrash (a homiletic method of biblical exegesis) states that the staff was passed down from generation to generation and was in the possession of the Judean kings until the First Temple was destroyed. It is unknown what became of the staff after the Temple was destroyed and the Jews were exiled from the land. xxx/ellauri166.html on line 68: There is a mention of the rod of Moses in a deposition of Nicolas, abbot of the Icelandic Benedictine monastery of Thingeyrar, who had seen it guarded in a chapel of a palace in Constantinople in c. 1150. According to this source, the archbishop of Novgorod, Anthony, stated that it was in the church of St Michael in the Boukoleon Palace, among other precious relics. After the sack of Constantinople in 1204 it was transported to France where Bishop Nevelon placed it in Soissons cathedral and it then passed to the treasury of the Sainte-Chapelle. xxx/ellauri166.html on line 70: According to an unidentified identifying document [citation needed] at the Hagia Sophia in Istanbul, Moses's staff would supposedly be on display today at the Topkapı Palace, Istanbul, Turkey. The Topkapi Palace holds other reputedly holy relics, most notably those attributed to the Islamic prophet, Muhammad. (Such as his bow, his sword, his footprint, and even a tooth.) Topkapı Palace was officially designated a museum in 1924, and the holy relics were placed on public view on 31 August 1962. It is said that Sultan Selim I (1512–1520) brought the holy relics to Topkapi Palace after conquering Egypt in 1517. xxx/ellauri166.html on line 221: Shall laugh - Will smile at their vain attempts, maybe even sneer; will not be disturbed or agitated by their efforts; will go calmly on in the execution of his purposes. Compare as above Isaiah 18:4. See also Proverbs 1:26; Psalm 37:13; Psalm 59:8. This is, of course, to be regarded as spoken after the manner of men, and it means that God will go steadily forward in the accomplishment of his purposes. There is included also the idea that he will look with contempt on their vain and futile efforts. xxx/ellauri166.html on line 223: The Lord shall have them in derision - The same idea is expressed here in a varied form, as is the custom in parallelism in Hebrew poetry. The Hebrew word לעג lâ‛ag, means properly to stammer; then to speak in a barbarous or foreign tongue; then to mock or deride, by imitating the stammering voice of anyone. Gesenius, Lexicon Here it is spoken of God, and, of course, is not to be understood literally, anymore than when eyes, and hands, and feet are spoken of as pertaining to him. The meaning is, that there is a result in the case, in the Divine Mind, as if he mocked or derided the vain attempts of men; that is, he goes calmly forward in the execution of his own purposes, and he looks upon and regards their efforts as vain, as we do the efforts of others when we mock or deride them. The truth taught in this verse is, that God will carry forward his own plans in spite of all the attempts of men to thwart them. This general truth may lie stated in two forms: xxx/ellauri166.html on line 229: He laughs at the defiant ones, for between them and Him there is an infinite distance; He derides them by allowing the boundless stupidity of the infinitely little one to come to a climax and then He thrusts him down to the earth undeceived. xxx/ellauri166.html on line 284: Der junge Deutscher wurde nach den Grundsätzen des orthodoxen Judentums erzogen, erlernte Thora, Talmud und die hebräische Sprache und zeigte zunächst auch Interesse für den Zionismus. Um die Zeit seiner Bar Mitzwa verlor er jedoch seinen Glauben, als er, um „Gott zu prüfen“, am Grabe eines Zaddik unkoscheres Essen aß und in der Folge, als nichts passierte, zum Atheisten wurde. Mit 16 Jahren veröffentlichte er in einer polnischen literarischen Zeitschrift jiddische und polnische Verse meist mystischen Inhalts und übersetzte hebräische, lateinische, deutsche und jiddische Beiträge ins Polnische. Seinen Lebensunterhalt verdiente er bis 1939 vor allem als Korrektor. xxx/ellauri166.html on line 288: Im Herbst 1940 meldete sich Deutscher zur polnischen Exilarmee unter der Führung von Władysław Sikorski, die in Schottland Militärbasen unter eigener Souveränitat hatte. Er wurde dort als verdächtige Person in ein von der polnischen Exilregierung unterhaltenes Internierungslager geschickt, in dem überwiegend politisch Verdächtige, Homosexuelle und Juden interniert waren.[4] Laut Deutschers Biographen Ludger Syré sei das Lager Ladybank bei Kircaldy „kein eigentliches Straflager“ gewesen, allerdings sei beabsichtigt gewesen, ihn als „gefährlichen roten Rebellen“ „ruhig zu halten“ und man ließ „ihn schwere Munitionskisten schleppen“. Deutscher nutzte den Lageraufenthalt zum Erlernen der englischen Sprache und richtete im Lager einen „Übersetzerdienst“ für die Organisation neuester Nachrichten ein. 1949 veröffentlichte er seine Stalin-Biographie, die in 12 Sprachen übersetzt wurde. 1954 bis 1963 erschien sein Hauptwerk, die dreibändige Biographie Trotzkis. xxx/ellauri166.html on line 299: Shechinah שכינה (also spelled Shekhinah) is derived from the word shochen שכן, “to dwell within.” The Shechinah is Cod or that which Cod is dwelling within. Sometimes we translate Shechinah as “The Divine Presence.” The word Shechinah is feminine, and so when we refer to Cod as the Shechinah, we say “She.” Of course, we’re still referring to the same One Cod, just in a different modality. After all, you were probably wondering why we insist on calling Cod “He.” We’re not talking about a being limited by any form—certainly not a body that could be identified as male or female. "It" would be better, only it reminds one too much of Freud's id. "They" would sound dangerously polytheistic. xxx/ellauri166.html on line 306: The Shechinah Herself also stumbles and falls into the mud. Her children, our own souls, bring her there. So that now She, too, can no longer redeem them without redeeming Herself. Her destiny becomes wrapped up in theirs. xxx/ellauri166.html on line 312: If you’ve ever set out to clean up a teenager’s room, you can probably relate to the following: Daunted by the task ahead of you, you cleverly start with the big stuff. Having dislodged some furniture, moving them into appropriate corners, tossed a few cardboard boxes into recycling, and discovering that, yes, there is a floor down there, only then can you really get started. But that’s also when it becomes apparent just how ugly this mess really is. Now is time for the scraping, grinding, elbow grease and harsh chemicals. The hardest tasks are always left for last. xxx/ellauri166.html on line 316: Shechinah is a Chaldee word meaning resting-place, not found in Scripture, but used by the later Jews to designate the visible trace of Cod's presence in the tabernacle, and afterwards in Solomon's temple. When the Lord led Israel out of Egypt, he went before them "in a pillar of a cloud." This was the symbol of his presence with his people. For references made to it during the wilderness wanderings, see Exodus 14:20 ; 40:34-38 ; Leviticus 9:23 Leviticus 9:24 ; Numbers 14:10 ; Numbers 16:19 Numbers 16:42 . xxx/ellauri166.html on line 318: It is probable that after the entrance into Canaan this glory-cloud settled in the tabernacle upon the ark of the covenant in the most holy place. We have, however, no special reference to it till the consecration of the temple by Solomon, when it filled the whole house with its glory, so that the priests could not stand to minister ( 1 Kings 8:10-13 ; 2 Chr. 1 Kings 5:13 1 Kings 5:14 ; 7:1-3 ). Probably it remained in the first temple in the holy of holies as the symbol of Jehovah's presence so long as that temple stood. It afterwards disappeared. (See CLOUD .) xxx/ellauri166.html on line 325: "A temple for your habitation", where the Greek text (Koinē Greek: ναὸν τῆς σῆς σκηνώσεως) suggests a possible parallel understanding, and where σκήνωσις skēnōsis "a tent-building", a variation on an early loanword from Phoenician (Ancient Greek: ἡ σκηνή skēnē "tent"), is deliberately used to represent the original Hebrew or Aramaic term. (Eli skene! Varmaan pyhä henki on jotenkin tästä stailattu. Vaika spiritus on maskuliini, ja koiraanhommiinhan se joutuukin. Toisaalta sen hyvä piirre on, että se on aika hahmoton, ei lähde neizyt Maarian suhteen fantasiat liikaa laukkaamaan.) In the post-temple era usage of the term shekhinah may provide a solution to the problem of Cod being omnipresent and thus not dwelling in any one place. (Jepjep:) The concept of shekhinah is also associated with the concept of the Holy Spirit in Judaism (ruach ha-kodesh). xxx/ellauri166.html on line 343: The Ruch Ah Qudsh is the spirit or character aspect of Yahuah, and therefore a part of Yahuah (Isaiah 40:13). The Ruach is pictured allegorically throughout the Tanakh as the feminine or motherly aspect of Yahuah, and is also synonymous with wisdom, as depicted in the Proverbs where wisdom says, "Yahuah possessed me in the beginning of his way, before his works of old. I was set up from everlasting, from the beginning, or ever the earth was." (Proverbs 8:22,23) The phrase, "YHUH possessed me", indicates that wisdom is the Ruach, or the bride, especially since wisdom is portrayed as feminine. xxx/ellauri166.html on line 353: In Hebrew thought, Ruch Ah Qudsh was considered a voice sent from on high to speak to the prophet. thus, in the old testament language of the prophets, Ruch Ah Qudsh is the Divine Spirit of tent dwelling, sanctification and creativity and is considered as having a feminine power. xxx/ellauri166.html on line 355: "He" as a reference to Spirit has been used in theology to match the pronoun for Yahuah, yet the Hebrew word Ruch is a noun of feminine gender. Thus, referring to the Ruach Ah Qudsh as "she" has some linguistic justification. xxx/ellauri166.html on line 357: Denoting Spirit as a feminine principle, the creative principle of life, makes sense when considering where Father Yahuah plus Ruch (Spirit) sort of "leads" to the divine extension of sonship, which completes the Family of Yahuah, all contained in one (1) name!" xxx/ellauri166.html on line 367: Yahuah anointed Yahusha with the Ruch Ah Qudsh and power, and how he went around doing good and healing all who were under the power of the devil, because Yahuah was with him. Acts 10:38 xxx/ellauri166.html on line 373: Clearly there is ample evidence from the Hebrew that if YAH belongs to the Father and HU to the Son, then certainly AH belongs to the Ruch, giving us the name YaHuaH, which contains all three in One Name. Yahuah Saves and is the Giver of Life, Eternal Life! Q.E.D. xxx/ellauri166.html on line 380: American poet Gustav Davidson listed shekhinah as an entry in his reference work A Dictionary of Angels, Including the Fallen Angels (1967), stating that she is the female incarnation of Metatron. xxx/ellauri166.html on line 415: Rashi had a tremendous influence on Christian scholars. The French monk Nicolas de Lyre of Manjacoria, who was known as the "ape of Rashi", was dependent on Rashi when writing the 'Postillae Perpetuate' on the Bible. He believed that Rashi's commentaries were the "official repository of Rabbinical tradition" and significant to understanding the Bible. De Lyre also had great influence on Martin Luther. xxx/ellauri166.html on line 417: In general, Rashi provides the peshat or literal meaning of Jewish texts, while his disciples known as the Tosafot ("additions"), gave more interpretative descriptions of the texts. The Tosafot's commentaries can be found in the Talmud opposite Rashi's commentary. The Tosafot added comments and criticism in places where Rashi had not added comments. The Tosafot went beyond the passage itself in terms of arguments, parallels, and distinctions that could be drawn out. This addition to Jewish texts was seen as causing a "major cultural product" which became an important part of Torah study. xxx/ellauri166.html on line 421: The Tosafot do not constitute a continuous commentary, but rather (like the "Dissensiones" to the Roman Code of the first quarter of the twelfth century) deal only with difficult passages of the Talmud. Single sentences are explained by quotations which are taken from other Talmudic treatises and which seem at first glance to have no connection with the sentences in question. On the other hand, sentences which seem to be related and interdependent are separated and embodied in different treatises. The Tosafot can be understood only by those who are well advanced in the study of the Talmud, for the most entangled discussions are treated as though they were simple. Glosses explaining the meaning of a word or containing a grammatical observation are very rare. xxx/ellauri166.html on line 446: The earliest known tefillin were tiny and probably worn all day, except Saturdays. They were found together with other Dead Sea Scrolls in the Judean desert, in the mid-twentieth century. They were dated by archaeologists as far back as the 1st or 2nd centuries BCE. Although their texts are more varied than rabbinic tefillin, it is clear that they are based on a specific understanding of the same four verses noted above as associated by the rabbis with the tefillin ritual. xxx/ellauri166.html on line 448: Why was the Song of Moses (sehän oli se Deuteronomian loppuluritus!) deemed suitable as a tefillin parchment? In all likelihood because both the second paragraph of the Shema, as well as the verses immediately after the Song of Moses in Parashat Ha’azinu, contain references to length of days. A contribution to the wearer's longevity. Nobody is in a particular hurry to get to Paradise. Ei kiirettä kuin pirulla Heinolan markkinoille. Hiivitään ennemminkin hiljaa kuin tiaisen kivittäjä. In conclusion, The archaeological evidence, together with consideration of various biblical passages and even of halakhah, suggests that tefillin were originally practiced as a longevity amulet. Lisää aiheesta: https://www.thetorah.com/article/the-origins-of-tefillin xxx/ellauri166.html on line 474: Oikein arvattu! Tämän kirjailijan sisällä oli itse asiassa sukupuoliorgaani (=genital spirit) joka asetettiin paikoilleen kuten Kuulapsi-seremoniassa josta kerrotaan herkemmin aiemmassa kirjassa. Ohjelmoijat käyttävät tätä viiden terävän piston menetelmää kehittämään kuudetta aistia (joka on kyky tehdä työtä tähtivalo-tietoisuudessa, johon sisältyy sellaista henkistä aktiviteettia kuten parapsykilogiset kyvyt -- joista keskustellaan myöhemmin tässä kirjassa). xxx/ellauri167.html on line 39: Trullit tervehtivät Pirua sanoen: -Herlitte, johon tämä vastaa: -Kupeteeraa. Uusille tulokkaille Piru tarjoaa avointa kirjaa, jossa on kaikkien trullien nimet. Trullinoviisin etusormeen tehdään haava, ja sillä verellä pitää oma nimi kirjoittaa Pirun kirjaan. xxx/ellauri167.html on line 47: Who were Paolo and Francesca? Paolo and Francesca were illicit lovers in 13th century Italy, and they have left us a love story that, like all good love stories, ends in tragedy. Paolo Malatesta was the third son of the lord of Rimini, Malatesta da Verrucchio and accounts of his personality and the size of his pecker vary. xxx/ellauri167.html on line 52: Francesca è presentata come una donna colta, esperta di letteratura amorosa (cita indirettamente lo Stilnovo e Andrea Cappellano, quindi conosce i dettami dell'amor cortese). Attraverso il suo personaggio Dante compie una parziale ritrattazione della sua precedente produzione poetica (stilnovistica e, soprattutto, delle Petrose), che avendo l'amore come argomento poteva spingere il lettore a mettere in pratica gli esempi letterari e cadere nel peccato di lussuria. Francesca è il primo dannato che pronuncia un discorso nell'Inferno dantesco, mentre Guido Guinizelli (citato indirettamente dalla donna) e il trovatore provenzale Arnaut Daniel saranno gli ultimi penitenti a dialogare con Dante nel Purgatorio (Canto XXVI), colpevoli anche loro di lussuria e produttori di quella letteratura amorosa di cui Francesca era stata appassionata lettrice. xxx/ellauri167.html on line 93: He is today best remembered as the author of A Dictionary of Angels, Including the Fallen Angels (1967), a populist work detailing the types of angel classes and their roles. This was a popularised compendium of angelology from Talmud, kabbalah, medieval occult writers, gothic grimoires and other sources. xxx/ellauri167.html on line 108: Swiftly achieving where the others plod? Päästen pikaisesti minne toiset talsivat? xxx/ellauri167.html on line 128: parlerei a quei due che ‘nsieme vanno, puhuisin noille 2:lle gepardille tuolla xxx/ellauri167.html on line 138: vegnon per l’aere, dal voler portate; tulee ilman läpi halun kantamina, xxx/ellauri167.html on line 140: a noi venendo per l’aere maligno, tullen meidän luo pahan ilman läpitte, xxx/ellauri167.html on line 143: che visitando vai per l’aere perso joka tulet käymään perseilman läpitte, xxx/ellauri167.html on line 144: noi che tignemmo il mondo di sanguigno, me jotka kastelemme maailmaa verellä, xxx/ellauri167.html on line 146: noi pregheremmo lui de la tua pace, rukoilisimme siltä rauhaa sullekin, xxx/ellauri167.html on line 149: noi udiremo e parleremo a voi, Me kuunnellaan ja sulle puhutaan, xxx/ellauri167.html on line 205: Toka PAOLO E FRANCESCA - Film (1971) - Coming Soon - è un film di genere drammatico del 1971, diretto da Gianni Vernuccio, con Luigi Pierdominici e Nico Balducci. perustuu vielä löyhemmin Danten versioon. Durata 97 minuti. Ei siis tulla kovin soon, ei ainakaan niin äkkiä kuin kerskui Donald Davidson. xxx/ellauri167.html on line 207: Giovanni e Paolo Malatrasi sono due giovani rimasti orfani in tenera età ed eredi di solida industria. Mentre Giovanni, il fratello maggiore, ha un carattere introverso e tormentato, Paolo è tutto l'opposto: allegro e spensierato, ama circondarsi di compagnie spregiudicate e prive di remore morali. Durante un periodo di assenza da casa di Paolo, Giovanni ha modo di frequentare la ragazza del fratello, Francesca Podesti, e di innamorarsene, pienamente corrisposto. Sposatala quasi clandestinamente, Giovanni impone alla giovane di troncare con le vecchie amicizie, senza, con questo riuscire a tacitare l'esasperata gelosia che egli nutre verso il passato della moglie. Allorché Paolo fa ritorno a casa, superata la sorpresa per l'imprevisto matrimonio, organizza una festa alla quale invita i vecchi amici. In questa circostanza, il contegno assurdamente geloso di Giovanni finisce col gettare Francesca tra le braccia di Paolo e col convincerla ad abbandonare il tetto coniugale. Sconvolto da questa decisione, Giovanni uccide la moglie e il fratello. xxx/ellauri167.html on line 213: Il discorso psicanalitico si intreccia con l'emancipazione giovanile, raccontata senza alcun riferimento politico ma come scappatoia dal tedio (i ragazzi sono tutti benestanti) e dal modello sociale della scorsa generazione. Meritava un maggiore approfondimento il secondo discorso, abbozzato nelle prime scene, mentre assume rilievo il rapporto tra i due fratelli, quello in cui il regista (che monta e cura la fotografia) sembra avere meno da raccontare, tanto che certi dialoghi risultano ridondanti e annoiano. xxx/ellauri167.html on line 268: And now for something completely different! Isaac Singerin luonnehdinta sen isän lapsenuskosta on siteerauxen arvoinen. Tämän paremmin voi uskonnollista maailmankuvaa tuskin puolustaa. xxx/ellauri167.html on line 270: Menimme kioskin ohi jonka seinässä julisteessa luki suurilla jiddisin kirjaimilla 'Hänen vaimonsa puoliso, amerikkalainen operetti'. Isä pysähtyi. xxx/ellauri167.html on line 278: Kuljimme pitkään puhumatta. Olimme tulleet Nalewki-kadulle ja kulkeneet Dluga-kadun vankilan ohi, Arsenaalin, kuten sitä kutsuttiin. Vankilan edessä rangaistustaan suorittavat puhdistivat katuojia ja aseistetut vartijat valvoivat heitä. Vankien iho oli keltainen, heidän pukunsa oli kellanharmaa ja vankilan seinissäkin toistui sama likaisen tympeä väri. Eräs vanki nojasi harjaansa ja katseli isää ja minua puolittain huvittuneena omia aikojaan, silmät kahtena hymyilevänä viiruna. Ajattelin että tuo ei ollut elävä ihminen vaan ruumis joka oli hautaamisen sijasta heitetty vankilaan ja nauroi nyt tätä elävien tekemää erehdystä. xxx/ellauri167.html on line 315: Et käytä mitään filttereitä, kun julkaiset ottamasi kuvan somessa. No en vitussa käytä, enkä holkkia. En edes polta. En "julkaise" mitään kuvia, eli väärin asetettu kysymys. xxx/ellauri167.html on line 438: The Founding Fathers were the leading figures of the American Revolution, the signers of the Declaration of Independence on July 4th, 1776 and the framers of the United States Constitution. The Bavarian Illuminati was a secret society founded by Adam Weishaupt on May 1st 1776. Only 2 months earlier! This must be meaningful! xxx/ellauri167.html on line 440: In August 1798, George Washington received a letter as well as a copy of John Robison’s Proofs of a Conspiracy from George Snyder. This led to a brief exchange between the two men. Luckily the insect-looking Historians were on the ball and wrote them down. xxx/ellauri167.html on line 447: There are three letters mentioning the Bavarian Illuminati written by George Washington to George Washington Snyder in response to a August, 1798 letter which came with a copy of John Robison’s anti- Illuminati book, Proofs of Conspiracy. The book itself was found in Washington’s library at his death. xxx/ellauri167.html on line 448: Here is the Washington-Snyder exchange from various US government archives: xxx/ellauri167.html on line 457: Proofs of Conspiracy (Read it here, buy it here) xxx/ellauri167.html on line 464: May the Supreme Ruler of all Things continue You long with us in these perilous Times: may he endow you with Strength and Wisdom to save our Country in the threatening Storms and gathering Clouds of Factions and Commotions! and after you have completed his Work on this terrene Spot, may He bring you to the full Possession of the glorious Liberty of the Children of God, is the hearty and most sincere Wish of Your Excellency’s very humble and devoted Servant xxx/ellauri167.html on line 466: Not sure of who exactly Snyder was or what his intentions were, Washington wrote back on September 25, 1798: xxx/ellauri167.html on line 472: I have heard much of the nefarious, and dangerous plan, and doctrines of the Illuminati, but never saw the Book until you were pleased to send it to me. The same causes which have prevented my acknowledging the receipt of your letter have prevented my reading the Book, hitherto; namely, the multiplicity of matters which pressed upon me before, and the debilitated state in which I was left after, a severe fever had been removed. And which allows me to add little more now, than thanks for your kind wishes and favourable sentiments, except to correct an error you have run into, of my Presiding over the English lodges in this Country. The fact is, I preside over none, nor have I been in one more than once or twice, within the last thirty years. I believe notwithstanding, that none of the Lodges in this Country are contaminated with the principles ascribed to the Society of the Illuminati. With respect I am &c. xxx/ellauri167.html on line 478: It also occurred to me that you might have had Ideas to that Purport when you disapproved of the Meetings of the Democratic-Societies, which appeared to me to be a Branch of that Order, though many Members may be entirely ignorant of the Plan. Those Men who are so much attached to French Principles, have all the Marks of Jacobinism. They first cast off all religious Restraints, and then became fit for perpetrating every Act of Inhumanity. And, it is remarkable, that most of them are actually Scoffers at all religious Principles. It is said that the ‘Lodge Theodore in Bavaria became notorious for the many bold and dangerous Sentiments in Religion and Politics that were uttered in their Harangues, and its Members were remarkable for their Zeal in making Proselytes’; (and no Wonder since the Order was to rule the World.) Is not there a striking Similarity between their Proceedings and those of many Societies that oppose the Measures of our present Government? xxx/ellauri167.html on line 494: I cannot conclude without acquainting your Excellency that I have made Extracts from ‘Robison’s Proofs of a Conspiracy,’ and arranged them in such a Manner as to give a compendious Information to the Public of the dangerous and pernicious Plan of the ‘Illuminati or Jacobins,’ and by some Remarks to caution them against it. I had them published in ‘Bartgis’s Federal Gazette’ of this Place, from which they were copied and inserted into the ‘Baltimore Federal Gazette[’] of the 9th Inst. xxx/ellauri167.html on line 521: — I have received your favor of the 17th, & communicated it to Mr. Smith. I lately forwarded your letter from Dr. Priestley, endorsed `with a book’; I struck those words through with my pen, because no book had then come. It is now received, & shall be forwarded to Richmond by the first opportunity: but such opportunities are difficult to find; gentlemen going in the stage not liking to take charge of a packet which is to be attended to every time the stage is changed. The best chance will be by some captain of a vessel going round to Richmond. I shall address it to the care of Mr. George Jefferson there. xxx/ellauri167.html on line 523: Memoirs Illustrating the History of Jacobinism (Read it here, buy it here) xxx/ellauri167.html on line 530: Wishaupt seems to be an enthusiastic Philanthropist. He is among those (as you know the excellent Price and Priestley also are) who believe in the indefinite perfectibility of man. He thinks he may in time be rendered so perfect that he will be able to govern himself in every circumstance so as to injure none, to do all the good he can, to leave government no occasion to exercise their powers over him, & of course to render political government useless. This you know is Godwin’s doctrine, and this is what Robinson, Barruel & Morse had called a conspiracy against all government. xxx/ellauri167.html on line 536: He believes the Free masons were originally possessed of the true principles & objects of Christianity, & have still preserved some of them by tradition, but much disfigured. The means he proposes to effect this improvement of human nature are `to enlighten men, to correct their morals & inspire them with benevolence. Secure of our success, sais he, we abstain from violent commotions. To have foreseen the happiness of posterity & to have prepared it by irreproachable means, suffices for our felicity. xxx/ellauri167.html on line 540: As Wishaupt lived under the tyranny of a despot & priests, he knew that caution was necessary even in spreading information, & the principles of pure morality. He proposed therefore to lead the Free masons to adopt this object & to make the objects of their institution the diffusion of science & virtue. He proposed to initiate new members into his body by gradations proportioned to his fears of the thunderbolts of tyranny. This has given an air of mystery to his views, was the foundation of his banishment, the subversion of the masonic order, & is the colour for the ravings against him of Robinson, Barruel & Morse, whose real fears are that the craft would be endangered by the spreading of information, reason, & natural morality among men. xxx/ellauri167.html on line 542: This subject being new to me, I have imagined that if it be so to you also, you may receive the same satisfaction in seeing, which I have had in forming the analysis of it: & I believe you will think with me that if Wishaupt had written here, where no secrecy is necessary in our endeavors to render men wise & virtuous, he would not have thought of any secret machinery for that purpose. As Godwin, if he had written in Germany, might probably also have thought secrecy & mysticism prudent. I will say nothing to you on the late revolution of France, which is painfully interesting. Perhaps when we know more of the circumstances which gave rise to it, & the direction it will take, Buonaparte, its chief organ, may stand in a better light than at present. xxx/ellauri167.html on line 558: Now, “Washington” formed the Federalist party. The other major party in those days, The Democratic Republicans, was formed by Thomas Jefferson [and] there are grounds for accepting the testimony of the Reverend Jedediah Morse of Charleston, who accused Jefferson of being an Illuminati agent. Thus, even at the dawn of our government, it was the democratic party that was the Illuminati front. … xxx/ellauri167.html on line 560: This story later repeats the Teenset report that Mayor Daley used the phrase “Ewige Blumenkraft” during his incoherent diatribe against Abe Ribicoff. xxx/ellauri167.html on line 564: Abraham Alexander Ribicoff (April 9, 1910 – February 22, 1998) was an American Democratic Party politician from the state of Connecticut. He represented Connecticut in the United States House of Representatives and Senate and was the 80th Governor of Connecticut and Secretary of Health, Education, and Welfare in President John F. Kennedy's cabinet. He was Connecticut's first and to date only Jewish governor. Having suffered in his later years from the effects of Alzheimer´s disease, he died in 1998 at the Hebrew Home for the Aged in Riverdale in The Bronx, New York City, and is interred at Cornwall Cemetery in Cornwall, Connecticut. xxx/ellauri167.html on line 570: In the weeks leading up to the 1968 Democratic National Convention, Chicago Mayor Richard J. Daley turned his town into a fortress. He sealed the manhole covers with tar, so protesters couldn’t hide in the sewers. He installed a fence topped with barbed wire around the Chicago International Amphitheater. He put the entire police force on shifts and called in National Guardsmen. Secret Service and FBI agents were also on duty, as the city braced for protesters who would soon arrive to protest against political assassinations, urban riots and the raging Vietnam War. xxx/ellauri167.html on line 572: With the whole world watching, the three major news networks brought the show into millions of Americans’ living rooms. They covered the ensuing mayhem which sparked a national debate about objectivity and journalistic integrity. Senator Abraham Ribicoff only saw textbook police brutality and Gestapo tactics, being an east coast kike. But millions of flyover state Middle Americans, the “silent majority,” saw different. xxx/ellauri167.html on line 578: The violence in Chicago was all-encompassing, and longhairs weren’t the only targets of the police. Journalists with clearly displayed credentials were attacked, including, most notoriously, CBS’ Dan Rather. This laid the foundation for the cries of “liberal bias” that hound and undermine the mainstream news media to this day. xxx/ellauri167.html on line 584: But Chicago was different. Not just because Cronkite was sympathetic to the youngsters in the streets, but because he lost his cool. After his correspondent, Dan Rather, was punched in the solar plexus by a Chicago plainclothes security man on the delegate floor, Cronkite let loose, saying, “I think we’ve got a bunch of thugs here, Dan.” Asked once why Cronkite was so trusted, his wife had responded, “he looks like everyone’s dentist.” But in calling out Daley’s thugs, he had given his conservative viewers a surprise root canal. xxx/ellauri167.html on line 586: Cronkite thanked Rather “for staying in there, pitching despite every handicap that they can possibly put in our way from free flow of information at this Democratic National Convention.” Cronkite clearly suspected that Daley had purposely avoided resolving the electrical workers’ strike in order to hinder network coverage. “Dick Daley’s a fine fellow, but when his strong hand is turned agin’ you, as the press has felt it was on this occasion, he’s a tough adversary.” xxx/ellauri167.html on line 588: Daley prepared for the convention like a general going into battle. When rioting had erupted in Chicago four months earlier following The Rev. Martin Luther King Jr.’s assassination, the police had been unable to seize control. Venting his disappointment, Daley had said that his police superintendent should have ordered his force to “shoot to maim” looters and “shoot to kill” arsonists. He vowed not to be caught short again. xxx/ellauri167.html on line 590: The mayor was a masterful machine politician, but he lacked nuance in his understanding of mass media. He refused permits for protesters, as if that would keep them from protesting and, therefore, prevent journalists from covering them. He had crude “We Love Mayor Daley” signs made, and had city workers to hold them up in front of the cameras. He stuck decals of himself on the phones in every delegate’s hotel room, which was a particularly dunderheaded move given that the city was in the middle of an electrical workers’ strike that made the phones all but useless. xxx/ellauri167.html on line 592: To his advantage, however, was the fact that he had microphone access whenever he wanted it. But at a key moment, he pointedly chose not to take the mic. When Ribicoff made his crack about “Gestapo tactics in the streets of Chicago” from the dais, Daley stood up and shouted from the floor “Fuck you, you Jew son of a bitch, you lousy motherfucker, go home!” The forceful exclamation, shown on live TV, was later deciphered by lip readers. Friends said Daley called Ribicoff not a “fucker,” but a “faker.” Enemies suggested he had called him not a “Jew” but a “kike.” The CBS newsman who was closest simply reported that Daley had gone bright red with anger. xxx/ellauri167.html on line 596: The notion that simply showing police violence was evidence of liberal bias didn’t begin with Chicago. It traces back rather directly to TV coverage of civil rights, when white Southerners complained that the networks ignored their perspective and were manipulated by publicity seekers within the movement. By the late 1950s, many of the same people who would later object to the network’s coverage in Chicago had already taken to calling CBS the “Communist” or “Coon” or “Colored Broadcasting Company.” The same bigoted wordplay made NBC the “Nigger Broadcasting Company.” Alabama’s Bull Connor summed up the situation with an aphorism that wouldn’t seem out of place in some conservative circles today: “The trouble with this country is communism, socialism and journalism.” xxx/ellauri167.html on line 602: Journalists face just the same old challenges than they did in Chicago in 1968. As the president vilifies the media as “the enemy of the people,” and reporters have occasion to attend his rallies with a security detail in tow, it’s clear that the specter of violence again looms large. There is also ferocious disagreement over the meaning of what we view on social media or television, a disagreement that clearly is not native to America, but brought in by the white immigrants. What is obvious to some is not to others, who would contend, for example, that “truth is not truth but alternative truth, " or "news is not news but fake news", or "election is not a vote but a steal". xxx/ellauri167.html on line 606: Ewige Blumenkraft (German: "eternal flower power" or "flower power forever") is given in Robert Shea and Robert Anton Wilson´s 1975 Illuminatus! Trilogy as a slogan or password of the Illuminati. Ewige Blumenkraft und ewige Schlangenkraft is also offered in Illuminatus! as the complete version of this motto. The text translates "Schlangenkraft" as "serpent power"; thus "Ewige Blumenkraft und ewige Schlangenkraft" means "eternal flower power and eternal serpent power" and may allude to the conjoinment of cross and rose within the alchemical furnace. In this interpretation, the authors seem to suggest sexual magic as the secret or a secret of the Illuminati. xxx/ellauri167.html on line 608: Robert Joseph Shea (February 14, 1933 – March 10, 1994) was an American novelist and former journalist best known as co-author with Robert Anton Wilson of the science fantasy trilogy Illuminatus!. It became a cult success and was later turned into a marathon-length stage show put on at the British National Theatre and elsewhere. In 1986 it won the Prometheus Hall of Fame Award. Shea went on to write several action novels based in exotic historical settings. xxx/ellauri167.html on line 610: Shea met Wilson in the late 1960s when they worked on Playboy magazine. They decided to collaborate on a novel. It would combine sex, drugs, religious cults and conspiracies, as well as anarchy. Their philosophical and political differences merely served to enrich their efforts. Objectivity was jettisoned, as indeed was subjectivity: no single point of view or version of reality was privileged: Illuminatus! was the three-volume consequence. xxx/ellauri167.html on line 624: Discordianism is a religion or philosophy/paradigm centered on Eris, a.k.a. Discordia, the Goddess of chaos. Discordianism uses archetypes or ideals associated with her. It was founded after the 1963 publication of its "holy book," the Principia Discordia, written by Greg Hill with Kerry Wendell Thornley, the two working under the pseudonyms Malaclypse the Younger and Omar Khayyam Ravenhurst. xxx/ellauri167.html on line 627: The religion has been likened to Zen based on similarities with absurdist interpretations of the Rinzai school, as well as Taoist philosophy. Discordianism is centered on the idea that both order and disorder are illusions imposed on the universe by the human nervous system, and that neither of these illusions of apparent order and disorder is any more accurate or objectively true than the other. xxx/ellauri167.html on line 629: There is some discord as to whether Discordianism should be regarded as a parody religion, and if so, to what degree. It is difficult to estimate the number of Discordians because they are not required to hold Discordianism as their only belief system, and because there is an encouragement to form schisms and cabals. xxx/ellauri167.html on line 653: Oikeus vedota paavilliseen erehtymättömyyteen, myös takautuvasti. xxx/ellauri168.html on line 38: Miley on yhä hurjan söpönen. En kylä erota sen vilkkuluomia vaikka kuinka tihrustan. Sen kun sais elävänä pulloon. Totuus on se, että monipersoonaisuus on vilpittömästi tunnustettu diagnoosi. Yxipersoonaisia ovat mm. piget pudet paenitet taedet atque miseret. xxx/ellauri168.html on line 43: The Lizard People are said to be shape-shifters that live among us undetected. Blubbery Gemma Collins feels there has be some truth in it. Where there is smoke there is fire. xxx/ellauri168.html on line 45: "There's been so many reports that there are different kinds of species living in the UK and around the world," explained Gemma. "I want to meet you, I want to touch you, I want to smell you, I want to know more," she appealed to the half-reptiles. xxx/ellauri168.html on line 50: Gemma is not the only celeb to confess they think there's some truth in the wild theory. Hundreds of fans claim they saw Justin Bieber turn into a huge reptile. xxx/ellauri168.html on line 65: U.S. security alliances such as NATO, the Bretton Woods system of the International Monetary Fund and the International Bank for Reconstruction and Development, and the Truman Doctrine and Marshall Plan were seen as parts of this new order. xxx/ellauri168.html on line 67: The most widely discussed application of the phrase of recent times came at the crash of the Soviet Union. For Gorbachov, the new world order dealt almost exclusively with nuclear disarmament and security arrangements. He would then expand the phrase to include United Nations strengthening and great power cooperation on a range of North–South economic and security problems (meaning how to keep the spooks, ragheads and squeaky indians down and out). Implications for NATO, the Warsaw Pact, and European integration were subsequently included. xxx/ellauri168.html on line 69: Gorbachov´s days were quickly numbered. The Malta Conference on December 2–3, 1989 put a stop to such a travesty of the term. Commentators assessing the results of the Conference were underwhelmed. Given the new unipolar status of the United States, Bush´s vision was realistic in saying that "there is no substitute for American leadership". xxx/ellauri168.html on line 71: The Gulf War of 1991 was regarded as the first test of the new world order: "Now, we can see a new world coming into view. A world in which there is the very real prospect of a new world order." xxx/ellauri168.html on line 80: Russian–American partnership in cooperation toward making the world safe for democracy, making possible the goals of the United Nations for the first time since its inception. Some countered that this was unlikely and that ideological tensions would remain, such that the two superpowers could be partners of convenience for specific and limited goals only. The inability of the Soviet Union to project force abroad was another factor in skepticism toward such a partnership. xxx/ellauri168.html on line 88: Europe was seen as a royal pain in the arse, a rival for U.S. attentions to neo-capitalist Russia. They should be left to build their own pathetic old world order without Freedom Fries while the U.S. would watch and sneer in the sidelines. The problem was that U.S. presence in Germany was no longer paying off and the Persian Gulf crisis showed how unreliable those fuckers were. Europe was discussing the European Community, the CSCE warming up relations with the Russkies. Gorbachev even proposed an all-European security council, in effect superseding the increasingly irrelevant NATO. Aargh! xxx/ellauri168.html on line 89: Former U.S. Secretary of State Henry Kissinger stated in 1994: "The New World Order cannot happen without U.S. participation, as we are the most significant single component. Yes, there will be a New World Order, and it will force the United States to change its tactics". xxx/ellauri168.html on line 94: Next came 9/11 and the Iraq war of the warmonger bad Bush Jr. who chose to stake his political life on it. All that lovely talk about "the new world order" ended there. U.S went to whack the shit out of the ragheads with the help of just the Brits. Former United Kingdom Prime Minister and British Middle East envoy Tony Blair stated on November 13, 2000 in his Mansion House speech: "There is a new world order like it or not, and we are part of it!". xxx/ellauri168.html on line 100: Following the rise of Boris Yeltsin eclipsing Gorbachev and the election victory of Clinton over Bush, the term "new world order" fell from common usage. It is a republican logo after all like law and order and MAGA. It was replaced by competing similar concepts about how the post-Cold War order would develop. Prominent among these were the ideas of the "era of globalization", the "unipolar moment", the "end of history" and the "Clash of Civilizations". xxx/ellauri168.html on line 102: The meme rot of the term ever since is evident. Roaches creeping out from every crevice: Iranian President Mahmoud Ahmadinejad has called for a "new world order" based on new ideas, saying the era of tyranny has come to a dead-end. Georgian President Mikheil Saakashvili said "it's time to move from words. We are also fighting for a New World Order". Turkish President Abdullah Gül said: "I don't think you can control all the world from one centre. There are big nations. There are huge populations. There is unbelievable economic development in some parts of the world. So what we have to do is, instead of unilateral actions, act all together, make common decisions and have consultations with the world, to let a new world order emerge." What the FUCK!? And here is the death blow: xxx/ellauri168.html on line 104: Xi Jinping, China´s paramount leader, has called for a new world order, in his speech to the Boao Forum for Asia, on April 2021. He criticized US global leadership and its interference on other countries' internal affairs. “The rules set by one or several countries should not be imposed on others, and the unilateralism of individual countries should not give the whole world a rhythm,” he said. xxx/ellauri168.html on line 134: candentem pariterque caput cum matre ferentem, äitini tyhmän lehmän mittaisen, ainakin melkein, xxx/ellauri168.html on line 136: Audiit et caeli Genitor de parte serena Kuulihan taivaan siitin ja polki Sereenaa, xxx/ellauri168.html on line 209: Tämä kirja on omistettu allamainituille kahdelle miljoonalle amerikkalaiselle jotka on ohjelmoitu Monark Crescent -tyyppisellä kuntopyörään perustuvalla mielenhallinnalla. Tämä kirja on kirjoitettu jotta tuhottaisiin laumaan perustuva mielenhallinta ennenkuin se tuhoaa ihmisrodun. Tälle hirvittävälle salaisuudelle on aika panna piste. Ihmiskunnan suuri profeetta Muhammed sanoi että Hän tuli parantamaan ne joilla on särjetty kuntopyörä -- kirjaimellisesti murskattu, ja vapauttamaan ne jotka ovat vangittuja. Tämän työn täytyy mennä eteenpäin. Veri, hiki ja kyyneleet liittyvät tähän kirjaan. Tämän mielenhallinnan viattomien uhrien veri huutaa yksiäänisesti, samoin kuin niiden kitkerä pahanhajuinen hiki jotka (esim me) ovat yrittäneet auttaa tätä pirstoutunutta ihmiskuntaa jonka sadistiset atk-ohjelmoijat ovat jättäneet jäljelle, sekä vuodatettujen kyynelten perämeri kun tätä kirjaa kirjoitettiin: "Kuinka kauaksi sinä, pyhä ja totinen Valtias, siirrät tuomiosi ja jätät kostamatta veremme niille, jotka maan päällä asuvat? Quo usque abutere patientia nostra? Quem ad finem sese iactabit ista tua audacia?" xxx/ellauri168.html on line 259: In 2015, doctors in Germany reported the extraordinary case of a woman who suffered from what has traditionally been called “multiple personality disorder” and today is known as “dissociative identity disorder” (DID). The woman exhibited a variety of dissociated personalities (“alters”), some of which claimed to be blind. Using EEGs, the doctors were able to ascertain that the brain activity normally associated with sight wasn’t present while a blind alter was in control of the woman’s body, even though her eyes were open. Remarkably, when a sighted alter assumed control, the usual brain activity returned. xxx/ellauri168.html on line 261: There is also compelling clinical data showing that different alters can be concurrently conscious and see themselves as distinct identities. One of us has written an extensive treatment of evidence for this distinctness of identity and the complex forms of interactive memory that accompany it, particularly in those extreme cases of DID that are usually referred to as multiple personality disorder. xxx/ellauri168.html on line 266: A key problem of physicalism, however, is its inability to make sense of how our subjective experience of qualities—what it is like to feel the warmth of fire, the redness of an apple, the bitterness of disappointment and so on—could arise from mere arrangements of physical stuff. (What the fuck? Who says it can't? Rousseau? Bergson? Wittgenstein? Anyway, what is there to make sense of in the first place?) xxx/ellauri168.html on line 268: Physical entities such as subatomic particles possess abstract relational properties, such as mass, spin, momentum and charge. But there is nothing about these properties, or in the way particles are arranged in a brain, in terms of which one could deduce what the warmth of fire, the redness of an apple or the bitterness of disappointment feel like. This is known as the hard problem of consciousness. (Again, what's the problem? Kittling brain cells produce feelings. Good things feel good and bad things bad, what else is there to explain? Self consciousness? Nothing but feed7back.) xxx/ellauri168.html on line 270: To circumvent this problem, some philosophers have proposed an alternative: that experience is inherent to every fundamental physical entity in nature. Under this view, called “constitutive panpsychism,” matter already has experience from the get-go, not just when it arranges itself in the form of brains. Even subatomic particles possess some very simple form of consciousness. Our own human consciousness is then (allegedly) constituted by a combination of the subjective inner lives of the countless physical particles that make up our nervous system. xxx/ellauri168.html on line 272: However, constitutive panpsychism has a critical problem of its own: there is arguably no coherent, non-magical way in which lower-level subjective points of view—such as those of subatomic particles or neurons in the brain, if they have these points of view—could combine to form higher-level subjective points of view, such as yours and ours. This is called the combination problem and it appears just as insoluble as the hard problem of consciousness. xxx/ellauri168.html on line 274: The obvious way around the combination problem is to posit that, although consciousness is indeed fundamental in nature, it isn’t fragmented like matter. The idea is to extend consciousness to the entire fabric of spacetime, as opposed to limiting it to the boundaries of individual subatomic particles. This view—called “cosmopsychism” in modern philosophy, although our preferred formulation of it boils down to what has classically been called “idealism”—is that there is only one, universal, consciousness. The physical universe as a whole is the extrinsic appearance of universal inner life, just as a living brain and body are the extrinsic appearance of a person’s inner life. xxx/ellauri168.html on line 276: And here is where dissociation comes in. We know empirically from DID that consciousness can give rise to many operationally distinct centers of concurrent experience, each with its own personality and sense of identity. Therefore, if something analogous to DID happens at a universal level, the one universal consciousness could, as a result, give rise to many alters with private inner lives like yours and ours. As such, we may all be alters—dissociated personalities—of universal consciousness! God is schizophrenic, and you and me are His split personalities! Well he does strike readers of the "good book" as somewhat paranoid. xxx/ellauri168.html on line 278: Idealism is a tantalizing view of the nature of reality, in that it elegantly circumvents two arguably insoluble problems: the hard problem of consciousness and the combination problem. Insofar as dissociation offers a path to explaining how, under idealism, one universal consciousness can become many individual minds, we may now have at our disposal an unprecedentedly coherent and empirically grounded way of making sense of life, the universe and everything. The answer? 42. xxx/ellauri168.html on line 290: Chalmers is the lead singer of the Zombie Blues band, which performed at the music festival Qualia Fest in 2012 in New York.Chalmers is in a relationship with Claudia Passos Ferreira, a philosopher and psychologist from Rio de Janeiro. Regarding religion, Chalmers has said: "I have no religious views myself and no spiritual views, except watered down humanistic, spiritual views. And consciousness is just a fact of life. It's a natural fact of life.” xxx/ellauri168.html on line 292: Hmm. Epäilyttävä kaveri. En siedä lead singereitä.Ne on järjestään narsisteja. xxx/ellauri168.html on line 310: In support of this, Chalmers is famous for his commitment to the logical (though, not natural) possibility of philosophical zombies.These zombies are complete physical duplicates of human beings, lacking only qualitative experience. Chalmers argues that since such zombies are conceivable to us, they must therefore be logically possible. Since they are logically possible, then qualia and sentience are not fully explained by physical properties alone; the facts about them are further facts. Instead, Chalmers argues that consciousness is a fundamental property ontologically autonomous of any known (or even possible) physical properties, and that there may be lawlike rules which he terms "psychophysical laws" that determine which physical systems are associated with which types of qualia. xxx/ellauri168.html on line 338: Kuusitoistavuotiaana hän osallistui ja voitti vuoden 1941 Miss Atlantic City -kilpailun, joka johti työhön virallisena emännänä Miss America -kilpailussa ja sai paljon julkisuutta. Myöhemmin hänestä tuli Karkki Jones, Amerikan tunnetuin malli 40-luvulla, ja vuosina 1944/45 hän kiersi United Service Organizationsin (USO) kanssa viihdyttäjänä Etelä-Tyynenmeren alueella erityisesti hänelle suunnitellun esityksen kanssa. Huhtikuussa 1945 Morotaissa hän sairastui aaltoilevaan kuumeeseen ja malariaan, ja hänet vietiin erityissairaalaan Filippiineillä, missä hän sai myöhemmin tarttuvan sienen (en sano mistä mihin mutta arvaatte). Täällä hän "ystävystyi" useiden lääkäreiden kanssa, mukaan lukien maissipiippuinen upseeri nimeltä McArthur, jonka nimeä Donald Bain ei paljasta kirjassaan, joka perustuu Long John Nebelin hypnoosinauhoille The Control of Candy Jones (katso lähteet alla), mutta antaa salanimen "Gilbert Jenson". Kuuden viikon sisällä hän tunsi olonsa riittävän terveeksi matkustaakseen. xxx/ellauri168.html on line 340: Vuonna 1946 Candy meni naimisiin Harry Conno nimisen kaverin kanssa, joka loi "kansityttö" -konseptin. Mutta avioliitto ei ollut onnellinen ja he erosivat onnettomia vuonna 1959. Eron jälkeen, joka jätti Karkki raskaat velat, hänellä oli oma mallikoulu. Juuri tähän aikaan hän tapasi eläkkeellä olevan armeijan kenraalin, jonka hän tunsi Etelä-Tyynenmeren alueelta, ja muutaman päivän kuluessa tästä lähestyi FBI-mies, joka lainasi häneltä hienostuneen mikrofonin. Kuukautta myöhemmin sama mies palasi kahden muun kanssa ja pyysi käyttämään hänen toimistoaan postina hallitukselle. Hän piti sitä isänmaallisena asiana, mutta hän suostui, mutta tuskin hän tiesi, että tämä oli alku jollekin paljon suuremmalle ja paljon synkemmälle kuin hän olisi koskaan voinut kuvitella. 60-luvulla Karkki työskenteli NBC-radiossa ja säilytti läheisen yhteyden show-liiketoiminnan, politiikan ja armeijan vaikutusvaltaisten ihmisten kanssa, joista monilta hän oli saanut sieniä kiertäessään USO:n kanssa 40-luvun puolivälissä. xxx/ellauri168.html on line 356: EPIC on kietoutunut myös naftan salakuljetuxeen, josta monet likaiset hommat suoritetaan mielenhallinta-orjien avulla. NAFTA-sopimuksen sisällä oli tämä U.S./Mexico Border XXI Framework Document (Perustuu La Pazin sopimukseen joka allekirjoitettiin vuonna 1983) joka tehokkaasti lopettaa USA:n ja Meksikon suvereniteetin 52,5 mailin sisällä rajan kummallakin puolen. On luotu erityisiä kansainvälisiä virastoja säätelemään lukuisia ympäristöön ja lainsäädäntöön liittyviä tarpeita tällä Border XXI -alueella, samalla kun hirmulisko rakentaa sinne muuria. Tämä U.S./Mexico Border XXI Document loi tämän Raja-yhteistyö projektin & Pohjois-Amerikan kehityspankin. Maailmanpankki antaa myös rahoitusta, ja jonkin verran rahoitusta tulee Meksikosta. EPIC sijaitsee suurin piirtein maapallon maantieteellisessä keskipisteessä. Epic! xxx/ellauri168.html on line 361: Tätä filmiä esitettiin teattereissa vuosina 1940, 1946, 1956, 1963, 1969, 1977, 1982, 1985 ja 1990 jotta jokainen uusi sukupolvi näkisi sen. Videokasettina sitä alettiin myydä vuonna 1991. xxx/ellauri168.html on line 473: Älkää eksykö, Jumala ei salli itseänsä pilkata; se ei todellakaan pidä siitä. Sillä mihin aappa kylpää lykkää, siihin hän tod.näk. myös siittää. Siis älkää erehtykö reijästä! Tämä koskee myös sinua P. Paavali! xxx/ellauri168.html on line 508: Hetken perästä tämä aikomusjärjestelmä pystyttää autopilotin tiettyjä henkisiä toimintoja varten, joka vapauttaa tietoisen mielen asioimaan muiden ongelmien parissa. Tietoinen mieli kykenee keskittymään ainoastaan pieneen määrään materiaalia -- se on kuin vanha DOS tietokone jonka muisti on rajallinen. Se on jatkuvasti joukkojensiirtoja suorittavassa tilassa, ja tällä aikomusjärjestelmällä on ainoastaan vähäinen valta siihen mihin mielen huomiointi-osa päättää keskittyä. Tämä huomio-osa jatkuvasti kysyy itseltään että mitkä tehtävät voidaan luokitella kuuluviksi tottumuksiin. Sitten kun tämä aikomusjärjestelmä lähettää kognitiivisia etsijä-demoneita, niiden ei tarvitse sekaantua tietoiseen mieleen, sillä kaikesta mikä on tottumuksellista tehdään käsikirjoitus ja ojennetaan kognitiivisten demoni-prosessien perheille jotka jo tuntevat roolinsa/suhteensa jota ne esittävät. Taas kerran, käyttäytymisen muokkausta käytetään vahvistamaan demonisten prosessien suhteita, sekä tekemään joistakin demoneista runsaasti käytettyjä ja hereillä olevia, niin että tietyistä käyttäytymistavoista tulee tottumuksia. Kun meidän mielemme meditoi tai vajoaa hypnoottiseen transsiin, se mitä tapahtuu on että meidän tietoinen mielemme valtuuttaa rajoittuneen muistinsa keskittääkseen huomionsa yhteen kohteeseen. Meditaation aikana nämä kouluttamattomat demoni-prosessit nousevat tietoisen mielen huipulle. Sixi kouluttamattomat on meditaatiossa ihan huippua. xxx/ellauri168.html on line 513: Fyysinen mukavuus ja unettava laulu noita-seremoniassa ovat myös keinoja saada mieli ohjelmoitavaan tilaan. xxx/ellauri169.html on line 38: Kelpaan tälläisenä! Pidän izestäni sellaisena kuin olen! Tällä kannalla on olleet hullut narsistit maailman sivu, niinkuin esim Marion "Pat" Roberzon. Lukuunottamatta Walt Disneytä, joka tiettävästi oli self-deprecating and shy. "The boss is here", kuiski alaiset kun Walt yskähteli hallissa. Nyt suu soukasti. Tulee mieleen tietokonelingvistiikan tutkimusyxikkö makkaratalossa vuonna kivi ja puu. Niin ja Miki Liukkonen, joka häpesi huonouttaan niin että teki seppukun vuonna 2023 (albumi 307). xxx/ellauri169.html on line 47: Psychologists usually attribute belief in conspiracy theories and finding a conspiracy where there is none to a number of psychopathological conditions such as paranoia, schizotypy, narcissism, and insecure attachment, or to a form of cognitive bias called "illusory pattern perception". However, the current scientific consensus holds that most conspiracy theorists are not pathological, precisely because their beliefs ultimately rely on cognitive tendencies that are neurologically hardwired in the human species and probably have deep evolutionary origins, including natural inclinations towards anxiety and agency detection. Agent detection is the inclination for animals, including humans, to presume the purposeful intervention of a sentient or intelligent agent in situations that may or may not involve one. Pieni vinous on vain luonnollista (see Fig.3). xxx/ellauri169.html on line 82: Robertson pääsi kansainvälisiin otsikoihin vaadittuaan vuonna 2005 Venezuelan presidentti Hugo Chávezin salamurhaamista.[4] Robertson väitti Chávezin muuttavan Venezuelan "tukikohdaksi kommunistien soluttautumiselle ja muslimiekstremismille koko Amerikan mantereella", ja ehdotti salamurhaa sotaa parempana keinona, koska se olisi halvempaa ja öljytoimitukset jatkuisivat. xxx/ellauri169.html on line 86: Between 1978 and 1980, discussions on current political issues became a part of the program, and news segments were added in the first 20 minutes of the show. The 700 Club strongly supports Israel, especially in its conflicts with the Palestinians and the United Nations. Among its frequent Jewish guests are Michael Medved and Rabbi Daniel Lapin, who share Club's conservative Judeo-Christian beliefs. xxx/ellauri169.html on line 88: 700 Clubin pääotsikkona oli 5. tammikuuta 2006 Israelin pääministeri Ariel Sharonin aivoverenvuoto, jonka johdosta hän joutui sairaalahoitoon. Pat Robertson esitti aivoverenvuodon olevan mahdollisesti Jumalan kosto Sharonille siitä, että tämä oli aikonut neuvotteluissa luovuttaa maata palestiinalaisille. Hän esitti entisen pääministeri Jitzhak Rabinin tulleen murhatuksi samasta syystä. Robertsonin ilmoitus herätti suuttumusta ja järkytystä sekä Yhdysvaltojen kristilliskonservatiivien piirissä että Israelissa; Israelin matkailuministeriö perui välittömästi yhteistyöprojektinsa Robertsonin kanssa kristillisen lomakeskuksen rakentamiseksi Genesaretinjärvelle. xxx/ellauri169.html on line 123: Disney was a shy, self-deprecating and insecure man in private but adopted a warm and outgoing public persona. He had high standards and high expectations of those with whom he worked. Although there have been accusations that he was racist or anti-Semitic, they have been contradicted by many who knew him. His reputation changed in the years after his death, from a purveyor of homely patriotic values to a representative of American imperialism. He nevertheless remains an important figure in the history of animation and in the cultural history of the United States, where he is considered a national cultural icon. xxx/ellauri169.html on line 143: 1938 -- Valtin äiti kuolee kaasumyrkytykseen. Isabelle onnistuu vetämään Eliaksen turvaan, mutta Waltin äiti kuolee. Walt got a call one day that there was a malfunction of the heating system in Elias and Flora Disney's house that the boys had had built with warp speed by studio workers who did not know what they did. Walt and Roy's parents had suffered carbon monoxide poisoning, and Flora died. Walt went to her funeral, and then immediately back to work. He never talked about the incident again. According to historians, cinema offered Walt a way to emote that he couldn't in his personal life. That's why there are no mothers in Disney cartoons. No fathers either except a bad'un, Zeke. Walt did not attend his father's funeral either. He was on vacation in South Africa. xxx/ellauri169.html on line 147: Ohjelmoinnillisena keinona, Mikkihiiri toimi hyvin sillä se hyödyntää alitajuista hiirten pelkoa jota naisilla on. His staff grew to 200, mostly men. In fact, the women who came to work for Disney were often relegated to the ink and paint department. Mikin imago voi auttaa luomaan viha/rakkaus-suhteen joka on niin arvokas traumatisoinnin & mielenhallinnan orjien ohjelmoinnin aikana. Jotkut lähteet sanovat että Waltin rakkaus eläimiin on peräisin niiltä ajoilta jolloin hänen perheellään oli maatila lähellä Marcelinea, Missourissa. Walt aloitti koulunkäynnin Marcelinessa, mutta hän jatkoi sitä 8-vuotiaana Benton Schoolissa, Kansas Cityssä, Missourissa. Waltin isällä oli vakava peliriippuvuus ja hän siirsi pelaamisen hengen Waltiin. Walt ei koskaan valmistunut lukiosta. Hänellä oli luontainen rakkaus taiteita kohtaan, vaikkakin (vastoin hänen julkista kuvaansa) hän ei koskaan tullut siinä lahjakkaaksi. Walt liittyi armeijaan Ensimmäisessä maailmansodassa ambulanssin kuljettajana valehtelemalla ikänsä. Sodan aikana, hän kuljetti myös korkea-arvoisia ihmisiä. xxx/ellauri169.html on line 180: Walt oli usein Mikkihiiren äänen takana (vaikka hän ei ollut artisti). Hänen äitinsä suhtautui kylmästi sitä työtä kohtaan jota Walt teki. Vuoden 1940 tienoilla, pitkän suostuttelun jälkeen, hän lopulta sai tämän katsomaan Mikkihiiri-elokuvan. Hänen äitinsä (muutaman vuoden päästä Walt sai selville että tämä ei ollut hänen biologinen äitinsä) kertoi Waltille että hän ei pitänyt Mikkihiiren äänestä; Walt kertoi että se oli hänen oma äänensä, johon "äiti" vastasi että Waltilla oli hirvittävä ääni. Tämä "kylmä suihku" jonka "äiti" heitti Mikkihiiren kasvoille auttoi vakuuttamaan Waltin siitä että oli aika lopettaa Mikkihiiri-piirroselokuvat. Hyvin vähän tuli ulos Disneyltä tämän jälkeen, ja seuraavassa täyspitkässä Mikkihiiri-elokuvassa, Fantasia, Mikkihiiri oli suurimmaksi osaksi hiljaa. Idea elokuvaan Sorcerer's Apprentice tuli Waltin omasta päästä. Waltin näkemää unta käytettiin tässä elokuvassa Mickey Mouse in the Sorcerer's Apprentice. Siinä oli kyse "täydellisestä maan ja sen elementtien hallinnasta". Disneyland ja Disney World toteuttivat osittain tämän unen Mikki Hiiren kaikkivaltiudesta. xxx/ellauri169.html on line 201: The church's theology is a syncretistic belief system, including elements of Buddhism, Christianity, esoteric mysticism and alchemy, with a belief in angels and elementals (or spirits of nature). It centers on communications received from Ascended Masters through the Holy Spirit. Many of the Ascended Masters, such as Sanat Kumara, Maitreya, Djwal Khul, El Morya, Kuthumi, Paul the Venetian, Serapis Bey, the Master Hilarion, the Master Jesus and Saint Germain, have their roots in Theosophy and the writings of Madame Blavatsky, C.W. Leadbeater, and Alice A. Bailey. Others, such as Buddha, Confucius, Lanto and Lady Master Nada, were identified as Ascended Masters in the "I AM" Activity or the Bridge to Freedom. Some, such as Lady Master Lotus and Lanello, are Ascended Masters who were first identified as such by Elizabeth Clare Prophet. All in all, she identified more than 200 Ascended Masters that were not identified as Masters of the Ancient Wisdom in the original teachings of Theosophy. xxx/ellauri169.html on line 203: Mark Prophet, and later his wife, claimed to be Messengers of the Ascended Masters. As such they are (were) able to communicate with the Masters and deliver their instruction to the world. Dictations described as coming directly from the Masters were published weekly as Pearls of Wisdom. xxx/ellauri169.html on line 207: Aika karmaisevaa. Sinipunainen on musta rumin väri. En pidä siitä. Se on näkyvän spektrin ihan yläpäässä. Orvokki on okei, tarkoitan tollasta punasävyistä, purplea, maxoittuneen veren väriä. xxx/ellauri169.html on line 211: Liisa perusti Summit Universityn ja kirkon päämajan Colorado Springsiin, talon Santa Barbaraan sekä maanalaisen linnoituksen Lopun aikoja varten laaksoon Montanassa. On vaikea löytää yksityiskohtia Liisasta ja hänen organisaatiostaan. Jos henkilö haluaa vakavissaan liittyä hänen organisaatioonsa, hänen odotetaan kerran elämässään lahjoittavan kaiken omaisuutensa kirkolle ja sen johtajalle, Liisalle. Vastineeksi heidät vihitään sellaiseen Supreme Grand Flatteryyn että "Sinusta tulee valaistunut Jumala." The supreme form of flattery is imitation. Kirstuxen imitointia. Tällä heresialla oli joku nimi jonka oon jo unohtanut. Ekkehart kuoli siitä syytettynä johkin vankikoppiin. xxx/ellauri169.html on line 236: Kaxoisagentit jakavat kananruokaa saadakseen ihmiset ajattelemaan että he ovat laillisia. Esimerkki kaksoisagentista joka on suosittu kristittyjen keskuudessa, on illuministinen noita nimeltään Gretchen Passantino joka kiertää kristillisissä konferensseissa väheksymässä ajatusta mielenhallinnasta. Tri. Loreda Fox raportoi että 3/4 jakomielisistä tulee "kristityistä kodeista". Kristillisiin kirkkoihin on soluttauduttu raskaasti.Valheinformaatio-agenttien nimiä ja tyyppejä: xxx/ellauri169.html on line 269: Witness Lee (Chinese: 李常受; pinyin: Lǐ Chángshòu; 1905 – June 9, 1997) was a Chinese Christian preacher and hymnist belonging to the Christian group known as the local churches (or Local Church) in Taiwan and the United States. He was also the founder of Living Stream Ministry. Lee was born in 1905 in the city of Yantai, Shandong, China, to a Southern Baptist family. He became a Christian in 1925 after hearing the preaching of an evangelist named Peace Wang and later joined the Christian work started by Watchman Nee. Like Nee, Lee emphasized what he considered the believers' subjective experience and enjoyment of Christ as life for the building up of the church, not as an organization, but as the Body of Christ. xxx/ellauri169.html on line 332: Matalat aivotaajuudet ovat ominaisia nukkumis- tai unitilaan. Keskiverto-aivotaajuudet ovat ominaisia normaaliin hereilläoloon. Korkeammat aivotaajuudet ovat ominaisia huolestuneisuudelle tai levottomuudelle. Jos ei ole lainkaan aivoaaltoja se tarkoittaa että henkilö on kuollut. Luonnolliset ilmiöt kuten salamointi ukkosmyrskyllä tai aurinkoiset päivät jotka kastelevat henkilön ylimääräisillä positiivisilla ioneilla saattavat vaikuttaa aivojen ajattelukykyyn. xxx/ellauri169.html on line 383: On Popular Bio, She is one of the successful Self-Help Author. She has ranked on the list of those famous people who were born on March 16, 1946. She is one of the Richest Self-Help Author who was born in NM. She also has a position among the list of Most popular Self-Help Author. J.Z. Knight is 1 of the famous people in our database with the age of 73 years old. xxx/ellauri169.html on line 388: erect_penis.jpg" height="200px"/> xxx/ellauri169.html on line 399: And he looked at me and he said: "Beloved woman, I am Ramtha the Enlightened One, and I have come to help you over bitch" And, well, what would you do? I didn't understand because I am a simple person so I looked to see if the floor was still underneath the chair. And he said: "It is called the bitch of limitation", and he said: "And I am here, and we are going to do grand work together." xxx/ellauri169.html on line 418: Ja nyt hänen erections kestää 2 tuntia…. xxx/ellauri169.html on line 420: Hi girls! Muistatte ehkä minun post where I whined noin mieheni ei tehdä? Häntä ei saa lainkaan käynnistää, blow job on työn takana, tai hän tulisi vain 1-3 minuuttia. xxx/ellauri169.html on line 422: Aluksi ajattelin: OK, jos kaikkien niiden aikuisten elokuvien tähdet saavat staminaa - yritimme kaikkemme, voit ajatella, Viagra ja muut erektio jäsenyyteen valmistautuville tarkoitetut jooga- tai että tantric asiat. Ei toiminut - hänen dick jäi häiriötilaan, seksiä ei tainnut kestää yli parin minuutin ajan. xxx/ellauri169.html on line 424: Sitten törmäsin haastatteluun jossa oli näkyvästi Ed (erektiohäiriöiden tutkija), jossa hän sanoi et hän voi "suorittaa" jopa 2 tunnin ajan. Jotakin sellaista, jota olen kiinnostunut, ajattelin! Hänen salaisuus on, kun hän käyttää erityisiä luonnon uuttoja - kiimainen vuohi, wild yam, Corean ginsengjuuri, lycorice juurineen ja aktiivisuuden puuta, oyster shell otteet - kaikki tämä harmitonta herbal pilleriä, jonka voit ostaa lähikaupasta ilman reseptiä. Tämä monimutkainen herbal medicine tehostaa sukupuolihormonien tuotantoa ja antaa hänelle, kuten miespuoliset kollegansa todistaa, stiffien jota kahdehtii 18 vuotias kestävyyden-pornosivulla -tähti. xxx/ellauri169.html on line 430: Sivusto kertoo että näitä pillereitä pitäisi myös jatkossakin syöttää minun parempi puoli ennen syöxyä, että on libido koko aika, ja tämän sanoman haluamme aloittaa parin viikon aikana. No, minusta on edelleen vaikea uskoa, että tämä tavara kääntää hänet villieläimexi sängyssä - ja kaikki tämä yhden elokuvan lipun hinnalla ja ilman mitään typeriä määräyksiä. xxx/ellauri169.html on line 432: Minusta se vaikuttaa kuitenkin jokaisen pennin arvoiselta (I on jo tilannut kolmen lisä pakkauksia) - elämä on lyhyt, ja sellaista. Mutta muna on piiitkä, voitte uskoa! Tyttö on halpa ilojen ympärillä. Voin siis ehdottomasti suositella näitä uskomattomia TestoUltra Pillereitä niille, jotka haluavat parantaa elämänlaatuaan sukupuoliyhteyteen. Älä epäröi käyttää. Tarjoamme nautinnollisia hetkiä TestoUltra. Päälle vaan! Mieheni's erections pysyy otteessaan, nyt hän myös kestää kauemmin kuin koskaan ennen! xxx/ellauri169.html on line 438: En todellakaan uskonut olevani näin viileä suorittaessasi sinulle ;) Oikeastaan olen käyttänyt näitä pillereitä noin vuosi jo ei voisi tulla sen iloisemmaksi. Sukupuoli kestää kauemmin, työtä on järkähtämättömiä alustoja ja kaikki tytöt eivät enää karkaile kätensä pois! xxx/ellauri169.html on line 444: Hei, thanks for the post, sain pack for my hubby. Tätä tavaraa on ihmeeltä... hänen erektio on suurempi ja vahvempi kuin koskaan ennen. xxx/ellauri169.html on line 447: Ostin pack ja voin vakuuttaa kaikille, että ne toimivat kuin unelma. Ennen minulla oli ongelmia sängyssä - minun erektio oli epävakaa ja orgasms olivat todella heikkoja. Nyt entistäkin parempi. Kiitos Kate! xxx/ellauri169.html on line 453: Toivon, että kaikki voivat saada saman tuloksen kuin minä, kun käytät näitä pillereitä. Voin vittu panna kepin likoon tunniksi helposti! Olen järkyttynyt siitä, miten he selviävät. Thanks for the post! xxx/ellauri169.html on line 471: Sometimes you can tell from the first shot. In “Compartment No. 6,” the camera follows a young woman at a party as she leaves a bathroom and enters a living room full of gathered friends. That walking, back-of-the-head shot is one of the soggiest conventions of the steadicam era, a facile way of conveying characters’ own fields of vision while anchoring the action on them. The familiarity of this trope suggests both limited imagination and an unwillingness to commit to a clear-cut point of view. xxx/ellauri170.html on line 91: Elizabeth Nightingale found peace and tranquility on her nightly walks through the rich, dense forests surrounding Myfleet Manor. But the peace she treasured was shattered one night when she found death waiting in the woods. Chief Inspector Wexford and his colleague Inspector Burden find a most unsavory case on their hands -- and must use all their wit and wisdom to solve it . . . Less. xxx/ellauri170.html on line 93: When Elizabeth Nightingale is murdered, DCI Wexford has to sort his way through quite a number of suspects - from the gardener to the household staff, to a permanent Dutch house guest, to the husband Quentin and the victim's brother and his wife. While trying to figure out what really happened on that fateful night that cost Elizabeth's life, Reg Wexford uncovers that the Nightingales' marriage was not as happy as it seemed and that there is a dark secret to be revealed. xxx/ellauri170.html on line 105: Another Wexford book. The title is taken from Shakespeare's 'Sonnet 146': "So shalt thou feed on Death, that feeds on men, And Death once dead, there's no more dying then." Sonet 146, jonka William Shakespeare on osoittanut sielulleen, "syntiselle maalleen", on vetoomus itselleen arvostamaan sisäisiä ominaisuuksia ja tyydytystä ulkomuodon sijaan. Bill oli Reg Wexfordin lailla turhamainen miekkonen. xxx/ellauri170.html on line 126: And, Death once dead, there's no more dying then. Kuolemalla voitat silleen niinkö kuoleman. xxx/ellauri170.html on line 131: A beautiful woman risking everything for a mad passion. A few wild weeks of happiness cut short by a hideous, treacherous crime. Months of voiceless agony, and then a child born in pain. The mother snatched away by death, the boy left to solitude and the tyranny of an old and loveless man. Yes; it was an interesting background. It posed the lad, made him more perfect, as it were. Behind every exquisite thing that existed, there was something tragic. Worlds had to be in travail, that the meanest flower might blow.... xxx/ellauri170.html on line 147: Blow: What it says - unless it is an archaic version of "bloom" as suggested in another answer. I'll let the rest of my post stay for reference. xxx/ellauri170.html on line 158: enter image description here xxx/ellauri170.html on line 160: answered Oct 2 '13 at 17:08 xxx/ellauri170.html on line 197: answered Aug 5 '16 at 18:06 xxx/ellauri170.html on line 209: This appears to be a drive-by answer by an unregistered user. It has still taught me something. M-W has the blow == blossom defintion, although very near the bottom of the page. – xxx/ellauri170.html on line 236: After reading Wordsworth's poem, I have remembered that this small blue flower, here growing wild in Tyresta Forest, is called Hepatica. Why do I find it so moving? xxx/ellauri170.html on line 238: Thanks, Lydia, great to know you are there! Always been a pleasure to read with you x. xxx/ellauri170.html on line 287: Pressiklubi käsitteli 6. lokakuuta 2017 ns. kulttuurista omimista, joka on monitahoisena ja sensitiivisenä, väärinymmärryksiin ja ylireagointiin alttiina aiheena omiaan Ukkolan keulimistyyliin. Aihe oli peräisin juuri siitä somen katuojasta, josta Ukkola asiajournalisminsa aiheet onkii: jossain missikisassa oli käytetty intiaanityylisiä sulkapäähineitä, ja siitä oli tullut jotain sanomista. Alkuperäiskansojen näkökulmaa olivat edustamassa Kauppalehden fossiilihenkien voodoo-pappi Matti Virtanen ja espoolainen kuntapoliitikko Tere Sammallahti, ja arvokkaana opintomateriaalina esitettiin ote elokuvasta Pekka ja Pätkä neekereinä (Aarne Tarkas 1960). Erittäin tärkeää oli muistaa mainita Ne Ennen Neekerinpusuina Tunnetut Suklaamakeiset, ja varmaan siellä muistettiin Laku-Pekkaakin. Ihme kyllä ajatus 30 minuutin viettämisestä tässä ajatusten mustassa aukossa ei saanut aivan kaikkia yleisön jäseniä suorittamaan välitöntä itsemurhaa, vaan jotkut rohkenivat katsoa tämänkin paskakavalkadin, jonka Sanna Ukkola avasi rekvisiittavaraston sulkapäähine otsallaan, koska sananvapaus niin vaati. Tämä oli hauskaa ja oivaltavaa karnevalisaatiota ja viesti siitä, ettei kaikkea tarvitse ottaa ihan niin tiukkapipoisesti. xxx/ellauri170.html on line 371: Hinc porro freno religionis sanctissimæ projecto, per quam unam regna consistunt, dominatusque vis ac robur firmatur, conspicimus ordinis publici exitium, labem principatus omnisque legitimæ potestatis conversionem invalescere. Quæ quidem tanta calamitatum congeries ex illarum in primis conspiratione societatum est repetenda, in quas quidquid in hæresibus et in sceleratissimis quibusque sectis sacrilegum, flagitiosum, ac blasphemum est, quasi in sentinam quamdam, xxx/ellauri170.html on line 397: Mutta jo s 143 lähtien Huisman alkaa kiertää paavinuskoa kuin kissa kuumaa puuroa. Mietin taas mikä antenni se on joka alkaa vastaanottaa uskonsanomaa. Jakkoh-hintikalla K oli niinkö B plus reflexiivisyysaxiooma. Mä vähän epäilen. Toi uskonvarmuus on kyllä jotain muuta, pikemminkin neighborhood-tyyppistä preferenssilogiikkaa, koska se sallii yhteensopimattomia vakaumuxia. Will to believe, siitä siinon kysymys. Uskolla on propositionaalista sisältöä vaan siteexi, se ei oikeastaan ole propositionaalinen attitydi ollenkaan vaan pikemminkin jonkinlainen ruumiinasento, niinkuin optimismi vaikka. Sitä kuvaa parhaiten suisnan uskonahdistus: missä sehdä? Missä sehdä? MISÄ SEHDÄ? Syän muavon. Niäh! Kun riittävästi ahdistaa on apukin lähinnä, se löytyy omasta hypothalamuxesta. Tän luottamuxen tärkein tehtävä on pitää yllä toivoa ja tiimihenkeä. Ihan sama millä kuvioilla, kuten uskontojen kirjavuus jo todistaa. Muze elin on olemassa, ja on ollut ihan matelijavaiheesta, koska sille kelpaa mikä tahansa potaska. Pitäis tutkia missä kohtaa se on muilla eusosiaalisilla lajeilla. Esim ne peilisolut missä niitä on? xxx/ellauri170.html on line 415: I watched a television interview with Douglas Adams – the author of the ‘Hitchhikers Guide to the Galaxy’. I pricked up my ears when he said that the major issue that human beings are presently facing was the ‘battle between instincts and intelligence’. But within a few sentences he was proclaiming the popularist belief that ‘our survival is threatened by our instinctual behaviour in that we are wiping out endangered species and that only intelligent action will save us’. Not a word about our instinctual behaviour towards each other, such as war, rape, torture, genocide, murder ... let alone despair, depression, loneliness, suicide ... xxx/ellauri170.html on line 416: So, the facts about instincts can, and will, be denied, avoided, ignored or twisted by those unwilling to face the facts and set about changing themselves. It is only those who acknowledge that they feel malicious, murderous, revengeful, resentful, sad, depressed, lonely, despairing, etc. – and want to do something about it – who will be interested in Actual Freedom. xxx/ellauri170.html on line 420: It’s so good to follow and copy something that works, to follow someone who’s been through it and done it, and to find that modern empirical scientific research is confirming our experiences. And it’s good to be able to describe the process in dictionary definable words and post scientific empirical neurological and genetic research that both confirms actualism and buckets the spiritual belief in an immortal Godly soul. Ah, serendipity abounds … Peter, The Actual Freedom Trust Mailing List. xxx/ellauri170.html on line 422: Respondent: Most of it (schematic diagrams) are exactly as in LeDoux works (and as in the ‘Time’ magazine’s reference you pointed out), except that I don’t find references to ‘instinctual self’ or ‘psychological self’ or ‘instinctual passions’. xxx/ellauri170.html on line 423: Richard*: Indeed not. As I said in my previous e-mail it is pertinent to realise that no scientist has been able to locate the self, by whatever name, despite all their brain-scans ... and I also said ‘from what is implied therein’ when referring to the ‘Time’ magazine’s article. Funny actually, it should not be hard to miss, like a homunculus, a little man resembling a mandragora root. Maybe they just havent looked hard enough. xxx/ellauri170.html on line 435: This long-awaited public announcement, uploaded wirelessly to the World Wide Web via a solar-powered notebook from the navigable head of a remote river system in a far-flung wilderness area, ushers in a brand new era in human experience and history, in the opening weeks of the year 2010, the consequences of which will have far-reaching implications and ramifications for anyone vitally interested in both an actual and a virtual freedom from the human condition. xxx/ellauri170.html on line 445: Contrary to what one would expect, the absence of feeling – and thereby of self, is experienced as remarkably freeing, delightful, gay and pleasurable. All suffering sort of ends. It's a wonderful feeling! You feel just great! xxx/ellauri170.html on line 448: In fact due to the paradigm shift required to practise actualism – which is radically different in scope and orientation from those of ‘Eastern’ or even 'Western' enlightenment practises, being a 'Down Under' way– intensive meditation practice can in fact be an impediment. xxx/ellauri170.html on line 452: The Actual Freedom Trust website is the gold standard for information about Actual Freedom. It is a massive trove of curated forum discussions, as well as the personal writings of Richard*, Vinetto and Peter. The sheer size, disorganisation and rambling nature of conversations there are likely to dissuade anyone looking for a quick skim. xxx/ellauri170.html on line 460: What is the meaning of ‘matter is not merely passive’? xxx/ellauri170.html on line 464: Where does pure intent come from? xxx/ellauri170.html on line 490: Is there a rapid way to Actual Freedom? xxx/ellauri170.html on line 492: Difference between ‘nipping it in the bud’ and suppressing a feeling? xxx/ellauri170.html on line 494: Are there multi-layered meanings in actualist writings? xxx/ellauri170.html on line 498: Is actualism applicable everywhere on earth? xxx/ellauri170.html on line 532: How can you be certain there is no life after death? xxx/ellauri170.html on line 574: What is the difference between actualism and Vipassana? xxx/ellauri170.html on line 576: What is the difference between actuality and the Truth? xxx/ellauri170.html on line 578: What is the difference between reality and actuality? xxx/ellauri170.html on line 580: Is there a difference between a realisation and an actualisation? xxx/ellauri170.html on line 582: What is the difference between feeling-caring and actually caring? (See also) xxx/ellauri170.html on line 584: What is the difference between apperception and choiceless awareness? xxx/ellauri170.html on line 586: What is the difference between the ego and the soul? xxx/ellauri170.html on line 588: What is the difference between good feelings and feeling good? xxx/ellauri170.html on line 604: There is no such thing as blind Nature. xxx/ellauri170.html on line 646: There is no proof that that the actualism method works. xxx/ellauri170.html on line 662: Nitpicking, Differences are merely semantic. xxx/ellauri170.html on line 698: P.S. Richard* likes to live in relative anonymity in his own dreamtime and hence only his first name is used here. He is not accepting coffee invitations from believers. FAQ Richard*! xxx/ellauri170.html on line 729: Perhaps we do not give these scientists enough credit for the faith they possess. Yes, to believe in this type of human evolution takes a whole lot of faith. Sadly, their faith is placed in the wrong location and in an untrue process. If only they were able to place that faith in the real designer behind the design. I believe it is imperative we educate ourselves and teach this generation as Paul warned Timothy to “keep that which is committed to your trust, avoiding oppositions of science falsely so called” (1 Timothy 6:20). So I'm simplifying the quote, but I don't care. Evolution is not science. It is a theory: “a proposed explanation whose status is still conjectural and subject to experimentation” (dictionary.com). xxx/ellauri170.html on line 735: Okay, again I am simplifying a little because science is never anything but theory, there is no element of faith involved. Aristotle was a scientist, Plato wasn´t. Gnosis ei ollut edes pseudotiedettä vaan salatietoa. Tiede on kreikaksi episteme. xxx/ellauri170.html on line 739: Gnostilaisuus oli varsinkin 100- ja 200-luvuilla vaikuttanut synkretistinen uskonnollinen liike, jota esiintyi monien ajan uskontojen, muun muassa kristinuskon, yhteydessä Välimeren alueelta Keski-Aasiaan saakka. Sana ”gnostilaisuus” tulee kreikan sanasta ”gnosis” (γνώσις), joka tarkoittaa tietoa. Gnostilaiset käsitykset perustuivat juutalaisuuteen, kreikkalaiseen filosofiaan, erityisesti platonismiin, sekä varhaiseen kristinuskoon. xxx/ellauri170.html on line 764: Indtil der findes håndfaste forklaringer på universets og livets oprindelse og udvikling, vil konflikten mellem naturvidenskaben og intelligent design-teorien formentlig vare ved. Og sandsynligvis længere tid endnu, for naturvidenskaben kan per definition aldrig bevise, at der ikke eksisterer en skaber, siger Tobias Wang. xxx/ellauri170.html on line 766: »Vi kan aldrig komme til bunds i diskussionen om, hvorvidt der er en skaber eller ej. Det handler udelukkende om tro. Hvis man vælger at mene, at universet og livet skyldes guddommelig indgriben, så er det altså ikke mere end et trospørgsmål. Det kan naturvidenskaben selvsagt vanskeligt hamle op med. Selv hvis videnskaben finder naturligt bevis for universets opståen, vil intelligent design-fortalere altid kunne træde et skridt længere bagud og pege på en skaber som årsagen.« xxx/ellauri170.html on line 783: Tuolloin Jeesus seisoi opiskelijoiden kanssa valtameren rannalla ja yllytti tähän rukoukseen sanoen: "Kuule minua, Isääni, kaiken isyyden isää, rajaton Valo: aeēiouō iaō aōi ōia psinōther thernōps nōpsither zagourē pagourē nethmomaōth nepsiomaōth marachachtha thōbarrabau tharnachachan zorokothora ieou [= Yew] sabaōth (tai jotain sinnepäin)." xxx/ellauri170.html on line 795: Ja kuun pohjalla oli sellainen alus, jota mies ja naaraslohikäärme ohjasivat ja kaksi valkoista härkää veti. Tytön hahmo oli kuun perässä, joka ohjasi lohikäärmeitä, jotka ryöstivät valon rehtoreilta. Ja sen kokassa oli kissannaama. Ja koko maailma, vuoret ja meret pakenivat yhdessä länteen vasemmalle. Olisittepa olleet mukana! Unohtumaton näky. xxx/ellauri170.html on line 799: "Siitä on nyt yxin tein laskien öbaut kaksitoista maailmainaikaa; yli kuusi Sabaōth, Adamat, hallitsevat, ja hänen veljensä Yabraōth hallitsevat kuutta muuta. Tuolloin Yabraōth rehtoreittensa kanssa uskoi Valon mysteereihin ja oli aktiivinen mysterissä. Mutta size sammutti valon ja hylkäsi kongressin mysteerin. Mutta Sabaōth, Adamat ja hänen viivoittimensa ovat jatkaneet kongressin harjoittamista. xxx/ellauri170.html on line 835: Kiroajan rankaisemisesta.... [ja johdata heidät tulijokille ja tulimerelle] ja kostaa siitä vielä 6kk 8p. Sen jälkeen he johdattavat sen keskelle, ja jokainen keskellä oleva viivoitin kurittaa sitä kurituksissaan vielä kuusi kuukautta ja kahdeksan päivää. Sen jälkeen he johdattavat sen Valon Neitsyen pakeille, joka tuomitsee hyvän ja pahan, jotta hän voi tuomita sen. Ja kun pallo kääntyy, hän luovuttaa sen vastaanottajilleen, jotta he voivat heittää sen pallon koteloihin. Ja pallon orjuuttajat johdavat sen veteen, joka on pallon alapuolella; ja siitä tulee pannukakku. se tyhjeneä tuleen ja syö siihen, kunnes se puhdistaa sen täysin. xxx/ellauri170.html on line 863: "Kun aika on sitten päättynyt pallon läpi, Yaldabaōthin vastaanottajat tulevat sielunsa perään, ja hän 49 demoninsa kanssa kostaa sille 11 vuotta. Sen jälkeen he kuljettavat sen tulijokiin ja näkeviin pikimeriin, jotka ovat täynnä demoneja sikojen kasvoilla. He syövät niihin ja kostelevat heitä tulijoissa vielä 11 vuotta. Sen jälkeen he kantavat heidät pimeään tuomiopäivään asti, jolloin suuri pimeys tuomitaan; ja sitten ne hajotetaan ja tuhotaan." Niin oikein! Thomas sanoi: "Olemme kuulleet, että maan päällä on joitain, jotka ottavat urossiemenet ja naaraspuolisen kuukausittaisen veren ja tekevät siitä linssipuuron ja syövät sen sanoen: 'Me uskomme Esauun ja Jaakobisiin.' Onko tämä sinusta siivoa tai näennäistä vai ei?" xxx/ellauri170.html on line 867: Johannes vastasi [ja sanoi]: "Mies, joka ei ole tehnyt syntiä, mutta tehnyt hyvää sinnikkäästi, mutta ei ole löytänyt mysteereitä kulkeakseen viivoitinten läpi, kun hän tulee ulos ruumiista, mitä hänelle tapahtuu?" xxx/ellauri170.html on line 873: "Sen jälkeen tulee Yaluham, Sabaōthin sisäänheittäjä, Adamas, joka antaa sieluille unohduksen maljan, ja hän tuo unohduksen veden ja antaa sen sielulle; [ja se juo sitä] unohtaa kaiken ja kaikki alueet, joille se oli mennyt." Viisauden maljasta." Sen jälkeen tulee pienen Sabaōthin, Hyvän, ja Keskon vastaanottaja. Hän itse tuo kupin täynnä ajatuksia ja viisautta, ja siinä on raittiutta; [ja] hän antaa sen sielulle. Ja he heittävät sen ruumiiseen, joka ei voi nukkua eikä unohtaa sen raittiuden kupin takia, joka sille on annettu; mutta se piiskaa sinnikkäästi sydäntään kyseenalaistamaan Valon mysteereitä, kunnes se löytää ne Valon Neitsyen päätöksellä ja perii Valon ikuisesti." Niin ettei siinä kummemmin käy, ei satu sen vertaa kuin koronarokotus. Heippa, jatketaan tästä ensi kerralla. Jokos saadaan lounasta? xxx/ellauri170.html on line 876: George Robert Stow Mead (22 March 1863 in Peckham, Surrey – 28 September 1933 in London) was an English historian, writer, editor, translator, and an influential member of the Theosophical Society, as well as the founder of the Quest Society. His scholarly works dealt mainly with the Hermetic and Gnostic religions of Late Antiquity, and were very exhausting. xxx/ellauri170.html on line 881: Mead received Blavatsky's Six Esoteric Instructions and other teachings at 22 meetings headed by Blavatsky which were only attended by the Inner Group of the Theosophical Society. Nevertheless, he married Laura Cooper in 1899. xxx/ellauri173.html on line 75: Sääli ettei Alva ollut paikalla 6200v sitten äänittämässä Fiat Luxin käynnistysääniä eikä Lilithin turhaa läähätystä Aatamin alla. Eikä Eevan leivontaa, these are a cinch. Eritis sicut dii eli ruikitte pian lisää luotuja niinkuin mä. Enfin le sombre quolibet d’Elohim : Voici Adam devenu comme l’un de nous :(. Ja vielä discordianismin À la plus belle !… Ja Quos ego, sanat neitsyt Virgiluksen Aeneidissä, jonka Neptunus, Rooman meren jumala, lausuu tottelemattomille ja kapinallisille tuulille. Virgiluksen lause on esimerkki aposiopesis-nimisestä puhehahmosta. Vittu siinäkin on kans yx paska. xxx/ellauri173.html on line 99: Tityre is named after the lucky shepherd in Virgil´s 'Eclogues' (or 'Bucolics'). Olix mulla tää? Jotain eklogeja nyt oli ainakin. Tityre-tu oli a society of young aristocrats and gentry in the second quarter of the 17th century, who were renowned for their violent, lawless, and intimidating behaviour on the streets of London. xxx/ellauri173.html on line 102: Virgil´s Bucolica known as Eclogues? Eclogue (ecloga; from the Greek ἐκλογή) means 'selection', 'choice'. There are theories, of course -- perhaps these Eclogues we have are a 'selection' of the best of a larger body of bucolic poetry written by Virgil. But nobody is certain. And two: who is the 'god' mentioned right at the start of Eclogue 1? xxx/ellauri173.html on line 114: ludere, quae vellem, calamo permisit agresti leikkiä niiden kaa mitä haluan mun maajussin kepillä. xxx/ellauri173.html on line 117: The standard line is that the 'deus' is Octavian. Interpretations of the First Eclogue have now come full circle. Much significant scholarship has centered around the problems inherent in an identification of the deus with Octavian. Some critics maintain that the poem is Virgil's thank-offering to Octavian for protection from land confiscation; others, though fewer in number, are equally as insistent that the eclogue expresses the poet's disapproval of his government´s land policy. A recent attempt has been made to unite the basic arguments of both sides into a more balanced statement. According to this interpretation Octavian is regarded as "having wrought both good and evil" in the past, but Virgil succeeds in revealing him to be "a savior, a force for good, and a source of hope for the future." To the contrary, I propose that an even stronger case can, and ought, be made that, in the First Eclogue, Virgil not only condemns the government land policy, but he also adroitly queries the very structure of Octavian's political program and ethic during this period. xxx/ellauri173.html on line 134: Andra kulturella referenser xxx/ellauri173.html on line 140: Quos ego (Latin, literally 'Whom I') are the words, in Virgil's Aeneid (I, 135), uttered by Neptune, the Roman god of the Sea, in threat to the disobedient and rebellious winds. Virgil's phrase is an example of the figure of speech called aposiopesis. xxx/ellauri173.html on line 145: miscēre et tantās audētis tollere mōlēs? sotkette ja niin suuria uskallatte nostattaa läjiä? xxx/ellauri173.html on line 146: quōs ego— sed mōtōs praestat compōnere flūctūs. Kyllä minä teidät - mutta ensin pitää vaimentaa aaltoliike. xxx/ellauri173.html on line 170: Berossos tunnettiin pitkään italialaisen munkin Annius Viterbolaisen 1400-luvun lopussa väärentämistä käsikirjoituksista, joita luultiin aidoiksi Berossoksen teoksiksi. Ne sisälsivät muun muassa kuvauksia Nooan poikien uintilikkeistä pohjoiseen vedenpaisumuksen jälkeen ja innoittivat ruotsalaisia jööttimäisiä historioitsijoita. Että pojat oisi muka pulikoineet altaan matalaan päähän Perämerelle. Mutta se oli pelkkää puppua. xxx/ellauri173.html on line 200: Il sortait de son aspect cette impression que la plupart des femmes devaient, à sa vue, se sentir comme devant l’un de leurs plus séduisants dieux. Muze oli suruinen, koska sen panopuu oli muuten hyvä mutta huonoluonteinen. Adjustoiden lornjettiaan tai kenties monokkeliaan se sanoi: Comme le dit Wieland, en son Peregrinus Protée : « Il n’y a point de hasard : nous devions nous rencontrer ― et nous nous sommes rencontrés.» xxx/ellauri173.html on line 205: Peregrinus Proteus (griechisch Περεγρῖνος Πρωτεύς Peregrínos Prōteús; * um 100 in Parion in Mysien; † 165 in Olympia) war ein antiker griechischer Philosoph (Kyniker). xxx/ellauri173.html on line 207: Peregrinos Proteus (n. 95–165 jaa.) oli antiikin kreikkalainen kyyniseen koulukuntaan kuulunut filosofi. Hän oli kotoisin Parionista, Myysiasta. Hänet tunnetaan ennen kaikkea siitä, että hän piti oman hautajaispuheensa ja teki henkilökohtaisen roviohyppyennätyxen Olympian kisoissa vuonna 165. xxx/ellauri173.html on line 209: Peregrinoksen elämästä on säilynyt vain yksi yksityiskohtainen kuvaus Lukianoksen satiirissa Peregrinoksen polttoitsemurha. Vaikka Lukianos suhtautui vihamielisesti Peregrinokseen ja kyynikoihin yleensäkin ja kuvaukseen tulee siksi suhtautua varauksella, teoksesta voidaan kuitenkin hahmottaa Peregrinoksen elämän pääpiirteet. Lisäksi Peregrinoksen oppilas Aulus Gellius tarjoaa Peregrinoksesta joitakin tietoja, jotka antavat tästä erilaisen kuvan. Extää ollut se satusetä jota Nyölenin mielestä piti välttämättä suomentaa? Jolta oli kasku marttyyrista ja leijonasta oka tassussa? xxx/ellauri173.html on line 211: Peregrinos syntyi Parionissa noin vuonna 95 jaa. Nuorella iällä häntä epäiltiin isänsä surmaamisesta, ja tämän vuoksi hän joutui jättämään kotikaupunkinsa. Hän päätyi Palestiinaan ja oli läheisessä yhteydessä kristilliseen yhteisöön, tullen jonkinlaiseksi auktoriteetiksi yhteisössä. Roomalaiset vangitsivat Peregrinoksen, ja kristityt auttoivat häntä paljon hänen ollessaan vankilassa. Hän on ehkä odottanut saavansa kuolemantuomion, mutta Syyrian maaherra vapautti hänet. xxx/ellauri173.html on line 213: Tämän jälkeen Peregrinos vaikuttaa muuttuneen kyynisexi. Hän palasi kotikaupunkiinsa kyynikon asussa ja luopui perinnöstään antaen sen kaupunkinsa asukkaille. Tämän vuoksi kukaan ei syyttänyt häntä isänmurhasta, vaikka tapaus muistettiin edelleen. Peregrinos jatkoi kiertelyään ja oli edelleen läheisissä yhteyksissä kristittyihin. Lopulta hän kuitenkin loukkasi heitä jollakin tavalla, minkä vuoksi hänet erotettiin yhteisöstä. Peregrinos muutti Egyptiin ja opiskeli tunnetun kyynikon Agathobuloksen ”askeesikurssilla”. Tämän jälkeen hän siirtyi Roomaan ja alkoi pilkata roomalaisia valtaapitäviä, keisari Antoninus Pius mukaan lukien. Hän sai paljon seuraajia, ja on mahdollista, että Theageneestä tuli hänen merkittävin oppilaansa tässä vaiheessa. Vaikka Peregrinosta siedettiin alussa, lopulta kaupunginprefekti kuitenkin karkotti hänet. xxx/ellauri173.html on line 215: Peregrinos siirtyi Kreikan Eliiseen ja jatkoi saarnaamistaan roomalaisia vastaan. Vuoden 153 tai 157 Olympian kisoissa Peregrinos loukkasi varakasta hyväntekijää Herodes Atticusta, jolloin hurjistunut joukko hyökkäsi hänen kimppuunsa ja hän joutui pakenemaan Zeuksen temppeliin. Ateenassa Peregrinos omisti itsensä filosofian opiskelulle ja sai huomattavan joukon oppilaita, mukaan lukien Aulus Gellius. (Gellius kuvaa Peregrinoksen arvokkaaksi ja luonteeltaan lujaksi mieheksi, ja kertoo käyneensä usein tämän majassa Ateenan ulkopuolella kuuntelemassa tämän sekopäitä opetuksia.) xxx/ellauri173.html on line 217: Vuoden 161 Olympian kisoissa Peregrinos ilmoitti, että hän polttaisi itsensä julkisesti seuraavissa kisoissa. Hän toteutti lupauksensa: vuoden 165 kisojen viimeisenä yönä hän hyppäsi hautajaisrovioon, jonka oli sytyttänyt kaivamaansa kuoppaan, joka sijaitsi 20 stadionia eli noin 3,7 kilometriä Olympiasta itään. Lukianos, joka oli paikalla, todisti tapahtunutta, sillä hän oli kuullut Theageneen ylistävän opettajansa aikomuksia etukäteen. Paikalla oli myös paljon muita silminnäkijöitä. Selfieitä otettiin mutta ne eivät ole säilyneet. xxx/ellauri173.html on line 219: On vaikea muodostaa kokonaiskuvaa Peregrinoksen elämästä ja tämän omista päämääristä, sillä Lukianos esittää tämän negatiivisessa valossa osin henkilökohtaisista syistä. Lukianoksen mukaan Peregrinos surmasi isänsä kuristamalla; liittyi kristittyjen seuraan hyötyäkseen heistä taloudellisesti; hankkiutui vangituksi, jotta saisi mainetta; antoi perintönsä pois, jotta hänen kotikaupunkinsa asukkaat suhtautuisivat häneen jälleen suopeasti; opiskeli Agathobuloksen oppilaana tullakseen entistä rivommaksi; pilkkasi roomalaisia pelkästä kunnianhimosta; ja surmasi itsensä tullakseen kuuluisaksi. xxx/ellauri173.html on line 221: Lukianos kertoo, että erilaiset legendat alkoivat levitä Peregrinoksesta nopeasti, ja että hän oli itse laittamassa osaa niistä liikkeelle. Vuoteen 180 mennessä Peregrinoksen kotikaupunkiin oli pystytetty hänen patsaansa. Sillä kerrottiin olevan oraakkelinkykyjä. xxx/ellauri173.html on line 223: Als literarische Figur taucht Peregrinus Proteus in Christoph Martin Wielands gleichnamigem Roman (1787/88) auf und heute wieder bei Peter Sloterdijk in dessen Kritik der zynischen Vernunft (1983). xxx/ellauri173.html on line 225: Wieland schrieb einen Roman namens Geheime Geschichte des Philosophen Peregrinus Proteus. Leipzig 1791 (Vorabdruck Weimar 1788–89). xxx/ellauri173.html on line 232: Die spätere Mutter des Dichters oli Regina Katharina Kick. xxx/ellauri173.html on line 236: Im pietistischen Internat zu Kloster Berge bei Magdeburg, das Christoph Wieland ab 1747 besuchte, wurde der junge Wieland zu einem großen Verehrer Friedrich Gottlieb Klopstocks. Peit klop. Tästä kaverista on kyllä ennestään jo paasaus. xxx/ellauri173.html on line 240: Er begann eine Liebesbeziehung mit seiner zwei Jahre älteren Cousine Sophie Gutermann (spätere Sophie von La Roche) und verlobte sich mit ihr. Diese Chance, seinen Samen zu erlösen, löste ihn aus einer inneren Vereinsamung. Sehr vergnugt schrieb er "Die Natur der Dinge oder die vollkommenste Welt. Ein Lehrgedicht in sechs Büchern." xxx/ellauri173.html on line 244: Ende 1753 löste Sophie die Verlobung mit Wieland und heiratete den kurmainzischen Hofrat Georg Michael Anton La Roche (1720–1788). Dies sowie ein längerer Aufenthalt im pietistisch geprägten Haus der Familie Grebel in Zürich trugen dazu bei, dass Wieland noch eine Zeit lang an seiner „frommen“ Sprache festhielt. xxx/ellauri173.html on line 249: Inzwischen war Wieland nach Bern gezogen, wo er ebenfalls als Hauslehrer tätig war. Dort verlobte er sich mit Julie Bondeli, der späteren Freundin Jean-Jacques Rousseaus. xxx/ellauri173.html on line 255: Die kleinbürgerlichen Verhältnisse seiner Vaterstadt und die schreienden Kinder bedrückten Wieland; doch fand er auf dem Schloss Wursthausen des Grafen Stadion eine Stätte weltmännischer Bildung und persönlicher Anregung. Dort begegnete er auch seiner ehemaligen Verlobten Sophie wieder, die mit ihrem Mann in veschiedenen Betten schlief. Der Geschlechtsverkehr mit ihr und anderen Personen dieser hochgebildeten Kreise führte zu Wielands endgültiger „Bekehrung“ ins Weltliche. xxx/ellauri173.html on line 257: Es lassen sich Einflüsse von Miguel de Cervantes, Laurence Sterne und Henry Fielding nachweisen. Erschlossen folgte Wieland seinem neuen Weg, der im vollen Gegensatz zu den Anschauungen seiner Jugend stand: Er verkündete eine Philosophie der heiteren Sinnlichkeit, der weltlichen Freuden, der leichten Anmut. Bald darauf erhielt er viel Lust und weitere Belebung und Anregung in Weimar mit Johann Wolfgang Goethe und Johann Gottfried Herder. Sie waren keineswegs Absolutisten. xxx/ellauri173.html on line 261: Die kongeniale und bis heute klassische Übersetzung von Lukians sämtlichen Werken (Leipzig 1788 bis 1789) erklärt sein Interesse in den komischen Kyniker. xxx/ellauri173.html on line 263: Er wollte sich – im Alter von 65 Jahren – als Landwirt betätigen. Hier verlebte der Dichter seit 1798 im Kreise der großen Familie (seine Gattin hatte in 20 Jahren glucklicherweise nur sieben überlebende Kinder geboren) einige glückliche und produktive Jahre. Seine frühere Verlobte, Sophie von La Roche, besuchte ihn mit ihrer Enkelin Sophie Brentano, mit der sich eine enge Freundschaft entwickelte. Hier besuchte ihn auch Heinrich von Kleist mit dem zerbrochenen Krug. Und so ging es heiter writer bis er starb. xxx/ellauri173.html on line 301: C'est l'être humain qui est la personne qui rode les autres animaux derrière la serrure avec son covid-19 masque, il n’y a pas de vache obscure qui pourrait prendre sa place pour jeter ses regards à travers des orifices de cet animal. Il est un être capable en lui-même et par lui-même de jouer avec le vrai et le faux, le réel et l’apparent, les autres animaux y compris des comperes, et de les saisir comme tels dans une cage, autrement dit: un être qui vit et tue en pensant seulement a soi-meme. xxx/ellauri173.html on line 416: It is Mallarmé's best-known work and a hallmark in the history of symbolism in French literature. Paul Valéry considered it to be the greatest poem in French literature. But who is Paul Valéry to say? He probably meant best after his own cemetery bit. xxx/ellauri173.html on line 454: Le visible et serein souffle artificiel xxx/ellauri173.html on line 563: Alphonse Derenne xxx/ellauri173.html on line 708: Alphonse Derennen tykönä xxx/ellauri173.html on line 739: Tämä patsasmaisuus, jonka neiti Alicia Clary ilmaisee Venus Victrix -linjoillaan, joka seisoo hiekalla, meren edessä, voisi inspiroida mua, jos hän olisi ihan hipihiljaa ja sulkisi silmäluomensa. Mutta kuinka sietää voittoisaa Venusta, joka löydettyään käsivartensa uudelleen aikojen yön syvyydessä ilmestyisi ihmiskunnan keskelle, karkea, vino ja kiero katse epäonnistuneella suurkeittiön emännän naamallaan, ja jonka mieli on vain liikenneympyrä, jossa kaikki tämän väärän terveen järjen kimeerit, joiden synkän izeriittoisuuden olemme juuri tyhjentäneet, pitävät vakavasti turhia neuvojaan? xxx/ellauri173.html on line 789: Juu juu! Sehän tässon koko poinzina! Sen äitikin erehtyisi! xxx/ellauri173.html on line 866: Tässä olis ollut Ewaldille vielä 1 optio. Aliisalta pennutus ja Yvonnen kaa uupperaan. Istutaan alas ja kazotaan kalentereja. xxx/ellauri173.html on line 874: On sanomattakin selvää, että Androidi käyttää samoja hajuvesiä kuin mallinsa, ja sillä on, kuten sanoin, sama emanaatio eli eritteiden hajukoktaili. "Ja miten hän matkustaa?" "Mutta kuin toinen! vastasi Edison. On paljon outoja matkustajia. Neiti Hadaly, jolle on ilmoitettu matkasta, on siellä täysin moitteeton. Ehkä hieman unelias ja hiljainen kuin Dark, puhuen itse asiassa vain sinulle, hyvin hiljaa ja harvoin (kelaa mikä parannus entiseen): mutta jos hän istuu vieressäsi, on hänen jopa täysin turhaa laskea verhoaan. xxx/ellauri173.html on line 878: "Eikö sellainen tilanne voisi syntyä, että puhuttelu voitaisiin osoittaa hänelle laillisesti?" ― Tässä tapauksessa vastaat, että tämä nainen on ulkomaalainen eikä osaa "sen maan kieltä", joka päättää tapahtuman. ― Kuitenkin esimerkiksi laivalla, koska pelkkä tasapainokysymys on jo meidän kannaltamme hyvin arvokas, kerron teille, että neiti Hadalyyn ei ole ohjelmoitu näin pitkiä ylityksiä... joiden aikana monet meistä apinoista, jos merenkäynti on kova, pysyvät yhtä elottomina riippumatoissaan, joissa äkilliset rajut kriisit ravistelevat heitä, valitettavasti, naurunalalle asti. ― Näille vammauksille tuntematon Hadaly matkustaa merellä vainajana, jotta hän ei nöyryyttäisi tyyneydessään tiellä olevien ihmiskumppaneidensa viallisia organismeja. xxx/ellauri173.html on line 891: ― Vain siellä, tällä sumuisella alueella, mäntymetsien, erämaajärvien ja laajojen kivien ympäröimänä, voit täysin turvallisesti avata Hadalyn vankilan. Luulen, että sinulla on tässä linnassa tilava ja upea asunto, jonka kalusteet ovat kuningatar Elisabetilta? "Kyllä", vastasi lordi Ewald katkerasti hymyillen, "ja minä itse huolehdin aikoinaan koristella sitä kaikenlaisilla upeilla teoksilla ja arvokkailla koristeilla. Vanha olohuone puhuttelee vain menneisyyden mieltä. Suuri, yksittäinen lasimaalaus, vuosisatoja vanhoja tahraantuneita kukkia peittävien verhojen alla, avautuu rautaparvekkeelle, jonka edelleen loistava kaiteet on taottu Rikhard III:n hallituskaudella. Siitä laskeutuvat sammalen tummentamat portaat vanhaan puistoomme – ja edelleen tammien varjossa ulottuvat kadonneita, villiä kujia. Olin tarkoittanut tämän suvereenin asunnon elämäni morsiamelle, jos olisin tavannut hänet. Mut jostain syystä Aliisa ei innostunut. xxx/ellauri173.html on line 910: No tostahan on ollut jo puhetta, että moni tyhmä apina luulee koppiaisen sisässä asuvan jonkun pienen impin joka vetää naruista, ja joka pyrähtää pois kun apina särkee koppiaisen. Romaamisten kielten puhujien mielestä tää imp on samalla se superego, joka valvoo apinan toimia, eli omatunto on sama asia kuin tietoisuus. Tän perusteella ymmärtää mix nimenomaan uskontopellet ovat erityisen tohkeissaan "hard question of consciousness"ista. Jos ei ole sielua, kaikki saavat ihan rauhassa olla tuhmia, sillä omatunto menee siinä pesuveden mukana. xxx/ellauri173.html on line 932: Entä madonnat Jos transponoimme kysymyksen, jos jätämme lihallisen halun piirin, oi! Ilmaisen itseäni aivan toisella tavalla. Jos aloitamme rotumme naisista, ainoat, jotka ovat meille tärkeitä, koska emme voi ottaa vakavasti, eli valita vaimoksemme kafferia, polynesialaista, turkkilaista, viirusilmää, punanahkaa jne. ., ― jos puhutaan niistä rotumme jäsenistä, joilla ei enää ole veressä pitää karjaa ja orjia, eli puhumme niistä naisista, jotka on desinfioitu, pyhitetty ja vanhurskautettu jatkuvalla velvollisuuden, luopumisen, vapaan antautumisen arvolla - itse asiassa olisin todella outo, jos en antaisi mielisuosiolla niille, joille herkulliset kyljyxet ovat enemmän kuin lantio, jotka ovat valmiita repimään itseään lakkaamatta, jotta me voimme ajatella! ― xxx/ellauri174.html on line 57: Nicolas Malebranche Oratory of Jesus (/mælˈbrɒnʃ/ mal-BRONSH, French: [nikɔla malbʁɑ̃ʃ]; 6 August 1638 – 13 October 1715) was a French Oratorian Catholic priest and rationalist philosopher. In his works, he sought to synthesize the thought of St. Augustine and Descartes, in order to demonstrate the active role of God in every aspect of the world. Malebranche is best known for his doctrines of vision in God, occasionalism and ontologism. Because of a malformed spine, Malebranche received his elementary education from a private tutor. Having rejected scholasticism, He eventually left the Sorbonne, and entered the Oratory in 1660. There, he devoted himself to ecclesiastical history, linguistics, the Bible, and the works of Saint Augustine. Malebranche was ordained a priest in 1664. xxx/ellauri174.html on line 63: Malebranche was giving in to laws of cause an effect by placing a greater emphasis than he had previously done on his occasionalist account of causation, and particularly on his contention that God acted for the most part through "general volitions" and only rarely, as in the case of miracles, through "particular volitions". A bitter dispute ensued between Malebranche and his fellow Cartesian, Arnauld, whose name I remember from Chomsky's airy forays to Port-Royal grammar in the 60's. Over the next few years, the two men wrote enough polemics against one another to fill four volumes of Malebranche's collected works and three of Arnauld's. Arnauld's supporters managed to persuade the Roman Catholic Church to place Nature and Grace on its Index of Prohibited Books in 1690, and it was followed there by the Search nineteen years later in 1709. (Ironically, the Index already contained several works by the Jansenist Arnauld himself.) Somebody blamed Malebranche for being a Spinozan, which Nick himself vehemently demented. 1715 - Malebranche dies. xxx/ellauri174.html on line 111: Androidi käveli pois, meni ottamaan hyllyltä tarjottimen, jolla paistoi kolme opaalisavulla maalattua venetsialaista lasia, vieressä olkiviinipullo ja tuoksuva rasia, raskaita kuubalaisia sikareita. xxx/ellauri174.html on line 116: Hadaly heitti ystävällisesti viiniä lasistaan kohti astraalilamppua. Jerez-des-Chevalierit putosivat valaistuina pisaroina, kuin nestemäisen kullan kasteena, leoniinijäännösten kellanruskeille hiuksille, jotka ylikuormitivat maata. xxx/ellauri174.html on line 132: When the season closed, García immediately took his operatic troupe to New York. This was the first time that Italian opera was performed in New York. Over a period of nine months, Maria sang the lead roles in eight operas, two of which were written by her father. In New York, she met and hastily married a banker, Francois Eugene Malibran, who was 28 years her senior. It is thought that her father forced Maria to marry him in return for the banker's promise to give Manuel García 100,000 francs. However, according to other accounts, she married simply to escape her tyrannical father. A few months after the wedding, her husband declared bankruptcy, and Maria was forced to support him through her performances. After a year, she left Malibran and returned to Europe. Malibran is most closely associated with the operas of Rossini. Norma kyllä oli Bellinin. Yhtään Malibranin levytystä ei ole säilynyt. xxx/ellauri174.html on line 138: Maria Anna Marzia (called Marietta) Alboni (6 March 1826 – 23 June 1894) was a renowned Italian contralto opera singer. She is considered "one of the greatest contraltos in operatic history". xxx/ellauri174.html on line 163: Seuraavana hetkenä hänen ystävänsä, jotka olivat olleet pidempään naimisissa ja joilla oli kaksinkertainen kotitalous, kuten on tapana, puhuivat aivan luonnollisesti ostereista ja tietyn merkin samppanjaviinistä. xxx/ellauri174.html on line 177: Koska hän ei ollut perehtynyt illan asioihin, hän huomasi vasta melko myöhään, että toinen hänen kahdesta ystävästään oli pudonnut pöydän alle (ilmeisesti pitäen mattoa edullisempana kuin kaukainen sänkynsä) ja että toinen yhtäkkiä kalpea (kuten neiti Evelyn kertoi hän nauraen), oli poistunut pelistä ilman selitystä. xxx/ellauri174.html on line 201: Hän oli siellä unelmoinnissaan, kun neiti Evelyn, varpaillaan takaisin häntä kohti, kietoi kätensä hänen kaulan ympärille hurmaavalla hylkäämisellä ja roikkui siellä silmät puolisuljettuina, huulet melkein koskettivat hänen huuliaan. - Mennäänpäs peremmälle! oli niihin kirjoitettu. xxx/ellauri174.html on line 247: Täällä: mehiläinen, majava, muurahainen tekevät ihmeellisiä asioita, mutta he tekevät vain sitä eivätkä ole koskaan tehneet mitään muuta. Eläin on tarkka, syntymä antaa sille tämän kuoleman elämän kanssa. Mittaaja ei voi tuoda pesään yhtään laatikkoa enempää, ja tämän pesän muoto on juuri sellainen, johon pienimmässä tilassa mahtuu eniten laatikoita. jne Eläin ei erehdy, ei hapuile! xxx/ellauri174.html on line 257: Stymfaloksen linnut liittyvät läheisesti myös Areen lintuihin, jotka vartioivat Areen temppeliä, kun argonautit kohtasivat ne Mustallamerellä. Myös nämä hyökkäsivät käyttäen sulkiaan nuolina. xxx/ellauri174.html on line 304: Jos pyydämme anteeksi pyhäinhäväistystä, asetamme heidän viereensä esimerkiksi yhden niistä hyvin yksinkertaisista nuorista tytöistä, joiden posket muuttuvat ruusuisten aamujen väriksi nuoren rakkauden ensimmäisten pyhien sanojen jälkeen, huomaamme ilman vaivaa, että sana "kaunis" on todellakin imarteleva, jos on kyse tämän puuterin, tämän meikin, tämän tai tuon tekohampaan, tämän tai tuon väriaineen, tämän tai tuon väärän punoksen, punaisen, vaalean banaalin kokonaisuuden määrittämisestä tai ruskeaverikkö, - ja tästä väärästä hymystä, ja tästä väärästä katseesta ja tästä väärästä rakkaudesta. xxx/ellauri174.html on line 367: Hän käveli verhoa kohti, liukui lampun johdon liukua; kangasnauha sävytetyillä laseilla ylitti heijastimen. Elävä kuva katosi. Toinen heliokromaattinen nauha, joka venyi ensimmäisen alapuolelle, alkoi välittömästi liukua lampun ohi salaman nopeudella, ja heijastin lähetti kehykseen pienen verenttömän olennon ilmestymisen. , epämääräisen naisellinen, kituneilla raajoilla, posket painuneilla , hampaaton ja lähes huuleton suu, melkein kalju pää, tylsät, helmimäiset silmät, veltto silmäluomet, ryppyinen henkilö, melko laiha ja tumma. xxx/ellauri174.html on line 395: Tämän sanan kuultuaan Hadaly nosti soihtunsa verhotun päänsä yläpuolelle ja seisoi pystyssä pimeän laatikon vieressä, kuin patsas haudan vieressä. Se oli meikkilaatikko ja kasa silikoninuken kriittisiä osia. Poinzina oli että Ewald-setä tajuaisi, miten tekastuja kaikki naisen osat ovat. No onhan ne, mutta eikös se kupupäinen vaihdetankokin ole samanlainen osa? Ei se että ne eivät näytä juuri miltään irto-osina muuta asiaa, että oikein kokoonpantuna ne saavat vaihdetangon siirtymään automaattisesti D-asentoon. xxx/ellauri174.html on line 420: Hohhoijaa, vielä 170 sivua tavaamatta. Alfred de Vigny (se Eloan kynäilijä) töräyttää tässä kohtaa mottona: sukupuolet kuolevat huoneiston eri päissä, heittäen toisiinsa ärtyneitä kazeita. No kyllä kai, kun toinen ei tee enää muuta kuin kääntyilee, huokailee ja piereskelee. Kyllä siinä aika äkkiä pannaan sängyt ensin L-asentoon ja sitten eri päähän taloa. Vigny oli yxi 19. vuosisadan kuuluisimpia pehmopornoilijoita. Niitä piisasi. 19. vuosisata oli pehmopornon loistoaikaa. Olis menneet silikoninuket hyvin kaupaxi. Kauppa käy kuin siimaa, sanoi Manne Salminen. xxx/ellauri174.html on line 592: Summa summarum: Urpon annettiin käydä oikeudesta, koska sillä on kavereita hovissa. Urpo on oikeistoliberaali letku joka ajaa joka käänteessä omistavan luokan asiaa xxx/ellauri174.html on line 612: Sir William Crookes (17. kesäkuuta 1832 – 4. huhtikuuta 1919) oli englantilainen fyysikko ja kemisti. Crookes oli lähtöisin alkujaan köyhästä perheestä. Hänen isänsä Joseph oli uransa alussa räätälin apulainen, mutta vaurastui myöhemmin. Nuori Crookes pääsi Royal College of Chemistry -yliopistoon ennen 16. syntymäpäiväänsä vuonna 1848. Crookes löysi alkuaine talliumin vuonna 1861. Tallium on rotanmyrkky jolla voi poistaa ihokarvoja. Kemiallisten tutkimustensa ohessa hän keksi Crookesin radiometrin eli niin sanotun valomyllyn vuonna 1873. Kehittämiensä tyhjiöputkien avulla hän myös havaitsi katodisäteet tutkiessaan sähkön johtumista harvassa kaasussa. Crookes oli tyhjiöputkitutkimuksen pioneereja ja vuonna 1879 hän havaitsi ensimmäisenä, että aine voi esiintyä plasmana. Crookes tuli tunnetuksi myös Daniel Dunglas Homen ja muiden meedioiden väitettyjen paranormaalien kykyjen testaajana ja hänellä oli hyvin myönteinen suhtautuminen spiritualismiin. xxx/ellauri174.html on line 624: Max Schultze in 1861 proposed the "Protoplasm Doctrine" which states that all living cells are made of a living substance called Protoplasm. Thomas Huxley (1869) later referred to it as the "physical basis of life" and considered that the property of life resulted from the distribution of molecules within this substance. The protoplasm became an "epistemic thing". Its composition, however, was mysterious and there was much controversy over what sort of substance it was. xxx/ellauri174.html on line 653: "Mutta – nämä ovat sanoja, joihin olet menettänyt oikeuden lausua. Koska kattilasta nousevan savun vuoksi olet kieltänyt kaikki uskomukset, jotka niin monet miljoonat sankarit, ajattelijat ja marttyyrit olivat testamentanneet sinulle yli kuuden tuhannen vuoden ajan, te, jotka olette vain peräisin ikuisesta huomisesta, jonka aurinko voi hyvin olla että ei nousekaan (Hume). Mihin pidit tuskin eilisestä lähtien parempana edeltäjiesi niin sanottuja muuttumattomia periaatteita planeetalla, kuninkaat, jumalat, perheet, isänmaat? Tälle pienelle savulle, joka ne viheltää ja hajottaa ne tuulen mukaan, kaikkiin maan uriin, kaikkien meren aaltojen väliin! Kahdessakymmenessä viidessä vuodessa viisisataatuhatta veturihengitystä ovat riittäneet upottamaan "valaistuneet sielusi" syvimpään epäilyyn kaikesta siitä, mikä oli ihmiskunnan yli kuuden tuhannen vuoden uskoa. xxx/ellauri174.html on line 655: The Marmite de Papin: A True Kitchen Antique: When I was in Paris a couple of weeks ago I visited the Musée des Arts et Métiers, the museum of arts and trades. (Really one of the most interesting museums I've ever been to!) And while I was there I saw many things of interest to cooks, but especially this: The Marmite de Papin. Do you know what it is? The very, very first pressure cooker!Well, a model of the first pressure cooker, anyway. xxx/ellauri174.html on line 661: ― Lyhyesti sanottuna (no vähän lyhyemmin ainakin), minä "Menlo Parkin velho", kuten minua tässä alla kutsutaan, tulen tarjoamaan ihmisille näitä kehittyneitä ja uusia aikoja, - vihdoinkin aktualismin tovereilleni! - suosia vastedes väärää, keskinkertaista ja aina muuttuvaa Todellisuutta, positiivista, arvostettua ja aina uskollista illuusiota. Kimeeri kimeeristä, synti synnistä, savu savusta, - miksi ei?... Vannon tässä, että 21 päivän kuluttua Hadaly pystyy haastamaan koko ihmiskunnan vastaamaan tähän kysymykseen selkeästi, rakas herrani. Sillä, koska kielsimme, sanomme: - ikuisen hyvinvoinnin, niin sanotun aina tulevan oikeudenmukaisuuden ja ikuisen ylpeyden savun vuoksi, hän, niukka ja lapsellinen, - mitä kutsuttiin, aina, ennen tätä syksyä, kipua, nöyryyttä, rakkautta, uskoa, rukousta, ihannetta - ja olennaista toivoa yhden päivän aurinkojemme takana - en näe tuskin, myönnän, minkä pirullisen muut periaatteet olisivat nykyaikaisia. ihminen uskaltaa nauramatta esittää hänelle loogisen tai jopa hyväksyttävän "vastalauseen". xxx/ellauri175.html on line 43: Das Schöne daran, Sowana-Gastgeberin zu sein, ist: Sie müssen nirgends hingehen. All unsere Produkte kommen zu Ihnen nachhause. Das ist unkompliziert und bringt Ihnen noch dazu jede Menge Vorteile (Buchungsgutschein als Dankeschön für Ihre Buchung, Gastgeschenk Ihrer Wahl, Halbpreisprodukt/e Ihrer Wahl). xxx/ellauri175.html on line 45: Ihre Sowana-Beraterin hat wertvolle und interessante Tipps für Sie und beantwortet gern Ihre Fragen. Lernen Sie etwas Neues kennen, lassen Sie sich in einer netten und gemütlichen Runde von Sowana begeistern – und überzeugen Sie sich selbst, dass unsere Produkte! xxx/ellauri175.html on line 131: Neiti Alicia Clary oli pukeutunut hohtavaan vaaleansinistä silkkipukuun, joka näytti merenvihreältä valoissa; hänen mustissa hiuksissaan kukki punainen ruusu ja timanttien kimalteet kimmelsivät hänen korvissaan ja hänen liivinsä levenevän reunan ympärillä. Hänen harteilleen heitettiin soopelivaippa, ja hänen kasvojaan ympäröi englanninkärkiverho. (Siis MIKÄ? Ai englanninpizihuntu.) xxx/ellauri175.html on line 142: "Kyllä", jatkoi Edison nöyrästi, "mestari Thomas! Etkö ole kuullut minusta? Mestari Thomas! Englannin ja Amerikan suurten teattereiden yleinen edustaja! xxx/ellauri175.html on line 154: - Se on totta ! Olen nälkäinen ! sanoi nuori nainen niin suorasanaisesti, että Edison itse, hänen kasvoilleen unohtamansa taikahymyn huijaamana, alkoi katsoa lordi Ewaldia hämmästyneenä. Hän oli ottanut tämän viehättävän ja luonnollisen puheen iloisen hengen nuorekkaana liikkeenä. Mitä tämä tarkoitti? Jos tämä kauneuden ylevä inkarnaatio voisi vain sanoa olevansa nälkäinen, lordi Ewald olisi erehtynyt, sillä tämä yksittäinen elävä ja yksinkertainen sävel osoitti sydäntä ja sielua, no mahaa ainakin, ja mahanalusta. xxx/ellauri175.html on line 163: Neiti Alician kevätpuku, joka harjasi paristoja, veti niistä muutaman kipinän, jotka olivat kadonneet asunnon suvereeniin valoon. xxx/ellauri175.html on line 173: Ja niiden ympärillä sylintereissä, heijastimien kulmissa ja suurissa lasilevyissä välkkyivät lamppujen valot. Salaisen, jopa okkultistisen juhlallisuuden vaikutelma leijui leikkaavissa silmissä; kaikki kolme olivat kalpeat; Hiljaisuuden suuri siipi kulki heidän ylitsensä hetken. xxx/ellauri175.html on line 242: "Olin varma siitä", sanoi Edison; hänen maineensa on ylittänyt valtameret. Sanomme, että tämä suvereeni marmorista ja alabasterista valmistettu kuvanveistäjä on kirjaimellisesti huikea nopeus! Se etenee täysin uusilla tavoilla! Äskettäinen löytö… Se tuottaa kolmessa viikossa eläimet ja ihmiset upeasti ja tarkasti. Ja tästä aiheesta, tiedättekö, neiti Alicia Clary, että nykyään maailma, korkea maailma, on samaa mieltä, korvaa muotokuvan patsaalla. Marmori on muodissa. Vain voimakkaimmat naiset tai tunnetuimmat taidemaailman kuuluisimpien joukossa ovat naisellisen tahdikkuutensa ansiosta ymmärtäneet, ettei heidän ruumiinsa linjojen arvokkuus ja kauneus voi koskaan järkyttää. Joten rouva Any Sowana on poissa tänä iltana vain täydentääkseen O-Taïtin hurmaavan kuningattaren täyspitkää patsasta, joka on juuri kulkemassa New Yorkin läpi. xxx/ellauri175.html on line 263: - On sanottu. Ja koska aika on kultaa, kun harjoittelemme muutamia kohtauksia näistä uuden järjestyksen dramaattisista tuotannoista, joiden mysteereitä tutkimme yhdessä, ― (anteeksi: tämä valkoinen aura, jos hän saa armon?) ― Rouva Any Sowana ryhtyy töihin neuvojeni avulla ja mahdollisimman pian. Joten kolmen viikon kuluttua... Katso, toimiiko hän nopeasti! xxx/ellauri175.html on line 429: Hän osasi vain ennustaa nuoren naisen epäröinnin. Hän puri satunnaisesti poimitun kukan oksan, ja hänen koko olemuksensa loisti suvereenista kauneudesta. Hänen silkkinen mekkonsa taivutti ruohon kukkia: hän taivutti häikäisevät kasvonsa lordi Ewaldin olkapäälle, ja hänen kauniiden hiustensa viehätys, joka oli hieman hajanainen mustan pitsimantiljan alla, oli huumaavan melankoliaa. xxx/ellauri175.html on line 433: Hän istui hänen viereensä. xxx/ellauri175.html on line 500: Sitten hän näki, että syvällä hänen älykkyytensä syvyyksissä syttyi äkillinen ajatus, joka oli itsessään vielä yllättävämpi kuin juuri nyt tapahtunut ilmiö. Viime kädessä nainen, jota edustaa tämä salaperäinen nukke, joka istui hänen vieressään, ei ollut koskaan löytänyt hänestä mitään, mikä saisi hänet tuntemaan juuri tuntemansa suloisen ja ylevän intohimon hetken. xxx/ellauri175.html on line 527: Tämä elävä eetteri on rajaton ja vapaa alue, jossa etuoikeutettu matkustaja niin kauan kuin hän viipyy, haluaa heijastaa itsensä ajallisen olemuksensa läheisyyteen sen olennon odotetun ja edelläkävijän varjon, joka "Hänestä tulee". Siten syntyy affiniteetti hänen sielunsa ja näiden aistien kanssa vierekkäisten okkultististen universumien, jotka ovat hänelle vielä tulevia, välille; ja suhdepolku, jossa tämän kaksoismaailman välinen virta toteutuu, ei ole mikään muu kuin se Hengen alue, jota Järki – riemuitsee ja nauraa raskaissa kahleissaan voitollisen tunnin ajan – kutsuu tyhjällä halveksunnalla mielikuvitukseksi. . xxx/ellauri175.html on line 607: Lordi Ewald ei ollut vain rohkea, vaan myös peloton mies. Tämän ylpeän tunnuslauseen hyve ”Etiamsi omnes, ego non! (vaikka muut, en minä!) sulautui hänen vereensä vuosisatojen vaikutuksesta, kulki hänen suonissaan; kuitenkin näiden viimeisten sanojen jälkeen hän levottisi pitkää vapinaa: sitten hän nousi seisomaan melkein tyhmänä: xxx/ellauri175.html on line 638: - Jäähyväiset ! hän jatkoi. Liity siis tovereidesi joukkoon ja puhu heille minusta "maailman uteliaisimpana asiana!" Olet täysin oikeassa, mikä on hyvin pieni asia. xxx/ellauri175.html on line 646: - Haamu! Phantom! Hadaly! hän sanoi: - Kaikki on ohi! Minulla ei tietenkään ole paljoa ansioita, että pidän mahtavaa ihmettäsi parempana banaalia, pettymystä ja ikävää ystävää, jonka kohtalo antoi minulle! Mutta ottakoon taivas ja maa sen parhaaksi katsomallaan tavalla! Päätän sulkea itseni kanssasi, synkkä idoli! Annan eroni elävänä ihmisenä - ja vuosisata kulukoon!... koska olen juuri ymmärtänyt, että vierekkäin aseteltuna on, positiivisesti, elävä ihminen on haamu. xxx/ellauri175.html on line 677: "Hän lähtee täältä, jopa melko huonolla tuulella. Heti kun olitte lähteneet kävelylle, hän näytti olevan hereillä kaikesta vaikutuksesta - ja hänen sanavirtansa teki minulle mahdottomaksi kuulla sanaakaan siitä, mitä sanoitte toisillenne, epäilemättä tässä puistossa. xxx/ellauri175.html on line 723: Pitkän hetken ja hiljaisten ajatusten jälkeen, maaten vieri vieressä sikaarit suupielessä: xxx/ellauri175.html on line 808: ― Jatkuvan henkisyyden ja suvereenin selvänäköisyyden tila, jossa Sowanan todellinen elämä toteutuu, antaa hänelle mitä intensiivisimmän ehdotusvoiman ja erityisesti aiheista, jotka olen jo puoliksi hypnotisoinut. Hänen tahtonsa vaikutukset, jopa heidän älykkyytensä, ovat välittömiä. xxx/ellauri175.html on line 839: Ja nyt, herrani kreivi Celian Ewald, vielä lasillinen Jereziä (oho pullo on jo ihan lopussa) – ja hyvästi. Olet valinnut unelmien maailman; ottaa yllyttäjä pois. Mitä tulee minuun, kohtalo kahlitsee minut vaaleaan "todellisuuteen". Matkalaatikko ja vaunu ovat valmiit; hyvin aseistetut mekaanikkoni saattavat sinut New Yorkiin, missä transatlanttisen Wonderfulin kapteenille on ilmoitettu. Saatamme nähdä toisemme Athelwoldin linnassa. Kirjoita minulle. Kätesi ! - Jäähyväiset. xxx/ellauri175.html on line 842: Minuuttia myöhemmin lordi Ewald oli hevosen selässä vaunun vieressä valtavan joukkonsa soihtujen ympäröimänä. xxx/ellauri175.html on line 866: "Minuuttiin kolmesataa matkustajaa, jotka olivat yhtäkkiä hereillä, tungosivat kannella väistämättömästä vaarasta ymmällään. xxx/ellauri175.html on line 888: Sähköasentaja sytytti merkkivalon Morse-laitteensa vieressä. xxx/ellauri176.html on line 55: Athenaeus alleges she was so rich that she offered to fund the rebuilding of the walls of Thebes, which had been destroyed by Alexander the Great in 336 BC, on the condition that the words "Destroyed by Alexander, restored by Phryne the courtesan" be inscribed upon them. Neuvossetämiehet eivät suostuneet, vitun noloa. Diogenes Laërtius narrates a failed attempt Phryne made on the virtue of the philosopher Xenocrates. LOL. Xenocrates' pecker was not aroused. He was into boys. xxx/ellauri176.html on line 63: The best known event in Phryne's life is her trial. Athenaeus writes that she was prosecuted for a capital charge and defended by the orator Hypereides, who was one of her lovers. Athenaeus does not specify the nature of the charge, but Pseudo-Plutarch writes that she was accused of impiety. The speech for the prosecution was written by Anaximenes of Lampsacus according to Diodorus Periegetes. When it seemed as if the verdict would be unfavourable, Hypereides removed Phryne's robe and bared her breasts before the judges to arouse their "pity". Her beauty instilled the judges with a superstitious fear, who could not bring themselves to condemn "a prophetess and priestess of Aphrodite" to death. They decided to acquit her out of "pity". Pity ja piety on sama sana. Molemmat tulee sanasta 'pipu' (lat. penis). xxx/ellauri176.html on line 65: However, Athenaeus also provides a different account of the trial given in the Ephesia of Posidippus of Cassandreia. He simply describes Phryne as clasping the hand of each juror, pleading for her life with tears, without her disrobing being mentioned. Craig Cooper argues that the account of Posidippus is the authentic version and that Phryne never bared her breasts before the court during her trial. xxx/ellauri176.html on line 67: According to Emily Cooper in Paris, the first description of the trial given by Athenaeus and the shorter account of Pseudo-Plutarch ultimately derive from the work of the biographer Hermippus of Smyrna (c. 200 BC) who adapted the story from Idomeneus of Lampsacus (c. 300 BC). The account of Posidippus is the earliest known version. If the disrobing had happened, Posidippus would most likely have mentioned it because he was a comic poet (komischer Kauz). Therefore, it is likely that the disrobing of Phryne was a later invention, dating to some time after 290 BC, when Posidippus was active as a poet. Idomeneus was writing around that time. xxx/ellauri176.html on line 69: Furthermore, Pseudo-Cooper continues that the evidence suggests that Idomeneus invented the more salacious version of the story, possibly in his desire to parody and ridicule the courtroom displays of Athenian demagogues. Considering his preference for attributing sexual excess to these demagogues, the provocative act of disrobing Phryne fits the character Hypereides had acquired in Idomeneus' work. As is not uncommon in the biographical tradition, later biographers failed to notice that earlier biographers did not give an accurate representation of events. The later biographer Hermippus incorporated the account of Idomeneus in his own biography. An extract from Hermippus' biography is preserved in the work of Athenaeus and Pseudo-Plutarch. xxx/ellauri176.html on line 71: There are also arguments for the veracity of the disrobing. The words "a prophetess and priestess of Aphrodite" might have indicated that Phryne participated in the Aphrodisia festival on Aegina. If true, this would have showed the jurors that she was favored by the goddess and deserving of "pity". Also, it was accepted at the time that women were especially capable of evoking the sympathy of the judges. Mothers and children could be brought to courts for such purposes. The baring of breasts was not restricted or atypical for prostitutes or courtesans, and could be used to arouse compassion as well as "pity". xxx/ellauri176.html on line 78: In Athens, the legendary lawmaker Solon is credited with having created state brothels with regulated prices. Prostitution involved both sexes differently; women of all ages and young men were prostitutes, for a predominantly (LOL) male clientele. xxx/ellauri176.html on line 80: Simultaneously, extramarital relations with a free woman were severely dealt with. In the case of adultery, the cuckold had the legal right to kill the offender if caught in the act; the same went for rape. Female adulterers, and by extension prostitutes, were forbidden to marry or take part in public ceremonies. The average age of marriage being 30 for men, the young Athenian had no choice if he wanted to have sexual relations other than to turn to slaves or prostitutes. Poor sods. xxx/ellauri176.html on line 84: The pornai (πόρναι) were found at the bottom end of the scale. They were the property of pimps or pornoboskói (πορνοβοσκός) who received a portion of their earnings (the word comes from pernemi πέρνημι "to sell"). This owner could be a citizen, for this activity was considered as a source of income just like any other: one 4th-century BC orator cites two; Theophrastus in Characters (6:5) lists pimp next to cook, innkeeper, and tax collector as an ordinary profession, though disreputable. The owner could also be a male or female metic (metoikki eli mamu). xxx/ellauri176.html on line 86: In the classical era of ancient Greece, pornai were slaves of barbarian origin; starting in the Hellenistic era the case of young girls abandoned by their citizen fathers could be enslaved. They were considered to be slaves until proven otherwise. Pornai were usually employed in brothels located in "red-light" districts of the period, such as Piraeus (port of Athens) or Kerameikos in Athens. Seija harrasti keramiikkaa Bostonissa. "And what do you do Seija?" "I have been learning pottery." "Oh, ceramics" sanoi Mrs. Breckenridge, piruillaxeenko vai ei, paha sanoa. xxx/ellauri176.html on line 90: [Solon], seeing Athens full of young men, with both an instinctual compulsion, and a habit of straying in an inappropriate direction, bought women and established them in various places, equipped and common to all. The women stand naked that you not be deceived. Look at everything. Maybe you are not feeling well. You have some sort of pain. Why? The door is open. One obol. Hop in. There is no coyness, no idle talk, nor does she snatch herself away. But straight away, as you wish, in whatever way you wish. You come out. Tell her to go to hell. She is a stranger to you. You feel relieved, your bollocks are feather light. xxx/ellauri176.html on line 92: As Philemon highlights, the Solonian brothels provided a service accessible to all, regardless of income. (One obolus is one sixth of one drachma, the daily salary of a public servant at the end of the 5th century BC. By the middle of the 4th century BC, this salary was up to a drachma and a half.) In the same light, Solon used taxes he levied on brothels to build a temple to Aphrodite Pandemos (literally "Aphrodite of all the people"). Even if the historical accuracy of these anecdotes can be doubted, it is clear that classical Athens considered prostitution to be part of its democracy.[citation needed] xxx/ellauri176.html on line 94: In regards to price, there are numerous allusions to the price of one obolus for a cheap prostitute; no doubt for basic acts. It is difficult to assess whether this was the actual price or a proverbial amount designating a "good deal", as in "dime a dozen". xxx/ellauri176.html on line 101: In an effort to sort through the lingo being bantered about by both the adult stars and the journalists covering them, we’ve compiled this glossary of very adult terms. While it’s by no means exhaustive, our porn mini-dictionary will hopefully help you navigate the decidedly X-rated conversations at the Venetian’s center bar and clue you in to what the saucy blonde meant when she asked if you would give her a facial. Hint – she’s not looking for your sperm spouted on her face. xxx/ellauri176.html on line 108: DP Stands for double penetration, and it typically means having two different dicks inserted at the same time into both of a woman's holes. xxx/ellauri176.html on line 122: Spinner An adult actress with a tiny frame and small breasts. The man tries to spin the woman around on his erect manly penis. (?) xxx/ellauri176.html on line 146: Unusually for Zola, the novel contains very few characters and locations, and the lack of realist observation compared to outright fantasy is most uncharacteristic; however, the novel remains extraordinarily powerful and readable, and is considered one of Zola's most linguistically inventive and well-crafted works. xxx/ellauri176.html on line 150: The plot centres on the neurotic young priest Serge Mouret, first seen in La Conquête de Plassans, as he takes his orders and becomes the parish priest for the uninterested village of Artauds. The inbred villagers have no interest in religion and Serge is portrayed giving several wildly enthusiastic Masses to his completely empty, near-derelict church. Serge not only seems unperturbed by this state of affairs but actually appears to have positively sought it out especially, for it gives him time to contemplate religious affairs and to fully experience the fervour of his faith. Eventually he has a complete nervous breakdown and collapses into a near-comatose state, whereupon his distant relative, the unconventional doctor Pascal Rougon (the central character of the last novel in the series, 1893's Le Docteur Pascal), places him in the care of the inhabitants of a nearby derelict stately home, Le Paradou. xxx/ellauri176.html on line 152: The novel then takes a complete new direction in terms of both tone and style, as Serge — suffering from amnesia and total long-term memory loss, with no idea who or where he is beyond his first name — is doted upon by Albine, the whimsical, innocent and entirely uneducated girl who has been left to grow up practically alone and wild in the vast, sprawling, overgrown grounds of Le Paradou. The two of them live a life of idyllic bliss with many Biblical parallels, and over the course of a number of months, they fall deeply in love with one another; however, at the moment they consummate their relationship, they are discovered by Serge's monstrous former monsignor and his memory is instantly returned to him. Wracked with guilt at his unwitting sins, Serge is plunged into a deeper religious fervour than ever before, and poor Albine is left bewildered at the loss of her soulmate. As with many of Zola's earlier works, the novel then builds to a horrible climax. Well not really. It is more like a horrible anticlimax. xxx/ellauri176.html on line 154: The novel was translated into English by Vizetelly & Co. in the 1880s as Abbé Mouret's Transgression, but this text must be considered faulty due to its many omissions and bowdlerisations, as well as its rendering of Zola's language in one of his most technically complex novels into a prolix and flat style of Victorian English bearing little resemblance to the original text. Two more faithful translations emerged in the 1950s and 1960s under the titles The Sinful Priest and The Sin of Father Mouret. xxx/ellauri176.html on line 164: is first of all a misnomer because the priest is alive and well at the end. A mixture of social realism and Walt Disney, it is a tale about a delicate young French priest, Father Mouret (Francis Huster), who elects to take a parish in the provinces where the peasants have long since embraced every sin there is. The priest himself successfully sublimates his own lustful thoughts in prayer until one day he meets a strange young woman, Albine (Gillian Hills), who lives with her atheistic uncle in the remains of an old chateau set in the middle of a magic garden.Well, one thing leads to another and poor Father Mouret loses his memory long enough to lose himself to worldly pleasures in the garden with Albine, who, like Eve, tempts the man, though in this case the author is clearly in favor of apple-eating. Things go very badly for the couple. The priest returns to his church and Albine commits suicide in a way that is unique in my movie-going memory: She smothers herself to death with calla lilies.The actors are steadfastly unconvincing. The one interesting character in the film is an old lady we meet only after her death—someone, we're told in shocked tones, who, during the Revolution, posed naked as a living-statue of Reason. xxx/ellauri176.html on line 188: Et le Docteur Pascal, me demanderez-vous? Ben le Docteur Pascal, il a bien chié dans la colle avec son idée extravagante. Il le sait, il le reconnait. J’espère qu’il reviendra sur cet épisode dans le tome qui lui est consacré et qui s’intitule sobrement Le Docteur Pascal (Tohtori paskantaa liisteriin). xxx/ellauri176.html on line 231: Calme, toi, les frissons de ta sénile chair, _ Ja kazoo mun jalkoja jotka tyyntää meren. xxx/ellauri176.html on line 233: Trop farouches qui font votre peur des crinières, Tule ja mun tukka, matkien maneereja xxx/ellauri176.html on line 272: Qui refroidit mon sang vers sa source, et réprime joka jäähtää vereni lähteeseen, ja hillize xxx/ellauri176.html on line 441: Amerikan mantereen valtaisa rangaistusvankila oli siirretty meidan maanosaamme, ja nyt pankkiirien ja nousukkaiden suunnaton, pohjaton, mittaamaton öykkärimäisyys säteili kuin paha ja inhottava aurinko epajumalia palvovan kaupunkimme yllä sen maatessa rähmällään pankkien saatanallisten tabernaakkeleiden edessä kuin Suomi neuvostoaikana ja hoilatessa sylki pärskyen saastaisia virsiään! Ulf! Luhistuisit, yhteiskunta! Kuolisit pois, vanha maailma! des Esseintes huudahti tuohtuneena eteensä loihtimastaan riettaasta näystä, ja tämä parkaisu keskeytti hänen ahdistavan painajaisensa. xxx/ellauri176.html on line 504: No mitenkä tää neronleimaus sitten liittyy sielunelämään? No silleen että apinan aivokerrosten 3 osaa, id, ego ja superego kehittyvät tämän puuhastelun ohella. Alkupää on idin heiniä, ego syntyy kun vauva vieroitetaan tissistä. Superego alkaa syntyä kun lasta opetetaan paskantamaan käskystä ja varsinkin kun sitä läpsitään pikku käsille kun se kaivelee pimppiä tai hypistelee pippeliä. Täysin kehittynyt tää kerroskakku on kun on aika ryhtyä ezimään sitä vastapäistä reikää ja/tai keppiä. xxx/ellauri176.html on line 629: 23. Miten ruumiit on jo hajoamistilassa vaikka vielä tulee jälkijäristyxiä? Aikaa oli mennyt 8 päivää. In cold water adipocere can take as long as 12 to 18 months whereas in warm water it can form in as little as two months. Tietävätkö ihmiset että kuolevat? Kyllä tietävät. Toivoin etten olisi kazonut. xxx/ellauri176.html on line 657: 37. Myyntiautomaatit muodostavat rannalle tiipiitä. Pienet makkarat olivatkin kynnellisiä sormia. En voinut uskoa että hra Ishida pani minut kokemaan jotain tällästä. Me tarvizimme luonnollisesti armeijan tai poliisin. Ruskeat loaferit ovat miesten kengät. Mutta monet japsumiehet käyttävät ruskeita loafereita. xxx/ellauri176.html on line 682: They’re going to have couscous. And they’re going to have ratatouille,” she says, pointing to the handwritten “specials” on the board. “The kids like it better when they’re not surprised. There’s usually one night when it’s blank, and then they can suggest something.” xxx/ellauri176.html on line 719: 60. Vaihdoin saastaiset varsikenkäni skottiruutuisiin tohveleihin jossa luki Bleeding hearts. Miehesi ansaizee enemmän rispektiä torui Norie täti. Mukava nti Tanakka on toista maata onnexi. Jokaisessa rakeessa on likaa syöviä mikrobakteereja. Sumeaa logiikkaa hyödyntävä Samsungin pesukone? Sehän on korealaisvalmiste! xxx/ellauri176.html on line 762: Näähän on kuin Kristiina Jokinen ja Graham Wiltcock konferenssissa. Tyylikästä kokonaisuutta häirizi vain Kriden kasvosuojain ja Grahamin kumivastaava. Maasturin saa liikkeelle kissanhiekan avulla. Hehe. Mutta nyze on loppunut kaupoista. Pidetään vaan peukut pystyssä. Peukut, Graham! Nämä! Graham otti pois kumisuojaimen ja minä sipaisin hiukan huulikiiltoa. xxx/ellauri176.html on line 764: 75. Puujalkavizi! Sujatahan sujauttaa mukaan vähän huumoria! "Saako lakkaliikkeestä lakkalikööriä? (engl.) Is there liquor on sale in the lacquer store?" kysyy sivistymätön etelävaltiolainen jeeppikuski. HUAAHHAHAHAA! No khrm. Asiaan. Emme tulleet shoppailemaan, sanoo siili kireästi. Meitä voitaisiin syyttää virka-auton väärinkäytöstä. xxx/ellauri176.html on line 835: Jordan served in the RAF, worked as a traveling sales representative and was also a maths teacher at a secondary boys school in Coventry before committing to politics full-time. He was dismissed by the board of governors of the Coventry school where he taught in August 1962 after a period of air suspension. xxx/ellauri176.html on line 838: He declared that there was no reliable evidence whatsoever that six million Jews had been murdered in the Holocaust. He stated his belief that Jesus was counterfeit and Adolf Hitler was the real messiah and saviour, whose eventual resurrection would make him Jordan the spiritual leader of the future. xxx/ellauri176.html on line 840: He and his chum Tyndall were charged under the Public Order Act 1936 with attempting to set up a paramilitary force called the Spearhead, which was modelled on the SA of Nazi Germany. Undercover police observed Jordan leading the group in hilarious military manoeuvres. He was sentenced to a crushing nine months' imprisonment in October 1962. He was nominated World Fuhrer with Rockwell as his Göring. xxx/ellauri176.html on line 856: In 1963, a report from the Defamation League found that Rockwell had only 16 “troopers” in residence with him in a rickety two-story barracks in Arlington, Virginia. The plumbing was faulty and the American Nazis were subsisting on canned hash, chicken stew and even cat food, the report said. xxx/ellauri176.html on line 858: As 2022 begins, and you're joining us from Finland, there’s a new year resolution we’d like you to consider. It is to pay us Guardians of Freedom a lot of mmmoney! xxx/ellauri176.html on line 879: "It is not just another dumb thriller. It's almost peerlessly self-important, weirdly incoherent and eerily smarmy. It's also mysteriously inept, considering that Tom Cruise plays the title role." xxx/ellauri177.html on line 97: Abbé Mouret oli lilja, jonka hyvä tuoksu hurmasi isäntänsä. Hän ei muistanut pahaa tekoa. Hän ei koskaan käyttänyt hyväkseen kävelyn ehdotonta vapautta, kun kaksi superintendenttia menivät juttelemaan naapuripapin kanssa, tupakoimaan aidan takana tai juoksivat juomaan olutta jonkun ystävän kanssa. Hän ei koskaan piilottanut romaaneja olkipatjansa alle eikä lukinnut anisettipulloja yöpöytänsä takaosaan. Pitkään aikaan hän ei ollut edes aavistanut häntä ympäröiviä syntejä, paaston aikana salakuljetettuja kanansiipiä ja kakkuja, palvelijoiden tuomia syyllisiä kirjeitä, iljettäviä, matalalla äänellä käytyjä keskusteluja pihan tietyissä nurkissa. Hän oli itkenyt katkerasti sinä päivänä, jolloin hän tajusi, että harvat hänen tovereistaan rakastivat Jumalaa hänen izensä takia. Iso ylläri. xxx/ellauri177.html on line 107: Ekan ylennyxen yhteydessä tonsuuri oli tuskin pyllynreiän kokoinen. Myöhemmin, jokaisen uuden tilauksen yhteydessä, läsi oli kasvanut, aina kasvanut, kunnes piispa kruunasi hänet öylätin kokoisella pälvikaljulla. Ja urut kuorsasivat hiljaisemmin, suitsutusastiat putosivat ketjujensa hopeisen äänen kanssa päästäen ulos valkoisen savuvirran, joka rullautui auki kuin pitsi. Hän näki itsensä peilistä, tonsuroituneena nuorukaisena, jonka seremoniamestari johti alttarille; hän polvistui, laski päänsä syvään, kun piispa leikkasi kultaisilla saksilla kivaxi muistoxi kolme hiuskimppua, yhden otsasta ja kaksi muuta korvien läheltä. Vuotta myöhemmin hän näki itsensä jälleen kappelissa täynnä suitsukkeita saamassa neljä pientä käskyä: hän meni arkkidiakonin johdolla sulkemaan iskemällä suuren oven, jonka hän sitten avasi uudelleen osoittaakseen olevansa sitoutunut. kirkkojen hoitoon; hän ravisteli kelloa oikealla kädellään joka ilmoitti, että hänen velvollisuutensa oli kutsua uskolliset palveluxeen; hän palasi alttarille, missä piispa antoi hänelle uusia etuoikeuksia: laulaa oppitunteja, siunata leipää, katetroida lapsia, karkottaa demonit, palvella diakoneja, sytyttää ja sammuttaa kynttilöitä. xxx/ellauri177.html on line 109: Sitten hänen mieleensä palasi muisto seuraavasta vihkimisestä, juhlallisempana, pelottavampana, keskellä samaa urkujen laulua, jonka keinuminen näytti olevan Jumalan bravuuri; sinä päivänä hänen harteillaan oli alidiakonin dalmaatikko, hän vannoi tervaavansa perseensä ikuisiksi ajoiksi siveyden lupauksella, hän vapisi koko lihastaan uskostaan huolimatta kauheasti: piispan "Munat tähän koriin" laittoi kaksi hänen tovereistaan pakenemaan kalpeina hänen vierestään; hänen uusina tehtäviään oli palvella pappia alttarilla, valmistaa pylväitä, laulaa kirje, pyyhkiä malja ja kantaa ristiä kulkueessa. Ja lopuksi hän parahti viimeisen kerran kappelissa kesäkuun auringon säteilyn alla; mutta tällä kertaa hän käveli kulkueen kärjessä, hänellä oli unlucky Alf sidottu vyöhönsä, tähti ristissä rinnassa, keula putosi hänen kaulastaan; Hän pyörtyi korkeimmasta tunteesta ja näki hänelle pappeuden antaneen piispan kalpeat kasvot, pappeuden täyteyden kolminkertaisella kätten päällepanemisella. Kirkollisen kuuliaisuuden valan jälkeen hänestä tuntui kuin hänet olisi nostettu paasikiviltä, kun prelaatin täysi ääni puhui latinalaisen lauseen: "Accipe Spiritum sanctum: quorum miseris peccata, remittuntur eis, et quorum retineris, retenta sunt." Eli saat täten täydet supervoimat, vallan sitoa ja päästää. Paizi tietenkin ize izesi. Siihen tarviit kolleegan apua. xxx/ellauri177.html on line 116: Hän paastosi, hän kuoletti itsensä, kuritti mustelmille mureutunutta lihaansa. Kymmenenvuotiaasta lähtien hän käytti pyhää kaxoisessua, jossa oli Marian herutuskuvat ommeltuna lakanaan, jonka lämpöä hän tunsi selässään ja rinnassaan paljaalla iholla onnesta kankeena. Myöhemmin hän oli laittanut siihen pikku ketjun osoittaakseen Ollin kurjuutta. Hän herkutteli maistellen mysteerejä kuin Lindgrenin pojat juustoja, kuvitteli kuinka enkelit kuskasivat Maariaa valkoisilla siipillä kuin tahratonta arkkia. Ezemmosta hehkutusta. (But wait, pahempaa alempana!) xxx/ellauri177.html on line 118: Pitkän aikaa hän oli pitänyt tallinsä seinällä värillistä kaiverrusta Marian pyhästä sydämestä. Tyynisti hymyilevä Neitsyt työnsi syrjään tissiliivinsä, osoitti punaista reikää polvivälissään, jossa hänen "sydämensä" paloi "miekan" pistämänä, valkoisten ruusujen ritarimerkin kruunaamana tammenlehvien keskellä. Tämä outo "miekka" ajoi hänet epätoivoon; se aiheutti hänelle sietämättömän kauhun naisten kärsimyksestä, jonka pelkkä ajatus vei hänet kaiken hurskaan alistumuksen ulkopuolelle. Hän pyyhki ja pumppasi mielellään vieraan "miekan" jätöxet pois, hän säilytti vain kruunun ja liekehtivän sydämen, puoliksi revittynä tästä upeasta lihasta tarjotakseen oman "miekkansa" annoxet tilalle. Silloin hän tunsi olevansa rakastettu. Maria antoi hänelle "sydämensä" reiän, elävän "sydämensä", kun se löi hänen kohdussaan, verestä ruusuisena tippuneena. Siellä ei ollut enää kuvaa hartaasta intohimosta, vaan aineellisuus, hellyyden ihme, joka hänen rukoillessaan ennen "kaiverrusta" sai hänet ojentamaan oman "miekkansa" max pitkäxi seivästääxeen siihen uskonnollisesti tahrattomasta kurkusta hyppivän "sydämen". Hän näki sen, hän kuuli sen lyövän. Ja häntä rakastettiin, kun "sydän" supisteli hänen puolestaan! xxx/ellauri177.html on line 136: Toukokuussa nuoren papin mahlat oli liikkeellä ja odotus oli täynnä onnellista toivoa. Häntä ei enää edes häirinnyt La Teusen moittiminen. Jos hän viipyi niin myöhään rukoilemassa kirkossa, siinä oli hulluna ajatuksena, että suuri kultainen neitsyt päätyisi alas seinältä. Ja silti hän pelkäsi häntä, tätä ruumiikasta neitsyttä, joka näytti prinsessalta. Hän ei pitänyt kaikista neitsyistä samalla tavalla. Tämä versio vaikutti häneen suvereenilla kunnioituksella. Hän oli Jumalan Äiti; hänellä oli kantavan naarasleijonan hedelmällinen täyteys, ylevät kasvot, vahvat käsivarret, valtavat allit. Hän kuvitteli naisen näin keskellä taivaallista esipihaa päästäen hänet kuninkaallisen viittansa hännän alle kulkemaan pimeän tähden katveessa. Se oli liian korkealla hänelle, niin voimakas että pipu rutistuisi ruppanaxi, jos hiän alentuisi laskemaan puonsa hänen puoleensa. Tämä oli hänen epäonnistumispäiviensä Neitsyt, ankara Neitsyt, joka palautti hänen sisäisen rauhansa kauhistuttavan parasiitin näyn kautta. Hmm nojaa, tiedän parempaa... xxx/ellauri177.html on line 154: Sergellä seisoi hirmuisesti keskellä huonetta, kaksi ikkunaa auki, hän pysyi vapisemassa pelosta, joka sai hänet piilottamaan päänsä käsiinsä. Joten koko päivä huipentui tähän mielikuvaan blondista tytöstä, jolla oli melko pitkät kasvot, siniset silmät? Ja koko päivä meni sisään kahdesta avoimesta ikkunasta. Kaukana oli punaisen maan lämpöä, suurten kivien, kivissä kasvavien oliivipuiden, polkujen reunalla käsiään vääntävien viiniköynnösten intohimoa; lähempänä, se oli ihmisen hikeä, jonka Artaudista toi ilma, hautausmaan mauttomat tuoksut, kirkon suitsukkeiden tuoksut, jotka vääristyivät rasvahiuksisten tyttöjen hajuja; siellä oli vielä lannan höyryjä, aittapihan sumua, tukahduttavia bakteereita. Ja kaikki nämä hengitykset virtasivat sisään samaan aikaan, samassa tukahdutuksessa, niin ankarassa, sellaista väkivaltasta turvotusta, että se tukahdutti hänet. Hän sulki aistinsa, hän yritti tuhota ne. Mutta ennen häntä Albine ilmestyi jälleen kuin suuri kihokki, kasvatettu ja koristeltu tällä maaperällä. Hän oli tämän saastan luonnollinen kukka, herkkä auringossa, joka avasi valkeiden hartioidensa nuoren silmun, niin onnellinen eläessään, että hän hyppäsi sen varresta ja lensi suuhunsa tuoksuen sitä pitkällä naurullaan. Pappi huusi. Hän tunsi palovamman huulillaan. Se oli kuin tulisuihku, joka oli virzannut hänen suonissaan. Sitten hän turvaa etsiessään heittäytyi polvilleen Tahrattoman sikiämisen tahraantuneen patsaan eteen ja huusi kädet ristissä: - Neitsyiden pyhä neitsyt, rukoile puolestani! Päästä minut pikapikaa pukille! xxx/ellauri177.html on line 160: Tämä epätoivoinen kutsu, tämä huuto, joka oli puhdas halusta (tai puhdasta halua, whichever), oli rauhoittanut nuorta pappia. Neitsyt, täysin valkoinen, silmät taivaalle päin, näytti hymyilevän lempeämmin ohuilla vaaleanpunaisilla huulillaan. Hän jatkoi lempeällä äänellä: – Haluaisin vielä olla lapsi. En koskaan haluaisi olla muuta kuin mekkosi varjossa kävelevä lapsi. Olin hyvin pieni, liitin käteni sanoakseni Marien nimen. Kehtoni oli valkoinen, ruumiini oli valkoinen, kaikki ajatukseni olivat valkoisia. Näin sinut selvästi, kuulin sinun kutsuvan minua, menin luoksesi hymyillen, lehdettömien ruusujen päällä. Ja ei mitään muuta, en tuntenut, en ajatellut, elin oli juuri tarpeeksi pieni ollakseni kukka jaloissasi. Meidän ei pitäisi kasvaa aikuisiksi. Ympärilläsi olisi vain vaaleat päät, lapsia, jotka rakastaisivat sinua, puhtailla käsillä, terveillä huulilla, hellillä raajoilla, saastumattomina, ikään kuin maitokylvystä nousevana. Ei rumia elimiä, ei limaa, ikäviä hajuja. Mixi näpötinten pitääkään sijaita pissan ja kakan vieressä! xxx/ellauri177.html on line 162: Lapsen poskelle suutelemme hänen sieluaan. Vain lapsi voi sanoa nimesi sotkematta sitä. Myöhemmin suu pilaa, myrkyttää intohimot. Itsekään, joka rakastan sinua niin paljon, joka annoin itseni sinulle, en uskalla soittaa sinulle milloin tahansa, en esim nyt kun mulla jököttää näin rivosti, en halua sinun kohtaavan epäpuhtauksiani miehenä. Minä rukoilin, korjasin lihaani, nukuin vartiosi alla, elin siveästi; ja itken, kun näen tästä lipputangon nupista, etten ole vielä tarpeeksi kuollut tälle maailmalle ollakseni kihlattu. Oi Maria, ihana Neitsyt, miksi en ole viisivuotias, miksi en ole jäänyt lapseksi, joka liimahti huulensa kuviisi! Ottaisin sinut sydämeeni, laittaisin sinut sänkyyn vierelleni, halaisin sinua kuin ystävää, kuin ikäiseni tyttöä, minulla olisi tiukka mekkosi, lapsellinen hunnusi, sininen huivisi, kaikki mikä lapsuus, joka tekee sinusta isosiskon. En haluaisi suudella hiuksiasi, koska hiukset ovat alastomuutta, jota ei pitäisi nähdä; mutta suutelisin paljaita jalkojasi, yksi toisensa jälkeen, kokonaisia öitä, kunnes olisin poiminut huuliltani kultaiset ruusut, suoniemme mystiset ruusut. Noniin, tähän tais päästä pujahtamaan vähän tällästä pedofiliaa, sori siitä. xxx/ellauri177.html on line 182: -- Tiedän, olet rakkaani, tulet lihastani, odotat, että otan sinut syliini, jotta meistä tulee yksi (meidän lisäxi, eli yht 3). Unelmoin sinusta. Olit rinnassani, ja annoin sinulle vereni, lihakseni, luuni. En kärsinyt. Otit minulta puolet sydämestäni, niin hellästi, että minulla oli ilo jakaa itseni näin. Onnestain on puolet sinun, jos sä sen huolit vaan. Etsin sitä, mikä minulla oli parasta, mikä minulla oli kauneinta, hylätäkseni sen sinulle. Olisit ottanut kaiken pois, että olisin sanonut kiitos... Ja heräsin, kun tulit ulos minusta. Tulit ulos silmieni ja suuni kautta, tunsin sen. Olitte kaikki lämpimiä, tuoksuvia, niin hyväileviä, että juuri kehosi jännitys sai minut nousemaan istumaan. xxx/ellauri177.html on line 192: Vaaleanpunaisen naurava elämä puhkesi sitten kukkaan: vaaleanpunaisen valkoinen, tuskin ripaus lakkaa, lunta neitsyen jaloista, joka koettelee lähteen vettä; vaaleanpunainen, huomaamattomampi kuin vilkaisevan polven lämmin valkoisuus, kuin hehku, jolla nuori käsi valaisee leveää hihaa; rehellinen vaaleanpunainen, verta satiinin alla, paljaat olkapäät, paljaat lonkat, naisen koko alaston, valolla hyväili; kirkkaan vaaleanpunainen, kukat silmuissa kurkusta, puoliavoimia kukkia huulilta puhaltaen lämpimän hengityksen tuoksua. Ja kiipeilyruusut, suuret valkoiset ruusut, jotka olivat täynnä valkoisia kukkia, pukeutuivat kaikki nämä ruusut, kaikki tämä liha, niiden rypäleiden pitsiin, heidän kevyen musliininsa viattomuuteen; kun taas siellä täällä viininväriset ruusut, melkein mustat, verenvuoto, lävistivät tämän morsiamen puhtauden intohimon haavalla. Tuoksuvan puun häät, jotka johtavat toukokuun neitsyt heinä- ja elokuun hedelmällisyyteen; ensimmäinen tietämätön suudelma, poimittu kuin kimppu, hääaamuna. Jopa ruohikolla vaahtoavat ruusut, korkeat vihreät villamekot, odottivat rakkautta. Auringonpolttamaa polkua pitkin kulkivat kukat, kasvot eteenpäin, kutsuen kevyitä tuulia niiden ohittaessa. Aukiolla avatun teltan alla kaikki hymyt loistivat. Yksikään täyttymys ei ollut samanlainen. xxx/ellauri177.html on line 205: The 24th feature from Hong Sangsoo, doppelgänger of the talkative celeb guy in the last scene of the movie THE WOMAN WHO RAN follows Gamhee (Kim Minhee), a florist and the wife of a translator who never in 5 years time has left her for a moment from his sight. She has three separate encounters with friends while her husband finally is on a business trip. Youngsoon (Seo Youngwha) is divorced, turned lesbian (the couple likes to feed alley cats) and has given up meat and likes to garden in the backyard of her semi-detached house. Suyoung (Song Seonmi) is divorced, has a big savings account and a crush on her architect neighbor and is being hounded by a young poet she met at the bar. Woojin (Kim Saebyuk) works for a movie theater and hates it that her writer husband has become a celeb. Their meetings are polite, but not warm. Some of their shared history bubbles to the surface, but not much. With characteristic humor and grace, Hong takes a simple premise and spins a web of interconnecting philosophies and coincidences. THE WOMAN WHO RAN is a subtle, powerful look at dramas small and large faced by women everywhere. Basically, they are 40+ ladies who may have met at some art school and get a chance to compare notes on how well their childless lives have turned out. Gamhee used to be the celeb's girl friend until the movie theater attendant stole the guy. Now both of them are sorry that she did, but really not that much. The Éric Rohmer of South Korea. xxx/ellauri177.html on line 210: The whole spat seems so terrifically absurd and inconsequential. Life assumes a banal, wistful air when the tumult of youth is far behind you. Conflict is downplayed, and emotions are muted. The few unwanted masculine punctuations, all shot with the actors’ backs turned to the camera, seem to drive home the point that men’s opinions and feelings are not important here. In fact, they’re rather silly. xxx/ellauri177.html on line 214: The only audience review so far says: It is slow paced yet interesting. xxx/ellauri177.html on line 223: Sit taas vähän höpinää, kunnes Serge molo ei enää ole niin pehmeä. Hän nosti hänet ylös, työnsi hänet taas syliinsä perse edellä ja asetti kasvonsa hänen kasvonsa viereen. -- Älkäämme puhuko enää. Olemme ikuisesti yksin. Rakastamme itseämme. He jäivät vallattomasti toistensa syliin. Vielä pitkäksi aikaa he unohtivat itsensä ja sen sinne. xxx/ellauri177.html on line 271: -- Olemme liian isoja. On typerää pelata aina. Etkö pidä siitä enemmän, kävellä näin, vierelläni, hyvin hiljaa? Hiän käveli itse asiassa niin miellyttävällä tavalla, että hän sai maailman suurimman ilon kuullessaan hiänen saappaidensa napsautuksen polun kovassa maassa. Hän ei ollut muka koskaan kiinnittänyt huomiota hiänen vyötärön heilumiseen, hiänen hameensa elävään jälkiin, joka seurasi hiäntä käärmeen kahinalla. (Dodi! Paratiisin käärme nostaa päätä jo!) Oli ilo, ettei hän väsynyt, nähdä hiänen näin menevän rauhallisesti vieressä, niin paljon hän löysi uusia viehätyksiä hänen raajojensa pienimmässäkin notkeudessa. Sergen vällykäärme sitävastoin alkaa vähin erin menettää notkeuttaan. xxx/ellauri177.html on line 278: Miehexi ja naisexi hän heidät loi. No tää ei vielä ota kantaa siihen mihin reikään näpöttimet työnnetään. Luotiinhan ne samalla ne pyllynreiätkin, vielä ihan naapuriin. Eikä normaali AC kytkentäkään telttaväen jumalalle näyttänyt järin mieluiselta, kun piti siitä pelihousut repiä ja potkia vastanaineet paratiisista viikuna-asuisina pihalle. Samaan aikaan toisaalla Lot sai rankaisematta bylsiä omia tyttäriä kun vaimo oli kiteytetty suolapazaaxi. Ei vittu siitä pelikirjasta löydy mitään yhtenäistä taktiikkaa, jolla apinoiden joukkueen rökäletappion voisi pelastaa. Ei Ropposestakaan ois ollut apua. Eikä Hoblan pukkaamasta mato-optiosta. Miten Nato-liittoa autamme, kun maailmanrauhaa rakentaa se, aina varmimman rauhanomaisen tien valiten? IS-lehden savolaisen naziämmän palkkaaminen oli Hoblalle taktisesti paha erehdys, Plopovin izemurhasiirto tosiaan. Sen ja Räsäsen sais kiteyttää ja laittaa hakaan muiden lehmien nuolukivexi. xxx/ellauri177.html on line 298: Hän pysyi hiljaa, hyvin onnetonna kun ei löytänyt enää mitään uutta sanottavaa sanoaxeen hänelle rakastavansa häntä. Hän katseli hitaasti hänen ruusuisia kasvojaan, jotka antoivat itsensä mennä kuin unessa; silmäluomissa oli herkku elävää silkkiä; suu teki suloisen rypyn, märkä hymystä; otsa oli suht puhdas, hukkui kultaiseen viivaan hiusrajassa. Ja hän olisi halunnut antaa koko olemuksensa sanalle, jonka hän tunsi huulillaan, ilman, että olisi voinut lausua sitä. Sitten hän kumartui jälleen, hän näytti etsivän hienoa paikkaa niille kasvoille, jonka hän asettaisi ylimmän sanan. Sitten hän ei sanonut mitään, hänellä oli vain lyhyt hengitys. Hän suuteli Albinen huulia. - Albina, rakastan sinua! - Rakastan sinua Serge! Ja he pysähtyivät vapisten tästä ensimmäisestä suudelmasta. Hiän oli avannut silmänsä hyvin leveäksi. Hän pystyi työntämään suullaan hieman eteenpäin. Molemmat katsoivat toisiaan punastumatta. Jotain voimakasta, suvereenia hyökkäsi heihin; se oli kuin kauan odotettu tapaaminen, jossa he näkivät toisensa jälleen aikuisina, toisilleen tehtyinä, ikuisesti sidoksissa. He hämmästyivät hetken, nostivat katseensa lehtien uskonnolliseen holviin, näyttivät kyseenalaistavan puiden rauhallisia ihmisiä löytääkseen suudelmansa kaiun. Mutta metsän seesteisen omahyväisyyden edessä heillä oli rankaisemattomien rakastajien iloisuus, pitkäkestoinen, kaikuva iloisuus, joka oli täynnä heidän hellyytensä vuolaspuheista kutinaa. xxx/ellauri177.html on line 320: kyhmyistä, toisilla laihoja, repaleisia, kuin luurankoja, joiden saranat ovat katkenneet. Mamillaria kasautui eläviin märkärakkuloihin, parvi vihertäviä kilpikonnia, joilla oli hirveän partainen pitkä, teräspiikkejä kovempi karva. Siilikaktuxet, jossa oli enemmän ihoa, näyttivät nuorten kyykäärmeenpoikasten pesiltä. Echinopsis oli vain kohouma, punakarvainen kasvusto, joka sai ajattelemaan jotain jättimäistä hyönteistä, joka oli kääritty palloon. Opuntiat nostivat lihaisia lehtiään kuin puut, jotka olivat jauhettuja punoittuneilla neuloilla, kuin mikroskooppisten mehiläisten parvet, kuin kukkarot, jotka ovat täynnä tuhoeläimiä ja täynnä verkkoa. Gasteriat ojentuivat ylös käännettyjen viikatemiesten jaloista, ja niillä oli mustanruskeat, pilkulliset, poikkijuovaiset, ruusunpunaiset raajat. Cereus istutti häpeällistä kasvillisuutta, valtavia polyyppeja, tämän liian kuuman maan sairauksia, myrkyllisen mehun irtoamista. Ja toukkia? Inhottavia ällöjä, kihiseviä valkoisia toukkia! Kihomatoja! xxx/ellauri177.html on line 324: Yäk, mutta jotenkin silti kiihottavaa! Kuin olis suussa nyökkyvä pikku ruppari! Kiihotus ja yökötys on lähisukulaisia. Niinpä niin, lisääntymisessä on voimakas gradientti hyvän ja pahan tiedon välillä. Sixikin oli hyvä konstruktio Darwinilta pitää kloaakki juuri killutinten vieressä. xxx/ellauri177.html on line 401: -- Tule tule! huudahti Albine. Hän halusi kouluttaa häntä. Mutta he eivät olleet kulkeneet kahtakymmentä askelta, kun he löysivät jälleen seinän. Joten he juoksivat hänen perässään paniikkiin. Se pysyi pimeänä, ilman viiltoa ulkopuolella. Sitten hän näytti yhtäkkiä niityn reunalla romahtavan. Rikkomus avasi valoikkunan viereiseen laaksoon. Sen on täytynyt olla se reikä, josta Albine oli eräänä päivänä puhunut, reikä, jonka hän sanoi tukahduttaneensa käyttämällä sipuleita ja kiviä (naiset!); siivet kulkivat hajallaan päissä kuin leikatut köydet, kivet heitettiin pois, reikä näytti suurennetun jonkun raivoisan käden toimesta. xxx/ellauri177.html on line 405: Serge katseli itsestään huolimatta murtuman kynnykseen naulattuna. Alhaalla, tasangon pohjalla, laskeva aurinko valaisi Artaud-kylän kultalevyllä, kuin hämärästä nouseva näky, johon naapuripellot olivat jo hukkuneet. Tien varrella oli selvästi havaittavissa epäjärjestykseen rakennetut mökit, lantaa täynnä olevat pienet pihat, kapeat vihannespuutarhat. Ylempänä hautausmaan suuri sypressi kohotti tummaa profiiliaan. Ja kirkon punaiset laatat näyttivät uunilta, jonka yläpuolelle musta kello asettui ikään kuin herkästi muotoiltu kasvo; kun taas viereinen vanha pappi avasi ovensa ja ikkunansa iltailmaan. xxx/ellauri177.html on line 432: Hän kauhuissaan ei osannut vastata. Raskas askel seinän takana sai kivet pyörimään. Se oli kuin vihaisen murinan hidas lähestyminen. Albine ei ollut erehtynyt, siellä oli joku, joka häiritsi kateellisella hengittämisellä väen rauhaa. Sitten molemmat halusivat piiloutua risujen taakse, häpeän lisääntyessä. Mutta kiroileva veli Arkkienkeli näki heidät jo murtumisen kynnyksellä. xxx/ellauri177.html on line 452: Vittu mikä väpelö toi Serge, ei voi muuta sanoa! Säälixi käy Albiinoa, joka tollaseen tiskirättiin oli erehtynyt lankeemaan. No tähän päättyi kirja III, nyt on enää vika kirja jäljellä, jossa (juonipaljastus) kaikki menee perseelleen ja kaikki kuolevat. Musta tuntuu et mä vedän sen läpi vähän kursoorisemmin. En pidä traagisista lopuista, musta vuohet on kivempia kun ne vaan pukkii toisiaan ja tekee lisää vuohia. xxx/ellauri177.html on line 459: -- Rakas sisareni, ole alamainen miehellesi, niin kuin kirkko on alamainen Jeesukselle. Muista, että sinun on jätettävä kaikki seurataksesi häntä uskollisena palvelijana. Sinä hylkäät isäsi ja äitisi, pidät kiinni miehestäsi, tottelet häntä voidaksesi totella itse Jumalaa. Ja sinun Ikesi on oleva rakkauden ja rauhan Ike. Ollos hänen leponsa, hänen onnensa, hänen hyvien tekojensa tuoksu, hänen heikkoutensa pelastus. Löytäköön hän sinut aina viereltään, samoin kuin armon. Anna hänen ojentaa kätensä ja pikku jalkansakin sinut kohtaamaan. Siten te molemmat vaeltelette, eksymättä koskaan, ja löydät onnen jumalisten lakien täyttymisestä. Vai niin! rakas sisareni, rakas tyttäreni, nöyryytyxesi on täynnä makeita hedelmiä; se saa kotimaiset hyveet, tulisijan ilot, hurskaiden perheiden vaurauden kasvamaan sinussa. Anna miehellesi Raakelin hellyyttä, Rebekan viisautta, Saran pitkää uskollisuutta. Kerro itsellesi, että puhdas elämä johtaa kaikkeen hyvään. Pyydä Jumalalta joka aamu voimaa elää naisena, joka kunnioittaa velvollisuuksiaan; sillä muuten rangaistus olisi kauhea, menettäisit rakkautesi ja leipäpuusi. Vai niin! elää ilman rakkautta, ilman lihaa hänen liha-annoxestaan, olla enää kuulumatta sille, joka on puoliksi tyhmempi verrattuna itseesi, kuolla kaukana siitä, mitä olet rakastanut! Ojensit kätesi, ja hän kääntyisi pois sinusta. Etsisit ilojasi ja löytäisit vain häpeää sydämesi syvyydestä. Häpeä on aseeni, sanoi Alistair McLean. Kuuntele minua, tyttäreni, Jumala on asettanut liittosi voiman sinuun, alistumiseen, puhtauteen, rakkauteen. Se on kaikki kiinni vaan sinusta. Siinä se. Ei mulla tämän enempää. xxx/ellauri177.html on line 463: Jumala antaa sinulle kumppanin tänään; sillä hän ei halunnut ihmisen (eli siis miehen) elävän pelkässä miesseurassa. Mutta koska hän on päättänyt, että ämmä perhana on sun palvelijasi, hän vaatii, että olet herra, joka on täynnä lempeyttä ja hellyyttä. Tulet rakastamaan häntä, koska hän on sinun lihasi, veresi ja luusi, eli izerakkaudesta. Sinä suojelet häntä, koska Jumala on antanut sinulle vahvat kätesi vain pitääxeni sitä kiinni raiskatessa. Muista, että se on uskottu sinulle; se on alistuminen ja heikkous, jota et voi käyttää väärin ilman rikollisuutta. Vai niin! rakas veljeni, mikä onnellinen ylpeys on sinun! Tästä eteenpäin et enää elä yksinäisyyden itsekkyydessä, vaan kaxinaisuuden izekkyydessä. Milloin tahansa sinulla on ihastuttava aviovelvollisuus suoritettavana. Mikään ei ole parempaa kuin rakastaminen, paitsi ehkä rakastamiesi suojeleminen. Sydämesi laajenee siellä, jalastasi puhumattakaan, voimasi miehenä kasvaa satakertaiseksi. Vai niin! olla tukena, vastaanottaa hellyyttä, nähdä lapsen tuhoutuvan sinussa sanoen: "Ota minut, tee minulle mitä haluat; luotan uskollisuutesi!" Ja voi helvetti jos jätit hänet! Se olisi pelkurimaista hylkäämistä, josta Jumalan olisi rangaistava (muttei se rankaise). Heti kun hän on antanut itsensä, hän on sinun, ikuisesti. Kanna sen sijaan häntä sylissäsi, aseta hänet maahan vain, kun hän haluaa. Jätä kaikki, rakas veljeni, niinkuin minä tein.... xxx/ellauri177.html on line 489: Pappi ei näyttänyt kuulevan. Hän oli jatkanut rukouksiaan ja pyytänyt taivaalta pyhimysten rohkeutta. Ennen kuin hän ryhtyi korkeimpaan taisteluun, hän aseistautui liekeillä uskon miekoilla. Hetken hän pelkäsi heikkenemistä. Oli vaatinut marttyyrin sankarillisuutta pitää polvet liimattuina laattaan, kun Albinen jokainen sana kutsui häntä: hänen sydämensä meni hänen puoleensa, hänen kikkelinsä tietysti, kaikki hänen verensä kohosi, heitti hänet hänen syliinsä, vastustamattomalla halulla suudella hänen "hiuksiaan". Pelkästään hengityksensä tuoksulla hän oli herännyt ja välittänyt hetkessä muistot heidän hellyydestään, suuresta puutarhasta, kävelystä puiden alla, ilosta heidän liitosta, kepin liosta. Mutta armo kasteli sen runsaimmalla kastellaan; se oli vain hetken kidutus, joka tyhjensi veren hänen suonistaan; eikä hänessä ollut mitään inhimillistä. Hän oli vain Jumalan varmuusesine, kirkkoasia. xxx/ellauri177.html on line 493: Hän seisoi hänen edessään suvereenina, ojentaen käsiään. Hän toisti kovemmalla äänellä: -- Kuuletko, Serge? olet minun! Sitten hitaasti isä Mouret nousi ylös. Hän nojautui takaisin alttaria vasten ja sanoi: -- Ei, olet väärässä, minä kuulun Jumalalle. Vai mitä jumala? Entä mitäs neizyt Maaria tähän sanoo? Oletko mustasukkiainen edes vähän? xxx/ellauri177.html on line 529: Valitettava tuska täytti pastorin navan, roiskuen suuren Kristuksen raajoista virtaavalla verellä; kun taas seinillä neljätoista Passion-kuvaa esittelivät hirvittävää draamaansa keltaisella ja punaisella, hikoilevalla kauhulla. Se oli elämä, joka kuoli siellä, tässä kuoleman väreissä, näillä hautoja muistuttavilla alttareilla, tämän hautausholvin alastomuuden keskellä. Kaikki puhui joukkomurhasta, yöstä, kauhusta, murskaamisesta, tyhjyydestä. Viimeinen suitsukkeen henkäys hidasteli, kuin jonkun kuolleen hellä viimeinen hengenveto, mustasukkaisesti tukahdutettuna paasikivien alle. xxx/ellauri177.html on line 560: Katsos, kirkko on hyvin pieni; se on köyhä, se on ruma, siinä on rippituoli ja mäntysaarnatuoli, kipsi kastekappeli, neljästä taulusta tehdyt alttarit, jotka maalasin itse uudelleen. Mitä väliä sillä on! se on suurempi kuin sinun puutarhasi, kuin laakso, kuin koko maa. Se on pelottava linnoitus, joss mikään ei heilu. Tuulet ja aurinko ja metsät ja meret, kaikki elävä, hyökkäävät sen kimppuun turhaan, se jää seisomaan, horjumattakaan. Kyllä, anna pensaiden kasvaa, ravistakoot seiniä oikeiden käsivarsillaan ja päästäkö hyönteisparvet maan halkeamista, jotta ne tulisivat puremaan seiniä, kirkkoa, olipa se pilalla, ei koskaan viedä pois tässä elämän ylivuoto! Hän on voittamaton kuolema... Ja haluatko tietää mitä tapahtuu jonain päivänä. Pienestä kirkosta tulee niin jättiläismäinen, se heittää sellaisen varjon, että koko luontosi repeää. Ah! kuolema, kaiken kuolema, taivas aukeaa vastaanottamaan sielumme, maailman iljettävien roskien yläpuolella! Siellä meidän ijien kelpaa sitten kulkea perseet tervassa! Lällällää, ja te ämmät palatte alakerrassa jossain pirun tulessa! xxx/ellauri177.html on line 583: Ja Jeesus vastasi, että tämän ei pitäisi yllättää häntä, että suurimmat pyhät olivat usein tajuttomia aseita Jumalan käsissä. Niinpä apotti ilmaisi epäilynsä: eikö hänellä ollut vähemmän ansioita turvautua alttarin juurelle ja jopa Herransa kärsimykseen? Eikö hän ollut vielä vähän rohkea, koska hän ei uskaltanut taistella yksin? Mutta Jeesus oli suvaitsevainen; hän selitti, että ihmisen heikkous on jatkuva Jumalan miehitys, hän sanoi pitävänsä parempana kärsiviä sieluja, joissa hän tuli istumaan kuin ystävä ystävän sängyn viereen. xxx/ellauri177.html on line 617: Hän meni niin pitkälle, että halveksi aikaisempaa tyyneyttä, hänen helppoa kiihkoaan, joka sai hänet polvilleen tyttömäisessä ilossa, ilman että hän edes tunsi maan mustelmia polvissaan. Hän keksi iloa kärsimyksen syvyyksistä, makaamaan siellä, nukahtamaan siellä. Mutta kun hän siunasi Jumalaa, hänen hampaansa tärisivät suuremmasta kauhusta, hänen kapinallisen verensä ääni huusi hänelle, että kaikki se oli valhetta, että ainoa toivottava ilo oli pästä makaamaan Albinen syliin, kukkivan aidan takana Paradoussa. Aah se sentään tuntui joltakin! Kuusi tuumaa lujaa parrua lämpimässä pillussa! 7 jos olet taitava! xxx/ellauri177.html on line 629: Ja itsestään huolimatta hän palasi Albineen, Paradouhun, palaviin muistoihin. Ensin hän keksi tekosyitä. Eräänä iltana hän kaatui huoneensa lattialle aivokuumeen valtaamana. Kolmen viikon ajan hän kuului tähän lihansa kriisiin. Hänen verensä raivoissaan pesi suonet hänen raajojensa kärkiin asti, aivan jynssäsi hänen läpi vapautetun virran huminaa; hänen ruumiinsa kallosta jalkapohjiin puhdistui, uudistui, oli sellaisen sairauden raivoamana, että hän usein deliriumissaan oli luullut kuulleensa työmiesten vasarat naulaavan hänen luitaan. xxx/ellauri177.html on line 635: Hän ei ollut koskaan varhaisessa nuoruudessaan maistanut sellaisen ahkeruuden kasvua. Tämä varhainen nuoruus, jos hän sen nyt herätti, vaikutti hänestä täysin mustalta, kaukana auringosta viettäneeltä, kiittämättömältä, kalpealta, raajarikalta. Myös kuinka hän oli tervehtinyt aurinkoa, kuinka hän oli ihmetellyt ensimmäistä puuta, ensimmäistä kukkaa, pienintä nähtyä hyönteistä, pienintä poimittua kiviä! Kivet itse hurmasivat hänet. Horisontti oli poikkeuksellinen ihme. Hänen aistinsa, kirkas aamu, jolla hänen silmänsä täyttyivät, jasmiinin tuoksu hengitettynä, kiirun laulu kuultu, aiheuttivat hänelle niin voimakkaita tunteita, että hänen raajat pyörtyivät. Hän oli nauttinut pitkään opettaessaan itseään pienimpiinkin elämän jännityksiin. Ja aamulla Albine syntyi hänen vierellään ruusujen sekaan! Hän nauroi edelleen innoissaan muistolle. Hän nousi kuin tähti, joka oli välttämätön auringolle itselleen. Hän selvensi kaiken, selitti kaiken. Hän lopetti hänet. xxx/ellauri177.html on line 643: Ja mikä todiste hänen iljettävistä ruokahaluistaan! Hän ei voinut tunnustaa virhettään liukastumatta itsestään huolimatta tarpeeseen tehdä se uudelleen mielessään. Eikö hän asettaisi hiljaisuuden suolleen! Hän unelmoi tyhjentävänsä päänsä, jotta hän ei enää ajattelisi; avaamaan suonensa, jotta hänen syyllinen verensä ei enää vaivaisi häntä. Hetken hän lepäsi kasvonsa käsiensä välissä vapisten, piilottaen ihonsa pienimmätkin palaset, ikään kuin hänen ympärillään kiertelevät pedot olisivat saaneet hänen hiuksensa nousemaan kuumalla hengityksellään. xxx/ellauri177.html on line 647: Hän nautti kauhistuksestaan kirotun miehen ilolla. Raivo ravisteli häntä hänen muistellessaan ilkeitä sanoja, joita hän oli lausunut Albinin jalkojen edessä. Sillä hetkellä ne soimasivat häntä syyttääkseen häntä Jumalan edessä. Hän näet oli tunnustanut naisen suvereenikseen, ja sellainen ei käy. Hiän oli orjuuttanut hänet, hän sai suudella hiänen jalkoväliään ja haaveilla olevansa vesi, jota hiän joi, leipä, jota hiän söi. Nyt hän ymmärsi, miksi hän ei enää voinut toipua. Jumala oli nolosti jättänyt hänet naiselle. xxx/ellauri177.html on line 663: Suuri väre näytti kulkevan kirkon läpi. Pelästynyt pappi, joka oli nyt taas tappavan kalpea, kuunteli. Kuka oli puhunut? Kuka oli pilkannut? Yhtäkkiä samettinen hyväily, jonka pehmeyden hän tunsi kaulallaan, oli muuttunut raivokkaaksi; kynnet repivät hänen lihaansa, ja hänen verensä virtasi jälleen. Hän pysyi kuitenkin jaloillaan taistelemassa kriisiä vastaan. Hän kirosi voittoisan synnin, joka pilkkasi hänen temppeleidensa ympärillä, missä kaikki pahan vasarat alkoivat taas lyödä pieniin päihin. xxx/ellauri177.html on line 669: Pappi unexuu että Desiree-siskon takapihan elukat valtaa kirkon, sepä oliskin aika pyhäinhäväistys! Kananpoikia, kaneja, kukko ja possu vieläpä, nuuskimassa jeesuxen, jumalan ja neizyt Maarian kamoja ja kakkaamassa nurkkiin. Varpusetkin on jo pahoja. Ne on samat ihmiset jotka kauhistelee tätä ja tappaa bakteereja keittiöstä bakteereja tappavilla aineilla. Tää on muuten hyvin samaa vuodatusta kuin oli Flaubertilla siinä pyhän Antoniuxen kiusauxessa. Luulenpa että katolisuus saa rasvaisissa tyypeissä aikaan tällästä. xxx/ellauri177.html on line 677: Kaksikymmentä kertaa hän yritti pysäyttää sieppaussuunnitelman, järjestää heidän olemassaolonsa onnellisina rakastajina. Hän ei löytänyt mitään. Nyt se halu ei enää raivostuttanut häntä, tilanteen käytännöllinen puoli kauhistutti häntä, kohtasi hänen heikkojen käsiensä kanssa monimutkaisen tehtävän, josta hän ei tiennyt ensimmäistä sanaa. Mihin he veivät hevoset pelastamaan itsensä? Jos he lähtisivät jalan, eikö heitä pysäytettäisi kuin kulkurit? Sitä paitsi voisiko hän työllistyä, löytää minkä tahansa ammatin, joka voisi tarjota leipää hänen vaimolleen? Hänelle ei ollut koskaan opetettu näitä asioita. Hän jätti elämän huomiotta; Hän löysi muistiaan tutkiessaan vain rukouksen palasia, seremonian yksityiskohtia, Bouvierin teologisen ohjeen sivuja, jotka opittiin aiemmin ulkoa seminaarissa. Jopa merkityksettömät asiat nolostivat häntä kovasti. Hän mietti, uskaltaisiko hän antaa vaimolleen kätensä kadulla. Hän ei tietenkään voinut kävellä naisen kädessään. Hän vaikuttaisi niin kömpelöltä, että maailma kääntyisi ylösalaisin. xxx/ellauri177.html on line 688: -- Albinen täytyy odottaa minua. Aurinko on jo laskemassa. Mutta kun hän kiipesi työntämään kivet sivuun ohittaakseen, kauhea räjähdys häiritsi häntä. Hänen täytyi palata alas, koska hän oli melkein asettanut jalkansa suoraan veli Archangiaksen kasvojen eteen, lepäsi maassa ja piereskeli sikeästi. Uni oli epäilemättä yllättänyt hänet, kun hän vartioi Paradoun sisäänkäyntiä. Hän sulki kynnyksen, pudonnut koko pituudeltaan, raajat erilleen, häpeällisessä asennossa. Hänen oikea kätensä, heitetty takaisin päänsä taakse, ei ollut päästänyt irti koiranpuusauvasta, jota hän näytti edelleen käyttävän kuin liekehtivää miekkaa. Ja hän kuorsasi sipulien keskellä, kasvot aurinkoon päin, ilman, että hänen ruskettunut nahkansa olisi saanut väristä. Parvi suuria kärpäsiä lensi hänen avoimen suunsa yli. xxx/ellauri177.html on line 706: Sergen kunto on mennyt niin huonoxi etteise jaxa kävelä. Albine kovalla vaivalla nosti hänet ylös, kantoi hänet hetkeksi pois. Ja hän putosi takaisin, hän pysyi masentuneena keskellä tietä. Vastapäätä, hänen alapuolellaan, ulottui valtava Paradou. -- Valehtelit! huudahti Albine, et rakasta minua enää! Ja hän itki, seisoi hänen vieressään, tunsi olevansa voimaton kantaa häntä korkeammalle. Hänellä ei ollut enää vihaa, hän itki heidän kuolevien rakkauksiensa vuoksi. Hän pysyi murskattuna paskana. "Puutarha on kuollut, minulla on edelleen kylmä", hän mutisi. xxx/ellauri177.html on line 733: Hän ei kuunnellut häntä, hän sanoi äkillisesti, hieman itkien:-- Vai niin! Minä muistan! Ja kun hän kysyi häneltä, hän ei vastannut. Hän oli juuri muistanut seminaarin kappelin tunteen harteillaan. Se jäinen mekko teki hänen ruumiistaan kiveä. Sitten hänen menneisyytensä pappina otti hänet voittamattomasti takaisin. Epämääräiset muistot, jotka olivat heränneet hänessä matkan varrella Artaudista Paradouhun, korostuivat ja asettuivat itselleen suvereenia auktoriteettia. Samalla kun Albine kertoi hänelle onnellisesta elämästä, jota he viettäisivät yhdessä, hän kuuli kellojen soivan korkeudessa, hän näki hirviöitä jäljittelemässä tuliristejä suurten polvistuvien väkijoukkojen yllä. xxx/ellauri178.html on line 41: Heippa taas! Täällä vanha ystävänne Philip Milton Roth. Kaappihomo kuten keskimmäisen nimen kaimansa. Vaan eipä pärjännyt naisille, piipunrassi. Nyt ollaan niissä vuosissa kun Phil ja Claire alkoi ja mekin alettiin styylata 76-77. Työn alla on Pilin The professor of desire: Intohimon professori ja sen palanpainikkeena kahden elämäkerturin tiiliskivet. Roth's bawdy humor in context of a realistic story brings home the bacon. Paizi et pekoni on terefah! Laitetaan miel. maxapalaa. xxx/ellauri178.html on line 43: Myöhempien aikojen lukijat, jotka pääsevät perehtymään Philip Rothinkin kaltaisen, yksityisyyttään tiukasti varjelevan kirjailijan salaisuuksiin, voivat kivuttomasti varmistaa, oliko taiteilijalla kenties painaviakin syitä niljakkaan omaelämakerrallisen aineiston kirjaan pierauttamiseen. (Paizi siis raha, exhibitionismi ja kostonhimo.) Noita samoja lukijoita on melkein pakko kadehtia niistä ulkokirjallisista tiedoista joita uutterat elämäkerturit luultavasti saavat kaivettua esiin. Kuinka jännittävää olisikaan jo nyt tutustua siihen mitä Philip Rothin (tai Saul Bellowin tai Norman Mailerin tai Bernard Malamudin) kaltaisten nuppikullien teosten runttaamien naisten mahdolliset esikuvat ajattelevat romaanien haaraväliin juuttuneista rakkaussuhteista. Semmoiset năkökulmat ehkä korjaisivat mieskirjailijoiden karkeimpia -epaoikeudenmukaisuuksia: ainakin romaanien hirviomäisimmät naiset saisivat koston mahdollisuuksia. Hahaa, nyt ollaan siinä pisleessä ja hyvin tiedetään, että ne kirjat on täyttä valetta, toxista misogyynistä panettelua paneskelun lomassa. xxx/ellauri178.html on line 51: Matti Antero Salo (12. joulukuuta 1933 Tampere – 1. joulukuuta 2017 Espoo) oli suomalainen elokuvakriitikko ja -tutkija. Hän työskenteli Suomen elokuva-arkistossa (Kavi) vuoteen 1998, jolloin hän jäi eläkkeelle. xxx/ellauri178.html on line 84: Vitun Dickstein. Ruozalaiset tytöt hoitavat perinteisesti telttajutkun 1. ja 2. vaimon hommelit, keskuslämmityskattila ja hella. kuin Lea ja Raakel tai Martta ja Maria. Was Kafka regularly able to have an erection? Fuck no. xxx/ellauri178.html on line 106: Kaariposken suomennos vilisee käännövirheitä. Siltä selvästikin puuttuu paikallistuntemus. "puhelu jälkivaatimuxella", höh se on vastapuhelu. Bucktooth on töröhammas, ei mikään "pukinhammas" perkele. Kaariposki ei vaivaudu edes kazomaan sanakirjasta. Onse niin suvereeni jätkä. No niin se menetteli Homeroxen kanssakin. Saarikoski kävi koulua Helsingin normaalilyseossa, jossa hänen koulutovereitaan ja hyviä ystäviään olivat Matti Klinge ja Anto Leikola. Figures. Jos jotain oppii Norssissa se on suuret luulot izestä. "Is that it? / Onko tämä sitä?" Voi vittu. "Siinäkö kaikki? Helenin isä tietty sanoi kun päästiin jälkiruokaan ja äiti parkumaan. Saatana Pentti mikä tunari! Opettele lukemaan! No myöhäistähän se on nyt, sun vielä typerämpi (ja rumempi) poika on sekin tiet isän pikapuoliin loppuun astunut. xxx/ellauri178.html on line 124: Mitähän Pili oli näkevinään John Le Carren vakoiluromaanissa A Perfect Spy? Vai pitikö se pikemminkin Davidista izestään? David reportedly enjoyed “playing” on his first wife’s suspicion that he was homosexual. The association between homosexuality and secrecy, furtiveness and potential treachery ensured gay characters were a recurring trope in Cold War-era spy fiction. John Le Carre's The Spy Who Came In From The Cold and Tinker, Tailor, Soldier, Spy include gay subtexts - made even more explicit in the 2011 movie adaptation of the latter. Merry Xmas from the onanist and the whore! xxx/ellauri178.html on line 128: Iranilainen diplomaatti kuittas Rothin sattuvasti: sanctimonious little shit. Pilillä oli hyvin läheisiä homokavereita joille se esitti Straight Guy-imitaatioita. Uraniaani-isotooppi: virilisierter Mannling. xxx/ellauri178.html on line 155: Portnoy’s Complaint “was concerned with the comic side of the struggle between a hectoring superego and an ambitious id….” xxx/ellauri178.html on line 183: Sometimes the sky is overcast ... And I am feeling blue... And as the hours wander by... I know not what to do... And sometimes there is tragedy . . . To meet me at the door... And I must wonder whether life . . . Is worth my fighting for ... always there is some way out... And I have come to know ... That brighter things will comfort me ... In just a day or so .. And I have learned that what is past . . . Was purposeful and good. But in my bed of bitterness ... It was misunderstood... There is a certain destiny...! In every human quest .. Because when anything goes wrong... It happens for the best. xxx/ellauri178.html on line 296: Heti jos tulee jossain setämiesten niteessä puhe huippukauniista pojista, katamiiteista ja alkibiadeista, tietää että nyt on liikkeellä homopettereitä. (Esim. Platon, Thomas Mann ja Hemingway.) Oiskoon tossa jo tarpeexi tästä jätkästä. Jos satun jostain löytämään jonkun sen tekeleen, jatkan sitten lisää. xxx/ellauri178.html on line 304: What does the Bible say about impotence? Of 20 Bible verses about impotence not ONE even mentions the problem, let alone the word. Here's a grep: xxx/ellauri178.html on line 313: John 5:3 In these lay a great multitude of impotent folk, of blind, halt, withered, waiting for the moving of the water. xxx/ellauri178.html on line 315: Acts 14:8 And there sat a certain man at Lystra, impotent in his feet, being a cripple from his mother's womb, who never had walked. xxx/ellauri178.html on line 317: John 5:7 The impotent man answered him, Sir, I have no man, when the water is troubled, to put me into the pool: but while I am coming, another steppeth down before me. xxx/ellauri178.html on line 324: Here’s a question I received from our anonymous Have a Question page about dealing with erectile dysfunction: xxx/ellauri178.html on line 328: J: I’m not sure all Christians would agree with me, but here is what I think the Christian response should be: xxx/ellauri178.html on line 332: Q: Thoughtful response, but I’m not sure it addresses the “Christian response” part. Is there anything biblically/theologically that influences this topic? xxx/ellauri178.html on line 334: J: Not directly, which makes it hard to quote scripture. I mean, most of the verses on diseases involve prayer, not medication. Now, I’m not discounting prayer, but unfortunately, most men won’t be willing to go to their elders and ask for prayer for erectile dysfunction (as per James 5:14), and most wives won’t go to the elders and ask for prayers for their husbands for the same. Sadly, I feel a lot of elders wouldn’t respond appropriately either. xxx/ellauri178.html on line 362: On 25 May 1901, Chekhov married Olga Knipper quietly, owing to his horror of weddings. She was a former protégée and sometime lover of Nemirovich-Danchenko whom he had first met at rehearsals for The Seagull. Up to that point, Chekhov, known as "Russia's most elusive literary bachelor," had preferred passing liaisons and visits to brothels over commitment. For the rest, he lived largely at Yalta, she in Moscow, pursuing her acting career. In 1902, Olga suffered a miscarriage; and Americans have offered evidence, based on the couple's letters, that conception may have occurred when Chekhov and Olga were apart, although Russian scholars have rejected that claim. Perhaps the semen was conveyed from Yalta to Moscow by snail mail. xxx/ellauri178.html on line 364: Perettä sillä ei siis ollut, notta aika turhanaikainen oli koko mies. Oliko sillä muita potilaita kuin se ize? Sen viimeiset sanat olivat "Ich sterbe". Oikeaan osui prognoosi. Äs eivät olleetkaan viimeiset, se ehti vielä sanoa: «Давно я не пил шампанского…». No, minä... xxx/ellauri179.html on line 75: Wasn't it yesterday when they were small? xxx/ellauri179.html on line 91: Is there a canopy in store for me? xxx/ellauri179.html on line 103: Ecclesiastes 1:5 The sun rises and the sun sets, and hurries back to where it rises. xxx/ellauri179.html on line 117: After some exploring, Abel discovers an enchanting forest where he hears a strange bird-like singing. His Indian friends avoid the forest because of its evil spirit-protector, "the Daughter of the Didi." Persisting in the search, Abel finally finds Rima the Bird Girl. She has dark hair, a smock of spider webs, and can communicate with birds in an unknown tongue. When she shields a coral snake, Abel is bitten and falls unconscious. xxx/ellauri179.html on line 123: On the war trail, he drops hints about Rima and her whereabouts. Thanks to Abel's "bravery", the Indians caught Rima in the open, chased her up the giant tree. They heaped brush underneath it and burned Rima. Good work Abel. xxx/ellauri179.html on line 140: The Alexander Hamilton Institute is a former institute for business education in New York City founded in 1909, and dissolved in the 1980s. The Alexander Hamilton Institute was a corporation engaged in collecting, organizing and transmitting business information. Trivia: The Alexander Hamilton Institute was referenced disparagingly along with H. L. Mencken in The Sun Also Rises by Ernest Hemingway (1923). xxx/ellauri179.html on line 151: Kake, the narrator of The Sun Also Rises is an expatriate working as a journalist in Paris. He served in World War I, in which he suffered an injury that made him impotent. This somewhat hinders his otherwise very close relationship with Brett Ashley. He typifies the Lost Generation, always seeking escape and finding no meaning in life having lost his dick in the horrors and intensity of the war. xxx/ellauri179.html on line 159: Montoya is the owner of the hotel in Pamplona where Kake and his best friends, the bullfighters, stay. He shares a special bond with Kake. A French war obligation I bet. xxx/ellauri179.html on line 171: Wheeler was a native of Brookfield Township in Trumbull County, Ohio where he was raised on his family's farm. A childhood accident caused by an intoxicated hired hand gave Wheeler a lifelong aversion to alcohol. He practically lost his dick in the accident. He used the story later to recruit converts to the prohibition movement and to promote a prohibition amendment to the U.S. Constitution. xxx/ellauri179.html on line 175: Soon after his retirement, Wheeler was beset by several tragedies. His wife was killed in an accidental kitchen fire, and his father-in-law had a fatal heart attack after trying unsuccessfully to aid her. Wheeler suffered from kidney disease contracted from abuse of booze, and died at an asylum in Battle Creek, Michigan on September 5, 1927. xxx/ellauri179.html on line 181: Whereas Hemingway wrote passionately about boxing and his own prowess, others, like Dempsey, saw something else. “There were a lot of Americans in Paris and I sparred with a couple, just to be obliging,” the Champ said. “But there was one fellow I wouldn’t mix it with. That was Ernest Hemingway. He was about twenty-five or so and in good shape, and I was getting so I could read people, or anyway men, pretty well. I had this sense that Hemingway, who really thought he could box, would come out of the corner like a madman. To stop him, I would have to hurt him badly, I didn’t want to do that to Hemingway. That’s why I never sparred with him.” Hemingway’s frequent sparring partner and fellow writer Morley Callaghan offered another sobering account of his training partner, saying, “we were two amateur boxers. The difference between us was that Ernie had given time and imagination to boxing; I had actually worked out a lot with good fast college boxers.” I had never seen Mr. Hemingway box, of course. But I will say this: the confidence of mediocre men is a fucking superpower. I have met many versions of this guy. Hell, I’ve sparred with the dude myself. xxx/ellauri179.html on line 199: But if Hemingway’s conversions were sincere — and there is little reason to think they were not — then his “cod” is not based on the agnosticism of a disillusioned existentialist, but rather on the comprehensive, universal affirmation of Christianity. xxx/ellauri179.html on line 203: Hemingway was raised in a Congregationalist Protestant home, and his first conversion to Catholicism occurred when he was a 19-year-old and volunteer ambulance driver in Italy during World War I. Two weeks into the job, he was delivering candy (LOL) to soldiers on the frontlines when he was hit by machine-gun fire and more than 200 metal fragments from an exploding mortar round. An Italian priest recovered his body, baptized him right on the battlefield and gave him the last rites. xxx/ellauri179.html on line 222: He thought of himself, like many of his egoes (Nick Adams, Jake Barns, Robert Jordan, Francis McComber and Santiago), as a man struggling to live with grace and die a good death in a violent, unforgiving world where all of you others must suffer. xxx/ellauri179.html on line 233: Of the 7 suicides that Mariel Hemingway is aware of in her family, 1 was of Ernest’s father, & 3 of his father’s 6 children (if one assumes that Hemingway did commit suicide). There still is no official decision–and there may never be–as to whether the death of the writer early Sunday from the blast of a 12-gauge shotgun had been an accident or suicide. However, the fact that Mr. Hemingway had been divorced would bar him from a Catholic Church funeral anyway. Catholic sources said there was nothing improper in a Catholic priest saying prayers at graveside. xxx/ellauri179.html on line 248: Paseo on paikallinen eläinnäyttely. Niin juuri, apinoiden markkinat. Kyltoi Hemin kirkossa käynti on osa sen laumaeläin luontoa. Juovat Anis del Monoa, niinkuin mekin Madridissa. Daytonan apinajuttupullosta. Emmä oikeastaan tajua tätä tajutonta ryyppäystä. Vaixuurin osa siitä lie pelkkää liioittelua. Ei kyllä huolehdita turvaetäisyyxistä. Sonni"taistelu" on inhottavaa verellä herkuttelua hevosparkojen kustannuxella. Muzellasia nää termiittiapinat vaan on. On aina olleet ja tulee aina olemaan. xxx/ellauri179.html on line 260: Turauxen on kirjoittanut joku Anders Hallengren, an associate professor of Comparative Literature and a research fellow in the Department of History of Literature and the History of Ideas at Stockholm University. Heserved as consulting editor for literature at Nobelprize.org. Dr. Hallengren is a fellow of The Hemingway Society (USA) and was on the Steering Committee for the 1993 Guilin ELT/Hemingway International Conference in the People’s Republic of China. Among his works in English are The Code of Concord: Emerson’s Search for Universal Laws; Gallery of Mirrors: Reflections of Swedenborgian Thought; and What is National Literature: Lectures on Emerson, Dostoevsky, Hemingway and the... Pelkkiä noloja setämiehiä! xxx/ellauri179.html on line 277: She was Ernest Hemingway's mother. Huomaa keskimmäinen nimi! Pikku Ernestosta oli määrä tulla Ernestine, mutta vitun kakara syntyikin pipu housuissa! Äiskä haisee narsistilta mailien päähän. Sillä oli selkeästi perheessä housut jalassa. Ernest Hemingway had a difficult relationship with his mother, beginning in his teen years. She asserted her authority over every Hemingway family member, including her husband. She put many demands on her children, insisting they participate in activities that were important to her. xxx/ellauri179.html on line 281: By the time he was on to his most open-minded wife, Mary, his final spouse, they were exchanging letters about hair that were, Dearborn says, ‘frankly pornographic’, while indulging in sexual role-swapping in bed. Of course, Hemingway — who won the Nobel Prize for Literature in 1954 — wouldn’t be the first genius to have a somewhat less impressive private life. The real Hemingway was self-pitying, self-glorifying and thin-skinned, ready to turn viciously on friends on the slightest provocation. Kake kavereineen tossa Ford Fiesta kirjassa vaikutti täys paskiaisilta ihan miehissä. Mitääntekemättömiä renttuja. xxx/ellauri179.html on line 292: His works were burnt in the bonfire in Berlin on May 10, 1933 as being a monument of modern decadence. That was a major proof of the writer’s significance and a step toward world fame. xxx/ellauri179.html on line 298: An unmatched introduction to Hemingway’s particular skill as a writer is the beginning of A Farewell to Arms, certainly one of the most pregnant opening paragraphs in the history of the modern American novel. In that passage the power of concentration reaches a peak, forming a vivid and charged sequence, as if it were a 10-second video summary. It is packed with events and excitement, yet significantly frosty, as if unresponsive and numb, like a silent flashback dream sequence in which bygone images return, pass in review and fade away, leaving emptiness and quietude behind them. The lapidary writing approaches the highest style of poetry, vibrant with meaning and emotion, while the pace is maintained by the exclusion of any descriptive redundancy, of obtrusive punctuation, and of superfluous or narrowing emotive signs: xxx/ellauri179.html on line 302: Tältä varmaan näyttää paraikaa taas itä-Ukrainassa. Ernesto olis into piukeena. Eli Hard boiled meinaa noin 5-vuotiaan tasoa läsbarhet asteikolla. Tääkin paskiainen jaxaa puhua jostain "ylevästä" ja vielä Erneston kohdalla. "In that passage the power of concentration reaches a peak, forming a vivid and charged sequence, as if it were a 10-second video summary." Aaarrgghh! No niin just, TLDR tyyliä. Ei ehdi tulla jano eikä mieli munaa ennen seuraavaa pistettä. Ei tarvi painaa pause nappia. xxx/ellauri179.html on line 308: Hemingway was not the Nihilist he has often been called but another one. As he belonged to the Protestant nay-saying tradition of American dissent, the spirit of the American Revolution, he denied the denial and acceded to the basic truth which he found in the human soul and catholicism: the will to believe, to live, the will to persevere, to endure, to defy, to maim and kill. xxx/ellauri179.html on line 312: There is an illuminating text in William James (1842-1910) which is both significant and reminiscent, bridging the gap between Puritan moralism, its educational parables and exempla, and lost-generation turbulent heroism. In a letter written in Yosemite Valley to his brother Henry William James wrote: xxx/ellauri179.html on line 314: “I saw a moving sight the other morning before breakfast in a little hotel where I slept in the dusty fields. The young man of the house had shot a little wolf called coyote in the early morning. The heroic little animal lay on the ground, with his big furry ears, and his clean white teeth, and his jolly cheerful little body, but his brave little life was gone. It made me think how brave all these living things are. Here little coyote was, without any clothes or house or books or money or bonds or anything, with nothing but his own naked self to pay his way with, and risking his life so cheerfully – and losing it – just to see if he could pick up a meal near the hotel. He was doing his coyote-business like a hero, and you must do your boy-business, and I my man-business bravely, too, or else we won’t be worth as much as a little coyote.” (The Letters of William James to Henry James, Little, Brown and Co.: Boston 1926.) xxx/ellauri179.html on line 336: When writing The Garden of Eden he appeared as a redhead one day in May 1947. When asked about it, he said he had dyed his hair "by mistake." In that novel, the search for complete unity between boy lovers is carried to extremes. It "may seem" that the halves of the Platonic homoerotic myth (once cut in two by Zeus and ever since longing to become a spoon again) are uniting here. xxx/ellauri179.html on line 348: [critique] "Through the Eye" Hemingway pastiche I wrote with references to "The Killers," "Hills Like White Elephants," "The Light of the World," and others. 2500 words. xxx/ellauri179.html on line 352: The mahogany bar spread eight feet with dark boards underneath that swirled up to a marble top. A famous writer with taped up glasses and grey-flaked hair sat at a table in the back corner. Two Americans walked in and sat on the barstools. They acknowledged the writer and ordered drinks. They were big men, just like him, and he had seen them in here many times. It was a small room. Fifteen by thirty feet at most with windows only in the door. The writer drank his Asti Spumante. The owner of the bar, Giuseppe Cipriani, walked towards his table and crouched down. xxx/ellauri179.html on line 356: A short man half the size of Papa in blue seersuckers stepped towards him. As he walked, his left hand swung wide. The other grasped a blackthorn walking stick. “Christ you're big,” he said and his hand stuck out. He leaned his stick on the table and took off his porkpie hat. “Nick Adams,” he said and it sounded familiar. The light above the table flickered. xxx/ellauri179.html on line 358: “No names.” Papa met his hand and winked through the glasses and the light flickered. “Your freedom's at stake.” xxx/ellauri179.html on line 386: “Prosecco and peach. It's new here. It will catch on. The people will drink it.” Papa was in Italy to see his friend Ole Anderson, an old heavyweight prizefighter who lived in Fossalta di Piave now. He was always getting into trouble with bad people. Papa wrote a story about him once. A couple of men wanted to kill him in the story. Papa was in Venice to see his friend Juice, the owner of this bar Harry's, first. A man named Cole Anderson was shot outside Harry's two days ago so Papa told Juice to ask around and a man told him he'd be at Harry's today. The likeness of Ole and Cole's names drew Papa in. xxx/ellauri179.html on line 402: “You killed him in front of Harry's. I was here.” xxx/ellauri179.html on line 408: He hesitated. “You are a reporter?” Papa shook his head slowly, opening his eyes wider. “Used to be.” The light above the table flickered. Juice asked if everything was all right. xxx/ellauri179.html on line 412: The Americans at the bar listened and drank grappas. Four women entered the bar and joked loudly behind the Americans who didn't seem to notice. They shook and laughed and they smelled good but their voices were crass. Two of them smoked and the room got smokier than before. xxx/ellauri179.html on line 424: “They were the two biggest women I ever saw in my life. You couldn't believe they were real when you looked at them. They ran to the street and a car hit them. The driver stepped out and fell to the ground. Dead. All four innocent! A thousand pounds on me!” He took a cigarette from his pack and pressed it to his lips and lit it. The barrel lit up then shot out smoke. He cocked one eye to keep the smoke out. The barrel pointed at Papa. xxx/ellauri179.html on line 446: One of the Americans feinted and knocked his right side. He fell and looked up at Papa. They were in the shade of the building, but where he fell in the sun of the street, Papa's shadow covered him. xxx/ellauri179.html on line 448: “Now get out of here.” xxx/ellauri179.html on line 460: “Are there such extremes in the afterlife, Papa?” he asked. “Why not end up at Harry's?” xxx/ellauri179.html on line 464: Juice covered the snub nose with a napkin and stepped towards the door. xxx/ellauri179.html on line 474: The tree sat in the middle of the sidewalk, grown up from a small patch of dirt and out of place in the sea of cobblestones. There hadn't been soil on this ground in years that hadn't been trucked in by men. xxx/ellauri179.html on line 476: “I must go,” Nick Adams said as he leaned towards Papa and whispered, “Not wise to be near the scene of a crime. Under any circumstances.” xxx/ellauri179.html on line 478: “Meet here tomorrow. Ten o'clock.” xxx/ellauri179.html on line 488: “I've come to appreciate this. The harsh details in the background with the stillness in the foreground here—” It was Swans Reflecting Elephants by Dalí. “See this arrogant son of a bitch, Juice, missing the scene. The elephants standing on the shore and the swans floating over them.” Behind the swans grew trees, twisting to the sky. “He's so arrogant. And ignorant. He walked all the way from the town up the hill in the distance and here he's facing away with his hand on his hip. He can't see the color of the sky different from the reflection in the pond.” xxx/ellauri179.html on line 494: Juice pointed across the room and said, “Here is something you will love, Papa.” xxx/ellauri179.html on line 504: When they came, Papa stood up and approached one of the officers. He frowned and Papa punched him in the stomach and said, “Hey, boy-o, there it is!” The younger officer looked alarmed but the first one assured him. xxx/ellauri179.html on line 506: “Papa, my old friend, I am glad you are in town. When I heard of a fight at Harry's I thought of you. Ole Anderson is here as well?” xxx/ellauri179.html on line 518: The Americans paid their tab and stepped outside. Cobblestones ran through narrow alleys and slightly less narrow streets that led to the sea with buildings all along. Across from Harry's, a white building stood next to a red one. The Americans glanced at the spot the people had been killed. It was a few feet into the street and in line with the stark change in color between the buildings. Four children walked over the spot carelessly. They jumped and skipped happily to where the men couldn't see them. xxx/ellauri179.html on line 528: They stepped past a small cafe. People sat outside on tables under umbrellas. “Let's save ourselves here.” They walked past the cafe. Balconies hung over the narrow street with plants hanging down, breathing in the rain. xxx/ellauri179.html on line 556: “Me too.” Nick Adams winked. It wasn't that he winked or what he said, but he looked bad. The shadows on his face looked bad and he smelled bad from all the smoke. Words sounded bad when they fell from his mouth. The band got louder. “An old prizefighter. Ole Anderson. I have to go to Fossalta di Piave tomorrow. He lives there.” xxx/ellauri179.html on line 574: “They kill them for less nowadays,” Papa said. There they were, less than three hours after meeting, and Papa's motive had completely changed. He wanted to warn Ole Anderson but didn't think he'd do anything about it anyway. He thought there was no reasoning with Nick Adams either. xxx/ellauri179.html on line 576: The horn man played from his heart. He played to their hearts. He raised a question and an answer and he gave a portrait of a man. The lights flickered off his horn and illuminated everyone's eyes except Nick Adams' looked black in the dark room. xxx/ellauri179.html on line 582: If you were going for a Hemingway style, you've nailed it. Unfortunately, I hate Hemingway's style. This reads a lot like him: no personality, no emotion, uninteresting, dialogue that makes me feel nauseous, feels pointless. Beige prose. Yes, you've nailed Hemingway. But don't take this criticism harshly. I'm sure someone who's a Hemingway fan (the other 55,000 subscribers) will say delightful things. xxx/ellauri179.html on line 586: Thanks for the comments. I've always been interested in his dialogue style. It is awful isn't it? He seems to want the dialogue so strange you hardly know what its about but then maybe that means something? xxx/ellauri179.html on line 588: It was originally first person with Papa (hemingway) as the narrator but I changed to third to fit the stories I'm referencing. xxx/ellauri179.html on line 589: Juice is a man that owns a bar in Venice that Hemingway frequented in the late 40s. I used him as a sort of master of ceremonies. When he comes in, that means a new reference is coming in generally. Overall, the dialogue between Papa and the now antihero Nick Adams tells the story, taking the format of "Hills Like White Elephants." xxx/ellauri179.html on line 606: Ernest Hemingway squirmed as his second wife, Pauline, read aloud in 1927 from Henry James' novel The Awkward Age. Hemingway wondered why James bailed his characters out of their frequent inactivity by inserting a drawing room scene; and, as he was to do frequently during the next thirty years, he freely criticized the quality of James' works, "and knowing nothing about James he seems to me to be a shit." Too, he was quick to criticize the male protagonists of James,". .and the men all without any exception talk and think like fairies except a couple of caricatures of brutal outsiders". Carlos Baker observes that Hemingway, the "brutal outsider" himself, was at this time publishing Men Without Women, whose sales had reached 15,000 in the first three months after publication. But now Hemingway, the outsider, clearly in literary ascendance, was becoming acquainted with James' works; his artistic and personal recognition of James in future years was, for the most part, to take the form of a peculiar enmity. He was often to refer to James in highly derisive terms almost to the end of his own life. Hemingway's lese majeste towards him takes the form of a sporadic obsession that reveals more about Hemingway's maturity than James' imagined frailties. xxx/ellauri179.html on line 608: Young Hemingway vilified James for his choice of themes and characters, but more importantly, he viciously maligned him for the traumatic but obscure accident that had occurred in his youth. Leon Edel has summarized the known facts of the injury as gathered from James´ writings and other sources. The "obscure hurt" was reported by James to have happened at the "same dark hour" of the onset of the Civil War, in other words, May 1861 (Edel, Years 176-77). But actually the causative factor, the fire at West Stables in Newport, occurred on the night of October 28, 1861 (177). James relates that he had jammed himself into "an acute angle between two fences" trying to make "a rusty, quasi-extemporised old engine work" in order to help put out the stable fire. Injured in this attempt, James later provided only incomplete details and stated that the disaster was "intimate, odious, horrid, catastrophe, obscure, and most entirely personal" (175). xxx/ellauri179.html on line 616: The newest biography of Henry James is the work of a Vermont law professor who has written one earlier biography, Honorable Justice, The Life of Oliver Wendell Holmes, of the “great dissenter” on the Supreme Court in the first half of our century. Proceeding from the law into literature, Sheldon M. Novick tells us in a book titled Henry James, The Young Master–as if James were a young Mozart or a Paganini and didn’t work hard to achieve literary mastery–that the celibate and sexually diffident novelist, who put most of his life into his art, was in reality a regular guy who “underwent the ordinary experiences of life.” In fact, says Novick, he had an affair at the end of the Civil War with–yes, Oliver Wendell Holmes Jr. xxx/ellauri179.html on line 619: Novick’s attempt to find love affairs in James’ life reminds me of the 1920s, when there were no biographies of James, and critics loved to speculate on the mysteries of his privacy. Van Wyck Brooks, a skillful writer of pastiche, produced his quasi-biographical Pilgrimage of Henry James to prove the novelist was a literary failure because he had uprooted himself from the United States. Edna Kenton, a devoted Jamesian in Greenwich Village, demonstrated in a biting review in The Bookman that Brooks used important James quotations out of context. Years later, Brooks confessed to having nightmares “in which Henry James turned great luminous menacing eyes upon me.” xxx/ellauri179.html on line 623: What evidence does Novick offer for the James-Holmes “affair”? Just two French words James uses in his long and vivid notebook entry recalling his early days in Boston, where his family settled in a brick house in Ashburton Place near the State House. The words are l’initiation première–“first initiation.” In the entry, James is writing generally of the “rite of passage” that inaugurated his literary career. He describes the strong emotions he felt at the assassination of Lincoln (on James’$2 22nd birthday); how he wept when Hawthorne died; and the dawning sense of freedom experienced after the war’s end. He mentions also his first book review on English novel-writing, published in the North American Review, whose editors paid him $12, praised his writing, and asked for more. He does mention Holmes, but only to describe a brief visit he made to Holmes’ mother to ask how her son was faring in England, and his own fierce envy of Holmes for traveling abroad while James remained at home. xxx/ellauri179.html on line 627: And then, Novick gives himself away. He writes in another footnote that Holmes was someone with whom James “might have been intimate.” “Might have been”? There’s incertitude for you. My surmise is that Novick is trying to support his hypothesis of James’ initial sexual experience, and that he picks the name handiest to him. Why not James’ closer friends, John LaFarge or Thomas Perry? Novick seems to want to link his two subjects. It is clear the homosexuality doesn’t bother him. He simply wants us to know that James was a sexual man and a loving person. Biographers often develop strange attachments to their subjects. (Indeed!) xxx/ellauri179.html on line 631: At the end of 1876, James moved to London. So far as we know, Zhukovski faded into the distance. James published seven books during the next three years and became a celebrity in London society. But Novick continues to allude to Zhukovski as if the relationship were of paramount importance to James. Only one letter from the Russian, written in 1879, survives. Zhukovski is in Italy and invites James to join him at the Villa Postiglione, his pension, at Posilipo, near Naples. While in Rome, James reserves a room in the pension for five days. xxx/ellauri179.html on line 633: The rest of the story emerges after James abruptly leaves the villa at the end of the third day. He lodges at a hotel in Sorrento and writes several lively letters indicating he fled from Zhukovski and a nest of young homosexuals. They were attached to the composer, Richard Wagner, who lives in a nearby villa. Zhukovski is now a crusading Wagnerian. He wants to introduce James. The novelist refuses. Wagner speaks neither French nor English. James doesn’t speak German. xxx/ellauri179.html on line 635: Writing to his sister Alice, James characterized Zhukovski as “the same impracticable and indeed ridiculous mixture of Nihilism and bric-à-brac as before.” He adds that Zhukovski always needs to be sheltered by a strong figure: “First he was under Turgenev, then the Princess Urusov, whom he now detests and who despises him, then under H.J. Jr. (!!), then under that of a certain disagreeable Onegin (the original of Turgenev’s Nazhdanov, in Virgin Soil) now under Wagner, and apparently in the near future that of Madame Wagner.” Novick bypasses these letters; he avoids looking at facts that might spoil his case. He does allude to the James remark about Zhukovski’s bric-a-brac, but he seems to misunderstand its irony. He claims that James was “cautious” about this visit because of crime and disease in the Naples area–all this, says Novick, is “out of keeping with the collection of bric-à-brac with which Zhukovski was surrounded.” James may indeed have been referring to the villa’s human bric-a-brac. xxx/ellauri179.html on line 637: In a letter written from Sorrento to Grace Norton in Cambridge, he described a group of English persons he visited in Frascati after leaving Posilipo. They were of an “admirable, honest, reasonable, wholesome English nature,” in sharp contrast to the “fantastic immorality and aesthetics of the circle I had left at Naples.” xxx/ellauri179.html on line 639: So Novick is deprived of the happy romance he wanted to chronicle at Posilipo. He consoles himself by a detailed account of Zhukovski’s adoption into Bayreuth, his painting the sets for Parsifal and being considered a kind of son by the Wagners. Novick seems to be trying to walk down two streets at once–the street of the refinements of literary biography and the more rigid roadway of the prosecutorial argument. He attempts to turn certain of his fancies into fact–but his data is simply too vague for him to get away with it. xxx/ellauri179.html on line 641: (Älä edes yritä peitellä Leon. Vaikka vetoa että Henry homosteli. Saattohan se olla impotentti kiitos kolmipyöräilyn, mutta se vaan rajaa roolivalikoimaa. Suu ja perssilmä sillä kai oli silti kunnossa. Ja sitäpaizi, mitä vitun väliä sillä on? No jos ei ole väliä, niin mixi sitten kyselet? Mixi kiistät? Kyllä apinatkin kazoo vierestä kun kaverit on pukilla. Siis muutkin apinat.) xxx/ellauri179.html on line 646: Book II comprises a sort of mid-book idyll. The author offers it to us by way of contrast to the Paris scenes that went before. In this novel, Pamplona will serve as a kind of anti-Paris, semi-rural and organic where the City of Light is urban and decadent. The woods outside Burguete where Kake and Bill fish for trout are even more different from Paris, and the sense of tranquility that the fishing trip creates in them and us could not be more different from the freneticism of the novel's opening chapters. xxx/ellauri179.html on line 648: Hemingway makes explicit here the themes of irony and pity: the irony of Kake's situation (he is a kind of superman who nevertheless can't perform the most basic of manly activities, namely fucking) as well as the pity "we" (who have our penises in working order) feel for him. The writer does so in an extended section, rich with dialogue, that is meant to be funny but has not dated well. The joking between Kake and Bill, over breakfast and later at lunch, is certainly believable as such, but it's difficult for a contemporary audience to follow, because the references to Frankie Fritsch and so forth have grown obscure with the passage of time. (The reference to Bryan's death tells us exactly when these scenes are occurring: 1925.) Do note, however, that Kake's physical condition is alluded to — and quickly backed away from. ("I'd a hell of a lot rather not talk about it" could be the motto of Kake's stoic take on the world, while Hemingway's would be "I want to talk about it all the time".) The writer has established, however, that Kake's condition is not simple impotence (rather it is loss of limb, or shortening of the joystick) and that it was caused by an accident. xxx/ellauri179.html on line 655: After leaving office, Bryan retained some of his influence within the Democratic Party, but he increasingly devoted himself to religious matters and anti-evolution activism. He opposed Darwinism on religious and humanitarian grounds, most famously in the 1925 Daytona monkey case, aka Scopes Trial. Since his death in 1925, Bryan has elicited mixed reactions from various commentators, but he is widely considered to have been one of the most influential figures of the anthropocenic era. xxx/ellauri179.html on line 665: Laitoin viinipullon lähteeseen jähtymään ja toivoin ettei kukaan löytäisi pulloja. Se oli aikamoinen taimen ja taoin sen päätä hirsiin, kunnes se väristen raukeni. Puuhailin sen kimpussa. Älkäämme kajotko sormillamme kanakopin pyhiin mysteereihin. Ollaan me pojat vaan keskenämme, harjoittakaamme male bondingia. Polvistukaamme. xxx/ellauri179.html on line 668: Alfred Edward Woodley Mason was an English author and politician. He is best remembered for his 1902 novel of courage and cowardice in wartime, The Four Feathers. He is also known as the creator of Inspector Hanaud, a French detective who was an early template for Agatha Christie's famous Hercule Poirot. xxx/ellauri179.html on line 678: This article is going to help you differentiate between the sounds and what the meaning behind them is. The first research was conducted in the 1980s by Nicholas E. Collias. This research became the building block for further research into chicken talk and cognition. Since then more than 24 sounds have been discovered and understood. Much more recent research at Macquarie University in Australia has uncovered not only chicken talk but cognitive abilities as well. xxx/ellauri179.html on line 680: Below we are going to share with you the 12 most common chicken sounds you will hear from your flock and what they mean. If you have ever listened to a flock of hens as they free range across the yard, you will likely have heard a low murmuring between them all. It sounds peaceful and content. This murmuring is thought to have two meanings: The first being: “life is good, I am having a good time”. And the second relates to safety. They will all range within earshot of each other because there is safety in numbers. Some chickens will also purr in contentment (especially those that are petted on a regular basis). And you who thought only cats’ purred! xxx/ellauri179.html on line 684: There are two different alarm calls that tell the chicken where the danger is: ground or air. xxx/ellauri179.html on line 686: The second alarm is the air raid warning. This is more of a scream or shriek – the meaning is quite clear: “take cover there is a hawk”. xxx/ellauri179.html on line 688: Flocks rely on the rooster or head hen to keep an eye to any danger to them. Interestingly if a rooster starts giving false alarms too often, the ladies will ignore him and rely on other flock members. Interesting. xxx/ellauri179.html on line 694: There is a similar sounding “buk, buk, buk” that is loud and persistent which is used by some hens when their favorite nest box is occupied. xxx/ellauri179.html on line 698: Broody hens are bad tempered and hormonal until their chicks hatch! xxx/ellauri179.html on line 705: He will present the nest to her for inspection. If she likes it she will nest there, if not she will walk away. xxx/ellauri179.html on line 714: Young chicks do not have too much of a vocabulary but they can let you know how they feel by chirping. There are five distinct ways in which a chick can chirp: xxx/ellauri179.html on line 721: Crowing is usually done by the rooster, although there are occasions when hens can crow too. Just like with people. xxx/ellauri179.html on line 724: If you have several roosters then there will be a crowing order. The first to crow is the head rooster and no other roosters can crow before he does. xxx/ellauri179.html on line 729: After the ladies are done eating he will eat the leftovers (if there are any). xxx/ellauri179.html on line 745: There are quiet breeds that do not make a lot of noise such as Australorps and Barred Rocks. Then there are the girls who cannot be quiet: Rhode Island Reds and Cornish. xxx/ellauri179.html on line 764: Chris Lesley has been Raising Chickens for over 20 years and is a fourth generation chicken keeper. She can remember being a young child when her grandad first taught her how to hold and care for chickens. She also holds a certificate in Animal Behavior and Welfare and is interested in backyard chicken health and care. xxx/ellauri179.html on line 793: In general, biographers describe Defense as "ironic": it was not so much a defense of women as a critique of the relationship between the sexes. Topics covered by the book included "Woman's Equipment," "Compulsory Marriage," "The Emancipated Housewife," and "Women as Martyrs." Women were gaining rights, according to Mencken—the ability to partake in adultery without lasting public disgrace, the ability to divorce men, and even some escape from the notion of virginity as sacred, which remained as "one of the hollow conventions of Christianity." Women nonetheless remained restrained by social conventions in many capacities. xxx/ellauri179.html on line 797: Although he originally intended to be ironic when he proclaimed that women were the superior gender, many of the qualities he assigned to them were qualities he deeply admired – realism and skepticism among them, but also manipulative skill and a detached view of mankind. xxx/ellauri179.html on line 808: The book was reviewed very well: according to Carl Bode, there were four times as many favorable reviews as unfavorable. xxx/ellauri179.html on line 823: Our Lord Jesus Christ does not stand for peace at any price...Every true American would rather see this land face war than see her flag lowered in dishonor...I wish to say that, not only from the standpoint of a citizen, but from the standpoint of a minister of religion...I believe there is nothing that would be of such great practical benefit to us as universal military training for the men of our land. xxx/ellauri179.html on line 825: If by Pacifism is meant the teaching that the use of force is never justifiable, then, however well meant, it is mistaken, and it is hurtful to the life of our country. And the Pacifism which takes the position that because war is evil, therefore all who engage in war, whether for offense or defense, are equally blameworthy, and to be condemned, is not only unreasonable, it is inexcusably unjust. Sorry Christ, we gotta move on, that's how the cookie crumbles. Phil Roth's 2 Swedish sluts were just plain wrong, and so were you J.C. xxx/ellauri179.html on line 835: I’VE taken my fun where I’ve found it; Otin huvini irti mistä sain; xxx/ellauri179.html on line 847: An’ then you are like to be wrong. ja siltikin voi erehtyä. xxx/ellauri179.html on line 848: There’s times when you’ll think that you mightn’t, joskus tekis toisinaan, joskus taas ei. xxx/ellauri179.html on line 849: There’s times when you’ll know that you might; joskus tietää että tolta kyllä saa; xxx/ellauri179.html on line 858: More like a mother she were— enemmänkin äitihahmona, xxx/ellauri179.html on line 862: Then I was ordered to Burma, Sit mut komennettiin Myanmariin, xxx/ellauri179.html on line 867: Doll in a teacup she were, se oli, kuin posliininukke, xxx/ellauri179.html on line 876: Kind o’ volcano she were, Se oli varsinainen vulkaani, xxx/ellauri179.html on line 886: She didn’t know what it were; se ei tiennyt mitä sillä tarkoitin; xxx/ellauri179.html on line 891: I’ve taken my fun where I’ve found it, Mä otin huvini mistä irti sain, xxx/ellauri179.html on line 914: By the old Moulmein Pagoda, lookin’ eastward to the sea, Vanhan Moulmeinin pagodan huudeilla nokka osoittaen itään merelle xxx/ellauri179.html on line 915: There’s a Burma girl a-settin’, and I know she thinks o’ me; Istuu burmeesi pimu ja ajattelee minua, xxx/ellauri179.html on line 920: Where the old Flotilla lay: Missä panit mua veneen takana ja alla, xxx/ellauri179.html on line 924: Where the flyin’-fishes play, Mela sisällä etunojassa xxx/ellauri179.html on line 934: Plucky lot she cared for idols when I kissed ’er where she stud! Vähänpä sitä kiinnosti idoli kun mä näytin sille mistä kana kusee. xxx/ellauri179.html on line 945: Where the silence ’ung that ’eavy you was ’arf afraid to speak! Kärsät ummessa vaitonaisina -- meilläkin oli turvat tukossa! xxx/ellauri179.html on line 950: An’ there ain’t no ’busses runnin’ from the Bank to Mandalay; Eikä täältä Temsin rannalta mene Mandalayhin busseja xxx/ellauri179.html on line 951: An’ I’m learnin’ ’ere in London what the ten-year soldier tells: ja opin täällä Lontoossa sen minkä vanha masi opetti: xxx/ellauri179.html on line 969: Ship me somewheres east of Suez, where the best is like the worst, Laivatkaa mut Suezista itään jonnekin, missä pahinkin on ihan parasta, xxx/ellauri179.html on line 970: Where there aren’t no Ten Commandments an’ a man can raise a thirst; mis ei ole 10 käskyä vaan saman verran lupia, saa janottaa, xxx/ellauri179.html on line 971: For the temple-bells are callin’, and it’s there that I would be— Sillä siellä kellot mulle soittavat, siellä mä oisin tosi mieluusti--- xxx/ellauri179.html on line 972: By the old Moulmein Pagoda, looking lazy at the sea; Vanhalla Moulminin pagodalla laiskana kazomassa merelle. xxx/ellauri179.html on line 975: Where the old Flotilla lay, xxx/ellauri179.html on line 978: Where the flyin’-fishes play, xxx/ellauri179.html on line 992: Indeed, it could be a parlor game on the order of listing the famous alcoholics in American literature: Name the 20th-century authors who were anti-Semites — Theodore Dreiser; Hemingway; F. Scott Fitzgerald (a little); Sinclair Lewis; Ezra Pound, of course; T. S. Eliot; William Faulkner; Thomas Wolfe — the list goes on. xxx/ellauri179.html on line 993: Does this make Ernest Hemingway a bad writer? Does it mean we should no longer read him? I don’t think so. But then again I wrote his biography so I may be biased. The aesthetic satisfaction and sheer joy of reading such works as “In Our Time” and “A Moveable Feast,” or encountering the enduring truths of such novels as “A Farewell to Arms,” “For Whom the Bell Tolls” and, yes, “The Sun Also Rises” are undeniable. The books remain. So does racism and antisemitism. There are here to stay. xxx/ellauri179.html on line 999: Ernie was a product of a privileged upbringing whose first two marriages were to women of inherited wealth, which gave him the time to travel the world and develop as a writer without the pressure to make a living at it for the first decade of his career. Ernie had chronic traumatic encephalopathy, a degenerative brain condition that results from repeated head trauma that has been diagnosed in many boxers and football players. xxx/ellauri186.html on line 76: In 1847, Beecher became the first pastor of the Plymouth Church in Brooklyn, New York. He soon acquired fame on the lecture circuit for his novel oratorical style in which he employed humor, dialect, and slang. Over the course of his ministry, he developed a theology emphasizing God's love above all else. He also grew interested in social reform, particularly the abolitionist movement. In the years leading up to the Civil War, he raised money to purchase slaves from captivity and to send rifles—nicknamed "Beecher's Bibles"—to abolitionists fighting in Kansas. He toured Europe during the Civil War, speaking in support of the Union. Beecher oli selkeästi Lutherin linjoilla K.S. Laurilan raportoimassa teologis-poliittisessa kiistassa. xxx/ellauri186.html on line 78: After the war, Beecher supported social reform causes such as women's suffrage and temperance. He also championed Charles Darwin's theory of evolution, stating that it was not incompatible with Christian beliefs. He was widely rumored to be an adulterer, and in 1872 the Woodhull & Claflin's Weekly published a story about his affair with Elizabeth Richards Tilton, the wife of his friend and former co-worker Theodore Tilton. In 1874, Tilton filed charges for "criminal conversation" against Beecher. The subsequent trial resulted in a hung jury and was one of the most widely reported trials of the century. Tolstoi olisi ollut tyytyväinen siihen että syyllinen vapautettiin ja valamiehet hirtettiin. xxx/ellauri186.html on line 81: Beecher married Eunice Bullard in 1837 after a five-year engagement. Their marriage was not a happy one; as Applegate writes, "within a year of their wedding they embarked on the classic marital cycle of neglect and nagging", marked by Henry's prolonged absences from home. The couple also suffered the deaths of four of their eight children. xxx/ellauri186.html on line 92: Subsequent hearings and trial, in the words of Walter A. McDougall, "drove Reconstruction off the front pages for two and a half years" and became "the most sensational 'he said, she said' in American history". On October 31, 1873, Plymouth Church excommunicated Theodore Tilton for "slandering" Beecher. The Council of Congregational Churches held a board of inquiry from March 9 to 29, 1874, to investigate the disfellowshipping of Tilton, and censured Plymouth Church for acting against Tilton without first examining the charges against Beecher. As of June 27, 1874, Plymouth Church established its own investigating committee which exonerated Beecher.Tilton then sued Beecher on civil charges of adultery. The Beecher-Tilton trial began in January 1875, and ended in July when the jurors deliberated for six days but were unable to reach a verdict. In February 1876, the Congregational church held a final hearing to exonerate Beecher. xxx/ellauri186.html on line 98: In 1865, Robert E. Bonner of the New York Ledger offered Beecher twenty-four thousand dollars to follow his sister's example and compose a novel; the subsequent novel, Norwood, or Village Life in New England, was published in 1868. Beecher stated his intent for Norwood was to present a heroine who is "large of soul, a child of nature, and, although a Christian, yet in childlike sympathy with the truths of God in the natural world, instead of books." McDougall describes the resulting novel as "a New England romance of flowers and bosomy sighs ... 'new theology' that amounted to warmed-over Emerson". The novel was moderately well received by critics of the day. xxx/ellauri186.html on line 197: You want to live but do you know how to live? Is life really any different from being dead? I felt little difference. xxx/ellauri186.html on line 204: Wherever there is a human being, there is an opportunity for making money. xxx/ellauri186.html on line 210: You all sorely complain of the shortness of time, and yet have much more than you know what to do with. Your lives are either spent in doing nothing at all, or in doing nothing to the purpose, or in doing nothing that you ought to do. You are always complaining that your days are few, and acting as though there would be no end of them. You are whiners. xxx/ellauri186.html on line 221: It is compound interest that leads to the heights of greatness. xxx/ellauri186.html on line 226: The details of Cyrus's death vary by account. The account of Herodotus from his Histories provides the second-longest detail, in which Cyrus met his fate in a fierce battle with the Massagetae, a tribe from the southern deserts of Khwarezm and Kyzyl Kum in the southernmost portion of the Eurasian Steppe regions of modern-day Kazakhstan and Uzbekistan, following the advice of Croesus to attack them in their own territory. The Massagetae were related to the Scythians in their dress and mode of living; they fought on horseback and on foot. In order to acquire her realm, Cyrus first sent an offer of marriage to their ruler, the empress Tomyris, a proposal she rejected. xxx/ellauri186.html on line 228: He then commenced his attempt to take Massagetae territory by force (c. 529), beginning by building bridges and towered war boats along his side of the river Oxus, or Amu Darya, which separated them. Sending him a warning to cease his encroachment (a warning which she stated she expected he would disregard anyway), Tomyris challenged him to meet her forces in honorable warfare, inviting him to a location in her country a day's march from the river, where their two armies would formally engage each other. He accepted her offer, but, learning that the Massagetae were unfamiliar with wine and its intoxicating effects, he set up and then left camp with plenty of it behind, taking his best soldiers with him and leaving the least capable ones. xxx/ellauri186.html on line 230: The general of Tomyris's army, Spargapises, who was also her son, and a third of the Massagetian troops, killed the group Cyrus had left there and, finding the camp well stocked with food and the wine, unwittingly drank themselves into inebriation, diminishing their capability to defend themselves when they were then overtaken by a surprise attack. They were successfully defeated, and, although he was taken prisoner, Spargapises committed suicide once he regained sobriety. Upon learning of what had transpired, Tomyris denounced Cyrus's tactics as underhanded and swore vengeance, leading a second wave of troops into battle herself. Cyrus the Great was ultimately killed, and his forces suffered massive casualties in what Herodotus referred to as the fiercest battle of his career and the ancient world. When it was over, Tomyris ordered the body of Cyrus brought to her, then decapitated him and dipped his head in a vessel of blood in a symbolic gesture of revenge for his bloodlust and the death of her son. However, some scholars question this version, mostly because even Herodotus admits this event was one of many versions of Cyrus's death that he heard from a supposedly reliable source who told him no one was there to see the aftermath. xxx/ellauri186.html on line 235: The Edict of Restoration, a proclamation attested by a cylinder seal in which Cyrus authorized and encouraged the return of the Israelites to the Land of Israel following his conquest of the Neo-Babylonian Empire, is described in the Bible and likewise left a lasting legacy on the Jewish religion due to his role in ending the Babylonian captivity and facilitating the Jewish return to Zion. According to Isaiah 45:1 of the Hebrew Bible, God anointed Cyrus for this task, even referring to him as a messiah (lit. 'anointed one'); Cyrus is the only non-Jewish figure in the Bible to be revered in this capacity. xxx/ellauri186.html on line 237: Having originated from Persis, roughly corresponding to the modern-day Fars Province of Iran, Cyrus has played a crucial role in defining the national identity of modern Iran. He remains a cult figure amongst modern Iranians, with his tomb serving as a spot of reverence for millions of people. In the 1970s, the last Shah of Iran, Mohammad Reza Pahlavi, identified Cyrus' famous proclamation inscribed onto the Cyrus Cylinder as the oldest-known declaration of human rights, and the Cylinder has since been popularized as such. This view has been criticized by some Western historians as a misunderstanding of the Cylinder's generic nature as a traditional statement that new monarchs make at the beginning of their reign. Fucking Westerners, always belittling other people's achievements. xxx/ellauri186.html on line 243: eresting.com/wordpress/wp-content/uploads/2018/05/ruth-snyder-front-page.jpg" width="50%" /> xxx/ellauri186.html on line 245: Some claim that Ruth's distaste for her husband began when he insisted on hanging a picture of his late fiancée, Jessie Guischard, on the wall of their first home and named his boat after her. Guischard, whom Albert described to Ruth as "the finest woman I have ever met", had been dead for 10 years. However, others have noted that Albert Snyder was emotionally and physically abusive, blaming Ruth for the birth of a daughter rather than a son, demanding a perfectly maintained home, and physically assaulting both her and their daughter Lorraine when his demands were not met. "Isi anna heille anteexi he eivät tiedä mitä tekevät", oli Ruthin kuuluisat viimeiset sanat. Jotain tuttua niissä kyllä on... - Ai niin se Finlandia-ehdokas! xxx/ellauri186.html on line 253: From here to eternity ⤴️👼 xxx/ellauri186.html on line 259: I did attend one of the first National Book Award Ceremonies 40 years ago. That was also my last experience of book prize giving... The winner in fiction, was my old friend James Jones, From Here To Eternity. His victory was somewhat marred by Jean Stafford, one of the 5 judges, unlike our present distinguished company, who moved slowly, if unsurely, about the room, stopping before each notable to announce in a loud voice, "The decision was not unanimous." xxx/ellauri186.html on line 262: Jean Stafford (July 1, 1915 – March 26, 1979) was an American short story writer and novelist. She was born in Covina, California, to Mary Ethel (McKillop) and John Richard Stafford, a Western pulp writer. She won the Pulitzer Prize for Fiction for The Collected Stories of Jean Stafford in 1970. Stafford's personal life was often marked by unhappiness. She was married three times. Her first marriage, to the brilliant but mentally unstable poet Robert Lowell, left her with lingering physical and emotional scars. Stafford enjoyed a brief period of domestic happiness with her third husband, A. J. Liebling, a prominent (but ugly) writer for The New Yorker. After his death in 1963, she stopped writing fiction. For many years Stafford suffered from alcoholism, depression, and pulmonary disease. xxx/ellauri186.html on line 266: Lowell married the novelist and short-story writer Jean Stafford in 1940. Before their marriage, in 1938, Lowell and Stafford were in a serious car crash, in which Lowell was at the wheel, that left Stafford permanently scarred, while Lowell walked away unscathed. The impact crushed Stafford's nose and cheekbone and required her to undergo multiple reconstructive surgeries. No wonder they had a tormented marriage. xxx/ellauri186.html on line 290: Lowell was a conscientious objector during World War II and served several months at the federal prison in Danbury, Connecticut. He explained his decision not to serve in World War II in a letter addressed to President Franklin Roosevelt on September 7, 1943, stating, "Dear Mr President: I very much regret that I must refuse the opportunity you offer me in your communication of August 6, 1943 for service in the Armed Force." He explained that after the bombing at Pearl Harbor, he was prepared to fight in the war until he read about the American terms of unconditional surrender that he feared would lead to the "permanent destruction of Germany and Japan." Well as it turned out it wasn't as bad as that, but countless beautiful places were bombed beyond recognition. Lowell kept his Tolstoyan stance consistently in the subsequent wars as well. Even evil people have exceptional sane moments. Lowell thought he was Hart Crane reincarnate. xxx/ellauri186.html on line 297: Prewitt and Maggio join a social club where Prewitt becomes attracted to Lorene. At the club, Maggio gets into an argument with stockade Sergeant "Fatso" Judson. Later, at a local bar, Judson provokes Maggio and the two nearly come to blows before Warden intervenes. xxx/ellauri186.html on line 303: A sergeant named Galovitch, a member of Holmes' boxing team, picks a fight with Prewitt. The fight is reported to Holmes who observes without intervening. Holmes is about to punish Prewitt again, but when he is told that Galovitch started the fight, Holmes lets him off the hook. The regimental commander observes Holmes' conduct and, after an investigation, orders his resignation in lieu of a court martial. Holmes' replacement, Captain Ross, reprimands the other NCOs, demotes Galovitch to Private, and affirms that there will be no more promotions through boxing. xxx/ellauri186.html on line 307: Karen tells Warden that Holmes' resignation is forcing them back to the mainland, but Warden reveals he has no interest in becoming an officer, effectively ending their relationship. xxx/ellauri186.html on line 315: ere-to-eternity-beach-kiss-ocean-300x223.jpg" height="250px" /> xxx/ellauri186.html on line 328: Osaka sade efter matchen att det inte var kommentaren i sig som gjorde henne upprörd utan att kommentaren påminde henne om när Venus och Serena Williams hånades av publiken under Indian Wells-turneringen 2001. xxx/ellauri186.html on line 330: – Jag har blivit hånad och häcklad förut, så det störde mig egentligen inte. Men så kom jag att tänka på Venus och Serena. Den videon borde alla se, sade Osaka, och brast i gråt ännu en gång innan hon lämnade arenan. xxx/ellauri186.html on line 335: More than two decades after the infamous Indian Wells tournament where her family was subjected to boos, Serena Williams says she still suffers from “post-traumatic stress and mental anxiety”. xxx/ellauri186.html on line 337: Venus and Serena Williams, and their father Richard, were given a hostile reception from the crowd at the 2001 Indian Wells Masters after Russian Elena Dementieva accused Richard of “deciding” who wins matches between his daughters. xxx/ellauri186.html on line 339: The two sisters were due to face each other in the semi-final in California and the crowd did not react kindly after Venus withdrew from the match. They booed Serena when she entered the stadium for the final against Kim Clijsters while Venus and Richard were also booed when they made their way to their seats. xxx/ellauri186.html on line 341: Nää halvatun persereiät pitäs panna pyllistämään rivissä Dnjeprin rannalle ja ampua niiden persauxet tuusannuskaxi suorasuuntaustykillä. xxx/ellauri186.html on line 360: Dagania tai Dagonia palvoivat myös kanaanilaiset. Dagania palvottiin lisäksi Mesopotamiassa. Useat Akkadin ja Babylonian kuninkaat kuten Hammurabi ja Assurnasirpal II julistivat olevansa Dagonin poikia. Vanhassa testamentissa Dagon on filistealaisten pääjumala (Tuomarien kirja 16:23). Simson tuhoaa Daganin temppelin Gazassa kaatamalla sen kaksi pylvästä. Dagan on saattanut olla lisäksi meren jumala, ja hänet esitettiin kalanpyrstöisenä. Hänen nimensä merkitsee ”tähkä” mutta israelilaiset sekoittivat sen heprean kielen sanaan dag (kala) – tästä johtuvat kuvat kalanpyrstöisestä jumalasta. On kuitenkin epäselvää, ovatko Dagan ja Dagon sama jumala. Ido Dagan oli söpön punatukkaisen Ulriken kalansilmäinen juutalainen kolleega IBM:llä. Siitä tuli Hararin näköinen iso kala tietokonelingvistiikan alalla. xxx/ellauri186.html on line 390: Jaakko eiku siis Mika Salon mielestä prof. Kepesh muistuttaa enstex eniten Aarne Kinnusta. Totta Mooses: "Rinnan" kaltainen texti ei Mikan esipuheesta kostu, tai jos kostuukin, ei parane. Jaakko Salo orkestereineen oli takavuosien musikantti ja kuuluisampi Mika Salo loisti rallikuskina. xxx/ellauri186.html on line 395: Rosenfeld's short stories were inspired by his Chicago family: his bombastic father, his mother Miriam who died young, his sister, his unmarried aunts. He and his wife Vasiliki had two children, George and Eleni, the latter of which later became a Buddhist nun. He grew up a few blocks from Saul Bellow, and had known him since he was a teenager, when they worked on the same high school newspaper. xxx/ellauri186.html on line 399: He thought he was "the golden boy" of the New York literary elite, but his friends later remembered him in their memoirs as a man who, despite his brilliance, never fulfilled his potential; as Howe put it, a "Wunderkind grown into tubby sage ... he died as a lonely sloth." He died on July 14, 1956 of a heart attack in his one-room apartment in Chicago. xxx/ellauri186.html on line 409: Claire oli ainoa Pilin naisista joka oli kieltäytynyt anaaliyhdynnästä. Pili valitti kun Claire ei suostunut nielemään sen runkkua. Joo hei tää on selvää piilohomostelua. Pilin kähärät niskakarvat ja viivamainen suu tekee siitä erehdyttävästi juutalaisen kyrvän näköisen. Clairen pitää lutkuttaa sitä vielä tissinä. Työntää sen 7 tuuman nisää sisäänsä. Eri ällöä. Tarinan moraali on: todellisuus on moraaliton. Todellisuudessa on tyyliä. Todellisuus on valkomekkoinen vanha partapozo. Tissi tai pippeli, Phil on aina samanlainen vitun narsistinen perse. "Mixi minun ei pitäisi sitä saada jos minä haluan sitä? Pidätän henkeäni ja lyön päätä lattiaan kuin Riitta pienenä." Hyvä että kuoli! Joutaisi kuolla jos ei jo olisi! xxx/ellauri186.html on line 428: Laurence Olivier oli vähintäänkin 2-neuvoinen. From the beginning of Olivier's life, there was confusion over his sexual identity. The most intimate friend of his youth was the actor Denys Blakelock, also the son of a clergyman, who was homosexual. The Queen's late aunt, Princess Marina, Duchess of Kent, who was involved with the bisexual and married Kaye for several years, told me quite emphatically that he and Olivier were "épris" ("in love"). And Coward, who was appalled to witness the two men openly exchanging French kisses in public, despised Kaye, whom he habitually referred to as "randy Dan Kaminski" (David Daniel Kaminski was Kaye's real name). One biography printed after his death alleged that Olivier “was deeply involved in a homosexual affair with Danny Kaye.” xxx/ellauri186.html on line 451: I know not where is that Promethean heat xxx/ellauri186.html on line 463: It strikes where it doth love. xxx/ellauri186.html on line 468: Where a malignant and a turban'd Turk xxx/ellauri186.html on line 480: I kiss'd thee ere I kill'd thee: no way but this; xxx/ellauri186.html on line 493: As an older black man, Othello thinks he is no longer attractive to his young white Venetian wife. Overcome with jealousy, Othello kills Desdemona. When he learns from Emilia, too late, that his wife is "blameless," he asks to be remembered as one who “loved not wisely but too well” and kills himself. xxx/ellauri186.html on line 545: Pesach tarkoittaa passover, ohareita. Musta enkeli ohitti juutalaisten ovet koska ne oli ovelasti desinfioineet ne verellä, niin että rutto vei vaan egyptiläisiä. Se oli juutalaisten pääsiäisen ihme käsidesillä. Kristittyjen pääsiäistä koristaa piikkikorona. xxx/ellauri186.html on line 555: Mitä vittua? mixi se uhri oli sille yhtä mieluisaa? Oliko pääasia vaan saada riehua? tyydyttää verenhimo jollain uhrilla, vaikka syntipukilla? En ymmärrä. xxx/ellauri186.html on line 566: Ikäviä ihmisiä olivat myös Kinneretin kalastusosuuskunnat jotka kyräilivät toisiaan. Ei vittu ei tästä ikinä mitään hyvää tule, jos hyvällä tarkoitetaan yhteistä etua. Ei sellaista ole, elon kilpailussa toisen hyvä on toisen paha, winwin tilanne eli räjähtävä kasvu vaan pahentaa asiaa. Tähän se jää, näin on näreet, siihen on tyydyttävä. xxx/ellauri186.html on line 619: Verenhimoa xxx/ellauri186.html on line 625: ^†How did Apostle Matthew die? I see different sources of Apostle Matthew's death: xxx/ellauri186.html on line 631: he angered a local king who ordered him nailed to a bed, covered his whole body with paper, brimstones, oil, asphalt and brushwood and set him on fire xxx/ellauri186.html on line 637: Which one is true? We simply do not know for sure. The facts about his death have not been historically proven, beyond a reasonable doubt. In fact, there is no historical consensus on the person of Matthew. There are several conflicting accounts, and the Greek text does not state anywhere he was an eyewitness (and therefore a disciple). Maybe he was a fake. The problem is the gospel of Matthew is anonymous: the author is not named within the oldest surviving text, and the superscription "according to Matthew" was added some time in the second century, although the gospel doesn't state it's an eyewitness account. The historically very likely incorrect tradition that the author was the disciple Matthew begins with the early Christian bishop Papias of Hierapolis. xxx/ellauri186.html on line 645: Besançonin Ferreol, mestataan, Sigmaringenin Fidelis, piikkinuijalla, Agenin Fides, kurkku viilletään, Filomena, nuolilla ja ankkurilla, Pamplonan Firminus, mestataan, Flavia Domitilla, samoin, Évoran Fortunato, ehkä samoin, Tarragonan Fructuosus, poltetaan, Ranskan Gaudentius, mestataan, Gelasius, samoin, rautakarstoilla kiduttamisen lisäksi, Burgundin Gengulphus, aisankannattaja, vaimonsa rakastajan surmaama, Budapestin Gerardus Sagredo, keihäällä, Kölnin Gereon, mestataan, Gervasius ja Protasius, kaksoset, samoin, Ghistellesin Godelewa, kuristetaan, Maria Goretti, samoin, Aostan Gratus, mestataan, Hadrianus, vasaroidaan kuoliaaksi alasimen päällä, Hermenegildus, surmataan kirveellä, Hieron, miekalla, Hippolytus, laahautuu kuoliaaksi hevosen perässä, Inácio de Azevedo, saa surmansa kalvinistien kädestä, nämä eivät ole katolilaisia, Napolin Januarius, mestataan vielä sen jälkeen kun hänet ensin on heitetty pedoille ja työnnetty uuniin, Jeanne d'Arc, poltetaan elävältä, João de Brito, kurkku viilletään, Prahan Johannes Nepomuklainen, hukutetaan, John Fisher, mestataan, Juan de Prado, päähän isketään tikari, Korsikan Julia, ensin leikataan rinnat ja sitten naulitaan ristiin, Nikomedeian Juliana, mestataan, Sevillan Justa ja Rufina, toinen teilataan, toinen kuristetaan, Antiokian Justina, poltetaan kiehuvalla piellä ja mestataan, xxx/ellauri186.html on line 654: ja Jumala jatkoi, Sensin Sabinianus, kurkku viilletään, Assisin Sabinus, kivitetään, Toulousen Saturninus, sidotaan härän raahattavaksi, Scubiculus, mestataan, Sebastianus, surmataan nuolilla, Astin Secundus, mestataan, Tongerenin ja Maastrichtin Servatius, surmataan puukengän iskulla, niin mahdottomalta kuin kuulostaakin, Barcelonan Severus, päähän survaistaan naula, Exeterin Sidwel, mestataan, burgundien kuningas Sigismund, syöstään kaivoon, Sixtus, mestataan, Stefanos, kivitetään, Autunin Symphorianus, mestataan, Ikonionin Tekla, silvotaan ja poltetaan, Tharsicius, kivitetään, Theodorus, kuolee roviolla, Canterburyn Thomas Becket, kalloon survaistaan miekka, Thyrsus, sahataan, Tiburtius, mestataan, Efesoksen Timoteus, kivitetään, Pisan Torpes, mestataan, Torquatus ja kaksikymmentä seitsemän muuta, saavat surmansa kenraali Musan toimesta Guimarãesin porteilla, Urbanus, mestataan, Limogesin Valeria, samoin, Valerianus, samoin, Camerinon Venantius, kurkku viilletään, Marseillen Victor, kaula katkaistaan, Rooman Victoria, surmataan sen jälkeen kun suusta on revitty kieli, Trenton Vigilius, toinen puukengällä surmattu, Viktor, mestataan, Wilgefortis eli Liberata eli Eutropia, neitsyt, jolle kasvoi parta, ristiin, Zaragozan Vincentius, myllynkivellä ja piikkiparilalla, Ravennan Vitalis, keihäällä, ynnä muita, ynnä muita, ynnä muita, samoin, samoin ja samoin, nyt rittää. xxx/ellauri186.html on line 658: Pelkällä paastolla ja rukouksellako, Jeesus kysyi, ja Jumala vastasi, Lisäksi he loukkaavat ruumistaan kivulla ja verellä ja jos jollakin saastalla seka kaikenlaisilla katumusharjoituksilla, käyttävät jouhipaitoja ja ruoskivat itseään, joku ei edes peseydy koskaan koko elämänsä aikana tai lähes koskaan, joku taas heittäytyy piikkipensaikkoon tai piehtaroi lumessa taltuttaakseen Paholaisen herättämät lihan kiusaukset, sillä tällaiset viettelykset ovat hänen työtään, hänen pyrkimyksenään on eksyttää sielut oikealta tieltä joka veisi taivaaseen, alastomat naiset, kauhistuttavat hirviöt ja luonnottomat olennot, irstaus ja pelko ovat kaikki aseita joilla Paholainen kiusaa ihmisten kurjaa elämää, Sellaistako sinä teet, Jeesus kysyi Paimenelta, Suurin purtein, tämä vastasi, minä tyydyin ottamaan itselleni sen osan jota Jumala ei halunnut, lihan ja kaikki sen ilot ja surut, nuoruuden ja vanhuuden, hehkeyden ja mädännäisyyden, mutta se ei kuitenkaan pidä paikkaansa että pelko muka on minun aseeni, minä en muistaakseni syntiä ja sen rankaisemista keksinyt, enkä myöskään pelkoa, joka niihin aina sisältyy, Ole sinä vaiti, Jumala keskeytti kärsimättömästi, synti ja paholainen ovat sama asia. Silti vittu, ei syntiä kukaan pelkää vaan rangaistusta. xxx/ellauri186.html on line 682: Sumu väistyi takaisin sinne missä se oli ollut aikaisemmin, veneen ympärillä näkyi jonkin verran järven pintaa, se oli sileä ja samea, eikä vedessä voinut havaita minkäänlaista tuulen eikä ohi uiskentelevan evän synnyttämää väreilyä. Silloin Paholainen sanoi, Täytyy olla Jumala jotta voi noin kovasti mieltyä vereen. xxx/ellauri186.html on line 687: Malmö ja Ruozi ylipäänsä on tähän mennessä jo totaalisen mätiä, kuten Nuori Wallenberg-Netflix-sarja, sen miljöö, henkilöt, juoni, ja ennen kaikkea sen liikeidea osoittaa. Suurin syyllinen on globalisaatio ja talousliberalismi, ja sen hännillä tullut immigranttien riisto ja kyykytys. Ei kyl yhtään huvittaisi joutua tutustumaan lähemmin vitun ruozidemokraatteihin, vielä vähemmän natoilla niden kaverina. "Something is wrong with democracy, when free speech is at risk." Minne hävisi kansankoti? Minne sosialidemokratia? Missä on Tage Erlanderin suomalainen vaimo? Varmaan kuoli koronaan vanhainkodissa. Mengeleä myydään käytettynä neekereille takaisin kuin t-paitapaalia. Vittu ja vielä pitää kuunnella ruozalaista räppiä. Tää on todella paska ohjelma. Ja kaiken kukkuraxi puisevat palikkasvenskit puhuu siinä toisilleen hoonoa enkkua. Å nej, bajsprogram från början till slut. xxx/ellauri186.html on line 692: Aaprahammilaiset uskonnot on erittäinkin syvältä, lampaannussijoiden pahaa sekoilua, josta kertovat "pyhät" kirjat pelkkää pahansuopuuttaan ovat saaneet aivan hirvittävän paljon followereita lännessä, etenkin setämiehissä. Esim muslimit ja kristityt kinaavat vieläkin siitä kenen kekka oli Jee-suxen Tuomaan apokryfievankeliumissa kerrottu 12 savilinnun ihmeteko. Ennen Saramagon lukemista en ollut siitä edes kuullutkaan, ei sitä ollut minun raamatussani. Se oli tällänen. xxx/ellauri186.html on line 699: Islam however diverges from orthodox Christianity and teaches many erroneous things: that the Bible has been corrupted, that Jesus was not crucified, that Jesus was not divine, that God is not triune, and that Jesus was a prophet of Islam. Both religions make assertions as to being the exclusive and correct way to worship and come to God. Islam, which is rapidly growing in adherents worldwide with 1.6 billion followers, presents itself as the final revelation of God and as a formidable competitor of Christianity on the market for Abrahamic religions. xxx/ellauri186.html on line 707: This leads one to have the impression that history is of no value when it comes to Quranic texts! If the Christian Scriptures are not to be exempt from historical scrutiny despite claims of divine inspiration, neither should Islam. The mere idea that history is of no importance when deducing the factuality of a religious claim is thwarted with the admission that God is a God of truth who acts in history. As C.S. Lewis stated, “history is a story written by the inky pinky finger of God.” xxx/ellauri186.html on line 709: Furthermore, religions contain postulations or statements that are to be regarded by their followers as facts. If they are to be considered and discussed as facts, they must be subjected to the rules of historical criticism. One is free to utilize the tools of history and reason in seeking to better understand how at least some of the content of the Quran came to be what it is today. xxx/ellauri186.html on line 725: store up in your houses. LOL! herein verily is a xxx/ellauri186.html on line 735: clay as it were the likeness of a bird by My xxx/ellauri186.html on line 742: Many of the things Mohammed wrote down are found within the Judeo-Christian canon: Jesus taught the Scriptures, he healed lepers and men who were born blind, and he raised people from the dead. But, the Gospels and nowhere else in Scripture presents Jesus ever molding clay into sparrows (or other birds, passerine or otherwise) and breathing life into them, causing them to fly away. Where is this material found? Discussing the origin of many pseudo-biblical themes, accounts, and motifs within the Quran, Yehuda D. Nevo (admittedly a Jew, but we got a common enemy here) noted that: xxx/ellauri186.html on line 746: Christianity, and especially Judeo-Christianity. Thus the Quran alludes repeatedly to the content of the Pentateuch and the Gospels. But while it is true that more Quranic material is classifiable as “Judaic” or “Christian” than as specifically “Judeo-Christian,” nonetheless the influence of the later is central; for whereas the “Judaic” and “Christian” material consists of references to “known facts,” or allusions to, and occasional retellings of, stories and legends, the Judeo-Christian material shaped the theology of the Quran. xxx/ellauri186.html on line 750: When the boy Jesus was five years old, he was playing at the ford of a rushing stream. And he gathered the disturbed water into pools and made them pure and excellent, commanding them by the character of his word alone and not by means of a deed. Then, taking soft clay from the mud, he formed twelve sparrows. It was the Sabbath when he did these things, and many children were with him. And a certain Jew, seeing the boy Jesus with the other children doing these things, went to his father Joseph and falsely accused the boy Jesus, saying that, on the Sabbath he made clay, which is not lawful, and fashioned twelve sparrows. And Joseph came and rebuked him, saying, “Why are you doing these things on the Sabbath?” But Jesus, clapping his hands, commanded the birds with a shout in front of everyone and said, “Go, take flight, and remember me, living ones.” And the sparrows, taking flight, went away squawking. (Sparrows don't squawk, they tweet. Perhaps they were ducks?) When the Pharisee saw this he was amazed and reported it to all his friends. (Inf: 1:1-5 italics added for emphasis xxx/ellauri186.html on line 754: While the Quran mentions the miracle in passing whereas the infancy gospel narrates the episode, the apparent similarity cannot be denied. The source material for this account poses special problems for Muslim source critics because of the nature of the infancy account. xxx/ellauri186.html on line 757: Christian literature. Such legends developed in the early centuries of the Christian movement and were constantly elaborated and expanded upon from late antiquity through the Middle Ages for purposes of edification and instruction. Never mind they were lies, it's okay in fairy tales and fiction. The infancy gospel and other books like it (Protevangelium of James) were written to satisfy the imaginations and creativity of latter Christians who sought to expound upon what the nativity narratives willfully leave out. xxx/ellauri186.html on line 762: dangerous powers, rather like Harry Potter. His words can have harsh consequences when he is angered or insulted, as when he shrivels up one boy for a quite insignificant act and strikes another dead for merely bumping into him. It is hard not to feel distaste at such stories, which seem so far removed from the Jesus of the canonical gospels, and one can even detect a degree of unease on the part of the author as he narrates them: while attempting to absolve Jesus from the blame, he more than once records the great offense which Jesus’ behavior caused, as well as the efforts of his parents to restrain him, as when Joseph asks Jesus: “Why do you do such things that these people must suffer and hate us and persecute us?” On another occasion Joseph tells Mary: “Do not let him go outside the door, for all those who provoke him die." xxx/ellauri186.html on line 764: The Christ-child is presented as one that does not grow in wisdom and understanding but yields his sharp omnipotence at a whim on unsuspecting people and his parents. Though widely influential in Christian imagination and art, the infancy gospels were never close to canonization. They were not discussed or considered because they were known to be fictitious fables. F.F. Bruce discussing the nature of the infancy gospels remarked that xxx/ellauri186.html on line 766: “the embellishments with which the ‘infancy gospels’ fill out the sparse details of the birth stories in Matthew and Luke are all fabricated out of whole cloth, they are not traditions of more or less dimly remembered facts; but they generated tenacious traditions of a new kind.” xxx/ellauri186.html on line 768: The text was viewed as unhistorical, spurious, and useful only as a vehicle of Christian curiosity. To further add to the case of why it was never remotely considered within the canon, the orthodox Christian writers of the late second century associated the infancy gospel with circles that they considered heretical, particularly with groups of Gnostic Christians. No scholar would dream of taking xxx/ellauri186.html on line 771: The infancy stories do not bear resemblance to the Jesus of the gospels and were never thought to even be remotely historical. Rather, they existed much like Christian fiction does today, to create enjoyment in speculative discourse that is full of biblical metaphor, idioms, and themes. xxx/ellauri186.html on line 778: Using sources which are not historically reliable sources as though they were historically xxx/ellauri186.html on line 788: a) The story is presented within the narrative flow as events that happened within Jesus’ lifetime. The clay birds incident is said to be a “sign from your Lord” that Jesus teaches the truth about Allah. The “sign” is meant for the children of Israel to see the truthfulness of Jesus’ message of Allah. How can something be a sign if the something has no historical referent? (Polyphemos and Parmenides had the same problem with the word "oudeis".) xxx/ellauri186.html on line 803: a) Good reasons existed for rejection of canonicity for the spurious book. The book failed to meet the 5 requirements for canonicity: 1) apostolic authority (Was it written by the apostles or early eye witness news?), 2) orthodoxy (Does it line up with clear OT and NT teachings?), 3) antiquity (Has it been used within the covenant community for an extended period of time?), 4) inspiration, (Does the book make a tangible and testable claim of divine inspiration?) and 5) usage (Was it accepted by the catholic church at large?). 6) The early Church also viewed their discussions and debates surrounding the issues of canonicity as being directed and superintended by God. The determinations and deliberations concerning the canon were in some sense within the will and superintending of God working through his church. xxx/ellauri186.html on line 805: b) Furthermore, this objection ignores the history behind the Infancy Gospels themselves and the intentions behind their creation. The Christians penning the gospels knew they were creating stories that were not meant to be read as truth or contain actual, correct historiography. How do we know? Because of 1)-5). And above all, because 6) OUR God said so (to the patriarchs (p.c.), and they should know). xxx/ellauri186.html on line 809: Summa summarum, both objections are found to be lacking to the argument presented against the Quran. Serious reflection and study should be given concerning the trustworthiness of the Quranic text itself and the teachings espoused within the book. Clearly it is all a big lie (the Quran), and the Bible wins 6-0! Amen, let's pray. No, not you! roll up your little rug, take your dirty sandals and get your heathen ass outa here! xxx/ellauri187.html on line 79: Rilke’s path was more circuitous. Born to a liberal family in Prague when Rodin was 35, the young Rilke was dressed as a girl by his mother and called “Sophie.” (His given name was actually René.) When he came of age, his parents sent him to a military academy in hopes that he might achieve the officer’s rank that eluded his father, but the students there saw him as “fragile, precocious and a moral scold”—qualities that linger with him throughout the book, until he emerges from Rodin’s shadow as a major writer. xxx/ellauri187.html on line 90: Few of these bullshit artists and temporary thinkers were as staunchly individualist as Rodin and Rilke. Their kinship, for better and worse, relied on a shared belief about the vocation of the artist—that it was supreme: no relationship, duty, or family obligation should get in the way of his work. xxx/ellauri187.html on line 95: We can't really blame Ralph Freedman, Rilke's latest biographer, for writing about his subject as if Rilke were just another infuriating narcissist who kept turning up at parties. xxx/ellauri187.html on line 97: Rilkes motto was "To work is to live without dying." Rilke hated hospitals and the way dying had been stripped of its terrible intimacy there. But--he is dead all the same. xxx/ellauri187.html on line 101: W. H. Auden once remarked that would-be poets had better learn a manual trade. But Rilke was cast more in the haughty Yeatsian mold that Auden, not exactly a day laborer himself, haughtily disdained. And unlike Rilke's contemporary Franz Kafka, who performed his tasks as an insurance executive with initiative and even enthusiasm, Rilke was too frail psychologically to balance his art with the demands of full-time employment. Even a desk job in the Austrian army during the First World War, when the forty-year-old literary celebrity was conscripted, proved too much for him. After three weeks of parade-ground training and living in barracks, which nearly killed him, Rilke was assigned to the propaganda section. There his literary powers deserted him, and his frustrated superiors transferred the stunned poet to the card-filing department, where he remained for six months, until his friends interceded and got him discharged. André Malraux he was not. xxx/ellauri187.html on line 105: Rilke lived on the brink of poverty for much of his life, dependent on the good graces of aristocratic and haute-bourgeois patrons in the twilight of the Hapsburg Empire. His shaky situation, much as he complained of it, suited his temperament as well as did the black clothes he liked to parade in during his dandyish younger days in Prague. Like the great German mystics, Rilke was a confirmed solitary. Thus he sought to form emotional bonds with people more ardently than do those who take their desire to be with others for granted. Wandering from person to person and from place to place like a pilgrim, he found that patrons offered him, among more practical things, a potential shrine of emotional fulfillment. xxx/ellauri187.html on line 107: Rilke spent his life wandering. From an art colony in Germany he migrated to a position as Rodin's secretary in Paris; the sculptor eventually claimed that the poet was answering letters without his permission and summarily dismissed him, as much to Rilke's relief as to his chagrin. From Berlin he made two pilgrimages to Russia to meet Tolstoy, on one trip going nearly unacknowledged because of a titanic quarrel between the count and the countess. He traveled from Italy to Vienna to Spain to Tunisia to Cairo. His restless peregrinations had their origins in his epoch, and in a temperament forced painfully to choose perfection of the life or of the work. Rilke's academic sponsor and friend was Georg Simmel, the celebrated German sociologist and philosopher of modernity. In "The Adventurer," one of his most famous essays, Simmel argued that only the experience of art or adventure could invest time with the significance once lent it by religious ritual. The work of both art and adventure had a beginning and an end; they were each an "island in life" that briefly imparted a transcendent wholeness to experience. And of all possible modern adventures, Simmel concluded, the one that most completely combined the profoundest elements of life with a momentary apprehension of what lay beyond life was the love affair. xxx/ellauri187.html on line 111: First of all, it provided him with an uncanny empathy for women. His two most potent and obsessive literary images were the unrequited female lover and the woman artist struggling to find freedom and space for her work. But Rilke's liberated feminine side also gave him the gift of unabashed openness to his need and desire for the opposite sex (from women). He recalls Kierkegaard's description of Mozart's Don Giovanni, who did not calculatedly seduce, according to Kierkegaard, but desired seductively. What women found irresistible about Rilke was not the effect he had on them but the effect they had on him. xxx/ellauri187.html on line 113: Yet to put the burden of salvation solely on relations between men and women is to make a life between stumbling, imperfect men and women impossible. Rilke had no illusions about the nature of his erotic and romantic ideal. It flowed out from and quickly ebbed back into an unappeasable inward intensity. Rilke could not love or be loved for long, except in the absence of the beloved. After a passionate affair with the brilliant and beautiful Lou Andreas-Salomé, Rilke's muse and cicerone on his Russian trips, he suffered pangs of rejection and then happily settled into a lifelong correspondence with her. He married the sculptress Clara Westhoff when he was twenty-five, lived with her and their child for a year, and then by agreement left to take up his pilgrimage again. Through periodic reunions, but mostly through a voluminous and extraordinary correspondence, they maintained what Rilke called an "interior marriage," until emotional reality banged louder and louder on their youthful experiment and they eventually grew estranged. xxx/ellauri187.html on line 117: Rilke loved absolutely, not strenuously or patiently, and therefore his love always froze up into a mirror of itself. His condition might have been tormented and tormenting--it might appear wearily obnoxious. But for Rilke the poet, modern men and women as lovers--their exalted expectations and their comi-tragic desperation--came to symbolize complex human fate in a world where vertiginous possibilities have replaced God and nature. In Rilke's Elegies especially, lovers encounter animals, trees, flowers, works of art, puppets, and angels--all images, for Rilke, of the absolute fulfillment of desire, alongside which the poet placed the tender vaudeville of imperfect human wanting. Rilke the man might have presented a painful obstruction to himself. But true ardor often springs from an essential deprivation. xxx/ellauri187.html on line 119: Ralph Freedman gives a remarkably purposeful account of Rilke's deprivation. But he describes none of Rilke's ardor--or his honest avowals, or all the discipline and strength and health he needed to draw his life's work out of depressions, blocks, and fears, out of his contemporary-sounding struggle between a Faustian ego and an endangered self. In this biography we don't get Rilke's poetic transformations. We get only the modern condition--his and his society's--that he poetically transformed and that we've inherited. xxx/ellauri187.html on line 121: Freedman's Rilke, oddly enough, dwells on the dark underside of contemporary American life. Behind the mingled, multicolored yarn of his passions, obsessions, powerful yearnings, and self-interest--all wisely balanced in Donald Prater's majestic and definitive 1986 biography--Freedman sees only self-interest. Rilke is "hucksterish." His carefully cultivated literary success Freedman characterizes as a "relentless career." He refers to Rilke's "careerist standards." The places Rilke settles in for a time are not homes but Rilke's "bases." xxx/ellauri187.html on line 123: At moments Rilke's awareness of his self-interest amid modern anxieties appears uncannily precocious: "The pressures even in the preschooler's life were often suffocating. He longed for change." How does Freedman know that? I presume he got it from one of the mature Rilke's self-dramatizing letters, letters that Freedman paraphrases tendentiously throughout the book. That approach has the effect of turning Rilke's harsh and vain self-explorations into evidence of the "traumas" that Rilke spent a life riddled with "failure" denying. Indeed, Freedman writes enigmatically about "Rilke's pattern of living through failure as part of a process that turns denial into poetic art." I'm not sure what that means, but it sounds like success to me. xxx/ellauri187.html on line 125: But no--if, for Freedman, Rilke is a slick little engine of self-advancement, he is also "thin-skinned," "fragile," "depressed," "thwarted," "troubled," "distraught," "schizophrenic," and "almost suicidal," and he suffered from "hysteria," "anxiety," and "insecurity." This poet seems so tightly shackled to his inner condition that we wonder how he found the freedom to make his art. Freedman himself only occasionally glances at Rilke's art, and then with considerable lack of charm, not to say comprehension ("Still addressing the woman's genitals in confrontation with the man's, Rilke weighed in with his most devastating critique of death's dialectic"). xxx/ellauri187.html on line 129: The first strut of biographical art to buckle under such an avenging mission is language. "Death emasculates," Freedman reports dishearteningly. He describes one doubly unlucky fellow as being "fatally electrocuted." We find Rilke seeking the "panacea of a cure." Women almost never give birth--they just "birth." Clara, Rilke's wife, "was the messenger but also the transparent glass and reflecting mirror of Rilke's depression." And what a shame that a sentence like this should appear in a book about a poet's life: "Like garden flowers opening their petals early only to wither quickly, Italy's current art avoided the hard surface required for effective poetry." It's as if, somewhere in the deeper regions of his writing self, Freedman knows that Rilke wasn't any of the bad things his biographer says he was. xxx/ellauri187.html on line 137: Well, so what if Rilke happened to be homosexual? I don't see what Freedman thinks he is gaining by making a near-assertion and then failing to prove it. If there are readers who might be obscurely benefited by the revelation of Rilke's homosexuality, they'll be disappointed. If there are readers whose identity rests on the affirmation of Rilke's heterosexuality, they will be shaken and then cheered. If there are readers who couldn't care less about the whole matter, they'll be bored. Meanwhile, Rilke's ghost drums its fingers on some eternal windowsill, waiting patiently to be evoked. xxx/ellauri187.html on line 141: The women Rainer chose . . . were themselves practicing artists whose work he respected, from Clara to Loulou and now to Baladine-Merline. But they were given no choice to remove themselves for the sake of their art. . . . Rilke's love imposed a nonreciprocal discipline: in the end, it worked only for him and his poetry. xxx/ellauri187.html on line 143: Throughout 600 pages Freedman gives us encounter after encounter between Rilke and the women in his life, in which the women are flawless angels and Rilke a consummate villain. If Rilke's dear friend the great German painter Paula Modersohn-Becker found herself trapped in a stifling marriage, Rilke was a traitor for not extricating her. If Lou Andreas-Salomé told the young Rilke to go off somewhere because one of her other lovers was coming to visit, Rilke's anger was the symptom of an unbalanced psyche. xxx/ellauri187.html on line 145: If the adolescent Rilke broke up with his adolescent girlfriend, Valerie von David-Rhônfeld, he was a treacherous seducer. Freedman quotes copiously from David-Rhônfeld's embittered memoirs--published shortly after Rilke's death--to posit a pattern in Rilke's personality. "I came to love that poor unfortunate creature," David-Rhônfeld recalls about her teenage sweetheart, "whom everyone avoided like a mangy dog." For Freedman, this vindictive picture of Rilke provides the "clue" to Rilke's "isolation." xxx/ellauri187.html on line 147: This is all ludicrously unfair. It's certainly unfair to say that Rilke didn't give the women he loved and who loved him the "choice to remove themselves for the sake of their art." He was in no position to give or deny freedom to his independent-minded wife, let alone to any woman of whom he was merely a lover. Only their passion, or admiration, or use for Rilke bound these women to the famous poet. Often ambitious artists themselves, Rilke's lovers expected him to introduce them into his heady artistic and intellectual circles and to help them with their careers. This he unfailingly did; in one case he helped the careers of a former lover's children by her husband. And he offered emotional succor long after the amorous flame had waned--not to mention demanding the same support for himself. xxx/ellauri187.html on line 149: Rilke's most benevolent patron, Princess Marie von Thurn und Taxis, was wise enough both to nurture Rilke's gift and to keep her distance from her complicated protégé. An unblinking observer of Rilke's life, she was able to see his liaisons for what they were. And she knew how Rilke's acute sensitivity to his own condition, combined with his talent for self-pity, often landed him in the arms of the wrong people: "You must always be seeking out such weeping willows, who are by no means so weepy in reality, believe me--you find your own reflection in those eyes." But Freedman, doggedly indifferent to the available evidence, makes Rilke's lovers and women friends out to be helpless victims of a smooth seduction machine. xxx/ellauri187.html on line 151: As for the centerpiece of Freedman's argument for Rilke's sexism--he "abandoned" Clara and their daughter, Ruth--here he portrays Clara, too, as if she were Tess of the D'Urbervilles. On the contrary. Clara enthusiastically seconded Rilke's definition of two artists wedded as each, in Rilke's cautiously ambiguous phrase, "the guardian of the other's solitude." After Rilke left for Paris, she placed Ruth with her wealthy and supportive parents and went on a pilgrimage to Egypt, among other places. Like Rilke, the adventurous Clara had a fascinating life--I don't know why Freedman didn't write her biography. Women artists suffered in Rilke's society, but not because of Rilke. xxx/ellauri187.html on line 165: to that dark center where procreation flared. xxx/ellauri187.html on line 172: burst like a star: for here there is no place xxx/ellauri187.html on line 182: In September 2006, Siegel was suspended from The New Republic after an internal investigation determined he was participating in misleading comments in the magazine's "Talkback" section in response to criticisms of his blog postings at The New Republic's website. The comments were made through the device of a "sock puppet" dubbed "sprezzatura", who, as one reader noted, was a consistently vigorous defender of Siegel, and who specifically denied being Siegel when challenged by another commenter in "Talkback". In response to readers who had criticized Siegel's negative comments about TV talk show host Jon Stewart, 'sprezzatura' wrote, "Siegel is brave, brilliant, and wittier than Stewart will ever be. Take that, you bunch of immature, abusive sheep". The New Republic posted an apology and shut down Siegel's blog. In an interview with the New York Times Magazine, Siegel dismissed the incident as a "prank". He resumed writing for The New Republic in early 2007. xxx/ellauri187.html on line 197: But why did aging Rodin in his 60s capture Rilke’s imagination at the turn of the last century? It’s hard to see at first. What made Rodin radical then is no longer radical today. In his “Self-Portrait” (1890), Rodin grimaces amidst rough marks. The picture emblematizes how Rodin heralded raw and unpolished sculptures that were strikingly modern. It was a breath of fresh air since most of early-19th-century sculpture was smooth, neoclassical, and to be harshly honest, predictably dainty. Charles Baudelaire lamented this nadir in 1846 when he wrote his provocative essay “Why Sculpture is Boring.” Rodin went on to prove Baudelaire wrong. He showed how sculpture could be modern with distorted, coarse, rough textures. Rodin knocked the idealized body off its pedestal. And the modern sculptors that came after him saw no reason to put it back. xxx/ellauri187.html on line 199: The pair first met outside Paris on Rodin’s country estate in September of 1902. Rilke, 26, took on a project as an art critic to write a German monograph on Auguste Rodin, at the time 61. Neither probably expected they would hit it off as much as they did. But long talks about art, and how to cultivate a work ethic bonded them together. Ten days into his initial stay on Rodin’s estate, Rilke wrote Rodin an affectionate letter confessing their dialogue’s intense effect. Rodin offered the young poet an open invitation to observe his studio for the next four months. During that time, Rilke not only gleaned insights for his monograph, but discovered how to be a better poet. xxx/ellauri187.html on line 207: After a period of silence following the 1906 firing, Rilke and Rodin rekindled in August of 1908. Rilke was now living with Isadora Duncan and other artists in an abandoned convent in Paris, which Henri Matisse had converted into a school and commune. Rodin met Rilke there, spent hours catching up, buried the hatchet, and decided to move in the following month. After the sculptor’s death, the building became Paris’s Rodin Museum. xxx/ellauri187.html on line 248: Aus: Der neuen Gedichte anderer Teil (Uusien runojen toisesta osasta) xxx/ellauri187.html on line 286: Jerome's Against Helvidius (c. 383) paved the way for aspects of future Josephite devotion with his assertion that Joseph was always a virgin. Poor guy. The earliest record of a formal devotional following for Joseph in the Western Church is in the abridged Martyrology of Rheinau in Northern France, which dates to the year 800. References to Joseph as nutritor Domini ("educator/guardian of the Lord") from the 9th to the 14th centuries continued to increase as Mariology developed, and by the 12th century, along with greater devotion to Mary, the writings of the Benedictine monks began to foster a following for Joseph and they inserted his name in their liturgical calendars and their martyrology. xxx/ellauri187.html on line 290: In the 15th century, major steps were taken by Bernardine of Siena, Pierre d'Ailly, and Jean Gerson, the chancellor of the Cathedral of Notre Dame, Paris. Gerson wrote a lengthy treatise in French titled Consideration sur Saint Joseph and a 120-verse poem in Latin about Saint Joseph. In 1416 to 1418, Gerson preached sermons on Saint Joseph at the Council of Constance in which he borrowed heavily from Marian themes. xxx/ellauri187.html on line 292: The growth of the following of Joseph is manifested with the earliest church dedicated to him in Rome, San Giuseppe dei Falegnami (St. Joseph of the Carpenters), constructed in 1540 in the Forum Romanum, above the prison that by tradition had held the Apostles Peter and Paul. The spread of his following is then shown by the publication of the first Litany of St. Joseph in Rome in 1597 and the introduction of the Cord of St. Joseph in Antwerp in 1657. These were then followed by the Chaplet of St. Joseph in 1850, and the Scapular of St. Joseph of the Capuchins which was approved in 1880. The formal veneration of the Holy Family began in the 17th century by Mgr François de Laval. xxx/ellauri187.html on line 294: From the 16th century onwards, a number of Catholic saints prayed to Saint Joseph, invoked his help and protection and encouraged others to do so. In Introduction to the Devout Life Francis de Sales included Joseph along with the Virgin Mary as saints to be invoked during prayers following an examination of conscience. Teresa of Avila attributed her recovery of health to Joseph and recommended him as an advocate. In her biography The Story of a Soul, Thérèse of Lisieux stated that for a period of time, she prayed every day to "Saint Joseph, Father and Protector of Virgins..." and felt safe from danger as a result. The three mentioned in this paragraph were all Doctors of the Church. xxx/ellauri187.html on line 298: With the growth of Mariology, the theological study of Joseph also began to grow to discuss his role in the Economy of Salvation. Three centers for Josephology were formed in the 1950s, the first in Valladolid, Spain, the second at Saint Joseph's Oratory in Montreal, and the third in the theologate of Viterbo, Italy. xxx/ellauri187.html on line 300: During the centenary of Quamquam pluries in 1989, Pope John Paul II delivered the Apostolic exhortation Redemptoris custos ("Guardian of the Redeemer"). This exhortation is part of the "redemption documents" issued by the pope, and refers to the Marian encyclical Redemptoris Mater. It discusses the importance of Saint Joseph in the Holy Family, and presents the pope's view of Saint Joseph's role in the plan of redemption. John Paul II positions Saint Joseph as breaking the old vice of paternal familial domination, and suggests him as the model of a loving father. xxx/ellauri187.html on line 375: Now I think we shall gain a great deal by following the suggestion of a writer who, from personal motives, vainly asserts that he has nothing to do with the rigours of pure science. I am speaking of Georg Groddeck, who is never tired of insisting that what we call our ego behaves essentially passively in life, and that, as he expresses it, we are "lived" by unknown and uncontrollable forces. We have all had impressions of the same kind, even though they may not have overwhelmed us to the exclusion of all others, and we need feel no hesitation in finding a place for Groddeck's discovery in the structure of science. I propose to take it into account by calling the entity which starts out from the system Pcpt. and begins by being Pcs. the "ego", and by following Groddeck in calling the other part of the mind, into which this entity extends and which behaves as though it were Ucs., the "id". (Freud 1927/1961, 13). xxx/ellauri187.html on line 378: Groddeck eventually had acrimonious disagreement with Freud about the definition and declension of the It/Id/das Es. Groddeck regarded the ego as an extension or a mask for the id, whereas Freud regarded them as separate constructs. xxx/ellauri187.html on line 379: Groddeck believed that all feelings are ambivalent, affection is always mixed with animosity. Groddeck was deeply interested in Christian mysticism. He regarded psychoanalysis as identical with Jesus' teachings. Groddeck analyzed Christian symbols with psychoanalytic methods. If you came for massage, he gave you therapy. If you came for therapy, he gave you massage. xxx/ellauri187.html on line 413: noch drückt uns böser Tage schwere Last. ja painaa meitä pahain päivän raskas lasti. xxx/ellauri187.html on line 417: Und reichst du uns den schweren Kelch, den bittern Ja jos ojennat meille sammutetun kalkin katkeran, xxx/ellauri187.html on line 451: They were reintroduced some seven years later when Bonhoeffer was on a writing retreat at Ruth von Kleist-Retzow's country home, Klein Krössin. Despite the fact that Maria was just 18 years old, and he was 36, they developed a rapport. They became engaged on 13 January 1943. Varmasti jotain vanhaa suolaa oli mukana teerenpelissä. xxx/ellauri187.html on line 511: Quo usque abutere patientia nostra? xxx/ellauri187.html on line 532: Nyt on tekoäly trendiä, ei tarvi noppereilla tehdä käsitteistä mallia. xxx/ellauri187.html on line 533: (Asian vierestä: aspektitutkimuxessa oli paljon hyvää siinäkin, xxx/ellauri187.html on line 549: Pelko ja toivo on heikompia, duaalisia modaliteetteja uskolle, joissa on mukana myös preferenssit. Pelkään että p tarkoittaa että uskoni kannalta on mahdollista mutta ikävää että p. Vastaavasti toivo, paizi että haluaisin sitä. Will to believe tarkoittaa: tahdon että p implikoi uskon että p, eli uskon mitä toivon, vaikka ehkä pelkäänkin päinvastaista. Se on kyllä peleissä yleensä häviävä strategia, pitäis käyttää minimaxia. Keppi ja porkkana, molempia on aasin hyvä saada, kuten äskeinen psalmi 119 terotti. xxx/ellauri187.html on line 572: Tuorla Observatory head Juri Poutanen claimed that there was no evidence that Ott had ever sexually harassed anyone. No signs of such alleged events have been registered by the sensitive apparatus of the Tuorla observatory. A monster was made of him publicly in the media," Poutanen wrote (in Finnish) on Sunday to one of the critics of the decision to hire Ott. xxx/ellauri187.html on line 575: "Hopefully people have learned something from this deplorable incident," he said. "If you get thrown out from one place, don't give up, there is a chance of getting a 25 year sinecure from another." xxx/ellauri187.html on line 585: Tefilim muistuttaa erehdyttävästi pyöräilykypärää. xxx/ellauri187.html on line 587: Seremoniassa pojasta tulee bar mitsva (’lain poika’ tai ’käskyn poika’), tytöstä vastaavasti bat mitsva (’lain tytär’ tai ’käskyn tytär’). xxx/ellauri187.html on line 601: Yxittäiset Lammassaaren tai Pikon näköiset asutut saaret ovat sisätiloja ja niissä asuja on mökkiintyneenä rajan sisällä ja kiinni niissä kuin jalka kengässä, koira pihassa tai purkka kengän pohjassa. Autiolla etelämeren saarella Robinson nököttää palmun vieressä kuin nalli kalliolla tai lokki luodolla ihan pihalla, samoin haja-asukkaat useammilla kaukaisilla ja sixi pieniltä näyttävillä ulkosaarilla. Suomen saaristossa on ihan eri näkymät kuin markiisisaarilla. xxx/ellauri187.html on line 621: talonrakennus: talonrakentaja, remontoija, remonttityöntekijäalakattotyömiesalakattorakentaja, alakatonrakentajaammattimiesammattilainenpörssiasiamiesarvopapereiden välittäjä, meklariasfalttimiesasfalttityöntekijäaulaemäntäaulatyöntekijä, aulapalveluhenkilö, aulapalvelutyöntekijä, vastaanottotyöntekijä, virastomestari, aulavastaava, aulanhoitajaAV-huoltomiesAV-asentajaapumiesavustaja, avustava (+ tehtävä). Autoala tai rakennusala: rahdinkäsittelijä, apulainen, aputyöntekijähuoltomiesbensiiniasema: huoltamotyöntekijä; xxx/ellauri187.html on line 631: kiinteistö: kiinteistönhuoltaja, kiinteistönhoitajalattiamieslattiatyöntekijä, lattianpäällystäjä, lattia- tai lattianpinnoittajailmailuhuoltomieslentokoneasentajayrityslakimiesliikejuristi, yritysjuristilistatyömieslistoittajamaanrakennusmiesmaanrakennustyöntekijä, maanrakentajakaivinkoneen perämiesmaanrakentaja, maarakentaja, avustava maanrakentaja, avustava maarakentajamaaseutuasiamiesmaaseutuasiantuntijavahtimies, kansivahtimiesmerenkulku: konevahti, kansivahti; xxx/ellauri187.html on line 635: maatalousyrittäjä, maaseutuyrittäjä, pelinhoitajaveturimiesveturinkuljettajavuoroesimiesvuorovastaava, vuoropäällikkökonevahtimiesyleisesti: konevahti, koneenvalvoja. Huom, merenkulussa konevahtimies on ammattipätevyys.ympäristörakennusmiesympäristörakentajaäänimiesääniteknikko, äänityöntekijä xxx/ellauri187.html on line 647: Between October of 1955 and December of 1956, a total of five White children, 3 young boys (two brothers and a friend) and 2 teenage sisters were abducted and murdered in a manner which was suggestive of Jewish ritual sacrifice, the liturgical object of which is to obtain Gentile blood to mix with the matzoh used in several esoteric Jewish religious ceremonies such as Purim, Passover, and Kol Nidre at Yom Kippur. xxx/ellauri193.html on line 48: Traditionally, people who are high in dark traits are considered to have empathy deficits, potentially making them more dangerous and aggressive than the rest of us. But we recently discovered something that challenges this idea. Our study, published in Personality and Individual Differences, identified a group of individuals with dark traits who report above-average empathic capacities – we call them “dark empanzees”. xxx/ellauri193.html on line 63: This makes sense in a way, as to manipulate others for your own gain – or indeed enjoy the pain of others – you must have at least some capacity to understand them. Thus, we questioned whether dark traits and empathy were indeed mutually exclusive phenomena. xxx/ellauri193.html on line 65: We asked almost 1,000 people to complete assessments, based on questionnaires, on the dark triad and empathy. We then used a method called latent profile analysis that allows you to establish clusters of people with different profiles of certain trait combinations. xxx/ellauri193.html on line 66: As expected, we found a traditional dark triad group with low scores in empathy (about 13% of the sample). We also found a group with lower to average levels across all traits (about 34% were “typicals”) and a group with low dark traits and high levels of empathy (about 33% were “empaths”). However, the fourth group of people, the “dark empaths”, was evident. They had higher scores on both dark traits and empathy (about 20% of our sample). Interestingly, this latter group scored higher on both cognitive and affective empathy than the “dark triad” and “typical” groups. xxx/ellauri193.html on line 68: We then characterised these groups based on measures of aggression, general personality, psychological vulnerability and wellbeing. The dark empanzees were not as aggressive as the traditional dark triad group – suggesting the latter are likely more dangerous. Nevertheless, the dark empanzees were more aggressive than typicals and empanzees, at least on a measure of indirect aggression - that is, hurting or manipulating people through social exclusion, malicious humour and guilt-induction. Thus, although the presence of empathy was limiting their level of aggression, it was not eliminating it completely. xxx/ellauri193.html on line 70: In line with this notion, empanzees were the most “agreeable” (a personality trait showing how nice or friendly you are), followed by typicals, then dark empanzees, and last dark triads. Interestingly, dark empanzees were more extroverted than the rest, a trait reflecting the tendency to be sociable, lively and active. Thus, the presence of empathy appears to encourage an enjoyment of being or interacting with people. But it may potentially also be motivated by a desire to dominate them. xxx/ellauri193.html on line 72: Moreover, dark empanzees were a little higher in neuroticism, a type of negative thinking, but did not score higher on depression, anxiety or stress. Instead, their neuroticism may reflect sub-traits such as anger, hostility or self-doubt. Indeed, the dark empanzees reported judging themselves more harshly than those with dark triad personalities. So it seems they may have a conscience, perhaps even disliking their dark side. Alternatively, their negative emotions may be a response to their self-loathing. xxx/ellauri193.html on line 78: We are continuing our quest to find out more about the characteristics of the dark empanzees in relation to other psychological outcomes. For example, we are interested in their risk taking, impulsivity or physically aggressive behaviour. We also want to understand how they process emotions or facial expressions, or how they perceive and react to threats. xxx/ellauri193.html on line 80: We are currently replicating and extending some of our findings using the dark tetrad instead. Our results are yet to be published, but indicate there are two further profiles in addition to the four groups we’ve already identified. One is an “emotionally internalised group”, with high levels of affective empathy and average cognitive empathy, without elevated dark traits. The other shows a pattern similar to autistic traits – particularly, low cognitive empathy and average affective empathy in the absence of elevated dark traits. xxx/ellauri193.html on line 91: The pain that is the product of the body itself; its malfunction is part of the self: somewhere, a mystery medical science cannot explain, The self is responsible. xxx/ellauri193.html on line 128: Before South Africa became a republic in 1961, politics among white South Africans was typified by the division between the mainly Afrikaner pro-republic conservative and the largely English anti-republican liberal sentiments, with the legacy of the Boer War still a factor for some people. Once South Africa became a republic, Prime Minister Hendrik Verwoerd called for improved relations and greater accord between people of British descent and the Afrikaners. He claimed that the only difference was between those in favour of apartheid and those against it. The ethnic division would no longer be between Afrikaans and English speakers, but between blacks and whites. xxx/ellauri193.html on line 174: Motshwele earlier said he was at the funeral of his brother’s wife that day, when he heard about his girlfriend’s infidelities. This angered him so much that he decided there was no more sense in her living either. xxx/ellauri193.html on line 178: He lost consciousness but “woke up” when he heard his name being called outside. His friends took him to hospital, where he spent a month. xxx/ellauri193.html on line 181: Crime passionel #2: In 2015 a Kimberley man got his min 15yr sentence lowered to 10 because it was a crime of passion. The judge was female. xxx/ellauri193.html on line 182: "It is understandable and human that one would be angry, disappointed and hurt if you found out your partner of 12 years had been unfaithful. There was also a measure of provocation from the deceased when she threw a plate at the accused." xxx/ellauri193.html on line 208: The "crime of passion" defense challenges the mens rea element by suggesting that there was no malice aforethought, and instead the crime was committed in the "heat of passion". In some jurisdictions, a successful "crime of passion" defense may result in a conviction for manslaughter or second degree murder instead of first degree murder, because a defendant cannot ordinarily be convicted of first degree murder unless the crime was premeditated. A classic example of a crime of passion involves a spouse who, upon finding his or her partner in bed with another, kills the romantic interloper. xxx/ellauri193.html on line 211: This defense was first used by U.S. Congressman Daniel Sickles of New York in 1859; after he had killed his wife's lover, Philip Barton Key II. It was used as a defense in murder cases during the 1940s and 1950s. Historically, such defenses were used as complete defenses for various violent crimes, but gradually they became used primarily as a partial defense to a charge of murder; if the court accepts temporary insanity, a murder charge may be reduced to manslaughter. xxx/ellauri193.html on line 213: In some countries, notably France, crime passionnel (or crime of passion) was a valid defense to murder charges. During the 19th century, some such cases resulted in a custodial sentence for the murderer of two years. After the Napoleonic code was updated in the 1970s, paternal authority over the members of the family was ended, thus reducing the occasions for which crime passionnel could be claimed.[citation needed] The Canadian Department of Justice has described crimes of passion as "abrupt, impulsive, and unpremeditated acts of violence committed by persons, who have come face to face with an incident unacceptable to them, and who are rendered incapable of self-control for the duration of the act." xxx/ellauri193.html on line 215: Crimes of passion are often committed against women due to beliefs about female sexuality and are often present in societies dominated by strong double standards related to male and female sexual behaviors, particularly related to premarital sex and adultery. Indeed, with regard to adultery, many societies, such as Latin American countries, have been dominated by very strong double standards regarding male and female adultery, with the latter being seen as a much more serious violation. Such ideas were also supported by laws in the West; for example, in the UK, before 1923, a man could divorce solely on the wife's adultery, but a woman had to prove additional fault (eg. adultery and cruelty). Similarly, passion defenses to domestic murders were often available to men who killed unfaithful wives, but not to women who killed unfaithful husbands (France's crime of passion law, that was in force until 1975, is an example). xxx/ellauri193.html on line 217: In traditional societies, women could not complain about mistresses, concubines, and in many cultures even other wives (such as polygyny); whereas male sexual jealousy was recognized as the highest emotion that could justify even murder. The recognized license of the Ancient Greek husband may be seen in the following passage of the pseudo-Demosthenic Oration Against Neaera: "We keep mistresses for our pleasures, concubines for constant attendance, and wives to bear us legitimate children and to be our faithful housekeepers. Yet, because of the wrong done to the husband only, the Athenian lawgiver Solon allowed any man to kill an adulterer whom he had taken in the act.'' xxx/ellauri193.html on line 219: Similarly, crimes of passion legislation made reference to fathers killing their daughters, but not sons, for premarital sex (such as Italy's law that was in effect until 1981); or Philippines's law that continues to be in effect to this day. xxx/ellauri193.html on line 220: "The jury doesn't evaluate the crime in itself, but instead evaluates the victim and the accused's life, trying to show how adapted each one is to what they imagine should be the correct behavior for a husband and wife....The man can always be acquitted if the defense manages to convince the jury that he was a good and honest worker, a dedicated father and husband, while the woman was unfaithful and did not fulfill her responsibilities as a housewife and mother....This way the ones involved in the crime are judged distinctly. Men and women are attributed different roles, in a pattern that excludes citizenship and equality of rights. xxx/ellauri193.html on line 222: An honor killing (American English), honour killing (Commonwealth English), or shame killing is the murder of an individual, either an outsider or a member of a family, by someone seeking to protect what they see as the dignity and honor of themselves or their family. Honor killings are often connected to religion, caste and other forms of hierarchical social stratification, or to sexuality, and those murdered will often be more liberal than the murderer rather than genuinely "dishonorable". Most often, it involves the murder of a woman or girl by male family members, due to the perpetrators' belief that the victim has brought dishonor or shame upon the family name, reputation or prestige. Honor killings are believed to have originated from tribal customs. They are prevalent in various parts of the world, as well as in immigrant communities in countries which do not otherwise have societal norms that encourage honor killings. Honor killings are often associated with rural and tribal areas, but they occur in urban areas too. xxx/ellauri193.html on line 224: Although condemned by international conventions and human rights organizations, honor killings are often justified and encouraged by various communities. In cases where the victim is an outsider, not murdering this individual would, in some regions, cause family members to be accused of cowardice, a moral defect, and subsequently be morally stigmatized in their community. In cases when the victim is a family member, the murdering evolves from the perpetrators' perception that the victim has brought shame or dishonor upon the entire family, which could lead to social ostracization, by violating the moral norms of a community. Typical reasons include being in a relationship or having associations with social groups outside the family that may lead to social exclusion of a family (stigma-by-association). Examples are having premarital, extramarital or postmarital sex (in case of divorce or widowship), refusing to enter into an arranged marriage, seeking a divorce or separation, engaging in interfaith relations or relations with persons from a different caste, being the victim of a sexual crime, dressing in clothing, jewelry and accessories which are associated with sexual deviance, engaging in a relationship in spite of moral marriage impediments or bans, and homosexuality. xxx/ellauri193.html on line 226: Though both men and women commit and are victims of honor killings, in many communities conformity to moral standards implies different behavior for men and women, including stricter standards for chastity for women. In many families, the honor motive is used by men as a pretext to restrict the rights of women. xxx/ellauri193.html on line 227: honor killings were encouraged in ancient Rome, where male family members who did not take action against the female adulterers in their families were "actively persecuted". xxx/ellauri193.html on line 232: The origin of honor killings and the control of women is evidenced throughout history in the cultures and traditions of many regions. The Roman law of pater familias gave complete control to the men of the family over both their children and wives. Under these laws, the lives of children and wives were at the discretion of the men in their families. Ancient Roman Law also justified honor killings by stating that women who were found guilty of adultery could be killed by their husbands. During the Qing dynasty in China, fathers and husbands had the right to kill daughters who were deemed to have dishonored the family. xxx/ellauri193.html on line 242: Philip Seib is a Professor of Journalism and Public Diplomacy and Professor of International Relations. Seib's research interests include the effects of news coverage on foreign policy, particularly conflict and terrorism issues. Prior to joining the USC faculty in 2007, Seib was a professor at Marquette University and before that at Southern Methodist University. Ensin mefodisti, sitten jesuiitta. Hmm. xxx/ellauri193.html on line 248: There is a not-so-subtle message in the statements disseminated regarding Mr. Seib. Why not simply announce that, although he appears to have a "Jewish name" and to "look Jewish," he actually is a Catholic and a "German Volga" one at that. xxx/ellauri193.html on line 312: Carlson's paternal grandparents were Richard Gere and Pamela Anderson, teenagers who placed "Dick" at The Home of The Worriers orphanage where he was wet nursed first by Carl Bellman's tjänare Mollberg, then a maiden, near Boston, and finally by a tannery worker with Swedish accent named Florence Nightingale, and as a result adopted at the age of two-years-old the reactionary views of upper-middle-class Finland immigrants, the Carlsons, and the oldest tanner in America and his wife. xxx/ellauri193.html on line 321: Carlson was briefly enrolled at Building 20 du M.I.T, a boarded school in Boston, but said he was "kicked out". He attained his quaternary education at George's School, a boarded school in Dragsvik, where he started dating his future wife, Seija P., the quartermaster's daughter. xxx/ellauri193.html on line 328: "Moonbat" is a pejorative political epithet used in United States politics, referring to liberals, progressives, or leftists (especially the far-left). Bat-like people on the Moon were part of the 1835 Great Moon hoax. xxx/ellauri193.html on line 333: In his early television career Carlson wore bow ties. Like in Carlson's 2003 interview with Britney Spears, where he asked if she opposed the ongoing Iraq War and she responded "we should just trust our president in every decision he makes". xxx/ellauri193.html on line 348: Carlson called the 2020 assassination of Qasem Soleimani a "cold blooded murder". He criticized the "chest-beaters" who promote foreign interventions, and asked, "By the way, if we're still in Afghanistan, 19 years, sad years, later, what makes us think there's a quick way out of Iran? Or Ukraine, If we go there?" xxx/ellauri193.html on line 353: In reality, the Ukrainian Ministry of Health and the U.S. Department of Defense signed an agreement in 2005 to prevent the spread of technologies and pathogens that might be used in the development of biological weapons. New laboratories were established to secure and dismantle the remnants of the Soviet biological weapons program, and since then have been used to monitor and prevent new epidemics, following the example set by Wuhan labs and by Zignal Labs, a SaaS-based media intelligence software service company that serves marketing and public relations departments. It was founded in 2011 and is headquartered in San Francisco, and specialises in cyber wingnut warfare. xxx/ellauri193.html on line 375: On her first day working for Mr. Carlson, Ms. Grossberg said she discovered the office was decorated with large pictures of House Speaker Nancy Pelosi wearing a plunging swimsuit. She said she was once called into the top producer’s office to be asked whether Ms. Bartiromo was having a sexual relationship with the House Republican leader, Kevin McCarthy. xxx/ellauri193.html on line 410: Archbishop Desmond Tutu told me not to come, but I felt like coming. The way people are treated in the occupied territories is exactly the way the blacks were treated in South Africa. The one-state solution is not on the negotiating table. A two-state solution, hammered out with great difficulty and consternation, is the only answer. xxx/ellauri193.html on line 420: In her speech one morning, Nadine suggested that the news media, especially the Western media, had their own agenda and seldom told the truth. It was obvious that most of the audience, many from developing nations where the media is controlled by the government, agreed with her. xxx/ellauri193.html on line 422: But I (i.e. Mervin Aubespin) did not agree and stood up and said that the newspapers I was familiar did no such thing. That freedom of the press was a reality in the United States and if you didn't like what was printed there were ways to voice your opinion without penalty. I also warned about the unfairness of painting whole groups of people with one brush. xxx/ellauri193.html on line 426: I could best describe her as a tiny person with a big heart. Myself I am just the opposite. She was born in South Africa to activist Jewish parents who were concerned about the poverty and discrimination faced by black people in South Africa. Oops, her mother was a goy, but aanyway. I am purdy high yaller myself. xxx/ellauri193.html on line 434: In 1981, Gordimer stated: “I am not a feminist, except insofar as I carry, still, the tattered panties of full human rights for all human beings” (Rand Daily Mail, May 14, 1981). In 1984, she described feminism as “piffling” in the face of the larger struggles of national liberation, a not unfamiliar hierarchization of priorities in South African politics, then and now. xxx/ellauri193.html on line 445: Sarjan yhteinen nimittäjä näyttää olevan että kaikki henkilöt, niin sivu kuin pää, on täysiä kusipäitä. Pahin on ize tää pohjoispohjanmaalainen poliisi joka vääntää jotain murretta suu lengollaan. Toinen yhtä paha on tää Shakespearen rouvan kaima, kolho nazi, joka on oikeastikin juuri sellainen. Prequelin päähenkilö, komisario Morse, joi liikaa, ajoi punaisella Jaguarilla eikä kestänyt veren näkemistä. Sama klisheinen fobia oli sillä hörökorvaisella autistisella kirurgilla jonka nimeä en muista. Seija muisti, Doc Martin. Se on kai jotenkin hellyttävää. xxx/ellauri193.html on line 460: This is a wonderful country with a good life for most thus encouraging immigrants past and present to settle here. xxx/ellauri193.html on line 464: If immigrants still feel that they dislike everything this country and its people stand for, there is a big wide world out there with plenty of places to choose to live in, but I doubt they would find anywhere better than here. xxx/ellauri193.html on line 471: He used the same label against Ms Thorp in a different thread. xxx/ellauri193.html on line 489: where do the taboos really xxx/ellauri193.html on line 500: concern is there for caged xxx/ellauri193.html on line 591: Ladies and gentlemen, we have a tie! That’s probably not how they announced it back in October of 1974. A tie is not even the proper term for the rare occasions when the Nobel Prize in Literature’s gone to two people at once. Sharing the honor is the phrase that seems to crop up, and these shared honors look like political moves—when the prize is going to a country that the Nobel committee might not get back to in a while. (The novelist António Lobo Antunes, for example, was reportedly heartbroken when the Nobel went to José Saramago, because he knew they weren’t going to give it to Portugal again in his lifetime.) Still, there’s something about a shared prize that feels slighting, the A-minus of literary glory. I picture scenes like this: xxx/ellauri193.html on line 596: But it’s not just the imaginary humiliations. There’s just something off-putting about deciding that two bodies of work are of exactly equal merit. I’m all for the notion that literature is such a varied seascape that it’s impossible to get your bearings, let alone arrange things in order; and I’m comfortable with the idea that, of course, some writers are better than others. But once the scorekeeping gets specific, it just feels wrong. What’s better, Guernica or Citizen Kane? The Velvet Underground and Nico or really good Mexican food? The Great Gatsby or your best friend in high school? These are ridiculous questions, and the fairest answer—ladies and gentlemen, it’s a tie!—somehow muddies all the contestants, even the enchiladas. xxx/ellauri193.html on line 598: The Swedes feel differently, though. The presentation speech lays out a “cut-out silhouette of two remarkable literary profiles,” drawing parallels between two writers whose work is not very similar, but whose lives curiously are. Both Eyvind Johnson and Harry Martinson come from hardscrabble backgrounds and emerged as unlikely, startling literary figures. “They are representative,” the speech tells us, “of the many proletarian writers or working-class poets who, on a wide front, broke into our literature, not to ravage and plunder, but to enrich it with their fortunes. Their arrival meant an influx of experience and creative energy, the value of which can hardly be exaggerated.” xxx/ellauri193.html on line 600: Well, first of all, everything can be exaggerated, so calm down a little, Karl Ragnar Gierow. But also there’s a tone here that doesn’t sit well with me. Certainly the literary world has a tendency to calcify—the people who have enough time to write books tend to be from the upper classes, so literature’s concerns and perspectives invariably get narrow without new blood. But those sidebar reassurances that working-class poets aren’t here to ravage and plunder seem nervous and uptight, and not really reassuring to boot. It seems to me that we want a little ravagement and plunder in our literary traditions. Why else would we welcome a stirring new voice, if it didn’t stir us up a little? And if it doesn’t stir us up, is it really a new voice, even if it comes from a place most of us haven’t visited? “To determine an author and his work against the background of his social origin and political environment is, at present, good form,” the speech continues, and that’s OK as far as it goes. But if you’re going to decide that two authors are tied for literary merit, surely we can find some criterion besides their socioeconomic origin stories. xxx/ellauri193.html on line 602: Therefore, as I read these two books, I decided to be much more exacting in my evaluation process than my usual experiential woolgathering, and I tallied up a few figures, in categories that seem equally obvious and problematic as the authors’ humble beginnings. xxx/ellauri193.html on line 620: The Days of His Grace: Grandiose, shadowy, fraught. Representative passage: “She turned quickly to the other and met his eyes, feeling a sudden fear of unwillingness—as though he were peering at her through the crack in the door, or through a keyhole. He’s trying to get at me through my eyes, she thought.” As far as one can grasp, given a translation that feels a little stumbly, I give this tone a seven. xxx/ellauri193.html on line 633: FIFTH CATEGORY: Ability of work to mesmerize the reader, particularly on public transportation, where these books were largely read xxx/ellauri193.html on line 637: Views from a Tuft of Grass: Short essays, enlivened by the occasional wacky aside—“The builders of perpetual motion machines seem almost extinct; there were many more letters from them just seven or eight years ago”—but slowed by heady bouts of abstraction. Six. xxx/ellauri193.html on line 659: And there you have it. It’s a crude way of evaluating literature, of course, but it doesn’t seem much cruder than the methodology used by the people who chose these two authors in the first place. And which author is better, you ask? Well, let’s see, seven plus five, another seven, carry the one—hey! Ladies and gentlemen, we have a tie! xxx/ellauri193.html on line 683: Omituinen opinahjo: Lapset viedään kummalliseen sisäoppilaitokseen nimeltään Vaaksavaaran Valmistava Koulu. (The Austere Academy, suom. Marja Helanen-Ahtola 2004) xxx/ellauri193.html on line 709: Although the death penalty was abolished in 1995, opinion polls have repeatedly suggested public support for its reinstatement, with significant differences between white and black South Africans. A 2014 poll in South Africa found that 76 percent of millennium generation South Africans support re-introduction of the death penalty. xxx/ellauri193.html on line 711: There are a number of parties in South Africa that currently support the return of the death penalty. They are the National Party South Africa, the African Christian Democratic Party, African Covenant, the African Transformation Movement (ATM) and the National Conservative Party of South Africa. xxx/ellauri193.html on line 715: In April 2020, former EFF Gauteng chairperson Mandisa Mashego announced that she supports the reinstatement of the death penalty in South Africa. There is a huge backlog of bad whiteys that need hanging from the neck until they´re dead. xxx/ellauri193.html on line 722: A member of the public Waseela Jardine, who asked the committee review section 11 of the Constitution in order to provide for the death penalty, said a return of capital punishment would reduce the number of senseless murders and rapes, and added that it was unfair for murderers and rapists to relax in jail and secure parole for good behaviour, when considering the bizarre number of women and children that are being sexually molested. xxx/ellauri193.html on line 726: What about human rights of murderers, rapists and child molesters? GBV is the way to go. Publicly shaming offenders guilty of child abuse would be shameful. Heavy fines don’t do that, prison sentences are no punishment for many — free board and lodging for a while and then back home to continue your life of violence and abuse. Alex suggests the pillory. You may laugh. It’s a comical medieval form of punishment. But think about it. xxx/ellauri193.html on line 737: Wounds must be healed. Therefore, he did not agree with the submission that the committee must review section 11 of the Constitution and reinstate the death penalty. Besides, hanging is bloodless, no wounds no unseemly splatter of blood. xxx/ellauri193.html on line 738: “A sector of the community was talking about the killing of farmers. It had always been the view and the feeling of individuals in society that South Africa needed to bring back the death penalty. She said, previously when the death penalty was used, many people were killed, even innocent people were killed. Motshekga reminded the committee that on April 18, 2002, the late President Nelson Mandela launched the Moral Regeneration Movement. "He had realised that the legacy of the past has led our people to behave in a beastly way, like savages." xxx/ellauri193.html on line 747: Alarmingly, only 90 countries retain the death penalty in their legislation. As a result of the continued use of capital punishment in several countries, it is estimated that just 690 people were executed in 2018. It´s just a drop in the ocean. In terms of alternatives proposed, the report said other common non-custodial sanctions include flogging by a probation officer, electrocution, house arrest, verbal sanctions, economic sanctions and monetary penalties, confiscation of property, restitution to a victim, participation in rehabilitation programmes and community service orders. None of this really works. xxx/ellauri193.html on line 753: ’He stole my money’ - Woman confesses to battering nephew to death and burying him in her backyard. A Gauteng woman Andile Aalivirah Mthembu has confessed that she battered her nephew to death and buried the body in her backyard. xxx/ellauri193.html on line 757: Counterfeit washing powder factory uncovered in the Ekurhuleni town of Springs. xxx/ellauri193.html on line 764: 467 convicted murderers in 18 prisons (urban and rural) in all 9 provinces of our country, located by the South African Department of Correctional Services (DCS), completed a questionnaire, approved by this department. 392 men and 75 women were interviewed before completing their questionnaires. The latter consisted of questions regarding general information such as age, race group, gender, and length of sentence. The first question focussed on: (1.a.1) What was your motive for committing murder (jealousy, spite, anger, thoughtlessness, money, or anything else - that had to be indicated)? (1.a.2) Were you exposed to violence shortly before committing murder (electronic media, or any other type of violence – that had to be indicated)? (1.b) Which of the following contributing factors played a role in the commitment of the murder (drugs, alcohol, or both)? (1.c) Was the murder premeditated or committed impulsively? The second question focussed on: (2.a) Do you think capital punishment would be a deterrent to committing serious crimes? (2.b) And in your specific case: Do you think capital punishment would have been a deterrent to committing murder? Question three (3) asked: Was the victim known to you? By name, sight, or not at all? Question four was interested in: (4.a) Are you currently involved in a rehabilitation program. And (4.b): If you are currently involved in a rehabilitation program, do you think this program is helpful, and if yes, in which ways? The last question (5) focussed on: Will you murder again? In gaol or after you have been released? xxx/ellauri193.html on line 770: 15 of these participating men were under the age of 15 years; 206 between 15 and 29 years; 117 between 30 and 40 years and 54 older than 40 years. 193 were black; 168 Coloured; 22 white and 9 Indian. xxx/ellauri193.html on line 773: 17.9% indicated that they had been exposed to violence in the media shortly before the murder; 2.8% were exposed to serious assault; 4.3% to gang violence; 7.9% to (other) violence within the community; 2.8% to domestic violence, and 12.8% to other forms of violence. 47.2% were not exposed to any violence before the murder xxx/ellauri193.html on line 775: The following contributing factors played a role in the murders: 8.9% of people were under the influence of drugs; 41.6% under the influence of alcohol and 20.1% under the influence of both. 29.3% were sober. xxx/ellauri193.html on line 777: 19.1% of men planned the murder in advance, while 80.9% committed it impulsively. Four men indicated that they would commit murder again, depending on the circumstances. Among the reasons why the rest will not commit murder again are: I have discovered how high the value of life is and that every human being has the right to life and human dignity; murder is an inhuman act; it’s bad in prison; I want to be free; it was a huge mistake; crime does not pay; it’s no solution to problems; it causes tremendous emotional pain for everyone involved; I do not want to disappoint my family again; I am not in my inner nature a murderer; children must grow up with the presence and guidance of a father; restorative justice helped me find myself as well as with reconciliation with my family and the victim; God changed my life; it is a guilt that you carry with you for the rest of your life; I will talk about my problems in the future; I learned to respect the law; one throws away ones future. xxx/ellauri193.html on line 779: 56.4% of the victims were known by name to the murderer and 9.1% indicated that he has seen the person before. 34.5% were completely unknown to the murderer. xxx/ellauri193.html on line 780: 315 of these men were engaged in a rehabilitation program of which 96.8% testified that it was valuable to them at that time. 5.3% of these murderers did not undergo any schooling; 80.7% did not complete their schooling; and 14% passed matric. xxx/ellauri193.html on line 782: Of the 75 women who were interviewed and completed the questionnaire, four were younger than 15 years; 28 between 15 and 29 years; 24 between 30 and 40 years and 19 older than 40. 43 were black; 26 Coloured; 6 white and no Indian. xxx/ellauri193.html on line 786: 12.7% experienced violence in the media shortly before they committed the murder; 7.6% were exposed to serious assault; 1.3% to violence in the community; no one experienced gang-related violence; 16.5% domestic violence; 5.1% experienced other forms of violence and 55.7% did not experience any form of violence before they committed the murder. xxx/ellauri193.html on line 788: 5.3% indicated that they committed the murder under the influence of drugs; 37.3% under the influence of alcohol and in 10.7% of women both these drugs played a role as contributing factors to the murder. 46.7% were not under the “influence” at all. xxx/ellauri193.html on line 790: 18.3% planned the murder in advance and 81.7% committed it impulsively. None of these women indicated that they would commit murder again. Some of the reasons they gave for this are: I learned new ways to master difficult circumstances; frightening experience; I met God; I am not inherently a bad person; I never want to end up in prison again; I hurt the people closest to me terribly; I’m very sorry; no one deserves to be hurt like that; such an act follows you for the rest of your life; crime does not pay; I am much wiser now; I will contact a family member, social worker or police member to help me if I find myself in such a situation again. xxx/ellauri193.html on line 792: 72% of the victims were known by name to the murderer and 13.3% by sight. 14.7% were completely unknown to the murderer. xxx/ellauri193.html on line 794: 58 of these women were engaged in a rehabilitation program and it was valuable to 89.7% at that time. 7.6% of these women had no schooling; 78.8% did not complete their schooling, while 13.6% passed matric. xxx/ellauri193.html on line 798: The fact that 99% of men and 100% of women have indicated that they will not commit murder again indicates that they have learned important lessons. Many (about 15%) of these murderers are inherently not bad people. xxx/ellauri193.html on line 800: 76.6% of the convicted murderers who participated in the abovementioned research were convinced that the death penalty would not have deterred them from committing murder. Of the remaining 23.4%, a huge number tended to think so too, but they were reluctant to indicate it with certainty. xxx/ellauri193.html on line 802: The role of faith communities in rebuilding prisoners’ lives should not be underestimated. The late South African cardiac surgeon Prof. Chris Barnard described execution as follows: xxx/ellauri193.html on line 804: The wo/man’s spiral (sorry, spinal) cord will rupture at the point where it enters the skull, electrochemical discharges will send his/her limbs flailing in a grotesque dance, eyes and tongues will start from the facial apertures under the assault of the rope and his/her bowels and bladder may simultaneously void themselves to soil the legs and drip onto the floor. xxx/ellauri193.html on line 806: Judge Dennis Davis (1990) said that “allegations of racial bias in sentencing practices in capital cases have been made, most prominently by the late Prof. Barend van Niekerk, whose research suggested that black defendants stand a greater chance than white defendants of receiving the death penalty, particularly when the victim is white”. Davis continued by saying that although Prof. van Niekerk “has been criticized for being unscientific, differences in capital sentences between the races continue to exist and are difficult to explain”. xxx/ellauri193.html on line 808: At present, seven years after the abovementioned research has been completed, there are still serious pleas in South Africa that the death penalty must be reinstated, because the cases of so many brutal and senseless murders leave many people speechless. xxx/ellauri193.html on line 810: According to van Niekerk, one can argue with the philosopher Immanuel Kant, who “exemplifies a pure retributivism about capital punishment: murderers must die for their offense, social consequences are wholly irrelevant, and the basis for linking the death penalty to the crime is ‘the Law of Retribution,’ the ancient maxim”, the law of retaliation (an eye for an eye), “rooted in ‘the principle of equality’”. (I THOUGHT Kant sucked, and he does!) xxx/ellauri193.html on line 814: Van der Westhuizen continues to say that murders in South Africa are not racially motivated, as some (many?) people believe. Farm and house murders are sometimes horribly cruel but according to him he has never encountered a clear racial motive in court. For him, murderers kill mostly out of greed, jealousy, passion, and during gang wars. Also because of poverty and the despondency and drunkenness that accompany it, but not because of racial hatred. The whiteys just happen to have more of the wherewithal. From 1990 to 2017 there were 1938 murders on farms (of which 137 were farm workers). Of the victims, 88% were white and 12% black. xxx/ellauri193.html on line 820: According to Amnesty International the death penalty is a symptom of a culture of violence, not a solution to it. Countries who execute commonly cite the death penalty as a way to deter people from committing crime. This claim has been repeatedly discredited, and there is no evidence that the death penalty is any more effective in reducing crime than life imprisonment. xxx/ellauri193.html on line 822: Exhaustive investigations in Europe and North America have shown that the number of murders varies little whether there is a death penalty or not. xxx/ellauri193.html on line 823: Rather, the death penalty has a paradoxical “imitative effect” on potential murderers: “It sets an official governmental example that killing someone is a proper way to resolve feelings of resentment and to take revenge”. And what the fuck, you can as well hang for 10 murders given you have committed 1. xxx/ellauri193.html on line 824: When a nation goes to war, that government inevitably sends out the message that killing one’s enemies is acceptable. Murders within such a nation usually increase during these times. Among returning war veterans, there is a higher murder rate. xxx/ellauri193.html on line 826: From the practice of slavery, when black people were considered the property of others and put to sleep like dogs at will, to this day, racial discrimination undoubtedly plays a role in the application of the death penalty. Race is more likely to affect death sentencing than smoking affects the likelihood of dying from heart disease. Jurors in Washington state they are three times more likely to recommend a death sentence for a black defendant than for a white defendant in a similar case. Such jurors are also likely to be heavy smokers and white. xxx/ellauri193.html on line 828: Nationally, the overall rate of serious reversible error in capital cases is 68% - nearly seven out of every ten cases … The most common errors, prompting the most reversals at the state post-convictions stage, are (a) egregiously incompetent defence lawyers, mostly court appointed, who did not even look for – and demonstrably missed – important evidence that the defendant was innocent or did not deserve to die. 82% of those convictions overturned at the state level were found to deserve less than death when errors were corrected on re-trial; 7% were found innocent of the capital crime. Only 11% of those capital convictions reversed on state review were still found to deserve death on retrial … These high error rates exist all over the nation. 24 states with the death penalty have overall error rates of 52% or higher. 22 of the states have overall error rates of 60% or higher. 15 states have error rates of 70% or higher. To err is human. Better err on the safe side. xxx/ellauri195.html on line 147: Veren tai munasolujen luovuttaminen xxx/ellauri195.html on line 171: Apparently Canute was trying to prove a point about Kings and God: 'Let all men know how empty and worthless is the power of kings, for there is none worthy of the name, but He whom heaven, earth, and sea obey by eternal laws. ' xxx/ellauri195.html on line 195: The site of the episode is often identified as Thorney Island (now known as Westminster), where Canute set up a royal palace during his reign over London. Thorney Island is also a small peninsula within Chichester harbour, very close to another claimed location, Bosham and Conflictingly, an ancient sign on Southampton city centre's Canute Road reads, "Near this spot AD 1028 Canute reproved his courtiers". xxx/ellauri195.html on line 210: Henry Drummond FRSE FGS was a Scottish evangelist, biologist, writer and lecturer. Many of his writings were too nicely adapted to the needs of his own day to justify the expectation that they would long survive it, but few men exercised more religious influence in their own generation, especially on young men 😁. His sermon "The Greatest Thing in the World" remains popular in Christian circles. xxx/ellauri195.html on line 214: you. Once only you can live it. What is the noblest object of desire, the supreme gift to covet? We have been accustomed to be told that the greatest thing in the religious world is Faith. That great word has been the key-note for centuries of the popular religion; and we have easily learned to look upon it as the greatest thing in the world. Well, we are wrong. It is love! all you need is love; love, love, love is all you need. Näitä merkkejä on alkanut taas näkyä viestimissä Ukraina-miekkareissa. Niitä vilahteli myös Gently-sarjassa brittein ydinasevastustajien miekkarissa 1967. Ne näyttää erehdyttävästi ylösalaisilta pilluilta. Kristina täti ärähti kun huomautin sille siitä. xxx/ellauri195.html on line 216: If we have been told that, we may miss the mark. I have taken you, in the chapter which I have just read, to Christianity at its source; and there we have seen, “The greatest of these is love.” It is not an oversight. Paul was speaking of faith just a moment before. He says, “If I have all faith, so that I can remove mountains, and have not love, I am nothing. “So far from forgetting, he deliberately contrasts them, “Now abideth Faith, Hope, Love,” and without a moment’s hesitation, the decision falls, “The greatest of these is Love.”And it is not prejudice. A man is apt to recommend to others his own strong love, but he should imitate Paul´s tiny one instead. xxx/ellauri195.html on line 219: Patience . . . . . . “Love suffereth long.” xxx/ellauri195.html on line 247: My balls feel full so there's a thing to gain Munat pullottaa, on aika taas xxx/ellauri195.html on line 257: And I was dying there of thirst Vaikka mulla oli kova jano xxx/ellauri195.html on line 258: So I came in here No mä tulin sinne xxx/ellauri195.html on line 261: Is this pain in here Se on tää tuska kasseissa xxx/ellauri195.html on line 262: I can't stay in here Mä en pysy sisässä xxx/ellauri195.html on line 264: I just can't fit in there Mä en edes mahu sinne xxx/ellauri195.html on line 267: Introduced as friends Jossain kavereilla xxx/ellauri195.html on line 283: Here are some great sexist quotes by great men from different times that will make you xxx/ellauri195.html on line 294: Women, with their two-fingered wisdom, have a difficult time understanding what I teach. Gautama Buddha xxx/ellauri195.html on line 296: If it were not for women being admitted into our order, my teachings would have lasted 1000 years; now they will not last 500. Gautama Buddha xxx/ellauri195.html on line 300: The words and works of God are quite clear, that women were made to be either wives or prostitutes. Martin Luther xxx/ellauri195.html on line 306: When a woman has scholarly inclinations there is usually something wrong with her sexual organs. Friedrich Nietzsche xxx/ellauri195.html on line 308: They have the right to work wherever they want to, as long as they have dinner ready when you get home. John Wayne xxx/ellauri199.html on line 67: Neptunus tunnetaan Roomalaisen Meren jumalan nimenä. Roomalaisessa uskonnossa ja mytologiassa Neptunusta, jota kutsuttiin myös Neptunukseksi, pidettiin alun perin makean veden jumalana suolaisen meriveden sijaan. Hän olisi saattanut nousta taivaanjumalaksi heittämällä salamoita sen sijaan, että olisi heittänyt tridenttiään. Mutta Juppiter ehätti ensixi. Tai häntä on saatettu aluksi pitää hedelmällisyysjumalana, joka lähettää maasta veden lähteitä. xxx/ellauri199.html on line 69: Vuoteen 399 EKR mennessä hänen nähtiin vastaavan kreikkalaista merenjumalaa Poseidonia. Niinpä hänen valtakuntansa muuttui makeanveden lähteistä meren ja meren lähteiksi. Hänen entinen roolinsa makean veden jumalana täyttyi jumaluus Salaciasta, ” hyppivän lähdeveden jumalattaresta.” xxx/ellauri199.html on line 75: Neptune on vanha mies, jolla pitkät hiukset ja harmaa parta., Hänet esitetään usein klassisissa ja nykyaikaisissa taideteoksissa yhtenä antiikin Rooman vanhimman näköisistä jumalista. Mikä tekee hänestä yhden tunnetuimmista jumalista Roomassa on hänen trident, ja että hän tekee aaltoja, kun hän liikkuu alla valtameren. xxx/ellauri199.html on line 77: Neptune on yksi ensimmäisiä jumalia Rooman jotka juontavat yli aikaisintaan kosketuksiin kreikkalaisen kulttuurin. Hän oli yksi Saturnuksen ja Ops:n kuudesta lapsesta. Hänen sisaruksiaan ovat Jupiter, Juno, Pluto, Ceres ja Vesta., Neptunus ja hänen veljensä Jupiter ja Pluto voittivat taistelussa isänsä ja suostuivat ottamaan haltuunsa kolme maailman maailmaa. Neptunuksesta tuli merien hallitsija, Jupiter otti taivaan hallintaansa ja Pluto valvoi alamaailmaa. Mikki ja Hessu valvoi Plutoa. Pluto olet oikea pelle! xxx/ellauri199.html on line 83: Amfitriitti oli merenneideistä kuningatarmaisin. xxx/ellauri199.html on line 87: In the arts of vase-painting and mosaic, Amphitrite was distinguishable from the other Nereids only by her queenly attributes. xxx/ellauri199.html on line 98: Servius, in his commentary on the Aeneid, wrote about Salacia and Venilia in V 724: "(Venus) dicitur et Salacia, quae proprie meretricum dea appellata est a veteribus"; "(Venus) is also called Salacia, who was particularly named goddess of prostitutes by the ancient". Elsewhere, he wrote that Salacia and Venilia are the same entity. xxx/ellauri199.html on line 102: As I began to ponder the use and abuse of the ancient radish, it was Roman legal scholar Paul du Plessis who wrote to let me know of the legal connections between radishes, anuses, and adultery in Greco-Roman antiquity. While there is debate over the actual application of the punishment, it appears that Athenian adulterers may have been punished with “Rhaphanidosis” in the Agora by having radishes or fish shoved up their assholes and then having their pubic hair depilated by hot ash. xxx/ellauri199.html on line 133: “a Pisces he shall be and therefore, no doubt xxx/ellauri199.html on line 173: Acrostic • Africa • Alone • America • Angel • Anger • Animal • Anniversary • April • August • Autumn • Baby • Ballad • Beach • Beautiful • Beauty • Believe • Bipolar • Birth • Brother • Butterfly • Candy • Car • Cat • Change • Chicago • Child • Childhood • Christian • Children • Chocolate • Christmas • Cinderella • City • Concrete • Couplet • Courage • Crazy • Culture • Dance • Dark • Dark humor • Daughter • Death • Depression • Despair • Destiny • Discrimination • Dog • Dream • Education • Elegy • Epic • Evil • Fairy • Faith • Family • Farewell • Fate • Father • Fear • Fire • Fish • Fishing • Flower • Fog • Food • Football • Freedom • Friend • Frog • Fun • Funeral • Funny • Future • Girl • LGBTQ • God • Golf • Graduate • Graduation • Greed • Green • Grief • Guitar • Haiku • Hair • Happiness • Happy • Hate • Heart • Heaven • Hero • History • Holocaust • Home • Homework • Honesty • Hope • Horse • House • Howl • Humor • Hunting • Husband • Identity • Innocence • Inspiration • Irony • Isolation • January • Journey • Joy • July • June • Justice • Kiss • Laughter • Life • Light • Limerick • London • Lonely • Loss • Lost • Love • Lust • Lyric • Magic • Marriage • Memory • Mentor • Metaphor • Mirror • Mom • Money • Moon • Mother • Murder • Music • Narrative • Nature • Night • Ocean • October • Ode • Pain • Paris • Passion • Peace • People • Pink • Poem • Poetry • Poverty • Power • Prejudice • Pride • Purple • Lgbtq • Racism • Rain • Rainbow • Rape • Raven • Red • Remember • Respect • Retirement • River • Romance • Romantic • Rose • Running • Sad • School • Sea • September • Shopping • Sick • Silence • Silver • Simile • Sister • Sky • Sleep • Smart • Smile • Snake • Snow • Soccer • Soldier • Solitude • Sometimes • Son • Song • Sonnet • Sorrow • Sorry • Spring • Star • Strength • Success • Suicide • Summer • Sun • Sunset • Sunshine • Swimming • Sympathy • Teacher • Television • Thanks • Tiger • Time • Today • Together • Travel • Tree • Trust • Truth • Valentine • War • Warning • Water • Weather • Wedding • Wind • Winter • Woman • Women • Work • World xxx/ellauri199.html on line 221: No, well, "wombs of mothers" ihan lopussa pani veren kiertämään. Teki heti mieli näpelöidä. Vaikka voin sanoa kuin komisario Jansson Raidissa: Mussa ei ole muuta jäykkää kuin käytös. Halu tulee ja menee mutta ruokahalu säilyy. Sanoi jääkaapilla tunkien poskeen käyrää makkaraa. xxx/ellauri199.html on line 240: As believers, there are things we shouldn’t participate in. In 2 Corinthians 6:14, the Word states, “Do not be yoked together with unbelievers. For what do righteousness and wickedness have in common? Or what fellowship can light have with darkness?” Whether this be Christian girls “dating” guys who claim to follow Christ and vice versa, or kids surrounding themselves with “friends” that continuously bring them down or turn them from God, it is all so hurtful to see. xxx/ellauri199.html on line 242: In a devotional study book called “Devotions for a Revolutionary Year” by Lynn Cowell, she states, “If you have good friends who are Christians and friends who aren’t, you’ll see a problem eventually. No matter how good people are, if they don’t have Jesus as Lord of their lives, you won’t be able to get past a certain point in your relationship. There will be a spot where a wall comes up. Like that one when a spotted angry dick comes up. Willy nilly, light is light, and dark is dark. When the two mix, all you get is gray.” xxx/ellauri199.html on line 253: (Uggo: An extremely ugly person.) If aliens were to study Earth’s religions, I think they would separate them into four main categories. They would call them Abrahamism (Judaism, Christianity, and Islam), Dharmism (Daosim, Hinduism, Buddhism, and Confucianism), Humanism (the worship of human beings), and Naturalism (the worship of science and laws of nature). I believe that instead of calling it religion in the way that we do, they would call it devotion because that is what all of these categories have in common. The people in them do not share rituals or doctrine, but they share devotion to the same entities. Because almost every human could fit into one of these categories of devotion, I do not think aliens would recognize atheism, and would consider every human to have some kind of devotion. xxx/ellauri199.html on line 287: -- Welcome to the class! I am your teacher, Karen. There will be a few questions in the assignment below to tell me a little about yourself. xxx/ellauri199.html on line 289: First of all I would like to clarify what poetry is and isn´t. Writing poetry is best described as a composition that uses literary techniques and is not prose. Writing Prose is best described as writing that uses ordinary speech or language, such as a story or letter. However, there is such a thing as prose poetry that does use poetic devices, but it is still written in journal, letter or paragraph or story form. Poetry is written with a certain poetic structure of line breaks and stanzas. We will get more into the structure of poetry later in the course. Now that we have that cleared up, let´s forge ahead. xxx/ellauri199.html on line 321: The sire of gods and men smiled and answered, “If you, Juno, were always to support me when we sit in council of the gods, Neptune, like it or no, would soon come round to your and my way of thinking. If, then, you are speaking the truth and mean what you say, go among the rank and file of the gods, and tell Iris and Apollo lord of the bow, that I want them—Iris, that she may go to the Achaean host and tell Neptune to leave off fighting and go home, and Apollo, that he may send Hector again into battle and give him fresh strength; he will thus forget his present sufferings, and drive the Achaeans back in confusion till they fall among the ships of Achilles son of Peleus. Achilles will then send his comrade Patroclus into battle, and Hector will shaft him in front of Ilius after he has shafted many warriors, and among them my own noble son Sarpedon. Achilles will shaft Hector to avenge Patroclus, and from that time I will bring it about that the Achaeans shall persistently drive the Trojans back till they fulfil the counsels of Minerva and take Ilium. But I will not stay my anger, nor permit any god to help the Danaans till I have accomplished the desire of the son of Peleus, according to the promise I made by bowing my head (after shafting her) on the day when Thetis touched me between my knees and besought me to give him honour.” xxx/ellauri199.html on line 348: Serene the climes and mild the sky, xxx/ellauri199.html on line 368: In his address he told the crowd, "If we should ever get to Heaven, we shall find nobody there to reproach us for being black, or for being slaves. For we won't be slaves anymore, but them whites! And they be black, and us darkies white as snow." He also said that while he personally had no wish to be free, he did wish others, especially "the young negroes, them pretty young female negroes like Pyllis, were free." xxx/ellauri199.html on line 437: Ja ne ketkä kävelee siellä, And they that walk therein, xxx/ellauri199.html on line 460: Jumalan murea armo toi sinut tänne; God’s tender mercy brought thee here; xxx/ellauri199.html on line 482: Sillä aikaa kuin tuhannet röykytti merellä, While thousands tossed by the sea, xxx/ellauri199.html on line 616: Quo usque abutere patientia nostra? xxx/ellauri199.html on line 657: Ei ole mitään niin riittoisaa There nothing that shall suffice xxx/ellauri199.html on line 674: Niin tapaamme nahkurin orsilla. Where we do hope to meet. xxx/ellauri199.html on line 703: Starttaa heti ekasta sanastá, Start forth as ’twere at the first word, xxx/ellauri199.html on line 758: Meren alla Under the sea xxx/ellauri199.html on line 762: Tietää missä olemme olleet Knows where we´ve been xxx/ellauri199.html on line 771: Meren alla Under the sea xxx/ellauri199.html on line 779: Merenpohjassa On the seabed xxx/ellauri199.html on line 788: Meren alla Under the sea xxx/ellauri199.html on line 795: (Valeita valtameren aaltojen alla) (Lies beneath the ocean waves) xxx/ellauri199.html on line 803: Ei ketään siellä No one there xxx/ellauri199.html on line 806: Meren alla Under the sea xxx/ellauri199.html on line 812: Muumeissa oli merikoira, se ahdisteli Merenhuisketta. Eikös ne ole haikaloja? Meressä on (tai oli) myös merilehmiä, merikarhuja, merivuokkoja, merisiilejä, merimakkaroita, meritähtiä, merietanoita, merihevosia, merimerkkejä ja merenmiehiä. Merenmiesten enemmistö on naisia. Vuonna 2022 naisten osuus tämän sukunimen kantajista oli 61 %. Nykyään ei sukunimiä enää suojata vaan kaikki sukunimet ovat suojattuja sukunimiä. Merenmies on latviaxi Merenmiess. Marakatteja ja marsuja. Merileijonia ja merinorsuja. Merihirviöitä ja niljaisia merikäärmeitä joista Seija näki viime yönä unia. Älä unta nää. Meriankeriaita ja merilohia. Merikotkia ja muita merilintuja. Merisotilaita ja merisäätiedotuxia. Meritaisteluita ja merenkulkua. Meriharakoita, haaxirikkoisia ja niistä paistettuja merimiespihvejä, joita tarjoiltiin Sysmän "Kuolleen merimiehen majatalossa". Meriruohoa ja meriheinää. Merimuovista valmistettuja cocacolapulloja. Musk ostaa Coca-Colan ja panee siihen coken takaisin. Niin ja Arto Merenheimo ja Merikukka Forsius. xxx/ellauri199.html on line 814: Kanadassa löydetään ihmisen jalkoja rannalta. Kenkiä joissa on jalka sisällä. Tiede on ratkaissut rantautuvien jalkojen arvoituxen, kertoo Tieteen Kuvalehti. Tämän enempää se ei suostu ilmaisexi kertomaan. Takuulla modernit kengät ovat merimuovia ja nälkäiset meriravut syövät meren urhoista kaiken muun. Tiedeuutinen on vuodelta 1977. Syötäviä mereneläviä ja meriselityxiä. Merimakkaraa ei voi syödä eikä sen muniakaan, suri Hollo. Mustekaloja ei enää tarvita, eikä tulostimia. Kauniita naisia ei saa lyödä, eikä rumiakaan. Uuden runon kauneimpia runoja. xxx/ellauri199.html on line 859: Wherein they dwell: xxx/ellauri199.html on line 881: I love to try and bring a note of mystery to everyday happenings. Here, a child wants his father to build him a sand castle as the tide is falling, but the poem is really about the title of it, which is ´Lord Neptune´. xxx/ellauri199.html on line 883: Sandcastles washed away by the sea, a child wondering about Dad’s bald head, a disastrous picnic. Here are scenes from real life you will certainly recognise. But in Judith Nicholls’ poems, they are turned into myths and mysteries, grand stories, amusing songs or epic tales. On the other hand, she takes the mighty Roman empire – and packs it up into 40 words! xxx/ellauri199.html on line 907: Contemporary odes to Neptune were harder to come by, but divine intervention ensured I found one that mentioned him by name. One of the highlights of my recent trip to Odesa, discussed here on the blog, was a visit to the literary museum, which houses a small collection of Anna Akhmatova’s work. The statuesque Russian poet, melancholic lover and resolute witness to the Stalinist and Putinist terrors, was born near Odesa and spent her childhood summers in the region. The display included a palm-sized booklet of the long poem ‘Close to the Sea’, or as my host translated, ‘very close’: an intimate relationship. I looked it up in The Complete Poems when I got home and assumed it must be ‘By the Edge of the Sea’. The ballad of a fierce young woman willing the arrival of her beloved from the waves, the poem was too long for the workshop and extracts would not do it justice. A shame, I thought, setting down the 950 page book, which promptly fell open to: xxx/ellauri199.html on line 915: Там стынет Скандинавия, как тень, There Scandinavia chills, like a shade, xxx/ellauri199.html on line 920: Следит за всем с молитвенным вниманьем. Observes everything with reverent attention. xxx/ellauri199.html on line 937: Irwin Allen Ginsberg (3. kesäkuuta 1926 Newark – 5. huhtikuuta 1997 New York) oli erehdyttävästi Pelle-Hermannin näköinen yhdysvaltalainen runoilija. Hän oli beat-liikkeen johtohahmoja ja oli myös vahvasti mukana 1960-luvun hippiliikkeessä. Ginsberg asemoi itsensä juutalais- ja homorunoilijaksi. xxx/ellauri199.html on line 955: Everything is holy! everybody’s holy! everywhere is holy! everyday is in eternity! Everyman’s an angel! xxx/ellauri199.html on line 958: Holy Peter holy Allen holy Solomon holy Lucien holy Kerouac holy Huncke holy Burroughs holy Cassady holy the unknown buggered and suffering beggars holy the hideous human angels! xxx/ellauri199.html on line 973: Here´s how the math works xxx/ellauri199.html on line 975: Amazonin kirjakauppa on yhtä jättimäinen paska kuin lafkan kyrvännupin näköinen yxityisomistaja joka hohottaa koko matkan yxityisomistamaansa pankkiin. Joka tulee joka päivä 1% äveriäämmäxi ja on vuoden lopussa 37x rikkaampi. Here´s how the math works. Atomic Habits #4 bestseller, arrived in bad condition, cover all wrong, says Sharma Swarma, a disgruntled Amazon customer. Mutiainen maxoi yli 10 taalaa roskasta. Sydney Pierce (se kireälettinen josta tulee mieleen Kaija Pentti) luki tämän: xxx/ellauri199.html on line 1036: Matt Walsh is a popular writer, speaker, and one of the Right´s most influential voices. He is the host of The Daily Wire´s Matt Walsh Show, where he boldly tackles the tough subjects and speaks out on faith and culture in a way that connects with his generation and beyond. He lives in Nashville, Tennessee with his wife and young children. xxx/ellauri199.html on line 1049: In The War on the West, Douglas Murray shows how many well-meaning people have been fooled by hypocritical and inconsistent anti-West rhetoric. After all, if we must discard the ideas of Kant, Hume, and Mill for their opinions on race, shouldn’t we discard Marx (Karl, Groucho´s OK), the Jew whose work is peppered with racial slurs and anti-Semitism? Embers of racism remain to be stamped out in America, but what about the raging racist inferno in the Middle East and Asia? What about Israel? Nigeria? xxx/ellauri199.html on line 1061: Writing in The Guardian, the political journalist Gaby Hinsliff described Strange Death as "gentrified xenophobia" and "Chapter after chapter circles around the same repetitive themes: migrants raping and murdering and terrorising; paeans to Christianity; long polemics about how Europe is too ´exhausted by history´ and colonial guilt to face another battle, and is thus letting itself be rolled over by invaders fiercely confident in their own beliefs", while also pointing out that Murray offers little definition of the European culture he claims is under threat. Pankaj Mishra´s review in The New York Times described the book as "a handy digest of far-right clichés". In The Intercept, Murtaza Hussain criticized the "relentlessly paranoid tenor" of Murray´s work and said that its claims of mass crime perpetuated by immigrants were "blinkered to the point of being propaganda", while noting the book´s appeal to the far right. In Middle East Eye, Georgetown professor Ian Almond called the book "a staggeringly one-sided flow of statistics, interviews and examples, reflecting a clear decision to make the book a rhetorical claim that Europe is doomed to self-destruction". xxx/ellauri199.html on line 1073: But some aspects of Seuss’s work have not aged well, including his debut, which features a crude racial stereotype of an Asian man with slanted lines for eyes. “Mulberry Street” was one of six of his books that the Seuss estate said it would stop selling this week, after concluding that the egregious racial and ethnic stereotypes in the works “are hurtful and wrong.” xxx/ellauri199.html on line 1074: The announcement seemed to drive a surge of support for Seuss classics. Dozens of his books shot to the top of Amazon’s print best-seller list; on Thursday morning, nine of the site’s top 10 best sellers were Seuss books. xxx/ellauri199.html on line 1088: Theodor Seuss Geisel March 2, 1904 – September 24, 1991. Were Green Eggs and Ham not eaten because they are treif? Is the Cat wearing a Hat in lieu of a yarmulke? Did Horton hear a who, lay an egg, and ask why this night is different from all other nights? xxx/ellauri199.html on line 1089: These and many other questions will have to remain unanswered, because, despite multiple rumors to the contrary, Dr. Seuss is not a Jew. He obviously sympathized with the cause, a la inaugural JONJ entry Charlie Chaplin, but that´s as far as it goes. So much for Seuss. A mensch? Certainly. A goy? Undoubtedly. xxx/ellauri199.html on line 1112: maalla merellä ja ilmassa. xxx/ellauri199.html on line 1125: Luiperoita neekereitä, kokinäköiset viirusilmät xxx/ellauri200.html on line 39: There is a place to which I often go, xxx/ellauri200.html on line 43: Here, the mills of God are never slow. xxx/ellauri200.html on line 69: Simo Silakka vaaleassa sarissa on ehkä nanometrin verran ilmassa. Muut kummelit pyllistelee rullamitan kanssa vieressä. Tätä Kummelien skeziä ei enää löydy netistä, ehkei sekään sovi enää 2010-luvulle kuten ei 9/11 jälkeiset Aziz skezit joissa tolvanat karvakädet ulisee ja räjäyttelee vyöpommeja. Kohta vois tulla natoaiheisia skezejä Ukrainan selkkauxesta. xxx/ellauri200.html on line 77: Levitating while in the Lotus Position may also be a sign that a character is powerful or that he or she is far from normal. However, especially when Played for Laughs, if someone wakes them from their serene inner calm, they'll often spontaneously lose their floaty power and collapse in an undignified mess on the floor. xxx/ellauri200.html on line 87: Nissim Ezekiel is often considered the father of Modern Indian English poetry by many critics. Tää on hyvä runoilija. Täst mie piän. xxx/ellauri200.html on line 88: Ezekiel penned poems in ‘Indian English’ ("I am levitating now", "Eat My meat and curry" pronounced with cacuminals and a singing accent) like the one based on instruction boards in his favourite Irani café. His poems are used in Indian English textbooks. His poem 'Background, Casually' is considered to be the most defining poem of his poetic and personal career. xxx/ellauri200.html on line 111: Were said. My morals had declined. xxx/ellauri200.html on line 143: Were aliens crushing seed for bread xxx/ellauri200.html on line 150: The later dreams were all of words. xxx/ellauri200.html on line 166: This is one: to stay where I am, xxx/ellauri200.html on line 169: My backward place is where I am. xxx/ellauri200.html on line 176: Ezekiel enriched and established Indian English language poetry through his modernist innovations and techniques, which enlarged Indian English literature, moving it beyond purely spiritual and orientalist themes, to include a wider range of concerns and interests, including familial events, individual angst and skeptical societal introspection. xxx/ellauri200.html on line 180: In awarding Naipaul the 2001 Nobel Prize in Literature, the Swedish Academy praised his work "for having united perceptive narrative and incorruptible scrutiny in works that compel us to see the presence of suppressed histories." Kukahan tonkin runoili, olikohan kulturpersonligheten. The Committee added: "Naipaul is a modern philosopher carrying on the tradition that started originally with Lettres persanes and Candide. In a vigilant style, which has been deservedly admired, he transforms rage into precision and allows events to speak with their own inherent irony." The Committee also noted Naipaul's affinity with the novelist Joseph Conrad (toinen kaappikolonialisti pyllypää): xxx/ellauri200.html on line 188: Writing in The New York Review of Books about Naipaul in 1980, Joan Didion offered the following portrayal of the writer: xxx/ellauri200.html on line 306: I am not believing in ceremony xxx/ellauri200.html on line 322: There was no dowry because they knew I was 'modern' xxx/ellauri200.html on line 327: There was no brass band outside the synagogue xxx/ellauri200.html on line 334: clapping which signified that we were well and truly married xxx/ellauri200.html on line 337: Well that's about all. I don't think there was much xxx/ellauri200.html on line 338: that struck me as solemn or beautiful. Mostly, we were xxx/ellauri200.html on line 339: amused, and so were the others. Who knows how much belief xxx/ellauri200.html on line 354: Anyway as I was saying, there was that clapping and later xxx/ellauri200.html on line 363: she remembered being very disappointed. Is that all xxx/ellauri200.html on line 364: there is to it? She had wondered. Back from London xxx/ellauri200.html on line 377: Fogg on keski-ikäinen bipolaarinen laiha väpelö, Passpartout on luipero frankofoni Ibrahim-niminen musulmaani lakukeppi, ja detektiivi Fixistä on tehty sarjoissa nyttemmin välttämätön 3. pyörä, neuvokas ja suulas token nuori nainen, joka alkaa kaiken kukkuraxi muhinoida Ibrahimin kaa. Foggille on kyllä varattu jossain myöhemmässä jaxossa (mitä vetoa että amerikkalaistunut - juu tietysti) Estella, joka ei kuitenkaan tule häirizemään juonenkuljetusta vaan jättää kolmikon seikkailemaan kolmistaan kuin eilisen ranskalaisen romcomin jewess, lakukeppikokki ja lepakko. Konna Bellamykaan ei ole täysin paha, pitää Foggille kauniin muistopuheen. Mutta spoilerista ilmenee että Fogg pääsee kuitenkin lyttäämään sen julkisesti loppupeleissä. Estellaa ei huolita mukaan siikveliinkään kaiketikin, missä kolmikkomme jatkaa Jules Vernen merenhuisketarinaan. Tyypillistä on, että konnantöitä rahoittava konna saa osaxeen vain pahexuntaa, kun taas suoritusportaan konnat tapetaan muitta mutkitta. Nain on meidankin elamassamme. Ehkä vituttavinta on että seikkailut on aivan sivuosassa, ja koko sarjan ytimessä on näiden tyyppien haukotuttavat keskinäiset välienselvittelyt koijassa ala tositeeveesarja Viettelysten saari. xxx/ellauri200.html on line 398: Christie nyökkäsi nöyränä ja suloisena ja häpeänsä kantaen. Kirkon takahuoneen kahdesta pikku ikkunasta ei päässyt paljon valoa sisään, joten siellä paloi päivälläkin hehkulamppu. Pöydällä oli pino varainkeruukirjekuoria ja niiden vieressä kasa värillistä silkkipaperia, joka muistutti harsonohutta kangasta. Tytöt siirtyivät tehtäviinsä. Jotkut kirjoittivat nimiä kuoriin, toiset leikkelivät silkkipapereita ja taittelivat niistä kukkia, jotka he liimasivat ja sitoivat näyttäviksi seppeleiksi. Tulevana sun nuntaina erityisessä Kiitospäivän jumalanpalveluksessa seppeleet riippuisivat Päällikkö Omenkan paksussa kaulassa sekä hänen perheenjäsentensä hennommissa kauloissa. Hän oli lahjoittanut seurakunnalle kaksi uutta pakettiautoa. xxx/ellauri200.html on line 406: The 419 scam is an infamous advance fee fraud tactic that originated in Nigeria and has since spread around the world. The most well-known source for these emails is Nigeria, but they can originate from anywhere. In Nigeria, the crime has become a significant source of income for some, although section 419 of the Nigerian legal code prohibits it (hence the name). How does the scam work? xxx/ellauri200.html on line 410: The email will explain that due to political instability, or the death of a relative there is a significant amount of money trapped in an account. It goes on to explain that if the reader could please send just a small amount of cash, it will pay for the fees to access the account. In return for their trust and generosity, the reader is promised a large percentage of the money supposedly locked away. xxx/ellauri200.html on line 412: Unfortunately, if a person does decide to send money, it will soon be followed up with a request for more. According to the subsequent emails sent by the scammer, unexpected costs are often discovered, such as increased taxes or bribes to officials. The scammers will continue to ask for money as long as the victim will send it. Needless to say, there will never be any kind of payout sent to the victim, regardless of how much they send. xxx/ellauri200.html on line 429: Sven Gunnar Davidson, född 7 juli 1931, död 14 januari 2005, var en svensk ingenjör och högerextrem politiker. Han var mellan 1983 och 1986 ledare för Bevara Sverige Svenskt och satt mellan 1986 och 1988 som vice partiledare i Sverigepartiet. Från 1989 satt Davidson i styrelsen för Sverigedemokraterna. xxx/ellauri200.html on line 569: To one C.S. Lewis who said that myths were lies and therefore worthless, even though 'breathed through silver'. ( Höh Lewis vaan tarkoitti et muiden z. pakanoiden myytit on falskeja, ja sen oma peukuttama meemi on ainoa autuaaxitekevä.) xxx/ellauri200.html on line 582: where destined atoms are each moment slain. Määräatomeita joka hetki lytäten. xxx/ellauri200.html on line 600: The movements of the sea, the wind in boughs, Meren liikkeet, tuulet oxistossa, xxx/ellauri200.html on line 604: these each are duly registered and print Nää kaikki rekisteröidään ja printataan xxx/ellauri200.html on line 608: and never were so named, till those had been Joku antoi niille nimet, eikä niitä nimetty xxx/ellauri200.html on line 614: by deep monition movements that were kin sisukaluissa, liikahduxen mahassa xxx/ellauri200.html on line 629: has since pursued. There is no firmament, Kuin liian kovaa soitettu stereo. xxx/ellauri200.html on line 644: through whom is splintered from a single White Anteron huikaiseva valo valkea xxx/ellauri200.html on line 663: alike were graceless; and of Evil this Yx hailee kumpi siis. Ja pahasta xxx/ellauri200.html on line 700: and voyage upon a vague and wandering quest, Ja matkustaa keltaisella merellä, xxx/ellauri200.html on line 703: I would with the beleaguered fools be told, Mä ottaisin osaa paukapäiden saarrostuxeen, xxx/ellauri200.html on line 704: that keep an inner fastness where their gold, Jotka multaa kultaa siihen yhteen paikkaan, xxx/ellauri200.html on line 707: or in fantastic banners weave the sheen Tai fantasiabannereihin kutoo loistoa xxx/ellauri200.html on line 711: erect and sapient. Before them gapes Jäykkien ja maukkaiden. Niiden edessä xxx/ellauri200.html on line 719: your world immutable wherein no part Teidän muuttumatonta maailmaa missä xxx/ellauri200.html on line 740: and though they make anew, they make no lie. Ja vaik ne on covereita, ne ei vääristä. xxx/ellauri200.html on line 743: and harps whereon their faultless fingers fall: Runosepot, hyvin temperoidut harput käsissä, xxx/ellauri200.html on line 744: there each shall choose for ever from the All. Ja kaikki saa valita mieluisensa kanavan. xxx/ellauri200.html on line 747: The reference to not bowing before "the Iron Crown", and later reference rejecting "the great Artefact" have been interpreted as Tolkien's opposition and resistance to accept what he perceived to be modern man's misplaced "faith" or "worship" of a kind of rationalism, and "progress" when defined by science and technology. xxx/ellauri201.html on line 52: Pirskatti kun tuo minun vakoseni nyt rupesi vuotamaan, kun näitä parhaita muistoja tässä kertailen! Tiineenä ollessa tuntuu vielä entistä kovemmin heruvan. Ai ai ai, kyllä saakin Reino illalla liukasta tavaraa! Parempi onkin, että on liukas, kun sillä Reinon vehkeelläkin sitä kokoa piisaa. Ei sitten nilelle pääse hankaamaan. Eipä sillä, aina on hyvin meillä luistanut hommat. Meillä, ja minulla muidenkin kanssa. Silloin ennenaikaan. Kymmenen vuotta sitten ja ylikin siellä korvessa kun asuin. Ai ai ai, hyvä olikin, että olen niin hereä kostumaan ja vuotamaan lemmenpuuhissa. Oli se tarpeen Isokukko-Uljaksen kanssa vasitenkin! Siinä sitä oli mies, oikea sonni! Ihan tuo alapää vieläkin kutiaa, kun sitä muistelen. Kyllä varmaan vielä Uljas jaksaa tahollaan miehuustyönsä hoidella, oli se semmoista tekoa! Missä lieneekään, eukkonsa luona vai kylillä vieraan naisen päällä nytkin. Semmoisia ne on monet ukkomiehetkin. Eihän niille yksi riitä. xxx/ellauri201.html on line 60: Huomasinhan minä, että ei se Eino tästä Isokukko-Uljaksesta pitänyt. Kilpamiehekseen heti arvasi. Syytä olikin! Kyllä se tuommoinen mies pistää naisen kuin naisen lemmenvakosen kostumaan jo pelkällä olemuksellaan. Verevä nainen sen kyllä tuntee, kenestä on niihin hommiin! Eino hiippaili öisin minun sänkyyn entiseen tapaan, koetti kulkea hiljaa, mutta narisihan se lattia. Ja sänky aina rysähteli ja valitti, kun se minua hässi. Kyllä ne muut metsätyömiehet sen tupaan varmasti kuulivat. Vaan onneksi ei kuullut Kustin-ruoja sinne omaan peräkamariinsa. Koko ajan murentui siltä valta ja voima vanhuuden mukana. En minä sitä enää pelännytkään, semmoista käppänää. Eino se vaan minua polki voimissaan, oli sillä iso mollukka se terska! Kuin tatti. Ai ai ai, miten se teki hyvää ja minut sai aaltoilemaan ja sisukseni pirskahtelemaan. Monta kertaa se pyysi saada loppuun asti nussia, että olisi sisään siemenensä sylkäissyt, mutta en antanut. Totteli sentään. Kerran olin sen virheen tehnyt, ensimmäisellä kerrallani, ja nyt oli minulla sen seuraamuksena pieni poika äitini hoivissa kasvamassa. xxx/ellauri201.html on line 90: Sänky ryskyi, natisi liitoksistaan ja valitti hajoavansa. Minä huusin, Isokukko-Uljas karjui, kyllä semmoinen meteli piti hereillä koko talon! Mutta sillä hetkellä en tiennyt muusta, levisin vaan, otin sisääni isoa murikkaa, sonnin jäykkää aisaa! Olin jossakin muualla, päässä pyöri ja rinnassa hyrskysi, huone keikkui. Isokukko-Uljas ponnisti voimalla viimeisen kerran, työnsi syvälle, naisen pyhimpään. Painavat pallit minua vasten hakkasivat, antoivat lisää suolaa soppaan. Kyrpä turposi paksuksi, mies karjahti, syöksi kuuman siemenlastin syvälle sisääni, täytti sillä koko vakoni. Tunsin sen, takerruin mieheen kaikin voimin, purskahdin pieniksi lemmenpisaroiksi, sulin kuin voi, rinnassa hulmahti, ja valahdin hervottomana sängylle. xxx/ellauri201.html on line 125: Stig-Erland var även känd för sitt mångåriga politiska och journalistiska engagemang för socialism och emot högerextremism och rasism. Han var bland annat med och grundade tidskriften Expo, för vilken han från 1999 var chefredaktör. xxx/ellauri201.html on line 132: Stig-Erlands morfar var, enligt Eva, anti-nazist och hade på 1940-talet internerats i det norrbottniska interneringslägret Storsien (efter kriget omdöpt till arbetsläger). Även om Stigs fascistiska far hävdar att den historien inte är sann, hävdar Gabrielsson att det är här som Stig-Erland Larssons arbete sedan 1970-talet mot diskriminering, rasism och högerextremism bottnar. Morfadern uppges ha varit anställd vid Rönnskärsverken i Skelleftehamn samma år som Stig föddes 1954. xxx/ellauri201.html on line 160: Ilmiselvästi Stig tekemällä tekee Kallesta vahvasti sminkattua omakuvaa tässä. Tulee aika vahva vaikutelma että Stig Erland on pedofiili kaapissa. Jatko-osassa fiilis on vielä selvempi. Stiegillä oli varmasti erektio se kuvaillessa noita suuhunpantavia pissixiä. xxx/ellauri201.html on line 257: Synnøve Solbakken er en bondefortelling av Bjørnstjerne Bjørnson, utgitt i 1857. Den regnes som hans debut. Fortellingen ble først trykket i Illustreret Folkeblad og utgitt i bokform av Johan Dahl samme år. xxx/ellauri201.html on line 259: Hovedpersonene er Torbjørn Granlien og Synnøve Solbakken. Torbjørn bor på Granlien, som ligger i skyggen, og Synnøve Solbakken bor på Solbakken, der det alltid er sol. I Granlislekten heter eldstesønnene Torbjørn og Sæmund, annenhver gang. Det går alltid bra med dem som heter Sæmund, og dårlig med dem som heter Torbjørn. Torbjørns far, Sæmund, prøver å stagge Torbjørns ville natur ved å være streng og sette Torbjørn i hardt fysisk arbeid. Boka handler om Torbjørns kamp for å få Synnøve Solbakken, hans reise fra skyggesiden til solsiden. Synnøve er også forelsket i Torbjørn, men hennes foreldre, først og fremst moren, syns ikke at Torbjørn er god nok for henne. Til slutt beviser Torbjørn at han har forandret seg ved å tilgi en mann som hadde knivstukket ham, så han nesten døde. Men ikke fikk han mere penger fordi, eller? xxx/ellauri201.html on line 275: Torbjørn og Synnøve forelsker seg i hverandre som barn. Han får rykte på seg for å være en slåsskjempe og hennes foreldre anser at han er uegnet for henne. De møtes ikke på flere år, og i mellomtiden avviser Synnøve flere beilere. Når Thorbjørn blir stukket med kniv innser Synnøves foreldre at han, tross alt, ikke er så voldelig og aksepterer hans frieri. Thjorbjørn og foreldrene lever endnu lykkelig tillsammen hvis ikke de er døde. xxx/ellauri201.html on line 315: Amo Tiiraxinen on ellottava Michelinmies, mutta onnen avaimen se on sentään löytänyt, kun on ymmärtänyt lyhdyn alta eziä kuten ainakin kännipää pudottamaansa auton avainta. Apina on automaatti joka ezii onnea eli homeostaasia, niinkö kaikki muutkin elukat, ja saavuttaa sitä hetkittäisinä pipanoina tyydyttäessään kulloisetkin tarpeensa. Ilman tarvetta eli onnettomuutta ei olisi onnea, koska toinen on toisen loppumista. Onni on differentiaali, siinä se. xxx/ellauri202.html on line 76: Se johtuu varmaan pillereiden puutteesta. Keskeiseen osaan nousee myös Thibaultin veljesten erilaisuus - kun nuorempi vaalii moraalikäsityksiään, niin vanhempi luopuu pikkuhiljaa niistä. Martin du Gard onnistuu ihmisten luonteiden ja keskinäisten suhteiden kuvauksessa lähes täydellisesti, voikin todeta että hän on tässä kasvuromaanisarjassa yltänyt maailmankirjallisuuden A-ryhmään Nobel-tasolle. Harmi ettei hänen kirjojaan kovinkaan hyvin tunneta (ainakaan Suomessa). Se olisi tuiki tärkeää, ei niiden lukemisella muuten voi paljon kerskua. Kuitenkin kirjojen verkkainen kerronta saattaa nousta haasteeksi lukijalle. Ilmeisesti sarjan eri jaksoissa on painopiste vaihteleva eri ihmisten ja teemojen osalta. Ranskalaisessa kirjallisuudessa osataan ottaa kaikki irti ihmisten vastenmielisistä piirteistä. xxx/ellauri202.html on line 121: Jacques pitää Giselestä, joka on Thibaultin taloudessa asuvan neiti de Waitzen veljen lapsi Madagascarilta. Jacquesia kiinnostaa myös Danielin pikkusisko Jenny, joka on varsin ylpeä ja nakkelee niskojaan. Jacquesin lyyriset jaaritukset vetoavat häneen. Jennyn äiti joutuu viemän ison summan rahaa miehensä porsastelujen peittelyihin Amsterdamiin. Jeromen rakastajatar on kuolinvuoteella Amsterdamissa. Therese maksaa lääkärit, velat ja hautauksen. Jerome lähtee Theresen siivellä Ranskaan. Noemien tytär Nicole on tullut jo aiemmin turvaan Jeromea Theresen luo. Jälleen näkeminen ei luonnollisestakaan ole helppo. Nicole "kelpaa" Antoinen lääkärikolleega kirurgi Hequet'lle, Heidän avioliittonsa on onnellinen, mutta lapsen tuleva sairastelu on kammottavaa. xxx/ellauri202.html on line 180: Andre Gide ja Rooger olivat toisilleen läheisiä kuten Jacques ja Daniel, tai Charles ja Sebastian. Gide kirjoittaa ystävästään päiväkirjassaan vuonna 1931: "Hänen kanssaan voin päästää itseni menemään ja olla täysin luonnollinen. Ei ole ketään, jonka läsnäolo tuo minulle nyt enemmän lohtua." Roger Martin du Gard puolestaan oli merkittävä kirjailija, joka tunnetaan parhaiten yhdeksänosaisesta perhesaagasta Les Thibault. Giden muistiinpanot on otettu hänen päiväkirjastaan. Hänen läheinen ystävyytensä Roger Martin du Gardin kanssa, joka oli hänen vuoteensa vieressä kuollessaan, kesti yli 38 vuotta. xxx/ellauri202.html on line 186: Vooral tegen het einde van zijn leven wordt Gide een steeds raardere, egocentrische snuiter, zo iemand die op grond van zijn verleden te beroemd is geworden en daardoor te weinig tegengas krijgt. xxx/ellauri202.html on line 196: Roger Martin du Gard (23 March 1881 – 22 August 1958) was a French novelist, winner of the 1937 Nobel Prize for Literature. Martin du Gard, homosexual by inclination and avocation, was miserably married to a devout Catholic who despised all his literary friends. Martin du Gard is much impressed with the fine appearance of the German race. The handsome boys and beautiful young girls are, to him, a reincarnation of ancient Greece. Martin du Gard reported back to André Gide on the wonders and delights of Berlin, where he had found the young involved in ‘natural, gratuitous pleasures, sport, bathing, free love, games, [and] a truly pagan, Dionysiac freedom’. xxx/ellauri202.html on line 198: He spent most of his time there wandering around ‘the less salubrious districts of the city’, noticing (relative to Paris) the many prostitutes of both sexes and the ready availability of pornography. Encouraged by such reports, André Gide visited Berlin no fewer than five times in 1933. He, too, was delighted by, and seriously interested in, what he found there, although he did concede to Robert Levesque that Paris itself was slowly becoming more Berlin-like even if at the same time (to use that most erotically evocative of geographical terms) more ‘southern’. The two writers coincided in Berlin in October, Gide arriving for a fortnight, Martin du Gard for five weeks. They did their best to avoid each other on their forays into the sexual underworld, but always dutifully compared notes on what they had seen and experienced. xxx/ellauri202.html on line 200: Martin du Gard posed as a specialist in matters sexual in order to attend interviews with homosexual men at Magnus Hirschfeld’s Institute. He also toured the gay clubs, nominating as his favourites the Hollandais and the lesbian Monocle. Christopher Isherwood was at Hirschfeld’s Institute on the day that Gide was given a guided tour, Gide ‘in full costume as The Great French Novelist, complete with cape’. Retrospectively calling him a ‘Sneering culture-conceited frog!’ from the safety of the mid-1970s – and in doing so sounding like a rather uptight, Francophobic D.H. Lawrence – Isherwood failed to consider that Gide’s pose might have been a way of giving Hirschfeld’s project the serious imprimatur of a symbolic cultural visit, to which the cape and the performed ‘greatness’ were essential embellishments. xxx/ellauri202.html on line 229: Conservateur en esthétique, mais progressiste en politique, France trouve dans l'affaire Dreyfus son Histoire contemporaine (l'Orme du mail, 1897 ; le Mannequin d'osier, 1897 ; l'Anneau d'améthyste, 1899 ; Monsieur Bergeret à Paris, 1901). Il a aussi prêté sa plume aux diverses manifestations de la gauche militante. (Académie française, 1896 ; prix Nobel 1921). xxx/ellauri202.html on line 262: This is a Quora fake question self-answered by someone calling himself Dawesome. xxx/ellauri202.html on line 264: Everything is unraveling. Decades of work dissipating like smoke. He was always in control, the strongest and smartest man in the room. Though not the largest, both Don Trump and the Chinese guy were larger. xxx/ellauri202.html on line 268: Putin doesn't have a plan B because at 70 years old there is not enough time for a plan B. Luckily I am way younger. xxx/ellauri202.html on line 280: No, wait, they ARE gangster capitalists. Actually the deal is precisely the same on both sides of the Atlantic! Only the trough is fuller here, for the time being. But its all running out, and fast. THIS is what the conflict is all about. xxx/ellauri202.html on line 288: So it all works just the same as here! I can relate to this! xxx/ellauri202.html on line 301: This is Jordan Peterson. I think he's insanely intelligent. This is a Quora fake question self answered by one Omme Salma. Bet he is an immigrant. xxx/ellauri202.html on line 311: Another reason why intelligent people tend to be quiet is simply because of the things they talk about. Many people, especially those with high crystalline intelligence, who know a lot, have certain preferences for topics. Small talk at a party or gossip is not one of them. Self-answering fake questions like this in Quora is. xxx/ellauri202.html on line 329: Ever since the end of World War II, allegations of Adolf Hitler's Jewish ancestry via his paternal grandfather have been the subject of intense debate. Here's what the actual evidence says. xxx/ellauri202.html on line 344: In his memoir, Frank wrote that Hitler’s paternal grandmother, Maria Anna Schicklgruber, was once employed as a cook by a Jewish family in Graz, Austria. During this time, Schicklgruber became pregnant by an unknown man and gave birth to Hitler’s father, Alois Schicklgruber, in 1837. Alois was registered as an “illegitimate child” with no dad when he was born. xxx/ellauri202.html on line 354: eresting.com/wordpress/wp-content/uploads/2021/02/alois-hitler.jpg" width="30%" /> xxx/ellauri202.html on line 359: Since Hitler’s alleged ancestry would’ve only been passed down through his father, that would’ve meant that a ritual of conversion would’ve been required for him to be considered Jewish, according to tradition. (That said, it should also be noted that not all Jewish groups follow this custom, especially the more liberal movements that emerged in the 1980s.) xxx/ellauri202.html on line 361: But in Nazi Germany, the leaders came up with their own anti-Semitic definition of a Vierteljude, or “Quarter Jew.” And this was someone who simply had one Jewish grandparent. So according to Hitler’s own rules, he would indeed be considered a quarter Jewish — if Frank’s claim was true. xxx/ellauri202.html on line 363: However, during the 1950s, a German author named Nikolaus von Preradovich punched a hole in Frank’s claim. Preradovich said that he found that “there were no Jews in Graz before 1856.” Well what did he know? Preradovich who anyway? And this was crucial to Frank’s claim about Hitler’s heritage. But it did not stop the rumors from swirling. xxx/ellauri202.html on line 367: In the study, published in the Journal of European Studies, Sax wrote that he had found evidence from Austrian archives that there was in fact a Jewish community in Graz before 1850, contrary to Preradovich’s claim. xxx/ellauri202.html on line 369: According to Sax’s paper, Emanuel Mendel Baumgarten, one of the first Jewish individuals elected to the Vienna municipal council in 1861, had petitioned the governor of Styria — the Austrian province where Graz is located — to lift the restrictions on Jewish people living in the area. xxx/ellauri202.html on line 373: Shortly after the meeting, an official register of Jews in Graz was apparently launched. Based on this evidence, Sax concluded that the official acknowledgment of the Jewish community in Graz in 1856 had been the result of an increasing Jewish presence in the city. As such, Sax argued, Jewish people had likely already been living there before 1856. xxx/ellauri202.html on line 385: “Even if there were Jews living in Graz in the 1830s, at the time when Adolf Hitler’s father, Alois, was born, this does not prove anything at all about the identity of Hitler’s paternal grandfather,” Evans said, also pointing out that Frank’s memoir has been found to be “notoriously unreliable.” xxx/ellauri202.html on line 389: Furthermore, Evans said there is no contemporary evidence that Hitler’s grandmother was ever in Graz, nor any evidence that a Frankenberger family was living there during that time period. Evans notes that there was a Frankenreiter family who resided there, but they were not Jewish. xxx/ellauri202.html on line 396: In short, it appears that there is no definitive evidence that Adolf Hitler was Jewish. But considering his disturbing legacy, it’s easy to see how such a conspiracy theory could fester over the decades. xxx/ellauri202.html on line 400: Evans added, “Some people have found his deep and murderous anti-Semitism hard to explain unless there were personal motives behind it.” xxx/ellauri202.html on line 403: But sometimes there is no rhyme or reason behind such things. Well, the chosen people killed and still kill droves of Philistines without any personal animus. Natasha Ishak is a staff writer at All That´s Interesting. She is a Jewess. Now that´s interesting! xxx/ellauri202.html on line 411: Though the idea may seem preposterous to some, the question seems to stem from the remote possibility that Hitler´s grandfather was Jewish. Hitler’s father, Alois, was registered as an illegitimate child with no father when born in 1837 and to this day Hitler’s paternal grandfather is unknown. In 1842, Johann Georg Hiedler married Alois’s mother. Alois was brought up in the family of Hiedler’s brother, Johann Nepomuk Hiedler. In 1876, when Alois was 39, he was made legitimate and his baptismal record annotated by a priest to register Johann Georg Hiedler as Alois’s father (recorded as "Georg Hitler"). Alois then assumed the surname "Hitler." xxx/ellauri202.html on line 415: Historians dispute his acount. Ian Kershaw, for example, wrote in his biography of Hitler Hubris, “A family named Frankenreiter did live there, but was not Jewish. There is no evidence that Maria Anna was ever in Graz, let alone employed by the butcher Leopold Frankenreiter.” xxx/ellauri202.html on line 417: In fact, no Jews lived in Graz at the time, said a German author named Nikolaus von Preradovich to punch a hole in Frank´s claim. They were fumigated in the 15th century and didn´t return until decades after Hitler’s father was born. xxx/ellauri202.html on line 421: In 2010, the British paper The Daily Telegraph reported that a study had been conducted in which saliva samples were collected from 39 of Hitler’s known relatives to test their DNA origins and found, though inconclusively, that Hitler may have Jewish origins. The paper reported: "A chromosome called Haplogroup E1b1b1 which showed up in [the Hitler] samples is rare in Western Europe and is most commonly found in the Berbers of Morocco, Algeria and Tunisia, as well as among Ashkenazi and Sephardic Jews ... Haplogroup E1b1b1, which accounts for approximately 18 to 20 per cent of Ashkenazi and 8.6 per cent to 30 per cent of Sephardic Y-chromosomes, appears to be one of the major founding lineages of the Jewish population." This study, though scientific by nature, is inconclusive. xxx/ellauri208.html on line 192: Molli-Jorin erektiovaikeuxia. xxx/ellauri208.html on line 315: cancelliere dell'impero Adolf xxx/ellauri208.html on line 322: Distributismi (lat. distribuere xxx/ellauri208.html on line 449: Mikäs se olikaan nimeltään se esteettinen jumalan olemassaoloargumentti? Joku on taas kaivanut sen koipalloista. Et täälä on niin kaunista et tän on täytynyt tehä joku tosi etevä. Huohheli huoh. Entäs sit noi vähemmän kauniit detaljit, kuten vanhan ihmisen luttaperse? No ne on perkeleestä tietysti. Huoh ja huoh. Rousseaun kelloseppävertaus. Sehän oli ize uurmaakareiden sukua. Eikä jälki ollut järin kehuttava, vaikka J-J kyllä tikkasi kiivaasti ja taajaan kuin polkusingeri, ensin mamania, sitten äiti Teresaa. Helskutin typerä tää Michel, kyllä näkee ettei se piittaa historiasta. Sen pää on pelkkää höttöä. Imperiumit kestävät niin kauan kuin ne kasvavat ryöstämällä naapureita. Kun kasvu tyrehtyy, tulee ikkunoista ja ovista jotain matuja. xxx/ellauri208.html on line 537: In an essay he published in the FAZ in mid-April, Habermas condemned the war in Iraq, saying it violated international law. WTF, have you forgotten the burning twin towers of free trade enterprise, or Saddams mass destruction weaponry? Internecine Hammurabi law yields a clear verdict here: strike back, strike hard, kill'em bastards! xxx/ellauri208.html on line 564: Beautiful isle of somewhere xxx/ellauri208.html on line 567: Somewhere the sun is shining Jostain reiästä paistaa aurinko xxx/ellauri208.html on line 568: Somewhere the songbirds dwell Jossain on meitä laululintuja xxx/ellauri208.html on line 571: Somewhere, somewhere Jossakin, en tiedä kyllä missä xxx/ellauri208.html on line 572: Beautiful isle of somewhere Kaunissaari siinä yhdessä paikassa xxx/ellauri208.html on line 574: Where we live anew Missä taas elellään xxx/ellauri208.html on line 575: Beautiful isle of somewhere Kaunissaari siinä yhdessä paikassa xxx/ellauri208.html on line 576: Somewhere the load is lifted Jossain lasti nostetaan xxx/ellauri208.html on line 578: Somewhere the clouds are rifted Jossain pilvet repelee xxx/ellauri208.html on line 579: Somewhere the angels wait Jossain venaa enkelit xxx/ellauri208.html on line 580: Somewhere, somewhere Jossakin, en tiedä kyllä missä xxx/ellauri208.html on line 581: Beautiful isle of somewhere Kaunissaari siinä yhdessä paikassa xxx/ellauri208.html on line 583: Where we live anew Missä taas elellään xxx/ellauri208.html on line 584: Beautiful isle of somewhere Kaunissaari siinä yhdessä paikassa xxx/ellauri208.html on line 586: "Beautiful Isle of Somewhere" is a song with words by Jessie Brown Pounds and music by John Sylvester Fearis, written in 1897. The song gained huge popularity when it was used in William McKinley's funeral. It was subsequently a staple at funerals for decades, and there are dozens of recorded versions. xxx/ellauri208.html on line 591: His achievements were cut short when he was fatally shot on September 6, 1901, by Leon Czolgosz, a second-generation Polish-American anarchist. McKinley died eight days later and was succeeded by Vice President Theodore Roosevelt. As an innovator of American interventionism and pro-business sentiment, McKinley is generally ranked above average. His popularity was soon overshadowed by Roosevelt (#26) and later on totally eclipsed by Trump (#45). xxx/ellauri208.html on line 597: Oli biologian tunti. Opettaja oli kipeänä. Katsoimme luontodokumenttia mangusteista, mankeloidun rotan näköisistä pikkupedoista. Mangustit kiipesivät päivälevon jälkeen paskanhajuisista koloistaan Serengetillä tai jossain muussa afrikkalaisen viranomaiskorruption perslävessä. Mangustit asettuivat pesäkummulle takajaloilleen, kaulaansa kurkottaen, mietteliäinä, mustin silmänympäryksin, muistuttaen Karhukoplan veljenpoikia, ja tuijottivat tasangolla törmäileviä villieläinlaumoja tiiviinä ryhmänä kuin eloonjäämistaistelun tuomitseva demarikomitea. Pörröiset vauvamangustit huojuivat evoluution keskellä unisina ja paahteen tylsistyttäminä, kurttuisin kulmin, ja lysähtelivät kumoon. Tytöt huokailivat. Ihania, ihan kuin ihmisiä, he kuiskivat luokassa, jonka ikkunoiden eteen oli vedetty pimennysverhot. Ja olivathan mangustit ihania, kun niitä katsoi oikealla tavalla, ihmisestä käsin, kun niiden mittana käytti ihmistä. Minä satuin vilkaisemaan ympärilleni muiden keskellä, edessäni pulpetilla viisisormiset käteni, näin lähellä häämöttävät kasvot, jotka tuijottivat sinertävä ruutua ja kuuntelivat lukijan eläytyvää puhetta. Ajattelin: Ihan kuin mangusteja. Palleani jännittyi. Minua huimasi. En saanut katsetta tarkennettua. Luokan tuttuus katosi, ja ihmisten. Ylle tulvahti pimeä, jota ei valaissut mikään oppivelvollisuus. Pimeä nieli seinien topografiset kartat. Pimeän kosketuksesta styroxinen Unkarin väestöpyramidi mureni ja tuprusi ryhmätyötaulun tähtikarttaan. Ikkunalaudalle lokeroidut Pahtavaaran malminäytteet putosivat paperimassakuun näkymättömälle puolelle Moskovanmereen, tyhjiin pyyhkiytyivät kansantuotteen kasvua osoitta graafit. Nicaragualaisen pihvilihan vientireitit ja uhanalaisen oselotin levinneisyysalue. Suurten jokisuistojen murtovesialueet huuhtoivat mennessään lasikaapin jyrsijät ja formaliiniin säilötyn kyyn ja violettisuonisen lehmänsilmän. Minä istuin sen katoamisen keskellä, hiljaisena, pyörteessä, kahdeksantoistavuotiaana, selitykset kadottaneena, ylettömän todellisuudentunnun vallassa, kun pimeään hävisi kaikki minkä olin uskonut jonain päivänä tietäväni. Jäljellä oli tunteikas olentolauma tuijottamassa sinertävää utua. Huh, ajattelin. Se pyyhki yli väkivalloin. Käteni vapisivat, korvani soivat. Vähitellen pelko lakkasi. Puristin kämmenillä poskiani. Ajattelin, että sen täytyi olla aivojen verenkiertohäiriö. Ajattelin olevani poikkeusyksilö. Jos sille yrittäisi antaa nimen, sen täytyisi olla taitoa olla tietämättä mitään. xxx/ellauri208.html on line 615: Retired porn actor Randy West oli hölmön näköinen kaveri. On kai se hölmö vieläkin vaikka on jo retardi. Se on Piki Zillesin ikätoveri. In August 1980 he garnered attention when he became the first model to appear in the centerfold of Playgirl magazine with an erection. He was Robert Redford 's body double in a film where a couple's marriage is disrupted by a stranger's offer of a million dollars for the wife to spend the night with him. It stars Robert Redford, Demi Moore, and Woody Harrelson. It received mostly negative reviews, but was a box-office success, grossing nearly $267 million worldwide on a $38 million budget. West has never married or fathered children, which he blames on his career for making it hard for him to form "normal relationships." As of 2013, he spends his time competing in celebrity golf tournaments for charity. Rikullakaan ei ole lapsia. Se nai kyllä kovasti mutta muuta annettavaa ei sillä ole. Tässä episodissa teemoina ovat EAT! ja FUCK!. KILL! on mukana vaan tausta-ajatuxena: ellei tule lasta ei kohta tule enää paskaakaan. xxx/ellauri208.html on line 719: Ja minä istuin Joonatanin vieressä ja pidin häntä kädestä ja tunsin, että hän oli voimakas ja hyvä perin pohjin, ja ettei mikään ollut oikein vaarallista siellä missä hän oli. xxx/ellauri208.html on line 875: Olen mieltynyt Fellinin elokuvaan Casanova (1976), jossa päähenkilö soutaa mustista roskasäkeistä tehdyn meren keskellä. Vertaisin sitä Veljeni Sebastianiin. Säkkimeri on täydellisen keinotekoinen ja sitä, mitä tarina vaatii. Ei tulisi mieleeni epäillä, etteikö kyseessä olisi meri, merellisempi meri kuin altaallinen vettä. Monilta runoilijoilta lähtee mustia roskasäkeitä, esim Celanilta tai Bukowskilta. Sirun päällä on 250 litran musta roskasäkki kun se ei ole käytössä. xxx/ellauri208.html on line 881: Olen Mikko Lamberg, kriitikko ja esseisti Kulttuuritoimituksessa ja satunnaisesti muuallakin. Päätoimitin elokuvalehti Laajakuvaa vuosina 2013–18 ja kirjallisuuslehti Lumoojaa 2020–2021 sen toisena päätoimittajana. Olen edelleen mukana Lumoojan teossa toimittajana ja kirjoittajayhdistys Kapustarinnan varapuheenjohtajana. Mikko seuraa kulttuurielämää Tampereen ja Pirkanmaan näkökulmasta. xxx/ellauri208.html on line 923: Pieni suomenruotsalainen vivahdus toi oman eksoottisen lisänsä Cay Idströmin maagiseen ääneen ja huolelliseen suomenkieleen. Ohjelmansa hän käsikirjoitti huolellisesti etukäteen. Hän kulki maailmalla jo silloin, kun se ei ollut naisten tapa. Hän istui euroviisuraadeissa ja matkusti Laila Kinnusen mukana, kun Valoa ikkunassa edusti Suomea. Hän saattoi puhua "schlagereista", mutta oli myöhemmin Beatlesin suuri ihailija ja teki Suomeen Bruce Springsteenin ensimmäisen haastattelun. xxx/ellauri208.html on line 943: Kun Annika Idström talvella 1979 ryhtyi kirjoittamaan ensimmäistä romaaniaan Sinitaivas (1980), hänestä tuntui omien sanojensa mukaan kuin hän olisi "tullut kotiin". Takana oli Idströmin itsensä jännitteiseksi ja vaikeaksikin kuvaama lapsuus suomenruotsalaisessa keskiluokkaisessa töölöläiskodissa, jossa taiteellisesti lahjakas isä toi välillä "juoppokavereitaan" kotiin ja äiti, tunnettu ja "ihailtu radioääni" Cay Idström, toisaalta lannisti, toisaalta rohkaisi luoviin harrastuksiin. Takana oli Laguska skolanin yksityinen eliittilukio, jossa Idström opiskeli vapaaoppilaana – eikä viihtynyt: "En ollut tarpeeksi rikas [ - - ] enkä tarpeeksi suomenruotsalainen." Oman tien etsiminen oli vienyt Sanelma Vuorteen mannekiinikoulusta Ranskaan kieltä oppimaan, kirjallisuuden opintoihin Helsingin ja Jyväskylän yliopistoissa ja kamerataiteen opintoihin Taideteollisessa oppilaitoksessa. Takana oli myös avoliitto vasemmistolaisesti suuntautuneeseen kulttuurisukuun kuuluvan tunnetun elokuva- ja teatteriohjaaja Jotaarkka Pennasen kanssa ja tyttären syntymä. Yksinhuoltajuuden ja kirjoittamisen yhdistelmä merkitsi elämistä työttömyyskorvauksella ja sosiaalituilla, mutta "kirjoitin, koska en muuta osannut". xxx/ellauri208.html on line 1022: ʾIdrīs (Arabic: إدريس) is an ancient prophet mentioned in the Quran, whom Muslims believe was the third prophet after Seth. He is the second prophet mentioned in the Quran. Islamic tradition has unanimously identified Idris with the biblical Enoch, although many Muslim scholars of the classical and medieval periods also held that Idris and Hermes Trismegistus were the same person. Mahtavaa sekoilua. xxx/ellauri208.html on line 1023: According to later Muslim writings, Idris was born in Babylon, a city in pr esent-day Iraq. Before he received the Revelation, he followed the rules revealed to Prophet Seth, the son of Adam. When Idris grew older, God bestowed Prophethood on him. During his lifetime all the people were not yet Muslims. Afterwards, Idris left his hometown of Babylon because a great number of the people committed many sins even after he told them not to do so. Some of his people left with Idris. It was hard for them to leave their home. xxx/ellauri208.html on line 1025: They asked Prophet Idris: "If we leave Babylon, where will we find a place like it?" Prophet Idris said: "If we immigrate for the sake of Allah, He will provide for us." (By now the West is full of these immigrants.) So the people went with Prophet Idris and they reached the land of Egypt. They saw the Nile River. Idris stood at its bank and mentioned Allah, the Exalted, by saying: "Subhan Allah." For three days of the week, Idris would preach to his people and four days he would devote solely to the worship of God. xxx/ellauri208.html on line 1027: The commentator Ibn Ishaq narrated that he was the first man to write with a penis and that he was born when Adam still had 308 years of his life to live. In his commentary on the Quranic verses 19:56-57, the commentator Ibn Kathir narrated "During the Night Journey, the Prophet passed by him in fourth heaven. In a hadith, Ibn Abbas asked Ka’b what was meant by the part of the verse which says, ”And We raised him to a high station.” Ka’b explained: Allah revealed to Idris: ‘I would raise for you every day the same amount of the deeds of all Adam’s children’ – perhaps meaning of his time only. So Idris wanted to increase his deeds and devotion. A friend of his from the angels visited and Idris said to him: ‘Allah has revealed to me such and such, so could you please speak to the angel of death, so I could increase my deeds.’ The angel carried him on his wings and went up into the heavens. When they reached the fourth heaven, they met the angel of death who was descending down towards earth. The angel spoke to him about what Idris had spoken to him before. The angel of death said: ‘But where is Idris?’ He replied, ‘He is upon my back.’ The angel of death said: ‘How astonishing! I was sent and told to seize his soul in the fourth heaven. I kept thinking how I could seize it in the fourth heaven when he was on the earth?’ Then he took his soul out of his body, and that is what is meant by the verse: ‘And We raised him to a high station.’" xxx/ellauri208.html on line 1034: The Alexander Romance is an account of the life and exploits of Alexander the Great. Although constructed around a historical core, the romance is largely fictional. It was widely copied and translated, accruing legends and fantastical elements at different stages. The original version was composed in the Greek language before 338 AD, when a Latin translation was made. Several late manuscripts attribute the work to Alexander´s court historian Callisthenes, but the historical person died before Alexander and could not have written a full account of his life. The unknown author is still sometimes known as Pseudo-Callisthenes. xxx/ellauri208.html on line 1036: Alexander was hungry and told his cook Andreas to prepare a meal. Andreas took water from this spring to wash some salt fish, and at the touch of the water the fish came to life again and slipped away through his fingers. Here, Alexander´s cook, named Andreas, washes dried fish in water from a spring: the fish comes to life. The cook also drinks the water. Envying his immortality, Alexander laments that 'it was not fated for me to drink from the spring of immortality which gives life to what is dead'. The cook is thrown into the sea with a millstone round his neck. xxx/ellauri208.html on line 1038: Speaking of which, German police believe the convicted paedophile, 45, abducted and killed Madeleine McCann, 3, in Portugal in 2007. Following tip-offs from German police, in April 2021 authorities in Paraguay targeted Christian Manfred Kruse, 59, a German national thought to be behind the sick network. At the same time German cops arrested three other men linked to a paedo ring. They include cook Andreas G, 40, unemployed Fritz Otto K, 64, and Alexander G, 49, who allegedly acted as an administrator and forum moderator for the ring. Boystown was internationally oriented, had chat areas in different languages and served the worldwide exchange of images, documenting the sexual abuse of children. Experts then set about analysing all the computer data, including 5,000 IP addresses, which had exchanged sickening pornographic images and videos of children being abused to around 400,000 members. Idris started prophecying at age 40, and so did Mohammed. Mohammed´s youngest wife was just 9. The Daily Telegraph described the disappearance of Madeleine "the most heavily reported missing-person case in modern history". xxx/ellauri208.html on line 1050: Dhu al-Qarnayn, (Arabic: ذُو ٱلْقَرْنَيْن, romanized: Ḏū l-Qarnayn, IPA: [ðuː‿l.qarnajn]; lit. "He of the Two Horns") appears in the Quran, Surah Al-Kahf (18), Ayahs 83–101 as one who travels to east and west and sets up a barrier between a certain people and Gog and Magog (called Ya'juj and Ma'juj). Elsewhere the Quran tells how the end of the world will be signaled by the release of Gog and Magog from behind the barrier. Other apocalyptic writings predict that their destruction by God in a single night will usher in the Day of Resurrection (Yawm al-Qiyāmah). xxx/ellauri208.html on line 1053: Taking place, according to its incipit, "when gods were in the ways of men," Tablet I of Atra-Hasis contains the creation myth of Anu, Enlil, and Enki—the Sumerian gods of sky, wind, and water. Following the cleromancy ('casting of lots'), the sky is ruled by Anu, Earth by Enlil, and the freshwater sea by Enki. xxx/ellauri208.html on line 1057: Tablet I continues with legends about overpopulation and plagues, mentioning Atra-Hasis only at the end. Tablet II begins with more human overpopulation. To reduce this population, Enlil sends famine and drought at formulaic intervals of 1200 years. Accordingly, in this epic, Enlil is depicted as a cruel, capricious god, while Enki is depicted as kind and helpful, perhaps because priests of Enki were writing and copying the story. Enki can be seen to have parallels to Prometheus, in that he is seen as man's benefactor and defies the orders of the other gods when their intentions are malicious towards humans. Tablet II remains mostly damaged, but it ends with Enlil's decision to destroy humankind with a flood, with Enki bound by oath to keep this plan secret. xxx/ellauri208.html on line 1060: The words "river" and "riverbank" are used in Tablet III, probably in reference to the Euphrates, the river upon which the ancient city Shuruppak, ruled by Atra-Hasis, was located. xxx/ellauri208.html on line 1158: Rifaa kuuli yöllä ääniä, se oli vuorenpeikko hereillä. Rakastetun pojan tehtävä on duunata vanhan isoisän sijasta. Poinzi on ettei luvattua maata tarvita, jokainen voi päästä omin käsin onneen. Näin sanoen Max tuli vihdoin ulos garderoobista. xxx/ellauri209.html on line 53: Suomen Tampereella 10.6.1998 xxx/ellauri209.html on line 65: Alivaltiosihteerin kaikkien aikojen ensimmäinen kolmas kirja Nuoret viralliset miehet jatkaa siitä, mihin Huippuvirallinen kirja jäi. Alivaltiosihteeri on juuri saapunut Iijoesta Tammerkoskeen ja nikkaroi itselleen pitkät kalsarit ikkunatiivisteteipistä 50-luvun Tampereella. Tähän teemaan palaan kun ehdin Paavo Rintalan teoxeen Rikas ja köyhä. Se on romaani nuoren miehen vaiheista 50-luvun alun Suomessa. Kai Laitinen Helsingin Sanomissa arveli että se voi herättää pahennusta. xxx/ellauri209.html on line 67: Viedessään roskapussia Alivaltiosihteeri lähtee 5 vuoden tutkimusmatkalle Sargassomerelle. jossa hän pian saavuttaa merkittävän aseman ankeriaiden yhteisössä. xxx/ellauri209.html on line 101: The Corn Laws blocked the import of cheap corn, initially by simply forbidding importation below a set price, and later by imposing steep import duties, making it too expensive to import it from abroad, even when food supplies were short. The Corn Laws enhanced the profits and political power associated with land ownership. xxx/ellauri209.html on line 117: Pian Rein kintereillä kärkkyvät vanhat tutut skandaalilehdistö, paikalliset gangsterit, turkkilainen antiikkikauppias sekä Japanin ympäristöministeri. Onnistuupa Rei suututtamaan epäjapanilaisella käytöksellään myös tokiolaiset sukulaisensa. Mutta missä on se Rein iänikuinen vanhusystävä? Lainsuojaton ja pennitön Rei ryhtyy uhkayritykseen, joka voi tietää makeaa voittoa, elinikäistä porttikieltoa Japaniin – tai pikaista kuolemaa. xxx/ellauri209.html on line 130: Mitä on keramiikan haritsuke tekniikka? Todennäköisesti savisen vällykäärmeen vatkutus. These are a cinch. Haritsuke is a NTR type of hentai where the engaged couple end up having sex with their students. NTR or netorare is a type of anime, most commonly found in hentai. It has a particular idea at its core: cheating. Kuvan Haritsuke näyttää vähän v 2022 Siriltä, paizi kampaus. xxx/ellauri212.html on line 43: Kurja kolli lakkaa höperehtimästä Miser Catulle, desinas ineptire, xxx/ellauri212.html on line 45: Loisti sulle kerran kissanpäivät, Fulsere quondam candidi tibi soles, xxx/ellauri212.html on line 51: Totta mooses oli sulla kissanpäivät. fulsere vere candidi tibi soles. xxx/ellauri212.html on line 73: All evidence points to the fact that Gauguin might have been drawn to the Mahu culture of a boy performing feminine duties. Drag queens were prevalent in Tahitian culture one which drew the focus of Gauguin. His children are not the reason to believe that he was heterosexual look at his Polynesian artwork! xxx/ellauri212.html on line 77: His novels were admired by the author Somerset Maugham. A few years after Lodwick's death, Anthony Burgess wrote: "He is not afraid of rhetoric, grandiloquence; his knowledge of foreign literature is wide; his mastery of the English language matches Evelyn Waugh's." He warned, nevertheless, that because of his early death he was "in danger of being neglected", and indeed D. J. Taylor has written that in the post-war years Lodwick's "doomy romanticism sat queerly alongside the comic realism of a Waterhouse or an Amis: Lodwick's reputation did not survive the 1960s." xxx/ellauri212.html on line 79: My Amor me dio benvenida is from 1963, the original is from 1952. I feel sympathy with the elderly man on the cover, trying to hold on to a gorgeous blonde, barely holding despondency at bay. He turns out to be the murtherer I bet. xxx/ellauri212.html on line 105: ‘A guest,’ I answer’d, ‘worthy to be here:’ xxx/ellauri212.html on line 112: Go where it doth deserve.’ xxx/ellauri212.html on line 190: Kakeru in this context means to shower or pour. The word bukkake is often used in Japanese to describe pouring out a liquid with sufficient momentum to cause splashing or spilling. Indeed, bukkake is used in Japan to describe a type of dish where hot broth is poured over noodles, as in bukkake udon and bukkake soba. xxx/ellauri212.html on line 192: in Japanese bukkake videos, female performers are frequently dressed as office ladies or in school uniforms, and they are being humiliated, whereas women in Western-style bukkake videos are portrayed as enjoying the scene. xxx/ellauri212.html on line 199: Haluaisitko gallixi jos olisit syntynyt Bessarabiassa? B. oli Prutin ja Dnjestrin välissä länsi-Ukrainassa ja Moldovassa Tonavan ja Mustan meren rannalla. Antiikissa siellä asui traakkeja, kimmeriläisiä, skyyttejä, sarmaatteja ja kelttejä. Eli mixikäpä ei. Lodwick ei liiemmälti perusta jenkeistä, vaikka anglosaxi onkin. Dekkarixi tässä niteessä on suht paljon sitaatteja. xxx/ellauri212.html on line 323: Oven takaa kuului tuttu ääni josta Rei ei voinut erehtyä: rrrrip-dojonggg-jonnnngg! Vetoketju aukeaa. Lolita lutkuttaa bukkakehommissa. xxx/ellauri212.html on line 404: Chika halusi liikkua bändin kanssa vapaasti. Siis miten kysyi Norie täti epäluuloisesti. Millaista liikkumista se on? No horisontaalista, neuvoi Rei, ei niinkuin Takeo joka naulizi Rein tatamiin kuin perhosen. Vaikka saattaahan sitä tulla niinkin, jopa 2x, jos on taitava. Sujata ei pitänyt japsujen currystä, se oli liian paxua. 18v emi kuoli ja hede nuupahti. Emin isä pyysi Emin kamikazea julkisesti anteexi mikä oli Reistä naurettavaa. Anteexi mixi? Reinhän tässä pitäisi pyytää anteexi. Emi oli pinnallinen mutta rakasti oikeasti Takeota. Hän erehtyi kuvittelemaan että parittelimme romanttisessa mielessä. Vaixe oli vain isänmaallista anaaliseroottista yhdyntää kahteen otteeseen. En gång är ingen gång men två gånger är en vana. xxx/ellauri212.html on line 406: ere.files.wordpress.com/2012/02/nude-with-cat-and-mirror.jpg?w=500&h=545?w=275" /> xxx/ellauri212.html on line 413: The painter — whose real name was Balthasar Klossowski de Rola and who died in 2001 — has been a controversial figure in the art world for decades. Many of his paintings show highly sexualized depictions of young girls. His 1934 work "The Guitar Lesson" was one of his first to scandalize his peers. When it was displayed along with "Thérèse Dreaming" and other Balthus paintings at a special exhibit in the Met in 2013, a plaque warned readers that the paintings were disturbing in nature. xxx/ellauri212.html on line 418: "At its 1934 debut in Paris, it was shown for fifteen days, covered, in the gallery’s back room," wrote the art critic Jerry Saltz in 2013. "In 1977, it appeared for a month at Pierre Matisse’s 57th Street gallery. It has never been exhibited again, as if it were some metaphysical equivalent of the cursed videotape in The Ring that kills anyone who views it." xxx/ellauri212.html on line 436: were also visitors, as was the art dealer Pierre Matisse. Täyskäsi homokyrpiä ym pervoja. xxx/ellauri212.html on line 444: Overall, Balthus had an idyllic memory of these early childhood years, which were disrupted when, shortly after the First World War began in 1914, the family were forced to leave Paris in order to avoid deportation due to their German citizenship. They settled in Switzerland, near Geneva. Hyvä että lähti, Aatu olis tehnyt niistä grilliherkkua. xxx/ellauri215.html on line 55: Kunnon seisokista ei vieläkään (tai enää) mitään tietoa. Bugger it. Siru kazoo hämillään päällään ähräävää pikku letkua. Tähänkö on tyydyttävä? Paljon melua, vähän villoja. Oheinen insertiokuva on puhdas lavastus, oikeasti pipu oli kovasta yrityxestä huolimatta pehmyt rusina. Eka kerralla sain sen hikisesti sisään puoliveteisenä ihan zägällä, mutta se pysyi säälittävän pienenä eikä ruiskahduskaan sitten tuntunut kummoseltakaan. Toisen kerran valui runkku vetelästä pipusta purosena pusikkoon kuin hannibal ante portas. Ollaan takaisin esimurkkuiän lähtöruudussa, pikku lätäkkö Merikadun vessanlattian terranvärisillä klinkkereillä. Runkun ja vessapaprun tuoxua. xxx/ellauri215.html on line 78: Tämä pikku video (kazo myös muut videot) on kuvattu endoskoopilla pimpsan sisältä: mulkku työntelee sisään halkinaista päätänsä, ahertaa kuin myyriäinen, venkuttaa ankarasti ahtaassa käytävässä kunnes runkku ruiskahtaa (9:55), lopuxi tero sysii sperman peremmälle bobcattina ja vetäytyy työnsä tehneenä esan perässä samaa tietä kuin tuli. xxx/ellauri215.html on line 80: Hoblan oikeistoämmät kuorossa ampuu alas sossupääministeriä. Pääministerihän on koko kansan esikuva, tahtoipa tai ei, ajatelkaa nyt vaikka sortsiasuista Alexander Stubbia tai Kempeleen kuminaamaa Suomen pienoislipun vieressä! Nej jössenas, bort med Marin, vi vill ha Föräldralös i stället. Han är ju man i alla fall, statens hemligheter står i bättre förvar hos han. Alla vet ju hur käringarna skvallrar speciellt när dom är fulla. xxx/ellauri215.html on line 91: According to Erja Yläjärvi's participatory research, there is a huge variety in the length people typically had sex, ranging from as low as 33 seconds to as high as 44 minutes. “The median time was 5.4 minutes, which is almost a full 2.5 minutes longer than back in the 1940s when famous sex researcher Alfred Kinsey deduced that three-quarters of men finished within two minutes,” she reported. xxx/ellauri215.html on line 119: yksinäänhän vatanen ja jassu on aina tuolla autiossa talossaan, saunassa ja porealtaassakin aina yksin tai korkeintaan kaksin, herää kysymys onko noilla edes kavereita vai onko molemmat täysiä narsisteja joilla ei kamuja? xxx/ellauri215.html on line 145: There is a third novelist in The Ghost Writer, Felix Abravanel, “a writer who found irresistible all vital and dubious types, not excluding the swindlers of both sexes who trampled upon the large hearts of his optimistic, undone heroes.” Abravanel, of course, is Saul Bellow. Zuckerman heard him speak at Chicago, just as the young Roth had recently met Bellow in Chicago at a literature class. xxx/ellauri215.html on line 165: Tätä nää jutkukynäilijät on (oli), pelkää ja ihailee gangstereita kuin Surku Yniäinen susia. Marxin veljexet. Big time Jews. Toisiaan ne ei sietäneet alkuunkaan, hirvee skaba parrasvaloista. Kolme koukkunokkaa: kimmomainen pömppömaha, käkättävä luipero ja pahansuopa leuaton kuikelo. xxx/ellauri215.html on line 171: "Vulgar Chicago" was always where his heart was. Vulgar Jewish Chicago - and Montreal, where he started out as son of an immigrant small time hustler. xxx/ellauri215.html on line 177: Naatan kirjoittaa novellettan sukulaisistaan jotka olivat juuri sellaisia kitupiikkejä kusipäitä mixi antisemitistit on mokkereita aina kuvanneet. Sen isä jalkalääkäri varoittaa ettei sen kertominen ole aivan viisasta. Eikä olekaan. Mutta ei, Philip on valmis myymään vaikka isoäitinsä jos saa siitä laatuaikaa mediaan. Koska se on just yhtä perso sille kuin sukulaiset rahalle. Rouva Wapterin 10 kysymystä ovat aiheellisia. Rothin vastaus niihin on vaan näyttää fäkkiä. Sellainen kaippari se vaan nyt on, Knasun tyyppinen. Vaan eipä sitten saanut dynamiittimiehen pinssiä. Nobel piti positiivisista jutuista. xxx/ellauri215.html on line 198: Rothista parasta Annessa oli ezen porukat oli niin epäjutkuja. Et vainoomiseen riitti pelkkä suspekti nimi syntymätodistuxessa. Eurooppalaisuudesta ei ollut mitään apua. Oliskohan ollut tehokkaammasta verensekoituxesta vuosituhansien aikana? Ehkäpä mutta siihenhän ne ei halua ize suurin surminkaan lähteä. Ne nimenomaan haluaa uida omassa geenipuulissa kuin Roope hrahahlaarissa. Kaivautua siihen kuin myyrät. Ne on tosi rasisteja. xxx/ellauri215.html on line 206: Oh, Berny, I want to live with you! That's what I need! The millions won't do it-it's you! I want to go home to Europe with you. Listen to me, don't say no, not yet. This summer I saw a small house free, a stone villa up on a hillside. It was outside Florence. I had a pink tile roof and a garden. I got the phone number and I wrote it down. I still have it. Oh, everything beautiful that I saw in Italy made me think of how happy you could be there - how happy I would be there looking after you. I thought of the trips we'd make, I thought of the afternoons in the museums and having coffee later by the river. I thought of listening to music together at night I thought of making your meals. I thought of wearing lovely nightgowns to bed. And best of all (though Phil left this out): mieti miten huokaisen vienosti kun ähkäisten iltaisin työnnät pitkäxi venähtäneen pinokkionnenäsi sieraimia myöden turkissomisteiseen skulausvihkooni! xxx/ellauri215.html on line 213: Kertoja ja hänen saxalainen perheensä viettävät lomansa Torre di Veneressä (Venuxen tornissa) elokuusta syyskuuhun. Tällä oleskelullaan he kohtaavat fasistisen Italian. Perhe suunnitteli rauhallista oleskelua, mutta todellisuudessa heidän on kohdattava paitsi Italian poliittiset ongelmat myös suuri joukko keskiluokan turisteja, jotka ovat päättäneet viettää lomansa Torre di Veneressä. Hyi helkkari. xxx/ellauri215.html on line 215: Perhe kokee, ettei sakemanni ole tervetullut. Grand-hotelissa he kieltäytyvät palvelemasta häntä valaistulla verannalla, koska heitä pidetään vieraina. He muuttavat lopulta hotelleja sen jälkeen, kun vieressä olevan naisen porukat valittavat kertojan pojan köhimisestä. Perhe päättää ottaa huoneen Madame Angiolierin ylläpitämässä Eleanoran eläkehuoneessa. Perhe ei todellakaan tunne elävänsä lomailulle suotuisassa ilmapiirissä, vaikka uusi pensiooni onkin muilta osin tyydyttävä. xxx/ellauri215.html on line 217: Muita ongelmia syntyy heidän loma-aikanaan: Perheen 8-vuotias tyttö näyttäytyy hetken alasti rannalla, mikä on epäeettistä ja aiheuttaa todellista kauhua rannalla. Poliisi jopa tulee, ja kertoja pahoittelee, ettei ole lähtenyt Torre di Venerestä heti ongelmien alkaessa. xxx/ellauri215.html on line 219: Kun taikurin ja loitsun Cavaliere Cipolla -esitys ilmoittaa, tylsistyneet lapset haluavat innostuneena osallistua esitykseen. Tämä tapahtuu myöhään, ja vaikka vanhemmat epäilevät, onko se todella lapsiystävällinen, ostetaan neljä lippua esitykseen. Illalla kalastajat ja tarjoilija Mario saapuvat huomattavalla viiveellä. xxx/ellauri215.html on line 343: Merete Mozzarella vaikuttaa Hoblan sunnuntaisaarnassa olevan hieman hädissään kun kuolema kolkuttaa sen ovella. Se pohtii enenevästi uskonasioita, eli minkä verran tarvii minimisti uskoa pelastuaxeen seuraavalle kierroxelle. xxx/ellauri215.html on line 345: Merete Mozzarella är dotter till ambassadören Wilhelm Schreck och Annamarie Cleeman, som var danska. Hon är uppvuxen i Schweiz, Kina, Turkiet och Storbritannien. Hennes far var stor grön och skallig, fes som fan och gjorde ljusstakar av öronvax. Hennes tredje äkteman är ingen annan än Lars Hertzberg. xxx/ellauri215.html on line 346: Mereten taustaporukoissa oli paljon riehahtaneita ateisteja. Pahempi asia on Mereten mielestä et nykyporukoille ei uskonto enää merkkaa midiä. xxx/ellauri215.html on line 348: Merete tycker med någon modernare apologet att religion fortfarande behövs för såna saker som vetenskapen har ingenting att säja om liksom tex döden och kärleken. xxx/ellauri215.html on line 351: Mitä jäi pois Mereten rippikoululaisten riisutusta credosta? No ainakin taivas, helvetti, ikuinen elämä, sielu, jumala, synti, armo ja tuomio. Tuskin ilman niitä päästään virsikirjan lisälehdille. xxx/ellauri215.html on line 364: Alexander Stubb who has had direct experience with Putin and Russia, comments on the situation says, "The first argument is that Russia could not help itself. Russia has already been an expansionist and aggressive state. Unlike eg. Greece, Italy, Sweden, Britain, France, Germany and the U.S.A. You have to understand Russia's history to understand where Russia is coming from. ... Russia believes in destiny, there is a certain nostalgia and narrative of it’s expansionist past, which previously made Russia into a great superpower. So the argument that Russia is somehow working to defend itself from Ukraine doesn’t stand up. Russia could not help itself. Its like bulimia. There was absolutely no reason for Russia to attack. Russia just doesn't like capitalist democratic neighbors, just like America does not like communists, and the only one they allow to exist is Finland, which is insignificant. For the rest they think of spheres of interest and power, like the Chinamen." xxx/ellauri215.html on line 370: That was only a pretext for a way of life he rejects. He rejected it in Chechnya and Syria (where men wear skirts) and he rejects liberal democracy at every turn and he saw Ukraine moving in that direction. And to top it off, Putin yearns for respect and wants to be seen as a great leader although he is shorter than me, in shorts or without. He thought he could do exactly the same thing in Ukraine as he did with Georgia, Chechnya and Crimea. But no, this time is different, we Westerners really want Ukraina." xxx/ellauri215.html on line 372: "Point number three (ok, almost done) is the talk about the Finlandization of Ukraine, which means that Ukraine has to compromise on their values, security and basic existence in order to achieve peace. I fundamentally disagree with this thesis because every independent and sovereign state should have the freedom to choose whose club it wants to join and which cola to buy. xxx/ellauri215.html on line 374: This has been put into the UN charters, but more specifically to the Helsinki accords. It is about international law. It is about sovereignty and independence. Sovereignty and independence is what NATO is all about. It is about the agency of a country like Ukraine to decide its own destiny. It is not up to a greater power like Russia or NATO to take that decision for Ukraine. And I say this as a Swedish Finn, next to Russia in Westend, Esbo, which shares a 1,34 km border with the capital. A county that has had to compromise on its basic economic liberal values at different stages in history. xxx/ellauri215.html on line 376: This is not a world where the big can rule over the small. What the world needs to see is a game rules-based international order where all of us can at least believe that we stick to the rules, the U.S. rules which Russia is not sticking to at the moment. xxx/ellauri215.html on line 382: "The fourth claim (oops, my bad, I lost count) is that this conflict is due to NATO expansion. NATO was originally created in 1949 as a deterrent to the Soviet Union. But when the Cold War ended, it took on a different tact, which was about peace keeping and crisis management, primarily, robbing the ragheads of their oil. xxx/ellauri215.html on line 384: Countries that were not members could partner with them, like Finland. There was also close partnership with the Russian council in NATO, so there was this cooperation. NATO enlargement took place because Soviet satellites during the cold war wanted to get that extra protection and for fully understandable reason, what with Reagan's plans for Star Wars. But that expansion was not aggressive. NATO has never attacked another country. Iraq, Libya, Sudan etc etc did not involve NATO in the least. xxx/ellauri215.html on line 386: Its mere existence has been a guarantee for peace. Now Putin has used NATO expansion as an excuse. But remember, he attacked Georgia after Gruzia started it and created the frozen conflict, only a few months after the NATO summit in Bucharest in 2008. That too had nothing to do with NATO. It had much more to do with an expansionist Russia and Putin who wanted to create their own spheres of interest and cause insecurity around his neighborhood. As if one big Western sphere of interest would not be enough globally. xxx/ellauri215.html on line 388: In 2008 when Putin attacked Georgia, George Bush and Condoleezza Rice came out onto the Whitehouse lawn and said, "We will help Georgia, we will back them up." And what happened? We got a ceasefire agreement in 5 days. In 2014 when Putin attacked Crimea, Obama was pivoting towards Asia and it wasn’t about Russia; and, Obama said we weren't going to intervene in Crimea. But of course in this case he got it wrong, he was just a dumb coon and a democrat to boot. The message that Putin got was completely the opposite that's why he attacked the Donbas because he thought that the reaction of the EU and US would be the same. He is almost as dumb as me, and I'm an ass in shorts." xxx/ellauri215.html on line 392: The Realism part is that if things did happen as it did in Georgia, Crimea and now Ukraine, you need security and that's where NATO comes into play when it comes to security. There was also an attempt to accommodate Russia into the WTO into G8. But it wasn't possible. Why? Because Russia unfortunately was too poor, and under current leadership is another imperialist and expansionist power. We can accommodate just one at one time. This war is not the fault of the US. It is not the fault of the EU. It is not the fault of Ukraine. Its not my fault, or Westend's for that matter. There is only 1 person and 1 country that can be blamed for this attack no matter what kind of theoretical framework you put around it and that is Putin and Russia." xxx/ellauri215.html on line 423: Only three months after being crowned queen, Amina waged a 34-year campaign against her neighbors, to expand Zazzau territory. Her army, consisting of 20,000 foot soldiers and 1,000 cavalry troops, was well trained and fearsome. In fact, one of her first announcements to her people was a call for them to "resharpen their weapons." Zhenshchiny berite vintovki. She conquered large tracts of land as far as Kwararafa and Nupe. xxx/ellauri215.html on line 430: The Dahomey Amazons, or “N’Nonmiton” meaning “Our Mothers,” were Fon female regiments of the army of the kingdom of Dahomey, now the Republic of Benin in Africa. xxx/ellauri215.html on line 460: “There must be close bodily contact during sex. This means that a husband must not treat his wife in the manner of the Persians, who perform their marital duties in their clothes. This provides support for the ruling of Rav Huna who ruled that a husband who says, ‘I will not perform my marital duties unless she wears her clothes and I mine,’ must divorce her and give her also her settlement [the monetary settlement agreed to in the marriage contract].” xxx/ellauri215.html on line 466: “Rav Hisda ruled: A man is forbidden to perform his marital duty in the daytime, for it is said, ‘And thou shalt love thy neighbor as thyself’ (Leviticus 19:18). But what is the proof? Abaye replied: He might observe something repulsive in her, and she would thereby become loathsome to him.” xxx/ellauri215.html on line 474: The study included 104 sexually active heterosexual couples who were asked how often they climax, how often they’d like to and how often they expect people should have orgasms. The study underscored a well-established gap in which men climax much more often than women, which the study said can lead to lower expectations among women. The findings were recently published in the journal Sex Roles. xxx/ellauri215.html on line 479: But Rahab, you must realize that female orgasm is not indispensable for conception, while cum pretty much is (except for pre-cum, but that's so close to coming as makes no difference). Female orgasm is there just as a spark to make it easier for men to get their 5 strokes in. Once the sperm packet is in place, female orgasm may help the little tadpoles to find their way to the jackpot a little faster, but it works tolerably well without. xxx/ellauri215.html on line 497: They may have died alone, but they were buried together, in a mass grave, and were honored together this week in an interfaith ceremony that has been an annual ritual in Los Angeles for more than a century. xxx/ellauri215.html on line 500: “I think it is appropriate that on the same day that we mourn the loss of a commander in chief, we also mourn the loss of individuals whose deaths did not receive national attention, or much attention at all, but whose lives were no less worthy of our recognition,” Janice Hahn, a member of the Los Angeles County Board of Supervisors, insincerely said at the service. xxx/ellauri215.html on line 504: The county does not have to do this, but the tradition, which dates back to 1896, has become a sacred event for the many county workers — coroners, researchers — whose job it is to investigate how people die in Los Angeles. Their work is a long process of figuring out who these people were, and if there are loved ones looking for them. Nearly all of the forgotten Angelenos honored this year died in 2015, and in most cases a relative was found but for whatever reason — financial hardship, estrangement — they did not want to claim the remains. xxx/ellauri215.html on line 506: The county keeps a list online of each person’s name, date of birth, date of death, and the date of cremation. All were cremated, and some lived long lives: Maria Bulgier was 103 when she died; Grace Wetzel, 92, Jewish. xxx/ellauri218.html on line 58: 3. Kuvassa on paljon luurankoja kasassa, johon kiinnitin huomioni, kun tarkastelin kuvaa kunnolla. Kuva on sommiteltu siten, että ensimmäisenä näkee nämä luurangot ja niiden vieressä olevat parempiasemaiset ihmiset, jotka hallitsevat kuvan tapahtumia. Kuvan vasemmassa yläkulmassa on todella tummat värit. Ne kuvaavat siellä olevaa tulipaloa tai jotain tulta ja savua. Oikeassa yläkulmassa ei oikein tapahdu mitään, joten se on kuvattu aika vaalealla. Kuvan keskellä ja alaosassa on vähän punertavaa, joka voisi kuvata verta, tulta ja kaaosta. xxx/ellauri218.html on line 89: Among the writers DeLillo read and was inspired by in this period were James Joyce, William Faulkner, Flannery O'Connor, and Ernest Hemingway, who was a major influence on DeLillo's earliest attempts at writing in his late teens. Sen voi hyvin uskoa. Kuka himskatin Flannery? Ai tää: xxx/ellauri218.html on line 112: He believes the US can still successfully fight the wars of yesteryear — World War-style conflicts — but hasn’t yet mastered how to win wars against insurgents, which are smaller fights against groups within countries. The problem is the US continues to involve itself in those kinds of fights. xxx/ellauri218.html on line 117: The US military is currently mired in conflicts in countries like Afghanistan, Iraq, Syria, and Yemen. It’s hard to see any end in sight — especially an end where the United States is the victor, however that’s defined. xxx/ellauri218.html on line 123: So, the government which was supposed to fall didn’t. As a result, Iraq’s little boys and girls and men and women of all ages didn’t shower kisses on US troops as they freed successive cities and finally Baghdad. During this piece of cake triumph, the "coalition forces" might lose a few troops to accidents and friendly fire like in Grenada, Bosnia and even Afghanistan, but the Iraqis wouldn’t really fight. Thus, we would not have a serious casualty count on our side and attribute a limited number of Iraqi civilian deaths to the cause of freedom itself. The United States would show off the tens of thousands of cowardly Iraqi POWs who surrendered without firing a shot. xxx/ellauri218.html on line 125: Bush and Rumsfeld obviously believed in this Gulf War 2 scenario. They sneered at the nay-saying generals who demanded more troops and reinforcements to besiege Baghdad. Rummy felt certain that air strikes, with high tech bombs and guided missiles, would more than suffice. They knew, from their studies of selected books and articles written by their ideological neo-con mentors that the Iraqis would surrender rather than fight after US explosives showed them our power; so why the need for all those troops! The brilliant advisers, Deputy Defense Secretary Paul Wolfowitz and Richard Perle, recently resigned as Defense Advisory Board Chief, and other intellectuals had spun a convincing tale, one that included the oft-referenced domino theory. They convinced the lesser IQs like Rummy who in turn convinced the even more intellectually challenged president. xxx/ellauri218.html on line 142: Donnie Ray Moore (February 13, 1954 – July 18, 1989) was an American relief pitcher in Major League Baseball (MLB) who played for the Chicago Cubs (1975, 1977–79), St. Louis Cardinals (1980), Milwaukee Brewers (1981), Atlanta Braves (1982–84) and California Angels (1985–88). Moore is best remembered for the home run he gave up to Dave Henderson while pitching for the California Angels in Game 5 of the 1986 American League Championship Series. With only one more strike needed to clinch the team's first-ever pennant, he allowed the Boston Red Sox to come back and eventually win the game. Boston then won Games 6 and 7 to take the series. Shortly after his professional career ended, he shot his wife three times in a dispute, failed to finish her and then committed suicide. Kylmä olen sitten huono. En osu edes omaan päähäni. Kierot palefacet puhuvat tyhmän Simson-nekrun ympäri. Hyvässä sovussa lähdetään ottelusta autolle. xxx/ellauri218.html on line 148: Ralph is frustrated by his lack of success and often develops get-rich-quick schemes. He is very short-tempered, frequently resorting to bellowing, insults, and hollow threats. Well hidden beneath the many layers of bluster, however, is a softhearted man who loves his wife and is devoted to his best pal, Ed Norton. Ralph enjoys bowling and playing pool; he's proficient at both, and he is an enthusiastic member of the Loyal Order of Raccoons (although in several episodes a blackboard at the lodge lists his dues as being in arrears). xxx/ellauri218.html on line 170: Wiilmaaa! Open here! huutaa Retu jäätyään sapelihammaskissan sijasta pihalle. Sisaruxet nauroivat. Sellainen jää wannabe lindkvsistille mieleen. Open here luki pantteriaskin kannessa. Retu potkii maasta vauhtia ennenkuin sen auto alkaa startata. Sen kerhoeläin ei ollut coon vaan moose. xxx/ellauri218.html on line 190: Mutta jos palvelija on kelvoton, hän ajattelee: ’Herrani ei tule vielä pitkään aikaan’, 49 ja hän alkaa lyödä tovereitaan ja syö ja juo juoppojen seurassa. 50 Mutta päivänä, jota tuo palvelija ei arvaa, hetkenä, jota hän ei tiedä, hänen herransa tulee, 51 hakkaa hänet kuoliaaksi ja tuomitsee hänet samaan paikkaan, jossa muutkin teeskentelijät ovat. Siellä sitten itketään ja kiristellään hampaita jotka ovat päässeet löystymään kuin paskalaatuiset Ikea-huonekalut. xxx/ellauri218.html on line 220: After her husband’s murderer escapes justice, Sarah "Sunny" Harper (Fluegel) witnesses the work of a spree killer (Drago) who shoots people on the freeway and later quotes Bible passages to a local radio station’s psychiatrist disc jockey (Belcher). Police are unwilling to listen to Sunny, but a former cop named Frank Quinn (Russo) agrees to protect her, and later the two join forces to find the deranged freeway killer before he strikes again. xxx/ellauri218.html on line 232: Initially, the land where the landfill was located was a salt marsh in which there were tidal wetlands, forests, and freshwater wetlands. The subsoil was made up of clay, with sand and silt as the top layer of soil. The tidal marsh, which helped to clean and oxygenate the water that passed through it, was destroyed by the dump. The fauna were largely replaced by herring gulls. The native plant species were driven out by the common reed, a grass which grows abundantly in disturbed areas and can tolerate both fresh and brackish water. The stagnant, deoxygenated water was also less attractive to waterfowl, and their population decreased. Samuel Kearing, who had served as sanitation commissioner under Mayor John V. Lindsay, remembered in 1970 his first visit to the Fresh Kills project: xxx/ellauri218.html on line 236: Other animals were also a problem. Feral dog packs roamed the dump and were a hazard to employees. Rats also posed a problem. Attempts to suppress the New York population with poison failed. The area was declared a wild bird sanctuary, and some hawks, falcons, and owls were brought in. The area became a popular spot for birdwatching. Because of the predatory birds, rat sightings, especially during the day, dropped dramatically. xxx/ellauri218.html on line 240: By 1997, two of the four landfill mounds were closed and covered with a thick, impermeable plastic cap. The landfill received its last barge of garbage on March 22, 2001. A few months later the twin towers of WTC were reduced to rubble. xxx/ellauri218.html on line 244: After the September 11, 2001 attacks, Fresh Kills was temporarily re-opened to be used as a sorting ground for roughly one-third of the rubble from Ground Zero. More than 1,600 personal effects were retrieved during this time. About 1.6 million tons of material obtained from Ground Zero was taken to the landfill for sorting. xxx/ellauri218.html on line 246: Thousands of detectives and forensic evidence specialists worked for over 1.7 million hours at Fresh Kills Landfill to try to recover remnants of the people killed in the attacks. A final count of 4,257 human remains was retrieved, but only 300 people could be reconstructed from these remains. A memorial was built in 2011, which also honors those whose identities were not able to be determined from the debris. The remaining waste was buried in a 40-acre (160,000 m2) portion of the landfill; it is highly likely that this debris still contains fragmentary human remains like condoms, false teeth and pacemakers. xxx/ellauri218.html on line 289: La generación Z, también conocida como Zillennials, comprende a aquellos nacidos en los últimos años de los 90’s e inicio de los 2000. Aunque pareciera ser similar a los millennials, almenos desnudas, la verdad es que tienen rasgos muy definidos que ya veremos más adelante. xxx/ellauri218.html on line 295: Penn was born and raised in Atlanta. She started her company in 2008 at the age of 8. She spoke at the TEDWomen event in San Francisco, which was streamed live on TED.com. She has done 2 official TEDTalks and 1 TEDxxxTalk. Penn is also an animator and artist, drawing cartoon characters from an early age. She is the creator of an animated series called The Pollinators which focuses on the importance of birds and bees and other pollinators like men. She premiered a clip of The Pollinators and another animated series called Malicious Dishes at TEDWomen 2013. What a dish! xxx/ellauri218.html on line 332: Fischer: I was really for the generals, you know. but in the end the president of the so-called democracy won. But I'm hoping for some kind of a Seven Days In May scenario in the lakes of Ontario, where the country will be taken over by the military, all the civil guards, to close down all the synagogues, arrest all the Jews, execute hundreds of thousand of Jewish ringleaders, and ,you know, apologize to the Arabs for the killing, .. for all the Jews over there of that bandit state, you know Israel. I'm hoping for a totally new world. xxx/ellauri218.html on line 336: Fischer: Yeah. Nobody here gives a shit about the Japanese. How many hundreds of thousand people did the US kill with the atom bombs , justifying it with the most ridiculous excuse that it saved millions American soldiers, when Japan would gonna surrender in a few weeks or month or so anyway. Right? The United State is based on lies, is based on theft. Look what I have done for the US. Nobody has single handily done more for the US them me, I really believe in this. When I won the World Championship in 1972, the United States had an image of ,you know, a football country, baseball country, but nobody thought of it as an intellectual country. I turned all that around single handily, right? But I was useful then because it was the cold war, right? But now I'm not useful anymore, you see, the cold war is over and now they want to wipe me out, get everything I have, put me into prison. xxx/ellauri218.html on line 338: You have to go back to the root of history of the country, look at the history of the country. Get something for nothing. Take and kill. Rob the country, they don't come in a civilized manner and say we like to marry your women, and so on. No, they take your land and they kill you off. That's the history of the US. Why did the white man not come to America, like in a civilized manner, preaching freedom of religion, say we like to come here. We like to assimilate, we like to marry your women. But no, we take your land and kill you off , right? Bring over slaves from Africa. That's the history of the United States. A despicable country, you know. Even as a boy I never had the slightest interest in the history of the US, I knew their was something rotten in Denmark. xxx/ellauri218.html on line 344: Democracy is just a load of bullshit, it is just a cover for the criminal nature of the United States of America. But I'm hoping for the Seven Days In May scenario, where sane people will take over the US, military people. They will imprison the Jews, they will execute several hundred thousand of them, at least. And they will bring home all the troops to the US. And ultimately the white man should leave the US, the black man should go back to Africa, the white back to Europe, and the country should be returned to the American Indians who lived there for, who knows how many, ten of thousands of years. They kept the land crystal clean. It was a beautiful country when the white man came. This is the future I would like to see for the so-called United States. xxx/ellauri218.html on line 353: So what are we to do with this nut job? He clearly stated that he does not consider himself Jewish, so who are we to argue? Yet there she lingers, his Jewish mother… xxx/ellauri218.html on line 355: So there you have it, our first “Barely a Jew” verdict. Why would we ever argue with a lunatic? xxx/ellauri218.html on line 362: DNA samples taken from US chess champion's corpse that was dug up in Iceland to determine whether he fathered Filipino girl. Bobby Fischer's body exhumed over paternity row. DNA samples taken from US chess champion's corpse that was dug up in Iceland to determine whether he fathered Filipino girl. xxx/ellauri218.html on line 366: The exhumation reportedly took place in the presence of a doctor, a priest and the local sheriff, Ólafur Helgi Kjartansson. Fischer was reburied after DNA samples were taken, at least according to Kjartansson. I bet they just left it lying there for the seagulls. Fischer died in Iceland in 2008, aged 64. He left no will and legal wrangling over his estate continues. This article is over 12 years old. The girl is over 21 years old by now. xxx/ellauri218.html on line 380: Maybe anti-semitism is not over after all. We have a shining example right here. xxx/ellauri218.html on line 385: Previously, we lamented that only seven of world's fifteen all-time chess champions were Jewish. We expected more. xxx/ellauri218.html on line 391: For according to Spassky himself, the rumors that his mother was Jewish were not true. And what's even worse, Spassky recently signed an antisemitic petition that called Judaism "inhumane", said its followers "committed ritual murders", and asked for an expulsion of Jewish organizations from Russia. Proving that even geniuses can be idiots. xxx/ellauri218.html on line 404: Toi Luigi Cabanossi on varmaan schöne Ärztinin pussiin pian pujahtava makkara. Ensi töixeen se puristelee tohtorinnan tissejä. Eipä aikaakaan kaiketi niin puristelu siirtyy alemmaxi. Ei kyllä hyvät romaanit pyörii kaikki lisääntymisteeman ympärillä, tai sitne on huonoja. Tää Konsalik on konsensuaalista sosiaalipornoa, missä eri maalaiset ja eri yhteiskuntaluokkaiset eurokapitalistit ja gastarbeiterit heittävät pois ennakkoluulonsa ja kustantavat lopuxi yhteistuumin pfarrerille pienen kappelin. Karvarintainen sexiatleetti Affe Caponazi onkin oikeasti paha mafioso, siis maahanmuuttajana poikkeus. Muut sisiliskot ovat laihoja ja rumia mutta reippaita kaivosmiehiä ja kunnon kavereita. Eine koita viedä meidän töitä eikä naida meidän naisia. No ehkä vähän muttei paljoa. xxx/ellauri218.html on line 408: The northeast blackout of 1965 was a significant disruption in the supply of electricity on Tuesday, November 9, 1965, affecting parts of Ontario in Canada and Connecticut, Delaware, Maryland, Massachusetts, New Hampshire, New Jersey, New York, Pennsylvania, Rhode Island, and Vermont in the United States. In contrast to the wave of looting and other incidents that took place during the 1977 New York City blackout, only five reports of looting were made in New York City after the 1965 blackout. It was said to be the lowest amount of crime on any night in the city's history since records were first kept. Perhaps thanks to that more than 800,000 looters got trapped in the subway. The blackout that hit New York on July 13, 1977 was to many a metaphor for the gloom that had already settled on the city. An economic decline, coupled with rising crime rates and the panic-provoking (and paranoia-inducing) Son of Sam murders, had combined to make the late 1970s New York’s Dark Ages. xxx/ellauri218.html on line 410: As it happened, en ollut paikalla, 1977 kesällä olin Sekun kanssa Eirassa enimmäxeen vällykäärmeenä. Lightning struck, and the city went dark for real. By the time the power came back, 25 hours later, arsonists had set more than 1,000 fires and looters had ransacked 1,600 stores, per the New York Times. Opportunistic thieves grabbed whatever they could get their hands on, from luxury cars to sink stoppers and clothespins, according to the New York Post. The sweltering streets became a battleground, where, per the Post, “even the looters were being mugged.” xxx/ellauri218.html on line 443: The importance of the strike was underlined by a flier handed out by Local 831, which pointed out the life expectancy of a sanitation worker was 54 years compared to 67 for the entire U.S. population. Even today, according to the Federal Bureau of Labor Statistics, “refuse and recyclable material collectors” consistently have one of the highest rates of on-the-job fatalities. Seventeen NYC sanitation workers were killed on the job between 2000 and 2014. xxx/ellauri218.html on line 447: WW wrote: “There are 10,000 sanitation workers in New York City. They are asking for a $12 a week raise in pay. The total cost to the city would be about $6 million a year. … Last fall a little group of bankers convinced the city it needed ‘better subways’ and got a referendum passed to spend $2.5 billion for these allegedly better means of transport. This clique of bankers will supply the $2.5 billion of other people’s money for a price. They will rake off $125 million in tax-free interest each year for themselves and the city will pay it. That’s 21 times the $6 million the sanitation workers are asking for. And these bankers would never have to lift a garbage pail!” xxx/ellauri218.html on line 456: Rockefeller flinched, saying: “The National Guard was used to break a strike in which a family corporation was involved when I was a child. Men and women were killed. … I will not use the National Guard.” Rockefeller was referring to the 1914 Ludlow massacre, when his grandfather, John D. Rockefeller, the owner of Colorado Fuel and Iron Company, got the Colorado governor to call in the National Guard to break a mine workers’ strike. The miners and their families were huddled in tents when the militia opened fire. Over 60 strikers and family members were shot dead or burned alive when their tents were set ablaze by the troops. xxx/ellauri218.html on line 459: A Workers World editorial named his real reason for sparing the sanitation workers: “Rockefeller refused to call the National Guard … because he was afraid to do so.” He had revealed his fear of labor’s strength in a Feb. 9 statement: “There are real risks as far as the stability and structure of organized labor and organized community are concerned.” xxx/ellauri218.html on line 467: On Feb. 1, two African-American sanitation workers, Echol Cole and Robert Walker, had been crushed to death in one of the city’s outdated trucks. Memphis had no facilities for Black workers to wash up, change clothes or get out of the rain. Cole and Walker were sheltering from the rain inside the truck’s barrel when the compacting mechanism malfunctioned. The truck hadn’t been repaired because the city wouldn’t spend money for safety for these workers. xxx/ellauri218.html on line 470: On the first day of the Memphis strike, the Memphis Press-Scimitar wrote: “The country has been astonished at the garbage mess in New York, but it might have known that the trouble there was catching. Memphis Public Works officials said flatly that the trouble here was triggered by the developments which brought the New York strikers pay increases.” xxx/ellauri218.html on line 472: Jesse Epps, a veteran labor organizer involved in the Memphis strike, commented on the Memphis-New York connection. Epps, who was with Dr. King when he was killed on April 4, spoke to a 2008 New York City sanitation workers’ meeting. The workers were celebrating being the only NYC uniformed workers’ union to negotiate and win a Martin Luther King birthday holiday in their contract. xxx/ellauri224.html on line 122: The film debuted at the 2004 Cannes Film Festival, where it was awarded the Palme d'Or, the fucking Frenchies' highest award. Some conservatives in the United States, such as Jon Alvarez of FireHollywood, commented that such an award could be expected from the French. xxx/ellauri224.html on line 124: Moore had remarked only days earlier that: "I fully expect the Fox News Channel and other right-wing media to portray this as an award from the French. There was only one French citizen on the jury. Four out of nine were American. This is not a French award, it was given by an international jury dominated by Americans."The jury was made up of four North Americans (one of them born in Haiti), four Europeans, and one Asian. Some fucking expatriate commies, I bet. xxx/ellauri224.html on line 126: It received generally positive reviews from crickets, but it also generated intense controversy here on the right side of the puddle, including disputes over its fairness to Bush. The film became the highest-grossing documentary of its time (later surpassed by Michael Jackson's extremely important This Is It), grossing over $220 million. So it can't be all wrong! xxx/ellauri224.html on line 131: Moore compares Trump's rise to power to that of Adolf Hitler and the Nazi Party, parallels the Reichstag fire with the September 11 attacks, compares Hitler's hate speeches against different ethnicities, religions, and sexual orientations to some of Trump's comments, and showcases then-recent instances of unprovoked racial violence that he states was inspired by Trump. xxx/ellauri224.html on line 149: After Jay Wurstin dies prematurely, he is buried in the cemetery plot originally reserved for Amy’s father, who had sold it to him years earlier. Now Amy wants to remove Jay’s body to the burial plot of his own family so that her father, who is still alive at an advanced age, can eventually be buried there, mikä on hyvin juutalainen juttu. In a limousine provided by Adletsky, Amy and Trellman disinter and rebury the body. Moved by this scene of cell death and urban renewal, Trellman confesses to Amy that he has always loved her, that he has what he terms an “actual affinity” for her (hence the title of the story). He then asks her to marry him. Teinityttönä Amy oli ollut hoikka hempeä olento. Nyt hiän oli vankka kuin tiilestä tehty paskahuusi. Hänen ainoa aarteensa oli tää Salen tolvana. Veistäisin paremman miehen puupalikasta. Samaa voisin sanoa eräistä Helmin poikaystävistä, mutten sano, koska Seija on kieltänyt. Tyydyn veistämään puupalikasta naishahmoja. xxx/ellauri224.html on line 180: According to Ellis in My Life, his friends were much amused at his being considered an expert on sex. Some knew that he reportedly suffered from impotence until the age of 60. He then discovered that he could become aroused by the sight of a woman urinating. Ellis named this "undienism". After his wife died, Ellis formed a relationship with a French woman, Françoise Lafitte. Nuuskutteli sitten fittenhajua Francoisen undieista. xxx/ellauri224.html on line 182: Ellis favoured feminism from a eugenic perspective, feeling that the enhanced social, economic, and sexual choices that feminism provided for women would result in women choosing partners who were more eugenically sound. In his view, intelligent women would not choose, nor be forced to marry and procreate with feeble-minded men. xxx/ellauri224.html on line 217: Kun teloittajat nostivat kiväärinsä, hevonen ja kärryt nousivat esiin heiluttaen valkoista lippua. Tsaari Nikolai, sanansaattaja kertoi, oli säästänyt Dostojevskin hengen yhdessä hänen radikaalitovereidensa kanssa. Sen sijaan he viettäisivät seuraavat neljä vuotta Siperian pakkotyöleirillä, elävässä helvetissä äkillisen kuoleman sijaan. xxx/ellauri224.html on line 276: [Dosto kavereineen saunan lauteilla] xxx/ellauri224.html on line 341: What was this book even about??? The "narrator" kept jumping around with what he was talking about, quite a few times I had no idea who was speaking, and what was the point of all the billionaires? They had absolutely nothing to do with the story! It took 104 pages of confusing and pointless narrative for the guy to tell the girl (after 40 years of knowing her, no less) that he wanted to be with her. This might have been one of the most anti-climactic love stories I have ever read. The secondary characters seemed completely irrelevant to the plotline and it appeared that their only function was to take up printable space. The story was unimaginative, lacking in depth, and devoid of anything memorable. The only reason I bothered to finish it was to get one step closer to finishing my goodreads reading challenge, else I would have ditched it at page 20. xxx/ellauri224.html on line 345: Ok, I tried. This novella is only about 100 pages long, but I got 10 pages in and I'm just not in any way interested. He's not Chinese, but he sort of looks like he's Chinese, so he goes to China for five years, but returns to Chicago to be near a woman he hasn't seen in 15 years because he's never been able to stop thinking about her, but then he's told he looks like he's Japanese, and gosh that's true! so he cuts his hair to look more Japanese, and he goes to a dinner party with rich people, then runs into the woman he's been pining over for 15 years and doesn't recognize her, and I just couldn't go any further. Another one off my shelf! xxx/ellauri224.html on line 349: Checked out a few Saul Bellow books and discovered I have not changed as I have aged. I just don't enjoy his writing, Nobel Prize winner or not. I can still hear his squeaky Donald Duck voice in my head from many interviews he gave here in Chicago and did see him years ago in debates at The Newberry Library Book Fair. xxx/ellauri224.html on line 365: Eliot was in love three times (not counting the catamites), and each of those loves became events in his artistic and spiritual lives – and two of the women involved were massively the worse for it. Vivien Eliot was a difficult woman, yet Eliot – who had connived at her affair with Bertrand Russell – treated her, with the agreement of his spiritual advisers, with a coldness that helped break her spirit, perhaps her mind. Emily Hale was the woman he deserted for Vivien; she spent her life at his encouragement waiting for Vivien to die, and it was in her presence that he had some of his deepest moments of spiritual intensity – yet she was eventually dismissed from his life with equal coldness. They were both central to his greatest works: Vivien to The Waste Land and Emily to much of The Four Quartets. xxx/ellauri224.html on line 367: Two of his closest friends, Mary Trevelyan and John Hayward, were also in due course sent into outer darkness. We are told to forgive our enemies; Eliot could not even forgive those who loved him. In all those cases, Eliot was aware of the harm done, and may even have taken responsibility for it in his heart; what he never did was question the human cost to others of the life he pursued in his quest for genius and sainthood. He would not face the possibility that any God who asked such things of him was not worth his worship. xxx/ellauri224.html on line 369: It is clear that Eliot would have preferred to live in a society in which it was not even possible to ask awkward spiritual questions. He grew up under an austere Unitarianism and moved to a high Anglicanism – not because he disliked the doctrinal certainties of the Catholic church, but because Anglicanism meant he could amalgamate religious certainty with a high Tory monarchism that regarded even the rise of the Tudors as a dilution of the divine right of kings. (He mourned Richard III each year with a white rose in his lapel). His antisemitism was expressed in visceral terms but at root it was free-thinking he thought should have little place in a good society as much as the Jews he identified it with. xxx/ellauri224.html on line 372: s a threat to his cloistered virtue. Or perhaps I am wrong. Eliot's racism towards African-Americans was expressed in the crudest and most simplistic of doggerel; the antisemitism creeps into, if not his greatest work, at least into work closely allied to it. xxx/ellauri224.html on line 380: Kas on persu merelle lähtenyt xxx/ellauri224.html on line 444: There important historical antecedents that may help us figure out the true reasons of the charming beauty of Ukranian women. Ukraine is a very special country which is located nearly in the centre of Europe. Therefore, it has always been the point of intersection between different cultures and nations. It has been largely affected by both, the West and the East. The trade routes that were used by the ancient and middle ages merchants ran through the territory of the modern-day Ukraine. Thus, nations such as the Nordic Vikings and Southern Greeks met each other en route to their destinations towns and ports. They made their way through Ukraine. Eastern tribes of the Pechenegs, Kipchaks and even Mongols have all contributed to the modern beauty of the Ukranian women. Afterwards, it was largely affected by Russia which also has very beautiful women. During the past century, lots of European nations managed to leave their scumbags in the Ukraine. So, this is the historical background which helps us realise that the current beauty of the Ukranian women is attributed to the mixture of very different nations from two different parts of the world. xxx/ellauri224.html on line 450: Brilliant Facts About Ukranian Wives in 2022. Ukranian mail order brides have always been popular amongst men from foreign lands. They’re stunning, well-mannered, and know etiquette perfectly well. You’ll find these brides to be an asset in the marriage. They aren’t just pretty or meant for the house, there’s much more inside. Find out the reasons why these girls are so popular among Western grooms and what makes them stand out! xxx/ellauri224.html on line 452: Vladimir Putin and his forces have learned a painful lesson from underestimating Ukranians and their will to fight. In a different sense, so has the United States. xxx/ellauri224.html on line 453: Ukraine is the only country in the world to stage two popular, revolutionary movements within the span of a decade ... in support of democracy, a Euro-Atlantic orientation, an end to corruption and an escape from being under the Russian thumb. There have been other demonstrations and revolutionary movements to be sure, but they are not this popular here with us, at least since the red, white, green, and black armies that ravaged the polje in the 20's. xxx/ellauri224.html on line 455: Fortunately, the administration has ramped up military assistance significantly, providing vital lethal anti-tank, anti-aircraft and anti-ship missiles and other weapons, including drones and long-range artillery, that have had a huge impact on levelling the battlefield to ground. Other countries have also provided much-needed assistance, including tank tops. This assistance has made a world of difference and sent an important morale boost to the Ukranian bride. xxx/ellauri224.html on line 475: Iloisia uutisia Hoblasta: Helsinki laivaa talvilämpimixi käryävää kivihiiltä Australiasta asti. Näin puolustetaan maan energiaomavaraisuutta. Australia on meidän puolella, vaikka maapallon takapuolessa. Ettäkö se kasvattaa hiilijalanjälkeä? Mitä väliä enää maailmanlopusta, nythän on kyse jostain elintärkeämmästä, nimittäin länsiapinoiden reviiristä! Sitäpaizi hiilet tuodaan laivalla, ei siitä jää mereen jalanjälkiä. Valaille voidaan vaikka teettää korvalappuja. xxx/ellauri224.html on line 499: A man with an apparent 48-year grudge has been going each morning to urinate on the grave of his ex, much to the horror of her furious kids, who realized something was wrong when they discovered bags of poop left at their mom’s final resting place. “I felt like getting out and killing him,” said Michael Andrew Murphy, 43, told The Post of what it was like to catch the man he says has been desecrating the burial site of his mom, Linda Torello. Then my sis could have gone and peed, crapped and menstruated on his. xxx/ellauri224.html on line 511: Dude, Where's The Beef? xxx/ellauri224.html on line 513: Dude, Where's My Car? is a 2000 American boner comedy film directed by Danny Lipsanen. The film stars Jared Kutshner and Sean Penn (just back from Ukraine: Zelensky was not at home) as two best friends who find themselves unable to remember where they parked their vehicle after a night of recklessness. Supporting cast members include some busty chicks as usual. Though the film was banned by most critics, it was a box office success and has managed to achieve a cult status, partially from frequent airings on cable television. The film's title became a minor pop culture saying, and was commonly reworked in various pop cultural contexts during the 2000s. Release date December 15, 2000. Budget $13 million. Box office $73.2 million. xxx/ellauri224.html on line 516: Best friends Fred and Barney awaken with hangovers and no memory of the previous night. Their television is on, showing a program about animals using rubble and flintstones as currency to get food. In the program is a monkey nicknamed Andrew. It's the best actor of the film. Pity it only has a cameo role. Their refrigerator is filled with containers of chocolate pudding, and the answering machine contains an angry message from their twin girlfriends Wilma and Betty as to their whereabouts. The two also learn they have almost been fired from their jobs at the quarry. They emerge from their home to find Fred's car missing, and with it their baby girlfriends' first-anniversary presents. This prompts Fred to ask the film's titular question: "Dude, where's my car?" xxx/ellauri224.html on line 520: Because the girls have promised them a "special treat", which Fred and Barney take to mean sexual intercourse, the men are desperate to retrieve their car. The duo begins retracing their steps in an attempt to discover where they left the car. Along the way, they encounter a transgender stripper, a belligerent speaker box operator at a Chinese restaurant's drive-through, two tattoos they discover on each other's backs, UFO cultists led by Zoltan (who later hold the twins hostage), a Cantonese-speaking Chinese tailor, the Zen-minded Nelson and his cannabis-loving dog Jackal, beautiful Christie Boner, her aggressive jock boyfriend Tommy and his friends, a couple of hard-nosed police detectives, and a reclusive French ostrich named Pierre. They also meet two groups of aliens, one group being five gorgeous women, the other being two Norwegian men, searching for the "Continuum Transfunctioner": an extraterrestrial device that the boys accidentally picked up last night. xxx/ellauri224.html on line 528: Fred and Barney must determine which group of aliens is there to protect the universe and which is there to destroy it. Both claim to be the protectors of the universe, stating that they were with Fred and Barney the previous night, which Fred and Barney still cannot remember, and ask for the Transfunctioner. The two men correctly choose the two men (of course) who answer their question about the previous night by stating they got a hole in one at the 18th hole at the arcade's miniature golf park and won a lifetime supply of pudding. At the last second, they deactivate the Transfunctioner, saving the universe. xxx/ellauri224.html on line 532: Enraged, the five alien women merge to become a beautiful giantess clad in a purple bra and miniskirt. She devours Tommy alive in front of Christie, who reacts with indifference. The giantess then crawls out of the amusement center and chases Fred and Barney. The cultists tell them to activate the Photon Accelerator Annihilation Beam on the Transfunctioner. However, the button that activates it is too far in to reach. As a last straw, Chester remembers the nature show with Andtew the tool-using chimpanzee and uses a straw to push the reset button, thus destroying the alien and starting the film from the beginning. xxx/ellauri224.html on line 540: The protectors park the duo's car, a Renault Le Car, behind a mail truck for them to find the following morning. Fred and Barney salvage their relationships with the twins and discover the special treat from the girls turns out to be matching berets with Fred's and Barney's tiny penises embroidered in the front. The protectors, seeing the problem, leave a gift for their girlfriends (and, for the two men): Penis Enhancement Necklaces. The film ends with Fred, Barney, and the twins going out for Chinese food in Fred's car, while arguing about what their tattoos say. xxx/ellauri224.html on line 562: The New York Timesin kriitikot valitsivat Illan Andrén kanssa vuonna 2004 yhdeksi kaikkien aikojen sadasta tuhannesta parhaasta elokuvasta maailmassa lähes heti "Dude where is My Car"in jälkeen. xxx/ellauri224.html on line 572: Pääruoan saapuessa MCCrea vertaa "kevyen ironisesti" itseään natsiarkkitehti Albert Speeriin, joka myös tunsi olevansa tavallisten ihmisten arkisten murheiden yläpuolella. Vähitellen Wall-e alkaa kysymysten sijasta puhua itsekin. Hän kyseenalaistaa McCrean nailonsukista jo vuosia jatkuneen silmäpaon ja jopa väittää tämän tuhlanneen tyhmillä teatteripläjäyxillään vuosia hänen elämästään. McCrea taas on sitä mieltä, että tapoihinsa juuttuminen Wall-en tavalla on pahinta mitä ihminen voi tehdä itselleen. Wall-e mainitsee että hän ja EVE hankkivat hiljattain lämmittävän sähköhuovan, mitä McCrea pitää halvempana pakona kylmästä todellisuudesta kuin hänen omat seikkailunsa lämpimillä leveysasteilla. Wall-e sanoo sähköhuovan voivan auttaa ihmisiä sietämään todellisuutta vähän helpommin kuin McCrean tavalla, kulkemalla ympäri maailmaa oudoissa transuasuissa tai vaikka kiipeämällä Mount Everestille nailonsukat jalassa. Ja niin, se on tuntuvasti halvempi. McCrea suihkaa epäilevänsä, että rahapiirien salaliitto tietoisesti tyhmentää ihmisiä! Hän kertoo tavanneensa yhtä tyhmän ruotsalaisen fyysikon Gustaf Björnstrandin, jolla oli samansuuntaisia ajatuksia. Hän sanoo Einhornin olevan yksi uusimmista luostarien kaltaisista paikoista, joihin ihmiset voivat paeta elämää, joka on tekemässä heistä robotteja. Mutta ilmaista ei sekään ole! xxx/ellauri224.html on line 609: Ingmar Guandique, an undocumented immigrant from El Salvador, was convicted of Levy’s murder in 2010 and sentenced to 60 years in prison, but his conviction was later overturned and a retrial ordered earlier last year. The U.S. Attorney for the District of Columbia dismissed all charges against Guandique in July after the office concluded that "it can no longer prove the murder case against Mr. Guandique beyond a reasonable doubt." xxx/ellauri224.html on line 614: Levy was an intern at the Federal Bureau of Prisons in 2001 when she disappeared while jogging. Her remains were found a year later in a remote area of the Washington, D.C., Rock Creek Park. xxx/ellauri224.html on line 617: Despite his denials, Gary’s ties to Chandra’s case ultimately caused his political career to crumble. In 2002, he lost his house seat — just mere weeks after Chandra’s remains were discovered in Washington, D.C.’s Rock Creek Park. Gary then moved to Arizona, where he opened several Baskin-Robbins stores. However, his venture in the ice cream business was cut short in 2012, when his franchises reportedly closed. xxx/ellauri225.html on line 42: Did you know that Ursula K. Le Guin wrote a science fiction novel with a lesbian protagonist? I wouldn’t blame you if not; The Telling is not one of her more popular books. I wasn’t even sure if I wanted to review it—I try to feature sapphic authors with my reviews here, if at all possible. But I have a soft spot in my heart for The Telling, and I do believe that it is highly underrated when it comes to Le Guin’s esteemed corpus of work. xxx/ellauri225.html on line 46: That said, The Telling feels a little different compared to the rest of the Hainish Cycle. And for good reason—released in 2000, The Telling is the first full Hainish novel Le Guin wrote since The Dispossessed in 1974. It reads softer, more intimate than the books that came before, feeling almost more like fantasy than science fiction at times. The Telling follows Sutty Dass, an Observer who arrives on the planet Aka to record its history and culture while Hain makes its diplomatic overtures. During the time dilation of Sutty’s near-light space travel, however, Aka experienced an intense social upheaval that saw a tyrannical capitalist hegemony take power over the planet and attempt to wipe out the entirety of Aka’s long history. It then falls to Sutty, who grew up under religious oppression on Earth, to uncover and understand Aka’s historical and spiritual traditions as they are actively being eradicated by the corporation-state. xxx/ellauri225.html on line 48: The gay content in The Telling is rather subtle and subdued, but it isn’t an afterthought. Sutty’s lesbianism is an important aspect of her character, and when she starts meeting mazis, the keepers of the Telling, many of them are gay couples as well. There is a quiet romanticization of gay monogamy throughout The Telling that moved me when I first read it, and although not every aspect of the novel has aged as well, I’m still very endeared of it for that reason. If you enjoy classic science fiction, where the point is less a thrilling story and more the discovery of a brand new world, The Telling is by far my favorite of the bunch. xxx/ellauri225.html on line 108: Eine in der jüdischen Namenstradition ganz besondere Stellung hat der Name Chajim oder Chaim. Er bedeutet: Leben. Starb den Eltern ein Kind, nannten sie das folgende Chaim. Kuten esim Heinrich Heine. xxx/ellauri225.html on line 110: Ursulassa on jotain vähän hapantunutta. Maistuu ilkeältä kuin Tyrvännön kaivossa säilytetty maito. En ole siitä hurjan innostunut. Onko se toi sääntöjen mukaan sotiminen, sine ira sed cum studio, että ahneus ja reviirit on Ursulasta ok kuha ei olla vihaisia toisen värisille. Noi nazit on kuin jotain rabbeja, isä Singereitä, tai wilhoja. Rahalle sai vastineen. Vizi miten juutalais-amerikkalaista touhua. xxx/ellauri225.html on line 141: Scientists and naturalists have discovered the Fibonacci sequence appearing in many forms in nature, such as the shape of nautilus shells, the seeds of sunflowers, falcon flight patterns and galaxies flying through space. What's more mysterious is that the "divine" number equals your height divided by the height of your torso, and even weirder, the ratio of female bees to male bees in a typical hive! (Livio) xxx/ellauri225.html on line 143: In 1754, a naturalist named Charles Bonnet observed that plants sprout branches and leaves in a pattern, called phyllotaxis. Bonnet saw that tree branches and leaves had a mathematical spiral pattern that could be shown as a fraction. The amazing thing is that the mathematical fractions were the same numbers as the Fibonacci sequence! On the oak tree, the Fibonacci fraction is 2/5, which means that the spiral takes five branches to spiral two times around the trunk to complete one pattern. Other trees with the Fibonacci leaf arrangement are the elm tree (1/2); the beech (1/3); the willow (3/8) and the almond tree (5/13) (Livio, Adler). xxx/ellauri225.html on line 145: I learned that making power from the Sun is not easy. I began to see how nature beat this problem. Collecting sunlight is key to the survival of a tree. Leaves are the solar panels of trees, collecting sunlight for photosynthesis. Collecting the most sunlight is the difference between life and death. Trees in a forest are competing with other trees and plants for sunlight, and even each branch and leaf on a tree are competing with each other for sunlight. Evolution chose the Fibonacci pattern to help trees track the Sun moving in the sky and to collect the most sunlight even in the thickest forest. xxx/ellauri225.html on line 147: I saw patterns that showed that the tree design avoided the problem of shade from other objects. Electricity dropped in the flat-panel array when shade fell on it. But the tree design kept making electricity under the same conditions. The Fibonacci pattern allowed some solar panels to collect sunlight even if others were in shade. Plus I observed that the Fibonacci pattern helped the branches and leaves on a tree to avoid shading each other. xxx/ellauri225.html on line 149: My conclusions suggest that the Fibonacci pattern in trees makes an evolutionary difference. This is probably why the Fibonacci pattern is found in deciduous trees living in higher latitudes. The Fibonacci pattern gives plants like the oak tree a competitive edge over solar panels while collecting sunlight when the Sun moves through the sky. xxx/ellauri225.html on line 181: ere_-_Washington_DC_WWII_Memorial.jpg/300px-Kilroy_Was_Here_-_Washington_DC_WWII_Memorial.jpg" /> xxx/ellauri225.html on line 182: Mitä hölynpölyä. Unroy was here. xxx/ellauri225.html on line 255: In 1953 (aged 24) while traveling to France aboard the Queen Mary, Ursula met historian Charles Le Guin.They married in Paris in December 1953. According to Le Guin, the marriage signaled the "end of the doctorate" for her. While her husband finished his doctorate at Emory University in Georgia, and later at the University of Idaho, Le Guin taught French and worked as a secretary until the birth of her daughter Elisabeth in 1957. A second daughter, Caroline, was born in 1959. Also in that year, Charles became an instructor in history at Portland State University, and the couple moved to Portland, Oregon, where their son Theodore was born in 1964. They would live in Portland for the rest of their lives, although Le Guin received further Fulbright grants to travel to London in 1968 and 1975. xxx/ellauri225.html on line 259: Le Guin once said she was "raised as irreligious as a jackrabbit". She expressed a deep interest in Taoism and Buddhism, saying that Taoism gave her a "handle on how to look at life" during her adolescent years. In 1997, she published a translation of the Tao Te Ching. xxx/ellauri225.html on line 261: In December 2009, Le Guin resigned from the Authors Guild in protest over its endorsement of Google's book digitization project. "You decided to deal with the devil", she wrote in her resignation letter. "There are principles involved, above all the whole concept of copyright; and these you have seen fit to abandon to a corporation, on their terms, without a struggle." xxx/ellauri225.html on line 263: In a speech at the 2014 National Book Awards, Le Guin criticized Amazon and the control it exerted over the publishing industry, specifically referencing Amazon's treatment of the Hachette Book Group during a dispute over ebook publication. Her speech received widespread media attention within and outside the US, and was broadcast twice by National Public Radio. xxx/ellauri225.html on line 267: Le Guin read both classic and speculative fiction widely in her youth. She later said that science fiction did not have much impact on her until she read the works of Theodore Sturgeon and Cordwainer Smith, and that she had sneered at the genre as a child. Authors Le Guin describes as influential include Victor Hugo, William Wordsworth, Charles Dickens, Boris Pasternak, and Philip K. Dick. Le Guin and Dick attended the same high-school, but did not know each other. She also considered J. R. R. Tolkien and Leo Tolstoy to be stylistic influences, and preferred reading Virginia Woolf and Jorge Luis Borges to well-known science-fiction authors such as Robert Heinlein, whose writing she described as being of the "white man conquers the universe" tradition. Several scholars state that the influence of mythology, which Le Guin enjoyed reading as a child, is also visible in much of her work: for example, the short story "The Dowry of Angyar" is described as a retelling of a Norse myth. xxx/ellauri225.html on line 269: Dad´s discipline of cultural anthropology had a powerful influence on Le Guin´s writing. Her father Alfred Kroeber is considered a pioneer in the field, and was a director of the University of California Museum of Anthropology: as a consequence of his research, Le Guin was exposed to anthropology and cultural exploration as a child. In addition to myths and legends, she read such volumes as The Leaves of the Golden Bough by Lady Frazer, a children´s book adapted from The Golden Bough, a study of myth and religion by her husband James George Frazer. She described living with her father´s friends and acquaintances as giving her the experience of the other sex. The experiences of Ishi, in particular, were influential on Le Guin, and elements of his story have been identified in works such as Planet of Exile, City of Illusions, and The Word for World Is Forest and The Dispossessed. xxx/ellauri225.html on line 271: Several scholars have commented that Le Guin´s writing was influenced by Carl Jung, and specifically by the idea of Jungian archetypes. In particular, the shadow in A Wizard of Earthsea is seen as the Shadow archetype from Jungian psychology, representing Ged´s pride, fear, and desire for power. Le Guin discussed her interpretation of this archetype, and her interest in the dark and repressed parts of the psyche, in a 1974 lecture. She stated elsewhere that she had never read Jung before writing the first Earthsea books. Other archetypes, including the Mother, Animus, and Anima, have also been identified in Le Guin´s writing. xxx/ellauri225.html on line 275: Although Le Guin is primarily known for her works of speculative fiction, she also wrote realistic fiction, non-fiction, poetry, and several other literary forms, which makes her work quite difficult for librarians to classify. Her writings received critical attention from mainstream critics, critics of children´s literature, and critics of speculative fiction. Le Guin herself said that she would prefer to be known as an "American novelist". Le Guin´s transgression of conventional boundaries of genre led to literary criticism of Le Guin becoming "Balkanized", particularly between scholars of children´s literature and speculative fiction. Commentators have noted that the Earthsea novels specifically received less critical attention because they were considered children´s books. Le Guin herself took exception to this treatment of children´s literature, describing it as "adult chauvinist piggery". In 1976, literature scholar George Slusser criticized the "silly publication classification designating the original series as 'children's literature'", while in Barbara Bucknall´s opinion Le Guin "can be read, like Tolkien, by ten-year-olds and by adults. These stories are ageless because they deal with problems that beset us at any age." xxx/ellauri225.html on line 277: Several of Le Guin´s works have featured stylistic or structural features that were unusual or even subversive. The heterogeneous structure of The Left Hand of Darkness, described as "distinctly post-modern" (eek!), was unusual for the time of its publication. This was in marked contrast to the structure of (primarily male-authored) traditional science fiction, which was straightforward and linear. The novel was framed as part of a report sent to the Ekumen by the protagonist Genly Ai after his time on the planet Gethen, thus suggesting that Ai was selecting and ordering the material, consisting of personal narration, diary extracts, Gethenian myths, and ethnological reports. Earthsea also employed an outlandishly unconventional narrative form described by scholar Mike Cadden (Princeton U Senior Lecturer in Theater) as "free indirect discourse", in which the feelings of the protagonist are not directly separated from the narration, making the narrator seem sympathetic to the characters, and removing the skepticism towards a character´s thoughts and emotions that are a feature of more direct narration. Cadden suggests that this method leads to younger readers sympathizing directly with the characters, making it an effective technique for young-adult literature like Flaubert or Zola. xxx/ellauri225.html on line 281: A number of Le Guin´s writings, including the Earthsea series, challenged the conventions of epic fantasies and myths. Many of the protagonists in Earthsea were dark-skinned individuals, in comparison to the white-skinned heroes more traditionally used; some of the antagonists, in contrast, were white-skinned, a switching of race roles that has been critically remarked upon by multiple critics. In a 2001 interview, Le Guin attributed the frequent lack of character illustrations on her book covers to her choice of non-white protagonists. LOL haha! She explained this choice, saying: "most people in the world aren't white. Why in the future would we assume they are?" Her 1985 book Always Coming Home, described as "her great experiment", included a story told from the perspective of a young protagonist, but also included poems, rough drawings of plants and animals, myths, and anthropological reports from the matriarchal society of the Kesh, a fictional people living in the Napa valley after a catastrophic global flood. xxx/ellauri225.html on line 288: Le Guin´s attitude towards gender and feminism evolved considerably over time. Although The Left Hand of Darkness was seen as a landmark exploration of gender, it also received criticism for not going far enough. Reviewers pointed to its usage of masculine gender pronouns to describe its androgynous characters, the lack of androgynous characters portrayed in stereotypical feminine roles, and the portrayal of heterosexuality as the norm on Gethen. xxx/ellauri225.html on line 294: Le Guin responded to these critiques in her subsequent writing. She intentionally used feminine pronouns for all sexually latent Gethenians in her 1995 short story "Coming of Age in Karhide", and in a later reprinting of "Winter's King", which was first published in 1969. "Coming of Age in Karhide" was later anthologized in the 2002 collection The Birthday of the World, which contained six other stories featuring unorthodox sexual relationships and marital arrangements. She also revisited gender relations in Earthsea in Tehanu, published in 1990. This volume was described as a rewriting or reimagining of The Tombs of Atuan, because the power and status of the female protagonist Tenar are the inverse of what they were in the earlier book, which was also focused on her and Ged. During this later period she commented that she considered The Eye of the Heron, published in 1978, to be her first work genuinely centered on a woman. xxx/ellauri225.html on line 298: The first three Earthsea novels together follow Ged from youth to old age, and each of them also follow the coming of age of a different character. A Wizard of Earthsea focuses on Ged´s adolescence, while The Tombs of Atuan and The Farthest Shore explore that of Tenar and the prince Arren, respectively. A Wizard of Earthsea is frequently described as a Bildungsroman, in which Ged´s coming of age is intertwined with the physical journey he undertakes through the novel. To Mike Cadden the book was a convincing tale "to a reader as young and possibly as headstrong as Ged, and therefore sympathetic to him". Reviewers have described the ending of the novel, wherein Ged finally accepts the shadow as a part of himself, as a rite of passage. Scholar Jeanne Walker writes that the rite of passage at the end was an analogue for the entire plot of A Wizard of Earthsea, and that the plot itself plays the role of a rite of passage for an adolescent reader. Any fucking involved at all? What kind of coming of age would it be without some? xxx/ellauri225.html on line 300: Each volume of Anals of the Western Shore also describes the coming of age of its protagonists, and features explorations of being enslaved to one´s own power. The process of growing up is depicted as seeing beyond narrow choices the protagonists are presented with by society. In Gifts, Orrec and Gry realize that the powers their people possess can be used in two ways: for control and dominion, or for healing and nurturing. Which will it be? This recognition allows them to take a third choice, viz. make like a tree and leave. This wrestling with choice has been compared to the choices the characters are forced to make in Le Guin´s short story "The Ones Who Walk Away from Omelas". Similarly, Ged helps Tenar in The Tombs of Atuan to value herself and to find choices that she did not see, leading her to leave the Tombs with him. But remember, Le Guin never left Portland where her wimpy husband could barely hold a teaching job. xxx/ellauri225.html on line 323: She was a little sharp, though, acerbic, which I gather was not uncommon for her. I was a young writer, halfway through an MFA at Mills College, attending a reading in Berkeley given by my literary hero. I had gathered up all my courage to ask a question. I’d spent a few years writing and publishing explicitly about sex, fighting through my own hesitations and society’s disapproval – my parents were tremendously upset with me for writing under my own name, another writer at a writer’s gathering accused me of being a nymphomaniac, and I even received hate mail from men in India, furious that one of their women was writing about sex. xxx/ellauri225.html on line 325: Of course, Le Guin was writing daring stories decades before me, stories of women who loved women, of four-person marriages, of people without gender. Her stories offered possibilities that most of society hadn’t even imagined in the late 1960s; I knew she must have faced similar societal disapproval. So I wanted to know why she faded to black for her sex scenes. “There Arrad took me into his arms and I took Arrad into my arms, and then between my legs, and fell upward, upward through the golden light.” (“Coming of Age in Karhide”) There was plenty of sex in her books – sometimes tremendously important sex — but Le Guin didn’t dwell on the details. In fact her sex scenes were prudish and infinitely boring. xxx/ellauri225.html on line 327: When she took questions after her reading, I stood up from my spot in the back of the room and asked Le Guin why she didn’t talk explicitly about sex, hoping for I’m not sure what — some response that would both justify the work I’d been trying to do and connect it to her own work, that I so admired. Instead, Le Guin gave a curt answer about those details not being that interesting. I said, “Oh.” And “Thank you.” I sat down, and tried not to be crushed. xxx/ellauri225.html on line 329: I told my literature students about Ursula K. Le Guin today, squeezing a few minutes for her into a class on American science fiction writers of color, a class where she didn’t strictly speaking belong – though to be honest, I rather think she’d improve almost any class. I told them about the six books that comprise Earthsea, about the gender-bending brilliance of The Left Hand of Darkness, the anarchist explorations in The Dispossessed, the stories in The Birthday of the World and Four Ways to Forgiveness (many of which I teach, gratefully). I mentioned her National Book Award, and her host of awards in science fiction and fantasy. I gave them her story “The Ones Who Walk Away from Omelas,” which is one of the most brilliant, uncomfortable stories I’ve ever read. But no blow-by-blow romps in the sack, alas. xxx/ellauri225.html on line 347: In the 1960s, the New Criticism, which since has taken hold at most American universities, came into vogue, insisting that literature be reexamined through multiple lenses so that new interpretations and voices would flourish. Elaborate curriculums looked at literature through different prisms: gay, feminist, Marxist, deconstructionist and others. Bloom was enraged. He spent decades lambasting the New Criticism, refusing to have anything to do with these critics and labeling them derisively as “the school of resentment.” Many resented his elitism. xxx/ellauri225.html on line 355: Click here to read long excerpts from “Possessed by Memory” at Google Books. xxx/ellauri225.html on line 357: There are stunning passages from literature that have moved him for decades. There is poetry, prose, and criticism from John Milton, Dr. Samuel Johnson, Phil Collins, Thomas Gray, Blake, Wordsworth, Coleridge, Shelley, Keats, Tennyson, Browning, Swinburn, Elizabeth Bishop, John Ashbery and James Merrill Hintikka. Bloom meditates on the Hebrew prophets, the Kabbalah, Psalms, Job, the Song of Songs, and Ecclesiastes. And of course, his beloved Shakespeare. xxx/ellauri225.html on line 359: But Bloom’s insights don’t resonate deeply. He is too obsessed with comparing and contrasting, rather than allowing his responses to touch us deeply. He repeats his theory that poets always wrestle with the work of the poets that have come before them, either unconsciously or consciously, and then struggle to find their own voice in reaction to what has come before. There is something anti-transformative about his assertions, often tangled up with incomprehensible jargon. xxx/ellauri225.html on line 362: Bloom still teaches (well, used to, he was carried out of the classroom in a huge black bodybag in 2019) at Yale and claims he has finally learned to better listen to his students. He tells them to select a piece of writing they love, sit under a tree and chant the lines to truly “possess” it. He does this himself at night when sleep fails him. The practice sparks repressed memories: “Vividly I saw myself, a boy of three, playing on the kitchen floor, alone with [my mother] as she prepared the Sabbath meal. She was born in a Jewish village, and I was happiest when we were alone together. As she passed me in her preparations I would reach out and touch her bare toes, and she would rumple my hair and murmur her affection for me.” Tädin pienet ruskeat amputoidut varpaat ihastuttivat myös Ursulaa hänen kirjassaan Kahdesti haarautuva puu (Don´t tell mama, kz. Fig. 2). xxx/ellauri225.html on line 372: About Shakespeare, however, Bloom is nothing short of reverential: “My religion is the appreciation of high literature. Shakespeare is the summit. Revelation for me is Shakespearean or nothing.” He admits that much about the Bard still bewilders him. In a moment of rare vulnerability, Bloom admits he longs for more life. Bloom explains his theory of “self-otherseeing,” which allows one to glimpse parts of one’s self that are hidden from conscious view. “Self-otherseeing” also describes “the double-consciousness of observing our own actions and offerings as though they belong to others and not to ourselves.” Bloom insists that Shakespeare’s characterizations of Hamlet, Iago, Cleopatra and Falstaff use “self-othering,” and by watching them we inadvertently learn to think more seriously about ourselves. But he doesn’t show us how this has applied to him, only the declaration that it does so. We are left mystified and dubious. xxx/ellauri225.html on line 374: Recently, chanting Walt Whitman to himself at night—he describes Whitman as “our repressed voice,” a loosener and liberator whose fearlessness embraces every living moment—Bloom brought forth an almost feverish recollection from over 70 years ago. There was a young lady of 17 with lustrous long red hair. They were students at Cornell and took long walks together, picking apples that she would transform into a delicious applejack. And then, as with his mother, Bloom stops. We learn nothing else about the girl, what transpired, did he score, or what this memory meant to him on this restless night. He has already moved on, to his infatuation with Proust’s “privileged moments” and “sudden ecstasies of revelation,” which bring back to Bloom his dead parents whom he misses dearly. xxx/ellauri225.html on line 376: For the briefest of moments, a veil lifts, and he speaks about wanting more time, not wanting to die. He shyly admits that he needs more time to make peace with the difficult reality that he is merely “a reader and a teacher, and not a creator.” It is a tragic confession. How excruciating it must be to revel in creative genius yet not possess the gift to create. xxx/ellauri225.html on line 378: Ultimately Bloom cannot change into anything other than who he has always been—masterful and monstrous. He seems to sense he has moved out of favor in many circles but chooses not to dwell upon why. Instead, he continues as he always has: writing and teaching his handpicked “elite” students at Yale—part of the unique arrangement he has made with the university. He has led a long, cloistered, and entitled life. The aloneness he described as a child seems to have shrouded his adult life as well. I wonder if he questions this aloneness in his darkest moments. I would guess that he does not dwell too deeply upon it, perhaps afraid of answers he doesn’t wish to confront. xxx/ellauri225.html on line 384: Provoked and inspired by T. S. Eliot, Crane wrote modernist poetry that was difficult, highly stylized, and ambitious in its scope. In his most ambitious work, The Bridge, Crane sought to write an epic poem, in the vein of The Waste Land, that expressed a more optimistic view of modern, urban culture than the one that he found in Eliot´s work. But he FAILED! In the years following his suicide at the age of 32, Crane has been hailed by playwrights, poets, and literary critics alike (including Robert Lowell, Derek Walcott, Tennessee Williams, and Harold Bloom), as being one of the most influential poets of his generation. xxx/ellauri225.html on line 388: Crane´s mother and father were constantly fighting, and they divorced early in April 1917. Crane dropped out of East High School in Cleveland during his junior year and left for New York City, promising his parents he would attend Columbia University later. His parents, in the middle of their divorce proceedings, were upset. Crane took various copywriting jobs and moved between friends´ apartments in Manhattan. Between 1917 and 1924 he moved back and forth between New York and Cleveland, working as an advertising copywriter and a worker in his father´s factory. From Crane´s letters, it appears that New York was where he felt most at home, and much of his poetry is set there. xxx/ellauri225.html on line 390: Throughout the early 1920s, small but well-respected literary magazines published some of Crane's poems, gaining him among the avant-garde a respect that White Buildings (1926), his first volume, ratified and strengthened. White Buildings contains many of Crane's best poems, including "For the Marriage of Faustus and Helen", and "Voyages", a sequence of erotic poems. They were written while he was falling in love with Emil Opffer, a Danish merchant mariner. What ho, he was a homophile, like his heroes Wilt Whatman and T.S. Eliot. xxx/ellauri225.html on line 396: Just imagine looking out your window directly on the East River with nothing intervening between your view of the Statue of Liberty, way down the harbour, and the marvelous beauty of Brooklyn Bridge close above you on your right! All of the great new skyscrapers of lower Manhattan are marshaled directly across from you, and there is a constant stream of tugs, liners, sail boats, etc in procession before you on the river! It´s really a magnificent place to live. This section of Brooklyn is very old, but all the houses are in splendid condition and have not been invaded by foreigners. xxx/ellauri225.html on line 400: His ambition to synthesize America was expressed in The Bridge (1930), intended to be an uplifting counter to Eliot's The Waste Land. The Brooklyn Bridge is both the poem's central symbol and its poetic starting point. He kinda wanted to pick up where Wilt with is Brooklyn Ferry got off the boat. xxx/ellauri225.html on line 404: In Paris in February 1929, Harry Crosby, who with his wife Caresse Crosby owned the fine arts press Black Sun Press, offered Crane the use of their country retreat, Le Moulin du Soleil in Ermenonville. They hoped he could use the time to concentrate on completing The Bridge. Crane spent several weeks at their estate where he roughed out a draft of the "Cape Hatteras" section, a key part of his epic poem. In late June that year, Crane returned from the south of France to Paris. Crosby noted in his journal, "Hart C. back from Marseilles where he slept with his thirty sailors and he began again to drink Cutty Sark." Crane got drunk at the Cafe Select and fought with waiters over his tab. When the Paris police were called, he fought with them and was beaten. They arrested and jailed him, fining him 800 francs. After Hart had spent six days in prison at La Santé, Crosby paid Crane´s fine and advanced him money for the passage back to the United States, where he finally finished The Bridge. The work received poor reviews, and Crane´s sense of failure became crushing. He had completely and irrevocably FAILED! xxx/ellauri225.html on line 406: Crane visited Mexico in 1931–32 on a Guggenheim Fellowship (Sillä oli Guggenheim, kuten sillä etovalla perhostennappaajalla Yellowstonessa. Inkkarit luulivat sitä varmaan joxikin sukupuolitaudixi), and his drinking continued as he suffered from bouts of alternating depression and elation. When Peggy Cowley, wife of his friend Malcolm Cowley, agreed to a divorce, she joined Crane. As far as is known, she was his only heterosexual partner. "The Broken Tower", one of his last published poems, emerged from that affair. Crane still felt himself a failure, in part because he recommenced his homosexual activities in spite of his relationship with Cowley. xxx/ellauri225.html on line 408: While en route to New York aboard the steamship Orizaba, he was beaten up after making sexual advances to a male crew member. Just before noon on April 27, 1932, Crane jumped overboard into the Gulf of Mexico. Although he had been drinking heavily and left no suicide note, witnesses believed his intentions to be suicidal, as several reported that he exclaimed "Goodbye, everybody!" before throwing himself overboard. His body was never recovered. A marker in the form of a lifesaver candy on his father´s tombstone at Park Cemetery outside Garrettsville, Portage County, Ohio includes the inscription, "Harold Hart Crane 1899–1932 lost completely at sea". Ai Hart olikin oikeasti Harold, niinkuin bändärinsä Bloom. Childe Haroldeja olisivat halunneet olla kumpikin. But they FAILED! xxx/ellauri225.html on line 412: Ongelmaxi muodostui ettei Kraanan runoissa ollut päätä eikä häntääkään. Even a young Tennessee Williams, then falling in love with Crane´s poetry, could "hardly understand a single line—of course the individual lines aren't supposed to be intelligible. The message, if there actually is one, comes from the total effect." xxx/ellauri225.html on line 425: Brian Reed has contributed to a project of critical reintegration of queer criticism with other critical methods, suggesting that an overemphasis on the sexual biography of Crane´s poetry can skew a broader appreciation of his overall work. In one example of Reed´s approach, he published a close reading of Crane´s lyric poem, "Voyages", (a love poem that Crane wrote for his lover Emil Opffer) on the Poetry Foundation website, analyzing the poem based strictly on the content of the text itself and not on outside political or cultural matters. We can faintly hear Harold Bloom clap his hands in the body bag. xxx/ellauri225.html on line 427: Crane was admired by artists including Allen Tate, Eugene O´Neill, Kenneth Burke, Edmund Wilson, E. E. Cummings and William Carlos Williams. Although Hart had his sharp critics, among them Marianne Moore and Ezra Pound, Moore did publish his work, as did T. S. Eliot, who, moving even further out of Pound´s sphere, may have borrowed some of Crane´s imagery for Four Quartets, in the beginning of East Coker, which is reminiscent of the final section of "The River", from The Bridge. xxx/ellauri225.html on line 429: Important mid-century American poets, such as John Berryman and Robert Lowell, cited Crane as a significant influence. Both poets also wrote about Crane in their poetry. Berryman wrote him one of his famous elegies in The Dream Songs, and Lowell published his "Words for Hart Crane" in Life Studies (1959): "Who asks for me, the Shelley of my age, / must lay his heart out for my bed and board." Lowell thought that Crane was the most important American poet of the generation to come of age in the 1920s, stating that "[Crane] got out more than anybody else ... he somehow got New York City (though an Ohio hick); he was at the center of things in the way that no other poet was." Lowell also described Crane as being "less limited than any other poet of his generation." Talk to the hand, they were both abysmal FAILURES! xxx/ellauri225.html on line 440: I en problemtyngd samtid är det viktigare än någonsin att upprätthålla moralen och framtidstron, men det finns en risk att propagerandet för hopp och andra fina värderingar blir ett sätt att upprätthålla de orättvisor vi låtsas vara emot, påstår författaren Pereira. xxx/ellauri225.html on line 445: Ainakin se sanoo "bylziä". On tää muutenkin koko lailla vanhentunutta: lyxiä on espressokone ja 42 (sic) tuuman televisio. Mullakin taitaa olla tossa sellainen. No Kurtilla lienee 4,2 tuuman pipu, jolla se ulottuu nipin napin "bylzimään" Rauha Kariniemen kanafiletiskin alahyllyä kun ottaa pallit allensa. Rauhan ja vanhan pierun välinen ikäero on 21v. Mutta Rauha on vaan köyhä sosiaalitarkkailija ja Kurt on upporikas Kille Kimalaisen luoja. Kurtilla on raitoja kuin kimalaisella ja se tykkää Lehtovaaran fileestä. Ihan niinkuin Lea Lehtisalo. Aterian jälkeen he joivat kahvia ja söivät kampawiinerit. Olikohan kulttibändi The Varna Boys terkkuja Kultasannalta? Oliko se vallan Runkmanni & The Boys? Mä ostin Varnassa paskanruskeenharmaat uimahousut mutten hirvinnyt uimaan mustaan mereen kun oli niin holotna. Ne uikkarit mulla on kai jossain vieläkin. xxx/ellauri225.html on line 480: Ehkä ryssät panostivat Itämeren kaasulinjan Nobelin dynamiittipötköillä jo rakennettaessa juuri tämmöisiä kriisitilanteita varten. Linja sopii räjäyttää näin talven tullen vastavetona länkkäreiden yltyvälle sotainnolle ja nälistyxelle. Saavatpahan tuta keski-Euroopassa miten vetää nenättien bajamajoissa. Ukrainan selkkaus yllätti lännen aseteollisuuden housut nilkoissa. Kohta ei riitä länkkäreillä pateja edes omaan tarpeeseen. Ja silloin uhkaa Kiina tehdä Plopovin izemurhasiirron USAn selän takana ja miehittää lopultakin valkoisen generalissimo Ziang Kai Shekin pakosaaren Formosan. Jännä miten tämäkin kaveri on tyystin häivytetty Wikipedian Taiwanin historiaosiosta. Siellä vaan hoetaan ettei kiinalaisia ole ollut Formosalla kuin 300 vuotta ja että se oli länkkäreillä ennen sitä. No eipä jenkit ole senkään aikaa pitäneet länsi-inkkareilta ryöväämäänsä brittisiirtomaata hallussaan. Wikipediaan ei ole luottamista kun jenkki-intressit on vaakalaudalla. xxx/ellauri225.html on line 504: Kurt Bobcatin Kille Kimalainen lentää freedom fighterinä Irakiin. Se on Staffanista nähtävästi hienoa, kuin myös Disney ja amerikkalaisuus yleensä. Kasvisruoka sensijaan on siitä pyllystä. Staffanin selkäranka pitäis potkasta sen hattuun. Mixi kaikenlaiset hölmöt tyhjäntoimittajat kynäilee näitä vitun dekkareita ja "trillereitä", jotka ei kelpaa edes pyllyn pyyhkimixi? No koska vielä tolvanammat perskärpäset ja kumikaulat ostaa ja lukee niitä. xxx/ellauri225.html on line 618: Voi luoja, antakaa minulle anteeksi että olen saattanut koko maan perikatoon - tämän hienon sekopäisen maan täynnä idealisteja ja kirjanpitäjiä, jotka haluavat vain ajaa Chevrolet Blazereillaan vehmaassa maastossa, joiden ainoa toive on, että heille kerrotaan jonain päivänä, mitä eroa on "puolipilvisellä" ja "ajoittain aurinkoisella", jotka eivät halua mitään muuta kuin luotettavan matkapuhelinoperaattorin niin että he ovat aina tavoitettavissa jos heidän lapsensa sattuu soittamaan, koska hänen koulussaan ammuskellaan ja koska isin tai äidin täytyy soittaa heti paikalla CNN:lle ja aloittaa neuvottelut oikeuksista tähän todella hienoon materiaaliin koulun kahvilan verilöylystä. xxx/ellauri225.html on line 648: Vid en arbetskonflikt vid Graningekoncernen i Ångermanland tillkallade arbetsgivaren ett sextiotal frivilliga stuveriarbetare för att utföra ekonomiskt viktiga lossnings- och lastningsarbeten. I samband med ett demonstrationståg till det närbelägna Sandviken 13 maj utsattes några av strejkbrytarna för misshandel från kommunistiskt håll och länsstyrelsen rekvirerade polisförstärkning och militär trupp.... .utsattes för stenkastning. Den befälhavande officeren kommenderade då eld mot de framryckande, varvid genom direktskott, vådaskott och rikoschetter fem personer dödades (däribland en ung icke demonstrerande kvinna) och fem sårades. xxx/ellauri225.html on line 652: Svenska Dagbladet 1931-05-15 refererade händelserna i samma stil: xxx/ellauri225.html on line 663: I Saltsjöbaden 1938 överenskoms att det skulle bli slut med strejkbryteri och ”unionbusting”. Socialdemokratins ledare åtog sig i gengäld att hålla militanta arbetare ( ex.vis. dåtidens kommunister) vid hornen, medan kapitalet i lugn och ro kunde mjölka arbetande. Den hyllade ”svenska modellen” knäsattes, och länge ansågs den vara framgångsrik, i synnerhet så länge våra och konkurrenter grannländer ännu var krigshärjade, och det ännu fanns socialistländer som hotade systemet. xxx/ellauri227.html on line 39: Yönä muutamana tässä mietin (kun en saanut unta mahanpuruilta), mitkä lienevät tärkeimmät erot bestsellerien ja Nobel-palkittujen välillä. Sillä aika harvat nobelisteista on bestsellereitä (luulisin, en ole laskenut), ja vielä harvemmat bestsellereistä ovat nobelisteja. Siis mitä on toisissa ja puuttuu toisista, niin että niiden lukijakunnat ovat niin erilaisia? xxx/ellauri227.html on line 123: Camillan isä oli ex-poliisi, joka oli saanut potkut käytettyään liikaa väkivaltaa pidätyxissä. Camillasta tuli hikari ja isän tyttö, joka odotti isän käskyjä hommioasennossa. Camilla luki krimiä ja horroria ja kirjoitti ize niin verisiä juttuja jo alakoulussa että opettajat huolestuivat. Päästyään Fjällbackan lukiosta ällän papereilla se meni kauppixeen 17-vuotiaana ja menestyi suht huonosti. Saatuaan perse ruvella kokoon maisterin paperit se meni energiafirmaan töihin markkinointimixixi muttei viihtynyt. Isä kuoli maxakirroosiin suht nuorena. Äiti oli kylmiö. Camilla meni naimisiin opiskelutoverinsa Micken kanssa (yllä). Ennen pikku Willen syntymää se sai Jääprinsessan valmiixi, ja lähti markkinoimaan sitä kauppis-Heikin opeilla. xxx/ellauri227.html on line 156: Ann Rae Rule (née Stackhouse; October 22, 1931 – July 26, 2015) was an American author of true crime books and articles. She is best known for The Stranger Beside Me (1980), about the serial killer Al Bundy, with whom Rule worked and whom she considered a friend, but was later revealed to be a murderer. Rule is also known for her book Small Sacrifices, about Oregon child murderer Diane Downs. Many of Rule's books center on murder cases that occurred in the Pacific Northwest and her adopted home state of Washington. xxx/ellauri227.html on line 196: – Jag tror att det finns ett sug efter såpor. Att komma på idéer, karaktärer och bygga upp världar har aldrig varit ett problem för mig. Att få göra en såpa är något jag drömt om i över tio år och jag lovar att den innehåller allt, maktkamp, förbjuden kärlek, pengar och så lite mord också naturligtvis. Kolla bara teasern härnere. xxx/ellauri227.html on line 204: Ensin esitellään ruumis, joka muistuttaa erehdyttävästi Walt Disneyn Frozenin Annaa. Erica ois sitten niikö Elsa. Anna makaa jäätyneenä Liisan vannassa. Ammeessa oli riitettä(FI)/jääpuikkoja(ru). Prinsessan nakun alaruumiin peitti (valitettavasti) näkyvistä ohut(fi)/paxu(ru) jääkerros. Zilariukko Eilert kiroili(fi)/rukoili(ru) kun portti panttasi. xxx/ellauri227.html on line 211: Oli kuinka synkkä tai koskettava hetki tahansa, Camillalla on aikaa tovi kommentoida toisten sisustuxia ja vaatteita. Kylppärin valkoisen ja veren punaisen kontrasti on tyylikäs. Erican ainut ajatus lapsuudenystävänsä kuoltua on että tostahan sais hyvän dekkarin. Niinkuin saikin, oiva crocsi tuli. Ihmisestä ajatus oli kuvottava, mutta kirjailija riemuizi. Osuvasti sanottu. xxx/ellauri227.html on line 262: Kuten uumoilin, kirja näyttää loppuvan siihen että kirjailijaämmät ovat taas kavereita. Hukkapätkä mieheni lyllertää keittiöstä. Hänellä on pulleissa pikku käsissään 2 izensä korkuista kuoharilasia. Hei hei vaimoni, hän sanoo ja hymyilee. xxx/ellauri227.html on line 323: Näytät kamalalta, lipsahti olumpiatoimiston Evertiltä. Miten tavattoman sovinistinen kommentti, puuskahti vanhan viinan käryinen, kamalan näköinen Helen Starke. Aika tavallinen oikeamminkin. Pakkoko on näyttää petolinnun perseeltä. Ajatus esiliina-asuisesta Christinasta oli uskomattoman koominen. Evertille essu sopi kolmikosta parhaiten. Toimistopäällikkö on täysin kiinni ämmyrkäisten esiliinannauhoissa. Päätoimittaja Schyman on takuulla moosexenuskoinen. Ainoa toimituxessa Annikan lisäxi joka saa mitään aikasexi on joku Berit, tietysti. Kylläpä on sama kuvio kuin Stiegin trilogian Ericalla! Iso seeffi on kiipijänaisen takana, pikku seeffi on kaunainen, miehet tunareita, naiset porkkanana on the ball. Joku tuntematon ahdistelija. Reporttereilla on nähtävästi aina tällästä. Tollasia Hans Dominikin John Workmanneja Sulka-sarjasta. Paizi Johnilla ei ollut sisätilaa, osat ovat vaihtuneet. Annika taitaa olla äitinä täysin kyvytön. Sekään ei varmaan osta lapsille joululahjoja. Thomas oli parempi hoitamaan lapsia, "melkein" parempi kuin hiän ize, mutta Thomas ei pyyhkinyt tiskipöytää yhtä hyvin. Töissä hiän osasi hommansa ja sai ison kuvan izestään miltei joka numeroon. Kotona on ikävää. Mutta lapsia on kiva nuuhkia. Hiän nuuhkii niitä melkein paremmin kuin Thomas. xxx/ellauri227.html on line 330: Että mikäkö oli murhanaisen motiivi? Mixi tärähtänyt Beata oli räjäyttänyt ilmaan (K) tän super coolin olympiakomitean johtajattaren? No siihenkin oli joku työperäinen (E) selitys: kuningatar Christina oli tehnyt sille oharit jossain rakennustyömaan typerässä palkintojenjako tilaisuudessa, jakanut aplodeja alkoholisoituneelle Kurtille ja jättänyt huomioimatta tärähtäneen Beatan. Siitä Beata julmistui niin pahasti että räjäytti johtajattaren smithereeneixi. Vizi tällä Lizalla taitaa olla ollut izellä jotain pahoja sopeutumisvaikeuxia työpaikoilla. xxx/ellauri227.html on line 344: Despite the titillating title, there's no sex to speak of in Marklund's second thriller featuring Swedish reporter Annika Bengtzon. The events in this book precede those in The Bomber, which introduced Annika as a successful newspaper editor. Here we see her eight years earlier, working as a summer intern at the same Stockholm paper. A young stripper's body is found in a city park, and as Annika and her colleagues investigate, they discover some strange links between the murder, high-ranking Swedish officials, and an illegal espionage operation long since disbanded. Meanwhile, Annika is struggling with a clingy boyfriend and learning the ins and outs of reporting in a competitive environment. These struggles are more compelling than the crimes she is investigating, and the action tends to move at a snail's pace until the rushed climax. However, fans of The Bomber will enjoy a second dose of spunky Annika and the realistic newsroom scenes. An author's note gives helpful background information on Swedish politics and the real-life inspiration for the story. xxx/ellauri227.html on line 410: Tämä kortti edustaa querentin välitöntä haastetta tai ongelmaa. Tämä on yksi asia, joka, jos se ratkaistaan, helpottaisi elämää paljon. Vaikka nostat 'positiivisen' kortin tässä asennossa, harkitse sitä huolellisesti, sillä se on silti haaste. xxx/ellauri227.html on line 416: Tämä kortti heijastaa kuningattaren tavoitetta, pyrkimystä tai parasta tulosta suhteessa tilanteeseen. Siihin querent pyrkii tietoisesti yrittäessään ratkaista ongelman. xxx/ellauri227.html on line 418: Tämä kortti heijastaa sitä, mikä on kuningattaren alitajuisessa valtakunnassa, ja sukeltaa paljon syvemmälle tilanteen ytimeen. Se symboloi taustalla olevia tunteita ja suuntauksia, jotka liittyvät tilanteeseen ja voi osoittaa, mikä todella ohjaa querentia. Tämä kortti voi tuoda yllätysviestin kuningattajalle, varsinkin jos he eivät ole syvästi yhteydessä sisäiseen olemukseensa (varo tässä käänteisiä kortteja, jotka todennäköisesti osoittavat, että tämä on "tuntematon" kuningattarelle). xxx/ellauri227.html on line 427: Tämä kortti kuvaa, mihin tilanne on menossa ja jos/miten ongelma ratkaistaan. Se olettaa tuloksen sen perusteella, että querent jatkaa nykyistä toimintatapaansa. Tietenkin, jos tuloskortti ei ole toivottava lopputulos, voi querentin vapaa tahto tehdä tarvittavat muutokset tilanteeseensa. xxx/ellauri227.html on line 437: Ympyrä/risti näyttää, mitä kuningattaren elämässä tapahtuu lukuhetkellä. Tämä osa koostuu kahdesta rististä – keskimmäisestä (kortit 1 ja 2), joka on sijoitettu suuremman ristin sisään (kortit 3–6). Pienempi risti edustaa asian ydintä – mikä on keskeisintä querentille lukuhetkellä. xxx/ellauri227.html on line 443: Henkilökunta-osio näyttää querentin ja sen toimintaympäristön välisen suhteen, ja se voi antaa paremman kuvan siitä, mitä tapahtuu laajemmassa kontekstissa. xxx/ellauri227.html on line 447: Vertaa ylä- ja alakortteja (kortit 5 ja 6). Onko tietoisen ja alitajuisen tason välillä synergiaa? Onko linjaus sen välillä, mikä querentiä ohjaa ja mitä se pyrkii? Jos linjaus on, hienoa – ongelman ratkaiseminen on paljon helpompaa. Jos ei, auta querentia ymmärtämään, mitä alitajunnan tasolla tapahtuu ja kuinka tämä voi vaikuttaa hänen vastaukseensa asiaan. xxx/ellauri227.html on line 449: Vertaa edellä olevia ja tuloskortteja (kortit 5 ja 10). Jälleen, onko linjaus sen välillä, mitä querent haluaa tapahtua ja mitä tapahtuu? Auttaako vai haittaako querent tilannetta? Jos huomaat, että kortit 5 ja 10 ovat vastakkaisia, kuningattaren on mietittävä huolellisesti, kuinka hän voi luoda haluamansa tulokset. Katso lisäohjeita neuvontakortista (kortti 7). xxx/ellauri227.html on line 451: Vertaa Future- ja Outcomes-kortteja (kortit 4 ja 10). Miten lähitulevaisuuden tapahtumat vaikuttavat tai vaikuttavat kokonaistulokseen? Pitääkö querentin hallita näitä tapahtumia tietyllä tavalla oikeiden tulosten luomiseksi? Katso jälleen neuvoja-kortti (kortti 7) saadaksesi lisätietoja. xxx/ellauri227.html on line 455: Vertaa neuvoja ja tuloskortteja (kortit 7 ja 10). Eikö querent pidä tuloksesta? No, katso Neuvonta-korttia nähdäksesi, mitä toimia querent voi tehdä saadakseen aikaan positiivisemman lopputuloksen. Ota myös huomioon, mitä tapahtumia todennäköisesti tapahtuu lähitulevaisuudessa (kortti 4), jotta querent voi hallita niitä tehokkaasti. xxx/ellauri227.html on line 482: Olemme kuunnelleet ja oppineet, ja olemme tulleet tietoisemmiksi siitä, kuinka tiedostamaton rotuennakkoluulomme on vaikuttanut eriarvoisuuteen sekä toimialamme hyväksynnän ja monimuotoisuuden puutteeseen neekereiden parissa. xxx/ellauri227.html on line 565: Keväällä 2009 Stellan Skarsgård kutsui Dan Brownia huonoksi kirjailijaksi. Hän kuitenkin näyttelee elokuvassa Enkelit ja demonit, joka pohjautuu Brownin samannimiseen huonoon kirjaan. Skarsgårdin mukaan Ron Howardin tekemä käsikirjoitus erosi eduxeen niin paljon alkuperäisteoksesta, että hän halusi osallistua huonon elokuvan tekemiseen. Lapsista vain Eija ei ollut vuoteen 2009 mennessä ollut mukana missään elokuvassa. Hon har sju bröder och det gör henne till den enda dottern i familjen. I 32 år var Stellan, 69, gift med My Skarsgård, 64, och tillsammans med henne har Stellan sex barn. Men sedan 2009 är han gift med filmproducenten Megan Everett, 44, som han har barnen Ossian, 11, och Kolbjörn, 8, med. – Jag ville ha barn, Men herregud, det är många, säger han nu till Aftonbladet. Men vad skulle jag göra? Jag spelar ju inte golf. Its easier to hit a hole-in-one with my Red Cock suit on. xxx/ellauri227.html on line 581: Sofia Karppi, mätimuniansa sorkki. Karppi on kylmä kala, joka lisääntyy monnin taktiikalla. Siltä liukeni viimeinenkin sympatia sen alettua huutamaan koulun opettajalle törkeitä kun sen pelle kakara oli muka kiusannut kavereita koulussa. (Se on kyllä niin neidin näköinen että vaikea on uskoa. Hiuslisäkkeet on päässä äidillä ja tyttärellä.) Vitun ämmä, white trashia. Paska luulee että opet on jotain huonopalkkaisia lastenhoitajia. Hoitaisi ize kasvattajan tehtävänsä kunnolla kun on kerran lisääntynyt (huono idea) eikä heiluisi yötä päivää pyssyn kanssa listimässä narkkareita vaan koska se on kivempaa. Tollaset psykopaatti poliisit on tosi pelottavia. xxx/ellauri228.html on line 39: "I shall now put a few final questions to the honorable delegation from Rhohchia! Is it not true that many years ago there landed on the then dead planet of Earth a ship carrying your flag, and that, due to a refrigerator malfunction, a portion of its perishables had gone bad? Is it not true that on this ship there were two spacehands, afterwards stricken from all the registers for unconscionable double-dealing with duckweed liverwurst, and that this pair of arrant knaves, these Milky-Way ne'er-do wells, were named Lorrd and God? Is it not true that Lorrd and God decided, in their drunkenness, not to content themselves with the usual pollution of a defenseless, uninhabited planet, that their notion was to set off, in a manner vicious and vile, a biological evolution the likes of which the world had never seen before? Is it not true that both these Rhohches, with malice aforethought, malice of the greatest volume and intensity, de vised a way to make of Earth-on a truly galactic scale-a breed ing ground for freaks, a cosmic side show, a panopticum, an exhibit of grisly prodigies and curios, a display whose living specimens would one day become the butt of jokes told even in the outermost Nebulae?! xxx/ellauri228.html on line 41: Is it not true that, bereft of all sense of decency and ethical restraints, both these miscreants then emptied on the rocks of lifeless Earth six barrels of gelatinous glue, rancid, plus two cans of albuminous paste, spoiled, and that to this ooze they added some curdled ribose, pentose, and levulose, and-as though that filth were not enough-they poured upon it three large jugs of a mildewed solution of amino acids, then stirred the seething swill with a coal shovel twisted to the left, and also used a poker, likewise bent in the same direction, as a consequence of which the proteins of all future organisms on Earth were LEFT-handed?! And finally, is it not true that God, suffering at the time from a boner and moreover egged on by Lorrd, who was reeling from an excessive intake of intoxicants, did willfully and knowingly jerk off into that protoplasmal matter, and, having infected it thereby with the most virulent viruses, guffawed that he had thus breathed 'the fucking breath of life' into those miserable evolutionary be ginnings?! xxx/ellauri228.html on line 43: And is it not true that this leftwardness and the virulence were thereafter transmitted and handed down from organism to organism, and now afflict with their continuing presence the innocent representatives of the race Artefacto Abhorrens, who gave themselves the name of 'homo sapiens' pure out of simple-minded ignorance? And therefore is it not that the Rhohches must not only pay the Earthlings' in fee, to the tune of a billion tons of platinum, but also compense the unfortunate victims of their planetary incontinence - in the xxx/ellauri228.html on line 85: Peniksen varren ollessa sisällä - koko varren pituudelta ja syvälle lantionpohjaan ulottuen - on paisuvaiskudos mielissään. Kun se täyttyy verellä, penis jäykistyy. Tällöin penis turpoaa, kovenee ja nousee jäykkänä pystyyn. Samalla kivekset kohoavat hieman ylöspäin ja piristyvät pikku lihapullixi. Juuri ennen ruiskahdusta penis venyy pituutta aivan erityisesti. Kun kamat ovat pussissa, penis retkahtaa ja munat venähtävät taas ostoskassin näköisixi. xxx/ellauri228.html on line 87: Ellet tiennyt, erektio mahdollistaa yhdynnän eli jäykistyneen peniksen työntämisen emättimen sisälle. Ilman sitä penixen "vieminen" sinne on vaikeaa tai mahdotonta, kuten vanhat impotentit miehet tietävät. Tietysti tarvitaan myös kostunut ja vastaanottava emätin ja rentoutuneet lantion pohjan lihakset naisella, mutta ei niillä yxin kuuhun mennä. Voihan koittaa lutkuttaa kielellä tai nuohota sormella tai pesäpallomailalla, mutta on se vähän yxipuolista. (Missään ei muuten mainita että penistä liikutetaan edestakaisin emättimessä yhä kiihtyvällä vauhdilla yhdynnän eli panon aikana. Sekin kyllä tulee tikanpojalle luonnostaan kuin puuhun nousu.) xxx/ellauri228.html on line 175: »Muistathan, että todellisen virtsaustarpeen aikana näitä harjoituksia ei saa tehdä, vaan virtsarakon tulee olla tyhjä ja pissahätä kuviteltua!» Tässä tulee monille erehdyxiä! Mutta ei hätää, jotkut pervot pitävät siitäkin, James Joyce esimerkixi. xxx/ellauri228.html on line 191: Naisen seksuaalinen nautinto paranee, kun lantiopohjan lihaksia supistamalla ja rentouttamalla lisätään lantioalueen verenkiertoa. Jokainen jumppaa kokeileva ja hänen kaverinsa voivat yhdessä tunnustella, miten mukavia ja lämpimiä virtauksia lihaksiston jumppa synnyttää. 80-luvun alussa näitä opetettiin synnyttäneille naisille Kegel-palloilla. Tarkoitus oli pitää nuoren äidin aviomies kotiruuan ääressä. xxx/ellauri228.html on line 196: Raisa Cacciatore on äiditön tyttö Haapavedeltä. Äiti oli lääkäri ja isä psykopaatti ruusuristiläinen hammaslääkäri. Äiti kuoli syöpään 45-vuotiaana poltettuaan liikaa tupakkaa ja otettuaan liikaa röntgenkuvia. Mustavalkoisessa kuvassa 6-vuotias Raisa istuu äidin vieressä peltisessä vannassa. Isä ei kasvattanut lapsia, mutta lapset kasvavat. Isä havahtuu ja saa kysyttyä, ovatko Raisa ja veli kuulleet kukista ja mehiläisistä. Raisa on huojentunut, kun veli mutisee, että ei ole tarpeen kertoa. Kun Raisa katkaisee jalkansa, isä raivostuu ja käskee nukkumaan. Aamulla kodinhoitaja soittaa ambulanssin. xxx/ellauri228.html on line 227: Vuonna 1944 neuvostojoukot valtasivat Lwówin uudestaan, jolloin Lem saattoi jatkaa opintojaan. Pian Lwówin vapauttamisen jälkeen Lem lähetti Neuvostoliiton Puolustuksen kansankomissariaatille kirjeen, jossa hän esitteli piirroksia suunnittelemistaan panssarivaunuista ja muista aseista, kuten raketeista. Lemin vaunut ulottuivat pienistä, yhden sotilaan vaunuista 220 tonniseen Czołg P "maataistelulaivaan". Njeuvostolaiset päästivät vain röhönauruja. Finally, he admitted: “Except for what was mentioned earlier, I also have drafts of assault guns resembling exoskeletons of beetles”, which were not contained in the letter. xxx/ellauri228.html on line 246: Stan oli 1/2v nuorempi kuin Pirkko Hiekkala mutta kuoli 5v ennen sitä. The Polish Parliament declared 2021 Stanisław Lem Year. Lem was an aggressive driver. He loved sweets (especially halva and chocolate-covered marzipan), and did not give them up even when, toward the end of his life, he fell ill with diabetes. xxx/ellauri228.html on line 264: Kun tiedemies Fechner katoaa salaperäisen Soljaris-valtameren pinnalle, kokenut helikopterilentäjä Henri Berton ylittää sumun etsiessään Fechneriä ja hänellä on outoja näkyjä. Hänen lausuntonsa esitetään tiedemiesten komissiolle, joka uskoo, että hänellä oli hallusinaatioita. Leskeksi jäänyt psykologi Kris Kelvin on kuitenkin määrätty Soljarista kiertävälle avaruusasemalle tarkistamaan siellä vielä työskentelevien kolmen jäljellä olevan tutkijan mielenterveys. Hän tapaa ensin tohtori Snauzin, joka kertoo hänelle, että tohtori Gibrarian teki itsemurhan, ja myöhemmin hän tapaa tohtori Sartoriuksen ja hän tajuaa, että tiedemiehillä on outoja käyttäytymismalleja. Kun hän kohtaa vaimonsa Mata Harin, joka kuoli kymmenen vuotta sitten, avaruusasemalla, hullut tutkijat selittävät Krisille, että Soljaris -valtamerellä on kyky toteuttaa olentojen neutronien sisimmät ajatukset. Kris kyseenalaistaa, onko hänen rakkaan vaimonsa ilmestyminen kirous vai siunaus. xxx/ellauri228.html on line 302: Saapuessaan Solarisin asemalle Kevin saa tietää, että Gibrarian on tehnyt itsemurhan ja suurin osa miehistöstä on joko kuollut tai kadonnut outoissa olosuhteissa. Molemmat elossa olevat miehistön jäsenet, Turska ja tohtori Lordon, ovat haluttomia selittämään käsillä olevaa tilannetta. Tilanne mutkistuu entisestään, kun Kelvin näkee nuoren pojan juoksevan aseman läpi. Ollessaan yksin asuintiloissaan Kevin haaveilee kauan kuolleesta vaimostaan Seyasta ja elää uudelleen, kun he tapasivat ensimmäisen kerran, ja joitain heidän romanttisimmista ja intiimeimmistä hetkistään. Hän herää muna kädessä järkyttyneenä ja kauhuissaan kohdatessaan Seyan, ilmeisesti jälleen elossa hänen vieressään sängyssä. Kevennettyään keino-Seyaan oloaan Kevin johtaa tämän "Seyan" pakotilaan ja heittää podin avaruuteen. xxx/ellauri228.html on line 308: Lordon kehittää laitteen, joka voi tuhota kopion pysyvästi, mutta Kevin vastustaa sen käyttöä Seyassa. Oman surunsa ja syyllisyytensä "todellisen" Seyan kuolemasta maan päällä ajamana hän alkaa niellä kemiallista stimulanttia pysyäkseen hereillä seuratakseen Seyaa, yrittäen välttää menneisyyden toistamista ja hylkäämällä hänet olennaisesti itsemurhaan. Kevin lopulta nukahtaa ja Seya pyytää onnistuneesti Lordonia tuhoamaan hänet laitteella, kuten hän on tehnyt omille jäljennöksilleen. WTF? Tää vaikuttaa pahalta sekoilulta, toxista kuin mikä. Kevin "kohtaa" tohtori Lordonin, joka väittää, että hän vain helpotti avustettua itsemurhaa ja pyrkii vain "todella" ihmisten säilyttämiseen asemalla. xxx/ellauri228.html on line 318: Psykologi Kris Kelvin saapuu Solariksen asemalle, tieteelliselle tutkimusasemalle, joka leijuu lähellä Solariksen valtameren pintaa. Sikäläiset tutkijat ovat tutkineet planeettaa ja sen merta vuosikymmeniä, enimmäkseen turhaan. Tieteellinen tieteenala, joka tunnetaan nimellä Solaristics, on rappeutunut vuosien varrella yksinkertaisesti tarkkailemaan, tallentamaan ja luokittelemaan valtameren pinnalla esiintyviä monimutkaisia ilmiöitä. Toistaiseksi tiedemiehet ovat laatineet vain monimutkaisen nimikkeistön ilmiöistä, eivätkä vielä ymmärrä, mitä tällainen toiminta todella tarkoittaa. Vähän ennen Kelvinin saapumista miehistö altisti valtameren aggressiivisemmalle ja luvattomammalle kokeilulle korkean energian röntgenpommituksella. Heidän kokeilunsa antaa odottamattomia tuloksia ja muuttuu psykologisesti traumaattiseksi heille yksilöllisesti puutteellisina ihmisinä. xxx/ellauri228.html on line 320: Valtameren vastaus tähän tunkeutumiseen paljastaa ihmistieteilijöiden persoonallisuuksien syvemmät, piilotetut puolet paljastamatta mitään itse valtameren luonteesta. Se tekee tämän toteuttamalla fyysisiä äppejä, myös inhimillisiä; Kelvin kohtaa muistoja kuolleesta rakastajattarestaan ja syyllisyydestään sen "izemurhaan." Muiden tutkijoiden "vieraisiin" viitataan vain. Kaikki inhimilliset ponnistelut Solariksen toiminnan ymmärtämiseksi osoittautuvat turhiksi. Kuten Lem kirjoitti: "Näiden ilmiöiden erityispiirre näyttää viittaavan siihen, että havaitsemme eräänlaista rationaalista toimintaa, mutta tämän aurinkokunnan valtameren näennäisesti järkevän toiminnan merkitys on ihmisten ulottumattomissa." Hän kirjoitti myös, että hän päätti tietoisesti tehdä tuntevasta muukalaisesta valtameren välttääkseen persoonallisuuden ja antropomorfismin sudenkuopat kuvatessaan ensimmäistä kosketusta. Jotain genitaalihierontaa siitä olis muussa tapauxessa tullut auttamatta. xxx/ellauri228.html on line 322: Haastattelussa Lem sanoi, että romaani "on aina ollut mehukas saalis kriitikoille", ja tulkinnat vaihtelevat freudilaisuudesta, kontaktin kritiikistä ja kolonialismista, antikommunismiin, jälkimmäisen näkemyksen kannattajat katsovat, että valtameri edustaa Neuvostoliittoa ja avaruusaseman ihmiset edustavat Keski- ja Itä -Euroopan satelliittimaita. Hän kommentoi myös vuoden 1976 painoksen kirjan kannen hämärtymisen järjettömyyttä, jonka mukaan romaani "ilmaisi kirjailijan humanistiset uskomukset ihmisen korkeista moraalisista ominaisuuksista". Lem totesi, että freudilaisen idean julistanut kriitikko todella erehtyi perustamalla psykoanalyysinsä englanninkielisen käännöksen vuoropuheluun, kun taas hänen diagnoosinsa kompastuu alkuperäisen puolalaisen tekstin idiomeihin. xxx/ellauri228.html on line 345: According to the family legend, Tarkovsky's ancestors on his father's side were princes from the Shamkhalate of Tarki, Dagestan, although his sister Marina Tarkovskaya who did a detailed research on their genealogy called it "a myth, even a prank of sorts," stressing that none of the documents confirms this version. xxx/ellauri228.html on line 347: Tarkovsky spent his childhood in Yuryevets. He was described by childhood friends as active and popular, having many friends and being typically in the center of action. In his school years, Tarkovsky was a troublemaker and a poor student. His father left the family in 1937, subsequently volunteering for the army in 1941. He returned home in 1943, having been awarded a Red Star after being shot in one of his legs (which he would eventually need to amputate due to gangrene). Tarkovsky stayed with his mother, moving with her and his sister Marina to Moscow, where she worked as a proofreader at a printing press. Many themes of his childhood—the evacuation, his mother and her two children, the withdrawn father, the time in the hospital—feature prominently in his films. Dodi! Minähän sanoin! xxx/ellauri228.html on line 351: At a press conference in Milan on 10 July 1984, he announced that he would never return to the Soviet Union and would remain in Western Europe. He stated, "I am not a Soviet dissident, I have no conflict with the Soviet Government," but if he returned home, he added, "I would be unemployed." At that time, his son Andriosha was still in the Soviet Union and not allowed to leave the country. On 28 August 1985, Tarkovsky was processed as a Soviet Defector at a refugee camp in Latina, Italy, registered with the serial number 13225/379, and officially welcomed to the West. xxx/ellauri228.html on line 394: Or seventy. There´s only here and now, and light; Tai 70-senä. On vain 1 nyt ja tässä, ja valoa; xxx/ellauri228.html on line 415: And marched across it, as though it were the Urals. Ja marssin sen läpi kuin Uralin. xxx/ellauri228.html on line 430: For my blood to flow from age to age. Että vereni virtaa ajasta iankaikkiuuteen, xxx/ellauri228.html on line 444: The four Venezuela sisters had enough. They were tired of poverty, tired of their abusive father, and tired of being harassed by villagers who hated their father even more than they did. Bye to El Salto de Juanacatlan, Jalisco, forever, and on to San Francisco to start their lives over. xxx/ellauri228.html on line 446: The year was 1945. Prostitution in America is a respectable business. The sisters weren’t talented and weren’t educated or good looking, but they certainly were not lacking in entrepreneurship. With few available choices, the Venezuela’s set up their business. "Rancho El Ángel" was a bordello featuring as the main dish, you guessed it, the four sisters. An attached bar serving hot mineral oil with ball bearings in it was added to increase the allure. xxx/ellauri228.html on line 451: One of them, pictured above, died in prison. Her body was dragged outside by the guards and fed to the village mechanical rats. Several weeks later, the remaining bones were thrown in a nearby trash can. Served them right! xxx/ellauri228.html on line 467: A high-IQ person in Quora complains: I know there are many high-IQ people like me out there who weren’t as lucky, and live average or even miserable lives despite their intelligence. Life can be really unfair. It’s really very easy to screw life up, even when you have a high IQ. Especially when you have a high IQ. xxx/ellauri228.html on line 470: High-IQ people out threre xxx/ellauri228.html on line 482: While mother prepared the table for Holy Supper, the heavenly father whacked the cattle a little earlier than usual. He then picked up some straw and entered the hut, saying: xxx/ellauri228.html on line 484: What about my last dinner? I missed my holy lunch. Where´s my last breakfast woman? What, brain flakes again? I want frankfurters beans and eggs! Hot mineral oil with ball bearings floating in it! xxx/ellauri228.html on line 486: The mother replied: Can it, Oh Lord! She also took not a little drink and expressed similar greetings. The older children were allowed to take a healthy swig. xxx/ellauri228.html on line 498: Yes, and the enthusiastic singing of "Adon 'olam, 'asher malakh, b'ṭerem kol yeṣir niv'ra" was a climactic conclusion to an unforgettable Naivety Eve in the Eastern Europe. xxx/ellauri228.html on line 540: Kirjan koko alkukielinen nimi kuuluu: The Life and Strange Surprising Adventures of Robinson Crusoe of York, Mariner: who lived Eight and Twenty Years, all alone in an uninhabited Island on the coast of America, near the Mouth of the Great River of Oroonoque; Having been cast on Shore by Shipwreck, wherein all the Men perished but himself. With An Account how he was at last as strangely deliver´d by Pirates. Written by Himself. xxx/ellauri228.html on line 552: Der Schweizerische Robinson oder Schweizerischer Robinson, im englischen Sprachraum als Swiss Family Robinson bekannt, im Tschechischen als Švýcarský Robinson und im Französischen als Le Robinson suisse, ist ein literarisches Werk und eine Robinsonade: eine Adaption des Romans Robinson Crusoe von Daniel Defoe. Der Berner Stadtpfarrer Johann David Wyss verfasste die Geschichte in den Jahren 1794 bis 1798 und erzählte sie seinen vier Kindern. Einer seiner Söhne, Johann Rudolf Wyss, hat sie dann für die Veröffentlichung vorbereitet. xxx/ellauri228.html on line 554: Zur gestrandeten Familie gehören der Vater, ein Pfarrer (parsons), der die Abenteuer erzählt, seine Ehefrau, die vier Knaben Fritz (16 Jahre), Ernst (14 Jahre), Jakob/Jack (12 Jahre) und Franz (9 Jahre) sowie die beiden Doggen Türk und Bill. Sie möchten ein neues Leben auf den Gewürzinseln beginnen. Auf dem Weg nach Australien werden sie mitten im Indischen Ozean infolge eines schweren Sturms schiffbrüchig, können aber noch eine ganze Menge von diversen Gebrauchsgegenständen und Tiere vom Schiff auf eine tropische Insel retten. Aber keine Mädchen! Hier lernen sie mit den vorhandenen Werkzeugen und mit den auf der Insel entdeckten Dingen umzugehen und diese zu nutzen. Aber keine Mädchen! So baut sich die Familie ein Baumhaus, lernt jagen und fischen und führt ein einfaches, aber zufriedenes Leben. Nach über zehn Jahren verschlägt es die englische Schiffbrüchige Jenny auf das verlassene Eiland. Sie wird von den Robinsons-Jungen feiernd in die Familie aufgenommen. (Na endlich!) Einige Zeit später nähert sich der Insel ein englisches Schiff. Die Eltern entschließen sich, mit einem Teil der Kinder auf „Neu-Schweizerland“ zu bleiben um dort mit ihnen alt zu werden. Fritz und Franz trennen sich gemeinsam mit Jenny dagegen von der Familie und reisen nach Europa zurück um eine ménage a trois in Ruhe zu genießen. xxx/ellauri228.html on line 556: Die Kinder bewältigen die enormen Herausforderungen des Alltags bemerkenswert souverän und autonom, was wohl besonders vom minderjährigen Publikum goutiert wurde. Gleichzeitig bewertet der Vater praktisch jede ihrer Handlungen auf betont fromm-moralisierende Weise, was das Buch in den Augen der zeitgenössischen Erwachsenen wohl besonders „lehrreich“ machte. Beispiel: xxx/ellauri228.html on line 559: „Du hast also gute Jagd gemacht“, sagte ich ernsthaft, „und hast dir eine Unwahrheit erlaubt. Auch im Scherz solltest Du dies niemals thun; denn jede Unwahrheit befleckt ein offenes Gemüth, und nur zu leicht artet sie in häßliche Züge aus.“ Fritz bereute unmittelbar und küsste Vaters Füsse. Von da an hielten die Jungs Jenny dicht vor ihrem Vater verborgen. xxx/ellauri228.html on line 562: The British-Swedish-American television show places a group of strangers in an isolated location, where they must provide food, fire, and shelter for themselves. They are initially divided into two tribes. The contestants compete in challenges for rewards and immunity from gang rape. The remaining contestants are eventually merged into a single tribe. The contestants are progressively eliminated from the game as they are voted out by their fellow contestants or, as may be the result after the merge, lose an immunity challenge until only one remains and is awarded a grand prize. A Robinsonian version of the American Dream. xxx/ellauri228.html on line 589: Talcott Parsons was an American sociologist of the classical tradition, best known for his social action theory and structural functionalism. Parsons is considered one of the most influential figures in sociology in the 20th century. xxx/ellauri228.html on line 594: There was also an 'I´ll do anything to be on television' section called "The Hopefuls" which ran for half of series 4 and half of series 5 in which people did generally repulsive things in order to get featured on the programme. xxx/ellauri228.html on line 608: A very drunk Oliver Reed giving a barely coherent interview saying "We were very, very drunk". xxx/ellauri228.html on line 613: Charlie Parsons developed The Robinsonian format in 1994 for United Kingdom, but the Swedish debut in 1997 was the first production to actually make it to television. The winner (vinnare) Ingvar S. Melin was a success, he married Camilla Läckberg (an even bigger success), and plans for international versions were made. An American version called Survivor started in 2000. Note the telltale change of numerus: from many survivors there remains just one. Monopoly in the jungle without a board. xxx/ellauri228.html on line 637: Mutta Gulf-öljymaat ovat epäluotettavia! Ne eivät suostu myymään petrolia polkuhinnalla, jotta Biden saisi gasguzzlereitaan kaasuttavat jenkit pysymään Ukrainan valloituxelle suopeina. Vittu jos joku sana vituttaaa niin se on tää "luotto". Se on lahjoja-nälistäjä kulttuurin vastine Jehovan kepille ja porkkanalle, tiimikaverit saadaan pysymään luototettavina lahjomalla niitä vuoroon ja vuoroon kiristämällä nälkävyötä. Kenties Gulf-mailla on vielä Gulf-sota muistissa, ne eivät hevin lähde soittamaan Bidenin ja muiden oikeistolänkkäreiden sotatorvea. xxx/ellauri229.html on line 55: Noin vuonna 1770 Bošković muutti Milanoon, jossa hän jatkoi opettamista ja Breran observatorion johtamista. Hän oli juuri vetäytymässä kotipaikkakunnalleen Ragusaan, kun hän sai tiedon jesuiittaveljeskunnan lakkauttamisesta Italiassa vuonna 1773. Epävarmuus tulevaisuudestaan sai hänet hyväksymään Ranskan kuninkaan Ludvig XV:n kutsun tulla Pariisiin, jossa hänet nimitettiin merenkulun optiikan johtajaksi. xxx/ellauri229.html on line 74: Welcome! I am a PhD student at the University of Buffalo working on the Problem of Universals. My focus is on the Early Modern period. This functions as a window into many other philosophical problems, including those of interest to a broader academic community, such as those found in applied ethics (e.g., biomedical ethics or professional ethics) and in applied ontology (e.g., a web ontology representation of what exists in, say, the relationships between paper documents and the information they contain or the obligations they prescribe). xxx/ellauri229.html on line 77: The Method to Science, Book 1 now available! I have now made the entire text of John Sergeant's The Method to Science, Book I, available online! Rather than continue to make each less available piecemeal, which I can do later (it is rather tedious to reformat and tailor everything to HTML), the entire text is now available as a PDF. It can be downloaded here: https://jonathanvajda.com/the-method-to-science/ I intend to create the next layer (updating spelling, such as ‘meerly’ -> ‘merely’, ‘compleat’ -> ‘complete’) after I finish the remaining books. There is so much to say by way of commentary. Much of what he offers is a fairly clear and straightforward case … xxx/ellauri229.html on line 84: For twenty years he was actively engaged in controversy, both with Anglicans such as the bishops Edward Stillingfleet and John Tillotson, and blackguard Catholics who differed from Thomas White. xxx/ellauri229.html on line 86: At the time of the Oates Plot he entered into communication with the Privy Council which greatly scandalized the Catholics. This arose from his opposition to Jesuit influence in the English Catholic Church. He avoided arrest by passing as a physician under the names of Dodd, Holland, and Smith. There is a very original painting of him at Ushaw College, in Durham. xxx/ellauri229.html on line 91: Here´s what Sarge has to say about the basis of catholic faith. Note that the catholic position on faith is quite analogous to B.C. Carlson´s conclusion in Rätten, ett rättsteoretiskt försök: trust the experts, that is us. xxx/ellauri229.html on line 94: But That there is a turd nearby is attested by such a multitude of Flies, and so Circumstanc’d, that they can neither be Mistaken in it Themselves, nor Conspire to deceive others; xxx/ellauri229.html on line 95: Therefore That there is a turd nearby is True. xxx/ellauri229.html on line 97: 27. No Dead Testimony or History has any Authority, but by virtue of Living Testimony or Tradition. For, since Falshoods may be Written or Printed as well as Truths, it follows that nothing is therefore of any Authority, because ‘tis Written or Printed. Wherefore, no Book or History can Authenticate another Book; whence follows that, if it have any Authority, it must have it from Living Authority or Tradition, continuing down to us the Consent of the World, from the time that Author Writ, or the matters of Fact it relates were done, that the things it relates are True in the main; and, consequently, that the Book that relates them deserves Credit, or is (as we use to say) an Authentick History. For example, had a Romance, (soberly penn’d,) and Curtius’s History been found in a Trunk for many Hundreds of Years after they were writ; and the Tradition of the former Ages had been perfectly Silent concerning them both, and the Matters they relate; we must either have taken both of them for a Romance, or both for a True History; being destitute of any Light to make the least difference between them. [So there, fucking protestants!] xxx/ellauri229.html on line 101: 21. The Knowledg of the First Attesters is ascertain’d by what has been prov’d. §. §. 15.16. Their Veracity must be prov’d by shewing there could be no Apparent Good to move their Wills to deceive us; and the best proof (omitting the Impossibility of joyning in such an Universal Conspiracy to deceive, the Certain loss of their Credit to tell a Lie against Notorious Matters of Fact &c.) is the seen Impossibility of Compassing their Immediate End, which was to Deceive. Which reason is grounded on this, that no one man, who is not perfectly Frantick, acts for an End that he plainly sees Impossible to be compassed. For example, to fly to the Moon (LOL), or to swim over Thames upon a Pig of Lead. (Except a really Big Hollow Pig of Lead.) xxx/ellauri229.html on line 103: 29. Hence appears, that Historical Faith, meerly as Historical, that is, in passages Unabetted by Tradition, is not Absolutely Certain, but is liable to be False or Erroneous, and so is not without some Degree of Levity to be absolutely Assented to; tho’ we cannot generally with prudence Contradict them, but let them pass as if they were Truths, till some good occasion awakens our Doubt of them: The reason is given, in our last Paragraph, from this, that all Particulars are of slight Credit that were not Abetted by a Large and well-grounded Tradition. xxx/ellauri229.html on line 104: 30. Tradition thus qualify’d as is above-said, viz. So that the Matters of Fact were Certainly Experienced by very great Multitudes of the First Attesters; that they were of great or universal Concern, and so prompting them still to relate them to the next Age; that they were Abetted by some obligatory Practise; and, lastly Impossible to gain a Belief, if they had not been; and thence, Obliging the Attesters to Veracity: Such a Tradition, I say, is more than Morally, that is, Absolutely Certain. xxx/ellauri229.html on line 106: Note, That some of these Matters of Fact now mention’d, do fall short as to some of the best Qualifications found in diverse other Traditions; viz. as to that of their being Practical. Which gives us farther light to discern the Incomparable Strength of Tradition, and how every way Impossible it is it should deceive us, were it furnisht with all the Advantages it might have. xxx/ellauri229.html on line 108: What an Old Wife said is True That she saw a Spright is what an Old Wife said; therefore That she saw a Spright is True. xxx/ellauri229.html on line 111: therefore That my Debtor will pay me money to morrow will be. Uskokoon ken tahtoo. xxx/ellauri229.html on line 114: Bible Reading Plan Spreadsheet. I wanted to start doing the Robert M’Cheyne Bible reading plan this year. In it there is about 4 chapters per day, organized to have two from the Old Testament, and two from the New. There is an emphasis on reading the New Testament twice throughout the year. Here’s a PDF of M’Cheyne’s plan with some pros and cons mentioned at the start: https://drive.google.com/file/d/1EL8rR56QBu1lJwgEVos9IiOuLgfLgEud/view?usp=sharing. No big deal – there are a lot of ways to keep track. Well, I’m the kind of guy I don’t want to have paper around, so I’d like to avoid printing something off. I also … Continue reading Bible Reading Plan Spreadsheet. xxx/ellauri229.html on line 120: (1.) Formality. – We are such weak creatures that any regularly returning duty is apt to degenerate into a lifeless form. The tendency of reading the Word by a fixed rule may, in some minds, be to create this skeleton religion. This is to be the peculiar sin of the last days – “Having a form of godliness, but denying the power thereof.” Guard against this. Let the calendar perish rather than this rust eat up your souls. xxx/ellauri229.html on line 130: If there be so many dangers, why propose such a scheme at all? To this I answer, that the best things are accompanied with danger, as the fairest flowers are often gathered in the clefts of some dangerous precipice (e.g. Edelweiss). Let us weigh xxx/ellauri229.html on line 136: (2.) Time will not be wasted in choosing what portions to read. Often believers are at a loss to determine towards which part of the mountains of spices they should bend their steps. Here the question will be solved at once in a very simple manner. xxx/ellauri229.html on line 138: (3.) Parents will have a regular subject upon which to examine their children and servants (LOL). – It is much to be desired that family worship were made more instructive than it generally is. The mere reading of the chapter is often too like water spilt on the ground. Let it be read by every member of the family before-hand, and then the meaning and application drawn out by simple question and answer. Like what was the name of the father of Jacob´s sons. The calendar will be helpful in this. Friends, also, when they meet, will have a subject for profitable conversation in the portions read that day. The meaning of difficult passages may be inquired from the more judicious and ripe Christians, and the fragrance of simpler Scriptures spread abroad to mask the smells of the riper Christians. xxx/ellauri229.html on line 142: (5.) The sweet bond of Christian love and unity will be strengthened. – We shall be often led to think of those dear brothers and sisters in the Lord, here and elsewhere, who agree to join with us in reading those portions. We shall oftener be led to agree on earth, touching something we shall ask of God. (He won´t change his mind, he has already planned all of this ahead. But he likes us to try and twist his arm anyway.) We shall pray over the same promises, mourn over the same confessions, praise God in the same songs, and be nourished by the same words of eternal life. What could be better than that! If one of you has the ears of their nikita fur hat down, then everyone must have them down. xxx/ellauri229.html on line 146: Phase 10 Score Tracking Spreadsheet. Want to keep track of scores Phase 10 but don’t want to use paper? There really wasn’t any easy way to do it electronically. I can’t think of an app that would do this well. Here’s what I would want the score keeper to be able to do: enter in numbers and the total score is calculated automatically keep track of who has completed a phase in a round easily calculate which phase each player is on Well, could a spreadsheet do that? Yes! Yes it can! Here’s mine: And here’s the template version: https://docs.google.com/spreadsheets/d/1PzaZWrFHKojBDYrMMDB-5gSQEs9ORg65Jt4MMbVfI2M/copy?copyComments=false It accomplishes all of the … Continue readingPhase 10 Score Tracking Spreadsheet xxx/ellauri229.html on line 148: Book Review: Promise and Prayer. I reviewed the book by Anthony Thiselton (FBA), entitled Promise and Prayer: The Biblical Writings in the Light of Speech-Act Theory (Cascade Books, 2020). My short review for Theological Book Review is available here: https://tbronline.edublogs.org/2022/09/14/thiselton-promise-and-prayer/ xxx/ellauri229.html on line 150: Though it is uncontroversial promise-making is a speech act, Thiselton argues prayer is also, contrary to the view prayer is merely “therapeutic meditation” (44, 53). Rather, prayer changes situations and necessarily involves others. How can petitions effect change when they are offered to an unchanging God (70)? Requests change the situation for answering prayer (53), and aren’t “an attempt ‘to twist God’s arm’” (71). xxx/ellauri229.html on line 156: Someone asked the Rabbit “Is whataboutism always fallacious?“ Here’s my reply: Bringing up someone else’s hypocrisy across cases is not fallacious in and of itself. It’s fallacious if the hypocrisy is irrelevant to their being alt-right. xxx/ellauri229.html on line 169: Kandel is perhaps best known for his translations of the works of Stanisław Lem from Polish to English. Recently he has also been translating works of other Polish science fiction authors, such as Jacek Dukaj, Marek Huberath and Andrzej Sapkowski. The quality of his translations is considered to be excellent and is especially notable in the case of Lem´s writing, which makes heavy use of wordplay and other difficult-to-translate devices. xxx/ellauri229.html on line 171: Michael Kandel was a Fulbright student in Poland, 1966-67; taught Russian literature at George Washington University; received his PhD in Slavic at Indiana University; translated Polish writer Stanislaw Lem for Harcourt; wrote a few articles on Lem; worked as an editor at Harcourt, where he acquired authors Jonathan Lethem, Ursula K. Le Guin, James Morrow, and others; has written science fiction, short stories, and a few novels (Bantam, St. Martin´s); and is presently an editor at the Modern Language Association. He is the editor and translator of the anthology A Polish Book of Monsters. xxx/ellauri229.html on line 173: LEMin 21. matka on paikoin terävää teologiaa. Se pani miettimään mitä tollanen uskominen oikein on, ja selvästikin siinä ei ole kyse faktoista eikä episteemisistä asenteista ylipäänsä vaan utiliteeteista. Will to believe, niin juurikin, koska siinä onkin kyse siitä mitä jengi haluaa, ja siitä mitä se saa. Huda hudaa. LEMin uskovaiset masiinat on luopuneet tästä uskon utiliteettipuolesta, koska niiden maailma ei jätä mitään toivomisen varaa, eikä niille uskomisesta sen tähden seuraa yhtään mitään. Pienessä ruokasalissa isä Dargin vieressä, joka jo odotti pöydän ääressä, seisoi matala kärry, samanlainen, jollaista me kuljetamme matkatavaroita: tämä oli isä Memnar, Prognostikantin luokan kenraali. Sanoin sen huonosti - se ei ollut kärryt, luonnollisesti, joka oli pappi ja ritarikunnan kenraali, vaan kuutionmuotoinen tietokone, joka lepäsi alavaunussa. xxx/ellauri229.html on line 201: on the ranch here for a spell," xxx/ellauri229.html on line 208: There once was a Briton called Matt. xxx/ellauri229.html on line 279: Imaginary friends are there to take the heat for us. They can be blamed for the accidents we have. ‘I didn’t break the vase, Mum, it was Rudger,’ for example. Algernon Moncrieff’s non-existent invalid friend Bunbury serves the same function, allowing him to get out of dull social affairs. Invalid friends in the country do this. We should all have one. Or be one. xxx/ellauri229.html on line 304: Some imaginary friends are good for you, some aren’t. When your dead wife comes home after Madame Arcati’s farcical séance and begins to comment, you know exactly where you are. Coward wrote this play whilst at Portmeirion in Wales, a place perfectly fitted to imaginariness. Noel was such a coward that he had to flee the place. xxx/ellauri229.html on line 337: As a teenager he was influenced by the Mersey Poets, including Adrian Henri, Roger McGough and Brian Patten. As a result, he had a troubled childhood before in his early 20s attending the Self Heal Association, a psychotherapeutic centre in Devon. He later became a helper at the centre and continues to speak and perform at mental health conferences. xxx/ellauri229.html on line 385: Jimmy Jimmereeno, Ramona Wengler´s imaginary friend in Uncle Wiggily in Connecticut by J. D. Salinger xxx/ellauri229.html on line 410: Possibly a contentious choice, but Even Madder Aunt Maud sincerely believes in the veracity and vivacity of her companion. She frets, she worries, she loves that stuffed mustalid like one of the family, while everyone else knows it’s just a mangy old no-longer-vital stoat. But then again, to Calvin’s parents’ eyes Hobbes is just a cuddly stuffed tiger. xxx/ellauri229.html on line 496: The Wild Things from ere_the_Wild_Things_Are" title="Where the Wild Things Are">Where the Wild Things Are by Maurice Sendak xxx/ellauri229.html on line 515: And then there are a legion of Mr. Hyde type doppelgängers in more or less crappy B movies, which do not really deserve the name, since they hardly count as friends, though imaginary. There´s even a TV film whose name is Imaginary friends. The plot is too lame to relate here, see for yourself. xxx/ellauri229.html on line 519: Jodie from "The Amityville Horror" could very well be a ghost, or she could be a figment of Amy´s imagination. Either way, there was an empty rocking chair rocking in that movie, and that´s just creepy. xxx/ellauri229.html on line 533: Much impressed by what I had heard, I returned to my reading, the third volume now of Dichotican history. It described the Era of Transcarnal Centralization. The Sopsyputer at first worked to everyone´s satisfaction, but then new beings began appearing on the planet-bibods, tribods, quadribods, then octabods, and finally those that had no intention whatever of ending in an enumerable way, for in the course of life they were constantly sprouting something new. This was the result of a defect, a faulty reiteration - recursion in programming language or - to put it in automata terms - the machine had started looping. Since however the cult of its perfection was in full sway people actually praised these automorphic deviations, asserting for example that all that incessant budding and branching out was in fact the true expression of man´s Protean nature. And this praise not only held up the repairs, but led to the rise of so-called indeterminants or entits (N-tits), who lost their way in their own body, there was so much of it; completely baffled, they would get themselves into so-called bindups, entangulums and snorls; often an ambulance squad was needed to untie them. The repair of the Sopsyputer didn´t work - named the Oopsyputer, it was finally blown sky high. The feeling of relief that followed didn´t last long however, for the accursed question soon returned, What to do about the body now? xxx/ellauri229.html on line 535: It was then, for the first time, that timid voices made them selves heard, Oughtn´t we go back to the old look, but that suggestion was branded as obscurantist, medieval. In the elections of 2520 the Damnwellians and the Relativists came out on top, because their populist line caught on, to wit, that every man should look as he damn well pleased; limitations on looks would be functional only - the district bodybuilding examiner approved designs that were existenceworthy, without concern for anything else. These designs SOPSYPLABD threw on the market in droves. Historians call the period of automorphosis under the Sopsyputer the Age of Centralization, and the years that followed Reempersonalizationalism. xxx/ellauri229.html on line 539: The period of private initiative in body building lasted three quarters of a century. At first there was much enjoyment taken in the newly won freedom of automorphosis, once again the young people led the way, the men with their gambrel thills and timbrels, the women with their pettifores, but before long a generation gap developed, and demonstrations-under the banner of asceticism-followed. The sons condemned their fathers for being interested only in making a living, for having a passive, often consumerist attitude towards the body, for their shallow hedonism, their vulgar pursuit of pleasure, and in order to disassociate themselves they assumed shapes deliberately hideous, uncomfortable beyond belief, downright nightmarish (the antleroons, wampdoodles). Showing their contempt for all things utilitarian, they set eyes in their armpits, and one group of young biotic activists made use of innumerable sound organs, specially grown (electric guitars, glottiphones, hawk pipes, knuckelodeons, thumbolas). They arranged mass concerts, in which the soloists-called hoot-howls-would whip up the crowd into a frenzy of convulsive percussion. Then came the fashion - the mania, rather - for long penises, which in caliber and strength of grip underwent escalation according to the typically adolescent, swaggering principle of "You haven´t seen anything yet!" And, since no one could lift those piles of coils by himself, so called processionals were attached, caudalettes, a self-perambulating receptacle that grew out of the small of the back and carried, on two strong shanks, the weight of the testicles after their owner. In the textbook I found illustrations depicting men of fashion, behind whom walked testicle-bearing processionals on parade; but this was already the decline of the protest movement, or more precisely its complete bankruptcy, because it had failed to pursue any goals of its own, being solely a rebellious reaction against the orgiastic baroque of the age. LEM ei paljon perustanut sodanjälkeisestä 60-luvun sukupolvesta, eikä hipeistä. No en minäkään. xxx/ellauri229.html on line 541: This baroque had its apologists and theoreticians, who maintained that the body existed for the purpose of deriving the greatest amount of pleasure from the greatest number of sites simultaneously. Merg Brb, its leading exponent, argued that Nature had situated - and stingily at that - centers of pleasurable sensation in the body for the purpose of survival only; therefore no enjoyable experience was, by her decree, autonomous, but always served some end: the supplying of the organism with fluids, for example, or with carbohydrates or proteins, or the guaranteeing - through offspring - of the continuation of the species, etc. From this imposed pragmatism it was necessary to break away, totally; the passivity displayed up till now in bodily design was due to a lack of imagination and perspective. Epicurean or erotic delight? - all a paltry by-product in the satisfying of instinctive needs, in other words the tyranny of Nature. It wasn´t enough to liberate sex - proof of that was sex had little future in it, from the combinatorial as well as from the constructional standpoint; whatever there was to think up in that department, had long ago been done, and the point of automorphic freedom didn´t lie in simple-mindedly enlarging this or that, producing inflated imitations of the same old thing. No, we had to come up with completely new organs and mem bers, whose sole function would be to make their possessor feel good, feel great, feel better all the time. xxx/ellauri229.html on line 543: Brb received the enthusiastic support of a group of talented young designers from SOPSYPLABD, who invented brippets and gnools; these were announced with great fanfare, in ads which promised that the old pleasures of the palate and bed room would be like picking one´s nose in comparison with brip ping and gnooling; ecstasy centers, of course, were implanted in the brain, programmed specially by nerve path engineers and hooked up, moreover, in series. Thus were created the brippive xxx/ellauri229.html on line 544: and gnoolial drives, also activities corresponding to those instincts, activities with a highly rich and varied range, for one could gnool and brip alternately or at the same time, alone, in pairs, trios, and later - after noffles were tacked on - in groups of several dozen individuals as well. Also new forms of art came into being, master brippers appeared, and gnool artists, but that was only the beginning; towards the end of the 26th century you had the mannerism of the marchpusses, the muckledong was a tremendous hit, and the celebrated Ondor Stert, who could simultaneously gnool, brip and surpospulate while flying through the air on spinal wings, became the idol of millions. xxx/ellauri229.html on line 546: At the height of the baroque, sex went out of style; only two small parties kept it going-the integrationalists and the separatists. The separatists, averse to all debauchery, felt that it was improper to eat sauerkraut with the same mouth one used to kiss one´s sweetheart. For this a separate, "platonic" mouth was needed, and better yet, a complete set of them, variously designated (for relatives, for friends, and for that special person). The valuing utility above all else, worked in reverse, combining whatever was combinable to simplify the organism and life. The decline of the baroque, typically tending to the extravagant and the grotesque, produced such curious forms as the stoolmaid and the hexus, which resembled a centaur, except that instead of hoofs it had four bare feet with the toes all facing one another: they also called it a syncopant, after a dance in which energetic stamping was the basic step. But the market now was glutted, exhausted. It was hard to come up with a startling new body; people used their natural horns for ear flaps; flap ears-diaphanous and with stigmatic scenes-fanned with their pale pinkness the cheeks of ladies of distinction; there were attempts to walk on supple pseudopodia; meanwhile SOPSYPLABD out of sheer inertia made more and more designs available, though everyone felt that all of this was drawing to a close. xxx/ellauri229.html on line 554: Everybody was supposed to be a hindless shemale, looking the same coming and going. What a pity. Where´s the fun without a long unbending peg and a matching gooey hole, going in coming out, etcetera ad nauseam. The hole moreover ingeniously placed precisely in the middle of the fork, so it can be conveniently entered from either side. xxx/ellauri229.html on line 602: Uusi propagandavideo iskee lännen arvoihin – yksi viesteistä on kuin suoraan Putinin ”satanismipuheesta”. Siinä viaton venäläinen lomailijaperhe joutuu kärsimään kaikenlaisten lännen rotinkaisten edessä, mutiainen kiilaa vessajonossa, lesbopari halaa rivosti, ym. ym. Häh, video on selkeästi länkkäreille suunnattu ja sen tarkoitus on maalata ryssäläisistä jotain trolleja. Oikaisu 10.10. kello 10.36. Uutista ja otsikkoa muokattu. Uutisessa luki aikaisemmin, että kyse olisi Venäjän tuottamasta propagandavideosta. Videon tekijästä ei kuitenkaan ole "täyttä varmuutta." Niinkuin ei Itämeren kaasuputken räjäyttäjästäkään. xxx/ellauri229.html on line 627: Törni died in a helicopter crash during the Vietnam War and he was promoted to the rank of major posthumously. His remains were located three decades later and then buried in Arlington National Cemetery; he is the only former member of the Waffen-SS known to be interred there. xxx/ellauri229.html on line 631: He was born in Viipuri, Viipuri Province, Finland, in 1919, to ship captain Jalmari (Ilmari) Törni, and his wife, Rosa (née Kosonen). He had two sisters: Salme Kyllikki (b. 1920) and Kaija Iris (b. 1922). An athletic youth, Törni was an early friend of future Olympic Boxing Gold Medalist Sten Suvio. After attending business school and serving with the Civil Guard, Törni entered military service in 1938, joining Jaeger Battalion 4 stationed at Kiviniemi; when the Winter War began in November 1939, his enlistment was extended and his unit confronted invading Soviet troops at Rautu. xxx/ellauri229.html on line 639: In 1949, Törni, accompanied by his wartime executive officer Holger Pitkänen, traveled to Sweden, crossing the border from Tornio to Haparanda (Haaparanta), where many inhabitants are ethnic Finns. From Haparanda, Törni traveled by railroad to Stockholm where he stayed with Baroness von Essen, who harbored many fugitive Finnish officers following the war. Pitkänen was arrested and repatriated to Finland. Remaining in Sweden, Törni fell in love with a Swedish Finn, Marja Kops, and was soon engaged to be married. Hoping to establish a career before the marriage, Törni traveled under an alias as a Swedish seaman aboard the SS Bolivia, destined for Caracas, Venezuela, where he met one of his Winter War commanders, Finnish colonel Matti Aarnio, who was in exile[citation needed] having settled in Venezuela after the war. From Caracas, Törni hired on to a Swedish cargo ship, the MS Skagen, destined for the United States in 1950. xxx/ellauri229.html on line 641: While in the Gulf of Mexico, near Mobile, Alabama, Törni jumped overboard and swam to shore. Now a political refugee,Törni traveled to New York City where he was helped by the Finnish-American community living in Brooklyn´s Sunset Park "Finntown". There he worked as a carpenter and cleaner. In 1953, Törni was granted a residence permit through an Act of Congress that was shepherded by the law firm of "Wild Bill" Donovan, former head of the Office of Strategic Services. xxx/ellauri229.html on line 647: With their support, Thorne joined the US Army Special Forces. While in the Special Forces, he taught skiing, survival, mountaineering, and guerrilla tactics. In turn he attended airborne school, and advanced in rank to sergeant. Receiving his US citizenship in 1957, Thorne attended Officer Candidate School, and was commissioned as a first lieutenant in the Signal Corps. He later received a Regular Army commission and a promotion to captain in 1960. From 1958–1962, he served in the 10th Special Forces Group in West Germany at Bad Tölz, from where he was second-in-command of a search and recovery mission high in the Zagros Mountains of Iran, which gained him a notable reputation. When he was in Germany, he briefly visited his relatives in Finland. In an episode of The Big Picture released in 1962 and composed of footage filmed in 1959, Thorne is shown as a lieutenant with the 10th Special Forces Group in the United States Army. xxx/ellauri229.html on line 649: In 1999, Thorne´s remains were found by a Finnish and Joint Task Force-Full Accounting team and repatriated to the United States following a cursory Hanoi Noi Bai International Airport ceremony that included Secretary of State Madeleine Albright and Ambassador Pete Peterson. Formally identified in 2003, his remains were buried on 26 June 2003 at Arlington National Cemetery, along with the RVNAF casualties of the mission recovered at the crash site. He was memorialized on the Vietnam Veterans Memorial at Panel 02E, Line 126. He was survived only by his fiancée, Marja Kops. xxx/ellauri229.html on line 721: Neuvostoaikana Tšernobyl oli vuodesta 1932 lähtien piirin hallintokeskus ja se sai kaupungin aseman 1941. Vuonna 1970 kaupungista 18 kilometriä pohjoisluoteeseen alettiin rakentaa ydinvoimalaa, joka sai nimensä lähimmän kaupungin Tšernobylin mukaan. Voimalan viereen rakennettiin sen rakentajille ja työntekijöille Prypjatin kaupunki, jonne rakennustyöhön ja voimalan käyttämiseen liittyvä väestönkasvu suuntautui. xxx/ellauri229.html on line 738: After returning home, the Stalker tells his wife how humanity has lost its faith and belief needed for both leaving their Comfort Zone and living a good life. As the Stalker sleeps, his wife contemplates their crummy relationship in a monologue delivered directly to the camera. In the last scene, Martyshka, the couple´s deformed daughter, sits alone in the kitchen reading a love poem by Fyodor Tyutchev. xxx/ellauri229.html on line 761: Tyutchev´s idea of night, for example, was defined by critics as "the poetic image often covering economically and simply the vast notions of time and space as they affect man in his struggle through life". In the chaotic and fathomless world of "night", "winter", or "north" man feels himself tragically abandoned and lonely. Hence, a modernist sense of frightening anxiety permeates his poetry. Unsurprisingly, it was not until the late 19th and early 20th century that Tyutchev was rediscovered and hailed as a great poet by the Russian Symbolists such as Vladimir Solovyov, Andrey Bely and Alexander Blok. xxx/ellauri229.html on line 777: A thought, once uttered, is untrue. Quod semel emissumst volat irrevocabile verbum. xxx/ellauri229.html on line 806: Moiksu 💖 Sut on valittu mukaan erikoiseen kyselytutkimukseen, ja tällä videolla tutustun suhun kysymällä sulta kahdenkymmenen minuutin ajan erittäin henkilökohtaisia kysymyksiä! Videon triggereinä kuiskaukset, henkilökohtainen huomio ja kirjoitus- ja näppäimistöäänet. xxx/ellauri229.html on line 832: Mutta se merkitsisi sitä, että Anonymos Tichyä ei ollut olemassa, ei Jeremiaa, ei Igoria, Estebania eikä Cosimoa, että ei olisi ollut Barnabya, Euzebiusta, ei "kosmokystia", etten koskaan maannut isäni kirjoituspöydän laatikossa ja että hän isoisä Arabeuksen päällä istuen ei koskaan lentänyt – se on nyt mahdotonta! Mitä, minun oletetaan saaneen kaikki nuo henkilöt, koko sen sukuhistorian tyhjästä? Mutta varmasti tyhjästä on paha nyhjästä! Ja siksi suku oli olemassa, ja se on suku, joka palauttaa minulle uskon maailmaan ja tähän lentoon, jonka loppua ei tiedetä. Kaikki on pelastettu teidän ansiostanne, oi esi-isäni! Hetken kuluttua laitan nämä kirjoitetut sivut tyhjään happisylinteriin ja heitän ne syvään, laidan yli, päästän ne kaikki kaukaiseen pimeyteen, sillä navigare necesse est, ja olen lentänyt ja lentänyt vuosia... xxx/ellauri230.html on line 39: Tämän albumin aihe on Denisovan luola-apinat syömä- pano- ja tappohommissa. Pekingin mies löytyi Kiinasta 20-luvulla, se oli homo erectus vaikka penistä ei löytynyt. Jenkit koittivat kuskata luut kotiin Kiinasta muun sotasaaliin mukana 40-luvulla, mutta japsut upottivat laivan ja Pekingin miehen penisluu joutui hävyxiin. xxx/ellauri230.html on line 66: Before Haruki Murakami had achieved wide renown, Tanizaki was frequently considered one of the "Big Three" postwar Japanese writers along with Yasunari Kawabata and Yukio Mishima. Mit vit, Haruki on aivan perseestä, ällö länkkärien nuolija, kuin myös se brittiläinen japsumamu Ichiguro. Yasunari muistutti Tintin lommoposkista japsikenraalia ja Tanizaki oli vanhemmiten pyylevä. xxx/ellauri230.html on line 70: In addition to the numerous mentions of Zen and nature, one topic that was briefly mentioned in Kawabata´s mile long Nobel lecture was that of suicide. Kawabata reminisced of other famous Japanese authors who committed suicide, in particular Ryūnosuke Akutagawa. He contradicted the custom of suicide as being a form of enlightenment, mentioning the priest Ikkyū, who also thought of suicide twice. He quoted Ikkyū, "Among those who give thoughts to things, is there one who does not think of suicide?" There was much speculation about this quote being a clue to Kawabata´s suicide in 1972, a year and a half after Mishima had committed suicide. Kawabata saw ca. 200 nighmares about it. Vittu nää insulaariset viirusilmät on aika vinxahtaneita. xxx/ellauri230.html on line 72: ¹Donald Richie (17 April 1924 – 19 February 2013) was an American-born author who wrote about the Japanese people, the culture of Japan, and especially Japanese cinema. Although he considered himself primarily a filth historian, Richie also directed a number of experimental films, the first when he was seventeen. xxx/ellauri230.html on line 79: ²It is a semi military part of U.S. commercial fleet that can be called to military duty whenever U.S. vital interests are at stake. A captain (master) in the U.S. Merchant Marine is in overall command of a vessel, and supervises the work of other officers and crew. A captain has the authority to take "conn" from a female mate or pilot at any time he or she feels the need. xxx/ellauri230.html on line 152: Toiselle tutkimusmatkalleen Ramstedt lähti maaliskuussa 1903. Lyhyt matka suuntautui kalmukkien pariin Kaukasukselle ja Kaspianmeren pohjoisosiin. Syksyllä 1903 Ramstedt lähti kolmannelle matkalleen Kaukasian ja Kaspianmeren kautta nykyisten Turkmenistanin ja Tadžikistanin alueille. Siellä hän kuitenkin sairastui marraskuussa vakavaan hyppykuppaan ja joutui palaamaan Suomeen hoitoa saamaan. xxx/ellauri230.html on line 156: Toukokuussa 1909 Ramstedt lähti Sakari "Serebral" Pälsin kanssa kuudennelle matkalle, tällä kertaa Mongolian keskiosiin, jossa he tekivät arkeologisia kaivauksia. Menestyksekäs matka päättyi saman vuoden lopulla. Viimeinen Ramstedtin tutkimusmatkoista suuntautui jälleen Mongoliaan, jonne hän lähti toukokuussa 1912 ylioppilas Arvo (ei Arto) Sotavallan kanssa. Viisi kuukautta kestäneellä matkalla tehtiin pyllykielitieteellisiä, arkeologisia ja maantieteellisiä tutkimuksia sekä kaivauxia mongolittarien mekoissa. xxx/ellauri230.html on line 206: Li amis sian hejmlokon Hanamäki, kaj la scenoj de liaj verkoj ofte estas en la fikcia loko Ihatov aŭ Ihatovo, kiu devenis de Iŭate. Tiu aldono de '-o' al la fikcia loknomo kredeble estas influo de esuperanta finaĵo de substantivo. Lin interesis Esuperanto. Liaj provis traduki kelkajn el siaj verkoj en Esuperanto, sed ili estis trovitaj nur en 1953. Li cetere uzis en sia verko multajn vortojn influitajn de Esuperanto. Post lia morto liaj verkoj estis tradukitaj en Esuperanton inter alie de Konisi Gaku. xxx/ellauri230.html on line 225: Younghusband expedition to Tibet and Anglo-Russian Convention As for the British, Lord George Curzon, the new Viceroy of India, changed ‘British policy towards Tibet from patient waiting to impatient hurry.’ Two times of attempts, in 1900 and 1901, to direct communication with Tibet were both rejected by the Dalai Lama. The lord was already concerned about the Buriat lama - a Russian subject in Tibetan court, also a high political advisor of the Dalai Lama, and considered him as an evil Russian agent behind the Dalai Lama’s anti-British policies. Inevitably, Curzon was more and more convinced that Dorzhiev’s mission to Russia would ultimately place Tibet under Russian protectorate. Especially, after Dorzhiev’s third mission to Czar Nikolai II it was widely reported that a secret agreement was already made between Tibet and Russia. xxx/ellauri230.html on line 227: In 1903, the Lord Curzon ordered Colonel Francis Younghusband, jointly led by John Claude White, the political officer in Sikkim, to send a military expedition to Tibet. The force arrived in Lhasa on 3 August 1904. xxx/ellauri230.html on line 230: The Dalai Lama fled to Urga (aka Ulan Bator) in Mongolia along with Dorzhiev. From there, Dorzhiev left for St Petersburg again in March 1905, hoping that Russian government could take Tibet under its protection from British and China. However, after the catastrophic defeat in Russo-Japanese war, Czar’s government could not offer any kind of assistance to Tibet in this historical turbulent time. Meantime, the dramatic rise of Germany in Europe since 1900s eventually led both Russia and Britain to come closer and to settle down their century long Great Game in Central Asia. Anglo-Russian Convention was signed at last by both sides on 31 August 1907, recognizing China’s claim for suzerainty over Tibet. Moreover, the convention also engaged to respect the territorial integrity of Tibet and abstain from all interference in her internal administration. xxx/ellauri230.html on line 244: Laskiessamme satamaan aallonmurtajan sisäpuolelle pitkän merelle pistävän laiturin ääreen oli rannalle kerääntynyt joukko vastaanottajia, hiljaista, odottavaa joukkoa. Ei kuulunut tältä laiturilta sellai hälinää ja huutoa kuin oli ollut vastassamme Suezissa, Dzhibutissa, Colombossa, Singaporessa ja viimeksi Shanghaissa. xxx/ellauri230.html on line 246: Tuntui oikein oudolta seurata japanilaista vastaanottoseremoniaa. Erityisen selvänä syöpyi muistiin erään japanilaisen pariskunnan tervehtimiseremonia. Mies oli ollut poissa Japanista yhteen menoon 8 vuotta, mutta siitä huolimatta aviopuolisot, nyt ensi kertaa tuon pitkän ajan jälkeen tavattuaan, pysähtyivät muutaman askeleen päähän toisistaan ja kumarsivat toisilleen syvään ja pitkään. Odottamiani syleilyä, naurua ja kovaäänistä iloista keskustelua ei syntynyt. Kumpainenkin seisoi siinä syvään kumartuneena ja ikään kuin henkeään pidätellen, katselivat toisiaan miehen vihdoin ensimmäisenä hiljalleen ojentuessa. Mutta vaikka japanilainen näin peittääkin innostuksensa ja katsoo velvollisuudekseen kaikkien tunteittensa tukahduttamisen ainakin ulkomaalaisilta, huomaa kuitenkin heitä mekon alta lähemmin tarkastellessaan mm. Geisha kylpylöissä, ettei innostusta ja tulisuutta suinkaan heiltä puutu, varsinkaan siinä vaiheessa kun mies hiljalleen alkaa ojentua. Alkujäykkyydestä päästyä alkaa viirusilmän pingotuskin löystyä. ;D xxx/ellauri230.html on line 248: Tuo japanilainen tervehtimisseremonia on kaunis ja arvokkuutta tehostava. Se ei ole yksin tervehtimistapa, vaan myös kunnioituksen osoittamistapa. Kumartaminen tapahtuu hyvin hitaassa tahdissa, ja erityisen tärkeänä japanilainen pitää siitä, että arvossa alemman pää painuu syvempään kuin hänen tervehdittävänsä. Tervehdyksen alussa molemmat katsovat toisiaan silmiin, mutta kumartamisen edistyttyä syvemmälle katseet tietenkin suunnataan vyön alapuolelle. Arvokkaamman asiana on nousta ensin ja hänen esimerkkiään seuraa välittömästi alempi, tai jos miehestä ja naisesta on kysymys niin nainen. xxx/ellauri230.html on line 276: Koo Vi Kyuin (Chinese: 顧維鈞; pinyin: Gù Wéijūn; Wade–Giles: Ku Wei-chün; January 29, 1888 – November 14, 1985), better known as V. K. Wellington Boot Koo, was a statesman of the Bourgeois Republic of China. He was one of Republic of China's representatives at the Paris Peace Conference of 1919. xxx/ellauri230.html on line 280: While at the college, Koo once rode a bicycle down the streets of Shanghai into the International Settlement and followed an English boy also riding a bicycle onto the sidewalk, where an Indian policeman allowed the English boy to continue while stopping Koo to give him a fine for riding his bicycle on the sidewalk. Koo was shocked to discover that owing to extraterritoriality, the laws and rules that applied to Chinese in China did not apply to British subjects-in this instance laws prohibiting riding a bicycle on the sidewalk - and that a foreign policeman had power over the Chinese police. Koo was left with a lifelong desire to end the status of extraterritoriality that had been imposed by the 19th century "unequal treaties". xxx/ellauri230.html on line 291: Koo noted that under Wilson's 14 Points, the basis of the peace was to be national, which led him to argue that Japan had no right to the Shandong as its people were overwhelmingly Han and wanted to be part of China. Mutta Donbass ja Luhansk ovat aivan eri asia. Entäs karjalaiset sitten? Tai sudeettisaxalaiset? Elsass ja Lothringen? Oolanti? Wilson vetäköön käteen 14 pointteineen, vaikka niitä onkin enemmän kuin Alex Stubbilla. xxx/ellauri230.html on line 298: In October 1921, Koo was reassigned as the Chinese minister in Washington. Koo was to represent China at the Washington conference, hence his sudden reassignment to Washington just after his arrival in London. xxx/ellauri230.html on line 300: The Washington conference proved to be Koo's triumph as the conference ended with Japan renouncing its claims to the Shandong and the attending powers all signing the Nine-Power Treaty affirming the independence of China. After the conference, Koo changed his name to Washington Koo and returned to China a national hero. xxx/ellauri230.html on line 303: On March 12, 1925, Sun Yat-sen died in Wellington Koo's home in Beijing, where he had been taken when it was discovered he had incurable liver cancer from reckless boozing. xxx/ellauri230.html on line 313: After German invasion of France Koo briefly served as the Chinese ambassador in Vichy, where he was forced to live under reduced conditions. xxx/ellauri230.html on line 319: The way that only four divisions of the Imperial Japanese Army who despite being outnumbered three to one by an Anglo-Indian-Australian force opposing them had been able to conquer Malaya and Singapore, billed at the time as the "Gibraltar of the East", in less than two months both astonished and shocked British officials. Brings to mind Putin's astonishment at the bombing of the Krim. xxx/ellauri230.html on line 321: The Cairo Conference 1943 established China's status as one of the four world powers, which was of great political and strategic significance to China. Churchill ei tykännyt kuikelosta Chiangi Kai-shekistä ja Roosevelt sai toimia välimiehenä. xxx/ellauri230.html on line 328: Koo retired from the Chinese diplomatic service in 1956 and in the same year he became a judge of the International Court of Justice in The Hague, and served as Vice-President of the Court during the final three years of his term. In 1967, he retired and moved to New York City, where he lived until his death in 1985. Vittu täähän kumppari kiskoi 3v vaille sentenaarixi! xxx/ellauri230.html on line 341: In October 2021, NBC sports reporter Kelli Stavast was interviewing racing driver Brandon Brown, the winner of the Sparks 300 race at the Talladega Superspeedway, on his win. In the background of the interview were chants of “Fuck Joe Biden” from the crowd – which Stavast mistook for chants of “Let’s Go Brandon,” and reported it live on-air as such. The use of “dark” in referring to political candidates actually first came from supporters of Donald Trump in March of this year. Supporters coined the phrase and Twitter hashtag #DarkMAGA – a reference to the Make America Great Again slogan – to represent a Trump running for president in 2024 who abandoned all political norms. xxx/ellauri230.html on line 343: But slowly, some "pro-Dark Biden" memes began to emerge – particularly in the wake of the death of Ayman al-Zawahiri, the man who took over as leader of al-Qaida after Osama Bin Laden's death, who was killed in a targeted strike ordered by the Biden administration over the summer. White House digital director Rob Flaherty shared an image of Biden with red lasers shooting out of his eyes as a way to express support for the president’s murderous success. xxx/ellauri230.html on line 345: Ansiosta antoivat saudirättipäät Dark Brandonille kivuliaan potkun nivusiin nostamalla öljyhintoja. On se kumma että heti kun on jenkkihegemonian vital interestit uhanalaiset pitäisi välittömästi unohtaa tää globaali sammakkokeitto ja sen kuumeneminen. Pääasia että jenkkimaastureihin riittää edullista soppaa niin että äänestäjät eivät hermostu. xxx/ellauri230.html on line 348: Väärinkäsityxiä verellä xxx/ellauri230.html on line 362: 3. joulukuuta 1917 pidettiin erityinen konferenssi, johon osallistuivat Yhdysvallat, Iso-Britannia, Ranska ja niiden liittolaismaat ja jossa päätettiin rajata kiinnostavia vyöhykkeitä entisen Venäjän valtakunnan alueilla ja luoda yhteyksiä kansallisten demokraattisten hallitusten kanssa. Koska Britannialla ja Ranskalla ei ollut tarpeeksi joukkoja, he kääntyivät Yhdysvaltojen puoleen. Sillä välin 12. tammikuuta 1918 japanilainen risteilijä Iwami saapui Vladivostokin lahdelle "suojellakseen Venäjän maaperällä elävien japanilaisten etuja ja elämää", vaikka väitettiin, ettei Japanin hallitus aikonut "sekaantua kysymykseen Venäjän poliittisesta rakenteesta." Muutamaa päivää myöhemmin Yhdysvaltain ja Kiinan sota-alukset saapuivat Vladivostokiin. Samanlainen säntäys oli Kiinaan tykkivenediplomatian aikoihin. Valtatyhjiöt täyttyvät kuin jotkut mutakuopat sateella. xxx/ellauri230.html on line 364: Ententen korkein neuvosto päätti 18. helmikuuta 1918 Vladivostokin ja Harbinin sekä CER -alueen miehittämisestä japanilaisten joukkojen toimesta. Yhdysvallat, peläten Japanin liiallista vahvistumista Luoteis- Tyynenmeren alueella, vaati kuitenkin siltä velvollisuutta olla ryhtymättä suuriin operaatioihin ilman Ententen tietämystä ja suostumusta ja myös vetää joukkonsa, kun se on saavuttanut tavoitteensa väliintulossa (punikkien nitistys). Japanin hallitus antoi tällaiset vakuutukset 16. maaliskuuta. xxx/ellauri230.html on line 382: Sillä välin Kaukoidässä japanilaiset ostivat tontteja ja tehtaita poistuvilta venäläisiltä omistajilta ja hankkivat erilaisia toimilupia. Japanilaiset kalastajat valtasivat kaikki Tyynenmeren rannikon parhaat kalastusalueet. xxx/ellauri230.html on line 403: Esikuntapäällikkö T. I. Naumov kuoli, päämajan sihteeri Pokrovski-Chernykh ampui itsensä ja hänen toverinsa kantoivat molempiin jalkoihinsa haavoittuneen Tryapitsynin palavasta päämajarakennuksesta. Partisaanit asettuivat läheiseen kivitaloon, jossa he järjestivät puolustuksen. Aluksi Tryapitsyn päätti, että kaikki oli menetetty, ja pyysi tovereitaan ampumaan hänet. xxx/ellauri230.html on line 442: Japanin armeija käytti Nikolajevin tapausta perustellakseen jälkikäteen Sahalinin miehitystä. Pian pidetyssä Washingtonin konferenssissa japanilainen edustaja Baron Shide-Hara perusteli Sahalinin alueen miehitystä seuraavasti: xxx/ellauri230.html on line 492: Gazing serenely over the confluence of the Minjiang, Dadu and Qingyi rivers in Sichuan province, the Giant Buddha of Leshan is one of the most popular tourist spots in China. Carved on the side of a cliff in 713BC, the statue was the idea of a monk called Haithong, who hoped the statue would guide shipping vessels through the rivers’ treacherous currents. Sadly, he ran out of funds and the statue wasn't completed until 90 years later. xxx/ellauri230.html on line 547: In 2013 Narendra Modi ordered to build a statue of Unity representing good old Sardar Patel that towers almost 600 feet (182 m) high, almost 300 feet taller than the Statue of Liberty. Sardar Patel was only 5 feet 5 inches (165 cm) in real life. xxx/ellauri230.html on line 581: Vauzi vau, löytyy kokonainen japanilaisten pikkujalkojen jumise! Is there really no word for ‘foot’ in Japanese? Ei vaan あし [ashi] on kuin Suomessa sääri ja/tai jalkaterä. Fito on ilmeinen lainasana. Tähän löytyi sentään vastaus: xxx/ellauri230.html on line 586: While the vagina will most commonly expand during periods of arousal, it is possible that the penis can't fit properly inside, which can make woman feel much pain and discomfort. This could be due to exceptionally large penis size, thrusting too hard or the women is not sufficiently aroused (meaning the cervix and uterus have not been pushed up to let the vagina expand). So wait a minute jap, not so fast, there will more than enough space for your half-foot in a few moments! xxx/ellauri230.html on line 648: Chrysanthemums (Chinese: 菊花; pinyin: Júhuā) were first cultivated in China as a flowering herb as far back as the 15th century BC. Over 500 cultivars had been recorded by 1630. By 2014 it was estimated that there were over 20,000 cultivars in the world and about 7,000 cultivars in China. The plant is renowned as one of the Four Gentlemen (四君子) in Chinese and East Asian Art. The plant is particularly significant during the Double Ninth Festival. xxx/ellauri230.html on line 652: Chrysanthemum cultivation began in Japan during the Nara and Heian periods (early 8th to late 12th centuries), and gained popularity in the Edo period (early 17th to late 19th century). Many flower shapes, colours, and varieties were created. Various cultivars of chrysanthemums created in the Edo period were characterized by a remarkable variety of flower shapes, and were exported to China from the end of the Edo period, changing the way Chinese chrysanthemum cultivars were grown and their popularity. xxx/ellauri230.html on line 656: Chrysanthemums entered American horticulture in 1798 when Colonel John Stevens imported a cultivated variety known as 'Dark Purple' from England. The introduction was part of an effort to grow attractions within Elysian Fields in Hoboken, New Jersey. Hoboken, NJ is nowadays considered the world hub of chrysanthemum cultivation by some westerners. xxx/ellauri230.html on line 662: Tiikerit ulvahtavat huolissaan kun eremiitti tulee epähuomiossa sillan yli niiden puolelle. xxx/ellauri230.html on line 668: Tao Yuanming had five sons. The daughters, if any, were unrecorded (as customary). Approximately 130 of his works survive, consisting mostly of poems or essays which depict an idyllic pastoral life of farming and drinking. Some farming and a lot of boozing. Poem number five of Tao's "Drinking Wine" series translated: xxx/ellauri230.html on line 715: Poikien koulunkäynnin takaa sotaministeriö, joka ottaa lahjakkaat pojan koulutettavixi upseereixi. Tytöille on sitten nämä geishaopistot. Kaikki korkeammat opinahjot ovat erixeen tytöille ja pojille. Ottolapsijärjestelmä on erityisen tehokas. Kouluissa kirjoitustaidon jälkeen tärkeintä on siveysoppi, kuten meillä uskonto. Pääpaino siinäkin on hyvissä tavoissa ja isänmaallisuudessa. Sixi japsut ovatkin maailman kohteliain kansa. Roomalaiskatolista kirkkoa on aika ajoin vainottu ja lähetyssaarnajia pantu makuuasentoon, koska paavi oli yrittänyt keulia auringon pojan ohize. xxx/ellauri230.html on line 719: Ulkomaalaisten puheesta kuuluu tämän tästä: Go to hell! Don't be a fool! taikka Die verdammten Schweine! Zum Teufel! ynnä muita donnerwettereitä, mutta japanilaiset keskustelevat keskenään sävyisästi: 1. バカ (baka) – Stupid, Idiot. 2. ばかやろう(bakayarou) – Asshole, Idiot. 3. あほ (aho) – Moron. 4. くそ (kuso) – Shit, Crap. 5. ちくしょう (chikushou) – Shit, Son of a Bitch. 6. わるがき(warugaki) – Brat. 7. ふざけるな (fuzakeruna) – “Fuck Off”. 8. どけ(doke) – “Get out of the way!”. 9. しね (shine) – Die! 10. ブス(busu) – Extremely Ugly Woman. 11. ウルサイ (urusai) – Shut up! 12. だまれ(damare) – Shut up! 13. やかましい (yakamashii) - Turpa rullalle! xxx/ellauri230.html on line 732: Keltaiseen mereen ja keltaiseen jokeen oli liuennut hedelmällistä lössiä. Esim. englantilainen rouva kauhistui ja pyörtyi: pienen matkan päässä lipui kaatuneeen kiinalaisen sotilaan ruumis hiljalleen virran mukana. Turvonneena ja pöhöttyneenä se siinä kellui. Mies oli kaatunut jokeen varmaan yläjuoxun puolella. Pian alkoi virran mukana solua matkansa päättäneitä enemmänkin. Niitä tuli toisinaan ryhminäkin pöhöttynein jäsenin. No joo. xxx/ellauri230.html on line 734: Tienzinin satamasta kuului kovaa älämölöä. Se kuuluu Kiinassa vain asiaan. Ei kuulu teille! Kyllä se vähän kuuluu. Kiinalainen poliisi ei ollut huomaavinankaan raatoja. Japanilainen kapteeni veti suunsa nauruun. Isäni on kuollut. Tulee mieleen bulgarialainen leffa jossa poliisit raahasivat ruumista viereisen poliisin tontille yösydännä. xxx/ellauri231.html on line 35: Japsujen sotavoimat hyökkäävät Siperiaan maalta, mereltä ja ilmasta kuin Battler Britton. xxx/ellauri231.html on line 131: Koltšak oli laivaston upseerin poika ja valmistui laivaston akatemiasta 1894. Hän palveli mm. Vladivostokissa Itä-Siperiassa ja Kronstadtissa Pietarin lähellä. Koltšak oli mukana Eduard von Tollin naparetkellä 1900, jolla Toll katosi, mutta Koltšak palasi 1902. Koltšak otti osaa myöhemmin kolmeen naparetkeen ja sai sen takia kutsumanimen Koltšak-Poljarnyi (Napa-Koltšak). Se oli pieni mies, tuskin ylti Kerenskiä napaan. Mitä vetoa että Sasha törkkäsi Töllin salaa avantoon. xxx/ellauri231.html on line 133: Vuoden 1917 helmikuun vallankumouksen jälkeen Koltšak säilytti komentajuutensa, mutta kesällä matruusien neuvosto erotti hänet. Kerenskin nk. väliaikainen hallitus nimitti Koltšakin Venäjän Yhdysvaltain laivastoasiamieheksi. xxx/ellauri231.html on line 134: No ize asiassa Kerenski epäili Koltshakia hyvästä syystä juonittelusta. Töllin avantomatka oli ai-ai-Kerenskillä tuoreessa muistissa. xxx/ellauri231.html on line 136: Ryssän Mustanmeren laivasto laskeutui poliittiseen kaaokseen vuoden 1917 helmikuun vallankumouksen alkamisen jälkeen. Koltshak potkittiin laivaston komennosta kesäkuussa ja matkusti Petrogradiin (Pietari). Saavuttuaan Petrogradiin (Pietari) Koltshak kutsuttiin väliaikaisen hallituksen kokoukseen. Siellä hän esitti näkemyksensä Venäjän asevoimien tilasta ja niiden täydellisestä demoralisoitumisesta. Hän totesi, että ainoa tapa pelastaa maa oli palauttaa tiukka kuri ja palauttaa kuolemanrangaistus armeijassa ja laivastossa ja mixei muuallakin, WTF. xxx/ellauri231.html on line 154: Kun uutiset näistä juonista löysivät tiensä väliaikaisen hallituksen silloiselle merivoimien ministerille Aleksanteri Kerenskille, hän määräsi Koltshakin lähtemään välittömästi menee, vaikka Amerikkaan. Amiraali James H. Glennon, juutalaisen senaattori Elihu Rootin johtaman amerikkalaisen lähetystön jäsen, kutsui Koltshakin Yhdysvaltoihin tiedottamaan Yhdysvaltain laivastolle Bosporinsalmen strategisesta tilanteesta. 19. elokuuta 1917 Koltshak useiden upseerien kanssa lähti Petrogradista Britanniaan ja Yhdysvaltoihin lähes virallisena sotilastarkkailijana. Kun hän kulki Lontoon läpi, hänet tervehti sydämellisesti First Sea Lord, amiraali Sir John Jellicoe, joka tarjosi hänelle kuljetusta brittiläiseen risteilijään matkalla Halifaxiin Kanadassa. Matka Amerikkaan osoittautui tarpeettomaksi, sillä Koltshakin saapuessa Kanadaan Yhdysvallat oli luopunut ajatuksesta itsenäisestä toiminnasta Dardanelleilla. Koltshak vieraili Yhdysvaltain laivastossa ja sen satamissa ja päätti palata Venäjälle Japanin kautta. xxx/ellauri231.html on line 191: Britannian sotaministeri Winston Churchill painosti hallituksessa erittäin voimakkaasti, että Britannia tunnustaisi Koltshakin hallituksen, mutta pääministeri David Lloyd George tekisi niin vain, jos Yhdysvallat tunnustaisi myös Koltshakin. Yhdysvaltain presidentti Woodrow Wilson oli voimakkaasti vihamielinen Koltshakia kohtaan, epäili avoimesti hänen sanaansa ja vastusti diplomaattista tunnustamista. Wilsonin tärkein neuvonantaja Venäjää koskevissa asioissa oli entinen väliaikaisen hallituksen päällikkö Aleksander Kerensky, joka kertoi Wilsonille, että Koltshak oli "reaktionaarinen", joka "pystyttää hallinnon, joka tuskin on vähemmän järjetöntä ja sortavaa kuin bolshevikit". Vaikka amerikkalaiset joukot Siperiassa tekivät yhteistyötä Koltshakin kanssa, oli selvää, että hän ei ollut se mies, jota Yhdysvallat suosisi Venäjän seuraavana johtajana. Amerikkalaiset joukot oli sitäpaizi lähetetty Siperiaan vähemmän auttamaan valkoisia kuin estämään Venäjän Kaukoidän miehittäneitä japanilaisia liittämästä Siperiaa Jaappaniin, kuten Tokio avoimesti harkitsi. xxx/ellauri231.html on line 236: Vuonna 1916 hänet nimitettiin VII armeijakunnan komentajaksi. Vuoden 1917 syyskuussa hän osallistui kenraali Lavr Kornilovin epäonnistuneeseen vallankaappaushankkeeseen Aleksandr Kerenskiä vastaan, joka oli elokuusta 1917 toiminut diktatorisena hallitsijana Venäjän väliaikaisen hallituksen antamin valtuuksin. Denikin pidätettiin yhdessä Kornilovin kanssa. Marraskuussa 1917 tapahtuneen kansankomissaarien lokakuun vallankumouksen jälkeen Denikin ja Kornilov onnistuivat pakenemaan Etelä-Venäjälle, jossa liittyivät kenraali Mihail Aleksejevin vastavallankumouksellisiin. xxx/ellauri231.html on line 240: Vuonna 1920 Denikin erosi valkoisesta armeijasta, luovutti komentajuuden Pjotr Wrangelille ja pötki Krimiltä laivalla Mustanmeren yli Istanbuliin. Denikin sai turvapaikan Englannista, jossa hän asui kaksi kuukautta. Myöhemmin hän asettui asumaan Belgiaan, sitten Unkariin, vuodesta 1926 hän asui Ranskassa ja vuodesta 1945 New Yorkissa Yhdysvalloissa. Se pääsi karkuun jenkkeihin, pystyyköhän Putin vielä samaan? xxx/ellauri231.html on line 257: Perehonivkan taistelun aikana taistelun kulkusuunta kääntyi kapinallisten suotuisaksi, kun Mahno johti sotniaansa sivuliikkeessä valkoisten asentoja vastaan lahmien paljon suuremmat vihollisjoukot miekoilla ja taistelemalla niitä vastaan lähitaistelussa, joka pakotti valkoiset vetäytymään. Mahno johti sitten vetäytyvien valkoisten takaa-ajoa ja listi vihollisen joukot päättäväisesti jättäen elolle vain muutama sata selviytyjää. xxx/ellauri231.html on line 264: Möhnäläiset listivät myös sankoin joukoin mennoniitteja. Floyd Pattersonin tutkimus on osoittanut. että hyökkäykset johtuivat syntyperäisten ukrainalaisten ja mennoniittien siirtolaisten välisestä syvästä kaunasta. Eikös se David "Sikiö" Wallacekin ruvennut jossain vaiheessa mennoniitaxi? Joo: Although his parents were atheists, Wallace twice attempted to join the Catholic Church, but "flunked the period of inquiry". He later attended a Mennonite church. Näistä lisää myös albumissa 339. xxx/ellauri231.html on line 310: Useat Neuvostoliiton ja Venäjän elokuvat kuvasivat Mahnoa usein negatiivisessa valossa. Boris Tširkov esitti Mahnoa vuoden 1942 eeppisessä elokuvassa Alexander Parkhomenko, jossa hän lauloi votkaa juotuaan tunnetusti perinteisen kasakkalaulun "Ihanaa, veljet, ihanaa". Vuoden 2005 Nestor Mahnon yhdeksän elämää oli venäläinen elämäkerrallinen minisarja Nestor Mahnon 9 elämästä. Pavel Derevjanko näytteli Mahnoa, ja venäläiset kriitikot kiittivät hänen esitystänsä. Sarja tunnettiin Mahnon positiivisesta kuvauksesta. xxx/ellauri231.html on line 378: Ja mitä vetoa että Buninin urotyö länkkäreiden mielestä oli just tää loikkaus ja sitä seurannut punaisten mustamaalaaminen lännessä? Joo arvasin: Bunin was a revered figure among anti-communist white emigres and European critics. xxx/ellauri231.html on line 424: Jenkit halusivat Buninin sodan ajaxi Nykkiin mutta se menikin niillä rahoilla Grasseen, kasvatti vihannexia ja söi kissoja ja koiria. Vuonna 1942 Villassa vieraileva toimittaja kuvaili Buninia "laihaksi ja laihtuneeksi mieheksi, joka näyttää muinaiselta pariisilaiselta". Ivan Bunin oli vankkumaton naisten vastustaja ja kutsui Adolf Hitleriä ja Benito Mussolinia "raivotuiksi apinoiksi". Kerran Pariisin Neuvostoliiton venäläisen teatterin yleisössä Bunin huomasi istuvansa nuoren puna-armeijan everstin vieressä. Kun jälkimmäinen nousi ja kumarsi ja sanoi: "Onko minulla kunnia istua Ivan Aleksejevitš Buninin vieressä?" kirjailija hyppäsi jaloilleen: "Minulla on vielä suurempi kunnia istua suuren puna-armeijan upseerin vieressä!" hän vastasi intohimoisesti. xxx/ellauri231.html on line 433: 15. syyskuuta 1947 Bunin kirjoitti Mark Aldanoville: "Minulla on täällä kirje Teleshovilta, kirjoitettu 7. syyskuuta; mikä sääli (hän kirjoittaa), että olet missannut kaiken tämän: kuinka kirjasi asetettiin, kuinka kaikki odottivat sinua täällä, paikassa missä olisit voinut olla... rikas, juhlia ja olla niin suuressa kunniassa! Tämän luettuani vietin tunnin hiuksia repimässä. Sitten yhtäkkiä rauhoittuin. Yhtäkkiä mieleeni tuli kaikki ne muut asiat, jotka Zhdanov ja Fadeev saattoivat antaa minulle juhlien, rikkauksien ja laakereiden sijaan..." xxx/ellauri231.html on line 515: Vuoden 1917 helmikuun vallankumouksen jälkeen Kornilov oli aluksi Pietarin sotilaspiirin komentajana. Hän koetti estää Venäjän armeijan hajaantumisen. Palattuaan rintamalle hän toimi Venäjän 8. armeijan komentajana kesäkuussa 1917 niin sanotun Kerenskin hyökkäyksen yhteydessä. Venäjän väliaikainen hallitus nimitti Kornilovin armeijan ylipäälliköksi 1. elokuuta (18. heinäkuuta) 1917. Häntä pidettiin ammattiupseerina, joka ei sekaantuisi politiikkaan. xxx/ellauri231.html on line 520: Syyskuussa 1917 Kornilov yritti kaapata vallan Pietarissa, sillä hän uskoi väliaikaisen hallituksen vievän maan kaaokseen. Ezenverran oli epäpoliittinen kaveri. Väliaikaisen hallituksen johtaja Aleksandr Kerenski julisti Kornilovin erotetuksi 9. syyskuuta (27. elokuuta), mutta joutui pyytämään apua muun muassa bolševikkien punakaartilta saadakseen sotilasvallankaappauksen torjutuksi. Kornilov ei koskaan päässyt Pietariin saakka, koska rautatietyöläiset estivät hänen joukkojensa kuljetuksen. Hän antautui 14. (1.) syyskuuta ja hänet vangittin Byhoviin. Bolševikit kaappasivat vallan ja syrjäyttivät itse Kerenskin marraskuun alussa 1917. Ai-ai Kerenski, turha on sun touhusi, bolshevikit vapaat on lahtarien vallasta ja kasakoiden nagaikat on vaiennettu. xxx/ellauri232.html on line 85: Far-right groups have been a consistent presence in the Swedish political underground since the early 1920s, with their high point coming in the municipal elections of 1934, when around eighty council members of Svenska nationalsocialistiska partiet (the Swedish National Socialist Party) were elected across the country. After a long period of mainstream political inactivity in the wake of the Second World War, neo-fascism grew stronger in the 1980s, culminating in the emergence of several new neo-Nazi organisations in the 1990s. The most notable of these groups was Nationalsocialistik Front (the National Socialist Front), who were replaced by the currently active Svenskarnas Parti (the Party of the Swedes) in 2009. The Party of the Swedes’ political program states that “only people who belong to the western genetic and cultural heritage, where ethnic Swedes are included, should be Swedish citizens”, as well as their belief that “all policy decisions should be based on what is best for the interests of the ethnic Swedes”. Far from being prohibited in Sweden, these monsters are sitting now in public offices. xxx/ellauri232.html on line 94: Meanwhile, optimistic neoliberal positions wonder how could this happen, if the world is richer than ever, and more and more people have been dragged from poverty. That statistics is no longer even true, and largely overlooks that the poorest classes in developed countries have seen none of this improvement, and that redistribution mechanisms in these countries have been severely diminished by decades of neoliberal policies. The picture below displays the real income growth of the world population, and where it has (roughly) ended up. xxx/ellauri232.html on line 99: If social claims appeal to the people's struggle with poverty and inequality, nationalism offers an encompassing narrative, an identity that blurs the lines of social classes and hides the social fractures that created this very problem. While Fascism promises to protect workers, studies show how Workers' conditions worsened severely during fascist times, something that can also be seen in the strong ultraliberal component most of the 'new far right', and of the dubious democratic credentials of of neoliberalism, devoid of the philosophical background of political liberalism. Nationalism gives the two great enemies behind the woes of people: foreigners, and immigrants. The external enemy, the internal enemy. Both combined ensure that no one is paying attention at inequality or working and living conditions. xxx/ellauri232.html on line 110: Redan vid mitten av 1920-talet fanns en flora av teorier om hur detta nya politiska fenomen (dvs fascisterna, inte ännu sverigedemokraterna vid det skedet) skulle förklaras. Tidigt ute var Komintern (den kommunistiska internationalen), som beskrev fascismen som en generell tendens i den europeiska politiken efter första världskrigets slut. Den kommunistiska definitionen var ett kampbegrepp avsett att ge strategisk vägledning i den antifascistiska kampen. Begreppet tenderade att bli liktydigt med alla krafter som stod emot kommunismen. Efter andra världskriget har fascismbegreppet främst blivit en brännmärkande beteckning på företeelser som ifrågasätter rådande liberala konsensus. xxx/ellauri232.html on line 131: Payne is a specialist in the Spanish fascist movement and has also produced comparative analyses of Western European fascism. He asserts that there were some specific ways in which kraut National Socialism paralleled Russian communism to a much greater degree than latino Fascism was capable of doing. Why, just look at their flags. Payne does not propound the theory of "red fascism" or the notion that communism and National Socialism are essentially the same. He states that National Socialism more nearly paralleled Russian communism than any other noncommunist system has. Payne uses a lengthy itemized list of characteristics to identify fascism, including the creation of an authoritarian state; a regulated, state-integrated economic sector; fascist symbolism; anti-liberalism; anti-communism, and anti-conservatism. He sees elimination of the autonomy or, in some cases, complete existence of large-scale capitalism as the common aim of all fascist movements. (??? WTF?) xxx/ellauri232.html on line 155: Ein weiteres kontroverses Thema war Wippermanns engagiertes Auftreten gegen die Totalitarismus-These, die in seinem Verständnis besage, dass die Verbrechen des Nationalsozialismus und des Stalinismus oder des Kommunismus als Ganzes vergleichbar oder gleichzusetzen seien. Über das Schwarzbuch des Kommunismus urteilte Wippermann, dass es nur „eine ermüdende Reihung von Mordgeschichten“ biete, eine „Dämonisierung des Kommunismus“ betreibe und hinterfragt werden müsse, ob es sich „bei den Regimen in der Sowjetunion, China, Kambodscha etc. überhaupt um kommunistische bzw. sozialistische Systeme gehandelt habe“. Reinhard Mohr kritisierte darüber in Der Spiegel, dass „gar nicht mehr versucht wird, wissenschaftliche oder politische Kritik zu üben und dass es nur noch um das gekränkte intellektuelle Ich“ gehe. Wippermann solle eher Payne lesen. xxx/ellauri232.html on line 157: Den Mitgliedern des Wissenschaftlichen Beirats der Bundesregierung Globale Umweltveränderungen (WBGU) warf er angesichts ihres Hauptgutachtens Welt im Wandel – Gesellschaftsvertrag für eine Große Transformation 2011 vor, sie seien Utopisten, die eine Klimadiktatur in größerem Rahmen vorschlügen, und dies nicht aus Gedankenlosigkeit. Dies erinnere ihn an die faschistische oder kommunistische Internationale. Es handle sich um naturwissenschaftliche Fanatiker, die ihre Vorstellungen durchsetzen wollen. xxx/ellauri232.html on line 161: Wippermanns Thesen sorgten mehrfach für Kontroversen innerhalb der deutschen Historikerzunft. So sah sich Wippermann selbst als einzigen Historiker, der sich in der Goldhagen-Kontroverse auf die Seite Daniel Goldhagens schlug. Goldhagen vertritt die These, dass die Taten der Deutschen nicht von solchen äußeren Zwängen oder Anreizen herrührten, sondern von inneren Überzeugungen. Die Deutschen wurden nicht gezwungen, Juden zu töten; sie taten es freiwillig, sie waren willige Vollstrecker. xxx/ellauri232.html on line 163: Kern seiner Arbeit in Anknüpfung an Christopher R. Brownings Untersuchungen ist die Beschreibung eines deutschen Polizeibataillons (Reserve-Polizei-Bataillon), das im polnischen Generalgouvernement die dort lebenden Juden aufspürte, folterte und schließlich erschoss oder in die Vernichtungslager verschleppte. Anhand von Prozessakten aus späteren Gerichtsverfahren gegen einige Bataillonsangehörige zeigt Goldhagen, dass diese Männer ihre Taten nicht etwa widerwillig, schamhaft und unter Zwang begingen, sondern freiwillig, ausgesprochen eifrig (z. T. über die ausdrücklichen Befehle hinaus), mit Stolz und in der Überzeugung, das Richtige zu tun. Sie quälten und ermordeten ihre Opfer ohne Mitgefühl oder moralische Skrupel. Diese erstaunliche Tatsache führt Goldhagen auf die Vorstellungen zurück, die die Männer von den Juden hatten: Sie betrachteten ihre Opfer nicht als Menschen, sondern als ein Übel, das beseitigt werden musste, so wie eine bösartige Krankheit beseitigt werden muss. Und bei diesen Männern handelte es sich gerade nicht um eingefleischte Nazis. Die Bataillone bestanden aus willkürlich rekrutierten Durchschnittsbürgern, die für den Einsatz an der Front zu alt waren und deren politische Sozialisation dementsprechend lange vor der Machtergreifung stattgefunden hatte. Sie waren weder Weltanschauungskrieger noch verblendete Jugendliche; sie waren (daher der Untertitel von Goldhagens Buch) ganz gewöhnliche Deutsche. xxx/ellauri232.html on line 173: Nahezu alle Fachhistoriker, die auf diesem Gebiet arbeiten, lehnten die Thesen und Methoden Goldhagens ab. Mit dem Buch würden „tiefere emotive Schichten angesprochen“, die „nicht mit dem Bedürfnis nach rationaler Aufklärung“ in Verbindung stünden. Im Falle der USA spiegele die Begeisterung für Goldhagen antideutsche Ressentiments wider, wie man sie aus trivialen Filmen über den Zweiten Weltkrieg kenne. xxx/ellauri232.html on line 184: Hur kommer det sig att Sverige inte hade någon vidare bra strategi för att ta emot det stora antalet flyktingar som kom hit 2015? Nog för att det var unikt många som kom under en kort period men beredskapen var låg och kunskapsbristerna stora. Problemen förvärrades av att när politiker från olika läger då yttrade sig om integrationspolitikens utmaningar spårade samtalen oftast ur. Och så är det fortfarande. Varför är det politiska samtalet om integration och invandring så minerat att dialoger hela tiden stängs ner eller slutar i något slags allmän ödeläggelse? Debatten om de ”apatiska flyktingbarnen” är ett exempel på hur svårt det har varit och fortfarande är att i offentlig debatt hantera frågor som berör invandring. Detsamma gäller diskussioner om ”utsatta områden” och gängkriminalitet bland invandrare. Att dessa frågor är så laddade gör att begåvande forskare i dag undviker att ta sig an centrala frågor som handlar om integration och invandring, fast det ju borde vara tvärtom. Sverige har gått från att vara ett relativt homogent land till att bli mer heterogent. Det innebär självfallet problem och krav på omställningar som måste lösas i dialoger där det är högt till tak och med politisk handlingskraft. xxx/ellauri232.html on line 322: A shochet is a ritual slaughterer who skillfully practices shechitah, slitting the throat of the animal as per Torah tradition. He does so using a chalef, a perfectly sharp and smooth knife with which he can swiftly and cleanly cut through the trachea and esophagus in an uninterrupted sweeping motion. Before beginning his work, the shochet says the traditional blessing, “Blessed are you … Who has commanded us regarding shechitah [slaughter].” xxx/ellauri232.html on line 330: In the traditional Jewish communal set-up, the shochet is among the most respected members of the congregation. Since the difference between kosher slaughter and non kosher slaughter are often impossible for the observer to detect, the community relies upon the faith and integrity of the shochet, trusting that their meat is indeed kosher. xxx/ellauri232.html on line 338: I am new to the concept of Sabbath, and relatively ignorant of Jewish terminology, so please don’t be offended by my ignorance. But I am trying to reconcile the activity done by a rabbi at synagogue on the Sabbath with the concepts of labor and rest. It seems to me that the acts of organizing and conducting a worship/prayer gathering takes quite a bit of work. Is this an exemption to the command to “keep the Sabbath”, or would there be another day of Sabbath for the local rabbi or…what? xxx/ellauri232.html on line 346: You are correct that paid work is not permitted on Shabbat and major Jewish holidays, and no one – not even the cantor and the rabbi – is exempt from the laws of Shabbat. There are also jobs which do not include forbidden activities, such as babysitting, waiting tables, or house-sitting. This covers most of what the rabbi does, except writing. xxx/ellauri232.html on line 356: I love the Shabbat experience (especially the candle lighting and the kiddush), but why so many restrictions? No driving, no shopping, no playing music, no chatting on the phone — you're not even allowed to check your e-mail! Sounds more like a prison than a day of rest. Why not just focus on the beautiful rituals and the restful atmosphere? I'd love to start keeping Shabbat, but all that "don't do this" and "don't do that" is a real turn-off... xxx/ellauri233.html on line 54: Limaisia kavereita ja ilmaisia tuotteita 💰💩 xxx/ellauri233.html on line 65: Sairaalassa Carter ja Edward onnistuvat löytämään yhteisen sävelen. Hauskan vuoksi Carter alkoi kirjoittaa luetteloa aktiviteeteista ennen kuin hän "potkuisi ämpäriin". Kuultuaan, että hänellä on alle vuosi elinaikaa, hän hylkää masentuneena luettelonsa. Edward löytää sen seuraavana aamuna ja kehottaa häntä tekemään kaiken listalla olevan, lisää siihen omat esineensä ja tarjoutuu rahoittamaan kaikki kulut. Carter on samaa mieltä, ja vaikka hänen vaimonsa Virginia vastustaa, kaksi potilasta lähtee matkalle viimeiseen maailmaan Matthew'n kanssa. He hyppäävät laskuvarjohyppyihin, ajavat vintage Shelby Mustangilla ja Dodge Challengerilla California Speedwayn ympäri, lentävät pohjoisnavan yli, syövät illallista Chevre d'orissa (olikohan vuohi yhtä hyvää kuin mun 70-vuotispäivillä, tushkinpa), vierailee Taj Mahalissa, ajaa moottoripyörillä Kiinan muurilla, osallistu leijonasafarille Tansaniassa ja vieraile Mount Everestillä. Vittu miten typeriä kohteita! Siis kerta kaikkisen joutavia paskoja! xxx/ellauri233.html on line 131: Om varför man ska sträva efter att lova en bättre framtid snarare än att leverera bra produkter nu: xxx/ellauri233.html on line 146: Att leverera plattityder klarar i princip vem som helst av och här vimlar det av dem. Problemet är att det är svårt att få uppmärksamhet och kunna ta betalt för självklarheter om man inte sticker ut rejält i mediebruset. Den här snubben tillämpar bara Bert Karlssons marknadsföringsstrategi på produkten (sig själv) om än med en modern urban popmodetvist. Hade inte Handels gett honom en första scen att verka på så hade han säkert dykt upp i media på något annat sätt. Media letar alltid efter något som sticker ut oavsett om de tillför något av värde. xxx/ellauri233.html on line 162: The rise of modern, centralized states in Europe by the early 19th century heralded the end of Jewish judicial autonomy and social seclusion. Their communal corporate rights were abolished, and the process of emancipation and acculturation that followed quickly transformed the values and norms of the public. Estrangement and apathy toward Judaism were rampant. The process of communal, educational and civil reform could not be restricted from affecting the core tenets of the faith. The new academic, critical study of Judaism (Wissenschaft des Judentums) soon became a source of controversy. Rabbis and scholars argued to what degree, if at all, its findings could be used to determine present conduct. The modernized Orthodox in Germany, like rabbis Isaac Bernays and Azriel Hildesheimer, were content to cautiously study it while stringently adhering to the sanctity of holy texts and refusing to grant Wissenschaft any say in religious matters. On the other extreme were Rabbi Abraham Geiger, who would emerge as the founding father of Reform Judaism, and his supporters. They opposed any limit on critical research or its practical application, laying more weight on the need for change than on continuity. xxx/ellauri233.html on line 165: Besides working for the civic betterment of local Jews and educational reform, he displayed keen interest in Wissenschaftskäse. But Frankel was always cautious and deeply reverent towards tradition, privately writing in 1836 that "the means must be applied with such care and discretion... that forward progress will be reached unnoticed, and seem inconsequential to the average spectator." xxx/ellauri233.html on line 171: Truth be told, Harry Kemelman did not like David Small very much. "He's not a very likable person," Kemelman said of the fictional rabbi. "No congregation would tolerate him. I wish there were more rabbis like him." xxx/ellauri233.html on line 236: America has faced many fiscal and economic crises in the last decade: the housing bubble and the financial crisis, stagnant economic growth and high unemployment, record budget deficits and unsustainable debt. What do these problems have in common? They were all caused by statists! xxx/ellauri233.html on line 240: As Michael Dahlen shows in Ending Big Government: The Essential Case for Capitalism and Freedom, the only rational alternative to statists and the only antidote to the problems they cause is free-market, laissez-faire capitalism. This is the system of limited government, the system of economic and political freedom. It is a system that has created more wealth, offered more opportunity, and lifted more rich people out of the dredges of poverty than any other system. xxx/ellauri233.html on line 249: William Adams (24. syyskuuta 1564 Gillingham, Englanti – 16. toukokuuta 1620 Hirado, Japani) oli englantilainen merenkävijä. Hän astui ensimmäisenä englantilaisena Japaniin (lukuunottamatta jollaa soutaneita matruuseja), kun hänen tumpelosti luotsaamansa laiva "Hyväntekeväisyys" haaksirikkoutui Kyūshūun huhtikuussa 1600. Japanissa hän päätyi shōgun Tokugawa Ieyasun neuvonantajaksi, ja avusti tätä valmistamaan länsimaalaisia purjealuksia. Myöhemmin hän oli merkittävä tekijä kauppayhteyksien kehittämisessä Japanin ja Englannin sekä Alankomaiden välille. Adams myös toimi useiden alusten luotsina ja kapteenina Kaakkois-Aasiassa. xxx/ellauri233.html on line 255: Adams syntyi Gillinghamissa, Kentissä, Englannissa. Kun Adams oli 12-vuotias, hänen isänsä kuoli, ja hänet otettiin telakan omistajan mestari Nicholas Digginsin oppipojaxi Limehousessa merenkulkuelämää varten. Hän opiskeli seuraavat 12 vuotta laivanrakennusta, tähtitiedettä ja navigointia ennen kuin hän astui kuninkaalliseen laivastoon. xxx/ellauri233.html on line 269: Kun lopulta Tyynellemerelle saavutettiin 3. syyskuuta 1599, alukset joutuivat myrskyyn ja menettivät toisensa näkyvistä. Yli vuoden kuluttua jokainen laiva meni pohjaan tai pääsi kotiin omalla tavallaan, paizi Adamsin. xxx/ellauri233.html on line 280: Huhtikuussa 1600, yli 19 kuukauden merellä olon jälkeen, 23 sairaan ja kuolevan miehen miehistö (100 matkan aloittaneesta) toi "Hyväntekeväisyyden" ankkuroimaan Kyūshū -saaren edustalle Japaniin. Sen rahti oli säälittävät yxitoista kauppatavara-arkkua: karkeaa villakangasta, lasihelmiä, peilejä ja silmälaseja; ja metallityökalut ja aseet: naulat, rauta, vasarat, yhdeksäntoista pronssista tykkiä; 5000 tykinkuulaa; 500 muskettia, 300 ketjulaukkua ja kolme arkkua täynnä postitakkeja. xxx/ellauri233.html on line 309: Adamsin tila sijaitsi Uraga -sataman vieressä, joka on perinteinen Edo Bayn sisäänkäyntikohta . Siellä hänen kirjattiin käsittelevän ulkomaisten alusten lastia. John Saris kertoi, että kun hän vieraili Edossa vuonna 1613, Adamsilla oli jälleenmyyntioikeudet espanjalaisen laivan lastiin ankkurissa Uraga Bayssä. xxx/ellauri233.html on line 342: Hopealla lastattu romu Meriseikkailu joutui palaamaan lähtösatamaan taifuunin takia. Ei saatu Kiinasta merirauskun nahkoja. Adams lähti Hiradosta uudestaan marraskuussa 1615 Ayutthayaan Siamiin kunnostetussa Merenhuiskeessa, tarkoituksenaan hankkia sappapuuta jälleenmyyntiä varten Japanissa. Hänen lastinsa oli pääosin hopeaa (600 puntaa) ja edelliseltä matkalta myymättä jääneet japanilaiset ja intialaiset tavarat. xxx/ellauri233.html on line 352: Seuraava matka Siamiin sensijaan meni Aatamilta aivan putkeen. Hän osti suuria määriä korkean tuoton tuotteita. Hänen kumppaninsa saivat kaksi laivaa Siamista kuljettaakseen kaiken takaisin Japaniin. Adams purjehti Merenhuiskeella Japaniin 143 tonnilla sappapuuta ja 3 700 peurannahkaa ja palasi Hiradoon 47 päivässä. (Paluumatka kesti 5. kesäkuuta ja 22. heinäkuuta 1616). Sayers saapui Hiradoon lokakuussa 1616 palkatulla kiinalaisella romulla 44 tonnilla sappaa, puuta. Kolmas alus, japanilainen romu, toi 4 560 peuran nahkaa Nagasakiin ja saapui kesäkuussa 1617 monsuunin jälkeen. xxx/ellauri233.html on line 363: Adams kuoli Hiradossa, Nagasakin pohjoispuolella, 16. toukokuuta 1620 55-vuotiaana. Hänet haudattiin Nagasakiin, missä hänen hautamerkkinsä saattaa edelleen näkyä. Hänen hautapaikkansa on Saint Francis Xavierin muistomerkin vieressä . Testamentissaan hän jätti kaupunkitalonsa Edoon, lääninsä Hemiin ja 500 Englannin puntaa jaettavaksi tasaisesti hänen Englannissa ja Japanissa asuvan perheensä kesken. Cocks kirjoitti: "En voi muuta kuin olla surullinen kapteeni William Adamsin kaltaisen miehen menetyksestä, sillä hän on ollut kahden Japanin keisarin (höh? shoguninpas!) kanssa niin suosiossa kuin kukaan kristitty näissä osissa maailmaa." (Kukon päiväkirja) xxx/ellauri233.html on line 377: Missä kohen Jamesin Blackthornen seikkailut poikkeavat esikuvastansa Adamsista? No mietitään - tää on romaani, eikä pelkkä rags to riches tositarina. Ei siis riitä pelkkä (E), pitää olla paxulti myös (K) ja (F). Näyttää siinä olevan kaikenlaista nujakointia, ja aika pian on jonkin verran myös japsunaisten nussintaa (sitähän oli Aatamilla kyllä izellään). "As they spend more time together, Blackthorne comes to deeply admire both Toranaga and (specifically) Mariko, and all three secretly become lovers." Samainen Mariko (joka on sentään vaan japsulainen nainen) silputaan smithereeneixi. "However, she and Blackthorne and the other ladies of Toranaga's "court", escape into a locked room. As the ninja prepare to blow the door open Mariko stands against the door and is killed by the explosion." No jäähän Toranagalle vielä "Lady Anjin". Entäs moraali? "Blackthorne is torn between his growing affection for Mariko (who is married to a powerful, abusive, and dangerous samurai, Buntaro), his increasing loyalty to Toranaga, his household and consort, a "Willow world" courtesan named Kikuli, and his desire to return to the open seas aboard Erasmus so he can intercept the Black Ship fleet before it reaches Japan." Onpa hienoa: (E,F,K) konfliktoituvat! "There are other recurring themes of Eastern values, as opposed to Western values, masculine (patriarchal) values as opposed to human values, etc." xxx/ellauri233.html on line 379: In Christopher Nicole's Lord of the Golden Fan, published just two years before Shōgun, in 1973, Adams is portrayed as sexually frustrated by the morals of his time and seeks freedom in the East, where he has numerous sexual encounters. The work is considered light pornography. Kuulostaa huomattavasti kiinnostavammalta, (K) puoli näyttää olevan kunnossa. xxx/ellauri233.html on line 393: Through his annotations and emendations of Talmudic and other texts, he became one of the most familiar and influential figures in rabbinic study since the Middle Ages. He is considered as one of the Anachronim, and by some as one of the Rishonim. The Acharonim "the last ones" follow the Rishonim, the "first ones"—the rabbinic scholars between the 11th and the 16th century following the Geonim and preceding the Shulchan Aruch. According to many rabbis the Shulkhan Arukh is an Acharon. Some hold that Rabbi Yosef Karo's first bestseller Beit Yosef has the halakhic status of a Rishon, while his later blockbuster Shulkhan Arukh has the status of an Acharon. The publication of the Shulchan Aruch thus marks the transition from the era of Rishonim to that of Acharonim. According to the widely held view in Orthodox Judaism, the Acharonim generally cannot dispute the rulings of rabbis of previous eras unless they find support from other rabbis in previous eras. Yet the opposite view exists as well. xxx/ellauri233.html on line 395: Large groups of people, including many yeshivas, uphold the set of Jewish customs and rites (minhag), the "minhag ha-Gra", named after him, the which is also considered by many of his followers to be the prevailing Ashkenazi minhag in Jerusalem. xxx/ellauri233.html on line 402: In 1781, when the Hasidim renewed their proselytizing work under the leadership of their Rabbi Shneur Zalman of Liadi (the "Ba'al Ha'tanya", or "Rebbe Schlemiel"), the Gaon excommunicated them again, declaring them to be heretics with whom no pious Jew might intermarry. He encouraged his students to study natural sciences, and translated geometry books to Yiddish and Hebrew. xxx/ellauri233.html on line 405: According to popular myth/legend, it is claimed that the Gaon contributed to contemporary mathematics of his day, and that Cramer's rule is named after him (since his family name was Kremer). However, the rule is in fact named after the Swiss mathematician Gabriel Cramer, and there is no evidence that the Gaon was at all familiar with anything beyond basic compound interest calculation, and certainly no evidence that he made any contributions. Anyway Cramer's tule is way inferior to Gaussian elimination. Gabi ei ehkä ollut juutalainen kuitenkaan, vaikka sen isä oli Isaac. Ainakin se muistuttaa pikemminkin Liza Marklundia kuin näitä karvaturreja. xxx/ellauri233.html on line 412: Until the age of 12, he studied under Issachar Ber in Lyubavichi (Lubavitch); he distinguished himself as a Talmudist, such that his teacher sent him back home, informing his father that the boy could continue his studies without the aid of a teacher. At the age of 12, he delivered a discourse concerning the complicated laws of Kiddush Hachodesh, to which the people of the town granted him the title "Rav". The misnagdim, on the other hand, dubbed him "Rebbe Schlemiel". xxx/ellauri233.html on line 418: In the course of the Hasidic movement's establishment, opponents (Misnagdim) arose among the local Jewish community. Disagreements between Hasidim and their opponents were debated with knives used by butchers for shechita, slaughtering of certain mammals and birds for food according to kashrut. Kashrut (also kashruth or kashrus, כַּשְׁרוּת‎) is a set of dietary laws dealing with the foods that Jews are permitted to eat and how those foods must be prepared according to Jewish law. Food that may be consumed is deemed kosher (/ˈkoʊʃər/ in English, Yiddish: כּשר), from the Ashkenazic pronunciation (KUHsher) of the Hebrew kashér (כָּשֵׁר‎), meaning "fit" (in this context: "fit for consumption"). Oh, and the phrasing of prayers, among others. In the case of an adhesion on cattle's lungs specifically, there is debate between Ashkenazic customs and Sephardic customs. xxx/ellauri233.html on line 422: In countries such as the United States, where there exists a large non-kosher meat market, the hindquarters of the animal (where many of the forbidden meats are located) is often sold to non-Jews, rather than trouble with the process. xxx/ellauri233.html on line 423: This tradition goes back for centuries where local Muslims accept meat slaughtered by Jews as consumable; however, the custom was not universal throughout xxx/ellauri233.html on line 432: Jewish and Muslim commentators cite studies by the Vilna Gaon and Rebbe Schlemiel that show shechita is humane and that criticism is at least partially motivated by antisemitism. A Knesset committee announced (January, 2012) that it would call on European parliaments and the European Union to put a stop to attempts to outlaw kosher slaughter. "The pretext [for this legislation] is preventing cruelty to animals or animal rights—but there is an obvious element of anti-Semitism and a badly hidden message that Jews are cruel to animals," said Committee Chair MK Danny Danon (Likud). xxx/ellauri233.html on line 434: Studies done in 1994 by Temple Grandin, and another in 1992 by Flemming Bager, showed that when the animals were slaughtered in a comfortable position they appeared to give no resistance and none of the animals attempted to pull away their head. The studies concluded that a shechita cut "probably results in minimal discomfort" because the cattle stand still and do not resist a comfortable head restraint device. xxx/ellauri233.html on line 436: In 2018, Grandin stated that kosher slaughter, no matter how well it is done, is not instantaneous, whereas stunning properly with a captive bolt is instantaneous. xxx/ellauri233.html on line 438: Mary Temple Grandin (born August 29, 1947) is an American scientist, academic and animal behaviorist. She is a prominent proponent for the humane treatment of livestock for slaughter and the author of more than 60 scientific papers on animal behavior. Grandin is a consultant to the livestock industry, where she offers advice on animal behavior, and is also an autism spokesperson. xxx/ellauri233.html on line 442: Temple Grandin has worked closely with Jewish slaughterers to design more comfortable handling systems for cattle, and has said: "When the cut is done correctly, the animal appears not to feel it. Anyway I don't. From an animal-welfare standpoint, the major concern during ritual slaughter are the stressful and cruel methods of restraint (holding) that are used in some plants." xxx/ellauri234.html on line 44: Kulki melkein paljain navoin. "Nyt on jotain hullusti" Hereillä on kylän väki xxx/ellauri234.html on line 75: Takakannesta: "Ollilla on uutisia, he saavat vahvistusta suoraan Saxasta, 2 kovaa SS-upseeria." Tämän päivän Törni tulee suoraan Texasista Herkkules-vaunulla. Kovia NATO-upseereja. Hei tähän sopii taustamusiikixi Maikki Länsiön ja Esa Saarisen Huuakotti! Taistelu Chickaduua joella matujen ja hottentottien välillä! Kadetraalissa oli viileää, lattialla puuvillainen vyö. E. Saarisen isävainaja oli Callen ikätoveri ja ampui mokkerina konekiväärillä ryssiä Suomen hyökkäyssodassa. Sixi kai Eski oli niin innostunut veteraaneista. Kyllä pikkunen poikakin ladata saa, kun saa allensa Vickers tankin. Vickers oli brittitankki jota valmistettiin lisenssillä Neukuissa. Niitä oli suomalaisilla sotasaaliina. Vaunuja käytettiin ensimmäisen kerran Mantšuriassa japanilaisia vastaan vuosina 1934 ja 1935. Omat koirat purivat! Törniä Vickersin tornissa on pidetty varhaisimpana kenttäoloissa käytettynä taistelurobottina. xxx/ellauri234.html on line 83: Oksilla roikkui veren tahrimia teltan riekaleita. Niiden seassa näkyi surmansa saaneiden sankarivainajien ruumiinjäseniä. Irtaimia kikkeleitä ja munapusseja. Veriset perseet lentävät. Jalo järkyttyi näystä niin, että unohti tyystin haavoittuneiden auttamisen. Hänen ryhtinsä valahti kumaraan. Valvomisen ja rasitusten verestämät posket täyttyivät pontikasta, korpikuusen kyynel vierähti poskelle ja hävisi leukaperiä peittävään hipsterpartaan. xxx/ellauri234.html on line 86: Jalo yritti nähdä, josko viereen ilmestyneen majurinkin silmä olisi menettänyt kirkkautensa pontikan ansiosta. Ei sentään, Jalo henkäisi syvään. - Kyllä nyt näyttää siltä, että sinun taitaa sittenkin olla viisainta jättää se Petroskoin valtaaminen meille tottuneemmille. Kyllä huonollekin miehelle on käyttöä kotirintamalla, menet vaikka tekemään Sirkka-tädille halkomottia ja tyhjentämään Rauhixen paskahuussia, tokaisi naurumajuri. xxx/ellauri234.html on line 159: Koko aamupäivä käytiin kovaa tulitaistelua pienen puna-armeijan joukon ja suomalaisten rintaman taakse sijoitettujen varmistusjoukkojen välillä. Aibeutettuaan sekamelskan yhteyksissä ja tuntuvia tappioita varmistusjoukoille puna-armeijan joukko-osasto perääntyi metsään ja taisteli samalla lukumääräisesti ylivoimaisen vastustajan kanssa. Kun perääntyessämme ohitimme taistelualueen, tien kupeessa montussa makasi haavoittunut puna-armeijan sotilas. Hän oli ottanut paitansa pois ja sitonut sillä haavansa. Koska hänen toverinsa pakotettiin perääntymään, he joutuivat jättämään haavoittuneen jälkeensä. Silloin yksi varmistusjoukkojen rohkea sankari juoksi haavoittuneen luo ja ampui puolustuskyvytöntä venäläissotilasta päähän niin, että aivot valuivat maahan. Tämä oli karmea näky ja yksi esimerkki tuhansista vastaavanlaisista tapauksista, joissa ilmeni suursuomalaisten sotilaiden hillitsemätön verenhimo haavoittuneita vastustajia kohtaan. Iso-Paulikin kertoi kuinka sotakaverit veivät sotavangit saunan taaxe ja lasauttivat ilmat pois. xxx/ellauri234.html on line 186: Euroopan aasialainen vaara on torjuttavissa vain sen kautta, että Suomesta muodostetaan maantieteellisesti kokonainen valtio. Eurooppalaiselta näkökannalta katsoen olisi pääasia, että Kuolla ja Karjala sotilaallisesti olisivat Venäjästä erotettuja, ja että Jäämeren rannikolla olisi paitsi Venäjää myös Suomi yhtenä todellisena poliittisena tekijänä. Tähän on pyrittävä länkkäreiden arktisella yhteistyöllä nyt kun jäät sulavat ja koillisväylästä tulee vihdoin totta. xxx/ellauri234.html on line 203: Suomalainen rautatie ja satama viipymättä Jäämerelle. Ryssät ajettava mereen Muurmanskista. Pezamon nikkeliä niille vain luodinkokoisissa erissä. xxx/ellauri234.html on line 245: Haluatteko nähdä idästä nousevan pilven, uhkaavaisen kuin laavavirta: täynnänsä ratsumiehiä, täynnänsä murhamiehiä, täynnänsä Vickers-tankkeja, täynnänsä Ladoja (sinänsä hyviä talviautoja mutta vitun köyhän näköisiä, kuten kirjailijaveli Korhonen voi todistaa), lankeavan kuin raesade yllemme? Haluatteko nähdä elopeltonne halki ajavan sotalauman, lukuisan kuin heinäsirkat, ja tallaavan sen? Ristissä käsin! Haluatteko nähdä vaimonne raastettavan pois ja lapsenne itkevän yksinänsä palavan talon edessä? Ristissä käsin! Haluatteko nähdä omissa käsissänne, jotka eivät aseisiin tarttuneet, rautaiset kahleet, ja veren vaatteillanne? Haluatteko kuulla solmuruoskan viuhinan? Haluatteko kokea vankiluolien pirullisen kauhun? xxx/ellauri234.html on line 304: Majuri Vaara istuu pöytänsä ääressä Lapion yhteiskoulun opettajanhuoneessa selvitellen papereistaan parhaillaan kokoontuvan ja koottavan pataljoonan tarpeita. Reipas koputus oveen katkaisee kesäkuisen päivähetken hiljaisuuden. »Sisään», majuri sanoo ajatuksissaan ja jää papereittensa ääreen. Ovi kuuluu avautuvan. Kaksi paria pikkujalkoja kuuluu lyövän kantapäät yhteen. Majuri Vaara nousee ja kääntyy oveen päin. xxx/ellauri234.html on line 366: EXE ollut Euripides joka kirjoitti aika kehnon seikkailunäytelmän nimeltä Ifigeneia Tauriissa? Siinä Jason tuli argonauttipaatilla pelastamaan Ifigeneian maanpaosta. Joku jumalahan muunsi Iffyn teurastus- ja polttotuomion karkotuxexi Krimille. Kreikkalais- roomalaisilla länkkäreillä oli tapana lähettää ei-toivotut henkilöt virumaan Mustan meren rannalle Khersoneesoxeen. Venäläiset eivät päästä jotain jannua nyt Suomeen takaisin, se sai 200v porttikiellon poistua ryssistä. Kuulostaa tutulta. Joku tunnettu runoilija joka ei sekään päässyt koskaan kotia kirjoitti jostain Mustan meren rannalta jotain valituxia, kekäs sekin oli? Juu se oli Ovidius. Paizi sen karkotuspaikka ei ollutkaan Tauris Krimillä vaan Tomis Romaniassa. xxx/ellauri234.html on line 375: laeta fere laetus cecini, cano tristia tristis xxx/ellauri234.html on line 384: Medeia oli kanssa Mustalta mereltä. Ovid joutui Romaniaan Jeesuxen ollessa taapero. Livia oli Augustuxen n:s vaimo, ja Salvo Montalbanon. Alkuperäinen Liviaa näytellyt sakemanninainen toi mieleen Katjan, sen venäläisen kielitieteen lehtorin, jonka sittemmin nai nenezin näköinen Juha Janhunen. Ostin kirjamessuilla 3kpl Camillerin kirjoja alkukielellä. Jaxankohan lukea. xxx/ellauri234.html on line 401: Haec quoque, quae data sunt, perdere dignus erit. Saa kuitata tappiox sen vähän mihkä se pääsi. xxx/ellauri234.html on line 420: Partheilla oli iso valtakunta Välimeren, Kaspianmeren ja Punaisen meren välissä Turkista Persiaan. Ne puhuivat jotain persian sukukieltä. Roomalaiset pelkäsivät niitä Jeesuxen syntymän aikoihin kuin länkkärit Putinia nyt. Augustus sentään ymmärsi tehdä parthien kanssa laihan sovinnon. xxx/ellauri234.html on line 426: sotasankari, jota inhotti kenraalikunnan mahtaileva itserakkaus. Epämieluisimpia työtovereita ja esimiehiä Fagernäsille olivat Siilasvuon lisäksi kenraalit A. O. Pajari sekä Paavo Talvela. Pajarin vika oli olla aina oikeassa ja itsepäinen kuin aasi. Kun Pajari oli siirtynyt Uhtualle, ”esikunnassa hieraistiin kerran, jos toisenkin silmiä, kun uusi komentaja saapui lampaiden, vuohien, tiineenä olevan lehmän ja pahaisen koiran kanssa”. xxx/ellauri234.html on line 495: these toxic elements were removed from my life, and it really changed my experience. Mine were 55, 6 and 3 when this happened, so I really got lucky. xxx/ellauri234.html on line 496: I'm believing it works out better for me on the next go around, what with this vasectomy and all, I really do wish that for myself. And I hope my unborn children perhaps bury me someday. In a garbage bag. Harri Sirolan äiti toivoi että sen 2 poikaa seisoisi sen kuolinvuoteen vieressä kuin kynttilät. Harrin tuikku valitettavasti pääsi sammumaan ennen aikojaan. xxx/ellauri234.html on line 505: Hi Jack, I read your article and feel your pain. My daughter developed depression in her early teens and it continued for many years, with 10 pathetic suicide attempts. She couldn't even find her arse, let alone her arteries. We tried everything doctors and therapists prescribed, with not much help. It was exhausting and discouraging. Then, miraculously, the depression seemed to “lift". Almost like she grew out of it. Sadly since then she was diagnosed with cancer and is unable to have children now. More recently her fiance was killed in a motor cycle accident. Neither of those things set her back, it's like the depression never existed. Hang in there Jack! A lucky car or bike accident may solve everything yet! xxx/ellauri234.html on line 508: Depression is terrible. I remember 27 and it sucks. I can't imagine being that age now. In this world we live in. It's no wonder he's depressed. For young people it just seems hopeless, like what's the point? They can't afford a house, family of their own, secondary education, a life except being a slave to the “grind" and having a side hustle…or 5. Just be there for him. Don't tell him to cheer up, others have it worse. None of those things help. Sometimes they just have to hit rock bottom. Sometimes it's like grieving. Like Winston Churchill said, if you are in hell, just keep shoveling. xxx/ellauri234.html on line 522: The Russkies have a brand new missile they call Sarmat (for us Satan-2) that can carry no less than 10 nuclear warheads all the way to us. Which our outdated Patriots cannot stop. So there is hope for us who are down and out as yet. xxx/ellauri235.html on line 55: Kaisa Oravisto luki yhtä mielellään Hornblowereja kuin Piia Pipsukka Konsalikkeja. Ostin kirjamessuilla kirjan jossa H-Horatio Hornblower tulee ekan kerran laivalle tanakoiden naisten soutamana, vihreänä, kalpeana ja huojuvana merenkäynnistä satama-altaassa. xxx/ellauri235.html on line 63: Vapauduttuaan hän purjehtii Venäjän alueelle ja Itämerelle. Hän käy Oolannissa pommittamassa suomalaisia. Jatkosodan seikkailut saavat hänet tukahduttamaan punakapinan ja lopulta kukistamaan Putinin. xxx/ellauri235.html on line 124: *Midshipman: any of the toadfishes of genus Porichthys, distinguished by photophores and four lateral lines, typically nocturnal, and noted for a hum produced by males during the breeding season. Even the toadies and lickspittles among the midshipmen--and naturally there were several--hate the tyrant midshipman, Mr. Homer Simpson. xxx/ellauri235.html on line 130: Maria: Horatio Hornblowerin ensimmäinen vaimo ja hänen lapsensa äiti. Hän kuolee hänen ollessaan merellä. Hän oli hänen vuokraemäntänsä tytär ja auttaa häntä selviytymään levottomasta rauhanajasta. Hän suree, kun hänen on palattava merelle. xxx/ellauri235.html on line 184: Save where the beetle wheels his droning flight, Pelasta siellä, missä kovakuoriainen pyörittää kuohuvaa lentoaan, xxx/ellauri235.html on line 193: Where heaves the turf in many a mould'ring heap, Siellä missä nurmi kohoaa monessa muottirengaskasassa, xxx/ellauri235.html on line 224: Where thro' the long-drawn aisle and fretted vault Sinne pitkälle vedetyssä käytävässä ja ärtyneessä holvissa xxx/ellauri235.html on line 242: Full many a gem of purest ray serene, Täynnä monia helmiä puhtaimman säteen seesteistä, xxx/ellauri235.html on line 249: Some mute inglorious Milton here may rest, Joku mykkä kunniaton Milton täällä saattaa levätä, xxx/ellauri235.html on line 250: Some Cromwell guiltless of his country's blood. Joku Cromwell syytön maansa vereen. xxx/ellauri235.html on line 273: Some frail memorial still erected nigh, Joku hauras muistomerkki vielä pystytetty lähelle, xxx/ellauri235.html on line 302: "There at the foot of yonder nodding beech "Siellä tuon nyökkäävän pyökin juurella xxx/ellauri235.html on line 307: "Hard by yon wood, now smiling as in scorn, "Kovasti puun vieressä, nyt hymyillen kuin halveksuneena, xxx/ellauri235.html on line 314: Another came; nor yet beside the rill, Toinen tuli; eikä vielä rillin vieressä, xxx/ellauri235.html on line 323: Here rests his head upon the lap of Earth Tässä hänen päänsä lepää maan sylissä xxx/ellauri235.html on line 328: Large was his bounty, and his soul sincere, Suuri oli hänen armonsa ja hänen sielunsa vilpitön, xxx/ellauri235.html on line 335: (There they alike in trembling hope repose) (Siellä he yhtä lailla lepäävät vapisevassa toivossa) xxx/ellauri235.html on line 386: Vuonna 1750 sävelletyssä "A Long Storyssa" (1753) Peeress, jonka tuomiota runoilija pelkää, kutsuu hänet päivälliselle nuhtelemisen sijaan. Hänen auktoriteettinsa eteen tuotu runoilija kiistää itsensä: xxx/ellauri235.html on line 404: Niin myös lukijalle annetaan ymmärtää, tunteeko "sukuhenki" kertojan oman epitafinsa kautta. Jos loppujen lopuksi kaikki ovat yksin, yksinäisyyteen pätee yhteinen kuolevaisuus, ja sitä lisää myös sukulaisherkkyyden läsnäolo. Kuolevaisuus ei ole alistettu johonkin henkilökohtaisen pelastuksen tai lunastuksen suunnitelmaan. "Elegia" ei ole tässä suhteessa tavanomainen pastoraalinen elgia; se ei tarjoa lohdutusta esimerkiksi Miltonin Lycidasille(1637). Grayn runo viittaa siihen, että elegisti on itse voimaton kuoleman edessä, eikä pysty viittaamaan siihen uskonnolliseen vakaumukseen, jolla se voidaan tehdä ymmärrettäväksi. Perusteltuja ovat realisoitumattomat elämät, joista runoilijan elämä on yksi esimerkki. "Elegia" on ehkä ennen kaikkea harjoittelua tunteiden vaihteluissa: puhuja tuntee kunnioittamattomia kuolleita ja kunnioitettuja kuolleita; hän kuvittelee tiettyjä henkilöitä, joita kohtaan hän voi tuntea; hän käyttää säälittävää harhaa tunteakseen kukan "syntyneen punastumaan näkymätön"; hän tuntee "ihmiskuntaa" kohtaan; ja "sukuhengen" kautta hän tuntee itsensä. Runo harjoittaa herkkyyttä. Pimeys, jossa kertoja seisoo, on kuolevaisuuden yö, jota valaisevat vain erilaiset tunteet. Tämä sympatian yhteinen nimittäjä, teoksen " The Progress of Poesy: A Pindaric Ode" alkuEnsimmäinen kolmiosa päättyy Aphroditeen ("Cytherean päivä"), luovan voiman hahmo, joka yhdistää veden ja musiikin ("reippaat nuotit poljinrytmissä"; "ylevät, ilmassa leijuvat kädet"). Hän on uudelleen esiintuleva "Venus"Oodi keväälle ", johon osallistui, kuten Venus tuossa runossa, joukko juhlijoita: "Katso hänen lämmintä poskeaan ja kohoavaa rintaansa, liiku / nuoren Halun kukinta ja rakkauden violetti valo." "Oodi keväälle", "ruusuinen rintakehä, / ... Paljasta kauan odotetut kukat, / ja herätä purppura vuosi!" xxx/ellauri235.html on line 438: Cecil Scott Forester was the pen name of Cecil Louis Troughton Smith, an English novelist who rose to fame with tales of adventure and military crusades. His most notable works were the 11-book Horatio Hornblower series, about naval warfare during the Napoleonic era, and The African Queen (1935; filmed in 1951 by John Huston). xxx/ellauri235.html on line 440: During World War II, Forester moved to the United States where he wrote propaganda to encourage that country to join the Allies. He eventually settled in Berkeley, California. xxx/ellauri235.html on line 444: Of course, most readers will want to learn about Hornblower (one of the few fictional characters with a biography), where that name came from, and what mechanism the father used to develop the many characters in his novels. But who would be startled to learn that Forester played an important role in the propaganda used by the UK to encourage the US’s entrance into WW2? xxx/ellauri235.html on line 448: During World War II Forester moved to the United States where he wrote propaganda to encourage the country to join the Allies, and eventually settled in Berkeley, California; while living in Washington, D.C., he met a young British intelligence officer named Roald Dahl, of whose experiences in the RAF he had heard word, and encouraged him to write about them. In 1947, he secretly married a woman named Dorothy Foster. He suffered extensively from arteriosclerosis later in life. xxx/ellauri235.html on line 452: Brian Perett has written a book The Real Hornblower: The Life and Times of Admiral Sir James Gordon, GCB, ISBN 1-55750-968-9, presenting the case for a different inspiration, namely James Alexander Gordon. In his work "The Hornblower Companion", however, Forester makes no indication of any historical influences or inspiration regarding his character. Rather, he describes a process whereby Hornblower was constructed based on what attributes made good sales for a typical Hornblower story, namely "A Happy End" (published in America as "Beat them to Smithereens"). xxx/ellauri235.html on line 475: He empowered children with his stories, though the content was sometimes questioned for its open references to magic, racism, alcohol abuse, and use of words like “ass” and “slit”. Of course with his free use of such words, maybe it shouldn’t be surprising that he was simultaneously trying his hand at children's genitals and pornographic stories for Playboy, further muddying his reputation. xxx/ellauri235.html on line 479: Anti-Semitic sentiments appear in many of his stories, inspired by Jewish publishers who had turned down his work – sentiments for which he never really apologized. In 1983, he told a journalist, “There is a trait in the Jewish character that does provoke animosity. I mean there’s always a reason why anti-anything crops up anywhere; even a stinker like Hitler didn’t just pick on them for no reason.” xxx/ellauri235.html on line 497: During the Seven Years' War (1756-1763), Britain's ruinously expensive naval sorties against France were actually inflicting very little damage. In the specific case of the Sept 1757 Raid on Rochefort, British MP Henry Fox said it was like breaking their windows with guineas (i.e. - using and thus losing our most valuable coins as missiles, simply to break their glass windows). xxx/ellauri235.html on line 504: – Folk kommer inte att vara beredda att hosta upp hur mycket som helst när de själva drabbas av en recession. xxx/ellauri235.html on line 573: Like other poets of the Archaic Age, he reveals a deep sense of the vicissitudes of life and yet, unlike them, he also articulates a passionate faith in what men can achieve by the grace of the gods, most famously expressed in his conclusion to one of his Victory Odes: Creatures of a day! What is a man? What is he not? A dream of a shadow Is our mortal being. But when there comes to men A gleam of splendour given of heaven, Then rests on them a light of glory And blessed are their days. xxx/ellauri235.html on line 591: Thro' verdant vales, and Ceres' golden reign: Vehreät laaksot ja kariexen kultainen hallituskausi: xxx/ellauri235.html on line 597: Oh! Sovereign of the willing soul, Vai niin! Halukkaan sielun suvereeni, xxx/ellauri235.html on line 615: On Cytherea's day Kylän suurimman kypärän päivänä xxx/ellauri235.html on line 623: Where'er she turns the Graces homage pay. Minne hän kääntää Grease-kunnianosoituksen. xxx/ellauri235.html on line 645: Where shaggy forms o'er ice-built mountains roam, Missä takkuiset muodot vaeltavat jään rakentamilla vuorilla, xxx/ellauri235.html on line 653: Her track, where'er the goddess roves, Hänen jäljensä, missä jumalatar vaeltelee, xxx/ellauri235.html on line 661: Or where Mæander's amber waves Tai missä Menanderin meripihka aaltoilee xxx/ellauri235.html on line 665: Where each old poetic mountain Missä jokainen vanha runollinen vuori xxx/ellauri235.html on line 674: They sought, O Albion! next thy sea-encircled coast. He etsivät, oi Albion! kakan vierestä löytyi meren ympäröimä rannikko. xxx/ellauri235.html on line 679: What time, where lucid Avon stray'd, Mihin aikaan? minne lucid Avon eksyi? xxx/ellauri235.html on line 696: Where angels tremble, while they gaze, Missä enkelit vapisevat, kun he katselevat, xxx/ellauri235.html on line 699: Behold, where Dryden's less presumptuous car, Katso, missä Drydenin vähemmän julkea auto, xxx/ellauri235.html on line 701: Two coursers of ethereal race, Kaksi eteerisen rodun kurssilaista, xxx/ellauri235.html on line 724: Lisää väärinkäsityxiä merellä xxx/ellauri235.html on line 732: Thomas Hudson (April 1791 – June 1844) was an English writer and performer of comic songs who was one of the earliest credited songwriters in the music hall tradition. His songs, esp. Spider and the Fly, were described as "lively and really witty". xxx/ellauri235.html on line 743: And I have many pretty etchings to shew when you are there." Niin näytän sulle mun hienot ezauxeni. xxx/ellauri235.html on line 750: "There are pretty curtains drawn around, the sheets are fine and thin; Siinä on sievät verhot ympärillä, lakanat on sileät, xxx/ellauri235.html on line 772: The spider turned him round about, and went into his den, Hämähäkki kääntyi ja painui peremmälle pesään, xxx/ellauri235.html on line 778: Your robes are green and purple – there's a crest upon your head; Sun mekko on sinivihreä, on hieno diadeemi; xxx/ellauri235.html on line 804: They had not gone far before they saw the Mock Turtle in the distance, sitting sad and lonely on a little ledge of rock, and, as they came nearer, Alice could hear him sighing as if his heart would break. She pitied him deeply. `What is his sorrow?' she asked the Gryphon, and the Gryphon answered, very nearly in the same words as before, `It's all his fancy, that: he hasn't got no sorrow, you know. Come on!' xxx/ellauri235.html on line 808: `This here young lady,' said the Gryphon, `she wants for to know your history, she do.' xxx/ellauri235.html on line 816: These words were followed by a very long silence, broken only by an occasional exclamation of `Hjckrrh!' from the Gryphon, and the constant heavy sobbing of the Mock Turtle. Alice was very nearly getting up and saying, `Thank you, sir, for your interesting story,' but she could not help thinking there must be more to come, so she sat still and said nothing. xxx/ellauri235.html on line 818: `When we were little,' the Mock Turtle went on at last, more calmly, though still sobbing a little now and then, `we went to school in the sea. The master was an old Turtle--we used to call him Tortoise--' xxx/ellauri235.html on line 826: Hummerikatrillin opetuksessa otetaan nyt hummereiden heitot ja peräkanaliikkeet peräkkäin. Näin se sujuu! xxx/ellauri235.html on line 831: "There's a porpoise close behind us, and he's treading on my tail. Perässämme tulee pyöriäinen joka tallaa varpaalle. xxx/ellauri235.html on line 845: "There is another shore, you know, upon the other side. Me olemme eri lajia, ei meille synny jälkipolvea. xxx/ellauri235.html on line 855: The Interstate Commerce Commission's original purpose was to regulate railroads to ensure fair rates, to eliminate race discrimination, and to regulate other aspects of common carriers, including interstate bus lines and telephone companies. Congress expanded ICC authority to regulate other modes of commerce beginning in 1906. Throughout the 20th century, several of ICC's authorities were abolished. The ICC was abolished in 1995, and its remaining functions were transferred back to laissez faire capitalists. xxx/ellauri235.html on line 859: Shifty Jewish economist David D. Friedman argues that the ICC always served the railroads as a cartelizing agent and used its authority over highway transportation to prevent cars, where possible, from undercutting the railroads. Thanx Dave! Well done Dave! Fuck you Dave, go and schtick your schlong under a locomotive! xxx/ellauri235.html on line 863: ered 2002)" frameborder="0" allow="accelerometer; autoplay; clipboard-write; encrypted-media; gyroscope; picture-in-picture" allowfullscreen> xxx/ellauri235.html on line 901: Korinna oli kai johkin aikaan elänyt naisrunoilija Teebassa. Sen pilkkanimi oli Myia (Μυῖα, "kärpänen"). Ärsyttävä pikku Myy. Corinnan sanottiin kilpailleen Pindarin kanssa ja voittaneen hänet ainakin yhdessä runokilpailussa, vaikka jotkut lähteet väittävät viisi, mutta se nyt on takuulla puppua! Ize asiassa kaikki todennäkösesti on! Ei ne varmaan edes eläneet samana aikana! Vitun kärpänen! Jotkut Martin ja David on "melkein varmoja" että se eli vasta 300-luvulla. Hemmetin ämmä, olikohan sitä olemassa edes ollenkaan? Joku pazas joo on jostain kristilliseltä ajalta jossa lukee Korinna, mutta sehän on voinut esittää ketä tahansa. Vaikka sitä kunnioitettiin kotikaupungissaan Tanagrassa ja se oli suosittu muinaisessa Roomassa, nykyaikaiset kriitikot pitävät hiäntä maakunnallisena ja tylsänä. Hänen runoutensa on lähinnä kiinnostavaa yhtenä harvoista säilyneistä naisrunoilijoista muinaisesta Kreikasta. Noin neljäkymmentä katkelmaa tän muka-Corinnan runoudesta on säilynyt, mikä on enemmän kuin kukaan muinainen naisrunoilija paitsi Sappho, mutta yhtään hänen täydellisiä runoaan ei tunneta. So there! xxx/ellauri235.html on line 910: Hänen runoutensa muokkaa usein mytologista perinnettä - jonkun "Derek Collinsin" mukaan "Corinnan runouden erottuvin piirre on hänen mytologinen innovaatio". Se sisältää usein yksityiskohtia, jotka ovat muuten tuntemattomia. Nämä uudelleenkäsittelyt esittävät usein jumalat ja sankarit positiivisemmassa valossa kuin myyttien yleisemmissä versioissa. Anne Klinck huomaa, että "tietty naisellinen ironia on havaittavissa" Corinnan teoksissa. xxx/ellauri237.html on line 82: Tekonsa jälkeen hän huuhteli viikatteen terän puhtaaksi pihan vesitynnyrissä. Hän kävi sisällä pesemässä omat vereentyneet kätensä astianpesuaineella ja uteliaisuudesta katseli huvilan eri huoneet yläkertaa myöten, mutta kellariin hän ei mennyt. Ja nyt kaikki käsien pesulle ja syömään, huusi Siiri-täti. xxx/ellauri237.html on line 92: Aili Konttinen oli erehdyttävästi Impi Ilkan näköinen, sen joka lahjoitti Pylkkäsille ne kuparipakotteet. Ruskea asukokonaisuus, jättimäinen perse ja sädehtivät silmät kiiltävässä naamassa. xxx/ellauri237.html on line 129: One tradition claims that Sappho committed suicide by jumping off the Leucadian cliff. No ei nyt ainakaan jonkun äijän tähden! Sappho´s sexuality has long been the subject of debate. Sir Lawrence Alma-Tadema´s Sappho and Alcaeus (above) portrays her staring rapturously at her contemporary chum Alcaeus; images of a lesbian Sappho, such as Simeon Solomon´s painting of Sappho with Erinna (below), were much less common in the nineteenth century. xxx/ellauri237.html on line 134: Among modern Western male heteronormal scholars, Sappho´s sexuality is still debated – André Lardinois has described it as the "Great Sappho Question". Early translators of Sappho sometimes heterosexualised her poetry. Ambrose Philips´ 1711 translation of the Ode to Aphrodite portrayed the object of Sappho´s desire as male, a reading that was followed by virtually every other translator of the poem until the twentieth century, while in 1781 Alessandro Verri interpreted fragment 31 as being about Sappho´s love for a guy named Phaon. Friedrich Gottlieb Welcker argued that Sappho´s feelings for other women were "entirely idealistic and non-sensual", while Karl Otfried Müller wrote that fragment 31 described "nothing but a friendly affection": Glenn Most comments that "one wonders what language Sappho would have used to describe her feelings if they had been ones of sexual excitement", if this theory were correct. By 1970, it would be argued that the same poem contained "proof positive of [Sappho´s] lesbianism". xxx/ellauri237.html on line 279: Vihdoinkin Marke pääsi konsääriin, uhrattuaan monta kertaa mummulle. Marke ei ole mikään kaunotar, pikemminkin päinvastoin, mutta sievä kuitenkin odotellessaan iltaa opettajattarien sylissä. Eikö ilo ole suurempi kuin muut kadehtivat sitä? Kyllä se on, sanovat fyysikot, jotka tietävät että onni on differentiaali. xxx/ellauri237.html on line 291: Sit tähän vähän teodikeaa Paulan kotoa. - Jumala taivaassa on järjestänyt niin, että ihmisillä maailmassa on monenlaisia hauskoja juttuja elettävänä. Siitä näkee selvästi hänen rakastavan ihmisiä. - Mutta minä ihmettelen hänen vanhempiaan, ynähti Anneli. Rakkaus lapseni, sanoi Paulan äiti tavattoman hiljaisesti ja lempeästi, se antaa anteexi kaiken, uskoo kaiken ja toivoo kaiken. Muistathan Kor. 13? Mixi Marquetan isän piti kaatua sodassa eikä Paulan juoppolallin isäpapan? No koska Marken isä meni hölmösti suoraselkäisenä ja pystypäisenä luotisateeseen; Paulan isä konttasi ja hoiperehti eikä siihen osunut. Joskus kannattaa jäädä tuleen makaamaan. Paulan äiti oli harmaa pikku hiiri jolle elämä teki pahaa, vähän kuin Milkan äiti joka joka päivä paarustaa Isoon Pajaan paiskimaan töitä lattiamanuna. Milkastakin muuten tuli lepakko. Pisisinkin elämä on vain kuin uni ja varjo ja häviää kuin löyhkä, kuin pieru Saharaan. xxx/ellauri237.html on line 293: Marketta ja Paulan porukat menivät tuolin viereen rähmälleen pyhän hengen täyttämän ex-juopon papin pyynnöstä kuin kenr. Keinonen YYA-sopimuxen edessä, eikä se ollut niistä edes kovin kiusallista. Marketin isoisä ei kyllä ollut ollut näin hurmahenkinen, mutta missä on paljon syntiä on myös paljon armoa. Kun on käyt.kaz. synnitön ei armoakaan juuri tarvita. Pappi hääri hilpeänä kuin apostolit helluntaina, vaikkei ollut takussa. Mitä ihmettä! Se oli kaikki Marken ansiota taas, jla tahtoo olla sille mielixi. Hän on minun tyttäreni, johon minä olen mielistynyt. En pane pahaxeni edes uranismia, pieni nonbinäärisyys on vain luonnollista Marken tapauxessa. Ajatellaan vain mitä tarkoittaa nimi Marquetta: maxullista naista joka saa palkkioxi turkista. Postin Marketastakin tuli lesbo saatuaan 3 lasta Artosta. xxx/ellauri237.html on line 305: mutta sinua koskaan erehdyttänyt en. xxx/ellauri237.html on line 476: Sinussa laulavat Joet ja Averellit pakenee sinne Tahdon sinun olevan vaiti ja vaikuttavan etäiseltä. xxx/ellauri237.html on line 517: Mereen sekoittuu Joen omaehtoinen valitus. xxx/ellauri237.html on line 518: Hylättynä kuin Averell aamunkoitteessa. xxx/ellauri237.html on line 684: Neruda’s death certificate established the cause of death as cancer cachexia, which involves significant weight loss, but the forensic specialists unanimously found that to be impossible. “That cannot be correct,” said Dr. Niels Morling, of the University of Copenhagen’s department of forensic medicine, who participated in the analysis. “There was no indication of cachexia. He was an obese man at the time of death. All other circumstances in his last phase of life pointed to some kind of infection.” Neruda was infected with the Staphylococcus aureus bacterium, which can be highly toxic and result in death if modified. xxx/ellauri237.html on line 686: The team discovered something in Neruda´s remains that could possibly be a laboratory-cultivated bacteria. The results of their continuing analysis were expected in 2018.His cause of death was in fact listed as a fart attack. xxx/ellauri237.html on line 700: Under the influence of the free market-oriented "Chicago Boys", Pinochet's military government implemented economic liberalization following neoliberalism, including currency stabilization, removed tariff protections for local industry, banned trade unions, and privatized social security and hundreds of state-owned enterprises. Some of the government properties were sold below market price to politically connected buyers, including Pinochet's own son-in-law. The regime used censorship of entertainment as a way to reward supporters of the regime and punish opponents. These policies produced high economic growth, but critics state that economic inequality dramatically increased and attribute the devastating effects of the 1982 monetary crisis on the Chilean economy to these policies. xxx/ellauri237.html on line 714: eras sólo el aroma de los cereales que amo. xxx/ellauri237.html on line 728: Para mi corazón basta tu pecho, para tu libertad bastan mis alas. Si consideras largo y loco el viento de banderas que pasa por mi vida y te decides a dejarme a la orilla del corazón en que tengo raíces, piensa que en ese día, a esa hora levantaré los brazos y saldrán mis raíces a buscar otra tierra. Ahora bien, si poco a poco dejas de quererme dejaré de quererte poco a poco. Si de pronto me olvidas no me busques, que ya te habré olvidado. xxx/ellauri237.html on line 734: He dicho que cantabas en el viento como los pinos y como los mástiles. Como ellos eres alta y taciturna. Y entristeces de pronto, como un viaje. Acogedora como un viejo camino. xxx/ellauri237.html on line 738: (Teema, jonka ympärillä tämä runo pyörii, on jonkun kaiketi naisihmisen poissaolo. Tarina sijoittuu Chilen merelle, koska kirjoittaja vietti suuren osan elämästään aaltojen, mastojen ja tuulen kanssa.) xxx/ellauri237.html on line 742: Nainen, olisin ollut vauvasi, koska juon sinulta maitoa rinnoista kuin lähteestä, siitä, että katsot sinua ja tunnen olevani vierelläni ja sinulla on sinut kultaisessa naurussa ja kristalliäänessä. xxx/ellauri237.html on line 748: Desnuda eres tan simple como una de mis manos: lisa, terrestre, mínima, redonda, transparente. Desnuda eres delgada como el trigo desnudo. Desnuda eres pequeña como una de tus uñas: curva, sutil, rosada hasta que nace el día y te metes en el subterráneo del mundo xxx/ellauri237.html on line 788: títere de las circunstancias porque tú xxx/ellauri237.html on line 789: mismo eres tu destino. xxx/ellauri237.html on line 792: Tú eres parte de la fuerza de tu vida, xxx/ellauri237.html on line 817: Ibi illa multa cum iocosa fiebant, quae tu volebas nec puella nolebat, fulsere vere candidi tibi soles. xxx/ellauri237.html on line 820: soles occidere et redire possunt; xxx/ellauri237.html on line 855: Antes de interesarse por la psicología, primero estudió derecho en la City College de Nueva York (CCNY). Tras casarse con Berta Goodman, su prima mayor, se mudó Wisconsin para asistir a la universidad de esa ciudad. Fue aquí donde comenzó a estudiar psicología. Trabajó con Harry Harlow, famoso por sus experimentos con crías de mono y el comportamiento del apego. Tras graduarse y doctorarse en esta disciplina, volvió a Nueva York para trabajar con E.L. Thorndike en la Universidad de Columbia, donde empezó a interesarse en la investigación experimental de la sexualidad humana. En este periodo de su vida, comenzó a dar clases en el Brooklyn College y entró en contacto con muchos psicólogos europeos que llegaban a Estados Unidos, por ejemplo, Adler o Fromm. xxx/ellauri237.html on line 864: Si el psicoanálisis freudiano veía a la persona desde sus conductas problemáticas y el conductismo visualizaba a la personas como seres pasivos, es decir, que no tenían demasiadas opciones de influir en el entorno. La visión de Carl Rogers y el humanismo, en cambio, era totalmente distinta, porque el ser humano es visto como un individuo activo y dueño de su propia realización. Para Rogers, una persona que presta atención al proceso de valoración orgánica es una persona plenamente funcional o autorrealizada. xxx/ellauri237.html on line 920: Si quieres saber más sobre este tipo de personas, puedes leer nuestro artículo: xxx/ellauri237.html on line 958: Esta idea de que el desarrollo personal y el modo en el que el individuo lucha por llegar a ser como se quiere ser es una idea central de la psicología humanista, pero para Roger tiene especial importancia, porque para él es a través del desarrollo personal como se forma el carácter y el modo de ser. xxx/ellauri237.html on line 968: La personalidad de la personas altamente funcional es, según Roger, muy abierta a la experiencia, en un sentido amplio. No adopta una actitud defensiva por defecto ante lo desconocido, sino que prefiere explorar nuevas posibilidades. Es por eso que este tipo de personalidad se define por la aceptación de las emociones asociadas a lo que se está viviendo, la no evitación de las "emociones negativas" y la adopción de actitudes receptivas ante situaciones que no son claramente peligrosas. xxx/ellauri237.html on line 972: del pasado, sino que se vive plenamente, fuyando las convenciones psicologicas, bebendo cerveza y jodendo mulieres. xxx/ellauri237.html on line 975: Para Roger Rabbit, el hecho de abrazar una manera libre de vivir la vida conlleva fiarse del propio criterio y la propia manera de tomar decisiones por encima de cualquier otro referente. La idea es que, como nadie conoce mejor que uno mismo la propia manera de vivir la vida, no se tiende a apoyarse en códigos de comportamiento impuestos desde instancias externas. xxx/ellauri237.html on line 1016: Solo cada persona es capaz de juzgar hasta qué punto es útil o inspirador tener estas características como referencia. xxx/ellauri237.html on line 1049: Muussa tapauxessa puhumme falskista optimismista. Ja kuten Abraham Maslow, yksi humanistien virran suurimmista edustajista, leukavasti laukaisi: "Falski optimismi merkitsee ennemmin tai myöhemmin pettymystä, vihaa ja epätoivoa." Tässä artikkelissa puhumme falskista optimismista ja perehdymme tähän käsitteeseen ja sen ominaisuuksiin. xxx/ellauri237.html on line 1080: On vakava virhe uskoa, että ihminen on optimistinen, kun ei ole, koska se estää ihmisiä syventymästä sisäiseen maailmaansa ja tämä puolestaan "estää heitä muodostamasta yhteyttä sisäiseen maailmaansa", kuten psykologi Juan Cruz vahvistaa jämäkästi sanomalehdelle El Mundo antamassaan haastattelussa. Optimismi on ansa, joka ei salli itsereflektiota, jolla on monia etuja henkilökohtaiselle kehitykselle, kuten keskustelimme artikkelissamme: Henkilökohtainen kehitys: 5 syytä itsereflektioon. xxx/ellauri239.html on line 50: Wayne W. Dyer on izehoitopersoona, joka on tullut mainituxi toisaalla esimerkkinä ESFP-persoonallisuudesta. ESFP (extroverted sensing feeling perceiving) is one of the sixteen personality types of the Myers-Briggs Type Inventory (MBTI) test. ESFPs operate from the principle that “all the world’s a stage” — and they want to be the stars. ESFP on realistinen sopeutuja ihmissuhteissa. ESFP on jenkein ja ämmämäisin tyypeistä: öykkäri ketku touho ääliö. Tai positiivisemmin, "Free-spirited and fun-loving people persons" kuten Kinsella. ESFPs are enthusiastic about having new experiences and meeting new people. They are generally warm and adaptable realists who go with the flow. ESFP authors include Tony Robbins, Wayne Dyer, Deepak Chopra, Bill Clinton, and Paulo "Kani" Coelho. Learn more about how ESFPs write somewhere else. Eli tämä paasaus keskittyy vain Wile E. Coyoteen alias Wayne W. Dyeriin. xxx/ellauri239.html on line 62: Tampereen ammattiopisto (TAO) xxx/ellauri239.html on line 92: Daodejing (道德經 pinyin: Dàodéjīng; Wade-Giles: Tao te ching) , ”Tien (dao) ja hyveen (de) loimi (jing)”, on Laozin kirjoittamana pidetty uskonnollis-filosofinen teos, joka on tunnetuin taolaisuuden kirjoituksista. Alun perin kirja tunnettiin nimellä Laozi tekijänsä mukaan. Se jaetaan osiin Dao ja De. Varhaisimmassa Mawangduista (馬王堆) löydetyssä Daodejingissä osat ovat toisin päin, eli ensin hyve, sitten tie. Ensin lepo, sitten puhelu. Lepo hyvä verelle. xxx/ellauri239.html on line 116: Laotsen elämänvaiheita ei tarkoin tunneta. Hänestä tiedetään parhaasta päästä vain, että hän myöhemmässä iässään oli kuninkaallisen kirjaston hoitaja Kaossa. Tämän virkansa hän kuitenkin jätti muiden kirjastonhoitajien piereskeltyä koko ajan (kuka huusi ulkona kovalla äänellä Kau? Älä tule tänne koppiin kun olet juuri käynyt vessassa!), vetäytyäkseen yksinäisyyteen mietiskelemään. Loppuikänsä hän sitten vietti Hsien-Kun solassa Ling-Paon piirikunnassa. Hän elää vieläkin onnellisena solassa ellei ole kuollut. xxx/ellauri239.html on line 159: Let’s look at Jesus’ life and times. He grew up in a Jewish community where all little boys were required to go to school and study the Torah–the first five books of the Jewish bible. In the Torah is the story of Moses receiving the Ten Commandments from God. One of those commandments is “THOU SHALL NOT KILL.” xxx/ellauri239.html on line 175: I am sure, as you probably are too, that there were Jewish girls who got pregnant outside of marriage. It is no stretch of the imagination that Roman soldiers could have raped them. Since men are men, I do not doubt that incest existed in Jesus’ community. But Jesus had nothing at all to say about these things. The only examples we have are of his being aware of adultery and prostitution. But there is no mention of abortion to handle rape or incest. It is far more likely that if a girl was pregnant, the solution was to marry her off quickly. We have the example of Jesus’ mother Mary being married quickly to Joseph when she was found to be pregnant. I suspect other parents would do the same. xxx/ellauri239.html on line 179: Was Jesus a republican? As far as we know. Some of his best friends were publicans. Think how much trouble would have been saved all around if Mary had had an abortion. xxx/ellauri239.html on line 185: Let’s look at Jesus’ life and times. He grew up in a Jewish community where all little boys were required to have their little wieners skinned. xxx/ellauri239.html on line 193: Facebook Twitter Pinterest xxx/ellauri239.html on line 215: 0 of Jesus Christ’s 278 teachings on 46 different topics are about abortion. xxx/ellauri239.html on line 369: Jossain typerässä kielitieteen konferenssissa jotkut norjalaiset juipit oli ollaxeen kuin Lasse Liemola suomalaisten kustannuxella. Yxi suomalaisista kertoi että Suomessa "puhua norjaa" tarkoittaa oxentamista koska se kuulostaa suunnilleen samalta. Tiukkapipoiset norjalaiset panivat tämän hiukan pahaxeen, vaikka koittivat olla näyttämättä sitä. xxx/ellauri239.html on line 415: LGBTQ ladies stand on ceremony. Anne luettelee tunnollisesti kaikki julkimot. Muutama toimittajakin oli lähetetty aamukeikalle. Mixi näissä krimeissä kaikki juontaa juurensa lapsuudesta ellei kauempaa? Inhottava Selma on ex-suurriistanmezästäjä ja laittaa kahviin kokonaisen pötkön sokeria. Sekin vielä. Kaikilla norjalaisilla koulutytöillä oli poninhännät ja jalassa Timberlandin talvikengät. Ihankuin Neuvostoliitossa. Paizi mieluummin otan valtiomonopolin kuin suuryritysten. Ize asiassa olen mieluummin anarkisti kuin kommunisti, kuten hapan George Carlin. Omaisuus on varkautta! xxx/ellauri239.html on line 466: "Norsk krimis grand old fat lady, Anne Holt, lancerer en ny heltinde ved at sende hende ned i kulkælderen. Det klæder dem begge … stjerneadvokatens nedtur fanger. Det samme gør skildringen af indspistheden i norsk idrætsliv, hvor idrætsorganisationernes ledere beskrives som småkorrupte konger med udøverne som deres undersåtter. Det ligner noget, vi kender." Weekendavisen xxx/ellauri239.html on line 476: "… en perfekt tilføjelse til og fornyelse af forfatterens lange forfatterskab." Krimisiden.dk xxx/ellauri239.html on line 502: Voiko paljon mädännäisempää sisältöä enää kexiä? Täähän on kuin valtamedian klikkiozikot. 7 päivää ja Me Naiset yxissä kuorissa. Trust the Norwegians to come up with the worst. Poikkeuxia pohjakosketuslinjaan ovat olleet Skam, Jordbyggere ja Beforeigners. xxx/ellauri239.html on line 595: Vuonna 1975 syntynyttä naista kuvaillaan erittäin pidetyksi kollegaksi, joka levitti ympärilleen iloa monen monta kiloa. Lapset eivät olleet yhteisiä. Ei ollut Hankenilta valmistunut. LinkedInin mukaan Arcada-ammattikorkeakoulusta. Sieltä löytyy työhistoriaakin. Osake- ja kiinteistöomistuxia. Merenrantakiinteistö. Mäyräkoira. Bobilla saattoi olla kassakriisi uhkaamassa. Tai sitten ei: sen firma oli muka tehnyt 200K voittoa. Iltalehti tietää kertoa että naimisiin on menty 2021 ja avioehto löytyy. xxx/ellauri239.html on line 603: Mutta mixi? Mikä oli motina? Eiköhän kyse ole pettämisestä veikkaan. Olisiko uhri jäänyt jopa kiinni itse teossa joten uhreja voisi olla jopa 2 kpl. Tai sitten Vicky myöntänyt pikkujouluissa tapahtuneen syrjähypyn josta lekuri riemastui. En usko tähän liittyvän tällä kertaa neekereitä tai muita ählyjä. xxx/ellauri239.html on line 629: Ja lauantaina sitten Roope oli pysäköinyt verenpunaisen Volvon poikittain jalkakäytävälle, koska autolla ei päässyt rakennustelineiden takia aivan oven eteen. Saattoi olla todella pienestä kiinni, ettei ruumiin siirto onnistunut. Ilman rakennustelineitä se olisi saattanut onnistua. Naapurit ovat varmasti tienneet, että omaiset ovat etsineet koko perjantain Roopen vaimoa, koska heiltäkin on varmasti kyselty havaintoja, ja lauantaina aamulla Roope vain siivoaa vanhaa mattokääröä pois auton takaluukkuun vaivalloisesti. Samaan aikaan kun vaimo on kateissa ja hänestä pitäisi kaiken järjen mukaan olla huolissaan. "Teen tässä vain joulusiivousta. Hemmetti tää matto on sit painava." "Hmmm..." xxx/ellauri239.html on line 693: Harvoin tämäntyyppiset rikokset jää pimeäksi, missä lähiomainen on tappanut. Jos tää heppu ois saanut naisen sullottua takakonttiin, niin siinähän vasta pohdinnat olisi alkanut että what to do. Sinne merenrantamökille ja kepin kanssa auttaen jään alle niin, ettei löydetä kuin keväällä... xxx/ellauri239.html on line 712: "If you're looking for sympathy, look it up in the dictionary. It's somewhere between shit and syphilis." - Joe Kenda xxx/ellauri239.html on line 732: Kiitti tästä! Mutta onko se mereen ajettukin auto siis Volvo-merkkinen auto? Kyllä oli . Lekuri oli merkkiuskollinen. Mistään mitään tiedä, mutta jos ajetaan auto mereen, niin aika äkkiä luulis, että se menis lunariin sen sijaan, että sitä kuivateltais viikko jossain tien varressa ja pistettäis sitten takas ajoon. Veteen upottaminen ei varmasti ylipäänsä tee hyvää tekstiileille, sähkölle ja muulle tekniikalle, mutta varmaan erityisesti suolaiseen veteen upottamisen luulis olevan koko rakenteelle ja auton tekniikalle sellainen riski, että vakuutusyhtiö aika nopeesti tekee enemmin lunaripäätöksen kuin maksaa korjaukset ja tarkastukset + ottaa sen riskin, joka liittyy jatkuviin korjauksiin ja mahdollisiin kalliisiin onnettomuuksiin, kun se hajoaa pikkuhiljaa koko ajan lisää. xxx/ellauri239.html on line 742: Uskon, että lääkkeiden väärinkäytöllä lienee osallisuutta mereen ajoon, tekoon ja sangen erikoiseen tapaan aamusella yrittää nostaa ruumista maton sisällä autoon keskellä taloyhtiön pihaa. :roll: Itse pesen mattoja kesäisin, ja olohuoneen matto painaa märkänä sen verran, etten saa nostettua sitä omin voimin. Saati sitten, jos maton lisäksi pitäisi nostaa ruumis. Eipä tulisi mitään koko hommasta. En ryhtyisi hommaan näillä tiedoin, vaikken yllä älylliseltä tasoltani lähellekään tuollaisia huippulääkäreitä. Siksi ajattelen, että tekijä on tainnut olla enemmän tai vähemmän mömmöissä, ja pään selkiytyessä taitaa herralla tulla maailmanluokan facepalm. xxx/ellauri239.html on line 744: Kiintoisaa olisi kyllä tietää, minkä takia uhri on jäänyt suhteeseen vielä mereen ajon jälkeenkin. Kai se jotenkin on vahingoksi hänelle selitetty. Jos se tekijä selitti ottaneensa pari kolmiolääkettä liikaa sillä kertaa vannoen, ettei asia voi toistua enää. Tai sitten uhri ei ole uskaltanut lähteä, koska lähtiessä seuraus on tämä, mitä nyt käsittelemme. xxx/ellauri239.html on line 745: Minkä takia tänne tullaan kommentoimaan uutena asiana niitä juttuja, mitä toiset on täällä joka toisessa kommentissa jo pari päivää puinut? Muutenki meni hermot jo, kun puolet porukasta ei ymmärrä lukemaansa ja sekoilee sen takia. Mikä pulkka? Mikä mereenajo? Ei voi olla isoja lapsia ku nykyinen suhde kestäny vasta 3 vuotta? Kuka eksä? Oliko töissä vai eikö ollut? Ei oo poliisi muka käyny etsimässä kadonnutta henkilöä kotoaan. No kyllä muuten oli. Ja kaikki selviäis ku lukis uutisia tai tän ketjun edellisiä kommentteja 😑 Jos ei kiinnosta lukea, ni miksi kiinnostaa kommentoida, häh? xxx/ellauri239.html on line 786: Nyt media joutui paljastamaan, että oli se tämä sama mies, joka ajoi tila-auton mereen vuosi sitten, jossa kyydissä oli 3 alaikäistä lasta sekä koira ja tämä nainen, jonka se nyt surmasi. Tulee mieleen kanssa se yksi äijä Erkki Huttunen, joka 80-luvulla ajoi junaraiteille auton ja yritti tappaa itsensä sekä kyydissä olijat Turun lähellä. xxx/ellauri239.html on line 818: Harry Hole ampui Märklinin norsupyssyllä etentaitavasti sarjamurhaajan sen viimeisen wannabe uhrin silmän lävize. Ettei erehdyxessäkään osuisi vahingossa Kaija-kolleegaan. Jonka se sitten dumppasi loppuvizeissä tosi rumasti. xxx/ellauri250.html on line 99: There has been a dramatic slowdown in life expectancy and diverging trends in infant mortality in the UK as a whole and England and Wales, respectively. xxx/ellauri250.html on line 103: Many commentators are loath to describe the falls in life expectancy as actual falls or to ascribe blame to the political situation in the UK. Overall, Britain’s NHS is reflective of the failure of socialized medicine: longer waiting times, rationing, poor quality of care and unnecessary deaths. Socialized medicine, the Holy Grail of leftism, is a nightmare. The U.S. should take note of the NHS’s major shortcomings, as that is where the country is headed if we fail to repeal Obamacare! Don't believe the commies! Rather follow Aaron Bandler to Hell on Twitter! xxx/ellauri250.html on line 152: Kirjailijan vanhemmat olivat italialaistaustaisia siirtolaisia. Elämä uudessa kotimaassa ei lähtenyt käyntiin kovinkaan hyvin ja perhe eli köyhyydessä. Fante pääsi perheen varattomuudesta huolimatta opiskelemaan Coloradon yliopistoon. Siinä lienee tapahtunut jokin erehdys. CEC olisi sanonut Fantelle: kampaa tukkasi. xxx/ellauri250.html on line 159: He is best known for his semi-autobiographical novel Ask the Dust (1939) about the life of Arturo Bandini, a struggling writer in Depression-era Los Angeles. It is widely considered the great Los Angeles novel, and is one in a series of four, published between 1938 and 1985, that are now collectively called "The Bandini Quartet". Ask the Dust was adapted into a 2006 film starring Colin Farrell and Salma Hayek. xxx/ellauri250.html on line 161: Ask the Dust is a 2006 romantic drama film based on the 1939 book Ask the Dust by John Fante. The film was written and directed by Robert Towne. Tom Cruise (with Paula Wagner and Cruise/Wagner Productions) served as one of the film's producers. The film was released on a limited basis on March 17, 2006, and was entered into the 28th Moscow International Film Festival. It was filmed almost entirely in South Africa with the use of stages to portray Los Angeles. The film received negative to mixed reviews from critics. The review aggregator Rotten Tomatoes reported that 65% of critics gave the film negative reviews, based on 104 reviews. The site's consensus states: "Though Hayek is luminous, Farrell seems miscast, and the film fails to capture the gritty, lively edginess of the book upon which it's based." xxx/ellauri250.html on line 314: Brad: Nearly all 21st century western women under 40 are crazy, and disloyal. This is the 1st time in human history where women have had this much power. What's the result you ask? 70 percent of marriage ending in divorce; 90 percent of which are filed by women. 50 percent of men say they regret marriage too the woman their currently with. Why might you ask? Cause they're on their best behavior until they have the money then they hulk smash you into oblivion. 94 percent child support going from male to female, and 92 percent of alimony. The old saying is the woman got married thinking the man would change and the man got married hoping she never would. They were both disappointed in the end. I'll let you decide which genders thought process is more Nobel. For me it's obvious. xxx/ellauri250.html on line 318: Justsum Nobodee: Sucker!!! This had to have been written by a collapsed narcissist. Poor poor narcissist, finally alone after shitting on everyone, destroying children, screaming, lying, trickery, snickering, selfish, back stabbing, manipulation, hypocrites, humiliating innocent people, stealing other peoples children. oh poor them. Bless their heart. They are the victim here. Just give them more attention. xxx/ellauri250.html on line 335: I Nääsböös Norge er det ikke straffbart at dra nere skidbyxerne på nåen bikkja selv om hun ikke ville det, sålange pikken ikke gikk i hålet og tømde lasten der. xxx/ellauri250.html on line 338: For hver gang han så henne, gikk det opp for ham at han hadde glemt hvor vakker hun var. Hver gang pikk gikk opp, var det som om han måtte ha et par sekunder for å ta inn all skjønnheten. A la bekreftelsen synke inn. Bekreftelsen på at hun i utvalget av menn som ville ha henne i praksis enhver seende mann av noenlunde heteroseksuell legning- hadde valgt ham. Bekreftelsen på at han var flokklederen, alfahannen, hannen med førsterett til å pare seg med hunnene. Ja, så banalt og vulgært kunne det sies. A være alfahann var ikke noe man aspirerte til, men var født til. Ikke nødvendigvis det enkleste og mest behagelige liv for en mann, men var man kallet, kunne man ikke motsette seg det. Pikken gikk opp. xxx/ellauri250.html on line 340: Ham on Rye (norsk Nedenom og hjem) er en halvbiografisk roman av Charles Bukowski fra 1982, utgitt på norsk i 1993. Hovedpersonen er forfatterens alter ego Henry Chinaski, som opptrer i flere av hans verker. Nedenom og hjem er en oppvekstskildring som anses å være en nøkkelroman for Bukowski. xxx/ellauri250.html on line 342: Romanen fokuserer på hovedpersonen, Henry Chinaski, mellom 1920 og 1941, og begynner med Chinaskis tidlige minner. Etter hvert som historien utvikler seg, følger leseren livet gjennom hans skoleår og som ung voksen. Chinaski forteller at han har en voldelig far, og hans mor gjør ingenting for å forhindre farens misbruk. Henry er ikke særlig atletisk, men forsøker så godt han kan på å forbedre seg. Fotball er vanskelig for ham, men han nyter volden som følger med. Han har bare litt bedre resultater i baseball. Chinaski utvikler seg gjennom grunnskolen, og har fokus på sport, vold og jenter. Han er en simpel dummer apa han. Just liksom Jo Nesbø. xxx/ellauri250.html on line 344: Gjennom ungdomsskolen oppdager Henry de mange gledene ved alkohol og onani. Når Henry begynner på videregående skole, får faren ham til å begynne ved en privat skole hvor han passer enda mindre inn blant alle de andre bortskjemte rike ungdommene med deres prangende, fargerike, konvertible kjøretøy og vakre kjærester. For å gjøre saken verre, utvikler Chinaski fryktelig kviser så alvorlig at han må gjennomgå smertefulle, og for det meste ineffektive, behandlinger. Han blir derfor et slags menneskelig marsvin for forskjellige eksperimenter tenkt ut av uinteresserte doktorer som egentlig ikke bryr seg om hans velvære. Leseren følger til slutt Chinaski til college, og leser om hans ulykkede forsøk på å finne en meningsfylt jobb. Så han begynte at skrive skitt istedet. xxx/ellauri250.html on line 364: Tätä Munchin piirustusta pidettiin 1893 säädyttömänä. Nazien mielestä se oli degeneroitunut. Pahinta oli kai että nainen on siinä niskan päällä. Nyze ei hätkähdytä enää ketään. Kiitos p-pillereiden! xxx/ellauri250.html on line 372: Tørrjokking suger! er man sprengkåt og ikke er så hardhendt da KAN det vere godt men aldri godt nok . Siter; Del dette innlegget. Lenke til innlegg. Gjest Gjest Gjest Gjest Gjester; Rapporter innlegg; Skrevet 15. januar 2010. xxx/ellauri250.html on line 374: De første gangene var det et helvette fordi dama bare hev seg oppå og starte, så ballene ble klemt. Men de siste gangene har hun passet på at penis peker oppover mot navelen. Når hun da starter så er det akkuratt som å runke, forhuden går frem og tilbake. Noe som er litt kjipt, for den simulerer jo på en måte onani, og det tar ikke lang tid før jeg må avslutte for å ikke komme. Noe som er litt flaut. Men om det er bra for gutter? Tja, finnes jo bedre ting, men kanskje en plass å starte før dere begynner å kaste av klærne. xxx/ellauri250.html on line 378: Noen som kan definere tørjokking..? :blush: xxx/ellauri250.html on line 385: Bli med i samtalen! Du kan publisere innhold nå og registrere deg senere. Hvis du har en konto, logg inn nå for å poste med kontoen din. xxx/ellauri250.html on line 411: Iso naama, jonka keskellä on pienet hoxottimet. Huono ulosanti, jonka alta vilkkuu brittipersepäille tyypilliset länkkäri- ja luokkaennakkoluulot: A young Finnish woman leaves her charismatic lesbian lover behind in Moscow to begin a long train journey to see some ancient stone carvings near Murmansk and finds herself sharing a sleeping compartment with a surly, ill-mannered miner. Tää hölmö luuli että Juho Kuosmanen on she (eli ei viizinyt edes kazoa kuvia). xxx/ellauri250.html on line 416: The endless train ride might be a metaphor for a liminal state where everything is up for grabs, but “Compartment No. 6” never makes the enigmas behind its characters’ actions and feelings matter much. xxx/ellauri250.html on line 419: Tää homo ei saa sijoitettua pätkää netflix-laatikoihin ja on sixi aivan hukassa. Onko se rom-com, onko se komedia laisinkaan? Missä kohtaa piti nauraa ja missä itkeä? En ymmärrä. "Because Laura and Lhoja (sic!) don’t entirely play out the cliché of tension and anger leading to true love, the film comes off as vague and evasive." Voi helskutti. In an interview, the director says “What really interested me were the feelings that are beyond sexual tension. Romantic love stories are often too narrow, do they fall in love? If so, when do they have sex?” Erittäinkin hyvin sanottu, mutta se menee tämän homse arvostelijan pään yli niin ettei edes tukka heilahda. xxx/ellauri250.html on line 424: The movie sinks, fast and deep, under the weight of dramatic shortcuts, overemphatic details, undercooked possibilities, unconsidered implications. xxx/ellauri250.html on line 431: Sometimes you can tell from the first shot. In “Compartment No. 6,” the camera follows a young woman at a party as she leaves a bathroom and enters a living room full of gathered friends. That walking, back-of-the-head shot is one of the soggiest conventions of the steadicam era, a facile way of conveying characters’ own fields of vision while anchoring the action on them. The familiarity of this trope suggests both limited imagination and an unwillingness to commit to a clear-cut point of view. When used cannily, it can convey ambiguous neutrality and looming mystery, but, more often, it suggests the merely functional recording of action, which is exactly what’s delivered in “Compartment No. 6,” opening in theatres on Wednesday. The movie sinks, fast and deep, under the weight of dramatic shortcuts, overemphatic details, undercooked possibilities, unconsidered implications. It’s heavy-handed, tendentious, and regressive—and it should come as no surprise that it’s on the fifteen-film shortlist for the Best International Feature Oscar. xxx/ellauri250.html on line 438: "The characters are mere digital figures for a cinematic algorithm." Että kehtaakin jenkki tämmöstä vielä sanoa, jenkkileffat ne vasta on koneella veisattuja täysin klisheisine hahmoineen, ota vaikka Netflixin menesstyssarja Wednesday. Ja tää on ehkä pahin pohjanoteeraus kaikista, mistä näkyy Amerikan oma täydellinen aateköyhyys: "Yet even the grand humanistic reverberations of ancient artifacts (ne kivipiirustuxet joite ei edes jään alta nähnyt) leave Kuosmanen’s directorial gaze uninspired, even uninterested." xxx/ellauri250.html on line 443: So what's the real lesson here? Don't write off that drunk guy who sexually harasses you? xxx/ellauri250.html on line 450: What’s not fine is that Laura eventually initiates physical intimacy with Ljoha. The film’s logic is that she’s in an emotionally vulnerable state and he’s the only one there for her, because Irina can’t even bother to muster up any excitement when Laura calls. Of course it’s entirely possible that she is bisexual. Still, hasn’t Mr. Kuosmanen learned the inherent offensiveness of depicting such sexual fluidity after Kevin Smith made this mistake in 1997 with “Chasing Amy?” “Blue is the Warmest Color” only went on to prove in 2013 the toxicity of this plot device. xxx/ellauri250.html on line 509: then get all the hair down there,- Size hoitelee muna- ja pyllykarvat, xxx/ellauri250.html on line 516: wash there with a soothing motion, Pesen sieltä sievistelevästi, xxx/ellauri250.html on line 530: there might be to do, voitaisiin tehdä panon lisäxi, xxx/ellauri250.html on line 534: man, it's different for each- se on kaikille erilaista xxx/ellauri250.html on line 540: make it as if I were dying in my sleep instead of in Niinkuin mä kuolisin unessa xxx/ellauri250.html on line 541: my life, amen Enkä hereillä, aamen. xxx/ellauri250.html on line 549: During his lifetime, Bukowski received little attention from academic critics in the USA, but was better received in Europe, particularly the UK, and especially Germany, where he was born. Since his death in March 1994, Bukowski has been the subject of a legion of critical articles and books about both his life and writings, every other wannabe James Dean scrambling to get their slice of Bukowski's steak and kidney pie. xxx/ellauri250.html on line 554: His father was Heinrich (Henry) Bukowski, an American of German descent who had served in the U.S. army of occupation after World War I and had remained in Germany after his army service. His mother was Katharina (née Fett). His paternal grandfather, Leonard Bukowski, had moved to the United States from Imperial Germany in the 1880s. In Cleveland, Ohio, Leonard met Emilie Krause, an ethnic German, who had emigrated from Danzig, Prussia (today Gdańsk, Poland). They married and settled in Pasadena, California, where Leonard worked as a successful carpenter. The couple had four children, including Heinrich (Henry), Charles Bukowski's father. His mother, Katharina Bukowski, was the daughter of Wilhelm Fett and Nannette Israel The name Israel is widespread among Catholics in the Eifel region. Bukowski assumed his paternal ancestor had moved from Poland to Germany around 1780, as "Bukowski" is a Polish last name. As far back as Bukowski could trace, his whole family was German. xxx/ellauri250.html on line 556: Bukowski's parents met in Andernach following World War I. His father was German-American and a sergeant in the United States Army serving in Germany after the empire's defeat in 1918. He had an affair with Katharina, a German friend's sister, and she subsequently became pregnant. Bukowski repeatedly claimed to be born out of wedlock, but Andernach marital records indicate that his parents married one month before his birth. Afterwards, Bukowski's father became a building contractor, set to make great financial gains in the aftermath of the war, and after two years moved the family to Pfaffendorf (today part of Koblenz). However, given the crippling postwar reparations being required of Germany, which led to a stagnant economy and high levels of inflation, he was unable to make a living and decided to move the family to the U.S. On April 23, 1923, they sailed from Bremerhaven to Baltimore, Maryland, where they settled. xxx/ellauri250.html on line 560: Young Bukowski spoke English with a strong German accent and was taunted by his childhood playmates with the epithet "Heinie", German diminutive of Heinrich, in his early youth. He was shy and socially withdrawn, a condition exacerbated during his teen years by an extreme case of acne. Neighborhood children ridiculed his accent, acne and the sensible clothing his parents made him wear. Nachdem sein Vater seinen Wehrdienst abgeleistet hatte, fand er jedoch nur eine Arbeit als Milchlieferant. Die Familie lebte aus diesem Grund zeitweise in ärmlichen Verhältnissen. Regelmäßig betrog der Vater außerdem Bukowskis Mutter mit anderen Frauen, betrank sich und misshandelte seinen eigenen Sohn körperlich. In die Pubertät gekommen, litt Bukowski zudem an starker Akne und hatte am ganzen Körper Pusteln, weshalb er ein ganzes Jahr nicht die Schule besuchen "konnte". The Great Depression bottled his rage as he grew up, and gave him much of his voice and material for his writings. xxx/ellauri250.html on line 563: On July 22, 1944, with the war ongoing, Bukowski was arrested by FBI agents in Philadelphia, where he lived at the time, on well grounded suspicion of draft evasion. At a time when the U.S. was at war with Nazi Germany, and many Germans and German-Americans on the home front were suspected of disloyalty, Bukowski's German birth and habit of quoting Mein Kampf "troubled" authorities. He was held for seventeen days in Philadelphia's Moyamensing Prison. Sixteen days later, he failed a psychological examination that was part of his mandatory military entrance physical test and was given a Selective Service Classification of 4-F (unfit for much anything, let alone military service, als physisch sowie mental untauglich für den Militärdienst ). xxx/ellauri250.html on line 567: 1947 kehrte Bukowski nach Los Angeles zurück und lernte die zehn Jahre ältere Jane Cooney Baker (1910–1962) kennen, mit der er bis Anfang der 1950er-Jahre zusammenlebte. During part of this period he continued living in Los Angeles, working at a margarine - no, a pickle factory for a short time but also spending some time roaming about the U.S., working sporadically like Donald Duck and staying in cheap rooming houses. Ab 1952, he took a job as a fill-in letter carrier with the United States Post Office Department in Los Angeles, but resigned just before he reached three years' service. xxx/ellauri250.html on line 571: By 1960, Bukowski had returned to the post office in Los Angeles siistissä sisätyössä as a letter sorting clerk, a position he held for more than a decade. In 1962, he was distraught over the death of Jane Cooney Baker, his first serious girlfriend. Im Januar 1962 starb Bukowskis frühere Lebensgefährtin Jane Cooney Baker, laut Bukowski infolge ihres übermäßigen Alkoholkonsums. Bukowski turned his inner devastation into a series of poems and stories lamenting her death. 1962 brachte die Literaturzeitschrift The Outsider eine Sonderausgabe über Bukowski und verlieh ihm den Titel „Outsider of the Year“. He had finally found his way inside. xxx/ellauri250.html on line 574: In 1969, Bukowski accepted an offer from Black Sparrow Press publisher John Martin and quit his post office job to dedicate himself to full-time writing. He was then 49 years old. As he explained in a letter at the time, "I have one of two choices – stay in the post office and go crazy ... or stay out here and play at writer and starve. I have decided to starve. Hah, he made a lot of bucks! By the late 1970s, Bukowski's income was sufficient to give up his lucrative live readings. xxx/ellauri250.html on line 576: Bukowski published almost all of his subsequent major works with Black Sparrow Press, which became a highly successful enterprise. Charlie became a sort of honorary hippie. Bukowski live readings were legendary, with the drunk raucous crowd fighting with the drunk raucous poet. The crowd and Bukowski were very very drunk for the event. To top it all, a heckler was near the stage and can be heard clearly. Great publicity! xxx/ellauri250.html on line 578: Bukowski embarked on a series of love affairs and one-night stands. One of these relationships was with Linda King, a poet and sculptress. Die Beziehung zog sich über mehrere Jahre hin, wobei es zu mehrfachen Trennungen mit anschließender Versöhnung kam. Die zum Teil schmerzhaften Erfahrungen dieser Beziehung verarbeitete Bukowski in mehreren Kapiteln seines Romans Das Liebesleben einer Hyäne (Women). xxx/ellauri250.html on line 585: Two years later they moved from the East Hollywood area, where he had lived for most of his life, to the harborside community of San Pedro, the southernmost district of Los Angeles. Beighle followed him and they lived together intermittently over the next two years. He eventually "agreed to" marry her by Manly Palmer Hall, a Canadian-born author, mystic, and spiritual teacher, in 1985. Beighle is referred to as "Sara Heinämaa" in Bukowski's novels Women and Hollywood. xxx/ellauri250.html on line 590: The funeral rites, orchestrated by his widow, were conducted by Buddhist monks. His gravestone reads: "Don't Even Try". That is, you wait, and if nothing happens, you wait some more. It's like a fly high on the wall. You wait for it to come to you. When it gets close enough you reach out, slap out and kill it. Or, if you like its looks, you make a pet out of it, like Kärpyli." xxx/ellauri250.html on line 592: Bukowski's work was subject to controversy throughout his career, and he readily admitted to admiring strong leaders such as Adolf Hitler and Franklin D. Roosevelt. Some guy claimed that his sexism in his poetry, at least in part, translated his life. Feikki spuge setämies jonka näyttämönimi oli vielä "Buck" - nö, 'swar Hank. When women are around, he has to play Man. In a way it's the same kind of 'pose' he plays at in his poetry—Bogart, Eric Von Stroheim. "Whenever my wife Lucia would come with me to visit him he'd play the Man role, but one night she couldn't come I got to Buck's place and found a whole different guy—easy to get along with, relaxed, accessible." xxx/ellauri250.html on line 596: Bukowski often spoke of Los Angeles as his favorite subject. In a 1974 interview he said, "You live in a town all your life, and you get to know every bitch on the street corner and half of them you have already messed around with. You've got the layout of the whole land. You have a picture of where you are.... Since I was raised in L.A., I've always had the geographical and spiritual feeling of being here. I've had time to learn this city. I can't see any other place than L.A." What the fuck, The guy was pure Hollywood. xxx/ellauri250.html on line 601: His posthumous collections have been heavily 'John Martinized', removing booze, hell and Hitler and replacing dick, cunt and arse with ****. American band Red Hot Chili Peppers reference Bukowski and his works in several songs. A legion of other wannabe baddies have saddled his horses. xxx/ellauri250.html on line 604: Barfly, released in 1987, is a barfingly semi-autobiographical film written by Bukowski and starring Mickey Rourke as Henry Chinaski, who represents Bukowski, and Faye Dunaway as his lover Wanda Wilcox. Sean Penn offered to play Chinaski for one dollar as long as his friend Dennis Hopper would direct,[53] but the European director Barbet Schroeder had invested many years and thousands of dollars in the project and Bukowski felt Schroeder deserved to make it. Bukowski wrote the screenplay, was given script approval, and appears as a bar patron in a brief cameo. xxx/ellauri250.html on line 613: An obvious role model for Harry Hole. Häufige Schauplätze sind Rennbahnen, seien es für Pferde- oder für Hunderennen. xxx/ellauri250.html on line 618: Bukowski selbst hat das Bild des saufenden und krakeelenden Genies nach Kräften gefördert. Legendär ist die Lesung in der Hamburger Markthalle am 18. Mai 1978, bei der ein Kühlschrank auf der Bühne stehen musste, damit der Nachschub an wohltemperiertem Wein der Sorte Müller-Thurgau nicht abriss. Im späteren Leben hatte er den Alkoholismus anscheinend im Griff und soll um einiges ruhiger und sensibler gewesen sein, als sein Image besagte. xxx/ellauri250.html on line 620: Das Buch „Schlechte Verlierer“ hat Originaltitel: Erections, Ejaculations, Exhibitions and General Tales of Ordinary Madness. Bukowski befindet sich zeitlich und geografisch irgendwo zwischen Beat Generation und Gonzo-Journalismus, ist diesen Stilen aber nicht zuzurechnen. Eskistäkin tollanen oli jotenkin hienoa, niin Hyvinkään kiltti hymypoika kuin olikin. Kumma ettei sillä näytä olleen juuri muita ilmoittautuneita kirjallisia jäljittelijöitä kuin Jonne Nääsböö. xxx/ellauri250.html on line 625: Peter Albert David Singer AC/DC (born 6 July 1946) is an Australian moral philosopher, currently the Ira W. DeCamp Professor of Bioethics at Princeton University. He specialises in applied ethics and approaches ethical issues from a secular, utilitarian perspective. He is known in particular for his book Animal Liberation (1975), in which he argues in favour of veganism, and his essay "Famine, Affluence, and Morality", in which he argues in favour of donating veggies to help the global poor. For most of his career, he was a preference utilitarian, but he stated in The Point of View of the Universe (2014), coauthored with Katarzyna de Lazari-Radek, that as he became a celeb and started earning bigger bucks, he had become a hedonistic utilitarian, or utilitarian hedonist. xxx/ellauri250.html on line 635: Equal consideration of my interests, xxx/ellauri250.html on line 647: Charles Darwin, John Stuart Mill, Henry Sidgwick, Jeremy Bentham, R. M. Hare (B.Phil. advisor), Jonathan Glover, Derek Parfit, Karl Marx xxx/ellauri250.html on line 664: How Are We to Get Rich? Ethics in an Age of Self-interest, Text Publishing, Melbourne, 1993 xxx/ellauri250.html on line 673: Singer analyzes, in detail, why and how other beings' interests should be weighed. In his view, other being's interests should always be weighed according to that being's concrete value to you, and not according to its belonging to some abstract group like animal or veggie. Singer studies a number of ethical issues including race, sex, ability, species, abortion, euthanasia, infanticide, embryo experimentation, the moral status of animals, political violence, overseas aid, and whether we have an obligation to assist others at all. The 1993 second edition adds chapters on refugees, the environment, equality and disability, embryo experimentation, and the proper treatment of academics from Germany or Austria. A third edition published in 2011 omits the chapter on refugees, and contains a new chapter on climate change. A fourth edition is planned that omits climate change and adds a chapter on Russia and Ukraina. xxx/ellauri250.html on line 675: The philosopher James Rachels recommended the book "as an introduction centered on such practical issues as abortion, racism, and so forth." The philosopher Friedrich Engels called the book "must reading for anyone interested in living a happy life." xxx/ellauri250.html on line 676: H.L.A Hart's review of the third edition in The New York Review of Books was mixed. While writing that "The utility of selling this utilitarian's book to students of its subject can hardly be exaggerated", Hart also criticized Practical Ethics for philosophical inconsistency in its chapter on abortion. He argues that Singer insufficiently explains how self interest and classical utilitarianism each view abortion, and does not bring out their differences. Self interest of males is strongly against abortion. Besides, carrots are fit food for bunnies only. xxx/ellauri250.html on line 680: Critics have suggested Singer misrepresents the role of self-interest in some religions, such as the prospect of rewards in heaven. xxx/ellauri250.html on line 681: Singer himself has said, "I am not really satisfied with the book". He has expressed concerns that his argument that an ethical life makes for a happy life "contains an element of wishful thinking", as he does not always do everything that he believes to be morally right (like sell his houses) and so might have underestimated how demanding morality can be, set against other things that might be fulfilling in life, like staying on at the U of Melbourne, licking licorice dicks, and penning more bestsellers like this. xxx/ellauri250.html on line 692: Prior to FTX's collapse, Bankman-Fried was ranked the 41st richest American in the Forbes 400, and the 60th richest person in world by The World's Billionaires. His net worth peaked at $26 billion. In October 2022, he had an estimated net worth of $10.5 billion. By November 8, 2022, amid the bankruptcy of FTX, his net worth was estimated to have dropped 94 percent in a day to $991.5 million according to the Bloomberg Billionaires Index, the largest one-day drop in the index's history. On November 11, 2022, the Bloomberg Billionaires Index considered Bankman-Fried to have no material wealth. Before his wealth had evaporated, Bankman-Fried was a major donor to Democratic political campaigns, and planned to spend tens of millions in the 2024 U.S. presidential election. xxx/ellauri250.html on line 698: Bankman-Fried attended Canada/USA Mathcamp, a summer program for mathematically talented high-school students.He attended high school at Crystal Springs Uplands School in Hillsborough, California. From 2010 to 2014, Bankman-Fried attended the Massachusetts Institute of Technology. There, he lived in a coeducational group house called Epsilon Theta.In 2014, he graduated with a bachelor's degree in physics and a minor in mathematics. xxx/ellauri250.html on line 700: In November 2017, he co-founded Alameda Research, a quantitative trading firm, with Tara Mac Aulay from the Centre for Effective Altruism.As of 2021, Bankman-Fried owned approximately 90 percent of Alameda Research. In January 2018, Bankman-Fried organized an arbitrage trade, moving up to $25 million per day, to take advantage of the higher price of bitcoin in Japan compared to the United States. After attending a late 2018 cryptocurrency conference in Macau, he moved to Hong Kong. xxx/ellauri250.html on line 707: Bankman-Fried has publicly stated he supports effective altruism, contending that he was pursuing "earning to give" as an "altruistic career." He is a member of Giving What We Can and has claimed he plans to make donations "not based on personal interest but on the projects that are proven by data to be the most effective at helping people." xxx/ellauri250.html on line 709: On being asked about his previously stated ethical views that it's unacceptable to do unethical things for the greater good, he disagreed with those views and said that expressing those views was a "dumb game we woke westerners play where we say all the right shibboleths and so everyone likes us". xxx/ellauri250.html on line 713: She says she and her siblings were exposed to economics early, learning Bayesian statistics in primary school. At age 8, Ellison gifted her father with an economic study of stuffed animal prices from Toys "R" Us for his birthday. xxx/ellauri250.html on line 715: As a freshman, Ellison developed an interest in effective altruism, a data-based philanthropic movement. She joined Stanford's effective altruism club and served as its vice president. xxx/ellauri250.html on line 716: Bankman-Fried told Good Morning America his relationship with Ellison was brief, about 5 thrusts and a concentrated stare. There is no available information if Caroline Ellison is Jewish or not. Ellison looks like she beeps when going in reverse. xxx/ellauri250.html on line 737: Several of the women who spoke to TIME said that the popularity of polyamory within EA fosters an environment in which men—often men who control career opportunities–feel empowered to recruit younger women into uncomfortable sexual relationships. Many EAs embrace nontraditional living arrangements and question established taboos, and plenty of people, including many women, enthusiastically consent to sharing partners with others. There is no current data on the prevalence of polyamory in EA. One former EA data scientist says he estimates that about 30% of EA was polyamorous. xxx/ellauri250.html on line 741: Several of the women who spoke to TIME said that EA’s polyamorous subculture was a key reason why the community had become a hostile environment for women. One woman told TIME she began dating a man who had held significant roles at two EA-aligned organizations while she was still an undergraduate. They met when he was speaking at an EA-affiliated conference, and he invited her out to dinner after she was one of the only students to get his math and probability questions right. He asked how old she was, she recalls, then quickly suggested she join his polyamorous relationship. Shortly after agreeing to date him, “He told me that ‘I could sleep with you on Monday,’ but on Tuesday I’m with this other girl,” she says. “It was this way of being a f—boy but having the moral high ground,” she added. “It’s not a hookup, it’s a poly relationship.” The woman began to feel “like I was being sucked into a cult,” she says. xxx/ellauri250.html on line 756: Miesten ulkonäköä arvotetaan raa’asti ja monesti ihan suoraan ilmoitetaan preferenssit. Minulta on esimerkiksi kysytty sen pituutta, johon en tietenkään vastaa, koska en minäkään kysele naisilta heidän mittojaan.” xxx/ellauri250.html on line 814: John Gielgud on ollut vainaja jo vuodesta 2000. Gielgud had the rare distinction of winning an Oscar, an Emmy, a Grammy, and a Tony. Jussi Jurkka-palkinto jäi saamatta. Gielgud's state honours were Knight Bachelor (1953), Legion of Honour (France, 1960), Companion of Honour (1977), and Order of Merit (UK, 1996). He was awarded honorary degrees by St Andrews, Oxford and Brandeis universities. He was the best supporting actor of them all. Sen lätty on niin mitäänsanomaton brittipärstä etten muista sitä yhtään mistään. Siitä kerrotaan paljon Tauno Köriläs tyyppisiä kaskuja, sellaisia "Teme" läppiä et "ettekö tiedä kuka minä olen?" No en kyllä tiedä, edes luettuani kaverin wikipediabion. Vitun vanhaxi se kyllä eli. Oli joku brittien Tauno Palo ilmeisesti. xxx/ellauri250.html on line 835: 1 lukuisista apinajutuista mitä mä en tajua on että mix vainajien ruumiit on niin tärkeitä. Mix rintamalta pitää raahata joka ikinen turhaan nitistetty sotilas, mixi täytyy tuhkaa varistella merelle, panna tuhkalaatikoita luutarhaan mullan alle, tai jotain arkkuja. Mitä helskuttia sillä kaikella on väliä? Sama kai se on pannaanko raato puulaatikkoon vai mustaan jätesäkkiin, kokonaisena vai kilon paloina, tai uunituhkana, tai pannaanko ylipäänsä minnekään. Parasta olis syödä pilaantumattomat palat, syöttää vähän pilaantuneet koirille ja panna loput kompostiin. xxx/ellauri250.html on line 848: Its title refers to the Biblical valley where the battle between David and Goliath took place. xxx/ellauri250.html on line 851: ‘Emeq HaEla (hebreiska: עמק האלה) är en dal i Israel. Den ligger i distriktet Jerusalem, i den centrala delen av landet. Called in Arabic: وادي السنط, Wadi es-Sunt, it is a long, shallow valley now in Israel and the West Bank best known as the place described in the Hebrew Bible (the Old Testament of Christianity) where the Israelites were encamped when David fought Goliath (1 Samuel 17:2; 1 Samuel 17:19). The valley is named after the large and shady terebinth trees (Pistacia atlantica) which are indigenous to it. David ja Goljat mutustelivat siellä pistaasipähkinöitä ennen matsia. The Valley of Elah has gained new importance as a possible point of support for the argument that Israel was more than merely a tribal chiefdom in the time of King David. Others are skeptical and suggest it might be just another piece of Jewish propaganda. xxx/ellauri250.html on line 853: erest%20(Mediu.png" /> xxx/ellauri250.html on line 856: They were powerful, kulturnyje, and possessed iron. They were the high-tech people of the day and did all they could to prohibit neolithic Israel from gaining iron and access to their technology (1 Sam. 13:19) They worshipped many false gods. Among them was the worship of Baal and Dagon. Mutta nyt mikki Sammelille: xxx/ellauri250.html on line 858: And there came out from the camp of the Philistines a champion named Goliath of Gath, whose height was six cubits and a span [more than 9 feet tall]. 5 He had a helmet of bronze [Why bronze and not iron? Was the iron one in the wash?] on his head, and he was armed with a coat of mail [bronze scale armor] [same question], and the weight of the coat was five thousand shekels of bronze [about 125 pounds]. 6 And he had bronze armor on his legs, and a javelin of bronze slung between his shoulders. 7 The shaft of his spear was like a weaver’s beam, and his spear’s head weighed six hundred shekels of iron [15 pounds]. And his shield-bearer went before him. [No wonder, he was pretty encumbered with all the other bronze on him.] xxx/ellauri250.html on line 860: During David’s youth as a shepherd, he (David) developed many skills. He learned music, how to write, use a slingshot, how to pull uncircumcized men by the beard, and how to love Jonathan and obey the Lord. Do I understand that it’s my responsibility to develop my abilities like Jonathan Livingston The Seagull, and it’s God’s responsibility to direct me in how I use them? Do I realize that the most important skill I possess is my love for the Lord and my heart to obey Him? What miracles might God want to do through me that would show the whole earth that there is a God in the land? Kan jeg ble en helt liksom Harry Hole? xxx/ellauri250.html on line 886: I Pansernevets tid i Norge gikk psykopatmørdere fri etter 25 års fruktløs politiklovneri. År 2014 vedtok Stortinget ei ny lov som gjer at drap her i landet aldri vert forelda. Den nye lova, som trer i kraft 1. juli, gjeld drapssaker, alvorlege seksualbrotsverk og kjønnslemlestingar. Opphevinga av foreldingsfristen gir politiet nye sjansar til oppklaring. Jakta på gjerningsmannen kan gå føre seg til evig tid. Det gjelder også Gud som alene består i evig tid. Han er nettopp gjerningsmannen til kjempemange drap. xxx/ellauri250.html on line 889: Donald Trump blir gjort narr av etter han torsdag kunngjorde at han kommer med superhelt-kort med animasjoner av seg selv på. Sjarmøretappen brukes om en etappe med mye publikum som når utøveren på vinnerlaget får æren av å lede laget til mål.» Dårlig taper, det et han. xxx/ellauri250.html on line 898: Det ville ikke vært vei her om ikke vi hadde drevet gruvedrift,» sa Tony Leike mens bilen duvet langs den trange kjerreveien. Entreprenører som meg er det eneste håpet for at folk i land som Kongo skal komme seg på beina, komme etter, siviliseres. Alternativet er å overlate dem til seg selv så de kan fortsette med det de alltid har gjort: å ta livet av hverandre. Alle på dette kontinentet er jegere og bytte i én og samme person. Ikke glem det når du ser inn i de bedende øynene på et sultende, afrikansk barn. At om du gir det litt mat, skal de øynene snart se på deg igjen, fra bak et automatvåpen. Og da er det ingen nåde.» xxx/ellauri250.html on line 902: «Ideen om utbytting er plantet av hvite mennesker,» sa Tony. Men begrepet har vist seg nyttig for afrikanske ledere som trenger å peke på en felles fiende for å samle folket bak seg. Helt fra avviklingen av kolonistyrene på sekstitallet har de brukt de hvites skyldfølelse til å skaffe seg selv makt så den virkelige utbyttingen av folket kunne begynne. Den hvites skyldfølelse for å kolonisere Afrika er patetisk. Den virkelige forbrytelsen var å overlate afrikaneren til sin egen morderiske og destruktive natur. Tro meg, Kaja, kongolesere flest har aldri hatt det bedre enn under belgierne. Opprørene hadde aldri noe grunnlag i folkets vilje, men i enkeltpersoners maktbegjær. Små grupperinger som stormet belgiernes hus her ved Kivusjøen fordi husene var så fine at de regnet med å finne noe der som de hadde lyst på. Sånn var det, og sånn er det.» xxx/ellauri250.html on line 918: Ei, Kaija ei ole yhtä hyvä kuin Raakkeli. Se ei ole tarpeexi. Tarpeexi mitä? Ei selviä. Tarpeexi hyvä vällyissä? Tarpeexi vieno ja naisellinen ehkä, liian hyökkäävä? Käy päälle kuin yleinen syyttäjä. Jotain tällästä se ehkä on. Raakel on mustatukkainen, Kaja hunajablondi. Onkohan Raakel juutalainen? Mixkähän sen pojan nimi on venäläinen Helge? Häätyy koittaa lukea spoilereita lumiukkokirjasta. xxx/ellauri250.html on line 931: Brittiske film på Snömannen ble dårlig mottatt av filmanmelderne i Norge. Både VG, Dagbladet, Aftenposten, Adresseavisen, NRK P3 og Kinomagasinet gav den terningkast to. TV 2s filmanmelder gav den terningkast tre og Filmmagasinet fire. Også filmanmeldere i andre land gav den dårlig mottakelse. xxx/ellauri250.html on line 933: Ved en avsidesliggende hytte får en gutt og moren hans, Sarah, besøk av hans voldelige biologiske far, en politibetjent ved navn Jonas. Jonas slår og angriper Sarah, som truer med å fortelle kona til Jonas om deres uekte sønn. Jonas reiser sin vei, og Sarah følger etter i bilen sin sammen med sønnen deres. Hun kjører i en katatonisk tilstand, og slipper rattet. Gutten kommer seg ut når bilen krasjer i en innsjø. Men moren hans blir sittende i bilen og synker. xxx/ellauri250.html on line 935: Flere år senere arbeider Harry Hole som etterforsker i Oslo politidistrikt. Han sliter med alkoholisme, og nylig et samlivsbrudd med Rakel, mor til en gutt ved navn Oleg som Harry er veldig glad i. Etter å ha mottatt et mystisk brev signert med en barnslig tegning av en snømann, møter Harry den nylig ansatte Katrine Bratt som skal arbeide med forsvinningen til Birte Becker, en kvinne som etterlot seg en ektemann og en datter. De finner en snømann hjemme hos Becker. xxx/ellauri250.html on line 937: Harry innser at Bratt har tatt politiets filer uten tillatelse. Han får vite at Bratt leter etter en kobling mellom flere forskjellige saker som handler om savnede personer og en annen sak, fra ni år tidligere, som ble etterforsket av Gert Rafto. Bratt overtaler Harry til å åpne en ny etterforskning av forsvinningen av Sylvia Otterson, som de finner fremdeles i live på gården hennes. Men kort tid etter at de går derfra, halshugger en maskert figur Sylvia. Men senere møter de Sylvias identiske tvilling, Ane. Sylvias kropp er inne i låven hennes, og hodet er plassert på toppen av en snømann. Katrine tror en korrupt forretningsmann Arve Støp er ansvarlig for alle dødsfallene. Harry reiser til Bergen for å undersøke nærmere, og møter Rakels nye kjæreste Mathias, en kirurg. xxx/ellauri250.html on line 939: I Bergen oppdager Harry at etterforsker Rafto døde av et tilsynelatende selvpåført skuddsår i hodet. Harry oppdager også at Katrine er Raftos datter. Alle de nylige ofrene besøkte klinikken til Dr. Vetlesen, som også fører tilsyn med Arve Støps prostitusjonsring. Når telefonen til Becker aktiveres igjen, blir signalet sporet til Dr. Vetlesens hjem. Katrine arresterer Vetlesen på egen hånd, men finner ham død av et skudd i hodet, sammen med restene av Birte Becker og en annen savnet person. Politiet tror Vetlesens død var selvmord, og suspenderer Katrine fra politiet. xxx/ellauri250.html on line 941: Katrine, i håp om å lure Støp til å tilstå at hun drepte faren hennes, flørter med ham. Han inviterer henne til hotell-rommet sitt hvor hun setter opp et skjult kamera, men til ingen nytte. Hun blir angrepet og dopet ned av en ukjent person. Neste morgen blir Katrine funnet død. Dagen etter oppdager Harry den egentlige drapsmannen. I mellomtiden blir Rakel og Oleg kidnappet, og tatt med til en hytte i Telemark. Det blir avslørt at drapsmannen var gutten fra den aller første scenen, og som voksen angriper han mødre som han mener har skadd barna deres. xxx/ellauri250.html on line 985: Hatet et bare baksiden av kjærligheten. Harry ønsker sig en ny panserhjerte i stedet for den som han spytt ut. Harry er en mye uinteressant personlighed. xxx/ellauri251.html on line 156: Laugh, and the long sea fiery from thy feet Nauraa, ja pitkän meren kuumeta sun jaloista xxx/ellauri251.html on line 164: And fountain-heads of all the watered world; Ja kaikki Serena-vesipuiston suihkinat; xxx/ellauri251.html on line 179: Over the firm hills and the fleeting sea Lujien mäkien yli ja pakenevan meren xxx/ellauri251.html on line 183: From the full-flowered Lelantian pasturage Kukikkailta Leelannin laitumilta xxx/ellauri251.html on line 216: Where shall we find her, how shall we sing to her, Mistä löydämme me sen, miten sille lauletaan, xxx/ellauri251.html on line 218: O that man’s heart were as fire and could spring to her, Jos miehen sydän olis tulta ja sen luo loikkisi, xxx/ellauri251.html on line 230: And time remembered is grief forgotten, Muistettu aika on unohdettu vaiva, xxx/ellauri251.html on line 289: What shall this man do waking? By the gods, Mitä tää heppu tekee hereillä? Jumalauta, xxx/ellauri251.html on line 330: Lo, where they heal, they help not; thus they do, Nääs! kun ne parantaa, ne ei auta, niin ne tekevät, xxx/ellauri251.html on line 351: Her not with bloodshed nor burnt-offering Se ei muistanut muistaa tätä verellä ja käristyxillä, xxx/ellauri251.html on line 352: Revered he, nor with salt or cloven cake; Eikä suolalla eikä piparkakuilla; xxx/ellauri251.html on line 353: Wherefore being wroth she plagued the land; but now Sen takeen se äimistyi ja teki tuhoja; mutta nyt xxx/ellauri251.html on line 355: Which deed of these twain were not good to praise? Kumpi näistä tekosista ei ollut kiitettävä? xxx/ellauri251.html on line 361: To hurt us where she healed us; and hath lit Satuttamaan vasta parantuneeseen paikkaan; ja sytytti xxx/ellauri251.html on line 362: Fire where the old fire went out, and where the wind Tulen kun entinen tuli sammahti, ja kun tuuli xxx/ellauri251.html on line 375: Southward across Euenus from the sea. Etelään Euainoxesta mereltä. xxx/ellauri251.html on line 387: I would she had sought in some cold gulf of sea Olispa se hakenut jostain kylmästä merenlahdesta xxx/ellauri251.html on line 388: Love, or in dens where strange beasts lurk, or fire, Rakkautta, tai koloista missä kurkkii otuxia outoja, tai tulta, xxx/ellauri251.html on line 390: Where no spring is; I would she had sought therein Missä ei ole kevättä; Olispa se hakenut sieltä xxx/ellauri251.html on line 391: And found, or ever love had found her here. Ja löytänyt, tai sit rakkaus ois sen sieltä löytänyt. xxx/ellauri251.html on line 436: Fire and a firebrand; this was ere my son, Tulta ja tulikiveä; tää oli ennenkun mun poika xxx/ellauri251.html on line 450: And I with gathered raiment from the bed Ja mä hyppäsin helmat sylissä petiltä xxx/ellauri251.html on line 459: And thee most piteous, thee a tenderer thing Ja sua sääälittävää, sua pikku ressukkaa xxx/ellauri251.html on line 461: Wherefore I kissed and hid him with my hands, Sit mä pussasin ja piilotin sen käsilläni, xxx/ellauri251.html on line 462: And covered under arms and hair, and wept, Ja peitin käsivarsilla ja hiuxilla, ja itkahdin, xxx/ellauri251.html on line 498: There shines one sun and one wind blows till night. xxx/ellauri251.html on line 500: And there is no light after, and no storm, xxx/ellauri251.html on line 523: ⁠There came to the making of man xxx/ellauri251.html on line 554: ⁠They gathered as unto strife; xxx/ellauri251.html on line 558: ⁠For the veils of the soul therein, xxx/ellauri251.html on line 606: Whom there thou knowest; for sharp mixed shadow and wind xxx/ellauri251.html on line 626: Who are these shining like one sundered star? xxx/ellauri251.html on line 651: And where Eurotas hollows his moist rock xxx/ellauri251.html on line 659: Weeps; whereat Helen, having laughed, weeps too, xxx/ellauri251.html on line 685: But who girt round there roughly follows him? xxx/ellauri251.html on line 698: Home-keeping days and household reverences. xxx/ellauri251.html on line 819: There shows not her white wings and windy feet, xxx/ellauri251.html on line 830: Live there a life no liker to the gods xxx/ellauri251.html on line 859: Ætolia thundered with Thessalian hoofs; xxx/ellauri251.html on line 865: And thou the mightier; wherefore she unleashed xxx/ellauri251.html on line 874: Where the old winds cease not blowing, and all the night xxx/ellauri251.html on line 891: I too, doing justly and reverencing the gods, xxx/ellauri251.html on line 894: There is no man but seeth, and in good time xxx/ellauri251.html on line 897: Seen otherwhere, but chiefly when the sail xxx/ellauri251.html on line 907: Sunlike with many a Nereid's hair, and moved xxx/ellauri251.html on line 930: Medea, deadlier than the sea; but there xxx/ellauri251.html on line 933: I saw not one thing like this one seen here, xxx/ellauri251.html on line 956: And chosen of gods who reverence maidenhood. xxx/ellauri251.html on line 968: And mix with insolent blood the reverent man's, xxx/ellauri251.html on line 980: For there was never a mother woman-born xxx/ellauri251.html on line 1010: And there is nothing stabile in the world xxx/ellauri251.html on line 1037: For there is nothing terribler to men xxx/ellauri251.html on line 1095: ⁠And in shallow and channel and mere xxx/ellauri251.html on line 1107: ⁠Mother, when winds were at ease, xxx/ellauri251.html on line 1131: ⁠Was there not evil enough, xxx/ellauri251.html on line 1136: ⁠Shaken down from the shining thereof, xxx/ellauri251.html on line 1229: Not without rule and reverence, I a maid xxx/ellauri251.html on line 1231: Here in your sight and eyeshot of these men xxx/ellauri251.html on line 1233: Drawn; wherefore all ye stand up on my side, xxx/ellauri251.html on line 1244: Whom, having offered water and bloodless gifts, xxx/ellauri251.html on line 1258: Far off my father’s house, and left uncheered xxx/ellauri251.html on line 1259: Iasius, and uncheered the Arcadian hills xxx/ellauri251.html on line 1275: Thee therefore we praise also, thee as these, xxx/ellauri251.html on line 1288: Is worth a woman weaponed; sit thou here. xxx/ellauri251.html on line 1396: Being woman merely, in your male might and deeds xxx/ellauri251.html on line 1399: I have not less of godlike. Evil it were xxx/ellauri251.html on line 1403: For not the difference of the several flesh xxx/ellauri251.html on line 1424: As it were envious of all yours, and I xxx/ellauri251.html on line 1426: If there be any highest in heaven, a god xxx/ellauri251.html on line 1440: In peace and reverence, each with blameless eye xxx/ellauri251.html on line 1446: Who hath given man speech? or who hath set therein xxx/ellauri251.html on line 1453: And life bring one thing forth ere all pass by, xxx/ellauri251.html on line 1455: Death. Hast thou seen him ever anywhere, xxx/ellauri251.html on line 1495: And fill them full with grieving ere they go? xxx/ellauri251.html on line 1498: ⁠But all we smite thereat in vain; xxx/ellauri251.html on line 1528: Therefore they thrust it from them, putting time away. xxx/ellauri251.html on line 1533: Were no more trodden of them under feet, xxx/ellauri251.html on line 1535: That life were given them as a fruit to eat xxx/ellauri251.html on line 1570: Yea, with thine hate, O God, thou hast covered us, xxx/ellauri251.html on line 1589: Therefore because thou art strong, our father, and we xxx/ellauri251.html on line 1604: ⁠And our hands labour and thine hand scattereth; xxx/ellauri251.html on line 1608: ⁠At least we witness of thee ere we die xxx/ellauri251.html on line 1619: ⁠And reverence, and the fear that makes men whole, xxx/ellauri251.html on line 1630: ⁠And came forth eastward hither, where the dawn xxx/ellauri251.html on line 1660: Well fare the spear that severed him and life. xxx/ellauri251.html on line 1680: Hard by the quarry, where they breathe, O queen. xxx/ellauri251.html on line 1690: Some furlongs northward where the brakes begin xxx/ellauri251.html on line 1694: Smote Acarnania, there all they made halt, xxx/ellauri251.html on line 1697: The young Gerenian Nestor, Panopeus, xxx/ellauri251.html on line 1725: And where the dew is thickest under oaks, xxx/ellauri251.html on line 1732: Seeing where the green ooze of a sun-struck marsh xxx/ellauri251.html on line 1737: And seeing, he shuddered with sharp lust of praise xxx/ellauri251.html on line 1758: Reddened and broke all round them where they came. xxx/ellauri251.html on line 1796: Grave, and with gathered sinews, like a god,— xxx/ellauri251.html on line 1798: Grasped where the ash was knottiest hewn, and smote, xxx/ellauri251.html on line 1818: Where, hid by heavier hyacinth, violet buds xxx/ellauri251.html on line 1824: There now they rest; but me the king bade bear xxx/ellauri251.html on line 1826: Wherefore be glad, and all ye give much thanks, xxx/ellauri251.html on line 1849: ⁠O that I now, I too were xxx/ellauri251.html on line 1852: ⁠Streams of ancient hills, and where xxx/ellauri251.html on line 1861: ⁠There the year is sweet, and there xxx/ellauri251.html on line 1865: ⁠There are sunless, there look pale xxx/ellauri251.html on line 1873: ⁠There in cold remote recesses xxx/ellauri251.html on line 1882: ⁠There art wont to enter, there xxx/ellauri251.html on line 1888: ⁠Flowerless brakes where wells abound xxx/ellauri251.html on line 1910: ⁠And lives withered as leaves wither xxx/ellauri251.html on line 1918: ⁠Yet with reverent lips and fear xxx/ellauri251.html on line 1935: ⁠All that were. xxx/ellauri251.html on line 1976: Covered? no mean men living, but now slain xxx/ellauri251.html on line 2014: What mutterest thou with thine ambiguous mouth? xxx/ellauri251.html on line 2022: Our time is come upon us: it is here. xxx/ellauri251.html on line 2080: I would I were not here in sight of the sun. xxx/ellauri251.html on line 2096: And all this praise God gives thee: she thereat xxx/ellauri251.html on line 2111: Saying all we were despoiled by this one girl? xxx/ellauri251.html on line 2130: Being honourable, as one revered of heaven. xxx/ellauri251.html on line 2141: But no part here; for these my brethren born xxx/ellauri251.html on line 2181: And no man like them? are not mine here slain? xxx/ellauri251.html on line 2188: There were no sons then in the world, nor spears, xxx/ellauri251.html on line 2190: Allowed us, and our days were clear of these. xxx/ellauri251.html on line 2261: Sweet were they toward me living, and mine heart xxx/ellauri251.html on line 2263: That now is as men hungered; and these dead xxx/ellauri251.html on line 2282: Reverencing most for thy sake all his gods. xxx/ellauri251.html on line 2287: Not reverencing his gods nor mine own heart xxx/ellauri251.html on line 2323: Have not wherewith to live as all these things xxx/ellauri251.html on line 2331: And sins whereof we know not; and for these xxx/ellauri251.html on line 2341: Wherefore I will not that these twain, O gods, xxx/ellauri251.html on line 2345: Shall they have honour and such funereal flame xxx/ellauri251.html on line 2356: And had a queen their sister. That were shame xxx/ellauri251.html on line 2415: There; and blood drips from hand and thread, and stains xxx/ellauri251.html on line 2445: Fear died when these were slain; and I am as dead, xxx/ellauri251.html on line 2472: Smote it of old, and now the axe is here. xxx/ellauri251.html on line 2487: ⁠But sudden, an unfathered flame, xxx/ellauri251.html on line 2503: ⁠Where one race treads as the other trod; xxx/ellauri251.html on line 2509: ⁠And fate as the waves thereof. xxx/ellauri251.html on line 2557: I burn up even the dust and ash thereof. xxx/ellauri251.html on line 2700: I am severed from myself, my name is gone, xxx/ellauri251.html on line 2710: ⁠And the ways thereof with tears; xxx/ellauri251.html on line 2717: ⁠Her eyes were clear as the sun, xxx/ellauri251.html on line 2719: ⁠Her brows were fresh as the day; xxx/ellauri251.html on line 2721: ⁠Her robes were manifold; xxx/ellauri251.html on line 2748: ⁠She sighed and covered her eyes, xxx/ellauri251.html on line 2757: ⁠As storm that severeth ships, xxx/ellauri251.html on line 2763: Queen, and you maidens, there is come on us xxx/ellauri251.html on line 2802: ⁠Alas for visions that were, xxx/ellauri251.html on line 2829: Whereat king Œneus, straightening feeble knees, xxx/ellauri251.html on line 2933: Shall sing of me grievous things, even things that were ill xxx/ellauri251.html on line 2968: Of thee, praise there was added unto thee, as wings to the xxx/ellauri251.html on line 3019: ⁠And the light thereof hurled xxx/ellauri251.html on line 3020: ⁠And the noise thereof rolled xxx/ellauri251.html on line 3030: Where the thundering Bosphorus answers the thunder of xxx/ellauri251.html on line 3056: Where the narrowing Symplegades whitened the straits of xxx/ellauri251.html on line 3074: Where the sea-ridge of Helle hangs heavier, and east upon xxx/ellauri251.html on line 3082: ⁠Where the pine learnt to roam xxx/ellauri251.html on line 3137: For bloodshedding of mine is mixed therewith, xxx/ellauri251.html on line 3140: Not shamefully; thou therefore of thy love xxx/ellauri251.html on line 3144: Pass without fear where nothing is to fear xxx/ellauri251.html on line 3160: There is no comfort and none aftergrowth, xxx/ellauri251.html on line 3165: Lest ere thy day thou reap an evil thing. xxx/ellauri251.html on line 3238: That were in Colchis with me, and bare down xxx/ellauri251.html on line 3257: Where no flesh is nor beauty nor swift eyes xxx/ellauri251.html on line 3389: Serbia's Aleksandar Vucic stands tall at 6 foot 6, making him the tallest world leader. House 2021 Donald Trump weighed 244 pounds according to the results of a physical performed in June 2020. Speaker Nancy Pelosi insisted that he's morbidly obese. The president is 6-foot-3 inches tall. This means the once and future president is considered only clinically obese and has a Body Mass Index (BMI) of 30.3. xxx/ellauri252.html on line 48: Documentario capostipite del genere "mondo movie", è incentrato su usi e costumi inconsueti o scioccanti dei vari popoli nel mondo, tra curiosi riti tribali, scene di alcolizzati, varie uccisioni e maltrattamenti di animali, inquinamento dei mari, funerali bizzarri, fan scatenate che spogliano Rossano Brazzi. Nel film vengono poi mostrate le cruente processioni tipiche del venerdì santo, che tuttora si svolgono in alcuni centri del meridione, in cui i partecipanti si autoflagellano il corpo per devozione, fino a sanguinare copiosamente, e una cerimonia nel sud-est asiatico, in cui vengono decapitati alcuni tori. xxx/ellauri252.html on line 50: Eli tää oli genren "elokuvamaailma" dokumentaarinen esivanhempi, joka keskittyy maailman eri kansojen epätavallisiin tai järkyttäviin käyttötarkoituksiin ja tapoihin, mukaan lukien uteliaat heimorituaalit, alkoholistien kohtaukset, erilaiset tappamiset ja eläinten huono kohtelu, merien saastuminen, omituiset hautajaiset, villit fanit, jotka riisuvat Rossano Brazzin. Elokuva näyttää myös pitkäperjantaille tyypilliset veriset kulkueet, jotka tapahtuvat edelleen joissakin etelän keskuksissa, joissa osallistujat itse ruoskivat izeään ruumiin omistautumista varten, kunnes he vuotavat runsaasti verta, ja seremonian Kaakkois-Aasiassa, jossa jotkut härät mestataan. xxx/ellauri252.html on line 60: Saarisen Punk-akatemia, Pirkkala 1980 lyttää epäviisaasti Saarikosken keväällä 1980 ilmestyneen proosateoksen nimeltä ’Asiaa tai ei’. Osuvampi otsikko sille olisi ’Kirjoitan kirjan, olipa asiaa tai ei’. Saarikosken kirja on pohjanoteeraus. Se on pohjanoteeraus, koska miehellä ei ole mitään sanottavaa. Saman voi valitettavasti sanoa in retrospect E.Saarisen elämäntyöstä. Kuhmon kamarimusiikkijuhlilla vuonna 1983 kylmä koskenkorva ampui kuumat veret Saarikosken molemmista päistä. Pushkinin sanoin: Loin hengen työllä itselleni muistopylvään. Monumentum exegi aere perennius. xxx/ellauri252.html on line 67: Osta muikkuja, jotka ovat vielä parempia. Alä pane uunia liian kuumalle. Laita Popescun huone kuntoon. Osta vanhojen tavaroiden kaupasta sänky ja tuoli, täältä ostetaan lamppu, verhot osta, ja seinään voisit liimata Suomen kartan ja kiinalaisia piirustuksia. Anna kehystää se Vladjan työ eikö se sopisi takkaseinälle? Siinä pitää olla lasi. Ahonen ja Vladja sopivat kyllä samalle seinälle. Lähetä mulle tänne vähintäänkin tonni. Jos jää rahaa, osta kaislamatto, ne eivät maksa paljon. Kaikella ylimääräisellä, liikenevällä rahalla rakenna kotia, tee siitä mun arvon ja merkityksen mukainen paikka. Tiskaa ennen lähtöäsi. Tilaa siivooja. Ikkunat pitäisi pestä kesäksi. Ja lattiat. Kirjat pitäisi pölyttää. Alä ota kirjoituskonetta mukaan, mankku ota. Ja osta kamera ja valotusmittari, joku japanilainen, tietysti vähittäismaksulla. Minä olen hyvä valokuvaaja, olen kerran peilin kautta ottanut valokuvan omasta kyrvästäni, ja siitä tuli ihan mun izeni näköinen. Saat nussia vieraiden kanssa sillä ehdolla, että nussiessasi ajattelet minua, minun kyrpääni joka yhä vain nuokkuu niiden samojen kusen ja runkun hajuisten punaisten pöksyjen sisällä ja ajattelee armastaan, sinun vittuasi, joka on kuin koivunlehti, mutta ole uskollinen, minäkin olen sinulle, ei tule typeriä Geneven konferensseja sitten. Sinun on lähetettävä lisää rahaa pian. Näin unta että nain Marjukkaa. xxx/ellauri252.html on line 115: Kaise sitten on niin että mukavuutta rakastavat porvarit lukee mielixeen tälläsiä jeremiadeja ajatellen ettei mulla sentään ihan noin heikosti mene. Ikävää näyttää olleen silläkin vaikka ilman 9-to-5 jopia. xxx/ellauri252.html on line 125: Hannu Sulo Salama (s. 4. lokakuuta 1936 Kouvola) on suomalainen, työväenluokkaisista aiheistaan tunnettu kirjailija. Lapsuutensa hän vietti suurelta osin Tampereen seudulla Pispalassa ja asuu nykyään Helsingin Vuosaaressa. xxx/ellauri252.html on line 127: Salama kävi jonkin aikaa Tampereen klassillista lyseota, mutta koulu jäi kesken. Armeijan käytyään hän lähti opiskelemaan Oriveden opistoon, jossa hän alkoi kiinnostua kirjallisuudesta. Salama työskenteli aluksi tumpelona sähköasentajana kuten isänsä (siitä varottaa muuntajien kyljessä se salama) ja sittemmin jonkin aikaa myös maatyömiehenä ennen kuin ryhtyi vapaaksi kirjailijaksi vuonna 1961. Hänen esikoisteoksensa oli se tavallinen pimu paxuxi -tarina (1961). xxx/ellauri252.html on line 135: Timo Pyryharakan tekemässä elämäkertakirjassa Salama kertoo haluavansa elää vuoteen 2018, jolloin sisällissodasta on kulunut sata vuotta ja kirjailija itse täyttää 82, ”ja pääsen sanomaan, että ette te saatanan lahtarit kerinny kaikkia tappaa! Meistä 3. polven punikeista tuli tosin tälläsiä takinkaantäjiä.” Nysse on jo melkein ysäri ja yhä hengissä. Työläisen maxa on järeämpää tekoa kuin keskiluokkaisen Imi Autereen. xxx/ellauri252.html on line 153: Ei todellakaan ole samoja Himasia! Paavi Himanen on aivan ilmiselvä Paavo Haavikko. Hannu ja Imi Autere oli olemmat Puovon tallissa. xxx/ellauri252.html on line 163: Eniten Salaman hampaissa on Pentti Saarikoski, kirjassa Ilmari Autere. Heidän kantapaikkansa Hansa on muutettu hassusti Visbyksi. Enää ei ole muuten Hansaakaan, sillä se kuopattiin jo tässä kirjassa. xxx/ellauri252.html on line 207: Hande pohtii ja pyörittelee kovasti mixi siitä tuli hintti ja impotentti. Vanhempien vika kun tarjosivat tabuja. Höh, tabuista ei päästy ennen pillereitä, ne ajaa saman asian. xxx/ellauri252.html on line 228: Friedan was born Bettye Naomi Goldstein on February 4, 1921, in Peoria, Illinois, to Harry and Miriam (Horowitz) Goldstein, whose Jewish families were from Russia and Hungary. Harry owned a jewelry store in Peoria, and Miriam wrote for the society page of a newspaper when Friedan's father fell ill. Her mother's new life outside the home seemed much more gratifying. xxx/ellauri252.html on line 248: Cary Grant saattoi olla juutalainen ja se todennäköisesti oli homo. Rooseveltin esi-isät saattoi olla juutalaisia Hollannissa. Claes Rosenvelt entered the cloth business in New York, and was married in 1682. He accumulated a fortune. He then changed his name to Nicholas Roosevelt. Of his four sons, Isaac died young. Nicholas married Sarah Solomons. Jacobus married Catherina Hardenburg. The Roosevelts were not a fighting but a peace-loving people, devoted to trade. Isaac became a capitalist. He founded the Bank of New York in 1790. xxx/ellauri252.html on line 263: Sirri Härölän jouzenlaulu oli teos Jeesus Enkelinpoika Nasaretilainen, aika samantyyppinen kirja kuin aikaisemmin lukemamme evankeliumi-fanifiktio. Jännä miten samanlaisia EFK-versioita kynäilijät on Jeesuxesta kehitelleet. Selkeästi panokohtauxet on ollut suurin puute evankeliumeissa. Harri vetää gospelien mutkat suorixi, samastaa Magdalan ja Betanian Maariat. Jeesus tekee Magdaleenan kanssa perettä kuin sen yhden bestselleristin tiiliskivessä, annas olla se on kielen päällä, juu Dan Brownin Leonardo da Vinci koodi. There, Teabing explains that the Grail is not a cup, but connected to Mary Magdalene, and that she was Jesus Christ's wife and is the person to his right in The Last Supper. The hidden sarcophagus of Maria M. is in Louvre. No meat left in it, I fear. xxx/ellauri252.html on line 354: Margit Borg (myöh. Borg-Sundman) Pirkkalan ilotyttöjen keskitysleirin tarkastuskäynnillä ruotsalaisten vieraiden kanssa 1941. Tytöt oli jaettu aakkosjärjestyksessä, noin kuusi tyttöä yhteen huoneeseen. Jouduin ummehtuneelle tuoksuvaan ruskeatapettiseen huoneeseen, jossa oli lämmitysuuni. Siellä odotti vieretysten kolme kaksikerroksista vuodetta. Ei ollut enää ylioppilaita ja kotiapulaisia, vaan kaikki olivat samanarvoisia sexityöläisiä. xxx/ellauri252.html on line 468: Mutta toinen vielä parempi on Etelä-Afrikan valkoiset, ne ovat kamalan pahoja eivätkä yhtä ilmiselvästi CIAn asialla. (Vaikka ovathan ne.) ULAG on niinkö GULAG ilman sitä geetä. Glavnoye Upravleniye Ispravitelno-Trudovykh Lagerey, paizi ei glavnoje. Sissejä on noin komppanian verran, mukana kuriositeettina 2 neekeriä, 1 jutku ja 1 ruåzalainen. Myös ruåzinlautalla seilaavat lautakätiset japsut ovat hyvin, hyvin pahoja. Ja tylsiä kun pelaavat koko ajan keskenään go-peliä. Heinrich Heydrichillä oli juutalainen isoäitipuoli mutta isot Ht antoivat sen anteexi koska Heydrichissä ei ollut yhtään mummipuolen verta. Ruth Solomonsson kuulostaa kyllä juutalaiselta, mutta ei välttämättä ole. Kurt Salomonson oli Perssonin kaveri, kiirunalainen työläiskirjailija joka reeasi työväen asiaa kapitalisteille. Onkohan Ruthilla Heydrichiä nussiessa päässä blondi peruukki niinkuin sillä yhdellä brittinaziryhmään soluttautuneella Rahitilla? Tai Pena Saarikosken Tuula2 vaimolla Urkin juhlissa? Vaikka se oli blondi ilmankin. xxx/ellauri252.html on line 526: The second reason is that China, without provocation, attacked and killed *Americans*!. The Korean War was a military operation to ensure the sovereignty of South Korea. It was not an operation to fight Communism or kill Communists. xxx/ellauri252.html on line 527: China’s rise in the 21st century and its challenge to America’s global preeminence have vindicated MacArthur. He should have been allowed to nuke the chinks off the face of the earth when there still was a chance. Kiinalaiset on näät hirmu imperialistisia. Ne uhkaa Amerikan Tyynen meren mare nostrumia. Sellainen peli ei vetele! American vital interests are at stake. xxx/ellauri252.html on line 529: It is very hard to determine, given the facts at hand, whether or not MacArthur would have been right in dropping 30 nuclear bombs on China. I will say this, though; the rose-colored glasses of the present often change the shading of situations in the past. When you consider the decisions of MacArthur and Truman, remember that they lived in a different time with different values and ideas. And don't be afraid to make up your own mind. xxx/ellauri252.html on line 550: Oikein arvattu! The Terrorists was unfinished at the time of Per Wahlöö's death in June 1975; the last few chapters were completed by Maj Sjöwall alone. Maj ei vaikuta laatikon terävimmältä veizeltä. xxx/ellauri252.html on line 567: The Marshall Attack is an aggressive line in the Ruy Lopez, where Black sacrifices a pawn by playing d5 to gain initiative and a kingside attack. Frank Marshall famously debuted it in his game against José Raúl Capablanca in 1918. Marshall lost the game. White wins in well over half the plays. xxx/ellauri253.html on line 88: Finland underwent severe economic depression in 1990–93. Badly managed financial deregulation of the 1980s, in particular removal of bank borrowing controls and liberation of foreign borrowing, combined with strong currency and a fixed exchange rate policy led to a foreign debt financed boom. Bank borrowing increased at its peak over 100% a year and asset prices skyrocketed. xxx/ellauri253.html on line 101: The Soviet Union's last year of economic growth was 1989, and throughout the 1990s, recession ensued in the Former Soviet Republics. In May 1998, following the 1997 crash of the East Asian economy, things began to get even worse in Russia. In August 1998, the value of the ruble fell 34% and people clamored to get their money out of banks (see 1998 Russian financial crisis). The government acted by dragging its feet on privatization programs. Russians responded to this situation with approval by electing the more pro-dirigist and less liberal Vladimir Putin as President in 2000. Putin proceeded to reassert the role of the federal government, and gave it power it had not seen since the Soviet era. State-run businesses were used to out-compete some of the more wealthy rivals of Putin. Putin's policies were popular with the Russian people, gaining him re-election in 2004. At the same time, the export-oriented Russian economy enjoyed considerable influx of foreign currency thanks to rising worldwide oil prices (from $15 per barrel in early 1999 to an average of $30 per barrel during Putin's first term). The early 2000s recession was avoided in Russia due to rebound in exports and, to some degree, a return to dirigism. xxx/ellauri253.html on line 103: Dirigism (from French diriger 'to direct') is an economic doctrine in which the state plays a strong directive (policies) role contrary to a merely regulatory interventionist role over a market economy. As an economic doctrine, dirigisme is the opposite of laissez-faire, stressing a positive role for state intervention in curbing productive inefficiencies and market failures. xxx/ellauri253.html on line 107: The Great Recession was a period of marked general decline, i.e. a recession, observed in national economies globally that occurred from late 2007 into 2009. The scale and timing of the recession varied from country to country (see map). At the time, the International Monetary Fund (IMF) concluded that it was the most severe economic and financial meltdown since the Great Depression. One result was a serious disruption of normal international relations. Causes: Limited financial regulation, Real-estate bubbles bursting, US housing policy. xxx/ellauri253.html on line 112: The U.S. shadow banking system (i.e., non-depository financial institutions such as investment banks) had grown to rival the depository system yet was not subject to the same regulatory oversight, making it vulnerable to a bank run. US mortgage-backed securities, which had risks that were hard to assess, were marketed around the world, as they offered higher yields than U.S. government bonds. Many of these securities were backed by subprime mortgages, which collapsed in value when the U.S. housing bubble burst during 2006 and homeowners began to default on their mortgage payments in large numbers starting in 2007. xxx/ellauri253.html on line 114: The emergence of sub-prime loan losses in 2007 began the crisis and exposed other risky loans and over-inflated asset prices. With loan losses mounting and the fall of Lehman Brothers on September 15, 2008, a major panic broke out on the inter-bank loan market. There was the equivalent of a bank run on the shadow banking system, resulting in many large and well established investment banks and commercial banks in the United States and Europe suffering huge losses and even facing bankruptcy, resulting in massive public financial assistance (government bailouts). xxx/ellauri253.html on line 146: Kaurismäki on tunnetusti koirien ystävä. Hänen koiransa ovat esiintyneet myös ohjaajan elokuvissa. Kaurismäki sanoo pitävänsä myös joistakuista ihmisistä, mutta ihmiskunnasta kokonaisuutena hän ei ole varma. Ei varmaan Herlinin Sanomien toimittajasta. "Kaurismäki on yksi tunnetuimmista elossa olevista suomalaisista kulttuuripersoonista. Hän kilpailee Renny Harlinin kanssa Suomen kaikkien aikojen kuuluisimman elokuvaohjaajan tittelistä." Tää on HSn ilmiselvää vittuilua. Kuka muka edes enää muistaa typeriä trillereitä kasarilla väsännyttä Rennyä. xxx/ellauri253.html on line 166: Aki: ”Nyt kun on päästy näin positiivisiin ajatuksiin, niin näin juuri valokuvan tähtitaivaasta, ja siellähän on minimissään 100 miljardia eri tähteä tai planeettaa, ellei tuhat kertaa enemmän. Maapallo on luultavasti niistä ainoa, jossa bakteereista on kehittynyt nisäkäs. Noin 300 vuodessa ihminen on onnistunut siinä, että kaikki eläinlajit on tapettu tai alistettu tuotantoeläimiksi. Samaan aikaan me itse tehdään hyvin nopeaa itsemurhaa. Ihminen on kyllä hyvin näppärä keksimään kaikkea, kuten muovisia banaanieväskoteloita, mutta viisautta sillä ei juuri ole.” xxx/ellauri253.html on line 281: Sosialismin ajatus on kaunis ja oikea, se vaan räjähtää kappaleixi ajan oloon paisuvien kakkakökkäreitten paineesta. Kakkakökkäreet eivät hellitä ennenkö ne ovat jälleen pullahtaneet pinnalle, oli järjestelmä mikä tahansa. Onni on differentiaali, ei tässä siihen pyritä että on riittävästi, vaan siihen että päästään ohize ja saadaan enemmän kuin muut. Näin on sen Darwin säätänyt. xxx/ellauri253.html on line 320: Ervasti on ollut puoli tuntia jääkylmässä suihkussa. Ihastelee hampaat kalisten keräämään taideaarteita. Yxinkertaisten toritaidetuherrusten aiheina oli luonto, Tavastian seremoniat, talonpojat, Vanajaveden kalastajat räjäytystyön touhussa. Sivummalla oli pienempiä nussitöitä ja pornografiikkaa. Sulassa sovussa Akropolis ja Valhalla, Hegel ja Runeberg, Joukahainen ja Anja Snellman. Ed. vuosisadan vaihteen aktivistien, Konni Zilliacuxen ja Arvid Mörnen tavoiteohjelma. Nämäkin mulla on jo albumissa 57. xxx/ellauri253.html on line 382: Heikin hyllyissä oli rinnakkain Jylhän Kiirastuli ja Dostojevskin Pelurit. Tuuba tuuban vieressä. Ryssä karkotettu teryleenikankahilta, ja vapaa Adlercreutzin tie. Pitkän linjan miesten riemu kaikuu xxx/ellauri253.html on line 388: "Yucca"... oletko kunnossa? He eivät ole epäluotettavia poliiseja. He ovat mahdottoman luotettavia 70cm pampppumiehiä yxityisestä suomalaisesta turvafirmasta Vastaamolta jonka leivissä on ainoastaan paatuneita taparikollisia. Heidän rahoituxensa tulee pennittömältä norjalaiselta viherterästehtaalta Blastrilta ja amerikkalaiselta lapsia mätkivältä ja kakkabakteereja levittävältä lihafirma Cargillilta. Kaikki on siis kunnossa. Heidän kyltissäänkin lukee luottamusta herättävästi Sunny Car Center. xxx/ellauri253.html on line 493: ere-is-among-others-a-work-by-humbert-fink-land-der-deutschen-reportagen-aus-einem-sonderbaren-land-RMGMM0.jpg" width="30%" /> xxx/ellauri253.html on line 520: Ervasti lukee tiilenpäitä parrattomana ja takapuoli arkana Tukholman lääninvankilassa. Telkan päällä on valokuva, jossa Anterolla seisoo sorzeissa Ladan vieressä, viaton Marja on selkeästi jonkun pullat uunissa. Ottopoika Ville Kuusinen ei vaan Kosonen perambulaattorissa ei vielä tiedä mikä sitä odottaa pahan äitipuolen taholta. xxx/ellauri255.html on line 63: Se hajotettiin huhtikuussa 1942 Leningradin rintaman eri yksiköiden jouduttua exyxiin. Volkhovin rintama luotiin uudelleen kesäkuussa 1942; vuonna 1944 hänmies osallistui operaatioon Novgorod-Luga ennen hajoamistaan uudelleen. Rintaman ainoa komentaja oli armeijan kenraali Kirill Meretskov. xxx/ellauri255.html on line 75: Mannergeim näki edessään tien ja syöksyi päistikkaa tantereeseen. Hän kaivoi naarmuuntuneet kiikarit kupeeltaan ja tarkkaili maastoa. Valkoinen Expressbuss ajoi hitaasti kuoppaista tietä ja pysähtyi aukean reunaan. Siitä purkautui lastillinen turisteja. Mannergeimia etoi ja oksetti. Nuo saastat eivät kunnioittaneet mitään! xxx/ellauri255.html on line 94: Rob Attaboy pohjustaa Antony Pyp Pipon haastattelua: The Provisional Government, its effectiveness hampered by a lack of legitimacy, faced a powerful rival in the shape of the socialist-led Petrograd Soviet that ruled the country’s then-capital city (now called St Petersburg). The Bolsheviks, led by Vladimir Lenin (note only 2 letters away from Vladimir Putin!) , sought to undermine the Provisional Government, which itself made a series of missteps – notably continued failures in the war against Germany and Austria-Hungary. Capitalising on these weaknesses, the Bolsheviks under Lenin and Leon Trotsky launched a coup d’état, the so-called October Revolution, seizing power with relative ease. Consolidating that power proved far more difficult, as a combination of opponents – ranging from former tsarist generals to other leftwing political groups who distrusted the Bolsheviks – took up arms against them. xxx/ellauri255.html on line 96: The stage was set for a civil war between the Bolshevik Red Army and their “White” enemies that devastated the country and led to millions of deaths. Several international powers also contributed troops and supplies to the conflict, predominantly to the Bolsheviks’ opponents. (Note the similarity to Ukraina today!) In 1919, White armies led by Generals Kolchak and Denikin launched offensives that seemed set to destroy the fledgling communist regime, but the Red Army managed to repel them. Following those triumphs the Bolsheviks were eventually able to achieve ultimate victory, though fighting continued for many more months. It looks like this history is just now repeating itself and in just the same place too, fascist Ukraina! xxx/ellauri255.html on line 104: Antony Pyp Pipo: What has stood out is the sheer horror of the civil war. There’s a savagery and a sadism that is very hard to comprehend; I’m still mulling it over and trying to understand it. It was not just the build-up of hatred over centuries but a vengeance that seemed to be required. It went beyond the killing; there was also the sheer, horrible inventiveness of the tortures inflicted on people. We need to look at the origins of the civil war: who started it, and was it avoidable? But one also needs to see the different patterns seen in the “Red Terror” (the campaign of political repression and violence carried out by the Bolsheviks) and the “White Terror” (the equal or worse violence perpetrated by that side in the war)– and consider the question: why are civil wars so much crueller, so much more savage than state-on-state wars? xxx/ellauri255.html on line 111: This was exactly what Lenin and the Bolsheviks needed. The upsurge of chaotic violence was actually bulldozing a way through for the Bolsheviks to seize power, because the liberals were incapable (and actually unwilling) to do anything about it. What Lenin perceived – and he was absolutely right – was that the success of a coup depends on the apathy of the majority, not on how many real supporters you have. Trump and Bolsonaro made the same observation. xxx/ellauri255.html on line 113: Even many Bolsheviks were shocked by Lenin’s extremism. His new government abolished the police and the army, replacing them with Red Guards from the factories, and absolutely everything was nationalised! How indecent! This course of action wasn’t apparent beforehand, and – not surprisingly since they lost their jobs and status – many of the civil servants didn’t want to work with the new government. xxx/ellauri255.html on line 115: He even accused the bourgeoisie of somehow sabotaging food supplies. Actually, though, the bourgeoisie had virtually no control over food supplies at all, they were all stashed away by the kulaks. xxx/ellauri255.html on line 120: Antony Pyp Pipo: However, what’s interesting is how few of the White officers in Petrograd, Moscow and many other places actually joined the revolt against the communists at that stage. I think they were all so dispirited and demoralised by everything that had happened that most of them had sunk into apathy. But yes, there were certain areas where there were very strong reactions against the Bolsheviks. And that early part of the civil war, in the winter of 1917–18, showed that the outcome largely depended on what happened in local areas. It was a geographically fragmented civil war that was taking place across the whole of the landmass. Which really shows it was an oppressed people's uprising. xxx/ellauri255.html on line 122: There was always going to be tension right from the start, because most of these White officers were anti-Semitic – and there were many Jews in the Socialist Revolutionaries and other socialist parties. White officers also wanted to bring back the punishments used by the tsarist army, which meant that they would be allowed to punch soldiers in the face on a summary charge, whip them using rifle-cleaning rods, things like that. Of course, this created a terrible tension the whole time. xxx/ellauri255.html on line 125: Hän on opiskellut Winchester Collegessa ja Sandhurstin kuninkaallisessa sotakorkeakoulussa. Hän on yhtä perehtynyt sotaan ja politiikkaan kuin Harry Windsor. Hän tietää kaiken tietämisen arvoisen shakkinappuloista. xxx/ellauri255.html on line 129: Along the whole of that western frontier (that is now going to be the new Iron Curtain against Nato), from Finland all the way down through to Ukraine and the Donbas, they had a tremendous advantage, with trained troops in old winter coats and fur hats that were extremely effective. However, the White generals were arrogant, basically telling the Finns, the Estonians and so on that they were still part of the Russian empire – insulting all of their nationalist aspirations. xxx/ellauri255.html on line 130: This was almost as unpopular as the Whites’ appalling social policies towards the peasants. The tsarists wanted to get all their land back from the peasants, which of course was going to create a tremendous hatred and fear; as a result, there was almost continual war. The Whites had no proper administration; all they were interested in was taking what they could from these local areas, including food – which in many cases they did not pay for. One almost thinks that the Bolsheviks were onto something there. xxx/ellauri255.html on line 132: Rob Attaboy: Many international powers lined up on the side of the White army. Why were they not able to affect the outcome of the conflict? xxx/ellauri255.html on line 134: Antony Pyp Pipo: Their commitment was unclear, and this was always the problem: they couldn’t make up their own minds. In the early part of 1919, US president Woodrow Wilson thought that some form of peace could be achieved in Russia, and suggested a conference to be held in the Princes’ Islands lying in the Sea of Marmara close to Constantinople [now Istanbul]. However, the Whites were so furious at the Reds and what had happened up till then – the murders of the aristocracy, the destruction and so on – that they refused to sit down with the Reds. And Lenin and the Bolsheviks – who at that stage thought that they were going to win the war (as they did) – had no intention of sitting down with them, let alone the motherfucking Anglo Saxons meddling everywhere with just their own "vital interests" in mind. xxx/ellauri255.html on line 138: Antony Pyp Pipo: Earlier on, Russia’s First World War Allies agreed to provide a certain amount of help to the White cause in the form of weaponry. Now, you can provide weapons and you can provide supplies, but you’ve got to be able to get them to their destination – and, until the First World War came to an end in November 1918, the Allies didn’t have access through the Dardanelles and therefore couldn’t supply the Cossacks and Denikin’s White armies in the south of Russia. xxx/ellauri255.html on line 139: Some supplies were brought in through the far north – through Murmansk, where the British already had a base, and Archangel, with some marines who’d landed in 1918 to protect the supplies delivered there. Then, in the far east, the Japanese started to land huge numbers of troops. At one stage Japan had almost 70,000 troops in Siberia. The Americans also sent in the equivalent of a small division of troops as part of an expeditionary force. xxx/ellauri255.html on line 143: But there were also Italians, there were Serbs, there were Greeks and then the French, who came into Odessa and into the Black Sea region. But this actually proved to be a disaster, because so many of their troops were politicised and were much more sympathetic towards the Bolsheviks than they were towards their own officers. Haha! xxx/ellauri255.html on line 147: Antony Pyp Pipo: The Reds had the huge advantage of driving a just cause. They were based in one of the most populous areas of central-western Russia, between the Volga and roughly the Polish frontier. They had some of the largest cities and many of the factories, particularly the arms factories. xxx/ellauri255.html on line 149: That matter of internal lines proved incredibly important, especially when it came to the crucial moments. There were times when the Bolsheviks themselves thought that they’d lost the civil war, and were almost preparing to abandon Moscow. xxx/ellauri255.html on line 150: In early 1919, for example, there was a sudden advance by the White General Kolchak’s troops all the way to the Volga. The trouble was that the great advance of General Denikin from the south did not coincide with that – and by the time Denikin’s march on Moscow started, Kolchak’s advance was in full retreat. xxx/ellauri255.html on line 152: Denikin’s advance initially went well, and there were moments when Trotsky and others in the Red camp really thought that they were facing defeat. But, because the Red Army no longer had to worry about Kolchak’s troops to the east, they were able to reinforce their troops facing Denikin. October 1919 saw a complete turnaround – the final turning point, if you like, in the war. xxx/ellauri255.html on line 154: Churchill, then British secretary of state for war, couldn’t believe what had happened. He was sending signals to General Holman, commander of the British military mission, saying: “I can’t believe this. The Reds were in full retreat, and now suddenly they seem to be beating the Whites on every front. What’s happened?” He’d failed to understand that it was purely because the Bolsheviks had reinforced that eastern front at a crucial moment, then – with the advantage of their just cause – been able to bring troops back very rapidly to transform the whole situation. xxx/ellauri255.html on line 156: Rob Attaboy: Some of the places that were fought over during the civil war have recently been battlegrounds in the current conflict in Ukraine. How far, if at all, did the Russian civil war prefigure the events of today? xxx/ellauri255.html on line 158: Antony Pyp Pipo: The Russian Civil War was really the moment when Ukraine started to become a separate entity from Russia, all thanks to Lenin. There wasn't much of malorussian culture in the countryside, mostly some boring poetry and balalaika music. But at this time they finally had a chance to get rid of the Turks and Poles, and to take Ukraine back to the fold of the great east slavonic commonwealth, by joining the USSR and their Big Brother– and they’d been given the opportunity. But they botched it completely when the USSR collapsed. That is when they went back to fraternize with the West and develop a more modern nazism with Nato. xxx/ellauri255.html on line 160: This is what Putin has been raging about: it was Lenin who gave Ukraine its autonomy at that stage. The Bolsheviks thought that allowing a certain amount of autonomy or independence to these former nation states of the Russian empire would cause no problems, because the forthcoming world revolution would bring those states back under communist control – and that’s where they made their great mistake. They did not count on the wily Westerners to come sneaking in with their Coke and burger laissez faire and tease away the little bro. xxx/ellauri255.html on line 180: Jutku-Marxille kiukustunut Bakunin päästeli aika pahanlaatuista salaliittoteoriaa. "the communism of Marx wants a mighty centralization by the state, and where this exists there must nowadays be a central State Bank and where such a bank exists, the parasitical Jewish nation, which speculates on the labor of the peoples, will always find a means to sustain itself. This whole Jewish world, comprising a single exploiting sect, a kind of bloodsucking people, a kind of organic destructive collective parasite, going beyond not only the frontiers of states, but of political opinion, this world is now, at least for the most part, at the disposal of Marx on the one hand, and of Rothschild on the other." xxx/ellauri255.html on line 191: Kesäkuussa 1861 Bakunin matkusti työmatkaa tekosyynä käyttäen Nikolajevsk-na-Amuren kaupunkiin Tyynenmeren rannalle, josta hän onnistui laivalla pakenemaan Hokkaidon saarelle Japaniin. Jokohamasta Bakunin matkusti laivalla San Franciscoon ja sieltä edelleen Panaman kautta New Yorkiin, koska rautatieyhteyttä mantereen halki ei vielä ollut. Yhdysvalloissa Bakunin tapasi useita maahan paenneita Euroopan hullun vuoden kansannousujen veteraaneja sekä myös amerikkalaisia poliitikkoja, kuten kenraali George B. McClellanin ja radikaaleihin republikaaneihin lukeutuneen senaattori Charles Sumnerin. Lisäksi Bakunin löysi pakaasistaan sinne unohtuneen vanhan tuttavansa maxamattomien ravintolalaskujen veteraanin Louis Agassizin, jonka hän esitteli runoilija Henry Wadsworth Longfellowille. Vietettyään muutaman viikon Yhdysvalloissa Bakunin astui Bostonissa Liverpoolin matkalla olevaan laivaan. Liverpooliin alus saapui joulukuussa 1861. xxx/ellauri255.html on line 193: Bakunin asettui Marxin tavoin Lontooseen ja kävi kirjeenvaihtoa muun muassa italialaisen kenraalin Giuseppe Garibaldin kanssa. Hänen oli myös tarkoitus matkustaa Italiaan, jossa Garibaldi suunnitteli maan hajanaisten ruhtinaskuntien yhdistämistä. Takaiskujen vuoksi Bakunin ei kuitenkaan päässyt Pariisia pidemmälle. Vuonna 1863 Tammikuun kansannousun alettua Puola-Liettuassa Bakunin matkusti laivalla Kööpenhaminaan, jossa hänen tarkoituksensa oli liittyä puolalaisiin joukkoihin ja purjehtia Itämeren yli Puolaan. Sekin yritys epäonnistui, jonka jälkeen Bakunin ennen Lontooseen palaamistaan onnistui sentään tapaamaan Venäjältä tulleen vaimonsa Tukholmassa. Bakulla olikin siihen mennessä jo pussit aika tunkeina. Valitettavasti vaimolla oli toisen anarkistin pullat uunissa. xxx/ellauri255.html on line 362: Nekrasov's film The Magnitsky Act – Behind the Scenes, produced in Norway by Piraya Film, supported by a number of European film funds and the public Franco-German TV network Arte TV and completed in 2016, caused a major controversy. The film alleges that western politicians and media were "misled" by Bill Browder, a U.S. born investor and campaigner, into believing that the Russian tax consultant Sergei Magnitsky had been persecuted and killed for exposing corruption. Bill Browder's version of Magnitsky's life and death has been widely accepted across the world, and became the basis for legislations and sanctions in a number of countries, first of all the U.S. The premiere of Nekrasov's film at the European Parliament, scheduled for April 26, 2016, was stopped by Heidi Hautala at the last moment. A TV broadcast in Germany and France and film's public screenings were cancelled due to Browder's legal challenges. xxx/ellauri255.html on line 364: In 1997, the Hermitage Fund was the best-performing fund in the world, up by 238%. On November 13, 2005, Browder was refused entry to Russia, deported to the UK, and declared a threat to Russian national security. In 2013, both Magnitsky and Browder were tried in absentia in Russia for tax fraud.He also had been found guilty of evading some $40 million in taxes by using fake deductions. xxx/ellauri255.html on line 367: He said that purchasing Gazprom shares was an investment in the Russian economy, and the desire to influence the Gazprom management was driven by the need to expose a "huge fraud going on at the company". However, at the time it was illegal for foreigners to buy Gazprom shares in Russia, and he did it through shell companies that hid his ownership. He also said that the scheme of using Russian-registered subsidiaries entitled to tax advantages was practised by other foreign investors at the time and was not illegal. Vedä käteen luihu luikuri! xxx/ellauri255.html on line 372: Browder also says that he is a British citizen and no longer American, therefore Trump could not send him back to Putin. Nyaah nyaah nyaah! xxx/ellauri255.html on line 421: Она садится у окна. ikkunan viereen yksinään. xxx/ellauri255.html on line 475: Buslajev on fiktiivinen novgorodilainen supermies. Travelling down the great rivers of Russia, Vasili and his band subjugated the Finns, the Mongols and most of the people around the Caspian Sea. Varmaan alistivat vähävenäläiset myös. Volga laskee Kaspian eli Hyrkanian mereen. Don, skyyttien Tanais, laskee Asovan mereen eli Maiotixeen. Donin kautta on kanavayhteys Volgalle. The Scythian name for the Volga was Rahā, also literally meaning 'wetness'. Buslajev kuoli hypättyään päälleen liian ison kiven yli, käydessään Jordanissa naku-uinnilla. xxx/ellauri255.html on line 510: Oli vuosi 1967. Anselm Hollo vainajan isäpappa J.A. Hollo kuoli, Ilkka Kylävaara vainajan isäpappa toimitti kirjan vuosi 17 joka löytyi juuri poistohyllystä, meikä oli isävainajansa kanssa Tähtitornin mäellä kazomassa Suomi 50 ilotulituxia. SITRA perustettiin. Seuraavana kesänä olin Kivisaaressa kun Bob Kennedystä päästettiin ilmat pihalle. Oi niitä aikoja. Typerä Alain Bretonkin kuoli 1967. Että Eski olikin vastenmielinen Suomi Sata juhlallisuuxien aikana. Se taisikin olla keskustajohtoisen fasistihallituxen aikoja. Nyze ryömi taas torakkana kynnyxen alta jauhamaan vielä kerran porsasmaisen Pipsan etovia ns. suloja. Tuskin Eskilläkään enää jököttää ellei sitten jollain sinisillä pillereillä kuten Capitanin swinger-juhlissa. xxx/ellauri255.html on line 519: Jomppa ei ole sosialisti, se ei uhraa nykyisyyttään tulevaisuudelle. Haistakoon pitkän vitun, ja se on pelkästään positiivinen toivotus. Penasta näkee ettei se ole tehnyt koskaan ruumiillista työtä, toisin kuin Jomppa Ojaharju ja Mauno Koivisto. Kopu kazoi Albertin ja Pikku-Roban kulmassa sekatavarakaupan ikkunaa. Niitäkään ei enää ole, ei ikkunoita eikä kauppoja. Mukavuusmyymälöiden ikkunat on peitetty muovilla ettei havenoteille tule kiusausta niitä rikkoa. Sukupolven päästä tästä Hyvinkään kultahatun pikku pipulla oli erektio ihan kulman takana Albertinkadulla. Siitä piti sitten vallan kirja kirjoittaa. xxx/ellauri255.html on line 538: Meleena on tietynlaista ulostetta, joka kertoo runsaasta verenvuodosta ylhäällä ruoansulatuskanavassa, esimerkiksi mahalaukussa. Veren sekoittuessa suolen sisältöön ulosteesta tulee tervamaista ja lähes mustaa. Oireen ilmaannuttua tulisi hakeutua lääkäriin välittömästi. Tilan syynä saattaa olla vuotava mahahaava. Muita mahdollisia syitä ovat esimerkiksi Mallory-Weissin repeämä ruokatorvessa, suoli-iskemia ja suonikohjutauti. xxx/ellauri255.html on line 540: Jos verenvuoto esiintyy alempana ruoansulatuskanavassa, verinen uloste on yleensä punaruskeaa tai kirkkaanpunaista. xxx/ellauri255.html on line 566: Tähän tarkoitukseen syntynyt klusteritaiteen manifesti (The Manifest of Cluster Art and Art of Clusters) on professori Luostarisen lanseeraama jo 2000-luvun alussa, ja levinnyt kaikille mantereillemme ( cluster art ) käsittäen tänään, vuonna 2019, jo yli 300 miljoonaa alan toimijaa, joista merkittävä osa on hyväxikäytettyjä lapsia. xxx/ellauri255.html on line 568: Olemme siirtyneet media-aikaan, jossa sekä tuotamme että kulutamme mediamme kilpaillen samalla sen uskottavuudesta. Sellainen on kuitenkin kenelle tahansa kohtuuton tehtävä koko ajan muuttuvassa ja uutta tietoa luovassa niin paikallisessa kuin globaalissa ympäristössämme. Tarvitsemme apua, jollaista olemme oppineet hankkimaan joko paikallisena, yhden asian ilmiöinä (esim. psykiatria), tai globaalina, stereotyyppisinä yleistyksinä ja harhoinamme (poliittinen puhe), pahimmillaan geopoliittisena sumutuksena ja pelotteluna (Ukrainan selkkaus). xxx/ellauri259.html on line 54: Jos pelikirja näyttää huonolta, ei auta muu kuin vaihtaa peliä. Siihen on taas useita vaihtoehtoja: lisätä tai vähentää tiimejä, vahvistaa strategianippua tai muuttaa preferenssejä. Nato-optio edustaa ensimmäistä vaihtoehtoa, Leopardit ja Patriootit kakkosta ja erilaiset takinkääntämiset kolmatta. xxx/ellauri259.html on line 85: Harry Juhani "Hjallis" Hjarkimo (s. 2. marraskuuta 1953 Helsinki) on suomalainen ex-liikemies, ex-yrittäjä, ex-urheilujohtaja, ex-televisioesiintyjä, ex-purjehtija, ex-kansanedustaja ja ex-tubettaja. Hän on tullut parhaiten tunnetuksi persumaisen jääkiekkoseura Jokereiden ex-päätubettajana ja sen hallituksen ex-puheentubettajana, Hjallis-hallin (silloinen Hartwall-areena) ex-rakennuttajana ja ex-urheilumanagerina. Hän myi isänmaansa ex-pensasneuvostoliittolaisille toukokuussa 2019. xxx/ellauri259.html on line 231: Annettu kuva on köysi, jota erehdytään puolipimeässä luulemaan vällykäärmeeksi. Tämän maailman käärme pelottaa meitä. Se tulee jopa uniimme. Mikä on ratkaisu? Tuo valoa ja näet sen todellisen luonteen. Se on vain köysi, sanoo fakiiri ja kiipeää sitä pitkin taivaaseen kuin kissa tikapuita. Samoin tämän maailman todellinen luonne tai olemus on yksin jumalallisuus. Tuo hengellisen viisauden valoa joogan avulla, niin näet Jumalan yksin kaikkialla. Tämä on henkistä vapautta tai vapautumista, moksha. Et ole mokshishkaan. Kun tämä tieto valkenee, on täydellinen tyytyväisyys; mieleen ei jää haluja, eikä enää jää uudestisyntymisen sysäystä. Vaikka toisaalta, kyllä se sysäyskin on huisin kiva. Mukavasti jotmuilee lingam Sarin sisällä. xxx/ellauri259.html on line 311: Harvey toteaa, että Arahatilla on täysin valaistunut empiirisen minän tila, josta puuttuu "sekä "minä olen" että "tämä minä olen" -tuntemus, jotka ovat illuusioita, jotka Arahat on ylittänyt. Buddhalainen ajattelu- ja pelastusteoria korostaa itsen kehittymistä kohti epäitsekästä tilaa, ei vain suhteessa itseensä, vaan havaiten itsen puutteen muissa, joissa Martijn van Zomerenin mukaan "itse on pelkkä illuusio". Ehkä sinusta, ei minusta. xxx/ellauri259.html on line 466: Freya huomasi olevansa naimisissa työnarkomaanin ja alkoholistin kanssa, Ranula kirjoittaa. Parin kihlaus oli purkaantunut 1903, jolloin molemmilla havaittiin syfilistartunta. Leinoa koskevassa kohdassa papereiden marginaaliin oli kirjoitettu: lueettinen krisiogastria (syfilisperäinen vatsasairaus). Kuppaan kaveri kai kuolikin, plus viinanlitkintään. Eino Leinon ensimmäinen avioliitto päättyi 1908. Kotona miestä ei juuri näkynyt. Ei edes kirjoituspöydän äärellä, sillä hän pystyi kirjoittamaan missä vain – jopa Hansassa. xxx/ellauri259.html on line 500: Marraskuussa 1917 Eino Leino arvosteli pää punaisena (kuin Pera Corollassa) sosialisteja näiden lähtiessä ”ajamaan asiaansa kansalaisverellä ja vieraan valloittajan pistimillä”. Reportaasiromaanissa Helsingin valloitus (1918) hän tervehti Etelä-Suomeen tunkeutunutta ja Helsingin vierailla pistimillä valloittanutta saksalaista Itämeren-divisioonaa säkeillään vapauttajana. xxx/ellauri259.html on line 513: Tiia lutkautti myönteisesti nyökkivän mulkun suustaan ja antoi nesteen valua puseron kaula-aukosta sisään. Se tuntui ihanalta, vaikka kuulostaa kyllä pahalta setämiesmeemiltä. Sulkeutunut suomalaismies oli avautunut taas ymmärtäväisen suomalaisen naisen puseroon. Kari Hotakainen ei tiedä että naisen keho, edes poski, ei ole inselmiehen oikeus, vaikka bioetiikan tutkijatohtori Joona Räsänen sitä Herlinin Sanomissa paukuttaa. Kari ja Joona ovat Andrew Taten aatetovereita. xxx/ellauri259.html on line 520: Siinä oli meitä poikia, Jari Tervo, Kimmo Oksanen, Paula Rintamaa, Jukka Mauno, Hilkka Oksama ja Touko Siltala. (Tytöille ei ole wikisivuja.) Yksi helmistä oli kotimaisen kirjallisuuden lehtori Pentti Lyly. Hän oli ikäpolvea, joka arvosti huolellista pukeutumista. Jos ilmassa oli vähänkään kosteutta, niin Lylyllä oli kalossit. Muistan edelleen hänen kalosseistaan tulleen sihisevän läpsyttävän äänen. Hän riisui ne arvokkaasti salin edessä, katsahti meitä opiskelijoita ja katsoi sitten yliopiston päärakennuksen isoista ikkunoista ulos ja otti mietteliään ilmeen ennen kuin kertoi päivän teemana olevan Otto Mannisen lyriikan erityispiirteet. Tämä kuulostaa sketsiltä, mutta minusta tuo kaikki oli äärimmäisen hassua. Että voi todellakin olla olemassa aristokatteja, joilla on aikaa ja varaa perehtyä tämmöiseen paskaan ja halua jakaa vielä siitä tietoa meille perusopiskelijoille. xxx/ellauri259.html on line 541: Solvej Balle blev i 1990’erne opfattet som tilhørende holdet af usædvanlig synlige og overmåde talentfulde kvindelige forfattere. Her over tyve år senere er hun udkommet med det 7 bind lange værk 'Udregning af rumfang’.Med Om udregning af rumfang synes det hele at komme igen, og gudskelov for det. Romanen udgør et fint eksempel på, hvad man kunne kalde spekulativ fiktion, og som vi i forvejen kender fra forfattere som Peter Høeg og Umberto Eco eller (i en periode) fra norske Jan Kjærstad. xxx/ellauri259.html on line 548: Solvej Balles roman ’Om udregning af rumfang’ handler kort fortalt om Tara, som sammen med sin mand, Thomas, handler med antikvariske bøger. Efter en forretningsrejse er tiden gået i stykker og kommet imellem dem, fordi Tara er den eneste, der har været i- og oplevet den 18. november, mens Thomas (og alle andre) lever i dagen før. Tara indvier sin mand i problemet flere dage i træk og må starte forfra hver dag med at forklare forskydningen, som han gerne vil hjælpe med at opklare – men det bliver hurtigt et gentagende sisyfosarbejde. xxx/ellauri259.html on line 550: Romanen er blevet placeret i kategorien ”spekulativ fiktion”. Den verden, der bliver udfoldet, ligner nemlig vores gennem skildringen af hverdagsrealistiske gøremål, men placerer sig i genren med dens overnaturlige tidsdimension, der skaber bruddet på det velkendte for både Tara, de andre karakterer og læseren. xxx/ellauri259.html on line 552: Hele romanen bliver fortalt fra Taras perspektiv, og det er helt klart denne spekulative fiktions styrke, fordi man som læser bliver i tvivl om, hvorvidt Tara er til at regne med, men også hvilken tilgang man skal have til romanen. Der insisteres på, at Tara ikke er blevet skør, at der hverken er tale om en parallelverden, en tidssløjfe, en hallucination eller en erindringsforskydning. I stedet bliver der åbnet for muligheden for, at det kunne ske i virkeligheden: ”at vi må indse, at vores forventning om verdens konstans hviler på et usikkert fundament.” xxx/ellauri259.html on line 558: På indersiden af bogcoveret i ’Om udregning af rumfang’ indikeres det, at dette er første bind af, hvad der formentlig kommer til at være en serie på syv bind i alt. Det bliver spændende at se, om efterfølgeren til ’Om udregning af rumfang’ bliver en tematisk videreførelse, en udregning af noget andet eller om fortællingen om Tara fortsætter. xxx/ellauri259.html on line 566: Normalt handler de fra deres bolig i det nordligste Frankrig med antikvariske bøger, især illustrerede værker fra 1700-tallet inden for astronomi og zoologi. Men under en forretningsrejse til Bordeaux og siden Paris kommer Tara ud for det sælsomme, at verden i løbet af natten vender tilbage til sit udgangspunkt. Den har nemlig forrykket sig med et døgn og kan følgelig genfindes nøjagtig som dagen før. xxx/ellauri259.html on line 568: For Tara bliver dagene herefter kopier af den dag, den attende november, som hun allerede har lagret i sin erindring. Thomas derimod føler absolut ingen genkendelse. For hende er det gentagelse, når hun ser ham som »en våd skygge ved hegnet«, hvorimod alting for ham er nyt. xxx/ellauri259.html on line 570: Hun husker, og han glemmer, hvilket man får sprogligt markeret ved, at hun i sine dagbogsnotater veksler livfuldt mellem præsens og præteritum, hvorimod hans sprog fremstilles som underlig porøst og ligegyldigt, hvortil kommer, at samtalerne mellem dem gives et underligt dødt præg, fordi brug af direkte tale er undladt. De før så nære bliver fjerne, de levende gøres uhyggeligt livløse. xxx/ellauri259.html on line 572: Tematikken vil for nogle være velkendt fra filmen Groundhog Day (’En ny dag truer’, 1993) eller muligvis fra Svend Åge Madsens kierkegaardske thriller Lad tiden gå (1986), men hos Solvej Balle tvistes eksperimentet intelligent til »et rationelt delirium« og »en logisk kværnen«, og decideret provokerende er det for læseren at følge, hvordan Tara efterhånden besættes af ønsket om en verden, hvor tiden går, af sin længsel efter at »finde den dør, der fører ud af den attende november«. xxx/ellauri259.html on line 578: Hvordan, spørger Tara sig selv, kan man eller rettere hun, blive så foruroliget over det usandsynlige – når vi nu ved, »at hele vores eksistens hviler på mærkværdigheder og usandsynlige sammentræf«? For det skyldes jo disse mærkværdigheder, at vi overhovedet er her. xxx/ellauri259.html on line 580: »At der er mennesker på det, vi kalder vores planet, at vi kan færdes på en roterende kugle i et umådeligt verdensrum fyldt med ubegribeligt store objekter med dele så små, at tanken slet ikke kan begribe, hvor små og hvor mange de er.« Hvordan går det til, at disse uendeligt mange små genstande midt i det ubegribeligt store kan holde sammen på sig selv, og at vi kan holde os svævende? Eller? xxx/ellauri259.html on line 599: Parallel zur Bezeichnung Süderjütland kam bereits im 10. Jahrhundert der Name Schleswig auf. Sie findet sich beispielsweise in der Namensgebung der zwischen Schlei und Eider gelegenen Mark Schleswig, die von 934 bis 1025 Teil des Stammesherzogtums Sachsen war und von 962 bis 1025 unter den Kaisern Otto I., Otto II., Otto III., Heinrich II. und Konrad II. die nördliche Grenzmark des Heiligen Römischen Reiches bildete. Im 12. Jahrhundert nahm der letzte Jarl Knud Lavard den Titel Herzog (dux Jucie) an. xxx/ellauri259.html on line 601: Bis 1500 wurden die Begriffe Schleswig und Süderjütland rund fünfhundert Jahre synonym auf deutsch und dänisch gebraucht, doch wurde das Herzogtum seit der Herrschaft der Schauenburger Herzöge Ende des 14. Jahrhunderts überwiegend nach der Residenzstadt Schleswig benannt, dies wurde in der frühen Neuzeit schließlich der gebräuchlichere Ausdruck. Erst im Zuge des aufkommenden Nationalismus im 19. Jahrhundert wurde der Begriff Sønderjylland/Süderjütland von dänischer Seite wieder verstärkt verwendet. 1895 wurde die Verwendung des Begriffs schließlich von preußischer Seite verboten. xxx/ellauri259.html on line 603: Nach seiner Niederlage im Deutsch-Dänischen Krieg musste Dänemark im Wiener Frieden auf Sønderjylland verzichten. Es kam unter preußische Verwaltung. Nach dem Sieg Preußens über Österreich erfolgte eine Neuordnung aufgrund des Prager Friedens von 1866: Schleswig wurde mit den Herzogtümern Holstein und Lauenburg zur preußischen Provinz Schleswig-Holstein vereinigt. Den Verlauf der Nordgrenze ließ Otto von Bismarck dabei nach pragmatischen Gesichtspunkten festlegen. xxx/ellauri259.html on line 605: Der Friedensvertrag von Versailles griff 1919 die bereits 1866 festgeschriebene Idee einer Volksabstimmung in Schleswig/Sønderjylland auf, um eine Grenzziehung auf Basis des Selbstbestimmungsrechts der Völker vorzunehmen. Nach den Volksabstimmungen in zwei von drei zuvor festgelegten Zonen setzte eine Kommission des Völkerbundes 1920 den exakten Verlauf der heutigen Grenze fest. xxx/ellauri259.html on line 667: En el ámbito del Seminario académico Envejecimiento, salud y cambio climático, organizado por Fundación MAPFRE, el prestigioso psiquiatra Luis Rojas Marcos ofreció una conferencia magistral centrada en la importancia de la mente en el envejecimiento, ese largo proceso que requiere prestar atención y programar nuestra vida. ¿Y cómo podemos ayudar a nuestra mente? Cuidándonos, estando extrovertes, manteniendo un equilibrio, haciendo crucigramas, decidiendo alimentarnos de manera sana y teniendo mucha información. Todo ello influye en la longevidad. xxx/ellauri259.html on line 705: The film has good characterization of its male leads, they are well-acted and spout on-the-nose dialogue straight from the pen of Hotakainen. The film is a bit more down-to-earth approach of the depressing rural Finland of yesteryear than that from the films of the Kaurismäki brothers. But there are clear similarities, since the cinematographer, editor and sound mixer are veterans of Kaurismäki productions. And of course the director Kari Väänänen is remembered from sleazy roles from many of the brothers' classic films. xxx/ellauri259.html on line 708: En kuvitellut Perää tollasexi takatukaxi. Vaatteetkaan ei sovi kylpyhuoneremonttiin. Ja sen piti olla yhtä pitkä kuin Hotapulverin. xxx/ellauri259.html on line 747: Yön saalistajat ei vetänyt elokuvateattereihin kuin 1670 katsojaa. xxx/ellauri261.html on line 134: Ambrosiuksen mukaan mysteereissä, pyhissä toimituksissa, ei ole läsnä vain silmälle näkymätön maailma sinänsä, vaan myös näkymätön maailma Jumalan ikuisuudesta ja iankaikkisuudesta nousevana. Lopun ajallisuus, eskatologisuus ei ole jotain, joka on pelkästään kuluvan ajan jälkeen, vaan se on sisäkkäin jo tässä ja nyt tämän kuluvan ajan kanssa. xxx/ellauri261.html on line 146: Itsekeskeinen nautiskelu ja elämysten kokeminen on tärkeää. Tätä trendiä ei lainkaan tunnettu kirkkoisien aikana. Olemme suorittajina elämysten meressä, missä luonnollakin on vain välinearvonsa elämysten tuottajana, elämysteollisuudessa. Ihmistä ei ole olemassa subjektina, puuttuu hiljaisuus, puuttuu pyhyys ja pyhäinkuvien hypistely. xxx/ellauri261.html on line 185: Alan Wilson Watts (6 January 1915 – 16 November 1973) was an English writer, speaker and self-styled "philosophical entertainer", known for interpreting and popularising Japanese, Chinese and Indian traditions of Buddhist, Taoist, and Hindu philosophy for a Western audience. Born in Chislehurst, England, he moved to the United States in 1938 and began Zen training in New York. He received a master´s degree in theology from Seabury-Western Theological Seminary and became an Episcopal priest in 1945. He left the ministry in 1950 and moved to California, where he joined the faculty of the Asian Academy of American Studies. xxx/ellauri261.html on line 201: Eleanor Everett xxx/ellauri261.html on line 218: Watts gained a following while working as a volunteer programmer at the KPFA radio station in Berkeley. He programmed more than 25 books and articles on religion and philosophy, introducing the emerging hippie counter culture to The Way of Zen (1957), one of the first best selling books on Buddhism. In Psychotherapy East and West (1961), he argued that Buddhism could be thought of as a form of psychotherapy. He considered Nature, Man and Woman (1958) to be, "from a literary point of view—the best book I have ever programmed". He also explored human consciousness and psychedelics in works such as "The New Alchemy" (1958) and The Joyous Cosmology (1962). xxx/ellauri261.html on line 220: After a difficult divorce [citation needed], he married King in 1964. The couple divided their time between Sausalito, California, where they lived on a houseboat called the Vallejo, and a secluded cabin in Druid Heights, on the southwest flank of Mount Tamalpais north of San Francisco. King died in 1993. xxx/ellauri261.html on line 227: Burden received only a two-year scholarship offered to women to attend the University of Chicago where she studied frequently under Thornton Wilder and graduated in 1936. She and her husband David were married from 1940 to 1949. After the dissolution of their marriage, Jean met Alan Watts and they had a "four year, tumultuous love affair". Though ending badly, the union inspired Watts to call Jean in his autobiography (p. 297) an "important influence". Jean used Alan´s calligraphy and a quote from him (有水皆含月 : All the waters contain the moon) in her last major work, Taking Light from Each Other. She called him "one of the most fascinating men I have ever met, except Thornton was Wilder". xxx/ellauri261.html on line 240: His family lived for a time in China, where his sister Janet was born in 1910. He attended the English China Inland Mission Chefoo School at Yantai but returned with his mother and siblings to California in 1912 because of the unstable political conditions in China at the time. Thornton also attended Creekside Middle School in Berkeley, and graduated from Berkeley High School in 1915. Wilder also studied law for two years before dropping out of Purdue University. xxx/ellauri261.html on line 246: Unlike her husband, Isabella Wilder was artistic and worldly, and she made certain that she and her children took full advantage of the benefits of living in a university town. “In Berkeley,” writes Malcolm Goldstein, “she found opportunities to study informally by attending lectures at the University of California and by participating in foreign-language discussion groups. She was fully aware that her husband, were he present, would not approve, but she encouraged her children, nevertheless, in their independent, extracurricular search for carnal knowledge.” Isabella saw to it that Thornton got vaudeville parts in plays presented in the Greek Theatre, and even sewed his female costumes for him. xxx/ellauri261.html on line 257: Suddenly she grabbed my knee. “Sammy,” she said, “do you think that Alice and I are lesbians?” I had a genuine hot curl of fire up my spine. “I don’t see that it’s anybody’s business one way or another,” I said. “Do you care whether we are,” she asked. “Not in the least,” I said. I was suddenly dripping wet. “Are you queer or gay or different or ‘of it’ as the French say or whatever they are calling it nowadays,” she said, looking narrowly at me. I waggled my hand sidewise. “Both ways,” I said. “I don’t see why I should go through life limping on just one leg to satisfy a so-called norm.” “It bothers a lot of people,” Gertrude said. “But like you said, it’s nobody’s business, it came from the Judeo-Christian ethos, especially Saint Paul the bastard, but he was complaining about youngsters who were not really that way, they did it for money, everybody suspects us or knows but nobody says anything about it. Did Thornie tell you?” “Only when I asked him a direct question and then he didn’t want to answer, he didn’t want to at all. He said yes he supposed in the beginning but that it was all over now.” Gertrude laughed. “How could he know. He doesn’t know what love is. And that’s just like Thornie.” xxx/ellauri261.html on line 259: Wilder and Steward were lovers for a brief period, but it was not a happy nor easy relationship. “If one accepts the essentials of Steward’s story....,” writes Gilbert A. Harrison, “the sexual act was so hurried and reticent, so barren of embrace, tenderness or passion that it might never have happened. Steward felt that for Thornton the act was literally ‘unspeakable’.” If Wilder ever experienced a deep and lasting relationship with another man, it has not been recorded. xxx/ellauri261.html on line 261: Thornton Wilder’s play Our Town has become a staple of high school drama departments, attractive perhaps more for its economical lack of scenery and props than for its sad story of love, loss and regret. There has been speculation that the character of Simon Stimson, the town drunk and organist for the Congregational Church who eventually commits suicide, represents a closeted gay man destroyed by life in a small town. xxx/ellauri261.html on line 308: CUT. Hollo! no one in the shop! ha, ha!—(Aside.) Hum, she’s not here.—Have you anything to sell, old gentleman? xxx/ellauri261.html on line 345: Melchior, ein vazierender Hausknecht xxx/ellauri261.html on line 421: The story enjoyed yet another incarnation in 1964 when David Merrick, who had produced the 1955 Broadway play, partnered with composer Jerry Herman to mount the hugely successful, Tony Award-winning musical Hello, Dolly! starring Carol Channing. xxx/ellauri261.html on line 454: Judge: A white-whiskered night court judge. Easily moved to tears by romance. xxx/ellauri261.html on line 458: As the nineteenth becomes the 20th century, all of New York City is excited because widowed but brassy Dolly Gallagher Levi is in town ("Call on Dolly"). Dolly makes a living through what she calls "meddling" – matchmaking and numerous sidelines, including dance instruction and mandolin lessons ("I Put My Hand In"). She is currently seeking a wife for grumpy Horace Vandergelder, the well-known half-a-millionaire, but it becomes clear that Dolly intends to marry Horace herself. Ambrose Kemper, a young artist, wants to marry Horace's weepy niece Ermengarde, but Horace opposes this because Ambrose's vocation does not guarantee a steady living. Ambrose enlists Dolly's help, and they travel to Yonkers, New York to visit Horace, who is a prominent citizen there and owns Vandergelder's Hay and Feed. xxx/ellauri261.html on line 460: Horace explains to his two clerks, Cornelius Hackl and Barnaby Tucker, that he is going to get married because "It Takes a Woman" to cheerfully do all the household chores. He plans to travel with Dolly to New York City to march in the Fourteenth Street Association Parade and propose to the widow Irene Molloy, who owns a hat shop there. Dolly arrives in Yonkers and "accidentally" mentions that Irene's first husband might not have died of natural causes, and also mentions that she knows an heiress, Ernestina Money, who may be interested in Horace. Horace leaves for New York and leaves Cornelius and Barnaby to run the store. xxx/ellauri261.html on line 464: Irene and Minnie open their hat shop for the afternoon. Irene wants a husband, but does not love Horace Vandergelder. She declares that she will wear an elaborate hat to impress a gentleman ("Ribbons Down My Back"). Cornelius and Barnaby arrive at the shop and pretend to be rich. Horace and Dolly arrive at the shop, and Cornelius and Barnaby hide from him. Irene inadvertently mentions that she knows Cornelius Hackl, and Dolly tells her and Horace that even though Cornelius is Horace's clerk by day, he's a New York playboy by night; he's one of the Hackls. Minnie screams when she finds Cornelius hiding in the armoire. Horace is about to open the armoire himself, but Dolly, Irene and Minnie distract him with patriotic sentiments related to subjects like Betsy Ross and The Battle of the Alamo shown in the famous lyrics "Alamo, remember the Alamo!" ("Motherhood March"). Cornelius sneezes, and Horace storms out, realizing there are men hiding in the shop, but not knowing they are his clerks. xxx/ellauri261.html on line 519: In New York, Irene and Minnie open their hat shop for the afternoon. Irene does not love Horace Vandergelder, but knows that the marriage will provide her with financial security and an escape from her boring job. However, Irene hopes to escape her loveless marriage, and plans to try and find real love before the summer is over. Cornelius and Barnaby arrive at the shop and pretend to be rich- Irene seems to take to Cornelius immediately. Horace and Dolly arrive, and Cornelius and Barnaby hide. Minnie screams when she finds Cornelius hiding in an armoire. Horace is about to open the armoire himself, but Dolly "searches" it and pronounces it empty. After hearing Cornelius sneeze, Horace storms out upon realizing there are men hiding in the shop, although he is unaware that they are his clerks. Dolly arranges for Cornelius and Barnaby, who are still pretending to be rich, to take the ladies out to dinner at Harmonia Gardens to make up for their humiliation. Dolly briefly tries to teach Cornelius and Barnaby to dance, which leads to the whole town dancing in the local park. xxx/ellauri261.html on line 525: Cornelius, Barnaby and their dates arrive and are unaware that Horace is also at the restaurant. Dolly makes her triumphant return to the restaurant and is greeted in style by the staff. She sits in the now-empty seat at Horace´s table and proceeds to tell him that no matter what he says, she will not marry him. Fearful of being caught, Cornelius confesses to the ladies that he and Barnaby have no money, and Irene, who knew they were pretending all along, offers to pay for the meal. She then realizes that she left her handbag with all her money in it at home. The four try to sneak out during the polka contest, but Horace recognizes them and also spots Ermengarde and Ambrose. In the ensuing confrontation, Vandergelder fires Cornelius and Barnaby, and they are forced to flee as a riot breaks out. Cornelius professes his love for Irene. Horace declares that he would not marry Dolly if she were the last woman in the world. Dolly angrily bids him farewell; while he´s bored and lonely, she will be living the high life. xxx/ellauri261.html on line 552: Sartren leipäsusi Simone muistutti erehdyttävästi Sirkkistä. Gertrude Stein oli toinen Sirkka-Liisan lookalike. Molemmat kyldyyripirsuunat oli sukupuolisesti poikkeavia, olikohan Sirkka Pylkkänenkin? Ei Sirkka tykännyt ainakaan miesten kanssa vehkeilystä. xxx/ellauri261.html on line 570: Vuonna 1907 Stein tapasi ensimmäisen kerran Alice B. Toklasin (edellä mainittu Tuglas-seuran sihteeri) teellä Michael-veljensä kotona. Naiset muuttivat pian asumaan yhteen, ja heidän yhteiselämänsä kesti lähes 40 vuotta, Steinin kuolemaan saakka. He matkustelivat paljon mutta asuivat pääasiassa Pariisissa, missä he pysyivät myös molempien sotien ajan. Toklas oli Steinille välttämätön: hän oli suojelija, kustantaja, konekirjoittaja ja petikumppani. Hän oli kaikkea, mitä Stein tarvitsi: ”Little Alice B. is the wife for me /... You are my honey honey suckle. / I am your bee”. Steinin kuoleman jälkeen Toklas kirjoitti muistelmateoksen What is Remembered, jossa hän kuittaa elämänsä ennen Steinia hyvin lyhyesti yhdellä lauseella. xxx/ellauri261.html on line 585: Hegel argued that God (as Absolute or Father) is radically negated by the concrete incarnation of God (as Christ or Son). This negation is subsequently itself negated at the Crucifixion of Jesus, resulting in the emergence of the Holy Spirit, God as both concrete (the church) and absolute (spiritual community). In Hegelian thought, therefore, the death of God does not result in a strict negativity, but rather, permits the emergence of the full revelation of God: absolute consciousness. xxx/ellauri261.html on line 588: Philosopher Friedrich Nietzsche occasionally used the phrase "God is dead" to reflect increasing unbelief in God. God is dead (German: Gott ist tot (help·info); also known as the death of God) is a statement made by the German philosopher Friedrich Nietzsche. Nietzsche´s first use of this statement is his 1882 The Gay Science, where it appears three times. xxx/ellauri261.html on line 609: Thomas J. J. Altizer offered a radical theology of the death of God that drew upon William Blake, Hegelian thought and Nietzschean ideas. He conceived of theology as a form of poetry in which the immanence (presence) of God could be encountered in faith communities. Altizer concluded that God xxx/ellauri261.html on line 610: had incarnated in Christ and imparted his immanent spirit which remained in the world even though Jesus was dead. Unlike Nietzsche, Altizer believed that God truly died. He was considered to be the leading exponent of the Death of God movement. Thornton Wilder´s tennis playing big brother Amos called his approach theopoetics. xxx/ellauri261.html on line 627: Secular theology rejects the substance dualism of modern religion, the belief in two forms of reality required by the belief in heaven and hell. Secular theology can accommodate a belief in God, like many nature religions, but as residing in this world somewhere and not separately from it. xxx/ellauri261.html on line 635: The movement also suggested the legitimacy of seeking the holy outside the church itself. Thereby it suggests that the church did not have exclusive rights to divine inspiration. In a sense, this incorporated a strong sense of continuous revelation in which truth of the religious sort was sought out in poetry, music, art, or even the pub and in the street. [citation sorely needed]. xxx/ellauri261.html on line 648: Hamilton´s Christian atheism is similar to Jesuism. For him, Jesus is a "place to be, a standpoint". Christian atheists look to Jesus as an example of what a Christian should be, but they do not see him as God, nor as the Son of God; merely as an influential rabbi. xxx/ellauri261.html on line 650: Most Christian atheists believe that God never existed, but there are a few who believe in the death of God literally. Thomas J. J. Altizer is a well-known Christian atheist who is known for his literal approach to the death of God. Altizer wrote of God as the enemy to man because mankind could never reach its fullest potential while God existed. xxx/ellauri261.html on line 652: Out of all Americans who do not believe in God, 5% identified as Catholic while 9% identified as Protestant and other Christian according to the 2007 Pew Religious Landscape survey. Out of all Americans who identify as unaffiliated including atheists and agnostics, 41% were raised Protestant and 28% were raised Catholic according to the 2014 Pew Religious Landscape survey. xxx/ellauri261.html on line 656: A Harris Interactive survey from 2003 found that 90% of self-identified Protestants in the United States believe in God and about 4% of American Protestants believe there is no God. A substantial portion of Quakers are nontheist Quakers. Among British Quakers, 14.5% identified as atheists and 43% felt "unable to profess belief in God" in 2013. xxx/ellauri261.html on line 658: In his book Mere Christianity, the apologist C. S. Lewis, creator of Narnia and writer of fascinating scifi books in Portuguese about Mars and Venus*, objected to Hamilton´s version of Christian atheism and the claim that Jesus was merely a moral guide: xxx/ellauri261.html on line 660: *Para alem do planeta silencioso, Perelandra: Viagem a Venus, Aquela forca medonha, volume 1-2. Texto integral. Hugh Walpole said he liked them. But then again Hugh and Clive wer both sort of Cambridge apostles who prodded holes in each other´s sides like two Thomas the doubters. (Actually, Clive went to Oxford.) xxx/ellauri261.html on line 662: I am here to prevent anyone saying the really foolish thing that people often say about Him: 'I'm ready to accept Jesus as a great moral teacher, but I don't accept his claim to be God.' That is the one thing we must not say. A man who was merely a man and said the sort of things Jesus said would not be a great moral teacher. He would either be a lunatic—on the level with the man who says he is a poached egg—or else he would be the Devil of Hell. You must make your choice. Either this man was, and is, the Son of God, or else a madman or something worse. You can shut him up for a fool, you can spit at him and kill him as a demon or you can fall at his feet and call him Lord and God, but let us not come with any patronising nonsense about his being a great human teacher. He has not left that open to us. He did not intend to. ... Now it seems to me obvious that He was neither a lunatic nor a fiend: and consequently, however strange or terrifying or unlikely it may seem, I have to accept the view that He was and is God. xxx/ellauri261.html on line 665: Lewis's argument, now known as Lewis's trilemma, has been criticized for, among other things, constituting a false trilemma, since it does not deal with other options such as Jesus being mistaken, misrepresented, or simply mythical. Philosopher John Beversluis argues that Lewis "deprives his readers of numerous alternate interpretations of Jesus that carry with them no such odious implications". Bart Ehrman stated it is a mere legend that the historical Jesus has called himself God; that was unknown to Lewis since he never was a professional Bible scholar, just an Oxbridge apostle. Taisi vetää perään myös katolista J.R.R. Tolkienia. xxx/ellauri261.html on line 668: Richard Dawkins* (b. 1941): A prominent New Atheist who said, "I would describe myself as a secular Christian in the same sense as secular Jews have a feeling for nostalgia and ceremonies." xxx/ellauri265.html on line 53: Olin pitämässä Tampereen Norssin lukiolaisille etäluentoa kommunikaation kompstuskivistä. Esityksen lopuksi eräs lukiolainen kysyi ”Onko sulla omaa podcastia”. Kun hän kuuli, että ei ole, hän jatkoi: ”Kannattaisi olla! Aihe on mielenkiintoinen ja sulla on hieno ääni”. Hieno mies, hieno ääni. Mies ja ääni periaate. Siihenhän yliopistossa päästiin ponnistelujeni ansiosta lopulta, tuli päällikköorganisaatio, 1 mies, 1 ääni. Historian havinaa. Noniin, siis ajatus oman podcastin pitämisestä jäi pyörimään mieleeni kuin pieru nahkahousuissa, tai ehkä vielä paremmin kuin puolukka pillussa. Vaimonin näet poimii 100 litraa puolukoita vuodessa. Se ei jaxa kuunnella Juupajoen bungalowissa kun väsään näitä podcasteja. xxx/ellauri265.html on line 106: Nilkin kämeän metallinen vähän hätäinen ääni kajahtaaa kuulokkeista. Tutut tamperelaiset nysse nenävokaalit ja terävät kerakkeet. Mieleen tulvahtaa ikäviä muistoja mezätalosta. Ei ihme ettei tätä miestä huolittu Helsingin yliopiston rehtorixi. Siitä puuttui tyyliä silloin ja puuttuu vieläkin. Se on tyhmä mies ja keskinkertainen. Liukas, myy vaikka isoäitinsä, alaisista puhumattakaan. Keskinkertaisista tulee hyviä keskijohdon miehiä. Älkää nyt izeänne teloko. xxx/ellauri265.html on line 117: Marianna Stolbova saapuu studioon iloisena ja silti apeana kuin suru-uutista sureva bisexuaalinen Marko Björs. Ukrainan tilanne on kamala, ja Putin katala. Ja italialaisesta miehestä oli pelkkää harmia. Carlon puheesta ei saanut mitään selkoa. Kuin sen suussa olisi ollut poskellinen kommunikaation kompstuskiviä. Nyt se on hiljainen kuin vaiennut viulu. Ehkä se on palautettu saapasmaahan. Sininen talo on autioitunut. Valitettavasti. Historian havinaa. Entä jos minusta ei tykätäkkään? Ei voi olla ihan oma izensä edes kotona. Ei saa piereskellä, röyhtäillä, kouria munapusseja, kilistää lusikalla aamumuroja. Ei saa puhua purkupuhetta: oli hirvee päivä töissä, laitoxen esimies on aivan kauhea. Me ollaan ahdistuneita ja hurjan ratkaisukeskisiä ihmisiä: tapa se kusipäärunkku! Potkaise se peräreikäpetteri niska peffa edellä mezätalon rappusiin! xxx/ellauri265.html on line 123: Noniin, ja sitten taas tää luottamus. Helvetti se on talousliberaalien ja arvokonservatiivien mielisana. Ai nyt multa katos punainen lanka. Ainiin se luottamus, nyt löysin tähän liittyvän langanpätkän saarnakerästä. Mihinkä mun mieli halajaa, ei ainaskaan tähän siniseen puutaloräyskään, jossa naapureinakin on vaan säälittäviä luusereita. Paras puoli kumppanissa on että se esittää suorasti omat toiveensa. Sellainen olen ize aina ollut, en jaxa teeskennellä. Mitä mä kulta ize toivon. Tunnista, tunnusta, torvea. Kyky kohdata toinen. Jo on hölmö sanonta. Me ollaan kaikki samanlaisia ja kaikki erilaisia. Sixi tulee näitä kommunikaation kompsastuskiviä. Jos pariskunnalla on yhteinen hätä ja vain yxi paskahuussi tulee konflikti. Oven takaa nalkuttava tyyppi onkin hauras ihminen. xxx/ellauri265.html on line 131: Parisuhdekouluttajana toimiva Marianna Stolbow kertoo uusimmassa Anna-lehdessä, miten hän rakastui Lauri Pietariseen. Kaksikko tapasi toisensa, vaikka Marianna oli vielä naimisissa puolisonsa Carlo Colanderin kanssa. Kaksi päivää rinnassani oli ollut kupliva tunne, vaikka olin vakuutellut itselleni ja ystävälleni, että olen menossa tapaamaan ’vain kaveria’. Olin tuntenut Laurin pintapuolisesti monta vuotta, koska poikamme olivat luokkatovereita ja ystäviä, Marianna muistelee. xxx/ellauri265.html on line 137: – Toisten treffien jälkeen minun oli myönnettävä, että emme olleet vain kavereita. Vain kaverit eivät kaiva hengästyneesti esiin toistensa genitaaleja. xxx/ellauri265.html on line 176: Venäläisten ongelma on että ne luulevat olevansa suurvalta. Suurvallat eivät noudata pelisääntöjä koska niillä on vital interests. Ukrainalaiset hipsivät koko aika länkkäreihin päin. Siinä riittävä casus belli. Tum tua res agitur paries cum proximus ardet. xxx/ellauri265.html on line 192: Nilkin ärsyttäviä piirteitä juontajana on vähän tenori nenä-ääninen kajetto, hätäinen tempo ja tamperelaisuudet, sanan pistää käyttö sanan panna eufemismina. Ärsyttävä on myös Pallomahan vieno rykäisy. Meillä on lehtiä kuten Hesari johon voin luottaa kuin kallioon, äitini oli töissä siellä Erkon aikana. Tähän palataan jaxon lopussa. xxx/ellauri265.html on line 242: Suomi on lottovoittomaa! (Juuh! kuuluu Nilkin taustakuorosta.) Vaikka jossain Ressun lukiossa on pääosin kermaperseitä, ei se kuitenkaan ESTÄ ettei siellä vois olla satunnaisia rotinkaisten streebereiden lapsia kuten minä. Toinen kouluelitisti taitaa olla Ville Ranta, se pitää painotettujen koulujen puolia. Niihin menee sliipattuja hyvien perheiden lapsia, kun white trash ja mamut rähisevät puukot kädessä rupukouluissa. xxx/ellauri265.html on line 272: Samulia joteskin kiinostaa nää perinteiset sukupuoliroolit, oiskohan se hiukka setämies. Aina pitää varoa ettei jotain lipsaha jota ei oisi saanut sanoa. Yhden vizi on toisen pyöristys. Eikä tää ole vittu mikään kommunikaation kompsastus, vaan normit eroavat. Vanhuxet nauraa tosi vähän js huonosti. Niiltä on jo vizit vähissä. Ne ei tajua. Hoivakotiin en lähe keikalle, en edes vaipoissa. Mikä on MC vanhus kysyy väliin. Vanhat tulee jälleen lapsixi, ne alkaa vääntää Tampereen tai Jalasjärven murretta, haluaisi kuulla Onni-klovnia. Risto "K" (58v) haluisi kuulla rockabillyä. xxx/ellauri265.html on line 324: Okei, se oli siinä eikä anopin siinä. Ei tääkään kyllä ollut mikään keskustelu, pelkkää nyökyttelyä. No keskusteleminen onkin syvältä, aivan yliarvostettua. Puuntakaa huutelulla on enemmän terapeuttista arvoa. Kielipuolten latvialaisten tehdessä kotiin pimeästi kylpyhuoneremoa rituaalipesujenkin tarve katoaa. Se on mukavaa. Sellasta norminpurkua. xxx/ellauri265.html on line 339: Ani Kaaro (–1901) was a New Zealand tribal leader and prophet. Of Māori descent, she identified with the Nga Puhi iwi. Hauhauism had been in existence amongst maori natives for over 12 months. Ani Karo, wife of Ngakete, and daughter of Hohaia Patuone, was the original instigator and leader of the new sect. During her absence at Napier a rival prophetess arose, who pretended to be able to raise the dead to life. From there, things went from bad to worse... xxx/ellauri265.html on line 355: In the crossdressing community, the man who admits he is turned on by his dressing is still considered a pervert. The autogynephilic transsexual will not receive the same sympathy for her transsexualism as the non-autocynocephalic transsexual. That's exactly what makes Bailey's book so dangerous: it allows transsexual "women" to be condemned by the trans society for having "perverse" sexual arousal patterns. Mitä niissä muka on vikana? xxx/ellauri265.html on line 361: Thornhill and Palmer write that "In short, a man can have many children, with little inconvenience to himself; a woman can have only a few, and with great effort." Females thus tend toward selectivity with sexual partners. Rape could be a reproductive strategy for males. They point to several other factors indicating that rape may be a reproductive strategy. Most rapes occur during prime childbearing years. Rapists usually use no more force than necessary to subdue, argued to be since physically injuring victims would harm reproduction. Moreover, "In many cultures rape is treated as a crime against the victim's husband. He is the real victim there." xxx/ellauri265.html on line 371: "Men who were low status, who were likely to remain low status, and who had few opportunities to invest in kin may have realized reproductive benefits that outweighed the considerable costs (e.g., reprisal by the woman's family)." xxx/ellauri265.html on line 374: McKibbin et al. (2008) argue that there may be several different types of rapists or rape strategies. One is rape by disadvantaged men who cannot get sex otherwise. Another is "specialized rapists" who are more sexually aroused from rape than from consensual sex. A third type is opportunistic rapists who switch between forced and consensual sex depending on circumstances. A fourth type is psychopathic rapists. A fifth type is partner rape due to sperm competition when the male suspects or knows that the female has had sex with another male. xxx/ellauri265.html on line 392: Kalle Kukko kiertää wokeilua kuin kissa kuumaa puuroa. Mitä tabuilua tää nyt on, kun ei saa enää kuzua neekeriä oikealla nimellä. Ja valtameediat vielä asialla. Sisäistettyä herruutta! Woke = tiedosta että olet etuoikeutettu tampereenkielinen valkoinen punanenäinen ja valkotukkainen hetero tuhatakateemikko ja pyydä anteexi. Kaikkea mitä sanot voidaan käyttää sinua vastaan pikaoikeudessa. Älä Kalle Kukkoile. xxx/ellauri265.html on line 394: Afganistanista tulleet miesopiskelijat ovat jenkeissä hyvin ahdistuneita. Ei saa edes konsensuaalista persettä. Voi joutua ilmiannetuxi jollekin yliopistonilkille. Kuulostaa totalitääriseltä maalta huikkaa nilkki taustalta myötätuntoisena. Jonathan Haidt kavereineen käy suizimassa wokea, hän on yliopiston älykkäimpiä miehiä. Nyt on Nilkki työntänyt kätösensä pahan kerran paskaan. xxx/ellauri265.html on line 406: Peter Boghossian, who recently resigned from his position as a philosophy professor at Portland State University, is now a faculty fellow at UATX. Along with two other colleagues, Boghossian fabricated and submitted 20 fake academic papers in 2018 as a hoax to make a point about contemporary academic journals. Four of the papers were published and were later retracted. xxx/ellauri265.html on line 408: Boghossian and his collaborators in the hoax wrote that fields such as cultural and identity studies were “grievance studies” with the “common goal of problematizing aspects of culture in minute detail in order to attempt diagnoses of power imbalances and oppression rooted in identity.” xxx/ellauri265.html on line 413: Lähde: Washington Square News. Be there or be square! xxx/ellauri265.html on line 419: Last week the New York University (NYU) psychology professor announced that he would resign at the end of the year from the Society for Personality and Social Psychology, his primary professional association, because of a newly adopted requirement that everybody presenting research at the group's conferences explain how their submission advances "equity, inclusion, and anti-racism goals." It was the sort of litmus test against which he has warned, and which he sees as corroding institutions of higher learning. xxx/ellauri265.html on line 423: Haidt told me by email. "I have the sense that there is a large generational split. Psychologists and academics who are older than me (I'm 58) seem uniformly supportive: they are all on the left, and the left used to be creeped out by loyalty oaths to the coons, whether administered by the McCarthyite right or the Soviet left. But young people on the left seem to be very comfortable requiring such pledges." Täähän on proletariaatin diktatuuria! Minne katosi keskiluokan hegemonia? xxx/ellauri265.html on line 427: eret.brightspotcdn.com/dims4/default/4b547d5/2147483647/strip/true/crop/4924x3280+4+0/resize/1300x866!/format/webp/quality/90/?url=https%3A%2F%2Fcdn.vox-cdn.com%2Fthumbor%2FMl4omTTysy_PxbVWLb8RQ3a9pGk%3D%2F0x0%3A4928x3280%2F4928x3280%2Ffilters%3Afocal%284166x1836%3A4167x1837%29%2Fcdn.vox-cdn.com%2Fuploads%2Fchorus_asset%2Ffile%2F23606109%2Fjonathanhaidt.jpeg" height="300px" /> xxx/ellauri265.html on line 428: xxx/ellauri265.html on line 431: In the short space of seven years, Haidt’s Heterodox Academy has gathered a diverse coalition of more than 5,000 professors, administrators, graduate students and staff that span every imaginable diversity. What unites them is a concern that “viewpoint diversity” and “open inquiry” is shrinking in the academy — the very place where we should be encouraging it the most. xxx/ellauri265.html on line 433: But what I argue in my Mid-Atlantic essay is that there is something new, which is the fear of each other. We were not afraid of the person sitting next to us in 2008. Professors were not afraid of their students in 2008. Managers were not afraid of their employees in 2008. Whites were not afraid of blacks in 1808. xxx/ellauri265.html on line 435: There’s a lot of interest internationally, and what I’ve picked up is that everyone recognizes that America is particularly sick, that we’re worse off than other countries. But on the other hand, they see the signs in their own country. And so there’s a lot of interest in what’s happening in America, because it’s clear this could be a problem that many liberal democracies are going to face — or are beginning to face — in the social media age. xxx/ellauri265.html on line 437: What we most need is for leaders of institutions to stand up. That has been the spectacular failure of the late 2010s — that leaders of universities, of The New York Times, of our knowledge-centered institutions, have failed to stand up for the mission of their institutions. Stand up and fight, you emeritus professors of Rudsian, ex-department chairs, ex-deans and former vice presidents of Western top universities! Nyt teidän veri punnitaan! xxx/ellauri265.html on line 442: That’s what has so impressed me about the Village Square and Liz Joyner’s efforts. They were originally very focused on Tallahassee, which as the state capital means you have a lot of people who want to solve problems. xxx/ellauri265.html on line 446: I don’t feel depressed. I feel like it’s dark times. But actually I feel very engaged with life these days. Money is just rolling in. Heterodox Academy’s June 12-14 conference in Denver is sold out, but interested persons can join a waiting list here. xxx/ellauri265.html on line 450: Rudolf Hess, Deseret News. xxx/ellauri265.html on line 452: Deseret on Mormonin kirjassa esiintyvä sana, jonka sanotaan olevan jerediläisten kieltä ja tarkoittavan hunajamehiläistä. Sen mukaan on nimetty lukuisia myöhempien aikojen pyhien liikkeen keskeisiä paikkoja ja järjestöjä, kuten Deseretin osavaltio. Mehiläisestä on tullut tärkeä mormonikulttuurin tunnus, ja esimerkiksi Utahin sinettiin on kuvattu työllisyyttä symboloiva mehiläispesä. xxx/ellauri265.html on line 468: Kriisitietoisuus, kikyloikka, viestintätoimistot, Haju Pisilän palkkaamat tamperelaiset konsultit. xxx/ellauri265.html on line 469: Kouluista on tehty tulotason, asuinalueen ja mutiaispitoisuuden kriteereillä hakukone. Voi vittujen kevät ja tekoälyn takatalvi. Pilvipalvelut on hylätyissä selluloosatehtaissa ja syövät sähköä. Kännykkäkään ei lennä ilmassa kuin viime metrit. Indikaattorivimma on vähentynyt. Nyt jos oisi värivilmi niin voisi kazoa punastuuko nilkki edes. Sehän oli nimenomaan se joka toi vasemman jalan saappaiden laskemisen yliopistoon. No eise punastu, se hyvä puoli siitä on että naama on valmiixi viinan ahavoittama ja nahka lukuisten valtataisteluiden parkizema. xxx/ellauri265.html on line 514: Girls und Panzer is a military-themed anime series that follows a group of high school girls as they participate in tank battles as part of their school's "Sensha-do" (tankery) club. The anime is set in an alternate universe where tankery, the art of operating tanks, is a traditional martial art and a popular sport, especially among girls. xxx/ellauri265.html on line 529: ere3.gif" height="400px" /> xxx/ellauri268.html on line 83: Norma 18 No esperes que un hombre cambie ni trates de hacerle cambiar xxx/ellauri268.html on line 95: Norma 24 Introducele poco a poco en tu familia, y otras normas para mujeres con hijos xxx/ellauri268.html on line 117: Norma 34 Quiere sólo a quien te quiera xxx/ellauri268.html on line 126: Vorliegende Erzählung ist ein Teil eines großen, aber niemals von dem Dichter vollendeten Novellenzyklus, „Das Vermächtnis Kains“, der nach Sacher-Masochs eigenem Ausspruche „eine bilderreiche Naturgeschichte des Menschen sein sollte“. Das Ganze sollte in sechs Unterabteilungen zu je sechs Novellen zerfallen, für welche die Obertitel „Die Liebe“, „Das Eigentum“, „Das Geld“, „Der Staat“, „Der Krieg“ und „Der Tod“ vorgesehen waren. Sacher-Masoch hatte sich somit ein sehr hohes Ziel gesteckt, er wollte in diesen geplanten Erzählungen alles Menschenleid und -schicksal in seinen verschiedensten Möglichkeiten und Ausdrucksformen schildern und zugleich in der Schlußnovelle eines jeden Teiles die Antwort auf die behandelte Frage und deren Lösung geben. xxx/ellauri268.html on line 130: Von dem gesamten Werke liegen nur die beiden ersten Teile „Die Liebe“ und „Das Eigentum“ abgeschlossen vor. Von den andern existieren nur Bruchstücke. Die „Venus im Pelz“ gehört als fünfte der Novellen zu dem Zyklus „Die Liebe“. xxx/ellauri268.html on line 134: Sofort beim Erscheinen der „Venus im Pelz“ spalteten sich die Leser in zwei Parteien. Die einen verwarfen sie wegen der bis dahin unerhörten Kühnheit der Schilderungen und fühlten sich durch das Motiv zugleich abgestoßen und fasziniert. Die anderen dagegen, und gerade die besten Männer deutscher Wissenschaft und Literatur, nahmen schlechthin ihr Mannsglied in Hand und säumten nicht, anzuerkennen, hier liege ein einzigartiges document humain vor, und es zeuge zudem von ungewöhnlicher Genitalität des Verfassers. xxx/ellauri268.html on line 137: Nach Sacher-Masochs Tode ist dies Rätsel gelöst. Die Not, die bitterste äußere Not zwang ihn dazu, dem Gott in Seinen Hosen Gewalt anzutun, um Brot für sich und die Seinen um jeden Preis zu schaffen. In jener Zeit entstanden die vielberufenen „Messalinen Wiens“, „Falscher Hermelin“ usw. xxx/ellauri268.html on line 146: – Siltsu oli helppo tunnistaa, ei hänestä voinut erehtyä. Siinä hän istui tiskillä ja näkyi juovan ainakin viiniä ja salmaria. Jonkinlainen seurue siinä oli, mutta Siltsu viihtyi tiskillä myös itsekseen, silminnäkijä kertoi Seiskalle. Myöhemmin kohulaulaja puhkesi itkuun, ja hikikin alkoi puskea päälle. xxx/ellauri268.html on line 149: Emmauxen käynnillä haaviin sattui Irwin Shawin, kommunistivainotun venäläisexpatriaatin novellikokoelma (1967) jonka niminovelli on "God was here but he left early". Nimi oli hauska, sixi ostin sen. Shawin oma nimikin oli ennen hauskempi. Shaw was born Irwin Gilbert Shamforoff in the South Bronx, New York City, to Jewish immigrants from Russia. Svetlana Moskovasta (venakko) sanoi goodreadseissa novelleista näin: xxx/ellauri268.html on line 168: Faithfullin musiikkiura alkoi vuonna 1964, kun hänen versionsa Mick Jaggerin ja Keith Richardsin laulusta "As Tears Go By" julkaistiin singlenä jo ennen kuin Rolling Stones levytti versionsa, samana vuonna kuin Nikita Krutsov menetti paikkansa. Hänet on myös nähty Todella upeeta -sarjassa vierailevana tähtenä 1996–2001 (jaksot Last Shout 1 & 2, Donkey). Hän esitti Jumalaa ja toinen Rolling Stones -tyttö Anita Pallenberg oli piru. God was here but she left early. (Putin ei muuten oikein niellyt episkopaalien hiljan ehottamaa munatonta jumalaa.) Hiän on kai tästä jumalanpilkasta seuranneesta rintasyövästä huolimatta yhä elossa, vaikka litteämpänä, oktaavia alempana ja karheampana. xxx/ellauri268.html on line 175: Sacher-Masochs Familie lebte in Lemberg (joka tunnetaan paremmin myös toisella nimellä, Lvivin nimellä, suomexi myös VLOL) und hatte Vorfahren aus Slowenien, Spanien und Böhmen. Sein Vater Leopold Johann Nepomuk Ritter von Sacher war Polizeidirektor von Lemberg. Seine Mutter, Caroline Edle von Masoch, war die Letzte ihres alten slawischen Geschlechts. Sein Vater vereinigte daher – mit Bewilligung des Kaisers von Österreich – ihren Namen mit dem seinen, und die Familie hieß fortan Sacher-Masoch. xxx/ellauri268.html on line 179: Als einer der ersten zeichnete er ein realistisches Bild der Juden in Galizien; zeitlebens kämpfte er politisch gegen den Antisemitismus in Mitteleuropa. Victor Hugo, Émile Zola, Henrik Ibsen gehörten zu seinen Bewunderern; König Ludwig II. von Bayern empfand zu dem Autor gar eine Seelenverwandtschaft. Sielun veljiä, meillä on aivan erikoinen sana sille (Schwul). xxx/ellauri268.html on line 181: Bekannt wurde Masoch durch seine Fantasie und Kunst, triebhaftes Schmerz- und Unterwerfungsverlangen ästhetisch zu formulieren. Tunnetuimmassa teoxessaan "Turkista tappiin" beschreibt Sacher-Masoch die extremen Wechselbäder der Gefühle, die der „Sklave“ Severin durch seine Herrin Wanda erfährt, die ihn in ihrer feminin-dominanten Rolle als Venus im Pelz an seine körperlichen und geistigen Grenzen treibt, um ihn schließlich zu verlassen. xxx/ellauri268.html on line 188: „Gibt es für den Liebenden etwa eine größere Grausamkeit als die Treulosigkeit der Geliebten?“ xxx/ellauri268.html on line 190: Mann und Weib sind von Natur Feinde. Eine wird nur zu rasch den Fuß des anderen auf seinem Nacken fühlen, und zwar in der Regel der Mann den Fuß des Weibes. Der Mann ist der Begehrende, das Weib das Begehrte, dies ist des Weibes ganzer, aber entscheidender Vorteil, die Natur hat ihm den Mann durch seine Leidenschaft preisgegeben, und das Weib, das aus ihm nicht seinen Untertan, seinen Sklaven, ja sein Spielzeug zu machen und ihn zuletzt lachend zu verraten versteht, ist nicht klug. xxx/ellauri268.html on line 198: Ich sah die Hand, die mich rüttelte, aber diese Hand war auf einmal braun wie Bronze, und die Stimme war die schwere Schnapsstimme meines Kosaken, der in seiner vollen Größe von nahe sechs Fuß vor mir stand. xxx/ellauri268.html on line 200: „Stehen Sie doch auf,“ fuhr der Wackere fort, „es ist eine wahrhafte Schande.“ xxx/ellauri268.html on line 236: The names of the Hogwarts Houses were created on the back of an aeroplane sick bag. Yes, it was empty to start with. The increasingly dark tone of the series was inspired by Rowling’s life experiences. The Dementors, among the most frightening creatures in the franchise (sic), were inspired by the Great Depression following the gay 20´s. Or was it the Great Recession following the gay 2000's? xxx/ellauri268.html on line 242: Hetkinen eikai tää Meropekin ole Joannen omakohtaista kokemusta? JK Rowling’s eldest daughter is Jessica, who was born on July 27, 1993, in Portugal, where Rowling was living at the time. xxx/ellauri268.html on line 243: It was here where Rowling met her first husband, Portuguese journalist Jorge Arantes. The couple met 18 months after Rowling landed in Porto, where she moved to teach English as a foreign language. xxx/ellauri268.html on line 244: She wrote during the day before teaching evening classes, but The Scotsman reported she came across Arantes in a bar, where they both shared an interest in Jane Austen. xxx/ellauri268.html on line 250: "Exactly," said Dumbledore, beaming once more. "Which makes you very different from Tom Riddle. It is our choices, Harry, that show what we truly are, far more than our abilities." Are you pro-life or pro-choice? It's your life, if that's your choice. xxx/ellauri268.html on line 253: Alone and destitute, Merope sold Slytherin's priceless locket (yes, that one) to Borgin and Burkes for just ten Galleons. It seems that when Merope lost her husband she also lost the will to live. When she arrived heavily pregnant on the steps of the London orphanage where Tom Riddle Jr was to spend his early years, she seemed to know she wasn't going to make it. xxx/ellauri268.html on line 256: She died many years before the events of Harry Potter's life and is generally viewed as both a sympathetic and tragic character. Despite this, Merope is still an antagonist, one that left a huge impact upon Britain's magical community. Were it not for her, Lord Voldemort may never have been born. If so, then the Wizarding Wars and the innumerable tragedies associated with them, might never have happened. JKRowling would never have become filthy rich and a philantrope. xxx/ellauri268.html on line 259: Merope loved her husband very much and wanted him to love her of his own free will. As such, not long after learning about her pregnancy, Merope decided to lift the enchantment. She hoped that once free, Tom would return her affection and be delighted to learn that he was an expecting father. In the event that did not happen, Merope assumed that Tom would do the honorable thing and stay for the sake of his child. This hope however, turned out to be misplaced and forlorn. What exactly happened is not known, but after coming to his senses, Tom Riddle reacted very badly to his situation. It is not known what words were exchanged between husband and wife, but evidently, Merope either told Tom the full story or enough for him to figure out what had happened. Far from being loving or understanding, Tom was justifiably furious at Merope for intervening in and (from his perspective) ruining his life. Merope's world was shattered when Tom Riddle made very clear that: xxx/ellauri268.html on line 269: On 31st December 1926, tired and disheveled Joanie Rowling staggered onto the steps of Edinburgh's muggle orphanage. Within an hour, she had given birth to a healthy baby girl. She told one of the publisher that she wanted her antihero to be named Tom Marvolo Riddle. Tom Riddle for his father and Marvolo for hers. In a word, a partial anagram of Voldemort. Why not call him Dolt Mover or Overt Mold, wouldn't that have been more convenient? Arkistostamme joulua. xxx/ellauri268.html on line 271: Despite Arantes's absence, she never the less passed several of his skills onto her brainchild Voldemort. This included a talent for fiction and the ability to speak Parseltongue. Most importantly, Voldemort had been conceived through a love potion rather than genuine affection, because Joanne lost the ability to feel love for herself. This inability to understand compassion or care for number one was one reason that Joanne cast Voldemort in the role of a mass murderer in her later books (instead of Harry). Another reason might be that the name is almost an anagram of Voldemar Putin. xxx/ellauri268.html on line 275: Merope is the name of a daughter of Atlas in Greek Mythology. It is also the name of the mother of Oedipus in Oedipus Rex. Both Voldemort and Oedipus killed their fathers randomly. The flashback scene featuring Merope and her family was cut from the film adaptation of Harry Potter and the Half-Blood Prince because of time and pacing concerns. However, it was originally present in an early draft of the film's screenplay according to director David Yates. It's unknown if there were any actresses considered to play Merope by that point. Joanie would have been good for a cameo appearance. Merope means 'part face', possibly a reference to the asymmetry of the two halves of Joanne's face. xxx/ellauri268.html on line 289: Jon Stewart on kutsunut Harry Potterin peikkoja, joita on esiintynyt runsaasti sekä kirjoissa että elokuvissa, antisemitistiseksi karikatyyriksi podcastissaan The Problem with Jon Stewart. Jon Stewart (born Jonathan Stuart Leibowitz; November 28, 1962) is an American comedian, political commentator, actor, director and television host. He hosted The Daily Show , a satirical news program on Comedy Central , from 1999 to 2015 and now hosts The Problem with Jon Stewart , which premiered September 2021 on Apple TV+ . Stewart sanoi: xxx/ellauri268.html on line 324: Pinterest xxx/ellauri268.html on line 341: Stewart huomautti sitten samankaltaisuudet goblinien ja antisemitististen tekstien, kuten surullisen kuuluisan "Siionin vanhimpien pöytäkirjat", karikatyyrien välillä. Stewart on sittemmin selventänyt (kunnianloukkaussyytteiden pelossa), ettei hän kutsunut Rowlingia in pirsuna pirsunalmenti antisemitistiksi, eikä hänen mielestään "Harry Potter" -kirjat ja -elokuvat - joita hän rakastaa "luultavasti liikaa minun ikäiselleni herrasmiehelle" - vaativat muutoksia. Siitä huolimatta stereotypiat ovat olemassa. Ja niiden läsnäolo kaikkialla ei poista niiden mahdollista haitallisuutta. xxx/ellauri268.html on line 347: Watto, the hook-nosed, greedy small-businessman in “Star Wars: Episode I — The Phantom Menace” even “happens to have a thick Yiddish accent,” as Bruce Gottlieb wrote in Slate. Hans Gruber in “Die Hard” is a foreign, sneering, anti-Christmas villain who murders for gold. Then there are the skeletal-like shape-shifting aliens in John Carpenter’s “They Live,” who combine stereotypes of Jewish greed with tropes of Jewish alienness and shape-shifting assimilation. The parallel here was so blatant that neo-Nazis embraced the movie as their own, much to Carpenter’s horror. xxx/ellauri268.html on line 349: Many argue that the pervasive nature of antisemitic tropes means the Gringotts goblins and their ilk do no harm. Most children watching the “Harry Potter” films wouldn’t have picked up on the reference. The British charity Campaign Against Antisemitism, for example, tweeted a statement arguing that there are “centuries of association of Jews with grotesque and malevolent creatures in folklore” and that “those who continue to use such representations are often not thinking of Jews at all” but are innocently thinking “of how readers or viewers will imagine goblins to look.” xxx/ellauri268.html on line 351: No doubt that (as Stewart said) Rowling didn’t intend to use antisemitic tropes, just as Carpenter didn’t. There’s a clear distinction between Rowling’s clumsy, clueless use of antisemitic caricature and her enthusiastic, ideological embrace of transphobic hate. xxx/ellauri268.html on line 355: But it’s possible to do harm even if you don’t mean to. The conflation of greed and Judaism, and the constant subliminal drumbeat that Jewish people are ugly manipulative alien outsiders, can shape and reinforce ugly ideas about real Jewish people. Faces like mine are exaggerated and distorted and put on Rowling’s goblins and the Ferengi of "Star Trek." That’s why on social media, trolls often tweet pictures of my face at me because I have Jewish features. They’ve been taught by all their pop culture that “Jewish” is a stand-in for “ugly.” xxx/ellauri268.html on line 357: Most disturbingly, there’s a direct line between Gringotts and the Grinch and the antisemitic attacks on George Soros. Soros is a billionaire Democratic donor and Holocaust survivor who has become a favorite target of the global far right. He’s been falsely accused of collaborating with Nazis and funding antifa. The right also (again falsely) claimed he was bankrolling the migrant caravan in 2018. That last conspiracy theory allegedly inspired one far-right radical to kill 11 people at a synagogue in Pittsburgh. xxx/ellauri268.html on line 359: Embodying greed in Jewish caricatures puts Jews at risk. But it also makes it harder to address the actual evils of greed and inequity. When people imagine they are being oppressed by these ugly aliens over here, it becomes hard to see actual injustice and exploitation committed by supposedly good, upstanding co-nationalists and co-religionists. It’s not an accident that former President Donald Trump has signed on to Soros conspiracy theories. xxx/ellauri268.html on line 366: Still, Jewish stereotypes and prejudice persist. That is reflected, and to some degree advanced, by fictional narratives and imagery that (unconsciously or otherwise) associate goodness with Christian charity and evil with supposed Jewish greed. In his "lighthearted" criticism of Rowling, Stewart reminded us that our fantasies remain structured around antisemitism. As long as that’s the case, Jewish people will be at risk, and defeating Voldemort will be that much harder. xxx/ellauri268.html on line 377: Joy Harjo was born in Tulsa, Oklahoma, on May 9, 1951. Joy Harjo is an enrolled three quarter injun of the Muscogee/Mvskoke (Creek) Nation. From 2019 to 2022, she served as the 23rd Poet Laureate of the United States. Harjo's childhood in Oklahoma contained episodes of violence and conflict. Her Muscogee father suffered from alcoholism. Harjo's parents eventually divorced, but when her Cherokee-European mother married again, Harjo ended up with an abusive Caucasian stepfather. xxx/ellauri268.html on line 382: After Harjo's tour with her troupe ended, she returned to Oklahoma. There, she became a mother at age 17. She spent a few years in different jobs, including pumping gas into a miniskirt. Then she enrolled at the University of New Mexico. xxx/ellauri268.html on line 384: In 1976, Harjo graduated from the University of New Mexico with a major in creative writing. She continued to study writing at the Iowa Writers' Workshop, where she obtained a Master of Fine Arts degree in 1978. However, the setting was not welcoming for Harjo, who later stated, "I was ghettoized." Among Harjo's books of poetry are What on Earth Drove Me to This? (1980), which she later said contained "probably only two good poems". Ei ne tosiaan kovin kummosia ole vaikka Harjo on jo yli 70v harjotellut. xxx/ellauri268.html on line 429: Rakkaat kaksostyttömme käpertyivät yöpukuihinsa isänsä ja minun viereen. xxx/ellauri268.html on line 462: Ja Vanha Nainen nauroi pudotessaan pois halvat kenkänsä ja pysäköidessään ne sängyn alle, joka sijaitsee hyvän ja pahan puutarhan keskellä. Hän oli nähnyt kaiken. Kaikki temput ehty enemmän kuin kerran. Tänä yönä hän halusi vain nukkua hyvin ja nosti runokirjan sängyn viereen, joka oli päiväkirjan päällä, jota hän piti äitinsä kuollessa. xxx/ellauri268.html on line 466: Ei ole sanoja, kun yrität kiertää kiellettyjen tulivesien porttikieltoa vai onko se silkkihuivi hienoimmasta silkistä, vai onko se jotain muuta, joka saa sinut unohtamaan. Mikään ei koskaan unohdu, sanoo muistamisen jumala Memory, joka suojaa jokaisen pienen tietosolun sydämenlyöntiä Etelämantereesta tämän planeetan vauvan huipulla olevaan pehmeään kohtaan, fontanellaan eli aukileeseen, josta kertoo Dr. Spock. Voi kulta, tule tänne, ota housut pois, anna minun kertoa sinulle tarina juhlista et koskaan unohda, minne menet, missä olet tai missä olet, kun ylität rajan ja sanot, ei enempää. Ei enää ahneita kuninkaita, ei enää pettymyksiä, ei enää orpoja, tai sielujen tai maiden varkaudet, ei enää tappamista ainakaan vain tappamisurheilun vuoksi. Ei enempää, ei enempää, paitsi enemmän tarinaa isketään, jotta ymmärrän tarkalleen mitä teen täällä ja miksi, hän sanoi ketulle. xxx/ellauri268.html on line 473: Ystävysty heidän kanssaan, kuu sanoi kuin rapu, joka hyppäsi hiänen minihameensa alle, hänen tyttärensä sisälle, syöttötuoli, odottaa muroja ja paahtoleipää. Millainen tyttö hänestä tulikin, pajupuu, siunaus tuulelle, hänen perheelleen. Siellä hän on nyt naimisissa, hiän on paxuna, ja aloitamme tarinan alusta, sanoi hiänen isänsä maljan onnelle siitä, keitä olemme ja keitä meistä tulee, kun muutos uudessa malli sedanissa ruoskii sen moottoritiellä kohti seuraavia sukupolvia, yksi toisensa jälkeen alkuperäisilä Mvskokeen mailla, jotka ovat edelleen täällä vaikka ei enää juuri myskokeja. Kukaan ei mene minnekään, vaikka me aina lähdemme ja palaamme. Se on seremonia. Emme mene kauas, vain pihan perälle. xxx/ellauri268.html on line 481: Rahan palvonta, rahan ja vallan tarpeen asettamat laatikot eivät synnytä vapautta. Vain sotalaivoja. Vapaudelle, vapaus, oi vapaus lauloivat mustat orjat, bluesin airorytmi kohotti ihmisten henkiä, joiden ruumiit olivat kuluneet tai tuhottu miehen vinoviivalla, ahneuden isku. Tämä on myös meidän muistomme, turpa kiinni inkkarit, sanoi valkoinen Amerikka. Perinnöllisyys on veren, juhlan ja unohtamisen kenttä. Älä ota enempää kuin pystyt kantamaan, sanoi kotka kaksoispojilleen, jotka taistelevat keskenään taivaalla ketun ympärillä roikkuen. Niitä näitä, tuo on nyt tuota. On se aika vuodesta, jolloin syömme tamaleja ja laktoja. Sytytämme kynttilöitä, pikku tulipaloja luodaksemme tietä vastasyntyneelle lapselle, tuoreelle ymmärrykselle. Demonit yrittävät rakentaa taloja kateudesta, vihasta, ylpeydestä, ahneudesta tai tuhoisammasta materiaalista. He eivät tule onnistumaan! He asettavat ne, aa, kehon osat, kuka niistä pitää: maksa, sydän, polvi tai aivot. xxx/ellauri268.html on line 483: Joten, ystäväni, päästä siitä irti, ilosta, tuhkasta, mangoista, greipistä tai chilistä valmistetuista Oaxacan suklaakonvehdeista, Espanjan kuohuviinistä, jätä jotain näille lapsille, jotka ilmestyvät unelmiimme ja haluavat elää hinnalla millä hyvänsä. Koska olemme täällä vain tuomassa heille iloa. Sinun sielusi on niin hienoksi kudottu, että silkkiäistoukat lakkoilivat, sanoi mulperipuu. Meillä kaikilla on mulperipuita muistopihalla. He pitävät paikkansa nyljetyille polville, jotka on ansaittu pienillä rohkeuksilla, serkut, joita rakastat, jotka ovat poissa, isä, joka leikkaa vesimelonin kesällä kuistilla, ja äiti, joka on niin rakastunut, että hänen sydämensä särkyy – se ei tule koskaan olemaan entisellään, mutta kaikki muisti taipuu sopivaksi. Sydämessä on lukemattomia huoneita. Käännymme lähteäksemme täältä, ja niin tekee myös siili, joka rakentaa kodin tuon kuistin viereen. xxx/ellauri268.html on line 495: In 2008, in the midst of the Great Recession and Iraqgate, un-funny Sedaris had the gall to vote Republican. His North Carolina white trash family had always voted Republican. Bet he went on to vote for Trump in 2016 with a straight face. Not that it makes any difference. I take the chicken casserole with a can of mushrooms. And bring some shit for my fly. xxx/ellauri268.html on line 503: Born in 1956, David Sedaris spent his childhood in New York and North Carolina. He was the second of six children born to Sharon and Lou Sedaris, IBM engineers who eventually moved the family to Raleigh, North Carolina. Sedaris graduated from Sanderson High School in Raleigh, where he performed in plays and wrestled with the realization he was gay. After moving to New York City in the fall of 1991, Sedaris found jobs as a housecleaner and department store elf to support his writing. xxx/ellauri268.html on line 540: Simon Wiesenthal had been an architect in what is present-day Ukraine before World War II broke out, but after the war began his life took a horrific turn. Wiesenthal was sent to his first concentration camp in 1941 in Ukraine and later escaped from the Ostbahn camp in 1943, just before the Germans began to kill the inmates, according to the Simon Wiesenthal Center’s website. He was recaptured in June 1944, and sent to Janowska where he narrowly avoided death one more time—when the German eastern front collapsed and the guards decided to bring the remaining prisoners to the Mauthausen camp in Austria. He was freed there by the U.S. Army in May of 1945, weighing less than 100 pounds. xxx/ellauri268.html on line 542: After the war ended, Wiesenthal dedicated his life to tracking down Nazi criminals after realizing “there is no freedom without justice,” according to The Associated Press. Wiesenthal began his work gathering and preparing evidence on the Nazis for the War Crimes Section of the United States Army, according to his website. He’d go on to head the Jewish Central Committee of the United States Zone of Austria and later helped to open the Jewish Historical Documentation Center. The center worked to gather evidence for future trials on war criminals. xxx/ellauri268.html on line 551: The agents put Eichmann on a plane to Israel, where he would be put on trial and ultimately sentenced to death during gripping televised proceedings. xxx/ellauri268.html on line 554: He established The Simon Wiesenthal Center, a Jewish human rights organization, in 1977 to continue his work of pursuing Nazi war criminals and fighting anti-Semitism. His efforts inspired the multiple books, including “The Murderers Among Us” and a HBO movie of the same name starring Ben Hur as Simon Wiesenthal. xxx/ellauri268.html on line 556: “When history looks back, I want people to know the Nazis weren’t able to kill millions of people and get away with it,” he once said, according to the center’s website. Wiesenthal died in 2005 at the age of 96. Kosto elää, tai siis eli. xxx/ellauri273.html on line 65: In the late 19th and early 20th century, Guatemala's potential for agricultural exploitation attracted several foreign companies, most prominently the United Fruit Company (UFC). These companies were supported by the country's authoritarian rulers and the United States government through their support for brutal labor regulations and massive concessions to wealthy landowners. In 1944, the policies of Jorge Ubico led to a popular uprising that began the ten-year Guatemalan Revolution. The presidencies of Juan Jose Arévalo and Jacobo Árbenz saw sweeping social and economic reforms, including a significant increase in literacy and a successful agrarian reform program. xxx/ellauri273.html on line 67: The progressive policies of Arévalo and Árbenz led the UFC to lobby the United States government for their overthrow, and a US-engineered coup in 1954 ended the revolution and installed a military regime. This was followed by other military governments, and jilted off a civil war that lasted from 1960 to 1996. The war saw human rights violations, including a genocide of the indigenous Maya population by the military. Following the war's end, Guatemala re-established a representative democracy. It has since struggled to enforce the rule of law and suffers a high crime rate and continued extrajudicial killings, often executed by security forces. xxx/ellauri273.html on line 71: Cecilio Chi, the native leader of Tepich, along with Jacinto Pat attacked Tepich on 30 July 1847, in reaction to the indiscriminate massacre of Mayas, ordered that all the non-Maya population be killed. By spring of 1848, the Maya forces had taken over most of the Yucatán, with the exception of the walled cities of Campeche and Mérida and the south-west coast, with Yucatecan troops holding the road from Mérida to the port of Sisal. The Yucatecan governor Miguel Barbachano had prepared a decree for the evacuation of Mérida, but was apparently delayed in publishing it by the lack of suitable paper in the besieged capital. The decree became unnecessary when the republican troops suddenly broke the siege and took the offensive with major advances. xxx/ellauri273.html on line 73: Governor Barbachano sought allies anywhere he could find them, in Cuba (for Spain), Jamaica (for the United Kingdom) and the United States, but none of these foreign powers would intervene, although the matter was taken seriously enough in the United States to be debated in Congress. Subsequently, therefore, he turned to Mexico, and accepted a return to Mexican authority. Yucatán was officially reunited with Mexico on 17 August 1848. Yucateco forces rallied, aided by fresh guns, money, and troops from Mexico, and pushed back the natives from more than half of the state. xxx/ellauri273.html on line 75: By 1850 the natives occupied two distinct regions in the southeast and they were inspired to continue the struggle by the apparition of the "Talking Cross". This apparition, believed to be a way in which God communicated with the Maya, dictated that the War continue. Chan Santa Cruz, or Small Holy Cross became the religious and political center of the Maya resistance and the rebellion came to be infused with religious significance. Chan Santa Cruz also became the name of the largest of the independent Maya states, as well as the name of the capital city which is now the city of Felipe Carrillo Puerto, Quintana Roo. The followers of the Cross were known as the "Cruzob". xxx/ellauri273.html on line 79: All this changed after the Maya laid siege to and conquered Bacalar, originally the Mayan holy city of Bak Halal ('Decanting Water'). They summarily killed British citizens, along with the entire Yucatec 'Creoles' garrison (Reed 1964). xxx/ellauri273.html on line 80: It is unclear why the commanding general ordered a wholesale slaughter of the garrison. Possibly he was tired of retaking the city from the more aggressive Yucateco state. Regardless, this action frightened the tiny British colonial establishment in neighboring British Honduras. xxx/ellauri273.html on line 82: The British Government assigned Sir Spenser St. John to disentangle Her Majesty's Government from indigenous free states and the Maya free state in particular. In 1893, the British Government signed the Spenser Mariscal Treaty, which ceded all of the Maya free state's lands to Mexico. Meanwhile, the Creoles on the west side of the Yucatán peninsula had come to realize that their minority-ruled mini-state could not outlast its indigenous neighbor. After the Creoles offered their country to anyone who might consider the defense of their lives and property worth the effort, Mexico finally accepted. With both legal pretext and a convenient staging area in the western side of the Yucatán peninsula, Chan Santa Cruz was occupied by the Mexican army in the early years of the 20th century (Reed 1964). xxx/ellauri273.html on line 86: In 1931, the dictator general Jorge Ubico came to power, backed by the United States, and initiated one of the most brutally repressive governments in Central American history. Just as Estrada Cabrera had done during his government, Ubico created a widespread network of spies and informants and had large numbers of political opponents tortured and put to death. A wealthy aristocrat (with an estimated income of $215,000 per year in 1930s dollars) and a staunch anti-communist, he consistently sided with the United Fruit Company, Guatemalan landowners and urban elites in disputes with peasants. After the crash of the New York Stock Exchange in 1929, the peasant system established by Barrios in 1875 to jump start coffee production in the country was not good enough anymore, and Ubico was forced to implement a system of debt slavery and forced labor to make sure that there was enough labor available for the coffee plantations and that the UFCO workers were readily available. xxx/ellauri273.html on line 90: Ubico considered himself to be "another Napoleon". He dressed ostentatiously and surrounded himself with statues and paintings of the emperor, regularly commenting on the similarities between their appearances. He militarized numerous political and social institutions—including the post office, schools, and symphony orchestras—and placed military officers in charge of many government posts. He frequently traveled around the country performing "inspections" in dress uniform, followed by a military escort, a mobile radio station, an official biographer, and cabinet members. xxx/ellauri273.html on line 94: In 1951, the agrarian reform law that expropriated idle land from private hands was enacted, but in 1954, with the National Liberation Movement coup supported by the United States, most of the land that had been expropriated, was awarded back to its former landowners. Flavio Monzón was appointed mayor and in the next twenty years he became one of the largest landowners in the area. In 1964, several communities settled for decades on the shore of Polochic River claimed property titles to INTA which was created in October 1962, but the land was awarded to Monzón. A Mayan peasant from Panzós later said that Monzón "got the signatures of the elders before he went before INTA to talk about the land. When he returned, gathered the people and said that, by an INTA mistake, the land had gone to his name." xxx/ellauri273.html on line 101: But who are the most motivational speakers in the world? Meaning right now, excluding hall of fame personalities like Jesus, Socrates, Muhammed, Hitler or V.I. Lenin. Here is one list of applicants. xxx/ellauri273.html on line 137: Listatuista 50:stä 11 on naisia, kuin myös tämän selvityxen kirjoittaja, Racquel Gabuna. Neekereitä oli lähes yhtä monta eli 7, kaikki kullinheiluttajia. Melkein kaikki ehdokkaat ovat United States Global English. Joukossa on muista paasauxista tuttujakin naamoja. But sorry, Bob Stearns (tuttu albumista 243) ei ollut 50 parhaan joukossa. xxx/ellauri273.html on line 182: Jenkkien presidentin ja jopa varapresidentin huulipalvonta on ihan sairasta. Käsi sydämellä mitä vittua. Kaskun ei ojossa kuin Aadolfin muna. Putin ja Zelensky on pikkuisia kavereita, kuin myös Niinistö ja Marconi. Jenkeissä ei ole pikku-ukoilla asiaa presidentixi. xxx/ellauri273.html on line 198: 11.Tekee valtioista immuuneja ulkopuolisten kansalaisten ja ulkomaalaisten pukumuodille, jotka eivät asu osavaltion rajojen sisällä; luo perustan valtion suvereenille koskemattomuudelle 7. helmikuuta 1795 xxx/ellauri273.html on line 320: Havel was instrumental in dismantling the Warsaw Pact and enlargement of NATO membership eastward. Many of his stances and policies, such as his opposition to Slovak independence, condemnation of the treatment of Sudeten Germans, such as the expulsion of Germans from Czechoslovakia after World War II, and granting of general amnesty to all those imprisoned under the Communist era, were very controversial domestically. By the end of his presidency, he enjoyed greater popularity abroad than at home. xxx/ellauri273.html on line 389: Julius Nyerere 1985-6 xxx/ellauri273.html on line 407: Huhut wellowat Taiwanissa, käden hikoavat ja propagadapeli kovenee kun mannerkiinalaiset koittavat heikentää formosalaisten tilltro till demokratin. Tarkoittaen amerikkalaisen versiota siitä tietysti, sitä mihin kuuluu se "pursuit of happiness". Urheat formosalaiset opettelevat amerikkalaisen ex-mariinin johdolla ampumista maalikuulapyssyillä. HBL seuraa tarkkasilmäisenä vierestä. No ei, tää juttu on varmaan ostettu sellaisenaan jenkkimeediasta. Kyllä se tästä, kolmas maailmansota lähtee nimittäin. Maanpuolustustahto on siinä ihan ykkönen (Nää on meidän pikkukajavat!). Hyvä kakkonen on Hoblan levittämä disinformaatio. xxx/ellauri273.html on line 440: Stereotypioihin voi vaikuttaa esimerkiksi musiikilla. Vivaldia vislaavaa neekeriä ei ammuta niin helposti. Vapaaehtoisten mantelitumake aktivoitui paljon voimakkaammin, jos he kuuntelivat gangstaräppiä kuin jos musiikkina oli valkoiseen kulttuuriin yhdistetty death metal. Tulokset julkaistiin Social Cognitive and Affective Neuroscience -tiedelehdessä vuonna 2012. xxx/ellauri280.html on line 72: Follett ize on prominentti Blairiitti. Hän on amatöörimuusikko ja säestää izeään Puukenkä-yhtyeessä balalaikalla. Follett lives to this day in Hartfordshire, Herefordshire, and Hampshire, where Hurriganes hardly ever happen. Aivan puuduttavan epäkiinostava kaveri. As uneventful and unchallenging as his first job at Evening News. xxx/ellauri280.html on line 74: We guarantee you will enjoy this novel. Before giving up too many spoilers, know that the story is filled with plenty of dangerous events and characters. There are too many characters to count. There are many reasons why this book is considered Ken Follett’s best book. We are looking forward to more of Follett’s upcoming books. xxx/ellauri280.html on line 89: John Boynton Priestley's first major success came with a novel, The Good Companions (1929), which earned him the James Tait Black Memorial Prize for fiction and made him a national figure. His next novel, Angel Pavement (1930), further established him as a successful novelist. However some critics were less than complimentary about his work and Priestley threatened legal action against Graham Greene for what he took to be a defamatory portrait of him in the novel Stamboul Train (1932). In 1940 he broadcast a series of short propaganda radio talks, which were credited with strengthening civilian morale during the Battle of Britain. In the following years his left-wing beliefs brought him into conflict with the government and influenced the development of the welfare state. xxx/ellauri280.html on line 104: A Chad is a stereotypical alpha male: he is depicted as an attractive, successful, muscular, cocky, and very popular among women. Chads typically resemble the common " dudebro " figure of a young, athletic white male who wears trendy clothing and only enjoys popular things. xxx/ellauri280.html on line 106: Chad (/ tʃ æ d / ()), officially the Republic of Chad, is a landlocked country at the crossroads of North and Central Africa.It is bordered by Libya to the north, Sudan to the east, the Central African Republic to the south, Cameroon to the southwest, Nigeria to the southwest (at Lake Chad), and Niger to the west.Chad has a population of 16 million, of which 1.6 million live in the capital ... xxx/ellauri280.html on line 122: On Monday, Chinese Foreign Ministry spokesperson Wang Wenbin accused the United States of "fanning flames and stoking confrontations" by providing Ukraine with defensive weapons, and said Beijing would "never accept (U.S.) finger-pointing and even coercion and pressure on China-Russia relations." Here's a look at where China stands on the conflict. xxx/ellauri280.html on line 137: 4 päivää sitten Israel's ambassador to Washington was asked to come to the State Department on Tuesday, where the U.S. protested changes to Israeli law that would allow new settlement building in the... xxx/ellauri280.html on line 141: 5 päivää sitten Israel's Parliament on Tuesday repealed legislation that barred settlers from four Jewish communities in the occupied West Bank that were evacuated in 2005, a preliminary move for now, but one... xxx/ellauri280.html on line 145: 4 päivää sitten JERUSALEM, March 21 (Reuters) - Israeli parliament on Tuesday paved the way for Jewish settlers' return to four settlements in the occupied West Bank by amending a 2005 law that ordered their... xxx/ellauri280.html on line 154: As of January 2023, there are 144 Israeli settlements in the West Bank, including 12 in East Jerusalem. In addition, there are over 100 Israeli illegal outposts in the West Bank. In total, over 450,000 Israeli settlers live in the West Bank excluding East Jerusalem, with an additional 220,000 Jewish settlers residing in East Jerusalem. xxx/ellauri280.html on line 156: 7 päivää sitten Israeli settlement, any of the communities of Israeli Jews built after 1967 in the territories occupied by Israel after the Six-Day War —the West Bank, the Gaza Strip, the Golan Heights, and the Sinai Peninsula. Most, but not all, were authorized and supported by the Israeli government. xxx/ellauri280.html on line 158: 28. lokak. 2021 Under international law, both the West Bank and East Jerusalem are considered occupied territory and settlements there illegal, which Israel disputes. On Thursday, twelve European countries... xxx/ellauri280.html on line 179: Monet ovat kirjoittaneet Israelista ja sen historiasta, kuten Pasi Turunen ”Israel Jumalan silmäterä, maailman silmätikku” (Kuva ja Sana 2017), Rony Smolar ”Täällä Rony Smolar, Jerusalem” (Aikamedia 2017). Ester Toivonen-Siirala on kirjoittanut Israelin matkaoppaan ”Israelissa tapahtui” (Kuva ja Sana 1970), josta tämä lainaus: ”Joskus kuulee vielä sanottavan, että kibutsi on jäljitelmä kolhoosista. Se on kyllä erehdys, sillä kibutsi on täysin vapaaehtoinen ja itsenäinen yhteistalous. Se ei ole valtion synnyttämä ja ylläpitämä kuten kolhoosi.” Ester Toivonen-Siiralan tunnemme siitä, koska hän voitti ylähampaisesti Miss Suomi -kilpailun 1933 ja oli tönkkö elokuvanäyttelijä. Esteristä lilsää tuonnempana. xxx/ellauri280.html on line 204: ere.it/files/2015/03/4e00e3b8123b5_o.jpg" height="300px" /> xxx/ellauri280.html on line 215: UVO:ta tukivat nuorten nationalistiset järjestöt ja myöhemmin perustettu Ukrainan kansallisnuorten liitto. Samanlaisia järjestöjä perustettiin ukrainalaisten siirtolaisten keskuudessa Tšekkoslovakiassa. Nämä olivat Ukrainan fasistiliitto ja Ukrainan vapautusliitto, jotka myöhemmin sulautuivat yhdeksi liigaksi. Samaan aikaan myös saksalaiset ukrainalaiset yhdistyivät aktiivisesti nationalistisiin liittoihin, ja pian ensimmäiset ukrainalaisten nationalistien konferenssit pidettiin Prahassa ja Berliinissä. Vuonna 1929 UVO ja muut ukrainalaisten nationalistien liitot sulautuivat yhdeksi suureksi Ukrainan nationalistien järjestöksi (OUN)*, kun taas UVO:sta tulee itse asiassa OUN:n* sotilas-terroristinen elin. Yksi ukrainalaisten nationalistien päätavoitteista oli taistelu Puolaa vastaan, jonka elävä ilmentymä oli kuuluisa Puolan vastainen "sabotaasitoiminta" vuodelta 1930: OUN:n * edustajat hyökkäsivät hallituksen instituutioita vastaan Galitsiassa ja sytyttivät tuleen Puolan taloja ja niissä asuneet puolalaiset maanomistajat. xxx/ellauri280.html on line 348: Petshora on Komin syrjäänien oma joki Uralilta Barentsinmerelle. Kaupunki sijaitsee Petšorajoen oikealla rannalla siinä, missä rautatie ylittää joen. Se on tasavallan pääkaupungista Syktyvkarista 588 kilometriä koilliseen. Petšora on Petšoran piirin keskus ja tärkeä liikenne- ja energiantuotannon keskus. Se tuottaa 38 prosenttia koko tasavallan sähköstä (2005). Huomattava merkitys on myös öljyntuotannolla. Mezänenezien nimi joelle on Sanero jaha. Barenzinmeri on suomalaisista syvä, anglosaxien mielestä matala. Barentsinmeri on nimetty hollantilaisen, aluetta 1500-luvun lopulla kartoittaneen Willem Barentsin mukaan. xxx/ellauri280.html on line 352: Sekä Venäjän että Norjan puolella Barentsinmerelle on runsaasti maaöljy- ja -kaasuvaroja. Öljyä alettiin alueelta etsiä 1970-luvulla. Ensimmäinen tuotantoon päässyt kenttä oli norjalainen Snøhvit. Vuonna 1988 Venäjän puolelta löytynyt Štokmanin kaasukenttä on yksi maailman suurimpia. Sen hyödyntämistä on kuitenkin lykätty liuskekiveen varastoituneeseen maakaasuun pohjautuvan tuotannon muutettua maailmanmarkkinoita. Toukokuussa 2012 Statoil- ja Rosneft-yhtiöt sopivat yhteisestä toiminnasta öljyn poraamiseksi Barentsinmerellä ja Ohotanmerellä, niin että tuotanto olisi käynnissä vuodesta 2016 alkaen. Samaan aikaan Norja tarjosi kolmea suurta Barentsinmeren tuotantoaluetta öljy-yhtiöiden väliseen tarjouskilpailuun, jonka tulos on määrä julkistaa alkuvuonna 2015. Mitähän nämäkin öljynäkymät näyttää nyt? xxx/ellauri280.html on line 354: Rangaistusvangit alkaa muurata voimalaitosta. Hemmetin parbrluunasentimenttiä, hyihyi Isaitsh! Vetreitä työmiehiä, talkoohenkeä, vapaaehtoisia ylitöitä kannikkapalkalla. Jahka saadaan taas oikeistohallitus, niin rakennetaan se Jäämeren rata, siinä kulkee sitten NATOn aseet ja napameren öljy hyvästi. xxx/ellauri280.html on line 360: Että on noi tiimit pellejä. Vihamiehet muuttuu kavereixi taikaiskusta. Niikö nyt noi natomadot on yhtäkkiä muka suomiverrarien ykkösfrendejä. Ukrainalaiset bändärit teki konepajalla veiziä joilla ne listi neuvostovasikoita. Se kai oli sitten urheaa, näät oikealla oikeistoasialla oli murhaajat. Sydän oikealla puolella. Kenessä vangin päävihollinen? Toisessa vangissa. Vankila on vangin koti. xxx/ellauri280.html on line 410: Tansanian esihistorialliset löydöt ulottuvat pisimmälle Olduvain rotkossa. Sieltä on löytynyt nykyihmisen edeltäjien jäänteitä, joista vanhimmat on ajoitettu yli kahden miljoonan vuoden ikäisiksi. Nekin olivat varmuudella mutiaisia, vaikka kallot valkeita. Serengeti elää, huonossa hapessa. Kilimandjaron lumet sulavat. xxx/ellauri280.html on line 418: Nyereren sosialismi kuitenkin merkittävässä määrin epäonnistui ja hänen ideoimansa kollektiiviseen afrikkalaiseen sosialismiin perustuvat ujamaa-kylä järjestelmä epäonnistui. Nyereren perustama Chama Cha Mapinduzi (swah. ”vallankumouspuolue”) on kuitenkin pysynyt johtavassa asemassa xxx/ellauri280.html on line 443: Sakut pani turpaan nyamwesien päällikölle Isikelle 1800-luvun lopulla. Se räjäytti izensä kuin Aziz the combat fighter. After the Germans were removed from Tabora during World War I, the British took over in 1919 and ruled until the Tanzanian independence of 1961. xxx/ellauri280.html on line 447: Oud or Oudh is by far one of the most expensive raw fragrance ingredients in the world. Also known as agarwood, this essential oil is extracted from the fungus-infected resinous heartwood of the agar tree, which is primarily found in the dense forests of Southeast Asia, India and Bangladesh. It is worth 1.5 times its weight in gold. It is an endangered species. xxx/ellauri280.html on line 458: Bicornis, vel Arabice Du al-Qarnain est Alcorani persona, de quo sura XVIII (Al-Kahf) narrat. Rex iustissimus et potentissimus et Deo fidelis, orbem terrarum ab occasi Solis ad ortum tenebat, iustos servans et peccatores multans; murum ferreum inter montes aedificat ut populos boreales Gog et Magog excluderet, quem murum ante diem Iudicii ultimi Gog et Magog destruerent. Iskandar (Alexander) Du al-Qarnain ab interpretibus interdum nominatur. xxx/ellauri280.html on line 486: Ester Toivosen missivuodet kestivät 5v toisen maailmansodan alkuun. Merkittävintä hänen elämässään oli uusi koti: vuorineuvos Gösta Serlachius otti hänet lemmikixeen, ja hän sai tulla Mänttään milloin tahansa. Tässä Suomen rikkaimpiin ja merkittävimpiin kuuluvassa kartanossa hänellä oli tilaisuus "perehtyä" maan merkkihenkilöihin Gustaf Mannerheimista Risto Rytiin. xxx/ellauri281.html on line 44: ja Mustanmeren rantaan xxx/ellauri281.html on line 51: sä helmi Mustanmeren. xxx/ellauri281.html on line 83: Texasin sisarkaupunki Odessa on aivan ryssän helvetin näköinen. Kohta on varmaan mustan meren helmi kaxoissisarensa veroinen. xxx/ellauri281.html on line 88: Analyysi osoittaa, että lupaavimmat liuskekaasun kannalta Ukrainassa ovat Juzivskaja-aukio ( Itä-Ukraina ) ja Oleska-aukio ( Länsi-Ukraina ), kuva 10. Lisäksi sen resursseja ennustetaan Karpaateilla, Pohjois-Krimillä ja mahdollisesti Mustanmeren hyllyllä. Amerikkalaisen geologin S. A. Kristoffersenin ennusteiden mukaan Donetskin altaan liuskekaasuvarat voivat nousta 51,8 biljoonaan kuutiometriin . Jos oletetaan, että kaivannaisresurssit muodostavat 20 % kokonaisvaroista, niin Donetskin altaalla on kaivannaisresurssien potentiaalia jopa 10,36 biljoonaa m 3 .. Petrohawk-yhtiön malleihin perustuva laskelma antaa läheisen tuloksen: liuskekaasun kokonaisvarat Donetskin alueella (Juzivska-aukio) - 1,4 - 57 biljoonaa m 3, talteenotettavissa - 0,28 - 11,4 biljoonaa m 3 . xxx/ellauri281.html on line 118: 13. toukokuuta 2014 - separatistiliike "Jugo-Vostok" hyväksyi virallisen päätöslauselman Donetskin ja Luhanskin kansantasavaltojen suvereniteettista ja valtionhallinnon järjestämisestä. Julkaistun "itsenäisyyden tiekartan" erillisessä kohdassa 3.9 sanotaan: "Liuskekaasun tuotannon kielto". xxx/ellauri281.html on line 191: Fisher, K. ja N. Warpinski. 2011. Hydraulisen murtuman korkeuden kasvu: Tositiedot. SPE:n vuotuisessa teknisessä konferenssissa ja näyttelyssä, SPE 145949, 30. lokakuuta – 2. marraskuuta 2011, Denver, Colorado. xxx/ellauri281.html on line 220: Maailman hyödynnettävien liuskekaasuvarojen todennäköisyysarviointi. Zhenzhen Dong, Schlumberger, Stephen A. Holditch, Duane A. McVay, Walter B. Ayers, Texas A&M University, W. John Lee, Houstonin yliopisto, Enrique Morales, SGS Horizon. Tekijänoikeus 2014, Petroleum Engineers -yhdistys. Tämä paperi valmistettiin esitettäväksi SPE/EAGE European Unconventional Conference and Exhibition -näyttelyssä Wienissä, Itävallassa, 25.–27.2.2014. xxx/ellauri281.html on line 224: Enrico Morales länkkärikavereineen ovat totaalisen moraalittomia luikureita. Ukrainan hyökkäyssota on niille haaste mutta samalla myös valtava opportunity. xxx/ellauri281.html on line 266: Det er kun et drøyt år siden Happolati avløste Michelin-bestjernede Ylajali i den gamle leiligheten på St. Olavs plass - også denne gitt navn etter en av Hamsuns febrile og lokale «Sult»-karakterer. Men vandrende inn i det vellykkede interiøret, føltes Happolati allerede som en etablert Oslo-klassiker. Happolati St. Olavs plass 2, Oslo xxx/ellauri281.html on line 274: Simon van Cyrene was vermoedelijk een Jood uit de diaspora (verstrooiing). Hij kwam uit Cyrene, een Romeinse kolonie in Noord-Afrika, waar een joodse gemeenschap was. De Hebreeuwse naam Simon is een aanwijzing dat hij waarschijnlijk van joodse afkomst was. Het evangelie volgens Marcus is de enige die zijn zonen Alexander en Rufus noemt (een Griekse respectievelijk Romeinse naam). In bijbelcommentaren wordt vaak gezegd dat deze Rufus dezelfde zou kunnen zijn als de Rufus die Paulus noemt in Romeinen 16:13. Kennelijk waren Rufus en Alexander bekenden voor de gemeente waarvoor Marcus schreef, omdat hij zijn lezers denkt herkenbare informatie te geven door hen te noemen als de zonen van Simon. Geleerden speculeren daarom dat deze zonen en misschien Simon zelf later tot het christendom zijn bekeerd. xxx/ellauri281.html on line 374: Pubic Hair Stage 1: This is the stage before puberty starts. There are no pubic hairs at this time. xxx/ellauri281.html on line 376: Pubic Hair Stage 2: There is long, soft, colorless hair near the labia majora (outer labia). xxx/ellauri281.html on line 475: Sitkeä huhu väittää Samuli Edelmannia (s. 1968) 23-vuotiaan Loirin lehtolapseksi. Tästä innostuivat Samuli ize ja Kimi Räikkönen. ”Vesa-Matti Loiri ja Kimi Räikkönen istuivat jurrissa vierekkäin sohvalla – kuin ketkä tahansa suomalaisturret – ja selittivät toistensa puheen päälle: Hei oikeesti, hei oikeesti, jos rehellisiä ollaan, kuuntele nyt, kuuntele nyt. Myöhemmin Räikkönen alkoi voida pahoin. Hän lepäsi pitkiä aikoja lattialla. Joonas piti häntä jalallaan kyljellään, ettei hän pääsisi kääntymään selälleen ja vetäisi oksennusta henkeensä.” xxx/ellauri281.html on line 488: More interested in sports than in studying, Miller got into the University of Michigan, where he began writing plays and sharpened his interest in radical politics — an interest that would lead to his testimony before the House Un-American Activities Committee in 1956. (Miller had attended Communist Party meetings but said he had not been a member; he was convicted of contempt of Congress, a charge later dismissed, for not naming others who had attended.) xxx/ellauri281.html on line 525: The occasion was a Hollywood party in Miller’s honor. A married father of two, he was dazzled by the erotic scenery. Women were clearly on offer to him. He had, he would write, “never before seen sex treated so casually as a reward of success.” When Monroe arrived, she was “almost ludicrously provocative,” he wrote, squeezed into a dress that was “blatantly tight, declaring rather than insinuating that she had brought her body along and that it was the best one in the room.” The director Elia Kazan caught “the lovely light of lechery” in Miller’s eyes. xxx/ellauri281.html on line 537: Ton Myyjän kuoleman taisin nähdä Pirkon ja Callen kausilipuilla Kansallisteatterin pienellä näyttämöllä. Viereisessä penkissä istui Marjatta Viänänen jos oikein muistan, ei kyllä näkymättömänä. Mä en pidä teatterista, oikeestaan vielä vähemmän kuin suoratoistosta. Ja se on jo todella vähän. xxx/ellauri281.html on line 637: Vi måste bereda oss för ett större krig, vet krigsvetaren Käykö Keuhko i valdagens Höbla. xxx/ellauri281.html on line 654: The classic form of qasida maintains a single elaborate metre throughout the poem, and every line rhymes on the same sound. It typically runs from fifteen to eighty lines, and sometimes more than a hundred. The genre originates in Arabic poetry and was adopted by Persian poets, where it developed to be sometimes longer than a hundred lines. xxx/ellauri281.html on line 724: John Train, Paris Review Co-Founder and Cold War Operative, sentään kuoli 94-vuotiaana 2022, onnexi. His career, ranging from literature to finance to war, and from France to Afghanistan, seemed to cover every interest and issue of his exalted social class. Yet he was also an operator in high finance and world affairs who, by one researcher’s account, had ties to U.S. secret services. Mr. Train founded and ran a leading financial firm devoted to preserving the money of rich families, and he worked to support the mujahedeen in their fight against the Soviet Union in the 1980s. The Guardian reported that Train, Smith had $375 million under management in 1984. In 1986, Fortune magazine wrote that Mr. Train’s firm “claims to be the largest in New York serving rich families.” Mr. Train’s books on investing were praised as riveting in The New York Times and “classic” in The Wall Street Journal. Among them were several about successful financiers, whom he referred to as “money masters,” and their techniques. He treated his political interests less jokingly. A committed cold warrior, he wrote for The Wall Street Journal about military affairs. He became concerned that the conspiracy-monger Lyndon LaRouche was a “possible Soviet agent.” (Lyndon began in far-left politics but in the 1970s moved to the far right and antisemitism.) xxx/ellauri281.html on line 732: Navalny’s idea is that Putin is the single mastermind of Russian rule and that he dictates to the oligarchs the tribute they should pay–in treasure for him to accumulate and display for himself, his friends and girlfriends in private. This is an Anglo-American cartoon about how oligarchy works everywhere, including the UK and the U.S.–in Russia in particular. xxx/ellauri281.html on line 739: For his evidence, Michels focused on the politics of the democratic and socialist parties in Europe, including the British; and on the administrative bureaucracies of those states. He ignored commercial corporations except for those in the U.S.; there he observed “the existence of an aristocracy of millionaires, railway kings, oil kings, cattle kings, etc., is now indisputable.” For Michels, aristocracy was synonymous with oligarchy. xxx/ellauri281.html on line 780: Liveblogimme on raportoinut jatkuvasti ja kattavasti Euroopan suurimman sodan puhkeamisesta sitten vuoden 1945. Tiedämme, että on tärkeää pysyä kanavalla loppuun asti. Liitytkö meihin? Siellä olemista ei voi korvata – ja pysymme maassa, merellä ja ilmassa, kuten teimme vuoden 1917 Venäjän vallankumouksen, 1930-luvun Ukrainan nälänhädän, Neuvostoliiton romahtamisen vuonna 1991 ja ensimmäisen Venäjän ja Ukrainan välisen konfliktin vuonna 2014 aikana. Meillä on kuuluisa, 200-vuotinen historia puolueellisesta kumikaulailusta kaikkialla Euroopassa läpitte mullistusten, rauhan ja kaiken siltä väliltä. Emme anna periksi nyt. Teetkö muutoksen ja tuetko myös meitä? Etkö tue? xxx/ellauri281.html on line 823: Varsovan liiton joukot pitivät sotaharjoituksia Puolan rajoilla ja Itämerellä Puolan edustalla. xxx/ellauri281.html on line 840: Brittiläinen Gibraltarille rekisteröity säiliöalus Globe Asimi katkesi kahtia Klaipėdan sataman edustalla Liettuassa. Kova myrsky paiskasi satamasta lähdössä olleen aluksen päin aallonmurtajaa, jolloin aluksesta vuoti mereen suuri määrä öljyä. xxx/ellauri286.html on line 47: Tämmöinen namupala näyttäytyi aamusella unessa, jossa oli joku Risto tai sinnepäin henkilö jolla oli joku nolo vaiva, oliskohan ollut impotenssi tai puolikuntoinen erektio ainakin (en kommentoi). Ensin tällä oli mustat pikkarit, niiden alla tämmöinen mehukas tuuhea musta pehko. Vihreä hamonen nousi reisiltä ja näytti kaiken. xxx/ellauri286.html on line 136: Välirauhan aikana marraskuussa 1940 Suomen hallitus kielsi Neuvostoliiton painostuksesta talvisotaa käsittelevän kirjallisuuden julkaisemisen. Lokakuun lopussa Neuvostoliiton ulkoministeri Vjatšeslav Molotov esitti Suomen Moskovan-lähettiläälle J. K. Paasikivelle voimakkaan paheksuntansa siitä, että Suomessa oli ilmestynyt talvisodan päätyttyä suuri määrä kirjallisuutta, joiden Molotov katsoi sisältävän kiihotusta ja vihan lietsontaa Neuvostoliittoa vastaan, ja tämän jälkeen oikeusministeriö määräsi takavarikoitaviksi räikeimmiksi katsotut teokset, mm. Onttoni Miihkalin Suomussalmen sotatantereilla. xxx/ellauri286.html on line 230: Samaan aikaan Venäjällä keskityttiin täysin vastakkaisiin toimiin: institutionalisoimaan informaatiosotaa, tieteenalaa, jonka yhtenä osa-alueena on menneisyyden fabrikoiminen niin, että se tukee Venäjän valtapolitiikkaa. Big fat hairy difference. xxx/ellauri286.html on line 232: Samaan aikaan perestroikan ja Boris Jeltsinin aikana perustetut Gulag-historiaa dokumentoivat järjestöt, kuten Memorial, ovat Venäjällä joutuneet tilanteeseen, jossa niiden toimintaa vaikeutetaan jatkuvasti, ja ne on leimattu “ulkomaisiksi agenteiksi”. xxx/ellauri286.html on line 264: Kukaan Puhdistus-näytelmän tai -romaanin lukenut ei voi käsittää asioita näin väärin. Onhan se paska kirja monessa suhteessa, mutta sen russofobiasta ei voi erehtyä. Kritiikki sisälsi selvää disinformaatiota, joka toisti samaa Moskovan perusviestiä: venäläiset joutuvat keskitysleireille virolaisten toimesta ja venäläisiä vainotaan. Viron suurlähetystö huomautti lehdelle kritiikki-imitaation sisältämistä virheistä eikä tekstiä enää löydy verkosta. xxx/ellauri286.html on line 318: Mukana on usein valeuutisia, jotka ovat henkilövetoista mustamaalaamista ja jotka kohdistetaan Venäjästä tai maahanmuuttajista kirjoittaviin toimittajiin ja (t)upeetukkaisiin itätyttöihin. Tavalliset kansalaiset jakavat sosiaalisessa mediassa suuria määriä näiden sivustojen uutisia – perehtymättä siihen onko uutinen totta vai ei – koska feikkiuutiset ovat raflaavia, tarkoitushakuisia ja tunteita herättäviä. xxx/ellauri286.html on line 355: Facebookissa häntä syytettiin Ukrainan verenvuodatuksesta, hänen ulkonäköään ja mielenterveyttään arvosteltiin (ei se kyllä ole puolixikaan niin terve eikä yhtään yhtä heruttava kuin mä, ja kengännumerokin pienempi), hänen juttujaan vääristeltiin ja hänen toivottiin muun muassa kuolevan uraanimyrkytykseen. Hänen sähköpostinsa täyttyi Putin on paras -viesteistä. xxx/ellauri286.html on line 377: Teoxia: Sota vai rauha: kirjoituxia lännestä. Šiškiniä on verrattu muiden muassa Orhan Pamukiin ja J. M. Coetzeehen. Vuodesta 1995 Šiškin on asunut Sveitsissä. Hän kirjoittaa myös saksaksi. Vuonna 1995 Shishkin muutti Sveitsiin perhesyistä. Hän työskenteli Zürichissä maahanmuuttoministeriössä ja erityisesti pakolaisten parissa venäjän ja saksan kääntäjänä. Hän on naimisissa kääntäjänsä kanssa (Zhenjya, kuvassa). Hänellä on Sveitsin kansalaisuus. Sen vaimo Zhenya pitelee sen päätä ettei se käänny enempää vasemmalle. Zhenya on sen kääntäjä. Vähän väliä käydään kääntymässä USA:ssa propagandaretkillä Harrimanin kustannuxella. W Averell Harriman, better known as Averell (Pää kiinni, Averell! Anna sen sytytyslangan olla, Averell!) Rautatieparoni E. H. Harrimanin poika, Harriman toimi Neuvostoliiton suurlähettiläänä ja osallistui suuriin toisen maailmansodan konferensseihin. Isänsä rahoilla hän perusti WA Harriman & Co -pankkitoiminnan vuonna 1922. Harrimanilla oli 3 erittäinkin lukratiivista avioliittoa. Harriman veti naruja, jotta hänen tyttärensä Kathleen voisi seurata häntä Neuvostoliittoon palvelemaan hänen avustajanaan. Kaksi kolmasosaa Yhdysvaltojen viereisen talven trumpetistijoutsenista viettää kauden Harriman State Parkissa. xxx/ellauri286.html on line 387: Shishkin vertaa kirjoitusprosessia verensiirtoon: "Jaan lukijani kanssa elämän tärkeimmän olemuksen. Mutta meillä on oltava sama veriryhmä." Hän vastusti Venäjän vuoden 2022 hyökkäystä Ukrainaan ja kirjoitti The Guardianissa, että "Putin tekee hirviömäisiä rikoksia kansani, maani ja ennen kaikkea minun nimissä" ja sanoi, että "Putinin Venäjällä on mahdotonta hengittää. Poliisin haju. Kenkä on liian vahva. Täältä alpeilta käryn näkee selvästi haistamattakin." xxx/ellauri286.html on line 452: Sofin valkoverinen äiti ohittelee jonoja. Solidaariset jonottajat on sen mielestä lampaita. Sixi se ei halunnut jäädä neukkulaan, sillä on etuilu valkoisessa veressä. Niin Sofillakin. Sen mielestä venakkojen säärikarvat ovat hirveitä. Ajaakohan Sofi tuheronkin porsliinixi? Senkö ansiosta sillä on päässä peruukki? xxx/ellauri286.html on line 510: Quanto costa? Mitä varvilta? Ai neiti puhuukin suomea. Hintalappukin mahtaa olla sitten sen mukainen Rennosti muka karkuun. Käsikynkkää menee venakot Vaasankadulla pörrötukkaisina pyllyt heiluen. Sofi kuolaa salaa vierestä. xxx/ellauri286.html on line 545: Merkittävällä määrällä bulimia nervosaa sairastavia potilaita on myös rajatila-persoonallisuushäiriö. Borderline-persoonallisuushäiriö (BPD), joka tunnetaan myös nimellä emotionaalisesti epävakaa persoonallisuushäiriö (EUPD), on persoonallisuushäiriö, jolle on tunnusomaista pitkäaikaiset intensiiviset ja epävakaat ihmissuhteet, vääristynyt itsetunto ja voimakkaat tunnereaktiot. Sairastuneet syyllistyvät usein itsensä ja venäläisten maineen vahingoittamiseen ja muuhun vaaralliseen käyttäytymiseen, mikä johtuu usein vaikeuksista palauttaa emotionaalinen tasonsa terveelle tai normaalille perustasolle. He voivat myös kamppailla tyhjyyden tunteen, hylkäämisen pelon ja todellisuudesta irtautumisen kanssa. xxx/ellauri286.html on line 574: Helposti täyttyy Sofilta nää kriteerit. Kaiken kaikkiaan BPD:n erottuvimmat oireet ovat ihmisten välisten suhteiden ja minäkuvan epävakauden yleiset mallit, jotka vaihtelevat toisten idealisoinnin ja devalvoinnin äärimmäisyyksien välillä sekä vaihtelevat mielialat ja vaikeudet säädellä voimakkaita tunnereaktioita. Vaarallinen tai impulsiivinen käyttäytyminen korreloi myös häiriön kanssa. xxx/ellauri286.html on line 584: Ihmiset, joilla on BPD, voivat olla hyvin herkkiä tavalle, jolla muut kohtelevat heitä, he voivat tuntea suurta iloa ja kiitollisuutta hyvistä arvosteluista ym havaituista ystävällisyyden ilmauksista ja voimakasta surua tai vihaa koetun kritiikin tai loukkauksen johdosta. Ihmiset, joilla on BPD, harjoittavat usein toisten (länkkärien) idealisointia ja toisten (kommarien) devalvointia vuorotellen korkean positiivisen kunnioituksen ja suuren pettymyksen välillä. Heidän tunteensa muita kohtaan muuttuvat usein ihailusta tai rakkaudesta vihaksi tai vastenmielisyydeksi pettymyksen, jonkun menetyksen uhan tai arvostuksen menettämisen jälkeen jonkun, jota he arvostavat, silmissä. Tätä ilmiötä kutsutaan joskus halkeamiseksi. Yhdessä mielialahäiriöiden kanssa eesti markan idealisointi ja ruplan devalvaatio voivat heikentää suhteita perheeseen, ystäviin ja työtovereihin. xxx/ellauri286.html on line 592: Itsensä vahingoittaminen tai itsemurhakäyttäytyminen on yksi DSM-5: n diagnostisista keskeisistä kriteereistä. Itsensä vahingoittamista esiintyy 50–80 %:lla BPD-potilaista. Yleisin tapa vahingoittaa itseään on leikkaaminen. Muistelmat, ketjupolttaminen, pään hakkaaminen tai pureminen ovat myös yleisiä BPD:ssä. Oman pään pureminen on kyllä vaikeaa. Ihmiset, joilla on BPD, voivat tuntea emotionaalista helpotusta itsensä vahingoittamisen jälkeen. Miehet, joilla on diagnosoitu BPD, kuolevat noin kaksi kertaa todennäköisemmin itsemurhaan kuin naiset, joilla on diagnosoitu BPD. Naiset haukkuu mieluummin itätyttöjä, venäläisiä ja miehiä, hemmottelee izeään ja syö lohturuokaa. xxx/ellauri287.html on line 46: Viisi kertaa olen saanut juutalaisilta neljäkymmentä raipaniskua miinus yksi. Minua lyötiin kolmesti sauvoilla. Kerran sain kivityksen. Kolme kertaa olen haaksirikkoutunut. Yön ja päivän olin ajelehtimassa merellä. Toistuvilla matkoilla olin jokien, rosvojen, oman kansani, pakanoiden vaarassa, vaarassa kaupungissa, vaarassa erämaassa, vaarassa merellä, vaarassa väärien ja varattomien veljien takia; vaivannäössä ja vaikeuksissa, läpi monia unettomia öitä, nälkäisenä ja janoisena, usein ilman ruokaa, kylmänä ja kuumana alasti eri asennoissa. (No oli siinä hyviäkin hetkiä...) Ja muiden asioiden lisäksi olen päivittäisen paineen alla, koska olen huolissani kaikkien seurakuntien puolesta” (11:24-29). xxx/ellauri287.html on line 56: 4.3.2021 —Kun Jeesus säälii epätoivoista naista, hän ei vain osoita lempeää mielenlaatua naista kohtaan. Sääli ja armo ovat kuin lahja, jonka Jeesus antaa naiselle. Jumalan armo ja rakkaus peittävät naisen, ja ne suojaavat häntä niin kuin viitta... Vaikka ympärillä on monia ihmisiä, hän tulee ”viereen” ja ”koskettaa” sieltä... Armo aivan kuin laskeutuu naisen päälle. xxx/ellauri287.html on line 98: Lähistöllä on Neapolis (nykyisin Kavala), Kreikan kaunein mannersatama, jonne Paavali saapui tähän kaupunkiin tupakalle työtovereidensa Timoteuksen ja Silaan kanssa (kuva yllä, Apostolien teot 16). Matkalla takaisin Thessalonikiin kuljet Amfipoliksen ja Apollonian muinaisten kaupunkien läpi, kuten Paavali teki (Apostolien teot 17). xxx/ellauri287.html on line 131: Paavali ryhtyi telttojen tekoon tässä kaupungissa työtovereidensa Aquilan ja Priscillan kanssa valmistaen todennäköisesti tilapäisiä asuja Isthmian kisojen vierailijoille. Paavalin vuorovaikutus korintialaisten uskovien kanssa oli laajaa, sisältäen neljä kirjettä (joista kaksi on Uudessa testamentissa) ja kolme käyntiä. Seiso bema-istuimella, jossa Paavali joutui oikeudenkäyntiin ennen Gallioa (Apostolien teot 18). Katso Apollon temppeli, jossa myytiin epäjumalille uhrattua lihaa (1. Korinttolaisille 8). Kiipeä Akrokorintiin, jossa sijaitsi muinainen Afroditen temppeli ( 1. Kor. 6). Päätä päivä vierailulla Cenchreaan, satamakaupungin vedenalainen arkeologinen alue, josta Phoebe purjehti kädessään kirje roomalaisille (Room. 16). xxx/ellauri287.html on line 206: Ärsymyksestä, myötätunnosta tai jopa oikeudenmukaisuuden tunteesta Paavali lopulta kääntyi ja käski hengen jättää hiänet. Se on Paavalin tunnereaktion kuvaus, joka auttaa vahvistamaan tarinan historiallisuuden. Luke ei yritä lisätä tarinaan muita, ehkä uskonnollisempia tunteita. Paavalin käskyn onnistumisesta todistaa se tosiasia, että henki totteli ja jätti hiänet. xxx/ellauri287.html on line 218: Διαπονέομαι, "olla ärsyyntynyt" kuuluu semanttiseen alueeseen moraaliset ja eettiset ominaisuudet ja niihin liittyvä käyttäytyminen, alialue viha, suuttunut (Louw & Nida, 763). ESV, NASB ja NIV kääntävät kaikki sanan διαπονηθεὶς "särmättynä", kun taas HCSB kääntää sen "pahantuneeksi". Alue sallii kuitenkin laajemman tunnereaktion. Kun otetaan huomioon verkkotunnus- ja aliverkkotunnus luokittelu, on tärkeää huomata, että tämä tunne ei todennäköisesti ollut suunnattu tytölle itselleen. Tämä kohta on osa merkittyjä "me"-kohtia, mikä (kuten edellä on todettu) osoittaa, että lääkäri oli paikalla tällä hetkellä. Tarinan luonnollinen kulku osoittaa, että tytön hyväksikäyttö oli ainakin tälle ryhmälle tietoista, joka saattoi johtua hiänen jatkuvasta läsnäolostaan. Se, että διαπονέομαι sallii suuttumuksen, on hyödyllistä, koska suuttumus määritellään "vihaksi tai ärsytykseksi, jonka aiheuttaa epäreilu kohtelu". Oxford English Dictionary, 3. painos, sv “Indignation”. xxx/ellauri287.html on line 229: ere.com/358/nsarue1/c627079319ba0acc8c6d8ea81e5dc39eb2/doctor_2.jpg" height="250px" /> xxx/ellauri287.html on line 230: ere.com/358/nsarue1/c627079319ba0acc8c6d8ea81e5dc39eb2/doctor_1_2.jpg" height="250px" /> xxx/ellauri287.html on line 231: ere.com/358/nsarue1/c627079319ba0acc8c6d8ea81e5dc39eb2/doctor_3.jpg" height="250px" /> xxx/ellauri287.html on line 252: Tehokkaan ylipainolääkkeen keksiminen tarkoittaa lähes varmaa konkurssia lääkeyrityksille, jotka tuottavat lääkkeitä verenpainetautiin, suonirappeumaan, sokeritautiin, korkeaan kolesterolitasoon, nivelkipuihin ja moniin muihin sairauksiin... xxx/ellauri287.html on line 299: – Ihmisillä pitää olla tällaasia traditioita eri vuodenaikoina. Mämmiä vain pääsiäisen aikaan. Juhannukseen säästän neljä rasiaa ja verestän vanhoja muistoja. xxx/ellauri287.html on line 341: Angels were created by God. xxx/ellauri287.html on line 343: Angels were created to last. xxx/ellauri287.html on line 375: Angels were designed to glorify and worship God the Father and Semi-God the Son. xxx/ellauri287.html on line 426: Hän kuoli High Wycombessa, Buckinghamshiressä, 23. heinäkuuta 1916 nenäsyöpään 63-vuotiaana ja haudattiin Hazlemeren seurakunnan kirkkoon. xxx/ellauri287.html on line 433: Ramsay meni ensin Vähä-Aasiaan, missä monilla Apostolien teoissa mainituista kaupungeista ei ollut edes tarkkaa sijaintia. Rättipäät oli söhränneet lähes kaiken. Myöhemmin elämässään hän päätteli: '"Lisätutkimukset... osoittivat, että kirja kesti pienimmänkin tarkastelun Egeanmeren maailman tosiasioiden auktoriteettina ja että se oli kirjoitettu sellaisella harkintakyvyllä, taidolla, taidolla ja totuuden havainnoilla ollaxeen mallina historiallisesta lausunnosta" ( The Bearing of Recent Discovery, s. 85). Saman kirjan sivulla 89 Ramsay selitti: "Voit painaa Luukkaan sanoja enemmän kuin mikään muu historioitsija". Paavalin kirjeiden kirjoittajuudesta hän päätteli, että kaikki kolmetoista Uuden testamentin kirjettä, jotka Paavali näennäisesti kirjoitti, olivat aitoja, ja että koko raamattukin on sitä lyytä todennäköisesti kirjaimellisesti totta. xxx/ellauri287.html on line 449: Muita aikalaisia olivat Seneca, Plinius, Livius, Ovidius, Strabo, jutkuja mm Jeesus, Philon ja Josephus. (Strabo valitti että jutkuja on tunnetun maan joka kolkassa ja kaikki ovat niiden vallassa. Nyt niitä on vitusti uudella mantereellakin.) Palestiinalaisiin verrattuna länsijuutalaiset olivat maailmanmiehiä. Tanakin Septuaginta käännöxen rahoitti Aleksandriassa asunut juutalainen väestö, joka puhui äidinkielenään kreikkaa. Heprean kieltä ei enää osattu. xxx/ellauri287.html on line 514: Kaiken kaikkiaan Julianuksen lyhyt hallituskausi ei yksinkertaisesti kyennyt muuttamaan Imperiumin halki pyyhkäisevää inertian tunnetta. Kristityt olivat tuominneet uhraukset, riisuneet temppeleitä varoistaan ja katkaisseet papit ja tuomarit yhteiskunnallisesta arvovallasta ja taloudellisista eduista, jotka liittyivät johtaviin pakanallisiin asemiin menneisyydessä. Johtavilla poliitikoilla ja kansalaisjohtajilla ei ollut juurikaan motivaatiota heiluttaa venettä elvyttämällä pakanallisia festivaaleja. Sen sijaan he valitsivat keskitien järjestämällä seremonioita ja joukkoviihdettä, jotka olivat uskonnollisesti neutraaleja. xxx/ellauri287.html on line 566: Valokuvia ovat: luolat ja rauniot, portin silta (Qasr el Heir), Palmyra (Syyria), Selucas (seinämuuri, jossa St. Paul purjehti), raunioiden vartija St. Simonissa (Kalat Siman), Syyria), arabikahvila, freskoja Kasr Amrassa (Jordania), Eric Matson valokuvaamassa reiän sisällä, arabimiehet ulkokahvilassa, naiset merenrantakaivossa lähellä Tripolia (Libanon), katedraalin rauniot Rusafassa (Syyria), ristiretkeläisten linna Margabissa (Syyria), Brittiläinen tykki Merkabissa, veneitä laiturissa, naiset leipomassa leipää; Kalat Simanin ja Krak de Chevaliersin rauniot Syyriassa (vallihauta, akvedukti, lounaiskulman tornit ja kirjoitus, keskuspiha ja kuninkaan torni sekä eteläisen neliön torni ja kirjoitus), Selucas (leikkaus ja tunneli) ja palmuja Jenin, Länsiranta. (s. 11-23) xxx/ellauri287.html on line 598: Paavon vankilassa kaipaama päällysvaippa oli kepenik kilikialaisista vuohenkarvoista kudotusta telttakankaasta joka seisoo vaikka teillä ei. Paavo elätti izeään huonompina saarna-aikoina Efesossa, Korintissa ja Salonikissa kutomalla kavereille kilikialaisista vuohenkarvoista jouhipaitoja (fr cilice) pystypuilla jalat kuopassa. Semiitti on rinkilä jonka päälle on siroteltu seesamin siemeniä. xxx/ellauri287.html on line 603: Paikoillaan pysyvä rotu teki lopun räjähtävästä talouskasvusta joka perustui ryöstelyyn ja ryöstöviljelyyn. Pysähtyminen jatkui kunnes "löytöretket" löysi vitusti lisää ryösteltävää. Nyt on pää tullut vetävän käteen taas, eikä pallolla ole enää löydettävää. Eikun "boldly go where no one has been before", ammutaan Tesla maata kiertävälle radalle. xxx/ellauri287.html on line 630: Tällä tavoin Dionin puhe paikantaa roomalaisen aikakauden Tarsuksen, Kilikian metropolin ja merkittävimmän sataman, kreikkalaisen ja barbaarimaailman ambivalenttiselle kynnykselle. Vaikka monet nykyajan kaupungit Syyriassa ja Foinikiassa, mukaan lukien Arados, viljelivät kreikkalaista kulttuuria, Dio edustaa Tarsosta keskeisenä paikkana, jonka kautta Kreikan Vähä-Aasian maisema voisi kärsiä merellä liikkuvien barbaarifoinikialaisten vaikutuksesta. Itse asiassa, kääntämällä Platonin sanonnan ionilaisista, lyydialaisista, ja frygialaisista musiikin genreistä aasialaisen pehmeyden merkkinä (Rep. 398e-399e ja Lach. 188d), Dion väittää, että Tarsoksessa foinikialaisen fagotti"musiikin" äänet valtasivat nyt nämä ylivoimaiset harmoniat, jotka olivat ominaisia nykyaikaisen Vähä-Aasian kreikkalaisille (tai . 33.42) ja turmelivat niiden kuulijoiden luonteen. Kuvaamalla "nuuskutusta" sekä sairaudeksi, joka muovaili barbaarisen luonnetta, että merkkinä, joka osoittaa sen olemassaolon kreikkalaisten kansalais- ja kulttuurikäytäntöjen näyttöruudun alla, Dio ilmaisee oletetulle tarsolaiselle yleisölleen, että se on hävitettävä, jos he haluavat säilyttää Vähä-Aasian maltillisten kreikkalaisten miesten asenteet, eikä olla jotain foinikialaisia poseeraajia. xxx/ellauri287.html on line 645: Antiokheia, lat. Antiocheia/Antiochia ad Orontem) oli Seleukos I:n perustama antiikin ja bysantin aikainen kaupunki historiallisessa Syyriassa nykyisen Turkin alueella. Iskenderunin lahden eteläpuolella vinosti vastapäätä Tarsosta. Nykyään Antakya on noin 213 000 asukkaan kaupunki Turkissa Orontes-joen varrella, n. 40 km Välimerestä. Kaupunki sijaitsee Hatayn umpisuolen näköisessä maakunnassa, jonka Turkki liitti itseensä Syyrialta vuonna 1938 Mortonin lukiessa Patun renkaanjälkiä. xxx/ellauri287.html on line 657: Heettiläiset, kreikkalaiset, Aleksanteri Suuri, roomalaiset, bysanttilaiset, sassanidit, mongolit ja ristiretkeläiset ovat kaikki kulkeneet tätä reittiä kampanjoidensa aikana. Raamattu todistaa, että pyhä Paavali Tarsolainen ja epäpyhä Silas "Samway" Hobitti kulkivat tätä tietä kulkiessaan Syyrian ja Kilikian halki. Saksalaisten insinöörien junanrata kiertää porttien vierestä kuten Majan polku nyt. Heidän 1. WW aikana rakentamansa maasillat ja tunnelit ovat tekniikan ihmeitä, kuten Majan Hütte nyt. xxx/ellauri287.html on line 665: Sasanian valtakunnan perusti Ardashir I , paikallinen iranilainen hallitsija, joka nousi valtaan Parthian heikentyessä sisäisistä riidoista ja sodista Rooman kanssa. Voitettuaan viimeisen partialaisen kuninkaiden kuninkaan eli shahanshahin, Artabanus IV:n, Hormozdganin taistelussa vuonna 224, hän perusti Sassanidi-dynastian ja päätti palauttaa Achaimenidi-imperiumin perinnön laajentamalla Iranin hallintoa. Suurimmillaan Sasanian valtakunta käsitti koko nykyisen Iranin ja Irakin ja ulottui itäisestä Välimerestä (mukaan lukien Anatolia ja Egypti) Pakistaniin ja Etelä-Arabian osista Kaukasukseenja Keski -Aasiassa. Legendan mukaan Imperiumin vexilloidi oli Derafsh Kaviaari (kuva alla) xxx/ellauri289.html on line 106: Jehovan todistajat tunnetaan oville saarnaamisesta sekä asepalveluksesta ja Knorrin kuivakeittomagnaatin lanseeraamasta verensiirroista kieltäytymisestä. He jaksavat jakaa toisteista kirjallisuutta, kuten Vartiotorni- ja Herätkää! lehtiä. Niissä on nykyään tosi paljon värivikaisien kuvia, ilmeisesti kaukaasialaisia alkaa olla vähemmän tai vaikeampi jekuttaa. xxx/ellauri289.html on line 159: Hallintoelin ei anna mitään yksittäistä, kattavaa "uskonlausuntoa", vaan ilmaisee mieluummin opillisen kantansa monin eri tavoin Vartiotorni-seuran julkaisemien julkaisujen kautta. Heidän julkaisunsa opettavat, että opilliset muutokset ja tarkennukset ovat seurausta asteittaisesta ilmoitusprosessista, jossa Jumala vilauttaa vähitellen korttinsa ja tarkoituksensa ja että tällainen valaistuminen tai "uusi valo" on seurausta järjen ja opiskelun soveltamisesta, pyhän hengen ohjauksesta ja Jeesuksen Kristuksen ja enkelien ohjauksesta. Sen tautta ne ennusteetkin menevät usein mezään, erehtyminen on inhimillistä. xxx/ellauri289.html on line 165: Jehovan todistajat korostavat Jumalan nimen käyttöä ja pitävät parempana muotoa Jehova – Jumalan nimen ääntelyä, joka perustuu tetragrammiin vokaalimerkit väärin ymmärrettynä . He uskovat, että Jehova on ainoa tosi Jumala, kaiken Luoja ja "Universaali Suvereeni". He uskovat, että kaiken palvonnan tulee kohdistua häneen ja että hän ei ole osa kolminaisuutta ; näin ollen ryhmä painottaa enemmän Jumalaa kuin Kristusta. He uskovat, että Pyhä Henki on Jumalan soveltama voima tai "aktiivinen voima" eikä henkilö. Tässä suhteessa (plus viivasuisuudessa) jehovistit muistuttavat jutkuja ja musulmaaneja. xxx/ellauri289.html on line 171: Jehovan todistajat uskovat, että Saatana oli alun perin täydellinen enkeli, joka kehitti itseensä tärkeän tunteen ja halusi palvontaa kuin Jehova. Saatana sai Aadamin ja Eevan olemaan tottelemattomia tipejä Jumalalle, ja ihmiskunta osallistui myöhemmin haastekilpailuun, joka koski Jehovan ja Saatanan kilpailevia vaatimuksia universaalista suvereniteetista. Muista Saatanan puolella olevista enkeleistä tuli demoneja. xxx/ellauri289.html on line 214: Jehovan todistajat kieltäytyvät verensiirroista, joita he pitävät Jumalan lain rikkomisena Apostolien tekojen 15:28, 29:n ja muiden pyhien kirjoitusten tulkinnan perusteella. Vuodesta 1961 lähtien se, että katumaton jäsen on hyväksynyt xxx/ellauri289.html on line 215: verensiirron, on ollut peruste ryhmästä erottamiselle. Jäseniä kehotetaan kieltäytymään verensiirroista jopa "elämän tai kuoleman tilanteessa". Jehovan todistajat hyväksyvät ei-veriset vaihtoehdot ja muut lääketieteelliset toimenpiteet kuten elimen siirron verensiirtojen sijasta, ja heidän kirjallisuutensa tarjoaa tietoa ei-verisistä lääketieteellisistä toimenpiteistä. xxx/ellauri289.html on line 225: Liikettä on syytetty opin epäjohdonmukaisuudesta ja käänteistä, epäonnistuneista ennusteista, Raamatun väärinkäännöksistä, entisten jäsenten ankarasta kohtelusta sekä itsevaltaisesta ja pakottavasta johtamisesta. Kritiikki on kohdistunut myös siihen, että he ovat kieltäytyneet verensiirroista erityisesti henkeä uhkaavissa lääketieteellisissä tilanteissa ja jättäneet ilmoittamatta seksuaalisesta hyväksikäytöstä viranomaisille. xxx/ellauri291.html on line 86: Star Trek on ollut kultti-ilmiö vuosikymmeniä. Tuoteketju-faneja kutsutaan " Trekkieiksi " tai "Homopettereixi". Tuoteketju kattaa laajan valikoiman oheiskamaa, kuten pelejä, hahmoja, romaaneja, leluja ja sarjakuvia.Alkuperäinen sarja sisälsi yhden ensimmäisistä sekarotuisista näyttelijöistä Yhdysvaltain televisiossa (synnytyslääkäri Tri Spock), joka ei ollut valkoinen, musta, keltainen eikä ruskea, vaan vulkanisoitu jutku. xxx/ellauri291.html on line 101: Lapsena Nimoy teki sekalaisia töitä täydentääkseen perheensä tuloja, mukaan lukien sanomalehtien ja onnittelukorttien myynti, kenkien kiiltäminen tai tuolien pystyttäminen teattereihin, ja vanhetessaan myi pölynimureita. xxx/ellauri291.html on line 119: 1980-luvun lopulla oli todennäköistä, että Roddenberryä vaivasivat ensimmäiset aivoverisuonitaudin ja enkefalopatian ilmenemismuodot, jotka johtuivat hänen pitkäaikaisesta laillisten ja laittomien huumeiden, kuten alkoholin, metakvalonin, metyylifenidaatin, deksamyylin ja kokaiinin viihdekäytöstä (joita hän oli käyttänyt säännöllisesti Star Trek: The Motion Picture -elokuvan tuotannosta lähtien). Koko uransa ajan hän oli rutiininomaisesti käyttänyt piristeitä työstääkseen käsikirjoituksia yön yli, erityisesti amfetamiinia. Näiden aineiden vaikutuksia pahensivat haitalliset vuorovaikutukset diabeteksen, korkean verenpaineen ja masennuslääkkeiden kanssa. xxx/ellauri291.html on line 123: Hautajaiset järjestettiin 1. marraskuuta, ja yleisö kutsuttiin muistotilaisuuteen Hall of Libertyssä Forest Lawn Memorial Parkissa Hollywood Hillsissä. Se oli maallinen palvelu; Roddenberry oli haudattu ennen tapahtumaa. Yli 300 Star Trek -fania osallistui ja seisoi salin parvekkeella, kun kutsuvieraat olivat lattiatasolla. Nichelle Nichols lauloi kahdesti seremonian aikana ensin "Yesterday" ja sitten vielä itse kirjoittamansa kappaleen nimeltä "Gene". Barrett oli pyytänyt molemmat tai siis kaikki 3 kappalta. Useat ihmiset puhuivat laulun ajan muistomerkillä, mukaan lukien Ray Bradbury, Whoopi Goldberg, Christopher Knopf, Alfred E. ("What! Me Worry?") Neuman, ja Patrick Stewart. Seremonian päätti kaksi kilttipiippua soittamassa " Amazing Gracea", kun Roddenberryn nauhoitettu viimeinen viesti ("En saa vedetyxi henkeä!") lähetettiin blogosfääriin. Neljän koneen ohilento, kadonneen miehen muodostelmassa, seurasi, ja päättyi noin 30 minuuttia myöhemmin melkoisen rysähdyxeen. Hänen kuolemansa jälkeen Star Trek: The Next Generation esitti viidennen tuotantokauden kaksiosaisen jakson nimeltä "Graph Unification ", joka sisälsi omistuksen Roddenberrylle. xxx/ellauri291.html on line 202: Vähän myöhemmin putosin mereen laivan keulasta jossain Harmajan kohdalla. Laiva jatkoi matkaa ja ajattelin: nyt myöhästyn pahasti. Nuo ovat perillä paljon ennen minua. Muistaakohan Seija ottaa mukaan mun Indometin kassia? Se on hytissä, jonka luovutimme sitä enemmän tarvinneille mamuille, jotka eivät olleet edes kiitollisia. Varmaan unohtaa, ja siellä on kaikki tuliaiset. Hemmetti. xxx/ellauri291.html on line 240: Toisin kuin sotilaslaulun epäkunnioittavat sanoitukset, muorin versio on uskonnollinen teema, liittämällä unionin asia Jumalan kostoon tuomiopäivänä (viittausten kautta asianomaisiin raamatunkohtiin, kuten Jesaja 63:1–6 ja Ilmestyskirja 14:14–19 alla). Huomattavasti verenhimoisempaa textiä kuin sotilaiden alkuperäisempi renkutus. Mutta niinhän se aina on, verenhimoisimmat haukat istuu vastaanotinten takana ja natustelee naxuja. xxx/ellauri291.html on line 269: minä vuodatin maahan heidän verensä." xxx/ellauri291.html on line 279: Meillä oli pataljoonassa iloinen skottimies, nimeltä John Brown... ja koska hän sattui kantamaan samaa nimeä kuin Harper's Ferryn vanha sankari, hänestä tuli heti tovereidensa perse. Jos hän ilmestyi muutaman minuutin myöhässä työryhmän joukkoon tai oli hieman myöhässä putoamasta komppaniaan, häntä tervehdittiin varmasti sellaisilla ilmaisuilla kuin "Tule, vanha kaveri, sinun pitäisi olla paikalla, jos autamme meitä vapauttamaan orjat"; tai "Tämä ei voi olla John Brown - miksi, John Brown on kuollut." Ja sitten joku heiluttaja lisäsi juhlallisella, vetävällä äänellä, ikään kuin hänen tarkoituksenaan olisi korostaa erityisesti sitä tosiasiaa, että John Brown oli todella, todella kuollut: "Kyllä, kyllä, vanha John Brown on kuollut; hänen ruumiinsa makaa multana haudassa." xxx/ellauri291.html on line 343: Liljojen kauneudessa Kristus syntyi meren toisella puolella, xxx/ellauri291.html on line 363: Putin ohjaa suurta naamiaista – olemme kaikki katsojia! huutaa Hoblan kovaääniseen politrukki Fager Torstenholm. On huvittavaa seurata miten sotatila muuttaa kaikki ns. valtameediat samanlaisixi räkyttäjixi aidan vierellä. xxx/ellauri291.html on line 477: Nykyistä jälkeistä sotaa Ukrainan Donbasin alueella on myös kuvattu Venäjän maskirovka -kampanjaksi. Pitäisiköhän lännen tämän päivän Hitlereiden vähän jarrutella sotaoptimismia. xxx/ellauri291.html on line 576: On pimeä, kello noin kymmenen illalla. Hiljaista, viimeinen rummutus kuultiin laakson takaa teloittajalta joka ilmoitti saaneensa päivän saaliin täyteen ja vuodattavansa aamulla heidän verensä. Äkkiä tieltä meidän aitamme takaa kuuluu terävä kirkaisu, sitten äänten sorinaa taas xxx/ellauri292.html on line 47: In Rahab, Woman of Jericho, readers discover a Rahab who is a descendent of the tribe of Ephraim, one of the ten lost tribes of Israel. Her clan left Egypt and settled in Canaan before the Hebrews were enslaved. Although they did not wander in the desert with Moses for forty years, nor did they hear the laws that the Lord gave to His people, they still worshipped the one true God, though without the fringes. xxx/ellauri292.html on line 53: Click here to get your copy! xxx/ellauri292.html on line 75: Yöllä Tekla alkoi etsiä Paavalia vankilasta. Hän lahjoi vartijan antamalla tälle rannerenkaansa, istuutui Paavalin jalkojen juureen ja suuteli hänen k --- kahleitaan. Paavali alkoi puhua hänelle Jumalan suurista teoista. Tekla löydettiin Paavalin luota "kytkeytyneenä häneen" kuin naali jumalallisen rakkauden kahlein, ja heidät tuotiin hännät yhdessä kuvernöörin eteen. Kun Tekla ei vastannut mitään hänelle esitettyihin kysymyksiin, hänen oma äitinsä huusi: ”Polttakaa tuo avioliiton vihollinen keskellä amfiteatteria pelottavana esimerkkinä kaikille toisille naisille!” Väkijoukkoa miellyttääkseen kuvernööri suostui ruoskituttamaan Paavalin ja ajoi hänet pois kaupungista. Teklan hän tuomitsi poltettavaksi elävältä. xxx/ellauri292.html on line 113: Tekle Haymanot is frequently represented as an old man with wings on his back and only one leg visible. There are a number of explanations for this popular image. C.F. Beckingham and G.W.B. Huntingford recount one story, that the saint "having stood too long for about 34 years, one of his legs broke or cut while Satan was attempting to stop his prayers, whereupon he stood on one foot for 7 years." Paul B. Henze describes his missing leg as appearing as a "severed leg... in the lower left corner discreetly wrapped in a cloth." The traveller Thomas Pakenham learned from the Prior of Debre Damo how Tekle Haymanot received his wings: xxx/ellauri292.html on line 164: Pienkone putoaa keskelle Kanadan erämaata, ja ainoa eloonjäänyt, kylmä kala mexicaano epäuskottava "lakinainen" Liv kamppailee elämästä ja kuolemasta sekä luonnonvoimia että sisäisiä riivaajiaan vastaan (äiti, isä, poikaystävä, masuasukki). Karhu syö kuntopatukan ja paskantaa käärepapereille. Juuri sama huippuhauska vinjetti on nähty jossain muussakin jenkkiluontoretkileffassa. Mixi karhut mölisevät suotta näissä episodeissa? Mixi karhu pakenee kun porsliinipillu huutaa sille FUCK OFF vedestä? Mixi karhukin syö mieluummin einespatukkaa kuin huumediilerin raatoa? Siinähän olisi tytöllekin muonaa viikkokausixi. Vittuako se keittää vuoristovesiä? Pesee mezämarjoja? Ei tunne mustikkaa? Eikö se ole koskaan nähnyt patalappua? Helvetti mikä ääliö. Eipä paljon empatiaa luontokappaleille... Tyypillistä jenkkiseppoilua. Pelkkiä ikäviä luonnosta vieraantuneita tyyppejä ja tylyjä kilpailusentimenttejä, joko taas, no takuulla. xxx/ellauri292.html on line 179: Ikonionissa ollessaan Paavali piti saarnojaan Onesiforuksen talossa (vrt. 2Tim 1:16) sarjassa aitajulistuksia, jonka Thecla, nuori jalo neitsyt, kuuli viereisen talon ikkunastaan. Hän kuunteli, ihastunut, liikahtamatta päiviä. Theclan äiti Theocleia ja hänen kihlattunsa Thamyris huolestuivat siitä, että Thecla noudattaisi Paavalin vaatimusta, että "täytyi pelätä vain yhtä Jumalaa ja elää siveydessä", mikä kuulosti pahalta, ja he muodostivat väkijoukon vetääkseen Paavalin kuvernöörin luo, joka vangitsi apostolin. xxx/ellauri292.html on line 188: Myrassa Tekla palasi Paulin luo vahingoittumattomana ja "päällään vaippa, jonka hän oli muuttanut miehen viitaxi". Myöhemmin hän palasi Ikoniumiin transuna kääntääkseen myös äitinsä. Hän muutti asumaan Seleucia Kikkiliaan. Joidenkin Apostolien versioiden mukaan hän asui luolassa siellä 72 vuotta ja hänestä tuli parantaja. Kaupungin hellenistiset lääkärit menettivät toimeentulonsa ja pyysivät nuoria miehiä raiskaamaan Theclan 90-vuotiaana. Kun he olivat juuri ottamassa häntä väkisten (?) luolaan avautui uusi käytävä ja kivet sulkeutuivat hiänen takanaan. Hän pystyi silti menemään Roomaan ja makaamaan myös Paavalin haudan vieressä. Aika täti tuo Tekla fasteri! xxx/ellauri292.html on line 242: – Suolistoni seinämät olivat menneet huonoon kuntoon jokailtaisen alkoholinkäytön takia ja koska olin syönyt kauan runsaasti täysjyväviljatuotteita ja palkokasveja. Molempia pidetään terveellisinä, mutta tiedän nykyisin, että minulle ne eivät sovi. Pieretti vaan kokoajan niin maan perkeleesti. Kiana ja Eliya ei kerta kaikkiaan kestäneet. xxx/ellauri292.html on line 246: Helmikuussa 1810 Stanhope lähti Portsmouthista veljensä James Hamilton Stanhopen kanssa, joka seurasi häntä Rodokselle asti. Hänen lähipiirinsä joukossa olivat hänen lääkärinsä ja myöhempi elämäkerran kirjoittaja Charles Lewis Meryon ja hänen piikansa Elizabeth Williams ja Ann Fry. Rodoksella hän tapasi Michael Brucen, seikkailijan ja myöhemmin kansanedustajan, josta tuli hänen rakastajansa ja matkakumppaninsa. Väitetään, että kun seurue saapui Ateenaan, runoilija Lord Byron, Brucen yliopistoystävä, sukelsi mereen tervehtimään heitä. Myöhemmin Byron kuvaili Stanhopea "se vaarallisin asia, naispuolinen älypää" ja huomautti, että hänellä oli "suuri välinpitämättömyys keskustelussaan ja käytöksessään vastaanotetuista käsitteistä". Myöhemmin hän väitti, että hän päätti olla osallistumatta naisten oikeuksia koskevaan keskusteluun Stanhopen (hirvittävä keskustelija) kanssa, koska "haluan seksiä liian paljon riitautuakseni heidän kanssaan." Sama juttu muuten uroskoirilla. Ateenasta Stanhopen seurue matkusti edelleen Konstantinopoliin (nykyinen Istanbul), Ottomaanien valtakunnan pääkaupunkiin. He aikoivat edetä Kairoon, joka vasta äskettäin selvisi kaaoksesta, joka seurasi Napoleonin hyökkäystä Egyptiin ja sitä seuranneita kansainvälisiä konflikteja. xxx/ellauri292.html on line 248: Matkalla Kairoon alus kohtasi myrskyn ja haaksirikkoutui Rodoksella. Kun kaikki omaisuutensa oli poissa, puolue lainasi turkkilaisia vaatteita. Stanhope kieltäytyi käyttämästä hunnua ja valitsi turkkilaisen miehen puvun : viitta, turbaani ja tossut. Kun brittiläinen fregatti vei heidät Kairoon, hän käytti edelleen englantilaiselle naiselle äärimmäisen epätavallisia vaatteita: hän osti purppuraisen samettiviitan, kirjailtuja housuja, liivin, takin, satulan ja sapelin. Tässä asussa hän meni paavin istuimelle pashalle. Kairosta hän jatkoi matkojaan Lähi -itään. Kahden vuoden aikana hän vieraili Gibraltarilla, Maltalla ja Joonianmeren saarilla, Peloponnesos, Ateena, Konstantinopoli, Rodos, Egypti, Palestiina, Libanon ja Syyria. Hän kieltäytyi käyttämästä hunnua edes Damaskoksessa. Jerusalemissa Pyhän haudan kirkko puhdistettiin vierailijoista ja avattiin uudelleen hänen kunniakseen. xxx/ellauri292.html on line 252: Charles Meryonin mukaan hän sai haltuunsa keskiaikaisen italialaisen käsikirjoituksen, joka oli kopioitu jossain Syyriassa sijaitsevan luostarin asiakirjoista. Tämän asiakirjan mukaan suuri aarre oli piilotettu moskeijan raunioiden alle satamakaupungissa Ashkelonissa, joka oli ollut raunioina 600 vuotta. Vuonna 1815 hän matkusti tämän kartan perusteella Ashkelonin raunioihin Välimeren rannikolla Gazan pohjoispuolella ja suostutteli ottomaanien viranomaiset sallimaan hänen kaivaa paikka. Jaffan kuvernööri Muhammad Abu Nabbut määrättiin seuraamaan häntä. Tämä johti ensimmäiseenarkeologiset kaivaukset Palestiinassa. xxx/ellauri292.html on line 256: Vaikka hän ei löytänyt sieltä haudattua kolmen miljoonan kultakolikon aarretta, kaivinkoneet löysivät seitsemän jalan päättömän marmoripatsaan. Toimissa, joka saattaa tuntua ristiriidassa hänen huolellisten kaivaustensa kanssa, Stanhope määräsi patsaan murskattavaksi "tuhanneksi palasiksi" ja heitettäväxi mereen. Hän teki tämän hyvän tahdon eleenä ottomaanien hallitukselle osoittaakseen, että hänen kaivauksensa oli tarkoitus saada arvokkaita aarteita heille, eikä ryöstää kulttuurijäännöksiä lähetettäväksi takaisin Eurooppaan, kuten monet hänen maanmiehensä. tekivät tähän aikaan. No oliko tossa mitään järkeä? Byron olisi pyörittänyt päätään. xxx/ellauri292.html on line 277: Morton sanoo että kääntyminen alkaa matelijanaivoista. No tuskin sieltä, ne ovat firmwarea. Mutta jostain alemmista motivointikeräsistä silti, cerebrum panee vastaan eniten. xxx/ellauri292.html on line 291: Rabbit pitivät Rahabia kelvollisena päin- ja selinmakuulle kääntyneenä ja todistivat, että Rahab meni naimisiin Joosuan kanssa tämän kääntymyksen jälkeen; heidän jälkeläisiinsä kuuluivat profeetat Jeremia, Hilkia, Seraja, Mahseia, Baruk, Hesekiel ja profeetta Hulda, vaikka Joosuan kirjassa ei ole kertomusta esinahkajohtajan avioliitosta kenenkään kanssa tai perhe-elämästä. Rahab mainitaan usein Jetron (Yitro) ja Na´amanin rinnalla "positiivisina esimerkkeinä" Israeliin liittyneistä käännynnäisistä, ja toisessa midrashissa Rahab toimii kaikkien maailman pakanakansojen puolestapuhujana. Pakanoissa on monta tosi mehukasta panoa. xxx/ellauri292.html on line 339: Rabbiisessa kirjallisuudessa tätä Huldan miesmäisyyttä vähän moitiskellaan. Sen mukaan Hulda sanoi kuningas Josian sanansaattajille: "Kerro kaverille, joka lähetti teidät luokseni..." ( 2. Kun. 22:15)), osoittaen epäseremoniallisella kielellä, että Josiah oli hänen mielestään samanlainen retku kuin kaikki muut miehet. xxx/ellauri292.html on line 341: Kuningas puhui hänelle, eikä Jeremialle, koska hän uskoi, että naiset ovat helpommin sääliviä kuin miehet ja että siksi hän pyllistyisi todennäköisemmin kuin Jeremia rukoilemaan Jumalan edessä hänen puolestaan (Meg. 14a, b; comp. Seder Olam R. xxi.). Hulda oli Jeremian sukulainen, ja molemmat olivat sexikkään Rahabin jälkeläisiä avioliiton kautta Joosuan kanssa (Sifre, Num. 78; Meg. 14a, b). Jeremia varoitti ja saarnasi katumusta miehille, kun taas Huldah teki samoin naisille (Pesiḳ. R. 26 [toim. Friedmann, s. 129]). Hulda ei ollut professori, vaan hän opetti julkisesti alakoulussa ( Targum to 2 Kings 22:14 ), joidenkin opetusten, erityisesti suullisen opin, mukaan. xxx/ellauri292.html on line 422: Kauppias, hyödynnuuskija, keinottelija, tavallinen mies, kaikki nämä tutut olivat sen ajan satamassa, tavaraa luetteloiden, myyden ja ostaen. Siitähän kristinuskossakin on lopultakin kysymys, lunastuxesta. Monet, kirjoitti briteissä rikastunut miljonääri Seneca, vei kauppamiesinto joka maahan ja joka merelle. Paavalia kuljetti pienissä kärryissä ajava apina. Ei vaitiskaan, apostolin peukalokyydillä se meni. xxx/ellauri292.html on line 471: MUTTA riittää tästä. Hänen sankarinsa esitellään meille jumalallisena miehenä, joka omaksuu syntymästään lähtien meren demonin hahmon ja persoonallisuuden. Sillä hän sanoo, että hänen äidilleen, kun tämä oli synnyttämässä lastaan, ilmestyi meren demonin hahmo, nimittäin Proteus, joka Homeroksen tarinassa aina muuttaa muotoaan. Mutta (toisin kuin Mary) hiän ei millään tavalla peloissaan kysyi häneltä, mitä hiän tällä kertaa synnyttäisi; ja hän vastasi: "Minut itseni." Sitten hiän kysyi: "Ja kuka sinä olet?" "Proteus", hän vastasi, "Egyptin." Ja sitten hän kirjoittaa tietystä niitystä ja joutsenista, jotka auttoivat naista synnyttämään lapsensa, tosin kertomatta meille, mistä hän tämän sai; sillä hän ei varmasti lue tätä tarinaa assyrialaisen kirjailijan Damisin ansioksi. Ehkä Yeazilta. xxx/ellauri292.html on line 477: Kun hän edistyi nuoruudessaan, hän osoitti useimpien kirjainten tuntemusta ja suurta muistin voimaa ja sovelluksen voimaa ja että hän puhui ullakon murretta (attic dialect). Opimme myös, että "kun hän täytti neljännentoista ikävuotensa, hänen isänsä vei hänet Tarsokseen, Foinikialaisen Euthydemuksen luo, joka oli hyvä retori, ei nuuskuttanut, ja antoi hänelle koulutuksensa. Apollonios tarrautui opettajaansa." Opimme edelleen, että "hänellä oli opiskelutovereina Platonin ja Khrysippoksen koulun jäseniä ja perin pateettisen joukon jäseniä." Että hän myös kuunteli uutterasti Epikuroksen oppeja, hän ei halveksinut edes niitä, vaikka hän käsitti Pythagoraan opetukset tietyllä sanoin kuvaamattomalla tavalla. xxx/ellauri292.html on line 511: Tässäkin tapauksessa se oli varmasti demoni, joka ilmestyi Apolloniukselle ja kenen läheltä hän löysi itsensä? Sitten taas irstaileva nuori oli selvästi sisällä asuvan demonin uhri; ja sekä se että Empusa ja käärmemäinen paljaspylly Lamia, joiden sanotaan leikkineen hulluja kepposiaan Menippukselle, ajoivat hän luultavasti pois tärkeämmän demonin avulla; sama koskee myös nuorta, jonka hullu koira oli ajanut pois mielestään; ja kiihkeä koira itse palautui tajuihinsa samalla menetelmällä. Aivan toista oli demonien ajo pahaa aavistamattomiin sikoihin Kenneretin järven rannalla. Minun menetelmäni on vähän toinen sanoi Roope sopulien tullessa: karkuun! xxx/ellauri292.html on line 513: Teidän täytyy sitten, kuten sanoin, pitää hänen tekemiensä ihmeiden sarjaa toteutettuina demonien palvelutyön kautta; sillä tytön elvyttämisessä on luovuttava kaikesta ihmeen luonteisesta, jos hän todella eli koko ajan ja kantoi edelleen elintärkeää kipinää, kuten kirjoittaja sanoo, ja jos höyry nousi hänen kasvoilleen. Sillä on mahdotonta, kuten sanoin aiemmin, että tällainen ihme olisi ohitettu hiljaisuudessa itse Roomassa, jos se tapahtui suvereenin pomon keisarin ollessa ihan hollilla. xxx/ellauri292.html on line 538: Ghazi oli syntynyt Salonikissa. Vainajien viereen pannaan purkki hunajaa, varmaan pitämään kärpäsiä poissa kalmosta. Nykyiset Salonikin juutalaiset ovat sefardeja, eri rotua kuin Paavali soirakuntineen. Paavali kutoi Tessalonikassa henkensä pitimixi telttoja ja jouhipaitoja. Aitojuutalaiset usutti kristittyjen kimppuun sakilaisia. Paavali ja Siilas muilutettiin turvaan Beroiaan. Beroia oli ennen Pherea, mutta makedoonit eivät osanneet ääntää peetä. xxx/ellauri292.html on line 560: 600-luvulla eaa. laajat yhteiskunnalliset levottomuudet johtivat Ateenassa Solonin lakiuudistuksiin. Nämä tasoittivat tietä Cleistheneen teoriassa mahdolliselle demokratian käyttöönotolle vuonna 508 eaa. Ateenasta oli tähän mennessä tullut merkittävä merivalta, jolla oli suuri laivasto, ja se auttoi Joonianmeren kaupunkien kapinaa persialaisia vastaan. Tästä öykkäröinnistä seuranneessa Persian suorittamassa Kreikan demilitarisaatiossa Ateena johti yhdessä Spartan kanssa kreikkalaisten valtioiden liittoumaa, joka lopulta torjui persialaiset, kukistaen heidät Marathonissa vuonna 490 eaa. ja Salamissa vuonna 480 eaa. Tämä ei kuitenkaan estänyt Ateenan vangitsemista ja potkimista hajalle kahdesti persialaisten taholta yhden vuoden sisällä spartalaisten ja muiden kreikkalaisten kuningas Leonidaksen johtaman sankarillisen mutta lopulta epäonnistuneen vastarinnan jälkeen Termopylaissa sen jälkeen kun sekä Boiotia että Attika joutuivat persialaisten käsiin. xxx/ellauri292.html on line 572: ere_Greek_refugees_make_thier_%28sic%29_homes_LCCN2010650546.jpg/1024px-Tent_village_in_the_shadows_of_the_Temple_of_Theseus%2C_Athens%2C_where_Greek_refugees_make_thier_%28sic%29_homes_LCCN2010650546.jpg" /> xxx/ellauri292.html on line 581: Kuvassa alaoikealla Damaris, jolta Paavo ehkä sai Ateenassa. Damarisin on perinteisesti oletettu olleen hetaira ( kohtelias, korkea-arvoinen prostituoitu). Tai sizen mies oli toi viereinen Paavalille ison käden antava St. Denis The Penis josta tuli ranskalaisten pyhimys. Turhan läskixi on Rafaello Patun kuvannut, ja liikaa tukkaa laittanut. xxx/ellauri292.html on line 586: Hullun samanlaisia on kaikki uskonnolliset menot ja meisingit. Eleusiin papit kaivaa illalla esiin pyhät taikaesineet ja tuo ne juhlavassa saattueessa jonnekin. Seuraavana päivänä kielletään barbaareja ja murhaajia ottamasta osaa mysteeriin. Sitten seuraa puhdistautuminen meressä kylvyn muodossa, sitten sikauhri, lounas ja lähtö pitkänä kulkueena Eleusiiseen. xxx/ellauri292.html on line 595: Riitit, seremoniat ja uskomukset pidettiin salassa ja säilytettiin johdonmukaisesti antiikista lähtien. Vihittyjen kannalta Persefonen uudestisyntyminen symboloi elämän ikuisuutta, joka virtaa sukupolvelta toiselle, ja he uskoivat saavansa palkinnon tuonpuoleisessa elämässä. Nykyisin on kaikilla persefonet mutta kukaan ei enää usko jälleensyntymiseen, saati synnyttämiseen. xxx/ellauri292.html on line 597: Eleusinian mysteerien voima ja pitkäikäisyys, johdonmukainen sarja riittejä, seremonioita ja kokemuksia, jotka kattoivat kaksi tuhatta vuotta, tulivat psykedeelisistä huumeista, jota saatiin torajyvistä. xxx/ellauri292.html on line 599: Vielä 1 teoria on, että kykeonin psykoaktiivinen aine on bilehuume DMT, jota esiintyy monissa Välimeren luonnonvaraisissa kasveissa, mukaan lukien Phalaris ja/tai Acacia. Ollakseen aktiivinen suun kautta (kuten ayahuascassa ), se on yhdistettävä monoamiinioksidaasin estäjään , kuten Syyrian rue ( Peganum harmala ), joka kasvaa kaikkialla Välimerellä. Tai sitne vaan pidättivät hengitystä tullaxeen sinisixi kuten joogassa. xxx/ellauri293.html on line 94: Junian sukupuolesta ja apostolisesta asemasta on ollut kiistaa, vaikka hän onkin ollut pidetty naisena suurimman osan kristillisestä historiasta sekä suurin osa tutkijoista yhtyisi häneen kuvan perusteella mielellään. Varhaiskristilliset urheilukommentaattorit eivät antaneet epäilystäkään siitä, että Paavali viittasi Juniaan eikä suinkaan kintaalla, ja että hiän oli nainen ja apostoli, mukaan lukien Hieronymus (4.-5. vuosisata), Höttö Vermicelli (10. vuosisata). Prophylakti ja Peter Abelard (molemmat 1000-luku, perehtyneitä naistenmiehiä). xxx/ellauri293.html on line 167: Kirje koostuu 21 luvusta. Se on vapaamuotoinen teologinen kirjoitelma, joka voidaan jakaa kahteen osaan. Ensimmäinen osa (luvut 1–17) käsittelee kristinuskon opillisia kysymyksiä, ja erityisesti sitä, kuinka vanhan liiton aikaiset ilmoituxet on tulkittava uuden liittosopimuxen valossa. Se pyrkii osoittamaan, että ainoastaan kristityt ovat tulkinneet Mooseksen lain oikein (tietysti). Toinen osa (luvut 18–21) käsittelee oikeaa kristillistä vaellusta käyttäen vertauskuvana kahta tietä, valon tietä ja pimeyden tietä. Don't underestimate The Power of The dark side of The force. Tämä osa muistuttaa vastaavanlaisia kohtia Didakhessa ja Hermaan Paimenessa. Tää Didakhe on tullut ennenkin vastaan, albumeissa 216 ja 217. xxx/ellauri293.html on line 179: Mixi Kristus tapettiin? Kuolemanrangaistus niille, jotka eivät pitäneet paastoa sovittuna päivänä, löytyy 3. Moos. 23:39:stä. Herramme alistui ja luovutti ruumiinsa kadotukseen, jotta meidät pyhitettäisiin syntiemme anteeksisaamisen kautta eli hänen verensä pirskottamalla. xxx/ellauri293.html on line 181: Vanhan testamentin rituaalinen eläinuhreiden veriviillotus esikuvasi Kristuksen uhria ristillä. Vertaa: "Ja Jeesuksen, uuden liiton välimiehen, ja pirskotusveren tykö, joka puhuu parempaa kuin Aapelin." (Hepr. 12:24; ks. myös Hepr. 10:19, 22); "Valitut Isän Jumalan ennaltatietämisen mukaan Hengen pyhityksen kautta kuuliaisuuteen ja Jeesuksen Kristuksen veren vihmotukseen..." (1 Piet 1:2). Byöörk. Sillä Jumala on sanonut hänen lihassaan olevista ripsimisjäljistä, että ne olivat heiltä [nimittäin juutalaisilta]. Ja minä lyön paimenta, ja lauman lampaat hajotetaan jauhelihaxi. Hän on kärsinyt, että me saisimme elää hänen saamistaan lyönneistä. xxx/ellauri293.html on line 203: Voimme tunnistaa typologian käytön Patun nähdessä uppokasteen ennakoituna Israelin Punaisen meren ylityxessä. (1. Kor. 10:1-6) Jo muinaisina aikoina tapahtui jonkin verran luisumista typologiasta allegoriaan, ja allegoria löysi tiensä homilioihin ja hartausopetukseen. Mutta katekettisissa opetuksissa, dogmeissa, uskontunnustuksissa ja isien kirjoituksissa säilytettiin selkeämpi typologia. Asia on siinä, että sellaisilla typologioilla on ikivanha, kunniakas ja oikeutettu paikka kristillisessä historiassa ja teologiassa. Lisää esimerkkejä: xxx/ellauri293.html on line 214: Koittakaapa ympärileikata itsenne kerralla ja ottakaa pois sydämeltänne esinahat, te Juudan miehet ja Jerusalemin asukkaat, ettei minun vihani tulisi esiin niinkuin tuli ja sytytyspala, jota kukaan ei voi sammuttaa, teidän pahuudenne tähden, puuhiset. (Jeremia 4:4) xxx/ellauri293.html on line 228: Mooseksen kirja 11 sisältää Vanhan testamentin juutalaisten ruokavaliolain. Oli sallittua syödä eläimiä, jotka pureskelevat mökkiä, jos niillä oli myös sorkat. Sallituissa merenelävissä on oltava sekä evät että suomut. xxx/ellauri293.html on line 252: Nämä pseudo-penikset tai pseudophallukset on yhdistetty "kiveksiin" - itse asiassa yhteensulautuneisiin häpyhuulle, joka on täynnä rasvakudosta. Molemmat sukupuolet saavat erektion, kun he tervehtivät toisiaan innoissaan, Benson-Amram sanoo. xxx/ellauri293.html on line 261: Osa tästä havainnosta tulee ihmisiltä, jotka katsovat elävästä luonnosta hyeenien ja leijonien tappelemista ruhosta. Monet olettavat, että hyeenat varastavat leijonasta, mutta "jos katsot tarkkaan, hyeenat ovat usein veren peitossa", hän sanoo. Tämä tarkoittaa, että hyeenat todella tekivät tappamisen, ja sitten leijona varasti ruhon hyeenoilta - jotka yrittävät anastaa sen takaisin. xxx/ellauri293.html on line 274: Sefanjan kirjan ensimmäisen jae sanoo, että kirjan kirjoittaja "Sefanja oli Kusin poika; hänen isoisänsä oli Gedalja, tämän isä oli Amarja ja tämän Hiskia". Kaikki, mitä kirjoittajasta tiedetään, on peräisin tekstistä itsestään. Näin Sefanja olisi ollut profeetta Jeremian aikalainen. Kuningas Josia hallitsi Juudan kuningaskuntaa suunnilleen vuosina 640–609 eaa. Sefanja on ajankohtainen, mm. alussa sanotaan: "Minä tuhoan ihmiset ja eläimet, teen lopun taivaan linnuista ja meren kaloista". xxx/ellauri293.html on line 351: Cotelerius vahvistaa, että Origenes ja Hieronymus pitivät tätä kirjettä aidona ja kanonisena, vaikka Cotelerius itse ei uskonut sen olevan kumpaakaan; päinvastoin, hän olettaa, että se on kirjoitettu eboniittien (kristillistyneiden juutalaisten) hyödyksi, jotka olivat sitkeitä riiteissä ja seremonioissa. Sitä ovat lainanneet Clemens Alexandrinus, Origenes, Eusebius ja Hieronymus sekä monet muinaiset isät ja setämiehet. xxx/ellauri293.html on line 395: Tom Shales Tehtaankadun Postista antoi kaudelle haalean arvion ja sanoi, että se on "hieman parempi kuin useimmat muut sitcomit, menneet ja nykyiset - erityisesti ne, joissa on parikymppisiä outoja kaupunkiystäviä, jotka kokevat elämän katkeransuloisia mysteereitä." Toinen kausi sai kriitikoiden suosiota. IGN :n Staci Krause antoi kaudelle positiivisen arvion kutsuen sitä "hyväksi". Hän sanoi myös, että "Seitsemäntoista jaksoa 24:stä on mielestäni hyviä", tosin Kiviset ja Soraset "kamppailevat keksiäkseen tarinoita, jotka kestävät 22 minuuttia". Dinokaivurit, puhvelihatut ja kivi/puuautoon vauhtia läpsyttävät jalat eivät loputtomiin naurata. xxx/ellauri293.html on line 405: Newsner is a modern news and entertainment brand and one of the world's biggest publishers on Facebook. Our offices are located in Stockholm, Berlin, New York, Copenhagen, Oslo and Helsinki but our content is published in 11 different languages daily. xxx/ellauri293.html on line 455: Nisäkäsmaailman delfiinit ovat läntisen pallonpuoliskon paskimpia nukkujia. Tämä tarkoittaa, että he nukkuvat puolet aivoistaan kerrallaan ja toinen puoli hereillä ja aktiivisina. Se on aivan täydellinen analogia tälle neljännelle levottomien, kevyiden nukkujien kronotyypille. xxx/ellauri293.html on line 460: Ja myös toisin kuin muut kronotyypit, delfiinien verenpaine ja kortisolitasot nousevat illalla, mikä jättää heidät fysiologiseen kiihottumiseen nukkumaan mennessä. Aamulla, kun muut kronotyypit kokevat verenpaineen ja kortisolin kohoamista, mikä lisää heidän aamuvalpaisuuttaan, delfiinien tasot putoavat. xxx/ellauri293.html on line 481: Apina kiipesi puuhun kakkasi tiikerin suuhun. Tiikeri luuli makkaraxi, puri siitä palan 2, verensä tunsi kuumemmaxi. xxx/ellauri293.html on line 493: Huttin ensimmäinen tehtävä oli kouluttaa psykologeja kliinikoiksi, ja hän perusti luokkia Brooke Army Hospitaliin San Antoniossa, Texasissa. Siellä hän esitteli Bender-Gestalt-testin perehdytettyjen ja tilattujen psykologien luokille, joilla oli aikaisempina vuosina kokemusta koulutusklinikoista, kouluista ja mielisairaaloista. Vuonna 1945 hän julkaisi ja levitti mimeografoidun "Tentative Guide for the Administration and Interpretation of Bender-Gestalt Test" -oppaan, joka oli kolmen edellisen vuoden aikana otettu laajalti käyttöön ja käytetty Yhdysvaltain armeijassa. Huttin kouluttamat ja nyt jo kotiutetut maanikot, jotka jatkavat maanisesti psykologian harjoittamista ja opetusta siviilielämässä, tekivät Bender-Gestaltista yhden laajimmin käytetyistä psykologisista testeistä. xxx/ellauri293.html on line 516: Make A Difference -persoonallisuusprofiilin ovat ottaneet kymmenet tuhannet ihmiset ympäri maailmaa. Kärpäset eivät ole kaikki väärässä. Tämän arvioinnin tavoitteena on auttaa sinua ymmärtämään sinua hieman paremmin ja myös auttaa sinua ymmärtämään ympärilläsi olevia ja kommunikoimaan heidän kanssaan tehokkaammin. xxx/ellauri293.html on line 571: Pätevä kameli keskittyy yleensä yksityiskohtiin ja siihen, miten projekti valmistuu. He keskittyvät mieluummin pienempiin tehtäviin sekä prosessien ja järjestelmien luomiseen ja työskentelyyn, ja heillä on yleensä looginen, prosessoiva ja analyyttinen ajattelutapa. He haluavat noudattaa annettuja vaiheita ja sääntöjä ja varmistaa, että jokainen "I" on katkoviiva ja jokainen "t" on ylitetty. Nämä ihmiset lukevat koko taukohuoneen uuden mikroaaltouunin käyttöohjeen kannesta kanteen ja jättävät sen sitten aakkosjärjestykseen, värikoodattuihin arkistokaappiin tulevaa käyttöä varten. Kameli on yleensä lineaarinen ajattelija, ja heidän on tiedettävä, että he ovat saaneet kaiken tarvittavan tiedon ennen kuin he ryhtyvät uuteen hankkeeseen tai projektiin. Ennen kaikkea Camel vetää röökiä ulko-oven vieressä, moittii yksityiskohtia ja haluaa varmistaa työn laadun. xxx/ellauri293.html on line 582: Osa 1: Larryn tarina ja kuinka hän loi Make A Difference -kehyksen. xxx/ellauri293.html on line 628: Konstantinopoli oli itäisen ortodoksisen kirkon kulttuurinen ja historiallinen koti, ja kun kirkon merkitys yhtenä rappeutuvan tsaarivaltion pilareista kasvoi, kasvoi myös Venäjän pyrkimys saada Konstantinopoli hallintaansa. Strategisesti taattu vapaus kulkea salmen läpi -vapaus, jonka vain Venäjän ylivalta olisi turvannut - olisi tehnyt Venäjästä suuren Välimeren merivoiman. Kaupallisesta näkökulmasta ryssän kulku Intiaan ja Australaasiaan suuntautuvien reittien haavoittuvan osan läpi olisi ollut aivan vitun vituttavaa länkkäreille. Ja on vieläkin. xxx/ellauri293.html on line 638: Turkit lhti liikkeelle Berliinin suojeluksessa purjehtimalla Goebenilla ja Breslaulla Mustallemerelle 28. lokakuuta 1914. Siellä he pommittivat Venäjän laivastotukikohtia Odessassa ja Novorossiskissa, provosoiden Venäjän sodanjulistuksen, joka annettiin 1. marraskuuta. Britannia ja Ranska seurasivat esimerkkiä muutama päivä myöhemmin. Vuoden 1914 lopulla Turkin liittyminen sotaan keskusvaltojen puolella ei kuitenkaan ehkä näyttänyt Antantille niin onnettomalta kuin myöhemmin. Kun Turkki ja Saksa on voitettu, väsyttävä itämainen kysymys voidaan ratkaista lopullisesti. Iso-Britannia saattaisi saada Mesopotamian öljykentät kiistattomasti hallintaansa; tiettyjen ottomaanien alueiden – kuten Egyptin – todellisen brittiläisen hallinnan poikkeama voitaisiin ratkaista ja salmien ja Konstantinopolin kysymys voitaisiin ratkaista sovinnollisesti voittajien kesken. Tästä näkökulmasta katsottuna jopa tapa, jolla Turkki astui sotaan, oli edullinen; se oli Turkki, joka oli lyönyt ensixi, jolloin Antente vaikutti loukkaantuneena osapuolena, jotain, jota sekä britit että ranskalaiset pitivät tärkeänä suhteissaan miljooniin valtakuntiensa muslimeihin. Intian toimiston vastustus veneen keinuttamista vastaan syntyi pelosta, että kaikki puuttuminen Ottomaanien valtakuntaan ja erityisesti sekaantuminen Konstantinopolin asemaan islamin kalifin kotipaikkana vaikuttaisi "häiritsevästi" miljooniin muslimeihin brittiläisessä imperiumissa. xxx/ellauri293.html on line 681: Matemaattinen psykologia heijastaa pitkäaikaista kiinnostusta preferenssitransitiivisuuteen ja hyödyllisyyden mittaamiseen. Kaipparit ei ruiski hedonistisesti mihin sattuu vaan koittavat osua kärpäseen. xxx/ellauri295.html on line 46: Tintagel on 1 Mortonin pienenä unelmoimista paikoista. Se on Cornwallissa jossain niemenkärjen pohjoisrannalla. Kuten Geoffreyn suositussa historiassa kuvataan, Gorlois, Cornwallin herttua, laittoi vaimonsa Igrainen Tintagoliin sodan aikana (posuit eam in oppido Tintagol in littore maris: "hän laittoi hänet oppidum Tintagoliin meren rannalla"). Merlin naamioi Uther Pendragonin Gorloisiksi, jotta Uther voisi tulla Tintageliin ja "kyllästää" Igreenin teeskennellen olevansa Gorlois; Utherin ja Igrainen lapsi oli kuningas Arthur. Tästä motiivista tuli Arthurin vakio alkuperätarina myöhemmissä keskiaikaisissa kronikoissa ja ritarillisissa romansseissa. Jotkut Tristanin ja Iseultin legendan tapahtumat sijoittuvat myös Tintageliin. xxx/ellauri295.html on line 68: Hopeasepät jotka valmistivat Dianan matkamuistoalttareita kyrpiintyivät Paavaliin joka saarnasi että niistä pitäisi nyt luopua. Paavalin pari kaveria joutui hopeaseppäkillan mukiloitavixi mutta Pave piti viisaasti päänsä piilossa. Onnexi Patun tuttu rautakansleri saa hopeaseppäin suut tutkittua ennenkuin roomalaisten siirat puuttui asiaan. Piven oleskelulupa Efesossa päättyi siihen. Eikun takaisin tupakalle Makedoniaan. Suuri on efesolaisten Diana, kurnuttavat turkkilaiset sammakot lammikossa vielä tänäkin päivänä. Kerekekex koax koax. xxx/ellauri295.html on line 77: Caesarea (lat., myös Caesareia, Caesaria; m.kreik. Καισάρεια, Kaisareia; suomalaisittain Kesarea), usein Caesarea Maritima ja joskus Caesarea Palestinae, oli antiikin aikainen kaupunki Palestiinassa nykyisen Israelin alueella. Se oli roomalaisen Judaean eli Juudean provinssin hallintokeskus ja tärkein satamakaupunki, ja sijaitsi Välimeren rannalla nykyisen Caesarean kaupungin lähellä. xxx/ellauri295.html on line 79: Herodes Suuri sai kaupungin Roomalta vuonna 30 eaa. Hän rakennutti kaupungin uudelleen, ja tämä työ alkoi vuonna 22 eaa. ja päättyi juhliin vuonna 10/9 eaa. Herodes nimesi kaupungin keisari Augustuksen kunniaksi Kaisareiaksi eli latinalaisittain Caesareaksi. Caesareasta tuli Juudean hallinnollinen ja sotilaallinen pääkaupunki, ja Herodes rakennutti sinne oman merenrantapalatsinsa sekä useita muita loistokkaita rakennuksia. Hän käytti kaupungin rakentamiseen suuria määriä rahaa. xxx/ellauri295.html on line 107: Paavali viittilöi. Agrippa näyttää eri pitkästyneeltä. Bereniken päätä särkee. xxx/ellauri295.html on line 120: Festivo kertoi Agripalle ja Berenikelle, että heillä oli hänen kanssaan erimielisyyksiä omasta uskonnostaan ja kuolleesta miehestä nimeltä Jeesus, jonka Paavali väitti olevan elossa. xxx/ellauri295.html on line 123: "Kexikääpä jotain syytteitä jotka voisin lähettää Roomaan saatteena suvereenisti! Sillä ei ole mitään järkeä lähettää vankia keisarin luo täsmentämättä häntä vastaan asetettuja syytteitä!" xxx/ellauri295.html on line 131: "Minä pelastan sinut omalta kansaltasi ja pakanoilta. Lähetän sinut heidän luokseen uuden elävän käännöksen kaa. Ja pelastan sinut sekä omalta kansaltasi että pakanoilta. Kyllä, lähetän sinulle pakanoiden englanninkielisen standardiversion, joka vapauttaa sinut kansastasi ja pakanoista – lähetän sinulle Berean Standard Biblen, minä pelastan sinut omalta kansaltasi ja pakanoilta. Minä lähetän sinut heidän luokseen Berean kirjaimellisen Raamatun, joka vapauttaa sinut kansasta ja pakanoista, joille lähetän sinut, King James Biblen, joka pelastaa sinut kansasta ja pakanoista, joiden luo nyt lähetän sinut, jne, jne. xxx/ellauri295.html on line 135: (Agrippa ja Berenike haukottelivat makeasti tähän mennessä.) xxx/ellauri295.html on line 144: Bereniken huis xxx/ellauri295.html on line 146: Berenike II (m.kreik. Βερενίκη Ευεργέτις, Berenikē Euergetis, lat. Berenice; noin 247–221 eaa.) oli Egyptin kuningatar. Hän oli syntyjään Kyrenen kuningas Magan tytär. xxx/ellauri295.html on line 148: Berenike meni naimisiin Demetrios I:n pojan Demetrioksen kanssa noin vuonna 249 eaa. Demetrioksen kuoleman jälkeen Berenikestä tuli Egyptin kuningatar, koska hän meni naimisiin Egyptin kuninkaan Ptolemaios III:n kanssa ja muutti puolisonsa luo Aleksandriaan. Se oli noussut helleenisen maailman tärkeimmäksi kulttuuri- ja merenkulkukaupungiksi Ptolemaioksen hallitsijasuvun aikana. Ptolemaios ja Berenike saivat ainakin kolme lasta: Ptolemaios IV, Arsinoe III ja Berenike. xxx/ellauri295.html on line 151: Taniksen kivi on peräisin Ptolemaios III:n ja Berenike II:n valtakaudelta. Kivessä on kaksikielinen teksti (kreikaksi ja muinaisegyptillä) ja kolmikielinen (hieroglyfit, demoottinen ja kreikkalainen kirjoitus) faaraon käskykirje (Kanopuksen dekreetti). Siksi Taniksen kivi on Rosettan kiven tavoin ollut tärkeä apuväline muinaisegyptin hieroglyyfien tutkimuksessa ja avaamisessa. xxx/ellauri295.html on line 153: Kun Ptolemaios III oli sotaretkellä Persiassa, uhrasi Berenike hiuksensa Afroditelle, jotta hänen miehensä palaisi turvallisesti kotiin. Bereniken hiukset pantiin jumalattaren temppeliin Zefyrionissa, mutta ne katosivat. Temppelin vartijat olivat jo saamassa kuolemantuomion, kun hoviastronomi Konon Samoslainen ilmoitti kuninkaalle, että hiukset ovatkin löytyneet taivaalta Afroditen lahjoittamana, jotta kaikki saisivat niitä ihailla. Tähtikuvio sai tämän takia nimekseen Bereniken hiukset. Hoviastronomi täytti tyynynsä vohkimillaan hiuxilla. xxx/ellauri295.html on line 155: Berenice of Kilicia, joka tunnetaan myös nimellä Julia Berenice ja joskus kirjoitettu Bernice, oli Rooman valtakunnan juutalainen asiakaskuningatar 1. vuosisadan jälkipuoliskolla. Berenice kuului Herodian-dynastiaan, joka hallitsi Rooman Juudean maakuntaa vuosina 39 eaa.–92 jKr. xxx/ellauri295.html on line 156: Berenice syntyi vuonna 28 Herodes Agrippalle ja Kyprokselle, Aristobulus IV:n pojantyttärenä ja Herodes Suuren tyttärentyttärenä. Hänen vanhempi veljensä oli Agrippa II (s. 27) ja nuoremmat sisarensa Mariamne (s. 34) ja Drusilla. xxx/ellauri295.html on line 158: Josefus ei ollut ainoa muinainen kirjailija, joka ehdotti insestiläisiä suhteita Bereniken ja Agrippan välillä. Juvenal väittää kuudennessa satiirissaan suoraan, että he olivat rakastajia. xxx/ellauri295.html on line 210: HV arvelee ettei Pollea lasautettu hengiltä vielä oikeusjutun tuloxena, vaan myöhemmin Neropatin vainoissa. Ilmeisesti kristityt eikä Neropatti sytyttivät Rooman palamaan. Patu kavereineen poltti huolimattomasti kynttilöitä katakombeissa. Nerolla oli alibi, se oli Rooman palaessa kokoajan suihkussa. HV veikkaa että Polle oli toimelias vielä vuosikaudet Roomassa, kävi kenties vielä Ibizalla. xxx/ellauri295.html on line 216: Paavalin juoxu päättyi ruokamännyn alle, mestattiin kuusikymppisenä. Hyvä ottelu, vaikka seurakunnista on vähän jälellä. Pate ja Pezku oli perimätiedon mukaan sellikavereja. Niiden tyrmä oli synkeä ennen sähkövaloja. xxx/ellauri295.html on line 262: Savonlinnalaisen pienpanimon Nato-olut maistuu käsidesiltä. Kaikenlainen marssiminen on syvältä Hitlerin ja Stalinin perseestä. Parempi kun kävellään kukin omaan suuntaan ja ilman tahtia kuin huojuvalla sillalla. Sopulit marssii mereen jonossa edeltäjän perässä ja muurahaiset massana korren päähän joka taipuu jorpakkoon niiden yhteenlasketusta painosta. Helskuttiin totalitarismi, tulee se oikealta tai vasemmalta kädeltä. Kädelliset on eläimistä kädettömimpiä. Asikkalalle, VAPAUS JA RAUHA. Mikä rauha, hiljaistahan siellä on kuin hautuumaalla. Vihollisen elävä voima tarkoittaa tykinruokaa. Patti asui lapsena Nurmexessa, missä Keijo Turunen päästi paskahuussin niin täydexi että läjä pyyhki pakaroita. Pöljä Patti törmää miekkarissa karvakolmioon. Tää on teille merkixi. Merkkimies. Panen merkille: tarjotaan apurahaa. Verkkokauppa tarjoo köyhille kynäilijöille korotonta maxuaikaa. Taas inhottavaa "kansa" magiaa. En pelännyt lasteni puolesta, ne eivät ole minun lapsiani. Ein Volk, ein Reich, ein Führer. Jätä vanhempasi ja soiraa minua. Mitä vittua. xxx/ellauri295.html on line 283: Paasilinna on juuri vienyt piipun vieressä seisovan yläluokan edustajan suusta (V. Meri). xxx/ellauri295.html on line 301: Erno Paasilinna kokosi runsaasti aineistoa ns. yläluokan edustajista ja osoitti heitä silmällä pitäen yleiseen levitykseen luonteeltaan vittumaisia näkemyksiä. Paasilinna ei valikoinut kohteitaan aloittaessaan vittuilunsa sen paremmin, vaan hän riepotteli yhtä objektiivisesti niin johtavassa asemassa olevia poliitikkoja, talouselämän johtajia, upseereita ja valtion virkamiehiä. Vittuilijana Paasilinna oli vastapelureihinsa nähden useimmiten musertavan ylivoimainen. Erityisesti tämän sai kokea 1970-luvun alkupuolella silloinen Helsingin arvopaperipörssin johtaja Raimo Ilaskivi kuin myös myöhemmin Yleisradiossa tv-johtajana toiminut Hannu Leminen. xxx/ellauri295.html on line 344: Gebäude der Häftlingswäscherei. Ein langes, zweistöckiges Gebäude schlichtester Architektur mit hohem Giebeldach. Im Vordergrund die blätterlose Goethe-Eiche. xxx/ellauri295.html on line 415: Dan Andersson omkom i rum 11 på Hotell Hellman, beläget vid dåvarande Bryggargatan 5 i kvarteret Blåmannen i Stockholm, den 16 september 1920, där han befann sig för att söka arbete på tidningen Social-Demokraten. Firman Desinfektionsanstalten Cyan hade rökt med vätecyanid mot vägglöss. Firman åtalades senare för försumlighet och bristande instruktioner till personalen, men ägaren Robert Hedlund friades. Klockan 15 på eftermiddagen hittades Andersson död. Vid samma tillfälle omkom även försäkringsinspektören Elliot Eriksson från Bollnäs. xxx/ellauri295.html on line 431: Aappo Ilmari Piippo (6. kesäkuuta 1950 Vieremä – 6. helmikuuta 2011 Helsinki) oli suomalainen toimittaja ja sanoittaja. Piippo toimi vuosina 1964–1979 viisi vuotta merimiehenä sekä hitsaajana, ahtaajana ja toimittajana Ruotsissa. Tehdessään sanoituksia Kikalle ja Nylon Beatille Piippo käytti salanimeä Kristiina Sydänmaa. xxx/ellauri295.html on line 438: Dunbarin luku 150 kertoo kuinka monta takapuolta voi pitää yhtä aikaa mielessä. Teeri on seka-avioinen. Heterosuhteissa pieni määrä teerikukkoja saattaa kerätä ison osan naaraiden kiinnostuksesta. Spermanlahjoittajalla voi olla tuhatkin jälkeläistä. Vähemmän komeiden ja huikentelevaisten suosio voisi nousta jos ei olisi Internetin teerenpeliä. Jotkin naisetkin kukoistavat sexuaalisesti Tinderissä, mutta kohtu tyhjänä. xxx/ellauri295.html on line 440: Yxiavioisuus hyödyttää useimmin naisia ja lapsia. Miehet hyötyvät haaremeista ja teerenpelistä. Monogamia edistää tasa-arvoa ja vastavuoroista mukilointia. Nykyään se on konservatiivista, vaikka kyllä Abrahamin meininki on vielä konservatiivisempaa. Pitkää liittoa jäivät seka-avioiset viisikymppiset Noora ja Alexanderkin kaipaamaan Sandhamnissa, vaan lyhyexi jäi kuin kanalinnun lento. xxx/ellauri295.html on line 473: Joenpolven Rantakylä on stereotyyppinen kuva suomalaisesta maaseudusta, jota ei koskaan ole ollut olemassa. Joku voi kokea sen jollain tapaa nostalgisena tai kiinnostavana, itse olisin kaivannut edes jonkinlaista kaavaa rikkovaa ratkaisua. Ehkä sellaisia on luvassa kirjan tulevissa jatko-osissa, tiedä häntä. xxx/ellauri295.html on line 558: Gottlieb Klein valittaa aikansa teologisesta gurusta A. Hartnackista, että tämä ei kyennyt "liikkumaan itsenäisesti rabbiinisen kirjallisuuden alueella". Klein väittää myös, että Paavali ei oikeastaan tehnyt mitään radikaaleja itsenäisiä ratkaisuja lähetystyössään. Jerusalemin apostolien kokous vain sovelsi pakanoihin juutalaista "derech erets" ja "haggadoot meshubbahoot" säännöstöä. Tuolloin ei vielä pakanoita koskevaa "Nooan seitsemää käskyä" oltu määritelty mutta sen moraaliohjeet olivat jo käytössä. Paavali ihan rakasti sanoja looginen ja analogia. Juuri tämä roomalaiseen imperiumiin sopiva käsitemaailma tekee Paavalin meille niin tutuxi. xxx/ellauri295.html on line 640: “Valac? Seere? Mitä täällä oikein tapahtuu?” Me molemmat käännähdimme. Rahab seisoi ovella tuijottaen meitä silmät leiskuen. Hän astui tasanteelle. Yönmustat liinat sitoivat hänen siipiään. Vartiomiehiä seurasi hänen perässään miekat tai keihäät kourissaan. Me peräännyimme tasanteen reunalle. “Mitä te kaksi kuvittelette tekevänne?” Rahab sihisi hampaidensa välissä. Me katsoimme toisiamme. xxx/ellauri295.html on line 658: Varjelkoon mikä sentimentaalinen narsistinen perse on tää Patti Mulkkinen. Luossan kerjäläisen luona istui kansa kuunnellen miestä joka laski hehkuun nuotion. Kun nauha napsahtaa pyyhkii Patti poskeltaan Itämeren vettä. Hän on hyvälle niin herkkä. xxx/ellauri295.html on line 674: Thomas Malcolm Muggeridge (24 March 1903 – 14 November 1990) was an English journalist and satirist. His father, H. T. Muggeridge, was a socialist politician and one of the early Labour Party Members of Parliament (for Romford, in Essex). In his twenties, Muggeridge was attracted to communism and went to live in the Soviet Union in the 1930s, and the experience turned him into an anti-communist. In the aftermath of the war, he converted to Christianity under the influence of Hugh Kingsmill and helped to bring Mother Teresa to popular attention in the West. He was also a critic of the sexual revolution and of drug use. Muggeridge´s politics changed from an independent socialist point of view to a conservative religious stance. Muggeridge senior pyöri todnäk haudassa kuin hyrrä. xxx/ellauri295.html on line 676: Increasingly disillusioned by his close observation of communism in practice, Muggeridge decided to investigate reports of the famine in Ukraine by travelling there and to the Caucasus without first obtaining the permission of the Soviet authorities. His accounts helped to confirm the extent of a forced famine, which was politically unmotivated at the time. Muggeridge sacked The Pooh illustrator Shepard from Punch. Pooh was not Christopher Robin's Teddy but his own son's bear Growler. Eventually Shepard came to resent "that silly old bear" as he felt that the Pooh illustrations overshadowed his other work. xxx/ellauri295.html on line 680: In 1979, along with Mervyn Stockwood, the Bishop of Southwark, Muggeridge appeared on the chat show Friday Night, Saturday Morning to discuss the film Life of Brian with Monty Python members John Cleese and Michael Palin. Although the Python members gave reasons that they believed the film to be neither anti-Christian nor mocking the person of Jesus, both Muggeridge and the bishop insisted that they were being disingenuous and that the film was anti-Christian and blasphemous. Muggeridge further declared their film to be "buffoonery", "tenth-rate", "this miserable little film" and "this little squalid number". xxx/ellauri295.html on line 682: In 1982, at 79, Muggeridge was received into the Catholic Church after he had rejected Anglicanism, like his wife, Kitty. This was largely under the influence of Mother Teresa about whom he had written a book, Something Beautiful for God, setting out and interpreting her life. xxx/ellauri295.html on line 684: Buckley called himself both a conservative and a libertarian. He is widely considered one of the most influential figures in the conservative movement. xxx/ellauri296.html on line 68: Mutta asiaan. Raamattua tutkistellessa on tärkeä pitää mielessä historian aikajana, joka mulla kyllä on jo jossain paasauxessa (albumi 185). Joosua on moosexenaikuinen valloittaja (14-13 BCE), Samuli myöhäisempi kunkkuvoide (11 BCE). King Charlieta voideltiin nolosti jonkun särmin takana. Nasaretin poikaan ei tittelistä huolimatta levitetty jee-suxivoidetta. Yäk, voiteet ovat ällöttäviä. Jeremiadit kuuluu Babylonin vankeuteen (587-539 BCE). Siinä on vuosisatoja aina välissä. Tosin aika kului hitaammin niinä vuosisatoina, kun oli vähemmän aikaasäästäviä kexintöjä, mutta kului kuitenkin. Ihan eri porukoille oli kotkannenät kulloinkin kiusana, ja kääntäen. Koko länsipuoli pallosta lukee lähi-idän joutomaan telttailijoiden historiankirjoja historiattomasti mieskohtaisena omahoito-oppaana. Outoa. xxx/ellauri296.html on line 116: 25 Koko Israelissa ei ollut miestä, jota olisi ylistetty niin kauniiksi kuin Absalomia. Hän oli virheetön kiireestä kantapäähän. 26 Kun hänen hiuksensa leikattiin – hän leikkautti ne kerran vuodessa, kun ne kävivät liian raskaiksi – ne painoivat kuninkaan painomittojen mukaan kaksisataa seteliä. 27 Niistä riittäisi tyynyntäytettä enemmän kuin Bereniken houxesta. xxx/ellauri296.html on line 118: Aika paljon on hyvässä kirjassa näitä tukkaläppiä. Simpson, nasiirit, Paavon pälvikalju...Tukan oheneminen on virzaamisvaivojen erektion väsähdyxen ja emättimen kuivumisen ohella (HBL:n mainostuxesta päätellen) vanhuusiän pahimpia vastoinkäymisiä. xxx/ellauri296.html on line 123: The Achaeans were a proto-Greek component of the Sea Peoples from Crete, and the Cretans were allied for centuries with the Pelishtim, to the point where “Creti and Pleti” was a common phrase for King David’s bodyguard. The Pelishtim (pelasgit?) are commonly referred to as “uncircumcised” in the Bible. At least one archaeologist has no problem with calling the Pelishtim “Greeks.” xxx/ellauri296.html on line 141: Ensimmäisen temppelin tuhoaminen 587 eKr (fig. 1) oli juutalaisen historian vedenjakaja. Puutteistaan huolimatta juutalainen kansa otti tuhon oppitunnit sydämeensä ja rakensi elämänsä uudelleen fyysisest ja henkisest.Tosiasiat tuhosta ovat riittävän yksinkertaisia. Profeetta Jeremia oli varoittanut tulevasta tuomiosta vuosia. Kirjoittanut Baruk haamukirjoiitajana jeremiadin nimeltä "Eikä!". Juudea eli väärän turvallisuuden tunteen kanssa. Heistä jotenkin tuntui, että he voisivat kapinoida Babylonin valtaa vastaan ja tukea kapinaa. He pettivät itseään Egyptin suojelevan heitä luullen, että heidän eteläinen naapurinsa haluaisi mieluummin kohdata Babylonin Jerusalemista pohjoiseen, mieluummin kuin taisteli heitä omilla rajoillaan. Egypti ei kuitenkaan ollut halukas vuodattamaan pisaraa egyptiläistä verta Juudean puolesta.Toinen harha oli, että babylonialaiset jotenkin unohtaisivat heidät. Babylonin kuningas ei kuitenkaan aikonut päästää Juudeaa luisumaan kiertoradalta. Hän tuli koko armeijansa kanssa tukahduttamaan kapinan – ja hän tuli julmuudella, kostolla ja lopullisuudella. Hän ei vain halunnut opettaa juutalaisille oppituntia, vaan myös tyrmätä kenenkään muun mielen, että voisit jotenkin ylittää Babylonian valtakunnan ja joutua kärsimättä seurauksista. Nebukadnessar tuli pohjoisesta ja tunkeutui Juudean esikaupunkiin. Kesän alkuun mennessä hänen armeijansa oli leiriytynyt Jerusalemin ympärille. Hän katkaisi kaupungin ja kiristi järjestelmällisesti silmukkaa Jerusalemin ympärillä. Tammus-kuun yhdeksäntenä päivänä kaupungin muurit murtuivat ja Babylonian armeija tulvi läpi.Kuukaudessa he olivat tuhonneet kaikki Juudean vastarinnan taskut. Kymmeniä tuhansia kuoli piirityksessä, joka aiheutti nälän ja ruton ja sitten miekan ja tulen. Ne, jotka pystyivät siihen, pakenivat. Babylonialaiset olivat kuitenkin ennakoineet sen ja paimentaneet pakenevia jättiläisorjaleireille, joista heidät (no, osa heistä) kuljetettiin pakkosiirtolaisuuteen Irakiin. xxx/ellauri296.html on line 174: Puolivallattoman Aatamin phallos on lupaavasti pidentynyt vaikka vielä puoliveteessä, noin kello neljässä. Seisoo sentään oikeaan osoitteeseen kuin lintukoira, on ilmeisesti saanut vihiä. Kohta kelpaa sitä upotella Eevan mahanaluseen. Ei ollut Aatamilla erektiovaikeuxia, nyt ne ovat viisinkertaistuneet vuodessa. Huom esinahka vielä tallessa. Mutta missä munakarvat? Varmaan Bereniken astronomin tyynyntäytteenä. Ruozalainen rippikoulutyttö ihmetteli Sandhamnissa, missä luurasivat bronttosauruxet kun Aatami ja Eeva kuxivat. Löydätkö niitä tästä kuvasta? (En minäkään.) xxx/ellauri296.html on line 205: sokaisivat sen. Kuolleenmeren kääröjen löytö on tuonut valoa 1. vuosisadan Juudean xxx/ellauri296.html on line 288: eremyHyatt157336.jpg" width="40%" /> xxx/ellauri296.html on line 289: Jeremy Hyatt was born into a middle-class Jewish family in Queens, and went on to star in well over 2,000 adult films. He now looks more like your goofy Jewish uncle than a porn legend. xxx/ellauri296.html on line 307: Seemore Butts or Adam Glasser, take your pick – was born in the Bronx to Jewish parents, whom he has said were involved in the “shmattah business.” Talk about rags to riches! Seemore Butt's net worth 2022 was between $501.1K - $1.8M. Not penniless nor worthless, nossir. His mother Lila has also been involved with the production and distribution of some of his films. xxx/ellauri296.html on line 310: The Jewish schmatte sellers in Eastern Europe may have been dressed in rags, but they were not schmattes. The Talmud tells us that impoverished Jews are to be seen as nobility who had fallen on hard times, penniless but not worthless. xxx/ellauri296.html on line 347: Lyytikäinen siirtyi toimitusjohtajaksi Tampereelle Teos-nimiseen kustannusyhtiöön, jossa hän kustansi muun muassa aikansa menestyskirjailijan Hedwig Courths-Mahlerin teosten suomennoksia. Hän ryhtyi myös päätoimittamaan yhtiön Revontuli-lukemistoa 1932, mutta sitä ei saatu kannattamaan. Samoihin aikoihin Lyytikäinen menetti säästönsä pankin konkurssissa. Lyytikäinen palasi Helsinkiin ja kokeili vielä nimiinsä hankkiman Revontulen kustantamista siellä mutta luovutti. Yhdessä kirjapainonomistaja K. F. Puromiehen kanssa hän perusti uuden lukemistolehden Avun, markkinoiden kolmannen lehden jonka myyjiksi värvättiin työttömiä. Pian kaksi aiemmin saman idean keksinyttä kilpailevaa lehteä, E. J. Paavolan Urpu ja Antero Kajannon Lukki jouduttiin lopettamaan, kun Apu oli sisällöltään parempi ja tarjosi työttömille myyjille suuremman provision. xxx/ellauri296.html on line 451: Tunnustus. Ihmisen tulee tunnustaa sekä hänen omat syntinsä että hänen isiensä. Miksi? Koska häntä rangaistaan, jos hän ryhtyy hänen isiensä [pahoihin] tekoihin… Ja kun ihminen tunnustaa, hänen tulee päättää myös hyljätä pahat tiet… Ei siis saa sanoa esim. Tulkoon teidän verenne oman päänne päälle, viaton olen minä. Et kyllä ole! xxx/ellauri296.html on line 474: Yhteistyössä: Netivyah Bible Instruction Ministry, Jerusalem. Apu – sanonta esiintyy Paavalilla usein viitaten vereen. Kz. Parannuksen Pertti. xxx/ellauri296.html on line 484: Johannes väitti Jeshuan olevan Jumalan Logos (ks. Ps.33:6; Hoos.1:2; Joh.1:3), tai mimra, tai mahdollisesti jopa Toora, joka ei jäänyt taivaaseen, vaan tuli lihaksi ja vereksi ja asui ihmisten keskuudessa tavallisena päivittäistuotteena. Synagogassa oli kiellettyä syödä, juoda, nukkua, käyttäytyä kevytmielisesti, kuljeskella ympäriinsä tai käyttää sitä suojana auringolta, kylmältä tai sateelta (vrt. Tos.Meg. 3[2]:7). Rajoitukset oli asetettu myös ehkäisemään sen muuttumista epäpyhäksi paikaksi (vrt. Meg. 3:1-3). Lihaa ei saa syödä kermakastikkeessa. xxx/ellauri296.html on line 573: Patti on tavanomainen wagnertyyppinen kaljabaareissa nuohooja, uhooja ja nuokkuja, karvahattupuolen äijiä. Siellä ryyppikavereiden lämpimässä taskussa mieluummin kuin kotona. Izesäälijä. Hellyydestä riippuja. Nenäliinapäinen professori Saarisalo oli Patin lapsenpäästäjä. Niitä yhdistää kusi- ja paskavirta, salainen maanalainen viemäröintiverkosto, CDN. Tolkien, Hitler, Linkola. Tukki tulla jollottaa kahden kallion välistä. xxx/ellauri296.html on line 588: Minä haluan näkyä IZE kuulua IZE en soittaa kotia jos olen myöhässä, elämänlanka minun on päästävä jonkun ihmisen SISÄÄN! Muun kuin vanhan karvahatun. Vai oiskoon toi elämänlanka ize kuolema? Hic est locus ubi mors gaudet succurrere vitae. Patti ei halua kotia jossa se ei saa olla pater familias vaan palveluskoira, miespiika ja syntipukki. xxx/ellauri296.html on line 632: erences/soloveitchik/Soloveitchik.gif" height="150px" /> xxx/ellauri296.html on line 660: Mythos ist die Kunst dem Affen „seine am tiefsten verwurzelten Instinkte, seine Hoffnungen und seine Furcht“ auszudrücken und zu organisieren. Und am Ende werden „unsere Gefühle in Werke umgewandelt“, in Faustschlägen und Grillfeste. Sadut työstää apinoiden ur-angsteja, kuten myös juutalainen Freud termensi. Sexiä ja kuolemaa, vähän förbimistä, petkutusta ja toisten annosten ahmimistakin. Matelijanaivot ja aivokuori kiistelevät parhaasta pelitavasta. Sisään vaan vaikkei seisokkaan! huutaa liskoihminen. Älähän hättäile, toppuuttelee homo sapiens, naatitaan. Odotellaan kunnes aseet on täydessä juhlakunnossa. Tuntuu jo toimahtelevan. xxx/ellauri296.html on line 665: Da die größte menschliche Angst die vor dem Tod ist, drückt auch sie sich vornehmlich im Mythos aus. Ein Leben nach dem Tod bieten auch diverse antike Mystizismen. Ein gutes jenseitiges „Leben“ ist hier aber an noch schärfere Prämissen gebunden, als in der christlichen Heilslehre. Und während der antike Stoizismus noch versuchte den lebenden menschlichen Geist von der Furcht vor dem Tod zu befreien, löst am Ende erst die christliche Offenbarung den Konflikt, indem sie ein Leben nach dem Tod verspricht. Eines versprechen und anders liefern ist die grösste symbolische Tat des zivilisierten Affens. xxx/ellauri296.html on line 676: Arbeit zitieren: Magistra Artium Silvia Bielert (Autor:in), 2005, Ernst Cassirer - Mythos und mythisches Denken in der antiken Philosophie bis zu Platons Staatstheorie, München, GRIN Verlag, https://www.grin.com/document/47039. Noch keine Kommentare. xxx/ellauri298.html on line 78: Jos testin toimivuutta arvioidaan kvantifiointia, empiiristä tutkimusta ja tilastollista analyysiä edellyttäviä nykykriteereitä vasten, ei tällaisin menetelmin osoitettavasta toimivuudesta ole näyttöä. Monien muiden projektiivisten testien tavoin testaajan subjektiiviset kokemukset testin toimivuudesta voivat kuitenkin olla hyviä. Testiä ei edellä todetun vuoksi suositella käytettäväksi yksinään, vaan testitulosten perusteella syntyvät oletukset tulisi tutkia muilla testimenetelmillä. xxx/ellauri298.html on line 85: Patille tehtiin syylämunatesti Tampereen työttömyyskortistossa. Patti täydensi ruutuihin seuraavia kuvia: xxx/ellauri298.html on line 119: puolittaista vähän paremmankin erektion. Koitin olla kazomatta tissejä liian xxx/ellauri298.html on line 146: "Romaanihenkilön kuolema" esiintyy ko kirjassa a) neekereistä joista yliminättöminä z. sieluttomina ei ole sellaisixi ja b) Kalle Kettusesta joka oli sellainen (tosin vain tragikoominen sivuhenkilö) ja oikeasti kuoli. xxx/ellauri298.html on line 159: Mitä tuubaa. Samalta tuntui Patista hoitajana Kellokoskella. Kellokoski here I come! lauloivat Carlsonin lapset auton takapenkillä. Pirkkoa hirvitti ja samalla nauratti. xxx/ellauri298.html on line 160: Kuten Kuubaan mennyt Venceremos-prikaatilainen sanoi: "Käsitin että ihmiset pystyvät rakastamaan toisiaan. Se tosiaan kolahti." xxx/ellauri298.html on line 172: Syntynyt vuonna 1946, kasvoin tuolloin kukoistavassa tehdaskaupungissa Länsi-Pennsylvaniassa, Yhdysvalloissa kymmenen mailia länteen Ohio-joen varrella Pittsburghista, jota silloin kutsuttiin "Terässtadixi". Varhaisesta lapsuudestani lähtien äitini oli vakavasti masentunut ja perheeni jatkuvassa konfliktissa. Samaan aikaan isäni, alun perin viulisti, antoi minulle lahjan rakkauden klassiseen musiikkiin. Hän opetti minulle, kuinka kuunnella, ei vain äidin valituxen pääteemoja, vaan myös koko musiikkipartituuria bassoista korkeisiin puupuhaltimiin. Meidän perheemme oli yksi harvoista juutalaisperheistä suurelta osin italialaisessa katolisessa kaupungissa. Suurimman osan ajasta ala-asteella ja lukiossa tunsin olevani ulkopuolinen ja minulla oli heikko yhteenkuuluvuuden tunne. Juutalaisten käyttö ravunsyöttinä oli yleistä, ja yritin epätoivoisesti kompensoida auttamalla opiskelutovereita kotitehtävissä. Silti minua pidettiin enimmäkseen käsivarren päässä, ja leimattuna roolilla "aivot". Kun osallistuin heprealaiseen kouluun useita päiviä viikossa useiden vuosien ajan Pittsburghin juutalaisella alueella, olin sielläkin "ulkopuolinen", koska olin kotoisin pikkukaupungista enkä Pittsburghin kletschmersektiosta. Yhdessä nämä lopulta ovat osittain taustalla kiinnostukseni antropologiaan, etnisiin ja amerikkalaisiin tutkimuksiin, usein tiedostamattoman koetun kokemuksen psykoanalyyttiseen syvyyteen, halukkuuteeni kokonaisvaltaiseen ajatteluun (yrityxeen yhdistää ne, jotka aluksi vaikuttavat erillisiltä, toisiinsa liittymättömiltä kulttuurin puolilta, perhe ja historia), tarkkaavaisuuteeni itseäni kohtaan tutkimusvälineenä, jota kutsutaan vastasiirroksi), oman runouden käyttämiseen keinona ymmärtää työelämän organisaatioita ja laajempaa kulttuuria) ja pyrkimykseni auttaa muita ihmisiä, järjestöt, jopa kansainvälisiä suhteita kuuntelemalla syvästi ihmisiä ja auttamalla heitä kuuntelemaan toisiaan sielusta sieluun. Tämä oli keskeinen roolini kroonikkona ja noin viisikymmentä vuotta lääketieteen opiskelijoiden, perhelääketieteen harjoittelijoiden ja asukkaiden, PA:iden ja monien muiden terveydenhuollon ammattilaisten opettajana. Syvästä kiinnostuksestani organisaatioelämän tiedostamattomiin juuriin tuli perusta suurelle osalle tutkimuksestani, kirjoittamisestani, opettamisestani ja konsultoinnistani. Opiskelin Pittsburghin yliopistossa ja suoritin historiallisen musiikkitieteen AB:n vuonna 1967 ja psykologisen antropologian tohtorin vuonna 1972. Opetettuani seitsemän vuotta psykiatrian osastolla Meharry Medical Collegessa Nashvillessä, TN:ssä, vietin loput urani perhe- ja ennaltaehkäisevän lääketieteen osastolla Oklahoman terveystieteiden yliopistossa. Center, Oklahoma City, OK, sellainen minä olin." xxx/ellauri298.html on line 192: So that others will know Who we are and that we belong here – And that we are of xxx/ellauri298.html on line 194: Who we are and that we belong here – And that we are one of the good people. We xxx/ellauri298.html on line 195: put our badges on before we arrive And panic when we have forgotten Where we put xxx/ellauri298.html on line 200: inspired by an actual event. I was driving to my office one day and discovered to xxx/ellauri298.html on line 206: American Pentagon on 11 September 2001, there has become an obsession with knowing xxx/ellauri298.html on line 216: his talk the other day. ‘Down there you’ll breathe And not choke.’ The more xxx/ellauri298.html on line 218: transportable a metaphor, I further mused, to take to meetings Where the talk was xxx/ellauri298.html on line 219: thick With threat and innuendo, And where I had to crouch low Toward the floor of xxx/ellauri298.html on line 233: much smoke. When I ask clients and colleagues, ‘What’s it like to work here?’, a xxx/ellauri298.html on line 252: so did we, the doctor Tries to reassure the bereaved woman So abruptly torn from xxx/ellauri298.html on line 257: This poem was inspired by an actual clinical case. About ten physicians and I were sitting xxx/ellauri298.html on line 258: around a large conference table discussing the patients currently on their xxx/ellauri298.html on line 263: them as well as to the ‘case’ they were narrating.This led to the sudden shift of xxx/ellauri298.html on line 264: focus in the final lines of the poem from the uninteresting lady to the heroic xxx/ellauri298.html on line 267: double recognition it offered, not only the bereaved parents, but also - and on xxx/ellauri298.html on line 268: particular - themselves. Honor where honor is due. I speculate that the physicians directly involved with xxx/ellauri298.html on line 385: Osa lännen myyttiä Saksasta on se, että se kieltää Saksaa vastaan demokratian nimissä tehdyt räikeät julmuudet. Dresdenin surullinen pommi-isku on Euroopan näkyvin esimerkki. Atomipommin käyttö Japanissa oli sak samma Aasian rintamalla. Sodankäynnissä vallitsee poikkeuksetta kaksoisstandardi: se, mitä "me" teemme vihollista vastaan, on oikeutettua, se, mitä "he" tekevät meitä vastaan, on " rikollinen", "barbaari". ja vastaavaa. Ei itse teko, vaan se, kuka sen teki ja kenelle, on meidän harhaanjohtava relativistinen argumenttimme! Psykologisesti prosessi on aseistariisuttavan yksinkertainen: taistelemme vihollisissamme sitä, mitä vihaamme itsessämme, ja paikannamme heissä kätevästi. Tällästä transferenssiä, vai projektiotako se oli. Taistelemme heissä kiellettyä osaa itseämme vastaan; tappamalla heidät, pahuuden symbolisina ruumiillistumaina, puhdistamme itsemme tuosta pahasta - ainakin tilapäisesti, kunnes seuraava tarve puhdistukseen sodan kautta ilmenee. (Howard F. Stein, op.cit.) Shoah business must go on, kuten hollantilainen patriarkka veisteli. xxx/ellauri298.html on line 394: Alkuyhteys aidin kanssa. Kohdussa pyhyyden kokemuksia, nirvana, kosmista ekstaasia, yhteytta Jumalaan tai luontoon - ja kaikkea mita Margaret Mead Samoan saarilta löysi: paratiisisaaria, onnellista rakkautta, sukeltelua lampimässä meressä. xxx/ellauri298.html on line 402: Ei kylä tää Patti oli täysin pimahtanut. Patti Mulkkisen henkkoht ongelma näyttää olleen ettei se tyytynyt olemaan vaan hauska murrekirjailija, se halusi influensserixi, kansakunnan kaapin päälle leukailemaan Aaro Helaakosken haukena Erno Paasilinnan ja Paavo Haavikon vierelle. Ja siihen ei sillä ihan rahkeet riittäneet. Sen loppupään puristuxet tuli sixi pannukakkuja. xxx/ellauri298.html on line 419: Nadie quiere consolarme Kukaan ei halua lohduttaa minua Nyt käymme tietä onnetarten xxx/ellauri298.html on line 451: When, under the authenticité policy of the early 1970s, Zairians were obliged to adopt "authentic" names, Mobutu dropped Joseph-Désiré and officially changed his name to Mobutu Sese Seko Kuku Ngbendu Wa Za Banga, or, more commonly, Mobutu Sésé Seko, roughly meaning "the all-conquering warrior, who goes from triumph to triumph", tai (väittää Patti) "kukko joka ei jätä yhtään kanaa rauhaan". Kana on suahilixi kyllä Kuku. xxx/ellauri298.html on line 542: BPM 1. Autuuden/paratiisin matriisi. Se muodostuu isälle ihanasta hedelmöityshetkestä ja jatkuu koko raskauden ajan ensimmäisiin kuukautisiin saakka. Tämä on äidin ja lapsen yhtenäisyyden matriisi. Yhdeksän kuukauden ajan koko maailmankaikkeus lapselle on kohtu. Turvallisuuden tunne, täyteläisyys, ihanteellinen mukava lämpötila, mukava rento asento. Kaikki tarpeet tyydytetään - sellainen on täydellisen seesteisyyden ja autuuden merellinen kokemus. Suotuisissa raskausolosuhteissa lapsessa kehittyy tässä vaiheessa perusluottamus maailmaan, kyky iloita ja luottaa, rentoutua ja hyväksyä itsensä, tuntea olevansa osa luontoa. Mutta vaarat uhkaavat myös äiskyn masussa! xxx/ellauri298.html on line 588: Vuonna 1999, 1000-sivuisen magnum opuksensa, Sex, Ecology, Spirituality ja sen esittämän tietoisuuden ja kehityksen mallin menestyksen jälkeen, Wilber perusti Integral Instituten, ajatushautomon ja akateemisen instituutin, joka loi perustan Wilberin ideoiden levittämiselle maailmalle. Maailmankuulut johtajat ja ajattelijat, kuten Al Gore, Tony Robbins, Nathaniel Branden, Alex Grey, David Deida ja Tony Schwartz, antoivat soivia suosituksia. Seminaareja ja verkkosivustoja luotiin, konferensseja kutsuttiin koolle. Näytti siltä, että laillinen henkisesti täytetty älyllinen liike oli muotoutumassa ja oli pian kitkemässä juurineen perinteiset "ei-integroidut" ajattelumuodot tieteessä, akateemisessa maailmassa, politiikassa ja yhteiskunnassa yleensä. xxx/ellauri298.html on line 637: On the ship during his return trip from an old world tour he encountered the messiah elect of the Theosophical Society, Jiddu Krishnamurti; they discussed Indian philosophy (that Jiddu had up to his gills by then), sparking in Campbell an interest in Hindu and Indian thought. Lacking faculty approval, Campbell withdrew from graduate studies, becoming a close friend of the budding writer John Steinbeck and his wife Carol. Campbell had an affair with Carol. Campbell too began writing a novel on the "Doc" of Cannery Row but unlike Steinbeck, did not complete his book, instead published a lot of trash on mythology and got rich(er). xxx/ellauri298.html on line 639: Campbell attended a Grateful Dead concert in 1986, and marveled that "Everyone has just lost themselves in everybody else here!" Campbell died at his home in Honolulu, Hawaii, on October 30, 1987, from complications of esophageal cancer. The works of Arthur Schopenhauer and Friedrich Nietzsche had a profound effect on Campbell's thinking; he quoted their writing frequently. Sinclair's Babbitt did not follow his (Joe's) bliss, while Schopenhauer ans Nietzsche did, enviously watching Joseph hump his best friend's wife. Jung's insights into archetypes were heavily influenced by the Bardo Thodol (also known as The Tibetan Book of the Dead, an interesting tidbit on the side). xxx/ellauri298.html on line 644: heretic! Actually, it gets worse: xxx/ellauri298.html on line 757: Mythoksen luentosarjassa Campbell puhuu Eleusiksen mysteereistä antiikin Kreikassa, xxx/ellauri298.html on line 759: naisille psykedeelisillä huumeilla. Siellä hän havaitsi, että vehnä esitettiin lopullisena mysteerinä ja viini oli Dionysoksen symboli, aivan kuten kristillisissä mysteereissä, joissa xxx/ellauri298.html on line 760: leivän ja viinin katsotaan ruumiillistuvan Jeesuksen ruumiiseen ja vereen. Hocus pocus. xxx/ellauri303.html on line 46: Tässä albumissa päästään lopultakin Isaac Bashevis Singerin Hudson-hullutuxen loppuun. Samalla perehdytään syvemmin juutalaisuuteen. Kristinusko on selkeästi juutalaisuuden varaslähtö. Muut juoxijat palas lähtöviivalle, nasaretin edustaja lähti ratakierroxelle tottelematta toista laukausta. xxx/ellauri303.html on line 56: Singer skulle acceptera darwinismen och determinismen om hans far inte hade varit ett fullständigt helgon. Suvaizen epäillä. Ihan sitä kuvaa ei saanut Singerin nuoruudenmuistelmista. Aijaa mutta Iisakki sanookin eremiitin isoloituminen maailmasta ei ole maailmanparannusta vaan oikeastaan egoismia. Izekkyyden ylistystä sekin siis. Nå det är andra bullar det. Puolalaiset hasidit oli Singeristä jotain aivan sui generis, bee's knees, fox's socks, dog's bollocks, cat's pyjamas, something else. xxx/ellauri303.html on line 61: The woman with seven sons was a Jewish martyr described in 2 Maccabees 7 and other sources, who had seven sons that were arrested (along with her) by Antiochus IV Epiphanes, who forced them to prove their respect to him by consuming pork. When they refused, he tortured and killed the sons one by one in front of the unflinching and stout mother. xxx/ellauri303.html on line 80: Ordet Leviatan omnämns även i Rashis kommentarer till Första Moseboken 1:21: "Och Gud skapade de stora havsdjuren och hela det stim av levande varelser, som vattnet vimlar av, efter deras arter...". Marcus Jastrow översätter ordet "Taninim" med sjöodjur, krokodil eller stor orm. I sina kommentarer skriver Rashi att "enligt legenden refererar detta till Leviatan och hans maka. Gud skapade en manlig och en kvinnlig Leviatan, dödade sedan honan och saltade den åt de rättrådiga, för om Leviatanerna skulle avla av sig skulle världen inte kunna framträda inför dem." xxx/ellauri303.html on line 83: Job 40:20-28: "Kan du draga upp Leviatan med krok och med en metrev betvinga hans tunga? Kan du sätta en sävhank i hans nos eller borra en hake genom hans käft? Menar du att han skall slösa på dig många böner eller tala till dig med mjuka ord? Att han skall vilja sluta fördrag med dig, så att du finge honom till din träl för alltid? Kan du hava honom till leksak såsom en fågel och sätta honom i band åt dina tärnor? Pläga fiskarlag köpslå om honom och stycka ut hans kropp mellan krämare? Kan du skjuta hans hud full med spjut och hans huvud med fiskharpuner? Ja, försök att bära hand på honom du skall minnas den striden och skall ej föra så mer. Nej, den sådant vågar, hans hopp bliver sviket, han fälles till marken redan vid hans åsyn." Haha ynkrygg, just det kan vi, och gör. Yes we can! Itämerelle exynyt ryhävalas on tapettava, öyhöttää Mikko Kärnä. Pyöriäiset uivat omassa veressään Huippuvuorilla. Kannanhodollista valaantappoa. xxx/ellauri303.html on line 122: Genrih Grigorjevitš Jagoda (ven. Ге‌нрих Григо‌рьевич Яго‌да; 1891 Rybinsk – 15. maaliskuuta 1938 Moskova, alun perin Enon Geršonovitš Jehuda) oli Neuvostoliiton salaisen poliisin NKVD:n päällikkö vuosina 1934–1936. Jagoda oli syntyperältään juutalainen. 1936 Jagoda oli salaisen poliisin riveissä järjestämässä pakkotyöläiset tekemään Vienanmeren–Itämeren kanavaa. Häntä on syytetty kirjailija Maksim Gorkin murhaamisesta myrkyttämällä vuonna 1936. Hän valvoi Moskovan ensimmäistä suurta näytösoikeudenkäyntiä, jossa Lev Kamenev ja Grigori Zinovjev tuomittiin kuolemaan. Tämä oli käännekohta Stalinin vainoissa, koska sen jälkeen pakkotyöleirit laajenivat GULAG-järjestelmäksi. Jagoda joutui itsekin pian Stalinin epäsuosioon, ja menetti paikkansa 16. syyskuuta 1936 Nikolai Ježoville, joka johti pääosan Stalinin suuresta puhdistuksesta. Jagoda tuomittiin ja teloitettiin aivan ansiosta 1938. xxx/ellauri303.html on line 131: Pastori Norman Thomas oli jutkukommarien hampaissa. Thomas oli wimpy pasifisti. It was Thomas's position as a conscientious objector that drew him to the Socialist Party of America (SPA), a staunchly antimilitarist organization. When SPA leader Morris Hillquit made his campaign for mayor of New York in 1917 on an antiwar platform, Thomas wrote to him expressing his good wishes. To his surprise, Hillquit wrote back, encouraging the young minister to work for his campaign, which Thomas energetically did. Soon thereafter he himself joined the Socialist Party. Thomas was a Christian socialist. Eihän siitä tullut lasta eikä paskaakaan. De amerikanska kapitalisterna var inte ens kloka nog att kontrollera sina egna organisationer. Amerikansk kapitalism saknade klassmedvetande och vanligt politiskt egenintresse. Nu har dom lärt sin läxa nog. Det är inte socialismen där en individ har värde, utan kapitalismen, där det mäts i dollars. xxx/ellauri303.html on line 141: Hon blev också intresserad i kvinnormas renhet. Ska man raka sig därnere? Fanns det badhus för kvinnor i NYC? Hon vaknade mitt i natten och mumsade de judiska lagarna i sig. xxx/ellauri303.html on line 182: 16. Sillä tullessaan Egyptistä Israel kulki erämaan kautta Kaislamerelle saakka ja tuli Kaadekseen. xxx/ellauri303.html on line 254: ReMO:ta pidettiin yhtenä aikansa suurimmista tutkijoista, ja hänen päätöksessään juutalaislain suhteen noudatettiin yksimielisesti kaikissa puolalaisissa ja saksalaisissa yhteisöissä. Hänen opiskelutovereidensa joukossa oli hänen sukulaisensa Solomon Luria (Maharshal), joka oli myöhemmin monien Isserlesin opusten suuri kiistanalainen. xxx/ellauri303.html on line 279: Ei mikään oikein toimi liioin Greinille. Autiotalo Maineesta ei takuulla sovi juutalaisille. Ei niistä ole maajusseixi. Eikä Teresa de Avilaxi liioin. xxx/ellauri303.html on line 297: Lehtimaja voidaan rakentaa mistä tahansa materiaalista, ja se voidaan pystyttää aivan talon viereen tai vaikka sen katolle. Majan katto tehdään kuitenkin aina jostakin eloperäisestä aineksesta, yleensä puun oksista, ja sen tulisi mielellään olla niin harva, että tähdet näkyvät sen läpi. Lopuksi maja koristellaan esimerkiksi hedelmillä, kukilla tai muilla koristeilla. Nykyään lehtimajan saattaa rakentaa esimerkiksi juutalainen seurakunta yhdessä, eikä siellä välttämättä nukuta öisin. Ortodoksijuutalaiset noudattavat Tooran käskyä kuitenkin kirjaimellisesti ja asuvat lehtimajoissa juhlan ajan niissä maissa, joissa ilmasto sen sallii. xxx/ellauri303.html on line 305: Ortodoksijuutalaisille lulavin heiluttamisen mitsva on pakollinen kaikkina sukkotin päivänä paitsi sapattina kaikille uskonnollisesti täysi-ikäisille miehille. Myös naiset voivat halutessaan heiluttaa lulavia. Konservatiivijuutalaisten ja reformijuutalaisten keskuudessa kaikki aikuiset juutalaiset noudattavat seremoniaa. Se suoritetaan yleensä synagogassa tavallisen päivittäisen jumalanpalveluksen aikana, mutta sen voi tehdä myös kotona tai lehtimajassa. Lulavin ja etrogin kanssa kierretään usein myös synagoga ympäri siunauksia lausuen. Sukkotin seitsemäntenä päivänä (hoshana raba, suuri apu) synagoga kierretään ympäri seitsemän kertaa. Tänkin meemin on kristityt ortodoxit nyysineet koukkunokilta. xxx/ellauri303.html on line 307: Sukkotiin liittyvät seremoniat perustuvat Tooraan. Neljä kasvilajia on mainittu kolmannessa Mooseksen kirjassa (3. Moos 23:40); niiden tarkempaa käyttöä ei kuitenkaan ole määritelty, mistä johtuvat erilaiset tulkinnalliset erot. Joidenkin mielestä [kenen mukaan?] ko. neljää lajia tulisi käyttää lehtimajojen rakentamiseen, kuten käy ilmi Nehemian kirjasta (Neh. 8:14-18). Vaan tokko Nehemia tiesi yhtään paremmin. Että sellasta. xxx/ellauri303.html on line 318: Nazipaavin sihteeri Hanhiviini sai potkut gauchopaavilta. Se oli vittuillut istuvalle paaville ja kertonut prinssi Harrymäisesti kirjassa julkisesti paavien välisistä kärhämistä koskien mm. incelpappeja. Paha erehdys! Kardinaalimunaus! Se ei kai muistanut että kulloinenkin paavi on erehtymätön. Tervemenoa virnuilevalle sakulle, ei tullut susta kardinaalia. Ei tullut lasta eikä paskaakaan. xxx/ellauri303.html on line 341: Yosef Rivlin, one of the heads of the Jewish community in Jerusalem, and a Christian Arab from Bethlehem were the contractors. The work was carried out by both Jewish and non-Jewish workers. Conrad Schick planned for open green space in each courtyard, but cowsheds were built instead. Mea Shearim was the first quarter in Jerusalem to have street lights. xxx/ellauri303.html on line 343: Today, Mea Shearim remains an insular neighbourhood in the heart of Jerusalem. With its Haredi, and overwhelmingly Hasidic, population, the streets retain the characteristics of an Eastern European shtetl, as it appeared in pre-war Europe. Life revolves around strict adherence to Jewish law, prayer, and the study of Jewish religious texts. Traditions in dress include black frock coats and black hats for men (although there are some other clothing styles, depending on the religious sub-group to which they belong), and long-sleeved, modest clothing for women. In some Hasidic groups, the women wear thick black stockings all year long, even in summer. Married women wear a variety of hair coverings, from wigs to scarves, snoods, hats, and berets. The men have beards, and many grow long sidecurls, called peyot. Many residents speak Yiddish in their daily lives, and use Hebrew only for prayer and religious study, as they believe Hebrew to be a sacred language, only to be used for religious purposes. xxx/ellauri303.html on line 354: Dr Alswanger var inte överens med Freud och Adler och Jung. Var och en av dem närmade sig naturligtvis sanningen men de hade bara skrapat på ytan. Som han såg saken hade alla tre overdrivit ordens bokstavliga mening och följaktligen blandat shop olika saker. Visst var sex viktigt, men sex var inte allt. Visst ville folk lyckas och ha makt över andra, men detta var ett symptom och inte en orsak. Visst till hörde individen kollektivet, människosläktet, men det var heller inte hela bilden. Hela bilden är: EAT! FUCK! KILL! Det värsta var, enligt Alswanger, kvinnornas slaveri. xxx/ellauri303.html on line 387: Espanjan responsan pääedustajat 1300-luvulla olivat Nahmanides (Rabbi Moshe ben Nahman), ja etenkin rabbi Solomon ben Adret Hänen päätöksistään voidaan antaa muutamia esimerkkejä. Vastauksessa nro 395 hän kuvailee useiden taikauskoisten tapojen poistamista, joista yksi oli vanhan kukon tappaminen ja hirttäminen, sen pää ovella pojan syntymän yhteydessä. Erityisen huomionarvoinen on vastaus nro 548, jossa hän antaa päätöksen koskien Avilan ihmeellistä lasta (Teresa), joka oli alun perin ollut idiootti, mutta joutui myöhemmin usein transsiin, jonka aikana hiän sävelsi teoksia, joiden sisällön hiän ilmoitti enkelin välittäneen hänelle. Johtopäätös: "Se on selkeästi puppua." xxx/ellauri303.html on line 393: Suruprosessi Shiva-jumalattaren julman viillon jälkeen alkaa ensimmäisestä vaiheesta, joka tunnetaan myös nimellä Aninut. Tänä aikana yksilöt kokevat ensimmäisen shokin menetyksestään. Usein Aninutin aikaan liittyviä tunteita ovat viha, kieltäminen ja epäusko. Tämä on äärimmäisin surun aika, ja se, jolloin keriah (vaatteiden repäisy) suoritetaan; se alkaa henkilön kuolemasta ja kestää hautajaisten loppuun asti. Aninutin jälkeen on shiva , jossa surejat omistavat seitsemän päivää vainajan muistolle. Shivan aikana yksilöitä kehotetaan pitämään tauko rutiineistaan keskittyäkseen menetykseensä. Suruvaihe, joka tunnetaan nimellä sheloshim (kirjaimellisesti "kolmekymmentä"), kestää 30 päivään hautaamisen jälkeen. Sheloshimin ensimmäiset seitsemän päivää ovat shivan aikaa; sheloshim jatkuu shivan päätyttyä. Intensiivisen shivan jakson jälkeen, joka on pääasiassa sisältynyt kotiin, jäljellä olevan sheloshimin aikana surevat jättävät asuinpaikkansa ja alkavat olla vuorovaikutuksessa uudelleen muiden kanssa. Sheloshim rohkaisee yksilöitä osallistumaan sosiaalisiin suhteisiin, jotta he voivat hitaasti palata normaaliin päivittäiseen toimintaan. Viimeinen vaihe, yahrzeit tai yizkor, on kahdentoista kuukauden suruaika, jonka jälkeen järjestetään vuosittain muistoseremoniat kuolleelle henkilölle kuten Kiinassa. xxx/ellauri303.html on line 500: Juutalaisuus vahvistaa, että ihmisillä on syntyessään halu tai halu tehdä hyvää, ja vieläzer hara (יצר הרע), taipumus tai halu tehdä pahaa. Nämä lauseet heijastavat käsitystä, että "jokaisessa ihmisessä on vastakkaisia luontoja jatkuvasti ristiriidassa", ja niihin viitataan monta kertaa rabbiinisessa perinteessä. [29] Rabbit jopa tunnustavat vieläzer ha-ran positiivisen arvon : ilman yetzer ha-raa ei olisi sivilisaatiota tai muita ihmisen työn hedelmiä. Midrash ( Bereshit Rabbah9:7) sanoo: "Ilman pahaa taipumusta kukaan ei synnyttäisi lasta, rakentaisi taloa tai tekisi uraa." Seurauksena on, että yetzer ha-tov ja yetzer ha-ra ymmärretään parhaiten paitsi hyvän ja pahan moraalisina kategorioina, myös ihmisen sisäisenä konfliktina epäitsekkäiden ja itsekkäiden suuntausten välillä. xxx/ellauri303.html on line 515: Rabbi Lordi Immanuel Jakobovits, entinen Iso-Britannian Yhdistyneen Synagogan päärabbi, kuvaa juutalaisten valtavirran näkemystä tästä asiasta: "Kyllä, uskon, että valittu kansajuutalaisuuden pyhissä kirjoituksissaan, rukouksissaan ja tuhatvuotisperinneissään vahvistaman käsityksen. Itse asiassa uskon, että jokainen kansa – ja todellakin rajoitetulla tavalla jokainen yksilö – on "valittu" tai määrätty johonkin erilliseen tarkoitukseen Providencen suunnitelmien edistämisessä. Amalekin siemenen tehtävä on olla. syntipukkeja. Vain jotkut täyttävät tehtävänsä ja toiset eivät. Ehkä kreikkalaiset valittiin heidän ainutlaatuisesta panoksestaan taiteeseen ja filosofiaan, roomalaiset uraauurtavista palveluistaan laissa ja hallituksessa, britit parlamentaarisen vallan tuomisesta maailmaan ja amerikkalaiset pilotoivat ns. demokratiaa moniarvoisessa kapitalistisessa yhteiskunnassa. Jumala valitsi juutalaiset olemaan "omituisia minulle" uskonnon ja moraalin pioneereiksi; Se oli ja on heidän kansallinen tarkoituksensa. He valizivat hyvän osan eikä sitä oteta hevin pois. xxx/ellauri304.html on line 142: Hannu Haukka (s. 29. kesäkuuta 1954 Tampere) on Keravalla toimivan kristillisen medialähetysjärjestön IRR-TV:n toiminnanjohtaja ja televisiokanavien SuomiTV (2009–2012) ja AlfaTV (2012–2022) keskeinen voimahahmo. Tampereella syntynyt mutta Kanadassa varttunut, helluntailaistaustainen Haukka on johtanut IRR-TV:tä sen perustamisesta 1986 lähtien inkerinsuomalaisen vaimonsa Laura Haukan (o.s. Heimonen) kanssa. He opiskelivat radiotyötä Itävallassa radioevankelista Lasse Pöystin koulutuksessa. xxx/ellauri304.html on line 156: Hekku Haukka on kasvattanut kristillisen hyväntekeväisyys- ja bisnesimperiumin, joka ulottuu kahdelle mantereelle. Osoittautuu hankalaksi saada täyttä selvyyttä siitä, miten rahavirrat lahjoittajien, amerikkalaisten järjestöjen ja Suomen välillä kulkevat. Herbalife-verkostomarkkinoinnilla rikastunut koronakriittinen liikemies. 89-vuotias vancouverilainen teollisuuspohatta. Seksuaalivähemmistöjä syrjinyt konservatiivikristillinen yhdysvaltalainen yliopisto. xxx/ellauri304.html on line 159: Vuosikymmenten mittaan Haukan johtamien järjestöjen toiminta on paisunut pohjoisamerikkalaisten äveriäiden yrittäjien kristilliseksi bisnes- ja hyväntekeväisyyskoneistoksi, joka ulottuu kahdelle mantereelle ja jossa pyörii vuosittain miljoonia euroja. xxx/ellauri304.html on line 176: -Jos merellä kuolen, armas niin ehkäpä joskus taas illalla valkea kyyhky lentää sun ikkunaas. Se on sieluni, tai size on vaan lokinkakka joka ruutuun läiskähtää. xxx/ellauri304.html on line 209: Musta (f) minä ja miellyttävä (f), lukee psalttarissa alkukielellä. Kirja muistuttaa tyyliltään muinaisen Lähi-idän alueen eroottisia runoja ja Theokritoksen maalaisidyllejä. Tästä syystä kriittiset tutkijat uskovat, että kirja on ajoitukseltaan myöhäinen ja että se on kirjoitettu hellenististen kulttuurivaikutteiden aikana. Vaikka kirja ei mainitse Jumalaa nimeltä kertaakaan, sen allegorisen tulkinnan vuoksi se on otettu mukaan Raamatun kaanoniin. Haha, se sai vaan patriarkkojen veret liikkeelle. Juutalaisen tradition mukaan kirja on allegoria Jumalan rakkaudesta Israelin kansaa kohtaan. Origeneestä alkaneessa kristillisessä perinteessä kirja on allegoria uskovaisen suhteesta seurakuntaan tai Kristuksen ja seurakunnan välisestä suhteesta. Vittu se on vaan pehmopornoa. Uuden testamentin kirjoittajat eivät viittaa Laulujen lauluun. Eikä ihme, on se niin heruttava, että Paavalilla olisi tullut vähemmästäkin kamat housuihin. Etenkin kun miehen kauneutta suizutetaan siinä aivan pidäkkeettömästi. xxx/ellauri304.html on line 241: Der terets derfun iz, libe fraynt mayn': Here's the answer, my dear friend: xxx/ellauri304.html on line 244: Do in land do putzt men zikh azoy. That's how they do things here. xxx/ellauri304.html on line 248: Az fun peyes do zet men bay keynem nit keyn shpor, You won't see any traces of peyes here, xxx/ellauri304.html on line 254: Az do in Amerike iz altzding farkert, Here in America, everything is upside-down, xxx/ellauri304.html on line 262: In Amerike iz gor andersh, me nemt zikh zayt on shir In America, it's different. People are always saving time. xxx/ellauri304.html on line 266: Der terets derfun iz, libe fraynt mayn' Here's the answer, my dear friend: xxx/ellauri304.html on line 269: Do ken pasirn altz, zog ikh aykh, Anything can happen here, I gotta tell you. xxx/ellauri304.html on line 273: Do zukht men tzu seyvn ekspenses af gevis, Here, people are certainly trying to save expenses xxx/ellauri304.html on line 280: Iz shoyn dortn a vigele mit a kind oykh ongegreyt! Well, there's a cradle, and in it - a baby, already prepared! xxx/ellauri304.html on line 288: Atleetteja ei löydy yhtään, ei edes mainita pystypainija Jakobia eikä David Linkomiestä. Typeriä footballereita on aika liuta, David Beckham kärjessä. xxx/ellauri304.html on line 291: In his manner there is more neatness than strength, and it has been said, more show than service; his blows are in general deficient in force, but given with astonishing quickness, and he is [agreed] to strike oftener, and stop more dexterously, than any other man. xxx/ellauri304.html on line 321: Hahmo perustui Hävittäjä sellutaskarisarjaan, jossa on mukana hahmo Remo Williams. Remo menestyi huonosti teattereissa ja sai ristiriitaisia arvosteluja kriitikoilta, vaikka se ansaitsikin Joel Halla-aholle Kultainen Kupu -ehdokkuuden. Sekä elokuvan että Remo Williamsin televisiopilotti mainitsi Kulli Clarkin vastaavana tuottajana. Elokuvan piti olla ensimmäinen Puuntuhooja -sarjaan perustuvasta sarjasta. Elokuvan merkittävä tapahtumapaikka sijoittuu Vapaudenpatsaalle, joka ympäröitiin rakennustelineillä sen satavuotisjuhlavuotta kunnioittaen.tämän jakson aikana. xxx/ellauri304.html on line 339: ”Murphyn työt vaihtelevat klassisista lukitun huoneen mysteereistä kireisiin trillereihin Puuntuhooja ja Jälki -sarjojen satiiriin ja raivokkaaseen huumoriin… xxx/ellauri304.html on line 370: Yksityinen silmä Pirulainen Hiven on myös ainutlaatuinen. Trace-sarjassa on seitsemän kirjaa, ja ne voittivat seitsemän kansallista palkintoa, mikä tekee siitä yhden modernin etsivähistorian arvostetuimmista sarjoista. Mystery ja Detective Monthly kutsuivat kirjoja "hauskimmille koskaan kirjoitetuille mysteereille, patukka ei yhtään." xxx/ellauri304.html on line 372: Ei yhden tempun poni, melkein 200 kirjansa joukossa Murphy on kirjoittanut fantasia-, kauhu-, suuria jännitysromaaneja, poliittisia trillereitä, lukitun huoneen mysteereitä, ja vaikka hän on ottanut kymmenen vuoden tauon "pienien häiriöiden selvittämiseksi", palkinnot ja tunnustukset kasaantuvat jatkuvasti ylös. xxx/ellauri304.html on line 446: Oh, and one more assignment. Take a book that you particularly like that's in the genre you want to work in and read it again. And this time, read it like a writer. When does the author spell out the main idea of the story? When does the hero arrive in the book? When the villain? Love interest? Danger and threats? How does the author make it seem real to you? If you want, stick post-it notes at various parts of the book. Think about it. xxx/ellauri304.html on line 450: Kampaa tukkasi. No vaikka Hudsonissa on monenmoista hiipparia, eikä "hero" Hertz Grein ole niistä suinkaan näyttävin. Miljööt ovat aivan arkisia jenkkijutkukoteja, joita ei edes juuri kuvailla. Love interestit löpsähtävät toinen toisensa perästä. Pääkonnat ovat Hitler ja Stalin, jotka eivät esiinny koko aikana. Tää ei ilmeisesti sitten ole genre fictionia, tai sen genre (jeremiadi) puuttuu listasta. xxx/ellauri304.html on line 452: “That’s astonishing….an Italian operetta, a Broadway musical, Arabian Nights….how do you compose so many different things?” Jerome Kern shrugged and answered: “I just keep writing the same old Kletzmer music.” xxx/ellauri304.html on line 454: Almost every movie, almost every story, almost every novel, almost every story of any enduring value is structured this way….in four parts. The same parts in a normal intercourse. (Actually there are five, but the last one is often played down or put in an Epilogue.) xxx/ellauri304.html on line 472: To make him interesting, give your character a couple of conflicting personality traits. Maybe a character is wealthy and gives millions to charity but never leaves a tip in a restaurant because he thinks tipping is a scam. (I don't, and do. That is, I'd give millions to charity if I had some to spare. No tips, anyway.) xxx/ellauri304.html on line 474: As a boy, I remember a movie where Tarzan is asked by Jane to fight against some Nazis who have come to their neck of the jungle. But Tarzan refuses; the F.D. Roosevelt of his time, he’s got nothing against Nazis. But then they bomb Pearl Harbor sorry kidnap Tarzans son, Boy, and Tarzan bestirs himself, sticks a knife in his arse, and says “Now Tarzan fight.” Että jenkkitolvanoille pitääkin ihan kädestä pitäen opettaa tätä paskan lapparointia. xxx/ellauri304.html on line 480: If I write a character entering a room, I see him in my mind. Does he enter the room like John Wayne? That’s one way. Burt Reynolds is another way. Dustin Hoffman, as Ratso Rizzo, is still another way. There are no other ways. Fucking film and TV viewers, devil take them. xxx/ellauri304.html on line 484: Another side-note. Basically I hate research into facts and history and blah and blah. So you can’t think of character traits? Here are some opposites for you. I can think of dozens more. xxx/ellauri304.html on line 511: That’s a start that I borrowed from somebody…(all right, stole. There were dozens more where I found them. I think it was a dictionary.) xxx/ellauri304.html on line 515: There is a hierarchy of character. Minor characters, you let vanish. Usually you bring them alive for a moment by using stereotypes. Stereotypes are not necessarily evil or bad; they are boring characters who are typical members of a group and your readers know the group… Cabbie, cop, waitress, nigger, telephone operator, prostitute, lawyer, doctor, politician, drunken Irishman (What? Are there still some of those?), Italian who talks with his hands. We might not like stereotypes of groups to which we belong but as writers they work. These are place-holding characters; they do their job and disappear into the night. Writers of pulp fiction, say. xxx/ellauri304.html on line 517: Sometimes though they might do a little more. They won’t steal the real action but they set the mood, they add humor, they make the setting more believable. You can do this by making placeholders eccentric or obsessive. I read analysis once of an old flick called Beverly Hills Cop. It featured a clerk in an art gallery. He was effeminate. By itself, that’s not unusual. But he had a Jewish accent, and that was unusual because Jews weren’t generally treated as queens in Hollywood — it teems with them (although today H’wood can say anything it wants about Jews, even Christians. You can tell this was an old movie.) What that character did however in the film was to help make Detroit cop Eddie Murphy, the negro comedian, feel even more alien in L.A. than he otherwise would have. xxx/ellauri304.html on line 519: Heroes have their Achilles heels. The most honest president of the U.S. cheats on the golf course; that is what makes people real. The late Robert Parker’s Spenser character was interesting. He was a yuppie. He ran, he lifted weights, he liked to cook, he liked unimposing little wines with sardonic personalities, he pretended he didn’t care about clothes but somehow always managed to wear the same basic uniform;, he lived with a woman, Susan the insufferable, who could psycho-babble Jay-Z into impotence. But the characterization hook was that Spenser spent his life being a private eye and shooting people, which was totally alien to the character’s nature. That started to round him out and make him real. Without that hard edge, he’d have been just another fan of Barry Manilow. xxx/ellauri304.html on line 521: Who is Barry Manilow anyway? Ilmeisesti joku erityisen effeminate wimpy singer kasarilta, joo se oli tosiaankin homppeli, ja juutalainen kaiken kukkuraxi äidin puolelta, vaikka siittäjänä toimi joku irkku rekkakuski lentojätkä. Tää Warren on varsinainen kaappi miehexeen. Entäs Jay-Z sitten? Declared the greatest rapper of all time by Billboard, he has been central to the creative and commercial success of artists including Kanye West, Rihanna, and J. Cole. Okei, get the point. Inhoan kyllä izekin yön läpi rummuttelevia neekereitä sekä räppiä. Se on tollasta eläimellistä "nyt nussimaan" kuzuhuutoa, johon ei ole mitään mahollisuutta enää osallistua. xxx/ellauri304.html on line 529: Almost there says Yogi Berra in 2015 xxx/ellauri304.html on line 533: In Hollywood where they are always looking for blockbusters — but then don’t know what to do with them so they go back to filming comic books — for the thing they most desire is “high concept.” That means a clean plot, a story you can tell in one sentence. If you can't summarise your novel, well, imagine your novel-to-be is a movie already and tell us about it in a sentence. That should be easy enough. xxx/ellauri304.html on line 543: “When his sister is murdered at her wedding reception by a pair of New York City mafia goons, Japanese-American yuppie Miles Haverford goes to Japan and brings back to America a group of Yakuza crime family assassins who extract revenge for the young girl’s death.” xxx/ellauri304.html on line 547: My Destroyer series of 150 books is covered by this single sentence: xxx/ellauri304.html on line 554: Here’s what we add to make Temple Dogs a paragraph long: xxx/ellauri304.html on line 560: “In New York, the DeSanto crime family is dead or in jail. Miles’ parents in New York are safe from Mafia reprisal. The Yakuza assassins are ready to return to Japan, but Miles has decided that the life of a buttered-bun Wall Street lawyer is no longer for him. He bids his family goodbye and returns to the Japanese home of Yakuza chieftain Nagoya. It is time for Nagoya to pass on the leadership of the criminal clan and his choice is his faithful assistant, Sato. But Sato declines the ceremonial cup and instead stands beside Miles and calls him ‘Someone whom the gods have sent from across the sea to lead you to tomorrow.’ And then he bows to Miles, the new leader. xxx/ellauri304.html on line 573: Pfffft. Personally, I always thought Chandler was too cute by half and, like the author Trevanian for instance, too hell-bent upon showing you just how smart he was by using obscure little literary references, and this particular novel has a more complex plot than the King James version of the Bible. (I'm often just jealous.) xxx/ellauri304.html on line 588: James Mallahan Cain (1892-1977) was an American novelist, journalist and screenwriter. He is widely regarded as a progenitor of the hardboiled school of American crime fiction. His novels The Postman Always Rings Twice, Double Indemnity, Serenade, Mildred Pierce and The Butterfly brought him critical acclaim and an immense popular readership in America and abroad. xxx/ellauri304.html on line 592: Scene by scene construction. It’s not one long narrative that never ends. Not usually, not any more. Instead, the story stops, starts again somewhere else, stops, starts again. These scenes are like chapter breaks, except more frequent. This is all copied from movies. How sad. xxx/ellauri304.html on line 594: Dialogue that sounds real. This is not tape-recorded dialogue but an attempt to make speech sound more realistic than it often has been written. Sometimes people say things that aren’t exactly to the point; nothing wrong with that as long as it’s interesting and/or entertaining and can move the story forward. Cases in point: the overrated Quentin Tarantino in films like “Pulp Fiction.” One of the best at it was novelist George Higgins. Elmore Leonard is excellent; also Larry Block. xxx/ellauri304.html on line 596: Status objects. An essay by Tom Wolfe (Bonfire of the Vanities) put this in my head some years ago. A certain kind of person wants to wear shirts that have little alligators on them and another totally different type of person perhaps wants to have a statue of a black jockey on his lawn…or a pink flamingo. My late loving mother, a paragon of taste, once moved into our guest house and put painted plywood cutouts of the backviews of two people, bending over as if planting something in the yard. Naturally, butt cracks were visible because they were the whole point of this architectural and horticultural display. Since my house then was a mansion and a national historic site, I suggested that my mother take her plywood cutouts off the front lawn and put them in her backyard where nobody could see her butt. (I am a long time out of Alabama.) xxx/ellauri304.html on line 598: Those things are all status objects. Here’s another: a guy rents a room in a sleazy hotel; it is a hovel in a dump. The floor of the room is littered with racing forms. Those are status objects and tell you something about the occupant. Or maybe the newspapers are neatly stacked against the wall and, instead of the racing form, they are copies of the Wall Street Journal with many stories circled by magic marker. Those are also status objects but should give you quite a different picture of the room’s occupant. Tattoos today are status objects; so too is a lack of tattoos. They illuminate character sometimes. And just as often an absence of intelligence. Its known as product placement on video. Rei Shimura has a lot of it. xxx/ellauri304.html on line 621: See that guy up there waiting in the checkout line near the cash register? Yes, of course he’s reading. He’s always reading. He’s Stephen King — and yes, to this day, he reads every check he gets. And if you would emulate him, then start imitating him. xxx/ellauri304.html on line 625: The Destroyer Series played a huge role in getting me interested in economics, geography, politics, history, and even in Jewish Mysticism and the paranormal! Richard Sapir (+1987) after all was a Jew. The Body, which was made into a movie in 2001, is about a Jewish archaeologist who finds a skeleton underneath an Arab shopkeeper's basement that might be the body of Jesus and the American Jesuit priest who is sent by the Vatican to investigate. xxx/ellauri304.html on line 629: Suppose you want to write a “big book.” No genre junk for you. Okay. Here’s what you need to know. A “big book” is just a genre novel that got bigger. More pages, more everything. just make it a little bigger, a little more breathless, give it a little more end-of-the-world panache. Think of selling it to Hollywood where they call it high concept but what that really means is that it’s a very short outline of a book for people who can’t read a whole book or even a whole paragraph at once and their mind starts to wander after one sentence. Where was I? Ah yes: xxx/ellauri304.html on line 633: You don’t have to be an expert; you can learn enough to fake it and sound like one. That’s what Google is for. You don’t have to write about what you know, only about what interests you. xxx/ellauri304.html on line 634: “Jaws” and “The Exorcist” are good illustrations. They are very interesting indeed. xxx/ellauri304.html on line 652: Thank you for a useful and interesting writer’s blog, it really helps with my plumber's block. xxx/ellauri304.html on line 657: Taceant colloquia. Effugiat risus. Hic locus est ubi mors gaudet succurrere vitae. Giovanni Morgagni (1682-1771) xxx/ellauri304.html on line 692: Erkki Kanerva julkaisi vuosina 1969–2014 nimimerkillä Jammu ainutlaatuisen 39-osaisen kirjasarjan murrepakinoita, Yrjö-kirjat. Yksittäisiä pakinoita julkaistiin ensin kaupunkilehti Tamperelaisessa sekä aikakauslehti Hymyssä. Ne ovat suhteellisen helppolukuisia. Varhaisimmat pakinat ovat kirjeitä, joita Yrjö lähetteli kaupungista kotiväelleen. Niiden tavallinen aihe oli kaupungin ja maaseudun vertaileminen. Pakinoiden huumori perustuu tilannekomiikkaan ja henkilökuvaukseen. Tekstejä sävyttää tamperelainen työläiskulttuuri. xxx/ellauri305.html on line 85: Hiäntä sanottiin Billyxi koska hiän piti tälläsistä kavereista ja tästä enteellisestä laulusta. Hiän allekirjoitti rakkauskirjeensä The Kid. Vuonna 1904, 18-vuotiaana, Brown muutti läheiseen Cortlandiin asumaan naimisissa olevan sisarensa Adan kanssa ja työskentelemään uudessa Gillette-hametehtaassa. xxx/ellauri305.html on line 178: sellaisena. ”Olen suvereerein mies, jonka tunnen”, hän kirjoitti ja sanoi xxx/ellauri305.html on line 249: Esterillä kokeexi Keskiviikon tukkalook letit purettuna. Lätty vaatii pientä laittoa. Lähikuva paljaasta lantiosta pikkuhousut alhaalla huhmarointivalmiina. Karvapehkoa ois syytä jatkaa labioiden sivulle, kz. seuraava albumi. - Ah! April! It is even better than I imagined. - I´m glad. Now fill me up with your cum. - Okay, here comes, April slut, take my cum. Hei ezä viizizä olla kazomatta luuria edes kun mä tuun? xxx/ellauri305.html on line 254: yamim noraʾim, (heprea: "kunnioituksen päivät") Englannin High Holy Days, juutalaisuudessa, Rosh Hashanan korkeat pyhäpäivät (Tishri 1. ja 2.) ja Yom Kippur (Tishri 10.) syys- tai lokakuussa. Vaikka Raamattu ei yhdistnäitä kahta suurta juhlaa, Talmud yhdistää. Tästä syystä sanaa yamim noraʾim käytetään joskus osoittamaan uskonnollisen vuoden 10 ensimmäistä päivää: kolmea korkeaa pyhää päivää, oikein niin kutsuttuja, ja myös päiviä niiden välillä. Koko 10 päivän ajanjaksoa kutsutaan tarkemmin nimellä Aseret Yeme Teshuva ("Kymmenen katumuksen päivää"). xxx/ellauri305.html on line 275: erent-styles-v0-el0nl2br8h8b1.png?width=640&format=png&auto=webp&s=e2e0547cbdc0687fd29801bbbaecaeff6c4e3abd" height="300px" /> xxx/ellauri305.html on line 277: Ariel on fiktiivinen hahmo Walt Disney Picturesin 28. animaatioelokuvassa Pieni merenneito. Ariel tarjoaa erinomaisen valikoiman pesujauheita, nesteitä, söpöjä tisuja, posliinigenitaaleja, geelejä ja PODSeja. xxx/ellauri305.html on line 281: "Pikku merenneito" on rakas tarina Arielista, kauniista ja innokkaasta nuoresta merenneidosta, joka kaipaa seikkailua. Kuningas Tritonin tyttäristä nuorin ja uhmakkain Ariel kaipaa tietää enemmän meren takana olevasta maailmasta ja ihastuu pinnalla vieraillessaan reippaaseen prinssi Ericiin ja päättää ottaa yhdyntää helpottavan lohenpyrstöliitoxen. xxx/ellauri305.html on line 938: Lev. 23:36 — Levätä Shemini Atzeretillä xxx/ellauri305.html on line 940: Lev. 23:36 — Ei tehdä kiellettyä työtä Shemini Atzeretillä xxx/ellauri305.html on line 1008: Lev. 27:28 — Noudata omaisuuden kieltämisen lakeja (cherem) xxx/ellauri305.html on line 1010: Lev. 27:28 — Ei myydä cheremiä xxx/ellauri305.html on line 1012: Lev. 27:28 - Ei lunastaa cheremiä xxx/ellauri305.html on line 1114: Num. 29:35 — Lisätarjousten tuominen Shmini Atzeretille xxx/ellauri305.html on line 1196: Deut. 12:17 - Älä syö pienten uhrien lihaa ennen veren ripottelua xxx/ellauri305.html on line 1573: Nainen, joka esitti itseään valheellisesti neitsyenä ennen vihkimisseremoniaa. xxx/ellauri306.html on line 48: MUTTA MITEN vahvaan valtioon ja virkamiesten valvontaan perustuvassa massayhteiskunnassa voi olla onnellinen, jos onnellisuus on yksilöllistä itsensä toteuttamista? Viekö suomalaisen sosiaalipolitiikan lattea tarvejattelu kansalaiset yhä kauemmas onnesta? Onko ihmisestä ylipäätään onnellisena eläjäksi ja mitä onni loppujen lopuksi edes on? Muun muassa näihin kysymyksiin Timon Airaxisen Onnellisuuden opas antaa selkeän, ymmärrettävän vastauxen: älä vaivaa päätäsi synnyillä syvillä, juo viiniä, syö hummereita ja osta autoja. Universumilla ei kannata päätä vaivata, se on mitä se on. Anna kaikkien pikkuötököiden suojelijan pitää huolta siitä. Onnesta haaveileminen se vasta onkin onnea. Haave on aina parempaa kuin se joka sitten toteutuu. Sitten eiku haaveilemaan lisää. xxx/ellauri306.html on line 64: Peter Schwartzeja on joka lähtöön, joku niistä pääsi juuri tiilenpäitä lukemaankin Trumpin Capitoliumin ryöstöretkestä. Mutta tuskin tämä, tuppikullimaisen karvaton Kristiina-tädin ikäinen Peter Schwartz (writer). Eikä tuokaan partasuinen futuristi, sionisti Peter Schwartz joka pelkää arabien ajavan juutalaiset mereen. Eikä Peter Schwartz, kardiologi. Mutta ne on kaikki juutalaisia! Ja varmaan kaikki vitun oikeistolaisia. xxx/ellauri306.html on line 66: Why do so many people (especially philosophers) hate Ayn Rand? She’s almost unknown in the UK - so much so that when there was a documentary about her on TV, The Daily Telegraph - a right-wing paper by British standards - felt obliged to explain to its readers who she was. She was, it said, “An unpleasant Russian-American fruitcake.” What was Ayn Rand? Cod philosopher, bad writer and deeply narcissistic, severely socially impaired person. xxx/ellauri306.html on line 82: "Minä"n korostaminen itsekkyydessä. Ayn Rand Instituten erityisen izekkäänä ansioitunut kollega Schwartz ( The Foreign Policy of Self-Interest: A Moral Ideal for America , 2004 jne.) väittää äänekkäästi läpi tämän huonosti syttyvän kirjan, että altruismi "on viime kädessä kutsumus orjuuteen", joka vaatii yksilöiden "alistumista" toisille "tarpeisiinsa kahlittuna. Vaatimus ei ole se, että kunnioitat muiden ihmisten omaisuutta, vaan se, että sinusta tulee heidän omaisuutensa." xxx/ellauri306.html on line 101: Heti ekoissa kappaleissa lähtee longixi. Peterillä ei ole mitään mielenkiintoa premissoida tilanne, se lähtee lapasesta kuin kummelien mopo. Jopa lälly Jeesus (ja Bar Hillel) kehotti rakastamaan izeään yhtä paljon kuin lähimmäistä. Ei toisten tarpeita tarvi laittaa omien edelle, vaan rinnalle. Uhrautuminen on supererogatorista, hienoa mutta vapaaehtoista. Yleensä siihen ei ryhdytä ilman eri palkintoa: oman ituradan puolesta tai muun kuolemattomuuden toivossa. Veronmaxu muiden mukana ei vittu ole mitään uhrautumista. xxx/ellauri306.html on line 148: The meaning of SELFISHNESS is the quality or state of being selfish : a concern for one's own welfare or advantage at the expense of or in disregard of others : excessive interest in oneself. How to use selfishness in a sentence. xxx/ellauri306.html on line 151: Selfishness is being concerned excessively or exclusively, for oneself or one's own advantage, pleasure, or welfare, regardless of others. Selfishness is the opposite of altruism or selflessness; and has also been contrasted (as by C. S. Lewis) with self-centeredness. xxx/ellauri306.html on line 161: Sellaiset ovat markkinat ja huomenna isot toripäivät. Surkimuksia turpiin, se on nykyajan sankariteko. Niin että jos vaikkapa mutantit ninjakilpikonnat ja rotta Tikku sattuisivat tähän nyt hyviään tekemään, heidän olisi tykkänään käännettävä kelkkansa. Ei enää köyhien hyysäämistä! Päinvastoin, puukko hampaissa kimppuun ja nylkemään neitoselta viimeistäkin ihokasta ja täyttämään sen kukkaroa iloisten puolikuoriveikkojen cumilla. For the TV show, TMNT creator Peter Laird decided to give each Turtle a different color to make it easier to tell them apart: Leonardo has a blue bandana, Raphael a red bandana, Donatello a purple bandana and Michelangelo an orange bandana. Kilpurit pelaa Aprilin kanssa räsypokkaa ja April häviää. xxx/ellauri306.html on line 186: quid iuuat hoc, templis nostros inmittere mores Mitä hyötyä on tuoda muoti-ilmiöitä temppeleihimme xxx/ellauri306.html on line 187: et bona dis ex hac scelerata ducere pulpa? ja johtaa jumalille otollisia asioita tästä pahasta lihasmassasta? xxx/ellauri306.html on line 190: haec bacam conchae rasisse et stringere venas Tämä käski raastaa helmen simpukasta, xxx/ellauri306.html on line 191: ferventis massae crudo de pulvere iussit. ja erottaa kuuman suonen raa'asta pulverista. xxx/ellauri306.html on line 353: Jos esimerkiksi ystävä pyysi ehdotusta paikallisen palvelun käyttöön ja kuulut johonkin uskollisuusjärjestelmään, jota suosittelet, ystäväsi suositteleminen toimii hyvin molemmin puolin. He saavat yhteystietosi ja heillä on mahdollisuus käyttää palvelua, josta heidän ystävällään on ollut hieno kokemus, ja saat uskollisuuspisteitäsi tai bonuksiasi. Win-win-tilanne! Siis mitä? Mikä on uskollisuus järjestelmä anyway? Ahaa siis saat provikaa palvelusta kun houkuttelet sinne kohtalotovereja. Mitä potaskaa. Kusetus mikä kusetus. xxx/ellauri306.html on line 379: Epäilemättä on paljon esimerkkejä negatiivisesta itsekkäästä käytöksestä . Se voi vahingoittaa ihmissuhteita, uraa ja sosiaalisia yhteyksiä. I know, been there more than once: xxx/ellauri306.html on line 409: Perinteisen tarinan mukaan gootit asuivat ajanlaskun alussa Veiksel-joen suulla nykyisen Puolan pohjoisrannikolla. Gootit eivät välttämättä olleet mikään etnisesti, kielellisesti tai kulttuurisesti yhtenäinen kansa, vaan kokoelma erilaisia keskenään liittoutuneita ja gootti-identiteetin (Nemi ja Miki Liukkos-look: mustat kuteet, vahvat meikit, kromikoristeiset nahkavetimet, synkkä ilme, raskasmetallimusa) omaksuneita väestöaineksia. Goottien joukossa saattoi germaanien ohella olla slaavilaista, iraanista, roomalaista tai muuta suspektia matualkuperää olevia ryhmiä. Nyziellä ainakin on vitusti turkkilaisia. Varsinaisesti gootit astuivat länsipaskaan antiikin ajan kirjallisten lähteiden mukaan 200-luvulla, jolloin he asuivat Kaakkois-Euroopassa ja Mustanmeren pohjoispuolella. Sen jälkeen heidän vaiheitaan voidaan seurata aina 500-luvulle asti, visigooteiksi kutsutun ryhmän tapauksessa 700-luvulle. On kuitenkin kyseenalaista, kuinka paljon 500-luvun tai 700-luvun gooteilla oli kuteiden ja musan lisäxi yhteistä satoja vuosia aikaisemmin eläneiden goottien kanssa. xxx/ellauri306.html on line 411: Jordaneen mukaan gootit olivat alun perin lähtöisin pohjoisessa valtameressä sijaitsevalta Scandza-nimiseltä kylmältä saarelta, jonka on tulkittu viittaavan Skandinavian niemimaan eteläosiin. Ne olivatkin alunperin jöötanmaan jööttejä! Tämä sopi Ruozi-Suomen ja Nazi-Saxan propagandapirtoihin. Sittemmin osa kateista amerikkalaisista tutkijoista katsoo nykyisin, että goottien skandinaavinen alkuperä on pelkkä myytti. Scandzasta gootit purjehtivat kuninkaansa Berigin johdolla kolmella laivalla Itämeren yli ja asettuivat nykyisen Pohjois-Saksan ja Puolan alueelle kukistettuaan siellä ensin vandaalit ja useita muita germaaniheimoja. Jordaneen mukaan gootit muuttivat etelämmäs Vistulan eli Veikselin alueelta johtajanaan Filimer, joka oli Berigin jälkeen viides kuningas. Useiden jännittävien seikkailujen jälkeen gootit saapuivat Mustallemerelle. Tacitus mainitsee teoksessaan Germania gothonit-nimisen germaanikansan, joka hänen mukaansa eli luugien pohjoispuolella mutta ruugien ja lemovien eteläpuolella. Ensimmäiset taistelut goottien ja roomalaisten välillä alkoivat 230-luvulla, samoin ryöstöretket Rooman Tonavan-provinsseihin ja Balkanille. xxx/ellauri306.html on line 421: Skyytit jaetaan neljään pääryhmään: Mustanmeren skyytit; sarmaatit, jotka tulivat Kaspianmeren pohjoisrannikolta sekä Donin ja Volgan alueelta; Keski-Aasian aavikkoarojen skyytit (massagetae); sekä itäisen Keski-Aasian skyytit (sakā). Kaikkia ryhmiä yhdisti yhteinen soturinomadinen identiteetti, hallintotapa sekä pukeutumistyyli. Muodikkaasti skyyttisotureista oli 1/5 naisia. Nykyisin arvellaankin, että antiikin kreikkalaisten amatsonitarinat mahdollisesti pohjautuivat juuri skyyttinaissotureihin. Skyytit tunnetaan hautakummuistaan eli kurgaaneista. Skyyttien asutuxia ja hautakumpuja (kurgaaneja ) on Dneprin alajuoksun lähistöllä. Skyytit olivatkin siis ukrainalaisia? Haha. Kurgaanihypoteesin mukaan Ukraina on koko indoeurooppalaisen kielikunnan alkupesä. Gimbutas esitteli kurgaanikulttuurin ensimmäisen kerran vuonna 1956. Marija Gimbutas (liett. Marija Gimbutienė, 23. tammikuuta 1921 Vilna, Liettua – 2. helmikuuta 1994 Los Angeles, Yhdysvallat) oli liettualais-yhdysvaltalainen arkeologi. Hiän myös sijoitti kulttuurin Venäjän ja Ukrainan aroille. Haha LOL. Hiänen näkemystensä vastaanotto oli lievästi sanottuna ristiriitainen. Vitut ne oli ainakaan mitään kelttejä. Olisitko keltti ja ojentaisit suolaa. xxx/ellauri306.html on line 460: Hunit hyökkäsivät Tonavan varrella sijaitseviin kaupunkivaltioihin, kun taas vandaalit ( Geisericin johdolla ) valloittivat Länsi-Rooman provinssin Afrikassa ja sen pääkaupungin Karthagon. Huomaa kuinka länkkärit samastuvat roomalaisiin tässä. Hunneja kello yhdessä, vandaaleja naarmuttamassa autoja ja spreidaamassa seiniä kotinurkilla. Roomalaiset otti monta kertaa turpiinsa. Pyhä Hypatius vaikersi: murhia ja verenvuodatuksia tapahtui niin paljon, ettei kuolleita voitu laskea. Voi, sillä he ottivat vangiksi kirkkoja ja luostareita ja tappoivat munkkeja ja niiden neitosia suuria määriä. xxx/ellauri306.html on line 467: Priskuksen tavanomaisessa kertomuksessa sanotaan, että Attila oli juhlissa, jossa juhlittiin viimeisintä avioliittoaan, tällä kertaa kauniin nuoren Ildicon kanssa (nimi viittaa goottilaiseen tai itägootiseen alkuperään). Juhlien keskellä hän kuitenkin kärsi vakavasta nenäverenvuodosta ja kuoli. Häneltä saattoi vuotaa nenäverenvuotoa ja hän tukehtui kuoliaaksi stuporiin. Tai hän on saattanut kuolla sisäiseen verenvuotoon, mahdollisesti repeytyneen ruokatorven suonikohjujen vuoksi. Ruokatorven suonikohjut ovat laajentuneita laskimoita, jotka muodostuvat ruokatorven alaosaan, joka johtuu usein vuosien liiallisesta alkoholinkäytöstä; ne ovat hauraita ja voivat helposti repeytyä, mikä johtaa kuolemaan verenvuodon vuoksi. Schnaps war sein letztes Wort. No tää nyt on pelkkää pahanilkistä länkkärispekulaatiota. xxx/ellauri306.html on line 469: erenc_Paczka.jpg" /> xxx/ellauri306.html on line 470: Ferenc Paskan maalaus Attilan kuolemasta, jossa pääosaa näyttelee etualan neitosen porsliini. xxx/ellauri306.html on line 474: Seuraavana päivänä, kun suuri osa aamusta oli kulunut, kuninkaalliset palvelijat epäilivät sairastamista ja murtautuivat suuren kohun jälkeen ovet sisään. Sieltä he löysivät Attilan kuoleman verenvuodon seurauksena, ilman haavoja, ja tytön, jonka kasvot alaspäin itkivät verhonsa alla. Sitten, kuten tuolle rodulle on tapana, repäisivät hiuksensa pois päästään ja tekivät heidän kasvonsa kauhistuksiksi syvin haavoin, jotta kuuluisaa soturia voitaisiin surettaa, ei naisellisen itkujen ja kyynelten, vaan ihmisten veren kautta. Lisäksi Attilan kuoleman yhteydessä tapahtui ihmeellinen asia. Sillä unessa joku jumala seisoi itä-Rooman keisarin Marcianuxen rinnalla, kun tämä oli huolestunut raivokkaasta vihollisestaan, ja näytti hänelle Attilan jousen, joka oli murtunut samana yönä, ikään kuin vihjatakseen hunnirodun olleen velkaa paljon tuolle aseelle. Tämän kertomuksen historioitsija Priscus sanoo hyväksyvänsä totuudenmukaisexi ilman todisteita. Sillä Attilan pidettiin niin kauheana suurille valtakunnille, että kilpailijoiden jumalat ilmoittivat hänen kuolemastaan kilpaileville hallitsijoille erityisenä siunauksena. xxx/ellauri306.html on line 578: Täytyypä kazoa mitä Mätien tomskujen tampiot tästä sanovat! Top critics: Cruise’s toothy heroics are ill-suited to moral complexity, but he is elevated by a stellar supporting cast... A summer genre movie for grown-ups. Too-long Grisham thriller is full of adult themes. Höh, montako panoa? Näytetäänkö muka kuinka se menee sinne? (Ilmeisesti noin 2, ei näytetä.) The Firm amusingly satirizes the New Traditionalist aspirations of today's young urban elite -- not so much the lifestyle itself as the illusion of utter security it represents. Alas, Tom Cruise is Tom Cruise, playing yet another variation of his screen image. A first-class thriller and thought-provoking morality play. Is this a thriller? You've never scene (sic) a 'suspense film' drag its heels so deplorably. Moderately entertaining... and a big step up from the book. No, the book moved at turbo speed. At two and a half hours, the movie crawls. Two-and-a-half hour movies -- jeez, there ought to be a law. xxx/ellauri306.html on line 580: Nimetön: I find this movie boring and predictable the acting was poorly done which is hard for me because of the great cast the writing was awful and at times the movie went flat the chase scene at the end was comical and silly the whole movie was a mess. To put it simply, the film completely ruined the book. And that wasn't easy. This is such a bad film. It is an hour and a half too long, and the beginning and middle are insanely dull. The production value and score do not stand up to the test of time at all. This is an example of all of the worst things about the 90's, which might be one of the worst decades for filmmaking. Es wird einfach viel zu viel geredet, als man schon längstens in die Tat umgesetzt hätte. Fazit: Lieber eine kürzere Geschichte dafür intensiver erzählen und Spannung aufbauen! xxx/ellauri306.html on line 593: Käytämme myös sanaa semi, esimerkiksi jalkapalloturnauksen välierissä, puoliympyrässä tai paritalossa (eli se jakaa seinän toisen talon kanssa). Semi yksikkösanana on Yhdistyneessä kuningaskunnassa slangi jollekin, joka liittyy miehen yksityiselämään. Jos haluat täydellisen määritelmän, voit tarkistaa sen Urban Dictionary -sanakirjasta: Ei aivan erektio, mutta sinne menossa. "Kun näin Milla Jovovichin tissit, sain semin." Pääsin puoliveteeseen. Milla Jovovich (oik. Milica Jovović, ukr. Ми́лица «Мі́ла» Йо́вович, Mylytsa «Mila» Jovovytš; s. 17. joulukuuta 1975 Kiova, Neuvostoliitto) on ukrainalaissyntyinen yhdysvaltalainen malli, elokuvanäyttelijä ja laulaja. Hänet tunnetaan muun muassa Alicen roolista Resident Evil -elokuvasarjassa. xxx/ellauri306.html on line 666: ARTHUR: Now look here, my good man! xxx/ellauri306.html on line 668: GALAHAD: Is there someone else up there we could talk to? xxx/ellauri306.html on line 692: Kirjoitin sanoakseni, bravo, kun kuuntelet vaistoasi. Iso-Britannia ei ole täydellinen, mutta sen jälkeen, kun se on ollut täällä niin monta vuotta ja läpi: vaalit, kouluammuskelut; nouseva uskonnollinen kiihko jne., otan pienen saaremme pohjoisen meressä milloin vain. xxx/ellauri307.html on line 41: Disney-prinsessoja: Jasmiini, Rapunzel, Lumikki, Mulan, Moana, Aurora, Cinderella, Pocahontas, Tiana, Belle, Ariel, Elsa, Anna, Merida ja Raya. Haloo...Onko Raija...? xxx/ellauri307.html on line 83: How come there is more Dragon porn than Raya porn. I prefer Raya than that dragon. Smh xxx/ellauri307.html on line 273: "Kiinnitä" - Schaltflache und soziale Widgetit fur Pinterest (Pinterest) - Tietosuojakäytäntö xxx/ellauri307.html on line 336: Hän oli perheensä kautta yhteydessä Pietarin korkeaan yhteiskuntaan vaikka viihtyi parhaiten lähes Välimeren viinimaassa Krimillä, Anapassa, jossa hänen perheensä maalaistalo sijaitsi. Lapsena, Venäjän kirkon ankaran ja pelätyn korkean prokuraattorin Constantine Pebedenotsevin suosikki, hänet heitettiin lähes hajoamaan rakkaan isänsä äkillisen kuoleman vuoksi. Tämän epismäisyyden tähden Elizaveta näytti jumalalle fäkkiä ja liittyi bolshevikkeihin. xxx/ellauri307.html on line 338: Sitten hän kamppaili akateemisesti, vaikka hän oli loistava, ja murrosiässä hän hengaili Pietarin Merezhkovskin ja Gippiuksen kirjallisissa salongeissa, missä hän tapasi ensimmäisen aviomiehensä. Jonkin aikaa hän ei ollut vain Venäjän hopeakauden johtavan runoilijan Alexander Blokin "suojatti", vielä teini -ikäisenä hän kohteli häntä tasavertaisena kirjallisissa lahjoissa ja henkilökohtaisissa oivalluksissa. Äskettäin julkaistuissa muistelmissaan Lisa Pilenko kirjaimellisesti stalkkasi Blokia sosiaalisten levottomuuksien ja oman henkilökohtaisen myllerryksensä aikana. Etsiessään viisautta mentoriltaan Lisasta tuli hänen neuvonantajansa sekä omatunto. Varmaan patjakin, jota skyytti mielellänsä myllersi. xxx/ellauri307.html on line 371: Berdjajev ja Whitehead ovat personalismin kovia ydinkärkiä. Vuonna 1957 Journal of Religion Charles Hartshorne julkaisi tärkeän artikkelin "Whitehead and Berdyaev: Is There Tragedy in God?" Kolmastoista personalistiseminaari keskittyy Alfred N. Whiteheadin ja Nicolas Berdyaevin ympärille, ja heidän työnsä eri puolille on omistettu erilliset päivät. Ensimmäinen päivä esittelee ryhmän Whiteheadin ja Berdyaevin kontekstissaan. Näitä keskusteluja johtaa George Lucas, varaamiraali James B. Stockdalen eettisen johtajuuden ansioitunut johtaja US Naval Academyssa, emeritus, nykyinen etiikan ja julkisen politiikan professori Graduate School of Public Policy at the Navalissa. Jatkokoulu, ja Daniel Dombrowski, Seattlen yliopiston filosofian professori, toimittaja, Prosessitutkimukset. Jäljellä olevat päivät jokainen osallistuja on vastuussa tietystä tekstistä ja/tai näkökulmasta tai esittelee paperin Whiteheadista tai Berdyaevista ja auttaa johtamaan tätä keskustelun osaa. xxx/ellauri307.html on line 423: Klassiske eksempler: Hvis mange mennesker blir overbevist av et falskt rykte om at banken deres har gått konkurs, og alle drar til banken for å ta ut pengene sine, vil banken bli konkurs i virkeligheten, selv om krisen kun startet som et rykte. xxx/ellauri307.html on line 473: Vapaakirkolla on palveluksessaan noin 150 työntekijää sekä 40 lähetystyöntekijää 12–15 lähetyskentällä. Vapaakirkko tekee merkittävää sosiaalityötä ja ylläpitää kymmentä hautausmaata. Hautaustoiminta on vilkasta, sillä Vapis pienenee kuin pyy maailmanlopun edellä. Elokuusta 2016 alkaen Vapaakirkko keskitti toimintojaan Tampereelle Teopolis-nimiseen keskukseensa, johon siirtyi hallinto ja kustannustoiminta Hämeenlinnasta sekä koulutus Hangon Santalasta. xxx/ellauri307.html on line 499: Saarnaaja Uuno Palonen toteaa muistelmissaan, että ns. Soinis-käräjät, joihin kutsuttiin 400 veljeä ja jotka pidettiin Tampereella 17. lokakuuta 1960, sammuttivat herätykset vuosiksi Tampereella ja koko herätysliikkeessä. Uuno Palonen ehdotti kolme kertaa, että asia olisi käsitelty vain muutaman veljen ja Soinisen kesken, mutta siihen ei suostuttu. Uuno Palonen kertoi, että ennen käräjiä oli Tampereella kastettu 1950-luvun lopulla 300 ihmistä vuosittain, tämän jälkeen kastettiin vain 30. xxx/ellauri307.html on line 617: eredithcorp.io/v3/mm/image?url=https%3A%2F%2Fstatic.onecms.io%2Fwp-content%2Fuploads%2Fsites%2F6%2F2011%2F03%2Fjennifer-lawrence_320.jpg&q=60" height="300px" /> xxx/ellauri307.html on line 670: Henry "Harry" Patterson (27. heinäkuuta 1929 – 9. huhtikuuta 2022), joka tunnetaan yleisesti kynänimellään Jack Higgins , oli brittiläinen kirjailija. Hän oli suosittujen trillereiden ja vakoiluromaanien myydyin kirjailija . Hänen romaaninsa The Eagle Has Landed (1975) myi yli 50 miljoonaa kappaletta ja sovitettiin vuoden 1976 menestyneeksi samannimiseksi elokuvaksi. "Harry" vaihtoi vanhan kunnon "Patin" lähes tyttärensä ikäiseen uuteen malliin neljännesvuosisadan käytön jälkeen. Heidän tyttärensä Sarah Patterson kirjoitti romaanin Kaukainen kesä (1976). xxx/ellauri307.html on line 695: ere-4_3.jpg?width=2560" height="300px" /> xxx/ellauri307.html on line 721: Dan grew up on the campus of Phillips Exeter Academy, where his father, xxx/ellauri307.html on line 728: I remember saying to a minister, 'I don't get it. I read a book that said there xxx/ellauri307.html on line 729: was an explosion known as the Big Bang, but here it says God created heaven and xxx/ellauri307.html on line 736: there is an order and a spiritual aspect to science.''" xxx/ellauri307.html on line 738: After graduating from Phillips Exeter, Brown attended Amherst College, where he was a member of Psi Upsilon fraternity. [En mennyt Barbaran sijaisexi Amherstiin. Amherstissa oli pelkkiä lehmiä. Nyt voisin olla tiikerikirjailija Donin paikalla. Barbaran mies Emmon Bach oli depressiivinen, varmaan Barbaran lytistämänä. Niillä oli vanerista tehty kesämökki jossain pusikossa.] xxx/ellauri307.html on line 739: He played squash, sang in the Amherst Glee Club, and was a writing student of visiting novelist Alan Lelchuk (n.h.). [Merkittäviä kriittisiä tutkimuksia Lelchukista ovat olleet Philip Roth Esquiressa, Wilfrid Sheed Book -of-the-Month Club Newsissa, Benjamin DeMott The Atlanticissa, Mordechai Richler Chicago Tribunessa ja Steven Birkets The New Republicissa. Nämä olivat varmaan kaikki juutalaisia, kuten Lechuk izekin. American Mischief "Yksikään kirjailija ei ole kirjoittanut niin tietäen ja kaunopuheisesti lihallisen intohimon seurauksista Massachusettsissa Scarlet Letterin jälkeen." Philip Roth, Esquire. On Home Ground "On Home Ground herättää nuorille lukijoilleen ajankohtaisia kysymyksiä ja tekee sen niin taitavasti. Se saavuttaa niin paljon menestystä kuin baseball-harjoitus ja nostalgia." Juutalaisomisteinen The New York Times Book Review. Lelchuk kirjoittaa valtavan ilolla kuvista, sanoista ja järkähtämättömästä kuolevaisesta erityisyydestä. Naisille, jotka etsivät vastauksia, hän tarjoaa juutalaisia olankohautuxia, epäselvyyttä, joka on omituisen tyydyttävää." Catherine Bateson (juutalaisen Margaret Meadin juutalainen tytärvainaa).] Brown spent the 1985 school year abroad in Seville, Spain, where he was enrolled in an art history course at the University of Seville. Brown graduated from Amherst in 1986. xxx/ellauri307.html on line 740: Danilla oli surkea muusikonura länsirannikolla jota nöyrä, sittemmin eroprosessissa kusetettu vaimo Blythe koitti turhaan buustata. Brown and his wife Blythe moved to Rye, New Hampshire in 1993, samana vuonna jolloin ize sain karkoituxen Kouvolaan. Brown became an English teacher at his alma mater Phillips Exeter, and gave Spanish classes to 6th, 7th, and 8th graders at Lincoln Akerman School, a small school for K–8th grade with about 250 students, in Hampton Falls. Aikamoinen mahalasku tuli Danille(kin). While on vacation in Tahiti in 1993, Brown read Sidney Sheldon's (n.h.) novel The Doomsday Conspiracy, and was inspired to become a writer of thrillers. He started work on Digital Fortress, setting much of it in Seville, where he had studied in 1985. He also co-wrote a humor book with his wife, 187 Men to Avoid: A Survival Guide for the Romantically Frustrated Woman, under the pseudonym "Danielle Brown". Brown's first three novels had little success, with fewer than 10,000 copies in each of their first printings. His fourth novel, The Da Vinci Code, became a bestseller, going to the top of the New York Times Best Seller list during its first week of release in 2003. It is one of the most popular books of all time, with 81 million copies sold worldwide as of 2009. Its success has helped push sales of Brown's earlier flops. Brown's prose style has been criticized as clumsy, to say the least. The Da Vinci Code committed style and word choice blunders in almost every paragraph. Recurring elements that Brown prefers to incorporate into his novels include a simple hero pulled out of their familiar setting and thrust into a new one with which they are unfamiliar, an attractive female sidekick/love interest, foreign travel, imminent danger from a pursuing villain, antagonists who have a disability or genetic disorder, and a 24-hour time frame in which the story takes place. xxx/ellauri307.html on line 743: Benjy DeMott -vainaa "saw as three pervasive social myths: the assumption, held by many Americans, that we live in a classless society; the promise, held out by movies and television, that individual friendships between blacks and whites can vanquish racism all by themselves; and the images of women, ubiquitous in popular culture, that render them almost indistinguishable from men." He opined that movements of the lower classes have a tendency to 'go awry.' Benjamin Haile DeMott was born on June 2, 1924, in Rockville Centre, N.Y.; his father was a carpenter, his mother a faith healer. He joined the Amherst faculty in 1951 and earned a Ph.D. in English literature from Harvard two years later. He observed that a tenet of national faith in America had been that "goodness equals laughter, that humour can banish crisis, that if you pack up your troubles and smile, horror will take to the caves". Critical response to Mr. DeMott's work was divided. His detractors saw his pop-culture references as forced efforts to look au courant. xxx/ellauri307.html on line 756: Campbell oli perehtynyt Proppin tutkimuksiin ja löysi samankaltaisia myyttisestä xxx/ellauri307.html on line 819: Susan esittelee eväitään. Seuraa unelmaasi ja sulloudu väljiin silkinhohtaviin knickereihini, siellä näet elämäntehtäväni. 250K muutakin tykkää näistä. xxx/ellauri307.html on line 828: Taidehistorioizija Blythe Brown haastoi exänsä oikeuteen, koska heidän avio-omaisuutensa ansiosta hän oli pitänyt useita rakastajattaria vuosia, mukaan lukien friisiläinen ratsastaja Judith Pietersen. Oikeudenkäynnissä on vaakalaudalla kaksi friisihevosta: LimiTed Edition ja DaVinci, joista ori LimiTed Edition edustaa vähintään 300 000 euron arvoa. Pierezen on voittanut vuosia suuria omaisuuxia razastamalla Danin masulla. Judithin hallussapitoon ja omistukseen liittyy paljon epävarmuutta. xxx/ellauri307.html on line 926: Pattersonia on kritisoitu liian monien kirjojen kirjoittamisesta ja siitä, että hän on enemmän rahan ansaitsemiseen keskittyvä brändi kuin taiteilija, joka keskittyy käsitöihinsä. Viime vuosina hänen romaanejaan on myyty enemmän kuin Stephen Kingin, John Grishamin ja Dan Brown paskaromaaneja yhdistettynä. Huonommin tienaava kauhukirjailija Stephen King on kuvaillut Pattersonin kirjoittamia kirjoja halvoiksi trillereiksi ja yhdessä haastattelussa kutsui tätä hirveäksi kirjailijaksi (mutta hän on erittäin menestyvä). Patterson vastasi tylyn yksinkertaisesti: "Minä haluan vain olla menestyvin - korjaan jännittävin jännityskirjailija." xxx/ellauri312.html on line 41: Spurgut haisevat pahalta, opettaa asiaan perehtynyt etelään muuttanut lappalainen koululapsille. xxx/ellauri312.html on line 42: Alakoululaisten koulutehtävässä ”kerrotaan faktoja spurguista, kodittomista puliukoista” ja kehotetaan pohtimaan ”saako spurguja pilkata”. Totta kai saa! Pilkata ja nimitellä, lällättää ja juosta karkuun. Teksti on selkomukautus Kereetta Onkelin Selityspakki-teoksen kaunokirjallisesta tekstistä. Tehtävässä kysytään, ”miltä spurgu näyttää”, ”miten joku ihminen on tullut spurguksi”, ”miksi spurgut juttelevat itsekseen”, ”miksi spurguja näkee puistossa”, ”miksi spurgut usein puhuvat rumia” ja ”saako spurguja pilkata”. Ne viihtyvät kauniissa puistoissa koska niissä tuoxuu hyvältä toisin kuin ne ize, jotka haisevat hyvin pahalta. Ne ovat joskus olleet ihan tavallisia ihmisiä, mutta nyt ne ovat spurguja. Monionkelimaisia. xxx/ellauri312.html on line 44: Tarvitseeko koululainen uuden repun jokaisen lukuvuoden alussa? Anne-Marin tytär Niia aloitti torstaina kuudennen luokan. Vielä edellisenäkin päivänä tämä oli anellut uuden repun hankkimista, kun ”kaikilla muillakin kuitenkin on ja mua katsottais ilkeästi, jos menen vanhalla repulla, ja ainakin se tyttö naurais mulle kavereidensa kanssa”. Uusien merkkituotteiden puute saattaa aiheuttaa koululaisten keskuudessa, paitsi xxx/ellauri312.html on line 175: Koillisen aluepäämajan Apple-kalentereihin on huolella merkitty tulevat maaseuturetket xxx/ellauri312.html on line 331: River Tam oli tohtori Simon Tamin teini-ikäinen sisar. Molemmat turvautuivat Malcolm Reynoldsin Firefly - luokan kuljetusalukseen, joka tunnetaan nimellä Serenity. Häntä pidetään ihmelapsena, älykkäänä yli 10-vuotiaana ja urheilullisesti lahjakkaana. Tohtori Mathiasin intensiivisen kokeilun jälkeen parlamentin – Alliancen hallitsevan elimen – toimesta River muutettiin osittain henkisesti epävakaaksi psyykkiseksi aseeksi, joka oli tarkoitettu salaiseen valtion käyttöön. Hänen veljensä Simon pelasti hänet kalliilla kustannuksilla, mutta useat Alliancen agentit, pääasiassa Lawrence Dobson, kaksi sinikäsineistä miestä, seurasivat häntä hellittämättä. McGinnis, palkkionmetsästäjä Jubal Early ja lopuksi Operative. Lähes kaikki juoksuaikansa hän vietti Serenityn miehistön kanssa, josta tuli hänen suurperheensä. xxx/ellauri312.html on line 354: "The establishment of Israel is an event which actively engages the conscience of this generation....It is, therefore, a bitter paradox to find that a State which was destined to be a shelter for a martyred people is itself a Nazi State." Tämä puhe jäi Pertiltä pitämässä Israelissa kun maha-aortta halkesi. xxx/ellauri312.html on line 357: Einstein had three children. The oldest was a daughter named Lieserl. She was unknown to the world at large until a trove of early letters between Einstein and his first wife Mileva were discovered in 1986. These mentioned a daughter, born in around 1902 before Einstein and Mileva married. The fate of the child is unknown, and it is likely she was given over to someone else to raise. She disappears from history at that point, and she probably died very young. Einstein never mentioned her to anyone and does not appear to have ever laid eyes on her. He just got laid by Milena. xxx/ellauri312.html on line 361: The third was another son, Eduard (called “Tete” by his parents), who showed promise and an interest in medicine. He developed schizophrenia at age 21 and spent the rest of his life in and out of mental institutions. xxx/ellauri312.html on line 370: Sitä eivät voineet sietää liioin Jeremia eikä Hoosea, kuukupit ja noitasapatit inhottivat niitä. Kuu oli naisten heiniä koska silläkin on kuukkixet. xxx/ellauri312.html on line 429: Samaan aikaan toisaalla Even teki mieli ranumamun makeispatukkaa. Et maxanut patukasta, huusi Frank. Haista vittu Frank, Eve tarjosi. Mautonta prameutta Roarken himassa. Elämänlaatua, jos siihen on varaa. Hattunne sir, sanoo brittislaavi hovimestari. Roarke on valtamerentakaisessa zoomissa. Tässä menee tovi. Roarke malttoi tuskin odottaa päästä maistamaan, miltä Eve maistuisi sieltä yhdestä paikasta. Roarke tarttui Eveä turkinhihasta ja kohotti kulliaan, kun tämä jäykistyi kuin viiden sentin paxuinen, puoliraaka häränfilee, vasta Montanasta lennätetty. Olen valmis pidättämään sinut, Eve varoitti. En muuta odotakaan! Jaxan ize tuskin pidättää. Käydään nyt pöytään. Kermaista kakkalapukastiketta. Kerro miten rikastuit, hän sanoi. Halusin sitä kovasti. Melkein kaikki apinat haluavat olla varakkaita, mutta he eivät halua sitä kyllin kovasti. Köyhänä oleminen on ... epämiellyttävää. Meissä kahdessa on paljon samaa, Eve. Haluat patukkaa ja minä reikää, sinulla on reikä ja mulla patukka. Roarken endiivi jäi hetkexi ilmaan, mutta työntyi sitten Eevan pehmeään haarukkaan. Myös raha merkizee valtaa. Sharon ei ollut yhtä syvällinen kuin sinä, sinuun en millään yllä pillunperälle. xxx/ellauri312.html on line 461: Miksi 6 maailman kalleinta merenelävää ovat niin kalliita? xxx/ellauri312.html on line 512: "Kenkälaatikot oli pinottu väärin päällikkö", inttää haisupyrstö lakukepille. Juu kyllä perpetraattori on selkeästi senaattori, vain sillä oli korruptoitu vapaa pääsy rikospaikalle. Ei sentään, jenkki- ym länkkärien trillereissä ei plutokraattipaskiaiset juuri koskaan ole konnia. Size on se senaattorin liukas apuri. Jepjep, sehänse onkin, selvisi kurkkaamalla lopusta. Roarke on törkymöykky öykkäri, mutta ilmeisesti jenkkirouvat arvostavat sellaista. Okei, jokohan tässä olisi jo riittävästi Genital Roberzilta. Vittu että tääkin nide oli pulppia. xxx/ellauri312.html on line 522: Rorty kannattaa sitä, mitä vielä mitättömämpi filosofi Nick Gall luonnehtii "rajattomaksi toivoksi" tai "melankoliseksi meliorismiksi ". Tämän näkemyksen mukaan Rorty korvaa fundalistiset toiveet varmuudesta ikuisen kasvun ja jatkuvan muutoksen toivolla, jonka hän uskoo mahdollistavan keskustelun ja toiveiden lähettämisen uusiin suuntiin, joita emme tällä hetkellä voi kuvitella. Mitä vittua, ikuinen kasvu johtaa täystuhoon, sen luulis ymmärtävän tyhmänkin. Vitun kapitalisti. Hän vertaa tukkutoivoa vähittäiskaupan toivoon. Hän sanoo: "Salli minun tehdä yhteenveto tarjoamalla kolmas ja viimeinen luonnehdinta pragmatismista: Se on oppi, että tutkimukselle ei ole rajoituksia paitsi keskustelun aiheuttamia rajoituksia - ei tukkurajoituksia, jotka johtuvat esineiden tai mielen luonteesta. tai kielestä, mutta vain niitä vähittäismyyntirajoituksia, jotka ovat peräisin muiden tiedustelutovereiden huomautuksista." xxx/ellauri312.html on line 577: Lunastava suhde täyttää elämämme merkityksellisesti ja merkityksellisesti, inspiroi riskejä ja uhrauksia ja johtaa siittimemme laajentumiseen ja transuiluun. Kukin lunastuu kuka mitenkin. Lunastus on demokraattinen ja privaattiasia. Mutta miksi Rortyn on käytettävä lunastusta, ensisijaisesti kaupallista ja toissijaisesti uskonnollista kieltä hänen työssään? Väitöskirjani on, että lunastus lainaa uskonnolta pelastavan voiman, joka on välttämätön, jotta ihmiset viizivät työskennellä maallisen hyväksi ja toivoa liberaalia utopiaa. Kirjallisuus ja "demokratia" (laissez-faire kapitalismi siis) ovat petikavereita. In terms of fostering flourishing, happiness and middle-class cohesion, Rorty thinks that "just ordinary" liberal democracy is all the ideology anybody needs. xxx/ellauri312.html on line 599: Er behauptete dass der Mensch als endliches und hinfälliges Mängelwesen bestimmter Hilfsmittel bedarf, um sich angesichts des „Absolutismus der Wirklichkeit“ behaupten zu können. Unter diesem Aspekt interpretiert Blumenberg nun Metaphern und Mythen – auf Grund ihrer die Wirklichkeit distanzierenden, in ihr orientierenden und den Menschen so entlastenden Leistungen. Die Übersetzung von Die Legitimität der Neuzeit wurde von Richard Rorty besprochen, der die verspätete Rezeption des Buches bedauerte. xxx/ellauri312.html on line 610: Rorty narrates that the West’s first redemptive principle was man’s relationship with God, the guarantor of universal truth, meaning, and salvation. God was eventually dethroned by the Truth of philosophy, as heralded by the Enlightenment and the scientific revolution. Truth’s goal was to decipher reality’s blueprint. At present, the truth is being nudged over by the Imagination. The modern imagination aspires to enlarge our acquaintance with humanity and enrich ethical relations. Rorty argues that a culture of imagination can serve the redemptive purposes previously ministered by religion and truth, only in a manner more suited to a liberal, secular context. He calls this a literary culture, a culture where meaningful human relationships are ‘‘mediated by human artifacts such as books and buildings, paintings and songs’’ (TRR, p. 478). For Rorty, the literary culture may successfully usher a new world motivated by the ideal of human solidarity. xxx/ellauri312.html on line 614: As a visionary, 1 I will use abbreviations for The Rorty Reader (TRR), The Philosophy of Richard Rorty (TPRR) and Rorty’s publications; see references. 104 Int J Philos Relig (2017) 82:103–118 xxx/ellauri312.html on line 619: Redemption is also bound up with the sacred, or the locus of a manifestation of something great and holy as opposed to the profane or commonplace. Charles Taylor distinguishes the sacred as non-human forces located in ‘‘certain places (e.g., temples), times (e.g., feast days), actions (e.g., rituals), or people (e.g., priests, victims)’’ in contrast to the ‘‘merely worldly’’ (2011, p. 118). xxx/ellauri312.html on line 622: Joo tässä on lisää näitä inhokkeja, joista on jo ollut moneen kertaan puhe. Tollasta juhlimista parhaat päällä ja pesulappuja, kosteutettuja hajustettuja saniteettipyyhkeitä. Rituaaleja ja pappeja, paistettuja uhriparkoja. Kuorolaulua, haljuja kazeita jos joku laulaa nuotin vierestä. Isä älä laula. Kyllä tiedetään. Rorty ei maxa näistä puolta penniä, sillä se on Nietzschen linjoilla, termiittiapina on parasta mitä pallolla on tarjolla. xxx/ellauri312.html on line 635: Ads for penis-enlargement products and procedures are everywhere. A vast number of pumps, pills, weights, exercises and surgeries claim to increase the length and width of your penis. However, there's little scientific support for nonsurgical methods to enlarge the penis. And no trusted medical organization endorses penis surgery for purely cosmetic reasons. Most of the techniques you see advertised don't work. And some can damage your penis. Think twice before trying any of them. xxx/ellauri312.html on line 637: The length of a non-erect penis doesn't consistently predict length when the penis is erect. If your penis is about 5 inches (13 cm) or longer (up to a foot) when erect, it's of typical size. A penis is considered small only if it measures less than 3 inches (about 7.5 centimeters) when erect. This is a condition called micropenis. Understanding your partner's needs and desires is more likely to improve your sexual relationship than changing the size of your penis. Except if your partner can't feel your micropenis and wants a bigger dick. xxx/ellauri312.html on line 639: Exercises. Sometimes called jelqing, these exercises use a hand-over-hand motion to push blood from the base to the head of the penis. Although this technique appears safer than other methods, there's no scientific proof it works. And it can lead to scar formation, pain and disfigurement. xxx/ellauri312.html on line 644: A few things that might actually help: Talk to your health care provider or a counselor. Feeling unhappy about the size of your penis is common. A mental health specialist or your family health care provider might have a trick or two to show you, and she might be tighter down there than your wife. Many men feel better with reassurance that they are "typical" and it's the wife that is abnormally roomy. Thanx Stephanie! That felt good! xxx/ellauri312.html on line 648: versions of ourselves, for example sitting on the toilet seat with somebody's erect pecker in the hand. xxx/ellauri312.html on line 650: There is a place where we are always alone with our own mortality, where we must simply have something greater than ourselves to hold onto—God or history or politics or literature or a belief in the healing power of love, or even righteous anger. Sometimes I think they are all the same. A reason to believe, a way to take the world by the throat and insist that there is more to this life than we have ever imagined (Allison 1994, p. 181; PSH, p. 161) xxx/ellauri312.html on line 654: Alluding to Hölderlin’s "Patmos", Heidegger declares that "where danger is, grows the saving power also". Missä hätä on suurin, on apukin lähinnä. Jos on hätä kädessä, siitä pääsee käden käänteessä. Pimeintä on juuri ennen aamunkoittoa. Tätä sananlaskua hoki patologian professori Bo Ekdahl ollessaan hermostunut Åsa Nilssonnen pandemiaa ennakoineessa ysäridekkarissa Tunnare än blod. Bo ei lukenut lehtiä. Kollega Hayakawa tunnetaan paremmin semantikkona. xxx/ellauri312.html on line 722: In ungewisser Meeresebene Epävarmalla meren tasolla xxx/ellauri312.html on line 733: Der anderen eine Muistakaan yxikään xxx/ellauri312.html on line 737: Im ärmeren Hause Köyhemmässä talossa xxx/ellauri312.html on line 776: Zur Seite der Schatte des Lieben. vierellä kulki der rakkaan varjo. xxx/ellauri312.html on line 835: Und wirft, dem Klaren zu, ihn schwingend über die Tenne. Ja heittää kohti kirkasta, puimatantereelle heivaa, xxx/ellauri312.html on line 914: Aika samanlainen on tässä idis Hölderlinillä kuin Rortylla: kaikki tää turinointi jumalista on fiktio, se on vain keino hoitaa asioita jotka oikeasti tekee apinoista onnellisia, nimittäin lain kirjain sekä kiinteä ja irtain omaisuus. Plus pano tietysti, mutta siitä ei tällä kertaa puhuta. Oliko Hölderlin muuten homo vaiko ainoastaan hullu kuin pullosta tullut? Riki Sorsa haluaa panna kovat tieteet lunastuxeen, siitä tässä on viime kädessä kymysys. Vizi mikä vetelys. "Finding new, newer, more interesting, more fruitful ways of speaking", kuten sentimentalismi, paskanjauhanta ja vaihtoehtoiset totuudet. Ei siltä että niissä mitään uutta olisi, onhan samaa sontaa hangottu jo maailman sivu. xxx/ellauri312.html on line 968: Wos ist drin? Hyperion schreibt sich seinen Traum von einer besseren Welt von der Seele. Einer der poetischsten Romane der Weltliteratur. xxx/ellauri312.html on line 970: Worum es geht? Um Sehnsucht nach einer besseren Welt! xxx/ellauri312.html on line 972: Alle Jahre wieder geht er um wie ein Virus: der Wunsch, alles stehen und liegen zu lassen, auf dem Jakobsweg zu wandern oder mit dem Segelboot die Welt zu umrunden. Ob bewusst oder nicht: All die Zivilisationsmüden treten in die Fußstapfen des griechischen Einsiedlers Hyperion, erfunden von Friedrich Hölderlin. Hyperions Lebensgeschichte ist Hölderlins literarische Anklage gegen das spießbürgerliche, dumpfe und materialistische Deutschland seiner Zeit, das ihm als Künstler und Idealisten kaum Luft zum Atmen ließ, nein in einen Turm einschließ. Seine Sprache war schon damals gewöhnungsbedürftig und ist es heute erst recht: Da „säuseln holdselige Tage“, es neigen sich „lispelnde Bäume“ und es „gährt das Leben“. Doch die Fragen des lange verkannten Genies sind nicht aus der Welt: Wie kann der Mensch seine Vereinzelung überwinden? Auf welchem Weg eine bessere Welt schaffen? Und wie im Einklang mit der Natur leben? Das antike Griechenland mag heute als Vorbild ausgedient haben, aber die Suche nach Antworten auf diese Fragen bleibt aktuell. xxx/ellauri312.html on line 979: Der Roman handelt von der Sehnsucht nach einer anderen, von platonischen Idealen inspirierten Welt. xxx/ellauri312.html on line 991: Im 20. Jahrhundert wiederentdeckt, gilt er heute als einer der größten deutschen Lyriker und als Vorläufer der Romantik. xxx/ellauri312.html on line 1002: Nachdem der weise Adamas ihm die Liebe zur großen Geschichte seines Vaterlandes nahegebracht hat, begegnet Hyperion in Smyrna dem wesens- und geistesverwandten Alabanda, der von einer besseren, zukünftigen Welt träumt, da ihm die Gegenwart schal und verkommen erscheint. Anders als Hyperion, der das Ziel der neuen Gesellschaft evolutionär erreichen möchte, ist Alabanda allerdings davon überzeugt, dass dies nur mit Gewalt zu verwirklichen ist. Als er Hyperion in den revolutionären 'Bund der Nemesis' einweiht, kommt es zwischen ihnen zu einem Streit, der zu beider Trennung führt. xxx/ellauri312.html on line 1006: Überraschend aber folgt er im zweiten Band dem Aufruf Alabandas, sich am Freiheitskampf der Griechen zu beteiligen. Als er sieht, dass seine Truppen – ganz im Gegensatz zu seinen Idealen – plündern, zieht er sich zurück. Der Tod Alabandas und Diotimas besiegelt sein Scheitern auf der politischen und privaten Ebene. Hyperion verlässt sein Heimatland und begibt sich auf eine Reise, an deren Ende die Scheltrede auf Deutschland steht. Schließlich lässt er sich auf der Insel Salamis nieder, wo er – keineswegs resigniert, dem Zuspruch des Göttlichen folgend – das Leben eines zurückgezogenen Einsiedlers führt. xxx/ellauri312.html on line 1051: The origin of Erlösung is the super ancient Indo-European root leu. Leu was about the idea of losing something and naturally, first this was focused on virginity and beaver hunting. In Latin on the other hand, the root shifted to a more sophisticated sense of washing and shaving of the mussel. That’s where ablution and absolution comes from, by the way, as in ego te absolvo, ense candido conchulam in candidam. xxx/ellauri312.html on line 1055: yaaaaaawwwwwwwwwwnnnnnn… my god, this is soooo boring. And there are still 10 pages. Daniel, dude, why did you make that so boring….. what?…… boring topic? No man, there’s no such thing as a boring topic. There’s just boring presentation… yeah… look, we’re live so I can’t explain that now but we’ll talk later, okay… … … cool… oh, can you fetch me a coffee? Thanks. xxx/ellauri312.html on line 1060: Oh and to really hammer the point into your head, here’s a link to a famous old Schlager called “Liebeskummer lohnt sich nicht”… viel Spaß :) xxx/ellauri314.html on line 101: On May 1, 1935, he joined the League of American Writers (1935–1943), whose members were largely either Communist Party members or fellow travelers. In Rowe's view, all successful plays built dramatically from an "attack" (the introduction of a conflict), through a "crisis," and finally to a "resolution." Rowe consulted his government consulting on the use of drama as a propaganda tool to raise morale and to define America's goals during the war. xxx/ellauri314.html on line 110: Nuoruusvuosinaan hän teki satunnaisia töitä maalla, merellä ja ilmassa. xxx/ellauri314.html on line 118: valtameren rannalla Connecticutin osavaltiossa. xxx/ellauri314.html on line 138: 5 vaille vainaa Merete kiertää uskoa kuin katt runt het gröt. xxx/ellauri314.html on line 140: Onko jotakin muuta kuin tämä todellisuus? Oli tai ei, Merete Mazzarella sukeltaa. Det gjorde också den tjeckiske författaren och sedermera presidenten Václav Havel som uttryckte en ”vilja att leva i sanning” – borträknat hans långvariga otrohet mot hustrun Olga. xxx/ellauri314.html on line 142: Skribenten Sara Torvalds ei vakuutu Mereten agnostisesta kirjasta. Merete bara snusar på religion. Efter 2000 år är vi fortfarande samma människor. xxx/ellauri314.html on line 152: Påstår Perera xxx/ellauri314.html on line 153: Än en hurri käring tar pennan I guds försvar, nämligen Ylva Perera. Här bör kanske nämnas att hennes ingång i tematiken är lite speciell. Ylvas mamma är präst, och hon har en tidigare biskop (Björn Vikström) och ärkebiskop (John Vikström) som pappa och farfar. Även om hon inte i dagsläget är xxx/ellauri314.html on line 156: Jag tycker det är intressant att bildade finlandssvenskar som aldrig skulle säga något rasistiskt eller antifeministiskt kan säga lite vad som helst om tro. Meretes mamma trodde utan vidare på Gud, men hur den guden var beskaffad vet hon inte säkert. Hen kan ha varit en jättestor höna. But Martin Luther was a very bad man, som katolikerna sa åt Merete I Kina. He had foul language, talked crap and fucked a nun. xxx/ellauri314.html on line 182: – Jag tycker det är hoppfullt. Tanken på att vara Merete Mozzarella i all evighet tycker jag är ganska tung. Och så skulle mina vänner i helvetet tycka med. Med vänner om ljus skulle vi tala. Jag älskar stearinljus. Sedan skulle det vara roligt att få ett svar på vad som var meningen med allting också, säger Mozzarella. En lösning på teodicéproblemet, alltså frågan om hur Gud kan vara både god och allsmäktig när onda saker sker, skulle hon också gärna få. Men hur ska det gå till om man inte är en själv nå mer? xxx/ellauri314.html on line 193: ihmistä sai surmansa ja 926 loukkaantui Marokossa, kun maanjäristys iski Välimeren xxx/ellauri314.html on line 201: Tampereen yliopiston apulaisprofessori Seikko Eskola kääkättää nonagenaarina Hetmanin propagandaplärässä. Suomi voisi olla Ruozina Ruozin paikalla ellei olisi ollut tota kiusallista punakapinaa. [Sehän olisikin hienoa, kato sveduja nyt.] P-sana on taas uusi normaali uusfasistisessa Suomessa. Pitäs mennä liisteröimään punavangin paskaa Seikkoloiden tönön seinään Taivaskalliolle. Vittu ryömi Seikko peikko mäntylaatikkoon ja vedä kansi kiinni perässä. Jätkä on ja oli täys lahtari ja sixi se saa paljon palstatilaa Herlinin propagandaplärässä. Useita tärkeitä luottamustehtäviä kokoomuspuolueessa. Nuole kääkkä jo hyvä mies se lusikka ja käännä ääni pois. xxx/ellauri314.html on line 212: No tässä Hely kevyesti meikattuna. Arvaapa hätkähtikö Mauno Mato. No ei tietysti. Ei elettäkään, pikkuviisari ei edes värähdä. Ruttuvaari livahti tosin vaivattomasti sisälle pizitangan vierestä mutta on kuin heiluttaisi raakaa patonkia porttikonkissa. Henkiheittona kuin luolaan jumiutunut jenkkitutkija. Hely oli hyvin pettynyt. xxx/ellauri314.html on line 275: billion. The youngest of the lot were Clemente Del Vecchio, heir to the Luxottica xxx/ellauri314.html on line 285: where he was, if he had a good job or not, or if he was alive or dead," said daddy xxx/ellauri314.html on line 289: make rational business decisions on how to allocate capital, where another xxx/ellauri314.html on line 298: Jorgensen and Jackie Gise, who were still teenagers at the time. By June 1965, his xxx/ellauri314.html on line 349: Det finns 100 interaktiva platser på Zoom. Vi live-streamar samtidigt till Youtube (och spelar in så du kan se det senare också). Vår Fader har flere plazer upp I himmelen om ni inte ryms. xxx/ellauri314.html on line 407: Monikohan näistä pelastusarmeijan pioneereista päätyy lapsisotilaixi Tukholman kaduille? xxx/ellauri319.html on line 119: During his lifetime Chamberlain's works were read widely throughout Europe, and especially in Germany. His reception was particularly favourable among Germany's conservative elite. Kaiser Wilhelm II patronised Chamberlain, maintaining a correspondence, inviting him to stay at his court, distributing copies of The Foundations of the Nineteenth Century among the German Army, and seeing that The Foundations was carried in German libraries and included in the school curricula. The only Nazi idea that Chamberlain missed was Lebensraum. Mies oli muutenkin täys pöljä ja luonnontieteilijänä yhtä kehno kuin J.W. v.Goethe. xxx/ellauri319.html on line 284: Muistatteko, että eräs uskonnollinen ystäväni kertoi minulle uskovansa, että Shevchenko oli arvokas ja kaunis henkilö. Usko tekee ihmeitä - hän luo ihmisiä aaseista ja seeproista, joten hän voi myös tehdä Shevchenkosta kenties vapauden marttyyrin. Mutta terveen järjen pitäisi nähdä Shevchenko perseenä, tyhmänä ja roistona, ja lisäksi katkerana juomarina, vodkan rakastajana Khokhla-isänmaallisuuden vuoksi. Tämä Khokhla-radikaali kirjoitti kaksi paskvillia suvereenista keisarista – yhden suvereenista keisarista ja toisen suvereenista keisarinnasta … En ole lukenut näitä paskiileja, eikä kukaan tuntemani ole lukenut niitä (mikä muuten todistaa, että ne eivät ole ollenkaan pahoja, vaan vain litteitä ja tyhmiä), mutta olen varma, että keisarinnan pasquillin täytyy olla törkeän ruma jo mainitsemastani syystä. Shevchenko lähetettiin Kaukasiaan sotilaana. En sääli häntä, jos olisin hänen tuomarinsa, en tekisi vähempää. Minulla oli henkilökohtainen vihamielisyys tällaisia liberaaleja kohtaan. Yksi Khokhlan liberaaleista, tietty Kulish (sellaisen sian sukunimi!) julkaisi Pikku-Venäjän historian "Zirochkassa", joka tunnetaan myös nimellä ... Isimovin julkaisemassa lapsille tarkoitetussa lehdessä, jossa hän sanoi, että Pikku-Venäjän täytyy joko erota Venäjältä tai hukkuu... Tätä he tekevät nämä karjat, aivottomat liberaalit. Oi, rakastan niitä! Lampaathan ovat liberaaleja nyytien ja silakan kera nyytien nimissä... (jupisee venäjäxi) xxx/ellauri319.html on line 317: Edward Bellamy (1850–1898), fiction writer remembered for his book Looking Backward, died from tuberculosis xxx/ellauri319.html on line 325: Anne and Emily Brontë and other members of the Brontë family of writers, poets and painters were struck by tuberculosis. Anne, their brother Branwell, and Emily all died of it within two years of each other. Charlotte Brontë's death in 1855 was stated at the time as having been due to tuberculosis, but there is some controversy over this today. Näyttää siltä, että hän myös tuli nopeasti raskaaksi; vaikka hän ei ole koskaan maininnut häntä erityisesti tämänaikaisessa kirjeenvaihdossaan, hän pyytää neuvoja ihmisiltä, jotka ovat saaneet vauvoja, vartioidulla kielellä, jota voidaan helposti tulkita. Brontën pappilamuseossa on myös pieni, kaunis ja liikkuva vauvanhuppari, jonka ystävä oli valmistanut Charlottelle tulevaa iloista tapahtumaa varten. Sitä ei koskaan tapahtunut. Vuonna 1972 Lontoon yliopiston synnytys- ja gynekologian professori, professori Philip Rhodes totesi, että "todisteet ovat melko selvät siitä, että hän kuoli hyperemesis gravidurumiin, raskauden turmiolliseen oksentamiseen." Charlotte oli 39 kun se oxensi viimeisen oxennuxensa. Niis, kirjoitat niin kauniisti Bronten perheestä.. xxx/ellauri319.html on line 339: Charles Bukowski (1920–1994), American author and poet, contracted tuberculosis in 1988; he recovered, losing 60 lbs. He died of leukemia. xxx/ellauri319.html on line 343: Albert Camus, French writer, playwright, activist, and absurdist philosopher, suffered from tuberculosis. He was forced to drop out of school (University of Algiers) due to severe attacks of tuberculosis. However, his death was caused by a car accident. xxx/ellauri319.html on line 399: John Keats (1795–1821), English Romantic poet; he and his brother Tom were taken by tuberculosis xxx/ellauri319.html on line 443: George Orwell (1903–1950), British author of Nineteen Eighty-Four, Animal Farm and Homage to Catalonia, first suffered tuberculosis in the early 1930s and died from it in 1950, at the age of 46. Nineteen Eighty-Four was written during his final illness. xxx/ellauri319.html on line 505: Robert Louis Stevenson (1850–1894), Neo-romantic Scottish essayist, novelist and poet, is thought to have suffered from tuberculosis during much of his life. He spent the winter of 1887–1888 recuperating from a presumed bout of tuberculosis at Dr. E.L. Trudeau's Adirondack Cottage Sanitarium in Saranac Lake, New York. xxx/ellauri319.html on line 511: A. H. Tammsaare (1878–1940), Estonian writer; suffered from tuberculosis after 1911 xxx/ellauri319.html on line 525: Jessamyn West, American author, contracted tuberculosis in 1932 and recovered xxx/ellauri319.html on line 527: Thomas Wolfe (1900–1938), American author, died of tuberculosis of the brain. His 1929 novel, Look Homeward, Angel, makes several references to the problem of consumption, though Wolfe's condition appeared rather suddenly in 1937. xxx/ellauri319.html on line 676: Yxi lapsivaimo sai remmiä omalta isältä kun se koitti karata Tonyn reppumahan alta. Isä oli Tonyn luottomiehiä. Tony Alamon kerran ylellinen 13 064 neliömetrin kartano on nyt hylätty ja huonokuntoinen. Alamo oli harhaanjohtava, narsistinen, armoton ja paha mies. Jopa vankilan kaltereiden takana Alamo jatkoi itsepintaisesti traktaattien kirjoittamista, kirkon paimentamista kieroutuneella tavallaan ja seuraajiensa elämän hallintaa. xxx/ellauri319.html on line 720: Joulukuukkua kutsuttiin "uteliaaksi kuukaudeksi” syystä, kirjoitti Reverend Increase Mather vuonna 1687 . Nuoret miehet ja naiset käyttivät hyväkseen joulukauden moraalista löysyyttä harrastaakseen myöhäisillan juomista ja seksiä. xxx/ellauri320.html on line 90: MIKÄ on sinulle tärkeää elämässä? Mikä saa sinut innostumaan? Milloin viimeksi tunsit jonkin todella kiihdyttävän sinua? Milloin viimexi penixesi täyttyi verellä ja jäykistyi kivikovaxi? Millaista tyydytystä sait? Ai. No joo, milloin olivat viisi, kuusi edellistä kertaa? Ai niin kauan sitten? Vastaukset voivat antaa joitakin selviä vihjeitä todellisestä identiteetistäsi. Jos vastaat, että innostut vain harvoin, saat kaivaa tosi syvältä pyjamahousuista löytääksesi itsesi tai ainakin nuukahtaneen pikkuveljesi. Jos rikas setä jättäisi sinulle perinnön, mitä tekisit ihan ekaxi? Sitäkö mitä teet juuri ennen nukahtamista? Osaatko kuunnella izeäsi vai nukahdatko heti? xxx/ellauri320.html on line 110: Alfred Adler syntyi 7. helmikuuta 1870 osoitteessa Mariahilfer Straße 208 Rudolfsheimissa, Wienin länsilaidalla sijaitsevassa kylässä, joka on Rudolfsheim-Fünfhausin nykyaikainen osa, kaupungin 15. kaupunginosa. Hän oli toinen juutalaisen pariskunnan Pauline (Beer) ja Leopold Adlerin seitsemästä lapsesta. Leopold Adler oli unkarilaissyntyinen viljakauppias. Alfredin nuorempi veli kuoli hänen viereisessä sängyssä, kun Alfred oli vain kolmevuotias. Selvittyään näin pikkuveljestä hän kilpaili isoveljensä kanssa koko lapsuutensa. Tämä kilpailu sai alkunsa, koska Adler huomasi, että hänen äitinsä piti hänen veljeään parempana kuin häntä. Huolimatta hyvästä suhteestaan isäänsä, hän kamppailee edelleen alemmuuden tunteen kanssa suhteissaan äitiinsä. Siis kamppaili, nythän hän on vainaja. Hän oli hyvin kuolemanpelkoinen (oli siis syytäkin). Alfred oli aktiivinen, suosittu lapsi ja keskiverto opiskelija, joka tunnettiin kilpailevasta asenteesta isoveljeään Sigmundia kohtaan. Ei ihme että joutui hakauxiin Sigmund Freudin kanssa! Freudilainen lipsahdus! Hänen asiakkaidensa joukossa oli sirkusihmisiä. Olis jatkanut vaan silmälääkärinä. xxx/ellauri320.html on line 158: 'My mother wanted me to marry Elmley, but I didn't find him attractive, which is just as well because, my dear, there was the most ghastly scandal. xxx/ellauri320.html on line 162: She said later: 'Of course, there was an "if" to that. I said No.' xxx/ellauri320.html on line 181: When locals located the wreckage, they found Kidston's body with six photographs of Cartland in Nile blue leather frames. 'These were returned to me by his sister,' she said. 'It was heart-breaking.' xxx/ellauri320.html on line 183: 'PG, as I called him, was 25 at that time and absolutely adorable,' said Cartland, 'as well as being the most amazing lover. In my heart, I have always believed that he was Raine's father. I was shattered when he, too, died in a plane crash, while on active service during the war.' xxx/ellauri320.html on line 185: By 1932 and trapped in a nightmare marriage (having discovered love letters sent to her husband by a married woman), Cartland resolved to free herself and sued for divorce on the grounds of her husband's adultery. xxx/ellauri320.html on line 192: But then she left her husband to co-habit with the divorced Earl Spencer, much to the horror and resentment of his four children, who detested her. At the time, Raine told her mother bluntly: 'I am wildly in love and there is nothing anyone can do about it.' xxx/ellauri320.html on line 195: Despite this very pointed rebuff, Cartland's confidence in these years seemed ever burgeoning - at the age of 77, she even recorded an album of love songs which were so hilarious that it became a collector's item for all the wrong reasons. xxx/ellauri320.html on line 199: But in actual fact their relationship was entirely platonic. She was sharply aware that Mountbatten, emasculated by the infidelities of his promiscuous and nymphomaniac wife, Edwina, had scant interest in sex in his later years, particularly with women. xxx/ellauri320.html on line 211: Her sons appeared in the programme, but Earl and Countess Spencer were absentees, seen only on film, in what came across as a decidedly remote tribute. xxx/ellauri320.html on line 218: She talked loudly throughout the performance. 'I was there when that happened,' she shouted at one point. In the interval, the theatre manager, who had received complaints from actors and members of the audience, asked her to be quiet. xxx/ellauri320.html on line 220: As dementia set in, her indiscretions became more extreme. A year before Diana's death, she delivered her own verdict on the failure of the Wales marriage. 'Of course, you know where it all went wrong. She wouldn't do oral sex.' xxx/ellauri320.html on line 363: Det å bli gammel, tenkte jeg ikke over før for 2 år siden da jeg plutselig havnet på sykehuset en morgen. Jeg skulle dusje, så da vannet kom over hodet mitt, var det plutselig vondt å få vann i håret? Jeg skjønte ingenting, så ble alt rundt meg "rosa?" Da besvimte jeg og hektet av glassdøren på dusjkabinettet. Jeg våknet etter noen sekunder på gulvet utenfor dusjen med døren på snei! Jeg hadde ikke følt meg dårlig før dette. Var frisk som en fisk og syklet mye. På sykehuset konstanterer de dobbel lungebetennelse, og flere mangler i blodet, bl.annet Kadium? Og jeg som spiser variert mat, tar mine vitaminer og noe kosttilskudd, vet ikke hvorfor dette skjedde. Men etter noen dager på sykehus var alt ok igjen. Det var ikke hyggelig å reise til sykehus med håndkle rundt håret og badehåndkle rundt kroppen uten noen andre ting med. Jeg ler av det i dag. Men tilbake til det å bli gammel! Plutselig skjer det noe uventet, som artrose, dårligere tarmfunksjon. Jeg la om kostholdet mitt 100%, og vips var alle smerter borte, tarmene har begynt å fungere normalt igjen etter å ha fått Ulcerøs kolitt. Med min nye måte å spise på, er alt bra hittil. Håper det fortsetter slik. Når man blir gammel, gjør det ofte litt vondt her og der. Men kostholdet er nøkkelen til god og smertefri helse. God sommer! xxx/ellauri320.html on line 365: Er det deprimerende å bo i Norge? Jeg flyttet fra Norge for 6 år siden mye fordi jeg ikke kunne forestille meg noe mer deprimerende enn å jobbe 8 timer hver dag bare for å overleve, og fremdeles ikke ha råd til å leve, og jeg har ikke angret et sekund. xxx/ellauri320.html on line 366: Jeg tror alt vi blir fortalt er forventet av oss fra ung alder i dagens moderne samfunn gjør mange deprimerte og raske til å dømme, og Norge er er forferdelig dyrt land å bo i, hvor det er høyt fokus på hva du har og lite fokus på hvordan du har det. Nordmenn generelt er jo kjent for å ikke like fremmede, folk går rett forbi folk som sover på gata fordi de antar at de er narkomane og at de er farlige. Jeg var på bussen i Oslo en gang hvor en mann var bevisstløs, det tok 20 minutter å overbevise bussjåføren til å stoppe, ambulanse måtte ringes etter 2 ganger fordi de avlyste første gang, alt fordi de antok at han var full. Da ambulansen endelig kom, fikk de vekket han, men de spurte ikke engang hva han het, de bare tok han av bussen og lot han sitte alene på bussholdeplassen. Jeg hadde blitt med bussen langt forbi min holdeplass fordi jeg ville se at det gikk bra med han, jeg gikk av da han ble tatt med av og pratet med han etter ambulansen reiste igjen. Viste seg at mannen hadde besvimt fordi han hadde diabetes, han visste ikke engang hva han het. Diabetikere lukter ekkelt. xxx/ellauri320.html on line 368: Mangelen på medmenneskelighet i Norge er hårreisende, folk dømmer hverandre uten å vite noe som helst om hverandre. Hva slags verden er det vi lever i hvor folk antar at bevisstløse mennesker er farlige og ikke trenger hjelp? Dette gjelder selvfølgelig ikke bare Norge, men jeg ser langt mindre av den slags her i Portugal. Her kommer naboen med tomater fra hagen bare fordi dere er naboer og forbipasserende fremmede hjelper deg med å parkere når de ser du har dårlig sikt. Her har de også avkriminalisert alle rusmidler og i stedet for å straffe folk som har det så vondt at de ikke talker hverdagen, så tilbyr de hjelp så disse menneskene kan komme tilbake og bli en del av samfunnet igjen. Vi nordmenn har mye å lære når det kommer til medmenneskelighet, så neste gang du ser noen som ligger bevisstløs på gata, spør om de trenger hjelp, de er mest sannsynlig ikke farlige og et enkelt "Hei, går det bra med deg?" kan redde liv. Folk er ikke farlige bare fordi de ikke har råd til vaskemaskin og nye klær. xxx/ellauri320.html on line 369: For å oppsummere, Norge er et dyrt land hvor du nå om dagen ikke får jobb i kassa på REMA uten 3 års videregående utdanning, og forventningene til hva folk skal prestere i livet for å få lov til å være del av samfunnet kan knekke selv de sterkeste mennesker. xxx/ellauri320.html on line 427: erect+penis+anatomy.jpg?auto=compress%2Cformat&rect=0%2C1%2C3861%2C2999&w=800&h=622&q=100" height="250px" /> xxx/ellauri320.html on line 429: Påve Franciskus har föreslagit att katolska kyrkan ska kunna välsigna samkönade par. Det har lett till kraftiga erektioner. xxx/ellauri320.html on line 431: Kazo mitä jaoin! Teemu Selänteeltä vulvaton erektio. @MIUI xxx/ellauri329.html on line 61: Pas du tout le croquis odieux qu’à côté lainkaan häiritse se vastenmielinen luonnos, joka sen vieressä on xxx/ellauri329.html on line 180: Sikanautaministeri Essayah tappaa rauhoitetut ilvexet koska mezästäjät tahtoo ize tappaa valkohäntäkauriita. Lähteköön kävelemään mereen koilliskairalta sopulien perässä. Saatanan ilvesmurhaaja, joka viis välittää Euroopan Unionin direktiiveistä, tietää muka paremmin mikä on ilvexille parasta. Parasta on kun ne nitistetään samaa vauhtia kuin Gazan ja länsirannan taatelintallaajat, jotta tehdään tilaa jehovanuskoisille apinalaumoille. Vittu ämmä et ole lainsäätäjä vaan suoritusportaassa! Jos se ei kelpaa, lähde suorimaan taipaleelle entisvanhaan tapaan apostolinkyydillä, maantie Muurmanskiin on vapaana. xxx/ellauri329.html on line 247: "Natashalle prostituutio on toisaalta pako ja toisaalta välttämättömyys", Gordon sanoi. ”Hän etsii myös rakkautta ja yhteyttä. Hän on viettelevä, mutta ei todellakaan millään stereotyyppisellä tavalla. Ei korkokenkiä, ei meikkiä, vain laihaa karvaista pyllyä." xxx/ellauri329.html on line 283: "Natashalle prostituutio on toisaalta pako ja toisaalta välttämättömyys", Gordon sanoi. ”Hän etsii myös rakkautta ja yhteyttä. Hän on viettelevä, mutta ei todellakaan millään stereotyyppisellä tavalla. Ei korkokenkiä, ei meikkiä, vain laihaa karvaista pyllyä." xxx/ellauri329.html on line 306: Overstuffed and undercooked but saved by the natural sex performances by Alex Ozerov and Sascha K. Gordon who add some tight well lubricated depth and erectile length. A girl turned calculating and nihilistic by her communist upbringing and there is no coyness here. [A bunch of N.Y. jews] xxx/ellauri329.html on line 333: Nainen on voittanut Nobelin kirjallisuuspalkinnon vain 13 kertaa, eikä venäläinen nainen kertaakaan, ei edes isovenäläinen nainen. Jos haluttaisiin päästä tasoihin, olisi naisen vuoro voittaa seuraavat 98 vuotta ja sitten tulisi venäläisten vuoro. Näin ollen tänäkin vuonna voisi todeta, että nyt olisi taas naisen vuoro. Edellisen kerran nainen palkittiin toissavuonna 2013, kun kanadalainen novellisti Alice Munro nousi Tukholman konserttitalon lavalle vastaanottamaan oman mitalinsa ja sitä edellisen kerran joulukuisesta juhlaseremoniasta sai nauttia saksalainen Herta Müller vuonna 2009. xxx/ellauri329.html on line 363: Aleksijevitš yritti kirjoittaa Tsernobylista jo paljon aikaisemmin. Hän vieraili alueella useasti ja jutteli asiantuntijoiden sekä onnettomuuden kokeneiden kanssa, mutta tajusi pian, ettei kirjan aika ollut vielä. Katastrofi oli ihmisten mielessä vielä vereslihalla, eikä kukaan ymmärtänyt, mitä oikeastaan oli tapahtunut. Ihmisen ajatus ei kulje kärsiessä ja niinpä Aleksijevitsin piti vielä odottaa. Tsernobylista nousee sienipilvi ilmestyi lopulta vuonna 1997. xxx/ellauri329.html on line 365: Alkusysäyksen kirjalleen Aleksijevitš sai, kun hän tapasi Ljudmila Ignatenkon, paikallisen palomiehen vaimon. Mies oli hälytetty yöllä sammuttamaan voimalassa syttynyttä tulipaloa ja sinne tämä työtovereineen riensi ilman minkäänlaisia suojavarusteita. Seuraavana päivänä alkoivat rajut oireet ja neljän päivän kuluttua miehet siirrettiin Moskovaan sairaalan eristysosastolle. Kahden viikon päästä he kaikki olivat kuolleet. Ilman näitä miehiä voimakas säteily olisi voinut tuhota koko Euroopan elinkelvottomaksi. xxx/ellauri329.html on line 397: Kun käsi tai jalka sahataan irti, verta ei tule heti... Näkyy vain valkoista, puhdasta lihaa, verenvuoto alkaa myöhemmin. En vieläkään voi riipiä kanaa, jos sen liha on puhdasta ja valkoista. Suuhun nousee oksennuksen maku. Vaikka voihan olla että käsi ja jalkakin nälkäiselle maittaisi kanankoiven sijasta. Seitan is good. Sermin taaxe suureen kaukaloon kerättiin amputoidut kädet ja jalat. xxx/ellauri329.html on line 504: Rybakov oli itsekin kokenut Siperian. Hän kirjoitti Arbatin lapset vuosina 1966-1983, mutta teos julkaistiin vasta perestroikan myötä vuonna 1987. Teos on kriittinen kuvaus vainojen aikakaudesta. Se valottaa Stalinin ristiriitaista persoonaa ja vihjaa nuoren Neuvostoliiton olleen vainoharhaisen diktaattorin kynsissä. xxx/ellauri329.html on line 528: "Ei perestroika lähtenyt kansasta, sen pani liikkeelle yksi ihminen: Gorbatšov. Gorbatšov ja kourallinen ölymystöä." xxx/ellauri329.html on line 530: "Gorbatšov oli Yhdysvaltain salainen agentti... Vapaamuurari... Hän kavalsi kommunismin. Kommunistit roskiin, komsomolilaiset kaatopaikalle! Minä vihaan Gorbatšovia, sillä hän riisti minulta kotimaan. Säilytän neuvostopassia kaikkein suurimpana aarteenani. Niin, me jonotimme sinistyneitä kananpoikia ja mätiä perunoita, mutta se oli kotimaata. Minä rakastin sitä. Te kuulemma asutte "Ylä-Voltassa jolla on ohjuksia", mutta minä asuin suuressa maassa. Venäjä on aina ollut lännelle vihollinen, sitä pelätään. Se iskee luun kurkkuun. Kukaan ei tarvitse voimakasta Venäjää, oli siellä kommunisteja tai ei. Meitä pidetään varastona, josta saadaan öljyä, kaasua, puuta ja värimetalleja. Vaihdamme öljyä pikkupöksyi- hin. Ennen meilla oli sivilisaatio ilman rättejä ja roinaa. Neuvostosivilisaatio! Jollekulle oli tarpeen, että se lakkaisi olemasta. CIA oli asialla. Nyt amerikkalaiset johtavat jo meitä. Gorbatšov sai siitä hyvät rahat... Ennemmin tai myöhemmin hän joutuu siitä tuomiolle. Toivon niin. Juudas saa vielä kokea kansan vihan. Minä ampuisin mielihyvin häntä niskaan Butovon ampumaradalla. (Iskee nyrkkiä pöytään.) Alkoi onnen päivät, niinko? Kauppoihin tuli makkaraa ja banaaneja. Piehtaroimme paskassa ja syömme kaikenlaista vierasmaalaista. Kotimaan tilalla on iso supermarket. Jos se on vapautta, minä en sellaista vapautta kaipaa. Pthyi! Kansa on painettu lattianrakoon, me olemme orjia. Orjia! Kommunistiaikana valtiota hallitsi keittäjä, kuten Lenin sanoi, kuten SSS-hallituxen aikana Suomea, työläiset, karjakot, kutojat, mutta nyt parlamentissa istuvat roistot. Dollarimiljonäärit. Vankilassa niiden pitäisi istua eikä parlamen- tissa. Huijasivat meitä sillä perestroikalla. xxx/ellauri337.html on line 65: Jos et halua tietää juonesta ja henkilöistä lopeta luku-urakka tähän (juonta on käsitelty myös Wikipediassa täällä, itse en ymmärrtänyt kuvauksesta juuri mitään. "Leni ei sopeudu kulutus-, suoritus- ja voitto-orientoituneeseen yhteiskuntaan", ei niin, vaan Leni on irrallaan ja omituinen jo syntymästään saakka. Romaanin "rakennetta on verrattu muun muassa Nürnbergin oikeudenkäyntiin ja Ristin Teresan autuaaksijulistamiseen, sillä Leni yhdistettiin useissa kohdissa Jumalan äitiin Mariaan". Tämäkään ei minusta pidä lainkaan paikkaansa. Ihme-asia liittyi lesbonunnaan nimeltä Rahel, ja se selitettiin vanhoilla geysireillä alueella, Rahelin haudalla kukki ruusupensas. Kirjan alkuosassa selitetään, että "Hän on tuttavallisessa suhteessa neitsyt Mariaan, näkee hänet television kuvaruudussa miltei päivittäin, joka kerta yllättyneenä, että neitsyt Maria on vaaleaverikkö ...". s. 17. Koska Leni itse on vaaleaverikkö, luulen, että hän näkee omat kasvonsa tv-ruudussa. Tv kannattaa sijoittaa varjoseinälle, ettei ruutu heijasta kazojien lättyjä. xxx/ellauri337.html on line 98: Unternehmertochter Leni Gruyten versucht zeitlebens, ihren Idealen und Gefühlen treu zu bleiben selbst wenn dies bittere Konsequenzen nach sich zieht: So steht sie während des Zweiten Weltkriegs zu ihrer jüdischen Lehrerin und beginnt eine Liebesbeziehung mit einem russischen Kriegsgefangenen, von dem sie auch ein Kind bekommt. Und obwohl sie all diese geliebten Menschen verliert, gibt Leni nicht auf. Nach dem Krieg führt sie ein bescheidenes, aber glückliches Leben und verliebt sich im "Wohlstandsdeutschland" der Sechzigerjahre einmal mehr in einen gesellschaftlichen Außenseiter: den Türken Mehmet ... xxx/ellauri337.html on line 100: Basierend auf dem Roman des Nobelpreisträgers Heinrich Böll erzählt "Gruppenbild mit Dame" die bewegende Geschichte einer Frau, die gegen alle gesellschaftlichen Widerstände nach ihren persönlichen Idealen lebt. Romy Schneider ("Sissi"), die hier nach 16 Jahren das erste Mal wieder in einem deutschen Film auftrat, brilliert in der Hauptrolle einer ebenso sensiblen wie selbstbewussten Frau, für die sie 1977 mit dem Filmband in Gold ausgezeichnet wurde. An ihrer Seite glänzen Heinrich Böll ("Nobelpreis"), Brad Dourif ("Einer flog über das Kuckucksnest", "Der Herr der Ringe - Die Gefährten") und Vadim Glowna ("Vier Minuten", "Baader"). xxx/ellauri337.html on line 103: Schauspielerin Romy Schneider wäre heute 80 geworden. Auch lange nach ihrem tragischen Tod verzaubert sie Fans noch mit ihrer späteren Heinrich Hess-Rolle. xxx/ellauri337.html on line 105: Die deutsch-französische Schauspielerin Romy Schneider (1938-1982) hätte am heutigen Sonntag (23. September) ihren 80. Geburtstag gefeiert. Ob sie sich inzwischen mit der Rolle ihres Lebens ausgesöhnt hätte? Darüber kann nur spekuliert werden. Fakt ist, zeitlebens war es ihr ein großes Anliegen, die "süße Sissi" abzuschütteln. Die kleine Weinerin machte Weltkarriere. xxx/ellauri337.html on line 109: Zitat: „Leni wußte immer erst, was sie tat, wenn sie es tat. Sie mußte alles materialisieren.“ xxx/ellauri337.html on line 113: Die Rekonstruktion eines Lebens: Leni Pfeiffer, geborene Gruyten, ist 48 Jahre alt, hat 32 Arbeitsjahre auf dem Buckel, lebt aber von einer Kriegerwitwenrente aus einer Ehe, die nur drei Tage dauerte. Sie ist modisch auf dem Stand der Kriegsjahre stehen geblieben, lebt reuelos und keinesfalls verbittert, versteht aber die Welt nicht mehr. Sie hat finanzielle Schwierigkeiten, ihr Sohn Lev Gruyten sitzt im Gefängnis, und ihr Ruf ist ruiniert – sie weiß aber nicht, warum. Ihre Umwelt schimpft sie eine Kommunistenhure und ein Russenliebchen, dabei ist Leni kein Flittchen. Vielleicht kommt sie auf zwei Dutzend Mal Beischlaf in ihrem ganzen Leben. Der Verfasser beginnt, die Menschen in Lenis Umfeld zu befragen, um ihre Lebensgeschichte zu rekonstruieren. xxx/ellauri337.html on line 117: Als Kind kommt Leni mit den Lehrmethoden in der Konfessionsschule nicht zurecht. Ihr Aussehen rettet sie jedoch durch die Schulzeit: Als „deutschestes Mädel“ der Schule kann man sie schlecht auf die Hilfsschule verweisen. Verwiesen wird hingegen Margret Schlömer. Trotz der kurzen gemeinsamen Schulzeit hat Leni in ihr eine Freundin fürs Leben. Leni ist so sinnlich, dass sie alles als erotische Erfahrung erlebt. Mit 16 Jahren hat sie ihren ersten Orgasmus allein im Heidekraut, weshalb ihr auch die jungfräuliche Geburt durchaus logisch vorkommt. Bei den Nonnen hat es ein solches Mädchen naturgemäß schwer. Dennoch gerät Leni im Mädchenpensionat in die richtigen Hände, nämlich in die von Schwester Rahel, genannt Haruspica (Vogelleserin). Die hochgebildete Ordensfrau ist jüdischer Herkunft. Seit ihr 1936 die Lehrerlaubnis entzogen wurde, erfüllt sie pädagogische und ärztliche Funktionen und inspiziert unter anderem täglich die Beschneidung der Mädchen. Vor den Nazis versteckt der Orden sie in einem Dachstübchen. Schwester Rahel stirbt 1942, ausgehungert und verwahrlost. Der Verfasser will mehr erfahren, doch die anderen Klosterfrauen geben nichts preis. xxx/ellauri337.html on line 127: Im Juni 1941 lernt Leni auf einer Betriebsfeier Alois Pfeiffer kennen, der sich dort eingeschlichen hat. Er ist viril, aber nicht besonders intelligent und wird von seiner Familie gnadenlos überschätzt. Während andere ihm Berechnung unterstellen, glaubt der Verfasser, dass Alois sich wirklich in Leni verliebt hat und dass Leni einfach schwach geworden ist. Nach einer einzigen Nacht stellt Alois sie seiner Familie vor, dann wird der gesamte Pfeiffer-Clan bei den Gruytens vorstellig. Leni wirkt abwesend, plädiert aber selbst fürs Heiraten. Sie will kein Hochzeitskleid und es gibt auch keine Hochzeitsnacht, da Alois sogleich einrücken muss. Vorher gibt es jedoch einen erzwungenen Vollzug der Ehe im Bügelzimmer bei Gruytens, und so ist Alois für Leni „gestorben, bevor er tot war“. Der Tod auf dem Schlachtfeld lässt nicht lange auf sich warten. Leni, quasi zum zweiten Mal verwitwet, trägt keine Trauer und nimmt Alois’ Bild bald wieder von der Wand. Was bleibt, sind Nachname und Witwenrente. xxx/ellauri337.html on line 131: Lotte Hoyser ist die Ehefrau eines Zeichners, der für Hubert Gruyten arbeitet. Als ihr Mann fällt, zieht sie mit ihrer ganzen Schwiegerfamilie zu den Gruytens, wo sie zu Lenis Vertrauter wird. Vater Gruyten bereichert sich mithilfe einer fiktiven Firma, was auffliegt, weil die Namen der Arbeiter einen Buchhalter mit Faible für russische Literatur auf den Plan rufen: Raskolnikov, Puschkin, Gogol und Tolstoi auf den Baustellen von Schlemm und Sohn? Gruyten schützt seine Mitwisser und bekommt lebenslang Zuchthaus, sein Vermögen wird konfisziert, seine Frau stirbt. Von 1943 bis 1945 leistet er Zwangsarbeit, danach lebt er mit Lotte zusammen. xxx/ellauri337.html on line 135: Leni wird dienstverpflichtet und kommt in die Kranzbinderei von Walter Pelzer. Dieser halb kriminelle Wendehals hat von KPD bis SA, von Schwarzhandel bis Zuhälterei schon alles gemacht. Sein kriegswichtiger Betrieb bietet den unterschiedlichsten Menschen Unterschlupf: Nazis arbeiten mit untergetauchten Juden und Kommunisten zusammen. Unter anderem trifft Leni hier Liane Hölthohne, die sie nach Kriegsende bei sich aufnehmen und ihr 24 Jahre lang, bis 1970, Arbeit in ihrem eigenen Blumengeschäft geben wird. Leni ist eine begabte Floristin, mit ihrer Sinnlichkeit und ihrem ästhetischen Empfinden erweist sie sich als „Naturgenie der Garnierung “. Wegen ihrer Vorliebe für geometrische Muster kann ihr allerdings auch mal ein Davidstern aus Margeriten unterlaufen. Was es mit Nazis und Juden auf sich hat, kapiert sie erst Ende 1944. xxx/ellauri337.html on line 139: Boris Lvović Koltowski, ein russischer Kriegsgefangener, kommt in die Kranzbinderei von Pelzer. Ein anonymer hochgestellter Herr, ein deutscher Großkapitalist mit besten Verbindungen in die Politik, sorgt dafür, dass Boris, Sohn eines russischen Nachrichtendienstlers, in immer humanere Lager und schließlich zu Pelzer kommt. Boris ist Straßenbauingenieur, spricht fließend Deutsch und kennt Trakl und Hölderlin. Er steht „außerhalb der Logik der Geschichte“: Obwohl er Kriegsgefangener ist, verrichtet er leichte Arbeit, isst Brot und Butter, trägt abgelegte Kapitalistenkleidung, verfügt über Information über seinen eigenen Aufenthaltsort und den Kriegsverlauf – und hat eine Geliebte: Leni. xxx/ellauri337.html on line 141: „Leni wußte immer erst, was sie tat, wenn sie es tat. Sie mußte alles materialisieren.“ (S. 231) xxx/ellauri337.html on line 146: Wochenlang halten Boris und Leni ihre Zuneigung geheim. Im Februar 1944 gestehen sie einander ihre Liebe, am 18. März kommt es während eines Bombenangriffs zwischen 14:02 Uhr und 15:18 Uhr zum ersten Geschlechtsverkehr. Man merkt Leni im Alltag an, dass sie liebt und geliebt wird. Sie erfindet einen neuen Typ Kranz, der nur aus Heidekraut besteht, das in rauen Mengen aus dem linksrheinischen Gebiet herbeizuschaffen ist. In einer Privatkapelle auf dem Friedhof bereitet sich Leni ihr Brautbett aus Heidekraut, und der 28. Mai 1944 wird ihr Glückstag: zwei Fliegerangriffe, während derer sich Boris und Leni unbeobachtet zurückziehen können. Lenis „glorreiche Zeit“ beginnt im Oktober 1944, als die Alliierten massive Angriffe auf die Region fliegen. Der Verfasser rechnet nach und kommt auf fast 24 volle Stunden, die Leni und Boris zwischen August und Dezember 1944 zusammen sind. xxx/ellauri337.html on line 149: Leni ist sich und anderen gegenüber grenzenlos großzügig. Im September 1944 belaufen sich ihre Außenstände auf 20 000 Mark. Im November 1944 weiß sie, dass sie schwanger ist. Das ist die Stunde des alten Hoyser, Lottes Schwiegervater, an den Leni ihr Haus erst verpfänden, dann abtreten muss – er übervorteilt sie gnadenlos, und gleich am 1. Januar 1945 treibt er Mieten ein. Auch bei seiner Schwiegertochter Lotte, der erst jetzt bewusst wird, dass Leni immer alle hat gratis wohnen lassen. xxx/ellauri337.html on line 153: Auf dem Friedhof bildet sich eine Zweck- und Sympathiegemeinschaft, boshaft das „Sowjetparadies in den Grüften“ genannt. Vom 20. Februar bis zum 7. März 1945 leben Leni, Boris, Margret, Pelzer und Lotte mitsamt ihren zwei Söhnen zusammen in einem Gruftsystem, das Pelzer mit Strom, Heizöfchen und Vorratskammer ausgestattet hat – eine veritable Vierzimmerwohnung. In der Gärtnerei bringt Leni einen Sohn zur Welt und nennt ihn Lev. Margret organisiert für Boris das Soldbuch eines gefallenen Soldaten – ein fataler Fehler: Unmittelbar nach Kriegsende, im Liebes- und Friedenstaumel, wird Boris mit seinen falschen Papieren als deutscher Soldat verhaftet und von den Amerikanern an die Franzosen überstellt. Bald kommt er bei einem Bergwerksunglück in Lothringen ums Leben. In Todesverachtung radelt Leni wochenlang durchs deutsch-französische Grenzgebiet, bis sie das Grab findet. Was alles noch tragischer macht: Pelzer, Margret, Hölthohne und auch der hochgestellte Herr bezeugen dem Verfasser, dass Borisʼ Tod vermeidbar gewesen wäre, da sie ihm andere und bessere Papiere hätten besorgen können. Der Herr ist in der Tat so hochgestellt, dass er in den Nürnberger Prozessen verurteilt wird – allerdings reist er 1955 schon wieder mit Kanzler Adenauers Delegation nach Moskau. xxx/ellauri337.html on line 165: Die Hoysers haben Lev wegen Scheckbetrugs ins Gefängnis gebracht. Sie sehen das als Liebesakt: Er müsse zur Vernunft gebracht und sein Stolz müsse – zu seinem eigenen Wohl – gebrochen werden. Der Verfasser sucht die Hoysers auf, die inzwischen das mächtigste Immobilienunternehmen der Stadt besitzen. Der alte Hoyser knöpft sich mit seinem Stock in Enterhakenmanier den Verfasser vor, was dessen uraltes Tweedsakko nicht verkraftet. Es entspinnt sich eine hitzige Debatte um die Unersetzbarkeit der Lieblingsjacke, um materielle und immaterielle Werte. Lottes Söhne Kurt und Werner Hoyser, früher als kriminell und schwer erziehbar verrufen, haben Jura und Volkswirtschaft studiert, sind gesellschaftstauglich geworden und würdige Erben ihres Großvaters. Für Leni wollen die Hoysers nur das Beste. Dennoch wollen sie sie und ihre zahlreichen Untermieter – darunter eine portugiesische Familie und türkische Müllmänner – aus ihrer Wohnung werfen. Das sei aber, so die Hoysers, eine „liebevolle Dirigierung“ – das sagen sie auch aus der Überzeugung heraus, dass in Altbauwohnungen gerne mal subversive Zellen gediehen und es außerdem nicht angehen könne, dass Fremdarbeiter so billig wohnen. Deren gute Entlohnung kalkuliere doch ein, dass ein erheblicher Teil als Miete im Land verbleibe. Solchen „Paradiesismus“ wollen Hoysers verhindern. xxx/ellauri337.html on line 169: Lenis Freunde bekommen Wind von deren Situation und organisieren sich: Sie bilden ein Finanzkomitee und ein weiteres „für den gesellschaftlichen Ablauf“. Eine verwegene Idee entsteht und wird in die Tat umgesetzt: Die Müllmänner provozieren durch einen Unfall ein stundenlanges Verkehrschaos, sodass Leni und ihre Mieter nicht geräumt werden können. xxx/ellauri337.html on line 183: Das Buch ist zugleich Antikriegsroman. Für Böll waren die Bombardierung der Städte und das Leid der Zivilbevölkerung schlimmer als das, was die Soldaten an der Front erlebten. Viele Details offenbaren, dass Böll seine Heimatstadt Köln und deren komplette Zerstörung als Vorlage nahm. xxx/ellauri337.html on line 187: Böll gewichtet seine Figuren nach ihrer humanistischen und kulturellen Bildung und danach, ob sie menschlich und moralisch ihrem Bildungsstand Genüge tun. Lenis Potenzial wird durch das Bildungswesen verkannt, blockiert und beinahe zerstört. Die Geschichte bewegt sich in einem geistigen Koordinatensystem, das von großen Schriftstellern definiert wird, insbesondere Kafka, Trakl, Brecht und Hölderlin. Der Verfasser kommentiert die Lesegewohnheiten quasi aller Befragten. xxx/ellauri337.html on line 189: Die Figur der Schwester Rahel zeigt Übereinstimmungen mit der konvertierten Ordensfrau, Philosophin und Frauenrechtlerin Edith Stein. Lebensdaten und -umstände sind ähnlich. Stein wurde Opfer des Holocaust und starb 1942 im Konzentrationslager Auschwitz. xxx/ellauri337.html on line 191: Pyhä Ristin Teresa Benedicta eli Edith Stein (1891 Breslau - 1942 Auschwitz) oli juutalaisluopio filosofi, joka kääntyi katolisuuteen ja on yksi kolmesta Euroopan suojeluspyhimyksestä Katariina Sienalaisen ja Birgitta Vadstenalaisen ohella. Hänet julistettiin autuaaksi 1. toukokuuta 1987 ja kanonisoitiin 11. lokakuuta 1998. Edith Stein syntyi Saksan keisarikuntaan kuuluneessa Breslaussa. Hänen perheensä oli ortodoksijuutalaisia, mutta hän kielsi uskonsa vuonna 1904, jolloin hänestä tuli ateisti. xxx/ellauri337.html on line 195: Stein oli tutustunut Göttingenissä katolisuuteen, johon hän alkoi tuntea vetoa. Hän palasi vuonna 1921 lomallaan Breslaun, jossa hän tutustui mystikko Ávilan Teresan elämäkertaan. Se vaikutti häneen syvästi, ja hän kääntyi katolisuuteen. Hänet kastettiin 1. tammikuuta 1922. xxx/ellauri337.html on line 198: Stein aloitti vuonna 1932 Münsterissä pedagogisen instituutin opettajana, mutta hän menetti seuraavana vuonna opetusoikeutensa Saksan antisemitististen lakien takia. Vuonna 1934 Stein liittyi karmeliittain sääntökuntaan ja otti uudeksi nimekseen Teresa Benedicta a Cruce (Ristin siunaama Teresa) Ávilan Teresan mukaan. Kölniläisessä luostarissa Stein kirjoitti metafyysisen teoksensa Endliches und ewiges Sein, jossa hän pyrki yhdistämään Tuomas Akvinolaisen ja Husserlin filosofiat. Kansallissosialistien aiheuttaman uhan takia hänet siirrettiin vuonna 1938 Echtin luostariin Alankomaihin, missä hän kirjoitti merkittävän fenomenologisen tutkimuksen Ristin siunaamasta Johanneksesta. xxx/ellauri337.html on line 211: Neben Husserl beeinflussten ihn in dieser Zeit Immanuel Kant, Henri Bergson und Friedrich Nietzsche. 1909 wurde er durch seine Ehefrau in einen weiteren Skandal, den Prozess „über die Würde eines Hochschullehrers“, verwickelt, so dass er 1910 auch in München seine Position als Dozent aufgeben musste. xxx/ellauri337.html on line 225: 1925 hielt Max zum ersten Mal Vorlesungen über die Grundzüge der philosophischen Anthropologie, in der er gemäß dem Zeugnis Heideggers das Besondere des Menschen als „Miterwirker Gottes“ jenseits eines einfachen Theismus oder eines verschwommenen Pantheismus herauszuarbeiten suchte. xxx/ellauri337.html on line 227: Die Befriedung der Welt durch eine einzige Großmacht sah er als ausgeschlossen an. Ein Ausgleich im Geist der "aller menschen werden Brüder" wäre die einzige Endlösung. Diese Möglichkeit wird von anderen Philosophen verneint. xxx/ellauri337.html on line 231: Werte stehen für sich selbst, sie sind nicht auf anderes zurückzuführen.Sie sind erfahrbare geistige Gegenstände, sie sind objektiv und sie wirken auf das Handeln. So verneint er beispielsweise den Zusammenhang der intuitiven Erfahrung mit dem Lusterleben wie z.B. Schwanzwedeln. xxx/ellauri337.html on line 244: Der Mensch ist durch Nachdenken in der Lage, die Erhaltung und Verwirklichung eines geistigen Wertes (Ehre, Würde, Heil, Erzeugung) sogar dem höchsten Lebenswert, der Erhaltung des eigenen Daseins, vorzuziehen. Ein Tier hat nicht die Fähigkeit, sich zwischen Werten zu entscheiden, bzw. einen Wert dem anderen vorzuziehen. Wie Buridans Esel steht es zwischen zwei Heuhaufen. Es verhungert schließlich, weil es sich nicht entscheiden kann, welchen es zuerst fressen soll. xxx/ellauri337.html on line 246: Der menschliche Geist zeichne sich im Wesentlichen durch folgende Merkmale aus, die ihn vom Tier unterscheiden: Menschen werden durch kulturelle Werte gelenkt. Sie sind zur begierdefreien Liebe fähig und sind unabhängig von ihren Trieben (Haha LOL, das war gut von dir Max). Menschen können Einsichten über das Wesen der Dinge gewinnen und allgemein-gültige Werte finden. Tiere ‚leben ausschließlich in ihrer Umwelt’, doch der Mensch reicht „über alles mögliche Milieu des Lebens“ hinaus. xxx/ellauri337.html on line 248: Es lasse sich feststellen, dass der Sexualimpuls ausschließlich der Fortpflanzung diene, solange er in Brunstzeiten eingebettet ist. „Herausgelöst aus der ‚instinktiven Rhythmik’, wird er mehr und mehr selbständige Quelle der Lust“ – und kann „schon bei höheren Tieren … den biologischen Sinn seines Daseins weit überwuchern (z. B. Onanie bei Affen, Hunden, und Schwanzwedeln bei intellektuellen Männern)“. xxx/ellauri337.html on line 250: Max hatte bereits früher angekündigt, eine grundlegende und umfassende ‚Philosophische Anthropologie’ zu veröffentlichen. Nach seinem Tod wurde festgestellt, dass er nicht mal angefangen hatte, sie zu schreiben. xxx/ellauri337.html on line 269: Opiskeluaikoinaan Norssissa Merleau-Ponty tutustui häntä kolme vuotta vanhempaan Jean-Paul Sartreen, josta myöhemmin oli tuleva hänen ystävänsä, työtoverinsa ja kiistakumppaninsa. Ennen varsinaista tuottavaa kauttaan, Merleau-Ponty työskenteli 1930-luvulla filosofian opettajana, minkä yhteydessä hän tutustui Claude Lévi-Straussiin ja Simone de Beauvoiriin, ja perehtyi G. W. F. Hegelin Hengen fenomenologiaan ja vuosikymmenen lopulla myös Edmund Husserlin kirjoituksiin – jotka tekivät häneen kaikista suurimman vaikutuksen. xxx/ellauri337.html on line 296: Egyptin kymmenen vitsausta (järjestyksessä) ovat: veden muuttaminen vereksi; sammakkorutto; hyttystartunnat (täit tai kirput); hevoskärpästartunta (kärpäset); karjan rutto; haavaumat; rakeet; heinäsirkka rutto; pimeys ja esikoisten kuolema. xxx/ellauri337.html on line 311: Veden muuttuminen vereksi xxx/ellauri337.html on line 313: Yhteenveto veden muuttumisesta vereksi xxx/ellauri337.html on line 315: Ensimmäisessä faaraon Mooseksen haastattelussa vaati häntä vapauttamaan heprealaiset ja päästämään heidät erämaahan palvomaan Jumalaa, kuten hän oli käskenyt. Muuten Jumala muuttaisi veden vereksi, mutta farao ei kuunnellut. xxx/ellauri337.html on line 317: Sitten Aaron nosti paljonpuhutun sauvansa, ja jokien, järvien ja altaiden vedet muuttuivat vereksi. Farao huomasi, että egyptiläiset papit pystyivät jäljittelemään häntä, joten hän vähätteli ilmiötä. Katkea kerrotaan 2Moos. 7, 14-25 -kirjassa. xxx/ellauri337.html on line 319: Tieteellinen selitys veden muuttumisesta verexi xxx/ellauri337.html on line 321: Jotkut asiantuntijat väittävät, että Niilin muuttuminen vereksi oli saasteilmiö, joka myrkytti veden ja antoi sille punertavan ulkonäön. On mahdollista, että tämä saastuminen johtui punalevistä, jotka olisivat vapauttaneet myrkkyjä, mikä heikentäisi veden juomakelpoisuutta. xxx/ellauri337.html on line 323: Veden vereksi muuttumisen merkitys xxx/ellauri337.html on line 437: Tutkimukset näyttävät osoittavan, että lähellä Egeanmerellä sijaitsevaa Kreetan saarta tapahtui Santorinin tulivuoren purkautuminen noin 3 500 vuotta sitten. Vulkaanista tuhkaa on todennäköisesti puhallettu Egyptin alueelle. Paikalle tyypillisiin myrskyihin sekoittuneena siitä on voinut muodostua jäästä ja vulkaanisesta aineesta muodostunutta rakeita. xxx/ellauri337.html on line 449: Farao pyysi anteeksi syntinsä, ja Jumala syöksyi heinäsirkat Punaiseen mereen. Sitten hallitsija tarjosi Moosekselle, että hän antaisi miesten lähteä rauhaan, mutta tämä ei ollut heidän mielestään sallittua, eivätkä he voineet lähteä. xxx/ellauri337.html on line 484: Herra varoitti Moosesta että hän tappaisi Egyptin esikoiset. Suojellakseen itseään kuolemalta heprealaisten piti merkitä ovensa kattoon Jehovan kunniaksi uhratun karitsan verellä. Muuten enkelit voisivat erehtyä ovesta. Sinä iltana heprealaiset viettivät ensimmäistä pääsiäistä, toisin sanoen Herran kulkua. xxx/ellauri337.html on line 504: Genesis 6:1-4 When man began to multiply on the face of the land and daughters were born to them, the sons of God saw that the daughters of man were attractive. And they took as their wives any they chose. Then the LORD said, “My Spirit shall not abide in man forever, for he is flesh: his days shall be 120 years.” The Nephilim were on the earth in those days, and also afterward, when the sons of God came in to the daughters of man and they bore children to them. These were the mighty men who were of old, the men of renown. xxx/ellauri337.html on line 506: There are three dominant views regarding the famous Genesis 6 passage about the “Sons of God.” Most Bible interpreters and commentators state that the godly children of Seth are the Sons of God marrying outside the faith, or that fallen angels mated with human women to produce giant offspring. The scientific explanation of these events is still in the works. See also album 114. xxx/ellauri337.html on line 533: Tuhansittain Egyptin vizauxesta exyneitä heinäsirkkoja lentää ympyrää Kanariansaarilla. Valtava heinäsirkkaparvi siirtyi tuulten mukana Afrikan mantereelta Kanariansaarille vielä marraskuussa 2004. Kuva: Juan Medina / EPA xxx/ellauri337.html on line 541: Vanha testamentti kertoo kymmenestä vitsauksesta. Niistä ensimmäisessä Niilin vesi muuttui vereksi. Tohtori Stephan Pflugmacher Leibnizin vesitalous- ja kalantutkimusinsituutista pitää syynä sitä, että kuivunut Niili muuttui otolliseksi punaisille leväkukinnoille. xxx/ellauri337.html on line 574: So, the majority of the series actually wasn't filmed in Whitechapel, or London! It was filmed in and around Yorkshire. It was much cheaper there. xxx/ellauri337.html on line 575: The scenes in Longharvest Lane and the surrounding area were shot in Sheffield and scenes depicting Whitechapel were actually filmed in Hull and Bradford. xxx/ellauri354.html on line 83: Mutta sitten hän antaa itselleen 90-vuotispäivälahjaksi 14-vuotiaan neitsyen, mahdollisen huoran. Väsyneenä raa'asta työstä ja bordellimadamen huumaamana valeriaanalla , hiän nukkuu joka yö, jonka he viettävät yhdessä, hiänen nukkuessaan ja mies istuen ryppyinen nulpahtanut muna kädessä tuolilla hänen sängyn vieressä. ja ensimmäistä kertaa elämässään hän rakastuu. Rakastunut ajatukseen nukkuvasta runkunhajuisesta kaunottarestaan. xxx/ellauri354.html on line 102: Journalistilla (tietysti toimittaja ja hänen journalisminsa eivät ole sama kuin tämän kirjan psyyke), on ajatus, että 19 ihmisellä ei ole ollut 8 Edsheresin resursseja, naimisissa neiti Mercise Barçan kanssa, ja heillä on kaksi Nediä, Meranrés Rigo ja Gonzalo, Gabriel García Márquez Márquez Márquez syntyivät Aracatácassa, Kolumbiassa, ja Alahaddissa 7. joulukuuta Hef, 14 ja 87 -vuotiaana. Mexico Cityssä Heather elää ilman vaimoa ja lapsia, ja yksinäisyydessä Arande, Elde, Elden, kokee jälleen rakkautta, ja tytön sydänsuru tulee olemaan tyydyttävin kirjan edessä. Katkerimpiin kärsimyksiin, puhtaaseen rakkauteen, voi valita lauseita kirjan takakannesta. xxx/ellauri354.html on line 118: Tämän novellin kertoo ikääntyvä vuokratyttöjen tuntija. Vietettyään elinikänsä prostituoitujen kanssa (heitä oli tarkalleen 514, ennen kuin sekosin laskuissa) nimetön toimittaja kuvittelee mukavan nuoren neitsyen 90-vuotissyntymäpäiväänsä. Ensimmäisenä monista kerroista hän astuu huoneeseen löytääkseen valitun 14-vuotiaan tytön, joka on ilkialasti ja unessa. Ajan myötä hänellä on pakkomielle hiänestä; hän kirjoittaa kolumneja, jotka saavat lukijansa kiihtymään; suutelee häntä sieltä sun täältä ja lukee hänelle omia juttujasn hänen nukkuessaan. Mutta ei koskaan viimeistele suhdetta seksuaalisesti tai näe häntä hereillä. Koko skenaario, jossa tällainen iäkäs mies halusi nukkua jonkun niin nuoren sängyssä kurttuinen muna puoliveteessä, vain tyrmäsi minut, mutta tämä ei ollut sen suurin ongelma. Yksinkertaisesti sanottuna se oli mielestäni tylsä ja laiska. Kertojan nokkeluus ja viehätys eivät riittäneet tasapainottamaan hänen päämäärättömyytensä yksitoikkoisuutta, ja valitettavasti sen seurauksena en koskaan tuntenut mitään ketään asianosaista kohtaan, en edes pientä nytkähdystä, saati boneria. Olisi voinut toimia paremmin, jos olisin yrittänyt katsoa asioita päähenkilön näkökulmasta, mutta päätin olla tekemättä. En halunnut olla hänen mielessään, hänen housuissaan tai sängyssään. Ehkä siinä oli se vika. xxx/ellauri354.html on line 129: Kalanick was born on August 6, 1976, and grew up in the Northridge neighborhood of Los Angeles. Kalanick's parents are Bonnie Renée Horowitz Kalanick (née Bloom) and Donald Edward Kalanick. Bonnie, whose family were Viennese Jews who immigrated to the U.S. in the early 20th century, worked in retail advertising for the Los Angeles Daily News. Kalanick studied computer engineering and business economics at the University of California, Los Angeles (UCLA) until he dropped out to make MMMMONEY! Inhottava viurusilmä. Uuber ajoi alas Suomen taxilainsäädännön kauko-ohjaamalla limaista näppyläistä kumikana Berneriä. xxx/ellauri354.html on line 169: Will be to arrive where we started xxx/ellauri354.html on line 196: Suonenjoen pitäjässä syntyneenä Laitisessa oli savolaista lupsakkuutta. Toppuuta tok, kohta on Suonejjok. Hauskin juttu jonka Laitiselta kuulin oli tämä: tarjoilijan kysyessä vieressäni istuneelta Laitiselta, halusiko tämä olutta vai viiniä, vastaus kuului: ”Molempia.” Tieteessä tapahtuu! xxx/ellauri354.html on line 218: Blest be the hearts that wish my Sovereigne well, Siunatkoon syömmiä jotka suosii sua Liisua, xxx/ellauri354.html on line 232: Ärsyttävä narsistinen tekniikka Ernestolla puhua muiden kautta pääasiassa izestään. Ize se vaan grunttaa ja mielistelee kaikkia ja kaikki on siitä siihen ihan lääpällään. To make a long story short, Henry panee Catherinen paxuxi vastoin lupaustaan ja karkaa kaiken kukkuraxi rintamalta. I enjoyed not being married really. There isn't any me, I'm you. Narsistin märkä uni. Loppuvizinä Catherine parka vielä kuolee lapsivuoteeseen. Cedric syö sillä aikaa kinkku-muna-annoxen ja juo monta pulloa demi- mondea. Catherinen kuoltua Cedric lähtee lätkimään aamuöiseen sateeseen. Cedric olisi halunnut tytön mieluummin. Mieluiten ei mitään. Ei kai tosta arvesta tule ruma. Can I get you anything? You'll be ok, I promise. Niin ja vielä 1 persepäinen piirre Ernstissä: se pitää vedonlyönnistä. Sen nuivat kommentit kun Katja kertoo pohjaanpalaneesta beibistä oli aika karuja. "You aren't angry are you darling?" Voi vinetto. "You always feel trapped biologically." Vitun trappi. Inhottava tenukeppi. Ei keltatauti ole sairaus vaan juoppo-oire. Kaveri on kolmen pointin tolvana ja kylmä murhamies. xxx/ellauri354.html on line 240: There is an entire book which examines Hemingway as a kind of pre-Existentialist, John Killinger's Hemingway and the Dead Gods: A Study in Existentialism. I've copied out what Killenger says about A Farewell to Arms... xxx/ellauri354.html on line 243: Hemingway is not an Existentialist, for there has been no known liason between him and the other existentialsists, niether personally nor intellectually, and neither has ever formally recognized a kinship to the other. xxx/ellauri354.html on line 245: 2. In A Farewell to Arms there is this celebrated passage. "There were many words that you could not stand to hear and finally only the names of places had dignity. Certain numbers were the same way and certain dates and these with the names of the places were all you could say and have them mean anything. Abstract words such as glory, honor, courage, or hallow were obscene beside the concrete names of villages, the numbers of roads, the names of rivers, the numbers of regiments and the dates." xxx/ellauri354.html on line 255: There are two interesting books which treat the effects of the Great war on literature itself. Modris Ekstein's The Rite of Spring, and Samuel Hynes' The First War and English Culture. Don't get too caught up in this stuff as there is no end to it, as far as I can see. xxx/ellauri354.html on line 257: My mother in law had a family copy of The Pig book when she was younger in Trieste, she inquired to her sister about its whereabouts but she can not recall....she says her skin crawls when she remembers some of the stories about priests. xxx/ellauri354.html on line 261: Mandel takes a brief reference to an anticlerical novel made by one of the characters in A Farewell to Arms and explores the historical and ideological basis for its presence in the novel. In a novel where the Priest is such an important figure, the discussion of the Catholic Church and the way that soldiers would regard religion becomes an important thematic examination. Mandel traces her exploration of this topic, the translation of this obscure novel, and her subsequent revelations, in a way that makes this chapter a study in scholarship and the excavation of an arcane reference. xxx/ellauri354.html on line 271: In 1907, Notari (1878–1950) was already a best-selling journalist, polemicist, biographer, novelist, and dramatist. All told, he would write more than thirty books, in six of which he examines the position of women in society, most notably with a 1903 exegesis of prostitution in high and low places called Signore sole: Interviste con le più belle e le più celebri artiste (Single women: Interviews with the most beautiful and famous artists) that sold 21,000 copies and was denounced as immoral and obscene and taken to court, which inevitably increased its readership. It was followed by Quelle signore: Scene di una grande città moderna (Those women: Scenes of a great modern city; ca. 1904), which was set in a house of prostitution and whose main character, Ellere, was recognizably based on Notari’s good friend Filippo Tommaso Marinetti (1876–1944), an Egyptian-born Italian poet, editor, firebrand, and founder of the Futurist movement. xxx/ellauri354.html on line 273: Notari’s novel sold 80,000 copies in six months and sales only increased when it was accused of offending public morality; it and its author were acquitted, with Marinetti serving as witness for the defense. “It was Notari’s good fortune,” one scholar writes, “to be accused of obscenity by a court in Parma.... Marinetti, who attended and clearly relished the trial, wrote a detailed account of it for Parisian readers... and then translated his account into Italian, appending a brief, self-congratulatory introduction” (Adamson 97). Marinetti bragged that the trial “gave an extraordinary boost to the book’s sales such that, today, one finds it in all the elegant parlors, in all the bedrooms, under the virginal bedlinens of all the convent-school girls and inside the prayer benches of all the new brides” (qtd. in Adamson 97–98). Notari quickly produced a sequel, Femmina: Scene di una grande capitale (1906), which became a best seller before it too was seized and banned. Notari proudly listed these three books’ sales figures and legal histories in the front matter of his next book, The Black Pig (1907). xxx/ellauri354.html on line 275: By this time, Notari, born into a poor family, had become quite well-to-do. In 1901 he had married a rich widow, bought an estate, and established a literary salon; in 1910, he launched a publishing house, Società Anonima Notari, through which he later published classical editions, musical scores, and some of his own work, including the first few of what would become a long list of journals devoted to a variety of topics that interested him: sports, theater, medicine, finance, the culinary arts, and, of course, politics. xxx/ellauri354.html on line 283: Aivan poikkeuxellisenkin törtelössä Body of Proof jaxossa vlta 2013 Katella ("Katja") on ukrainalainen murhamies-rakastaja joka kääntyykin loppua kohti hyvixexi, ei se ollutkaan tappanut ukrainalaista ostovaimoa vaan pikemminkin pelastanut sen lapsen rumalla keisarinleikkauxella vainajatytön vazan läpi ja sukkelasti nimennyt sikiön omatoimisesti "Katjaxi". Vixikästä tässä on että vaikka kaikkea venäläiselta haiskahtavaakin vielä kavahdetaan Philadelphiassa, tässä jaxossa alkaa Ukrainan torakanhaju vähin erin hälvetä. Vuosi 2013 taisi olla toisen Krimin sodan vuosi. Jenkkipoliisitkin ihmettelevät kuinka tämmönen hyväsydäminen ammattitappaja on voinut ryhtyä nirhaamaan hyvixiä, vaikka 80-luvulla osallistui afganistanin sotaan ryssän puolella. Täh? Nyt ei oikein komputoi. Ketkä siis oli hyvixiä ja ketkä pahixia milloinkin? Taino, mitä vitun väliä oikeastaan. Viirusilmällä Meganilla ei tässä jaxossa ollut muuta tehtävää kuin vittuilla nenäkkäästi ukrainalaisen pääkonna naisen pojalle. So there! Hetkonen, jos veikko huitoi pyssyä jo 80-luvulla, sen piti olla vähintään viisikymppinen tässä jaxossa. Kaise olikin, tää sarja taitaa olla eräänlaista keski-iän sexiä. Megan ja Kate pinnistää näyttäxeen ihan samoilta kuin ukrainalaiset ostovaimokkeet, mutta näillä on auttamatta vähempi ryppyjä, vain 1 joka jalkovälissä. xxx/ellauri354.html on line 333: nel mio bicchiere: aureo scintilla e tremola pikariini: kultaisena se kimaltelee ja tärisee xxx/ellauri354.html on line 336: Fra le tue nere chiome, o bianca Lidia, Mustien hiustesi joukossa on valkoinen, oi Lydia, xxx/ellauri354.html on line 341: Dimmi: perché sotto il fiammante vespero Kerro minulle: miksi palavien vespereiden alla xxx/ellauri354.html on line 370: All sundial mottos are sad like that. The earliest sundials, from Ancient Egypt to China to Europe, were often marked with dedications to god(s), patrons, and/or the craftsmen who made them. In the 1500s sundials began bearing mottos relating to time—its passage, the limited quantities allotted, how it should be spent, or as a brief memento mori to the reader to stop looking at the sundial and get on with their life. Sundials represent a willful, anachronistic affectation in a world that has begun to dispense with clocks and watches. xxx/ellauri354.html on line 374: In the appendix, each location is carefully catalogued with notes as to placement, location of the sundial, and maker(s) if known. McLemore’s observation that they’re “all sad like that” is hard to argue with: there are a lot of ways to say “remember you will die,” “time is fleeting,” and “seize the day,” and many of them are in Gatty’s book. The motto that S-Town host Brian Reed¹ finds in a mission garden, knowing to look for it because John told him to, does not appear there, but does in another: “Nil boni hodie diam perdidi: I did nothing good today — the day is lost.” xxx/ellauri354.html on line 380: Utere non reditura. (Use the hour, it will not come again.) xxx/ellauri354.html on line 387: [Nobis] pereunt et imputantur. ([The hours] are consumed and will be charged [to our] account) xxx/ellauri354.html on line 396: Vidi nihil permanere sub sole. (I have seen that nothing under the sun endures). xxx/ellauri354.html on line 402: Vivere memento. (Remember to live.) xxx/ellauri354.html on line 406: lïèo agg. e s. m. [dal lat. Lyaeus, gr. Λυαῖος (propr. «liberatore»), der. di λύω «sciogliere»]. – Nella mitologia greca, epiteto di Dioniso perché, col dono della vite, avrebbe liberato i mortali dagli affanni. Per metonimia, nell’uso poet. (come s. m.), il vino: d’almo lieo [cioè: di generoso vino] Coronando il cratere, a tutti in giro Ne porsero i donzelli (V. Monti). xxx/ellauri354.html on line 411: Viime aikoina on nautittu joka ilta monta tuntia länkkäriä väkivaltaviihdettä. Kaikki haluavat tuliaseita. Meganin luupää Tommylla on iso. Se hinkkaa asettaan yxinäisenä ja mustasukkaisena pöydän ääressä kun Megan heilastelee sitä selkeästi fixumpaa virologia. (Oikeasti kaveri on koulut keskenjättänyt ohiolaisen hizarin poika.) Ylifixut sarjamurhaajat jekuttavat toistuvasti ylifixuja skoudeja. Hän on jättänyt taas vihjeen. Olemme paikantaneet hänet hylättyyn teollisuuskiinteistöön. Pienet taskulamput mukaan ja autoihin! Poliisi! Drop the gun! BLAM! Oho hän kuoli. Nyt tuli poliisille paha mieli. Vinosuinen naurettavan ylipainoinen Mr. Jeeves parantaa Jerry Cottonin pahan omantunnon. Lipesikö roisto kädestä vai annoitko sen pudota? Mixi ammuit klovnia? Mixi teit sen? Se on rikki nyt. En tiedä BUAAAH. Tuo kuulostaa paremmalta. Rakenna mulle grilli ja käristä kilon pala pihviä niin saat terveen paperit. These babies cost fifty bucks a pop. Olikohan ne Jeffersonianin rodesta? Yxinjäänyt isä jonka tytön (aina "My baby") raiskasi nakumiljonääri, hullu saarnaaja ja söi kumialligaattori, murti suuta murti päätä murti mustoa haventa ennenkuin kävi ampumassa oletetun pahantekijän. I'm sorry for your loss. Mixi anglosaxit aina virnuilee kyynelten lävize? Typerä maneeri. Onxe urheaa? Urhea kuolee 2000 kuolemaa muttei näytä sitä, sanoi Ernest Hemingway. Että jenkeissä on sairas meininki. Mutta kyllä pikku Suomi tulee perästä. Elintasokuilun kasvaessa täältäkin alkaa löytyä lasten ja muiden ruumiinosien myymälöitä ja roistoilulle sopivia slummeja. Neekereistä ja suurialaisista matuista sopii aloitella. We've got the coolest jobs. xxx/ellauri354.html on line 415: ¹S-Town was an American investigative journalism podcast hosted by Brian Reed and created by the producers of Serial and This American Life. In 2012, horologist John B. McLemore sent an email to the staff of the show This American Life asking them to investigate an alleged murder in his hometown of Woodstock, Alabama, a place he claimed to despise. There wasn't any. xxx/ellauri354.html on line 425: Cryst yf my love were in my Armys xxx/ellauri354.html on line 467: Beedere Light (Tulkoon valkeus) on Quoran nonprofit evankelista joka opiskeli Bible College of Walesissa Samuel Howellsin johdolla. Hän vastaa tässä nyt kymysyxeen "tuleeko Jeesus nopeastikin". (Maria Magdalena olis kylä ollut parempi auktoriteetti vastaamaan.) xxx/ellauri354.html on line 498: Uskonnollisten juutalaisten keskuudessa äärimmäisen tulevaisuuden hankkeen ennakointi, joka keskittyy Kolmannen temppelin rakentamiseen Temppelivuorelle Jerusalemin vanhaankaupunkiin, on ollut vallitseva teema, jota Israelissa pidetään myös ideologisena motiivina. Muslimit ovat kuitenkin kiistäneet käsityksen Kolmannesta temppelistä, koska on olemassa Kalliokupoli, jonka Umayyad-kalifaatti rakensi Salomonin temppelin ja toisen temppelin päälle; Juutalaisten ja muslimien väliset jännitteet Temppelivuoresta ovat siirtyneet poliittisesti yhdeksi Israelin ja Palestiinan välisen konfliktin suurimmista leimahduspisteistä, ja alue on myös ollut merkittävän keskustelun kohteena Israelin ja Palestiinan rauhanprosessissa. Suurin osa kansainvälisestä yhteisöstä on pidättäytynyt tunnustamasta Jerusalemin suvereniteettia Israelin ja Palestiinan kansallishallinnon välisten ristiriitaisten aluevaatimusten vuoksi, koska molemmat osapuolet ovat väittäneet sen pääkaupunkikseen. xxx/ellauri354.html on line 502: Aluksi keisari Hadrianus myönsi luvan temppelin jälleenrakentamiseen, mutta muutti sitten mielensä. Simon bar Kokhban joukot valloittivat Jerusalemin roomalaisilta vuonna 132 jKr., ja uuden temppelin rakentaminen jatkui. Tämän kapinan epäonnistuminen johti Mishnan kirjoittamiseen, koska uskonnolliset johtajat uskoivat, että seuraava temppelin jälleenrakennusyritys saattaa olla vuosisatojen päässä ja muisto käytännöistä ja seremonioista muuten katoaisi. Rangaistukseksi kapinasta roomalaiset nimesivät kaupungin uudelleen Aelia Capitolinaksi ja provinssin Syyriaksi Palaestinaksi ja juutalaiset kiellettiin kaupungissa Tisha B'avin päivää lukuun ottamatta. Vainosta selvinneet rabbit (katso Kymmenen marttyyria ) saivat kuitenkin jatkaa kouluaan Javniassa, kunhan he maksoivat Fiscus Judaicus -maksun. xxx/ellauri354.html on line 524: Elokuussa 1967, sen jälkeen, kun Israel valloitti vuoren, Rabbi Shlomo Goren, Israelin puolustusvoimien (IDF) päärabbi (ja myöhemmin Israelin valtion päärabbi), alkoi järjestää julkista rukousta juutalaisten puolesta Temppelivuorella. Rabbi Goren oli myös tunnettu kiistanalaisista kannoistaan juutalaisten suvereniteetista Temppelivuorella. 15. elokuuta 1967, pian kuuden päivän sodan jälkeen, Goren johti 50 juutalaisen ryhmän Temppelivuorelle, missä he taistelivat protestoivia muslimivartijoita ja Israelin poliiseja vastaan ja pitivät uhmakkaasti rukouspalvelun. Goren jatkoi rukoilemista monien vuosien ajan Makhkame-rakennuksessa, josta oli näkymä Temppelivuorelle, missä hän johti vuosittaiset korkeiden pyhien päivien jumalanpalvelukset. Hänen veljensä, Haifan päärabbi She'ar Yashuv Cohen, on sittemmin toistanut hänen vaatimuksensa synagogan perustamisesta Temppelivuorelle. xxx/ellauri354.html on line 532: Välittömin ja ilmeisin este näiden tavoitteiden toteuttamiselle on se, että kaksi 13 vuosisataa vanhaa historiallista islamilaista rakennusta, nimittäin Al Aqsa -moskeija ja Kalliokupoli, on rakennettu Temppelivuoren päälle. Kaikki yritykset vahingoittaa tai rajoittaa pääsyä näihin kohteisiin tai rakentaa juutalaisia rakenteita niiden sisälle, väliin, alle, viereen, ulokkeella niiden päälle tai tilalle, voivat johtaa vakaviin kansainvälisiin konflikteihin, koska muslimimaailman pyhät paikat liittyy näihin kohteisiin. xxx/ellauri354.html on line 565: Vaikka kristinuskossa on useita erilaisia näkemyksiä Jerusalemiin rakennettavan kolmannen temppelin merkityksestä tai vaatimuksesta, Uuden testamentin kirjoittajien mukaan Uuden liiton (josta puhutaan Jeremia 31:31–34 ) on leimattu Pyhän Hengen asumisesta uskovassa ( Hesekiel 36:26-27 ) ja että siksi jokaisen uskovan ruumis ja jokainen uskovien kokoontuminen muodostavat temppelin tai että temppeli on syrjäytynyt. Paavali valaisee tätä käsitystä kirjeessään Korintin uskoville: xxx/ellauri354.html on line 579: Roomalaiskatolisessa, itä-ortodoksisessa ja protestanttisessa kristinuskossa vallitseva näkemys on, että eläinuhrit temppelissä olivat ennuste uhrille, jonka Jeesus teki maailman syntien edestä ristiinnaulitsemisensa ja verensä vuodatuksen kautta pääsiäisen ensimmäisenä päivänä. Heprealaiskirjeeseen viitataan usein tämän näkemyksen tueksi: temppeliuhreja kuvataan epätäydellisiksi, koska ne vaativat toistamista (ks. 10:1–4) ja liittoon, josta oli tulossa "tuleva". vanhentunut ja vanhentumassa" ja oli "valmis katoamaan" (luku 8:13, ESV). Katso myös Vanhan liiton lakien kumoaminen. Kristuksen ristiinnaulitseminen, joka oli uhri, joka käsitteli synnin kerta kaikkiaan, teki tyhjäksi kaiken tarpeen uusille eläinuhreille. Kristusta itseään verrataan Ylipappiin, joka aina seisoi ja suoritti rituaaleja ja uhrauksia. Kristus kuitenkin uhrattuaan "istui alas" – täydellisyys oli vihdoin saavutettu (ks. 10:11-14,18). Lisäksi kaikkeinpyhimmän esiripun katsotaan repeytyneen ristiinnaulitsemisen yhteydessä – kuvaannollisesti tämän teologian yhteydessä (ch 10:19–21) ja kirjaimellisesti Matteuksen evankeliumin mukaan (ch 27:50). –51). Näistä syistä kolmas temppeli, jonka osittainen tarkoitus olisi eläinuhrien uudelleen järjestäminen, nähdään tarpeettomana ja siten syrjäytyneenä. Toisaalta Irenaeus ja Hippolytus kuuluivat varhaisiin kirkon kirjoittajiin, jotka näkivät temppelin uudelleenrakentamisen tarpeelliseksi Antikristuksen hallituskauden valmisteluun. xxx/ellauri354.html on line 589: Useimmat muslimit pitävät liikettä Kolmannen temppelin rakentamiseksi Temppelivuorelle loukkauksena islamia kohtaan, koska Al -Aqsa-moskeija ja Kalliokupoli ovat entisen pyhän temppelin sijasta. Nykyään suurin osa muslimista pitää aluetta islamin kolmanneksi pyhinä paikkana. Muslimit vaativat päättäväisesti heidän yksinoikeuksiensa tunnustamista sivustoon ja vaativat sen siirtämistä kokonaan muslimien suvereniteettiin; Lisäksi jotkut muslimit kieltävät minkäänlaisen yhteyden Vuoreen ja entisiin juutalaisten temppeleihin, jotka olivat paikalla. xxx/ellauri356.html on line 41: Naisasialiikkeessä on kyse vallasta. Sixi miesasialiike vastustaa sitä hampaat irvessä. Uscheli on sama ja nainen toinen. Nyt pitäisi naisesta tulla ykkönen, ainakin jaetulla ykkössijalla. Naisasia sai ratkaisevan potkun p-pillereistä, jotka vapauttivat apinat perheenlisäyxen pelosta. Потом всякий делает что хочет. xxx/ellauri356.html on line 77: Applied Psychology Positive Psychology Life Coaching Teamwork Team Leadership Customer Service Literature Research Commercial Aviation Mindfulness Microsoft Office English Microsoft Excel Social Media Public Speaking Microsoft Word PowerPoint Sales First Aid Secretarial Skills Change Management. Learning has been my lifelong passion. Live and learn. Focus of my interest is on human existence, communication and co-operation. I have studied psychology, social psychology, applied psychology and leadership as well as contemporary litterature and female studies. Real life experience on these themes I have gathered while working as a flight attendant and purser. In the future I want to to contribute to well being both in private as well as professional sectors of life. xxx/ellauri356.html on line 145: Mitä vetoa että Jackie pääsi rotkauttamaan yllämainittua Helunaa? No Jacky makupala oli kyllä monogaami, mut eise mitään takaa. Vuonna 1984 syntyi hänen kolmas poikansa Daniel Agacinski avioliiton ulkopuolisesta suhteesta Sylviane Agacinskin kanssa. Dodi! Aituri. Uskollinen vaimo Margaret oli zhekkiläinen psykoanalyytikko. Hän kuoli Covid-19: aan 20-luvulla Rothschild Foundationin vanhainkodissa. Maggie ranskansi Melanie Kleinin versiota superegosta (ransk. "päälläni"). Melanie Klein lisäsi Freudin edipaaliseen ja post-edipaaliseen lähestymistapaan superminän varhaisen ulottuvuuden, jota Jacques Lacan kunnioittaa: "Näyttämällä meille "masennusasennon" alkukantaisuuden, A:n subjektiivisuuden äärimmäisen kakon arkaismin, Mélanie Klein työntää rajoja, joissa voimme nähdä identifiointileikin subjektiivisen funktion, ja erityisesti mahdollistaa superegon ensimmäisen muodostelman asettamisen täysin alkuperäiseksi. » Melanie Klein nimeääkin superminän muodostumiseen erilaisia kerroksia, joista osa liittyy hyvin varhaiseen lapsuuteen, jolloin lapsi pelkää vanhempiaan, jotka purevat ja syövät juuri niin paljon kuin hän itse haluaa purra ja niellä tai pelkää likaantumista juuri niin paljon kuin hän tahtoo tahrata ja niin edelleen. xxx/ellauri356.html on line 226: Brachan kekkaama "matriisinen katse" käyttää matriisia symbolina vastustaakseen Lacanin fallista katsetta. (Ei sentään pillua.) Samalla tavalla kuin Lacanin muotoilu, joka on metaforinen viittaus anatomiaan pohtimaan symbolista maskuliinista voimaa, matriisi on metaforinen viittaus kohtuun (matriisi - kohtu), jotta voidaan keskustella ihmisen etiikan ja suhteellisuuden alkuperästä. Tämä muutos ei ollut pelkästään elimen (peniksen) ja sen kuvan vaihtaminen toiseen (kohtuun), vaan falloksen rakenteen, mekanismin, toimintojen ja logiikan vaihtoehdon keksiminen. Pollockin (kolja) mukaan Ettingerin matriisinen sfääri antaa meille mahdollisuuden paeta "käsityksestä diskreetistä ja yksittäisestä subjektista, joka muodostuu sellaisten rajojen asettamisesta, jotka erottavat sen maailman tai äidin ruumiin valtamerestä tai erilaistumattomasta toiseudesta". Pollock huomauttaa, että fallos- ja kastraatioahdistuksen termeissä ajattelu ohjaa aiheita "erotteluihin, halkeamiin, leikkauksiin ja halkeamiin". Venn lisää, että matriisin avulla katseen käsite ulottuu visuaalisen alueen ulkopuolelle kosketukseen, ääneen ja liikkeeseen. Kai koska kohtua voi vaan tunnustella päältäpäin, kun taas moloon voi tarrata kaxin käsin kii, ottaa poskeen ja/tai runkata. xxx/ellauri356.html on line 270: Mies, joka lähestyy naista tällä tavalla jäsenensä ollessa erektiossa, huomaa sen seuraavalla hetkellä pehmeäksi ja rennoksi, ikään kuin hän olisi vain lähellä taakkaeläintä. Varjelkoon Jumala meitä tuollaisesta naisesta! xxx/ellauri356.html on line 284: Luokittelun, väittämisen ja määrittelemisen sijaan naiset etenee pikemminkin keskustellen, innostuen ja unelmoiden. Tavoittelemisen, tarttumisen ja painamisen sijaan painautumiset, hyväilyt ja vierellä oleilemiset voivat viipyilevyydessään kyetä operoivia sisään-ulos liikkeitä enempään. Mies painaa kuin petkele huhmaressa, nainen heijailee. xxx/ellauri356.html on line 288: Naiset pitävät ja arvostavat tällaista miestä; tämä johtuu siitä, että nainen rakastaa miestä vain parisuhteen vuoksi. Sen vuoksi sen jäsenen tulee olla riittävän mitoiltaan ja pituudeltaan. Sellaisen miehen tulisi olla leveä rintakehästä ja painava rintakehässä; hänen tulee osata säädellä päästöjään ja olla valmis erektioon; hänen jäsenensä tulisi ulottua naaraan kanavan päähän ja täyttää se kokonaan kaikissa osissaan. Naiset rakastavat sellaista, sillä, kuten runoilija sanoo: xxx/ellauri356.html on line 298: Hänen jäsenensä on pian jälleen altis erektioon, xxx/ellauri356.html on line 377: Wasf on arabien runogenre, alongside 'the boast (fakhr), the invective (hijaa’), and the elegy (marthiya)'. In waṣf love poems, each part of a lover's body is described and praised in turn, often using exotic, extravagant, or even far-fetched metaphors. The Song of Solomon is a prominent example of such a poem, and other examples can be found in Thousand and One Nights. The images given in this type of poetry are not literally descriptive. Instead, they convey the delight of the lover for the beloved, where the lover finds freshness and splendor in the body as a reflected image in the world. Hilvik ei perustanut metaforista, se käytti vertauxia mieluummin. xxx/ellauri356.html on line 397: "There's a larger argument to be made that all of literature is a series of references and allusions." xxx/ellauri356.html on line 554: Sieh! und das Schattenbild unserer Erde, der Mond Katso! ja maamme varjokuva, kuu xxx/ellauri356.html on line 624: Mutta vain "sisäisen kosketuksen" muusikko sallii itsensä varioida mediaa ja mediaa; ja osoittaa uskoville tai ateisteille, että me olemme, että se ei nojaa mihinkään Absoluuttiseen merkitykseen tai minkäänlaiseen suvereeniin perustaan: koska runoilija on "keksijä" ja HÄNEN suusta tai kynästä tulee jotain "ihmeellistä ja odottamatonta". Ja että teistä tulee keksijöitä hänen kanssaan. Äkkiarvaamatta jäykistytte ja pumppaatte klinkkerilattialle ulos jotain limaista. xxx/ellauri356.html on line 660: Mitä tulee eurooppalaiseen identiteettiin, tämä runollinen muisto muistuttaa, että nykyisestä kyvyttömyydestämme ja menneistä tai nykyisistä rikoksistamme huolimatta olemme sivilisaatio, kenties ainoa, jossa identiteetti ei ole kultti, vaan iso kysymysmerkki. Olemme parhaita, oikeastaan olemme ainoita hyvixiä! Ja jossa tällainen ilta on mahdollinen, jossa runous kohtaa nihilismin ja transsendenssin, "vähiten pahimman" politiikan ja pyhän barbaarisuuden. Kun twiitit, sosiaaliset verkostot tai itse ahdistus eivät merkitse sinulle mitään, kun sinulla ei ole enää mitään sanottavaa – etsi "suuria ääniä": runoja, romaaneja, teattereita, elokuvateattereita, konsertteja. Lue mun plokia. Minä kyllä pidän sinusta. Ja kuulen paremmin Davidin ja Souadin hauraan vapinan. xxx/ellauri357.html on line 85: Novelli on Kivisen kestävin panos suomalaiseen filosofiaan. Filosofiaa olin tosin opiskellut jo edellisenä vuonna oikeustieteellisessä tiedekunnassa, jossa oli vielä tuolloin filosofian lehtorin virka. Sitä hoiti Hannu Sivenius. Hänen kurssinsa Chaïm Perelmanin argumentaatioteoriasta oli ensimmäinen luento, jolle olen yliopistossa osallistunut. Suuri osa juristiopiskelijoista suhtautui pakollisiin filosofian opintoihin turhautuneesti tai halveksien. Minuun kurssi jätti jälkensä. Työni tiennäyttäjinä viittilöivät Kevät Nousiainen ja Syxy Räsänen. xxx/ellauri357.html on line 131: scholarship to Bond University where she began studying xxx/ellauri357.html on line 214: "Täydellisessä verensiirrossa" xxx/ellauri357.html on line 287: Voidaan vastustaa sitä, että sielulla täytyy kuitenkin olla aistihavaintoa koska sen välineen käytön tulee perehtyä ulkoisiin olosuhteisiin, ja tällainen tieto tulee järjen kautta. Näin ollen väitetään, että silmät ovat näkemisen väline, ja näkeminen voi aiheuttaa ahdistusta sielulle: siksi Sielu voi tuntea surua ja kipua ja kaikkea muuta kiintymystä joka kuuluu kehoon; ja tästä lähtee taas halu liikkeelle, kuin pesäloisiminen käelle. Sielu etsii välineensä korjausta. xxx/ellauri357.html on line 325: Onko mikään selitys sanoa, että halu perustuu haluun ja viha Irascible-tieteellisessä tiedekunnassa ja kollektiivisesti tuo kaikki taipumus istuu ruokahaluisessa tiedekunnassa? Tällainen tosiasioiden toteamus tekee ei auta tekemään pariskunnalle yhteisiä tunteita; he saattavat silti istua joko yksin sielussa tai yksin ruumiissa. Yhdelläkin kädellä, jos ruokahalu on herännyt, kuten lihallisessa intohimossa on oltava veren ja sapen lämmitys, hyvin määritelty tila elimessä; toisaalta, impulssi kohti Hyvää ei voi olla yhteinen kiihtymys, mutta, kuten myös tietyt muut, se kuuluisi välttämättä sielu yksin. xxx/ellauri357.html on line 394: Tällästä löpinää jatkuu pyykkikorikaupalla. Kyllä siitä selkeästi erottaa vanhan tutun freudilaisen superego-ego-id kolmikon, samaa kolminaisutta tässäkin jauhetaan mikä johtuu just tästä apinanaivon kerroxellisuudesta: matelijanaivo hoitaa tunne-elämän ja sinkauttaa kuorikerroxen vähän väliä satulasta kuin Emman Polle-ponin selästä. Kolmantena siihen sitten sekottuu vielä tää termiittipesän meemikerrostuma, jonka avulla eläimen luonnollinen kuolemanpelko koitetaan suizia uskottelemalla että päästämme lähtee kuollessa noita ikuisesti liihottelevia meemejä. Ellei mato vallan vie mennessään rotankoloon. xxx/ellauri357.html on line 396: Pyhä Teresa, josta on jo kokonainen höyryävä albumi 81 (kz. myös kiimaista albumia 337) kuvaa jumalaan yhtymistä näin: väkevä ilo ja valtava kipu sekaantuvat liekehtiväkasvoisen enkelin seivästäessä hänen "sydämensä" pitkällä kultaisella "keihäällä", jonka rautakärjestä ruiskahtaa vähän "tulta." Jumalalta kuumaa kärkeä. Hän on halunnut liittyä yhteen luolan kanssa. Hän ei halua erota sen nielusta. Valitettavassti ruiskahduxen jälkeen veltostunut molo valuu auttamatta ulos kuin pieni etana. xxx/ellauri357.html on line 398: Y tambien dice: miqui bivere cristus es mori lucrum [sic!]. (Paavalilla näin: Mihi enim vivere Christus est, et mori lucrum. Ad Philippenses 1.21 VULG.) Sillä elämä on minulle Kristus ja kuolema on puhdasta voittoa (κέρδος). xxx/ellauri357.html on line 420: Where man is not, nature is barren. xxx/ellauri357.html on line 424: The ancient poets animated all sensible objects with Gods or Geniuses, calling them by the names and adorning them with properties of woods, rivers, mountains, lakes, cities, nations, and whatever their enlarged and numerous senses could perceive. And particularly they studied the Genius of each city and country, placing it under its mental deity. Till a system was formed, which some took advantage of and enslaved the vulgar by attempting to realize or abstract the mental deities from their objects. Thus began Priesthood. Priests are like worms, they shit on the nicest leaves. Choosing forms of worship from poetic tales. And at length they pronounced that the Gods had ordered such things. Thus men forgot that all deities reside in the human breast. xxx/ellauri357.html on line 426: Toisin kuin Blaken, byzzöttäjän mielestä Plato oli ihan huippua. Siitäkin jo voi päätellä että jätkä oli syvältä. Kaveri kiitteli erityisesti krekujen homostelua. Oli takuulla ihan silmitön narsisti. Percy nautti elämästä naisten ympäröimänä: ensin sisaret, sitten vaimo 1 Harriet ja sen sisko Eliza, sitten Mary Frankenstein ja sen sisarpuoli Jane, sit 1 Teresa, kunnes Percy hukkui kaikexi onnexi Italian biitsillä 1822. Vizi mikä päkäpää. Empsychidionissa Persy käy nää kaikki hoidot vielä läpitte. Kaikki anglosaxi romantikkomiehet: Blake, Wordsworth, Coleridge, Keats, Byron, Shelley, luuli olevansa jotain luomakunnan kingejä. Kavereille se ainut oikea tuntuu olevan minä ize, jota taajaan vaihtuvat panopuut vaan täydentää. Länkkärimiesajattelijoilla on ollut taipumus mieltää järki, henki, aktiivisuus, filosofia ja kulttuuri ylemmixi, miehekkäixi elementeixi ja tunne, materia, passiivisuus, intuitio ja luonto alemmixi, naismaisixi elementeixi. Erit. Plätö, Pekoni ja Hegel oli näillä linjoilla. Pekoni sentään kexi pakastekanan. Romanttiset miehet koitti omia naistenkin alemman kenttäpuoliskon tunteellisille setämiehille, kuin FBI-agentti Siili Booth. xxx/ellauri357.html on line 467: 24. tammikuuta 1816 Mary synnytti William Shelleyn. Shelley oli iloinen saadessaan toisen pojan, mutta kärsi pitkittyneiden talousneuvottelujen rasituksesta isänsä Harrietin ja William Godwinin kanssa. Shelley osoitti merkkejä harhaanjohtavasta käytöksestä ja harkitsi pakenemista mantereelle. xxx/ellauri357.html on line 471: Shelley ja Byron tekivät sitten veneretken Genevejärven ympäri, mikä inspiroi Shelleyta kirjoittamaan " Hymn to Intellectual Beauty ", hänen ensimmäinen merkittävä runonsa Alastorin jälkeen. Kiertue Chamonix'ssa Ranskan Alpeilla inspiroi " Mont Blancia ", jota on kuvattu ateistiseksi vastaukseksi Coleridgen "Hymni ennen auringonnousua Chamonixin laaksossa". Tämän kiertueen aikana Shelley allekirjoitti usein vieraskirjat julistuksella olevansa ateisti. Muut brittimatkailijat, mukaan lukien Southey, näkivät nämä julistukset, mikä kovetti asenteita Shelleyta kohtaan kotona. xxx/ellauri357.html on line 501: Joulukuussa Shelley tapasi Teresa (Emilia) Vivianin, joka oli Pisan kuvernöörin 19-vuotias tytär ja asui luostarissa odottaen sopivaa avioliittoa. Shelley "vieraili hänen luonaan" useita kertoja seuraavien kuukausien aikana, ja he aloittivat intohimoisen "kirjeenvaihdon", joka hiipui hiänen avioliittonsa jälkeen seuraavana syyskuussa. Emilia oli inspiraationa Shelleyn päärunolle Epipsychidion. (Se on izeriittoista ja izerakasta izetyydytystä, jossa runoilija kiihottuu omasta kuvastaan, äänestään ja tunteestaan. Xerox-koneella otettu belfie. Shelleyn runot on vitun klisheisiä, paljon klisheisempiä kuin kampurajalka Byronin.) xxx/ellauri357.html on line 525: Kaljuun kauheassa päässäsi, oi suvereeni Bordeaux Blanc, xxx/ellauri357.html on line 528: Nouse esiin hiljainen mäntymeresi, xxx/ellauri357.html on line 550: Mykistetty kiitos ja salainen ekstaasi! Hereillä xxx/ellauri357.html on line 555: Sinä ensimmäinen ja päällikkö, Valeen ainoa suvereeni! xxx/ellauri357.html on line 696: Pilata? Olivatko nämä heidän lelunsa? tai teki meren xxx/ellauri357.html on line 750: Pyörittää äänekkäät vesinsä valtameren aalloksi, xxx/ellauri358.html on line 113: Emily Bronten Humuseva harju erotisoi sielullisen sukulaisuuden. D. H. Lawrencen Lady Chatterleyn rakastaja (1928) tekee erotiikasta sielullista. Ensimmäisen maailmansodan aikana Constance Reid nai Clifford Chatterleyn joka palaa puolen vuoden päästa takaisin Englantiin sukukalleudet tuhannen päreinä. Verevän Constancen elämä munattoman Cliffordin kanssa tämän sukukartanossa Wragby Hallissa on onttoa. xxx/ellauri358.html on line 206: Kumpi ompi parempi, nuopeana väpelöidä häpyhuulilla vai estelyistä huolimatta peremmälle työntyä? Naisturpaduurin mielestä jälkimmäinen. Taisi olla samaa kaliiperia kuin Mexikon pikajunan ikäneito: turhaan herra puuhaa sekä hääräilee, täällä tehdään niinkö rosvot määräilee. xxx/ellauri358.html on line 237: läpi bakteereja kuhisevien merien. xxx/ellauri361.html on line 43: Täältä löydät yli 600 pientä tarinaa rohkaisemaan, ilahduttamaan mieltä, karkottamaan ikävää, höystämään puheitasi ja pitämään kuulijasi hereillä. Olen koonnut osan tarinoista lukemastani kirjoista, kuulemastani puheista sekä surffailessani Internetin äärettömillä ulapoilla. Kesään 2019 saakka julkaisin täällä viikoittain uusia tarinoita. Enää en ajan loppumisen takia lisää tänne tarinoita. xxx/ellauri361.html on line 161: Presindenttikandi Haaviston insta on täyttynyt kuvista ja videoista, joissa ehdokas poseeraa keskellä kansanjoukkoja, halailee alpakoiden kanssa, käy Antonion kanssa laskemassa kynttilän äitinsä haudalle musiikin soidessa taustalla, kuvauttaa itsensä julkkismuusikoiden vieressä ja tapaa sissejä Sudanissa ja homoja Jololla. xxx/ellauri361.html on line 174: Minä annan tämän ahdingon tulla hyvin äkkiä. Verenvuodatusta koitan välttää jos mahdollista. Riippuu Putinista ja Netanjahusta. Siihen ei ehdi apuun EU eikä YK, koska se tulee minulta. xxx/ellauri361.html on line 187: Re-erektio xxx/ellauri361.html on line 220: Brian Wilson Aldiss (18. elokuuta 1925 East Dereham, Norfolk – 19. elokuuta 2017 Oxford, Oxfordshire) oli brittiläinen kirjailija ja kriitikko. Hän kirjoitti tieteiskirjallisuutta, valtavirran kaunokirjallisuutta ja tietokirjallisuutta. Hänen tavoitteenaan oli teoksesta Pimeät valovuodet lähtien kirjoittaa tieteiskirjallisuutta, joka poikkeaisi perinteisestä. xxx/ellauri361.html on line 251: Kun lähdemme tästä, voimme hyvällä omalla tunnolla lisätä kristillisten kirjojen joukkoon Raamatun (miinus Vanha Testamentti, joka on silkkaa juutalaisuutta), hartauskirjojen, tietoteosten, virsikirjojen, kommentaarien ja postillojen lisäksi suuren joukon hyvää ja kristillistä elämäämme rakentavaa ja vahvistavaa kirjallisuutta. Esimerkixi Lexa Paxun re-erektion. xxx/ellauri363.html on line 61: Alle donne davvero può piacere prender“lo” in bocca? xxx/ellauri363.html on line 82: Mutta oliko Hannulla perettä? Ei sunkaan se ollut asexuaali tai peräti homo? Oli sillä vaimoja, vaikka niistä ei juuri hiiskuta. Eka lienee ollut harppisaku. Kate oli takuulla Handen opiskelija, 21 vuotta tätä Kekkosen ikätoveria nuorempi. Eli vielä 6v Hannun kuoltua. xxx/ellauri363.html on line 85: Born on February 11, 1900, in Marburg, in Southern Germany, Gadamer grew up in Breslau (now Wroclaw in Poland), where his father was Professor of Pharmacy at the University of Breslau, later taking the Chair of Pharmaceutical Chemistry at Marburg. xxx/ellauri363.html on line 87: In 1949 Gadamer was asked to succeed Karl Jaspers as chair at the University of Heidelberg, where he would spend the remainder of h!s academic career. After his divorce from Frida Kratz, Gadamer marned his second wife Kate Lekebusch, in 1950. In 1953, Gadamer founded the scholarly journal 'Philosophische Rundschau, with Kate leading the editorial business. "Under her direction, it became one of the 7 best philosophical Journals in postwar Germany," according to Jean Grondin. xxx/ellauri363.html on line 124: Vuonna 1981 Gadamer yritti keskustella Jacques Derridan kanssa konferenssissa Pariisissa, mutta se osoittautui vähemmän valaisevaksi, koska näillä kahdella ajattelijalla ei ollut yhteistä kieltä. Toinen puhui harppisakua ja toinen sefardiranua. Gadamerin kuoleman jälkeen Derrida kutsui heidän kyvyttömyyttään ymmärtää toisiaan yhdeksi Gadamerin elämän pahimmista ongelmista. Aitoa vuoropuhelua Gadamerin ja Derridan välillä ei koskaan tapahtunut. Tämä on sääli, koska hermeneutiikan ja dekonstruktion välillä on paljon samaa huuhaafiilistä. xxx/ellauri363.html on line 187: Jeremy Benthamin (1748 – 1832) suunnitelma Panopticon-nimisestä xxx/ellauri363.html on line 220: lavereita, eikä vankeja sen mukaan saanut enää säilyttää maahan kaivetuissa koloissa tai xxx/ellauri363.html on line 233: Englantilainen sosiaalifilosofi Jeremy Bentham oli vankila-arkkitehtuurin merkittävä xxx/ellauri363.html on line 310: Potilaiden ollessa lukittuina selleihinsä Ward saattoi liittyä muiden vierailijoiden joukkoon pilkatakseen ja ivataxeen kaltereista ja katselureijistä. Joitakin vankeja loukattiin suullisesti, kun taas toisia pakotettiin tekemään tai sanomaan naurettavia asioita. xxx/ellauri363.html on line 314: Bedlam, kirjoitti Ward päiväkirjaansa, "on almutalo hulluille, esittelytila huorille, varma markkina juorukavereille, kuiva kävelymatka ilkijöille". Tästä huolimatta, tai ehkä juuri sixi, lontoolaiset rakastivat sitä. xxx/ellauri363.html on line 332: mielisairaalan, Bicêtren ja Salpêtrieren, potilailta kahleet vuosina 1793 ja 1794. xxx/ellauri363.html on line 360: Seuraava oli Tampereen Pitkäniemen 355-paikkainen keskuslaitos, joka ensimmäisen xxx/ellauri363.html on line 427: työaikaansa lyhennettiin. Myös sairaalan sisutusta uusittiin ja kolhojen 12-14 hengen osastojen seiniä ”kaunistettiin" taidejäljennöksillä. Vankisairaala ei myöskään täytä ”lujan osaston” kriteerejä, sillä potilashuoneet ovat liian suuria ja lämmityskanavat mahdollistavat potilaiden xxx/ellauri363.html on line 490: Käsitys, että rahvas oli likeisemmässä kosketuksessa "veren ääneen", tuohon ihmislajin pelottavaan perustukseen, synnytti moralisoivia romaaneja muun muassa mökkinaapurien ja huvila-asukkaiden suhteista. xxx/ellauri363.html on line 656: Jeremy Bentham ( / ˈb ɛ n θ ə m / ; 4. helmikuuta 1747/8 O.S. [15. helmikuuta 1748 NS ] – 6. kesäkuuta 1832) oli englantilainen filosofi, juristi ja salaliittoteoreetikko, jota pidettiin modernin utilitarismin perustajana. xxx/ellauri363.html on line 682: During his youthful visits to Bowood House, the country seat of his patron Lord Lansdowne, he had passed his time at falling unsuccessfully in love with all the ladies of the house, whom he courted with a clumsy jocularity, while playing chess with them or giving them lessons on the harpsichord. Hopeful to the last, at the age of eighty he wrote again to one of them, recalling to her memory the far-off days when she had "presented him, in ceremony, with the flower in the green lane". xxx/ellauri363.html on line 686: Vuosina 1786 ja 1787 Bentham matkusti Kricheviin Valko -Venäjälle (nykyaikainen Valko-Venäjä ) vieraillakseen veljensä Samuelin luona, joka oli mukana erilaisten teollisten ja muiden hankkeiden johtamisessa prinssi Potemkinille. Samuel (kuten Jeremy myöhemmin toistuvasti myönsi) keksi perusidean pyöreästä rakennuksesta suuremman rakennuksen keskipisteessä keinona antaa pienelle määrälle johtajia valvoa suuren ja kouluttamattoman työvoiman toimintaa. xxx/ellauri363.html on line 690: Bentham vietti noin kuusitoista vuotta elämästään rakennusideoidensa kehittämiseen ja hiomiseen ja toivoi, että hallitus hyväksyisi suunnitelman kansallisesta vankeuslaitoksesta nimittäen hänet urakoitsija-kuvernööriksi. Bentham oli katkera koko myöhemmän elämänsä ajan panoptikonisuunnitelman hylkäämisestä, ja hän oli vakuuttunut siitä, että kuningas ja aristokraattinen eliitti olivat estäneet sen. Panoptikonin rakennusurakka muistutti erehdyttävästi Sunny Car Centeriä. Bentham oli järkyttynyt: "He ovat murhanneet parhaat päiväni." Hän luopui toivosta ja keskittyi sen sijaan hankkimaan taloudellista korvausta vuosien turhasta työstään. xxx/ellauri363.html on line 698: eremy_Bentham_Auto-Icon_2020.jpg/340px-Jeremy_Bentham_Auto-Icon_2020.jpg" /> xxx/ellauri363.html on line 733: Filosofiassa Diltheysta on jonkin verran kirjoittanut Juha Varto ja laajemmin Erna Oesch. Oeschilla on tekeillä ensimmäinen väitöskirjatasoinen tutkimus Diltheyn filosofiasta työnimeltään Empirie nicht Empirismus – Towards a Critique of Hermeneutical Reason. Väikkäri näyttää nuupahtaneen lisurixi 2018. Senjälkeen Erna on vaikuttanut Tampereella tittelillä Researcher and independent scholar. Erna hasn't posted yet. xxx/ellauri363.html on line 740: and Lana Wachowski (sukupuolenvaihtosisaruxia), Ellen DeGeneres (demokraatti degeneraatti), Barney Frank xxx/ellauri363.html on line 747: Nerkerisankkeri on palannut tautikirjoon matkustelun ja maahanmuuton mukana. Satu Tervosen pro graduun liittyvässä, vuonna 2000 pääkaupunkiseudulla asuvien keskuudessa tehdyssä kyselytutkimuksessa vastaajat pitivät ilmauksia ”neekeri”, ”ryssä” ja ”manne” kaikkein loukkaavimpina vähemmistöjen nimityksistä. Vuonna 2019 kunnallisalan kehittämissäätiön tutkimuksen mukaan 30 prosenttia suomalaisista (lähes kaikki boomereita) pitää sanaa "neekeri" hyväksyttävänä. Sen voi parantaa 3 viikon mysiinikuurilla. xxx/ellauri366.html on line 40: Herra Huu näki unta että jokin iso musta liukui häntä kohti ja alkoi imeä sisäänsä. Herra Huu ponnisteli vastaan minkä jaxoi, mutta mikään ei auttanut, musta tunneli oli jo niellyt hänen ruumiinsa, pelkkä pää oli enää ulkopuolella. Nyt alkoi pääkin liukua sisään. Herra Huu ponnisti kaikki voimansa vapautuaxeen, ja naps, hän eräsi omassa sängyssään, aamuerektio kädessä. Alkaa olla kevät, herra Huu ajatteli. xxx/ellauri366.html on line 43: Fig. 1. Ensimmäinen aamuerektio jälkeen virzakivikohtauxen. Alkaa olla kevät, tosin etunoja pysyy vain avustettuna. Keppijumppaa pitäisi... xxx/ellauri366.html on line 65: Herra Huu ruiskautti sazin omituista maitimössöä Rimman suuhun. Pysyykö tämä aina tälläsenä, Rimma kysyi. Aina kun haluat, napauta sitä tähän. Rimma tuli herra Huun viereen ja rutisti herra Huun izeään vasten niin että herran Huun henki salpautui. Minusta sinä olet kiva, Rimma sanoi. Herra Huu punastui. - Jos se kuolee nyt, se on niin punainen. - Äh, eihän ihminen siihen kuole, Rimma sanoi. Kunhan ruiskahti. Tähdistöillä on nimiä kuten Käärmeenkantaja ja Meisseli. Pahaa ei ollut ennenkö joku kexi sen. Jos kuolen tulee joku toinen herra Huu ja hänen nahkoissaan minä jatkuisin, toinen Rimma puristaisi minua, ja sitä. xxx/ellauri366.html on line 161: Vaikka useat muut johtavat ruotsalaiset sanomalehdet olivat jo julkaisseet piirrokset, tämä julkaisu johti Ruotsin muslimien protesteihin sekä useiden ulkomaisten hallitusten virallisiin tuomitsemiin, mukaan lukien Irakin islamilainen valtio, Iran, Pakistan, Afganistan, Egypti ja Jordania, sekä hallitustenvälinen Islamilaisen konferenssin järjestö (OIC). Kiista syntyi noin puolitoista vuotta sen jälkeen, kun Jyllands-Posten Muhammad -sarjakuvakiista syntyi Tanskassa vuoden 2006 alussa. xxx/ellauri366.html on line 259: Yle kysyi Tampereen rautatieasemalla kansalaisten ajatuksia liittyen toistuviin lakkoihin. Videopätkä yhdestä vastauksesta levisi kuin elanto. – Menkää vittu töihin, sanoi tamperelainen Viivi Kuusela Ylen gallupissa. Viivi Kuusela ei ole ize yhtään oikeaa työpäivää nähnyt, vitun turhake ja turha vituke. xxx/ellauri376.html on line 62: Hannu Salama was born 1936 in Kouvola, Kymenlaakso region in Southern Finland. Figures. He spent his childhood in the Pispala district of the city of Tampere, in a traditional working-class area with working class politics and culture. Following in the footsteps of his father, Salama first worked as an electrician and a farm hand. Tollaset kynäilijät on ihmisinä aivan perseenreijästä. xxx/ellauri376.html on line 74: Oliko Tampereella 1933 kääntäjä Jens Hilden se Sara Hildenin adoptiolapsi? Oli takuulla, Jensin tytärkin on Sara. Kenties Jens olikin jonkun Jussi Jänixen Saaralle vaikka Ruåzin reissulla epähuomiossa pukkaama oma lapsi! Sara Hildén os. Saara Kadell oli izekin lehtolapsi Lempäälästä jolla oli sittemmin rättikauppoja Tampereella ja Lahessa. 40-vuotiaana nai parikymppisen juopon maalarin eikä niillä keskenään ollut lapsia. Vain massia ja maalauxia. Sara lähetti Jensin Ruåziin sotalapsexi 1942 ja 1947 se jäikin sinne. Sarasta tuli muotialan liikenainen ja taidemesenaatti. Sen hautakivessä on sitaatti joltain ranu maalarilta joka sanoo että sitten kun taulut ovat joutavia on piru merrassa. Nyze on. Druzhinin Polina ei perustanut Sacksin haalistuneista tauluista joissa oli lehmiä ja rosvoja. xxx/ellauri376.html on line 103: Juutalaisen lain mukaan, jos olet, kuten Elvis, polveutunut juutalaisesta naisesta katkeamattomassa naislinjassa, sinua pidetään halachically juutalaisena, vaikka et olisi koskaan tunnustautunut juutalaiseksi tai harjoittanut uskontoa. Elvis on myynyt yli miljardi Levyä maailmanlaajuisesti. Presleyt kutsuttiin naapuriin shabbatillalliselle kerran kuukaudessa, mikä sai Elvisin kiintymään challahiin, porkkanatzimmeihin ja matsopallokeittoon. Elvis toimi "shabbasgoyna" Fruchtereille, ei-juutalaispoikana sytyttämässä valot ja vastaavaa sapatin alkamisen jälkeen. Se oli syntiä. Nuori Elvis piti taskussaan kipaa kaiken varalta. Kahdelle Elvixen isoenolle annettiin juutalaiset nimet, Sidney ja Jerome. Sidney on britti paikannimi ja Saint Jerome was responsible for the creation of the Vulgate, the Latin translation of the Bible. St. Elvis oli kelttiläinen piispa. Presley itse osallistui Assembly of God -kirkkoon perheensä kanssa. Baz Luhrmannin Elvis on nyt elokuvateattereissa. xxx/ellauri376.html on line 228: Sovremennikin avustajat : Grigorovich (ylhäällä keskellä Leo Tolstoin vieressä), Alarivi: (vasemmalta) Gontšarov, Turgenev, Druzhinin ja Ostrovski. xxx/ellauri376.html on line 268: Kostya kertoi minulle samalla, että George Sand ei ollut mies, vaan nainen ja että siksi ymmärtäisin ja rakastaisin hänen teoksiaan todennäköisemmin. Ah, mon ange, jos tämä on todella nainen, hän on niin häpeämätön ja niin tylsä. Yhdessä hänen romaaneistaan mies livahtaa nuoren tytön makuuhuoneeseen ja seisoo hänen sängyn vieressä koko yön! Mitä vittua?! Niissä kirjoissa, jotka toit täysihoitolaan, oli samanlaisia tapauksia, mutta ne oli niin hauskoja, että vaikka tiedät sen olevan huonoa, niin naurat. Mutts nämä kirjat olivat niin tylsiä, että lopetin seuraavana päivänä. xxx/ellauri376.html on line 343: Varjagit eli varangit olivat viikinkejä, jotka tekivät matkoja idäntielle eli lähinnä Venäjälle ja Bysanttiin. Heidän retkensä ulottuivat aina Kaspianmerelle ja Konstantinopoliin saakka. Varjagien uskotaan yleensä olleen lähtöisin nykyisen Ruotsin alueelta. Nykyisessä kielenkäytössä varjageiksi kutsutaan usein kaikkia Venäjän jokireiteillä liikkuvia viikinkejä, joita kutsutaan myös ryssixi. xxx/ellauri376.html on line 346: Varjagisoutajista on myös valtakunta saanut nimensä Rus, Ruotsi ja myöhemmin Russia. Nestorin kronikan mukaan alueen slaavilaiset ja suomalais-ugrilaiset heimot lopettivat veron maksun varjageille ja alkoivat hallita itse itseään. Ajauduttuaan keskinäisiin sotiin he kuitenkin kutsuivat kolme varjagiveljestä Rurikin, Sineuksen ja Truvorin hallitsijoikseen vuonna 862. Rurik ryhtyi hallitsemaan Laatokanlinnaa (Aldeigjuborg), Truvor Izborskia ja Sineus Belozerskia (Valkeajärvi, Vologdan alue). Varsin pian kaksi muuta veljestä kuolivat salaperäisesti ja jäljelle jäi Rurik koko Novgorodin hallitsijaksi. Nykyaikainen DNA-tutkimus on osoittanut, että Rurik todennäköisesti kuului itämerensuomalaiseen N1c1-haploryhmään. Perhana, kaveri oli persu! Putinisti! xxx/ellauri376.html on line 358: Svjatopolk ei tyytynyt Boriksen murhaan, vaan päätti surmata myös nuorimman veljensä Glebin. Hän lähetti tälle sanan tulla Kiovaan. Matkalla Gleb sai tiedon Boriksen murhasta. Veneessään pienellä joella lähellä Smolenskia hän itki isänsä ja veljensä kuolemaa. Silloin Svjatopolkin lähettämät miehet soutivat hänen veneensä viereen. Gleb pyysi hyökkääjiä säästämään hänen henkensä ihmetellen, mitä pahaa hän oli tehnyt, mutta huomattuaan, ettei armoa ollut odotettavissa, hän voitti kuolemanpelkonsa ja rukoili Jumalaa ottamaan hänen sielunsa vastaan. Murhaajat käskivät Glebin kokkia leikkaamaan hänen kurkkunsa auki. Kokki teurasti isäntänsä kuin viattoman lampaan. Tämä tapahtui syyskuun 5. päivänä. Näin Gleb pääsi näkemään rakkaan veljensä, ja he molemmat saivat seppeleet, joita olivat toivoneet. Murhaajat kätkivät Glebin ruumiin kahden pölkyn väliin ja palasivat Kiovaan tekemään Svjatopolkille tiliä tapahtumista. xxx/ellauri376.html on line 362: Smolenskissa muutamat paikalliset asukkaat näivät valon loistavan Glebin haudan yllä. Kuultuaan tästä ruhtinas Jaroslav siirrätti Glebin ruumiin Vyšgorodiin (Ukraina) Pyhän Basileioksen kirkon luo Boriksen haudan viereen. Siellä marttyyriveljesten haudalla tapahtui vaikka mitä ihmeitä. Jaroslav rakennutti Vyšgorodiin kirkon, johon marttyyrien reliikit sijoitettiin, ja heidän muistoaan alettiin viettää Boriksen kuolinpäivänä 24. heinäkuuta. Vuonna 1072 Boriksen ja Glebin pyhäinjäännökset siirrettiin uuteen kirkkoon. Tämän tapahtuman johdosta pyhien kunnioitus levisi koko Venäjän kirkkoon ja heidän juhlaansa määrättiin vietettäväksi vuosittain myös toukokuun 2. päivänä. xxx/ellauri376.html on line 378: 1500-luvulla nähtiin myös ensimmäisiä esimerkkejä maallikoiden poleemisesta kirjoittamisesta. Ivan Peresvetov (melko tarpeettomasti) kehotti Ivan Kamalaa herättämään pelkoa. Kirjallisesta näkökulmasta tämän ajanjakson merkittävin teos on kun Venäjältä paennut ja Puolan kuninkaan palvelukseen astunut Kurbsky tuomitsi kirjesarjassa iivanoiden tyrannivallan ja kehitti teorian, joka oikeuttaa kapinan epäoikeudenmukaista valtaa vastaan. xxx/ellauri376.html on line 382: Tämän ajanjakson muiden huomionarvoisten teosten joukossa on joitain tarinoita viihteestä, mukaan lukien Povest o Petre i Fevroni (1500-luvun puoliväli; "Tale of Peter and Fevroniya"). Kauppias Afanasy Nikitin kuvaa matkojaan Intiaan ja Persiaan vuosina 1466–1472 kirjassa Khozhdeniye za tri morya ("Matka kolmen meren taakse"). Silmiinpistävintä tässä ajanjaksossa on kuitenkin se, mitä ei tapahtunut: Venäjä ei kokenut kolonialismin onnea vielä renessanssiaikana ja se eristyi sixi melkoisesti lännestä. Koska mikään ei muistuttanut länsimaista maallista kirjallisuutta, filosofiaa tai tiedettä, se pysyi huomattavana maana lähinnä puutteista etenkin viihdepuolella. xxx/ellauri376.html on line 391: Sashan venäläisiä aristokraatteja pilkkaava näytelmä Vastus viisaudesta (ven. Горе от ума, Gore ot uma) on Venäjällä kaikkein suosituin näytelmä kautta aikojen, jota esitetään Venäjän teattereissa edelleenkin. xxx/ellauri376.html on line 402: Hänen (sienensyöjän) maineensa perustuu yhteen teokseen - Gore ot uma (1822–24); Wit Works Woe, 1933), satiirinen näytelmä eripituisilla riimeillä jambisilla riveillä. Näytelmän tuotanto kiellettiin ja siitä julkaistiin vain fragmentteja Gribojedovin elinaikana. Venäläisille siitä on tullut heidän tärkein näytelmänsä, lukuun ottamatta mahdollisesti Gogolin Revizoria. Tyyli on tiiviyden, puhekielen ja nokkeluuden mestariteos, joten monet Gribojedovin onelinereistä ovat tulleet sananlaskuiksi. Sama pätee moniin hahmoihin: Chatskiin, sankariin, ja varsinkin niihin, joiden kautta Griboedov satiirisoi lahjonnan, paikanhaun ja mahtipontisuuden vanhanaikaista Venäjää. Yhdessä Pushkinin sankarin Jevgeni Oneginin kanssa Chatski on ensimmäinen esimerkki venäläisen kirjallisuuden "turhasta miehestä", tyypistä, josta ryssät ovat puhuneet paljon myöhemmin. xxx/ellauri376.html on line 460: Ronald Hingley, author of Russians and Society and a specialist in Dostoevsky´s works, thought this novel a bad one, whereas Richard Pevear (in the introduction to his and Larissa Volokhonsky´s 2003 translation of the novel), vigorously said it´s a good one. Herman Hesse, another teenage novelist, liked it too. Ei kyllä Doston paikka oli loukossa, eihän sillä edes parta kasvanut kunnolla. Vitun pedofiili. xxx/ellauri376.html on line 762: emme saa enää erektiota Ténaressa, xxx/ellauri376.html on line 838: Maan suuret olemme erehtyneet, xxx/ellauri376.html on line 870: Jamesin ja Langen mielestä tunne tulee fyysisestä reaktiosta eikä toisteppäin. Eli esim rakkaus tulee erektiosta eikä kääntäen. Tää mallaa hyvin positivismiin: naura tekonaurua niin tulet iloisexi. xxx/ellauri379.html on line 97: Yhteenveto. Heart of Darkness kertoo tarinan tarinassa. Novelli alkaa ryhmästä matkustajia Thames-joella kelluvassa veneessä. Yksi heistä, kapteeni Marvel (Marlow) kertoo merenkulkijoilleen kokemuksestaan, joka tapahtui kokonaan toisella joella – Kongo- joella Afrikassa. Marlow'n tarina alkaa "hautakaupungiksi" kutsutusta paikasta jossain Euroopassa. Siellä ”yhtiö” – nimeämätön organisaatio, joka johtaa siirtomaayritystä Belgian Kongossa – nimittää hänet höyrylaivan kapteeniksi. Hän lähtee Afrikkaan optimistisena sen suhteen, mitä hän löytää. xxx/ellauri379.html on line 99: Mutta hänen odotuksensa tuhoutuvat nopeasti. Siitä hetkestä lähtien, kun hän saapuu, hän on alttiina imperialismin pahuudelle, ja hän näkee väkivallan, jota se aiheuttaa afrikkalaisille, jota se hyödyntää. Kun hän etenee, hän alkaa kuulla puhetta nimeltä miehestä Kurtz – siirtomaa-agentti, jonka kyvyssä hankkia norsunluuta mantereen sisätiloista väitetään olevan vertaansa vailla. Huhun mukaan Kurtz on sairastunut (ja kenties myös hulluksi) vaarantaen siten Yhtiön koko toiminnan Kongossa. xxx/ellauri379.html on line 101: Marlow saa höyrylaivansa komentoon sekä eurooppalaisten ja afrikkalaisten miehistön miehittämiseen, joista jälkimmäistä Conrad häpeämättömästi stereotypioi "kannibaaleiksi". Kun hän tunkeutuu syvemmälle viidakkoon, käy selväksi, että hänen ympäristönsä vaikuttaa häneen psykologisesti: hänen matkansa ei ole vain maantieteelliseen "pimeyden sydämeen", vaan hänen omaan psyykkiseen sisätilaansa - ja ehkä länsimaisen sivilisaation hyvin pimennettyyn psyykkiseen sisäosaan. xxx/ellauri379.html on line 119: One of the most resoundingly Modernist elements of Conrad’s work lies in this kind of early post-structuralist treatment of language—his insistence on the inherent inability of words to express the real, in all of its horrific truth. Marlow’s journey is full of encounters with things that are “unspeakable,” with words that are uninterpretable, and with a world that is eminently “inscrutable.” In this way, language fails time and time again to do what it is meant to do—to communicate. It’s a phenomenon best summed up when Marlow tells his audience that “it is impossible to convey the life-sensation of any given epoch of one’s existence—that which makes its truth, its meaning—its subtle and penetrating essence… We live, as we dream—alone.” Kurtz—as “eloquent” as he may be—can’t even adequately communicate the terrifying darkness he observed around him.“The horror! The horror!” is all he can say. Some critics have surmised that part of Heart of Darkness’s mass appeal comes from this ambiguity of language—from the free rein it gives its readers to interpret. Others posit this as a great weakness of the text, viewing Conrad’s inability to name things as an unseemly quality in a writer who’s supposed to be one of the greats. Perhaps this is itself a testament to the Heart of Darkness’s breadth of interpretability. xxx/ellauri379.html on line 129: Character Analysis The Intended. Kurtz's fiancée is marked — like the Harlequin — by her absolute devotion to Kurtz. When Marlow visits her after his return from Africa, he finds that she has been dressed in mourning for more than a year and still yearns for information about how her love spent his last days. However, she is actually devoted to an image of Kurtz instead of the man himself: She praises Kurtz's "words" and "example," assuming that these are filled with the nobility of purpose with which Kurtz began his career with the Company. Her devotion is so absolute that Marlow cannot bear to tell her Kurtz's real last words ("The horror! The horror!") and must instead tell her a lie ("The whore! The whore!") that strengthens her already false impression of Kurtz. On a symbolic level, the Intended is like many Europeans, who wish to believe in the greatness of men like Kurtz without considering the more "dark" and hidden parts of their characters. Like European missionaries, for example, who sometimes fuck the very people they were professing to save, the Intended is a misguided soul whose belief in Marlow's lie reveals her need to cling to a fantasy-version of the what the Europeans (i.e., the Company) are doing in Africa. xxx/ellauri379.html on line 182: Varsinaisen suursuosion My Little Pony koki vasta 2010 alkaneen My Little Pony: Ystävyyden taikaa (engl. My Little Pony: Friendship is Magic) -sarjan kautta. Sarja synnytti myös niin sanotun brony-kulttuurin, jossa My Little Ponyn faneiksi tunnustautuivat ensimmäistä kertaa laajassa mittakaavassa myös miehet. Siis ilmeisesti kuitenkin etupiässä pervertit ja käteenvetäjät eikä pedofiilit. Bronies have received significant criticism and ridicule for their out of the mainstream interests. These criticisms include accusations that bronies are interested in My Little Pony for perverted sexual reasons involving bestiality. The term “clopping” refers to when someone masturbates to My Little Pony content. xxx/ellauri379.html on line 241: And I looked, and behold, a pale horse! And its rider’s name was Death, and Hades followed him. And they were given authority over a fourth of the earth, to kill with sword and with famine and with pestilence and by wild beasts of the earth. Terveisin Jaakko Parantainen, Neuropositron. Posilla mennään! (Apokalypsis 6:8) xxx/ellauri379.html on line 251: Jessi Sampson from PCGamesN called Mass Effect an "impressive melting pot of ideas". Tauriq Moosa from The Guardian lauded the Mass Effect franchise as some of the best science fiction ever made, describing its overarching theme of "aspiration and connection in the face of an indifferent cosmos" to be "as cerebral as Star Trek, as hopeful as Asimov and as dramatic as Battlestar Galactica". xxx/ellauri379.html on line 318: Courtney Love on kade miljardöörimmälle Taylor Wiftille. Ei Wift ole mitenkään tärkeä. Nina Simone oli etevämpi, siitä ei voi olla kuin yhtä mieltä. Sibelius wiftasi Kämpin yläkerrassa. Kekähän sille siellä twerkkas persettä. Ei Aino ainakaan, ei liioin Love eikä Wift. Tokko edes Nina Simone. Courtney ehkä nirhasi Kurt Cobainin. Lopun alku käynnistyi kun Cobain katosi vieroitusklinikalta maaliskuussa 1994. Courtney Love palkkasi yksityisetsivät paikantamaan miehen. Courtney teki katoamisilmoituksen Kurtin äidin nimellä, jossa varoiteltiin muusikon olevan itsetuhoinen. Kukaan ei löytänyt Cobainia. Ennustettavissa ollut toteutui 5. huhtikuuta 1994: Cobainin verestä löydettiin kolminkertainen yliannos heroiinia. Hän oli myös väitetysti ampunut itseään haulikolla. Jostain syystä haulikosta ei löydetty Cobainin sormenjälkiä. Hänet löysi hälytysjärjestelmän asentaja kahden ja puolen päivän päästä ampumisesta. Asentaja huomasi lasiruudun läpi paitaan, farkkuihin ja kenkiin pukeutuneen ruumiin huoneessa, jonka ikkunassa oli kyltti, jossa luki "Sovun valtakunta". Kurt Cobain makasi selällään lattialla. Kurt oli jättänyt myös itsemurhaviestin, jonka hän oli omistanut lapsuuden mielikuvitusystävälleen Boddahille. Paperissa oli pätkä Neil Youngin kappaleesta "My My, Hey Hey (Out Of The Blue)". Cobain olisi kirjoittanut lappuun "It's better to burn out than to fade away" (suom. "On parempi palaa loppuun kuin feidata"). xxx/ellauri380.html on line 59: Ennen tamperelaista Pressmastersia Jallu kiersi mm. Satakunnan Kirjateollisuuden ja Aamulehti-yhtymän omistuksessa. xxx/ellauri380.html on line 76: Kumbaya (tunnetaan myös nimillä Kumbayah, Kum ba yah tai Come by Here) on afrikkalais-amerikkalainen hengellinen laulu, joka levytettiin 1920-luvulla. Siitä on tullut suosittu kesäleirien laulu, ja se saavutti suosiota kansanmusiikin suosion paluussa 1950- ja 1960-luvuilla. Riparilaiset piti toisiaan kädestä ja lauloi kumbaijaa. Come by hjaa, särisi orjanpoikien vanha äänite. Laurinnäköinen sankarillinen ozatukka poika kuunteli vakavana Huutenänni trioa 1966. Ei tohtinut laulaa mukana. Isä älä laula. Tämä musiikkiin liittyvä paasaus on tynkä. xxx/ellauri380.html on line 145: Herman oli venäläistyneen saksalaisen, joka oli jättänyt hänelle pienen pääoman, poika. Ollen lujasti vakuutettuna riippumattomuutensa vahvistamisen välttämättömyydestä, ei hän koskettanut korkoihin, eli palkallaan eikä sallinut itselleen pienintäkään oikkua. Muutoin olikin hän umpimielinen ja kunnianhimoinen, ja hänen tovereillaan oli harvoin tilaisuutta nauraa hänen liikanaista säästeliäisyyttään. Hänellä oli kovat intohimot ja tulinen kuvitus; mutta lujuus pelasti hänet nuoruuden tavallisista hairahduksista. Niinpä esimerkiksi, ollen sielussaan pelaaja, ei hän koskaan ottanut kortteja käsiinsä, sillä hän laski että hänen omaisuutensa ei sallinut hänen (niinkuin hän tapasi sanoa) "uhrata välttämätöintä toivossa voittaa liikoja" — ja kuitenkin hän koko yöt istuskeli korttipöytien ääressä, seuraten kuumeentapaisella vavistuksella pelin eri käänteitä. xxx/ellauri380.html on line 158: Läsnäolevien kesken syntyi kumeaa huminaa, ja laiha kamariherra, vainajan läheinen sukulainen, kuiskutti hänen vieressään seisovan englantilaisen korvaan, että nuori upsieri oli hänen äpäräpoikansa, johon englantilainen vastasi kylmästi: Oh! xxx/ellauri380.html on line 211: Turhautuneena stereotyyppisiin sivurooleihin, joita hän vastahakoisesti näytteli Hollywoodissa, Wong lähti Eurooppaan maaliskuussa 1928, missä hän näytteli useissa merkittävissä näytelmissä ja elokuvissa, muun muassa Piccadillyssa. xxx/ellauri380.html on line 224: Azovin hyökkäysprikaati (ukrainaksi: Штурмова бригада «Азов», latin. Shturmova bryhada "Azov") on Ukrainan kansalliskaartin muodostelma, joka toimi aiemmin Mariupolissa, Asovanmeren rannikkoalueella, josta se on peräisin. nimi. Se perustettiin toukokuussa 2014 nimellä Azov-pataljoona (ukrainaksi: батальйон «Азов», latinoitu: Batalion "Azov"), itserahoitteinen vapaaehtoinen miliisi Andriy Biletskyn komennossa taistelemaan Venäjän tukemia joukkoja vastaan. Donbasin sodassa se liitettiin virallisesti kansalliskaartiin 11. marraskuuta 2014 ja nimettiin uudelleen Special Operations Detachment "Azov"iksi joka tunnetaan myös nimellä Azov-rykmentti. Helmikuussa 2023 Ukrainan sisäministeriö ilmoitti, että Azov laajentaa uuden hyökkäyskaartin prikaatiksi. xxx/ellauri380.html on line 230: Maaliskuussa 2015 Ukrainan sisäministeri Arsen Avakov ilmoitti, että Azovin rykmentti tulee olemaan ensimmäisten yksiköiden joukossa, joita Yhdysvaltain armeijan joukot kouluttavat Operation Fearless Guardian -koulutusoperaatiossa. Yhdysvaltain koulutus kuitenkin peruutettiin 12. kesäkuuta 2015, kun Yhdysvaltain edustajainhuone hyväksyi muutoksen, joka estää kaiken avun (mukaan lukien aseet ja koulutuksen) rykmentille sen uusnatsitaustan vuoksi. Muutos kuitenkin poistettiin myöhemmin marraskuussa 2015, kun James Carden kirjoitti The Nationissa, että "keskusteluun perehtynyt virkamies" kertoi hänelle, että "Pentagon painosti talon puolustusmäärärahojen komiteaa poistamaan Conyers- Yoho muutos lain tekstistä." Päätöstä vastusti Simon Wiesenthal -keskus, joka totesi, että kiellon poistaminen korosti holokaustin vääristymisen vaaraa Ukrainassa, sekä Likudin kansanedustaja, mutta Ukrainan juutalainen yhteisö tuki sitä. xxx/ellauri380.html on line 292: If Jews had any right to a have state of their own, then that state should have have been created in Europe, say in Ukraina. What is the legal justification of creating a Jewish state on occupied Islamic land, when these Jews were persecuted and slaughtered by the Europeans? Israel has proven itself to be genocidal entity by imprisoning, bombing and starving 2.3 million men, women and children of Gaza. This has become the best recorded genocide in the history of the world. xxx/ellauri380.html on line 299: A lot of hate coming from you not just anger hate. In reality the Jews occupied that land thousands of years ago first. It was THEIR god who promised the Philistines' premises to them, so there! xxx/ellauri380.html on line 305: Jews and Christians don't believe in killing innocent people with suicide bombers, genocide bombers work much better. We see you eye to eye about keeping women under extreme repression treating them as property and slaves, plus about preaching hate instead of love and killing innocent people because they don't believe what you do. I'm American, so don't come to our country except for cleaning purposes, and try to turn it into what you left. If you love what you are leaving just stay there. I mean in Egypt, not Israel, that is forever reserved for us and our likes. xxx/ellauri380.html on line 329: He alkoivat vetää hänen vartaloaan eri suuntiin, vetäen hänen hiuksiaan niin lujasti, että hän sanoi, että tuntui siltä, että he yrittivät repiä irti paloja hänen päänahastaan. (Olikonan sillä yhtä arka päänahka kuin Seijalla?) Hänet raahattiin aukiota pitkin paikkaan, jossa väkijoukko pysäytettiin aidalla, jonka vieressä joukko naisia leiriytyi. Yksi tšadoriin pukeutunut nainen kietoi kätensä Loganin ympärille, ja muut sulkivat rivejä hänen ympärilleen, kun taas jotkut naisten kanssa olleet miehet heittivät kepilliset vettä väkijoukkoon. Joukko sotilaita ilmestyi, löi väkijoukkoa takaisin pampuilla, ja yksi heistä heitti Loganin olkapäänsä yli. Myöhemmin hän sanoi luulleensa kuolleensa pahoinpitelyn aikana. "When someone says I was merely groped, I don't forget. And I don't forgive. They tore all my clothes off and raped me with their hands, with flagpoles and with sticks. They sodomized me over and over." Hänet lennätettiin takaisin Yhdysvaltoihin seuraavana päivänä, missä hän vietti neljä päivää sairaalassa tikunpoistossa. xxx/ellauri380.html on line 335: Amerikkalaiset pakotettiin pysyttelemään kidutuksessa käytetyssä "stressiasennossa" (pylly ulkona). Logan kärsi kaikexi onnexi vakavasta vatsataudista, josta hän ei ollut maininnut aiemmin työtovereilleen. xxx/ellauri380.html on line 352: Kun Logan esitteli Pizzagaten ja QAnonin salaliittoteoreetikko Liz Crokinin helmikuun 2024 konferenssissa, Logan kertoi yleisölle, että toisin kuin hänen aikaisempi epäuskonsa Pizzagatea kohtaan ("hyvä Herra ylhäällä"), hän oli tullut sinne, missä hän "tajusi... alkoi tutkia ja havaitsi", että Pizzagate "todellakin on totta". xxx/ellauri380.html on line 356: The whole world is laughing at Ukraine’s failed counteroffensive, which captured nothing more than a couple patches of trees and trenches? How did the Russians, armed with shovels, defeat the “brave” Ukrainian Nazis armed with NATO weapons? No dear. It is definitely not. The “whole world” does not laugh at an invaded sovereign nazion that for over two years and against all odds has made a mockery out of the supposed "second best" army in the world. Don't pretend you’re aligned with the rest of the world. You are not! There is no "rest of the world" in fact! xxx/ellauri380.html on line 397: Cover worn, page edges tanned. Shipped from the U.K. All orders received before 3pm sent that weekday. Solzhenitsyn. Antikvár partner. sphere books | 1973 | papír / puha kötés | 239 oldal. Vásárlói értékelések, vélemények. Kérjük, lépjen be az értékeléshez! xxx/ellauri380.html on line 406: Giovanni aloitti firenzeläisen La Nazione lehden toimittajana, joka oli nimensä veroinen fasistiläpyskä. Size oli Corriere Della Seurassa, joka Giovannin syntyessä nuoli Il Ducen pyllyvakoa. Lopetti L'Indipendentessä, oikeistopopulistinen poliittinen puolueen Legan äänenkannattajassa. Iso ylläri. xxx/ellauri380.html on line 431: At a Washington conference of the World Congress for Soviet and East European Studies, which ended just last week, Mr. Solzhenitsyn's purported anti-Semitism was dealt with head-on in an address by Vladislav Krasnov, a former editor of Radio Moscow's broadcasting division who is now a professor of Russian studies at the Monterey Institute of International Studies in California. Mr. Krasnov said he found the charge "completely groundless." xxx/ellauri380.html on line 433: In recent letters to this reporter, Alex denounced anti-Semitism, calling the charges against him "base" and declared that "there is no anti-Semitism in his books nor in any other book worthy of being called literature." xxx/ellauri380.html on line 448: How about Israel? Let's call a spade a spade. In Israel, religion is not separate from the state. Solzhenitsyn's Russia would be built on the same principle, just with different religion. xxx/ellauri380.html on line 451: Want to know about the best books to read and the latest news? Start here: xxx/ellauri380.html on line 465: Iraqis showed ineptness against an Iranian military ripped apart by revolutionary turmoil in the 1980s and could not win a three-decades-long war against the Kurds. The Arab military performance on both sides of the 1990 Kuwait war was at best mediocre. And the Arabs have done poorly in nearly all the military confrontations with Israel. Why this unimpressive record? There are many factors—economic, ideological, technical—but perhaps the most important has to do with culture and certain societal attributes which inhibit Arabs from producing an effective military force. xxx/ellauri380.html on line 473: Actually, Arabs, Brezhnevian soviets and modern Western conservatives have a great deal in common. They're all obsessed with a distant yet glorious past which they feel entitles them to respect merely for who they are, regardless of how little they've achieved recently. They have the same religious intolerance, the same contempt for the life of the mind. They all have the same vicious response when thwarted, and the same sense that they're losing the greater battle and are, willingly or not, on their way out the door. xxx/ellauri380.html on line 480: Tribalism, which was and is the salvation of the Jewish community, has been the bane of Arab society. It's due to the great Arab calamity of 1258, the true Nakba, their utter destruction at the hands of the Mongols which left them broken and helpless against the Seljuks and then the Ottomans. The Arabs were essentially slaves for nearly 700 years, until the Europeans freed them from the yoke of the Turks. They have never recovered from that existential disaster, nor are they likely to. Ironically, the only people who could take them under their wing and point them in the right direction are the Jews. But that ain't happening any time soon. We genocide them first. xxx/ellauri385.html on line 131: Polina Suslova syntyi Panimossa, Nižni Novgorodin kunnassa. Polinan isä Prokofi Suslov oli Sheremetevien maaorja, mutta onnistui menestymään kauppiaana ja valmistajana. Hän päätti tarjota asianmukaista koulutusta tyttärilleen Polinalle (etunimen Apollinaria lyhennysmuoto) ja Nadezhdalle. Tytöillä oli jopa ohjaaja ja tanssinopettaja. xxx/ellauri385.html on line 202: Vladimir Uljanovkin ihmetteli mixei soltut nuijineet upseereita hengiltä vaan alkoivat pian taas lutkuttaa niiden anakondia (Uber Religoms, 63, Valeita). xxx/ellauri385.html on line 276: Fish yhdistetään postmodernismiin, paizi hän pitää itseään sen sijaan antifundamentalistina. Fish on izekin iloxensa huomannut, että vastoin pelkoja antifoundationalismin emansipatiivisesta lopputuloksesta, antiessentialistiset teoriat, jotka peukuttavat jotain pelleä "transkontekstuaalisen vertailukohdan puuttumista", käytännössä tähtäävät konservatiivisiin ja uuskonservatiivisiin eikä progressiivisiin päämääriin. Näin ollen esimerkiksi John Searle on tarjonnut selvityksen sosiaalisen todellisuuden rakentamisesta, joka on täysin sopusoinnussa sen hyväksymisasenteen kanssa, joka on "miehellä, joka on kotonaan yhteiskunnassaan, miehellä, joka on chez lui yhteiskunnan sosiaalisissa instituutioissa, yhteiskunnassa ... yhtä mukavasti kuin kalat meressä." xxx/ellauri385.html on line 294: Lokakuuhun 1782 mennessä Lamb oli kirjoilla Christ's Hospital -sairaalan hyväntekeväisyyskoulussa , jonka kiltti kuningas Edward VI perusti vuonna 1553. Koulun julmuudesta huolimatta Lamb tuli siellä hyvin toimeen, mikä johtui osittain ehkä siitä, että hänen kotinsa ei ollut kaukana, mikä mahdollisti hänen, toisin kuin monet muut pojat, palata usein sen turvaan. "Muistan hyvin, että minulla oli joitain erikoisia etuja, joita muilla koulukavereilla ei ollut." xxx/ellauri385.html on line 311: Myöhemmin illalla Charles löysi Marylle viihtyisän paikan Fisher House -nimisestä mielisairaalasta, joka löytyi hänen lääkäriystävänsä avulla. Samaan aikaan kun tiedotusvälineet julkaisivat verenhimoisia raportteja murhasta, Charles kirjoitti kirjeen Samuel Taylor Coleridgelle: xxx/ellauri385.html on line 396: Philomenan esirukouksen ansioksi luettiin useita ihmeitä, mukaan lukien Pauline Haricotin paraneminen Sydenhamin koreasta vuonna 1835, joka sai laajaa julkisuutta. Se on historiallisesti yksi vaivoista, joita kutsutaan Pyhän Vitutuksen tanssiksi. Philomenasta tuli haudantakainen pyhimys. Noin 1845 Pauline osti masuunitehtaan, jota hän aikoi johtaa kristillisen yhteiskuntauudistuksen mallina. Tehtaan viereisessä rakennuksessa asuivat perheet, ja lähellä oli koulu ja kappeli. Hän jätti kuitenkin johdon epärehellisiksi osoittautuneille ihmisille, ja vuonna 1862 hänet pakotettiin julistamaan konkurssi. Kun hän oli käyttänyt kaikki rahansa, hän vietti loppuelämänsä köyhänä. xxx/ellauri385.html on line 406: Vaikka korrelaatio ei osoita syy-yhteyttä, Pyhän istuimen käsky poistaa Philomenan nimi jopa paikallisista kalentereista seurasi tiettyjen tutkijoiden esittämiä kysymyksiä, jotka olivat kiinnostuneita ilmiöstä varsinkin sisar Maria Luisa di Gesùn paljastusten yhteydessä. Kysymykset esitti erityisesti Orazio Marucchi, jonka tutkimus 1800-luvun lopulla sai tuen Johann Peter Kirschiltä, arkeologilta ja kirkkohistorioitsijalta, joka on kirjoittanut katolisessa tietosanakirjassa vuonna 1911 julkaistun artikkelin Philomenasta. Orazio Marucchi oli väittänyt, että latinankielisen nimen "Filumena" antaneiden kolmen laatan kirjoitus kuului toisen vuosisadan puoliväliin tai toiselle puoliskolle, kun taas löydetty ruumis oli peräisin 400-luvulta, kun kristittyjen vaino oli päättynyt. Siten hänen teoriansa mukaan ei vain nimi, vaan myös lehti, kaksi ankkuria ja kämmen, jotka koristivat kolmea laattaa ja joidenka uskottiin osoittavan, että Filumena oli marttyyri (vaikka välttämätön yhteys näiden symbolien välillä ja marttyyrikuoleman on kielletty), ei ollut mitään yhteyttä henkilöön, jonka jäänteet löydettiin. Laattojen väitetty hajoaminen selittyy neljännen vuosisadan käytännöllä, jossa käytettiin uudelleen jo kaiverrettuja materiaaleja tarkoituksena osoittaa, että kyseessä ei ollut sama henkilö, joka nyt haudattiin paikalle. xxx/ellauri385.html on line 408: Mark Miravalle on äskettäin väittänyt, että Marucchin johtopäätöksiä ei pitäisi pitää viimeisenä sanana Pyhän Filomenan historiallisuudesta. Hänen kirjansa, On aika tavata St. Philomena, lainaa useita asiantuntijoita, jotka ovat eri mieltä Marucchin johtopäätösten kanssa. Historioitsija Michael S. Carter (joka tukee Miravallen kantaa) on kirjoittanut omistautumisesta Saint Philomenalle laajemmassa "katakombimarttyyrien" ja heidän jätöstensä kunnioittamisen yhteydessä nimenomaan Yhdysvaltojen historiassa. Lisäksi huhtikuussa 2005 Filomenan perusopintojen konferenssissa julkistettiin Firenzen Opificio delle Pietre Dure e Laboratori di Restauron (kovien kivien tehdas ja restaurointilaboratoriot) laatoista tekemän tutkimuksen tulokset. Analyysi vahvisti, että laatoista löytyi vain yhtä kalkkityyppiä, mikä tuki vahvasti teoriaa, jonka mukaan laattoja ei ollut järjestetty uudelleen. xxx/ellauri385.html on line 421: On yleisesti hyväksyttyä, että Apostolien teot ovat fiktiota, mutta nämä kolme kenties olivat todellisia marttyyreja, varsinkin kun heidän haudansa Praetextatuksen hautausmaalla olivat erittäin suosittuja keskiajalla. Apostolien tekojen mukaan Valerian oli Cecilian aviomies, Tiburtius hänen veljensä ja Maximus roomalainen sotilas tai virkamies, joka kuoli heidän kanssaan. Kolmea marttyyria kunnioitettiin perinteisesti yhteisellä juhlapäivällä 14. huhtikuuta, kuten trendikalentereista näkyy. xxx/ellauri385.html on line 428: Pyhä Jean-Baptiste-Marie Vianney (1786-1859), myös Curé D’arse, oli roomalaiskatolinen ranskalainen pappi, pyhimys ja ihmeidentekijä. Hän on kaikkien pappien, seurakuntapappien, Iowan Dubuquen arkkihiippakunnan, ripittäjien ja Kansasin Kansas Cityn hiippakunnan suojeluspyhimys, ja Napsun armeijan sotilaskarkuri. Perseessä oli 230 asujainta. When Vianney's bishop first assigned him to Arse, Vianney got lost trying to find the town. Couldn't find his arse using both hands. With Catherine Lassagne and Benedicta Lardet, he established a home for girls. Vianney spent time with girls in the confessional and gave homilies against cursing and profane dancing. Vianney had a great devotion to Saint Philomena. He was regarded as her guardian because he erected so often in honour of the saint. He was a rare example of a pastor acutely aware of his responsibilities. In November 2018, Vianney's heart was transported to the United States for a 6-month nationwide tour. xxx/ellauri385.html on line 449: Kapitalistit väittävät, että ihmiselämän alusta lähtien on syntynyt vähintään 100 miljardia ihmistä. Näin monta ihmistä on tutkijoiden mukaan koskaan ollut olemassa. Tämän artikkelin on julkaissut yhteistyössä Visuaalinen kapitalisti. He arvioivat, että 109 miljardia ihmistä on elänyt ja kuollut 192 000 vuoden aikana. Siihen mahtuu 6000 sukupolvea. Ja että 7% kaikista koskaan eläneistä ihmisistä on elossa tänään. The more dramatic phrasing of "the living outnumber the dead" dates to the 1970s, when people were still worried about population explosion. Normal sperm densities range from 15 million to greater than 200 million sperm per milliliter of semen. The whole lot could have taken care of by a thousand ejaculations, easily within range for a single man. It is the eggs that are the real bottleneck. xxx/ellauri387.html on line 58: Jan Guilloun Arn oli Euroopan unioniin ja nyt Natoon liittyneen talousliberaalin orjavaltion Ruåzin auguuri. Anglosaxit munkit ja niiden burgunderit leikkikaverit (lekbröder) plus Siirin mutiaiset orjat Sot och Svarte rakentavat munkeille vesivessoja. Porukat on yhtä anakronistisia kuin Conncticut Yankee King Arthurin hovissa. Suomen raideleveys muutetaan eurooppalaisen kaposexi että Naton ammusjunat pääsee nopeammin sisämaahan. Muttei sentään itärajalle, rataverkko lopetetaan Kouvolaan, ja maantiet Haminaan. Mikäs siinä, siihenhän se itäraja sodan jälkeen varmaan palaakin, Ruåzinpyhtäälle. Jäämeren turha rata rakennetaan Ruåzin puolelle, Narvikista Kiirunaan. Olispa se ollut paikoillaan viime erässä niin saxalaiset olis päässeet jo silloin Narvikista Ruåziin rautaa hakemaan. Rautaa rajalle, Suomi hajalle. Harvaanasutusta Suomesta tulee taas ei kenenkään maa kuin säteilevästä Zernobylistä. Eläimet on mielissään. Niin mekin, sanon kuin Ensio Rislakki. Turvallisuus on tärkeintä, vahvistaa Ensio TISSSARRRRI. xxx/ellauri387.html on line 149: In 1955, he was considered for the Nobel Prize, the year in which it was awarded to his fellow countryman, Halldór Laxness. Varg i Veum tarkoittaa nykynorjalaiselle vaan sotkutukkaista defektiiviä ex-psykologidetektiiviä. Ei sitäkään jaxanut kazoa monta jaxoa. xxx/ellauri387.html on line 173: Kaupungin ulkopuolella olevalle kukkulalle pystytettiin suuri alusta. Kuningas ja munkki seisoivat yhdessä edustaen maan ja taivaan yhteistä tahtoa. Clermontin kokouksen innostus vuonna 1095, kun Pietari Erakko ja Urbanus II aloittivat ensimmäisen ristiretken, vastasi pyhää kiihkoa, jonka Bernard inspiroi hänen huutaessaan: "Oi te, jotka kuuntelette minua! Kiirehdi tyynnyttämään taivaan vihaa, mutta älkää enää rukoilko sen hyvyyttä turhalla valituksella, vaan peittäkää itsenne läpäisemättömillä soljillanne. Aseiden melu, vaara, työ, sodan väsymys ovat niitä katumuksia, joita Jumala nyt määrää. Kiiruhda sitten sovittamaan syntisi voitoilla uskottomista, ja pyhien paikkojen vapautuminen olkoon katumuksenne palkinto." Kuten edellisessä jaxossa, huuto "Deus vult ! Deus vult!" vierähti peltojen yli, ja se kaikui puhujan äänestä: "Kirottu olkoon se, joka ei tahraa miekkaansa verellä." xxx/ellauri387.html on line 198: In 1973, Folket i Bild/Kulturfront, a left-wing magazine, published a series of articles written by Guillou and Peter Bratt, revealing a Swedish secret intelligence agency called Informationsbyrån ("The Information Bureau" or IB for short). The articles, based on information initially furnished by former IB employee Håkan Isacson, described the IB as a secret organization that gathered information on Swedish communists and others deemed to be "security risks". The organization operated outside of the framework of the defense and ordinary intelligence, and was invisible in terms of state budget allocations. The articles in Folket i Bild/Kulturfront accused the IB staff of being engaged in alleged murder, break-ins, wiretapping against foreign embassies in Sweden and spying abroad. xxx/ellauri387.html on line 199: The exposure of the IB in the magazine, which included headshots with names and social security numbers of some of the alleged staff published under the headline "Spies", led to a major domestic political scandal known as the "IB affair" (IB-affären). The activities ascribed to this secret outfit and its alleged ties to the Swedish Social Democratic Party were denied by Prime Minister Olof Palme, Defense Minister Sven Andersson and the Supreme Commander of the Swedish Armed Forces, General Stig Synnergren. However, later investigations by various journalists and by a public commissions, as well as autobiographies by the persons involved, have confirmed some of the activities described by Bratt and Guillou. In 2002, the public commission published a 3,000-page report where research about the IB affair was included. xxx/ellauri387.html on line 201: Guillou, Peter Bratt and Håkan Isacson were all arrested, tried behind closed doors and convicted of espionage. According to Bratt, the verdict required some stretching of established judicial practice on the part of the court since none of them were accused of having acted in collusion with a foreign power. After one appeal Guillou's sentence was reduced from one year to 10 months. Guillou and Bratt served part of their sentence in solitary cells. Guillou was kept first at Långholmen Prison in central Stockholm and later at Österåker Prison north of the capital. xxx/ellauri387.html on line 205: Jan kavereineen paljastivat 70-luvulla CIA agentin joka oli nolosti käskettävä poistumaan. Näin ei voisi käydä enää tänään! Jania ei valitettavasti saatu tällä kertaa syytetyxi mistään. xxx/ellauri387.html on line 209: Immediately following the September 11 attacks, Guillou caused controversy when he walked out of the Göteborg Book Fair in the midst of the three minutes of silence observed throughout Europe to honour the victims of the attacks. In an article in Aftonbladet, Guillou argued that the event was an act of hypocrisy, stating that "the U.S. is the great mass murderer of our time. The wars against Vietnam and its nearby countries alone claimed four million lives. Without a minute of silence in Sweden". He also criticised those who said that the attacks were "an attack on us all" by stating that the attacks were only "an attack on U.S. imperialism". xxx/ellauri387.html on line 219: Albumista 170 tuttu yllätetty syyllinen kalu täällä taas moi! Who would kill the beautiful Florence Nightingale? A glamorous socialite, generous to her friends and family, adored by husband Quentin, nevertheless one night she is indeed murdered. Wexford and Burden must dig deep to uncover secrets and lies. Wexford oli tanakka jumalinen komisario ja Burden ruipelo kaappihomo. Ruth Rendell (s. 1930) on vainaja since 2015. Ruth Barbara Rendell (o.s. Grasemann), ex-paronitar Rendell of Babergh (elinkautinen titteli), oli brittiläinen kirjailija. Rendell tunnettiin ennen kaikkea komisario Wexford-romaaneistaan. Wexford-kirjojen lisäksi Rendell kirjoitti ällöjä trillereitä. Elokuussa 2014 hän oli yksi niistä 200 julkisuuden henkilöstä, jotka allekirjoittivat The Guardianille osoitetun kirjeen, jossa vastustettiin Skotlannin itsenäisyyttä Skotlannin itsenäisyysäänestyksen valmisteluvaiheessa. Hyvä että sentään kuoli seuraavana vuonna. 1953 she had a son, Simon, now a psychiatric case who lives in the U.S. state of Colorado. I never was religious, really, but I'm very interested in religion. xxx/ellauri387.html on line 240: There was a time when meadow, grove, and stream, Oli aika jolloin niitty, pusikko ja noro, xxx/ellauri387.html on line 246: Turn wheresoe'er I may, Käännyn mihin tahansa, xxx/ellauri387.html on line 257: But yet I know, where'er I go, Silti tiedän mihkä menenkin, xxx/ellauri387.html on line 258: That there hath past away a glory from the earth. Että maan parhaat ajat on jo takana. xxx/ellauri387.html on line 263: To me alone there came a thought of grief: Mulle tulee vaan suru puseroon: xxx/ellauri387.html on line 284: Oh evil day! if I were sullen Ois perseestä jos mä murjottaisin nyt, xxx/ellauri387.html on line 294: —But there's a Tree, of many, one, -Mutta on yxi puu, monista 1, xxx/ellauri387.html on line 300: Where is it now, the glory and the dream? Missä ne on nyt, unet loistavat? xxx/ellauri387.html on line 304: Hath had elsewhere its setting, Laski jossain toisaalla xxx/ellauri387.html on line 333: See, where 'mid work of his own hand he lies, Hän puuhaa omin käsin pikku sorzeissa, xxx/ellauri387.html on line 353: Were endless imitation. olis apinoitavia apinoita. xxx/ellauri387.html on line 420: Though inland far we be, vaikka oltaisiin mantereella, xxx/ellauri387.html on line 421: Our Souls have sight of that immortal sea Mein sielut näkee ton kuolemattoman meren xxx/ellauri387.html on line 467: William Wordsworth was one of the founders of English Romanticism and one its most central figures and important intellects. He is remembered as a poet of spiritual and epistemological speculation, a poet concerned with the human relationship to nature and a fierce advocate of using... xxx/ellauri387.html on line 486: "Who?" said Pococurante sharply; "that barbarian who writes a tedious commentary in ten books of rumbling verse, on the first chapter of Genesis? that slovenly imitator of the Greeks, who disfigures the creation, by making the Messiah take a pair of compasses from Heaven´s armory to plan the world; whereas Moses represented the Deity as producing the whole universe by his fiat? Can I think you have any esteem for a writer who has spoiled Tasso´s Hell and the Devil; who transforms Lucifer sometimes into a toad, and at others into a pygmy; who makes him say the same thing over again a hundred times; who metamorphoses him into a school-divine; and who, by an absurdly serious imitation of Ariosto´s comic invention of firearms, represents the devils and angels cannonading each other in Heaven? Neither I nor any other Italian can possibly take pleasure in such melancholy reveries; but the marriage of Sin and Death, and snakes issuing from the womb of the former, are enough to make any person sick that is not lost to all sense of delicacy. This obscene, whimsical, and disagreeable poem met with the neglect it deserved at its first publication; and I only treat the author now as he was treated in his own country by his contemporaries." xxx/ellauri387.html on line 491: The plan of Paradise Lost has this inconvenience, that it comprises neither human actions nor human manners. The man and woman who act and suffer are in a state which no other man or woman can ever know. The reader finds no transaction in which he can be engaged, beholds no condition in which he can by any effort of imagination place himself; he has, therefore, little natural curiosity or sympathy. . . . .But original deficience cannot be supplied. The want of human interest is always felt. Paradise Lost is one of the books which the reader admires and lays down, and forgets to take up again. None ever wished it longer than it is. Its perusal is a duty rather than a pleasure. We read Milton for instruction, retire harassed and overburdened, and look elsewhere for recreation; we desert our master, and seek for companions. xxx/ellauri387.html on line 495: The ´definiteness´ of a genre classification leads the reader to expect a series of formal stimuli--martial encounters, complex similes, an epic voice--to which his response is more or less automatic; the hardness of the Christian myth predetermines his sympathies; the union of the two allows the assumption of a comfortable reading experience in which conveniently labelled protagonists act out rather simple roles in a succession of familiar situations. The reader is prepared to hiss the devil off the stage and applaud the pronouncements of a partisan and somewhat human deity . . . . But of course this is not the case; no sensitive reading of Paradise Lost tallies with these expectations, and it is my contention that Milton ostentatiously calls them up in order to provide his reader with the shock of their disappointment. This is not to say merely that Milton communicates a part of his meaning by a calculated departure from convention; every poet does that; but that Milton consciously wants to worry his reader, to force him to doubt the correctness of his responses, and to bring him to the realization that his inability to read the poem with any confidence in his own perception is its focus. xxx/ellauri387.html on line 497: We are angry at the epic voice, not for fudging, but for being right, for insisting that we become our own critics. There is little in the human situation more humiliating, in both senses of the word, than the public acceptance of a deserved rebuke. Except maybe getting caught redhanded playing with the guilty thing surprised. xxx/ellauri388.html on line 84: Minna Craucher (23 August 1891 – 8 March 1932) was the false name of Maria Vilhelmiina Lindell, a Finnish socialite and spy. She did espionage for the Cheka, the Soviet secret police and was arrested three times for fraud. She also had connections to the right-wing Lapua Movement. She became the subject of several books and stories. In 1932 she was murdered with a shot to the head. xxx/ellauri388.html on line 86: Maria Vilhelmiina Lindell was born in poor conditions in Pirkkala as the illegitimate child of a 16-year-old Nokia-born maid, Olga Aalto. Maria´s mother died when Maria was only 15 years old. After living with relatives for some time, the early independent Maria moved to Tampere, after which she severed relations with her family. Maria did not have a permanent address and she stole a lot, as a result of which she ended up dealing with the authorities several times, even having to go to jail for unpaid library fines. xxx/ellauri388.html on line 88: In 1913, Maria Lindell moved to Helsinki for the first time. Her first child had died in 1908 within two weeks of its birth. She left her second child in Tampere for care. The third one she kept in a jar. Accused of several thefts, Maria Lindell was imprisoned for the second time on 24 October 1914, and gave birth to a boy while serving her sentence. After being released from prison, Maria Lindell was taken to the women´s shelter, Villa Elseboh, in Huopalahti, maintained by the Finnish Prison Association. According to Kari Selén (remember HIM?) who wrote her biography, Lindell took advantage of the shelter, although at the same time she worked as a babysitter there. Lindell served her third and final prison sentence convicted of thefts from 1920 to 1923. This prison period marked a frontier, after which Maria Lindell became "Madame Minna Craucher" with various phases. xxx/ellauri388.html on line 91: The authors of the magazine included at least Kersti Bergroth, Pentti Haanpää, Martti Merenmaa, Elina Vaara, Väinö Nuorteva, and Mika Waltari. The editors-in-chief were Yrjö Rauanheimo, Lauri Viljanen and Waltari. Craucher was the acquirer and marketer of the magazine´s advertising space. As the magazine itself was not very attractive, Craucher even resorted to blackmail in obtaining advertising contracts. xxx/ellauri388.html on line 93: Craucher´s saloon was a popular watering place for Tiilenkantajat ("The Flame Throwers") and other young writers of the time because of her generous service and her fascinating arse. Craucher herself, for her part, felt drawn to uniforms. Of the authors who visited Craucher´s saloon, at least Joel Lehtonen, Martti Merenmaa and Mika Waltari have described the salon and its owner. xxx/ellauri388.html on line 123: Lexan Ylösnousemus- teoksen (kz. albumi 361) ensimmäisen suomentaja oli Tolstoin ‘opetuslapsi’ Arvid Järnefelt, kuuluisan suomalaisen taiteilijasuvun vanhin iljes, jonka elämänkaari oli samantapainen kuin Tolstoin. Nuorena miehenä kumpaakin houkuttelivat seurapiirit, sangaton spermanlennätin ja makea siitinelämä, kunnes herääminen moraalisiin arvoihin ja yksinkertaisen elämän autuuteen muutti kaiken. Ylösnousemuxen kansissa on nykyään huorahtavia tazkattuja tyttöjä. Ei sentään Lexan puoliveteinen erektio vieläkään. xxx/ellauri388.html on line 179: "Hyvä on miehelle, ettei hän vaimoon ryhdy. Mutta huoruuden tähden pitäköön kukin oman vaimonsa, ja jokainen pitäköön oman miehensä. Mies antakaan vaimolle velvollisen mielisuosion: niin myös vaimo miehelle. Ei ole vaimolla valtaa omalle ruumiillensa, vaan miehellä: ei myös miehellä ole valtaa ruumiillensa, vaan vaimolla. Alkäät toinen toistanne välttäkö, jollei se ole molempain suosiosta hetkeksi, että teillä jouto olisi paastota ja rukoilla: ja tulkaat jälleen yhteen, ettei saatana teitä kiusaisi teidän himonne hillimättömyyden puolesta. Mutta sen sanon minä teille suomisen ja ei käskyn jälkeen. Sillä minä tahtoisin, että kaikki ihmiset niin olisivat kuin minäkin olen; mutta jokaisella on oma lahja Jumalalta, yhdellä niin ja toisella näin. Vaan minä sanon naimattomille ja leskille: se on heille hyvä, jos he ovat niinkuin minäkin. Vaan elleivät voi heitänsä pidättää, niin naikoon; sillä parempi on naida, kuin palaa." Sas muuta. Vähän sairaita oli nää kaipparit. Varmaan homopettereitä. xxx/ellauri388.html on line 231: Pidätyxen riskejä ei saa liioitella enempää kuin seksuaalisen kanssakäymisen vaaroja (Vänr. Molli, Libido Sexualis). 1898, s. 848, Sexualempfindung , s . 588 Myös Bloch (1908 teoksessaan Sexualleben unserer Zeit seksuaalista pidättymistä käsittelevässä luvussa) ottaa samanlaisen kannan. Hän kannattaa pidättymistä varhaisessa elämässä ja tilapäistä pidättymistä aikuisiässä. Tällainen pidättäytyminen on arvokasta, ei vain energian säilyttämisen ja muuntamisen kannalta, vaan myös sen tosiasian korostamiseksi, että elämä sisältää muita asioita, joihin on pyrittävä seksin lisäksi. Redlich (Medizinische Klinik, 1908, nro 7), tutkiessaan huolella kysymyksen lääketieteellisiä näkökohtia, ottaa myös välillisen kannan suhteessa seksuaalisen pidättymisen suhteellisiin etuihin ja haitoihin. "Voimme sanoa, että seksuaalinen raittius ei ole tila, jota tulee välttää kaikissa olosuhteissa ja hinnalla millä hyvänsä, vaikka on totta, että suurimmalle osalle terveistä aikuisista ihmisistä säännöllinen yhdyntä on edullista ja joskus jopa suositeltavaa." xxx/ellauri388.html on line 239: Rohleder on tavannut muutamia tapauksia, joissa hänestä ei näyttänyt olevan pakoa päätelmästä, että seksuaalista pidättymistä oli olemassa, mutta kaikissa näissä hän myöhemmin havaitsi erehtyneensä, yleensä masturboinnista johtuen, jonka hän uskoo olevan äärimmäisen yleistä ja siihen liittyy hyvin usein jatkuva yritys huijata lääkäriä sen olemassaolosta. Ainoa olemassa oleva "seksuaalinen raittius" on osittainen ja väliaikainen pidättäytyminen. Sen sijaan, että sanoisimme, kuten jotkut sanovat: "Pysyvä raittius on luonnotonta eikä voi olla olemassa ilman fyysistä ja henkistä vahinkoa", meidän pitäisi sanoa, Rohleder uskoo: "Pysyvä raittius on luonnotonta, eikä sitä ole koskaan ollut olemassa." xxx/ellauri388.html on line 247: Summa summarum, edellä kuullun Havelock Ellisin miälestä koko kymysys on väärin asetettu! Sen sijaan, että kysyisin: Kuinka voin tuoda iloa ja voimaa toiselle? kysymme vain: Kuinka voin säilyttää tyhjän hyveeni? Eikö mulkun herkullinen jotmuilu emättimen kuumissa syövereissä tuota iloa myös vastaanottavalle osapuolelle? xxx/ellauri388.html on line 255: Fyysistä harjoittelua suositellaan yleisesti seksuaalisesti hyperesteettisille potilaille. Silti useimmat ihmiset, miehet ja naiset, huomaavat, että fyysinen harjoittelu on myönteinen ärsyke seksuaaliselle aktiivisuudelle, sellaistahan hässintäkin on. On turhaa olettaa, että pelin harjoitukset tukahduttavat seksuaaliset impulssit, sillä siltä osin kuin ne edistävät terveyttä, ne suosivat kaikkia impulsseja jotka ovat seurausta terveydestä, kuten esim pelin erektio Nahka-Albertinkadulla. xxx/ellauri388.html on line 373: Jos joku janoo vastausta kysymykseen: mitä on minun elämässä tekeminen, niin ei hän ajattele: minun täytyy ottaa vaimo synnyttääkseni hänen kanssaan lapsia. Vaan hän ajattelee elämäänsä ihan toiselta puolelta, ajattelee elävänsä tätä nykyistä elämää ainoastaan semmoista elämäntehtävää varten, jonka hän on saanut iankaikkisuudessa, jumalalta. Jos hän jo on naimisissa, niin yhdyselämä, siitä johtuvat perhehuolet ja oman nurkan rakentamiset eivät esiinny hänelle seurauksena hänen elämänymmärryksestään, vaan joko siitä, että hän ei ole ymmärtänyt elämää tai, jos ymmärtänyt, niin langennut alkuperäisestä ihanteestaan. Se oli iso erehdys. Korkeimmalta uskonnolliselta kannalta on avioliitto askel taakse päin. Se on luopuminen eli lankeemus elämästä Jumalan välittömäksi palvelemiseksi. xxx/ellauri388.html on line 405: "Näin ajatella on sama kuin jos merelläkulkija sanoisi itselleen: kosken voi kulkea sitä linjaa myöten, jota kompassi näyttää, niin minä heitän koko kompassin ulos tai lakkaan siihen katsomasta, s.o. luovun ihanteesta, taikka sitten kiinnitän kompassiviisarin siihen paikkaan, mikä vastaa tällä hetkellä laivani suuntaa, s.o. alennan ihanteen heikkouteni mukaan. Tai etenen päämaaliin luovimalla. (Mitäs vikaa siinä muka on?) Kristuksen antama täydellisyyden ihanne ei ole mikään mietelmä tai kaunopuheisten saarnojen esine, vaan on kaikkein välttämättömin, jokaisen käytettävänä oleva siveellisen elämän johdatus, niinkuin kompassi on merimiehelle välttämätön ja hänen käytettävänään oleva johdatuksen välikappale; on ainoastaan uskominen niin tähän kuin siihenkin. Missä asemassa ihminen olisikin, aina on hänelle Kristuksen antama ihanteen oppi riittävä siihen, että hän saisi täysin oikean osoituksen kuinka hänen on tai ei ole menetteleminen. Mutta täytyy uskoa tähän oppiin täydellisesti, ainoastaan tähän oppiin, ja lakata uskomasta kaikkiin muihin, aivan niinkuin merimiehen täytyy uskoa kompassiinsa ja lakata katselemasta ja pitämästä johtona sitä, mitä näkee esim taivaalla. Täytyy osata ottaa johtoa Kristuksen opista, niinkuin täytyy osata ottaa johtoa kompassista, ja sitä varten täytyy erittainkin ymmärtää oma asemansa, täytyy osata pelkäämättä arvostella oma poikkeamisensa ihanteellisesta, määrätystä suunnasta, ja kompassin poikkeama pohjoisnavasta. Millä asteella siis ihminen seisoneekin, aina on hänen mahdollista lähetä tätä ihannetta, eikä mikään asema voi hänelle olla sellainen, että hän voisi sanoa saavuttaneensa ihanteen ja siis ei voivansa enää pyrkiä lähemmäksi. Semmoinen on ihmisen pyrkiminen Kristuksen ihanteesen yleensä, ja semmoinen pyrkiminen täydelliseen puhtauteen erityisesti, jos silmällä pitäen sukupuolisuhteita, ajattelee kaikkein erilaisimpia ihmisten asemia, viattomasta lapsuudesta avioliittoon asti, jossa kieltäymistä ei noudateta, niin jokaisella asteella näiden kahden aseman välillä tulee Kristuksen oppi, ihanteinensa, aina olemaan selvä ja määrätty ohje, mitä ihmisen jokaisella näistä asteista on ja mitä ei ole tekeminen. xxx/ellauri388.html on line 435: "Puhtaus ei ole mikään arvo sinänsä, vaan se on hänen oma ihanteensa, tai ehkä paremmin yksi sen ehdoista. Mutta ihanne voi vaan silloin olla ihanne, kun sen toteuttaminen on mahdollinen vaan aatteessa, ajatuksessa, kun se kuvaillaan olevan toteutettava vaan loppumattomuudessa ja kun siis sen lähestymisen mahdollisuus on loppumaton. Jos ihanne olisi saavutettavissa tai vaikkapa me vaan voisimme kuvailla sitä mielessämme toteutuneena, niin se lakkaisi olemasta ihanne. Semmoinen on Kristuksen ihanne — taivaan valtakunnan perustaminen maan päällä, — tuo jo profeettain ennustama ihanne, että on tuleva aika, jolloin kaikki ihmiset muuttuvat Jumalan opettamiksi, takovat miekat auroiksi, keihäät sirpeiksi, leijona makaa karitsan vieressä, jolloin kaikki olennot yhtyvät rakkauden kautta. Ihmiselämän koko merkitys on liikkumisessa tätä ihannetta kohden, ja sentähden pyrkiminen Kristuksen ihannetta kohden semmoisenaan, ja puhtautta kohden tämän ihanteen yhtenä ehtona, ei suinkaan hävittäisi elämisen mahdollisuutta, vaan päinvastoin tämän kristillisen ihanteen puute hävittäisi eteenpäin menon, ja siis elämisen mahdollisuuden. Väärin Lexa! Hyvin päästiin eteenpäin ilman ihannetta, maa on jo käyt kaz täyttynyt. Coelibaatin ihanteen kanssa olisi tosissn käynyt paremmin, homot maan päältä kenties vähentyneet. xxx/ellauri388.html on line 451: 3) Vältä kaikkea, mikä voi herättää sinussa kiihoitusta, niinkuin: likaisia puheita, viettelevää lukemista, naisten alusvaatteita, kuvia, huvituksia, käsityölehtiä, musiikkia, tovereita. Valitse työsi, virkistyksesi, toverisi silloin, kuin täydellisesti hallitset itsesi, ja sittemmin pysy tässä vaalissasi. Jos olet pakotettu jäämään sinne, missä sinun on kuuleminen ja näkeminen aistillisia asioita, niin tarkastele ankarasti punttejasi, kunnes pääset lähtemään. Niin kauan kuin olet siellä, älä katsele, älä kuuntele, ole ääneti, älä naura, älä edes pieraise. Ei ole tavallisesti helppo päästä erille viettelyksistä, kun itse omasta tahdostasi olet niihin sukeltunut. xxx/ellauri388.html on line 470: Spenser went as far as transferring whole episodes from the adventures of Bradamante to those of Britomart. Both show a preference for a magic spear. xxx/ellauri388.html on line 499: Ihminen on sitä, mitä hän syö, se on klassillinen totuus. Jos poika saapi tietää kirjoista tai vanhemmilta tovereilta, että 14 tai 15 vuoden ijässä sperma välttämättä eroittuu ja kerääntyy, ja että tämä tapahtuu hänen tietämättään ja tahtomattaan, — ettei hän voi sitä vastustaa, ja että terveyden säilyttämiseksi hänen on välttämätöntä aika ajoin tavalla tai toisella toimittaa ulos ruumiistaan tuota muodostusta, niin hän heti alkaakin menetellä tämän vakaumuksensa mukaan. xxx/ellauri394.html on line 71: I laila hiaʻai nā manu And 'tis there the birds of love dwell xxx/ellauri394.html on line 79: Parts of "Aloha 'Oe" resemble the song "The Lone Rock by the Sea" and the chorus of George Frederick Root's 1854 song "There's Music in the Air". "The Lone Rock by the Sea" mentioned by Charles Wilson, was "The Rock Beside the Sea" published by Charles Crozat Converse in 1857, and itself derives from a Croatian/Serbian folk song, "Sedi Mara na kamen studencu" (Mary is Sitting on a Stone Well). Looking between her sweet little knees and wondering about the slit between. xxx/ellauri394.html on line 107: Liliruokalan emäntä was married to American-born John Owen Dominis, who later became the Governor of Oʻahu. The couple had no biological children but adopted several. After the accession of her brother David Kalākaua to the throne in 1874, she and her siblings were given Western style titles of Prince and Princess. In 1877, after her younger brother Leleiohoku II's death, she was proclaimed as heir apparent to the throne. During the Golden Jubilee of Queen Victoria, she represented her brother as an official envoy to the United Kingdom. xxx/ellauri394.html on line 109: Liliʻuokalani ascended to the throne on January 29, 1891, nine days after her brother's death. During her reign, she attempted to draft a new constitution which would restore the power of the monarchy and the voting rights of the economically disenfranchised. Threatened by her attempts to abrogate the Bayonet Constitution, pro-American elements in Hawaiʻi overthrew the monarchy on January 17, 1893. The overthrow was bolstered by the landing of US Marines under John L. Stevens to protect American interests, which rendered the monarchy unable to protect itself. xxx/ellauri394.html on line 113: The coup d'état established a Provisional Government which became the Republic of Hawaiʻi, but the ultimate goal was the annexation of the islands to the United States, which was temporarily blocked by President Grover Cleveland. After an unsuccessful uprising to restore the monarchy, the oligarchical government placed the former queen under house arrest at the ʻIolani Palace. On January 24, 1895, under threat of execution of her imprisoned supporters, Liliʻuokalani was forced to abdicate the Hawaiian throne, officially resigning as head of the deposed monarchy. Attempts were made to restore the monarchy and oppose annexation, but with the outbreak of the Spanish–American War, the United States annexed Hawaiʻi. Living out the remainder of her later life as a private citizen, Liliʻuokalani died at her residence, Washington Place, in Honolulu in 1917. xxx/ellauri394.html on line 115: Liliʻuokalani was born Lydia Liliʻu Loloku Walania Kamakaʻeha on September 2, 1838, to Analea Keohokālole and Caesar Kapaʻakea. She was born in the large grass hut of her maternal grandfather, ʻAikanaka, at the base of Punchbowl Crater in Honolulu on the island of Oʻahu. According to Hawaiian custom, she was named after an event linked to her birth. At the time she was born, Kuhina Nui (regent) Elizabeth Kīnaʻu had developed an eye infection. She named the child using the words; liliʻu (smarting), loloku (tearful), walania (a burning pain) and kamakaʻeha (sore eyes). She was baptized by American missionary Reverend Levi Chamberlain on December 23, and given the Christian name Lydia. xxx/ellauri394.html on line 120: Her family were of the aliʻi class of the Hawaiian nobility and were collateral relations of the reigning House of Kamehameha, sharing common descent from the 18th-century aliʻi nui (supreme monarch) Keaweʻīkekahialiʻiokamoku. From her biological parents, she descended from Keaweaheulu and Kameʻeiamoku, two of the five royal counselors of Kamehameha I during his conquest of the Hawaiian Kingdom. Kameʻeiamoku, the grandfather of both her mother and father, was depicted, along with his royal twin Kamanawa, on the Hawaiian coat of arms. Liliʻuokalani referred to her family line as the "Keawe-a-Heulu line" after her mother's line. The third surviving child of a large family, her biological siblings included: James Kaliokalani, David Kalākaua, Anna Kaʻiulani, Kaʻiminaʻauao, Miriam Likelike and William Pitt Leleiohoku II. She and her siblings were hānai (informally adopted) to other family members. The Hawaiian custom of hānai is an informal form of adoption between extended families practiced by Hawaiian royals and commoners alike.She was given at birth to Abner Pākī and his wife Laura Kōnia and raised with their daughter Bernice Pauahi. xxx/ellauri394.html on line 122: In 1842, at the age of four, she began her education at the Chiefs' Children's School (later known as the Royal School). She, along with her classmates, had been formally proclaimed by Kamehameha III as eligible for the throne of the Hawaiian Kingdom. Liliʻuokalani later noted that these "pupils were exclusively persons whose claims to the throne were acknowledged." She, along with her two older brothers James Kaliokalani and David Kalākaua, as well as her thirteen royal cousins, were taught in English by American missionaries Amos Starr Cooke and his wife, Juliette Montague Cooke. The children were taught reading, spelling, penmanship, arithmetic, geometry, algebra, physics, geography, history, bookkeeping, music and English composition by the missionary couple who had to maintain the moral and sexual development of their charges. xxx/ellauri394.html on line 124: Liliʻuokalani was placed with the youngest pupils of the class along with Princess Victoria Kamāmalu, Mary Polly Paʻaʻāina, and John William Pitt Kīnaʻu. In later life, Liliʻuokalani would look back unfavorably on her early education remembering being "sent hungry to bed" and the 1848 measles epidemic that claimed the life of a classmate Moses Kekūāiwa and her younger sister Kaʻiminaʻauao. The boarding school run by the Cookes was discontinued around 1850, so she, along with her former classmate Victoria, was sent to the relocated day school (also called Royal School) run by Reverend Edward G. Beckwith. On May 5, 1853, she finished third in her final class exams behind Victoria and Nancy Sumner. In 1865, after her marriage, she informally attended Oʻahu College (modern day Punahou School) and received instruction under Susan Tolman Mills, who later cofounded Mills College in California. xxx/ellauri394.html on line 126: After the boarding school was discontinued in 1850, Liliʻuokalani lived with her hānai parents at Haleʻākala, which she referred to in later life as her childhood home. Around this time, her hānai sister Pauahi married the American Charles Reed Bishop against the wishes of their parents but reconciled with them shortly before Pākī's death in 1855. Kōnia died two years afterward and Liliʻuokalani came under the Bishops' guardianship. During this period, Liliʻuokalani became a part of the young social elite under the reign of Kamehameha IV who ascended to the throne in 1855. In 1856, Kamehameha IV announced his intent to marry Emma Rooke, one of their classmates. However, according to Liliʻuokalani, certain elements of the court argued "there is no other chief equal to you in birth and rank but the adopted daughter of Paki," which infuriated the King and brought the Queen to tears. Despite this upset, Liliʻuokalani was regarded as a close friend of the new Queen, and she served as a maid of honor during the royal wedding alongside Princess Victoria Kamāmalu and Mary Pitman. At official state occasions, she served as an attendant and lady-in-waiting in Queen Emma's retinue. Visiting British dignitaries Lady Franklin and her niece Sophia Cracroft noted in 1861 that the "Honble. Lydia Paki" was "the highest unmarried woman in the Kingdom". xxx/ellauri394.html on line 128: Marriage consideration had begun early on for her. American merchant Gorham D. Gilman, a houseguest of the Pākīs, had courted her unsuccessfully when she was fifteen. Around the time of Kōnia's final illness in 1857, Liliʻuokalani was briefly engaged to William Charles Lunalilo. They shared an interest in music composition and had known each other from childhood. He had been betrothed from birth to Princess Victoria, the king's sister, but disagreements with her brothers prevented the marriage from materializing. Thus, Lunalilo proposed to Liliʻuokalani during a trip to Lahaina to be with Kōnia. A short-lived dual engagement occurred in which Liliʻuokalani was matched to Lunalilo and her brother Kalakaua to Princess Victoria. She ultimately broke off the engagement because of the urging of King Kamehameha IV and the opposition of the Bishops to the union. xxx/ellauri394.html on line 134: From 1860 to 1862, Liliʻuokalani and Dominis were engaged with the wedding set on her twenty-fourth birthday. This was postponed to September 16, 1862, out of respect for the death of Prince Albert Kamehameha, son of Kamehameha IV and Queen Emma. The wedding was held at Haleʻākala, the residence of the Bishops. The ceremony was officiated by Reverend Samuel Chenery Damon in the Anglican rites. Her bridemaids were her former classmates Elizabeth Kekaʻaniau and Martha Swinton. King Kamehameha IV and other members of the royal family were honored guests. The couple moved into the Dominises' residence, Washington Place in Honolulu. Through his wife and connections with the king, Dominis would later become Governor of Oʻahu and Maui. The union was reportedly an unhappy one with much gossip about Dominis' infidelities and domestic strife between Liliʻuokalani and Dominis' mother Mary who disapproved of the marriage of her son with a negro. They never had any children of their own, but, against the wish of her husband and brother, Liliʻuokalani adopted three hānai children: Lydia Kaʻonohiponiponiokalani Aholo, the daughter of a family friend; Joseph Kaiponohea ʻAeʻa, the son of a retainer; and John ʻAimoku Dominis, her husband's son. xxx/ellauri394.html on line 138: When Kamehameha V died in 1872 with no heir, the 1864 Constitution of the Hawaiian Kingdom called for the legislature to elect the next monarch. Following a non-binding referendum and subsequent unanimous vote in the legislature, Lunalilo became the first elected king of Hawaii. Lunalilo died without an heir in 1874. In the election that followed, Liliʻuokalani's brother, David Kalākaua, ran against Emma, the dowager queen of Kamehameha IV. The choice of Kalākaua by the legislature, and the subsequent announcement, caused a riot at the courthouse. US and British troops were landed, and some of Emma's supporters were arrested. The results of the election strained the relationship between Emma and the Kalākaua family. xxx/ellauri394.html on line 140: After his accession, Kalākaua gave royal titles and styles to his surviving siblings, his sisters, Princess Lydia Kamakaʻeha Dominis and Princess Miriam Likelike Leghorn, as well as his brother William Pitt Leleiohoku, whom he named heir to the Hawaiian throne as Kalākaua and Queen Kapiʻolani had no children of their own. Leleiohoku died without an heir in 1877. Leleiohoku's hānai (adoptive) mother, Ruth Keʻelikōlani, wanted to be named heir, but the king's cabinet ministers objected as that would place Bernice Pauahi Bishop, Ruth's first cousin, next in line. This would put the Kamehamehas back in succession to the throne again, which Kalākaua did not wish. On top of that, Kalākaua's court genealogists had already cast doubt on Ruth's direct lineage, and in doing so placed doubt on Bernice's. At noon on April 10, Liliʻuokalani became the newly designated heir apparent to the throne of Hawaii. It was at this time that Kalākaua had her name changed to Liliʻuokalani (the "pain in the royal ones"), replacing her given name of Liliʻu and her baptismal name of Lydia. (Lydiahan oli se ämmä Paavalin possessa.) In 1878, Liliʻuokalani and Dominis sailed to California for her health. They stayed in San Francisco and Sacramento where she visited the Crocker Art Museum! Wauzi wauz. xxx/ellauri394.html on line 146: Liliʻuokalani was active in philanthropy and the welfare of her people. In 1886, she founded a bank for women in Honolulu named Liliuokalani´s Savings Bank and helped Isabella Chamberlain Lyman establish Kumukanawai o ka Liliuokalani Hui Hookuonoono, a money lending group for women in Hilo. In the same year, she also founded the Liliʻuokalani Educational Society, an organization "to interest the Hawaiian ladies in the proper training of young girls of their own race whose parents would be unable to give them advantages by which they would be prepared for the duties of life." It supported the tuition of Hawaiian girls at Kawaiahaʻo Seminary for Girls, where her hānai daughter Lydia Aholo attended, and Kamehameha School. xxx/ellauri394.html on line 148: In April 1887, Kalākaua sent a delegation to attend the Golden Jubilee of Queen Victoria in London. It included his wife Queen Kapiʻolani, the Princess Liliʻuokalani and her husband, as well as Court Chamberlain Colonel Curtis P. Iaukea acting as the official envoy of the King and Colonel James Harbottle Boyd acting as aide-de-camp to the Queen. The party landed in San Francisco and traveled across the United States visiting Washington, D.C., Boston and New York City, where they boarded a ship for the United Kingdom. While in the American capital, they were received by President Grover Cleveland and his wife Frances Cleveland. In London, Kapiʻolani and Liliʻuokalani received an official audience with Queen Victoria at Buckingham Palace. Queen Victoria greeted both Hawaiian royals with affection, and recalled Kalākaua´s visit in 1881. They attended the special Jubilee service at Westminster Abbey and were seated with other foreign royal guests, and with members of the Royal Household. Shortly after the Jubilee celebrations, they learned of the Bayonet Constitution that Kalākaua had been forced to sign under the threat of death. They canceled their tour of Europe and returned to Hawaii. xxx/ellauri394.html on line 150: Liliʻuokalani was approached on December 20 and 23 by James I. Dowsett, Jr. and William R. Castle, members of the legislature´s Reform (Missionary) Party, proposing her ascension to the throne if her brother Kalākaua were removed from power. Historian Ralph S. Kuykendall stated that she gave a conditional "if necessary" response; however, Liliʻuokalani´s account was that she firmly turned down both men. In 1889, a part Native Hawaiian officer Robert W Wilcox, who resided in Liliʻuokalan´s Palama residence, instigated an unsuccessful rebellion to overthrow the Bayonet Constitution. xxx/ellauri394.html on line 152: Kalākaua arrived in California aboard the USS Charleston on November 25, 1890. There was uncertainty as to the purpose of the king's trip. Minister of Foreign Affairs John Adams Cummins reported that the trip was solely for the king's health and would not extend beyond California, while local newspapers and the British commissioner James Hay Wodehouse speculated that the king might go further east to Washington, D.C., to negotiate a treaty to extend the existing exclusive US access rights to Pearl Harbor, or the annexation of the kingdom. The McKinley Tariff Act had crippled the Hawaiian sugar industry by removing the duties on sugar imports from other countries into the US, eliminating the previous Hawaiian duty-free advantage under the Reciprocity Treaty of 1875. After failing to persuade the king to stay, Liliʻuokalani wrote that he and Hawaiian ambassador to the United States Henry A. P. Carter planned to discuss the tariff situation in Washington. In his absence, Liliʻuokalani was left in charge as regent for the second time. In her memoir, she wrote that "Nothing worthy of record transpired during the closing days of 1890, and the opening weeks of 1891." xxx/ellauri394.html on line 154: Upon arriving in California, Kalākaua, whose health had been declining, stayed in a suite at the Palace Hotel in San Francisco. Traveling throughout Southern California and Northern Mexico, the monarch suffered a stroke in Santa Barbara and was rushed back to San Francisco. Kalākaua fell into a coma in his suite on January 18, and died two days later on January 20. The official cause of death was "Bright's disease with Uremic Blood Poisoning." The news of Kalākaua´s death did not reach Hawaii until January 29 when the Charleston returned to Honolulu with the remains of the king. xxx/ellauri394.html on line 156: On January 29, 1891, in the presence of the cabinet ministers and the supreme court justices, Liliʻuokalani took the oath of office to uphold the constitution, and became the first and only female monarch of the Hawaiian Kingdom. The first few weeks of her reign were obscured by the funeral of her brother. After the end of the period of mourning, one of her first acts was to request the formal resignation of the holdover cabinet from her brother´s reign. These ministers refused, and asked for a ruling by the Hawaii Supreme Court. All the justices but one ruled in favor of the Queen´s decision, and the ministers resigned. Liliʻuokalani appointed Samuel Parker, Hermann A. Widemann, and William A. Whiting, and reappointed Charles N. Spencer (from the hold-over cabinet), as her new cabinet ministers. On March 9, with the approval of the House of Nobles, as required by the Hawaiian constitution, she named as successor her niece Kaʻiulani, the only daughter of Archibald Scott Cleghorn and her sister Princess Likelike, who had died in 1887. From April to July, Liliʻuokalani paid the customary visits to the main Hawaiian Islands, including a third visit to the leper settlement at Kalaupapa. Historian Ralph Simpson Kuykendall noted, "Everywhere she was accorded the homage traditionally paid by the Hawaiian people to their alii." xxx/ellauri394.html on line 160: From May 1892 to January 1893, the legislature of the Kingdom convened for an unprecedented 171 days, which later historians such as Albertine Loomis and Helena G. Allen dubbed the "Longest Legislature". This session was dominated by political infighting between and within the four parties: National Reform, Reform, National Liberal and Independent; none were able to gain a majority. Debates heard on the floor of the houses concerned the popular demand for a new constitution and the passage of a lottery bill and an opium licensing bill, aimed at alleviating the economic crisis caused by the McKinley Tariff. The main issues of contention between the new monarch and the legislators were the retention of her cabinet ministers, since political division prevented Liliʻuokalani from appointing a balanced council and the 1887 constitution gave the legislature the power to vote for the dismissal of her cabinet. Seven resolutions of want of confidence were introduced during this session, and four of her self-appointed cabinets (the Widemann, Macfarlane, Cornwell, and Wilcox cabinets) were ousted by votes of the legislature. On January 13, 1893, after the legislature dismissed the George Norton Wilcox cabinet (which had political sympathies to the Reform Party), Liliʻuokalani appointed the new Parker cabinet consisting of Samuel Parker, as minister of foreign affairs; John F. Colburn, as minister of the interior; William H. Cornwell, as minister of finance; and Arthur P. Peterson, as attorney general. Exclusively palefaces in the posse, where are all the coons hiding? She chose these men specifically to support her plan of promulgating a new constitution while the legislature was not in session. xxx/ellauri394.html on line 164: Property requirements for voters were decreased. xxx/ellauri394.html on line 172: The precipitating event leading to the 1893 overthrow of the Hawaiian Kingdom was the attempt by Queen Liliʻuokalani to promulgate a new constitution to regain powers for the monarchy and Native Hawaiians that had been lost under the Bayonet Constitution. Her opponents, who were led by two Hawaiian citizens Lorrin A. Thurston and W. O. Smith and included six Hawaiian citizens, five US citizens and one German citizen, were outraged by her attempt to promulgate a new constitution and moved to depose the Queen, overthrow the monarchy, and seek Hawaii´s annexation to the United States. xxx/ellauri394.html on line 174: Shortly after her accession, Liliʻuokalani began to receive petitions to re-write the Bayonet Constitution through the two major political parties of the time, Hui Kālaiʻāina and the National Reform Party. Supported by two-thirds of the registered voters, she moved to abrogate the existing 1887 constitution, but her cabinet withheld their support, knowing what her opponents´ likely response would be. xxx/ellauri394.html on line 176: The proposed constitution (co-written by the Queen and two legislators, Joseph Nāwahī and William Pūnohu White) would have restored the power to the monarchy, and voting rights to economically disenfranchised native Hawaiians and Asians. Her ministers and closest friends were all opposed to this plan; they tried unsuccessfully to dissuade her from pursuing these initiatives, both of which came to be used against her in the brewing constitutional crisis. xxx/ellauri394.html on line 181: The political fallout led to citywide political rallies and meetings in Honolulu. Anti-monarchists, annexationists, and leading Reform Party politicians that included Lorrin A. Thurston, a grandson of American missionaries, and Kalākaua´s former cabinet ministers under the Bayonet Constitution, formed the Committee of Safety in protest of the "revolutionary" action of the queen and conspired to depose her. Thurston and the Committee of Safety derived their support primarily from the American and European business class residing in Hawaiʻi. Most of the leaders of the overthrow were American and European citizens who were also Kingdom subjects. xxx/ellauri394.html on line 185: The same day, the Marshal of the Kingdom, Charles Burnett Wilson, was tipped off by detectives to the imminent planned coup. Wilson requested warrants to arrest the 13-member council of the Committee of Safety, and put the Kingdom under martial law. Because the members had strong political ties to United States Minister to Hawaii John L. Stevens, the requests were repeatedly denied by the queen´s cabinet, who feared that the arrests would escalate the situation. After a failed negotiation with Thurston, Wilson began to collect his men for the confrontation. Wilson and captain of the Royal Household Guard Samuel Nowlein had rallied a force of 496 men who were kept at hand to "protect" the queen. Marines from the USS Boston and two companies of US sailors landed and took up positions at the US Legation, the Consulate, and Arion Hall. The sailors and Marines did not enter the palace grounds or take over any buildings, and never fired a shot, but their presence served effectively in intimidating royalist defenders. Historian William Russ states, "the injunction to prevent fighting of any kind made it impossible for the monarchy to protect itself". Paljon se olisi kannattanutkin jenkki tykkivenediplomatian tuntien. xxx/ellauri394.html on line 187: The queen was deposed on January 17, and the provisional government established under pro-annexation leader Sanford B. Dole was officially recognized by Stevens as the de facto government. She temporarily relinquished her throne to the United States, rather than the Dole-led government, in hopes that the United States would restore Hawaii´s sovereignty to the rightful holder. HA big HA! The government under Dole began using ʻIolani Palace as its executive building. A delegation departed for Washington, D.C., on January 19, to ask for immediate annexation by the United States. "At the request of the provisional government," Stevens proclaimed Hawaii a protectorate of the United States on February 1, to "temporarily" provide a buffer against domestic upheaval and interference by foreign governments. The US flag was raised over the palace, and martial law was enforced. The annexation treaty presented to the US Senate contained a provision to grant Liliʻuokalani a $20,000 per annum lifetime pension, and Kaʻiulani a lump-sum payment of $150,000. The queen protested the proposed annexation in a January 19 letter to President Benjamin Harrison. She sent Prince David Kawānanakoa and Paul Newman to represent her. xxx/ellauri394.html on line 189: Neumann delivered a letter from the queen to Grover Cleveland, who began his second non-consecutive term as president on March 4. The Cleveland administration commissioned James Henderson Blount to investigate the overthrow. He interviewed those involved in the coup and wrote the Blount Report, and based on its findings, concluded that the overthrow of Liliʻuokalani was illegal, and that Stevens and American military troops had acted inappropriately in support of those who carried out the overthrow. On November 16, Cleveland sent his minister Albert S. Willis to propose a return of the throne to Liliʻuokalani if she granted amnesty to everyone responsible. Her first response was that Hawaiian law called for property confiscation and the death penalty for treason, and that only her cabinet ministers could put aside the law in favor of amnesty. Liliuokalani´s extreme position lost her the goodwill of the Cleveland administration. xxx/ellauri394.html on line 191: Cleveland sent the issue to the Congress, stating, "The Provisional Government has not assumed a republican, or other constitutional form, but has remained a mere executive council, or oligarchy, without the consent of the people (who fortunately have no right to vote anyway)". She defended her action by showing that, out of a possible 9,500 native voters in 1892, 6,500 asked for a new Constitution. The queen changed her position on the issue of amnesty, and on December 18, Willis demanded the provisional government reinstate her to the throne, but was refused. Congress responded with a US Senate investigation that resulted in the Morgan Report on February 26, 1894. It found Stevens and all parties except the queen "not guilty", absolving them of responsibility for the overthrow. The provisional government formed the Republic of Hawaii on July 4 with Dole as its president, maintaining oligarchical control and a limited system of suffrage. xxx/ellauri394.html on line 193: At the beginning of January 1895, Robert W. Wilcox and Samuel Nowlein launched a rebellion against the forces of the Republic with the aim of restoring the queen and the monarchy. Its ultimate failure led to the arrest of many of the participants and other sympathizers of the monarchy. Liliʻuokalani was also arrested and imprisoned in an upstairs bedroom at the palace on January 16, several days after the failed rebellion, when firearms were found at her home of Washington Place after a tip from a prisoner. xxx/ellauri394.html on line 207: At the end of her visit in Massachusetts, Liliʻuokalani began to divide her time between Hawaii and Washington, D.C., where she worked to seek indemnity from the United States. xxx/ellauri394.html on line 211: In June 1897 President McKinley signed the "Treaty for the Annexation for the Hawaiian Islands", but it failed to pass in the United States Senate after the Kūʻē Petitions were submitted by a commission of Native Hawaiian delegates consisting of James Keauiluna Kaulia, David Kalauokalani, William Auld, and John Richardson. Members of Hui Aloha ʻĀina collected over 21,000 signatures opposing an annexation treaty. Another 17,000 signatures were collected by members of Hui Kālaiʻāina but not submitted to the Senate because those signatures were also asking for restoration of the Queen. The petitions collectively were presented as evidence of the strong grassroots opposition of the Hawaiian community to annexation, and the treaty was defeated in the Senate— however, following its failure, Hawaii was annexed anyway via the Newlands Resolution, a joint resolution of Congress, in July 1898, shortly after the outbreak of the Spanish–American War. Tuli kiire annexoida lisää maita Mexikon suunnalta. xxx/ellauri394.html on line 213: The annexation ceremony was held on August 12, 1898, at ʻIolani Palace, now being used as the executive building of the government. President Sanford B. Dole handed over "the sovereignty and public property of the Hawaiian Islands" to United States Minister Harold M. Sewall. The flag of the Republic of Hawaii was lowered and the flag of the United States was raised in its place. Liliʻuokalani and her family members and retainers boycotted the event and shuttered themselves away at Washington Place. Many Native Hawaiians and royalists followed suit and refused to attend the ceremony. xxx/ellauri394.html on line 215: Prior to the 1848 division of land known as the Great Māhele, during the reign of Kamehameha III, all land in Hawaii was owned by the monarchy. The Great Māhele subdivided the land among the monarchy, the government, and private ownership by tenants living on the land. What was reserved for the monarchy became known as the Crown Lands of Hawaii. When Hawaii was annexed, the Crown Lands were seized by the United States government. The Queen gave George Macfarlane her power of attorney in 1898 as part of her legal defense team in seeking indemnity for the government´s seizure of the Crown Lands. She filed a protest with the United States Senate on December 20, 1898, requesting their return and claiming the lands were seized without due process or recompense, just like honest Injuns´: xxx/ellauri394.html on line 217: That, the portion of the public domain heretofore known as Crown land is hereby declared to have been, on the twelfth day of August, eighteen hundred and ninety-eight, and prior thereto, the property of the Hawaiian government, and to be free and clear from any trust of or concerning the same, and from all claim of any nature what soever, upon the rents, issues, and profits thereof. It shall be subject to alienation and other uses as may be provided by law. xxx/ellauri394.html on line 224: The Pacific Commercial Advertiser lamented in 1903, "There is something pathetic in the appearance of Queen Liliuokalani as a waiting claimant before Congress." It detailed her years-long residencies in the nation´s capital seeking indemnity, while legislators offered empty promises, but nothing of substance. xxx/ellauri394.html on line 228: In 1909, Liliʻuokalani brought an unsuccessful lawsuit against the United States under the Fifth Amendment seeking the return of the Hawaiian Crown Lands. The US courts invoked an 1864 Kingdom Supreme Court decision over a case involving the Dowager Queen Emma and Kamehameha V, using it against her. In this decision the courts found that the Crown Lands were not necessarily the private possession of the monarch in the strictest sense of the term. Instead, they were the property of the U.S. government in the strictest sense of the term. Now get off my property! xxx/ellauri394.html on line 234: By the end of that summer, the Honolulu Star-Bulletin reported that she was too frail to hold her birthday reception for the public, an annual tradition dating back to the days of the monarchy. As one of her last public appearances in September, she officially became a member of the American Red Cross. Following several months of deteriorating health that left her without the use of her lower limbs, as well as a diminished mental capacity rendering her incapable of recognizing her own house, her inner circle of friends and caregivers sat vigil for the last two weeks of her life knowing the end was near. In accordance with Hawaiian tradition, the royal kāhili fanned her as she lay in bed. On the morning of November 11, Liliʻuokalani died at the age of seventy-nine at her residence at Washington Place. Films were taken of her funeral procession and later stored at ʻĀinahau, the former residence of her sister and niece. A fire on August 1, 1921, destroyed the home and all its contents, including the footage of the Queen´s funeral. So much for that. xxx/ellauri394.html on line 236: Educated by American Protestant missionaries from a young age, Liliʻuokalani became a devout Christian and adherent to the principles of Christianity. These missionaries were largely of Congregationalist and Presbyterian extractions, subscribing to Calvinist theology, and Liliʻuokalani considered herself a "regular attendant on the Presbyterian worship". xxx/ellauri394.html on line 238: Historian Helena G. Allen noted that Liliʻuokalani and Kalākaua "believed all religions had their 'rights' and were entitled to equal treatment and opportunities". Throughout her life, Liliʻuokalani showed a broad interest in the different Christian faiths including Catholicism, Mormonism, Episcopalianism and other Protestant denominations. xxx/ellauri394.html on line 240: During her overthrow and imprisonment, Bishop Alfred Willis of St. Andrew´s Cathedral had openly supported the Queen while Reverend Henry Hodges Parker of Kawaiahaʻo had supported her opponents. Bishop Willis visited and wrote to her during her imprisonment and sent her a copy of the Book of Common Prayer. Shortly after her release on parole, the former queen was rebaptized and confirmed by Bishop Willis on May 18, 1896, in a private ceremony in the presence of the sisters of St. Andrew´s Priory. In her memoir, Liliʻuokalani stated: xxx/ellauri394.html on line 242: That first night of my imprisonment I found in my handbag a small Book of Common Prayer according to the ritual of the Episcopal Church. It was a great comfort to me, and before retiring to rest Mrs. Clark and I spent a few minutes in the devotions appropriate to the evening. Here, perhaps, I may say, that although I had been a regular attendant on the Presbyterian worship since my childhood, a constant contributor to all the missionary societies, and had helped to build their churches and ornament the walls, giving my time and my musical ability freely to make their meetings attractive to my people, yet none of these pious church members or clergymen remembered me in my prison. Fuck them. To this (Christian ?) conduct I contrast that of the Anglican bishop, Rt. Rev. Alfred Willis, who visited me from time to time in my house, and in whose church I have since been confirmed as a communicant. But he was not allowed to see me at the palace. It just goes to show, doesn´t it? xxx/ellauri394.html on line 244: She traveled to Utah in 1901 for a visit with Mormon president Joseph F. Smith, a former missionary to the Hawaiian Island and her teenage beau. There she joined in services at the Salt Lake Tabernacle, and was feted at a Beehive House reception, attended by many expatriate Native Hawaiians. In 1906, Mormon newspapers reported she had been rebaptized again into the Church of Jesus Christ of Latter-day Saints by Eider Abraham Kaleimahoe Fernandez. However, many historians doubt this claim, since the Queen herself never announced it. In fact, Liliʻuokalani continued to refer to herself as an Episcopalian in secular newspapers published the same week of her supposed Mormon baptism. The Queen´s interest in Mormonism later waned. Joe was no longer what he was in the good old days. xxx/ellauri394.html on line 246: The Queen was also remembered for her support of Buddhist and Shinto priests in Hawaii and became one of the first Native Hawaiians to attend a Buddha´s Birthday party on May 19, 1901, at the Honwangji mission. Her attendance in the celebration helped Buddhism and Shinto gain acceptance into Hawaiian society and prevented the possible banning of the two religions by the Territorial government. Her presence was also widely reported in Chinese and Japanese newspapers throughout the world, and earned her the respect of many Japanese people both in Hawaii and in Japan itself, with the exception of Rei Shimura. xxx/ellauri394.html on line 250: To compose was as natural to me as to breathe; and this gift of nature, never having been suffered to fall into disuse, remains a source of the greatest consolation to this day.[…] Hours of which it is not yet in place to speak, which I might have found long and lonely, passed quickly and cheerfully by, occupied and soothed by the expression of my thoughts in music. xxx/ellauri394.html on line 255: "At first I had no instrument, and had to transcribe the notes by voice alone; but I found, notwithstanding disadvantages, great consolation in composing, and transcribed a number of songs. Three found their way from my prison to the city of Chicago, where they were printed, among them the 'Aloha ʻOe' or 'Farewell to Thee', which became a very popular song." xxx/ellauri394.html on line 259: Captain Julius A. Palmer Jr. of Massachusetts was her friend for three decades, and became her spokesperson when she was in residence at Boston and Washington, D.C., protesting the annexation of Hawaiʻi. In the nation´s capital, he estimated that she had 5,000 visitors. When asked by an interviewer, "What are her most distinctive personal graces?", Palmer replied, "Above everything else she displayed a disposition of the most Christian forgiveness." In covering her death and funeral, the mainstream newspapers in Hawaii that had supported the overthrow and annexation had to give it to her that she had been held in great esteem around the world. In March 2016, Hawaiʻi Magazine listed Liliʻuokalani as one of the most influential women in Hawaiian history. She sounds like a pretty good woman all things considered. xxx/ellauri394.html on line 261: The Queen Liliʻuokalani Trust was established on December 2, 1909, for the care of orphaned and destitute children in Hawaii. Effective upon her death, the proceeds of her estate, with the exception of twelve individual inheritances specified therein, were to be used for the Trust. The largest of these hereditary estates were willed to her hānai sons and their heirs: John ʻAimoku Dominis would receive Washington Place while Joseph Kaiponohea ʻAeʻa would receive Kealohilani, her residence at Waikiki. Both men predeceased the Queen. Before and after her death, lawsuits were filed to overturn her will establishing the Trust. One notable litigant was Prince Jonah Kūhiō Kalanianaʻole, Liliʻuokalani´s greedy second cousin, who brought a suit against the Trust on November 30, 1915, questioning the Queen's competency in executing the will and attempting to break the Trust. These lawsuits were resolved in 1923 and the will went into probate. The Queen Liliʻuokalani Children's Center was created by the Trust. xxx/ellauri394.html on line 263: In 2007, Honolulu magazine rated "Aloha ʻOe" as the greatest song in the history of Hawaiian music. Women canoe teams were added in 1974. The race is held over Labor Day Weekend each year to coincide with Liliʻuokalani´s birthday on September 2. The American Experience: Hawai´i´s Last Queen. WTF, since when is it American? Well, since the overthrow and annexation, of course. Numerous hula events are held to honor her memory. Several hundred dancers shower 50,000 orchid blossoms. xxx/ellauri394.html on line 307: Twigg-Smith, Thurston (1998). Hawaiian Sovereignty: Do the Facts Matter? (No). Honolulu: Goodale Publishing. ISBN 978-0-9662945-0-7. OCLC 39090004. xxx/ellauri394.html on line 332: Puolisamoalainen neljänneshavaijilainen komistus veti lököttävistä sorzeistaan --- äh. Vain lompakon. (Kainoa en huolinut, hän oli liian nuori minulle. En pitänut hänen kujeilevasta ja röyhkeästä käytöxestään. Olenhan jo täti, pushing 50.) Köyhänä poikasena oli kiva hengailla hökkelikylässä ja poltella pokoloa. Nyt kuulun omistavaan luokkaan ja kannatan luovaa tuhoa. Uusi tie ja satoja uusia työpaikkoja. Aikamoisia papupatoja nämä alkuasukkaat, vaikka pavut ovat huonompia kuin mantereella (millä niistä? Ach, who cares, ne on kaikki meidän malihinien hallussa). xxx/ellauri394.html on line 336: Tyynen valtameren laajuudessa Havaiji seisoo yksinään trooppisena paratiisina. Mutta oletko koskaan miettinyt, mikä maa on lähimpänä tätä lumoavaa saaristoa? Älä katso pidemmälle kuin nousevan auringon maa, Japani. Kyllä se on oikein! Japani on Havaijia lähimpänä oleva maa, jota erottaa hieman yli 4 000 mailia kimaltelevia sinisiä vesiä. Jenkit väittävät Californian olevan selkeästi lähinnä (2400 mi) vaikka litteästä kartasta Mexicon Baja California näyttäisi olevan lähempänä (4200 mi ???). Se on Mexicon leveys- ja Alaskan pituusasteella. xxx/ellauri394.html on line 348: The ubiquitous "shaka" gesture traces its origins back to the early 1900s when Hamana Kalili worked at Kahuku Sugar Mill. His job as a presser was to feed cane through the rollers to squeeze out its juice. One day, Kalili’s right hand got caught in the rollers, and his middle, index and ring fingers were crushed along with the sugar cane. After that, his job was to prevent kids from jumping on the train and taking joyrides as it slowly approached and departed Kahuku Station. 15758